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Sufi Muslims
July 6, 2013 version
One could read the Muslim Hadiths and conclude
that Islam is primarily legalism that would make the
Pharisees of Jesus’ feel at home. Sufiism is a large
number of inter-related sects of Islam that is a reaction
against this focus on rituals and practices. Orthodox
Islam says little about the heart and desiring God;
Sufiism says that true religion is inner truth, not outer
practice. Christianity, by contrast, says both the
internal and external matter.
We will discuss Sufi beliefs, Sufi leaders, Sufi
“denominations” in general, and then focus comparing
Sufiism with the Christianity.
Some Sufi Beliefs
Sufiism has always claimed to be Muslim, but it has
had a troubled relationship with Sunni and Shi’ite
Islam. Sufi writings mention Christians, Gnostics, and
Zoroastrians (Magians). Various Sufi schools have
apparently been influenced by these, as well as Indian
influence. Some Sufis are monastic-like, perhaps
showing Christian influence.
Strict Islamic Law and the five pillars of Islam are
like a “schoolmaster” that Sufis say is fine for others,
but they have gone beyond the need for it. Instead,
Sufis follow books that other Muslims do not.
al-Khidr/Khadir (the Green) is an immortal being
whom Sufis believe can renew his youth. The Khidr
can kill people and still be blameless. Some Sufi
leaders claimed the al-Khidr personally taught them.
Bukhari vol.1 book 3 ch.45 no.124 p.90-93 is a rather
long hadith about al-Khadir, a contemporary of Moses
who was more learned than Moses. Allah showed
Moses how to meet al-Khadir, and Moses asked to
learn from him. al-Khadir warned Moses that Moses
was not patient enough. Then al-Khadir did three
things:
1. They asked the men on a boat to take them aboard.
The crew, recognizing al-Khadir, did so for free. AlKhadir pulled up a plank to that the boat would sink,
possibly drowning the sailors.
2. The two saw some boys playing, and al-Khadir
plucked out one boy’s head, killing him.
3. Some people refused to give food to Moses and alKhadir, and after that al-Khadir repaired a wall of
theirs that was about to collapse.
People can be One with God is the key belief of
Sufiism. Thus a Sufi who is “one with God” could be
considered Allah himself, because he is one with
Allah. This is similar to the heretical Christian
mysticism of the Middle Ages, who emphasize
experience and say they themselves could be God.
Seeking and experience a key motif of Sufism. The
hunger to be filled and content are considered a gift,
and the Sufi lives for today. Seeking after God is
compared to them seeking after friendship, wine,
being drunk, and unlawful sex.
The Secret Knowledge of Sufis: “Lordship has a
secret which, if manifested, would destroy
Prophethood; and Prophethood has a secret, which if
divulged, would nullify knowledge, and the Gnostics
have a secret which, if manifested by God, would set
the law at naught.” Attributed to al-Tustari (d.896
A.D.) (Fazlur Rahman Islam 2nd ed. p.142) A “secret”
which can cause Sufis to be killed by other Muslims if
other Muslims knew about it, is that they believe the
divine is within them, so that they can be considered a
part of Allah.
Dissimultude (taqiyya) is the way many ghulat sects,
not just Sufis, survive in an orthodox Muslim world.
Dissimultude is the doctrine that it is OK to lie about
what you believe and practice to escape religious
persecutions. For example, annihilation teachings are
explained away as ‘non-responsible’ utterances in the
‘state of intoxication’ according to Rahman (p.135).
The first Muslims practiced dissimulation in Mecca
according to Bukhari vol.9 book 83 ch.1 no.5 p.3:
“…Remember that you were also concealing your
faith (Islam) at Mecca before.”
Pain is an element of Sufism. They say that if pain
brings someone closer to God, then pain is good.
Therefore, some Sufis “flagellate” themselves with
whips to bloody their back, and bring pain, because
they think Allah wants them to do so.
Veneration (to use a Catholic term) is common in
both Sufism and Shi’ite Islam. According to some
Sufis, Mohammed was the primal light in his preexistence, and the universe rotates around some of the
Sufi saints.
Stages of Sufi Experience
Since about 859 A.D. in the earliest days of Sufism,
the stages (called maqamat) a Sufi is said to
experience have been one of the central beliefs. These
vary based on sect, but here is a typical sequence.
1. Repentance of sins and the worldly life
2. Abstinence of the desires of the world.
3. Patience in waiting to experience God
4. Gratitude for their existence in God
5. Trust in God
6. Pleasure in experiencing the divine
7. Absorption of the self in the divine
8. Many teach annihilation of the self in the divine
Repentance: When the Qur’an says to trust in God,
Sufis equate that with renunciation of the world.
Pleasure or Intoxicating experience is a distinctive
of Sufiism. For some this means just an emotional
experience. This is often compared to being drunk
with wine, and other Sufis do drink wine and get
drunk. Sufis can excuse the many references to wine
and even taverns in their religion as being a metaphor
for spiritual ecstasy. After all, even the hadiths say
Muslims will drink wine in Heaven. However, many
of them do believe it is OK to drink alcohol too. A
few Sufi sects smoke Hashish as part of their religion,
but the majority do not.
Absorption/Annihilation (fana’) is the doctrine of
replacement of human attributes by the Divine. This
was taught by Abu Yazid al-Bistami (d.874/877 A.D.)
Some of his rather surprising statements are:
“Praise be to me; how great is my majesty”
“I am your Lord”
“my banner is greater than that of Muhammad”
Sufi Leaders
While we do not know for sure the origin of the word
“Sufi, it probably comes from the word suf for wool.
Here are some of the more famous leaders.
Rabi’a/Rabiah al-’Adawiya (died 801 A.D.) was one
of the few women Muslim religious teachers.
Harith al-Nuhasibi (died 857 A.D.) converted from
rationalist Islam
Dhu’l-Nun of Egypt (died 859 A.D.) formulated the
stages of Sufism.
Al-Hakim al-Tirmidhi (died 898 A.D.) He is not
related to the Tirmidhi who collected Hadiths
Junayd of Baghdad (died 910/911 A.D.) was a
“sober sufi” who denied total absorption with God.
Al-Hallaj (Husain al-Mansur) taught the replacement
of the humanity with the divine and he identified
himself with God. He also taught you can go on the
Hajj pilgrimage simply in spirit. In 922 A.D. he
was flogged, publicly mutilated, hung on a giblet,
beheaded, and then his body burnt. The orthodox
Muslims were apparently displeased with him.
Abu Nasr al-Farabi (870-950 A.D.), born in Farab
Turkistan, was a famous Neoplatonist philosopher
and Sufi. He taught God as the unmoved mover
and introduced many to Aristotle.
Al-Ghazali (1058-1111 A.D.) was first a skeptic
before becoming a Sufi. He returned to teaching in
1106, five years before his death. Al-Ghazali was
against Neo-Platonist influence in Islam, rather
favoring Aristotelian logic. He wrote The Revival
of the Religious Sciences where he spoke of ritual
practices, social custom, vices leading to Hell, and
virtues leading to Paradise. He was instrumental in
gaining a degree of acceptance of Sufism among
Sunnis.
Khararas was a Sufi who opposed self-annihilation
and taught the doctrine of “survival” with God,
recovery of yourself. Peace and integrity to carry
out God’s duties
Maulana Jalal-uddin Rumi (Mohammed ben
Mohammed bin Husain al-Balkhi) (born 1207 in
Balkh Afghanistan and grew up in Rum, Turkey)
He died in 1273 A.D.. He wrote one of the most
popular collections of works on Sufism, and
founded the Sufi Mevleviye/Maulawiya Order. We
are not going to discuss Rumi here, as there is an
entire paper on him.
Sufi Orders or “Paths”
Sufis were associated with some Berber movements,
and Muslim fighting against Europeans in Africa.
Many Janissary soldiers were Sufis, and Sufis are in
both Sunni and Shi’ite Islam. The number of Sufi
orders is very large according to the Islamic scholar
Fazlur Rahman in Islam p.157. Here are a few of the
main sects.
The Qadiriya were started by ex-Hanbalite ‘Abd alQadir al-Gilani b.1077 A.D.. They are one of the
oldest sects, the largest, and the most peaceful. They
recite , “I seek pardon of God the Mighty. Glory be to
God, O, God! Bless our master Muhammad and his
family and Companions.” (100 times), “There is no
god but Allah.” (500 times) (Rahman p.160)
Mevleviye/Maulawiya Order was founded by Jalal alDin Rumi (d.1273) Fazlur Rahman says this is the
main urban order among Turkish Sufis. Not to be
confused with them is the Mawlaniya order, which
Turks have persecuted since 1925.
The Indian Chishtiya/Cishtiyya Order was founded
by Mu’an al-Din Chishi (1141-1236 A.D.). They
make pilgrimages to his tomb, as did Akbar, the
Emperor of India. They are pacifists who differ from
many Muslims in viewing revenge as wrong. Unlike
many Sufis, they do not believe in dissimultude.
While most Muslims want an Islamic state, they
believe in having no involvement in government. This
is in spite of the numerous Sunni hadiths on Islamic
government. They practice breath regulation, as do
Yogis. Their main book is ‘Awaif al-Ma-arif.
The Khwajagan Order in Central Asia spawned the
Yasawiya, the oldest Turkish order. Baha’ al-Din of
Bukhara (d.1389 A.D.) was a Khwajagan who left and
founded the Naqshbandiya order in India. They said
their order came from Abu Bakr though, which shows
they claim to be Sunnis.
The Persian Subhawardiya order was founded by
‘Umar al-Suhrawardi (died 1236). It claims it was
actually from the caliph ‘Umar, so it also is in the
Sunni camp. It is in India, Pakistan, and Afghanistan.
The Rifa’iya order was founded by Ahmad al-Rifa’i
d.1182). It is in Turkey, Egypt, and Southeast Asia.
The Sa’diya/Jibawiya was allegedly founded by Sa’d
al-Din died 1300 in Damascus.
The Sanusiya order is distinctive for their 60,000
lights doctrine. Their emphasis on light is reminiscent
of some Gnostic teachings.
The Tijaniya order in Africa was started c.1781 at Fez
by Ahmad al-Tijani (d.1815 A.D.) It came from the
Persian Khalwati/Khalwatiya order, which was
founded by ‘Umar al-Khalwati (d.1398). This order is
in Turkey, Egypt, and northwest Africa. This order
came from the Shadhili order. From the Shadhiliya
came the Madoniyya order in 1847, which was a rival
to the Sanusiya order.
More Strange Orders
The Bektashi/Bektashiya came out of the Yawawiya
order, which came out of the Khwajagan order. It has
elements of Shamanism, Shi’ite Islam, and some
Christianity influence. It was the sect of Islam popular
among the Janissaries, and survives today in Albania.
They believe in a “Trinity” of Allah, Mohammed, and
‘Ali. They celebrate new members with (alcoholic)
wine, bread, and cheese.
The Qalanders/Kalenders were a Sufi order not
really bound by Islam, with many pre-Islamic
teachings. They revolted against the Turks in 15261527. The Divan of Hafez mentions them negatively.
Ma-Ming Hsin in the last part of the 18th century
started a Sufi order in China.
Ibn el/al-Arabi of Murcia (in Spain) founded a
pantheistic order, saying that all is a part of God. One
of the few women leaders was his Sufi teacher Fatima
bint Waliyya (The Sufis p.159)
Experience Must Be with the Right God
Mohammed had mystic experiences according to the
Qur’an. While most Muslims think that no others are
to have this kind of mystical relationship, Sufis think
that they should have these mystic experiences too.
While non-Sufi Islam discusses about God, Sufis want
to seek experience with God.
Experience that goes against God’s revelation is
deceptive experience. Worship and prayer are not
necessarily good; it depends on the object of the
worship and prayer. Muslims agree with Christians
that Moses, David, Jesus, and others gave us messages
from God. If we do not follow that God has revealed,
then we are not following God. Jesus said, “…If
anyone loves me, he will obey my teaching. My Father
will love him, and we will come to him and make our
home with him. He who does not love me will not
obey my teaching. These words you hear are not my
own; they belong to the Father who sent me. All this I
have spoken while still with you. But the Counselor,
the Holy Spirit [not Gabriel] whom the Father will
send in my name, will teach you all things and will
remind you of everything I have said to you. Peace I
leave with you; my peace I give you. I do not give to
you as the world gives.” (John 14:23-27a) – in
manuscripts p66 c.125-150 A.D. and p75 175-255
A.D.
Is the goal of all religion action, or is it
contemplation? The practical answer is different for
Sufi versus non-Sufi Islam. Christianity has a third
answer: the goal of true religion is God. Christianity
includes action, contemplation, and belief, but it is
centered on pleasing God first. It is not just following
rules, and it is not just seeking experience.
Mainstream Muslim reactions to Sufiism
Sura 42:51 says, “It is not fitting for a man that God
should speak to him except by inspiration, or from
behind a veil, or by the sending of a Messenger to
reveal, with God’s permission, what God wills: for He
is Most High, Most Wise.” Sura 42:51
Reactions to Sufiism include toleration, opposition,
and execution. There is a anti-Sufi Hadith that is
clearly fabricated. On the other hand, a many non-Sufi
Muslims are familiar with Sufiism and have respect
for it, and read some of the Sufi poetry. Early Sufis
such as al-Hallaj were outspoken in saying that they
were God; al-Hallaj was executed and then his body
was mutilated. Later Sufis such as Rumi still speak
with favor of al-Hallaj, including his famous
statement “Praise be to me”.
Sufis were persecuted in Iran under Khomeini, but
many Sunnis persecuted them too. Others tolerated
Sufis; and many in the Ottoman army were Sufis.
Comparing Sufism and Christianity
Sufism is an outgrowth of Islam, but they have a
higher regard for the teachings of Jesus than most
Muslims. At one extreme, a book by the Sufi master
Javad Nurkhbhsh of the Nihmatullahi order called
Jesus in the Eyes of the Sufis, says that Sufis look to
Jesus much more than to Mohammed for inspiration,
guidance and as their example! Most Sufis would not
say this though, and all Sufis do not recognize that
Jesus is any more divine than anyone else can be.
continent, sitting in this aviary.” (From the Safa
Anthology, taken from The Essential Rumi p.2)
One could try to compare Sufi Islam with
Christianity, because both focus on experience. The
references are at the end so that can see if you can
guess which is which.
“Show me your ways, O ***, teach me your paths;
guide me in your truth and teach me, for you are God
my Savior and my hope is in you all day long.
Remember, O ***, your great mercy and love, for they
are from of old.” Psalm 25:4-6 (David is speaking.
The *** is LORD)
Central Focus
“O LORD, our Lord, how majestic is your name in all
the earth!” (Psalm 8:1 David is speaking)
“I am the well-preserved tablet” This is interesting,
because Sura 85:20-22 says it is the Qur’an that is
preserved on a tablet [in Heaven].
“I said *** you are my Lord; apart from you I have no
good thing,” (Psalm 16:2 The *** is LORD)
He also said, “I saw the *** walking around me.” Of
God it is said, “Your obedience to me is greater than
my obedience to You.” The *** are “Ka’aba”
(Said by Bayazid Bestami (died 874/877 A.D.) and
taken from The Essential Rumi p.288.)
“Remain in me, and I will remain in you. No branch
can bear fruit by itself; it must remain in the vine.
Neither can you bear fruit unless you remain in me. I
am the vine; you are the branches. If a man remains in
me and I in him, he will bear much fruit; apart from
me you can do nothing.” Jesus in John 15:1:4-6
View of Ourselves
“Do nothing out of selfish ambition or vain conceit,
but in humility consider others better than ourselves.
Each of you should look not only to your own
interests, but also to the interests of others. Your
attitude should be the same as that of ***” (Paul is
speaking in Philippians 2:3-5a. *** is Christ Jesus.)
“Praise be to me… How great is my majesty/glory … I
am your Lord … My banner is greater than that of
***.” (Bestami d.874/877 *** is Mohammed.)
Seeking
“I seek you with all my heart; do not let me stray from
your commands. I have hidden your word in my heart
that I might no sin against you.” Psalm 119:10-11
Prayer and Meditation
“Listen to my cry for help, my King and my God, for
to you I pray. Morning by morning, O LORD, you
hear my voice; morning by morning I lay my requests
before you and wait in expectation.” (Psalm 5:2-3
David is speaking)
“May the words of my mouth and the meditation of
my heart be pleasing in your sight, O LORD, my Rock
and my ***” (Psalm 19:14. *** is Redeemer.)
“*** was told a secret doctrine by *** and told not to
tell it, so he whispered it down the mouth of a well.
Sometimes there’s no one to talk to. You must just set
out on your own.” The first *** is ‘Ali, and the second
*** is Mohammed. (The Mathnawi 4:275-486, taken
from The Essential Rumi p.195)
Metaphors of Wine
“You have filled my heart with greater joy than when
their [others’] grain and new wine abound.” (Ps 4:7)
“I am the wine drinker and the wine and the
cupbearer” (said by Bestami who died 874/877 A.D.)
from The Essential Rumi p.288)
“Do not get drunk on wine, which leads to
debauchery. Instead, be filled with the Spirit.”
Ephesians 5:18
“Happy is my head: and with loud shout, I speak;
Saying: ‘Life’s breeze from the cup I seek.’ On the
face of wine sickness, sitteth not the sullenness of
austerity. The disciple of the khirka, dreg-drinker,
pleasant of disposition, I am. … Wine, bring that, by
*** decision, down from the pure heart, Hypocrisy’s
dust, with the goblet’s grace, I may wash.” (Divan of
Hafez p.399. The *** is Hafiz, the poet’s nickname.
Metaphors of Food and Giving
“O God, you are my God, earnestly I seek you; my
soul thirsts for you, my body longs for you, in a dry
and weary land where there is no water.” (Psalm 63:1
David is speaking from the desert of Judah.)
“My soul with be satisfied as with the richest of foods;
with singing lips my mouth will praise you.” (Psalm
63:5)
“This drunkenness began in some other tavern. When
I get back around to that place, I’ll be completely
sober. Meanwhile, I’m like a bird from another
A *** knocked at a house to ask for a piece of dry
bread, or moist, it didn’t matter.
“This is not a bakery,” said the owner.
“Might you have a bit of gristle then?”
“Does this look like a butcher shop?”
“A little flour?”
“Do you hear a grinding stone?”
“Some water?”
“This is not a well.”
Whatever the *** asked for, the man made some tired
joke and refused to give him anything.
Finally the *** ran in the house, lifted up his robe, and
squatted as though to [use the bathroom]
“Hey, hey!”
“Quiet, you sad man. A deserted place is a fine spot to
relieve oneself, and since there’s no living thing here,
or means of living, it needs fertilizing.”
(The Essential Rumi p.116-117 from The Mathnawi
6:1250-1257) The *** is dervish.
Sufi Religious Books
‘al-hikam (Wise Sayings) compiled by Ibn ‘Ata’
Allah (d.1309)
The Mathnawi/Mesnevi - six books by Rumi with
30K-40K verses (1258-1273 A.D.)
Divan of Hafez - There are twelve or so major genres
of Persian poetry, and Hafez stands out as a
“Shakespeare” of one of them.
References on Sufism
Shah, Idries. The Sufis. Anchor Books1971 451 pgs.
McCurry, Don. Introduction to Islam : Sufism tape
Rahman, Fazlur. Islam, 2nd edition. University of
Chicago Press, 1979.