Professional Documents
Culture Documents
BRILL is collaborating with JSTOR to digitize, preserve and extend access to Die Welt des Islams.
http://www.jstor.org
BASHEER M. NAFI
Oxfordshire
Early mentions of Ibrahim ibn Hasan al-Kufrani(1025 AH/16161101 AH/1689) in modern scholarship on Islamic intellectual history
characterized him as a suifi teacher.1 Investigating the significance
of a treatise on tasawwuf, al-Tuhfa al-Mursala ild Ruh al-Nabi, written
by the Indian sufi Muhammad Fadl-Allah al-Burhanbfiri (d. 1619),
A. H. Johns found that the Madina-based al-Kurani was closely associated with Southeast Asian Islamic revival in the seventeenth century, particularly with the Achehnese teacher 'Abd al-Ra'uf (d. 1690).
Later, Johns located a manuscript of al-Kufrani'soriginal commentary on al-Tuhfa, in which he defended the suifi principal of wahdat
al-wujud (the unity of existence).2 Another twist in our understanding of al-Kuirani came to the surface when John Voll published a
short but highly important article,3 identifying a group of revivalist
culama' centered on the Hijazi holy city of Madina during the seventeenth and early eighteenth centuries, with an extensive network
of associates and students in other parts of the Muslim world. Most
Alfred Guillaume, ed., "Al-Lam'atal-Saniyafi Tahqaqal-Ilqa'f-l-Umniya by Ibrahim al-Kurani", Bulletin of the School of Oriental and African Studies, 20 (1957): 291303; A. H. Johns, The Gift Addressedto the Spirit of the Prophet (Canberra: Centre of
Oriental Studies, The Australian National University, 1965), 8, and footnote 7 on
the same page; EI 2, s. v. "Ibrahim al-Kurani", by idem. See also: Alexander Knysh,
"Ibrahim al-Kurani (d. 1101/1690), An Apologist for wahdat al-wujud,"Journal of
the Royal Asiatic Society, 3rdSeries, 5,1 (1995): 39-47.
2 A. H.
Johns, "Islam in Southeast Asia: Problems of Perspective", in C. D. Cowan
and 0. W. Walters (eds.), SoutheastAsian History and Historiography(Ithaca: Cornell
University Press, 1976), 304-20.
3 John Voll, " Muhammad Hayya al-Sindi and Muhammad ibn 'Abd al-Wahhab:
An Analysis of an Intellectual Group in Eighteenth-Century Madina", BSOAS, 38,
1 (1974): 32-9. See also idem., "Hadith Scholars and Tariqas: An 'Ulama' Group in
the 18thCentury Haramayn and their Impact in the Islamic World", Journal of Asian
and African Studies, 15, 3-4 (1980): 264-73.
? Koninklijke Brill NV, Leiden, 2002
Also available online - www.brill.nl
308
BASHEER M. NAFI
Fazul Rahman.5 Subsequently, both "neo-sutfism"and the late-eighteenth-century Islamic revivalism have been the subject of several
studies.6 But whereas some of the earlier assessments of the reformist/revivalist trends of eighteenth-century Islam have been sweeping
and unqualified, recent doubts about the reality of "sufi revivalism"
were not less sweeping, dismissing the phenomenon altogether or
explaining it as a mere expansion in tariqa's activities and organization. Relying on a small body of evidence, De Jong, and O'Fahey
and Radtke, questioned the whole assumption of an intellectual
change and reform in eighteenth-century sulfism.7 The problem, of
course, is that if the dismissal argument is accepted, how exactly can
5 Fazul
Rahman, Islam (London: Weidenfeld and Nicolson, 1966), 206. An
earlier identification of the phenomenon was made by Hamilton Gibb, Muhammedanism (Oxford: Oxford University Press, 1953), 117.
6
See, for example, E. Bannerth, "La Khalwatiyya en Egypte", Melanges de l'Institut
Dominicaine des Etudes Orientales,8 (1964-66): 1-7; C. Brockelmann, "Mustafa Kamal
al-Din", El 2, 1: 965-6; Rudolph Peters, "Idjtihad and Taqlid in 18th and 19th Century Islam", Die Weltdes Islam, 20 (1980): 132-45; J. M. S. Baljon, Religion and Thought
of Shah Wali Allah Dihlawi (Leiden: E. J. Brill, 1986); R. S. O'Fahey, Enigmatic Saint:
Ahmad Ibn Idris and theIdrisi Tradition (London: Hurst and Company, 1990); Ahmad
Dallal, "The Origins and Objectives of Islamic Revivalist Thought, 1750-1850",Journal
of the American Oriental Society, 113, 3 (1993): 341-59; Stefan Reichmuth, "Murtada
az-Zabidi (d. 1791) in Biographical and Autobiographical Accounts: Glimpses of
Islamic Scholarship in the 18th Century", Die Welt des Islams, 39,1 (1999): 64-102.
7 F. De Jong, "Mustafa Kamal al-Din al-Bakri (1688-1749), Revival and Reform
of the Khalwatiyya Tradition?," in Nehemia Levtzion and John Voll (eds.), Eighteenth-CenturyIslamic Renewal and Reform(Syracuse: Syracuse University Press, 1987),
117-32. For an emphasis on the organizational aspects of the phenomenon known
as neo-sufism, see O'Fahey, Enigmatic Saint, 1-9; R. S. O'Fahey and Bernd Radtke,
"Neo-sufism Reconsidered", Der Islam: Zeitschriftfur Geschichteund Kultur des Orient,
LXX, 1 (1993): 73-81. One of the main problems of De Jong's evaluation of alBakri's convictions was his reliance on a small sample of al-Bakri's writings, which
makes his findings highly inconclusive. O'Fahey and Radtke, on the other hand,
dismissed the "neo-sufism" hypothesis by analyzing textual evidence of a small
number of African and Middle Eastern sufis. Later, however, Professor O'Fahey
qualified his earlier conclusions. In an unpublished paper, indicating the jointly
written paper he published with Radke in which they rejected the neo-sufism thesis, he wrote " In our enthusiasm to demolish the neo-suifi discourse of the colonial
scholar/administrator uncritically inherited by such scholars as Hamilton Gibb,
Fazlur Rahman and Anne-Marie Schimmel, I believe we went a little too far." (R.
S. O'Fahey, "Pietism, Fundamentalism and Mysticism: An Alternative View of the
18th and 19th Centuries Islamic World", unpublished article, based on a public lecture given at Northwestern University on 12 November 1997. I am grateful to Prof.
O'Fahey for providing me with a copy of this article.)
310
BASHEER M. NAFI
On the Ottoman effort to improve the security of the Hajj routes and places,
see Suraiya Faroqhi, Pilgrims and Sultans: The Hajj under the Ottomans (London: I. B.
Tauris, 1994).
9 On al-Haytami, see Muhyi al-Din 'Abd al-Qadir ibn 'Abdullah
al-'Aydarusi, alNur al-Safir 'an Akhbar al-Qarn al-'Ashir (Cairo: n.p., n.d.), 287-92; Khayr al-Din alZirikli, al-A'lam, 8th.edn. (Beirut: Dar al-'Ilm lil-Malayin, 1989), vol. 1, 234; 'Abdullah
ibn Hijazi al-Sharqawi, "al-Tuhfa al-Bahiyya fi Tabaqat al-Shafi'iyya", ms. 149, Tarikh,
Institute of the Arab Manuscript, The Arab League, Cairo, plates 204-5.
312
BASHEER M. NAFI
313
314
BASHEER
M. NAFI
315
motivation to include al-Babili in the revivalist group of the lateseventeenth-early-eighteenth century was partly due to his relation
with the Haramayn intellectual milieu and partly to his renowned
erudition in hadith scholarship; both, in fact, are interconnected
credentials. Had he not been a scholar of hadith, a fundamental
criterion in the assessment of Islamic revivalist currents, al-Babili's
association with the Haramayn cultural environment would have
been an insignificant event, at least in the context of pre-modern
Islamic revivalism. Later ijazas of Ottoman 'ulama' confirm the position of al-Babili in the chains of hadith transmission. These ijazas,
however, indicate that hadith scholarship was a vibrant pursuit in
Cairo from the time of Ahmad b. Hajar al-'Asqalani (d. 1449) onward, with uninterrupted chains of transmission,18 a fact which made
Cairo a major centre of hadith learning, perhaps well into the midnineteenth century. It is, therefore, necessary to distinguish between
two types of hadith scholarship: the transmission of hadith collections, and the textual study of hadith (the study of matn), or the
direct return to the hadith (besides the Qur'an) as a source of the
shari'a, an approach that had been validated by al-Shafi'i and Ahmad
ibn Hanbal in the third Hijri century.
It is clear that the late eighteenth century reformists, including
Wali-Allah Dihlawi, Muhammad b. 'Abd al-Wahhab, and the less
known Muhammad Murtada al-Zabidi, were all interested in hadith
scholarship, not only in its dissemination and transmission but principally in its substantive study as a primary textual source of religion
and shari'a. In his biography of al-Zabidi, al-Jabartiwas unequivocal
in depicting his teacher's textualist approach to hadith as revolutionary and refreshing, an approach that set al-Zabidi apart from
18
See, in historical order, Ahmad ibn Hajar al-Haythami, "Masasid al-Haythami",
ms. 2014, Tarikh, Institute of Arab Manuscripts, The Arab League, Cairo; several
ijazas granted from Cairene 'ulama' to shaykh Sharaf al-Din ibn 'Usayla in the late
sixteenth century, ms. 3490, Majmu'at, Dar al-Kutub, Cairo; eight ijazas granted to
Shaykh Salih ibn Ahmad ibn Muhammad al-Ghazzi al-Tamartashi, ms. 23839 B, Dar
al-Kutub, Cairo; Ijaza from Muhammad ibn Sultan al-Shafi'i al-Walidi to Isma'il alJarahi al-'Ajluni, ms. 97, Hadith Taymur, Dar al-Kutub, Cairo; "Twenty one Ijazas
Granted to Isma'il al-Jarahi al-'Ajluni", ms. 97, Hadith Taymur, Dar al-Kutub, Cairo;
'Ali ibn Ahmad al-Sa'idi al-'Adawi, "Thabt al-'Adawi", ms. 23328 B, Dar al-Kutub,
Cairo.
316
BASHEER M. NAFI
Ibid., 313.
For a detailed, though fragmented, description of his career in the Hijaz, see
the account of his contemporary, 'Abd al-Malik al-'Isami, Samt al-Nujum al-'Awal ft
Anba' al-Awa'il wal-Tawalz (Cairo: al-Maktaba al-Salafiyya, n.d.), vol. 4, 502 ff.
26
On his period as a grand vezir, a position he rose to from the governorship
of Damascus, see Stanford J. Shaw, History of the OttomanEmpire and Modern Turkey.
VolumeI: Empire of the Ghazis (Cambridge: Cambridge University Press, 1976), 2113.
318
BASHEER M. NAFI
Barakat, and upon the instigation of his successor, sharif Sa'id, alMaghribi was forced into exile in Damascus, where he died a year
later.29
Al-Maghribi's demise resonated within the circles of his colleagues
and students throughout the Hijaz and Syria, and must have been
a grim warning for any 'alim who thought to follow in his footsteps.
Yet, the temptations of power would always be strong for those 'ulama' with a reformist drive, and would recurrently be manifested in
their attempts to reshape the world in their own image. Al-Maghribi's
influence, however, transcended that brief period of his involvement
in public affairs, for he was essentially a teacher with a large number of students who sought him not only for learning hadith and
fiqh but also mathematics and astrology. His written works were
equally influential, the most important of which was Kitab al-Jam'
Bayn al-Kutubal-Khamsawal-Muwatta',where he attempted to present
the six major Sunni sources of hadith in one book, an endeavor that
reflected his mastery of hadith scholarship and his view of his own
mission.
The uncompromising, puritanical style of al-Maghribi was in sharp
contrast with his fellow Moroccan and hadith scholar, 'Isa b. Muhammad al-Tha'alibi (1020/1611-1080/1669),3? the affable fourth of the
most influential Haramayn 'ulama' at the time, and resident of Madina. His educational background, largely similar to al-Maghribi's,
was particularly shaped by two great scholars of hadith matns, 'Ali
al-Siglmasi,31whom he accompanied for ten years, and Muhammad
al-Babili, whom he met in Makka. Although his earlier training in
hadith scholarship was impeccable, it was in Madina that al-Tha'alibi's interest in hadith was to grow to a new height,32 emerging as
29
For the event of his removal and exile, see al-'Isami, Samt al-Nujum al-'Awdal,
vol. 4, 538-9 and 543-4; Dahlan, Khulasat al-Kaldm, 102-3. Dahlan's account, however, is the less accurate, and being a strong advocate of tasawwuf, was obviously
biased against al-Maghribi.
30 Muhammad 'Abd
al-Hayy al-Kattani, Fihris al-Fahdris,ed. Ihsan 'Abbas (Beirut:
Dar al-Gharb al-Islami, 1982), vol. 1, 500-3 and vol. 2, 806-9; Abuf al-Qasim Muhammad al-Hifnawi, Ta'rif al-Khalaf bi-Rijal al-Salaf (Tunis: al-Maktaba al-'Atiqa, 1982),
82-9; al-Muhibbi, Khulasat al-Athdr, vol. 3, 234-5; al-Zirikli, al-A'lam, vol. 5, 108.
31
Makhlutf, Shajarat al-Nfr, 308.
32
According to al-Hifnawi (Ta'rif al-Khalaf bi-Rijal al-Salaf, 84), who left the most
detailed biography of al-Tha'alibi.
320
BASHEER M. NAFI
one of the most sought scholars of hadith in the Haramayn. AlTha'alibi, although he belonged to an environment that was
dominated by Shadhiliyya sufi traditions, joined the NaqshbandiyyaMujaddidiyya through Muhammad al-Ma'sfm, son of Ahmad Sirhindi,33 with whom the Mujaddidiyya branch of Naqshbandiyya
is associated, during al-Ma'sufm's stay in the Hijaz for the Hajj.
Al-Tha'alibi was perhaps one of the first of the Madinan group of
'ulama' to espouse the reformist vision of the Naqshbandiyya-Mujaddidiyya. In Madina, al-Tha'alibi closely identified with al-Qushashi
and shared with him a number of students.
Each of these four 'ulama' brought to the Haramayn intellectual
milieu a peculiar strand of thought and experience. But all shared
a suifibackground, although expressed in different styles, a common
interest in hadith scholarship, and all were aware of each other's
experience and ideas, communicating between themselves and within a pool of disciples and students. All, too, were motivated by
embryonic reformist elements, either of theological, social or sufi
outlook. The importance of al-Qushashi, however, lay in his highly
charismatic influence, which enabled him, out of his peers, to rise
above the traditional affiliations to fiqhi madhhabs and sufi tariqas,
and to emerge as a teacher of shari'a and theology as well as a leading sutfishaykh in his own right. Devotion and charismatic influence,
combined with the power of traditional knowledge, helped al-Qushashi to leave behind a school with a strong sense of belonging, "companions of al-Qushashi" as an observer called them,34 in which loyalty
was no longer to a specific tariqa or madhhab but rather to the
memory and authority of the founder. Yet, despite his charismatic
command, profound sufi credentials and large following, attributes
that would usually give rise to a new sufi brotherhood or at least a
branch of an established tariqa, al-Qushashi's circle did not evolve
as such. This was either because of his emphatic projection of his
role as a mere guide rather than sufi leader, or because the shift in
33
321
the orientation of his immediate heirs was so great that the founding of a tariqa became irrelevant to their vocations.
The Formation and Emergence of al-Kurani
Disciples of al-Qushashi were numerous, but it was Ibrahim ibn
Hasan al-Kturaniwho was the most outstanding amongst them all.35
A Shafi'i 'calim,al-Kiuraniwas born in the Kurdish town of Shahrazur
where he also received his early education. Apparently at a young
age, he left his hometown for Baghdad, the point of attraction for
aspiring Kurdish 'ulama' during the Ottoman period. Al-Kfurani
stayed in Baghdad for two years, then moved to Damascus where he
spent a further four years, and to Cairo in 1061/1650 for a shorter
period of time, attending various circles of learning in the three
cities. Among the most prominent of his teachers in the formative
period were Muhammad Sharif al-Kfuraniin Baghdad, 'Abd al-Baqi
al-Hanbali and Najm al-Din al-Ghazzi in Damascus, and Sultan
al-Mazahi in Cairo. Al-Kfuranibecame fluent in Ottoman Turkish
through his association with Turkish 'ulama' in Baghdad, butJohns'
suggestion that he also attended learning centers in Istanbul is doubtful. Al-Kfuranireached Madina at the end of a pilgrimage journey,
where he eventually met Ahmad al-Qushashi, the most influential
of all his teachers, and where he finally settled. Al-Kfurani'saccount
of al-Qushashi, as well as al-Muhibbi's biography of him, speaks of
special affinity between the two men that went beyond the typical
teacher-student relationship, leading to al-Kurani's marriage to the
daughter of his teacher and to his designation as al-Qushashi's heir.
It was certainly a relationship that combined both sufi and traditional
learning elements. Yet al-Kirani's close association with al-Qushashi
did not preclude him from seeking knowledge with other 'ulama'
in Madina, especially Muhammad al-Babili and 'Isa al-Thacalibi.
35 Muhammad Khalil al-Muradi, Silk al-Durar ft A'yan al-Qarn al-Thanz 'Ashar
(Baghdad: Maktabat al-Muthanna, n.d.), vol. 1, 5-6; Muhammad ibn 'All al-Shawkani,
al-Badr al-Tali' bi-Mahasin man Ba'd al-Qarn al-Sabi' (Cairo: Matba'at al-Sa'ada, 1348
AH), vol. 1, 11-13; al-'Aiyashi, al-Rihla, vol. 1,320-8; al-Hamawi "Fawa'id al-Irtihal",
vol. 1, pp. 44-66; al-Kattani, Fihris al-Faharis, vol. 1, 116-8, 208, 493-4; al-Zirikli, alA'ldm, vol. 1, 35; EI 2, s. v. "Ibrahim al-KuranLi",by A. H. Johns.
322
BASHEER M. NAFI
323
to the text, an essential part of the suifi methodology, al-Kuiranidefined the side on which he stood in the cultural divide between
orthodoxy and esoteric sulfism
Later assessments of al-Kuirani'sintellectual affinities reveal a highly complex career and varying achievements. Nu'man al-Alusi, the
Iraqi salafi 'alim, writing in the late nineteenth century, spoke of alKurani as an eminent salafi, a defender of Ibn Taymiyya and of salafi
beliefs.40 In contrast, 'Abd al-Mut'al al-Sa'idi, in his classic study of
the renewers of Islam, while not denying the notable achievements
of al-Kulrani,expressed strong misgivings over his salafi affinities and
characterized him as an apologist for tasawwuf and the doctrine of
The conflicting appraisals of al-Kuirani, also imwahdat al-wujutd.41
in
and
Voll's studies, emanate from the complexity of
Johns'
plied
his legacy and the position he occupied in the development of the
pre-modern Islamic revivalist thought.
Throughout the fourteenth, fifteenth and sixteenth centuries, Ibn
Taymiyya was the subject of ferocious attacks from sufi and traditional 'ulamatic circles, the last of which came from Ibn Hajar alHaythami in Makka,42which seemed to have sealed the fate of Ibn
Taymiyya's legacy for the next hundred years at least. For his own
opposition to Ash'ari theology and many aspects of suifism, Ibn Taymiyya's ideas were particularly anathema to sifis and Ash'ari 'ulama'.
Al-Kurani's main Damascene teacher was shaykh 'Abd al-Baqi Taqi
al-Din al-Hanbali (d. 1070/1660), the Hanbali mufti of the city and
the most eminent Hanbali 'alim of Damascus in the middle of
the seventeenth century. 'Abd al-Baqi al-Hanbali's index of teachers and authoritative lines of transmission,43 which he compiled in
1064/1654 upon al-Kurani's insistence, profiles an 'alim with formi40 Nu'man
Khayr al-Din al-Alusi,Jald' al-'Aynaynft Muhdkamatal-Ahmadayn(Cairo:
Matba'at al-Madani, 1981), 29.
41
'Abd al-Mut'al al-Sa'idi, al-Mujaddidun ft al-Islam (Cairo: Maktabat al-Adab,
1962), 407-8.
42
Ahmad ibn Hajar al-Haythami, al-Fatawa al-Hadithiyya (Cairo: Mustafa Babi
al-Halabi, 1989), 114-7 and also 331-6.
43'Abd al-Baqi al-Hanbali, "Thabt",
among a collection in ms. 97, Hadith Taymur,
Dar al-Kutub, Cairo. On al-Hanbali, see also al-Hamawi "Fawa'id al-Irtihal", vol. 3,
92-5; MuhammadJamil al-Shatti, Mukhtasar Tabaqdtal-Handbila (Beirut: Dar al-Kitab
al-'Arabi, 1986), 120-1.
324
BASHEER M. NAFI
dable knowledge who combined Damascene learning with a powerful Azhari training. In addition to the notable list of 'ulama' with
whom he studied in Cairo, 'Abd al-Baqi joined the circle of shaykh
Mar'i b. Yulsufal-Karmi (d. 1033/1624)44 to study Hanbali fiqh. One
of the rare Hanbali 'ulama' to build a recognizable reputation in
early Ottoman Cairo, Mar'i al-Karmi was also a biographer and admirer of Ibn Taymiyya with detailed and thorough knowledge of his
life and works. That 'Abd al-Baqi al-Hanbali was introduced to Ibn
Taymiyya's works through Mar'i al-Karmi is almost certain, for the
latter was an active exponent of the grand salafi scholar. Although
al-Kurani never listed the specific books of Ibn Taymiyya he studied
under 'Abd al-Baqi al-Hanbali, the Damascene scholar, as we shall
see, would continue to influence al-Kfurani'sview of Ibn Taymiyyya,
even after al-Kturanihad settled permanently in Madina.
Al-Hamawi, himself a student of al-Kuirani,who came to Madina
in 1083/1672,45 about ten years after the passing of al-Qushashi and
his succession by al-Kulrani, relays an incident that apparently had
taken place prior to his arrival and that left a deep impact on the
cultural milieu of the Haramayn. According to al-Hamawi, a fierce
debate over the teachings of the Indian Naqshbandi reformer, Ahmad Sirhindi (1564-1624), erupted in the Haramayn in the late
eleventh Hijri century and led to dividing the 'ulama' of Makka and
Madina into two opposing camps. The distribution of copies of Sirhindi's maktubdt(Letters;the form in which he laid out his views) in
the Hijaz, and the dissemination of his ideas by followers of his school
of thought, engendered an unprecedented polemics in the Haramayn, especially among the Persian-speaking 'ulama' who had the
opportunity to read Sirhindi's writings in its original form. Muhammad al-Barzanji (1040/1630-1103/1691),46
another Kurdish 'alim
and a main figure among al-Qushashi's students, vehemently attacked Sirhindi, compiling several treatises in refuting his beliefs,
of which the most known is Qadh al-ZindfiJahalat Ahl Sirhind.47The
44Al-Muhibbi, Khuldsat al-Athar,vol. 4, 358; al-Shatti, Mukhtasar, 108-11; al-Zirikli,
al-A'lam, vol. 7, 203.
45
Al-Hamawi, "Fawa'id al-Irtihal", vol. 1, p. 459.
46
Al-Muradi, Silk al-Durar, vol. 4, 65; al-Zirikli, al-A'lam, vol. 6, 203-4.
47 For a
fairly comprehensive list of al-Barazanji's works, see al-Baghdadi, Hadiyat
al-'Arifin, vol. 2, columns 302-3.
325
326
BASHEER M. NAFI
tasawwuf, Sirhindi also sought to replace the doctrine of wahdat alwujud, which he saw as pantheistic, with the doctrine of wahdat alshuhud (the unity of witness) in determining the sufi experience.
For Sirhindi, wahdat al-shuhud offered an explanation of the suifi
experience of elevation that conforms to shari'a.52Sirhindi, however,
was not the first in the seventeenth century to object to the identification of tasawwuf with wahdat al-wujud. During the same period,
Mulla 'All b. Muhammad ibn Sultan al-Qari al-Harawi (d. 1014/
1606),53 the eminent and controversial Makkan scholar of hadith,
wrote a caustic polemic against the excesses of suffi tariqa and Ibn
'Arabi.54Yet, Sirhindi was the first to advance a comprehensive (that
is both legalist and socio-intellectual) reformist challenge to traditional sufi tariqas, laying out an alternative system of thought that
aimed at reconciling tasawwuf with shari'a. The context of his endeavor, being a response to the highest political authority, and his
employing of the powerful vehicle of the Naqshbandiyya tariqa to
propagate his ideas, added more weight and authority to Sirhindi's
reformist message, attributes that al-Harawi lacked.
Al-Kufrani's embrace of Naqshbandiyya would, therefore, have
certain implications for his view of shari'a and tasawwuf, as well as
for his understanding of his own mission as a teacher and scholar.
52On Sirhindi and his teachings, see Ahmad Sirhindi, Maktubatal-Imdmal-Rabbdan
Mujadid al-Alf al-Thant (Istanbul: Enver Baytan Kitabivi, n.d.), vol. 1, 41-4, 56-8, 679, 192-5, 254-6, 260-80, 342-6, vol. 2, 3-8, 25-6, 45-57, 89-92; Aziz Ahmad, An Intellectual History of Islam in India (Edinburgh: Edinburgh University Press, 1969), 4;
Ishtiaq Husain Qureshi, The Muslim Communityof the Indo-Pakistani Subcontinent, 6101947 (The Hague: Mouton & Co., 1960), 151-2; Abul Hasan Nadwi, Saviours of Islamic
Spirit: Shaikh Ahmad Mujadid Alf Thant (Lucknow: Academy of Islamic Research and
Publications, 1983); Yohanan Friedmann, ShaykhAhmad Sirhindi: An Outline of His
Thought and a Study of His Image in the Eyes of Posterity (Montreal: McGill-Queen's
University Press, 1971); Muhammad 'Abdul Haq Ansari, Sufism and Shari'a: A Study
of Shaykh Ahmad Sirhindi's Effort to Reform Sufism (Leicester: The Islamic Foundation, 1986).
53On his life and work, see Muhammad 'Abd al-Hayy al-Luknawi, al-Fawa'id alBahiyyafi Tarajim al-Hanafiyya (Beirut: Dar al-Kitab al-Islami, n.d.), 8-9; al-Muhibbi,
Khulasat al-Athar,vol. 3, 185-6; al-Shawkani, al-Badral-Trli', vol. 1, 445; Sarkis, Mujam
al-Matbu'at, vol. 2, column, 1791-2; al-Zirikli, al-A'lam, vol. 5, 12-3.
54 See, for
example, Mulla 'Ali ibn Sultan al-Qari, "Risala fi al-Radd 'ala Ibn
'Arabi", ms. 199, Tasawwuf, Institute of Arabic Manuscript, the Arab League, Cairo.
For the long history of Islamic polemics over the legacy of Ibn 'Arabi, see Alexander
D. Knysh, Ibn 'Arabi in Later Islamic Tradition: The Making of a Polemical Image in
Medieval Islam (Albany, N.Y.: State University of New York Press, 1999).
327
328
BASHEER M. NAFI
57
al-Kiurani,on the other hand, had to chart his way in the middle of
currents that began to collide intensely and vociferously. For alKutrani,a reformist project that aimed at a total rupture with suifism
and Ash'arism was undoubtedly futile and dead ended. Moreover,
his intellectual, social and educational ties with the traditional circles
were too powerful to be severed without painful human costs that
he seemed unprepared to bear. Instead, he appears to have opted
for a third way, the way of reconstructing suffism and Ash'arism to
render them more consistent with what he saw as the original Islamic
view. His means were the invocation and restoration of the Hanbali/
Taymiyyan legacy and the re-introduction of it as the standard Islamic theological vision. What is important to underline, however,
is that al-Kuirani'schoice was not solely the result of personal contemplations, but rather of an objective situation in which the recourse
to the Hanbali/Taymiyyan vision became a way out of a stagnant
cultural milieu that seemed to threaten the bonds between the community and the high values of religion.
The writings of Ibn Hajar al-'Asqalani were perhaps the last to
project a favorable view of Ibn Taymiyya outside of the strict and
evidently small Hanbali circles.58 By the mid-fourteenth century, it
did seem that the salafi view of Islam, as was expressed by Ibn Taymiyya, was largely eclipsed by the suifi/Ash'ari 'ulama' establishment.
Even in Hanbali circles, the writings of Ibn Taymiyya were exercising no significant influence, while Hanbali 'ulama' subscribed in
large numbers to sufi tariqas, whether popular or less popular, which
became a necessary route for gaining position and privilege in the
'ulama' institution.59 Hence, the early-sixteenth century's treatise on
the virtues of Ibn Taymiyya, written by Mar'i al-Karmi in Cairo,60was
58
See, for example, Ahmad ibn Hajar al-'Asqalani, al-Durar al-Kamina fi A'iyan
al-Ma'a al-Thamina, ed. M. Jad al-Hak (Cairo: Umm al-Qura lil-Tiba'a, n. d.), vol.
1, 154-70.
59 For a view of the
pre-Wahhabi Najd, one of the strongholds of Hanbalism,
see Husayn ibn Ghannam, TdrikhNajd, ed. N. al-Asad (Beirut: Dar al-Shuruq, 1985),
13-6; 'Uthman ibn Bishr, 'Unwan al-Majdft TdarkhNajd, ed. A. Al al-Shaykh (Riyadh:
Wizarat al-Ma'arif, 1391 AH), 19-20. On the Hanbalis of Damascus, during the
eighteenth century, see John 0. Voll, "The Non-Wahhabi Hanbalis of EighteenthCentury Syria", Der Islam, 49 (1972): 277-91.
60Mar'i ibn Yusuf al-Karmi, al-Kawdkibal-Durriyyaft Mandqib al-Mujtahid Ibn Taymiyya, ed. N. Khalaf (Beirut: Dar al-Gharb al-Islami, 1986).
330
BASHEER M. NAFI
331
332
BASHEER M. NAFI
on several levels. He first tried to assert that not only the Ash'aris
but also Ibn Hanbal accepted the idea of "mental speech",67 implying that the latter's acceptance of it is in itself an indication of its
validity. But conscious of the well known Hanbali (especially of the
neo-Hanbali-Taymiyyan line) rejection of the "mental speech" concept, al-Kutraniinvokes a statement made by Ibn 'Aqil (431/1040513/1119),68 one of the most controversial Hanbalis, in which he
said that "the Qur'an is the divine speech before it is recited to us,
when it is still in the hearts, not uttered in voice and letters", as
an implied recognition of the "mental speech".69 Al-Kurani also attempts, with little success, to find in Shifa' al-'Alld, Ibn Qayyim
al-Jawziyya'smajor work of theology,70 what might refute his own rejection of the "mental speech" idea.71 Al-Kuiranithen proceeded by
augmenting his argument for the "mental speech" with evidence
from the Qur'an and hadith, and with a detailed linguistic analysis
of the term kaldm.72From his perspective, however, if al-kalam alnafsl (the mental speech) was an attribute of God, it is in Him not
like it is in man, for God is unique in His essence and attributes,
and His words are, thus, "mystical, free of all elements, whether
materialistic, imagined or spiritual, and are eternal."73
The problem of al-Kfurani'sattempt to reconcile the Ash'ari and
the Hanbali views on the nature of the Qur'an lies mainly in the
fact that he, firstly, failed to furnish any evidence to the effect that
Ibn Hanbal approved of the "mental speech" concept, and that,
secondly, he made no distinction between the late Ash'ari school
and al-Ash'ari himself. Al-Kutrani'ssource for al-Ash'ari's opinions
is Ibn 'Asakir's book, TabyyfnKadhibal-Muftari,74in which Ibn 'Asakir
67
Al-Kurani, "Ifadat al-'Allam", plate 6.
68On Ibn 'Aqil and his position in the development of the Hanbali school, see
George Makdisi, Ibn 'Aqil et la resurgencede 17slam traditionaliste au XIe siecle (Damascuss: PIFD, 1963); EI 2, s. v. "Ibn 'Aqil", by idem.
69AI-Kurani, "Ifadat al-'Allam", plate 21.
70 Ibn Qayyim al-Jawziyya, Shifa' al-'Alal (Beirut: Dal al-Ma'rifa, n.d.).
71 Al-Kurani, "Ifadat al-'Allam", plate 43.
72
Ibid., plates 10-12.
Ibid., plate 14.
74 Abu
al-Qasim ibn 'Asakir, Tabyin Kadhib al-Muftarifima Nusiba ila al-ImdmAbi
al-Hasan al-Ash'arz, ed. M Z. al-Kawthari (Beirut: Dar al-Kitab al-'Arabi, 1984).
333
334
BASHEER M. NAFI
and allegorically interpreted all others, the salafis, including ahl alhadlth (the traditionists), Ibn Hanbal and the majority of the Hanbalis, most prominently the neo-Hanbalis, Ibn Taymiyya and Ibn
al-Qayyim, affirmed all attributes, rejected ta'wil (allegorical interpretation) at any level, and refrained from defining the relation
between the attributes of God and His essence by resorting to the
"without how" principle.77
Repeatedly, al-Kufranideclared his adherence to the salafi position, and at the end of his treatise, he staged a powerful defense of
Ibn Taymiyya and Ibn Qayyim al-Jawziyyaand their theological views,
especially against the accusations, widely circulating in the Ash'arn
circles, of their corporealistic (tajsim) tendencies. After a detailed
treatment of the salafi scholar's ideas, as were laid out in his influential al-Risala al-Tadmuriyya,78al-Kurani concluded that Ibn Taymiyya "affirmed to God what God affirmed to Himself, and denied
what God denied Himself, affirmation without anthropomorphism
(tashbih) and transcendentalization without divestation (ta'tfl)."79
This vindication of Ibn Taymiyya is extended to Ibn al-Qayyim, "for
the latter followed always his teacher in what they believed to be the
salafi doctrine". Notwithstanding the real outcome of al-Kurani's
attempt to reconcile the Ash'ari and the Hanbali views on the nature
of the Qur'an, his understanding of the attributes of God was an
indication of the extent to which he would go to rehabilitate the
Taymiyyan legacy within the sufi-Ash'ari circles.
Al-Kfirani's second field of inquiry related to the sufi experience
and the principal of wahdat al-wujud, which he dealt with in two
treatises, Ithaf al-Dhak,80 and Tanbth al-'Uqul,8' written respectively
in 1072 and 1073/1661-63. The first of these two works was meant
1939), 95 ff.; al-Fakhr al-Razi, al-Tafsir al-Kabir:Mafatzh al-Ghayb (Beirut: Dar al-Fikr,
1981), vol. 29, 39.
77For a full discussion of the issue, see El 2, s. v. "Allah", by L. Gardet.
78 Ahmad ibn
Taymiyya, "al-Risala al-Tadmuriyya", in Majmu' Fatdwa Shaykh alIslam Ahmad ibn Taymiyya,ed. 'Abd al-Rahman al-'Asimi (Makka: Maktabat al-Nahda,
1404 AH), vol. 3, 1-128.
79Al-Kurani, "Ifadat al-'Allam", plate 62.
80 Ibrahim ibn Hasan al-Kurani, "Ithaf al-Dhaki bi-Sharh al-Tuhfa al-Mursala ila
al-Nabi", ms., tasawwuf 228, al-Azhar Library, Cairo.
81 Ibrahim ibn Hasan al-Kurani, "Tanbih al-'Uqul fi Tanzih al-Sufiyya 'an al-Tajsim
wal-'Ayniyya wal-Ittihad wal-Hulul", ms., 28210 B, Dar al-Kutub, Cairo.
335
336
BASHEER M. NAFI
338
BASHEER M. NAFI
their beings. His (i.e. God) appearance in appearances does not negate transcendentalization, for the realities have different self-abilities
(corresponding to their functions or the purposes of their existence)
that are like mirrors for the appearance of God. While the looker into
the different mirrors sees himself in them, the mirror images are not
in fact the real beings of the reflected entities, which are externally
sustainable. So is the revealing of God in the mirrors of the realities;
although God did not move into them or was transfigured in them,
since He is defined by Himself for Himself and the images are defined according to their different abilities.
4. Again, the revealing of God in the created should not be taken as
corporeity or anthropomorphism, for it is, as Ibn 'Arabi indicated, like
the revealing of the sunlight on the moon, where it is rationally understood that the moon has not in itself anything of the sunlight, nor
did the sun transpose into the moon. Similarly, the created is a reflection of God, an appearance of Him.
5. Thus, for al-Kurani, wahdat al-wujud means that the world is not the
essence of God ('ayn al-Haqq), but what appeared in the essential
existence (al-wujud al-haqq); God is the absolute existence, as is explained by the beginning and the end of the Qur'anic verse, {To God
belong the East and the West; whithersoever ye turn, there is the
presence (the face) of God. For God is All-pervading, All-Knowing}.90
The vast, absolute Being is not limited by other than Himself, even
when perceived as revealed in confined forms. This what makes alHallaj's declaration that he was the Haqq mistaken, because the essence of man is not the essence of God.
Al-Kurani's thesis offers neither a critical nor an analytical reading of Ibn 'Arabi and the principle of wahdat al-wujud, but rather a
selective reading, an interpretive reading with a priori agenda. It is
a reading that does not search for the inner contradictions of Ibn
'Arabi's system of thought, as a typical salafi 'alim might be expected
to do, nor does it seek to highlight the superiority of the esotericof the scripture; it is rather a conciliatory,
mystical understanding
syncretic reading. Informed by the great questions underlining the
Islamic conceptual approach to the oneness of God and the multiplicity of the world, al-Kfrani's text is an attempt to legitimate wahdat
al-wujfud, not only in the eyes of the strict Muslim but even in the
eyes of the stricter, the salafi. One may infer from the first point of
al-Kiurani's argument an affinity to the Hallajian wahdat al-shuhfd
(testimonial unity), despite his criticism of al-Hallaj, a result perhaps
90The Qur'an, Sura II, 115 ('Ali's translation).
339
of being influenced by the writings of Sirhindi; yet, ultimately, alKurani's real aim was to affirm the credentials of the sufi experience
as sober and totally committed to the tenets of Islam. While the concept of wahdat al-wujudmay seem to imply a permanent associational
relationship between the divine and the contingent, al-Kurani sought
to separate the two realms by affirming the limits of man and the
transcendence of God. Whether in Ithaf al-Dhakior in Tanbzhal-'Uqul,
al Kurani's text evinces growing doubts over the validity of the experiential dimension of sufism and its impact on the spiritual making
of the community. Although he never dismissed the individualistic
experience altogether, he appears to admit to its sheer subjectivity,91
seeking thereby to hedge it in multiple orthodox restrictions.
This tendency in al-Kurani's intellectual pursuit would reach another height in a tract he dedicated for the discussion of the concept of kasb (acquisition), which seems to have been written in the
mid-1070s AH/1661, and to have been held in high regard by his
students and disciples to the extent of being copied in full in the
first volume of al-'Aiyashi's travelogue.92 In this work, al-Kurani's
discord with the established Ash'ari dogma becomes clear, holding
instead to views of the salafi school and of al-Juwayni, especially in
the latter's al-'Aqida al-Nizamiyya.93Al-Kurani's target is Sharh al-Maqasid of al-Taftazani (d. 792/1390), the late Ash'ari-Maturidi scholar,
who contributed significantly to the final formulation of the Ash'ariMaturidi dogma in the pre-modern Islamic period.94 Throughout
91For a discussion of the validity of the experiential aspect of tasawwuf, see Oliver
Leaman, "Philosophy vs. Mysticism: An Islamic Controversy", in M. McGhee (ed.),
Philosophy, Religion and the Spiritual Life (Cambridge: Cambridge University Press,
1992), 177-88.
92 Ibrahim ibn Hasan al-Kurani, "al-Ilma' al-Muhit bi-Tahqiq al-Kasb al-Wasat bayn
al-Ifra' wal-Tafrit", published in full in al-'Aiyashi, al-Rihla, vol. 1, 429-43. It was al'Aiyashi, whose encounter with al-Kurani occurred in the mid-1070s AH, who suggested that this treatise was compiled during his sojourn at Madina and upon
requests from al-Kurani's students.
93Abu l-Ma'ali 'Abd al-Malik ibn 'Abdullah al-Juwayni,
al-'Aqadaal-Nizamiyya,ed.
M Z. al-Kawthari (Cairo: Matba'at al-Anwar, 1367/1948).
94
Al-Kurani, "al-Ilma' al-Muhit", 430. Sa'd al-Din al-Taftazani, Sharh Maqdsid alTalibin fi Usul al-Din (Cairo: al-Matba'a al-Azhariyya, 1912). On al-Taftazani, see
Sarkis, Mu'jam al-Mu'allifin, vol. 1, columns 635-8; EI2, s. v. "Maturidiyya", by W.
Madelung. Originally, especially in his Sharh al-'Aqd'id al-Nasafiyya (Cairo: Matb'at
Shakir, 1913), al-Taftazani adheres strictly to the Maturidi theological method, which
340
BASHEER M. NAFI
its history, the Ash'ari school was particularly concerned with responding to the Mu'tazilis' emphasis on man's responsibility and
his total freedom to determine his course of action, categorizing the
Mu'tazili position as a flagrant contradiction to the Islamic belief in
the omnipotence of God. The Ash'ari view on predestination and
man's responsibility is posited in the notion of kasb (acquisition),
which was also accepted, in a slightly different version, by the Maturidis.95Although the notion of kasb can be found in a primitive and
unclear form in Abfu 1-Hasan al-Ash'ari's works, it was mainly developed by his followers. In its later and refined conceptualization, kasb
entails the belief that the contingent (human) power has no actual
effect over the accomplished actions resulting from the act, for the
actions are, like the actor, the creation of God and cannot be intrinsically attributed to human power.96 In order to justify man's
reward and punishment in the Day of Judgment in proportion to
man's kasb in the world, and keep faithful to safeguarding the belief in an omnipotent and transcendental God at the same time,
Ash'ari scholars struggled to draw a line between man's responsibility and his concomitantly accidental power. One of the main consequences of the Ash'ari fideism was the total denial of causation in
nature. Late Ash'aris, including the Andalusian Maliki scholar, Ibn
al-'Arabi, as well as the highly influential al-Sanfisi, held that "one
who believed that fire intrinsically burns... is an infidel (kafir), and
one who believes that it (the fire) burns by the power endowed in
it by God (which is the salafi view) is an ignorant, grave sinner
(fasiq)."97 Described by Gardet as a "negation of human freedom in
differs slightly, from its more influential Ash'ari counterpart. Gradually, however,
he moved closer to Ash'arism, especially in his later works, such as Sharh al-Maqasid,
and is widely seen as a main figure in the rapprochement of the two schools.
95 On the differences between the Ash'ari and Maturidi theologies, see W. Montgomery Watt, The FormativePeriod of Islamic Thought (Oxford: Oneworld, 1998), 3146.
96
See, for example, 'Ali ibn Muhammad al-Jurjani (al-Sharif), Sharh al-Mawdqif
li-'Adud al-Dzn al-Iji, ed. M. Badr (Cairo: Matba'at al-Sa'ada, 1907), vol. 8, 48; alRazi, Mafat.h al-Ghayb,vol. 2, 286; al-Sanfusi, Sharh Umm al-Bardhin, 53-4 and 76-8.
97
Muhammad ibn al-Shafi'i al-Fadali, Kifayat al-'Awdmfimd Yajib 'Aliyhim min
'Ilm al-Kaldm, on the margin of Ibrahim al-Bayjuri, Hashiyat Tahqiqal-Maqdm (Cairo:
Matba'at Mustafa al-Babi al-Halabi, 1849), 45.
342
BASHEER M. NAFI
102
TASAWWUF
AND
REFORM
IN PRE-MODERN
ISLAMIC
CULTURE
343
344
BASHEER M. NAFI
TASAWWUF
AND
REFORM
IN PRE-MODERN
ISLAMIC
CULTURE
345
soon to prove that he was one of the elder Sindi's most successful
students.110 Muhammad Hayat al-Sindi received instructions from
Muhammad Ibrahim al-Kurani, Hasan al-'Ujaymi and 'Abdullah Salim al-Basri, resting his reputation on solid foundations of hadith,
tasawwuf and theology, and joining the Naqshbandiyya tariqa as
well."' Replacing his teacher Muhammad al-Sindi as the most sought
scholar of hadith in the Prophet mosque of Madina, Muhammad
Hayat al-Sindi made a significant contribution to the rising interest
in hadith scholarship with, among other works, a major commentary
on al-Mundhiri's collection, al-Targhibwal-Tarhib,another on al-Bukhari's Sahih, as well as a commentary on al-Harawi's and al-Nawawi's
collections of forty hadiths.112During the two and half decades of
teaching in Madina, al-Sindi's circle was joined by countless number of students, the most important of whom was Muhammad b.
'Abd al-Wahhab.113Al-Madhiyala-Li, who left a detailed biography
of al-Sindi, lists a treatise of his in which he refuted Far'un's belief
(the Pharaoh of Moses), entitled Risalafl 'Adam 'Iman Far'un."4 For
the affirmation that Far'un died as a believer was a distinctive point
of Ibn 'Arabi's theosophism, which turned into one of the key issues separating pantheistic tasawwuf from the strict adherence to
Islamic beliefs, al-Sindi's advocacy of the strict Islamic view provides
an important clue to his affinities. His selection of al-Mundhiri's
collection of hadith, with its strict and powerful moralist tone, to
annotate, and his upholding of the supremacy of the Qur'an and
the Sunna as the principal sources of religion, provide additional
clues.
110
Al-Kittani, Fihris al-Faharis,vol. 1, 356-7; al-Muradi, Silk al-Durar, vol. 4, 34; alZirikli, al-A'lam, vol. 6, 111.
111Muhammad Hayat al-Sindi was initiated into the Naqshbandiyya tariqa by
'Abd al-Rahman al-Saqqaf (d. 1124/1712), who was instrumental in spreading the
tariqa in the Hijaz during the early eighteenth century. See, for more details, alJabarti, Tarikh 'Aja'ib al-Athdr, vol. 1, 125-6.
112
Al-Baghdadi, Hadiyat al-'Arifln, vol. 2, column 327.
113 Voll, " Muhammad Hayya al-Sindi and Muhammad ibn 'Abd al-Wahhab". See
also Ibn Bishr, 'Unwin al-Majd, vol. 1, 20-1; Ibn Ghannam, TarnkhNajd, 82; al-Shatti,
Tabaqat, 153-4.
114Amin ibn Habib
al-Madhiyala-Li, "Tabaqat al-Fuqaha' wal-'Ubbad wal-Zuhhad
wa Mashayikh al-Tariqa al-Sfiya", ms. 726, Tarikh, Institute of Arab Manuscripts,
The Arab League, Cairo, plates 61-2.
346
BASHEER M. NAFI
348
BASHEER
M. NAFI
350
BASHEER M. NAFI
tion of waqfs for meeting the requirements of the 'ulama' class. These
favorable objective conditions, nonetheless, could not rekindle a cultural movement without the existence of an intellectual impulse, an
intellectual predisposition for growth and diversification, as well as
a critical spirit of the cultural status quo. If this was true for Egypt,
it should invite further research into the cultural situation, during
the same period, in other parts of the Muslim world.
Yet, the number and range of al-Kiurani'sstudents and disciples
are almost impossible to comprehensively account for. In Yemen,
al-Kurani's students included several members of the Mizjajis,130 one
of the most celebrated families of 'ulama' in eighteenth-century
Yemen, as well as Ishaq ibn Muhammad ibn Ju'man al-Zabidi
(d. 1094/1683), who rose to become the Shafi'i judge of Zabid.131
Among other disciples of al-Kuirani were the renowned reformist
scholar 'Abd al-Ra'uff of Singkel in Southeast Asia;132 the eminent
scholar and traveler, Abu Salim al-'Aiyashi (d. 1090/1679) in Morocco;133 and the Turkish 'alim and judge, Salih b. Muhammad b. 'Abd
al-Karim (d. 1087/1676),"34 who studied with al-Kufraniduring his
service as the Ottoman Hanafi judge of Madina in 1078/1667-8.
Except for 'Abd al-Ra'uff,we know very little about the achievements
of these 'ulama'.
By Way of Conclusion
The reformist impulses of the group of 'ulama' described here
originated partly from developments that had been taking place
within the Naqshbandiyya tariqa and its reformist approach to stafism,
130
On the Mizjajis, see John 0. Voll, "Linking Groups in the Networks of Eighteenth-Century Revivalist Scholars: The Mizjaji Family in Yemen", in Nehemia Levtzion and John Voll (eds.), Eighteenth-CenturyRenewal and Reformin Islam (Syracuse:
Syracuse University Press, 1987), 69-92.
131Al-Hamawi "Fawa'id al-Irtihal", vol. 2, 153.
132Johns, "Islam in Southeast Asia", 314-7; H.J. De Graaf, "South-East Asian Islam
to the Eighteenth Century", in P. M. Holt, A. K. S. Lampton and B. Lewis (eds.),
The CambridgeHistory of Islam (Cambridge: Cambridge University Press, 1978), vol.
2A, 142.
33Al-'Aiyashi, al-Rihla, vol. 1, 315-6.
134
Al-Hamawi "Fawa'id al-Irtihal", vol. 2, 681-2.
352
BASHEER M. NAFI
any individualsat almost any point. Beginners learned from one another,
according to their differing aptitudes, as much as from those who were
masters;and even masters continued to learn from those who possessed
other skills, who had mastered other texts. The method was one of argumentation and dispute, not lecturing. The individual was to be deferent
where appropriate, but never passive."135
In such setting, students were not indoctrinated with tightly defined ideologies but were largely left to make their own choices and
form their own convictions over the long and diversified journey of
learning. Not all of those who came in touch with the Madinan circle,
in one form or another, became a Muhammad b. 'Abd al-Wahhab,
for the ideas circulating within this ferment were bound to be conditioned by multiple personal and objective imperatives.
Rather than dismissing the whole proposition of "revivalistsutfism",
this article suggests that the late seventeenth and eighteenth centuries witnessed the emergence of a series of reformist individual
culama', many of whom were loosely connected and the legacy of
whom had a profound impact on the evolution of Islamic thought
in the late eighteenth and nineteenth century. Their critical approaches to the dominant cultural modes of tasawwuf and theology,
and their attempts at reviving hadith scholarship, opened the doors
for the re-emergence of the salafi school of thought in different parts
of the Muslim world. The truth is that reformist impulses in the
seventeenth and eighteenth centuries were sometimes subtle, while
in other times pronounced and assertive; in a few cases they were
manifested in institutionalized forms, while in most other cases they
were individualistic. While some suai figures expressed reformist
ideas, not all newly founded and successfully spread tariqas were
necessarily reformist. For those culama' with a substantial intellectual output, written over a long period of time, it is only by evaluating a tangible volume of this output, and analyzing its historical
135
Timothy Mitchell, Colonizing Egypt (Cambridge: Cambridge University Press,
1988), 84. Cf. Dale F. Eickelman, "The Art of Memory: Islamic Education and Its
Social Reproduction", in Juan I. Cole, ComparingMuslim Societies:Knowledgeand the
State in a World Civilization (Ann Arbor: The University of Michigan Press, 1992),
97-132; Sayyed Hossein Nasr, "Oral Transmission and the Book in Islamic Education: The Spoken and the Written Word", Journal of Islamic Studies, 3, 1 (1992): 114.
353
354
BASHEER M. NAFI
355
this intellectual dynamism had anything to do with the short Ottoman renaissance of the second half of the seventeenth century,
encouraged by the K6prulu ministers. Apart from al-Maghribi's case,
there is still no evidence to indicate any significant degree of association between al-Kurani, and the Madinan group in general, and
the Ottoman state circles. In any event, reformism and politics would
soon discover their point of convergence, as the careers of Dihlawi
and Ibn 'Abd al-Wahhab would attest to.