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Elements of Sufism
This is a brief introduction to Sufism and the upholders of the real message of this ancient movement, the heart of Islam. Includes discussions of practices, Sufi biographies, the relationship between Sufism and Islam, and the relevance of Sufism in modern life.
- GenresReligionNonfictionIslam
Paperback
First published May 2, 1990
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Displaying 1 - 8 of 8 reviews
January 10, 2024
Great introduction to Sufi Islam. At first I wasn’t too sure what to expect because of the lower rated reviews, but I have no complaints. It seems like they wanted this to be an introduction to the beliefs of Islam in general.
Elements of Sufism was a concise explanation of the specific focus of purification and divine love in the Sufi tradition and the role of Sufism throughout the history of Islam. And the last section highlighted different Sufi scholars since the beginning of Islam.
Elements of Sufism was a concise explanation of the specific focus of purification and divine love in the Sufi tradition and the role of Sufism throughout the history of Islam. And the last section highlighted different Sufi scholars since the beginning of Islam.
January 14, 2026
A NON-TECHNICAL EXPLANATION OF THE SPIRITUAL PRACTICE
Shaykh Fadhlalla Haeri was born in Iraq in 1937. He wrote in the ‘Acknowledgments’ of this 1990 book, “This book has come about as a result of a direct question and request … as to the reality of Sufism. [This requestor] knows that I am not an academic, nor am I interested in debate or controversy. He also knows that whatever I say will come from my heart and is based on experience.”
He states in the Introduction, “Sufism and Islam cannot be separated, in the same way that higher consciousness or awakening cannot be separated from Islam. Islam is not an historical phenomenon that began 1.400 years ago. It is the timeless art of awakening by means of submission. Sufism is the heart of Islam. It is as ancient as the rise of human consciousness. In this work, we attempt to present an overview of the meaning of Sufism. We describe its origin and practices, and the historical background out of which Sufism, as it is known today, arose in the East and then spread throughout the rest of the world. We also attempt to show that the Sufis are the upholders of the real message of Islam. Sufism only arises when abuse of Islam is rampant. Otherwise, Sufism and real Islam are one and the same.”
“The rise of Sufism began after the first century of Islam as a struggle against the increasing distortions and misrepresentations of its teachings… Rulers or kings could often be seen to be using the name of Islam to justify their own ends, or to be discarding those aspects of its teachings which did not suite their purposes or extravagant lifestyle… history records the growing revival, renewal and militancy among many groups of sincere Muslims … who were eager to restore the pure and original message brought by the Prophet Muhsmmad...”
“Sufism … has maintained a clear thread and line of direct transmission of wisdom back to original Islam. The key to Sufism is that of inner awakening, freedom and joy through recognition of outer restriction by choice and discrimination… the majority of current studies in Sufism are of little use in a practical sense is because of the nature of inner awakening itself, which is the core of Sufism… The Sufi is the locus of connecting the outer, physical reality with a timeless, spaceless dimension which is experienced within the self…. He does his best to understand the causal, physical outer life while awakening to an immense inner Reality, which encompasses both the known and the unknown worlds, the unitive Reality of the seen and the unseen, of time and space and non-time-space.”
He explains in Chapter 1, “The term ‘Sufism’ … originates from three Arabic letter sa, wa, and fa… Whatever its origin, the term Sufism has come to mean those who are interested in inner knowledge, those who are interested in finding a way or practice towards inner awakening and enlightenment. It is import to note that this term was never heard of during the lifetime of the Prophet Muhammad, or the people who came after him, or the people who came after them.” (Pg. 1-2)
He notes, “Throughout the history of Islamic civilization we occasionally find a Sufi master rising to denounce openly a regime which has deviated from the original Muhammadi path to an unacceptable degree. A true Sufi does not accept the esoteric path only, because he is a man of Unity. He does not separate the inner from the outer … He does not say that he is solely a person of the inner and become a recluse. The Sufi spiritual masters were not recluses.” (Pg. 14)
He reports, “In the early centuries of Islam, the Sufis were not organized into particular circles or orders. However, as time went by, the teaching and personal example of Sufis living the spiritually decreed code of life began to attract many groups of people. Between the 9th and 11th centuries, we find that various Sufi Orders, which included adepts from all strata of society, began to emerge… the center of Sufi activity was no longer the private house, school or work place of the spiritual master… the Sufi Orders began to use centers which existed specifically for these gatherings.” (Pg. 19)
He states, “The Sufi is an enlightened being following the outer Islamic Law while his heart is encompassed by the inner Reality. However one cannot say so much about Allah’s ways for they are so numerous and some of them are strange. We find that some Sufis lean towards being recluses. Now Allah says through the Prophet Muhammad that those who are loved most by Allah are those who serve the creatures of Allah.” (Pg. 26)
He asserts, “Sufism is primarily concerned with the ‘heart’ that reflects the truth which exists within it, beyond time and in time. The Sufi is the whole human being… Sufism is the art of beingness through the attainment of divine knowledge. It is not an intellectual exercise for scholarly investigations and postgraduate studies.” (Pg. 27)
He suggests, “On the physical level, we are constantly striving towards harmony and right action, and we follow those who have expertise in this field. In the same way, for inner harmony, the best qualified person is a real Sufi spiritual master. However, there is a difference between the outer and the inner sciences. In the outer science, the blemishes and imperfections are easily detectable. This is not the case with the inner sciences where… Knowledge of the inner sciences requires a subtler specialization.” (Pg. 32)
He points out, “We are not able to measure spiritual progress externally, for it is based on the purity of the ‘heart’ and the willingness to abandon attachments. It depends on the degree of the seeker’s submission to the Divine.” (Pg. 38)
He observes with disdain, “Another form of pseudo-Sufism, which has become active and popular in our times, is indulgence in intellectual pleasure through the study of Sufi literature and Sufi Orders. During the last 150 years, much research into Sufism has been undertaken, both in the West and in the East, by orientalists and Muslims alike. This is like compiling menus on Sufism rather than actually participating in the feast. They discuss and analyze … which Sufi order, seems to be better, but without tasting any of them. How can you evaluate something which you have not experienced? Intellectual discussion about Sufism cannot lead to inner awakening and enlightenment, because Sufism is a feast which can only be consumed.” (Pg. 42-43)
He clarifies, “The outer Islamic law… is the complete and final law of God revealed to the blessed Prophet Muhammed. It is based on the laws of conduct that were revealed directly in the Qur’an, and on the ways and teachings of Muhammad. These laws make it possible for every member of society to go deeper inwardly and to evolve towards the higher consciousness which is the intention and purpose of this creation. Inner development, which is the aim of Sufism, is not possible without exoteric Islam.” (Pg. 48)
He advises, “These practices and recitations help at all levels, but they are best administered by a spiritual master. Haphazardly picking up and repeating some invocations or Sufi practices which one has read or heard about may produce some beneficial effects, but no of lasting value. Furthermore, there is no substitute for the wisdom and knowledge and company of a true spiritual master.” (Pg. 58)
He states, “As regards self-knowledge, it is said that he who knows himself knows his Lord. However self-knowledge exists in many degrees. At an ordinary level, it relates to the lower self… All this knowledge of the self is at a basic level. However, knowing oneself ultimately means knowing that the whole creation is encompassed within the self.” (Pg. 69)
He notes, “Whenever there has been an opportunity to revolt against corrupt governments, the real Sufis have done so, and not always under the banner of Sufism… The Sufis lead a unified way of life and therefore they are concerned with the inner as well as the outer control of rulership.” (Pg. 84-85)
He summarizes, “We define Sufism as the art or the way that leads man to being in full harmony and balance. It is the way which enables him to attain inner perception, understanding and therefore contentment in every situation in which he happens to be.” (Pg. 87)
This book will be of keen interest to those seeking a general, non-technical explanation of Sufism.
Shaykh Fadhlalla Haeri was born in Iraq in 1937. He wrote in the ‘Acknowledgments’ of this 1990 book, “This book has come about as a result of a direct question and request … as to the reality of Sufism. [This requestor] knows that I am not an academic, nor am I interested in debate or controversy. He also knows that whatever I say will come from my heart and is based on experience.”
He states in the Introduction, “Sufism and Islam cannot be separated, in the same way that higher consciousness or awakening cannot be separated from Islam. Islam is not an historical phenomenon that began 1.400 years ago. It is the timeless art of awakening by means of submission. Sufism is the heart of Islam. It is as ancient as the rise of human consciousness. In this work, we attempt to present an overview of the meaning of Sufism. We describe its origin and practices, and the historical background out of which Sufism, as it is known today, arose in the East and then spread throughout the rest of the world. We also attempt to show that the Sufis are the upholders of the real message of Islam. Sufism only arises when abuse of Islam is rampant. Otherwise, Sufism and real Islam are one and the same.”
“The rise of Sufism began after the first century of Islam as a struggle against the increasing distortions and misrepresentations of its teachings… Rulers or kings could often be seen to be using the name of Islam to justify their own ends, or to be discarding those aspects of its teachings which did not suite their purposes or extravagant lifestyle… history records the growing revival, renewal and militancy among many groups of sincere Muslims … who were eager to restore the pure and original message brought by the Prophet Muhsmmad...”
“Sufism … has maintained a clear thread and line of direct transmission of wisdom back to original Islam. The key to Sufism is that of inner awakening, freedom and joy through recognition of outer restriction by choice and discrimination… the majority of current studies in Sufism are of little use in a practical sense is because of the nature of inner awakening itself, which is the core of Sufism… The Sufi is the locus of connecting the outer, physical reality with a timeless, spaceless dimension which is experienced within the self…. He does his best to understand the causal, physical outer life while awakening to an immense inner Reality, which encompasses both the known and the unknown worlds, the unitive Reality of the seen and the unseen, of time and space and non-time-space.”
He explains in Chapter 1, “The term ‘Sufism’ … originates from three Arabic letter sa, wa, and fa… Whatever its origin, the term Sufism has come to mean those who are interested in inner knowledge, those who are interested in finding a way or practice towards inner awakening and enlightenment. It is import to note that this term was never heard of during the lifetime of the Prophet Muhammad, or the people who came after him, or the people who came after them.” (Pg. 1-2)
He notes, “Throughout the history of Islamic civilization we occasionally find a Sufi master rising to denounce openly a regime which has deviated from the original Muhammadi path to an unacceptable degree. A true Sufi does not accept the esoteric path only, because he is a man of Unity. He does not separate the inner from the outer … He does not say that he is solely a person of the inner and become a recluse. The Sufi spiritual masters were not recluses.” (Pg. 14)
He reports, “In the early centuries of Islam, the Sufis were not organized into particular circles or orders. However, as time went by, the teaching and personal example of Sufis living the spiritually decreed code of life began to attract many groups of people. Between the 9th and 11th centuries, we find that various Sufi Orders, which included adepts from all strata of society, began to emerge… the center of Sufi activity was no longer the private house, school or work place of the spiritual master… the Sufi Orders began to use centers which existed specifically for these gatherings.” (Pg. 19)
He states, “The Sufi is an enlightened being following the outer Islamic Law while his heart is encompassed by the inner Reality. However one cannot say so much about Allah’s ways for they are so numerous and some of them are strange. We find that some Sufis lean towards being recluses. Now Allah says through the Prophet Muhammad that those who are loved most by Allah are those who serve the creatures of Allah.” (Pg. 26)
He asserts, “Sufism is primarily concerned with the ‘heart’ that reflects the truth which exists within it, beyond time and in time. The Sufi is the whole human being… Sufism is the art of beingness through the attainment of divine knowledge. It is not an intellectual exercise for scholarly investigations and postgraduate studies.” (Pg. 27)
He suggests, “On the physical level, we are constantly striving towards harmony and right action, and we follow those who have expertise in this field. In the same way, for inner harmony, the best qualified person is a real Sufi spiritual master. However, there is a difference between the outer and the inner sciences. In the outer science, the blemishes and imperfections are easily detectable. This is not the case with the inner sciences where… Knowledge of the inner sciences requires a subtler specialization.” (Pg. 32)
He points out, “We are not able to measure spiritual progress externally, for it is based on the purity of the ‘heart’ and the willingness to abandon attachments. It depends on the degree of the seeker’s submission to the Divine.” (Pg. 38)
He observes with disdain, “Another form of pseudo-Sufism, which has become active and popular in our times, is indulgence in intellectual pleasure through the study of Sufi literature and Sufi Orders. During the last 150 years, much research into Sufism has been undertaken, both in the West and in the East, by orientalists and Muslims alike. This is like compiling menus on Sufism rather than actually participating in the feast. They discuss and analyze … which Sufi order, seems to be better, but without tasting any of them. How can you evaluate something which you have not experienced? Intellectual discussion about Sufism cannot lead to inner awakening and enlightenment, because Sufism is a feast which can only be consumed.” (Pg. 42-43)
He clarifies, “The outer Islamic law… is the complete and final law of God revealed to the blessed Prophet Muhammed. It is based on the laws of conduct that were revealed directly in the Qur’an, and on the ways and teachings of Muhammad. These laws make it possible for every member of society to go deeper inwardly and to evolve towards the higher consciousness which is the intention and purpose of this creation. Inner development, which is the aim of Sufism, is not possible without exoteric Islam.” (Pg. 48)
He advises, “These practices and recitations help at all levels, but they are best administered by a spiritual master. Haphazardly picking up and repeating some invocations or Sufi practices which one has read or heard about may produce some beneficial effects, but no of lasting value. Furthermore, there is no substitute for the wisdom and knowledge and company of a true spiritual master.” (Pg. 58)
He states, “As regards self-knowledge, it is said that he who knows himself knows his Lord. However self-knowledge exists in many degrees. At an ordinary level, it relates to the lower self… All this knowledge of the self is at a basic level. However, knowing oneself ultimately means knowing that the whole creation is encompassed within the self.” (Pg. 69)
He notes, “Whenever there has been an opportunity to revolt against corrupt governments, the real Sufis have done so, and not always under the banner of Sufism… The Sufis lead a unified way of life and therefore they are concerned with the inner as well as the outer control of rulership.” (Pg. 84-85)
He summarizes, “We define Sufism as the art or the way that leads man to being in full harmony and balance. It is the way which enables him to attain inner perception, understanding and therefore contentment in every situation in which he happens to be.” (Pg. 87)
This book will be of keen interest to those seeking a general, non-technical explanation of Sufism.
October 10, 2011
Helpful short overview of the mystically branch of Islam. History of, along with practices, ending with a select list of biographies of sufis.
January 8, 2026
El libro está escrito desde el Islam, no se trata de ninguna adaptación para occidentales ateos, agnósticos o católicos. Es un resumen sencillo de los inicios del Islam de Mahoma, su auge y expansión, así como el surgir del Sufismo y los elementos que lo diferencian de otras maneras de entender el Islam.
July 31, 2018
While a nice overview of the history and structure of Sufism, it lacks depth and content about actual beliefs.
September 7, 2022
Mentions gnostic ways several times but never defines.
December 10, 2023
Ternyata, apa yang akan kita dapatkan dari membaca sebuah buku, juga ditentukan dari bekal pemahaman kita sebelumnya, hasrat kita dalam bidang bahasan, dan yang juga tak kalah penting adl sbrp kenal / paham kita dengan penulisnya.
Baca kedua kali terasa beda kesannya dari ketika baca pertama kali. Ringkas, mudah difahami, dan indah.
Tidak berisi "tutorial" (sebab kl mau tutorial semacam itu, baca buku sekadar pelengkap saja, anda perlu menghadirkan fisik dan mendatangi figur guru spiritual).
Ditulis oleh seorang guru spiritual yang mengajarkan tarekat al-haydariyyah asy-syadziliyyah di afrika selatan.
Baca kedua kali terasa beda kesannya dari ketika baca pertama kali. Ringkas, mudah difahami, dan indah.
Tidak berisi "tutorial" (sebab kl mau tutorial semacam itu, baca buku sekadar pelengkap saja, anda perlu menghadirkan fisik dan mendatangi figur guru spiritual).
Ditulis oleh seorang guru spiritual yang mengajarkan tarekat al-haydariyyah asy-syadziliyyah di afrika selatan.
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June 30, 2013Great
Displaying 1 - 8 of 8 reviews