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In the Islamic mystical tradition, coffee is a divine gift.
In drinking it, we are brought to an ecstasy and heightened awareness that brings us closer to the heavens.
Below we explore both the origins and the mystical qualities of coffeeâŠ
In drinking it, we are brought to an ecstasy and heightened awareness that brings us closer to the heavens.
Below we explore both the origins and the mystical qualities of coffeeâŠ
Though its origins are deeply obfuscated and shrouded in mystery, according to one legend we can trace the origins of coffee to the Moroccan Islamic scholar, healer, and mystic Abu al-Hasan al-Shadhili (1196â1258), who founded the Shadhili Sufi order.
The legend describes how Shadhili arrived in the port town of Mocha in modern-day Yemen and began healing its citizens.
As a result, Shadhili became deeply respected among the populace. However, one day he was found to be courting the Kingâs daughter and was then banished.
As a result, Shadhili became deeply respected among the populace. However, one day he was found to be courting the Kingâs daughter and was then banished.
Thrown out of the town by the King with no food and nowhere to go, Shadhili began to wander until he happened upon a bush of red berries.
Tasting them, he found the berries to be bitter and the beans hard.
He boiled the beans of the berries, but they remained inedible.
Tasting them, he found the berries to be bitter and the beans hard.
He boiled the beans of the berries, but they remained inedible.
He then decided to drink the boiled water instead.
In just a few moments, Shadhili felt reawakened and rejuvenated.
News of these âmagicalâ beans travelled back to the town of Mocha and Shadhili was welcomed back with honour and venerated as a saint for his discovery.
In just a few moments, Shadhili felt reawakened and rejuvenated.
News of these âmagicalâ beans travelled back to the town of Mocha and Shadhili was welcomed back with honour and venerated as a saint for his discovery.
In another variation of the legend, Shadhili travelled to Ethiopia where he was introduced to the practice of drinking coffee and the the fruit from which it derivedâthe âbunaâ.
Shadhili returned to Yemen with the berries, praising their abilities to reawaken and revitalise.
Shadhili returned to Yemen with the berries, praising their abilities to reawaken and revitalise.
Shadhili promoted the stimulating effects of coffee, stating that it allowed him more time to spend in prayer and contemplation.
Soon, the drink became very popular among Sufi mystics who would would drink coffee during sessions of contemplation.
Soon, the drink became very popular among Sufi mystics who would would drink coffee during sessions of contemplation.
Indeed, mystics would boil the grounds and drink coffee to help them stay wake during nightly sessions of âdhikrââa method of prayer consisting of rhythmic repetition (silent or vocal) of one of the 99 Divine names of God, a syllable, a word (e.g. Allah), a phrase, or a litany.
Due to its stimulating and awakening effects on the mind, the Arabic word for coffee is âqahwaâ (ÙÙÙØ©), which was originally the Arabic word for wine.
Many mystics even coined the term âmarqahaâ to describe the state of ecstasy and rapture induced by the consumption of coffee.
Many mystics even coined the term âmarqahaâ to describe the state of ecstasy and rapture induced by the consumption of coffee.
One mystic of the Ba 'Alawiyya tariqa Sufi order of Yemen described drinking coffee with deep devotional intent as âqahwat al-Sufiyaâ.
This can be understood as the bliss that the friends of God feel when they behold the veiled mysteries and receive the great revelations.
This can be understood as the bliss that the friends of God feel when they behold the veiled mysteries and receive the great revelations.
Yemeni Sufis would also regularly perform a devotional ritual in which they would drink coffee while performing a âratibâ (singing verses of the Qurâan to music)âthe ratib involved reciting the divine name of Allah âYa Qawiâ (âThe One with Inexhaustible Strengthâ) 116 times.
In the coffeehouses of North Africa, the famous and sublime genre of poetry termed âMalouf Tunsiâ was developed.
Poets would come drink coffee and then recite melodious and spiritually charged poems in praise of ascetics, of prophets, and of the Divine.
Poets would come drink coffee and then recite melodious and spiritually charged poems in praise of ascetics, of prophets, and of the Divine.
Indeed, in Cairo and other parts of North Africa, coffee would be drunk with the recitation aloud of âLa ilaha illallahâ (âThere is no God but Godâ).
For many Sufis, the stimulating effect of coffee was utilised to bring us into a heightened awareness of our home in the Divine.
For many Sufis, the stimulating effect of coffee was utilised to bring us into a heightened awareness of our home in the Divine.
The mystical qualities of coffee are further alluded to in the following legend:
The Prophet Muhammad was wearied in battle when the archangel Gabriel (JibrÄ«l) came down from heaven and brought the prophet a relief potion âwhich was as dark as the Holy Black Stone of Meccaâ.
The Prophet Muhammad was wearied in battle when the archangel Gabriel (JibrÄ«l) came down from heaven and brought the prophet a relief potion âwhich was as dark as the Holy Black Stone of Meccaâ.
With its revivifying quality, this potion was identified by mystics as coffee.
Another legend describes how the prophet Solomon entered a town whose inhabitants were suffering from a mysterious disease. On Gabrielâs command, Solomon brewed coffee and with it cured the people.
Another legend describes how the prophet Solomon entered a town whose inhabitants were suffering from a mysterious disease. On Gabrielâs command, Solomon brewed coffee and with it cured the people.
From 1414, coffee was being exported to Mecca from Yemen and the Arab polymath al-Jazari (d.1206) describes how quickly it became widespread in the holy city:
âIt was drunk in the Sacred mosque itself. There was scarcely a dhikr or mawlid where coffee was not present.â
âIt was drunk in the Sacred mosque itself. There was scarcely a dhikr or mawlid where coffee was not present.â
Attempts were made by religious authorities in 16th century Mecca, Cairo, and Istanbul to ban the consumption of coffee over concerns with its intoxicating effects.
The drink was banned with the threat of death under the reign of Sultan Murad IV (1623â40) in the Ottoman Empire.
The drink was banned with the threat of death under the reign of Sultan Murad IV (1623â40) in the Ottoman Empire.
However, by this point coffee had gone far further than Sufi circles and was so widespread and ubiquitous in the Islamic world that it proved virtually impossible to outlaw.
Coffeehouses had become the new cultural and intellectual centre of life in many Islamic cities.
People would drink coffee, recite poetry, play chess, and discuss philosophy.
Indeed, in Istanbul, coffeehouses were referred to as âmekteb-i'rfanâ (âschools of knowledgeâ).
People would drink coffee, recite poetry, play chess, and discuss philosophy.
Indeed, in Istanbul, coffeehouses were referred to as âmekteb-i'rfanâ (âschools of knowledgeâ).
Since wine was prohibited in Islam, the vivifying effects of coffee were used by early Sufis to bring us to a heightened sense of awareness of the Divine.
To drink coffee was to be invigorated and awoken in order to ceaselessly meditate and chant the names of the Absolute.
To drink coffee was to be invigorated and awoken in order to ceaselessly meditate and chant the names of the Absolute.
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