This article analyzes how Sufi order-based networks in the North Caucasus—especially Naqshbandiyya and Qadiriyya—recalibrated their repertoires of action across two successive state-building projects: Tsarist imperial expansion and Bolshevik rule. Drawing on Bourdieu's concepts of field and symbolic capital, Gramscian cultural hegemony, and Foucauldian power as dispersed practice, the study treats Sufism less as a centralized "organization" than as a dynamic socio-religious infrastructure embedded in local moral economies. In the late Tsarist period, Sufi authority could be converted into mobilizational capital, enabling episodic confrontation with imperial rule; following the defeat of armed resistance, however, strategies diversified under conditions of surveillance, co-optation, and intermittent repression, with many actors shifting toward community ethics, pedagogy, and cultural mediation—a pragmatic war of position rather than a stable "coexistence." The Soviet period introduced a more radical challenge, particularly during phases of intensified anti-religious policy, when public religious authority became precarious. In response, Sufi networks increasingly relied on informal circulation: oral transmission, household ritual, and kin-based discipleship, sustaining a covert sphere of everyday religious practice that both accommodated and subtly contested hegemonic claims. The article argues that Sufism's resilience lay in its capacity to re-embed authority at the grassroots, preserving ritual practice, ethical norms, and communal cohesion within private and semi-private domains, even as its public forms were periodically constrained. The study reframes North Caucasian Sufism as an adaptive nexus of religious authority and cultural mediation whose durability depended on the strategic reproduction of symbolic capital under changing regimes.