As an American Shadhili sheikh, Shaykh Nooruddeen Durkee was one of the most prominent figures in the Sufi movements in America in our time. I was particularly interested in the fact that I had not come across any sources about him in Turkish. On this occasion, we contacted him via e-mail and agreed to conduct an interview. Unfortunately, he passed away before the interview could take place. In order to get to know Sheikh Durkee better, we contacted one of his close murid, Amr Rasheed.

Could you briefly introduce Sheikh Nooruddeen Durkee’s life and his journey to Islam for those who are unfamiliar with him? 

Shaykh Abdullah Noorudeen Durkee was a preeminent Muslim Shadhulli Shaykh, a scholar, educator, author, transliterator and translator of al-Quran in the 21st century English and other Islamic texts primarily, but not limited to, the litanies, orisons, prayers and history of the Shadhdhuli Tariqat. He founded the Green Mountain Shadhdhduli School for the Tranquility of Being and the Illumination of Hearts, the an-Noor Educational Foundation in Virginia, as well as the Dar Al Islam community in Abiquiu, New Mexico, and prior to that was the co-founder of the Lama Foundation outside of Taos, New Mexico. All of the organizations are functioning at the present and the fruit of his labor is ongoing. 

It was in 1972 that he embraced Islam, after a thorough and sincere exploration and investigation into various faiths and spiritual pathways, beginning with his childhood spent in a serene lake/forest setting in upstate New York with his beloved grandmother, who was a deeply spiritual Christian who instilled in her grandson a love for nature. As a result fostering in him the ability to recognize Allah’s “signs” on the horizon, in the beauty of the natural world of Allah’s creation, known as the Quran al-Takwini. 

He was an eminent scholar and Shadhulli shaykh considered to be one of the pioneers of Islamic Tasawwuf (Sufism) in the West, as one of the first Americans to teach the Islamic mystical tradition that focuses on the spiritual and ethical dimensions of Islam. 

What kind of impact did his activities in America have on both Muslim communities and non-Muslims? 

The answer to this is ambiguous, in other words: only Allah knows the full impact that Shaykh Nooruddeen’s activities had, and have upon both Muslim and non-Muslim communities within the United States and outside of United States. His translation of the Tajwidi Quran, and the transliteration included for non-Arabic readers, continues to provide an access for innumerable non-Arabic seekers who wish to have a taste of both the sound and meanings found within the Quranic pages. 

It should be noted that in the latter years of his life, he created a safe-space, a Zawiya, in Charlottesville Va. that continues after his passing to serve the community as both a study center for youth, as well a center for weekly gatherings of Quran recitation and dhikr, as well as a meeting place for various workshops and classes, conducted by prestigious scholars and shuyukh about Islam in general, and Tasawwuf in particular. 

“His Zawiyah in Charlottesville, Va was a place where the poor received help, the hungry got some food, the student learned, the orphans received love and care, the seekers got their answers, and people sought refuge in for hope, love, learning, good company, and smiles..” (Shaykh Dr. Muhammad bin Yahya al-Husayni al-Ninowy).” 

He played a key role in spreading the teachings of the Shadhilli Sufi Tariqa in the West as the Khalifa of Shaykh Muhammad Ibrahim Al-Batawi Abu dḫikri (ق) (, a former professor of Al Azhar University, in Egypt and the Shaykh of Batawi-Shadhili Sufi order (Tariqa). His translation and transliteration of the Holy Qur’an known as the Tajwidi Qur’an in American English became one of the most acclaimed works of excellence among American translations of the Holy Qur’an. 

His masterly translation and transliteration of the Ahzab (litanies, prayers, or orisons), transmitted by Shaykh Abul Hasan asḫ-Shadhili (ق (named as “Orisons, Volume 1, of the School of Shadhdhuliyyah” or Orisons, is one of the most valuable transmissions of the most authentic Islamic Sufi spirituality in English. It contains an exhaustive introduction of the practices, aided by charts and illustrations. It was followed by “Origins (Volume 2) of the School of Shadhdhuliyya”. 

Not to forget the 99 spiritual books, booklets, and short treaties, written and edited by him. These writings laid the foundation of the revival of the Ihsanic vision (excellence) and the science of Tasawwuf among the Muslims in North America and abroad. The free charitable contribution that he (ق (left behind continues to benefit generations of students and seekers of tasawwuf. (website : https://www.the99books.net/)  

How did he live and uphold traditional Islamic and Sufi values in a modern society? 

By stringently following and teaching values in concert with the Shariah (Sacred Law). Examples of this are vast and numerous, such as the rejection of usury, the naked eye sighting of the moon rather than calculation, the only eating of halal, etc. He instilled in his students a total adherence to the Islamic code of conduct i.e. practical values that promote the ethics and morals of Islam including charity, forgiveness, kindness, patience, honesty, peace, justice, mercy, love and freedom. He wished for them to become “Self Regulating Organisms”- i.e. those who pray when it is time to pray, fast when it is time to fast, etc. 

What was the vision behind the Dar al-Islam New Mexico project, and why is it significant for American Muslims? 

The vision behind Dar Al Islam was to create a fully functional, self-supporting Islamic community within North America, the first of its kind, where community members could worship Allah subhana wa ta’ala freely and openly, in a natural setting reflecting upon Allah’s beauty and majesty. Shaykh Nooruddeen served from 1980 to 1988 as President of Dar al Islam. During his term, the foundation grew from an idea to a physical reality that, at the time of his leaving office, had assets of $7 million USD, was debt-free, and in full operation, which included a mosque, a school, residences, and small businesses. Its purpose was to add a living, artistic, social, and cultural center for Islam in America. It drew visitors from all over the world, particularly, but not exclusively, among Muslim converts in America. The foundation is still operational and remains debt-free with a limited summer teaching program. 

 What was Sheikh Nooruddeen Durkee’s approach to Sufism, particularly towards the Shadhili Tariqa? 

The Shaykh’s approach to Sufism was entirely grounded in the Quran and Sunnah. The Shadhuli Tariqah is a branch of Sufism known as “Sober Sufism”, and Shaykh Nooruddeen’s adherence to its tenets were stringent and thorough as taught by the teacher of Imam ash –

Shadhuli – Ibn Mashish in “as salat al Mashishiya.” 

1 The Oneness of Existence (wahdat al-wujud) which he said could be realised only through asceticism. 

2 The fear of Allāh and His judgements (khawfu billah). 

3 The belief that Allāh is everywhere and that it is necessary to see His Face in everything that He has created. 

4 That only through the drowning in the Ocean of the Unity (awnu fi bahri al wahadati) can the seeker cast off and leave behind his own existence and attributes to be merged and absorbed into Allāh and His Attributes. 

He was not flashy and he did not seek personal acclaim, often saying that “those who show, don’t know.” He encouraged simplicity and clarity and suggested avoidance of unnecessary complexity. 

 How were his relationships with other scholars and Sufi leaders, and how did he strengthen ties between different Islamic traditions? 

Shaykh Noorudeen was a great and formidable networker, facilitator, bridge-builder, believing that the ties that bind all Muslims and Sufis together are stronger than those that would tear them apart. He was a regular and consistent attendee, guest speaker, teacher and exemplar at Sufi conferences and gatherings throughout Northern America and abroad. 

As for strengthening ties between different traditions, in his Zawiya in Charlottesville Va. – one could find both Shia and Sunni Muslims worshipping together in an environment harmonious and mutually respectful. 

How is his influence still felt today among his students and communities? 

His influence is felt among his students every day. The lessons, instruction and directions he provided continues to deepen and refine the character of his students who employ them in their daily lives. Five years after his passing, the Zawiya continues to function as a haven for seekers and students of tasawwuf, learning Islamic etiquette, studying Quran, as well as weekly dhikrs both in person and on Zoom calls with attendees from all over the world. 

His seminal work of the Tajwidi Quran continues to serve as a beacon for all non-Arabic speaking seekers to deepen their direct experience in following the order of Allāh subhana wa ta’ala in learning to “Iqra!” (Recite- 96:1).