Jump to ContentJump to Main Navigation
The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325$
Users without a subscription are not able to see the full content.

Nathan Hofer

Print publication date: 2015

Print ISBN-13: 9780748694211

Published to Edinburgh Scholarship Online: May 2020

DOI: 10.3366/edinburgh/9780748694211.001.0001

Show Summary Details
Page of

PRINTED FROM EDINBURGH SCHOLARSHIP ONLINE (www.edinburgh.universitypressscholarship.com). (c) Copyright Edinburgh University Press, 2021. All Rights Reserved. An individual user may print out a PDF of a single chapter of a monograph in ESO for personal use.date: 05 August 2021

The Popularisation of Shādhilī Sufism

The Popularisation of Shādhilī Sufism

Chapter:
(p.160) 6 The Popularisation of Shādhilī Sufism
Source:
The Popularisation of Sufism in Ayyubid and Mamluk Egypt, 1173-1325
Author(s):

Nathan Hofer

Publisher:
Edinburgh University Press
DOI:10.3366/edinburgh/9780748694211.003.0007

In the previous two chapters I characterised the early Shādhilī collectivity as a textual community that traced its unique Sufi identity to the †arīqa of Abū l-Óasan al-Shādhilī. After the deaths of al-Shādhilī and Abū l-ʿAbbās al-Mursī this †arīqa was disseminated in Egypt primarily through Ibn ʿA†āʾ Allāh al-Iskandarī’s discursive construction across several different texts, especially La†āʾif al-minan, and through his public preaching. It was the subsequent repetition and collective performance of that †arīqa that institutionalised the eponymous identity of al-Shādhilī and constituted the institutionalised social field from which the Shādhilī †āʾifa developed. In Chapter 3 I argued that it was largely the efforts of the state– the rulers and the Sufis of the khānqāh– which brought their form of Sufism to the urban populace of Cairo. It was principally in public spaces that they collectively produced and popularised a culture of Sufism accessible across multiple strata of society. Key to my understanding of the processes of popularisation is this notion of mass or large-scale cultural production, which is necessarily collective and happens at multiple social sites. Therefore, given the widespread popularity of the Shādhilī †arīqa and subsequent †āʾifa, we must ask a similar question.

Keywords:   Practice, Proselytisation, Al-Iskandarī, Ibn Taymīya

Edinburgh Scholarship Online requires a subscription or purchase to access the full text of books within the service. Public users can however freely search the site and view the abstracts and keywords for each book and chapter.

Please, subscribe or login to access full text content.

If you think you should have access to this title, please contact your librarian.

To troubleshoot, please check our FAQs, and if you can't find the answer there, please contact us.