In 1961 I published in this Journal a paper on the Islamization of peninsular and insular Southeast Asia. It was a paper I had presented to the first meeting of the conference of historians of Southeast Asia organized in January of that year at the University of Malaya in Singapore by the then Raffles Professor of History, K.G. Tregonning. It was a paper often referred to in discussions concerning the coming of Islam to the Malay world, and attracted its share of approbation and criticism.
Scholary works on Sufism have been almost entirely concerned with the classical textual tradition and have given scant attention to the contemporary practice of Sufism. Such Studies as have been done in Egypt inadequately reflect actual popular beliefs and practices by exhibiting tendencies either to interpret contemporary sufism in light of classical Sufism,to dismiss popular Sufism as a degradation of "true" Sufism,or to conclude, in light of the presentation of Sufism propagated by the Supreme Council of Sufi Orders, that there is nothing that distinguishes contemporary Sufism from any other branch of Islam.Contemporary Sufism must be studied as a complete system, not merely a degradation of another system. It developed from classical Sufism but is not identical with it, and offers a world view and rituals that distinguish it from other Islamic currents. The centrality of devotion to the Prophet and his family is one aspect of Egyptian Sufi religious life that distinguishes it from that of other Egyptian Muslims, and bears interesting parallels to Shicism, perhaps providing evidence for what Marshall Hodgson called "the moulding of Islam as a whole in a ShiStic direction."4 This article will document and analyze devotion to the Prophet and the ahl al-bayt and its associated beliefs in Egyptian Sufism, and compare them with their analogues in ShiSsrn.
