As a Jain, I have learned the importance of anekantvada at a very early age. Anekantvada or the multiplicity of viewpoints was instilled into me as a way of understanding the truth as a summation of all its parts. We were taught that every person’s beliefs are important and true, and we must do our part in honoring and cherishing that truth.
This is why I also have fallen in love with the teachings of Sufis. For me, my faith pervades my each thought and action, especially when it pertains to work done for the betterment of others. This is why I believe that, in Morocco, a land where Sufism has deep roots, its principles offer valuable insights for participatory development. As a Jain with a profound admiration for Rumi, I am particularly excited about the potential for these insights to shape participatory development practices in Morocco.
Sufism, the mystical expression of the Islamic tradition, is a centuries-old major cultural, social, political, and religious influence in diverse Muslim cultures. The term "Sufism" comes from the Arabic word "suf," which mens wool, referring to the simple woolen garments worn by early Sufis as a symbol of their asceticism.
Morocco has a rich history of Sufism, with numerous zawiyas (Sufi lodges) and brotherhoods that have played significant roles in the social and spiritual life of its people. Sufi saints, such as Moulay Idriss and Ahmad al-Tijani, are revered figures, and their teachings continue to influence Moroccan culture and spirituality. The annual Sufi festivals, like the Fes Festival of World Sacred Music, attract devotees and tourists alike, highlighting the enduring appeal of Sufi traditions.
The essence of Sufism lies in the pursuit of inner purity and the direct experience of the divine. Sufis seek to transcend the material world and achieve a state of union with God through practices such as poetry, music, and dance. This quest for spiritual enlightenment emphasizes love, compassion, and humility, values that are not only spiritually enriching but also socially transformative.
As a Jain, my attraction to Sufism stems from a shared emphasis on inner transformation and non-violence. Jainism's core principle of ahimsa, or non-violence, aligns with the Sufi pursuit of harmony and peace. Both traditions advocate for a life of simplicity, compassion, and mindfulness, which are essential for fostering sustainable and inclusive development.
Sufi literature and poetry are among the most cherished aspects of Islamic culture. The poet Rumi, in particular, is known for his eloquent expression of divine love. Jalaluddin Rumi, the most revered Sufi poet, put the greatest focus on the philosophical ishq e haqiqi (the real love). Rumi lived during a period of turbulence and destruction due to the Mongols and the crusaders, shifting his focus to humanity and love for humans, which can translate into the love of and for God. His relationship with his friend and mentor, Shames-e Tabriz, a wandering dervish from Tabriz, was mocked and despised by others, pushing him to go beyond petty boundaries of sex, nationality, ethnicity, or status.
One can read Rumi and have a strikingly unique experience than another, even if they aren’t Muslim. Rumi says to us in a poem, “Love is the cure, for your pain will keep giving birth to more pain until your eyes constantly exhale love as effortlessly as your body yields its scent.” Love is the essence of Rumi, and Love became his very being and the impetus of all his poetry. Love opens him up, and thereby allows him to open us all up through his words. As Rumi said in “I Guess You Won’t Mind,”
Great lions can find peace in a cage.
But we should only do that
as a last
resort.
So those bards I see that restrain your wings,
I guess you won’t mind
if I pry them
open.
If the reader permeates through the surface to delve deeper within Rumi's words, they may find allegories and metaphors crafted in unique nuance, creating a web of ambiguous claims and statements. This may insinuate confusion in the minds of readers, but what Rumi really does is respect the complexities in others by illustrating the complexities within his own self. Love is fluid, and Rumi encompasses this Love and honors humanity through it.
My reason for sharing this poem and the lessons of Sufism is because, now more than ever, many are interested in what role Sufi traditions can play in the Islamic world and Morocco in specific today. For example, since the series of al-Qaida attacks on cafes and hotels in Casablanca in 2003, in which 46 people died, Morocco’s king, Mohammed VI has taken up the cause of fighting extremism. His program of reforms includes the promotion of Sufi movements and moderate Islamic thinkers, who are viewed as a means of treating the spread of fanaticism – a perspective that U.S. strategists have also repeatedly endorsed since 9/11. The spirit of Sufism has thus been one of the guiding hands on the rudder of Morocco’s government for years.
The principles of Sufism can significantly inform and enhance participatory development. The emphasis on community, solidarity, and mutual support in Sufi teachings aligns well with the goals of inclusive and sustainable development. For instance, the concept of baraka, or blessings, in Sufism underscores the idea that communal well-being is a source of divine favor. This aligns with development models that prioritize the collective good over individual gain. Moreover, Sufi practices encourage a deep connection with the environment, which is crucial for sustainable development.
The reverence for nature seen in the poetry of Sufi masters like Rumi can inspire environmentally conscious development practices. Rumi's verse, "The beauty you see in me is a reflection of you," speaks to the interconnectedness of all beings and the environment, a principle that is central to both Sufi thought and sustainable development. In participatory development, the involvement of local communities in decision-making processes is essential.
Sufism's emphasis on egalitarianism and the collective journey towards spiritual growth can foster a sense of shared responsibility and ownership in development projects. This approach ensures that development initiatives are culturally relevant, sustainable, and truly beneficial to the communities they serve.
Working with the High Atlas Foundation (HAF) in Morocco, I am inspired by the potential to integrate Sufi principles into participatory development projects. HAF’s interfaith approach to empowering local communities through sustainable agriculture, education, and women's empowerment resonates with the Sufi values of love, service, and interconnectedness. The insights from Sufi culture offer a profound and holistic framework for participatory development. By embracing the values of love, compassion, and community, development practitioners can create initiatives that are not only effective but also spiritually enriching and pay homage to the rich Sufi heritage of this beautiful land.
