Cultural aspects in Christian and Islamic religions - unesdoc - Unesco

the inside and making it immune from apparent and
hidden evil corruption. The works of the Emir al-Sayyid
(commentaries, epistles, linguistic interpretations
(tafsir), and his biography) have all helped restore the
heritage of tawhid in a new and unique shape, that
renewed the fiqhi (related to jurisprudence), cultural,
and even philosophical understanding of what is
esoteric, in accordance with the historical context, and
with mainstream Islamic Shari’ah. He also wrote what
is similar to a visionary prospect within interpretative
texts in compliance with all the Abrahamic tradition
as to its specific spirituality. The basis of reconciliation,
for him, was cultural and behavioral towards a more
global participation and realization of full humanity in
the very being of al-muwahhid (the Unitarian) amidst
his society, not in seclusion, but rather among people
who are, in the end, the ‘field of study’ as to observance
and embracement of what is right. When the Emir al-
Sayyid, died, a great mausoleum was built upon his
grave in ‘Abay. The Unitarian Druze as well as others
go on pilgrimage to the latter mausoleum. Ascetics
and people who have made a vow spend days there in
prayer and invocation of God.
Sheikh Zayn al-Din Abdul Ghaffar Taqiyy al-Din
(A.D. 1495 - 1558)
He was born in B’aqlin and died in Kfarmatta where he
was buried. He studied the commentaries of al-Sayyid
Tannukhi. He became one of the major ascetics of his
time. He was somewhat of a Sheikh ‘Aql (one of the
Knowledgeable Initiates) since he spread knowledge
among the people of his time. He never wavered in
his commitment to his religious duties. Yet, one day,
he was hit with a sharp crisis of conscience. He was
overcome by tremendous concern as to whether
his endeavor might only be exoteric. He wanted to
perceive certainty in his whole being. This is why he
went on worshipping God with more effort to clear his
intention from any flaw. He persevered in his endeavor
until ‘wisdom flooded his tongue with goodness and
knowledge’. His mausoleum in Kfarmatta became a
pilgrimage site to pray, invocate God, and ask for his
baraka (spiritual blessing).
The Virtuous Sheikh Muhammad Abu Hilal
(A.D. 1578 - 1640)
He was born in the village of Sha’irah (Wadi al-Taym). He
was raised an orphan by his mother. So intent was he
on acquiring knowledge and science that he made his
own board and started learning the alphabet letters on
his own. He would ask literate people around him until
he managed to learn how to read and write. When he
became a true ascetic, he headed to Damascus where
he learnt the method of the Emir al-Sayyid al Tannukhi.
Subsequently, it was made clear that he wanted with
the acquired knowledge to build his own way in
asceticism and devoutness based on firm scientific
bases. He sought enlightenment from true Hadith,
Tafsir (exegesis), and Ma’thurat (texts from tradition),
besides his total compliance with the science of the
Emir al-Sayyid. The Virtuous Sheikh left some writings
which aimed at shedding light upon the exoteric and
esoteric basics of the spiritual pattern that can help
the ones that follow this way into heeding the hidden
evils which hinder the seeker from good discernment
and deeds (Husn al-Tadbir) and true self-realization
(Sihhat al-tahqiq). His major work is ‘Sharh al-Khisal’. He
also has many poems full of meaning on the love of
God, expressing longing for and devotion to Him. He
recommended – for he was most modest and feared
God – that no mausoleum be built for him after his
death. Yet, his tomb in the village of ‘Ayn ‘Ata (Caza
of Rashayya) has turned into a pilgrimage site that
people visit in order to fulfill a vow, or to receive baraka
(spiritual blessing), or pray.
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