Monks by Night and Knights by Day: ?asan al-Bannāʾ, Tarbīya, and the embodied ethics of the early Muslim Brotherhood
In this article, I trace and analyze the manifold ways in which ?asan al-Bannāʾ (d. 1949), founder of the Muslim Brotherhood, appropriated Ṣūfī thought and practice in the creation of Brotherhood doctrine and institutional structures, with a particular focus on his model of ethico-spiritual formatio...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2018]
|
| In: |
Religion compass
Year: 2018, Volume: 12, Issue: 7, Pages: 1-11 |
| Standardized Subjects / Keyword chains: | B
Bannā, Ḥasan al- 1906-1949
/ Muslimbruderschaft
/ Sufism
/ Ethics
/ Training
|
| IxTheo Classification: | AG Religious life; material religion AH Religious education BJ Islam NCB Personal ethics NCC Social ethics |
| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a In this article, I trace and analyze the manifold ways in which ?asan al-Bannāʾ (d. 1949), founder of the Muslim Brotherhood, appropriated Ṣūfī thought and practice in the creation of Brotherhood doctrine and institutional structures, with a particular focus on his model of ethico-spiritual formation (tarbīya). For al-Bannāʾ, Ṣūfī discursive and embodied practices and the virtues they produced were required not only for individual flourishing, but as the necessary precondition for socio-political activism. Such a recognition of the embodied nature of ethical formation stands in contrast to Salafī epistemologies predicated on a scriptural positivism and an exoteric focus on law, and sheds further light on the early Muslim Brotherhood's Ṣūfī origins. Moreover, this ethical paradigm, which entails a sharīʿa-minded Ṣūfism placed in an activist framework, not only challenges those narratives which perpetuate an inherent Salafī-Ṣūfī divide; it also creates avenues for exploring the relationship between practical reasoning, virtue formation, and public engagement, thus further contributing to an engaged Ṣūfism advocated by some today. | ||
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