This is a rudimentary translation of articles from my book “Two that are One – The story of Omar Rais and the Zawiya in Acre“. While it 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.
Two that are One – the story of Omar Rais and the Zawiya in Acre – Introduction
The book “Two They Are One – The Story of Omar Rais and the Zawiya in Acre” marks the beginning of a series exploring unique places and individuals in the Land of Israel, delving into spiritual paths and diverse mystical traditions. Our region serves as a microcosm of humanity’s quest for meaning, with hidden connections threading through the many religions, beliefs, and paths to the divine found here. Recognizing our shared journey fosters unity, transforming our world into a heavenly realm from the challenges it sometimes presents.
The Sufis represent the mystical branch of Islam, emerging early in Muslim history and tracing their origins to a purported secret doctrine passed down by the Prophet Muhammad to his closest companions and disciples. During the Middle Ages, adherents of the Sufi path organized into orders named after influential teachers, each emphasizing particular aspects of mystical teachings and unique practices—similar to the monastic orders in Christianity or the Hasidic courts in Judaism. Over time, numerous new orders emerged, with some branching off from the larger parent orders.
In the mid-19th century, Sheikh Ali Nur Eldin Yashruti, a member of the Shadeli Order from North Africa, arrived in Acre and established a new branch called the Shadeli Yashruti Order. This order quickly gained prominence and spread extensively throughout the Levant, East Africa, and later into Brazil and other countries worldwide. Today, it boasts hundreds of thousands of followers globally.
The 1948 war resulted in the destruction of the historical centers of the Shadeli Yashruti order in Israel, especially in Acre, and led to the exile of the Sheikh and the order’s leadership to Lebanon, and later to Jordan. After the signing of peace accords with Jordan, the Sheikh of the order, Dr. Ahmed Yashruti, expressed his desire to rebuild the spiritual center in Acre, the burial place of his father, grandfather, and great-grandfather—the previous leaders of the order. He awaited divine guidance to find the right person for this task.
On the other side of these events, a young, talented, and contemplative man from Acre named Omar Rais was seeking his path in life, unwilling to settle for anything less than the truth itself. Fate brought them together, and after their meeting, Omar became a follower of the Sheikh and eventually took on the responsibility of constructing the new spiritual center in Acre.
A center of Sufis is called a Zawiya. It is a place where a Sheikh and students live, where rituals, prayers, and lessons are held. Additionally, it serves as a hub for social activities such as providing hospitality, giving alms, feeding the poor, resolving issues, and teaching. In essence, a Zawiya is a religious and social center for Sufis, somewhat akin to Christian orthodox or Buddhist monasteries, but more accessible to the public.
In the spiritual sense, a Zawiya is where a person transitions from one journey—the earthly journey encompassing career, studies, and family, “the whole catastrophe” as Zorba the Greek famously put it—to another journey, a spiritual one. “Completing” this journey doesn’t mean neglecting one’s duties, but rather shifting the emphasis toward a different pursuit. In essence, a Zawiya marks a turning point in life toward the spiritual path.
Following his encounter with the Sheikh, Omar underwent a profound transformation, dedicating his life to the Order instead of pursuing a conventional career, studies, or business. For over two decades, he committed himself to preserving, constructing, and developing the order’s assets in Israel, while also advocating for their protection. His primary focus was the restoration and construction of the world spiritual center—the historic Zawiya in Acre. Concurrently, he engaged in fostering dialogue with Israeli Jewish society and advancing values and education within the Arab community. Tragically, Omar passed away suddenly in 2018, just before completing his life’s work.
The book “Two that are one” primarily narrates a pivotal moment—a Zawiya—in the life of Omar and the history of the Zawiya of the Shadeli Yashruti Order in Acre. At the heart of these intertwined narratives lies the fateful encounter between Omar and Sheikh Dr. Ahmed Yashruti in Amman, which leads Omar to embark on the Sufi spiritual path and consequently to take upon himself the management of the reconstruction project.
Omar experienced two significant transformations in his life: one when he encountered the Sheikh and developed a deep love connection with him, and the other when he fell ill two years before his passing and changed into a different man. While Omar himself may not have been aware of this second turning point, those close to him, including his wife and daughters, can attest to it. In a way, it could be said that his illness served as a catalyst, deepening his devotion to God and bringing peace to his spirit.
The focus of this book is on the first turning point, the Zawiya, which led Omar to become a follower of the Order and spearheaded the rebuilding of the Zawiya in Acre. This period saw Omar and the Zawiya intertwine closely. The second turning point, following Omar’s illness and passing, is too personal to be included in this narrative. However, it can be said that Omar often quoted the phrase: “I am the beloved, I am the lover, two who are one,” and now he resides with the beloved, with God.
To present the comprehensive story of Omar and the simultaneous rebuilding of the Zawiya in Acre, a broader context is necessary. Therefore, I opted to commence with a general introduction to Sufi doctrines. This approach allows for the exploration of the captivating narratives of the earliest Sufi saints, an examination of the practices of the Sufi path, and an overview of the historical formation of Sufi orders, particularly the overarching Shadeli order. Throughout this exploration, references to Omar and his spiritual journey will be interwoven where applicable and feasible.
An essential aspect of the book, integral to Omar’s narrative yet possessing its own significance, is the account of the establishment of the Shadeli Yashruti order in Acre during the 19th century. This includes an exploration of its teachings, practices, and innovations, along with biographies of the first four founding sheikhs and an examination of its expansion and origins. Presented in a comprehensive and accessible manner, this part of the book aims to introduce these elements to a wider audience.
Following the introductory chapters, I endeavored to present the story of Omar himself with utmost fidelity, tracing his personal and spiritual journey from childhood through the transformative encounter with the Sheikh, and culminating in his life’s work— the re-establishment of the Zawiya in Acre. Concurrently, I explored the ongoing efforts of other individuals involved in this endeavor.
It should be emphasized here that Omar’s actions were not carried out autonomously but rather as a representative of Sheikh Ahmad Yashruti, who was raised in the Zawiya until the age of 18. The restoration of the Zawiya was initiated by Sheikh Ahmad, and he was actively involved in every aspect of the process. Omar functioned solely as his representative. However, Sheikh Ahmad granted Omar the freedom to act according to his own discernment, trusting that he would be guided by the spiritual essence (madad).
An important aspect of the book is the chapters dedicated to the Zawiya buildings and complex. Here, I delve into the interpretation of its architecture and sacred art from my perspective, while also incorporating Omar’s interpretations, as well as his vision for its future usage and function.
The two intertwined narratives of Omar and the Zawiya are presented together for the first time in this book. It is my hope that in the years to come, more individuals, especially members of the Shadeli-Yashruti Order, will contribute to documenting these stories. The endeavor to rebuild the Zawiya in Acre stands out as one of the most remarkable and beautiful developments in Israel in recent years. It is a human tale that illustrates the possibility of change and serves as a spiritual beacon, inspiring hope for the future.
On this occasion, I extend my heartfelt gratitude to everyone who contributed to the writing and publication of this book, offering support and guidance along the way. Special thanks to Omar’s family: his wife, daughters, sister, and brothers, as well as his late mother. I’m also grateful to all the members of the Shadeli Yashruti order, especially Hatem Harouf, who served as Omar’s close companion and continues to fulfill some of his roles. Hatem provided invaluable insights into various concepts explored in the book. While I acknowledge my limitations in writing about a spiritual path to which I do not belong, I have approached this endeavor with profound love and thorough research.
The benevolent spirit of Omar Rais, may his memory be a blessing, served as a guiding light throughout the writing of this book. May we all discover peace for our souls and purpose in our lives, following Omar’s example of cultivating love in our hearts and wisdom in our minds. Let us express gratitude for the gift of existence and the abundance of life’s blessings.
This is not the end of the story
Once upon a time (an expression Omar liked to use), I lost a wallet containing a significant amount of money. It happened while I was refueling at a gas station along a busy road; the wallet slipped from my pocket without my noticing and disappeared. Two days later, I encountered my friend Omar Rais. The Sufis believe in fate, and among the Shadeli Yashruti, there is a beautiful practice called Taámul, where they seek to discern the messages of the universe. Omar had honed his skills in Taámul over the years and had become adept at listening to others. Sensing my despondency, he inquired about the reason behind it.
We were friends, and I felt comfortable sharing my distress with him. “Why did this happen to me?” I asked, torn between seeking meaning in the events and blaming myself. Omar listened patiently, then smiled and said, “Wait, you don’t know why this happened! Sometimes things occur, and we only understand their reasons later on.” With a hint of mystery, he added, “This is not the end of the story.”
Encouraged, I continued on my way. Two hours later, the phone rang. A young man from the village of Baka al Garbiya was on the line. “Listen,” he said, “two days ago, I found your wallet at the gas station. Using the documents inside, I identified you and figured out how to reach you. However, there was a substantial amount of money inside, and I debated whether to call you or not. After two days of contemplation, I remembered something my mother told me: ‘Never take something that isn’t yours.’ So, I decided to call.”
The sky cleared, and the world looked brighter once again. I expressed my sincere gratitude and arranged to meet him soon. The money was returned to its rightful owner, and the honest finder received a thoughtful gift. Unfortunately, I didn’t keep his contact details. Perhaps one day he’ll come across this story, or maybe someone else will reward him similarly in the future, or perhaps his reward will be in the hereafter. He might have regretted missing out on the opportunity to use the money for personal needs, or it could have bolstered his self-confidence and sense of goodness, potentially leading to positive changes in his life. Ultimately, we cannot predict how events will unfold or the impact they will have.
Although my friend Omar Rais passed away unexpectedly before witnessing the fulfillment of his life’s work, we may never fully understand why it happened. Yet, there are moments when I deeply sense that this is not the end of the story. I find myself waiting for that unexpected twist in the plot, hoping for the moment when the phone will ring and bring a new chapter to unfold.
According to Sufi belief, each person has a Soul mate who complements them, and there may be several such Soul mates throughout life. The encounter with such a “friend” aids in fulfilling one’s destiny, imbuing them with strength, and guiding them along the path of love and trust. Omar was such a friend to me (and to others), our connection transcending words, characterized by mutual understanding, appreciation, support, and acceptance. Even two years after his passing, I feel his presence in my life, as if he continues to communicate with me from his celestial abode. Perhaps it is he who is now attempting to reach out through this book, signaling that the “lost has been found.”
My bond with Omar spanned nearly two decades, initially forged amidst his endeavor to establish the spiritual center of the Shadeli Yashruti order in Acre, but it extended far beyond that. Together, we engaged in numerous joint endeavors: participating in Acre festivals, hosting seminars on whirling dervishes, co-authoring a book about the Sufis, delivering lectures, and conducting tours where Omar articulated his vision and beliefs about the place. Additionally, we shared personal conversations and gatherings as friends. However, Omar did not witness the realization of his life’s work, nor did he savor the fruits of his labor while seated comfortably at home, as he often expressed a desire to do, reflecting on his accomplishments with satisfaction in his later years.
In Eshkol Nevo’s poignant novel “One Wish to the Right,” the wishes of four friends come true not through their own efforts, but rather through the actions of the person beside them. Similarly, Omar harbored a dream—a vision—to cultivate in Acre a semblance of heaven on earth, a sanctuary where individuals could conclude their earthly journey and embark on a spiritual odyssey. Hopefully this dream will be fulfilled through others.
Entrusted with the renovation of a global center for an order encompassing hundreds of thousands, Omar invested not just funds, but his very spirit and essence into the endeavor. We christened the site Zawiya, echoing the traditional Sufi centers, as it symbolizes a juncture, a transition from one realm to another. To me, Omar epitomized the essence of the Zawiya. Never the less, other people have been and continue to be involved in the construction of the Zawiya in Acre, led by the Sheikhs who initiated the project: Sheikh Ahmed Yashruti and Sheikh Dr. Ali Yashruti. Additionally, key contributors include the members of the order, especially those on the executive committee, as well as the dedicated workers on site. Hatem Harouf, who served as Omar’s assistant and right-hand man over the years, played a pivotal role, alongside Omar’s family, including his supportive brothers, wife, and daughters, among many others.
The Zawiya in Acre is not the project of one person, but a sacred space belonging to all mankind. In this book, I have shared the story of one individual whose destiny is intertwined with the rebuilding of the Zawiya of the Shadeli Yashruti order. I believe that others will continue Omar’s work, so that in a few years, heaven on earth will indeed manifest in Acre. Our story’s conclusion seems to be beyond our control, perhaps in the hands of others, and some say, in the hands of God.
The personal Zawiya, a turning point for Omar Rais, has been realized through his meeting and relationship with the Sheikh. The magnificent buildings stand as a testament to Omar’s love and dedication to the Order. One outcome of this journey and Omar’s life is this book. I hope his story and work inspire others, guiding them through their own turning points toward becoming better individuals. Ultimately, the conclusion of Omar’s story rests not only in my hands but also in yours, as you read this book.
Zeev Ben Arie
Lotem 2021
Glossary of Terms
Adab -This term is challenging to translate as it encompasses proper behavior, the virtuous quality of the soul, adherence to Sufi values, ethical conduct, and a respectful attitude toward the Prophets, the Teachings, and the teachers.
Ihsan – An attempt to follow the path of the Prophet, which means being a virtuous person.
Al Isra’ Wal Mi’raj – The horizontal journey leading to the vertical journey, symbolized by the Prophet Muhammad’s night journey to Jerusalem where he ascended through the seven heavens to meet God, represents the transition from the physical to the spiritual.
Uns – Intimate and gentle love of the deepest kind between God and his creation.
Complete Human – The primordial archetype of human, existing before creation, from which the entire world was formed and exists, is identified with the light of Muhammad – ‘Hadrah Muhammadiya’.
Bakaa’ – A life of service to God after reaching a state of annihilation
Barakah – Heavenly grace that is transmitted from Sheikh to Sheikh, a spiritual force that is passing between people, time, places.
Waqf – Religious endowment, holding all assets belonging to the order, including lands and buildings, is a legal entity governed by special laws. The endowment of the Shadeli-Yashruti order was one of the largest in the Galilee..
Vazīfa – Meditation prayer of the Shadeli Yashruti order, which is recited by heart twice a day.
Zawiya – A Sufi center with Sheikhs and followers, places of study, and social institutions symbolizes, in a spiritual sense, the transition a person makes from an earthly journey to a spiritual journey.
Zikr – The practice of God’s remembrance, conducted through a ceremony where the names of God are repeated for an extended period. Sometimes, it is accompanied by breathing, movements, singing, or music, such as drumming. There are both visible and hidden forms of Zikr, with the latter occurring within the heart. Each Sufi order has its unique method of remembrance.
Zikr al-Hafi – Zikr practiced within the heart, with a specific method found in the Shadeli Yashruti order, involves elongating syllables to induce a mystical experience. However, this practice may not be suitable for everyone.
Hadith – The oral tradition concerning the life and teachings of Prophet Muhammad and the early Muslims, later transcribed, approximately two centuries following his passing.
Hadith Qudsi – An oral tradition regarding the sayings of God communicated to Prophet Muhammad, found within the broader oral tradition known as Hadith.
Hadrah – The presence of energy associated with God’s delegations. It also denotes a form of public remembrance practiced as part of the ceremonies of the Shadeli Yashruti order. During Hadrah, participants join hands, sway back and forth, and chant the name of God accompanied by a song called “Nashid.”
Hadrah Magrabiyeh – A ceremony typically conducted at the conclusion of the Hadrah – Zikr, involving a small group of men dancing in a circle according to the North African tradition, while the remaining participants sit on the floor and sing a Nasheed.
Hadrah Muhammadiya – The presence of Muhammad, this is the initial light that God extracted from Himself.
Takia – The large hall in Zawiya where the ceremonies are held.
Trika – Sufi order, a path in Arabic, but it means a spiritual path.
Mubayaah – A covenant established between the disciple and the Sheikh, through which the disciple joins the order and undertakes obligations, often sealed with a handshake.
Muzakara – A discussion facilitated by the spiritual inspiration of the Sheikh, fostering deepening understanding. In a narrower context, it refers to the weekly lectures given by the Sheikh and subsequent discussions.
Madad – A spiritual inspiration believed by the Shadeli Yashruti tradition to emanate from the Sheikh, akin to a muse.
Mukadem – A local representative appointed by the Sheikh within the Shadeli Yashruti order, entrusted with community leadership and accountable to the Sheikh.
Muhasbah – A Sufi practice involving self-reflection and introspection, typically conducted throughout the day and particularly at night.
Murakaba – Living with vigilance, awareness, and alertness. It entails living as if one sees God, and if not, then knowing that God sees them.
Mashhad – A holy place within the Zawiya where the Sheikhs of the order are buried.
Nasheed – Religious poetry of the Shadeli-Yashruti order, written under divine inspiration, sometimes by the order’s poets and sometimes by other Sufi poets.
Akida – Principles of faith, doctrine, rules of the way that originate from within.
Fana – Annihilation in God, an ecstatic state where the boundaries of the self are breached, merging with God in a mystical experience.
Fikr – In a broad term encompassing diverse meditation techniques in Sufism. It involves using the power of thought and imagination to journey into spiritual realms, focusing on the attributes of God and His delegation through reflection and observation.
Kutub – A righteous individual who embodies the light of Muhammad in their essence, sustaining the existence of the entire world. This figure transcends temporal limitations, enabling them to be present in multiple locations simultaneously.
Sahab ala wakat – The ruler of time, another name and description of the Kutub
Shahadah – The Muslim testimony, one of the five pillars of Islam, involves the believer affirming that there is no deity but God, and that Muhammad is His Messenger.
Ta’amul – A practice of meditative observation, primarily in natural surroundings, with an openness to perceiving signs.
