By Elizabeth Sirriyeh
Regardless of its carrying on with attraction within the Muslim global, Sufism has confronted fierce demanding situations within the final 250 years. This quantity assesses the evolution of anti-Sufism because the heart of the eighteenth century and Sufi recommendations for survival. It additionally considers the efforts of some major Muslim intellectuals to think about a destiny for a magical method of Islam with out conventional Sufism. Many reports of Islam within the glossy interval have interested in the makes an attempt of Muslim 'modernists' or 'fundamentalists' to come back to phrases with western modernity, and Sufis have usually been marginalised within the technique. Elizabeth Sirriyeh redresses this overlook by means of assigning to Sufism a vital position within the broader historical past of Islam within the sleek global and by means of analyzing how altering understandings of Sufism's position in sleek stipulations have affected Muslims of all colours of opinion.
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Extra resources for Sufis and Anti-Sufis: The Defence, Rethinking and Rejection of Sufism in the Modern World
Sample text
G. S. Hodgson, The Venture of Islam (Chicago: Chicago University Press, 1974), 3: 134. See A. J. , 1950), Chapter 11 'The Decay of Sufism'. , 121. Arabic qutb, 'the pole, axis', at the apex of the saintly hierarchy, around whom the world appears to revolve. Arberry, Sufism, 121. MUQ,ammad b. cAbd al-Wahhab in MajmuCat al-rasa'il wa'l-masa'il alnajdiyya, ed. CUthman b. Bishr (Cairo, 1928), 1: 74-5. For cAbd Allah b. MUQ,ammad b. cAbd aI- Wahhab's criticisms of Sufis see his treatise al-Kalimiit al-Niificafi'l-mukfiriit al-wiiqica in MajmuCat, vol.
Following the death of Ibn cAbd al- Wahhab in 1792, the jihad fervour continued with WahhabI attacks deep into Iraq, targeting ShICl holy sites and culminating in the sack of Karbala' and the destruction of the tomb of l:fusayn in 1801. By 1805 Mecca and Medina had been brought under WahhabI rule and the new state had extended to include much of the eastern coast of Arabia and, for some while, the island of Bal),rayn. Yet this dedication to jihad was also shared with many Sufi reformers. Where the Wahhabls differed most significantly from the Sufis was in their denial of mystical insight as a valid means to guide the true community of Muslims.
With the approach of the Islamic year 1300/1882-3 it was presumed that the Mahdr's arrival was imminent, and the Sudanese Mahdr, Mubammad Abmad, provides the most prominent example of a wider phenomenon. Various Sufi leaders were acknowledged in this role: notably Sayyid Abmad Barelwi (d. 1831) in India, whose followers believed he had gone into concealment and would return as the Mahdi to lead them to victory; and Sayyid al-Mahdi (d. 1902), son of the founder of the Sanusiyya in Libya, who came of age in the critical Islamic year 1300.