What Is Sufism?
Sufism is a mystical Islamic belief and practice in which Muslims seek to find the truth of divine love and knowledge through the direct personal experience of God. It consists of a variety of mystical paths that are designed to ascertain the nature of humanity and of God and to facilitate the experience of the presence of divine love and wisdom in the world.
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“.

Sufi dervishes whirling (abstract)
Main Articles
Aims and objectives
Unity with God
Four Stations in Sufism
Devotional practices of Sufis
Sufi ranks
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Major Sufi orders
List of Sufi orders
Prominent Sufis
Influence on Judaism
See also
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Islamic calligraphy
La ilaha illa Allah Muhammed rasul Allah.
English translation: There is no god but Allah, and Muhammad is the messenger of God.
Key Concepts in The Practice Of Sufism
Key Concepts in the Practice of Sufism
By M. Fethullah Gulen
- Tawba, Inaba, And Awba
- Muhasaba (Self-Criticism or Self-Interrogation)
- Tafakkur (Reflection)
- Firar and I’tisam (Fleeing and Taking Shelter)
- Halwat and ‘Uzlat (Privacy and Seclusion)
- Hal and Maqam (State and Station)
- Qalb (Heart)
- Huzn (Sadness or Sorrow)
- Khawf and Khashya (Fear and Reverence)
- Raja (Hope or Expectation)
- Zuhd (Asceticism)
- Taqwa (Piety)
- Wara’ (Abstinence)
- ‘Ibada, ‘Ubudiya, and ‘Ubuda (Worship, Servanthood, and Deep Devotion)
- Muraqaba (Self-Supervision)
- Ikhlas (Sincerity or Purity of Intention)
- Istiqama (Straightforwardness)
- Tawakkul, Taslim, Tafwiz, and Thiqa
- Khuluq (Good Nature)
- Tawadu (Humility)
- Futuwwa (Youth and Chivalry)
- Sidq (Truthfulness)
- Haya (Modesty)
- Shukr (Thankfulness)
- Sabr (Patience)
- Rida (Resignation)
- Inbisat (Expansion)
- Qast and ‘Azm (Decision and Resolution)
- Irada, Murid, and Murad
- Yaqin (Certainty)
- Dhikr (Recitation of God’s Names)
- Ihsan (Perfect Goodness)
- Basira and Firasa (Insight and Discernment)
- Sakina and Itmi’nan (Serenity and Peacefulness)
- Qurb and Bu’d (Nearness and Remoteness)
- Ma’rifa (Spiritual Knowledge of God)
- Mahabba (Love)
- ‘Ashq (Passion or Intense, Ecstatic Love)
- Shawq and Ishtiyaq (Joyful Zeal and Yearning)
- Jadhb and Injidhab
- Dahsha and Hayra (Utmost Astonishment and Amazement)
- Qabd and Bast (Contraction and Openness)
- Faqr and Ghina (Poverty and Richness)
- The Heart and Some of Its Dynamics
- Riyada (Austerity)
- Hurriya (Freedom)
- I’thar (Altruism)
- Adab (Mannerliness)
- ‘Ilm (Knowledge)
- Hikma (Wisdom)
- Firasa (Discernment)
- Wajd and Tawajud (Ecstasy and Willful Rapture)
- Dahsha and Hayman (Amazement and Stupor)
- Barq (Lightning)
- Zawq and ‘Atash (Pleasure and Thirst)
- Qalaq (Passion)
- Ghayra (Endeavor)
- Walaya (Sainthood)
- SIR (Secret)
- Ghurba (Separation)
- Ightirab (Doubled Separation)
- Istighraq (Immersion)
- Ghayba (Absence)
- Waqt (Time)
- Safa’ (Purity)
- Surur (Rejoicing)
- Talwin and Tamkin (Coloring and Self-Possession)
- Mukashafa (Disclosure)
- Mushahada (Observation)
- Tajalli (Manifestation)
- Hayah (Life)
- Sakr and Sahw (Intoxication and Sobriety)
- Fasl and Wasl (Parting and Reunion)
- Ma’rifa (Knowledge of God)
- Fana Fi’llah (Annihilation in God)
- Baqa Bi’llah (Subsistence with God)
- Tahqiq (Verification)
- Talbis (Self-Concealment)
- Wujud (Finding and Existence)
- Tajrid (Isolation)
- Tafrid (Individuality)
- Jam’ (Absorption)
- Farq (Distinguishing)
- Tawhid (Unity)
- Yaqada (Wakefulness)
- Mujahada (Striving)
- Chila (Suffering)
- Sohba and Musahaba (Conversation and Communion)
- Sayr u Suluk (Journeying and Initiation)
- Dervish
- Salik (Initiate)
- Another Way of Journeying and Initiation
- The Distance Between Two Bows or Nearer
- The Universal Man
- Irshad and Murshid (Guidance and the Guide)
- Safar (Journeying)
- Wasil (One Who Has Reached)
- Samt (Silence)
- Halwat and Jalwat (Privacy and Company)
- ‘Ilm Ladun (The Special Knowledge from God’s Presence)
- Waliyy and Awliyaullah (God’s Friend [Saint] and God’s Friends [Saints])
- Abrar (The Godly, Virtuous Ones)
- Muqarrabun (Those Favored with God’s Special Nearness)
- Abdal (The Substitutes)
- Nujaba (The Nobles)
- Nukaba (The Custodians)
- Awtad (The Pillars)
- Ghawth (The Helper or the Means of Divine Help)
- Qutb (The Pole)
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- Fayd and Tajalli (Effusion and Manifestation)
- Tajalli (Manifestation)
- The Manifestation of the Divine Being or the Divine Essence
- The Manifestation of Divine Essential Qualities
- The Manifestation of Divine Attributes
- The Manifestation of Divine Names
- The Manifestation of Divine Works
- The Manifestation of Divine Acts
- The Manifestation of Divine Grace
- The Manifestation of Divine Majesty
- Wahy and Ilham (Revelation and Inspiration)
- Al-A‘yanu’th-Thabita and Al-‘Alamu’l-Mithal
- Heavenly or Elevated Realms
- ‘Âlam Lahut (The Realm of the Transcendental Manifestation of Divinity)
- ‘Âlam Rahamut (The Realm of the Transcendental Manifestation of Divine Mercy and Compassion)
- ‘Âlam Jabarut (The Realm of the Transcendental Manifestation of Divine Attributes and Names)
- ‘Âlam Malakut (The Realm of the Transcendental Manifestation of Divine Commands)
- Ahadiya and Wahidiya (Uniqueness or Absolute Oneness and Unity)
- Al-Awwal, Al-Ahir, Az-Zahir, And Al-Batin
- Wahda and Kasra (Unity and Multiplicity)
- The Spirit and What Follows
- Ionia
- Socrates (470-399 BCE)
- Plato (428/427–348/347 BCE)
- Aristotle (384-322 BCE)
- Philo (20 BCE–50 CE)
- Toward the Present Time
- Henri Bergson (1859–1941)
- Pantheism and/or Monism
- Spiritualism
- Approaches from the Muslim World
- Ibn Sina (Avicenna) (980–1037 CE)
- Imam al-Ghazzali (1058–1111 CE)
- Fakhru’d-Din ar-Razi (1149–1209 CE)
- The Considerations of the Scholars of Sufism about the Spirit
- Bediüzzaman Said Nursi’s views on the Spirit
- The Sufis And The Spirit
- Wijdan (Conscience)
- The Spiritual Intellect
- Willpower According to the Basic Principles of the Islamic Creed
- The Mind
- The Power of Perceptiveness or the Mechanism of Feeling
- ‘Aql (Reason)
- Nafs (The Soul)
- Karama (Wonder)
- Nazar and Tawajjuh (Attention and Regard)
- Subuhat-i Wajh (The Flood of God’s Facial Light)
- Waridat and Mawhiba (Gifts and Favor)
- Khulla (Sincere Friendship)
- Talib, Murid, Salik, Wasil (the Seeker, the One Who Wills, the Initiate, the One Who Has Reached)
- The Seeker
- The One Who Wills Or The Willing One
- The Initiate From a Different Perspective
- Wasil (The One Who Has Reached)
- Khushu And Hurma (Reverent Awe And Respect)
- The Horizon of “the Secret” and What Lies Beyond
- Haqq (the Truth), Haqiqa (the Genuine) and What Lies Beyond
- God and the Truth of Divinity
- Metaphysical Realms
- The ‘Arsh (The Supreme Throne of God)
- The Kursiyy (The Supreme Seat of God)
- Sidratu’l-Muntaha (The Lote-Tree of the Furthest Limit)
- Al-Baytu’l-Ma‘mur (The Prosperous House)
- Lawhun Mahfuz (the Supreme Preserved Tablet) and What Lies Before
- Ta‘ayyunat (Identifications) and What Lies Before
- God’s Attributes of Glory
- The Divine Attributes from the Perspective of the Essentials or Basic Foundations of the Religion
- The Attributes in the Negative or the Attributes of Exemption or Freedom
- The Essential Attributes
- Wujud ([The All-Holy, Self-]Existence)
- Wahdaniyya ( Oneness)
- Qidam (Having No Beginning)
- Baqa’ (Eternal Permanence)
- Muhalafatun lil-hawadith (Being Unlike the Created)
- Qiyam bi-nafsihi (Self-Subsistence)
- The Positive or Affirmative Attributes
- Hayah (Life)
- ‘Ilm (Knowledge)
- Sam‘a (Hearing)
- Basar (Sight)
- Irada (Will)
- Qudra (Power)
- Kalam (Speech)
- Takwin (Making Exist)
- The Attributes of Action
- Khalq (Creation)
- Ibda’ (Originating Uniquely)
- Insha’ (Producing)
- Ihya’ and Imata (Giving Life and Reviving, and Causing to Die)
- Tarziq (Providing)
- God’s Figurative Attributes
- The All-Beautiful Names of God
- The Names Indicating the Divine Essence
- The Names Originating in Divine Attributes of
- The Names Indicating Divine Acts
- The Foundational Names
- The Names of Majesty
- The Names of Grace
- Putting an End to a Long Journey
- A Partial Glossary of Sufi Terms
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