Paper long abstract:

In Tatarstan's social and religious discourse, there has been a consistent advancement of the idea of rethinking the Sufi heritage as a tool for preserving ethno-national and religious identity, as well as reviving Sufism as a 'traditional' form of Islam and an alternative to Wahhabism. To what extent is the revival of the structures and ethics of Sufism in present-day Tatarstan possible, granted a nearly complete loss of practices associated with the transfer of knowledge in Sufism? Is the revival of Sufism a tradition, an export, or an expansion? This presentation looks at modern ideological and institutional transformations related to the revival of Sufism in Tatarstan. It is based on field research in Kazan in 2007, 2009, 2012, 2016, 2018, in the Arsky district in 2012, 2018, and in the Aznakaevsky district of Tatarstan in 2016, 2018. The data include observations during ceremonies of sohbet and zikr, individual practices of zikr, yasin, as well as thirteen individual semi-structured interviews and eight informal interviews with followers of tariqats, supporters and opponents. The work examines Sufi communities of Kadiri, Shazili, various branches of the Nakshbandi: Khalidia, which includes the Jamaats of Topbashia and Khakkania, as well as the branches of the Mujadidiyah - Mahmudia, Husayniya, and followers of the sheikh of the Deoband school of Ahmad Zulfikar. The activity of Tijania and Yasawiya brotherhoods was also observed. Тhe author analyzed the following aspects of practitioners of Sufism in the region: relationships with mentors, particularities of the ritual practice, attitudes to other groups and branches, the individual spiritual experiences of Sufis. Based on the data, it is possible to conclude that the revival of Sufism is part of the larger Islamic revival in the region. Sufism is supported by the state as an alternative to more conservative forms of Islam and as part of "traditional Islam." Sufi practitioners, however, distance themselves from official religious structures and position themselves as seekers of truth and spiritual fulfillment that can rarely be found among advocates for "traditional Islam."