BOOKS INTRODUCTIONS

56_Sufism in the Gulf

In this book, we try to draw the features of Sufism in Gulf countries, such as Saudi Arabia, UAE, coast of Oman, Kuwait and Bahrain.
We followed Sufism sources in Asia, Iran and Turkey. On the other hand, new Sufism and deep transformations in which Sufism methods in Egypt encounter and the degree of Salafism influence on them were also tackled.
We hope that this initiative from Al-Mesbar Studies and Research Centre encourages researchers and others who have secret documents in their hands to tackle the history that remained almost vague in most of its aspects.
 It’s in our pleasure that new names of young Gulf researchers introduced our fifty sixth book, as it is what the Centre aimed since its establishment.
The Emirati Researcher, Rashed Ahmed Al-Jumairi, introduced a historical track of Sufisim roots in the UAE and its relation to “Seer” Sufism (Ras Al Khaimah now); an Alawite Hadadi Sufisim came up from Yemen and ended by the rise of Sheikh Mohammad Bin Abdul Wahab’s call and the expansion of Al-Saud State.
Sufism emitted again in the UAE in the late nineteenth century by the immigrant ,Al-Sayed Mohammad Omar Al-Afaghani, who had a social and political recognition in Dubai and Abu Dhabi.
After his death being killed in Makran, his successors were generations of those who took the method by him. Al-Mareed family and others who celebrate “Mawlid” were remarked within these generations. Sheikh Abdulrahim Al-Mareed was an eminent figure in Al-Mareed family.
Al-Jumairi dealt with rituals that persevered by Sufis in Dubai such as (Al-maled). Also, the study addressed the new Omani expansion in 1997, represented by efforts of Hamdan Al-Ma'amari as he revived some of Sufism’s rituals.
After Sheikh Abdulrahim death in 2007, Sufism was taken into recession.
 
In Bahrain, Sufism has a genuine and strong presence, while Kuwait has early identified Sufism in a worship attitude.
A brief study prepared by the Editorial Board showed that Sufism in Bahrain emitted in the last decade to form a cohesive group, but its future depends on the extent of its ability to maintain the spirit of originality and high spirituality.
Such scenario exists without causing a loss on Sheikhs’ dignity because of policies and their ability to escape from the trap of absorption when debating on controversial issues with Salafisim and Muslim Brotherhood as well as their efforts to develop the spirit of Sufism to stay current for Gulf’s people.
 The study shows that Sufism in Kuwait was dominated by individualistic nature rather than being characterized by Sufism methods.   Finally, it identifies that Sufis didn’t invest the strong existence of figures and symbols with status and political leadership recognition who can establish groups that lead Sufis and protect them.
The Saudi researcher Mansour Al-Nogaidan focused on his testimony about a Salafisim Sufism that adopted Imam Mohammad bin Abdul Wahab’s teachings in the centre of the Arabian Peninsula.
This testimony is the essence of a spiritual experience that lasted for five years between (Buraida’s brothers) in the centre of Saudi Arabia.
Al-Nogaidan argues with evidence and analysis that there is a Sufism in a Salaifism environment in the Wahhabism scene. His testimony dealt with aspects of asceticism and lethargy which characterized some of Buraida’s brothers whom were known by the researcher.
Finally, he confirmed the existence of a behavioral Sufism tendency’s features that is in the extinction phase, after the disappearance of sheikhs and the significant transformation on new the generation in the last two decades.
A historical brief on Sufism in Aseer and south of Saudi Arabia South Arabia was presented by the Saudi author Ibrahim Tale’ Al-Alma’i. He addressed the origins of Sufism in the region, its rituals, and its relationship with politicians.
The researcher seeks to confirm that Tihama is the source of Islamic Sufism, particularly in the region of “Rejal Alma’.
He introduces the efforts of some families, their role, and Sufism status such as Mr.Ahmed Bin Idrees and his successors. Finally, he monitored the disappearance of Sufism thought in that region after the Treaty of fraternity between Mr. Mohammed bin Ali Al-Idreesi and King Abdul Aziz bin Abdul Rahman Al-Saud.
Sufism, its councils and influences in the modren Hijaz was addressed by the writer and researcher Mahmoud Abdul-Ghani Sabbagh.
Sabbagh study was long and detailed as it dealt extensively with history of Sufism in the Hijaz and shifts of the knowledge structure in it since the 19th century. The study tackled sheikhs, practices, methods, rituals and councils of Sufism as it covered the early sufism’s presence in the Saudi era until 2011.
Saudi Sufism and its reformations inside Saudi Arabia offered was presented by the writer and journalist Yasser bin Mohammed Ba-Amer. The study explained the reality of Sufism and its currents as well as their relations with each others in the Kingdom of Saudi Arabia.
The study mentioned symbols and their impact as well as reality and future scenarios in the absence of influential symbols. Finally, he tackled Sufism’s relationship with other Salafisim and Shiite currents.
Salafisim in the Arabian Peninsula influenced Sufism in Egypt at a time in which Gulf was under the impact of Asian Sufism. Mohamed Helmy Abdel Wahab study was consistent with the book’s context as he presented changes of Sufism in the contemporary scene, in Central of Asia, Caucasus and Sufism in Turkey and Iran.
The study examined the Sufis relationship with the Egyptian Revolution on January 25, and the internal conflict between the Sufis and the necessity for traditional Sufism rise by rebuilding itself according to the circumstances of the present era.
The book’s reading of this Publication is presented by Rasheed Al-khyoun, which is (an interview with Al-Maliki in response to his wrongdoings), for the author: Abdullah bin Suliman bin Manee’, a member of the Council of senior scholars in Saudi Arabia.
This book was released in 1983, and represents a criticism on Hijaz’s Sufism Sheikh Mohammad Alawi Al-Maliki after the publishing of his book (The Mahmdi munitions); “Al-Zakha’r Al-Mohamdya”.
The issue of the publication chosen for our subscribers is a summary of Daniel Bayman’s study, a professor on Security Studies Program at Georgetown University and director of Research Center at the Saban Center for Middle East Policy in Brookings Institute.
Bayman’s study was about how the secular uprisings can help to struck terrorism. The study is read-worthy because it provided an insight before Bin Laden’s death and the future of terrorism after the revolutions.
Also a part of a long article published in the Journal of foreign Affairs for the Syrian writer, Mahmoud Hassan, who refers to the role of Islamist uprising in Syria and the prospects for extremism.
The Study the publication about (political Islam in the Gulf, crises and revolutions discourse), is by Omar Al-Bashir Al-Turabi.
Al-Turabi dealt with Islamist political formations and their discourse in the Arabian Gulf.
The researcher provided an answer about Islamic groups’ exploitation of the Arab revolutions and the reflection of that when dealing with political leaders in the Gulf.