J A A S Sufism and Politics in Contemporary Egypt: A Study of Sufi Political Engagement in the Pre and Post-revolutionary Reality of January 2011 (original) (raw)
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Experts on Sufi movements relegate a rather significant and critical role for Sufism in the formation of redefined political forces on the new post-Arab Spring political map. This is particularly true for one of the most vibrant Sufi capitals of the Muslim world, Egypt, holding a record sum of more than 10 million Sufi members. In spite of this, however, one year after the Revolution in Egypt, political developments exhibited a pattern of failure of Sufis gaining political ground in the post-Mubarak political arena. This paper discusses contentions and problematic issues Sufis faced with respect to politics in Egypt, with particular focus given to their political experience in Egypt. This study seeks to explore the Sufi experience throughout the process of political struggle, while examining their contributions to the November 2011 elections in an attempt to unveil the factors culminating in their political setback in spite of their massive membership base, and the official favored ...
Post Islamist Sufism: A Comaprison Between The Sufi Traditions Of Egypt And Morocco
This dissertation explores the workings of Sufism in Egypt and Morocco after the Arab spring with reference to longstanding historical developments. It applies Assef Bayat's theory of "Post-Islamism" to review these different case studies. The dissertation reveals that, with continued governmental support, the Boutchichiyya Sufi order is capable of further advancing a wave of Post-Islamism within the Moroccan political sphere. In the case of Egypt, by contrast, a lack of government support and internal divisions within Sufi groups hinders the possibility of similar success. Deeply embedded in society, the political leadership (the monarchy and the makhzan) in Morocco has enabled Sufism to succeedas a post-Islamist ideologywithin Moroccan society; while the Egyptian government has prevented this development.
The Alluring Prospect of a Sufi Islamic Political Order
Historically speaking, Islam's Sufi traditions manifested greatly in various contexts and political orders. Sufism, which is a fairly broad term, often refers to various Islamic metaphysics, ethical disciplines, devotional practices, music, poetry and mystical experiences1. The eventual decay of the influence of Sufism comes at the 20 th century, when societies witness a new era of modernity that is ushered in by what Max Weber calls rational social forms-which is seen as a deviation from religious sources in bureaucratic and societal social systems. Despite this, no country in the predominantly Muslim Middle East successfully adopts secular institutions-except Turkey with the rise of Mustafa Kemal Atatürk. In this discussion, I will argue that the rise and spread of Islamist movements like those we have seen in the 1990s and post Arab Spring could be successfully moderated and contained with Sufi orders (Turuq), whose mysticism and exoteric revivalism sets them apart from the exoteric revivalism and political activism of the Islamists, such as the Muslim Brotherhood and its many affiliates.
Routledge (Religion in Contemporary Asia Series), 2018
Sufism is generally perceived as being spiritually focused and about the development of the self. However, Sufi orders have been involved historically as important civic and political actors in the Muslim world, having participated extensively in inter-faith dialogue and political challenges to religious orthodoxy. This book presents a comprehensive overview of the Sufi political tradition, both historically and in its present form. It outlines how Sufi thought has developed, examines how Sufism has been presented both by scholars and by Sufis themselves, and considers Sufis’ active political roles. It argues that Sufis – frequently well educated, well travelled and imaginative – have been well placed to engage with other faiths and absorb their ideas into Islam; but that they have also been, because they understand other faiths, well placed to understand the distinctiveness of Islam, and thereby act as the guardians of Islam’s core ideas and values.
Sufism and Tariqas Facing the State
Orient, 2011
This study focuses on the political influence of Sufism and tariqas in the Sudan. Previous studies have emphasized the political influences of Sufi shaykhs and tariqas on Sudan's history and demonstrated why and how Sufis and tariqas have exercised their political influence over time; however, the problem is that these researches are largely limited to only two particular religious orders, the Khatmµya order and the An≠±r, that have their own political parties. Therefore, this study stresses on the political importance of Sufis and tariqas without their own political parties and aims to reveal their presence in present Sudanese politics, with special references to the strategies and activities of the government and the remarks of Sufis at meetings held by several tariqas during the national election campaign in 2010. In order to reveal the influences of Sufism and tariqas without their own political parties in Sudanese politics, this study introduces four sections. The first section traces the historical transition of the political influences of Sufism and tariqa from the rudiment until the present Islamist government. The second section introduces the thoughts of Islamists toward Sufism in the Islamic Movement (al-≈araka al-Isl±mµya) such as the introduction of new terminology ahl al-dhikr (people that remember [All±h]), which accentuates the political attitude toward Sufism, and the third section deals with the policies and activities of the present government with regard to Sufism and tariqas, such as the foundation of the committee for Sufis and tariqas. The fourth section discusses the relationship between Sufis and the president, focusing attention on their speeches at the meetings held during the national election.
Sufi Orders and Islamic Movements in Egypt
2022
We must point out another aspect of the Islamic movement, which is the side that lived through Al-Azhar and overlapped with it and was represented as the Sufi orders, and the Sufi orders have undergone developments similar to what Al-Azhar has gone through, and have ended with the ruler's control over it. The Sufi orders, which at the beginning of the July 23, 1952 revolution, represented about 3 million affiliates organized in 60 orders, clearly supported Gamal Abdel Nasser in internal and external political, economic, and social issues from the beginning. For example, the Sheikh of Sufi Orders, Muhammad Alwan, issued a statement on the birth of Al-Rifai in 1965 AD, highlighting his support for Jamal Abdel Nasser and his struggle against the Brotherhood. The Supreme Council of Sufi Orders also issued a statement denouncing what it called the reactionary plots hatched by King Faisal (King of Saudi Arabia), the Shah of Iran, King Hussein (King of Jordan), and President of Tunisia Habib Bourguiba (Al-Ahram, April 12, 1967 AD). The Chief of Sufi sheiks also issued a statement in which he justified and supported Nasser's decisions to withdraw the international emergency forces from Sinai in May 1967 AD (Al-Ahram, May 27, 1967 AD), and in December 1967 AD the largest official Sufi procession marched in Egypt in support of Nasser following the defeat of June 5, 1967, AD. The Sufi orders are still following this approach now, from supporting the ruler and not taking any positions in opposition to him, and not supporting any opposing forces.
The Symbiotic Relationship of Sufism and Politics in the Islamicate South Asia
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Sufism, the mystical or esoteric aspect of Islam, is primarily seen as devoted to the spiritual dimension of one’s life, but despite it religio-spiritual outlook, Sufism is inextricably linked with power and politics. Historically, the sufi shaykhs as masters of the spiritual domain have engaged with the notions of power, authority and legitimacy. They have engaged with those who have been the custodians of political authority—the Caliphs, Emperors, Sultans, rulers, and their subordinates. In the words of a scholar on Sufism: