Contemporary Challenges Facing Sufis In Egypt - Dissertation Example

DISSERTATION Contemporary Challenges Facing Sufis In Egypt Table of Contents Reference List 16 Chapter Introduction 1 Background ofSufism Historical background of Sufism is very critical in any attempt to comprehend the concept of Sufism[Bal99]. Sufism is described as the mystical and spiritual Islam branch[Sed03]. It focused on the foundational teachings that were anchored on the prophet’s teaching and life. In the same line, Sufism had been central to Islamic devoutness in Egypt in the 14th century all through to 19th century[Sch07]. The Sufis continued to be an important part of the practice of Islam up to the 20th century. However, during the 20thn century, Sufism began to experience some challenges. The challenges included criticism from the Salafis, the emergence of Muslim Brotherhood and the attempt to replace Sufism with Arab nationalism and Socialism by the Nasser regime[Joh96]. This was partly an effort to eliminate western influence or ideologies on Egypt, to protect the state. As a result, Sufis had to ensure the survival of Sufism, a signal that the group was yet to be confronted with situations that would compromise their foundational teaching. 1.2 Significance of Research Study This study follows the concept of Sufism to the extent to which it influences the political environment in Egypt. In this context, it is important to understand why Sufism, which was initially a spiritual aspect in Islam, has sharply interfered with political Islam in Egypt [Bas98]. As a result, the authority of Sufism as well as political affiliations, and related intrigues on the present practice of Islam in Egypt can, only, be understood better by unearthing the situation facing Sufi’s in contemporary Egypt. 1.3 Research Aim and Objectives The main aim of this study is to investigate the contemporary challenges facing Sufis in Egypt. Specifically: To find out the birth of Sufism, its growth, and present day practices of Sufis To find out Sufi orders in contemporary Egypt and their influence on society To investigate Sufism and Modern Movements in Egypt such as Brotherhood, and Salafi 1.4 Research Question An authentic critical analysis of Sufism and how do manifestations of Sufism differ, or not, from modern Islamic movements? Chapter 2: Literature Review This chapter searches through literature to bring to the fore information that has previously been covered by authors with regard to the topic of study. In so doing, it links the facts available to the objective of the study in order to provide insight and basis for making the reliable conclusion in this study. To begin with, Sufism has gradually narrowed to designate a particular group of people who distinguished themselves from others by emphasizing certain teachings as well as practices of the Sunnah and Quran[Vol12]. By the ninths century, some representatives of the group adopted tas aww Uf that means literally ‘Sufism’ or ‘being a Sufi’[Esp95]. Tasawwuf was considered precise even though by no way the only, designation of the group’s own practices and beliefs. In general, Sufis have seen themselves as Muslims who considers seriously God’s call to view his existence in the world as well as the self. In this regard, the emphasis is on spiritual development over legalism, contemplation of action, inwardness over outwardness, and development of the soul more than the interaction (Murata and Chittick, 1994, p. 49). Sufism has been linked with particular individuals and institutions as well as with an extremely rich literature, not slightest poetry. Sufism or Sufi group is further organized into Sufi orders[Tri98]. Sufi orders stand for one of the most significant kinds of social organization and personal piety in the Islamic world. An order, in many regions of Islam, is referred to as tariqas that is the Arabic work for way or path. By the fifth century (or twelfth century), formed the basis for very permanent fellowships, and the orders came up as main social organizations within the Islamic community[McG04]. The founder of the order became the teacher or shaykh of the order. Currently, Sufis have turned out to be one of the crucial cards employed in the presidential and parliamentary elections[Ayo07]. Being on the side of the ‘civil society' camp and in opposition to political Islam contributed more to the many misconceptions held about the Sufis. They are seen as indulges in the poetic recitations, folkloric celebrations, and religious chants. They are also seen as secularism allies, a precondition to being thumped by the opposing religious group, the Salafis. On Sufis celebrations, the mawlid is today popular and religious celebrations, attended by both the Sufis and non-Sufis[Sir99]. For instance, on October 18, 2013, more than one million people visited the governorate of Desouk in Kafr El Sheik for the celebrations of the sidi Ibrahim Ahmed El Badawi mold. On Thursday before that, another million visitors from different parts of Egypt and even from different Islamic nations made their way to Tanta in the governorate of El Gharbiya to commemorate Shidi Ahmed El Badawi mold. The crowds who flocked there looked for more than blessings. They also sought to recharge themselves spiritually as well as be reminded of Islamic proclaimed virtues through the remembrance of the deeds and attitudes of these righteous men. The Moulid brings together a number of religious rituals[Joh96]. These include the shad (the Islamic religious singing that permits musical instruments) and the dhikr (the recitation of Allah names as well as the prophet and some verbal prayers) as well as some folkloric traditions consisting of singing, poetry recitals, dancing as well as selling toys and oriental desserts. Sufis initially celebrated Mawlid for spiritual nourishment but over time the folkloric traditions went up and overshadowed the tenets of the Sufi's leaving behind an image which showed Sufism as a circus for the uneducated and poor commoners. The official numbers of the Sufis in Egypt cannot be confirmed, however, they are mostly estimated to be around 10 million Egyptians[Bro11]. Most of these estimates are done basing on the attendance of religious lessons, mawlid, and dhikr as well as instead sessions. Whereas none of these events are constrained by anyway to the turuq disciples, many people can enter and exit a Sufi order which complicates precise estimation. The difference of the Sufis orders is not the creed but the religious aspect. This means every order does not amount to a separated religion. Every order might subscribe to a distinct fiqh (religious jurisprudence), school, nonetheless the order’s leader does not come up with a new school altogether. The techniques followed by the top of the rank master with the followers differ; nonetheless, the principal ruling principles of Sufism remain consistent all through the different orders. The biggest rival group that criticises the authentic Islamic foundations and principles of Sufism is the Wahhabis (Salafis in Egypt use the Wahhabi doctrine)[Ayo07]. Since its establishment in the 18th century in Najd, this movement, taking after Mohamed Abdel Wahab, went for an extreme understanding of the fight Hanbali School and sought the purification of Islam from the entire bid’an (innovations as well as un-Islamic practices). They were opposed to celebrating mawlid and the consecrating of shrines[Pra05]. According to them, through such practices, Sufism tarnish the Islamic faith. Beyond the attempt by the Salafi to demonize Sufis, Sufism has been undermined because they are understood to be a source of traditionalism and backwardness in Egyptian society[Bas98]. This dates to the colonial era as well as the rivalry amid the west and east. Sufism Sheikhs participated in politics with the previous regime via the Sufi Orders Supreme Council[Nas13]. Even though the council in a way is disassociated with Sufi orders and is considered a regulatory authority, its presents curb the independence of Sufi orders from the country (state). It has registered about 75 orders, causing a further 25 orders that are not registered to be deprived of particular privileges in the sphere of the public. The privileges here include permissions to utilize streets for the Mawlid celebrations. The council exists to advance the rights of the Sufis. However, it is hampered because of its structure as well as its semi-governmental nature. The council consists of ten members elected by the Sufi orders Sheikhs general assembly and five representatives who are appointees of Al-Azhar (the very prestigious Sunni institute within the world of Islam), the local authority as well as the ministries of interior, interior and culture[Kur98]. Some council members are the National Democratic Party affiliates and the council chairman is chosen through election by the council and gets the approval of the president. The chairman of the council during the revolution, Sheikh Abdel Hady Al Kasaby, was approved by the then president Hosni Mubarak and thus after the revolution, Sheikh Aboul Azayem formed the Sufi Reform Front to counterbalance the Council[Oht90]. After several attempts at mediation amid the council and the front, reconciliation was struck in January the following year and the following formation of the council waited for the following elections. In the same context, Salafis entry into politics after the revolution in Egypt induced Sufis also to join politics. As a result, in the polarisation wave between secular and Islamist groups that hit Egypt, Sufism played an essential part. Their many numbers, as well as solid connections, pulled political parties that needed to utilize the advantages associated with Sufi networks[Ful03]. The ‘civil’ and secular camp aligned themselves with the Sufism movements who are typically against political Islam. A few of the Sufi orders decided to join politics and formed a number of parties aligned to Sufism such as El Nasr party (victory), Sout El Hurriya Party (sound of freedom), and Egyptian Tahrir Party. Only the Egyptian Tahrir was able to become a political party legally whereas the others are in the process of becoming parties legally. Sheik Aboul Azayem is the founder of the Egyptian Tahrir and most of the party members are Al Azmeya order adherents. Since it was started in the 1930s, Al Azmeya order has all along engaged in politics through printing brochures opposed to British Occupation within Egypt, giving fatwas (religious rulings) opposed to selling lands of Palestinians to Zionist settlers as well as publishing books rebuking the Wahhabism[McC12]. As a result of its involvement in politics, the Al Azmeya order, particularly, has received criticism from various media outlets. In this context, Egypt Sufis in politics suggest that Al-Azhar must play a stronger role towards reforming the ruin by Islamists[Pin03]. This is observing the independence of Al-Azhar Institute from the country and its impartiality. The Sufism like any other religious groups did not enter politics entirely, but in sections that found it necessary. Sufism also consists of currents that insisted on the teaching concerning the presence of a free-thinking aristocratic elite. A portion of this ‘elite's' disciples was closely linked with Muslim Brothers. They support the establishment of an Islamic state in which they would be protectors of a kingdom following rules of Islam after eliminating western normative models of regulations and rules. Muslim Brothers have pushed for the establishment of an Islamic state since it was formed in the 1930's. It uses political as well as social violence to call for the application of the Shari'ah. Muslim brotherhood and Sufism agree on the formation of an Islamic state but differ on the means to get the end[Sch07]. As one supports political and/or social violence the other advocates for constitutional means. Therefore, the literature shows the transformation of Sufism and the visible challenges to it in modern Egypt. Chapter 3: Methodology 3.1 Research Overview This research study has focused on Sufism by attempting to describe Sufism as has been brought forward by previous authors on the topic. This has gone further to describe Sufism organization into orders. The influence these have had on Islamic faith in Egypt. This includes their influence on spiritual lives of Muslims, the political arena, and social arena. This would not be complete without examining the relationship between the Salafis, Muslim Brothers, and the Sufis[Mas10]. In this connection, the research sought to bring out the challenges facing Sufis in contemporary Egypt. 3.2 Research Design In light of the above orientation, the research study was based on the qualitative research approach and both primary, as well as secondary sources of information collection techniques, were employed to ensure reliability and validity of the study. Qualitative research helped in understanding the topic of research. This kind of research reduces chances of human manipulation of the data which are highly criticised for compromising results[Sau072]. Therefore, biases in the secondary data will be countered with primary data and vice versa. This form research design was, therefore, appropriate for this research study. 3.3 Research Approach (Qualitative Approach) Qualitative Approach of research involves the use of non-quantitative methods of data collection and analysis in the research process[Sau072]. This approach is appropriate when there is a lot of information from credible sources on the subject and the nature of the research does not attract quantification of data. The main advantage of this approach is that it saves time. 3.4 Data Collection Methods (Secondary and Primary) This study employed both secondary and primary sources of data collection. Secondary sources include journals, books, and websites. These sources provide information by authors who have authentically delved into the topic study thereby providing useful information. Moreover, primary data collection involved face-to-face semi-structured interviews with prominent as well as intellectual personalities. 3.5 Sample (Interview Respondents) The sample of the study was chosen both randomly and according to convenience. The interviewees were five holding different positions in Islam, in Egypt. 3.6 Data Analysis (Narrative Analysis) On Sufism, all of the respondents confided that they joined it because they were in a way connected to the leaders of different orders. Through the connection, they learned about instead and dhikr sessions[Chi00]. They had to read about Sufis, what they stand for, how Sufism began, and how to adhere to an order, each subscribing to a grand master’s directions. They all learned that Sufism has both physical and spiritual practices, concerning the heart and the soul. Sufism generally involved getting away from materialism and closer to Allah. This asserts this should be the position because the prophet was worried about people falling to the temptation of El Donia (worldly desires). They emphasized on following Qur'an teachings and the Sunni doctrine[Gil73]. However, this does not mean that Sufis are Sunni’s per se; actually, Shi’a s and other groups can also practice Sufism for their spirituality in the Islamic faith. The different orders of Sufis are organized into a Council. This Council makes Sufis to be associated with political Islam in one way or the other[Rau08]. Most of the comments on the council indicated that even though the council is expected to serve Sufi Society, it does not really serve Sufis. This implies that it serves many other communities and their interests. Graduating on that line, Sufism finds itself in politics, however, with varied opinions by Sufis. One group of Sufis claim that by Virtue Al-Azhar defining a great part of Egypt and the fact that it is virtuous; Egypt should also is virtuous[Taj07]. This means that if Al-Azhar strays, Egypt also strays. This group supports Sufism involvement in politics because they think that it should provide direction to national matters. On the other hand, another group of Sufis holds that politics has its related balance of power, which is governed by needs and interests that involve compromises that can imperil some religious values. As a result of such effects, it is felt that political leaders should not come from Sufis or be actively proposed by Sufis[Bal99]. In so doing, it is believed that the best opportunity for offering direction on religious matters relating to Islam with come from Sufis. It also comes out clear that politics is there and Sufism is infiltrated with politics. It is felt that entering politics is inevitable and a positive engagement is needed. Respondents, point on the misconceptions about Sufism as the source of controversy between the Sufis and Salafi’s, and other religious groups in Egypt. This forms the misunderstanding of Sufism and position Sufism in contemporary Egypt. 3.7 Reliability and Validity The reliability and validity of the data were first established through using both primary and secondary sources of data. This was also achieved through consultation with professors in my department who has expertise and experience with these methods. 3.8 Ethical Consideration Ethical issues such as confidentiality, human rights, and autonomy on the part of the interviewee were observed to utmost level possible. Chapter 4: Results and Discussion 4.1 Results The results of the study show that Sufism has a great history in Egypt starting with the prophet himself. Through practicing Sufism disciples are expected to control themselves regarding worldly desires and move closer to God[Rig07]. They have also to eliminate barriers due to social classes. Moreover, there are misconceptions on Sufism and its position socially, economically, and politically in Egypt. The competition or rivalry with other religious groups such as the Salafis make the controversy gap even larger (Rosander and Westerlund, 1997, p. 45). Challenges in contemporary Egypt surround involvement in politics, the identity of Sufism, and overall contribution to national reconciliation and peace. 4.2 Discussion As described in previous studies mysticism and spirituality describe Sufism[Joh96]. This implies that like the prophet, Muslims are expected to be inclined to the principles and foundations of Islam. In so doing, they will be closer to God and control their connection to materialism. In Egypt, people have to subscribe to values contribution to such virtuous living. However, it has also been noted that there are misconceptions about Sufism and its position in Egypt. This is not new because there was an attempt to replace Sufism with Arab nationalization and socialism by the Nasser Regime in the mid twentieth century[Sir99]. This was made worse by the line of thought of Salafis and other opposing groups in Egypt[Wat83]. However, this acted only to revive Sufism in Egypt and it is there to stay. Challenges to Sufis in Egypt heightened when they engaged in politics. This was inevitable because their networks were found appropriate for politicians making political strides[Van07]. At the same time, some of its members were politically inclined to the extent of forming political parties. This agrees with historical development and formations of Sufis. It noted the prophet was a leader who ruled at Madinah. This is also informed by the fact that Sufis are organized into orders and orders are further organized into Sufism Council whose chairperson is approved by the President. The Sunni Institute in Egypt is also considered independent and influential on Islamic matters. Chapter 5: Conclusion Sufism is a virtuous movement that involves mysticism and spirituality in Islam[Hof95]. It involves Muslims holding on the foundation and teachings of the Prophet. This is anchored by teachings of the Quran and Sunni doctrine. However, this does not mean Sufism is confined to Sunnis but it involves the attempt to move people closer to God. It can also be concluded that criticism and political involvement are inevitable to the Sufis in Egypt. This can be visible through Sufism direct involvement in politics and organizational structures. Although this can be argued as a source of weakness for Sufis it is, in fact, the greatest point of strength. The group can use this to its advantage on two fronts. The group can use its position in politics to influence the state towards basic Islamic foundations through constitutional means. The group can also, use the position to reach out to rival religious groups and secular groups by engaging them from a political platform, to social, and economic by making them understand Sufism perspective. This can be supported by the truth that Sufism is not for the Sunni’s in reality but both for Muslims and non-Muslims who consider its goal, getting closer to God. 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