Showing posts with label Sufism Intro. Show all posts
Showing posts with label Sufism Intro. Show all posts

2023/06/05

Essential Sufism: Robert Frager, James Fadiman, Huston Smith: 9780062514752: Amazon.com: Books

Essential Sufism: Robert Frager, James Fadiman, Huston Smith: 9780062514752: Amazon.com: Books

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Robert Frager

Essential Sufism Paperback – Illustrated, November 17, 1999
by Robert Frager (Editor), James Fadiman (Editor), & 1 more
4.5 4.5 out of 5 stars 214 ratings
4.1 on Goodreads
916 ratings
===
Editorial Reviews
Review
"A treasure of jewels in the tradition of Sufi soul-work. "I really love and value this book."-- Coleman Barks, translator of "The Essential Rumi""An awesome and eminently profound compendium of spiritual wisdom."-- "Body Mind Spirit""Reading through the many entries, one gets a feeling for the beauty and deep wisdom of the Sufis."-- "Library Journal"


From the Back Cover
The definitive compendium of Sufi wisdom, 'Essential Sufism' draws together more than three hundred fables, poems and prayers that reveal the luminous spirit of Islamic mysticism. Embracing all eras and highlighting the many faces of Sufism, this colle

About the Author
Robert Fager, Ph.D., is a psychologist, Sufi teacher, and author of two other books on Sufism, Love Is the Wine, and Heart, Self, and Soul: The Sufi Psychology of Growth, Balance, and Harmony.

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Product details
Publisher ‏ : ‎ HarperOne; Reprint edition (November 17, 1999)
Language ‏ : ‎ English
Paperback ‏ : ‎ 288 pages

Customer Reviews: 4.5 4.5 out of 5 stars    214 ratings

Read reviews that mention
sufi sufism islam rumi wisdom essential mystics spiritual sufis mystical muslim quotes heart known prayer simply compendium concepts contains frager

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Dancing Palmtrees
4.0 out of 5 stars The Mystical Arm of Islam -- A Novice's Impressions
Reviewed in the United States on July 13, 2009
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Just started reading this book. I want to learn more about Sufism since it is a theme echoed over a over by Gibran, Pamuk and of course its founder the great poet Rumi. I love the concept of becoming "One with the Beloved". In my opinion Pamuk corrupts Sufism and Mystics. Orhan Pamuk's books present a distorted view of Dervishes and Sufis, especially the novel, My Name is Red. He reduces these holy men to their baser instincts.

Of course as a Christian my ultimate Spiritual Goal is to become one with Jesus Christ.

Over the years as I think back I believe I have found elements of Sufism in the writings of Deepak Chopra, the Dalai Lama and I'm sure that as I read more of Dr. Edward Said I will find it there also. Perhaps it is also in Buddhism, I must look at my Buddhist scriptures.

The theme of Being One with the Beloved resonates with me as a Christian because you find this concept in the Bible. Jesus spoke that He and the Father were One. The Epistles constantly speak about being reunited with God, being more like the Father, losing yourself in Him.

I'm the type of Christian who believes one can incorporate the best of other faiths without losing or rejecting one's own belief system. As I get older I lean towards to the Gospel of Inclusion. Besides on Judgement Day we will all answer to God no matter what our faith or belief.

Saturday, May 30, 2009

The aphorisms in this book remind me very much of the Book of Proverbs in the Bible. Proverbs is known as the book of Wisdom. I keep refering to the Bible because this is my faith and my frame of reference. As I read about the Sufis and Dervishes I think about Jesus disciples and how he sent them out to preach the gospel and heal the sick. Jesus told them to take nothing with them except the clothes on their back. I believe the scripture states that the workman is worthy of his hire. The went from town to town, house to house spreading the Good News. Whoever had ears to hear received it, those who did not Jesus told them to shake the dust off their sandals as they left that particular village. I am just speculating but maybe Rumi and other Sufis were inspired by Jesus, his disciples and the apostles.

Another similarity I found was the mention of the Redemptive Names of God. Christians also have this.

________________________________________

Eight Redemptive Names of God

JEHOVAH-JIREH
"The Lord our provider" - This is also the name Abraham gave to the place where the Lord provided a sacrifice in place of Isaac. (Gen. 22:14).
JEHOVAH-NISSI
"Our banner, a banner of love and protection" - Also the name Moses gave to the altar he built after defeating the Amalekites (Ex. 17:15).
JEHOVAH-SHALOM
"Our perfect peace" - Also the name Gideon gave to the altar he built at Ophrah (Judges 6:24)
JEHOVAH-TSID-KENU
"The Lord is our righteousness" - The name is applied to a future Davidic king who would lead his people to do what is right and thus bring peace (Jeremiah 23:6) and to the restored city of Jerusalem (Jeremiah 33:16). The name is possibly a play on the name of Zedekiah ("Righteous [is:] the Lord") who reigned from 597 to 587 B.C..
JEHOVAH-SHAMMAH
"The One Who is with us everywhere for He is Omnipresent" - The Jerusalem of Ezekiel's vision (see Ezekiel 48:35 margin) was known by this name. Compare text at Isaiah 60:19-20 and Revelation 21:3.
JEHOVAH-SABAOTH
"The Lord of Hosts, our Protector." C.H. Spurgeon said this about the phrase "The Lord of Hosts:
The Lord rules the angels, the stars, the elements, and all the hosts of Heaven; and the Heaven of heavens is under His sway... [the Lord:] is on our side -- our august Ally; woe unto those who fight against Him, for they shall flee like smoke before the wind when He gives the word to scatter them."
See text at Psalm 46:7.
JEHOVAH-RAAH
"Our Shepherd Who tenderly leads us, loves us and will keep us safe." - the famous Psalm 23 tells us that "The Lord is our Shepherd and we shall not want...." Being illustrated as a shepherd implies a relationship with His sheep (His believers). The term shepherd appears approximately 80 times in the Scriptures, denoting meanings of: feeder, keeper, companion, friend, pastor and herdsman.
JEHOVAH RAPHA
"I am the Lord Your Physician or I am the Lord Your Healer - this name especially was a Name God prophetically spoke about Himself, not one that someone gave Him. Exodus 15:26

Sunday, May 31, 2009

Just wanted to add that some of themed echo the Song of Solomon which contrasts romantic love between Solomon and his Ethiopian wife to his Love and search for God. Also in regards to mystics whether Sufi or Christian, "One cannot be so Heavenly bound that you are no earthly good". Props to my former Pastor, Rev. A.R. Bernard!!

The Mystic experience can also be found heavily in the Catholic Church. There are many famous Catholic Mystics; St. Teresa of Avila, Hildegard of Bingen, Francis of Assisi, Julian of Norwich, Catherine of Siena, etc... Many Catholic Mystics have had the experience of Stigmata, actually having the wounds of Christ on their physical bodies. Some have actually a type of ecstasy something similar to an out of body experience, perhaps a suspension of natural time where one is present with the Lord.

In my brief study of Eastern and Western Mysticism the Path Chooses the Believer not the Believer the Path. I think ones personality also lends itself to a mystical experience
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S. Diaz
5.0 out of 5 stars Amazing
Reviewed in the United States on June 2, 2019
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Though used, it was obviously handled and used with love and care by its previous owner. There are notes written on the sides, yes, but they are simply written to highlight specific parts of the book. I recommend Jensen Books if you're looking for used books in acceptable condition.

As for the book itself, its contents are amazing. It requires you to think and slowly digest its contents for you to fully understand the book but it is not in any way complicated or difficult to understand. You simply need to be mature enough to grasp the concepts written in it.
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Sanaa Sharnoubi
5.0 out of 5 stars A treasure trove of poetic and inspirational writings ... Nourishment for the soul.
Reviewed in the United States on June 29, 2015
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I have had a hard copy of this book for years and recently bought the kindle edition as well--giving me access to it any time and anywhere. That is how vital its contents are to me. For anyone who is new to Sufism or who is steeped in the Sufi way of life (or anywhere in between), this is a rich and beautiful compendium of Sufi literature. Frager does a wonderful job of arranging the Sufi writings (spanning many centuries and continents) into thematic chapters, such as prayer, love, etc. I highly recommend this book, which I use the way others might use their bible--for comfort and/or inspiration.
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B.A.2010
5.0 out of 5 stars Lovely collection
Reviewed in the United States on July 3, 2019
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I look forward to spending more time with these texts. I have no idea how the original text would read, but the translations read well and are lovely. I know I'll keep coming back to this volume with wonder for years to come.
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Davis A. Criscuolo
4.0 out of 5 stars read this introductionribes
Reviewed in the United States on July 22, 2013
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This book is a collection of quotes and a variety of statements from a multitude of sources. The real power of the book is in the introduction, which describes the essential Sufi perspective and defines the Sufi as non-sectarian, even as the tradition of Islam bears its roots. I have studied with an Iraqi Sufi Master for over 35 years and find a kindred spirit in this book.
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lightshow
5.0 out of 5 stars Good Overview
Reviewed in the United States on January 6, 2013
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This book contains many quotes and stories from the Sufi tradition and a rich introduction by the author, who is a student of Sufism. I was first introduced to the tradition about 20 or so years ago through Rumi's poetry, which inspired me and impressed me with the emphasis on love of God. This is an ecstatic tradition that doesn't seek to explain anything but rather to connect one with an open heart and facilitate falling in love with God, immanent and transcendent.
Reading this book is a wonderful experience.
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Lori Easterly
5.0 out of 5 stars Mystical Reality
Reviewed in the United States on July 22, 2013
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I have loved Sufi poetry for the way it expresses what I have found to be Real. After many years of being lost in the world there was an experience that came about, revealing the illusion and uncovering the Real. When I read Essential Sufism I hear the song of what has been uncovered. The Unseen Reality of What Is.
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Arif Somji
5.0 out of 5 stars Amazing. Well laid out
Reviewed in the United States on April 24, 2017
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Amazing. Well laid out. And some great wisdoms and learnings shared, all around. Beautiful and easy read. Great way to start the day!
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HH
5.0 out of 5 stars I love this book
Reviewed in the United Kingdom on July 28, 2019
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This book really helped me to understand Islam and get a sense of the true wisdom and depth of it. After listening to dry Salafi teachings about the life of the prophet, this really helps me stay in touch with who he was! A wonderful resource you can dip into on any page and feel refreshed.
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Gogol
5.0 out of 5 stars Islam explained
Reviewed in the United Kingdom on November 3, 2013
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This is a lovely introduction to Islam told in much the same way as traditional Sufi books, that being in the way of thought provoking story telling designed to make you think about your actions, the world around you and how you perceive the world you live in.

The author is from the Jerrahi Sufi order and the book follows much the same pattern as the story telling method of the late Sheikh of the Jerrahi Sufi order Muzaffer Ozak. The book is very well structured and would seem to be designed for the western audience to read and enjoy. If you wish to have a book that gives you an introduction to Islam then this is an excellent start.
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Sinan
5.0 out of 5 stars Beautiful book
Reviewed in the United Kingdom on April 9, 2021
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A compilation of Sufi stories, poems & writings, it’s not only the beautiful words that touch your heart in this book there have been moments where I have found myself laughing out loud. HURRY UP AND BUY
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lailaahmed49
5.0 out of 5 stars Ignore labels ..a guide for peace snd serenity
Reviewed in the United Kingdom on September 10, 2017
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Beautiful introduction to mystical islam ..if ignoring labels helps you ..this is a must for those wanting to understand themselves and live a peaceful life
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StuckInMedSchool
5.0 out of 5 stars Excellent introduction to the Islamic faith
Reviewed in the United Kingdom on December 16, 2012
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I love this book! It provides a very laid back and beautiful introduction to Islam, with its use of poetry, anecdotes and humour. Great for beginners to the subject. Each chapter also begins with a nice introduction - nothing too heavy. This book is to be digested slowly - one you would want to read in the comfort of your own bedroom on a gloomy, rainy day, with a warm cup of sweet tea in hand. As a matter of fact, I wouldn't hesitate to say that this book pretty much explains the essence of Islam. The only drawback is that I have some doubts over the authenticity of some of the information quoted in the text, but the message is what really matters anyway, so it didn't bother me that much.

All in all, a FANTASTIC read. Now go click 'add to basket' :)
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Czarny Pies
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October 10, 2019
“Essential Sufism” is a collection of poems, aphorisms, fables and jokes that intend to communicate the value-proposition of Sufism to the potential American convert of the late 20th or early 21st century. The two editor-compilers, Robert Frager and James Fadiman, are relics from the psychedelic era.
Wikipedia describes Frager as coming from a Jewish family and possessing a Ph.D. in Social Psychology from Harvard University. Frager was initiated into the Halveti-Jerrahi order of dervishes by Sheikh Muzaffer Ozak in 1981. James Fadiman who has a doctorate in psychology from Stanford University has an academic and personal interest in LSD. He is a former neighbour of Ken Kesey. Together, Frager and Fadiman have produced a sweet, trippy book with a clear appeal to Americans in search of a mystical experience.
Most of the Sufi authors come from the classical era. Rumi, Rabia, Ibn Sa’ad, Junaid, Attar and Al Ghazali are among those who are quoted frequently. In addition, there are extracts from the Koran and Hadith. Sheikh Muzaffer who converted Frager to Islam is also quoted extensively. Finally, to show that Sufism is dynamic, evolving force in the contemporary Anglo-Saxon world there are quotes from the Americans, Jeanette Berson, Sam Lewis, Margaret Smith and Mark Nepo as well as the Anglo-Russian Irina Tweedie.
I bought this book for $(CDN) 2.00 at the annual book sale of the local library. Despite, its many charms I urge GR readers not to spend any more for their copy.
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Mohammad Ali Abedi
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August 1, 2013
This book was excellent. It contained quotations from Sufi sages separated into different topics. I never finished the book and the story for not finishing it itself was in a way Sufi in itself.

I am a member of Couchsurfing.com, a site devoted to bringing travelers together in a form of host-guest relationship. If you are traveling to any country, contact a member and ask to stay in their place. A great idea with a brilliant philosophy behind it! I opened my home to two travelers, a Hungarian and a Czech. The Hungarian, David, had an interesting story behind his travel. He was in his early thirties and had a life that society would consider successful. Educated, high-paying job, a strong relationship with his girlfriend, good friends, but something was gnawing him. He wasn’t satisfied. He decided to give it all up and go on a five year global journey. It took him five months to reach Tehran from Europe, because he’d take his time, mainly walking or taking rides, but never taking planes. I hosted him for a day, and we talked till late, exchanging stories and philosophies. The next day, David and his friend, packed, took their traveling walking stick, and headed out. They slept on Friday and left on Saturday so when I was coming back from work on Saturday, I noticed David immersed in the book. So I gifted it to him, hoping that the words from Sufi masters gives him solace during his travels and helps him find whatever he is seeking.


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Parker Pillsbury
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September 24, 2019
This was a great introduction and summary of Sufism. I'm an agnostic, but I appreciate the mysticism of Sufism. There were some fantastic quotes and aphorisms here that I had to circle to later return to. I especially love the poetry. As I do not believe in a personal God, not every thought found in this book moved me, but there were plenty of times when I felt something. If you're looking for an introduction to Sufism and you're on your own quest to find what you believe, you cannot go wrong by picking up this book.

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Ian Banker
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June 2, 2015
I picked up this book from a library not thinking much of it, but it was a great and very insightful read. It did seem a little dull at times, mostly due to my small attention span, but the book does require a little bit of effort to get through. It shows a very interesting take on not only Islam, but Mysticism as a whole. The book touches on virtually all aspects of Sufism. It's virtues, it's practices, it's views on God, Satan, Death, How one should know God, etc. An example of the insight this book has to offer is that of their views on Satan. In the Judaeo-Christian (though mainly Christian) sense, Satan is seen as this terrible being that want's to undermine humankind and to tempt us and stray us from our path, as we are what made him the fallen angel he is. Thus it is our duty as humans to resist temptations. Sufis would say that because god is all powerful, Satan could not have said that he would not bow down to humans had god not told him to, and even though there is no possibility of him ever regaining his former status, he loves god, and challenges us to strive to our fullest. Satan is a necessary stepping stone for Humankind to triumph over, and that is his purpose in life. This kind of outlook resembles that of Buddhism more than it does the other two main monotheistic religions. That is what I find so intriguing about it. It resembles the doctrines of other mystical religions, but shares the core and fundamental beliefs of one of the most (from a western perspective anyway) non-mystical and controversial religions. As a belief, I love a lot of what it is saying (despite the fact that I may disagree with some things it says) and I think that from whatever religious background you come from, something can be learned from this book. Absolutely Amazing.

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Sufism: A Beginner's Guide, William C. Chittick

Sufism: A Beginner's Guide



Contents 
 
Preface 
 
A note on sources 
 
1       The Sufi path 
2       The Sufi tradition 
3       Name and reality 
4       Self-help 
5       The remembrance of God 
6       The way of love 
7       The never-ending dance 
8       Images of beatitude 
9       The fall of Adam 
10    The paradox of the veil 
 
Notes 
Suggested reading 
Index of names and terms 
Index of hadiths and sayings 
Index of Koranic verses


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Sufism: A Beginner's Guide Paperback – November 1, 2007
by William C. Chittick (Author)


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What is mysticism? What does sufism mean today?

William C. Chittick, the leading scholar in the field, offers a compelling insight into the origins, context, and key themes of this fascinating movement. After a general overview of the tradition, he draws upon the words of some of the greatest Sufi writers - among them Ibn Arabi, Baha Walad and Rumi himself - to give a fresh and revealing perspective on the teachings and beliefs of Sufism and its proponents. Fresh and authoritative, this sympathetic book will be appreciated by anyone interested in Sufism, from complete beginners to students, scholars and experts alike.

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Editorial Reviews
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"This short book stands out as one of the best books on the subject in English. A welcome contribution to the study and understanding of Sufism." ― Muslim World Book Review

"William Chittick is the most exciting writer on Sufism today, combining as he does a genuine passion for the subject with a scholarly objectivity that is truly impressive." ― Oliver Leaman - Professor of Philosophy and Zantker Professor of Judaic Studies, University of Kentu
About the Author
William C. Chittick is Professor of Comparative Studies at the State University of New York. A greatly respected scholar, he spent over twelve years in Iran before the revolution studying Sufism in theory and in practice. He has written widely on Sufism and Shi’ism.
Product details
Publisher ‏ : ‎ Oneworld Publications (November 1, 2007)
Language ‏ : ‎ English
Paperback ‏ : ‎ 224 pages
ISBN-10 ‏ : ‎ 1851685472
ISBN-13 ‏ : ‎ 978-1851685479
Item Weight ‏ : ‎ 9.6 ounces
Dimensions ‏ : ‎ 5.1 x 0.8 x 7.8 inches
Best Sellers Rank: #1,236,268 in Books (See Top 100 in Books)
#478 in Sufism (Books)
Customer Reviews: 4.3 4.3 out of 5 stars    50 ratings
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Top reviews from the United States
Muhammed Nabi
5.0 out of 5 stars Good book to understand Sufism
Reviewed in the United States on January 6, 2023
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I recently finished reading this book. In this book, a very simple and easy-to-understand definition of Sufism is given, and some explanation of what Sufism is given and it told us about the famous Sufis.

The contribution of Sufis is the greatest in spreading and popularizing Islam in the world. Sufis have gained a place in the hearts of people worldwide. It is said that there was never a poet like Rumi in this world. Omar Khayyam, Ghazali, Hafiz, and many others are Sufi poets who have taken a place in the hearts of people worldwide. Even Hazrat Abdul Quader Jilani was a Sufi.

The book is hard to read for a first-time reader on this subject, you have to force yourself to read it. But after reading this book everything about Sufism will become easy.
Sufi Sadhana is such a spiritual pursuit that it is not possible for a Sufi to commit sin or harm people. Those who succeed in Sufi pursuits attain heavenly character in this world. Sufis are the best people in this world.
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Lorraine
5.0 out of 5 stars Deep and Wonderful Introduction and Map of the Territory
Reviewed in the United States on February 12, 2022
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I suppose “Beginner’s Guide” is apropos, but by the time you’ve finished reading this EXCELLENT introduction to Sufism you will be able to tell where everything else you may read within Sufism fits within its broader context. Whether you’re exploring the path from an academic or practitioner standpoint, Chittick’s “Sufism: A Beginner’s Guide” is like a caravanserai of old - a central point where you can mix it up with different travelers and hear about the parts of the territory that they have seen. Wish this had been the first thing I read when I started on the path, I’d have been a lot less confused! (But then again, confusion is PART of the path, so it’s all good.... it’s all God!) Thank you Dr. Chittick for your clarity and insight.
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Behrooz
5.0 out of 5 stars A great introduction
Reviewed in the United States on July 22, 2001
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Sufism, although specific to Islam, is in reality the unifying meaning beneath all of God's religions. Chittick's introduction is a great survey of the Sufi way of looking at reality especially since he takes the perspective of the great masters and mostly lets them tell us what Sufism is all about. Translations of Rumi and Ibn 'Arabi and some lesser know masters such as Sam'ani are included. I found reading these translations very enjoyable. I also found the bibliography very helpful since it lists some excellent sources for further study of Sufism. I would strongly recommend this book to anyone who is interested to learn about Sufism's reality, as it was known traditionally rather than the modern misconceptions of it.
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cj
4.0 out of 5 stars Clear explanations
Reviewed in the United States on January 14, 2014
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I wanted to learn about the Sufi beliefs. This looked like a good basic book on the subject - and so far it is proving to be just that. Clear and concise, it is easy to understand and is factual, which is exactly what I wanted. I haven't finished it yet, but I must say the book arrived quickly and was in perfect condition. Thanks!
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Pamela Warren Williams
5.0 out of 5 stars Conditions for Peak Experience
Reviewed in the United States on March 6, 2017
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Chittick's experiential understanding of mysticism and consciousness (along with decades of research) is, it seems to me, the foundation of this clear and heart-centered little volume. Unlike another reviewer who was agitated by stumbling over the writing, I was pleased to be slowed down so I could integrate the teachings and have my own peak experiences. Surprisingly, one of the most important books that I read last year.
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Aurora
2.0 out of 5 stars A hard read....
Reviewed in the United States on August 28, 2010
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I suppose this book is a good beginner's guide if you can follow the reading. I found it to be a very taxing read. I found myself reading sentences several times and slowing down tremendously to try to understand what exactly was meant by each sentence. The sentence structure, the run on sentences, and the way the book is organized, makes it hard for someone like myself to follow the actual point of it all. The book pulls you in too many directions all at once, which often leads to the reader finding themselves lost in the sauce. The price is great, but that might be due to the fact that no one wants a book they can't understand:)
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Daniel
4.0 out of 5 stars Written subjectively
Reviewed in the United States on June 27, 2013
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I have bought this book after Vision of Islam by the same author. While Vision of Islam analyzes Islam, this book just presents Sufism from the sufi perspective, which is subjective. I expect a different approach from a university professor.
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Sudweeks
4.0 out of 5 stars It is a good look at Sufism
Reviewed in the United States on March 30, 2015
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I had this book as reading assignment for a college course. It is a good look at Sufism.
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Misspuddleduck
5.0 out of 5 stars Good
Reviewed in the United Kingdom on December 13, 2018
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Nice easy read
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Frank Hooper
4.0 out of 5 stars Book received in excellent condition. Will not hesitate to order from Thrift books again.
Reviewed in the United Kingdom on September 9, 2020
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Although I believe Covid 19 created problems, you could have kept me better informed.
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Rafif
5.0 out of 5 stars book
Reviewed in Canada on April 17, 2019
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good condition
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Zubair Farooq
4.0 out of 5 stars Excellent introduction to Sufism
Reviewed in the United Kingdom on September 5, 2018
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Being born in a muslim country, i have heard good and bad things about Sufism from so many people. Some thought of them as true muslims, and some think they were responsible for fall of muslim civilization, focusing on spiritual side vs practical matters of life. Now - thanks to this books- i realize most people had not idea what they are talking about.
Chittick had excellent command of the topic, and i really like his writing style.
I will highly recommend this book.
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Abdul Shukoor
5.0 out of 5 stars real meaning of sufism explained well
Reviewed in India on May 31, 2023
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As a devoted follower of the Sufi tradition, I am deeply moved by this extraordinary book. It stands as a true masterpiece, a testament to the profound understanding the author possesses regarding the essence of Sufism. Through eloquent prose and insightful explanations, the author unveils the heart and soul of Sufism in a remarkably profound manner. This work is an essential read for anyone seeking genuine insight into the true meaning of Sufism. Its words possess a divine beauty that resonates with the depths of the soul, offering wisdom, guidance, and a transformative journey for those who embrace its teachings.
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Why is Sufism accepted in the West more than the other branches of Islam? - Quora

Why is Sufism accepted in the West more than the other branches of Islam? - Quora

Why is Sufism accepted in the West more than the other branches of Islam?






Amori Patel ·
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Studying Levantine Arabic4y
Originally Answered: Why is Sufism accepted in the west more than the other branches of islam?


Perhaps because rabble rousing fundamentalists have done significant damage to Islam in recent years. They have flooded the West with their publications, and the results are clear for everyone to see on the late night news.

Sufism is accepted because it represents the kernel, the essence, while Islam continues to serve as the outer shell. The folks who are often seeking another spiritual path, generally go through a lot of paths, at times through various Eastern religions, before settling upon Tassawuf (Sufism).

The popular image of the ‘whirling dervish’ or the ‘qawalli’ musician, singing ‘Allah Huu’ in a state of spiritual ecstasy does a lot more for Sufism and proper Islam than the fundamentalist who wants to kill everyone who rubs him the wrong way.

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Dimitris Almyrantis ·
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Lover of stories the world has forgotten (2016-present)4y
Originally Answered: Why is Sufism accepted in the west more than the other branches of islam?


While I like Amori Patel’s answer - that the West likes Sufism more because its popular image reflects the spiritual meaning of the religion, and legalist Islam has been tarnished by the image of the quick-to-anger fanatic - I don’t think it tells half the story. 

I think it focuses on the current political ruckus, in which Moslem communities in the West are encouraged to prove themselves as “good Moslems” and “non-violent”, and are minutely examined for traces of rebelliousness that might cast them into the “non-conforming.” But that’s no older than the Iraq war, truth be told, and will have faded by the time Islamic Terrorism is no longer the Big Thing.

But Sufism has been more popular in the West since the 19th century, and - speaking for Greece, which has had long contact with Ottoman Islam - this has held true since the middle ages. There’s much more to it than “peaceful mystics” vs. “violent fanatics”, in fact that dynamic often seems to be reversed.

The word “dervish” - how Sufis were chiefly known in the past - carries connotations of the fierce warrior as well as the otherworldly mystic. The “dervishes” were at the forefront of the Turkish armies, and the Janissaries - who were in the early centuries still semi-Christian converts - were their military arm. The immense fluted caps of the janissary murids stood for the sleeve of their saint, Bektash veli, and it was the Sufi lodges which were the center of Moslem convert communities in Europe.

More northerly visitors to Islamic lands found similar common points:


^ Above: Games of the Highland Brigade in Cairo 1883 - Below: The Pyrrhic dance by Jean-Léon Gérôme 1885 (dance of the Albanian highlanders - the best warriors of the Mehmet Ali dynasty of Egypt, brought over from the Balkans, whom he associates with King Pyrrhus of ancient Epirus).


Leaving Islam aside, consider the Scottish Highlanders - heirs to a warrior culture whom Britain had fought and defeated - inherited tremendous cultural prestige, to the point that modern Scottish culture is built around them (despite Scotland being mostly the 90% Lowlands). Is it at all surprising that, on recognising similar customs among the Albanians and the dervish vanguard of the old Ottoman army, that respect carried over?

Point is, it’s easy to look at what has historically been praised in the West about Sufism - the music, the dancing, the sexual liberality - and take it superficially, as in reflecting the customs of the modern West. But hundreds of years ago, when Europe and the Islamic world were far less distinct on these things, it was these same traits that won it respect.

By way of example, I remember one celebrated figure of the Greek revolt of 1821 which won her independence from the Ottomans, Karaiskakis. He had like many of the Christian rebels once served the Moslem ruler of Albania and Greece, Ali Pasha, and became notorious in later Greek tradition for his filthy mouth (e.g. referring to the advice of his dick when speaking to enemy emissaries). He is also known for his controversial relationship with a Turkish woman, who during the rebellion dressed like a man - adopting the masculine name Zafeiris - and served as his concubine and “most loyal man”.

There is a song about him (referring to his last words, while being impaled sideways on an iron spit - “should I come back, I’ll fuck them”):


“Listen, o nun’s son
I’m your friend Panuryia
your right-hand-man
and who knows you better
than his own mind

They say you’re playing
with hanims
with Turkish girls and nuns
and they shower you with curses
that say you are wandering
in the mahallas
and with dervishes dance
what should I tell them?

They say you treat with
the Ali Pashas, with them you joke
and I ask, what should I say?

“Tell them, friend Panurya
reh, I have violins in my dick
and it has also dumbecks
and I will ring them as I please
and make doorhandles shatter.

When I return, I will fuck them
but should I run late, give them this:
it’s my two balls […]

Hail, to whoever does not bend the knee
and does not make proskynesis*
Listen, what the karakolya** say about me,
that I should not fuck?
Tell them how it goes, Theodore.


*proskynesis: the act of prostration, associated with submission to Turkish authority - in Greek culture, going back to the refusal of the Macedonian generals to make proskynesis to the deified, Persianized Alexander.

**Karakolya: Kara-Kol, “black hand”, in Greek meaning a policeman or gendarme — a (dialectical) indictment of the sort of ethnic nationalism, and anti-miscegenation rhetoric, embodied in the right-wing nationalism represented by the police.

Notice, the song is a defense of the Islamic cultural connections of a man whom ‘orthodox’ nationalism would seek to deny, but this is a kind of dervishes’ Islam distinguished not by its peacefulness, but by its ability to accommodate Balkan notions of the culture hero.


In old time his prowess, and probably his gallantry, was so great that the name of Zmay (“dragon”) is given by the Servians to the greatest of their heroes. A brave man is called yunak (the hero); if he is a superior hero, he is called Soko (the falcon), but if his heroism is something extraordinary, then he gets the name of Zmay (the dragon). (Servia and the Servians, Count Cedomilj Mijatovic)


Compare with the “Draculas” of Romania, or Husein the Zmaj od Bosne (“Dragon of Bosnia”), who led a rising of the ayyans - the Moslem warrior-nobility - against the sultanate in 1831. A common element of all these men - including Ali Pasha, who loomed no smaller in the Balkan imagination - was neither religion nor any modern notion of morality, but that they dared fight the all-pervasive, near-omnipotent empire for a personal, local cause the little guy could empathize with. They embodied the qualities the Balkan male wished he had on a larger-than-life scale.

The aforementioned Karaiskakis reputedly convinced Ali Pasha to take him into his service by the quip, “if you know me [by reputation] to be a master, make me a master; if you know of me as a slave, make me a slave.” When, in time, a firman for his old master’s execution came, Ali refused to be strangled as a good subject should, because “he would not die the death of a slave”, and took three warriors with him before getting his head cut off.

The dervishes won support in the Balkans much as how Christianity won support among the Germans by suddenly reinventing Christ as a sword-wielding warrior: by saying “alright, you can still drink, be the hero and woo the girl when you win.” The abolition of the janissaries and outlawing of the Bektashi Sufis in 1826, which passed down as the “Fortunate Incident” in royal Ottoman chronicles, went down as the “Unfortunate Incident” in the Balkan lands.

Which takes me back to why I specifically mentioned the meaning of karakol as an agent of the state. All this is tied to a deep distrust of the state institution, Ottoman or otherwise, and its potential lapse into tyranny: the best hero is that larger than life man who stands against the state, even if (or perhaps especially if) he dies a brave death doing so.

It should not be difficult to see why the kind of modern Islam that prides itself on its own rationalism fails to win sympathy, let alone converts:Strong association with the state — countries like Turkey (with its Imam Hatip curriculum), Morocco, Saudi or Iran rub salt in the wounds of people who define their cultural identity by opposition to dictatorship. The idea of a “strong leader” is actively promoted by many Moslems as, if not mandated by Islam, at least very advantageous to developing countries who want to have “their own Reza Shah/Kemal Ataturk/Saddam Husseyn”, and does not echo at all well in Europe.
Emasculation — a man who can’t drink, dance to upbeat tunes, and admire girls is seen as less than a man, doubly so if this was imposed by someone else. The stress laid by rationalist Islam on making laws, and its government by jurists - who would extend aforementioned “state” regulation into common life fails to ring bells outside specific cultures.

The kind of positive press Sufis enjoy is of a different sort. I remember a conversation (some years? past) in which a fellow Greek highly praised some Sufis in the subcontinent who had formed a ring around non-Moslem mourners after a terrorist attack, to show that they would let the attack take their own life first (I think something similar happened in Egypt).

Much beyond the mere concern for non-believers this evinces, the admiration for the sheikh who goes against earthly violence strikes a chord with us. I remember a story my interlocutor then certainly did not know, how a Sufi in 19th c. Greece, on hearing his patron had been murdered, went and openly criticized the authority of the local petty king - the same Ali Pasha I mentioned before - but the respect he held was so great that he was suffered to leave alive. You can skip the extract, which I still think is interesting enough to put here:


There was then residing at Yannena a dervish, named Yusuf, who was an object of universal admiration for his many virtues and austerity of life. Ibrahim [Pasha] had been his intimate friend. As soon as he heard the rumour of the Pasha's death, Yusuf hurried to the palace of the presumed murderer. Ali, who had a singular respect for the dervises, rose from his divan, advanced to meet Yusuf, and sought to place him by his side. But his venerable visitor indignantly rejected the offer, and addressed him in a strain of vehement reproach. Every crime of his now trembling auditor was dwelt upon, and their atrocity painted in the darkest colours. The dervish concluded with the following emphatic words:

"I cannot tread on a carpet here, I cannot look on anything, which is not wet with the tears of the wretched. The very sofa on which thou wishest me to sit is steeped in blood; it reeks with that of thy own brothers, whom thy mother put to death in their childhood. Those ataghans [long knives], which hang on thy walls, have been blunted on the skulls of the Suliots and Kimariots, whose errors our religion teaches us to deplore, as long as they submit to our authority. From this window I behold the tomb of Emina, that virtuous wife of whom thou wert the murderer. Beyond, I see the lake into which thou didst cast seventeen innocent matrons, and which daily, like the hell that waits to swallow thee, devours the victims of thy insatiable fury.

…Wretch ! for once thou shalt hear the truth! In and out of the city, and in the midst of the mountains, every thing proclaims thy crimes; not a step canst thou stir without treading on the grave of some being, created in God’s image, who accuses thee to Heaven of having shortened his days. Thou livest surrounded by pomp, and luxury, and flattering panders; and time, that marks every child of Adam with the ineffaceable seal of old age, has not yet taught thee that thou art mortal […]”

…after shaking the dust from off his feet against the palace walls, [Yusuf] returned to bis home. (The life of Ali Pasha, RA Davenport, 1878)


Just imagine the effect people like this had on the perceptions of the contemporary populace. It was things like these that won Sufis respect among Christians, and not only (notice the warlord he was criticizing was, in fact, respectful). Not merely “piety”, but a mixture of earthliness and otherworldly bravery that accommodated what people thought was fitting and natural.

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Talib Bah ·
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Sufi | Islamic Mysticism4y
Originally Answered: Why is Sufism accepted in the west more than the other branches of islam?


This is a very large question but it can be summarized as:

The Sufi teaches love. This appeals to the hearts of people in the west.

Historically, the Sufis, by virtue of being mystics and travelers, were the ones spreading Islam to the east, around the Middle East as well as to Africa. It is not attractive to every soul to learn spirituality only from the perspective of Shariat, i.e., external rules of right and wrong. Seekers are looking for a deep, inner reunion with the divine. Known today as enlightenment. The Sufi has the inner teaching of Islam. This teaching makes the din of Islam come alive and makes it beautiful. For example, many muslims pray five times a day because they have to - because of fear. The Sufi prays because he wants to, because he loves Allah and he wants to please the one he loves, Allah. This is appealing to people, because people want to do spiritual practices out of love, not out of fear. Now there’s a fear of Allah (known as Khauf) but that’s a different topic, and it grows once ones spiritual station grows.

Also, many Sufis, particularly in the West, are very merciful when teaching spirituality and they teach it in steps, not expecting the seeker who joined Islam yesterday to conduct five daily prayers, fasting during Ramadan, doing extra Duaa’, following Shariat all at once. It comes in steps. Sufis are tolerant to this. Some Sufi orders in the west are even tolerant of different religious traditions. This makes it easier for seekers in the west to join the path.

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2023/06/04

What is the closest to Sufism in Christianity? - Quora

What is the closest to Sufism in Christianity? - Quora

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The World Community for Christian Meditation is a mainstream group that is close to Sufism in my view. The WCCM supports a daily meditation practise that enables one to draw closer to the unity that is God.

It has no priests nor churches of its own. It has acquired a retreat centre at Bonnevaux, France recently.

The twice daily mantra meditation is rooted in the practise of the desert fathers.

Although founded by monks in Catholic orders, the local and national groups are heavily comprised of practitioners from lay backgrounds. Groups are wonderfully diverse.

I have been able to attend some sessions and have always found the participants welcoming. The current world leader, Lawrence Freeman (a monk) writes widely and speaks at events all over the world. He is a very inclusive tolerant person, who finds wisdom and the hand of God in many places.

The last group I attended frequently used Rumi’s poetry as a discussion point after meditation.

The search for the divine in our lives and unity with it that runs through Sufism runs through the people I met at the WCCM.

Hope that this helps.

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Presbyterian Christian - PC(USA)8y

Originally Answered: What is the closest to Sufism in Christendom?



As far as the Christian tradition (which is what I'm guessing you mean by Christendom, since Christendom itself is a more narrow term and signifies a period of Christian Imperialism that the greater majority of the church is desperately trying to distance itself from in a post-modern society), there isn't a lot of correlation with the Sufi lifestyle, philosophy, and teaching.

Admittedly, my knowledge of Sufism is very limited, but the closest thing to Sufism in the Christian tradition that you will find is in the early church at the beginnings of the ascetic/monastic movement. The ascetics, in particular, took on a similar approach to their relationship to God/Allah. Most ascetics moved to places of isolation and sought to spend their time denying themselves of earthly pleasures and distractions in order that they might better focus their energies toward the mystic contemplation of the Divine. Through fasting and a very minimal diet, the ascetics cleansed and emptied their physical bodies in order to be filled by God's Spirit. Through isolation, they removed themselves from distraction and temptation. Some ascetics would take on students or disciples and form more or less ascetic communities, living together in the faith.

The monastic movement grew somewhat out of the ascetic movement, and if you're looking for a modern-day equivalent in Christianity to the Sufi tradition, then the closest you will likely find is still in the monastic orders of the Catholic and Orthodox churches. Just as Sufis have a variety of different Orders that have different approaches to the life of faith, so too do the various monastic orders. These communities of people devoted to time spent in work, in worship, and in devotion to their faith are historically some of th...

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Maybe you should look for the answer by reading about this guy: Francis of Assisi, and maybe, but not necessarily these guys: Mount Athos - National Geographic Magazine

There's another person whom I could think of, and that would be this guy: Pope Francis. He could tell you (something) about Sufism without even knowing it. I strongly point to could tell and something.

But to give a more accurate answer, one should get insight into what Sufism is and how even Sufis look at it.

After all, since this quiestion is to compare to Christianity, I'd say that this guy might have known a thing or two about what Sufism is:

Check Matthew 5-7 to see more what is the closest to Sufism in Christianity.

Maybe Matthew was too harsh on cutting thieve's hand, or gouging one's eye for looking at a woman lustfully, or suggesting to not marry a divorced woman, but more or less it resembles close enough.

Sufis more than other Muslims are like floowing: " If anyone slaps you on the right cheek, turn to them the other cheek also." (not counting the terrorists obviously).

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To be frank, it is Gnosticism, and other mystical sects. Sufism is more practical than traditional Christianity. Despite popular opinion, Sufism isn't against Jesus, but inline with original teachings prior to the defication of Jesus in mainstream Christianity.
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Gnosticism.

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Once existence Disciples were sufi. Also their story came us with Quran. Jesus Christ (a.s) gave them secret dhikr and they dedicated theirself to the teach people but followers of Desciples broke the rules.

Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah . But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient. (Al-Hadid 27)

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I wrote two books about this. No. Christianity and Islam are diametrically opposed to one another. Their respective teachings and moral values are literally polar opposites.

While on the surface both religions come from roughly the same area of the world and promote a belief in one God, they teach you vastly different things.

For starters, Islam vehemently rejects all the basic tenets of Christianity, which are:

  • The Divinity of Christ - In Christianity Jesus is basically the incarnation of the Divine. Islam denigrates Jesus to a mere man, a prophet who is of lower “rank” than Muhammad, the “Seal of the Prophets”.
  • Christ’s Death on the Cross and Ressurection - In Christianity, Jesus died on the cross and came back to life on the third day. Islam teaches that Jesus was prematurely called to heaven by Allah, and another person was crucified in his place. Since Muslim Jesus didn’t die, he cannot be resurrected.
  • Christ dying for our sins - In Christianity, Jesus died for our mankind’s sins. Whoever accepts Jesus’ sacrifice, will be atoned from his or her sins. In Islam, since Jesus didn’t die AND was just a mere human, he also cannot atone for anyone’s sins.
  • Christ coming back to judge the living and the dead - Christ is the central figure of the Christian Endtimes. Christians believe that Jesus will come back in power to rule the whole world as Divine King. In Islam, Jesus a.k.a. Isa al-Masih is said to come back, as well. BUT when he does, he will “break the cross and kill the pig” (i.e. destroy the Christian faith and Christian practice). Then he will take a wife and retire and die here on earth after a couple of years.

If you go beyond the basic tenets, you will also see that the teachings of Christianity and Islam are polar opposites.

Let us for example, take apart Jesus’ manifesto - The Sermon on the Mount - and compare the teachings contained therein with Islam’s teachings:

  • Loving your Enemy - Jesus tells you to turn the other cheek in face of adversity and loving even your enemies. Islam is in every aspect non-pacifistic. In fact, the Qur’an repeatedly admonishes Muslims who refuse to take part in an armed Jihad and even regulates how and when to fight the unbelievers, and how to divide the war booty gained from the Jihad. One of the longest Surah from the Qur’an, Surah 8, is aptly named “War Booty.”
  • Divorce - Jesus rejects the Old Testament notion of a man is able to divorce his wife by writing a letter. Muhammad goes the other way and teaches that a man can irrevocably divorce his wife just by saying “Talaq, talaq, talaq!” Also, Christianity teaches that husband and wife are “one flesh” and so therefore polygamy is forbidden. However, Islam promotes polygamy and concubinage (mainly in the form of captured sex slaves a.k.a “those whom your right hand possesses”).
  • Oaths - Jesus forbids saying oaths made to God. He tells his followers to just say “yay, yay” or “nay, nay.” Muhammad teaches that you HAVE to say your oaths to Allah.
  • Adultery - Jesus teaches that adultery (and also every other sin) starts with the intention. Islam teaches that intentions that are not translated into action do not lead to sin.
  • Praying - Jesus teaches that you shouldn’t pray in “vain repetitions,” because God already knows what you need before you even say it. Islam, on the other hand, is a religion of repetitions: repetitive body movements during each of the daily prayers, repeated prayers for each body movement, going around the Kaaba 7x, etc.

As mentioned above, these are just some of the differences one can find in the Sermon on the Mount. The list is basically endless if you go through the whole length and breadth of the New Testament and compare it to the Qur’an.

Lastly, two points that I should note as well, since they are so fundamental to the understanding how Christianity and Islam are polar opposites:

  • The Christian God is described as love (1 John 4:8), devoid of any darkness (1 John 1:5), and that he does not tempt anyone (James 1:3) to do evil. Once again, in stark contrast to that, Allah continuously tests the believer and is the source of all that is good and all that is evil.
  • In Christianity Hell is the state of definitive self-exclusion from communion with God, while Heaven is an eternity at God’s side. The torment of Hell comes from an eternal existence excluded from God. The bliss of Heaven comes from being in eternal companionship with God. In Islam however, Allah and his angels are the ones who actively do the torturing of the unbeliever in hell. All the while, the Islamic Paradise is filled with earthly pleasures that might have been forbidden for Muslims while they were alive on earth: rivers of alcoholic drinks, underaged boy-servants, multiple sex-mates who stay can perpetually rejuvenate their virginity, perpetual penile erections, etc.

As I said, I wrote two books on this topic, so this is certainly only the tip of the iceberg. However, I hope that it should be clear that Christianity’s teachings and moral values are diametrically opposed to that of Islam.

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The word Sufism was first used in the 19th Century bt German scholars to define Tasawwuf, i.e. Islamic Mysticism. In truth, the idea of Sufism is really synonymous with Heart-based Mysticism. It is all about the prayer of the heart and the Way of Love. Franciscan Spirituality is essentially Christian 

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Left (Islam) >< Right (Christian)

  1. Jesus is a prophet >< Jesus is a God
  2. Jesus is still alive (as human) and will return to earth (as human) in the end of the day >< Jesus died on the cross (even though he came back from dead)
  3. Muhammad pbuh is the last prophet >< Muhammad is not a prophet
  4. Solomon and David are prophets (and also they were good men) >< Solomon and David are not prophets
  5. God sent human to the earth because human is the leader (Caliphate) on earth >< God sent human to the earth because of Adam and Eve’s sins
  6. Eat and drink halal >< You can eat and drink anything because it never remains on your body.
  7. Muslim men can marry Christian and Jew >< Christian only can marry Christian or the non christian spouse needs to promise that the future children will be raised as Christian.
  8. You can pray (not Salah) anytime you want to God but you still need to do Salah (Pray) 5 times a day >< you can pray anytime you want and go to church on Sunday
  9. Fasting : can't eat any kind of foods and drinks >< Christian has fasting which allows to eat certain foods, like only not eating meat, only can drink water etc.
  10. Newborn baby : Aqeeqah >< Baptism
  11. God will forgive all sins without redemption >< God redeemed himself (Jesus) for human’s sins according to God’s law that all sins need blood for redemption.
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Most Turks love a person called "Mevlana" aka Rumi in all the world.

Mevlana had a view of Islam different than other middle eastern, esp. Arab countries, this view is more open to the world, because it makes faith something between you and whoever you worship.

adding to that a lot of young Turks are agnostic or atheist.

So I would say most Turkish people love Islam, Mevlana's Islam, not Saudi Arabia and Wahabism's Islam.

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Sufism rejects the core of Christianity (the divinity and salvific grace of Jesus as the Christ). In turn, Christianity rejects the core of Sufism, i.e., the prophecy of Muhammad.

Yes, both religions have movements that focus more on various universal teachings, or (mystical) experiences and practices, etc. But there's no easy way to measure which is more accepting or syncretic with the Other.



Unfortunately some “Salafi Muslims” are creating misunderstanding about Sufism at social media and they are also very active at Quora. Sufi Islam in actual is true form of Sunni Islam which has become separate school of thought due to emergence of Salafi/Wahabbi/Deobandi ideology over the years which are hardliners. I will try to explain the core values of Sufism in more simple way.

  • The first and foremost important rule of Sufi Islam is worship and praise of Almighty Allah.
  • Sufi Muslims regard Prophet Muhammad (P.B.U.H) as al-Insān al-Kāmil, the perfect human being.
  • Sufi Muslims highly regard Imam Ali (cousin and son in law of Prophet Muhammad) and trace most of their precepts from him.
  • Praying to Almighty Allah 5 times a day (Salat in Arabic, Namaz in Persian/Urdu) is a must thing for every Muslim including Sufis.
  • The core practices of Sufis are praising Almighty Allah through Majalis (sitting) and Dhikr (devotion).
  • The core dimensions of Sufism is universal brotherhood, human values and spirituality. You will hardly find Sufi Muslims confronting with other group of people and attacking their religious beliefs.
  • Sufism object the ideology of Takfeer (calling someone as infidel).
  • Sufi Muslims also get mediation through Raqs e Darvesh (Darvesh Whrilling), Dhamaal (a subcontinent style of dance mostly found at Sufi shrines) and Sufi music. These practices stand rival to Salafi/Wahabi/Deobandi Islam.
  • Sufis do not worship any human being but Almighty Allah.

If I conclude in simple words, if you don't believe in oneness of Almighty Allah and Prophet Muhammad (P.B.U.H) as perfect human being, then you are not Sufi Muslim atleast.

Arabs, Turkic and Persians have great contributions to Sufism. Abdul Qadir Jillani, Junaid Baghdadi, Sheikh Saadi Shirazi, Shams Tibraizi and most important Maulana Rumi are one of the biggest servants of Islam. I can bet that you will never ever find anything objectionable in their teachings and way of life. Maulana Rumi has become center figure of Sufi Islam where all of his poems and proses have been translated in many international languages. It is worth mentioning that teachings of Sikhism have inspiration from Sufi Islam. Sufi Muslims Bulleh Shah, Waris Shah, Mian Mir and Khawaja Fareed are highly respected figures in Sikhism.

Over the years Salafi/Wahabbi ideology have emerged and gained more space in our society. They oppose all forms of music and consider it haram. In some cases, they get extreme with Sufis and attack at their religious beliefs. Salafis get confused Sufis with Sunni Brelvis which is another school of thought at subcontinent. Some of the practices of Sunni Brelvis like worshiping graves is highly objectionable and against core values of standard Islam. I would clear one thing that Sufi Islam does not preach and promote the worship of graves. Yes the Sufi practices in subcontinent may be different to one in Central Asian and Turkey but that doesn't mean we set it as an example to bash entire




 school of thought.

Before you go, this video give you glimpse of Dhikr in Sufi Islam.

Thanks for reading.

~MAK


References: Sufism - Wikipedia

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I ask this question all the time. I have been raised Irish Catholic and I’m proud to be. However, when I began looking into the history of the Roman Catholic Church, they have in fact done some questionable things. This was a point in my life where I considered leaving the church. The one thing I cannot stand to this very day is the status of the Pope; all he is is the Bishop of Rome. We should remember that Christ is the head of the Church. And when I say “Church” versus “church,” I mean the Universal Church, the Christian community. After all, the Greek word translates to “congregation” and 

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Sufism is based on Islam and it doesn't offer anything more than Islam. Of course, Sufism provides a different reading of the Quran, as Islamic theologians and canonists do.

We have a text and we can approach it with all kind of views. Maybe Wahhabis say that the text is self-sufficient and clear but the history says otherwise, and the Wahhabis themselves have their very own understanding of the very same text.

So this approaches creating different discourses during Islamic history and Sufism is one of them. Sufism obtains its fundamentals out of Islamic sources then merge it with other cultural

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Francis of Assisi was introduced to Sufi philosophy through the teachings of the Persian mystic Jalāl ad-Dīn Muhammad Balkhī, «جلال الدين محمد بلخی»( known in the West as Rumi) in his travels in Southern Spain and north Africa. Much has been written on the subject.

St Francis and the Sufi
St Francis and the Sufi Spiritual Meeting  – 800 years later – 1219-2019 In 1219 St. Francis and Brother Illuminato accompanied the armies of western Europe to Damietta, Egypt, during t…
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Sufis are in every religion, they are just known by a different name. In Hindus they are called Jogis. In some religions they are called Monks. These are people who eschew worldly things. They have some connection to the religion they are following but in reality they are far away from the religious teachings they are supposed to be following.



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Sufism (I mean, real, honest sufism) is an expression of universal spirituality which is common to all spiritual masters of the world. When a universal master emerges from among Muslims, he is called a “sufi.” But an adept who reach that stage of universal spiritual consciousness does not belong to any religion — When Sufi-Sant Kabir died in India, both Hindus and Muslims claimed his body and both groups were equally right (or equally wrong).

No real sufi or sant or bodhidharma or mystic is a Muslim, Hindu, Buddhist or Christian —- even if they use their respective scriptures to justify their transformation. They cannot be labeled into any category except for administrative purposes.

All religions have similar contemplative and purely spiritual traditions but moving to teh highest levels are not as rule encouraged. The Church, the Ummah, the sangha and the society seek outwardly religious, ritual-loving, and tradition-oriented masters, not those in direct touch with God! This is because they do not fear society or its rules and thus impossible to restrain except physically.

An additional problem is that mystics have a charisma of their own which cause a lot of people to listen to them and follow them. Too many followers can threaten the State and religious establishment. The State is often right too, to keep mystics from entering politics. Whenever they were successful in taking over control, the result has been disastrous. World history is replete with Savanarolas.

Because of that, in order to be be safe in a society, spiritual adepts have to pretend to follow the religious materialism practiced by their society. Thus it is difficult to distinguish between a real sufi, a pretending sufi or a normal Muslim who thinks he is a sufi, by his attire and behavior.

Some sufi adepts who revealed the highest spiritual reality were banished, persecuted or killed—like Mansour Al Hellaj who declared “Ana Al Haq” (I am He, or I am It, I am truth, I am God). This is the Arabic equivalent of the Sanskrit Aham Brahmasmi. (I am Brahma, the Ultimate.) Note that this is not a statement of pride but of utmost humility. The speaker indicates that there is only God or Brahma, and he is nothing but a temporary wave in that ocean.

Much later, when later Imam Al Ghazali (who himself was a sufi) was asked whether Al Hallaj was right in declaring “An al Haq” he replied, yes Al Hallaj was right, but should not have declared it to the Ulema or Caliphs who were not adepts themselves. Al Ghazali was right. WE won’t understand what Al Hellaj meant. In our ignorance If you and I start saying “An Al Haq” it would be from a position of pride, materialism and ignorance which will be a real threat to social order.

Sufi mysticism is evident in many Muslim masters’ writings. An example:

When the mysterious unity between
the soul and the Divine becomes clear,
you will realize that
you are none other than God.

You will see all your actions as His actions;
all your features as His features;
all your breaths as His breath.

(Ibn Arabi) (13th century AD)

Due to their “supra-religious” vision, Sufis, Catholic Saints etc. were considered potential trouble makers while they were alive. But dead sufis and saints were worth their weight in gold. Their graves produced miracles and miracles brought pilgrims, and pilgrims spent money and made the custodians of the graves wealthy.

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Who came first, you or your mother? Are you an offshoot of her, or is she an offshoot of you?

Judaism came first. Christianity branched off from it. Cause and effect.

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What’re you asking is if mysticism possible without Islam? Sufism is the mystic version of Islam.

(A Sufi, Ahmad Al-Ghazali, the brother of Abu Hamid Al-Ghazali, with his disciple)

People often confuse and think that Sufism grew out of an isolated philosophy. Which is alien to Islam. Some people even say Sufism has nothing to do with Islam. But they’re wrong. Sufism is closer to Islam than the foreign mystical philosophies. Its true that many Sufis had their influences from the gnostic philosophies like Neoplatonism. But the original Sufism and its characteristics can draw its influence from Islam. Particularly from Prophet Muhammad himself.

First of all, one of the key roles of Sufism is to attain the divine love, mercy (attributes) of Allah. The philosophy part comes later. And how can one attain that divine attributes? Its by following a simple moderate lifestyle in contrast to earthly affairs. However unlike Christian monastics, it doesn’t have to be a complete secluded path. Anyone can attain Sufi life without any kind of formal training.

There is a hadith which says,

Umar ibn al-Khattab reported: I entered the room of the Messenger of Allah, peace and blessings be upon him, while he was lying on his side over a mat. I sat down as he drew up his lower garment and he was not wearing anything else. The mat had left marks on his side. I looked at the Prophet’s cupboard and I saw a handful of barely in a small amount, the same of mimosa leaves in the corner, and a leather bag hanging to the side. My eyes started to tear up, and the Prophet said, “What makes you weep, son of Khattab?” I said, “O Prophet of Allah, why should I not cry that this mat has left marks on your side and I see little in this cupboard? Caesar and Khosrau live among fruits and springs, while you are the Messenger of Allah and His chosen, yet this is your cupboard.” The Prophet said, “O son of Khattab, are you not pleased that they are for us in the Hereafter and for them in the world?” I said, “Of course.”

So, there you could see some Sufi characteristics in prophet Muhammad himself. He is drawn from this world’s life.

Even in Quran, it further says,

“O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals” 7:31

Quran commands believers for not being extravagant.

It also says,

“This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honour, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter.” 5:5

You could find lots of other Quranic verses and hadiths prohibiting/discouraging lavish lifestyles. This is where the original Sufism comes. The philosophical Sufism comes many years later. Of course there are people like Junayd Al-Baghdadi, Abdul Qadir Gilani, Mansur Al-Hallaj, Rabia Al-Basri, Al-Ghazali or Ibn Arabi, Rumi etc. But like I’ve been telling the most important contribution to Sufism comes from Al-Ghazali. The reconciliation of orthodoxy Islam with Sufism. So, like many people are saying that Sufism has nothing to do with Islam… I’d say read him. Then go to bigger Sufis like Ibn Arabi or Rumi.

Anyway, you could also find poetic beauties and several other aesthetic lifestyles from Muhammad’s lifestyle. For example Muhammad used to weep upon hearing Al-Khansa’s poetries.

 Although when it comes to topic of music and musical instruments, Salafists have an aversion to it, but many hadiths indicate that Muhammad was also fond of music. So, whatever the case is, love for poetries, music and aestheticism can be found in Muhammad’s life too.

So, these things are closely related to orthodox Islam. Its not an alienating topic to Islam.

In any case, like I said, if you try to read Sufism, you need to draw a distinction between orthodox Sufism and philosophical Sufism. The orthodox Sufism is perfectly compatible with Islam. In fact, the root of Orthodox Sufism comes from Islam itself. The philosophical Sufism comes later and tries to strengthens the philosophical position of Sufism in accordance with Orthodox Sufism.

So, finally lets come down to your answer. Is it possible to have Sufism without Islam?
It depends. Exactly what kind of Sufism are you after. Whether its Orthodox Sufism or Philosophical Sufism. Cause orthodox Sufism follows things like - refraining from eating too much, fasting more, praying more, sleeping less, performing dhikr, giving zakat, remembering death etc. In other words, disciplining of the soul.
But if you’re referring to the philosophical Sufism, more precisely gnostic mysticism, then yeah, you might find it other schools of thoughts too.

Footnotes

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Absolutely.

Buddhism has great teachings and phenomenol wisdom related to meditation. Sufis benefit greatly from Buddhist teachings and many of us consider the Buddhists our brothers and sisters. Siddharta Gautama (Buddha) is likely one of the 124,000 Prophets sent to mankind before Muhammad [saw]. Buddhism Nirvana is the same as our concept of Heaven or Jannah. The enemies that Buddha taught us to overcome converge to Sufi teachings on the Four Great Enemies. Etc.

As a muslim, to me, Buddhas teachings were from Allâh but Buddhas teachings alone is incomplete. The same for all religions, Moses t

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I am a Muslim and recently I was invited by a refugee in my neighbourhood to attend an African Christian Church as a guest. I went several times and listened to sermons by their pastor. Overwhelmingly it was the similarity of our religions, rather than the differences, that stood out to me, especially through his sermons. It stands to reason that they should be similar, since we believe in all the same Prophets and messengers of God with the exception of the latest one. However, I had thought that the various translations of the Bible/Injil and the manipulation of the religion over time for human ends would be more significant and have distorted things more than has been the case. Yes, these are things we need to be constantly mindful of in both religions, but particularly in Christianity, since learning the original language of the Bible is not common. However, I am glad that we still share some much and it gives me great hope of peace and friendship between us all.

The following beliefs and practices of faith are held in common, based on the observations I have made and my study of the two religions:

  • Belief in one God (with the caveat that we Muslims have concerns about the trinity impinging on that oneness… but not all Christians are trinitarian)
  • Belief in the Prophethood of all the line of prophets before Jesus/Isa (as)
  • Agreement with the teachings of Jesus (as) and emphasis on his importance and significance
  • Hijab/hair coverings are in common with early and traditional Christians
  • Saying the name of God when slaughtering an animal for meat
  • Jerusalem as a holey site
  • Forbidding the eating of pork (this is in both the Bible and Quran though only followed by some modern day Christians, not all)
  • Belief in the return of Jesus (as) before the day of Judgement
  • Prostrating in prayer (Jesus (as) did this)
  • Holding hands out during supplication. European Christians place the palms together, which is different, but in other parts of the world many Christians have the palms facing up too. I have gone to Churches where this is done.
  • Belief in the omniscience of God
  • Belief in the answering of supplications/prayers by God
  • Washing in water (baptism and wudu)
  • Respect for Mary/Mariam (as)
  • Cleanliness being next to godliness
  • Valuing of humility
  • Valuing of generosity
  • Giving charity/alms
  • Valuing patience
  • Understanding that wealth and power come with temptation
  • Saying amen/amiin after prayers
  • Wanting for our brother/neighbour what we would want for ourselves
  • The Lord’s Prayer and Surah al Fatiha following a very similar pattern and our other prayers often being modelled on the same pattern
  • That our lord has created
  • That our lord has created us in the best of forms
  • That our lord has created us from clay
  • That Satan/Shaitan tempts us, that he was in the heavens and was expelled and a great deal more about genesis, through we differ on some details such as Adam’s (as) rib (which is accepted in Sunnie ahadieth but rejected in Shia ahadieth and not mentioned at all in the Quran despite the story of their creation being told five times in different ways)
  • In essence, the ten commandments
  • Love for each other and love for God
  • Equality of all human beings

By going into finer and finer detail I could continue to add to this list for a very long time.

The Quran describes Christians to Muslims as ‘Nearest to you in faith’, says, ‘among them you will find true friends’ and promises of those who follow earlier Prophets (as), which includes Christians, that they, ‘will have their just reward’, meaning that they will go to heaven, unless they are shown clear proof of the Prophethood of Muhammad (sawa) and reject it deliberately out of worldly desire. Likewise, in the Bible Jesus (as) says another Prophet is to come after him and refers to his lineage being consistent with that of Prophet Muhammad (sawa) and to his name, which in the original script is almost identical to Muhammad.

There is far more that we agree upon than there is that we disagree upon and many, though not all, of the sources of disagreement we do have relate to Muslims or Christians having incomplete knowledge of their religion.

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Dear,

I am a disciple in the Naqshbandi-Mujaddidi sufi order of Islam. I am ‘hanafi’ by the school of practice and Ahl us sunna (Sunni) in terms of belief which constitutes overwhelming majority of muslims worldwide.

I have already wrote an answer to a similar question as this one. There is a common misconception about “Tasawwuf” (sufism as generally said) but it is not a separate movement or ideology. I, as an example, am both sunni and sufi disciple but do i become a Sufi? No, hell no. I dont deserve it.

Being a sufi is harder than anything you can ever imagine. It is the complete annihilation 

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The term "sufism" covers a very broad gamut of beliefs and group, and some of them are within the fold of mainstream Islam -- not even a form of Islam, but just Islam, and others have lost their Islamic character altogether.

For example, very few people would disagree that that Zaid Shakir (http://en.wikipedia.org/wiki/Zaid_Shakir) or Hamza Yusuf (http://en.wikipedia.org/wiki/Hamza_Yusuf) have Suf

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That’s a good question. Something I’d like to get out of the way first, is that it’s often tricky to speak of “influence” as a causal process in the development of religion. People wishing to give a concrete face to relationships often go for the simple answer, “taught/influenced y” — this is the easy response which made 19th century enthusiasts, seeing immense similarities between the theologies and mystic exercises of different religions, to conclude that “it was all passed down from Atlantis, which had the philosophia perennis (original philosophy).”

But it’s really not that simple. Often there is no such substantial, historical link: very distant systems of mysticism and philosophy, even cultural movements, show similar traits because they capture identical aspects of thought and nature, not because they were comparing notes. I’m not saying this to rule out mutual concrete influence, but to point out that’s not the only option.

In any case, there is good reason to think - or at least so it seems to me - there was a great historical convergence between (a) the synthesis of legalist Sunnism and Sufi mysticism formulated by Al Ghazali in the 11th c., which formed historical Islamic orthodoxy until the modern period, and (b) the school of traditionalist Christian mysticism, centred on hesychasm, outlined by Gregory Palamas in the 14th century, which has remained the core of Greek Orthodoxy.

The main similarities I am thinking of are:

  • The systematic ‘cardiac’ or Jesus prayer, consisting of the statement “Jesus Christ, Son of God, have mercy on me”, constantly remembered. This has often been paralleled with dhikr or remembrance of the name of God.
  • The division between the energies/actions and the ousia/essence of God, the former perceptible, the latter inexpressible and incognizable. Similar ideas were expressed by the Moslem philosophers, and later integrated into Sufism, as the essence-being or wahiyya-wujud distinction.
  • The aktiston phos, or Uncreated Light revealed at Christ’s Transfiguration, and forming part of the experiences of Christian mystics, and the nur or light that is central to many Sufi schools.

Equally pertinently, the school of Palamas emerged as the anti-Latin and anti-rationalist school - comparable to how Ghazali’s dogmatic-mystical synthesis was set against the rationalists and the philosophers - during the 14th century controversy between Palamas and his Italiote Greek rival, Varlaam (who, after Constantinople sanctioned Palamas’ view, converted to Catholicism).

This was the same cultural rift exploited by the Ottoman state - of which the Sufis were, at the time, the strong right arm - to rally the anti-Latin elements within the Greek Church to sanction their rule. Greek scholars who favoured Hellenistic philosophy and Union with Rome generally fled to Italy, and the writings of their most prominent scholar (who was revealed to have covertly believed the “equality” of Christianity with Hellenic paganism) were burnt.

Culturally, this signalled the end of the period (13th-15th c.) in which the Greek literary culture had especially accepted classical, pagan, Latin and archaizing elements - including the Hellenic identity - and a resurgence of a more dogmatic, anti-rationalist Christianity institutionally supportive of Turkish rule to drive away Western influence (not just intellectually, but materially; medieval Greeks hated the profiteering and religiously aggressive Crusaders far more than they disliked the comparatively enlightened Turkish rule, which viewed the natural ‘order of the world’ - i.e. the tax-payer’s way of life and existing sense of community - as sacrosanct, indeed the justification for the existence of the state).

Whether the link between Palamism and Sufism was somehow causal, the two schools ended up on what was definitely the same political and social boat.

Over time, aesthetic similarities became established. The Ottoman harem was the nerve center of funding for the arts, including both secular and devotional music as well as dancing and the distinctive cultural life of Constantinople, which was in turn exported to the general Ottoman urban world. That life was disproportionately reliant on Greeks, Armenians and gypsies - who especially engaged in art, trade, music, banking and prostitution, all more vital to cultural life than farming, herding, and war, the official business of the Moslem millet. As a result, the music of the Church and the Sufis was often written by the same artistic people.

Modern Orthodox ecclesiastical music long, long ago became inseparable from this continuum with Sufi music; today, reconstructions of “original” sounds are speculative and the province of secular musicians, not the Church.

Christians freely engaged in Sufi activities, and the defining characteristic of the Sufi lodges established all over the Balkans was openness to Christians. It’s worth noting that this openness of Sufi lodges extended to men of the sword as much as to cultured associates of the harem; the Sufi lodge or tekke was so vital to the Ottoman society because it opened a free space for all communities. After the end of Ottoman rule, the Greek word for Sufi lodge or tekke was seamlessly extended to the gathering places of the criminal, impoverished and generally fringe elements of society, where they were free to continue the Ottoman musical tradition (sometimes banned by Greek dictatorships as both criminal and culturally suspect as non-Western) or rembetiko music, fraternize, drink, smoke, fight and be passionate romantics. The word that’s now used to characterize the Greek soul par excellence - the “meraki” - is a Turkish loan for suppressed passion and the romantic’s search for the weird, that was generally used in these circles.

This folk musical tradition continues what used to be secular Byzantine and later Ottoman music. Here’s a song that caused quite a bit of shock when it was released in the early 20th century, by publicly broaching the (actually very wide-spread) feeling of loss at the forced population exchange of Moslem communities in Greece with the Christians of Turkey. The singer, Stella Haskel, was Jewish, indicative of the social fringe this music developed in:

When the Hoca comes out on the mosque
at the turn of evening
When he says the Bir Allah (Tur. 
‘God is One’)
my heart bloodies

On a moment like this I met you
in a far land
and whenever I hear the Bir Allah

my mind goes to you

in the depths of the east
in my black exile
when I hear the Bir Allah
my heart bloodies

The song nods to a common experience - that is, observation of the other community’s prayers, and the call to prayer in the local language - from the perspective of an ‘exchanged’ Moslem, who had first met their Christian lover when kneeling at prayers. Calling the exchange exile or xenitia to the East - exile being considered a terrible burden in Greek culture - completes the picture of a suppressed passion that cannot be fulfilled, i.e. the suffering artist’s meraki and desire for union with the Beloved. And true to Sufi form, the boundary between the earthly lover in a ‘far land’ (the original homeland) and the spiritual lover is blurred by the song making a formulaic prayer its crie de cœur to the One God.