The deep-rooted heritage of Sufi groups in Egypt, though traditionally distant from politics, has been affected by the revolution’s repercussions.

Doctrinal differences between Sufism and Salafism, with the latter getting stronger, have grown so aggravated that there have been attempts to destroy religious shrines and to publically accuse the Sufis in Egypt of being the “Shiism gate” and “Iran’s arm”. The Sufi sheikhs have become more enthusiastic supporters of the civil state than the Al-Azhar itself.

The deep-rooted heritage of Sufi groups in Egypt, though traditionally distant from politics, has been affected by the revolution’s repercussions.

Doctrinal differences between Sufism and Salafism, with the latter getting stronger, have grown so aggravated that there have been attempts to destroy religious shrines and to publically accuse the Sufis in Egypt of being the “Shiism gate” and “Iran’s arm”. The Sufi sheikhs have become more enthusiastic supporters of the civil state than the Al-Azhar itself.

Sufism also came under fire by the civil society because some sheikhs explicitly supported the National Party, especially Abdul-Hadi Kasabi, Sheikh of Sufi Sheikhs before and after the revolution and former member of the Shoura Council from Mubarak’s party. The last of these confrontations took place when newspapers said that Al-Kasabi and other senior Sufi sheiks had joined the under-establishment National Movement Party of presidential candidate Ahmad Shafik, something which Al-Kasabi denied.

During our interview with him, Jaber Qasem Al-Khouli, representative of Sufi Sheikhdom in Alexandria, maintains that the Sufi groups are committed to the civil state and to working with various currents to stop the Islamist monopoly of the political landscape. Meanwhile, he asserted that no Sufi sheikhs have joined Shafik’s party.

Sheik Jaber Qasem Al-Khouli, how many Sufis are there in Egypt?

About 15 million, 3 million in Alexandria alone, according to statistics issued by the Sufi Council.

Does Sufism have a say in Egyptian politics?

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Sufi Sheikh Jaber Qasem Al-Khouli

The main role Sufism plays, is to call for the moderate Islam adopted by Al-Azhar, and to preserve the Prophet Muhammad and Ahl Al-Beit course. According to Law 118 of 1976, the General Sufi Sheikhdom is a religious rather than a political institution but it allows its followers to use their constitutional rights, to democratically and freely practice politics personally. Consequently, their right to form and join parties is secured, as they are Egyptian citizens.

Does the Sheikhdom support a civil state?

The Al-Azhar Historic Document on the civil state, which announces its commitment to a national constitutional state and democratic principles, assured us. We hope the Egyptian constitution will remain in harmony with that document. We support a civil state that is not based on religious or military ideologies or on Wilayet Al-Fagih [mandate of the jurist].

We support a civil government that derives its powers from people including all sects, through free and fair elections. This government should be totally accountable to the people’s representatives and be subject to independent judiciary monitoring.

Did Sufism take part in drafting the constitution? What do you think of the already issued drafts?

The dominance of the Islamic current over parliament, the Shoura Council and their committees through the majority rather than participation has led the current Constituent Assembly to exclude the Sufi Sheikhdom, though it was represented in the former one.

As for constitutional drafts, Article 2 says: “Islam is the religion of the state and Arabic is its official language. Principles of Islamic law (Sharia) are the principal source of legislation and Al-Azhar is the ultimate reference authority to interpret them…”. Other religions should be mentioned and Al-Azhar shouldn’t be involved in the political conflicts through making it the ultimate authority. It should not replace the judiciary in deciding the constitutionality of laws in terms of compliance with the Sharia”. The draft also says: “God is protected. God, prophets and messengers, the prophet Muhammad’s wives and the Rashedi caliphs shouldn’t be defamed…”

We don’t agree on this article. God shouldn’t be mentioned in a man made constitution. God is the authority that protects mankind who themselves need protection. We believe this article involves conspiratorial thought.

Article 36 says: “The state shall take all necessary measures to instill equality between men and women in all fields without prejudice to the Sharia principles”. This article harms the Sharia and accuses it of being against gender equality in rights and duties, not to mention its violation to Article 2.

What about the rumor that senior Sufi sheikhs joined the party of Ahmad Shafik?

Firstly, the party hasn’t yet been established and the senior of Sufi sheikhs hasen’t issued a statement in this regard. Moreover, the Sheikh of Sufi Sheikhs announced that he had not joined the party, and so did the sheikh of Al-Azmiya order and other senior sheikhs.

What about the role of Sufi orders in the next parliamentary elections? Do they have a plan?

Sufism has three parties: Egypt Renaissance, the Egyptian Liberation and Al-Nasr. There is coordination among them to form a coalition that involves major civil parties.

Have politics penetrated into dhikr and prophet praising cycles to challenge the Islamists? Do Sufis have preaching or political activities in this context?

Sufism preaches the virtues of love, tolerance and moderation. As for politics, political awareness-raising committees are being formed within the Sufi parties and associations.

Finally, as an Egyptian Sufi, what are your fears and demands?

I fear continuing drafting the constitution this way and the Islamists’ dominance over the state institutions and the exclusion policy. I want to enjoy my citizenship like my fellow Coptic Christians without comprising our rights.