Across the early modern world- in Afro-Eurasia and in the Americas, their population of European and African descent rapidly increasing- the world of the dream was an important ‘place’ in which people of all origins and backgrounds might receive knowledge of things unknown to them, prescience of events to come, and even divine inspiration. The importance of the dream world- a ‘landscape’ at once like and unlike that of the physical world of waking life- resonated among Catholics, Protestants, Muslims, Orthodox, Jews, and others, often in forms and in contexts of striking similarity. The following two dream accounts- one from an English Quaker woman, Elizabeth Webb (1663-1726) , the other from the Ottoman Syrian sufi, saint, and frequent presence on these pages ‘Abd al-Ghanī al-Nābulusī (1641-1731)- come from milieus in some ways quite different from one another. Webb was a Quaker preacher whose career took her on a journey through the still young North American colonies along the Atlantic Coast; she passed but a few miles south of where I am now writing in fact, spending some time among the Quaker communities of Maryland and Virginia (sources of the tobacco that would feature quite prominently in ‘Abd al-Ghanī’s career, in fact). ‘Abd al-Ghanī’s travels took him throughout much of the Ottoman world, threading together communities of sufis and saints in the process, not unlike Webb’s work of joining Quaker settlements through her journeys. Both wrote accounts of their travels, and both presented themselves as beneficiaries of some degree of divine inspiration, not least of all through the medium of dreams.
In both the world of Ottoman Islam and of trans-Atlantic English dissenting Protestantism, dreams were potential sources of the resolution of confusion and of answers for outstanding questions. While dreams could also be themselves sources of confusion and in need of interpretation, particularly for people possessed of sanctity (or who claimed as such for themselves at least) the dream, sent by God to the dreamer, could just as easily be an agent of interpretation. In both of these dreams the dreamer had an outstanding issue- not only that, but their issues were remarkably similar, as were other features of their dreams. Let’s consider Webb’s dream first, which she related in the course of an autobiographical letter to the German Lutheran pietist Anton Wilhelm Böhme (1673–1722), long resident in London as a chaplain:
Oh! it is good to trust in the Lord and be obedient to him, for his mercies endure forever; so about the middle of the twelfth month , 1697, through the good providence of the Almighty, we arrived in Virginia, and as I traveled along the country from one meeting to another, I observed great numbers of black people, that were in slavery, and they were a strange people to me, and I wanted to know whether visitation of God was to their souls or not, and I observed their conversation, to see if I could discern any good in them, so after I had traveled about four weeks, as I was in bed one morning in a house in Maryland , after the sun was up and shone into the chamber, I fell into a slumber, and dreamed I was a servant in a great man’s house, and that I was drawing water at a well to wash the uppermost rooms of the house, and when I was at the well, a voice came to me, which bid me go and call other servants to help me and I went presently; but as I was going along in a very pleasant green meadow, a great light shined about me, which exceeded the light of the sun, and I walked in the midst, and as I went on in the way, I saw a chariot drawn with horses coming to meet me, and I was in care lest the light that shone about me, should frighten the horses, and cause them to throw down the people which I saw in the chariot; when I came to call them, I looked on them, and I knew they were the servants, I was sent to call, and I saw they were both white and black people, and I said unto them, why have you stayed so long? And they said the buckets were frozen, we could come no sooner, so I was satisfied the call of the Lord was unto the black people as well as the white… 
At root here is the question of how Webb- and by extension, other Quakers- were to understand people of African descent, and how they were to relate them (or not) to the Quaker community. Webb is also making an argument for her own authority: in this dream God- implicitly, as she does not say so in so many words- authorizes her to incorporate blacks as well as whites into the Quaker community, resolving through a direct intervention her question. Continue reading “On the Answering of Questions in the World of Dreams: Two Early Modern Dreamers”→
As I’ve discussed in these digital pages before, one of the most fascinating and insightful ‘variety’ of Muslim saint in the early modern Ottoman world was the majdhūb (Ott. Turk. meczûb), the ‘divine attracted one,’ a strange and often disruptive and even antinomian figure who became a fixture of many Ottoman cities and towns in both the Arabic and Turkish speaking portions of the empire. Like the holy fool (yurodivy) in the Russian lands during the same period,  the majdhūb often engaged in public acts of disrespect towards holders of political power and authority, often with a sharp edge of political critique which might not have been tolerated from other actors. Such an act of transgressive, symbolic political intervention featured strongly in the remembered life story of the majdhūb I’m profiling today, one Abū Bakr al-Mi’ṣarānī al-Majdhūb (d. 1605), of Damascus.
He was profiled by the prominent Damascene scholar and biographer Najm al-Dīn al-Ghazzī, who personally knew and revered the saint, to the point that towards the end of Abū Bakr’s life he would even spend nights in the al-Ghazzī family home, talking with Najm al-Dīn deep into the night. Abū Bakr had humble origins and source of livelihood, having worked, as his laqab al-Mi’ṣarānī indicates, as an oil-presser, until one night while in a dhikr assembly (that is, a session of ritual remembrance of God) under the leadership of Shaykh Sulimān al-Ṣawāf al-Ṣufī, Najm al-Dīn’s brother Shihāb al-Dīn in attendance as well, ‘lightning flashes from God flashed out to him and seized him, so that he entered divine attraction, stripping off his clothes and going naked, save for his genitals. Then the state left him after some months, returning to him every year for three or four months. He was hidden in it from his senses, and would utterly shave away his beard and go naked .’ Besides embracing the typical majdhūb distaste for proper clothing and facial hair, both also characteristics of ‘antinomian’ dervishes, Abū Bakr also engaged in playful ‘assaults’ on people, demanding money from them, which he would then distribute to the poor. When not in his state of jadhb he would practice silence and acts of worship, secreting himself in the Umayyad Mosque. When ‘under the influence’ his state was clearly a fierce and potentially dangerous one, especially to members of the Ottoman elite. His inner potency was further indicated by a dream al-Ghazzī reports, in which, having asked God to reveal Abū Bakr’s true ‘form’ to him, the scholar behold the majdhūb transmuting into the form of a lion, then back to his human form. ‘That made manifest that he was from among the Abdāl. When day came I saw him, in his condition, and he laughed at me, and said to me: “How did you see me last night?”’ 
The two images in this post come from almost contemporary Ottoman manuscripts, one (above), a major work of history in Ottoman Turkish, the Zubdat al-tawârîḫ of Sayyid Lokmân produced in Istanbul, the other (below) a sort of abridged Bible (though it might be better thought of as an exegetical textual and visual condensation and rearrangement of the Bible) in Armenian, produced in Amida (modern-day Diyarbakır). The Zubdat was completed in 1590, while the Bible chart- and chart is probably the aptest term here- in 1601. There is much that could be said about these texts, and the Zubdat has been studied both for its art historical value as well as in reference to recent scholarly literature on Ottoman historiography and memory construction. The Armenian text (though neither work is fully described by ‘text’ in any meaningful sense) may have been studied in some context but I myself am not aware of any such work.
What struck me in looking at these two manuscripts side-by-side, as it were, is the similarity in the visual structuring of the information on the page. Both manuscripts employ a similar cartographic, architectural style, even if the details and other artistic traditions at work obviously vary. In the one history in a universal (but still very much ‘sacred’) key is displayed and ‘mapped,’ in the other history as a part of the Biblical narrative. Images of important figures are framed- literally- by architectural details, while names and terms are mapped out along the page in hierarchical, linked order, the little textual roundels like points on a map.
No doubt there is much that could be made of the similarities in these works, similarities which suggest shared ways of organizing and visualizing information, the relationship of text and space, as well as understandings of the nature of scripture and history. Determining why these similarities exist would require examining just such shared contexts as well as other historical, and perhaps Ottoman-specific, developments and historical rhythms. These two works placed in dialogue are also a good demonstration of the limitations of ‘influence’ as a category of analysis: completed within ten years of one another, one in the world of the Topkapı at the imperial, the other in an Armenian scriptorium at the eastern edge of the empire, the came into being all but simultaneously, and point to contexts and historical currents operative across the empire and through multiple social and cultural channels, not confined to particular locations or to one religious and linguistic tradition only.
Shaykh Ṣafī al-Dīn (d. 1334) is best known as the founder and eponym of the Safavid sufi ṭarīqa, which in the late fifteenth into early sixteenth century would be the basis for the Safavid dynasty and empire, one of the major Islamic empires of the early modern world. He was commemorated in a number of ways: for instance, architecturally by a monumental and expansive shrine complex in Ardabil, and textually by an equally monumental and expansive menāqib (hagiography) composed in Persian by Ibn Bazzāz Ardabīlī, completed in 1358, in consultation with Ṣafī al-Dīn’s son and successor to head of the ṭarīqa, Ṣadr al-Dīn. Clocking in at over eight hundred folios in manuscript form, and almost twelve hundred in the modern printed edition, it must surely rank as one of the longest saint’s lives in Islamic history. Like other hagiographies, much of the social and cultural context and particularities of past worlds can be discerned in this text, such as in the story I have selected here.
The following account comes from the chapter on Shaykh Ṣafī al-Dīn’s childhood, during a period in which, as the first paragraph suggests, the saint was just beginning to discover his powers, not unlike many modern-day superhero stories in which the newly endowed superhero must learn to control his or her spectacular abilities, perhaps with the help of a mentor. Something similar is the case here: Ṣafī al-Dīn discovers strange and sometimes disturbing spiritual powers, such as an ability to see dead people, which, naturally, freaks him out, causing him to stop eating and to worry his mother (who is really his first mentor and a major presence in this chapter), who eventually coaxes the reason out of him. Understanding that her son is special, she seeks out holy men nearby who might direct him, but none are capable of training a prodigy like Ṣafī al-Dīn. In the story that follows, our protagonist sets out to a local holy place with hopes of finding an instructor, or at least some powerful baraka that will help him gain control of his powers and potent spiritual states. Additional commentary follows, but first the tale itself, which centers on Mount Sabalan, a high, prominent peak west of Ardabil:
Story (ḥikāyat): Shaykh Ṣadr al-Dīn, God perpetuate his baraka, said that when the spiritual state (ḥāl) of the shaykh, God sanctify his inner secret, grew more powerful, and when exalted conditions would occur which could not be stopped and which the shaykh found difficult to disclose [to others], by necessity he occupied himself with seeking out a guide (murshid) who could bring him out of this tumult of waves and will. He threw his entire body into this search, though he did not know from whence this impetus for searching came .
During that time people often had recourse to Mount Sabalan, it being well known that there were folk of God, exalted is He, atop Mount Sabalan. So the shaykh desired to go to Mount Sabalan, in order to find one of these people. The first time he went he found no one. The second time that the season for visiting came—for other than in the heart of summer it is not possible due to the intensity of the snow, ice, and cold—he went again and took from that place, in accordance with the custom of ordinary people, water and soil from the summit of Sabalan in order to derive baraka thereby. On his descent he passed through a couloir in the mountain, and saw a Turk [here with the sense of a nomad] squatting down, having taken up a bow and arrow and put the arrow to the bow, waiting in ambush for the shaykh. Other than [the Turk] there were no people in the vicinity—[Ṣafī al-Dīn] looked to see if he had an entourage or followers, but no, he was like a spider all alone. Continue reading “Shaykh Ṣafī al-Dīn Goes Mountain Climbing”→
Introduction: ‘Abd al-Ghanī al-Nābulusī (1641-1731), a frequentpresence on these pages, embodied many roles and identities over the course of his long life, a life that spanned major transformations in the nature of the Ottoman Empire in which he lived, as well as changes occurring in the wider world of early modernity. For many during his lifetime, and even more so after his death, he was a preeminent, even the preeminent ‘friend of God’- saint- of his age. His role as a major theological and philosophical thinker, author, and teacher was often seen as an aspect of his sainthood, the sheer scope of his literary productions and teaching activities, instructing all sorts of people in all sorts of subjects, as evidence of his special relationship with God. The passages that I have translated below are taken from the expansive biography written by ‘Abd al-Ghanī’s great-grandson, Muḥammad ibn Muḥammad al-Ghazzī (1760-1799), titled Wird al-unsī wa-al-warid al-qudsī fī tarjamat al-ʻārif ʻAbd al-Ghanī al-Nābulusī. One of the longer chapters of this work consists of biographical entries, some brief, some quite long, of ‘Abd al-Ghanī’s many disciples and students, demonstrating the shaykh’s numerous social ties and relationships as well as the geographic reach of his instruction and saintly reputation.
The entry translated here- aside from the introductory paragraph, which I will summarize- concerns one Muṣṭafá Ṣafī al-Dīn al-‘Alwānī (1696-1779), a member of the ‘ulama of the city of Hama, descendant of a sixteenth century sufi saint, but whose later career was primarily based upon his skill as a poet and littérateur. In 1722 he came to Damascus from Hama in the company of his primary teaching shaykh, one Muhammad ibn Maḥmūd al-Ḥabbāl, taking up residence in the Bādharā’iyya madrasa. They both went together to visit ‘Abd al-Ghanī, who by 1722 was advanced in years and well established reputation-wise as both a saint and scholar. Our account picks up with Muṣṭafá meeting ‘Abd al-Ghanī for the first time.
Commentary follows the translation, but a few explanatory words will guide the reader unfamiliar with some of the conventions and terminology. Muṣṭafá wants to ‘read’ a book under ‘Abd al-Ghanī’s supervision, which entails, following a long-standing convention in the Islamic world (with analogues elsewhere in medieval and early modern Eurasia) whereby one would study a book by writing it down for one’s self or even memorize it, reciting back what one had written or memorized to the author, who would then grant an ijāza, a ‘certificate,’ stating that the student had properly received the text in question and was authorized to transmit it himself (or on occasion herself). The sessions in which this process took place could also allow the author to explicate and clarify the text. The verb that I alternatively translate as ‘read’ and ‘recite’ is qara’a, a particularly multivalent verb, which can also have the meaning of ‘study,’ as it in fact does here.
Translation: Love of [‘Abd al-Ghanī] seized the whole of his heart, so he returned to him and sought permission to read under him, asking which book [he should read]. The Master (al-ustādh) said to him: “Read our book on the oneness of being named al-Wujūd al-ḥaqq.” Then the Master gave him a quire (kurrās) from out of his own copybook, saying to him, “Write it down in your own handwriting, lesson (dars) by lesson.” He specified to him that the time of the lesson would be on Friday after the ṣalāt, and that every week he would read one lesson. [Muṣṭafá] would take the notebook and write it down in it. So it occurred that every Friday he would go to the Ṣālaḥiyya [neighborhood] and enter the house (dār) of the Master after the ṣalāt, kiss the hand of the Master and sit down. Then the Master would raise his head from writing and say, “Recite.” He would recite, then kiss his hand and go. He did this for a while, though his shaykh, al-Ḥabbāl, did not know about it. One day this Shaykh al-Ḥabbāl entered [Muṣṭafá’s madrasa] room, previously mentioned, began leafing through his loose pages and books, and found the book of the Master, al-Wujūd al-ḥaqq, in his possession, he having written out a goodly portion of it. He asked him about it, and he told him that he was reading the book under the Master’s supervision and so forth. Al-Ḥabbāl said to him by way of advice, “My son, you are not ready to read the like of this book, you don’t have the disposition for understanding the books of ḥaqā’iq [‘esoteric’ theology]. If you want to receive something from the Master and derive blessing from him, read under him a book on the technical terms of hadith, and get an ijāza from him—that much will suffice you.” So [Muṣṭafá] complied with his words. In accordance with his custom on Friday he went with a portion of what he had written out to the Master, this time from the book Sharḥ al-Nukhba [by Ibn al-Ḥajar (1372-1449)], on the knowledge of technical vocabulary. He entered into the Master’s presence, kissed his hand, and sat down. The Master did not raise his head from his writing, and did not say anything to him! He remained looking at him until the ‘aşr adhān [call to prayer] of that day, and the Master arose, prayed the ‘aṣr ṣalāt, then after completing his prayer looked at [Muṣṭafá] and said, “Ya Sayyīd Muṣṭafá, we do not instruct save our own books, and if you wish to read under us then read our books!” He did not expand upon those words any further. Muṣṭafá understood that what he had intended to ask of the Master had been revealed to him by way of unveiling, and he resumed his completion of the recitation of the aforementioned book.’ Continue reading “Teacher, Student, Text, and the Control of Knowledge in Early Modern Damascus”→
I do not generally consider the kinds of history I do, either academically or for the wider public, to be especially ‘political’ (in the ordinary sense of the term at least) nor driven by a concern for activism. My own ideological and philosophical profile has become much more convoluted and much less clear over the years- in part because of the challenges my study of history has presented to many of my earlier presuppositions- and while I do not imagine that some pure ‘objective’ stance exists from which to do history, I do aim at letting the past in all its complexity and heterogeneity guide my own approaches as much as possible.
Of course, the fact that I do not put a great deal of energy into shaping the political profile of my scholarship or its possible political and cultural uses does not mean that my scholarship isn’t politically charged or that it might not make a difference (not necessarily predictable) in a given political or cultural situation. My focus on Islamic history arose in no small part out of the context of post-9/11 America and even more so the American invasion and occupation of Iraq in the early 2000s. I hoped that my scholarship, and perhaps also the whole tenor of my life, could act as a corrective, a sort of reparation even, for what my country had done and was doing to people across the Islamic world. That wasn’t my only motivation, to be sure, but it was- and is, in modified and I would like to think somewhat more sophisticated form- a part of why I embarked on the path upon which I still find myself.
The political potency and even importance of the sort of scholarship that I and many others in history, religious studies, and other disciplines do was driven home today with the horrific terrorist attack in Christchurch upon Muslims praying the Friday prayers. Last night, before the news had broken about what was happening on the other side of the world from me, I posted the following tweet, a rather casual observation about medieval artistic patterns in Iraq and points north into the Armenian lands:
I am not an art historian but it strikes me that these two manuscripts-(l) a c. 1250 Baghdadi Maqāmāt; (r) a 1455 Armenian Gospel made near Lake Van’-have a lot of overlap in visual vocabulary, color choices, and so on, indicative of shared and continuous late medieval traditions pic.twitter.com/lycD5xgFSg
On the surface this is not an especially ‘political’ observation. Late medieval Armenian art, even to a relatively untrained eye, displays many differences from earlier periods, with many components that appear ‘Islamic,’ even if the exact analogues in non-Armenian art are not always clear. It seems likely to me that the 13th century Maqāmāt painting tradition revealed in the Baghdad manuscript above can be connected to the 15th century Armenian Gospel and similar productions, as part of a shared cultural sphere that extended through the Jazīra into the Armenian lands and west to Syria, a shared sphere that can be seen in many other instances of art and architecture. ‘Armenian’ culture more broadly, in medieval and early modern periods alike, is marked by creative interaction with, and active integration within, the ‘Islamic’ cultures in which Armenian communities lived, creating a complex cultural world that cannot really be reduced to ‘Armenian’ or ‘Islamic’ or ‘Arabic’ or any other homogeneous-sounding appellation.
What does this have to do with the fascist terrorist in Christchurch? While the mimetic (in more than one sense) culture of online fascism is itself quite complex and notoriously slippery, it is very clear that the terrorist (possibly terrorists) in Christchurch, and their political kin elsewhere, draw upon a very particular ‘narrative’ of history, particularly Islamic history. I hesitate to call it a coherent narrative since it is really more an emotionally-charged bundle of stories, sentiments, memes, and fragments of narratives, images and moods. It does not depend so much on a structured account of history as an overall mood or sentiment, one in which ‘Islam’ is a looming and deadly mass, consuming and leveling all before it. Islam and everything non-Islam are imagined only in terms of conflict and violence and terminal struggle. The Christchurch terrorist emblazoned his weapons with verbal images of some of this imagined history- the Armenian genocide, the fall of Acre- which summon up images of stark conflict, of zero-sum interactions. There is no room in this historical imagination for ‘Islamized’ Armenian Gospels, or, say, the role of Muslim troops in the wars of the British Empire. He did not invent these images, nor did he devise the historical narrative of which they are a part. Rather, they have been put together by various actors, mostly online, and exist in the ethereal space of (mostly) social media. Given the right circumstances and agents, they can have real power, as today’s events reveal.
Which is why, I want to cautiously argue, presenting alternative images, alternative narratives, such as the very sort I suggested- rather offhandedly- on Twitter right on the cusp of the terrorist in Christchurch bringing his own historical narrative to bloody life. Now, the historical narrative I presented has the advantage of being true, or at least inclining towards historical truth, constructed carefully and as the result of much research and analysis. In the online world of meme and image and mood, however, if we’re being honest, the possession of historical truth or something like is not necessarily an advantage. What counts is the degree to which certain moods and imaginaries and narratives can capture people’s attention, structure their sense of what is real and what matters. Good historical scholarship, because it captures historical reality better and more fully and hence more powerfully than the manipulations of fascists or other ideologues for whom history is nothing more than raw material for politics and socio-cultural struggle, can put forward images and narratives and moods that can stand in opposition to the tendentious ones of fascists and others.
In other words, this machine of historical scholarship may not kill fascists, but it can create different emotional and imaginative spaces, one that can neutralize the narratives and emotional spaces that feed fascism (and other ideologies, too, I would add, such as militant ‘Islamism,’ itself a fascist-like tendency). ‘Public history,’ whether that means tweeting, writing books for a wide audience, participating in community events, giving lectures, or whatever, puts the narratives and spaces that arise from scholarship out into the wider world, where they can potentially have very real power. It would be naive, of course, to imagine that historians can somehow by themselves stop the next mosque shooting, or prevent ISIS from re-organizing. These movements and tendencies are multi-causal and complex, like everything in human society. However, I do think that we- self included- as historians, particularly of Islam, have a role to play, that even small things like presenting different images (sometimes quite literally), of making worlds and realities visible that would not otherwise be seen by the wider public, that such things can make a cumulative difference.
That the position of dogs in Islamic societies has often been an ambiguous one is relatively well known. However, the ambiguous and sometimes hostile attitudes and practices directed at canines by some in the Islamic world down through the centuries is but part of the story of the place of the dog in Islamic societies and Islamic traditions. The role of dogs in elite culture is relatively well known- the modern day saluki, for instance, probably traces its ancestors back to dogs owned by members of elite groups in the Middle East and elsewhere- with such dogs often being employed in both hunting and as every-day animal companions. But dogs could be found in many other capacities as well: any town or city would have its street dogs, animals who show up in the story from Rūmī’s life (1207-1273) illustrated below, and in the tale from the life of Şemseddîn Ahmed Sivâsî (1519-1597), while guard and herding dogs would be found in the countryside. And, as the following stories indicate, dogs could have a more intimate relationship with humans, even to the point of close companionship.
I’ve arranged these accounts, taken from Persian and Ottoman Turkish sources, in chronological order, each reflecting a somewhat different stance towards dogs and their relationship with humans, each involving ‘friends of God’ in an Islamic setting, as described by a hagiographer. The first, written sometime before 1291, concerns the canine companion of Rūmī’s grandson, Chalabī Amīr ‘Āref, a dog named Qeṭmīr after the famed canine companion of the Seven Sleepers of Ephesus, a dog who is described as being effectively a saint in his own right. The second story, from the life of Shaykh Ṣafī al-Dīn al-Ardabalī (1252–1334), the eponym of the Safavī sufi order and later Shi’i dynasty that would rule over the Iranian lands for some two and a half centuries, is the oddest and most ambiguous of the two, as it suggests a sort of sanctity on the unnamed dog’s part, but in a very ambiguous way. The final story is from a compilation of saints’ lives produced in the late 17th century Ottoman Empire, and may very well be ‘in dialogue’ with the preceding two, since both the menâkıb of Rūmī and of Shaykh Ṣafī, in both their Persian originals and in later Ottoman Turkish translations, were well known in the Ottoman lands.
It is also transmitted that, having received Qeṭmīr [the dog] from Shaykh Nāṣeh al-Dīn, Chalabī [Amīr ‘Āref] set off and instructed Qeṭmīr: ‘Come along with us!’ When the dog had gone a few steps, he turned around and looked at Nāṣeḥ al-Dīn, who said: ‘What are you looking at? Would that I were in your place and might become the dog of that royal court!’ Then Qeṭmīr rolled about, let out a yelp, and set off running.
Similarly, in the city of Lādīq during the samā’ he would enter the circle of the companions and turn about with the noble disciples. Another of his miracles was that whether at home or abroad no dog ever attacked him, nor did any dog bark at him. When they sniffed him, they would form a circle around him and lie down. And whenever Chalabī sent a messenger somewhere, he would join Qeṭmīr to him. Indeed, whether it was a journey of ten days or a month, Qeṭmīr would escort him to his destination and then return. Moreover, they [burned] his hair and used the smoke to treat fever. The fever would depart.
Whenever he saw a denier, without mistake he would piss on him. And he would never eat food from deniers of [Mowlānā Rūmī’s] family. If they secretly mixed that food from the companions and gave it to him, he sniffed it and wouldn’t eat it!
Shams al-Dīn Aḥmad Aflākī, The Feats of the Knowers of God: Manāqeb al-ʻārefīn, translated by John O’Kane (Leiden; Boston: Brill, 2002), 659
Commentary: This is just a selection from the ‘biography’ of the dog Qeṭmīr, who receives fairly extensive treatment from Aflākī- who was himself a companion and disciple of Shaykh Chalabī. In this section, Qeṭmīr is treated much as a saint would be, with a description of his entry into the company of Shaykh Chalabī, himself sanctified primarily through his descent from Mavlānā Rūmī, followed by practices typical of a ‘friend of God,’ only here in canine form: entry into ecstatic dance (the samā’), recognition of his inherent sanctity by others of his kind, the ability to heal diseases, and preternatural recognition of interior human dispositions and other things otherwise impossible to discern. To my knowledge this is the only dog so depicted in Islamic hagiography, though the dog below comes close- if anyone out there is aware of other instances do let me know in the comments!
The custom of this dog was that if a hypocrite was in the midst of the [Sufi] assembly this dog would enter and would smell the men gathered, one by one, and upon the one who smelled of hypocrisy he would urinate, so that the person would be completely humiliated. One day a man of great reputation sat in the assembly, and when the dog smelled from this man the scent of hypocrisy, he urinated on him, so that the man was greatly embarrassed and mortified. The shaykh was angered by this, and cursed the dog that ‘He go to pieces!’ Then the dog disappeared and was not seen for one or two days. When they searched for him, they found him under a rosebush, dead, all gone to pieces.
Ibn al-Bazzāz al-Ardabalī, Ṣafvat al-ṣafā ([Tehran]: Intishārāt-i Zaryāb, 1376 [1997 or 1998]), 612. Translation by Jonathan Parkes Allen, 2019.
Commentary: The dog described here is described in a previous section as well, as being a black dog who hung around the zawīya of Shaykh Ṣafī as something of a regular fixture. The entire account is part of a chapter devoted to Shaykh Ṣafī’s miraculous interactions with the non-human world, including animals, which receive a sub-chapter. The unnamed black dog described here seems, at first glance, to be almost a facsimile of Qeṭmīr from a few decades previous: he can preternaturally detect ‘hypocrites,’ presumably meaning here people who did not believe in the sanctity of Shaykh Ṣafī or in the legitimacy of sufi practices. Yet when he seemingly righteously takes a piss on just such a person, Shaykh Ṣafī grows incredibly angry with him, employing his ‘jalāl,’ or power of divine wrath, upon the hapless animal. What are we to make of this? I am honestly not entirely sure. That Shaykh Ṣafī accumulated lands and goods and influence is not disguised in this saint’s life, so perhaps we are meant to understand him as being properly angry at alienating a man whose wealth could potentially be turned to the good use of Shaykh Ṣafī’s community. It is possible as well that the story is meant to distinguish Shaykh Ṣafī from Rūmī, though this seems a bit of stretch to me. Doubtless other things are going on in these accounts, with which I am generally less familiar than the other two examples- again, comments or suggestions are welcome!
From among [Şeyh Şemseddîn Ahmed Sivâsî’s] miracles was the following: the people of Karahisâr-ı Şarkî [modern Şebinkarahisar] sent messengers to Şems asking him that he honor them with his preaching, counsel, [performance of] zikr [remembrance of God], and his blessed noble beauty. In answer to their supplication he came, and was honored immensely, being given a fine place to stay as well as much feasting and amiable conversation. For some time he preached, gave counsel, and led zikr, then announced that he was returning to Sîvâs. When the scholars, şeyhs, merchants, notables, and ordinary people of the town all came together to give him a farewell with honor and respect, numerous dogs also came before the saint, and, as if presenting complaints, began barking! When Şems asked why they were barking so, the people replied, “Because there has been plague and pestilence in our town, the kadi [judge and administrator] of our town ordered the killing or banishing of the dogs, so that we killed some and we banished some. These are dogs that we banished.”
The saint cried out, “Your kadi was heedless of the hadith which says, If dogs were not a community (umma) from among the communities, then I would order them killed.” Saying that, he addressed the dogs: “Go safely and soundly back to dwell and to be at rest in your former places!” As the townspeople returned from bidding the saint farewell, they saw these words fulfilled as the dogs, understanding the command, followed after the people back into town to their usual places—and having done so, by the command of God, the plague was lifted on that very day!
Şeyh Mehmet Nazmî, Osmanlılarda tasavvufî hayat: Halvetîlik örneği : Hediyyetü’l-ihvân, edited by Osman Türer (İstanbul: İnsan Yayınları, 2005), 359-360. Translation by Jonathan Parkes Allen, 2018.
Commentary: In this story we see dogs recognizing someone’s sanctity, but this time that of a human saint. In recognizing Şemseddîn Ahmed Sivâsî’s holiness the dogs also engage in another typical action directed at saints, that of supplication in the face of unjust ‘secular’ authority, thus reinforcing the saint’s authority. This interaction with the dogs also allows Şeyh Şemseddîn to enact his saintly authority over the entirety of the town in a dramatic way: when he discovers that the dogs of the town have been unjustly displaced by the unkind and implicitly irreligious kadi, he rebukes the kadi and intervenes miraculously so as to restore the dogs to their rightful places in the town, restoring harmony, as indicated by the lifting of the plague. In returning the dogs to their places Şemseddîn also, at least temporarily, displaces the Ottoman kadi from his sultanically designated place, not only nullifying his anti-dog decree but also casting aspersion on the kadi’s knowledge of the Prophetic sunna, a reminder of Şemseddîn’s mastery of both the exoteric and the esoteric, mastery which could shape the very configuration of the places through which he passed, mastery to which even dogs might respond.