Sufi experience in rural Somali. A focus on women

Abstract

L I 297 9 In Somalia between 1985 and 1986 I used to talk over data on Muslim issues with my colleague Giulia Olmi to whom I am indebted for many stimulating discussions on these issues.

Experience of Muslims in East Africa

“…She claims that women's participation provided avenues for the creation of religious meaning and the assertion of public leadership roles have been less possible in other religious arenas. In the region of Somalia where Declich (2000) conducted her research, the most common forms of Sufi practice are engaging in dhikr, visiting the tombs of deceased saints (ziyara), and communal celebrations of the prophet's birth. Declich (2000) notes that both women and men recite poetry in Somali dhikr, and while women are usually familiar with all the poems sung, men are unlikely to know some of the women's poems, particularly those praising female religious figures like Hawwa (i.e., Eve) and Fatima (the Prophet's daughter).…”

“…In the region of Somalia where Declich (2000) conducted her research, the most common forms of Sufi practice are engaging in dhikr, visiting the tombs of deceased saints (ziyara), and communal celebrations of the prophet's birth. Declich (2000) notes that both women and men recite poetry in Somali dhikr, and while women are usually familiar with all the poems sung, men are unlikely to know some of the women's poems, particularly those praising female religious figures like Hawwa (i.e., Eve) and Fatima (the Prophet's daughter). Declich (2000) observes that women play important roles in Somali Ahmeddiya and Qadiriyya orders, and may hold the title of khalifa, or head of the order.…”

“…Declich (2000) notes that both women and men recite poetry in Somali dhikr, and while women are usually familiar with all the poems sung, men are unlikely to know some of the women's poems, particularly those praising female religious figures like Hawwa (i.e., Eve) and Fatima (the Prophet's daughter). Declich (2000) observes that women play important roles in Somali Ahmeddiya and Qadiriyya orders, and may hold the title of khalifa, or head of the order. Women lead weekly dhikr sessions and praise sessions for the Prophet and his family, many of which are held with the aim of enhancing women's success in marriage and pregnancy.…”

“…71-72) reasons that while on the surface level, the poem is often read as a celebration of Muslim wifely virtue, the poem contains multiple layers of meaning that deal with religious themes of salvation and blessing, and she thus asserts complex aspects of "Swahili Islamic ideology" that emphasize the role of prayer, instruction, and poetry in seeking divine blessing. Declich (2000), who studied devotional poetry and its recitation in Somalia, notes that part of a traditional Somali education was learning to compose devotional poetry in the style of Arab poets. As we have seen on the Swahili Coast, the recitation of poetry is an important part of Somali Sufi dhikr (Declich 2000).…”

“…Declich (2000), who studied devotional poetry and its recitation in Somalia, notes that part of a traditional Somali education was learning to compose devotional poetry in the style of Arab poets. As we have seen on the Swahili Coast, the recitation of poetry is an important part of Somali Sufi dhikr (Declich 2000). Interestingly, there is, however, an important gendered dimension to the recitation of poetry.…”