Or the Beatification of the False Wali: Sufism, Suspense, and the Possibility of Sufi Realism
Even as it ages, a corpse shows no sign of decay. People start having visions of the dead man. He gives them advice in their dreams. When miracles begin to occur through his apparent intercession, he is declared a wali or vassal (of God). A shrine is built over his grave, and those who tend to it command kudos among his devotees…
It would be wrong to reduce the multifarious phenomena of Sufism to such a story. But in the Egyptian popular imagination, at least, that story remains the quintessential narrative of Sufism.
Sufi doctrine is impossible to sum up with any clarity anyway. Claimants range from the ninth-century Malamatiyya of Khorassan to “the Proof of Islam” Abu Hamid Al-Ghazali (1058-1111). The first group actively sought ill repute by flaunting sinfulness and making themselves worthy of malamah (or blame), the better to reject piety, which they saw as a worldly value and a factor in distance from God. The second is arguably the central figure in Sunni orthodoxy.
So the beatification of the wali is as good a way as any to set the dervish apart from the ordinary believer: the gnostic secrets he has access to (sometimes enabling him to perform miracles), the higher states of consciousness he experiences as a result of those secrets, his sheer unmediated joy (making him willing to give up all worldly powers and possessions), and his often strained relations with the Umma’s sober patriarchs.
It kind of grows out of traffic. The staccato hiss of an exhaust pipe begins to sound like record scratching. Skidding and braking, the vehicles resume their car horn concerto. Braying, bawling, crashing, farting, fortissimo hustling cut in. Then comes the imperious vroom of a makana – the Arabic corruption of the Italian word for ‘machine’ – as a motorcycle is called on the streets of Cairo…
If not being allowed to have strong opinions is not I’m not sure what is
Western outrage at ‘s treatment of continues to shock and awe me. Where do you get off, people?
People who see the west as an end in itself are the mirror image of people who see it as the source of all evil
Egypt was a dictatorial hell, 25 Jan put it on the road to heaven. It veered off under the MB, and 30 June was to bring it back on course. But then the military staged a coup to co-opt the transition on 3 July and turn Egypt into a hell again. No. Egypt is a military-based neoliberal client state with problems no matter who’s in power. 25 Jan was the pretext for coup No.1 which brought on the MB to make the west happy, 30 June for coup No.2 which got rid of the MB to make Egyptians happy. End of story.
Centre for African Poetry: Let us begin by inviting you to humour our ignorance. The title of your 2011 novel is translated Book of the Sultan’s Seal, but we wonder which of the two names we have seen for it in Arabic is more accurate – khutbat al-kitab, or Kitab at Tughra?
Rakha: Kitab at Tughra is the title. Khutbat al-kitab means, literally, “Address of the book”; it’s a formulaic canonical phrase for “introduction” or “prologue”, which here and in old Arabic books doubles as a kind of table of contents; on the surface the novel is modelled on a medieval historical text. It may be worth mentioning in passing that the original sense of kitab, which is the Arabic word for “book”, means simply “letter” or “epistle”: every canonical book is addressed to a patron or a friend, and that’s an idea that is particularly meaningful to me.