Anthony D. Smith has argued that the idea of the “nation-state” conflates two historical and ideological processes that, even with Western European history serving as the paradigm, were often distinct. Nor was there any uniform evolution in these processes from one stage to the other. For Smith this has meant that “Eastern Europe and the Third World have all been trying to imitate a rather singular model whose ethnic homogeneity, like its parliamentary institutions, simply cannot be transplanted. They have been pursuing a Western mirage … [where] even in the West, the much soughtafter marriage of state and ethnie has not turned out to be all that happy and enduring.” Smith assumes that true nations are based on ethnie, meaning a shared memory of culture, language, and history identified with specific territory stretching into the past that creates both a bond within the group, the precursor to nationhood, and a sense of distinction against other such groups. Here he opposes those whom he calls the “modernists,” who may argue with one another about what constitutes nationalism but agree that it reflects the development of nationhood in the modern era and is not an inevitable extension of ancient historical and cultural bonds.

In the following article, I present an account of the legacy of the famous saintly mystic Abu al-Hasan al-Shadhili (d. 1258). The parameters of the study will be narrowed geographically to Tunis and thematically to prayer. Tunis played an important role in the formation of the saint's ṭariqa (mystical order or brotherhood, pi. ṭuruq), and the city today still has a branch of the brotherhood and a number of sacred sites. The theme of prayer as used here includes prayer texts and a wide variety of activity, from popular devotions to spiritual discipline. As will become clear, this is a central element in any discussion of the ṭariqa's organization, ritual, and literature. In addition to the brotherhood and the sites, there is a Tunisian edition of the only recordedcompositions of the saint, his prayers—known as aḥzāb (sing, ḥizb). This study will thus reflect the saint, his brotherhood, and the use of the aḥzāb as integrated elements of the living Shadhili legacy in Tunis. This presentation will go beyond the usual academic treatments of Sufism, which rarely enter the modern period and are concerned mostly with the larger Sufi treatises. I hope not only to bring to light the importance of some lesser known liturgical and ritual practices, but also to begin to appreciate the “lesser tradition,” as it were, of Sufi prayer texts.