page_title: Sufism
section_title: Perception outside Islam
hierarchical_section_title: Sufism / Reception / Perception outside Islam
caption_attribution_description: English: Miniature of Nasreddin Hodja
context_page_description: Sufism or Taṣawwuf, variously defined as "Islamic mysticism", "the inward dimension of Islam" or "the phenomenon of mysticism within Islam", is mysticism in Islam, "characterized ... [by particular] values, ritual practices, doctrines and institutions" which began very early in Islamic history and represents "the main manifestation and the most important and central crystallization of" mystical practice in Islam. Practitioners of Sufism have been referred to as "Sufis". Sufism is sometimes mistakenly considered a "sect".
  Historically, Sufis have often belonged to different ṭuruq or "orders" – congregations formed around a grand master referred to as a wali who traces a direct chain of successive teachers back to the Islamic prophet, Muhammad. These orders meet for spiritual sessions in meeting places known as zawiyas, khanqahs or tekke. They strive for ihsan, as detailed in a hadith: "Ihsan is to worship Allah as if you see Him; if you can't see Him, surely He sees you." Sufis regard Muhammad as al-Insān al-Kāmil, the primary perfect man who exemplifies the morality of God, and see him as their leader and prime spiritual guide.
context_section_description: Sufi mysticism has long exercised a fascination upon the Western world, and especially its Orientalist scholars. Figures like Rumi have become well known in the United States, where Sufism is perceived as a peaceful and apolitical form of Islam. Orientalists have proposed a variety of diverse theories pertaining to the nature of Sufism, such as it being influenced by Neoplatonism or as an Aryan historical reaction against "Semitic" cultural influence. Hossein Nasr states that the preceding theories are false according to the point of view of Sufism.
  The Islamic Institute in Mannheim, Germany, which works towards the integration of Europe and Muslims, sees Sufism as particularly suited for interreligious dialogue and intercultural harmonisation in democratic and pluralist societies; it has described Sufism as a symbol of tolerance and humanism—nondogmatic, flexible and non-violent. According to Philip Jenkins, a Professor at Baylor University, "the Sufis are much more than tactical allies for the West: they are, potentially, the greatest hope for pluralism and democracy within Muslim nations." Likewise, several governments and organisations have advocated the promotion of Sufism as a means of combating intolerant and violent strains of Islam. For example, the Chinese and Russian governments openly favor Sufism as the best means of protecting against Islamist subversion. The British government, especially following the 7 July 2005 London bombings, has favoured Sufi groups in its battle against Muslim extremist currents. The influential RAND Corporation, an American think-tank, issued a major report titled "Building Moderate Muslim Networks," which urged the US government to form links with and bolster Muslim groups that opposed Islamist extremism. The report stressed the Sufi role as moderate traditionalists open to change, and thus as allies against violence. News organisations such as the BBC, Economist and Boston Globe have also seen Sufism as a means to deal with violent Muslim extremists.
  Idries Shah states that Sufism is universal in nature, its roots predating the rise of Islam and Christianity. He quotes Suhrawardi as saying that "this [Sufism] was a form of wisdom known to and practiced by a succession of sages including the mysterious ancient Hermes of Egypt.", and that Ibn al-Farid "stresses that Sufism lies behind and before systematization; that 'our wine existed before what you call the grape and the vine' (the school and the system)..." Shah's views have however been rejected by modern scholars. Such modern trends of neo-Sufis in Western countries allow non-Muslims to receive "instructions on following the Sufi path", not without opposition by Muslims who consider such instruction outside the sphere of Islam.
caption: A 17th-century miniature of Nasreddin, a Seljuk satirical figure, currently in the Topkapı Palace Museum Library
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