“And another time - you shall see something wondrous.”
“And I thank my Lord that my secret is not sterile or barren.” -Sheikh Ibrahim Niasse
Harvard University is renowned for its academic excellence and intellectual vibrancy.
Visitors often expect encounters with great minds and engaging discussions with professors, students, and highly enlightened individuals. However, my recent visit transcended mere intellectual exchange; it was a holistic experience that seamlessly intertwined intellectual discourse with spiritual enrichment, specifically with my fellow Tijjāniyah Faydah community, where I shared my day with them, which was superb and was a Friday full of activities.
The day commenced with an eagerly anticipated lecture under the Islam in Africa initiative Lecture Series, co-organized by Prince Bin Al-Waleed Bin Talal Islamic Studies Program, Hutchins Center for African and African American Research, Harvard Faculty of Arts and Sciences, and Harvard Divinity School, and also the program convened by Professor Ousmane Kane al-Waleed Bin Talal, Professor of Contemporary Islamic Religion and Society.
My friend and interlocutor, a fellow Tijjānī disciple Amadu Kunateh, is a Ph.D. candidate can be reached on: akunateh@hds.harvard.edu who works on Islamic Intellectual Traditions in Sub-Saharan Africa and their philosophical currents.
He presented lecture on the reception of theology (Kalam) and philosophy (Falsafa) in Modern Sub-saharan Africa. He utilized Sheikh Ibrahim Niasse as a case study of African ulemas’ engagement with the subjects. In keeping with the form of the subject matter, Amadu summarized his work in syllogistic form:
Premise 1: In Islam in Sub-Saharan Africa, Kalam and Falsafa were present but held limited valorization.
Premise 2: Sheikh Ibrahim Niasse denounced Kalam and Falsafa as 'evil innovations'.
Premise 3: Kalam's aim of providing certain knowledge was refuted by Niasse, who argued that it cannot offer certainty.
Premise 4: Ma'rifa and tarbiya, offering certain knowledge, negate the necessity of Kalam.
Premise 5: Critics suggest that Ma'rifa is exclusive, leaving Kalam and speculative reasoning as alternatives for the populace.
Premise 6: In the Islamic context of West Africa, under Sheikh Ibrahim Niasse's guidance, Ma'rifa is universally attainable.
Conclusion: Thus, in this milieu of the `Ārifeen in Subsaharan Africa, Kalam and Falsafa become redundant.
Notwithstanding, Amadu suggested that despite the privileging of ma’rifa and tarbiya as alternative cognitive modes, he showcased the continued presence of profound intellectual contributions to the issues pertinent questions of Kalam and Philosophy found in Sheikh Ibrahim’s Fi Riyād al-Tafseer.
(Image cover page)
The Q&A section allowed for more in-depth engagement with particular issues ranging from questions on Sheikh Ibrahim’s conception of Time, God’s Attributes (Sifat) & Dhat (Essence), the limits of the Intellect (‘aql), and more. The lecture ended with a hot meal, which was enjoyed by non-Muslims who are not observing Ramadan fasting, and takeaway containers for Muslim fasters.
Since it was Friday, we went to the Masjid for Friday Prayer, where I found myself spiritually immersed that complementing the intellectual discourse seamlessly. Serendipitously, the Friday sermon (khutbah) was delivered by Dr. Ousmane Kane, who reminded congregants of the importance of God-consciousness (taqwa) and how taqwa results in God teaching you knowledge directly. This was a poignant reminder for an audience of academics and students in the pursuit of knowledge. This sermon echoed Amadu’s earlier presentation on the alternative epistemologies and limits of the intellect. How remarkable to have heard a presentation on Sheikh Ibrahim Niasse only to follow it up with a khutbah at Harvard by his grandson, Dr. Kane, the son of his daughter Seyda Maryam Niasse. It was evident that the Flood (Fayda) had indeed traveled westward, and its wonders reverberated through the Harvard walls.
Following the Juma’ah prayer, the day continued to unfold its tapestry of spiritual and philosophical threads, culminating in two extraordinary meetings: one a private meeting with Dr. Kane in his office. During my meeting, I updated him on my project and the progress I am making at Columbia University, and he gave me some valuable academic tips and then prayed for us with my friends.
My doctoral dissertation is about the tradition of Arabic Islamic logic in Subsaharan and North Africa. As such, it was suggested that I meet Āqil, an undergraduate student at Harvard College majoring in Math and philosophy, with a particular focus on modern logic. He is well-versed in Islamic tradition, having had madrasa training in Malaysia before arriving at Harvard. Our conversation explored the relationship between Modal Logic, Classical Logic, and Arabic logic. The discussion focused on the metaphysical assumptions that ground modern logic and go unnoticed by modern logicians like Frege, Russel, and Wittgenstein. However, precise and comprehensive due to its extensive utilization of symbols, it can be used for contemporary Usul al-Fiqh (Principles of Jurisprudence) as classical Arabic logic was traditionally espoused as an ‘instrumental’ tool for Usul and Theology. We were not convinced of the utility of modern logic for the Islamic sciences, but this issue requires further exploration.
Since it was Friday, and as Tijjānī adherents, we headed out to the Zawiyah located at Shaykh Ousmane Kane’s home to engage in more remembrance (dhikr), Qur’an recitation, poetry recitals community before the Maghrib prayer. In the midst of rigorous intellectual engagement, moments of spiritual reflection provided a refreshing pause. A moment of tranquility presented itself during the Haylala at the zawiyah. The evening culminated with the Quranic khatm, which is done every week following a complete recital of the Quran by members of this community.
We broke our fast together which fostered a sense of community and companionship. It was amazing to experience a day of intellectual fasting at Harvard - with each conversation serving as a reminder of Allah.
The Path to Paradise is the prayer and the fast.
And the Path to Allah is abandoning everything apart from Allah.
- Sheikh Ibrahim Niasse
As we partook in the communal meal, it became evident that such gatherings not only nourish the body but also nurture the soul, and the healing food is exclusively cooked with the heart before the hand. Thanks to Kane’s family.
By the way, not surprising again, Shaykh Ousmane Kane presented (Image 6 &7) the annual Ramadan Lecture (Durūs al-Hasaniyah) hosted by his Majesty the King of Morocco- in front of Muslim global ‘ulema on Western Academia and Islamic Intellectual Tradition in Sub-saharan Africa and his efforts at Harvard to unravel that history. It’s astonishing and unprecedented that shaykh, who lectured in front of the world’s Islamic scholars in Morocco, was a Harvard professor, khatib, and spiritual leader (muqaddam). It is a testament to Dr. Kane (complex of two oceans of mind and spirit, as I named him in lines of my poetry last year,) the grandson of Shaykh al-Islam and Harvard professor. Indeed, the Fayda has flooded over from Africa to Harvard and its nurturing hearts and minds.
Reflecting on the day's experiences, it’s evident that intellectual and spiritual pursuits need not exist in isolation; rather, they can complement and enrich one another, as is currently occurring at Harvard. Within Harvard's diverse intellectual community, there exists a small group championing a holistic approach to learning.
Umar Sheikh Tahir, PhD Candidate at Columbia University
ust2102@columbia.edu
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