بسم الله الرحمن الرحيم Sufi News and Sufism World Report

A Coating Of Gold

2010-01-04T00:01:00.003-05:00

By Abdul Hadi/ANI, *18th century library reopens in Aurangabad after 70 years* - Thaindianews - Bangkok, Thailand

Wednesday, December 23, 2009

Aurangabad: An 18th century library, housing manuscripts and a number of precious books including a version of the Quran penned by Mughal Emperor Aurangzeb, has been reopened after 70 years here at the historical monument Panchakki in Maharashtra.

According to library officials, Hazrat Babashah Musafir, who migrated to Aurangabad in 18th century from Bukhara in Russia, founded the library as well as the Panchakki.

The library treasured about 100,000 books and writing pieces till Indian independence (1947). However, it was closed down in 1970s due to administrative reasons due to which many of the library books were shifted to Hyderabad.

The library presently houses 2,500 books on various subjects related to history, law, medicine, Sufism, religion and philosophy in Arabic, penned by philosophers, saints and scholars in Urdu and Persian languages.

The cover of holy Quran here has a coating of gold on both sides, which has been preserved till date.

Moreover, a holy book written in 1,283 in four languages is also available at this library.

According to Librarian Hafiz Abdul Jaleel, Baba Shah Musafir founded the library to spread knowledge.

“The library was considered to be the largest one in Asia during that time. Now, it has around 2,500 rare books. After reopening the library, many students especially those who are engaged in research are thronging it. There is no entry fee,” Hafiz Abdul Jaleel informed.

People have appreciated the efforts of library’s restoration but say that it has a long way to go.
M.A. Haq, a historian in Auranagbad, expressed disappointment that such a library fell victim to colossal neglect for so long.

“This is a great failure, a disaster, that such a grand and important library has been decimated like this. It was one of the best libraries, once. But it is a matter of pride that with the efforts of the (Waqf) Board, the library would come to life,” said M.A. Haq, Aurangabad based historian.

Locals feel that if maintained properly, the library would benefit people of all walks of life.

[Picture: Aurangzeb reading the Quran. Photo: Wiki.]

Instilling God In Hearts

2010-01-03T12:01:00.000-05:00

By Franklin Lewis, *Rumi's Masnavi, part 4: Rumi's Sufism* - Guardian.co.uk - United Kingdom
Monday, December 21, 2009

Sharia and the external observance of religious rules are only the beginning for the seeker after truth

You attain to knowledge by argument;
You attain a craft or skill by practice;
If voluntary poverty's your choice,
companionship's the way, not hand or tongue.
The knowledge of it passes soul to soul,
not by way of talk or reams of notes.
Its signs are writ upon the seeker's heart,
yet still the seeker cannot ken those signs
until his heart becomes exposed to light
Then God reveals His: Did We not expose? [Qur'an 94:1]
for We've exposed the chambers of your breast
and placed the exposition in your heart

Masnavi 5: 1062-7

Not every wayfarer who sets out on the path may attain the goal, but for Rumi it is the Sufi path which offers the best potential of attaining to true knowledge. But what exactly does Rumi understand by Sufism and the quest? And how does this mystical way relate to the path of Sharia, or religious law? Neither a separate religion nor a sect of Islam, the Sufi path (tariqa) is rather a mode of religious observance and a method of self-training and purification, the goal of which is to orient the believer to a religiously-informed spirituality of experience.

Rumi's Sufism rests upon traditional practices like prayer and fasting (eg, Masnavi 3:2147-74 and 5: 1749-51), pilgrimage (though the idea of 'interior' pilgrimage, and not the outward ritual of Hajj is emphasised, eg, Masnavi 2: 2231-2251), control of baser impulses, and following the example of the prophet. It also depends upon the companionship, or sohbat, of a guide who has progressed along the path and can initiate the novice, helping him establish a praxis and habitus above and beyond what is found in the sharia (eg, Masnavi 1:722-26, 2687-88). The brotherhood of Rumi's followers, the Mevlevis, established a rule requiring a novice perform three years of service to the community before engaging in the sama, or "spiritual concert" – the stylized motive meditation, or turning ceremony, performed as a group, which earned them the nickname of the "whirling dervishes".

This practice is not condoned by all Muslims. And to many Sunni Muslims, Rumi's belief in the spiritual axis mundi, or pivot, who sustains the spiritual universe with the aid of a hierarchy of saints, appears quite heterodox (Rumi himself distinguishes this from the Shia belief in hereditary imams).

So in every age, a saint arises ...
whether seated before you or hid from sight
He is like light and wisdom is his Gabriel
The lesser saints but lamps lit up by him ...
Light emanates in grades as per a scheme,
for seven hundred veils obscure Truth's light
and all these veils of light stack up in tiers.
Behind each veil there stands a certain folk –
these veils – rank after rank up to the top …

Masnavi 2: 815-22

Though some Muslims may find Rumi and Sufism unorthodox, Rumi does not reject the Sharia, but rather assumes that it is the rudiments of religion. As he explains in the prose introduction to book five of the Masnavi, the Sharia is like a candle that lights the way – without that candle we cannot even see to set foot on the spiritual path. But once the path is illuminated by the law, the wayfarer must begin the quest, and his action of walking along the way is the Sufi mode (tariqa). The goal of the quest is nothing short of truth (haqiqa). Rumi also uses the analogy of alchemy or medicine – Sharia is like the theoretical knowledge about transmutation of the elements, or about pharmacology that one reads in books or notes down from a lecture. It is in walking the Sufi tariqa that we gain the experience of applying the chemical reagents to the metal, or following the proper diet and medical regimen. Copper attains to truth in its transmutation to gold. Those who know only the theory revel in the theory; those who experiment with the substance revel in the experiment; whereas those who have been transmuted revel in being gold. The attainment of true health consists in dying to the passions of the world; having died to the world, both the law and the path fade into nothingness, and only the face of God remains in the field of vision (Qur'an 28:88)

Paradoxically, though, this dying to self opens up the possibilities of a theology of love, a vista onto the central animating feature of Rumi's Sufism and his Masnavi, which we will consider next.

In one description (Masnavi 1: 3151-56), Rumi tells why kings seat sufis in front of themselves, whereas they have the royal guards stand to the left, and ministers and secretaries stand at their right:

They give the Sufis pride of place in front
who like mirrors to the eye, reflect soul
Burnished by remembrance, contemplation,
their mirror-hearts receive pristine image …
Beauty's in love with its mirror image,
burnishing souls, instilling God in hearts.

[Click on the title of the article to the original with all the links and to Rumi's Masnavi part 1, 2, 3, and 5]

Mutual Human Respect

2010-01-03T00:01:00.004-05:00

By Boaz Fyler, *Religious conference calls for interfaith tolerance* - Ynetnews.com - Israel
Sunday, December 20, 2009

Leaders from all three monotheistic religions take part in conference dealing with promotion of peace, dialogue among faiths. Prince bin Talal of Jordan warns against 'losing our children to hatred instead of educating them to peace'

On the backdrop of the recent mosque torching in the West Bank village of Yasuf, rabbis, priests, and Muslim clerics participated last week in an international conference dealing with the promotion of ideas for peace among all three monotheistic religions.

Chief Rabbi Yona Metzger arrived at the convention after a visit to the village of Yasuf, where he condemned the attack on the mosque. The rabbi said: "for the first time in my life I felt good and safe although those guarding me were Palestinian security officers. I told them we object to attacks on sacred places of all religions."

Among the participants at the conference were also Secretary General of the Council of Europe Walter Shwimmer, head of the Sufi Muslim Council in Britain Haras Rafiq and many other distinguished religious leaders.

During the conference, participants discussed ways to promote peace and mutual human respect, which is one of the cornerstones in all three monotheistic religions. They also suggested ideas by which to promote this mutual respect, especially during times of increased violence and intolerance between religions.

Prince Hassan bin Talal of Jordan, late King Hussein's brother, sent a recorded message in which he called religious leaders to spread awareness to the importance of an interfaith dialogue, and to "rise above culture and politics in order to influence culture with concepts of participation, civil freedom and self respect for all the creatures of creation."

The prince mentioned that we are all "the children of the same creator", and suggested to develop a new concept of global awareness not only to matters of economics, but also to spirituality and conceptuality.
He further warned against "losing our children to hatred instead of educating them to peace."

The prince also added that there is a need in mutual recognition and "safeguarding holy places all over the world – Jerusalem, Mecca and Rome."

Rabbi Michael Melchior took the opportunity to explain that there is nothing in religion that prohibits giving up territory. "One of the reasons negotiations between Israel and the Palestinians failed is the fact the negotiations were conducted in a secular fashion," Melchior said.

Professor Asher Maoz, who organized the conference, called the situation "ironic, even tragic – because all monotheistic religions emphasize values of peace, respect and brotherhood, yet they are responsible for more wars and suffering than any other ideology.

What is lacking is interfaith connection and dialogue," said Maoz.

The conference was initiated and organized by the Peres Academic Center in cooperation with the Foreign Ministry's department of religious affairs, headed by Bahij Mansour.

Picture: Importance of interfaith dialogue. Photo: Eli Saar

Behind The Facade

2010-01-02T12:01:00.003-05:00

By Johnson TA, *Nasir linked to series of blasts, terror outfits* - Indian Express - India
Monday, December 21, 2009

Bangalore: The arrest and interrogation of Lashkar-e-Toiba-linked Nasir Tadiyandavede, the prime accused in the July 25, 2008, Bangalore serial blasts have revealed intricate linkages between several key radical Islamists accused in acts of terrorism seen around the country since 2006.

Apart from throwing light on half a dozen crimes committed in his home state of Kerala, the arrest of Nasir Tadiyandavede has revealed that key former SIMI leaders, members of the Indian Mujahideen and Nasir’s own group working behind the facade of a Sufi organisation ‘Noorisa Tariqat’ often crossed paths and shared notes on their activities.

The loosely knit network of radical Islamists spread around the country, with the encouragement of external terrorist outfits like the Lashkar-e-Toiba, are linked to a series of blasts that occurred around the country between 2006 and 2008.

A Listening Attitude

2010-01-02T06:01:00.004-05:00

By Douglas Todd, *If you want to understand spirituality, just listen to the music* - The Vancouver Sun - Vancouver, Canada

Saturday, December 19, 2009

It can lift you 'out of ordinary existence, into the extraordinary -- into spiritual ecstasy'

"The only proof you need that there is a God is music."
--Kurt Vonnegut

Something about music evokes the sacred in even the most irascible, self-avowed atheists.
The great satirical novelist, Kurt Vonnegut, was a Unitarian Universalist who delighted in slamming institutional religions. But when it came to the mystery of music, he melted. He strangely found himself using spiritual language.

So did another famous atheist, Friedrich Nietzsche, the German thinker who announced in the 19th century that "God is dead." Nietzsche admitted being transformed by music. He danced daily, saying it was his "only kind of piety...his 'divine service.'"

This dark time of year -- which is a season filled with music--is a good one for reflecting on the power of harmony and rhythm to transport all of us, whether explicitly religious or not.

Music has a way of lifting us out of ordinary existence into the extraordinary --into spiritual ecstasy.

Every December churches are packed with people listening to O Holy Night and Handel's Messiah and Bach choirs. Eclectic school concerts perform everything from Judaism's snappy Dreidel, Dreidel, Dreidel to Bing Crosby's sentimental I'm Dreaming of a White Christmas.

Carolers walk door to door, or sail port to port around Burrard Inlet. The streets, radio and malls fill the air with festive music, performed by everyone from Bruce Cockburn to Nickelback to B.C.'s Ben Heppner, the Mennonite-choir-trained international opera star.

Arguably the most common gift anyone will receive this December will be musical, in the form of CDs, iPods, concert tickets and homemade song collections for family or friends.

Dan Campbell, author of *The Mozart Effect*, says North Americans "spend more money, time and energy on music than on books, movies and sports."

Why the love affair with music? It's energizing and healing.

And, to put it mystically, as Ludwig Van Beethoven did:
"Music is the mediation between the spiritual and sensual life."

Music may be the most accessible and direct means by which humans can experience, imagine and embody the holy. A case can be made that music is the most spiritual art form and the best metaphor for God -- and that music may be even a form of divinity itself. Like God is said to be, music is invisible, powerful, intelligent, demanding, calming, ordering and emotionally moving.

Karen Armstrong holds out for the divinity of music in her bestselling new book, A Case for God.
The famed British religion writer justifiably says that to understand religion you should understand music.

Music is both rational and beyond rational, like religion. It's based on mathematics and cerebral order, but it's also highly emotional. Music, like spirituality, operates at the furthest reaches of thought, the limits of reason.

"In music, subjective and objective become one," Armstrong writes. "Every day, music confronts us with a mode of knowledge that defies logical analysis and empirical proof. Hence, all art constantly aspires to the condition of music; so too, at its best, does theology."

Armstrong says humans should adopt the same attitude to divinity that they take to absorbing music and other forms of art. Religious insight, she says, is only possible "if people cultivate a receptive, listening attitude, not unlike the way we approach art, music or poetry."

*The Spirituality of Music* (published by B.C.'s Northstone Press), a new book by Canadian John Bird, takes a celebratory journey into the soul of music and dance.

Maintaining that music moves people "closer to God than words," The Spirituality of Music ventures on an eclectic trip through musical topics and forms; from hymns to reggae, Bruce Springsteen to jazz.

Bird eloquently invokes the power of music to take us out of ourselves, to spiritual heights, to what the ancient Greeks called ekstasis.

He quotes jazz saxophonist Charlie Parker's saying, "They teach you there's a boundary line to music. But, man, there's no boundary line to art."

Even more than avidly listening to music, Bird emphasizes the meaning to be found in creating it. He does so with his ukelele and membership in the Iqaluit Community Choir in Nunavut, where he now lives.

I quibble with Bird, however, when he maintains it's "odious" to rank certain songs, or musical genres, as superior. He makes a point of citing Harlan Howard's saying, "Country music is three chords and the truth," which can be accurate on a good day.

But the sentiment rings a little too egalitarian. While it's worth recognizing that amateurs should not obsess over whether they are up to the standards of Chopin or Mark Knopfler, we shouldn't ignore that some commercial music feels heartless and empty.

As the Irish rock-blues-soul singer Van Morrison warns, "Music is spiritual. The music industry is not."

Beyond that, however, Bird makes an important point when he says it's not necessary to compare Mozart to his own mother rocking him in her arms as a child while singing Welsh folk songs.

When it comes to making our own music, authenticity is primary and self-consciousness should be set aside. That is especially true in regard to the physical and spiritual release of dancing, where melody and rhythm can take us into altered states, beyond judgment, beyond reason -- into connection with universal forces.

"Among all the different arts, the art of music [and dance] has been especially considered divine, because it is the exact miniature of the law working through the whole universe," said Hazrat Inayat Khan, a prominent Sufi musician from the early 20th century.

Australian microbiologist-philosopher Charles Birch takes the link further between music and the divine. The best image Birch can conjure up of the God he believes is behind evolution, which he calls the "persuasive ordering principle in the universe," is that of a composer-conductor.
"An orchestra consists of many creative players. Each player interprets the score in his or her own way. But the over-all coordination is provided by the conductor," Birch writes in A Purpose for Everything.

"God is like a composer-conductor who is writing a score a few bars ahead of the orchestra, taking into account their harmonies and disharmonies as he proposes the next movement of the music. God does not determine the outcome. The power of God is the power of persuasion to harmonize the whole."

Perhaps there is a way to put the spirituality of music more directly, though, in a way that might appeal to Vonnegut, Nietzsche and other "secular" people, as well as the host of those who at this time of year affirm the holy power of expressive sound.

As the poet Rumi wrote:
"We've come to the place where everything is music.
"Everything is music; let it play."

[Picture: Hazrat Inayat Khan playing a veena. Photo from Wiki.]

Hoping For A New Beginning

2010-01-02T00:01:00.004-05:00

By Tristan McConnell, *West warns that Somalia is becoming a haven for international terrorists* - Times Online / The Times - London, UK

Monday, December 21, 2009

Pass beyond what is described as government territory in the Somali capital — a few blocks between the airport, the harbour and the presidential palace — and you are at the mercy of al-Shabaab, the extremist Islamic group that holds sway across southern and central Somalia. Where it rules, it has implemented laws and punishments reminiscent of Afghanistan under Taleban rule.

It has banned bras, football, dancing and musical ringtones. This weekend al-Shabaab decreed that men must grow beards and shave their moustaches. Its fighters have destroyed Sufi tombs and disinterred colonial-era Italian corpses. Its Sharia courts have ordered public floggings, the chopping off of hands and feet of thieves, the stoning to death of adulterers and beheadings of apostates and spies.

Suicide attacks and roadside bombs have grown in number, leading Western intelligence agencies to conclude that there are growing links between al-Shabaab and al-Qaeda. The agencies warn that the country is becoming a haven for international terrorists.

At the start of this year, Somalia was hoping for a new beginning. Sheikh Sharif Ahmed, a moderate Islamist, was installed as President with the backing of the United Nations as well as Western and regional governments. Ethiopian troops who had invaded in 2006 to oust an Islamist regime — in which Sheikh Ahmed had been a leading figure — withdrew and an African Union peacekeeping mission (Amisom) promised to protect the new Government.

Today the Transitional Federal Government cowers behind 5,000 AU protectors in the piece of Mogadishu that it controls — although recently a suicide bomber struck within the supposed safe zone. In other attacks this month dozens of medical students were killed with three government ministers in a suicide attack. At the weekend 14 people died as Government and insurgent forces traded mortar fire. Every week fresh reports of death and horror cement Mogadishu’s reputation as the worst place on earth.

Harakat al-Shabaab — meaning “Youth Movement” — emerged in 2005 as a cross-clan Islamist militia designed to support the Islamic Courts Union, which aimed to defeat the clan warlords that had devastated the country since the collapse of the last functioning administration in 1991. In their brief reign in Mogadishu in 2006 the Courts brought peace to the city for the first time in years. When they were forced out by US-backed Ethiopian forces, al-Shabaab attracted popular support by fighting a guerrilla war against the invaders.

Many of al-Shabaab’s leaders are radical Somali veterans of the Afghanistan wars. Last year Ahmed Abdi Godane, known as Abu Zubeyr, became its top commander. He is believed to have fought in Afghanistan in the 1980s and is described by one observer as “a hardcore jihadi”. Three months before he assumed his command, the US had designated al-Shabaab as a terrorist organisation. His predecessor, Aden Hashi Ayro, was killed by a US airstrike in May 2008.
Other senior commanders, all of whom enjoy a large degree of autonomy, include Mukhtar Ali Robow, also known as Abu Mansoor, an experienced fighter who ran the training camp from which al-Shabaab emerged, and Ibrahim Haji Jaama who won his nom de guerre “al-Afghani” thanks to years of fighting in Afghanistan and Kashmir.

Because of the growing military pressure in Pakistan, Afghanistan and Iraq, hundreds of foreign fighters have flocked to Somalia to fight Sheikh Ahmed’s UN and US-backed administration. They have brought with them a radical ideology of global jihad and some — including a white US citizen known as “al-Amriki” — have taken leading field commander roles.
Their influence is changing al-Shabaab from a local insurgent group into a player in the wider battle between Islamic extremism and the West. “There is increasing control exercised by the foreign leadership of al-Shabaab,” said Peter Pham, associate professor at James Madison University. “It is not just control of resources, foreign fighters and trainers, but of the actual decision-making.”

This foreign influx has strengthened al-Shabaab as a fighting force, but the creeping international agenda has also caused rifts within the group. “There is a serious struggle within al-Shabaab between nationalists and the foreign jihadis who want to take the fight to another level,” said Rashid Abdi, a Somalia analyst at the International Crisis Group.

In recent months this has led to conflict and even some defections. At the same time, al-Shabaab has fallen out with its former ally, Hizb ul-Islam, with whom it launched a joint offensive to oust Sheikh Ahmed in May. This staunchly nationalist group of Islamists is led by Sheikh Hassan Dahir Aweys, who helped to train the first al-Shabaab fighters and is wanted as a terrorist by the US.

This year fighting erupted between al-Shabaab and Hizb ul-Islam over control of revenues from the southern port of Kismayo. This has since turned into a deeper split. “Hizb ul-Islam’s orientation is domestic but al-Shabaab’s focus is on a broader ideological Islam,” said Dr Pham.

Sheikh Ahmed’s enfeebled administration is in no position to take advantage of such divisions. In Mogadishu, a tense and deadly stalemate exists, with al-Shabaab unwilling to take on the peacekeepers’ tanks and artillery and government forces incapable of winning. Sheikh Ahmed’s besieged government barely exists: it does not control the country’s territory, cannot provide security and lacks a popular mandate. “It will continue as long as the Amisom troops are there to guard it. If they were withdrawn it would collapse within hours,” said Dr Pham.

[Picture: Sheikh Ahmed. Photo: Wiki.]

A Shared Shrine

2010-01-01T12:01:00.005-05:00

By Staff Writer, *The hidden treasure in Siirt's backyard Tillo* - Sunday's Zaman - Istanbul, Turkey
Sunday, December 20, 2009

Pretty little Tillo is to Siirt what Şirinçe is to Selçuk or Cumalıkızık to Bursa, namely a smaller, more architecturally cohesive settlement to which locals retreat during weekends to soak up the country air.

The big difference is, of course, that, Tillo, being near to Siirt, hardly sees a foreign visitor from one year to the next. Were it in the west of the country, it would be completely mobbed with coach parties, and boutique hotels would be opening on every street corner. That they're not is bad news for the local economy but good news for adventurous travelers who like to feel that they're one step ahead of the crowd.

Finding a way to get to Tillo is the first problem. There are old-fashioned dolmuş taxis as well as minibuses running between Siirt and Tillo, but enquire after their departure point in Siirt and you're likely to be rewarded with blank looks, in itself an indication of how far off the beaten track you've wandered. When at last you do manage to find transport, it will carry you up into the beautiful surrounding hill country and deposit you in the main square of a village that boasts even finer examples of the “cas” houses that are a feature of old Siirt, as well as the beautiful shrine of a pair of famous holy men.

Perhaps the more famous of these holy men was İbrahim Hakkı Erzurumi, who was actually born in 1703 in the village of Hasankale, now Pasinler, just east of Erzurum city. İbrahim and his father, Mullah Osman, came to Tillo to study under İsmail Fakirullah (1655-1734), a scientist and spiritual leader who belonged to a Sufi order called the Oveyssi that had its roots in Yemen.

Like his leader, İbrahim became a scholar adept not just in Islamic jurisprudence and theology but also in medicine and astrology. He's best known for a book called the “Marifetname” (Book of Gnosis), a sort of Whitaker's Almanac of the 18th century setting out everything that was known about subjects as diverse as anatomy, geography and philosophy. Later in life he moved to İstanbul, where he worked in the imperial library of Sultan Mahmud I. When he died in 1780, he was buried beside İsmail Fakirullah in the tomb he had had built for his mentor.

Today their shared shrine is housed inside a honey-colored modern building with a polygonal tower in a lovely graveyard full of picturesque Ottoman-era tombs where the silence is punctuated only by the sound of woodpeckers drumming on the trees. Their graves are protected by exquisitely carved wooden caskets with finials that look like those at the end of pews in medieval English churches, surely some of the most beautiful pieces of contemporary woodwork to be found in Turkey. Buried in the outer rooms of the mausoleum are some of their associates, whose resting places are recorded by much simpler stone markers.

Although the present shrine has a wonderful peacefulness about it, there was one great loss during the course of its construction. Until it was built in 1964, the first rays of the sun at the spring equinox (March 21) would bounce off a tower on a hillside outside the village and then shine straight through a window in the old mausoleum onto İsmail Fakirullah's headstone. Although this remarkable effect can no longer be appreciated, villagers will happily point you in the direction of a small museum housed inside a modern apartment block where you will be able to inspect diagrams showing how it worked. Here too you will be able to see early scientific instruments made by İbrahim Hakkı Erzurumi as well as learn more about his work (albeit only in Turkish).

Most of the weekend visitors who come to Tillo have their sights firmly set on visiting the shrine. However, non-Muslim visitors may be more interested in the village itself, a crumbling but evocative reminder that not so very long ago each region of Turkey boasted its own indigenous style of architecture. In Tillo, as in Siirt itself, that style of architecture consisted of mini tower-houses that looked as if they were made of mud brick but were in fact built of rubble faced with “cas,” a type of plaster made out of locally quarried gypsum. Most of the houses were two or three stories high with flat roofs and highly decorated window and doorframes. The gypsum itself was also adorned with incised patterns, some of them quite complex but most of them looking like the footprints left by the cloven hoof of a deer.

Just as in Siirt, the cas houses are slowly disintegrating under the pressure of rain and snow, and just as in Siirt, the result is that many have been abandoned, including some truly spectacular examples that if they were anywhere else in the country would now be undergoing restoration with an eye to turning them into hotels. Two such examples stand right at the top of the village near a modern mosque. The carvings around their doorways are extraordinarily rich, reminiscent indeed of carvings to be seen in the cathedrals of Western Europe. Inside, the walls are covered with simple but attractive abstract murals in vivid colors. Even the windows are inset with grilles each bar of which is topped off with a trident-like finial. The rooms are quite small, which might make conversion to hotels tricky, but it's a crying shame to see the incongruous Ankara-style houses that have been built right up against some whose owners understandably rate modern conveniences far above picturesqueness.

The cas houses on their own would be reason enough to visit Tillo, but their setting is made all the more attractive by the fact that most of the winding streets still retain their original cobblestones, big flat slabs of limestone that will no doubt be dug up any day soon and replaced with grim, grey concrete. But just as in Şirinçe, the hillside setting means that there are some lovely views to be had from the village, especially in summer when the surrounding orchards fill up with fruit. This is a part of the country that is well known for its juicy pomegranates as well as for some particularly plump pistachios good enough to give Gaziantep a run for its money.
It goes without saying that there's not much of a tourist infrastructure here: no hotels, no cafes, no restaurants serving local delicacies and certainly no handy souvenir shops. For all these luxuries, you will need to head back down into Siirt itself. For the time being, then, Tillo is a taste of the real rural life of a forgotten corner of southeastern Turkey. Go there soon before inevitable modernization comes upon it.

How to get there
Taxi-dolmuşes to Tillo leave from in front of the Büyük Hotel in Siirt; they leave only when full, although you can speed things up by paying for multiple spaces. On the return journey you may be able to find a minibus that will drop you closer to the city center. Regular buses connect Siirt with Diyarbakır and Şırnak.

Where to stay
There's no accommodation in Tillo itself. Siirt has several small and very basic hotels that would be unsuitable for lone women travelers. The one-starred hotel can be full, so advance reservation is advisable. Otel Erdef : 0484 223 1081

Allah Made Us Different

2010-01-01T00:01:00.003-05:00

By Staff Reporter - *Celebrating with spirit and spirituality* - The Jakarta Post - Jakarta, Indonesia
Saturday, December 19, 2009

Jakarta residents, along with visitors from around the country, spent Thursday and Friday at the Taman Mini Indonesia Indah park, East Jakarta, celebrating the Suro (Islamic and Javanese New Year) national holiday, which fell on Friday.

The park, usually deserted at night, was imbued with a festive and mystical aura, as visitors flocked for the celebration and various rituals were conducted. Chanting, singing and fragrant scents filled the air in several spots where rituals were held.

Food stalls and vendors selling various wares from watches to wayang (shadow puppets) lined the walkways and some visitors even indulged in night-time picnics with friends and families.

"This celebration is cultural as well as religious," Ade F. Meyliala, the park's operational director, said.

He said the park observed the celebration annually. However, this year's event was unique.
"This year we had an hour-long parade that began in the afternoon," he explained.

The parade kicked off at the park's Sasono Agung stage, proceeded 4 kilometers to the Archipel area, before finishing back at the stage where it was followed by a feast.

On display in the parade were cultural heritage items such as a spear from the ancient Majapahit kingdom era, usually housed inside the park's heritage museum, lavishly decorated tumpeng (cone-shaped rice dishes), which were then shared, and kerbau bule (light-skinned buffalo).

Following the parade and the feast, which included the performance of a traditional dance from Kalimantan, several events were held in different parts of the park.

In the Sasana Adiroso Angeran Sambernyawa room, people dressed in different costumes gathered to discuss the spiritual aspects of nationalism and nation-building until dawn.
The crowd included a group of men in green robes and women in white, a small group of red-and white clad men and women, ornately jeweled women in traditional kebaya dresses, and long haired men dressed in black.

Some of them participated in the parade, and after the feast held an inter-faith discussion on how spiritualism could help shape the country's fate.

The main speakers included those adhering to Islamic, Buddhist and kepercayaan faiths. The latter is a wide category encompassing religious beliefs not covered by the six state-endorsed faiths of Islam, Protestantism, Catholicism, Hinduism, Buddhism and Confucianism.

The discussion was lively, with spiritual "experts" and "mystics" voicing their opinions on subjects such as corruption, violence and tolerance.

Raden Roro Indra A. Sriemandhi, a Sufi leader, emphasized the common thread of "love" in all religions and advised the audience to maintain attitudes of love and compassion.

"I think this is very interesting ... After all, this nation is comprised of many religious and ethnic groups, but it is all because of Allah, who made us different. In the end I think we are all the same in our journey to Allah," a member of an Islamic group from Bekasi said.

Present throughout the discussion were the sounds of high-pitched singing accompanying the wayang show, as well as the narrating voice of the puppet master. The show that night told the story of Luwaring Punagi Drupadi, with famed puppet master Ki Manteb Soedharsono telling the story with dramatic movements in which he made the puppets fight, leap and somersault.

"I come here every year to see the wayang show," said Kasiman, an audience member who avidly watched the show, holding intermittent discussions with his friends next to him.
"This dalang *puppet master* can tell any story," Kasiman's friend said, praising the master's skills.

A short walk away from the building where the puppet theater was held, a cleansing ritual called ruwatan was being conducted in the park's Museum Indonesia building.

Inside a square space marked by a wide black ribbon fastened to decorated pillars, a group of adults and young people all clad in white sat together to undergo the cleansing ritual, said to keep bad luck and bad spirits away.

The celebration also included musical performances from Debu, a multi-ethnic group of American musicians, as well as local musicians Ridho Rhoma and Rhoma Irama.

"Taman Mini Indonesia Indah" means "Beautiful Indonesia Miniature Park"

[Picture: Nitra, Taman Mini's Mascot. Photo from Wiki.]

Only One Carpet...

2009-12-31T00:01:00.004-05:00

By Minhac Çelik, *More steps should be taken to attract more tourists to Konya* - Today's Zaman - Turkey
Saturday, December 19, 2009

Şeb-i Arus (the Night of Union) ceremonies, which are held annually on Dec. 17 to commemorate the death of Mevlana Jelaluddin Rumi, a religious thinker and Sufi who wrote poetry in Persian, have attracted growing interest from both domestic and foreign visitors.

However, for the event to draw more tourists and boost the city’s economy, more should be done to promote and advertise the occasion.

The city hosted more visitors than ever before at this year’s ceremonies, which took place on Dec. 7 to17, stated Murat Peksomlu, a head manager at Dedeman Hotel in Konya. He attributed the rise in the number of visitors to the books written on the life story of Rumi and his close friend Şems-i Tebrizi, who, also a Sufi, introduced Rumi to a new perspective on religion.

“Elif Şafak’s novel ‘Aşk’ [The Forty Rules of Love] and Ahmet Ümit’s ‘Bab-ı Esrar’ [The Secret Door] have been very influential in attracting the attention of their readers to Konya, Sufism, Rumi and Tebrizi. Therefore, the number of visitors has increased every year since 2007, which was declared the year of Mevlana by the Culture and Tourism Ministry. However, we should take more steps to increase the interest of foreign tourists, especially those from Iran,” stated Peksomlu while speaking to Today’s Zaman.

This year more than 1,000 Iranian tourists came to the Şeb-i Arus events because of Rumi’s great importance in Persian culture: First because of he is from the Persian city of Khorasan, and second because he wrote his poems in Persian. Roya Maleki, an Iranian student from Kerman who came to visit Rumi’s tomb, stated that Konya is the second most important city after Mecca in terms of religion.

“After visiting Mecca and becoming a pilgrim, people, especially in Kerman, are expected to visit Konya,” noted Maleki, holding Rumi’s “Divan-ı Kebir” (the collection of Rumi’s poems) in her hand.

Peksomlu noted Konya’s great potential to attract tourists from Iran and underlined that hotel managers from Konya paid a visit to Iran in May to establish contacts with Iranian tourism agencies and lead the initiative to start direct flights from Iran to Konya.

Although the hotels were satisfied with the number of visitors staying their hotels during the event, the visitors from Turkey and foreign countries have not created a notable boost in the city’s economy.

When asked how many carpets he sold over the last 10 days, Recep Topal, the owner of Karaman Carpets, said: “Sadly, I have to say that I only sold one carpet. More tourists visit Konya, but they only come to watch the ceremonies. Something should be done to bring them to the streets for shopping.”

Picture: On the last day of the Şeb-I Arus ceremonies, whirling Dervishes mesmerized the audience, including Prime Minister Recep Tayyip Erdoğan and CHP leader Deniz Baykal.

6th International Sufism Congress

2009-12-30T12:01:00.001-05:00

ANSAMed, *Djanet oasis hosts Sufism congress* - Magharebia.com - USA
Wednesday, December 16, 2009

Sufism researchers and experts from 14 African and European countries are in the southern Algeria oasis city of Djanet this week for the 6th International Sufism Congress, ANSAMed reported on Tuesday (December 15th).

The event reportedly highlights the importance in Sufism of the Tidjaniya and Qadiriyya brotherhoods.

"These two fraternities have enabled Islam to expand, especially throughout West Africa," said Slimane Hachi, the director of Algeria's National Centre for Historical and Anthropological Research (CNRPHA).

[Picture: Djanet and its Palm Grove. Photo: Wiki]

Schools

2009-12-30T00:01:00.003-05:00

TOI Reporter, *Dargah panel to open schools for poor, introduce Sufism* - The Times Of India - India
Tuesday, December 19, 2009

Ajmer: The Dargah Committee on Friday decided to open schools in the rural parts of the state for benefit of poor children. At a meeting held on Friday, the committee also decided to introduce Sufism as a subject at the primary level itself.

"We have decided to open a centre of Indira Gandhi National Open University in the dargah area so that children can learning while they earn," committee president Sohail Ahmed said, "Proposals of opening a teacher's training college for women and an ITI for boys are also in the pipeline."

The condition of surrounding area of dargah is horrible. "The slum area in the dargah region is so dense that one could hardly think of hygiene and education here," said Rajneesh Saxena, a social worker. According to police, these people resort to petty crimes like pick-pocketing, bag-lifting and stealing to eke out a living.

"The main problem of these people are that they are not getting education and the committee is now looking up to improve their living standard by providing them education," added Ahmed.

The committee decided to open schools in the villages first in Ajmer and then in other districts of the state. "We will provide infrastructure and teachers so that children can get free education in these schools," said a member. He also said that spreading of teachings of Khwaja Garib Nawaj Chishti is important in this time of terrorism.

"The theme is that every one should learn about harmony and development that the Khwaja wanted to teach the world," he added.

[Picture from http://www.dargahajmer.com/]

In Letter And Spirit

2009-12-29T00:01:00.007-05:00

By TNI Reporter, *Jimmy Engineer calls for reverting to ‘sufism’* - The News International - Pakistan
Saturday, December 19, 2009

Islamabad: Renowned artist and social worker Jimmy Engineer Thursday underlined the need for promoting and spreading the teachings of the great Sufis for effectively countering militancy and extremism.

Karachi-based Jimmy Engineer while talking to APP on his arrival here called upon people from all walks of life in general and the artists community in particular to utilise all their energies and resources, individually and collectively, for safeguarding, preserving and promoting national integrity, solidarity and unity which is the dire need of the hour and ensure a brighter, moderate, progressive and forward looking Pakistan.

Jimmy Engineer, who firmly believes in the teachings of popular saint Hazrat Data Ganj Bakhsh and Sufi Barkat Ali, said that the message of love, brotherhood, peace, harmony and tolerance and unflinching faith in Allah Almighty contained the teachings of all great Sufis should be followed in letter and spirit as salvation lies in reverting back to Sufism.

He said the sooner it is done, the better it would be and help facing the problems boldly, squarely and courageously with the blessings of Allah Almighty. He opined that militancy and extremism in all their manifestations have taken roots only after the people had drifted away from Sufism to materialism and their faith in Allah Almighty wavering a lot.

The prominent artist said at the same time there is also dire need for forging and maintaining national unity and inculcating and promoting spirit of patriotism in order to meet the challenges and overcome the difficulties being faced by the nation and the country in the prevailing circumstances. Jimmy Engineer further stated that the younger generations in particular should be apprised about the sacrifices and struggle made by the millions of Muslims under the inspiring leadership of the Quaid-i-Azam and hard earned independence, freedom and sovereignty must be safeguarded and preserved no matter how high cost is to be paid for the security, integrity and solidarity of the Motherland.

As for himself, Jimmy Engineer reiterated his commitment, dedication and devotion to the Motherland and said he is quite willing to do any work at any time to promote soft, positive and forward looking progressive image of Pakistan in the comity of nations. Jimmy Engineer said that he deemed it as an honour of the highest order to be of any service to the nation and the country as he regards himself as an unofficial goodwill ambassador of Pakistan.

He said he has been rendering services to promote the cause of the Motherland for the last 35 years and is determined to continue rendering such services as long as he is breathing as a true son of the soil.In response to queries regarding artistic activities he said his artistic activities are flourishing in different parts of the country irrespective of the prevailing troubled situation.

He said a number of young girls and boys are emerging at the art scene as painters, calligraphic artists and sculptors which is quite encouraging. Jimmy said that among these emerging young artists, the most promising and impressive are Uroosa Ishtiaq from Karachi and Maham Gull from Lahore.

He said he was also committed to continue working for the welfare of the special children and to do everything possible for bringing smiles on their faces momentarily as well as permanently.

Jimmy Engineer said that mentally-retarded, physically handicapped, deaf, dumb and blind children are very dear and near to his heart. He said that in order to ameliorate the lot of the special children, bring smiles on their faces and provide them some moments of relief and happiness.

Jimmy said he introduced the concept of organising the awareness, fun and food programmes for the special children.

Visit Jimmy: http://www.jimmyengineer.com/index.html

[Picture: Jimmy Engineer, Partition Series: Refugees resting under a tree in 1947 - Oil on canvas 5 Feet x 7 Feet (1.50 x 2.10 meter), 1977]

Again And Again

2009-12-28T12:01:00.004-05:00

By Sherif Sonbol, *Whirling shadows* - Al-Ahram - Cairo, Egypt

Issue # 977, Week 17-23 December 2009

Director Intissar Abdel-Fattah's Atyaf Al-Mawlawiya (The Mevlevis' Ghosts), a multifaceted theatrical show held at the Cultural Development Fund-administered Ghoury Dome last week, evokes the beautiful rites of the Mevlevi whirling dervishes, heirs to the great mystic poet Jalaluddin Rumi.

The show is "a spiritual state", in the words of the director himself, connecting notions of the One with the One's multifold manifestations, and deploying the Mevlevis' traditional modes of movement in the service of a modern choreographic idiom.

At the intellectual level, Sufism is complicated business, but the message of love communicated by Rumi's verses can be no simpler.

This show, as the pictures amply demonstrate, was intended as a ritual of purification reflecting the tradition that inspired it. It incorporates not only Mevlevi movements but also Egyptian religious chanting or inshad, Coptic hymns, and even Gamelan from Indonesia. The performance was conceived and constructed in relation to the space it occupied, with the Ghoury Dome playing as much of a part in the final show as any other element.

Abdel-Fattah manages to infuse all this with drama, as well. His premise is a relatively straightforward question: how might the character of Egypt be conveyed theatrically? The answer is a cross between a journey -- outward as well as an inner -- and a ritual of worship, a church service or a Mevlevi whirling session to which he brings the broadest range of symbols and references from the ancient Egyptian to the European.

So much so that you come out of the show not only spiritually purified but marvelling at Rumi's ability to inspire artists across space and time again and again.

[Click the title of the article to see all the pictures]

The Message Of Love

2009-12-28T00:01:00.004-05:00

By TNI Correspondent, *‘Rumi’s poetry message of love’* - The News International - Pakistan
Friday, December 18, 2009

Lahore: Speakers at a seminar on Thursday said Maulana Rumi’s poetry is the message of love, affection, peace and brotherhood and he was the most read Muslim poet in the western countries because he emphasized the need to love human beings.

The seminar was organised on the eve of 736th death anniversary of great Muslim Sufi Poet Jalal-ud-Din Rumi by the Punjab University Centre for South Asian Studies in collaboration with Rumi Forum Pakistan at PU on Thursday.

Roman Scholar and Rumi Forum Chairman Haroon Kokem and Swat Argwan were the keynote speakers while PU Acting Vice Chancellor Dr Jamil Anwar presided over the ceremony. Haroon said Rumi believed that great people’s graves were not built in ground but in the minds of intellectuals.

Argwan of Rumi Forum said Maulana Rumi’s teachings could help resolve the problems faced by Pakistan today. He said Turkish revolutionist Fatahullah Gulen brought Turkey out of Civil War crises and put the country on the path of prosperity and development.

Prof Dar Jamil Anwar said that Rumi was a great Muslim Sufi poet but unfortunately our students knew a little about him due to the language barrier.

He urged the students to learn Turkish, Persian, Arabic and other languages so that they could know great Islamic leaders, writers and poets.

[Picture: A page of a copy circa 1503 of the Diwan-e Shams-e Tabriz-i, BNF, Paris, France. Photo: Wiki]

Through Others' Eyes

2009-12-27T00:01:00.003-05:00

By Rabbi Nancy Fuchs-Kreimer, *Examining the Story of Joseph's Seductress* - Jewish Exponent - Philadelphia, PA, USA
Thursday, December 17, 2009

Do you remember the line drawing of an old woman who, if you shift your eyes a fraction of an inch, can suddenly reappear as a beautiful girl with a hat?

I thought of that well-known perceptual illusion this summer when I studied the biblical narrative of Joseph at a retreat for Jewish and Muslim emerging religious leaders.

We chose the story deliberately. Both the Muslim and the Jewish traditions cherish the tale of a man who was himself an emerging leader, and of a family of siblings that faces the challenge of reconciliation, the very challenge facing the "children of Abraham" -- Jews, Christians and Muslims.

I knew that traditions about Joseph have been traveling between Jews and Muslims since the time of Mohammad. What I did not anticipate was the place in the Muslim imagination of the story of Yusuf, as he is called in the Koran, and his Egyptian master's wife.

In the Torah, the episode of Joseph and Potiphar's wife appears straightforward. Chapter 39, which we read last Shabbat, reports that Joseph, sold into slavery by his brothers, rises to prominence in the home of an official, Potiphar, whose wife attempts to seduce him and, upon failing, accuses Joseph of attacking her. I was never sure why the lady of the house wanted to bring her servant down, but I did not stop to question it. Like most Jewish readers through the centuries, I viewed this woman as lustful and vindictive, a contrast to Joseph's model of restraint.

But in the Koran, this episode has a very different feel. In the Muslim version, Joseph's temptress tries to defend herself. She gathers the women of the city for a meal. Upon seeing Joseph, they "cut their hands" and cry, "God save us! This is no mortal!" In the Koran's telling, the master's wife actually confesses that she lied, another detail we never hear in the Torah.

Later, Muslim commentators name the wife -- Zuleikha -- and she intrigues readers for generations, eliciting sympathy. As one of the Muslim participants at the retreat said: "Allah protects Joseph from his inclinations, but Zuleikha must struggle alone." In the mystical tradition of Islam, Zuleikha becomes a model of chaste passion, a stand-in for the human soul that longs to be united with God.

Hearing different versions of a familiar story changed me. In place of judgment, I found myself curious about this woman I thought I knew. It made me wonder about people with whom I interact today, especially those from different religious cultures. How many versions of their story are hidden from me?

American Jews are aware, through the media, of Islamic violence, a partial view of a multifaceted reality. Films like "Obsession" show us a terrifying side of a civilization, but do not help us understand that side nor to place it in the context of the history of Islam or of world religions.
Liberals bemoaning the fate of "oppressed Muslim women" also provide only part of a more nuanced story. When we learn about Islam, especially from Muslims themselves, we see more complexity, more background. We develop more capacity to respond to the people and situations we encounter.

Many Jews tell me they regret their limited knowledge about Islam. They sense there is more to be learned beyond images of veiled women and angry men, that there is a rich, evolving religious culture, one with a long history and many resonances with our own.

The Reconstructionist Rabbinical College is launching a new course "Islam for Rabbis" in February. We opened the first three sessions to adults in the community. It already has a waiting list.

Last year, the Jewish Theological Seminary, the Conservative movement's seminary, illustrated its annual calendar with art from a 19th-century Judeo-Persian translation of "Yusuf and Zuleikha," written by the medieval Sufi poet Jami.

Think about it: A century-and-a-half ago, Jews living in what is today Iran translated and lavishly illustrated a Muslim interpretation of our Torah story.

Our narratives are enriched when seen through others' eyes. There are so many versions out there. It's worth moving our heads an inch, and taking a second look.

Photo: Courtesy of The Library of JTS

A Charismatic Figure

2009-12-26T06:01:00.005-05:00

By Olivia Bartlett Drake, *Östör’s Film Screens at National Film Festivals*- The Wesleyan Connection - Middletown, CT, USA

Thursday, December 17, 2009

The new film, Songs of a Sorrowful Man, directed by Ákos Östör, professor of anthropology, emeritus, and edited by film major Joe Sousa ’03, began its journey debuting at the biennial Royal Anthropological Film Festival, held at Leeds University in July.

The film was then shown at the the American Anthropological Association meeting in Philadelphia, Pa. Dec. 2-6. It also was screened recently at at Brown where it was featured as the lead event in Brown’s “Year of India” celebrations (2009-10).

The “sorrowful man,” Dukhushyam Chitrakar is a charismatic figure who encourages women to take up the traditional craft of scroll painting and musical composition pursued almost exclusively by men before.

In a series of edited sequences, the film chronicles Dukhushyam’s vision of the decline and rebirth of his art; his tolerant Sufi Muslim spirituality; his engagement with Hindus, Muslims and the modern world; his encyclopedic knowledge of changing musical and painting histories and techniques; the influence of his beliefs on his way of life, and his teachings for future generations of painters and singers in his community.

Read more about the film in an Oct. 27, 2009 Wesleyan Connection article.

Sincerity

2009-12-26T00:01:00.005-05:00

By Rupa Srikanth, *Words dominated here* - The Hindu - India

Thursday, December 17, 2009

Despite a few glitches, ‘Peace on Earth' scored in its overall objective of bringing communities together.

Asmita, Resource Centre for Women, Hyderabad, presented ‘Peace on Earth' in the presence of Surjit Singh Barnala, the Governor of Tamil Nadu, and N.Murali, managing director, The Hindu.

It was written and directed by Vasanth Kannabiran, founder, Asmita, and a Women's Rights Activist, who had been nominated for the Nobel peace Prize in 2005.

The credits for music and choreography go to veteran mridangist Karaikkudi Mani, well-known flautist and musician B.V. Balasai and senior dancer Rajeswari Sainath.

‘Peace..' combined English commentary, Bharatanatyam and fusion dance, and drew upon stories of women of courage from different faiths - Esther, the saviour of the Jews, Mary of Magdella, a devoted apostle of Christ who was the first witness to His ascension, Rabia of Basra, a poverty-stricken Sufi Saint from Iraq who taught people to love God for God's sake not out of fear, and Akka Mahadevi, a Hindu poet and ascetic who was devoted to Chenna Mallikarjuna (Shiva) and did not see the need for clothes arguing that, ‘You can strip the clothes from me, but can you strip the nakedness that covers me?'

The production had a grand opening scene. A vast expanse (the Music Academy stage at its biggest) of space with a white screen as background, muted lighting and a calming Buddhist chant ‘Vajra Guru Mantra...' There could not have been a better definition of peace.

Powerful and full of rhetoric, the spoken word simply took over the production. They served to narrate the stories well but the words within the scenes gave no room for any other expression. The softly intoned nritta pieces acted as punctuations between the narratives segments, with Rajeswari and her students executing tidy movements.

The young dancers, dressed in neutral costumes of salwar-kameez with minimum ornamentation, were also foils in the background to the drama being enumerated in the forefront.

They kept the mood and the continuity. The focus of the musical score was also gentle and flowed through the native music segments smoothly.

The Carnatic classical was dominated by beautiful flute and veena instrumentals while the world music included the Arabian Belly Dance-inspired music, the organ-dominated Church music and the Persian-Iraqi santoor music.

While the production had lots of space and serenity in its design and some magnificence in the lighting (Bijon Mondal), the creativity in the choreography was minimal.

The most banal were the four heroines; it was like a ramp show in the beginning when they were introduced and continued to maintain that model-like facade throughout. There was no depth to their enactments.

Yet, one would think the production scored in its overall objective of bringing communities together, considering the idealism, research and sincerity behind it. The minutiae then cease to matter.

Photo: V. Ganesan

Respect

2009-12-25T18:01:00.004-05:00

By Stephanie Fenton, *Interfaith Round Table presents Divine Language of Music concert tonight* - Ann Arbor.com - Ann Arbor, MI, USA

Tuesday, December 15, 2009

The universal language of music will be highlighted tonight when the Interfaith Round Table of Washtenaw County presents “The Divine Language of Music,” a concert of music from the Jewish, Christian, Muslim and Hindu traditions.

This concert will serve as the first part of a 6-part winter/spring series that explores the music of these different faiths.

Music will be provided by a sacred choir from the Jewish Temple Beth Emeth; instrumentals from the Christian Canterbury House (or, more specifically, a ministry to the University of Michigan and sponsored by the Episcopal Diocese of Michigan); chanting and whirling from Sufi Muslim of Michigan; and dancing from the Hindu Chinmaya Mission of Ann Arbor.

The Interfaith Round Table of Washtenaw County is a collection of clergy and lay people of different faith communities in Washtenaw County that frequently holds dialogues with, according to the IRT mission, a respect for one another. The Interfaith Round Table aims to facilitate friendships as a dialogue group, and not using political means.

The Jewish Temple Beth Emeth has multiple choirs, and the adult choir - Kol Halev - sings at Holy Day services at the temple, monthly and at concerts throughout the calendar year. In 2004, the choir toured Bulgaria, Romania and Greece.

The Canterbury House, on the other hand, is well-known for its instrumentals. During the past five decades, Canterbury House has hosted musicians such as Neil Young, Joni Mitchell and Gordon Lightfoot, and more recently, regional acts and student and faculty ensembles have been featured. Each Sunday at 5 p.m., Canterbury House offers a Jazz Mass with world-renowned musicians.

Sufi whirling, by definition, is an active meditation that is most frequently practiced by Sufi Dervishes of the Mevlevi order. This dance is often performed in efforts to reach the source of all perfection, or kemal. Through letting go of one’s ego and listening to the music, Sufi Muslims focus on God and spin the body in cycles that mimics the planets’ orbiting of the sun.

Dance is vital to the Hindu tradition, and the earliest artistic performances were almost entirely associated with religion, according to Heart of Hinduism. Today, many of its dance styles reflect the spiritual themes present in the Epics, Puranas and other Hindu texts.

The Divine Language of Music will begin at 7:30 p.m. at the Temple Beth Emeth / St. Clare Episcopal Church, at 2309 Packard in Ann Arbor. Tickets cost $20 for adults, $17 for seniors and $12 for students with an ID, as this concert is a benefit for the Interfaith Round Table of Washtenaw County (additional charitable donations are also welcome and appreciated). For more information or for tickets, call George Lambrides at (734) 424-1535.

Preaching Moderation

2009-12-25T00:01:00.004-05:00

By David Watkinson, *Islamic preacher's East Lancashire visits to challenge 'extremist agendas'* - Lancashire Telegraph - Lancashire, UK
Monday, December 14, 2009

A world-renowned Islamic preacher is visiting three East Lancashire towns in a bid to “challenge extremist agendas”.

Shaykh Hisham Kabbani visited a spiritual centre in Pringle Street, Blackburn yesterday as part of a whistle-stop 10-day tour of England which also includes a trip to Burnley and Nelson on Friday.

Shaykh Hisham, who has advised two previous United States’ governments on issues regarding Islam, religious tolerance and terrorism, said there was a “real issue of young people being influenced by extremists” in this area.

And he said East Lancashire was vulnerable to extremists looking to infiltrate mosques.
Hundreds of people turned out to the event on Sunday at the Naqshbandiyya Mujaddidiyya Aslamiyya mosque.

He said he chose East Lancashire as part of his tour because of its high level of ethnic diversity and worries over extremism.

Speaking to the Lancashire Telegraph today, Shaykh Hisham, who is based in the USA but was born in Beruit, said preaching moderation was important because there was a “real concern” that extremists were targeting mosques.

He said: “There are too many violent ideas and anti-Western thoughts being spread to young people in communities in Lancashire.

“There is a radical minority but they must be shunned and ignored.

"The real Islam isn’t bombing and terror but we must discuss the problems so we can avoid them.”
Coun Salim Mulla, from the Lancashire Council of Mosques, said: “The visit was very positive for the community.”

Mr Hisham is the founder of the Sufi Muslim Council, a moderate organisation which aims to stand up to extremism.

He has addressed numerous world bodies such as the United Nations and has met with heads of state, including former US presidents George Bush and Bill Clinton.

The tour will see Shaykh Hisham visit mosques in Peckham in south London, Ilford in Essex, Rochdale, Sheffield, Manchester, Bury and Birmingham as well as East Lancashire.

On Friday he will be at the new Burnley Ghauthia Masjid mosque in Abel Street from noon and at 7pm the Ghauthia Masjid mosque in Every Street, Nelson.

Inner Power

2009-12-24T00:01:00.021-05:00

By Farzand Ahmed, *Strange tales behind mazars* - India Today - Lucknow, India Monday, December 24, 2009

Mazars, mausoleums and tombs of holy saints and Sufis (mystics) are considered blessed places which are thronged by people of all faiths seeking blessings of the holy ones lying there and get their wishes fulfilled.

The Sufi Foundation of India (SFI) had prepared a list of some 500-odd famous Sufism centres and tried to connect these centres from Jammu and Kashmir to Kerala, Gujarat to West Bengal to create a "Sufi Corridor" against terrorism.

Yet there are numerous mazars and tombs ranging from that of Sheikh Chilli (the saint of laughter) to the tomb of Chhugalchi (one who passes on false information to create confusion) which have funny but timeless tales.

Says SFI founder Hazrat Syed Mohammad Jilani Ashraf Kichhauchhvi who thought of a spiritual voyage, while Sufi mazars and dargahs (shrines) are living symbols of love and humanism and arouse inner power among the followers as to how to have a direct experience with God, it's in human nature to invent some fascinating tales and believe in it.

Of all the tombs and mausoleums in the country Chhugalchi ka Maqbara (the tomb of the slanderer) on the outskirts of Etawah town on the Farukkhabad-Kannauj highway has a story stranger than any fairy tale and itself experiences funny actions through travellers. In fact, every mazar and tomb is revered by the devotees, who offer flowers and coins amid burning incense sticks but here it's a must for passers-by to hit the grave inside the dilapidated tomb with shoes or chappals at least five times and then pray for a safe journey.

Last week a youthful political activist from Etawah, Mohammad Mansoor, in an angry mood led a team of his Samajwadi Party friends to the tomb and asked them to shower the grave of Chhugalchi with shoes and chappals and pray to this Chhugalchi to rid the party of chhugalchis. Beating of the tomb with shoes continued for nearly half an hour. And this happens every now and then with people passing along the highway stopping at the tomb near Datawali village, some 10 km from the district headquarters, and curse the Chhugalchi who, according to popular folklore was responsible for the clash between two chieftains that led to mayhem and destruction.

Many believe that this strange character was not a fictional figure. According to an account once documented in a local Hindi journal years ago, there was a court-jester named Bhola Syed in the durbar of Raja Sumer Singh Chauhan (during Mohammad Ghauri's time). He once went to see the Raja of Ater (Bhind). Bhola in a bid to be rewarded handsomely poisoned the ears of the Raja that his friend (Raja Sumer) was planning to attack and capture his kingdom. On his return, he praised the hospitality extended to him but told Raja Sumer that his friend (Raja of Ater) was planning to attack and capture his kingdom.

This led to war and genocide. Soon the two kings came to know of Bhola's mischief and ordered that this Chhugalchi should be beaten with shoes till he died. He was ordered to be buried by the side of the road and a firman was issued that anyone passing through the area must hit his grave with shoes at least five times.

However, well-known Hindi writer Medhavasu Pathak after sifting through old records and examining various tales revealed that the real name of Chhugalchi or the court-jester was Gul Al-Farooz who was ordered to be buried half-dead and at his grave a chowkidar was posted whose duty was to ask travellers to hit the grave with shoes five times. "It has been a symbol of hatred towards those who indulged in Chhugalkhori or spreading lies against each other," Pathak said.

However seeing the dilapidated condition of the mazar and to turn it into tourist spot, SP's Kannauj MP Akhilesh Yadav announced that he would get it renovated from funds allotted to him under the MP Local Area Development scheme.

Lucknow, the city of nawabs dotted with monuments, too has a strange mazar of Capstan Baba. Located in Moosabagh at the outskirts of the city on Hardoi road, the mausoleum of Saint Mohammad Ashim, popularly known as "Wales" and "Gore Baba", a White Army Captain who died during the 1857 uprising, where both Hindus and Muslims go, pray and offer cigarettes mainly the Capstan brand. The saint, reportedly, used to smoke only Capstan cigarettes. Thousands of his devotees, who believe their wishes will be fulfilled, light a cigarette and insert the same in the cracks o the mazar.

There are also a couple of mazars of rival Sufis in the spiritual town of Amroha, the administrative headquarters of Jyotiba Phule Nagar district. One is dominated by scorpions while another is the playground of donkeys. But neither do the scorpions harm any devotee nor do the donkeys' desecrate the mazar or its campus. Both the mazars are situated a few furlongs apart and have a strange tale behind them each. One of them is the mazar of revered Sufi-saint Shah Wilyat Amrohi, popularly known as "Dada Shahwilayat", which is guarded by scorpions. According to Z. A. Najmi, a local writer-journalist, who has been researching the history of these mazars, the poisonous scorpions never sting devotees or visitors.

The history has it that Shahwilayat migrated from Wasti (Basra in Iraq) in 653 Hijri to India to spread the message of God. He had a desire of finally settling in a place where mango and rohu fish could be found. He finally reached this place where he found mango and rohu in abundance. The place was thus called Aam (mango)-Roha (rohu fish).

However, his decision to settle down there was objected to by Khwaja Nasruddin or Hazrat Khwaja Geso Daraaz. He sent a bowl overflowing with water. The message was clear: this place was already spiritually full and there was no scope for another Sufi. Shahwilayat smiled, put a rose in the bowl and sent it back to Khwaja Nasruddin indicating his presence would be as light as the rose. In anger, Khwaja Nasruddin said stay here but your shrine would be dominated by scorpions. Shahwilayat said, "Yes, but they wouldn't hurt my devotees." On the other hand, the Sufi told Khwaja Nasruddin that his shrine would be a playground of donkeys. Khwaja replied, "Yes, but they wouldn't desecrate the shrine."

Everybody in North India and Pakistan enjoys humorous stories attributed to Sheikh Chilli. He is venerated as the saint of laughter and wit but is also loved by children for his stupidity. His tomb on the G.T. Road in Haryana is different in architecture and considered next only to the Taj Mahal. Many believe that Sheikh Chilli (Sheikh Chehli) was Sufi saint Abdur Rahim alias Abdul Razzak. He was also considered guru of Dara Shikoh. The shrine, a protected one, is located 163 km north-west of Delhi (between Ambala and Karnal) is replete with its Persian influence. However, nobody is sure about the origin of Sheikh Chilli.

In Delhi, according to SFI, there are over 40 highly revered shrines and mazars but the Chitli Qabar in the Walled City doesn't fit the image of a mazar. It's stranger than the character of Sheikh Chilli and the story behind Chitli Qabar or the mazar of a piebald goat is really stranger than fiction.

Indeed, nobody knows the history or how the goat acquired such a holy image. Many believe that the piebald goat belonged to a holy person during the Mughal period.

Whatsoever the story, the mazar is located in the area where butchers have their shops. Every morning, shopkeepers go to Chitli Qabar, offer fresh flowers and seek divine blessings before opening their shops. People say as long as the Qabar exists, there is nothing to fear about. Even demolition squads dare not touch it.

But jokes apart these shrines, mazars and mausoleums continue to spread love, communal harmony and spirituality. Faith and belief after all know no logic.

[Pictures: Tomb of Shaykh Chilli. Photo: Wiki; Famous Stories of Shaykh Chilli. Bookstore: http://books4u.in/book_detail.php?book_id=3699]

A Community Worker

2009-12-23T12:01:00.000-05:00

By Staff Writer, *Pendle volunteer celebrates Eid with Prime Minister in Downing Street* - Pendle Today - Nelson, England, UK

Monday, December 14, 2009

A PENDLE voluntary community worker who also runs Pendle Car Centre in Nelson was invited to Number 10 Downing Street by Prime Minister Gordon Brown to take part in a reception to celebrate Eid.

Mr Shokat Malik has dedicated a great deal of time to working with Central Government on a range of community agendas in relation to preventing violent extremism and community cohesion through the Sufi Muslim Council.

The SMC is still a relatively new body set up after 7/7, but now is one of a few stakeholder partners working directly with the Department of Communities and Local Government.

Mr Malik is also a founding member of the Free Spiritual Centre, a voluntary group that aims to promote an understanding of Sufism and encourage cohesion among people, regardless of their background, in a safe and comfortable environment.

Mr Malik said: "It was a heart-warming experience to be hosted by the Prime Minister at Number 10 Downing Street and to know people from Pendle are at the forefront of bringing local experience to Central Government."

Picture: Mr Malik shakes hands with with Gordon Brown. (S)

Light And Darkness

2009-12-23T06:01:00.004-05:00

By Heather McDaniel, *Annual Festival of Light and Dark celebrates the winter season* - The Campanil - Oakland, CA, USA

Sunday, December 13, 2009

On the last day of classes, the Mills College Chapel was nearly full of people celebrating the Festival of Light and Dark, an annual campus tradition.

Members of the Mills community gathered for two hours Dec. 7 to honor sacred and cultural rituals of the winter season. This year’s event featured songs, performances and presentations from individuals and members of student organizations representing different religious and cultural groups.

This year graduates, undergraduates and alums participated, said Reverend Erika Macs, who as Director of Spiritual and Religious Life coordinated the event.

Before the ceremony began, children and adults were invited to participate in an hour of holiday crafts and games. Students and parents from the Children’s School, as well as several Mills students, painted Christmas ornaments, colored and made paper lanterns. Members of the Jewish Student Union also lead a game of Dreidel.

The ceremony opened with a song entitled “Dark of Winter,” preformed by senior Kelsey Lindquist. Lindquist sang as representatives from campus clubs participated in a candle lighting ritual. Following the song, Macs shared some opening remarks.

“The festival comes at an interesting time of the year – on the evening of the last days of classes,” said Macs. “This is our moment to breathe and reflect and be together.”
Participants were then given a few moments to share aspects of their own religious or cultural winter celebrations with all who had gathered. Some groups read poetry, while others shared traditional songs, stories and dances.

Members of the Muslim Student Association read Sufi poetry written by Rumi and Rabia, accompanied by a recording of soft flute music playing in the background.

“The poems have to do with incorporating themes of light and darkness into one practice,” said junior Weyam Ghadbian, member of MSA and Chapel Program and Administrative Assistant.

First-year Asha Richardson, a member of the Black Women’s Collective, also read poetry. Richardson preformed two poems she wrote about Kwanzaa, a celebration that honors African heritage and traditions.

“We need to celebrate Kwanzaa to honor ourselves and celebrate our culture,” said Richardson.

The Jewish Student Union opted to share an alternative story of Hanukkah and resistance, through the story of a woman named Judith. Each member took turns telling the story of how Judith pretended to surrender to an enemy general who was launching an attack on her village. According to the story, she waited until the general fell asleep and then beheaded him. Because of Judith’s courage, her people were then able to fight back and save their village.

“Since this is Mills, we decided we would tell a feminist story,” explained sophomore Shoshana Burda.

The ceremony ended with a lively traditional Aztec dance, performed by members of Mujeres Unidas and family members and friends. Dancers dressed in traditional costumes with colorful headdresses and danced to the beat of two drums.

Other participants in the event included a traditional Hawai’ian chant by Cierra Cummings, a member of the Native American Sisterhood Alliance, poetry and stories from Workers of Faith, the traditional story of the Holly King and the Oak shared by KingMackenzie Bean of the Mills Pagan Alliance and graduate student Tako Oda, who preformed a song.

Immediately following the ceremony was a candle-lit walk to President Janet Holmgren’s home for cookies and light snacks.

Many of those who came to observe the festival, such as senior Marit Coyman-Myklebust, enjoyed the presentations.

“I thought it was interesting and I like that it covered all religions, faiths and cultures,” said Coyman-Myklebust. “I’d always heard how good it was and figured it was my last opportunity to come. I was not disappointed.”

[Picture: Diagram of the Earth's seasons as seen from the north. Far right: Winter Solstice. Photo: http://en.wikipedia.org/wiki/Winter_solstice]

To Attract People

2009-12-23T01:00:00.003-05:00

By Naveen Ammembala, *‘Nasir under wrong notion of Sufism’ * - Express Buzz - India
Sunday, December 13, 2009

Bangalore: Dreaded terrorist Nasir’s interrogation by the police is not only revealing interesting facts about their plans to carry out destructive activities but also on how terrorists are wrongly interpreting sufism to mislead the innocent.

Nasir has revealed that he used to discuss Sufism with associates.

The cops suspect that the extremist could be misleading others by talking about Sufism.
They also suspect that he might have wrongly understood sufism as it never preaches violence as a means to achieve anything.

Fourteenth century Syrian sufi philosopher Shah Nimatullah has defined Sufi as "one who is a lover of truth, who by means of love and devotion moves towards the truth, towards the perfection which all are truly seeking. As necessitated by love’s jealousy, the sufi is taken away from all except the Truth.’’

The investigators feel that had he believed in sufism, he would not have involved in bombing and killing people. He has a misconception of jihad and `way of life’ — the terms of sufism and because of this, he committed these, an investigating officer said.

Sufism defines jihad as winning over oneself and not carrying out war against someone else to kill. There is a possibility of Nasir either misunderstanding or wrongly interpreting jihad.

There is also a chance of talking about Sufism just to attract people and then slowly make them fundamentalists, the officer said.

It is evident that Nasir talked about sufism from his revelations to the investigating agencies. During 2006 April, one Sabeer a SIMI worker met Sarfaraz Nawaz (the logistic provider of Bangalore bombings and now in Bangalore jail). Sabeer had introduced Nasir to Safraraz for the first time in a Masjid at Perambavoor during a sufi programme.

After a month Sarfaraz met Nasir for the second time and discussed religious issues like dominancy and sacrificing oneself for the sake of God. Sabeer, Jabbar, Jaleel, Manaf, Faisal, Sarfuddeen and even Sarfaraz Nawaz (all are arrested) were attracted through talks on sufism.

Others Afthab, Fahiz, Mohemmed Yasin who also got involved in terror activities under Nasir's influence, later died in police encounter in Kashmir," the officer added.

A Pure Heart

2009-12-22T18:01:00.000-05:00

By Larry Mitchell, *Chicoans travel to study Gülen movement* - Enterprise Record - Chico, CA, USA

Saturday, December 12, 2009

It's not surprising that Jim Anderson and Janet Leslie would take an interest in the Gulen movement, which originated in Turkey.
Both are members of Chico's Quaker community and could be called peace advocates. They are involved in local interfaith work.

The movement, started by Fethullah Gulen, a Turkish Muslim leader, stresses tolerance, Anderson and Leslie said during a talk they gave recently at Chico State University.
Last summer, they explained, they were among nine people from Chico who went to Turkey to learn more about the Gulen movement.

Turkey has a complex history, with strong influences from both the East and the West, Leslie said. In the early 1900s, a secular, "modernist" state was established. All religious institutions were banned because religion was seen as divisive.
But by the mid-1900s, room was made again for religion, and the government now promotes religious freedom, Leslie said. The great majority of religious Turks follow Islam, but there are Christians, Jews and members of other faiths, as well.

While Gulen doesn't call himself a Sufi, his movement can be classified as a type of Sufism, said Anderson, who is a professor of religious studies at Chico State.

Sufism is often called the mystical branch of Islam.

According to Anderson, Gulen advocates an ascetic kind of Sufism rather than the ecstatic or "intoxicated" kind.

He practices and recommends living simply, he said. A balanced approach is central in Gulen's teachings, he added. For example, he stresses "cultivating a pure heart," but also emphasizes the authority of Islamic scripture.

Gulen's approach, he said, involves "absolute balance — active and passive, this world and the next."
He advocates "an active and responsible participation in public life for the good of society," Anderson said.
At the same time, "Gulen teaches if you want to reform the world, start by reforming yourself," Leslie noted.

While in Turkey, the travelers from Chico visited museums, schools, mosques, synagogues and churches. They also spent time in the homes of Gulen's followers.

Leslie told of meeting one woman who said she and a group of friends were working to eliminate gossip from their lives.

"Mostly, the movement is a bunch of small community groups who meet and consider how to live out their ideals," Anderson said.

The movement is responsible for starting a number of schools. Several Turkish newspapers promote Gulen's views, as well.

Gulen, who now lives in the United States, "believes Turkey can only effectively enter the modern world through tolerance," Anderson said. "He believes tolerance and interfaith activities are necessary to being a good Muslim."

Gulen is not universally loved, Anderson noted. When he visited the pope, he was denounced by both secularists and Islamists.

It's hard to estimate the size of the movement, Leslie said. She guessed it might include 100,000 to 5 million of Turkey's 71 million people.

"This movement and (Gulen's) teachings have become a major religious and social force in the world," she said, adding that on a published list of "the most influential Muslims," Gulen ranked 13th.

More information can be found on Gulen's Web site, which is at http://en.fgulen.com.

Picture: Janet Leslie holds a photograph of Muslim leader Fethullah Gulen during a presentation at Chico State University. Photo: Jason Halley/Staff Photo

Spiritual Upliftment

2009-12-22T12:01:00.004-05:00

Staff Reporter, *AMU Professor ranked World's 44th most influential Muslim* - IndiaEduNews.net - India

Friday, December 11, 2009

Aligarh: Professor Saiyed Mohammad Ameen Mian Qadri of the Urdu Department at the Aligarh Muslim University (AMU) has been ranked the 44th most influential Muslim in the world by the Royal Islamic Strategic Studies Centre of the Georgetown University, USA.

The Prince Al-Waheed Bin Talal Centre for Muslim-Christian Understanding Edmund A. Walsh School of Foreign Service, Georgetown University has published a new book entitled *The 500 most influential Muslims in the World 2009*. It has ranked the Professor as 44th most influential Muslim in the World.

Professor Qadri is a leader of the Indian Barelvis and a Sajjada Nasheen or Sufi disciple of the Khanquah-e-Barkatiya, Marehra sufi tradition which stems from the Qadriyyah tradition of eminent Sufi master Abd al Qadir al Jilani.

He is also the leader of a South Asian Sufi movement. It thrives as an active and socially engaged mystical movement. The Barelvis are an apolitical group that emphasizes social cohesion and spiritual upliftment.

He is patronizing a large number of institutions of modern and oriental tradition, has written several books on Urdu literature, and translated various books on mysticism.

Prof. Ameen is the founder of Albarkat Educational Institutions and under its aegis several institutions are run.

Visit the Aligarh Muslim University

Download the book *The 500 most influential Muslims in the World 2009*