This is a rudimentary translation of articles from my book “Two that are One – the story of Omar Rais and the Shadeli Yashruti Zawiya in Acre”. While is far from ideal, it serves a purpose given the significance of the topic and the distinctiveness of the information contained. I have chosen to publish it in its current state, with the hope that a more refined translation will be available in the future.

Sheikh Ali Nur al-Din and the Shadeli Yashruti order

The emergence of the Shadeli Yashruti order in Israel towards the end of the 19th century stands as one of the most remarkable developments in the Holy Land in contemporary history. In the ensuing chapters, I will discuss the founding figures: Sheikh Ali Nur al-din Yashruti, who, following a divine directive, arrived in Acre to establish the order; Sheikh Ibrahim Yashruti, his successor; and Sheikh al-Hadi Yashruti, who navigated the order through the tumultuous periods of conflict. We will delve into the origin of the order in Israel, including the founding of its centers in Acre and Tarshiha, explore the growth of the order amidst the challenges and adversities brought on by wars, and look at the current leadership under Sheikh Ahmed Yashruti and Doctor Ali Yashruti. Additionally, we will cover their vision for reconstructing the spiritual hub in Acre, a mission that Omar ardently pursued.

The story of the Shadeli Yashruti order is an optimistic tale of triumph through love, patience, and perseverance. This narrative introduces a revived message for humanity, offering everyone, no matter where they are, the chance to connect with the divine within themselves. It’s a beautiful story, illustrating that outcomes can be different and that in life, there’s importance beyond just money and power; there’s also the pursuit of ideals and meaning. For all these reasons and many more, this story deserves to be shared, especially because it carries forward, holding promising and positive news for the future of those living in Israel.

In the upcoming chapters, I will delve into the story of the Shadeli Yashruti order’s emergence and growth. However, I will begin with a few introductory chapters on the broader topic of the Sufi orders within Islam, focusing on their development during the Middle Ages, and specifically on the foundation of the mainstream Shadeli order in the 13th century by Abu Al Hassan Shadeli. Only after these preliminaries will we explore the Shadeli Yashruti order in detail.

As the story unfolds, I will incorporate a brief chapter on Ibn Arabi, the seal of Sufi Islamic saints, who was a contemporary and significant teacher alongside Abu al-Hasan Shadeli. Based on my understanding, Ibn Arabi greatly influenced the teachings of the Shadeli Yashruti order. Additional chapters will cover various facets of Sufi teaching and practice.

Sheikh Abu Al Hassan Shadeli

The Shadeli order ranks among the world’s largest and most significant Sufi orders, originating in North Africa before spreading to Egypt and the Levant. Its distinctive focus lies in awakening through everyday life, work, and meditation as means to connect with God. Emerging from the main Shadeli order’s lineage, the Shadeli Yashruti branch developed in Acre in the mid-19th century.

Around eight hundred years ago, Abu Al Hassan Shadeli (1196-1258), the progenitor of the mainstream Shadeli order, was born in Morocco. His initial Sufi mentor was a Muslim Berber known as Muhammad ibn Khrezm (who passed away in 1218), a scholar at the Islamic University in Fez, Morocco. Encouraged by him, Abu al-Hasan Shadeli embarked on a quest for the ‘Sahab Ala Wakat’ – the master over time. According to Sufi belief, in every era, there exists one individual upon whom the world’s existence depends, and this person is termed ‘the ruler over time’ or ‘The pole of the generation.’

After enduring numerous trials and journeys, Abu al-Hasan made his way to Iraq, where he encountered a significant Sufi figure, Alwasiti, who informed him that the individual he sought was not in Iraq, but back in his homeland, Morocco. This person was Mulay Abd al-Salem Ibn Mashish. Following this guidance, Abu al-Hassan returned to Morocco and met Ibn Mashish, a revered Sufi hermit and ascetic known as the “Pole of the West.” Ibn Mashish resided in a Sufi monastery at the summit of Jabal al-Elam (near the Straits of Gibraltar), referred to as the mountain of the world. Ibn Mashish himself was a disciple of the esteemed Sheikh Abu Madain, who had brought Sufi teachings from Andalusia in Spain to the Maghreb.

Upon Abu al-Hasan Shadeli’s entry before Ibn Mashish, he was immediately told, “Go wash yourself.” Abu Al Hasan, having arrived straight from his travels, hurried to bathe. He thoroughly oiled his body, anointed it with perfumes, and when he returned to Ibn Mashish, he was impeccably clean and adorned in fresh attire. To his astonishment, Ibn Mashish told him once more: “Go wash yourself.” Abu Al Hasan bathed yet again, pondering if he might have missed or overlooked anything before. After ensuring he was again spotlessly clean, he approached Ibn Mashish for the third time, only to receive the same directive: “Go wash yourself.”

In a moment of clarity, Abu Al Hassan realized that Ibn Mashish’s repeated command to “wash yourself” was a metaphorical instruction for him to purify himself spiritually from all that he had accumulated up to that point, including his knowledge, ego, and even his quest, in order to become a true disciple. Abu al-Hasan proclaimed, “O Allah, my knowledge has been washed away from me, so that I now possess no knowledge except what you will teach me.” When he was at last permitted to converse with the Sheikh, Abu al-Hasan posed the question that had driven his lifelong search: “What is the hidden name of God?”

In Islam, it’s believed that God has ninety-nine known names, with one additional hidden name that, upon discovery, grants the seeker enlightenment. During Abu Al Hasan’s encounter with Ibn Mashish, a young boy seated on the Sheikh’s lap responded on behalf of the esteemed Sheikh, saying, “The name you are searching for is within you.” This profound encounter led Abu Al Hasan to the realization that the ‘Sahab Ala Wakat’—the figure he had been tirelessly searching for—had always been within close proximity to his homeland, merely a short distance from his own village. He understood that his external quest was actually a journey inward, to uncover the hidden name of God within himself. Abu Al Hasan’s long journey ultimately brought him to the insight that what he had been searching for was always within his reach.

After his acceptance as a disciple, Abu al-Hasan Shadeli succeeded Sheikh Ibn Mashish upon his death. Like his mentor, Abu al-Hasan opted for a life of solitude in a cave on a high mountain near Jebel Zaghoun. It was in this seclusion that he had a vision instructing him to go to Tunis, establish a Zawiya (a Sufi lodge), and spread the teachings of Sufism. Subsequently, he moved to the village of Shadelia, near Kirwan in Tunisia, from which his name is derived. Notably, Sheikh Ali Nur Al-Din Yashruti, the founder of the Shadeli Yashruti order in the 19th century, also originated from this area.

Throughout his life, Sheikh Abu Al Hassan was known for performing numerous miracles and received guidance from El Khidr and the Prophet Muhammad himself. He placed a strong emphasis on the mystical elements of Islam, which led to conflicts with the religious authorities in Kirwan. This discord, along with another vision he experienced, prompted his move to Alexandria, Egypt, in 1244. There, he quickly became a respected figure, with many seeking his wisdom. He established a significant center in Alexandria and attracted forty devoted disciples to his side. Despite losing his sight in 1248, he played a role in the Battle of El Mansoura in 1250 against the Seventh Crusade, also referred to as the Second Battle of the Horns of Hattin.

In 1258, while on a pilgrimage to Mecca, Abu al-Hassan fell ill during his journey, passed away, and was buried in the desert of Khomeytra, located between Aswan and the Red Sea. Close to his grave lie two sacred wells, one with fresh water and the other with bitter water, serving as symbols of the Sheikh’s life and teachings that bridged two realms of knowledge – the visible and the hidden. The fresh water represents the hidden, divine knowledge of God, while the bitter water symbolizes the visible, worldly knowledge. Some believe that his grave marks the meeting point of the two seas mentioned in the story of Moses and Al Khidr (found in Surah Al-Kahf).

Sheikh Abu Al Hassan Shadeli advocated for moderation in asceticism, emphasizing authenticity and finding divinity within the fabric of life rather than outside it. He taught, “Remove idols from your heart and give your body respite from worldly pursuits, then live as you please. God does not reprimand the one who humbly stretches their legs in rest after their endeavors, but pride in one’s efforts invites punishment.”

According to Abu al-Hasan Shadeli, the essence of the spiritual journey is humility. He expressed this belief by saying, “O Allah, you have ordained humiliation for your servants until they gain strength, and loss until they are discovered. Those who have not experienced humiliation will not find strength, and those who have not lost will not find. Anyone who asserts they have found without being humbled is deceiving themselves; anyone who claims to have discovered without loss is not telling the truth.”

Sheikh Abu Al Hassan Shadeli insisted that his followers engage in work, learn a trade, and integrate into society. He emphasized, “In this path, there are no monastic practices or subsistence on coarse bran bread. Rather, it is about patience in the face of God’s decree and trust in His guidance. For God has stated: ‘Among them, We have appointed leaders who guide by Our command, and they are those who endure with patience and are firm in their belief in Our signs’.”

There are those who believe the Shadeli order was significantly shaped by the traditions of the Berbers, the indigenous people of North Africa, suggesting that the spiritual trajectory of this order and authentic Sufism originated in a remote and picturesque Berber oasis in Tunisia known as Nafta. It is noted that Shadeli himself had Berber roots. Legend has it that this spiritual oasis was established by a grandson of Noah following the flood, and it houses numerous tombs and mosques. In this vein, it’s also noteworthy that the city of Kirwan in Tunisia is regarded as the fourth most sacred city in Islam, following Mecca, Medina, and Jerusalem.

Ethiopians, on the other hand, hold the belief that Abu al-Hasan Shadeli made his way to the Muslim region of Harar in the eastern part of the country, where he introduced the locals to coffee cultivation. To this day, Ethiopian Muslims invoke blessings upon him during their coffee rituals.

Following the demise of Abu al-Hasan Shadeli, his teachings proliferated and were formalized into an order in Alexandria by his disciple, al-Mursi. The Shadeli order swiftly became one of the largest and most influential spiritual communities in Egypt and the North African nations of Tunisia, Libya, Morocco, and Algeria, even during the lifetimes of its first two prominent Sheikhs. In many instances, membership in the Order was mandatory within professional guilds, and Shadeli centers were established with the endorsement of the ruling authorities. As time passed, the Shadeli Order expanded globally, diversifying into numerous branches and sub-branches. The Shadeli Yashruti order is just one among many that emerged from the original Shadeli lineage..

The Shadeli Yashruti order

In the 19th century, the Muslim world underwent significant transformations: the onset of modernization, the decline of the Ottoman Empire, the spread of secularism and Western influence, and the emergence of fundamentalist Islam as a counter-reaction to Western encroachment. These shifts led to a waning of the Sufi orders’ sway, particularly among the elite, who viewed them as relics of a bygone era, obstructive to progress and development, and mired in superstition. Consequently, Sufism began to fade in popularity and significance, giving way to two diametrically opposed forces: on one side, fundamentalist Islam, gaining momentum with the rise of the Wahhabi movement originating in Saudi Arabia and the establishment of the Muslim Brotherhood political faction; and on the other, a push towards secularism, nationalism, and Westernization.

Amid these circumstances, there were endeavors to internally reform the Sufi orders, including the establishment of new orders. The advancement of communication and printing technologies, along with the infiltration of modernity and education into the Middle East, facilitated this transformation. Consequently, a new order emerged in Acre, reflecting the zeitgeist, inspired by a divine command from Prophet Jonah that was revealed to Sheikh Ali Nur al-Din Yashruti in a vision, aiming to rejuvenate and fortify Islam.

The Shadeli Yashruti Order today boasts hundreds of thousands of adherents globally, spread across five continents. It has a significant presence in East Africa, particularly in the Comoros Islands, as well as a substantial community in Brazil. There are also communities in the United States and various European countries, along with numerous followers in the Middle East, including in Israel, Syria, Lebanon, and Jordan. The current leader of the order, Sheikh Ahmed Yashruti, who resides in Amman, is the great-grandson of the founder.

In the subsequent chapters, I will delve into the detailed narratives of the founding Sheikhs of the Shadeli Yashruti order, tracing back to its inception one hundred and fifty years ago. I will explore the novel principles and focal points of its teachings, as I understand them, alongside the establishment of its historical centers in Acre and Tarshiha. Additionally, I’ll cover the sequence of historical events that unfolded in parallel with the order’s development, culminating in its displacement from Acre following the Israeli War of Independence. Lastly, I will discuss the current state and leadership of the order, focusing on the efforts to revive the historical spiritual center in Acre, a project in which my friend Omar Rais played a pivotal role.

Sheikh Ali Nur Al-Din Yashruti

Sheikh Ali Nur Al-Din Yashruti was born in 1791 in the city of Benzart (also known as Bizerte) in Tunisia and passed away in 1899 in Acre at the age of 108. Prior to his birth, his family faced a tragic loss when four of his brothers succumbed to the plague within a single week. His mother, Saida, overwhelmed by grief, fell into a state of unconsciousness. It was only with the birth of Ali Nur Al-Din Yashruti that joy was rekindled in her life.

Ali Nur Al-Din Yashruti recounted a story about his mother, highlighting her deep connection with the Sufi community. “She became a figure beloved by the Sufis. After losing all her children, she withdrew from worldly affairs and dedicated herself entirely to God, occasionally visiting her children’s graves. On one such return, Sheikh Muhammad Jalul, the revered Sufi saint of Benzart, came to her doorstep. Upon entering, he offered her his blessings and said, ‘O Miriam, find solace in your faith and you will bear a son named Nur Al-Din.’ He handed her a small stone, instructing, ‘Keep this, and when your son reaches maturity, pass it on to him as a gift from me, along with my blessings.’ My mother had never met the Sheikh prior to this encounter, and he had never left his house until that day.”

As detailed in the writings of Fatima Yashruti, the daughter of Ali Nur Al-Din Yashruti and a historian of the order whose accounts I draw upon in this chapter, Ali Nur Al-Din demonstrated a profound compassion for animals from an early age. He would wander the streets, purchasing caged birds only to set them free. Whenever he encountered someone mistreating an animal, he implored the individual to treat these vulnerable beings with kindness. This deep-seated empathy persisted throughout his life; he remained unable to bear the sight of birds in captivity, choosing instead to liberate them whenever the opportunity arose.

Fatima Yashruti notes that Ali Nur Al-Din Yashruti was always drawn to saintly figures, aspiring to emulate them. Thus, it was a natural progression for him, upon reaching adulthood, to affiliate himself with Sheikh al-Midani’s Zawiya located in Mistra, Libya. He devoted thirteen years there, engaging in periods of solitude and devotion, while also traversing the region to preach and disseminate religious teachings. Sheikh al-Midani welcomed Ali Nur al-Din Yashruti into the Shadeli path, guiding him to invoke the name of God and engage in the remembrance of God, both privately and publicly, as a member of the brotherhood.

Ali Nur Al-Din Yashruti wholeheartedly devoted himself to the service of God, living under the guidance and affection of Sheikh al-Midani. He absorbed the Sheikh’s vast knowledge, exemplary character, and grace, eventually becoming his most trusted disciple and spiritual heir. Following Sheikh Al Midani’s passing, Yashruti embarked on a mission to spread the teachings of Islam worldwide, accompanied by nine of his disciples. Over ten years, he traversed Africa and Asia, making it a practice not to linger in any one location for more than a month. Throughout his journeys, he taught everyone he encountered the virtues of living a life rooted in faith, patience, and tolerance for the beliefs of others, as well as devotion and purity.

After a decade of such travels, Ali Nur Al-Din Yashruti was compelled by a deep spiritual calling to undertake a pilgrimage to Mecca. With his companions, he then spent four years living near the Prophet Muhammad’s tomb in Medina. His journey continued to Egypt, where he visited the grave of Abu al-Hassan Shadeli, the founder of the Shadeli Order. Intent on visiting the Al Aqsa Mosque in Jerusalem, his plans were unexpectedly altered: While traveling by boat from Alexandria to the port of Jaffa, a fierce storm diverted them to the coast between Beirut and Sidon. Upon disembarking, they discovered their proximity to the tomb of Prophet Jonah. Ali Nur Al-Din spent the night in the mausoleum, where he experienced a defining vision. Prophet Jonah appeared to him—Fatima Yashruti asserts this vision occurred in a state of wakefulness—offering blessings and instructing him to go to Acre to revive the Sufi tradition within Islam. The directive was clear: “O Ali! Anchor your efforts for God in Acre.” This divine encounter set the course for the next chapter of his life and the future of the Shadeli Yashruti Order.

Following the transformative vision with Prophet Jonah, Ali Nur Al-Din Yashruti was profoundly changed. He gathered his possessions and, with a renewed sense of purpose, returned to the beach. From there, he embarked on a journey by foot to Acre, accompanied by two of his disciples who had been with him throughout his travels across Africa. These loyal followers remained by his side until their passing (one, Abdel Wares, was laid to rest in the cemetery in Tarshiha, while the other found his final resting place in the ancient cemetery in Acre, near where Omar would later be buried). This marked the beginning of a new chapter in their spiritual quest and the further development of the Shadeli Yashruti Order.

Fatima Yashruti recounts that after the vision, Ali Nur Al-Din discerned the purpose of his travels over the last 14 years: initially, he journeyed across the Muslim world, urging people towards a life of faith, then he spent time near the Prophet’s tomb, immersing himself in his devotion, followed by a visit to the grave of the founder of the Shadeli Order, and finally aimed for Jerusalem to delve into the mystical experience of ‘Al Isra’ Wal Mi’raj’. Yet, it seemed his spiritual journey was destined for a different location. It became evident that Acre, not Jerusalem, was the place where his mystical experience was meant to unfold. His travels across the Muslim world represented a horizontal journey of fourteen years, and he was now summoned to embark on a vertical journey in Acre.

Upon his arrival in Acre, Ali Nur Al-Din found himself near the tomb of Prophet Saleh, just outside the city’s walls, gazing upon the city (Prophet Saleh being one of the four Prophets of Arab origin mentioned in the Quran). The sight of the city brought peace to his soul, and he realized the destiny that God had planned for him—he knew that from Acre, the light of truth and sanctity would emanate. The restless spirit that had driven him from place to place finally found its home.

Entering through the city gates, Ali Nur Al-Din Yashruti headed to the Olive Mosque to join in prayer. It was the year 1850, and unbeknownst to those around him, the seemingly modest newcomer was in fact an esteemed Sheikh, revered by his disciples as the ‘ruler over time’ (‘Sahab ala Wakat’), the Kutub— the world’s axis, around which everything revolves.

Following the prayer, he chose to settle in ancient Acre, dedicating himself to service and teaching within the mosque. Fatima Yashruti highlights his ability to maintain silence in the presence of God as his distinguishing trait, allowing him to internalize the whispers of divine wisdom. This quality drew people to him, and his public teachings in the mosque began attracting a growing audience. The group that formed around him expanded, leading them to purchase and inhabit a number of nearby houses, thus living together in a brotherhood centered on the Sheikh. These historic houses, now owned by the order, were renovated under Omar’s supervision.

Professor Itzik Weissman points out that Sheikh Ali Nur Al-Din Yashruti was the first to publicly unveil and explicate the mystical teachings of Sheikh Ibn Arabi from the 13th century, revered in Sufism as “The Seal of the Saints,” particularly focusing on the work “Visions of Mecca.” The novel teachings of Ibn Arabi, along with those propounded by Ali Nur Al-Din himself, garnered widespread popularity among both the general populace and the elite.

Numerous legends surround the persona and deeds of Sheikh Ali Nur Al-Din Yashruti. He came to the blessed land (as Israel is referred to in the Quran) with the aim of rejuvenating the quest for authentic Islam, and possibly to encounter his destined followers, kindred spirits who had long awaited his arrival. Despite reaching Israel at the relatively advanced age of 58, he was graced with a long life, residing in Israel for fifty years, including a two-year hiatus, with thirty-four of those years spent in Acre.

Adherents of the Shadeli Yashruti order recount tales of miraculous feats performed by Sheikh Ali Nur Al-Din Yashruti, including the revival of the dead. Among the most renowned of these stories involves the head of the Acre city council, Abd al-Rahman, who was a devotee of the Zawiya—a testament to the order’s significant influence. Abd al-Rahman had succumbed to an illness and passed away, but a few hours later, Sheikh Ali Nur Al-Din Yashruti stood by his side and whispered the name of God thrice into his ear: “Allah, Allah, Allah.” To the astonishment of all present, Abd al-Rahman was revived.

Followers of Sheikh Ali Nur Al-Din Yashruti regard him not just as a spiritual leader but as a prophet who foretold the invention of the airplane, the gasoline engine, and the atomic bomb, assertions that are documented in their writings. He is said to have communicated as a voice to Ali Rida Pasha, the secretary of Sultan Abdel Hamid, thereby reaching the Sultan himself. After his passing, he reportedly appeared to his daughter Fatima Yashruti and her friend. Yet, according to his followers, his most profound miracle was the revitalization and adaptation of the religion of Islam and the Sufi path to fit the new era, a transformation that will be elaborated on later.

Beginnings in Tarshiha

Tarshiha, nestled in the mountains of the Upper Galilee, became the site where the first Zawiya of the Shadeli Yashruti order was founded by Ali Nur al-Din. Following his arrival in Acre in 1850, Sheikh Ali Nur Al-Din Yashruti, along with a group of his followers, settled in several houses within an alley of the old city. This location is reverently referred to by the order’s followers as the “Old Zawiya,” parts of which have been recently refurbished. The details of his activities during the initial decade of his residency in Israel remain largely obscure.

Twelve years after his arrival, Sheikh Ali Nur Al-Din Yashruti, along with his followers, relocated to the village of Tarshiha and there established the order’s presence. According to Fatima Yashruti, this move was motivated by health concerns—the invigorating mountain air of Tarshiha offered a refreshing contrast to Acre’s polluted and stifling atmosphere. At that time, Tarshiha served as a regional hub for the Mailia Valley and Peki’in, hosting a weekly market that attracted villagers from across the Galilee and even from Lebanon. The community in Tarshiha was a blend of Muslims and Christians. Fifty years prior to Sheikh Ali Nur Al-Din Yashruti’s arrival, Al Jazar, the ruler of Acre, had constructed a large mosque in the village, naming it after a relative.

The group constructed a sizable building to serve as a Zawiya, a structure that stands to this day and has recently undergone renovation. Positioned near Al Jazar’s mosque, they established their settlement there. Acquiring land nearby, they adopted a communal lifestyle, sustaining themselves through agricultural pursuits and providing social services. Within this setting, the foundations were laid for a distinct order, characterized by its own scriptures, distinctive practices, and an original worldview.

Sufi orders traditionally established spiritual centers known as Zawiyas. In these Zawiyas, the Sheikh resided alongside a group of followers, fostering an environment for religious and social activities. These centers served as hubs for assisting the wider Muslim community, with charity funds— an integral aspect of Islam—flowing through them and being utilized by the Sheikhs for various purposes, including providing alms to the needy and feeding the impoverished. While in contemporary times, these funds often pass through mosques, in the 19th century, they traversed through the Zawiyas, which were present in every major village and town. In larger Zawiyas located in cities, amenities typically included accommodations for travelers, expansive kitchens catering to the destitute, classrooms, ceremonial halls, mausoleums of saints, and more, making them focal points for social-religious gatherings and community events.

The Zawiya established in Tarshiha served a multitude of functions, necessitating the construction of numerous rooms, including a substantial kitchen. This kitchen, constructed in the traditional manner using mud, served as a storage area for agricultural produce and functioned as a soup kitchen for the village’s impoverished residents, visitors to the local market, and travelers passing through. Remarkably, the kitchen stands as one of Israel’s finest examples of mud construction, boasting mud silos that have endured over time. The kitchen’s ovens were situated on the first floor, with a platform above them serving as lodging for the young apprentices, also known as dervishes.

In an agrarian society, susceptible to periods of famine, Zawiyas played a crucial role in providing food to the community, hence their inclusion of large public kitchens. Families of esteemed status frequently entrusted their sons to the Sheikh for education at the Zawiya for a designated duration. Education primarily involved practical tasks, with a focus on kitchen duties. These youthful apprentices, known as dervishes during their service, gained valuable life skills and were groomed for adulthood through their kitchen responsibilities, they were cooked in the kitchen alongside the food.

In the contemporary Zawiya, visitors can observe the old kitchen, stable, well, agricultural outbuildings, and a spacious communal courtyard. Above the entrance door, an exquisite dedication inscription adorns the facade. Positioned to the left of the entrance door is the ritual and prayer room, with bathing and purification sinks situated in front of it. Within the prayer room, a striking octagonal star graces the ceiling, composed of three circles representing the three levels of reality: the visible, the semi-visible, and the hidden.

In the southwest corner of the building lies the room of Sheikh Ali Nur Al-Din Yashruti. It’s a common practice for a Zawiya to be constructed with the Sheikh’s room positioned in a corner, carrying symbolic significance as a pivotal point, a shift in direction. This is partly due to the fact that one cannot pass through the room, requiring individuals to exit facing the Sheikh, marking a departure in a different manner than upon entry. Adjacent to the Sheikh’s room is the prayer-meeting room, featuring an opening in the wall that enables the Sheikh to observe activities within.

The Shadeli order promoted labor, and believers residing in Tarshiha engaged in agricultural work within a communal setting. Fatima Yashruti recounts an incident that occurred later at the Zawiya in Acre: “The disciples, deeply devoted to the Sheikh, preferred a life of seclusion within the Zawiya to working outside, desiring to remain close to him at all times. However, the Sheikh did not encourage them to forsake their professions, businesses, or social standing. He believed that true fulfillment comes from engaging with both earthly and spiritual duties. Legitimate work does not hinder one’s path to God; rather, it only obstructs those with impure intentions—whether in academia, employment, or professional endeavors. Once, a disciple sought permission from the Sheikh to abandon his work and devote himself entirely to worship and prayer. The Sheikh advised him: ‘Remain in your shop, continue your work, and offer your prayers to God. This is preferable to relying on charity from others.'”

So, each morning, the faithful ventured out to tend to their agricultural duties or pursue their respective occupations, returning to the Zawiya in the afternoon. There, they shared a meal and engaged in Quranic studies, Hadith discussions, and Sufi teachings with Sheikh Ali Nur Al-Din Yashruti until late into the night. The emergence of the new Shadeli Yashruti Sufi order drew significant attention, with visitors flocking to the Zawiya in Tarshiha. Eager crowds gathered at the gates to absorb the wisdom of Sheikh Ali Nur Al-Din Yashruti, while the queue of prospective followers steadily lengthened. The renowned Tunisian mystic’s name echoed throughout the Galilee, attracting curiosity and reverence. Moreover, the Zawiya’s granaries remained well-stocked, and the doors were always open to travelers and the needy.

During the three years of the Zawiya’s presence in Tarshiha, Sheikh Ali Nur Al-Din Yashruti refined the teachings of the Order and introduced its distinctive practices. He imparted the wisdom of eminent Sufi Sheikhs who had come before him, with a special emphasis on the works of Ibn Arabi. Additionally, he provided interpretations of the Hadiths concerning Prophet Muhammad and expounded upon the Quranic verses. Sheikh Ali Nur Al-Din also penned prayers, delivered sermons, and composed poetry, further enriching the spiritual heritage of the order.

Accounts from the era shed light on the inception and triumph of the new order. English consul Finn recounts: “He (Sheikh Ali Nur al-Din Yashruti) advocated for a religious renaissance, incorporating the pantheistic tenets of Persian Sufi doctrine… His novel teachings swiftly disseminated in various directions, with some Effendis embracing them in Jerusalem.” Yehiel Beril, founder of the Lebanon newspaper, reflects on Sheikh Ali Nur Al-Din Yashruti’s teachings: “He propounds that Prophet Muhammad transcended the ranks of ordinary prophets, embodying a vessel of divine wisdom that eradicated idolatry from the land. Indeed, in our time, this spirit instills new insights, cleansing human understanding, and rejuvenating the laws, commandments, and teachings of Prophet Muhammad. It is incumbent upon Muslims today to cherish Christians and Jews as themselves, for all humanity shares a divine origin.” Even a seemingly skeptical source, like missionary Thomson, concedes: “He advocated for generosity and accord with Christians, seeking to uplift the customs of Muslims in this region…”

Sheikh Ali Nur al-Din Yashruti’s remarkable success in Tarshiha posed a significant concern to the Ottoman authorities. Recalling the rebellions led by Dahar al-Omar, the ruler of the Galilee, a century prior, and wary of the burgeoning popularity of reform movements, they perceived his influence as a potential threat to their stability and control.

According to Professor Itzik Weissman, Sheikh Ali Nur Al-Din Yashruti received support during this period from one of the most prominent Muslim reformers of the Ottoman Empire, who resided in Damascus—Abdel Qader Al Jazairi (1808-1883). Al Jazairi, an Algerian Sufi leader belonging to the Qadiri order and a member of the Freemasons, played a pivotal role in resisting French colonial rule in Algeria from 1832 to 1847. Notably, he conducted his resistance with a commitment to humanity, safeguarding the lives of innocents and earning the respect of the French authorities. Following the suppression of the rebellion, he was released from prison by Napoleon III, enrolled as a student at the Sorbonne, and eventually settled in Damascus, where he advocated for reforms in the Muslim world.

Al Jazairi advocated for Islam to embrace technological advancements and social changes from the West, similar to the initiatives undertaken by Muhammad Ali in Egypt. In recognition of his humanitarian efforts, particularly his intervention to save thousands of Christians from violence during the Damascus riots of 1860, he was bestowed with the French Legion of Honor award. Al Jazairi supported the emergence of the new order, which had a substantial Zawiya in Damascus.

According to contemporary sources, albeit likely exaggerated, it was purported that the followers of Sheikh Ali Nur al-Din Yashruti across Lebanon, Syria, and Palestine numbered around one hundred thousand individuals. These inflated figures, coupled with malicious rumors, reached the authorities in Istanbul, who became concerned that the Sheikh was amassing an army in the Galilee mountains. Consequently, under the cover of darkness, Ottoman forces were dispatched to Tarshiha with the intent to arrest Sheikh Ali Nur Al-Din Yashruti and exile him to Rhodes.

Fatima Yashruti recounts: “Enemies soon emerged, spreading rumors that my father was fortifying a mountain citadel, concealing a hundred thousand soldiers within its walls, poised to lead a rebellion against Ottoman rule. Subsequently, authorities compelled Ali Nur Al-Din Yashruti to relocate to Rhodes. A contingent of army officers and soldiers arrived from Istanbul aboard a ship to effect his transfer. Surrounding the Zawiya, they searched for the purported soldiers, finding none, of course. The commander overseeing the operation, realizing his error, was struck by the nobility of the Sheikh’s followers. Upon meeting my father, he humbly kissed his hands, seeking forgiveness for the misunderstanding, stating, ‘I am but a servant bound by orders beyond my power to alter.’ Understanding his predicament, my father graciously bestowed his blessing upon him.”

According to certain followers of the Shadeli Yashruti order, there was another motive behind Ali Nur Al-Din Yashruti’s exile to Rhodes: he was destined to meet someone awaiting him there, none other than Sultan Abdul-Aziz, the ruler of the Ottoman Empire at that time. The expulsion, they believe, was a part of a divine plan. Upon Yashruti’s arrival in Rhodes, the Sultan’s mother experienced a dream in which Fatima, the daughter of the Prophet Muhammad, appeared and questioned her, “Why have you expelled and imprisoned my son?” Recognizing Yashruti’s identity, the mother compelled her son, Sultan Abdul-Aziz, to return him home to Acre after two years in exile in Rhodes.

Each individual is guided toward their destiny and the encounters they must have along their journey. For Sheikh Ali Nur al-Din Yashruti, this path led him to Tyre to encounter the Prophet Jonah, who directed him to establish the struggle for Islam in Acre. Subsequently, in 1865, his journey led him to exile in Rhodes, where he would encounter Sultan Abdul-Aziz, either directly or indirectly. After two years, he returned to Acre with honors, receiving a donation of five acres within the old city from the Sultan. On this land, he would build a large Zawiya, which would become the spiritual and physical focal point of the new order in the years to come.

The Zawiya in Acre

Sultan Abdul-Aziz was known for his efforts to implement reforms within the Ottoman Empire. He was the first Sultan to travel extensively throughout the kingdom, directly engaging with the people. During one of his travels, he visited Rhodes and reportedly met with Sheikh Ali Nur al-Din Yashruti, although historical records do not confirm this encounter. Legend has it that during their meeting, the Sultan showed great respect to the Sheikh, even standing up in his honor. Following this meeting, Sultan Abdul-Aziz ordered the return of Sheikh Ali Nur al-Din Yashruti to Acre and granted him a large plot of land within the old city to build his Zawiya. Additionally, he bestowed upon the Order significant real estate holdings within the old city of Damascus (12 Dunams) and a substantial area in Beirut. Over time, the Order acquired vast properties, houses, and possessions across the Levant, particularly in Israel and Acre, establishing a religious endowment (Waqf) to manage these assets.

The Sultan’s generous gift comprised a substantial area of five Dunams in Acre, situated adjacent to the citadel, which was among the most esteemed real estate in the city. In 1868, Sheikh Ali Nur Al-Din Yashruti returned to Israel and took up residence in Acre once more. Construction commenced on a large Zawiya, which encompassed grain warehouses, a public kitchen, residences for the Sheikh and his disciples, guest accommodations, a spacious hall for gatherings and study boasting the city’s largest dome, meeting rooms, spaces for contemplation, and more. This new Zawiya was situated along the western wall of Acre’s citadel, bordered by the moat to the north, Ali Nur Al-Din Street to the south, and the Majadla Mosque to the west.

During a recent courtyard renovation a few years back, an opening adorned with the Sultan’s emblem was uncovered in the enclosing walls on the western side of the Zawiya. This opening marked the terminus of a passage leading to the residence of the Pasha, the regional ruler of northern Israel at the time. On the opposite side of the courtyard, another opening provided access to the citadel, which served as the seat of government during that era. Given his proximity to the Sultan and his family, the Sheikh maintained correspondence with the court in Istanbul. In contrast, the Pasha was subject to replacement on an annual or multi-year basis. This suggests that Sheikh Ali Nur al-Din Yashruti played a supervisory role over the local rulers dispatched from Istanbul in service to the Sultan, a traditional duty of the Sheikhs.

Every morning, the Pasha would don his shoes, don his hat, and proceed to his duties in the citadel. His residence, a grand and imposing structure to the west of the Zawiya, was where he began his day. Perhaps he would pass through the opening in the western wall of the Zawiya’s courtyard, maybe sharing a morning coffee with the Sheikh and seeking his blessings for the day ahead and its opportunities. Perhaps they prayed together or engaged in morning meditation. Then, ascending the stairs to the second floor of the Crusader arched house in the Zawiya’s eastern portion, the Pasha would pass through a concealed door connecting the courtyard with the citadel. At day’s end, after presiding over court proceedings and tending to state affairs, the Pasha would return home via the Zawiya’s courtyard. On his way, he likely visited his friend Sheikh Ali Nur al-Din Yashruti, recounting the events of the day. The Zawiya’s location speaks volumes about the Sheikh’s significance during the waning years of the Ottoman era in Acre.

After Sheikh Ali Nur Al-Din Yashruti’s return to Acre, the Shadeli Yashruti order gained significant influence not only in Acre but also throughout the Galilee and the wider region. Many residents of villages like Lubia, El Kabri, and Emka, which were abandoned during the War of Liberation, as well as inhabitants of existing villages like Tarshiha and Sha’ab, became adherents of the order. Zawiyas were constructed in Safed, Gaza, Umm al-Fahm, and Haifa (initially, the Ahmadis in Haifa’s Kababir neighborhood were part of the Shadeli Yashruti order, as were numerous workers at the Haifa port). In Beirut, the city’s mufti became a follower of the order and established a sizable Zawiya there. An even larger Zawiya was founded in Damascus, led by an influential Mukadem (Sheikh) named Abu Alshemat. Some Bedouin tribes in the Negev embraced the covenant of the Yashruti order, and a community remains in Gaza to this day. Additional Zawiyas were established across various locations in the country, including a branch of the Order in Jerusalem.

According to Professor Yitzhak Weissman, following Sheikh Ali Nur al-Din Yashruti’s return to Acre, he oversaw a remarkable expansion of the order across Greater Syria, encompassing Syria, Lebanon, and Israel within the Ottoman Empire. This expansion occurred not only in major cities but also in towns and villages. Scholars (Ulama) as well as ordinary individuals joined the order, seeking instruction at the newly established Zawiya in Acre. Those deemed most promising were tasked with disseminating the teachings in their respective communities. Fatima Yashruti further notes that some of the most eminent scholars of the era became part of the order, exerting significant influence on others.

Life at the Zawiya in Acre was characterized by a prevailing ethos of communal sharing among disciples from diverse backgrounds. Sheikh Ali Nur al-Din Yashruti’s influence peaked with the ascension of Sultan Abdul Hamid II (1909-1987), who backed the Sufi orders as part of his Pan-Islamic policy. Concurrently, Sheikh Muhammad Zafir, the son and successor of Muhammad Ibn Hamza al-Midani (Sheikh Ali Nur al-Din Yashruti’s teacher in Misrata, Libya), relocated to Istanbul and established a Zawiya there with the Sultan’s assistance. Through figures like Muhammad Zafir and other influential individuals close to the Sultan, such as Ali Rida Pasha, his personal secretary, the Yashruti order established direct ties with the palace.

The Shadeli Yashruti order emerged as a stabilizing and moderating influence, characterized by a modern outlook yet rooted in Islamic orthodoxy. Professor Weissman highlights Sheikh Ali Nur al-Din Yashruti’s consistent emphasis on the significance of the Sunnah and the Quran, a stance that attracted scholars (Ulama) from prominent religious lineages in Syrian urban centers. Viewing himself as the pole of his era, Sheikh Ali Nur al-Din Yashruti dedicated himself to religious scholarship and spiritual mentorship. The task of codifying the principles of the path fell to a select group of his exceptional disciples, notably including Muhammad Abu al-Shemat (d. 1922), his Mukadem (Sheikh) in Damascus and envoy to the Istanbul palace, as well as Mustafa Najah (d. 1931), the principal successor in Beirut. In 1909, Najah was appointed as the city’s mufti, underscoring his stature within the community.

Both Abu al-Shemat and Mustafa Najah hailed from affluent merchant families, drawn to the reformist ideals espoused by Ali Nur al-Din Yashruti. Their writings, while fundamentally conservative, expounded upon the principles of the new Shadeli Yashruti path. These works, fashioned as commentaries and expansions of the foundational prayer cycles of the order, resonated with Sheikh Ibn Arabi’s teachings on the unity of being. Emphasizing the harmony between Sufism and Sharia, Abu al-Shemat and Najah underscored the pivotal role of the Mohammedan reality as a conduit between humanity and the Divine. A third volume, penned in a similar vein, was authored at the behest of Sheikh Ali Nur al-Din Yashruti by Mustafa Abu Risha, his successor and the mufti of the Baka’a in eastern Lebanon.

Omar shared with me a remarkable connection that Sheikh Ali Nur Al-Din Yashruti established between himself and the prominent Palestinian leader of the Ottoman era, Asaad Shukeiri, along with the palace in Istanbul. Shukeiri was a supporter of the Shadeli Yashruti order and likely a member before departing for Istanbul to serve as a librarian in the Sultan’s library. Seeking the blessing of Sheikh Ali Nur Al-Din Yashruti, Shukeiri was instructed to convey greetings from the Sheikh upon meeting the Sultan. Four months later, during an unexpected visit by the Sultan to the library in search of a specific tome, Shukeiri, tasked with retrieving the book, delivered the greeting. The following day, he was appointed as the library’s director, marking the beginning of his ascent within the Ottoman administration. Eventually, Shukeiri rose to become the representative of Acre in the Ottoman Parliament and the Sheikh of the Fourth Ottoman Army, attaining the status of the most eminent Palestinian religious figure of his time.

A significant event during Sheikh Ali Nur Al-Din Yashruti’s time in Acre was the arrival of Bahaullah, the founder of the Baha’i faith, in 1868, and his subsequent activity in and around the city for twenty-four years. This may have contributed to the Ottoman authorities’ support for establishing the Shadeli Yashruti Zawiya in Acre during this period.

According to the Shadeli Yashruti tradition, there was a memorable encounter between Sheikh Ali Nur Al-Din Yashruti and Abbas Effendi (later known as Abd al-Bahá), Bahaullah’s son and successor, at the Zawiya in Acre. “I sense a distressed spirit nearby,” remarked Sheikh Ali Nur Al-Din, prompting him to investigate further. Abbas Effendi accompanied him as they ventured to the bakery located beneath the Zawiya. Sheikh Ali Nur Al-Din retrieved a log from the fire, split it open, and removed a worm from within. Only then did the two return to their respective activities.

When Sheikh Ali Nur Al-Din Yashruti reached the age of one hundred, a story akin to that of Abraham and Sarah unfolded for him, as he welcomed the birth of his daughter Fatima. Two years later, at the age of 102, he was blessed with another daughter named Miriam. Raised within the serene confines of Acre’s courtyard, the girls received upbringing steeped in devotion, inner reflection, and reverence for the divine.

Fatima Yashruti, in particular, blossomed into one of the most erudite women in the Arab world, eventually attaining saintly status within the order. Her profound insights and scholarly contributions led her to document the history and teachings of the order, a legacy preserved through her enduring books, which remain integral to the order’s teachings to this day.

One of Sheikh Ali Nur Al-Din Yashruti’s most significant disciples hailed from East Africa, specifically the Comoros Islands, named Abdallah Swahi. According to the order’s narrative, Swahi embarked on a global pilgrimage in pursuit of the ‘Sahab Ala Wakat’ – the ruler over time, mirroring the journey undertaken by Abu al Hassan Shadeli in the 13th century. Throughout his travels, Swahi encountered a mysterious figure who consistently directed him to Acre as the destination of his quest. Upon reaching Acre, locals guided him to the Shadeli Yashruti Zawiya, where he was astonished to realize that the enigmatic figure he had encountered across the globe was none other than Sheikh Ali Nur Al-Din himself. While the Sheikh was physically present in Acre during Swahi’s apparitions, the attribution of controlling time lies in his reputed ability to manifest in multiple locations simultaneously.

Abdullah prostrated himself and humbly requested to be accepted as a servant within the order, a wish that was promptly granted. Over the ensuing 27 years, he remained dedicated to the Zawiya, holding the esteemed position of onion cutter in its kitchen. During this time, he likely shed numerous tears, whether due to the pungent onions or the weight of his solemn responsibilities. After this extended period of service, Sheikh Ali Nur Al-Din Yashruti deemed him prepared and entrusted him with a pivotal task—to disseminate the Teachings in East Africa. Endowed with a letter of authorization (Najif), Abdullah embarked on his mission, which proved highly successful, resulting in the establishment of a substantial following of the order that persists to this day in Madagascar, Mozambique, Kenya, and particularly in the Comoros Islands.

Another important figure in the Orders history is Sheikh Abdel Khader Alhamsi, a devoted disciple of Sheikh Ali Nur al-Din Yashruti, who resided in the Zawiya in Acre and composed exquisite songs of praise (Nashid), which continue to be sung in the order’s gatherings and circles of remembrance. Revered as the Sufi poet of his era, his compositions frequently extolled the virtues of Sheikh Ali Nur Al-Din Yashruti and the esteemed city of Acre, embodying a profound reverence for both.

Ali Nur Al-Din Yashruti resided in Acre until his passing in 1899, as recounted by his daughter: “In Acre, the Sheikh devoted himself to worshipping God day and night. His meals were sparse, and he consumed little food, living a life dedicated to God. Occasionally, he would enjoy coffee or tea sweetened with sugar, but for the most part, he remained in the Zawiya, returning home only to rest and eat. As he surpassed the age of 100, he began praying in his room before meeting his followers. He passed away in good health.”

According to Fatima Yashruti, “On the sixteenth day of Ramadan, in the year 1316 of the Hijra, Sheikh Ali Nur Al-Din Yashruti performed the obligatory prayers, and then engaged in night prayer for half the night, despite being 108 years old. Afterward, he retired to his bed in the same room where he prayed. In a state of complete peace and tranquility, shortly before sunrise, he departed from this world to meet his Lord.”

A few days prior to his passing, he advised his followers, “When I depart, do not say that I am gone, for I am present and observant of you. Do not say that you do not see me, for in the name of God, I see you and comprehend the condition of each one of you.”

The new Teachings

Sheikh Ali Nur Al-Din Yashruti was a religious and social reformer who advocated for a more flexible approach to religious practice. He believed that the inclination towards religion is inherent in every individual from birth and should be nurtured in accordance with the spirit of the times. He emphasized the importance of open dialogue, positive thinking, and finding satisfaction and tranquility in life. Sheikh Yashruti cautioned against rigid ascetic practices, suggesting that the ego could exploit such extremes to subjugate the higher soul. Instead, he encouraged individuals to engage in self-reflection, exercising restraint while also allowing themselves to experience the joys of life in moderation.

The division of the soul into seven levels bears some resemblance to Sufi teachings on the seven stages of the spiritual journey, as well as the Islamic tradition of the Prophet Muhammad’s ascent through the seven heavens during his night journey to meet God and receive the secrets of prayer on the eighth. While many Sufi orders delineate the spiritual path into seven stages or levels, it’s less common to find this division specifically applied to the soul in other contexts.

Sheikh Ali Nur Al-Din Yashruti’s innovation lies in his conceptualization of the soul as comprising seven distinct levels, thereby expanding and revitalizing the traditional understanding of the human soul. While Sufism typically acknowledges three souls within us—namely, the commanding soul, the reproving soul, and the tranquil soul—the Sheikh’s framework introduces additional layers to the understanding of the soul’s complexity and spiritual evolution.

Sheikh Ali Nur al-Din Yashruti offered his unique interpretation of several pivotal Quranic verses, which serve as the foundation of the Sufi path. He delved into both the inner and outer dimensions of human existence, developing a profound theology and theosophy. According to his teachings, as conveyed by his daughter Fatima Yashruti, God can be apprehended through His names, attributes, and actions, signifying various levels of realization. Each stage of human perfection corresponds to one of God’s levels, necessitating discernment to avoid fixation on any single stage, no matter how elevated. By transcending illusions and delusions, one can penetrate the veils obscuring the ultimate truth behind the realm of phenomena. Given the relativity of our perception, paramount importance is placed on heeding the guidance of the Sheikh and cultivating love for him.

According to the teachings of Sheikh Ali Nur al-Din Yashruti, a person’s state is fleeting, lasting only for an incomprehensibly brief moment, while life itself is the culmination of countless such states. With each passing moment, one experiences a rebirth, as new states replace old ones, perpetually ushering in fresh creations. Thus, humanity emerges from the void, akin to a beam of life, finding true existence only through the wisdom that binds it to the divine.

In Sheikh Ali Nur al-Din Yashruti’s view, divine light permeates the entirety of creation. All aspects of existence serve as components of a vast cosmic manuscript: the prophets represent its chapters, while the greatest individuals, regardless of their faith, constitute its verses. The fundamental laws of creation form its words, and the various planes of existence serve as its letters, with the entirety encompassing Allah.

For Sheikh Ali Nur al-Din Yashruti, the path to God is illuminated by love. Through the call to God, the heart is cleansed from the contamination of the worldly realm. By invoking God with an awareness of His unity, He reciprocates with support. Gratitude towards God invites abundant blessings, while obedience results in His grace. Above all, love for God draws Him nearer to the individual, fostering a profound connection.

Indeed, one must not fall into confusion. Sheikh Ali Nur al-Din Yashruti illustrates this with a poignant analogy: just as the sun bathes the earth in its radiant light, God illuminates His beloved ones with His divine grace. However, the earth cannot claim to be the sun simply because it basks in its light. Similarly, individuals must not presume to equate themselves with God’s radiance. The distinction between the two is vast and unmistakable (this analogy may subtly allude to Bahaullah’s self-perception as the embodiment of God’s divine radiance).

In addition to his profound religious teachings, Sheikh Ali Nur Al-Din Yashruti emerges as a champion of social reform. Recognizing the injustices faced by women in his era, he advocates for their rights and dignity. Notably, he promotes women’s education and acknowledges their rightful place in society. Within the Zawiya in Acre, he establishes religious and spiritual classes specifically tailored for women, with female instructors leading the teachings. This commitment to gender equality endures through successive leaders of the order, who similarly emphasize the importance of women’s independence and empowerment.

According to Fatima Yashruti, Sheikh Ali Nur Al-Din Yashruti intricately weaves the feminine principle into his teachings, attributing profound significance to women as representatives of divine presence in the world. Drawing from a hadith of the Prophet Muhammad, which states, “The things I loved in this world were women and perfume, and I refreshed myself through prayer,” Sheikh Yashruti offers a spiritual interpretation. Here, he suggests that women symbolize the manifestation of divinity, perfume embodies what is elevated by the divine, and prayer signifies the presence of this elevation.

Sheikh Ali Nur Al-Din Yashruti was married to only one woman at a time, which reflects the tradition of the Shadeli-Yashruti order. Omar explained that while Islam allows for up to four wives, it is contingent upon treating each wife equally, a condition Sheikh Yashruti deemed impractical.

He preached a demeanor of respect and love towards all individuals, irrespective of their backgrounds, underscoring the shared destiny of humanity, including Muslims and those of other faiths. He promoted the values central to the Shadeli order, advocating for the establishment of a just society, pursuit of education, engagement in charitable acts and kindness (especially discreetly), and nurturing empathy towards all living beings, including animals.