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Beginner's Guide (Oneworld Publications)
Sufism A Short Introduction
Sufism - A Short Introduction (00) by Chittick, William C [Paperback (2000)]
192 pages, Hardcover
First published January 1, 248
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727 people want to read
About the author
William C. Chittick
49 books309 followersis a philosopher, writer, translator and interpreter of classical Islamic philosophical and mystical texts. He is best known for his work on Rumi and Ibn 'Arabi, and has written extensively on the school of Ibn 'Arabi, Islamic philosophy, and Islamic cosmology.
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Displaying 1 - 23 of 23 reviews
April 14, 2011
Chittick is brilliant. I have not, until now, read an introduction on Sufism that was appropriate for both my enthusiasm and ignorance of the topic. Sufism is something to be felt, which explains why so many Sufi writings are in the form of prose and poetry. But there is something to be said for wanting to understand a little bit about the journey before embarking on it. In my experience, books that have attempted to describe Sufism have left me wanting. But enter Dr. Chittick. He is a teacher who knows his audience and what/how to communicate to the novice. For me, he has produced a manageable text that cracks the door open to allow a slight glimpse of the lights and veils he so often discusses in his book. It's a text to be read over, and combined with Ibn Ata'Illah's "Book of Wisdom," provides a starting point for any wayfarer hoping to make sense of the world (within and without).
April 10, 2012
William Chittick provides a useful insider's perspective on Sufism. As an apparent Sufi himself, Chittick doesn't ask the questions that to me, as an outsider, appear both obvious and pressing. He observes, for example, that "Many Sufis read the Koran as a love letter from their Beloved, so they may interpret it in the best of lights, even if the Beloved sometimes utters harsh words in His concern to wake up their hearts." (p. 142)
Oh, is that what is occurring when the Koran enjoins men to beat their rebellious women? (Kor 4:38)
There are some obvious facts of the matter that are not being accounted for.
Chittick does not maintain a critical stance with respect to the esoteric readings that Sufism provides on Islamic scripture. He returns many times to the foundational argument that the cardinal Islamic doctrine "There is no god but Allah," has a metaphysical sense, by which it means that nothing exists other than Allah, and what appears to be other than Allah or apart from Allah is an error of the understanding. This is an interesting reinterpretation of the doctrine, and clearly is one of countless examples in which many religious traditions advance in their understanding while attempting to remain grounded, in theory at least, in the original teaching, through the strategy of a putative interpretation. But if you do not recognize that there is an innovation here - a new reading that passes beyond the original sense of the doctrine - then you're missing something rather obvious about the whole picture.
Chittick does not show much interest in non-Islamic sources. The influence of the Greek Neoplatonist Plotinus on medieval Muslim thought, by way of the apocryphal "Theologia" of pseudo-Aristotle, is profound and ubiquitous, and leaves its mark everywhere on Sufi discourse in its early centuries. It receives not a mention here.
I felt a a weird double-bind in this book that I often encounter with expositors of Muslim thought. Critics of the tradition, and purveyors of other points of view within it, are subjected to careful scrutiny and meticulous analysis. But the tradition represented by the author passes untested by the same bitter reagents that scorched the arguments of Jurists and Orientalists.
Despite these significant caveats, and despite the pervasive uneasy feeling that accompanied me through this book, led by so credulous and loyal a guide, Chittick is a formidable scholar, and this book is useful overview of some of the high-points of this fascinating and misunderstood tradition.
When the book turns from legitimating Sufism in Islam, or from legitimating Islam among religions, the various authors and saints are freed to be the wanderers and mystics they are, more at home in that universal cohort of sensitives who enjoin a personal relationship with the divine through the renunciation of the self, than in their own home tradition. The words of their philosophy, and especially their poems, inspire the reader to lofty heights. And if the perennial philosophy sometimes feels shoehorned into the religious imagination of Islam, with its many small boxes and its constant threats of chastisement, well, so much the better, to illustrate the resilience of human spiritual insight, that can bear fruit even in rocky turf.
Oh, is that what is occurring when the Koran enjoins men to beat their rebellious women? (Kor 4:38)
There are some obvious facts of the matter that are not being accounted for.
Chittick does not maintain a critical stance with respect to the esoteric readings that Sufism provides on Islamic scripture. He returns many times to the foundational argument that the cardinal Islamic doctrine "There is no god but Allah," has a metaphysical sense, by which it means that nothing exists other than Allah, and what appears to be other than Allah or apart from Allah is an error of the understanding. This is an interesting reinterpretation of the doctrine, and clearly is one of countless examples in which many religious traditions advance in their understanding while attempting to remain grounded, in theory at least, in the original teaching, through the strategy of a putative interpretation. But if you do not recognize that there is an innovation here - a new reading that passes beyond the original sense of the doctrine - then you're missing something rather obvious about the whole picture.
Chittick does not show much interest in non-Islamic sources. The influence of the Greek Neoplatonist Plotinus on medieval Muslim thought, by way of the apocryphal "Theologia" of pseudo-Aristotle, is profound and ubiquitous, and leaves its mark everywhere on Sufi discourse in its early centuries. It receives not a mention here.
I felt a a weird double-bind in this book that I often encounter with expositors of Muslim thought. Critics of the tradition, and purveyors of other points of view within it, are subjected to careful scrutiny and meticulous analysis. But the tradition represented by the author passes untested by the same bitter reagents that scorched the arguments of Jurists and Orientalists.
Despite these significant caveats, and despite the pervasive uneasy feeling that accompanied me through this book, led by so credulous and loyal a guide, Chittick is a formidable scholar, and this book is useful overview of some of the high-points of this fascinating and misunderstood tradition.
When the book turns from legitimating Sufism in Islam, or from legitimating Islam among religions, the various authors and saints are freed to be the wanderers and mystics they are, more at home in that universal cohort of sensitives who enjoin a personal relationship with the divine through the renunciation of the self, than in their own home tradition. The words of their philosophy, and especially their poems, inspire the reader to lofty heights. And if the perennial philosophy sometimes feels shoehorned into the religious imagination of Islam, with its many small boxes and its constant threats of chastisement, well, so much the better, to illustrate the resilience of human spiritual insight, that can bear fruit even in rocky turf.
August 20, 2008
Like my students, I found Chittick's introduction to Sufism captivating, compelling, immediate, and relevant to everday life. Chittick scales the heights of metaphysical Sufism, penetrates the heart of the path of love, and very securely grounds Sufism as the integral dimension of the Islamic tradition that it is. Like, Chittick and Sachiko Murata's "Vision of Islam," the book follows an outline from a classical and widely accepted sound "hadith of Gabriel" that identifies three dimensions of Islam: Islamic practice (expressed in Shari' a); Iman (Faith, expressed in theology); and Ihsan, (doing the beautiful). Chittick explains both the Islamic theory of the manifestation of appearances as either "signs" (of God) or "veils," treats the subject of the divine names with finesse, and crystalizes Ahmad Sam'ani's stunningly simple theory of the of the necessity of Adam's fall. This book is also filled with excellent translations of Rumi and Ibn 'Arabi. "There is no lover and no beloved but God." (Ibn 'Arabi, p. 80) "You are your thought brother, the rest of you is bones and fiber. If you think of roses, you are a rose garden, if you think of thorns, you're fuel for the furnace." (Rumi, on p. 20).
January 13, 2021
This book provides great insights on Sufism. Mentions the works of important figures within Sufism such as Rumi, Ibn Arabi and Ghazali. Great explanations of the sober and drunk Sufi’s. Also talks about the 70 veils between man and God. Very insightful book. All praise to the most high gn.
August 24, 2007
Numerous books on Sufism have been written by muslims and non-muslims alike, but only a handful provides accurate insights into the beliefs and practices of sufis as sufis see them. Chittick's book is one of those rare few.
Trying to distance himself from the investigative style of modern scholars who "have employed diverse interpretative schemes in their attempts to make sense of Islamic history in contemporary terms" (p. 8), Chittick presents sufi's worldview using sufi own terms and categories, and thus gives us an insiders' view, a rare treat in the era of crusade to "liberate Islam."
Written in simple English in ten short chapters, this compact book gives reader a tour on various aspects of Sufism. Among others, Chittick presents the Islamic basis of Sufism (Sufism is an expression of Ihsan, the deepest level of Islam),
the covenant that binds human soul to the Beloved (the famous "Alasto bi robbikum?" verse), practices of remembrance (dhikr), and -most beautifully- the experiential stages of a Sufi path as expressed by Baha Walad and Rumi.
Chittick's strength lies in his ability to present original texts to speak for themselves. As any translators would know, this is no simple task.
"The Remembrance of God" (dhikr) is one chapter that will give readers a sense of basic practices in Sufism. The Trust that the soul made with the Beloved bound the former to keep remembering Him, The Real (Haqq), and to see "that there is nothing truly real but the Real." (p.53) Here Chittick stresses that to understand God Islamically, one should go back to Islamic sources to see how He made Himself known to His creation through the Qur'an. Dhikr is central in the Qur'an and Hadith, and Sufis are distinguished from other muslims in the way they exercise dhikr (and awrads or litanies) instructed by their Syaikhs as compulsory daily practice. Chittick cites the words of Khawja Muhammad Parsa (a Naqshbandi syaikh in 15th C), Imam Ghazali, Ibn Ata'illah (A Shadilliya syaikh who writes, "No one says No god but God correctly unless he negates everything other than God from his soul and heart"), Nuri, Najm ad-Din Razi, Sa'di, and also Rabi'a (al Adawiya) to point out the centrality of dhikr among Sufis.
Chittick’s chapter on “The Way of Love” is a delightful treat to those who like Sufi poetry and Sufi discourses on Love (with capital L). One discourse by Rumi that yours truly find most striking is the following, “All the hopes, desires, loves, and affections that people have for different things… all these are desires for God, and these things are veils. When people leave this world and see the Eternal King without these veils, then they will know that all these were veils and the object of their desire was in reality that One Thing…”
Other chapters are equally compelling, most specifically one on the “Images of Beatitude.” Due to limited space, it is not covered here.
For such a compact book, Chittick’s book is a solid introduction to Sufism because it allows the original sources to speak for themselves and because it takes the pain to explain Sufi own categories and terms rather than using alien concepts that simplify (and co-opt) Sufistic experience. In the world of the dominant liberal-secular scholarship on Islam, Chittick's book is a rare treat.
Trying to distance himself from the investigative style of modern scholars who "have employed diverse interpretative schemes in their attempts to make sense of Islamic history in contemporary terms" (p. 8), Chittick presents sufi's worldview using sufi own terms and categories, and thus gives us an insiders' view, a rare treat in the era of crusade to "liberate Islam."
Written in simple English in ten short chapters, this compact book gives reader a tour on various aspects of Sufism. Among others, Chittick presents the Islamic basis of Sufism (Sufism is an expression of Ihsan, the deepest level of Islam),
the covenant that binds human soul to the Beloved (the famous "Alasto bi robbikum?" verse), practices of remembrance (dhikr), and -most beautifully- the experiential stages of a Sufi path as expressed by Baha Walad and Rumi.
Chittick's strength lies in his ability to present original texts to speak for themselves. As any translators would know, this is no simple task.
"The Remembrance of God" (dhikr) is one chapter that will give readers a sense of basic practices in Sufism. The Trust that the soul made with the Beloved bound the former to keep remembering Him, The Real (Haqq), and to see "that there is nothing truly real but the Real." (p.53) Here Chittick stresses that to understand God Islamically, one should go back to Islamic sources to see how He made Himself known to His creation through the Qur'an. Dhikr is central in the Qur'an and Hadith, and Sufis are distinguished from other muslims in the way they exercise dhikr (and awrads or litanies) instructed by their Syaikhs as compulsory daily practice. Chittick cites the words of Khawja Muhammad Parsa (a Naqshbandi syaikh in 15th C), Imam Ghazali, Ibn Ata'illah (A Shadilliya syaikh who writes, "No one says No god but God correctly unless he negates everything other than God from his soul and heart"), Nuri, Najm ad-Din Razi, Sa'di, and also Rabi'a (al Adawiya) to point out the centrality of dhikr among Sufis.
Chittick’s chapter on “The Way of Love” is a delightful treat to those who like Sufi poetry and Sufi discourses on Love (with capital L). One discourse by Rumi that yours truly find most striking is the following, “All the hopes, desires, loves, and affections that people have for different things… all these are desires for God, and these things are veils. When people leave this world and see the Eternal King without these veils, then they will know that all these were veils and the object of their desire was in reality that One Thing…”
Other chapters are equally compelling, most specifically one on the “Images of Beatitude.” Due to limited space, it is not covered here.
For such a compact book, Chittick’s book is a solid introduction to Sufism because it allows the original sources to speak for themselves and because it takes the pain to explain Sufi own categories and terms rather than using alien concepts that simplify (and co-opt) Sufistic experience. In the world of the dominant liberal-secular scholarship on Islam, Chittick's book is a rare treat.
October 29, 2017
کتاب درآمدی به تصوف نوشته ویلیام چیتیک اسلام شناس آمریکایی اثری ارزشمند و تا حدی مناسب برای خواننده غیر-متخصص است. کتاب فقط در دو فصل آخر شخص محور نوشته شده و بیشتر به طرح و بسط مغز تفکرات صوفی پرداخته. از تعریف تصوف، سنت صوفیه تا نقش ذکر، سماع و عشق توضیحاتی خوبی آورده شده. اگرچه من در مزان فهم ارزشمندی این اثر نیستم اما در فصول آخر چیتک بیشتر از اینکه مفاهیم صوفیانه را بیان کند به بیان مستقیم اشعار و یا متون صوفیان ناشناس پرداخته که در بیشتر موارد از حوصله و فهم من خارج بود. این کتاب را به کسانی که میخواهند درک پایهای از تصوف داشته باشند پیشنهاد میکنم اما همچنان موارد زیادی بود که شاید در خلال ترجمه یا به علت عدم آشنایی من با مفاهیم مورد نظر، درک خوبی از آنها پیدا نکردم.
چیتک برای اینکه درکی از تصوف بدست بیآوریم مثالهایی همانند کابالا، عرفان مسیحی، یوگا، ودانتا یا ذن را میآورد و آنها را مشابه خانودگی توصف میداند. شرق شناس اسکاتلندی گیب، تصوف را تجربه اصیل دینی از جهان اسلام مینامد. و یا به قول مشایه صوفی روح فعال سنت اسلامی میداند. چیتک از قول نخستین مشایخ صوفی، تصوف را گوهری میداند که در هرکجا که شکوفا شود، آرمانهای معنوی و اخلاقی مخصوص اسلام جان میگیرد، اما با پژمردگی آن، اسلام نیز-البته اگر باقی باشد- بیروح و عقیم میشود. و چقدر هم بر صواب است این نقل. جایی که تجربه اصیل دینی نباشد و فقط باید و نبایدها دین ظهور کند جز و دفع و خشکی برای پیروانش ندارد. همین احساس را دارم که اگر از دین لذت معنوی نمیبریم پس برای چه دینداریم؟ برای بهشت بعد از مرگ؟ اگر زیبایی دین و جذابیت آن برای ما در قدرت و جایگاه اجتماعیای که به ما در یک جامعه دیندار میدهد است پس سخت در راه ناصوابیم.
چیتک برای درک بهتر ما از تصوف به حدیثی از پیغمبر اشاره میکند که بر مبنای آن دین اسلام به سه جز اصلی تقسیم میشود: اسلام، ایمان و احسان است. اسلام و ایمان همان پنج رکن (که فُقها آنها را توضیح میدهند): اقرار به ایمان، گزاردن نمازهای روزانه، پرداختن زکات، روزهداری در ماه رمضان، و زیارت مکه است و آن سه اصل (که متکلمین آنها را اثبات و تبیین میکنند) یعنی توحید، نبوت و معاد است. اما اندیشمندان و مدافعان اسلام حرفی از احسان نمیزنند. اسلام در مرتبه ظاهری همانهایی است که فقها آن را بیان میکنند، در عمقی بیشتر ایمان که متناظر با عقل است و در قلمرو رشتههایی چون کلام، فلسفه و عرفان نظری هستند و به بیان عمیقترین مسائل را تبیین میکنند. اما در ژرفترین مرتبه، اسلام دینی است که به انسان میآموزد که چگونه خود را متحول سازد و با اساس هستی هماهنگ شود که نه عمل کافی است و نه فهم و نه هردو بلکه باید بر آنها تکیه کرد. در این مرتبه است که راه تحصیل به خدا پیدا میشود و این از راه تصدیق قلبی به وجود میآید.
چیتک میگوید که اکثر آثار صوفیان به غیر از مولوی، حلاج و ابن عربی یه به چاپ نرسیده یا اگر چاپ شدهاند اصلا توجه و مطالعه کافیای نشده. یکی از کسانیکه چینک ن��ز معرفی میکند بهاء ولد پدر مولوی است که با کتابی به نام معارف تاملاتی از حیات معنویآش است. معارف، کتابی است که تا قبل از آشنایی مولوی با شمس دمخور مولوی بوده.
چیتک برای اینکه درکی از تصوف بدست بیآوریم مثالهایی همانند کابالا، عرفان مسیحی، یوگا، ودانتا یا ذن را میآورد و آنها را مشابه خانودگی توصف میداند. شرق شناس اسکاتلندی گیب، تصوف را تجربه اصیل دینی از جهان اسلام مینامد. و یا به قول مشایه صوفی روح فعال سنت اسلامی میداند. چیتک از قول نخستین مشایخ صوفی، تصوف را گوهری میداند که در هرکجا که شکوفا شود، آرمانهای معنوی و اخلاقی مخصوص اسلام جان میگیرد، اما با پژمردگی آن، اسلام نیز-البته اگر باقی باشد- بیروح و عقیم میشود. و چقدر هم بر صواب است این نقل. جایی که تجربه اصیل دینی نباشد و فقط باید و نبایدها دین ظهور کند جز و دفع و خشکی برای پیروانش ندارد. همین احساس را دارم که اگر از دین لذت معنوی نمیبریم پس برای چه دینداریم؟ برای بهشت بعد از مرگ؟ اگر زیبایی دین و جذابیت آن برای ما در قدرت و جایگاه اجتماعیای که به ما در یک جامعه دیندار میدهد است پس سخت در راه ناصوابیم.
چیتک برای درک بهتر ما از تصوف به حدیثی از پیغمبر اشاره میکند که بر مبنای آن دین اسلام به سه جز اصلی تقسیم میشود: اسلام، ایمان و احسان است. اسلام و ایمان همان پنج رکن (که فُقها آنها را توضیح میدهند): اقرار به ایمان، گزاردن نمازهای روزانه، پرداختن زکات، روزهداری در ماه رمضان، و زیارت مکه است و آن سه اصل (که متکلمین آنها را اثبات و تبیین میکنند) یعنی توحید، نبوت و معاد است. اما اندیشمندان و مدافعان اسلام حرفی از احسان نمیزنند. اسلام در مرتبه ظاهری همانهایی است که فقها آن را بیان میکنند، در عمقی بیشتر ایمان که متناظر با عقل است و در قلمرو رشتههایی چون کلام، فلسفه و عرفان نظری هستند و به بیان عمیقترین مسائل را تبیین میکنند. اما در ژرفترین مرتبه، اسلام دینی است که به انسان میآموزد که چگونه خود را متحول سازد و با اساس هستی هماهنگ شود که نه عمل کافی است و نه فهم و نه هردو بلکه باید بر آنها تکیه کرد. در این مرتبه است که راه تحصیل به خدا پیدا میشود و این از راه تصدیق قلبی به وجود میآید.
چیتک میگوید که اکثر آثار صوفیان به غیر از مولوی، حلاج و ابن عربی یه به چاپ نرسیده یا اگر چاپ شدهاند اصلا توجه و مطالعه کافیای نشده. یکی از کسانیکه چینک ن��ز معرفی میکند بهاء ولد پدر مولوی است که با کتابی به نام معارف تاملاتی از حیات معنویآش است. معارف، کتابی است که تا قبل از آشنایی مولوی با شمس دمخور مولوی بوده.
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September 1, 2020Like many other persons, I used to perceive Sufism, the eastern philosophical "ism", as a "deviation from true Islam" while I was surfacing. During the contemporary world literature course, I came across the "whirling dancing" of Sufi's and the conception of their special kind of hat, though I was not clear about the ideas. "Sufism: A Beginner's Guide" cleared many curiosities of mine in a captivating way. As "an imaginal perception rather than rational investigation", Sufism tries to see the beauty of Islam as beloved and perceives the Quran as the love letter from the Almighty. The theory of Adam's fall, veiling and unveiling, sufi tradition and the mingling of Islamic references with sufism, Chittick pointed out the mysticism of the transcendence and immanence of God, who is far but very near, who is absent but close to heart. The wrath and forgiveness- these two faces and also infinity faces are swinging and Sufism tries to catch the apple which is hurled at it, to become intoxicated at the beauty and holiness and also later on being respectful by being sober. The self is changing continuously and a sufi is aware of the fact and simply remains content by living in the present.
May 3, 2020
The book takes a philosophical approach describing different aspects of Sufism and it’s interpretations. This is the kind of book that plant ideas on your mind which you cannot process instantly or in one go. Those ideas can remain dormant for years in one’s mind only to make sense at certain phases and points in life.
September 12, 2011
"Bütün putların anası kendi nefsindir" Rumi,
Kitaptan: " 'Normal' insani durum, unutkanlık ve gaflet durumudur. İnsani mükemmelliğin en başta gelen şartı kendi eksikliğini tanımak ve tek Gerçeklik'in mükemmelliğini hatırda tutmaktır. Hakk'ı tam olarak hatırlamak için, sâlikin gerçekdışını unutması gerekir, bu kendi nefsinin ve dünyanın batı yönüdür. "
Kitaptan: " 'Normal' insani durum, unutkanlık ve gaflet durumudur. İnsani mükemmelliğin en başta gelen şartı kendi eksikliğini tanımak ve tek Gerçeklik'in mükemmelliğini hatırda tutmaktır. Hakk'ı tam olarak hatırlamak için, sâlikin gerçekdışını unutması gerekir, bu kendi nefsinin ve dünyanın batı yönüdür. "
July 22, 2024
I really enjoyed this book. I think Chittick does an amazing job at giving you a thematic understanding of what Sufism is all about. He doesn’t divide his chapters through historical periods or labels of Sufism (like Schimmel) but he divides his chapters using prevalent themes that are found in various Sufi literature. That was really useful because it gives you an overview of the different ideas that exist on the wide Sufism/Tasawwuf spectrum (which really is the goal of an introductory book anyways).
But, I was a little upset at some parts of this book. For instance, whilst talking about the Religion of Love, Chittick mainly focuses on Rumi and Ibn Arabi, probably owing to the fact that he himself is specialised in those two figures. But, I think that this could lead to a false impression that they are all what the Religion of Love is about. For instance, I didn’t see enough acknowledgement of Attar and his beautiful “Conference of the Birds”, the ghazals of Hafiz, the Tamidhat of Ayn-ul-Qudat Hamadani etc. The Religion of Love is vast and broad (like Sufism!) and I think William Chittick’s approach to zooming in on a few mainstream Sufis (like Rumi) could possibly breed tunnel vision into folks interested in Sufism.
Yes, this is a beginner’s book so this was expected, but a beginner shouldn’t just be introduced to one amazing figure from a school of thought, but a wide range of figures, so that the beginner sees that the tradition is like an ocean, with a vast amount of breadth and depth within it.
But anyways, on the whole, this was a very fun read. The prose was simple enough, the primary texts were very insightful, and the general arrangement of the themes in this book are very impressive. But, it would be a mistake to think that this is all what Sufism is about. Sufism is like a never-ending ocean, and just like an ocean, there is a lot of uncharted territory. So one shouldn’t restrict themselves to what Chittick is saying about Sufism; you need to move beyond that.
But, I was a little upset at some parts of this book. For instance, whilst talking about the Religion of Love, Chittick mainly focuses on Rumi and Ibn Arabi, probably owing to the fact that he himself is specialised in those two figures. But, I think that this could lead to a false impression that they are all what the Religion of Love is about. For instance, I didn’t see enough acknowledgement of Attar and his beautiful “Conference of the Birds”, the ghazals of Hafiz, the Tamidhat of Ayn-ul-Qudat Hamadani etc. The Religion of Love is vast and broad (like Sufism!) and I think William Chittick’s approach to zooming in on a few mainstream Sufis (like Rumi) could possibly breed tunnel vision into folks interested in Sufism.
Yes, this is a beginner’s book so this was expected, but a beginner shouldn’t just be introduced to one amazing figure from a school of thought, but a wide range of figures, so that the beginner sees that the tradition is like an ocean, with a vast amount of breadth and depth within it.
But anyways, on the whole, this was a very fun read. The prose was simple enough, the primary texts were very insightful, and the general arrangement of the themes in this book are very impressive. But, it would be a mistake to think that this is all what Sufism is about. Sufism is like a never-ending ocean, and just like an ocean, there is a lot of uncharted territory. So one shouldn’t restrict themselves to what Chittick is saying about Sufism; you need to move beyond that.
July 27, 2021
Beautiful work! What an exemplary introduction into this path! It has answered questions I have always wondered, and always pondered, in the most comprehensive and lucid way and more! It has definitely helped me unveil a long established and obnoxious veil in my life. The very concept of love that Sufism is premised upon is what truly always drawn me to it! And this book was a wonderful facilitator in this journey of finding and coming in terms with the Real. To truly give you a hint of the book’s success, numerous incessant defects of my self have been gnawing at me from the nearest corner of my heart every time I picked this book up. Several terms which I had been intimidated by have become very close acquaintances with my deared vocabulary jar. And few crucial reminders of my purpose in this life have visited me to bring me back to Him and to help me find the Truth.
February 28, 2021
My first time reading on the subject. Lack of initial knowledge, my own ignorance didn't help me understand the subject much. Though the author makes it really really easy to follow.
The author starts with the basic - Sufi path. Essentially the 3 domains of faith: acting with the limbs, voicing with the tongue, and acknowledging with the heart. Then he continues with the traditions, the way of remembrance and (my fav) "the never ending dance".
Tbh, I see resemblance of Sufi path with others' paths. There's no unique path imo. As long as the path is full with loving-kindness, that is the right path.
There's so much I need to read on the subject, and I'm glad I started with reading this book.
The author starts with the basic - Sufi path. Essentially the 3 domains of faith: acting with the limbs, voicing with the tongue, and acknowledging with the heart. Then he continues with the traditions, the way of remembrance and (my fav) "the never ending dance".
Tbh, I see resemblance of Sufi path with others' paths. There's no unique path imo. As long as the path is full with loving-kindness, that is the right path.
There's so much I need to read on the subject, and I'm glad I started with reading this book.
June 22, 2019
Before digging into the greatest Sufi works, i.e works of Rumi and Ibn Arabi etc., this is a fascinating book that concisely explains ideas in Sufism. So, before getting lost in the hard-to-comprehend beauty of other Sufi's works, I believe it is better to taste this fantastic book of William Chittick first.
February 15, 2018
Good but not great- i think the book lost focus on second half, got too detailed.
But overall great introduction- being my first book on this topic.
And his writing style is so good that its pleasure to read him.
But overall great introduction- being my first book on this topic.
And his writing style is so good that its pleasure to read him.
January 3, 2023
Labai geras, gana gilus įvadas į sufizmą. Kad visos knygos, kurių pavadinime yra žodžiai "trumpas įvadas", tokios būtų.
December 12, 2020
I read this as one of a few books intended to be remedial / a refresher in preparation for reading Dr. Chittick's SPK and then re-reading Dagli's translation of fusus al-Hikam.
October 22, 2017
A very good and thorough introduction to Sufism from an academic and not new age perspective.
August 3, 2021
“A famous aphorism tells us, „The Sufi is the child of the moment“ (as-sufi ibn al-waqt). One of its meanings is that the true Sufi lives in the constant awareness that his self is nothing but what he is at the present moment. And since each present moment is unique, each moment of the self is unique. In some Sufi texts, each moment is called a nafas, a „breath.“ The Sufis are then called „the folk of the breaths“ (ahl al-anfas), because they live in full awareness of the uniqueness of the nafs at each nafas, each breath, each instant. (p. 55-56)”
― William C. Chittick, Sufism: A Beginner's Guide
― William C. Chittick, Sufism: A Beginner's Guide
May 27, 2023
In this short book, Chittick introduces Sufism by quoting extensively from primary Sufic texts and commenting upon them, helping readers understand what can sometimes be very dense and obscure. Due to this, Chittick's book can be a little harder to follow compared to, say, Martin Ling's 'What is Sufism?'
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August 26, 2013i think its would be so amazing book and i want to read this book
This entire review has been hidden because of spoilers.
June 26, 2014
An excellent book for anyone looking forward to familiarizing them with the fundamentals of Sufism. A must read for beginners indeed.
February 4, 2014
کتابی بسیار جالب و خلاصه ای ارزشمند
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