Let's Keep Crossing the Border

By Ali Waqar - Daily Times - Lahore, Pakistan
Wednesday, August 29, 2007

Nirmala Deshpande, chairperson of the Association of Peoples of Asia and founder of Indo-Pak Parliamentary Forum for Peace, said on Tuesday that India and Pakistan had come a long way in making truce and their efforts were irreversible because people of both sides strongly wanted peace.

Deshpande returned to India on Tuesday by walking through Wagah border.

She was in Lahore and Kasur for three days with an Indian delegation of 50 peace activists. The delegation comprising social and political activists, academicians and parliamentarians, especially came to Pakistan to attend the three-day urs (death anniversary) at Kasur of Baba Bulleh Shah, renowned Sufi saint and Punjabi poet.

Bulleh Shah International Forum invited the delegation.

Deshpande was staying at the house of Brig (r) Rao Abid Hameed, a peace activist. Talking about the visit, she said this was the second visit by big Indian delegations to Pakistan in the last three years for attending the urs.

She said the poet was an international legend, and his work was praised everywhere, especially in India, where his poetry was translated to more than 20 regional languages.

She said Bulleh Shah was a universal saint and that so was every other Sufi, as each of them had a universal peace message. She said during a Bulleh Shah seminar at Kasur that the Indian delegates were thinking of launching Bulleh Shah International Foundation in India also.

She said setting up Bulleh Shah University was also under consideration, and if the idea materialised, Sufi saints' messages could be imparted much more effectively.

She said all the delegates were very pleased with the hospitality they were given by the various Pakistani hosts that had offered them places to stay. She said that the urs was also so well organised and that she and the delegates were overwhelmed by warm treatment they were given.

She said a wreath of flowers was laid on the grave of the saint on behalf of Delhi chief minister Sheila Dixit, deputy speaker of Lok Sabha Charanjit Singh Atwal and deputy chairman of Rajya Sabha K Rehman Khan.

Deshpande said that in India, it was the Rakhi festival day on Tuesday. She said that for the festival, the delegates had brought a lot of sweets and Rakhies with them.

She said about Indo-Pak peace that the progress was slow, but would expedite if people of both countries kept crossing the border.

Regarding role of Association of Peoples of Asia, Deshpande said it was working on enhancing contact amongst people. She said the association had also planned a seminar on peace in September in which parliamentarians of both countries could participate.

Striving for Goodness

The Embassy of Uzbekistan in Berlin, Germany/Tashkent, Uzbekistan
August 14/15, 2007

Opinions of the participants of the international practical-scientific conference "Uzbekistan's contribution to the development of Islamic civilization"

Abdulaziz Othman Altwaijri, Director-General of the Islamic Educational, Scientific and Cultural Organization (ISESCO):
The Republic of Uzbekistan, which has a great place in the development of Islamic civilization, has symbolized the universal and Islamic values. The reconstruction of cultural and architectural monuments in such historical cities as Tashkent, Bukhara, Samarkand and Khiva is a shining example of it.

At the same time Uzbekistan is famous for its great scholars who left rich legacy in Islamic enlightment. They, with their knowledge and legacy, are widely known as great scholars of science.

The author of “Jome’ as-Sahih” (“Sahih Bukhari”) Imam Muhammad ibn Ismoil Bukhari, the creator of “Al-Kashshaf” – the commentaries on the Koran - Umar az-Zamakhshari, physician, physicist, philosopher and the author of valuable treatises such as “The Rules of Diagnosis”, “Disease treatment and rare plants”, “On India” Abu Rayhan Beruni and many other scholars are considered as prominent ancestors of this great nation.

Halit Eren, Director-General of the Center of Analysis of Islamic history, art and culture, the Organization of Islamic Conference:
Uzbekistan, as a country that have had an essential role in many development processes of and made a great contribution to the formation of Islamic culture in four continents, requires special attention.

During the process of the spreading of Islam, since early centuries, the cities of Transoxiana (Ma Wara'un-Nahr) and especially Bukhara was the center of gathering and keeping of Islamic manuscripts. These books (manuscripts) were brought from this land to Europe by trade routes.

From IX-X centuries on science began developing with fast pace in this territory. Known as “Alfraghanus” in Europe, a scholar named al-Farghani was born in modern city of Ferghana and lived in IX century. He wrote “Elements” on astronomy, which was translated into Latin and studied with great interest in European countries of XII-XIII centuries.

Another famous scholar of this region, Abu Ali Ibn Sino, lived in Bukhara in XI-XII centuries and was famous in European countries as Avicenna. His greatest contribution to the development of science was his work “Al-Konun fi-tib” or “The laws of Medicine”. In this work, Avicenna was able to combine the knowledge that was available in medical science of his time.

Avicenna’s book - “Kitab al Shifa”, consists of information on all disciplines beginning with philosophy and includes not only theoretical knowledge i.e. physics, mathematics and metaphysics, but also some practical knowledge on ethics, economics and politics.

At the same time he was also considered an astrologist, physician and encyclopedic scholar.

A well-known scholar and philosopher of VIII century Abu Nasr al Farabi was educated in Bukhara. He tried to make a synthesis of psychology with the works of such scholars as Plato and Aristotle. As a result of his scientific research he made a big contribution to the development of science and became famous all over the world as “the second mentor” after Aristotle.

Throughout its history Uzbekistan has been a center of culture and science and played the role of a bridge in the spreading of knowledge. All this resulted in the wide recognition of modern Uzbekistan, which possesses a unique cultural and architectural heritage, by the international community. Its cities are included in the list of the cities that are considered as global heritage.

Many books and manuscripts edited in this region are considered of high value and are being kept as distinctive works.

Saleh Hashem, Secretary-General of the Union of Arab Universities:
For centuries the territory of modern Uzbekistan has been regarded as a crossroad of different cultures and civilizations. The territory of Uzbekistan has been a center linking West and East for a long period of time. Famous scholars of Islam lived and worked in the territory of olden Tashkent.

One can point out among them such names as Khaffol Shoshi – he made a huge contribution to the Hadith and the Kalam (research on Koran), Khoja Akhror Vali and Khoja Zayniddin - founders of a Sufi movement and some others.

The greatness of this city can be proven by the fact that Usman’s Koran, written off in the VII century, is being kept there. Bukhara is one of the well-known cities of the Muslim world.

A great scholar Imam al Bukhari was born there. His work “Jami as-sahih” made a big contribution to the development of the Islamic civilization.

Scientists of Transoxiana, creating a unique cultural and scientific bridge between Central Asian countries and the Arab world, played a unique role in the development of the Muslim civilization and created a strong foundation for stable interstate relations that was suitable for the interests of all nations living in this region.

The Islamic World highly regards the preservation and development of a cultural and historical legacy and the efforts aimed to celebrate the birthdays of our great ancestors by the leadership of Uzbekistan.

Dr. Ahmad Manzoor, Rector of Islamabad International Islamic University:
Tashkent, Samarkand and Bukhara are famous all over the world as pearls of Islamic culture. The scholars of the Islamic world have recognized these cities as the centers of science since ancient times and enhanced their knowledge with the help of their great mentors from Transoxiana (Ma Wara'un-Nahr).

The Islamic world owes much to the Central Asian countries, and especially to Uzbekistan, which has managed to keep and develop Islamic tenets, contributed a great deal to the spread of Islam around the world.

Today, when there is much debate over the clash of civilizations, like other Islamic states, Uzbekistan could also, on the basis of its rich experience, propose the appropriate way that is not based on eastern or western radicalism but reflects faith and secularity.

Yoshiaki Sasaki, Senior academician in Tokyo Foundation, expert on the issues of Islam and the Middle East:
In the 1990s I visited Uzbekistan and I developed an idea about the greatness of the masterworks of Uzbek architecture and historical monuments and witnessed the beauty and grandiosity of Samarkand, Bukhara, Khiva and Tashkent.

I was deeply impressed by the fact that despite facing different challenges in their history, the Uzbek people have been able to fully preserve their history, culture, architectural monuments and scientific legacy.

In the times when different organizations and forces are trying to undermine the Islamic values based on humanitarian spirit and to use its holy symbol to achieve their self-seeking goals, the efforts of the government of Uzbekistan to restore the peace-loving and tolerant nature of Islam requires special attention.

Islam, by its nature, is a very peace-loving and tolerant religion. However, it is unfortunate to see Islam being linked to violence and terror by the western world. One of the main reasons for this is that most people lack sufficient knowledge about Islam. This serves the interests of some forces.

On this occasion, I would like to express my trust in the capacity of Tashkent Conference to contribute to the spreading of the genuine essence and aims of Islam, to come up with and present to the world community new ideas, in the example of Uzbekistan, on the civil society regarding Islam as a peace-loving, tolerant, enlightening and progressive religion.

Akber Ozgen, President of the Pakistan-Uzbekistan cultural society:
Today the capital of Uzbekistan – wonderful Tashkent proudly bears a title – the capital of Islamic culture in 2007. I have pleasure to realize the fact that how Islam used to be and still remains the basis of moral and spiritual outlook of the Uzbeks.

Indeed, the Islamic religion helped that the Central Asia preserved its spiritual uniqueness, remaining to be the major cultural and shopping centre throughout centuries.

The first period of prosperity of Maverannahr coincided with the time of Abbasids khalifat in VIII-IX centuries. At that time Bukhara became the leading centre of education, science, culture and art of the Muslim world. In the sense of its magnificence this city ranked with such cities, as Bagdad, Cairo, Cordoba.

The great encyclopedic scientists, religious statesmen of the Islamic world were born, lived and did creations in Bukhara.

The second "golden age" of Maverannahr coincided with the time of governing by Amir Temur – outstanding commander and statesman who was able to create one of the most powerful empires of the middle period. The names of Amir Temur and its descendants are reflected on socio-political, cultural and economic development of medieval Maverannahr. Amir Temur who defined Samarkand as the capital gathered in his state the most skilful masters, architects, the best scientists and poets, rendering his support in every possible way.

Amir Temur’s grandson Mirzo Ulugbek was the greatest astronomer of that period. Indeed, during time of temurids Turkic became the literary language in Turkestan. Outstanding Alisher Navoi did his works in this language, proving that by its beauty and richness it can compete with others. Having got independence of Uzbekistan – passing only sixteen years – hundreds of mosques and religious schools – medresa were constructed and restored in the country.

And the most pleasant thing is that along with Moslem communities the other religions confessions peacefully co-exist in Uzbekistan.

Ilza Lauda-Sirtautas, professor, Washington University (Seattle):
«The Uzbek people are famous for their magnanimity and tolerance, and the Uzbek soil for the richest cultural heritage».

These lines were written by the American scientist Edward Alvord in 1989. He is not the only foreigner who admired “the magic reference of Uzbeks” during a short stay in Uzbekistan. Uzbeks can call it «Uzbekchilik» (“Uzbekity”). These words include not only customs, but also the norms and standards of behavior among Uzbeks.

It is important to know, that these norms are based on century wisdoms, which allowed keeping national and spiritual identity of the people, despite notorious «national policy» of CPSU.

Muratali aji Jumanov, Mufti of Kyrgyzstan Muslims:
The territory of Uzbekistan is considered as one of the ancient cradles of civilizations. Great scientist-ancestors of Uzbek people had left after themselves priceless masterpieces - theological and scientific works, treatises and works of art.

They were included in the number of geniuses of the world forever.We owe to Maverannahr land, because this land has given the world many great “muxaddis” (“muhaddiths”) (collectors of Hadis’s of the prophet Mohammed), who made great contribution to the rising and development of the humanitarian sciences. Among them, first of all, we should mention the main collector of Prophet’s Hadis’s, great scientist Abu Abdullah ibn Ismail al-Buhari.

We should also mention the outstanding scientists, such as Al-Xafiz Abu Isa at-Termizi, Al-Hafiz Abu Abdurahman Ahmad ibn Shuayb an-Nasai. Great encyclopedic scientists, poets and statesmen of Maverannahr – Abu Nasr al-Farabi, Abu Ali ibn Sina, Alisher Navoi, Mirza Ulugbek, аl-Xarezmi, аz-Zamaxshari and others made incentives to the development of philosophy, psychology, sociology, ethics, economy, medicine, astronomy, mathematics, geography, philology, a history.

Scientists of the Muslim world unanimously support the opinion that religious and scientific works of Maverannahr’s theologians and scientists, which were created in VII-XII centuries, are serving as the main sources for Muslims of the entire world to this day.

In this land the books with religious values were highly appreciated at all times. In ancient times these kind of books carried information about religion, theology and history, which was of great importance to society.These treasures of spiritual culture were very appreciated, that books were kept together with gold, silver and jewels.

The careful attitude to the invaluable manuscripts, created during ancient times by great scientists, thinkers, poets, historians, who lived in territory of present Uzbekistan shows our deep respect to their contribution to development of a world civilization and reflects our aspiration to spiritual enrichment.

As it is said in the Sacred Koran: «He grants wisdom to whom He wants. Who has wisdom He blesses too, but only wise men can realize this».

Sheikh-ul-Islam Allahshukur Pasha-Zade, Chairman of Muslims Department of Caucasus:
Today independent Uzbekistan headed by outstanding political leader - President Islam Karimov, demonstrates fine example of magnificent prospects opened before the country that promptly develops and at the same time carefully preserves richest spiritual heritage.

I speak about it with pride because I consider this blessed ground as my second fatherland. I am happy that exactly here lived and created great Muslim scientists and thinkers Ismail al-Bukhari, at-Termizi, al-Khorezmi, al-Farabi, al-Beruni, Avicenna.

I comprehended Islamic sciences, have received high religious education. Under the recommendation of my great master Ziyouddinkhan Ibn Ishan Babakhan I have been chosen 27 years ago as Chairman of Muslims Department of Caucasus.

The contribution of Uzbekistan to history of the Islamic civilization, formation and development of Muslim culture is so great that any, even the most representative conference could not reveal it in all wholeness.

Islam came to present territory of Uzbekistan with will of the Allah in second half of VII century. New religion has met here not cultural backward region, but on the contrary - one of most ancient centers of world culture. Islam has ability to extend its ideology quickly and become promptly consolidated in this territory only with continuity of cultures.Through cultural synthesis Maverannahr has brought the incomparable contribution to treasury of Muslim culture in areas of science, poetry, architecture, public and political thoughts.

The first significant name both in Mathematics and Astronomy was the name - al-Khorezmi that is known to the European scientists as Algorithmus. From his name became the term "Algorithm".

Today Uzbeks have the full right to be proud that their soil has given the world outstanding scientists and theologians such as Abu Rayhon al-Beruni, Said Sharif Dzhurdzhani, Muhammad Ibn Ismail al-Bukhari, Abu Ali Ibn Sino (Avicenna) and others.

The brilliant representative of medieval Central Asian science Avicenna has been recognized not only in the Muslim East, but also in Europe as greatest philosopher and outstanding physician that nicknamed by the coreligionists as «Emir of all sciences».

Hu Zhenhua, professor of the China National University:
Uzbekistan made a big contribution to the wide dissemination and development of Islamic culture by its ancient history and rich cultural traditions.

It is well-known that Bukhara, Samarkand, Khorezm, Tashkent and other historical cities situated on Uzbek land played an important role for development of Islam civilization in Central Asia. As of development of Islamic culture Uzbekistan is much advanced than other countries of Central Asia.

Indeed, this is acknowledged not only in Asia but also in the entire world.Uzbekistan’s soil brought up scientists who contributed to flourishing of Islam culture and preserving humankind heritage by creative activity.

In China, scientists like Abu Raykhan Beruni and Abu Ali Ibn Sino are valued highly by their work to development of science and medicine.

“Canons of Medicine” by Abu Ali Ibn Sina was translated into Chinese and has been being widely used for enriching Chinese ancient medicine.

Hai Shuying, associate professor of the China National University:
While looking at development of the history of Islam in China, we can come to the conclusion that: the motherland of the science about Islam and place for its preserving generation by generation is Transacsonia - the current territory of Uzbekistan. And the cradle of theological education was Bukhara.

Bukhara Muslims made a big contribution to dissemination and development of Islam in China. Uzbekistan is important in the history of Islam civilization in China.

Hee-Soo Lee, professor of Korean Hanyang University:
Having important cultural and geographic position in Great Silk Road Uzbekistan became pivotal centre humankind civilization and history. Since ancient times, high level science and technology together with rich cultural heritage and methods of commerce came from Central Asia to Korean Peninsula.

The history of relations between Maverannahr Muslims and Koreans of Korean Peninsula were well reflected in 20 Muslims books wrote in IX-XVI centuries A.D. by famous historians and geographers like Ibn Hurdabiy, Suleyman at-Tajir, Masudiy. In particular, Ibn Hurdabiy was the first among Muslims scientists who wrote the information about living of Muslims population in United Kingdom of Silla.

Tashkent, Bukhara and Samarkand were mentioned a lot of times in the history of Korean by historical facts. For instance, Samarkand was recognized as the country where high quality emerald had been produced.

Islam astronomy, medicine, architecture, weaponry and other spheres foundations were widely used in Korean Peninsula. Most of the scientific and cultural achievements of Korean Peninsula of the medieval times were possible because of inventions and studies of Uzbek scientist- encyclopaedists.

Shirin Akiner, professor of Oriental and African studies at the London University:
Central Asian scientists were traveling all around Moslem world. They’ve studied and had given lectures in the leading educational centers like Baghdad, Damascus, Nishapur, Basra and Kufa.

Many of them contributed enormously to Islamic philosophy and law, as well as to the development of applied and theoretical sciences (mathematics, astronomy, medicine). They are well known in history with their Arabic like names.

The place of their birth is a good evidence of their Central Asian origin. Among them such prominent persons like Al-Beruniy, Al-Bukhariy, Al-Fargoniy, Al-Horezmiy, Al-Maturidiy. At-Termiziy, Shamsuddin As-Samarkandiy and Najibuddin As-Samarkandiy.

During centuries, notwithstanding all difficulties of political and economic overturns, that major tradition of art and learning has survived and continued to develop. Today the government and people of preserved that rich heritage, which is a source of pride.

For a young state it was not easy to find resources for the projects on restoration the ancient monuments. Many historical monuments that in different times of the past were despised or even deliberately destroyed, which were almost on the edge of disappearance, now again exist in its magnificence. That process of reopening and restoration is a gesture of respect towards great heritage.

In the beginning of the 21 Century we see in Uzbekistan a bright, multisided, interdisciplinary rebirth of historical Islamic heritage of the region. We are the witnesses of repeated reunion of people with their cultural roots.

Achievements of the past serve as an inspiration similarly as a source of pride for the present generation. It is important not only to Uzbekistan but also for the entire Muslim world because Islamic heritage of that country is an integral part of our common spiritual, cultural and scientific traditions that cover entire Muslim world.

Therefore, the fact that the Islamic Organization for Education, Science and Culture have announced Tashkent as a capital of Islamic culture in 2007 that in accord with ongoing process in Uzbekistan of spiritual and cultural renaissance.

Amanullo Nematzoda, mutfiy of Tadjikistan:
The Soil of Uzbekistan is the cradle of statehood of the peoples of Central Asia.

Cities as Bukhara, Samarkand, Tashkent, Marghilan and others are the most ancient centres of Islamic civilization. Many ulemas (scientist) and great theologians as Bukhariddin Marghilani, Khodja Akhrar Vali, Mukhammad al-Bukhari, Bakhouddin Nakshband havd been living and buried on that holy land.

It is pleasant fact that ancient monuments and holy mausoleums are ennobled and protected by the state and people. All these noble deeds are done personally under the leadership of the President Islam Karimov.

Sheikh Ahmad Tamim, Chairman of the Muslims Committee of Ukraine:
In Muslim world Uzbekistan is famous with its ancient history, rich and unique culture, as well as contribution to the development of world civilization.

Tashkent could be named not only as a capital of Muslim world, but also a center of enlightenment. We highly asses measures taken by the leadership of the Republic of Uzbekistan in person of the President of Islam Karimov, aimed at preserving that invaluable spiritual heritage.

Tashkent Islamic Institute which’s aim is to teach religious and secular sciences is an important part in wide popularization and preserving knowledge about Islam.

Enlightenment activity, preserving of the ancestors’ heritage, deep learning, enriching disseminating Islamic culture and spiritual values are the guarantee of preserving and passing invaluable spiritual heritage of Uzbekistan to the future generation on the basis of deep knowledge that have become a contribution to the Islamic civilization.

That is why a rare and the only copy of Koran Osman, which had been rewritten in 7 Century A.D., is kept in Tashkent.

We highly asses the role of Uzbekistan in the development of Islamic culture, and would like to extend our support to the initiative of the Leadership of Uzbekistan aimed at enhancing the comprehensive relations with Islamic world.

We hope that the international conference will serve to the improvement idea of the international community of Islam. One of the main purpose of that project is to deliver to the international community the view that Islam is a religion of a high culture and morality, which has nothing to do with such concepts as “abhorrence” and “violence”.

Dr. Kenneth L. Honerkamp, professor of University of Georgia, Athens (the USA):
For 14 Centuries the ethic norms make the basis of Islamic world’s religious thinking. That thinking was not originated in a separate region or specific period time, but throughout several centuries being developed and supplemented common heritage of peoples and cultures comprising Muslim world.

Sufism has an important place in religious and historical heritage of Uzbekistan. That teaching is considered as a system of religious ethics and knowledge related to the development of internal world of a human being and his spiritual purification.

During several centuries Sufism played an important contribution in forming and developing ethnic norms in Islamic society. Sufism has become the result of the evolution of notions of famous Islamic scholars Imam Al-Buhari and Abu Mansur Al-Maturidi.

Later on, by the effects of spiritual teachers like Bahouddin Nakshibandi, Khodja Ubaydulla Ahror and Alisher Navoi, it had eventually transformed into the religious moral teaching.

Tashkent, where that conference will take place, is the hometown of Khodja Ubaydullo Ahror (1404-1490), one of the outstanding scholars of Sufism. He posses significant place not only in the history of history of preaching, but also in the history of Islamic religion at all. From the very outset, Islam has set as its final destination - building society, which would strive for goodness and exterminate the evil.

Principles of spiritual education and clearance of spirit and body had played and are playing a very key role in this process by being a core that inspires followers the Islamic religion and strengthens their believe.

Sufism with its great scholars, who on their example having demonstrated the way spiritual power of human being is suppose to be, created in the Islamic society the axis that rolled the process of spiritual orientation based on specific principles of religious attitude and serving for the sake of exciting inner human power and strengthen his faith.

At One with God

By Nadia Al-Sakkaf - Yemen Times - Sana'a, Yemen
Monday, August 27, 2007

Mohammad Ahmed Warsi devotes his life to Sufi music. So have many members of his family for many generations. They perform all over the world.

The group, who are based in India where Sufi music is prevalent, came to Sana’a on Friday (and Aden on Saturday) to give Yemenis the opportunity to hear a musical form that is becoming rare.

They were invited by the Indian embassy in Sana’a as part of 60th anniversary of Independence celebrations.

Mohammad Warsi’s group of seven musicians include four of his brothers, two of his cousins and his son, who one day will take over the leadership from his father.

“It’s been in my family over seven generations and I intend to maintain this profession in the family for many more generations to come,” said Warsi.

Qawwali pronounced as Kavali, is a form of devotional music of the Islamic mystics also known as Chisti Sufis of the Indian subcontinent. Performers use dhol or tabla (type of drums) harmonica and vocals of different levels.

The group, which is usually between 6 to 8 members, sits on the ground in two rows and start chanting and using the drums and clapping to regulate the singing pace.

Warsi plays the harmonica while he sings passionately, swaying his head every now and then completely overwhelmed with the music and the words.

Like any other art, Qawwali has gone through transformations to suit modern taste.

The central themes in traditional Qawwali are love, devotion and longing for the divine. The poetry is implicitly understood to be spiritual in its meaning, even though the lyrics can sometimes sound widely secular, or outright hedonistic.

An example of this is the Ghazal, which talks about the joys of drinking and the agony of separation from the beloved.

Warsi's son, Mohammad Warsi Nawaz, barely 18, has been playing the tabla since age five and has made it a full time profession since long ago. Although he managed to go to high school, he is not interested in college like the rest of his siblings.

“I am strongly passionate about Qawwali and hope to fill my father's shoes when the time comes. I travel with the group around the world and don’t feel I am sacrificing nything by taking this line of work,” the young Warsi said.

(...)

Listeners, and often artistes themselves are transported to a state of Wajad, a trance-like state where they feel at one with God, generally considered to be the height of spiritual ecstasy in Sufism.

The music starts off slowly with soothing rhythm and gradually builds up to an exciting frenzy.

Naseem Urrehman is a UNICEF officer from Pakistan was clearly moved at the Qawwali evening.

“It takes you out of your surroundings and overwhelms you with spiritual feelings that I cannot describe,” he said. “ It touched me deeply because I am away from home. But I did not reach a state of trance on Friday because the environment could not allow this. The performers were on the stage far from the audience. Usually the audience surrounds the performers.”

The group is on a tour of Gulf countries, sponsored by Indian Council of Cultural Relations.

In Yemen, Arif Ali, an Indian national is the organizer of the local sponsorship for accommodation and local transport from the Indian community in Yemen.

Sufism, the Soul of Existence

By Emad Al-Saqqaf and Mohammad Al-Lutaifi - Yemen Times - Sana'a, Yemen
Monday, August 27, 2007

Mohammed Al-Nadhari was born in Bani Ghazi in Al-Hujariah district of Taiz governorate. He received his primary education in Aden and transferred to Zabeed for his preparatory and secondary schooling.

He obtained a bachelor’s degree from the Islamic University of Al-Madinah Al-Munawarah and a master’s degree from Umm Al-Qura University in the Kingdom of Saudi Arabia in 1986. He also obtained his Ph.D in Um Darman University in 1990.

Al-Nadhari is married and the father of three boys and two girls. His studies and travels ultimately landed him in the United Arab Eremites, where he currently serves as senior mufti of the Supreme Committee of Ifta.

He defended Sufism, considering it the soul of existence; an attribute he claimed protects it from corruption that pervades political parties. He made courageous statements on casual marriage – known as “tourist marriage” commonly done by rich tourists – and divorcing via SMS.

He also deplored the current situation of Yemeni women in villages. He considered the issue of Hijab, and female circumcision.

Disputes often take place in the Islamic world when deciding the first day of Ramadan. How can this be solved?
The disputes take place because in many Muslim countries the scholars refer to texts of Hadieth – prophet’s teachings – where two respectable adults must concur to have seen the moon and hence declare the beginning of the month.

There is no point these days is maintaining this method because more accurate ways of detecting the moon have been invented. Scholars must make use of modern technology such as telescopes to solve such disputes. The moon may disappear in some places of the earth and appear in other places.

(...)

Talking about different conceptions and interpretations in Islam, don’t you think that many different sects, such as Sufism have emerged?
Let me correct your understanding, Sufism is not a sect, is a level of practicing religion. It is a spiritual attainment that comes with sacrifice and to abstain from many of the earthly attractions.

Sufism actually protects the essence of religion and the purity of Islam as a concept and belief. It cannot be compared to the other sects and religious divisions you are mentioning.

What do you say of the state’s attempts to limit the influence of Sufism?
I would like to say to anyone who wants to demean Sufism that they can’t because it comes from within the soul and not from the outside. And if they feel that they can oppress Sufis and their rituals the Sufis will only get stronger and more popular.

(...)

What is your advice to Yemeni men and women?
I advise them to always turn to Allah. If we all do not turn to Allah and pray to Him we will then have no good.

Bulleh Shah da Zehni Virsa’

Staff Report - Daily Times - Lahore, Pakistan
Tuesday, August 28, 2007

Famous Sufi poet and saint Bulleh Shah has conveyed message of secularism and to understand his message one needs to understand history, culture and civilisation of the time, said Academy of Adbiyat director Qazi Javed in a seminar organised by the Punjab Institute of Language, Art and Culture on Monday.

The seminar titled ‘Bulleh Shah da Zehni Virsa’ (Bulleh Shah’s heritage) was held to celebrate Bulleh Shah’s 257th anniversary.

Javed said Bulleh Shah belonged to the ultimate Unity of Being (wahdat-ul-wajood) school of thought and that his objectives were to fight against sectarianism, introducing free expressions of mysticism and promoting interfaith harmony.

He said his poetry emphasised to avoid sensitive religious issues that could cause disharmony. Javed said the philosophy of ultimate unity of Being was rejected during Bulleh Shah’s time but he remained an ardent adherent of it.

He said the cornerstone of his philosophy was self-recognition and the promotion of humanitarianism instead of praying and ceremonial rituals. “Knowledge is not the solution of the problem but it creates problem. Only ishq (love) can help find God and if any person, belonging to any religion, sincerely searches for God, he will find Him,” said Javed.

Javed said mysticism had no link with orthodoxy and that for this reason mystic saint Mansoor Hilaj had been killed in 980. He said Data Gunj Baksh had been born the year Hilaj had been killed. He said Data Gunj Baksh and Imam Ghazali had initiated moderate mysticism which had been acceptable to the orthodox rules of the time.

He said Data Gunj Baksh had built dialectical relation between the orthodoxy and mysticism. He said after these mystic saints, the Chistian order had been introduced in the Punjab by Moinud Din Chishti and Qutbuddin Bakhtiar Kaki. In this sequence, he said, was saint Baba Farid Ganj Shakar who united all sects and religions.

He said afterwards Shah Hussain and Sultan Bahu from the Qadri Sufi order had propagated mysticism in the Punjab.

Javed said Shah Aniyat Qadri had been the mentor of Bulleh Shah who adhered to three Sufi orders – Qadri, Malamti and Shattari – and that Bulleh Shah had also adhered to these three Sufi orders’ philosophy.

Javed said, “The history of the Punjab reveals rich Sufi heritage in this area and it is our duty to preserve the teachings and traditions of these Sufi saints.”

Sir Baghit Singh, who had come from India, said, the heritage of the Punjab was its Punjabi language which was written in India in two scripts – Gurmukhi and Shahmukhi.

[picture: logo of Pilaac (the Punjab Institute of Language, Art & Culture)
Visit the Pilaac at http://pilaac.punjab.gov.pk/#].

Fighting Prejudice, with the Pen

By Musa Igrek - Today's Zaman - Istanbul, Turkey

Monday, August 27, 2007

Literature may serve as antidote for prejudice, Turkish writers say

Turkish literature will make a good showing in Europe in the coming days, not in terms of quantity, but with its quality.

Three important writers who have become popular in recent years -- Hasan Ali Toptaş, Elif Şafak and Aslı Erdoğan -- will represent Turkey at the 7th International Literature Festival Berlin to be held Sept. 4-16.

The festival, which will host a large number of international poets and writers, is likely to attract attention with the issue of "the difficulties of European societal understandings of Islamic culture," which it will focus on in particular.

The Berlin festival will also be a rehearsal for Turkey, which will be featured as a guest country at next year's Frankfurt Book Fair.

Saying that the interest in Turkish literature should be lasting, the writers agree on the idea that the talks to be held on "the difficulties of European societal understandings of Islam," would be a good start to the elimination of Western prejudices.

Şafak says that there exists a "Turcophobia" in Europe in addition to Islamophobia, while Toptaş notes that it is an issue that must urgently become a topic of discussion. Erdoğan stresses that interest in Turkish literature has grown in recent years, adding that this interest is also subject to the dangers of "otherization."

At the festival, Erdoğan will participate in the World Literature category, and Toptaş and Şafak will be featured in the section titled Kaleidoscope.

The festival will last for 13 days and 150 writers from around the world will participate in 250 events, where they will speak about their books, literary understandings and the literary projection of their countries.

The places where the writers will read passages from their books include prisons and churches.

(...)

Elif Şafak: "I will speak particularly about Sufism, women and the sense of belonging at this conference. It [the conference] will be widely attended and more focused on culture and religion.
'The difficulties of European societal understandings of Islam' is therefore a very important section. I have always tried to write about this.

I believe that people have prejudices. Not only Islamophobia, but also Turcophobia. When Islam is mentioned, they understand a whole, which is also a prejudice. And you can feel this more intensely when it's 'women and Islam' in question".

[picture: Elif Şafak, Aslı Erdoğan and Hasan Ali Toptaş (from left to right)]

[read also: http://sufinews.blogspot.com/search?q=feminine
(scroll down to the second article)]

[Link to the International Literature Festival of Berlin
http://www.literaturfestival.com/index.php?changelang=3].

Australian Publisher Releases Attar

NAT/HGH - Press TV - Tehran, Iran Sunday, August 26, 2007

An Australian publisher has released a translation of lyrics and poems by the great 13th century Sufi Persian poet Farid al-Din Attar.

Iranian-born poet Ali Alizadeh and Australian Iranologist Kenneth Avery have collaborated on the project which brings Attar's poems to an English-reading audience in a book titled Fifty Poems of Attar.

Dealing with themes of love, passion and mysticism, Attar is a renowned author of Persian short lyrical poems. The translations are accompanied by the original Persian poems and explanatory notes.

An original analysis of Attar's poetic language and thought has also been offered. Attar's ideas range over the whole spectrum of Persian mysticism and theosophy, and his writings paved the way for the triumphs of Mowlavi and Hafiz.

Farid al-Din Attar, the son of a prosperous chemist, was born in the city of Nishapur, in Iran's Khorasan province. He received an excellent education in Islamic studies and medicine and traveled widely before returning to his hometown to promote Sufism.

Attar is one of the most famous mystic poets of Iran, and was believed to have been killed during the Mongol invasion.

[Buy at The Sufi Store http://astore.amazon.com/wilderwri-20].

Fire of Love

MNA - Mehr News - Tehran, Iran

Sunday, August 26, 2007

An international conference focusing on the Iranian poet and mystic Molana Jalal ad-Din Rumi is to be held at the University of Maryland in the United States by the university’s Center for Persian Studies (CPS) from September 28 until 30.

The event will bring together over twenty leading scholars of Rumi and notable artists from all over the world. Particular attention will be given to Rumi’s major works, the Masnavi and the Divan.

The conference will be divided into six sessions in which the participants will contemplate and discuss the historical and aesthetic background of Rumi, his poetry and the visionary and mystical aspects of his work.

Michael Beard, Amin Nabati, Baqer Moin and Safura Nurbakhsh will be making speeches on various facets of Rumi’s life and work during the event.

In the concluding session the renowned Iranian scholar Abdolkarim Sorush will be making a speech on “Poetics in Rumi’s Masnavi and the Divan of Shams”.

A musical performance led by Hossein Omumi entitled “Fire of Love” will be given on the sidelines of the event.

Commemorating the 800th anniversary of Rumi’s birth, this international conference has been organized to explore Rumi’s poetry and vision and his continued relevance to today’s world.

[For more detailed informations, click the link below
http://www.languages.umd.edu/persian/C-Rumi-state.php].

"Ishq dawa hai har ek dard ki, Zanjeer ishq hai har ek rishte ki"

By Amit Ranjan - Outlook India - New Delhi, India
Magazine issue September 3, 2007

A decade after his death, the qawwal's fame is conquering continents

"Ishq dawa hai har ek dard ki, Zanjeer ishq hai har ek rishte ki"(Love is the medicine for all pain/Love is the chain that links all relationships)

Nusrat Fateh Ali Khan sang these lines for A.R. Rahman’s album, Vande Mataram, dedicated to India in its 50th year of Independence. But all the outpourings of love from millions of fans worldwide couldn’t heal the legendary qawwal’s own terminally ill body.

Ten years ago, as India celebrated its golden jubilee, 48-year-old Nusrat battled for his life in a London hospital. He lost the battle on August 16, one day after India’s Independence day, and two days after his native Pakistan’s.

However, death has only strengthened the intoxicating power of Nusrat’s music. A decade after he passed away, he is the subcontinent’s most internationally famous singer, with a huge fan following and a long chain of imitators.

He is in the Guinness Book of Records for having recorded a staggering 125 albums. And, according to the US National Public Radio website, he has sold more albums than Elvis Presley.

The singer’s legacy lives on through his nephews Rahat Fateh Ali Khan, Rizwan and Muazzam (following in Nusrat’s footsteps, the latter two have collaborated with British musician Peter Gabriel), and his students Salman Ahmad and Naeem Abbas Rufi.

Salman went on to found the popular Pakistani rock group, Junoon. Indian Sufi singers Kailash Kher, Hans Raj Hans and Rabbi Shergill all claim Nusrat as their inspiration. Kailash, who is sometimes dubbed Chhota Nusrat [Little Nusrat], has been approached to sing with Eddie Vedder at a tribute concert for Nusrat.

The currency of Sufi music—partly a felt thing, and partly fashion—and Bollywood’s recent fondness for qawwalis, seen in Maqbool, Haasil, Corporate and Pyar Ke Side Effects, can also be traced back to Nusrat’s magic.

(...)

Indeed, improvisation was one of Nusrat’s greatest strengths, and one of the reasons why his music lives on. He was rooted in tradition but always ready to extend its boundaries. As Junoon’s Salman Ahmed told Outlook, "He inspired me to see with the heart and think beyond borders...."

Nusrat’s first innovation was to dramatically reinforce the Hindustani classical element in the often rough-and-ready aesthetics of qawwali. During his concerts, audiences would join in as he and his group began the customary chanting. But then, the singer would first baffle them and later send them into a trance by breaking off into a sargam interlude at a breathtakingly fast tempo.

Nusrat sang the poetry of Khusro, Bulle Shah and Iqbal, but always added his own touches. He would sing in Persian, Urdu, Punjabi and Awadhi in the same song. His voice would rise to a crescendo, the movements of his hands matching the beats.

He was like a man possessed when singing. Dildar Hussain, who played the tabla in his group, remembers Nusrat’s total immersion in his music by describing his performance at Rishi Kapoor’s wedding in 1979. "We started at ten in the night," he recalls, "and finished at seven in the morning. He sang Halka Halka Suroor for two-and-a-half hours at a stretch."

(...)

In his ’98 film, Nusrat Has Left The Building...But When? (the title echoes the phrase "Elvis has left the building", always announced after an Elvis show), Pakistani filmmaker Farjad Nabi implies Nusrat’s talent had got diluted towards the end.

Says Farjad: "Nusrat had been singing for decades before Peter Gabriel discovered him. The sudden recognition and money must have affected him. I felt deeply disappointed at the change."

It isn’t hard to see why the purists prefer the simple arrangement of harmoniums and tablas dominated by Nusrat’s indomitable lung power over his singing along with the techno instruments of the West.

Yet, when you hear the jazz musicians, Senegalese jembe and the dub beats jamming with his voice, you also know he wasn’t just a musician but a veritable ambassador of love and music.

Nusrat has not yet left the building.

[Photo by Prashant Panjiar].

"It’s Crying to Be Made into a Film"

By Saibal Chatterjee - Newindpress on Sunday - India
Saturday, August 25, 2007

His long, eventful career has been built on a steady flow of films. Shyam Benegal isn’t, ergo, accustomed to protracted inaction.

His last release, Bose: The Forgotten Hero, was completed all of two years ago. “I am getting extremely restless,” the veteran director says. “I have never had such a long fallow period in my career.”

It isn’t, however, just the forced hiatus that has had him a tad on the edge of late; the lackadaisical manner in which the distributors treated the Netaji biopic, a pure labour of love, still rankles.

“That film would have had a fair chance hadn’t it been so poorly exploited,” he laments. “Imagine running a three-and-a-half-hour film at 11 at night or at 10.30 in the morning. It had to sink.”

But that setback is now behind him, and the septuagenarian filmmaker is moving on, with not one, not two, but three ventures looming on the horizon. First up is the tentatively titled Mahadev, which is scheduled to roll in September.

“The idea has been with me for a long time,” he says of the comedic film that will star Shreyas Talpade and Amrita Rao. “It is about a young villager who is the only literate man in his community and aspires to be a writer. He ends up becoming a letter writer to the unlettered.”

Mahadev will see Benegal return to the rural Indian terrain that has yielded some of his best films. From his very first directorial outings, the epochal Ankur (1974) and Nishant (1975), to the more recent Samar (1998), his cinema has frequently explored the hinterland of a complex, constantly evolving nation grappling with debilitating divides at various levels of existence — caste, gender, history, modernity versus tradition…

Also on the Benegal anvil is what promises to be by far his most ambitious film to date — an international spy drama about the real-life Noor Inayat Khan, a direct descendant of Tipu Sultan.

Her courage is still commemorated in the UK and France, but she isn’t even a footnote in Indian history. “I hope that will change once the film gets made,” says Benegal.

Noor’s story is indeed the stuff that riveting cinema is made of: during World War II, she laid down her life working as a British agent in Nazi-occupied France. The upcoming film is being scripted by economist Lord Meghnad Desai and his wife, Kishwar, who have bought the film rights to journalist Shrabani Basu’s critically acclaimed book, Spy Princess: The Life of Noor Inayat Khan.

“It’s an outstanding story,” says Benegal. “It has everything: human drama, heroism, intrigue, war…The book is the first authoritative biography of Noor Inayat Khan, very well researched and reconstructed. It’s crying to be made into a film.”

The scriptwriters, the director reveals, are currently on the third draft of the screenplay. “They are now in India for a month-and-a-half. By the time they return to London, the draft will have been wrapped up. It’s flowing quite nicely,” says Benegal.

Noor, who was betrayed by double agents and shot by the Nazis in Dachau in 1944 (she was only in her 20s), was a “strikingly pretty” woman endowed with multiple creative skills. She was a singer, broadcaster and writer of children’s stories.

Says the director: “She was as unlikely a war martyr as you can ever get. She was very quiet, gentle and vulnerable, a woman who believed in the tenets of the Sufi order set up in Paris by her father, sitar player and dhrupad vocalist Inayat Khan (in 1909, he was the first Indian classical musician to settle in the West). Subterfuge and violence were anathema to Noor. But she was required to resort to both once she volunteered to be an underground radio operator in France during the war.”

The screen adaptation of Noor’s tale of bravery and sacrifice, to be shot entirely in Europe sometime next year, will be an English-French-German film with a smattering of Urdu.

“The cast and the funding will obviously be international, but the film will have a strong Indian involvement in both respects,” says Benegal. Has he homed in on an actress for the character of Noor? “We will get to that only after the script is ready,” he says. “The character can be played by anybody from the younger lot of Mumbai actresses, but I am open to an European, somebody like Monica Bellucci, for the part.”

Closer home, Benegal is still nurturing an idea that is all set to roll but for the problems he has had with prospective producers — Chamki Chameli, a musical adaptation of Georges Bizet’s famed opera, Carmen. He plans to shoot the film on the Indo-Pak border in Rajasthan.

“I haven’t abandoned that project. A. R. Rahman has already done a lot of music for Chamki Chameli,” he reveals. “It needs a producer who is willing to be patient and involved. It’s not the sort of film for which you can go the location and start shooting.”

Talking of Rahman, wouldn’t he be the right man to score the music for Spy Princess given his strong Sufi moorings? Benegal acquiesces: “Indeed, it has to be somebody who has an instinctive feel for Sufi thought as well as a developed sense of world music.”

Imagine that the World Is a Green Dome...

By Jeremy Tredinnick - Time - U.S.A.
Thursday, August 23, 2007

The Kazakh Foreign Ministry has got it all wrong. Instead of threatening to sue comedian Sacha Baron Cohen for his fictitious portrayals of Kazakh culture, officials should be presenting him with some minor decoration for services to tourism.

In the aftermath of Cohen's big-screen spoof, Borat: Cultural Learnings of America for Make Benefit Glorious Nation of Kazakhstan, interest in the Central Asian country has blossomed. At the end of last year, Hotels.com, for one, reported a 300% increase in enquiries.

What will visitors find when they get to Borat's supposed homeland? Hardly anything from the movie, but lots of steppe, mountains and desert, as well as a multiethnic population with a rich nomadic culture and historical treasures that date back millenniums.

Foremost among these is Kazakhstan's most revered monument, the Mausoleum of Khoja Ahmed Yasawi. It should certainly top your must-see list.

Located in the southern town of Turkestan, the mausoleum was listed as a UNESCO World Cultural Heritage site in 2003, and is an important pilgrimage destination in the Islamic world.

The building was constructed on the orders of Mongol Emperor Tamerlane between 1389 and 1405, in honor of Khoja Ahmed Yasawi, the 12th century Muslim mystic.

Tamerlane apparently had a personal hand in the designs for this masterpiece of Islamic architecture, which was used as a template by the Persian builders of similar structures in Samarkand and Bukhara.

It's clear why they chose to emulate it. The mausoleum is a thing of beauty, and presents hugely differing aspects when observed from different angles: the enormous brickwork portal (or peshtak) that looks to the southeast is impressive and particularly enjoyable in the golden light of sunrise; the shining majolica domes and the lavish, intricate form of the mosaic borders on the side walls are exquisite, with the northwest façade radiating gorgeous colors as the sun dips toward the horizon.

Like other great Islamic constructions, such as the Taj Mahal, the mausoleum intrigues from a distance, bewitches and beckons from the outer walls, and from up close dazzles the eye with the beauty and scale of its detail.

Getting there isn't easy, however. The usual way is to fly into Kazakhstan's largest city, Almaty, from Beijing or Bangkok on Air Astana, www.airastana.com, and then take the train or a domestic flight to Shymkent, a few hours' drive southeast of Turkestan.

Or, you can visit Turkestan on a day or weekend excursion from the Uzbek capital, Tashkent. Turan-Asia Ltd. (www.turanasia.kz), Central Asia Tourism (www.centralasiatourism.com) and Komek (www.komek.nets.kz) can make all arrangements for you, including visas.

Don't be afraid to mention Borat, by the way. These days, every customer does.

[About Borat see http://sufinews.blogspot.com/search?q=borat

then scroll down and click on the title "The trouble with Borat" to read the full article]

[Read also: http://www.uga.edu/islam/sufismorders.html#Yasawi
and http://en.wikipedia.org/wiki/Ahmed_Yesevi]

[picture: the Mausoleum of Khoja Ahmed Yasawi, UNESCO's #1103.

More at http://whc.unesco.org/pg.cfm?cid=31&id_site=1103].

Parolario [Lario word(s)] Festival

[from the Italian language press]:

Dal 25 agosto al 9 settembre torna a Como "Parolario" il festival all'aperto con 110 appuntamenti, 130 scrittori, una decina di filosofi, mostre, proiezioni e la fiera del libro su bancarelle.

Corriere della Sera, Milano, Italy - giovedì 23 agosto 2007 - di Severino Colombo

From August 25th [today] to September 9th returns to Como “Parolario” (Words on the Lario lake) the open air festival with 110 appointments, 130 Writers, about ten Philosophers, exhibitions, movies and the Book's Fair on stalls.

Of absolute relief it is the cycle of philosophical conversations “Between the Sacred and the Profane” with, among others, Gabriele Mandel Khan, deep expert of the Qur'an and Sufi master (among his students, the folk singer Franco Battiato), who will speak of "Sufism, the Way to Knowledge and Peace" (Friday, August 31st, 6.30 pm, Piazza Cavour).

Then, on September 4th in Piazza Cavour the former Rabbi of Milan, Giuseppe Laras, will speak about love in the Hebrew thought at 6.30 pm, while the patriarch of Venice Angelo Scola with the philosopher Giovanni Reale will discuss "The value of the contemporary man" at 9 pm.

All events of the Parolario Festival are free and open to the public.
More infos and full program at: http://www.parolario.it/calendario2007.htm

[picture: Como, piazza Cavour by night. Photo: http://www.larioonline.it/lagodicomo/immagini.asp]

We Are More in Need of Sufi Poetry

By Javaid Malik - Greater Kashmir - Srinigar, India
Wednesday, August 22, 2007 - Shaban 9, 1428

Budgam, Aug 22: The annual Samad Mir festival was observed today with thousands thronging the shrine of renowned mystic Sufi poet Samad Mir at Nambalhar here.

The festival organized by Samad Mir Trust Budgam at Nambalhar Krimshore was marked by participation of thousands of people from Nambalhar Khansahib, Budgam, Chadoora.

Writers and poets enlightened the participants about the Sufiyana background of Samad Mir and his contribution in Kashmir poetry. Shahid Budgami, Namthali, and other poets and writers and various literary luminaries were also present and spoke on the occasion.

The function was presided by the District Development Commissioner of Budgam, Mr Farooq Renzu.

Speaking on the occasion, Deputy Commissioner of Budgam, while highlighting the importance of the Sufi poetry of the legendary poet, said: “Today we are more in need of such Sufi poetry as a directly address to our spiritual needs. It is because of Sufi thought that Kashmiriyat is floundering in the sub continent.”

Shahid Budgami, while highlighting the works of Samad Mir, said: “We need to preserve the valuable works of this Sufi Poet so that our posterity is aware about our rich cultural and literary heritage.”

A book on “Naat” [poetry that specifically praises the prophet Muhammad --pbuh] by the revered Sufi Poet was also released by the Deputy Commissioner of Budgam, on the occasion.

[picture from: http://kashmirdivision.nic.in/office/budgam.htm].

Cities of Light at 9PM

By Michael van der Galien - The Moderate Voice - U.S.A.
Tuesday, August 21, 2007

Cities of Light, the documentary about Islamic Spain will be aired today (Wednesday, August 22nd), at 9PM on PBS in the U.S.A.

What follows is an excerpt from the interview with Michael Wolfe, the Executive Producer.

You can read a review of Cities of Light by the same Author at this link: http://tinyurl.com/34wn6z

You can visit Unity Productions Foundation and read more about the documentary at this link: http://tinyurl.com/34efd5

MvdG: Is what’s known as “Mevlana” (or Sufism) - the peaceful almost Buddhist like Muslim philosophy taught by Rumi influenced by the culture of Al-Andalus?

MW: Not directly, that I know of. Religions of all kinds, and particularly the mystical variety, tends to share a lot of common ground. The Peace That Passeth Understanding is as much a part of Judaism as Christianity and Islam, in the form of Sufism.

But the person Rumi was a Persian, not a Spanish Muslim, who relocated to the west of his father’s country, and worked in a cultural style that was quite different from the Andalusian.

That said, there are many giants of Sufism who happened to hail from Muslim Spain, including Ibn Arabi, whom many consider, intellectually speaking, the Giant of them all.

MvdG: A question about poetry. In the documentary poetry plays quite an important role: every now and then a part of a poem about Al-Andalus is read by the narrator and important poets of Al-Andalus are highlighted in the documentary as well. This led me to conclude the following: if one wants to know whether a given society is progressing (and civilized) one needs to look at the level and importance of poetry. Do you agree with that and if so, what does this tell you about Western and Middle Eastern civilizations / societies today?

MW: Poetry is important in Middle Eastern societies today. Many people can recite their favorite works, by their favorite poets, and there are some poets writing in Arabic and Urdu and many other languages who are both Muslim and gifted poets.

I think the same is true of poets in the West, though our “society” appears to give them less weight and importance. I don’t know how the future will judge western or middle eastern cultural production. Good poets speak to eternal themes while speaking of their times.

MvdG: When watching Cities of Light, one gets the impression - as the experts said as well - that society can only flourish if it is open and open-minded. Isolated societies, on the other hand, stagnate. Could you explain that a little bit more?

MW: Societies and civilizations go down for different reasons. Greece disappeared under Alexander, because he literally took off, spreading its culture from Ionia to Egypt to Baghdad to Persia and India but in the process dissolving the borders of a very tiny, integrated geography of inventive city states.

Self-Isolating societies, on the other hand, cut themselves off and, as you say, stagnate. Spain in the end committed a kind of act of schizophrenia, divesting itself of two-thirds of its cultural and spiritual psyche at just the moment when it became a unified “nation.”

In a sense, this is what Cervantes is writing about and making fun of—a society steeped in old codes of chivalry that no longer apply, with a tradition it no longer understands, and a dilemma it can no longer define because its cultural basis—Judaeo-Islamo-Christian—had been willfully shattered. For the sake of ethnic Purity, Catholic Spain cast two-thirds of being to the winds.

MvdG: Lastly, a reasonably negative question two actually: you do not address in Cities of Light how to behave (tolerance wise) when one of the religious groups falls hostage to fundamentalists and grows, therefore, increasingly intolerant.

Furthermore, one can also wonder whether any multicultural society can last. When we look at history, we see examples of multiculturalism, and Al-Andalus is a prime example of it, but if we look at the fate of these societies and especially Al-Andalus, is it not fair to conclude that perhaps – sadly – multicultural societies are doomed to failure because, in the end, man becomes intolerant since intolerance (evil) is in our nature?

MW: Got me! The institutions of our society today are so very different from the institutions of Spain under Abdul Rahman I, or III, or again under Ferdinand and Isabella…

Cities of Light: The Rise and Fall of Islamic Spain
Producer / Director: Robert Gardner
Executive Producers: Alexander Kronemer & Michael Wolfe
Narrator: Sam Mercurio

Soaring

By Don Heckman - Los Angeles Times - Los Angeles, CA, U.S.A.
Monday, August 20, 2007

Shahram Nazeri's astonishing voice soars over a mix of Iranian and Western sounds

Iranian singer Shahram Nazeri has been described, with some hyperbole, as "The Persian Nightingale" and "Iran's Pavarotti."

But his performance Friday night at Disney Hall suggested that neither label provides an accurate depiction of the length and breadth of either his art or his voice.

The program featured a pair of ensembles -- five players in the first half; seven in the second -- performing compositions by Nazeri's son, Hafez, incorporating combinations of Western and Iranian instruments. At the center of the music, driving it, illuminating it, enhancing it, was Shahram's Nazeri's voice.

Terms such as "Nightingale" and "Pavarotti" are inadequate because they are far too simplistic as references. Nazeri is indeed as mesmerizing as a nightingale, but his interpretive range -- even for listeners who have no understanding of his language -- reaches beyond night music into the full gamut of emotional expressiveness.

Nor is he a tenor, like Pavarotti, singing a familiar repertoire. Nazeri's vocal range reached from whisper-soft, utterly intimate chest tones to ringing, high falsettos, sometimes sliding with astonishing ease from one to the other.

What he sang -- much of it based upon poetic Rumi lines such as "I have returned, returned from my beloved. . . " -- was spontaneously invented. Like a jazz artist, Nazeri's improvisations were delivered within specific musical frameworks. And the genius of Nazeri -- like that of, say, John Coltrane or Charlie Parker -- is his capacity to create, on the spot, extraordinary aural visions.

At one point, Nazeri came onstage alone, accompanying himself on a lute-like setar, singing a tune familiar to the many Iranians in the full house. Unlike the soaring impromptus, its simple, repetitive melody had the instant familiarity of pop songs from every culture.

Yet even here, Nazeri brought a transcendent quality to every note he sang.

The compositions by Hafez Nazeri -- the "Rumi Symphony Project: Cycle I" -- reached beyond the iconic Persian poet-philosopher to find inspiration from Franz Kafka's "Metamorphosis," as well.

The younger Nazeri's goal has been to find a common ground between instrumental cultures without having to distort the essential elements of each. For the most part, he succeeded in doing so.

The opening "OM" segment, for example, featuring the brilliant playing of cellist Ben Hong, moved from a meditative beginning into a Western-like cadenza, subtly combing qualities of East and West.

Other segments took similar tacks, with well-crafted playing from bassist David Moore, cellist Dennis Karmazyn, violists Louise Schulman and Liuh Wen Ting, and dramatic displays of daf drumming from Hussein Zahawy and Indian tabla playing from Salar Nader.

A few passages, especially in the premiere performance of "Eternity," could clearly have benefited from additional rehearsal time. But that's a small complaint for a program that allowed Shahram Nazeri's voice to soar over an ambitious collection of cross-cultural music.

[picture from http://ngfl.northumberland.gov.uk/ict/AAA/forest.htm]

It’s Not a Career, It’s a Calling

By Alaka Sahani - Express India - Mumbai, India
Friday, August 17, 2007

M. G. Vassanji was half-way through writing a novel on a Sufi saint who came to Gujarat in the 13th century when riots broke out in the state — changing its course and that of the nation.

The Assassin’s Song, which the Indian-Canadian writer had started in 2000 and took the shape of a heartbreaking ballad of life tainted by the bigotry, was released here in Mumbay on Friday.

“The book about the Sufi saint taking refuge in Gujarat from Mongolian invaders was in a slightly different form earlier. But after the 2002 violence, I decided to begin the story in Gujarat,” the Indian-Canadian author says. Gujarat has seen the worst kind of violence with fascist elements creeping in, he adds.

This could be the reason why the Nairobi-born writer doesn’t feel at ease in Gujarat. “For the last few years, I’ve been visiting Porbunder, Jamnagar and Kathiawad. But Pirbaag, the shrine of the Sufi saint Nur Fazal, around which the story revolves, is set close to Ahmedabad,” says Vassanji, the author of six novels.

The Assassin’s Song oscillates between the ancient, when Nur Fazal came to Gujarat, and the present with Pirbaag, the dargah in Haripir, destroyed, and its heir Karsan Dargawalla caught between filial responsibility and personal yearning. His father, Pir Saheb, is killed and brother, Mansoor, turns radical.

The author sees a reflection of himself in Karsan. “Like me, he has literary sensibilities, can’t take sides and is caught in middle,” Vassanji says.

Akin to The Assassin’s Song taking different shape mid-way, Vassanji’s foray into the world of literature happened after working as a nuclear physicist for more than a decade after a PhD at the University of Pennsylvania.

He moved to Canada in 1978 to work at a nuclear laboratory in Ontario. In 1980, he moved to Toronto to begin his writing career and, a year later, Vassanji and his wife Nurjehan Aziz founded The Toronto South Asian Review with some friends.

The 57-year-old writer went on to receive a Commonwealth Writer’s Prize for his debut novel The Gunny Sack in 1987. This was followed by both The Book of Secrets and The In-between World of Vikram Lall receiving the Giller Prize.

“Almost once a day I’m asked why I chose writing. But it’s not a career, it’s a calling,” Vassanji says. “And I’m no longer a nuclear physicist.”

[A different review at: http://tinyurl.com/2zwcac]

[Buy at The Sufi Store http://astore.amazon.com/wilderwri-20]

"We Are Peaceful People"

By Sean Thomas - Sunday Telegraph - U.K.
Sunday, August 19, 2007

I'm in a community hall, on the outskirts of Celle, a north German town. On the walls are pictures of dark blue peacocks. Sitting at various tables around the room are dozens of Devil worshippers.

At least, that's what some people call them.

Though we don't know it yet, right now several suicide bombs are going off near Mosul in Iraq, killing maybe 400. The victims belong to the same faith as those gathered here today.

They are Yezidi. And I'm here to unearth the reality of their fascinating religion. Why do they have such troubled relations with outsiders? Do they really worship the Devil?

The Yezidi of Celle are one of the largest groups of their sect outside the homeland of Kurdish Iraq. There may be 7,000 in this small town. Yezidi across the world number between 400,000 and 800,000.

Today the Yezidi in Celle don't seem keen to talk. I'm not surprised: I have been warned about their wariness of strangers, born of centuries of appalling persecution.

Eventually a dark, thickset man turns to me. He points to one of the peacocks on the wall: "That is Melek Taus, the peacock angel. We worship him." He sips his tea, and adds: "Ours is the oldest religion in the world. Older than Islam; older than Christianity."

After this cryptic statement he returns to his friends.

Luckily there is another Yezidi organisation in Celle that is said to be more forthcoming. On the way to meet its spokesman, I go through the bizarre beliefs of the Yezidi.

It's an impressive list. The Yezidi honour sacred trees. Women must not cut their hair. Marriage is forbidden in April. They refuse to eat lettuce, pumpkins, and gazelles. They avoid wearing dark blue because it is "too holy".

They are divided strictly into castes, who cannot marry each other. The upper castes are polygamous. Anyone of the faith who marries a non-Yezidi risks ostracism, or worse. Some weeks ago a young girl was stoned to death by her Yezidi menfolk in Iraq; she had fallen in love with a Muslim and was trying to convert. The sickening murder was filmed, and posted on the internet, adding to the Yezidis' unhappy reputation.

Yezidism is syncretistic: it combines elements of many faiths. Like Hindus, they believe in reincarnation. Like ancient Mithraists, they sacrifice bulls. They practise baptism, like Christians. When they pray they face the sun, like Zoroastrians. They profess to revile Islam, but there are strong links with Sufism, the mystical branch of Islam.

It's a remarkably confusing picture. And I still haven't got an answer to the main question: do they worship "Satan"?

In the centre of town I am greeted by Halil Savucu, a westernised spokesman for the Yezidi. Also with us is Uta Tolle, a German scholar of Yezidism.

In Halil's Mercedes we drive into the suburbs. On the way, the two of them give me their view of the faith. "Yezidi is oral, not literary," says Uta. "This is why it is sometimes hard to pin down precise beliefs. There are religious texts, like the Black Book, but they are not crucial. The faith is really handed down by kawwas, sort of musical preachers."

And who is Melek Taus? Halil looks slightly uncomfortable: "We believe he is a proud angel, who rebelled and was thrown into Hell by God. He stayed there 40,000 years, until his tears quenched the fires of the underworld. Now he is reconciled to God."

But is he good or evil? "He is both. Like fire. Flames can cook but they can also burn. The world is good and bad."

For a Yezidi to say they worship the Devil is understandably difficult. It is their reputation as infidels - as genuine "devil worshippers" - that has led to their fierce persecution over time, especially by Muslims. Saddam Hussein intensified this suppression.

But some Yezidi do claim that Melek Taus is "the Devil". One hereditary leader of the Yezidi, Mir Hazem, said in 2005: "I cannot say this word [Devil] out loud because it is sacred. It's the chief of angels. We believe in the chief of angels."

There are further indications that Melek Taus is "the Devil". The parallels between the story of the peacock angel's rebellion, and the story of Lucifer, cast into Hell by the Christian God, are surely too close to be coincidence. The very word "Melek" is cognate with "Moloch", the name of a Biblical demon - who demanded human sacrifice.

The avian imagery of Melek Taus also indicates a demonic aspect. The Yezidi come from Kurdistan, the ancient lands of Sumeria and Assyria. Sumerian gods were often cruel, and equipped with beaks and wings. Birdlike. Three thousand years ago the Assyrians worshipped flying demons, spirits of the desert wind.

The Yezidi reverence for birds - and snakes - might also be extremely old. Excavations at ancient Catalhoyuk, in Turkey, show that the people there revered bird-gods as long ago as 7000BC. Even older is Gobekli Tepe, a megalithic site near Sanliurfa, in Kurdish Turkey (Sanliurfa was once a stronghold of Yezidism). The extraordinary temple of Gobekli boasts carvings of winged birdmen, and images of buzzards and serpents.

Taking all this evidence into account, a fair guess is that Yezidism is a form of bird-worship, that could date back 6,000 years or more. Over the centuries, new and powerful creeds, such as Islam and Christianity, have swept through Yezidi Kurdistan, threatening the older faith. But, like a species that survives by blending into the landscape, Yezidism has adapted by incorporating aspects of new religions.

We've reached Halil's house. "Look at this," he says, showing me a picture of the peacock angel, and a copper sanjak - another representation of Melek Taus.

When I have taken some photos, we all sit down to spaghetti bolognaise, with Halil's wife and their chatty kids. It suddenly seems a long way from the weirdness of Devil-worship, and the violence of the Middle East.

"We Yezidi are not saints," says Halil, "but we are a peaceful people. All we want is tolerance. We do not worship evil, we just see that the world contains good as well as bad. Darkness as well as light."

His words are timely. While we eat our pasta, the news comes through from Iraq of the bloody slaughter of Yezidi near Mosul. Halil is deeply distraught. "I feel absolute shock and horror, I feel sick to my stomach. All Yezidi are my family. But we are so alone in the world. We need friends. Many Yezidi would like to leave Iraq, but no one will give us visas."

He sighs, and adds: "The Yezidi have been persecuted for thousands of years, we are used to it. But we thought the new Iraq would protect minorities. We thought that things would get better when the Americans came…" And then he turns, and stares at the serene blue image, of the great peacock angel.

[picture: Yezidi women from where north-western Iraq borders Syria. The faith may go back 6,000 years. Photo: Getty/AFP]

[Read also: http://en.wikipedia.org/wiki/Yazidi]

Too Marvelous to Ignore and Too Mysterious to Comprehend

By Mirella Hodeib - Daily Star - Beirut, Lebanon
Friday, August 17, 2007

The Pyramid Texts, which evolved into the Book of the Dead, are the oldest religious writing from ancient Egypt that are known to us today.

A collection of spells and legends, the texts form the basis of much Egyptian religious theology and literature.

The oldest of the Pyramid Texts were found, in the form of funerary inscriptions, on the walls inside the Pyramid of Unas in the region of Saqqara.

In myriad, diverse ways, they describe the resurrection and ascension of the pharaos to the afterlife. What binds them together is their emphasis on the eternal existence of the king and their tendency to equate the sky with the realm of the afterlife.

Gamal al-Ghitani's "Pyramid Texts" was first published in Arabic as "Mutun al-Ahram" in 1994. An English edition, by award-winning literary translator Humphrey Davies, was published earlier this year by The American University in Cairo Press.

Ghitani uses the ancient texts as a point of departure, interpreting them, extrapolating from them and twisting them into fiction in a volume that is more a collection of stories than a novel. His take on the original Pyramid Texts is as intriguing and mesmerizing as the spells that are thousands of years old. They are, as Ghitani writes, "too marvelous to ignore and too mysterious to comprehend."

The great secret of the pyramids and the mystery of man's place in the universe are recurrent themes in the book.

Ghitani's volume demands a slow, ponderous read. But the subject matter crackles with controversy. Readers who are genuinely interested in (and relatively knowledgeable of) mystical and spiritual writings will consider Ghitani's book a gem; those who prefer their literary texts more concrete and grounded will probably find themselves flipping through the pages in frustration.

Yet Ghitani, considered by many to be Egypt's "cultural guard," plays on the slippery nature of the original spells to build his story, putting forth a series of meanings, disciplines and theories about life and death, and intertwining them all to form an engaging, at times magical tome.

Before he was a major contemporary novelist and an accomplished literary critic, Ghitani worked as a craftsman. He designed intricate carpets, and the influence of that labor permeates his writing, which exudes both serenity and a wild imagination.

As with the Pyramid Texts found in Saqqara, Ghitani's tales are not easily deciphered. They raise numerous questions about the quest for knowledge, death, resurrection and the afterlife.

Ghitani was born in 1945, into a poor family from Sohag inUpper Egypt. When he was a child, he and his family moved to the infamous Al-Hussein neighborhood of Old Cairo, where he trained as a carpet maker. Later, in 1969 he joined the editorial team of the daily newspaper Akhbar al-Yawm, a leading Egyptian newspaper.

A prolific writer, Ghitani is now the force behind the weekly supplement Akhbar al-Adab, Egypt's leading literary publication. He has published 13 novels and six collections of short stories. "Zayni Barakat" is probably his best-known novel in English translation.

In structure, Ghitani's "Pyramid Texts" follows the architecture of the pyramids themselves. The 14 spells that make up the book, each more abstract than the one that came before, grow shorter and shorter from beginning to end, eventually tapering into thin air. The last page of the book reads: "Nothing. Nothing. Nothing."

History and personal consciousness are the pillars of "Pyramid Texts." Even the most mystical of images carry strong social, political and psychological content. Ghitani's writing is, in fact, deeply entrenched in the traditions of Sufism and mystical Islam, all filtered through a fascination with ancient Egyptian civilization.

At times, echoes of Khalil Gibran sound in the text. At others, the shadow of Ibn Arabi's pantheism crawls across the page. Similar to ancient Egyptian mythology, where the pharaos and gods merge into singular entities, the author explores a thing and its opposite, such as knowledge and ignorance, and immortality and transience.

Davies' translation succeeds in rendering the author's meticulously crafted and notably sensual accounts. Responsible for translating Naguib Mahfouz's "Thebes at War," Elias Khoury's "Gate of the Sun" and Alaa al-Aswany's "The Yacoubian Building" Davies conveys Ghitani's prose with clarity and elegance. He captures the author's intricate meanings and symbols.

[Buy at: http://astore.amazon.com/wilderwri-20]

Shams in the Palace

MNA - Mehr News - Tehran, Iran
Wednesday, August 15, 2007

The Iranian band “Shams” accompanied by several dervishes from Konya will be giving a performance at the Sadabad Palace on August 28-30.

In a press conference held at the House of Music on Tuesday conductor Keikhosro Purnazeri gave details about the concert.

He said, “The program will be divided into two sections and will include some new pieces and a selection of our previous works. Dervishes from Konya will also be performing the ritual sama dance during the concert.”

“Since UNESCO has designated 2007 "The Year of Rumi" to mark the 800th birth anniversary of this mystic and poet, we felt the necessity to hold a concert to echo Rumi’s thoughts in his birth land, Iran,” he added.

He went on to say that two musicians from Armenia, a cellist and a harpist, have also been invited to accompany the band.

Vocal pieces based on Rumi’s poetry along with the musical compositions “For You”, “Rain”, “Sareban” (Camel Driver)” and “Saqi” will feature in the concert.

[picture: Ceiling in Kakh-e Mellat, Sad Abad Complex, Tehran, Iran. Photo: Fabienkhan 2005

http://en.wikipedia.org/wiki/Image:Sad_Abad_Ceiling.jpg

http://en.wikipedia.org/wiki/Sadabad_Palace]

Literary Dough to Play with

TE/HGH/KB - Press TV - Tehran, Iran
Wednesday, August 15, 2007

In a bid to familiarize Iranian children with the country's mythological figures, Tehran is hosting the first play dough sculpture festival.

Children aged 4-11 years will create play dough sculptures of figures from the Persian literary masterpieces, Ferdowsi's Shahnameh and Mowlana's (Rumi) Masnavi.

The organizers of the festival have arranged lectures on the necessity of familiarizing the younger generations with the country's cultural heritage.

The one-day festival will be held in Tehran on August 27.

[picture: A scene from Shahnameh]

[Shahnameh Ferdowsi homesite: http://www.shahnameh.com/

Shahnameh on Wikipedia: http://en.wikipedia.org/wiki/Shahnameh].

I'm Not a Poet: Go Beyond

By Don Heckman - Los Angeles Times - CA, U.S.A.
Thursday, August 16, 2007

Iranian composer takes Rumi's poetry to new heights
The words "Rumi" and "Disney" may not seem to belong in the same sentence -- or even the same location.

But they'll be together tonight, Friday, when Iranian composer Hafez Nazeri presents the world premiere of his Rumi Symphony Project at Disney Hall, celebrating the 800th birthday of the Persian poet and mystic.

Nazeri is the son of vocalist Shahram Nazeri, an icon of Persian music -- described as the "Persian Nightingale" and "Iran's Pavarotti." The elder Nazeri will be featured in the Rumi Project.

"My father was the first Iranian singer to set Rumi's poetry to music, 35 years ago," Nazeri says. "And I grew up studying, learning so many things about Rumi's life."We consider Rumi not just a poet, but a philosopher. And what we wanted to do, especially since he has become so popular in the West, is show his reality in our music."

"You know, in one of his poems, Rumi says, 'I'm not a poet. Poems are just an excuse for me to say what I want to say. Go beyond my poetry.' "

Nazeri's composition for a seven-piece ensemble combines Western instrumentation (violas and cellos) with Iranian setar daf and Indian percussion.

"We've tried to portray Rumi's philosophy of life, the message of love, the message of peace," Nazeri says. "And that's my challenge, especially when the media is full of war and fighting. Here I am, a 28-year-old Iranian guy, coming to Disney Hall with a music that tries to bridge West and East, that tries to be the sound of the billions of people who are calling for peace, not war.

I like to think that's something Rumi would have understood."

--"In the Path of Rumi," Disney Hall, 111 S. Grand Ave., L.A. 8 p.m. Friday. $35 to $150. (323) 850-2000.

[read also: http://sufinews.blogspot.com/search?q=nazeri]

[picture: Hafez Nazeri --composer, musician and artistic director Rumi Simphony Project. Photo Nick Saglimbeni/LATimes].