Introduction:

Sufism in the Gaza Strip has a long history that is deeply rooted in the spiritual and scientific traditions of the Islamic world. As a spiritual movement that emerged in the 3rd Islamic century, Sufism has developed steadily and has become an essential part of religious and social life in Gaza. The Sufi orders are diverse and have a complex relationship with the political and social currents in the region.

While many followers and supporters appreciate Sufism for its spiritual depth and educational potential, there are also critics who criticize the excessive worship of Sufi sheikhs, the lack of clear curricula and a superficial religious practice. These controversies show that Sufism in Gaza remains a polarizing but relevant movement that contributes in its own way to religious and social life in Gaza.

The occupation has developed its methods to make communication between Palestinians more difficult and to diversify their conditions, making it difficult for outsiders to understand the Palestinian reality. Segregation also makes it difficult for Palestinians to access the conditions of their neighbors. It is therefore necessary to approach each Palestinian community in order to understand their political, economic, cultural and social conditions, including their religious practices.

This article sheds light on the Sufi movement in the Gaza Strip as one of the predominant forms of Islamic religiosity in the Islamic world.

Palestinian conditions became alienated from their Arab surroundings due to the British Mandate and subsequent Zionist colonialism, which isolated the Palestinians from their Syrian and Egyptian neighbors. The Palestinian community was also characterized by a strong politicization. For decades, the national movement was secular and partly Marxist.

It was therefore necessary to investigate other forms of popular religiosity beyond the political aspects of the religious scene in Palestine. This gave rise to the idea of exploring Sufism in the Gaza Strip, which is the most active and political part of the Palestinian community in the national movement.

When examining the current Sufi presence, it must be emphasized that Sufism has shaped the Islamic faith and acted as a vehicle for the historical continuity of Ahl as-Sunnah wal-Jama'a by merging with the four schools of jurisprudence since the 5th Islamic century. Palestine played a special role as it was a major theater of the Crusades and the Fatimids were present there. For this reason, Sufi hospices, tekkiye, zawiya and monasteries as well as schools of law were established in Palestine from the time of Saladin in order to strengthen the Islamic presence and eliminate the remnants of the Fatimids. Gaza was not excluded from this, as it is one of the historical cities of Palestine and is closely linked to the religious and scientific scene of Palestine and the connection between the Levant and Egypt.

Sufism is broader than simplistic views or prejudiced opinions. The diversity of Sufi orders in Gaza is reflected in their different forms and teachings. Despite dominant images today, the aim of this work is not to promote or criticize Sufism, but to present the different views in Gaza and shed light on the divergent opinions. It is hoped that the topic will be addressed in other regions, as well as other forms of religious practices and faith communities.

Gaza did not remain untouched by the ideological and political currents of its geographical surroundings, from the Levant to Egypt, the Maghreb and West Africa. Its historical and spiritual importance attracted many scholars and preachers who spread their teachings and made Gaza a fertile ground for religious and political ideas.

Sufism developed from the 3rd Islamic century onwards as a concept, current, groups and paths and became one of the spiritual religious schools that spread throughout the Islamic world. This began with individual views calling for asceticism and modesty and developed into recognized paths whose teachings also spread to the Gaza Strip and became part of popular belief.

This report sheds light on the emergence of Sufism in the Gaza Strip, the reasons and circumstances behind it, as well as the methods of the Sufi masters and their influence on the inhabitants of Gaza.

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Emergence of Sufism in Gaza:

Before discussing Sufism in Gaza, we must point out that the activities of these groups are part of popular belief in Palestine. Some Palestinian families are known for their connection to Sufism, such as the Jabari families in Hebron, Saafin and Khalidi in the Gaza Strip and Maqdisi in Jerusalem. Sufi groups maintain their character as educational communities that educate the soul and stay away from anything worldly, including politics.

Gaza, a coastal gateway to Asia and Africa, is a passage for trade caravans and a stop on the pilgrimage route, especially for pilgrims from the Maghreb who make the obligatory journey and visit the Al-Aqsa Mosque. Sufism in Gaza began when Sheikh Abu al-Hassan al-Shadhili, founder of the Shadhili order, which is widespread today, visited Gaza. He lived in Alexandria. Sufism continued to develop and spread through further Sufi visits, either on purpose or while traveling.

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Reasons for the spread of Sufism:

There are several reasons for the spread of Sufism in the Gaza Strip. One major reason is the search for education. Due to the limited Palestinian universities and educational restrictions imposed by the occupation, many students turned to studying at Arab and Islamic universities, including those that cultivate Sufi thought.

Another reason is the support of Sufism by academic institutions in the Gaza Strip, such as the Al-Azhar Institute, which continues the Sufi tradition in Egypt and whose path among students is strongly influenced by Sufism.

An additional reason is the Nakba, which led to the expulsion of the Palestinians. Many of them moved to the Gaza Strip, bringing their Sufi teachings and practices with them. Since then, some Sufis have founded their Zawiyas, including Sheikh Ahmed al-Saafin (Abu Hassan al-Faluji), founder of the Alawiyya order. He founded the first zawiya in the Shati refugee camp, and others followed.

In addition to the historical reasons, there are current ones that reinforce the presence of Sufism in the Gaza Strip. Those who look at the political relations of the different streams recognize the influence of political tensions that lead new followers to the Sufi orders. The new political order in Palestine has caused internal tensions and conflicts that have influenced religious practice, causing some people to avoid the mosques and turn to the Sufi Zawiyas to escape political tensions.

In addition, economic hardship has prompted many people to seek refuge with the Sufi Zawiyas. Some became followers of the orders, especially those that provide meals and financial aid, which increased the popularity of Sufism.

The strong social ties in Gaza also contribute to the spread of Sufism, especially among certain families. In addition, spiritual guidance is inherited, which strengthens families' ties to the order and also attracts neighbors and friends.

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Sufi order in the Gaza Strip:

A study published in 2018 by Munther Badwan divides Sufism in Gaza into two groups: Scholars and teachers who are familiar with the beliefs, and simple Sufis who "only know the dhikr, dancing and chanting." The Sufi orders are extensions of the worldwide Sufi orders and essentially follow the same path, although some behaviors are at odds with the traditions of the regions where the Zawiyas were founded. All Sufi orders in Gaza follow a common faith based on unity of being, worship of the saints and seeking help from other than God. The study concluded that many Sufi rituals have declined sharply due to increased awareness and the lack of a unifying framework.

Many of the Zawiyas founded by Palestinian sheikhs are still active. The Shadhili order, one of the largest Sufi orders, is the most widespread and has developed various branches, including Alawiyya and Yashrutiya. The well-known Sufi orders are:

• The Alawiyya Order, established after the Nakba in 1948, with the well-known Zawiya of Sheikh Mustafa al-Saafin in the south of Gaza.
• The Yashrutiya Order, which began between 1925 and 1930 in Qaraara under Sheikh Salim al-Dabbas.
• The Rifa'i Order, established after the Nakba in 1948 by Sheikh Abdullah Hussein al-Babli.
• The Qadiri order, which spread in Gaza after 1948 under the leadership of Yusuf Abu Shari'a.
• The Ahmadi or Badawi Order, introduced by Sheikh Ismail al-Silawi.
• The Khalwati Order, introduced in 1955 under Abdul Majid Auda.
• The Jariri Order, which was established in Gaza in 1979 and has the well-known Zawiya of Sheikh Sharif al-Zein.

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Sufism as seen by an advocate in Gaza:‍

The "Etar" platform spoke to a Sufi supporter in the Gaza Strip who wished to remain anonymous. He emphasized that the well-known Sufi orders in Gaza cultivate a comprehensive Islamic discourse in their address to their followers, which is based on love for God, brotherhood in support of Sharia and cooperation in the service of creation. Any speech that contradicts the fundamentals of the Quran and Sunnah is considered alien to Sufism and is rejected.

The Sufi sheikh also emphasized that Sufism in the Gaza Strip has been closely linked to scientific relations between Egypt and Palestine since its inception. Many Palestinians went to Egypt to study at Al-Azhar University and returned with a Sufi education.

He named some contemporary Sufi scholars, including Sheikh Abu al-Ma'ali Ahmad Bseisu, Sheikh of the Hanafi community in Gaza, his son Sheikh Omar and his grandson Sheikh Muhammad Khulusi Bseisu, Sharia judge of Gaza, as well as the historian Sheikh Uthman al-Tibaa, Sheikh Mahmoud Sikeek and Sheikh Hussein Abu Sardane. He added: "The Sufi experience was clear and pure in the history of Palestine, as it was an essential part of the scientific and educational movement, without intervening in power struggles or internal conflicts of the Palestinians, except to make peace."

In the Sheikh's view, Sufism is a fundamental part of Islamic culture in Palestine, and its roots in the Gaza Strip go back to the first spiritual relations between the scholars of the Maghreb and the Islamic world. The Islamic scholars frequented the Al-Aqsa Mosque where they established their paths and zawiyas to teach and educate their followers, and many of these paths then moved from Jerusalem to Gaza, especially after the Nakba of 1948. Sufism in Palestine also became associated with the first campaigns of the Mujahideen.

The Sheikh emphasized the diversity of Sufi paths in the Gaza Strip, which stem from the Quran and Sunnah. The diversity results from the individual nature of Sufism, as each teacher has his own spiritual experience, which he then passes on as a method, provided it is compatible with the Sharia rules. This diversity and renewal in the ways of spiritual education has preserved Sufism from its inception to the present day and makes it contemporary.

The path to Sufism in the Gaza Strip begins with meetings, which are the first step in the Sufi path, followed by listening and following. These meetings between the teacher and his students are crucial to the spiritual journey, as they encompass both education and upbringing, from law and doctrine to hadith and Sufi teachings, including ethics and morality.

These gatherings are open to all and often take place in mosques. A look at the zawiyas in Gaza shows that they are all mosques where the five prayers are held, and some also hold the Friday sermon. They also take place in scientific institutes, and some students also meet their teachers in places like Al-Azhar University or Al-Aqsa Mosque. The Sufi orders do not have private meeting places, but their zawiyas and gatherings are open to all.

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An earlier experience of a Sufi from Gaza:

In the Gaza Strip, there are different views on the teachings and practices of Sufism. Some of the followers who attended zawiyas and dhikr gatherings decided to leave after noticing "excessive worship of some sheikhs, lack of clear teachings and excessive respect for the preachers".

"Etar" spoke to a former Sufi follower, Muhammad Hanunah, who was persuaded by some of his relatives to join a Sufi zawiya in Gaza and attend dhikr gatherings. After four years of attending these gatherings and moving from one zawiya to another, he left for several reasons. One of the main reasons for him was "the lack of knowledge about the religion and the simple way of thinking", as many of the participants come from regions where education is not a focus and many myths about the dead, saints and miracles circulate in the private gatherings.

Hanunah experienced that the Sufi community in Gaza is divided into two groups: The first group consists of simple Sufis who visit the well-known Zawiyas in Gaza and follow the Quran and Sunnah in their beliefs and practices. The second group consists of those who follow teachings and practices that have no relation to religion.

Another reason for Hanunah's departure from Sufism was the "sense of pride and arrogance of the shaykh, who felt superior to all followers, and the exaggerated worship of the shaykhs to the point of assuming their ability to divine". He added: "I attended some gatherings and was not satisfied with the rituals and movements such as bending back and forth and jumping to the rhythm of the faster sounds set by the so-called sheikh of direction. I heard the shouting of some and the murmuring of others."

He continued: "Many people left this zawiya because it has no educational foundations and superficial appearances dominate, with no real connection to genuine asceticism. The Zawiya of Sufism today serves as a retreat for some unemployed people and a place for some poor people to get food. Unfortunately, this is marketed as charity work to raise funds from abroad."

From Hanunah's experience with the Sufi Zawiya, there is no real curriculum that the Sufis in Gaza follow. They cannot adapt to all circumstances, times and people and approach everyone from the angle that suits them. "The Sufi sheikhs do not have personalities that can bring about a fundamental change inside a follower, as they do not understand the true affiliation to the religion and resort to other means, including myths and the sheikh's supposed ability to know the future," he explained.

The Sufi program usually includes dhikr gatherings, called "hadra", after the dawn and sunset prayers, in which the prayers of the direction are recited together. However, attendance at these gatherings is often low, and some also take place in the homes of sheikhs or followers, or in the divans of families.

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Sufis and politics:

It should be recalled that the Palestinian Authority established the Supreme Sufi Council in Palestine in 1996 to "regulate the Sufi movement, spread its teachings and strengthen moderate Islam based on the Qur'an and Sunnah." The Council took a break after the death of President Yasser Arafat, but was later reopened.

On the other hand, it is known that the Palestinian environment is characterized by political tensions and a multitude of parties with different ideologies. Nevertheless, the Sufis have maintained good relations with all parties. Therefore, little attention is paid to the Sufi movements by Gaza's rulers, as they are neither politicized nor competing for power. The Sufi sheikhs also pose no ideological or political challenge and do not prevent their followers from joining various political groups.

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Conclusion:

In summary, Sufism in the Gaza Strip has a long history that is closely linked to the spiritual and scientific traditions of the Islamic world. Despite its contemporary challenges, Sufism remains a vibrant and diverse movement that plays a significant role in the religious and social fabric of Gaza. The Sufi orders offer a retreat for spiritual education and community, although their practices and teachings are sometimes controversial.

Critics criticize the excessive worship of Sufi sheikhs and the lack of clear curricula, which can lead to superficiality and ignorance. Despite this criticism, Sufism remains an important spiritual current that takes many forms in Gaza. The Sufi orders are neutral in their political stance, which allows them to be an integral part of religious life in Gaza and to remain so in the future.