O Egyptians... Someone has come to Teach you your Religion - Ihsan al-Faqih

8 February 2015 

"Welcome, Sheikh Ali al-Jifri. I am truly delighted to see you. We are in dire need of tolerance and moderation; the whole world has grown weary of us—the world has grown weary of us."

This dramatic scene was enacted by Sisi on the stage of the Al-Jalaa Theater during an educational seminar organized by the military, attended by a host of political and partisan elites, Al-Azhar scholars, Coptic figures, members of the armed forces and police, and media personalities.

It follows, then, that the world has "grown weary of the Egyptians"—or, if you prefer to generalize, of the entire Islamic nation.

Consequently, Sisi feels the need for someone to teach the Egyptian people tolerance and moderation. Thus, the warm reception accorded to Al-Habib al-Jifri—who is presented as an embodiment of moderate, centrist Islam—serves as the launch of this "star" into Egypt’s firmament, tasked with guiding the Egyptian people toward Sisi’s envisioned goal: for the Egyptian nation to become "moderate."

I do not intend here to discuss the ideas and beliefs of the Sufi figure Al-Jifri, nor do I wish to address the accusations—leveled against Al-Habib Al-Jifri—of harboring Shi'i leanings. Rather, I find myself asking—on behalf of many who watched the encounter—why was Al-Jifri chosen? He was previously barred from entering Egypt; why now, during a period of intense conflict between Sisi and his opponents? And why, given that Sisi already has "regime-aligned" scholars under his direct control?

Let us attempt to read what lies beneath the dramatic performance staged by Abdel Fattah el-Sisi, summarizing our observations in a few key points:

* Sisi’s engagement with Al-Jifri cannot be viewed in isolation from his earlier speech during the celebration of the Prophet’s Birthday (Mawlid), in which he called for moving beyond established religious texts and re-examining them. Bringing in Al-Jifri is, therefore, another step in the "religious renewal" that Sisi is promoting.

* The "regime-aligned" scholars have become "spent cards"—no longer capable of satisfying the Egyptian public in religious or intellectual terms. Their subservience is so blatant that even Sisi’s own supporters recognize it. Consequently, he requires an unofficial figure—someone who possesses a public presence and a significant following—which is precisely what he sees in Al-Jifri: a television personality known for his soft, emotive style.

* Furthermore, this scenario cannot be understood apart from the Sufi philosophy that Al-Jifri embraces—a philosophy centered on spiritual purification (tazkiyah) rather than engagement in political affairs. Indeed, some within this tradition view political participation as an abomination, while others perceive any resistance against oppressive rulers—or even against invaders—as a form of objection to the divine will (qadar) of Allah. 

* Al-Jifri’s past stances regarding the Egyptian revolution—and its subsequent events and repercussions—align with the will of the Sisi regime. The Egyptian people have not forgotten that, during the early days of the January 25th Revolution, Al-Jifri described the protesters in Tahrir Square as a "rabble" or "mob."

Furthermore, in May of last year—a year after the July 3rd coup—Al-Jifri issued a religious ruling (fatwa) declaring it impermissible to rise against a ruler. He urged opponents of the coup and supporters of the ousted legitimate government to return to their homes—a stance that subsequently earned him permission to deliver "awareness-raising" lectures within Egyptian military barracks.

* Al-Jifri’s selection aligns with American and Western policies that favor supporting Sufism as a counterweight to political Islam. This is a highly significant point; reports from American research institutions—such as the RAND Corporation and the Nixon Center—as well as recommendations from the U.S. Congress, have emphasized the promotion of Sufism (particularly following the events of September 11) as an alternative to the Islamist movement.

Consequently, this represents a point of convergence with American policy—a vital element that situates Sisi within the Western/American approach toward dealing with political Islam.

* Al-Jifri is the founder and leader of the Tabah Foundation, which is hosted by the United Arab Emirates. The foundation, which follows a Sufi orientation, serves as a prime example of how the West envisions Islamic thought. It is compatible with Western liberalism, focusing on the integration of cultural, religious, civilizational, and human diversity, while effectively stripping away the distinct, exclusive nature of Islam. In simpler terms, it aims to fuse Western values ​​with Islam and to propagate modernist thought as the contemporary framework for interpreting the Islamic faith. This approach, adopted by the founder of the Tabah Foundation, aligns perfectly with Sisi’s own objectives: to ensure the assimilation of Muslims into Western civilizational values, thereby sparing the world the trouble and distress allegedly caused by Muslims.

* Al-Jifri pursues a path of normalization. Some might object to this characterization, but—regardless of the intense criticism I may face—neither I nor the nation at large will ever forget that Al-Jifri, much like the former Grand Mufti of Egypt and "priest" of the coup, Ali Gomaa, brazenly disregarded the religious rulings, recommendations, and firm stances of scholars who forbade visiting Jerusalem while it remains under occupation.

It is well understood that such visits—undertaken by scholars, preachers, public figures, and prominent individuals—bestow legitimacy upon the occupation government; a fact that the people of Jerusalem have met with rejection and condemnation.

This inclination toward normalization is entirely consistent with the close ties that have developed between Sisi and the occupation government. Indeed, within Israeli circles, Sisi is regarded as a national hero for the Jewish people, having suppressed the Islamist movement—which Israel perceives as its greatest threat.

* It is also worth noting that the reliance on Al-Jifri occurs within the broader context of the United Arab Emirates’ support for the leader of the coup. The UAE has hosted Al-Jifri for several years; he established his foundation, Tabah, there, maintains a significant presence on satellite television and at official forums, and enjoys a high standing among Emirati officials.

So, rejoice, Egyptians—you "extremists" and "hardliners"—for Sisi has brought you someone to "teach" you your own religion.

Source:

https://arabi21.com/story/808852/%D8%A3%D9%8A%D9%87%D8%A7-%D8%A7%D9%84%D9%85%D8%B5%D8%B1%D9%8A%D9%88%D9%86-%D9%82%D8%AF-%D8%AC%D8%A7%D8%A1%D9%83%D9%85-%D9%85%D9%86-%D9%8A%D8%B9%D9%84%D9%85%D9%83%D9%85-%D8%AF%D9%8A%D9%86%D9%83%D9%85