The diversity and unity of Sufism: a conversation with Peter Samsel

SUFISM is sometimes called “the inner power” of Islam because of its focus on the Qur'an, the Prophet Mohammad, and tawḥīd— the ultimate divine oneness of God. Nevertheless, it is often misunderstood by both well-meaning newcomers and those seeking to strip Islam of its authenticity. While recognizing the complexity of all religions, independent scholar Peter Samsel wants to simplify Sufism in his book A Treasury of Sufi Wisdom, which includes a collection of and commentary on Sufi works. His aim is to provide a unifying concept to Sufi thought and practice, introducing the newcomer to its depths and diversity while also sharing its simplicity.

Samsel said that his background “is best summarized as a lifelong quest for the real” and that his journey with Sufism was, and is, driven by comparing religion and seeking wisdom in Sufi masters. Hence, his desire to share the wisdom of Sufi luminaries with a broader audience in this Treasury. At the core of Islam and its expression in Sufism, according to Samsel, is the concept of “divine unity” — tawḥīd.

*READ the unedited interview transcript HERE.

Often, Sufism is conceived as the mystical dimension of Islam. What does that tell us? Ready to admit that Sufism adapts and changes with time and according to its social, political, and cultural context Louis Brenner attempted a definition of Sufism as, “a spiritual discipline intended to liberate the human spirit from its corporeal shell and enable it to move closer to God” or as “spiritual work that…aims at the transformation of the hidden or inner aspect of the human being.” This inner work has to do with the divine breath, or spirit, that is imbued in each individual, which is both visible and hidden. The idea is to transfer what is hidden into what is manifest and thus transport the Muslim from one state of being to another, moving from hidden and removed from God to being in his presence. 

What is the spiritual work and/or discipline associated with Sufism? The three primary means are education, rituals, and initiatic relationships. Sufis are often believed to join the aforementioned tariqas and to begin an ascetic, discipled, relationship with an emir or wali or “saint” or “friend of God.” This relationship is perceived as central to the progression of a Sufi as the wali is seen to have a particular and blessed relationship with God, which in turn gives him a powerful baraka, or spiritual power and blessing. Certain spaces and places, either associated with that saint or deemed holy by Sufis, are also filled with baraka such as caves, shrines,  tombs, mountains, or other natural areas. In the context of such an order, and in contact with the baraka, the Sufi disciple will learn the “science of Sufism” through education practices centered first on the outward and sensual aspects of the Qur’an, Shari’a, and Islamic law before coming to consider the mystical, inner, and hidden aspects of the above that can only be appreciated through spiritual senses. Spiritual senses are honed through ritual prayer, dhikr — remembrance of the names and attributes of God, wird — secret litanies passed on through emirs and saints or revealed directly by God, ascetic practices, seclusion rituals, dance, movement, and the like. These are the oft presented “spiritual disciplines” associated with Sufism, both as a concept and as a phenomenon. 

Furthermore, Sufis are often conceived as mystical Muslims in pursuit of “the greater jihad” of inner spiritual struggle and more likely to merge Muslim concepts and practices with local, indigenous, beliefs and observances. This has led some researching Islam in Africa to speak of Sufism — with its seeming improvisation, contextualization, and leniency in pursuit of inner transformation — as representative of “African Islam” in contradistinction to “Islam in Africa,” typified by Salafis bent on reform and strict adherence to commanding right and forbidding wrong according to universal/global Muslim faith and piety. Beyond Africa Sufism is held up as a paragon in the “good Muslim”/“bad Muslim” dichotomy. Again, Sufis appear to outsiders as mystical monk-like Muslims pursuing peace and a piety of transformation in the face of violent and radical Muslims hell-bent on world domination and enforcing their brutal and unbending interpretation of Islam through “the lesser jihad” of physical war. 

However, these conceptions of Sufism are more indicative of an etic analytical concept than any type of self-identifying or emic understanding of what Sufism is or is not. Furthermore, using this term to refer to a broad and complex sodality such as “Sufism” obscures as much as, if not more than, it may reveal. Sufism is not a defined sect or denomination of Islam, as it is often represented to be. While it can be organized into formal networks and brotherhoods it is more often diffuse and integrated into other streams of Islam (Sunni, Shi’i, etc.). Furthermore, the phenomena associated with Sufism (e.g. wird, dhikr, asceticism etc.) are not universally observed among those seeking inner transformation through Islam. Moreover, Sufis are not always apolitical or necessarily peaceful. Tijaniyya and Muridiyya in Senegal have long been involved in politics (one Murid serving as president) and the Naqshbandi of the Levant being heavily involved in sectarian violence following the U.S. led invasion of Iraq. Kane notes how the “Baro brothers” — the sons of a significant Tijaniyya family — use shrine pilgrimage to consolidate power and “prove their spiritual rank” more than as a ritual practice of devotion or transcendence. Sufis can also prove patriarchal, as Joseph Hill argued in the context of Sufi leadership in Senegal among Taalibe Baay, and be advocates of reform and the enforcement of standards of universal Islamic practice. Indeed, it is difficult to construct or conceive of Sufism as any sort of essentialized entity or sui generis sensation.

The autor, Peter Samsel (PHOTO: World Wisdom). 

And yet, Samsel said that the, “aim and fruition [of tawḥīd] is to clarify the overwhelming, singular Divine reality in all its ramifications.” In a world that threatens to inundate the spiritual seeker in complexity and chaos Samsel contends Sufism offers a path that unifies the self in the face of the manifestation of Divine unity in one’s life. 

To present this path and share it with an audience outside of traditional Sufi orders and brotherhoods involved a tremendous amount of reading in the primary literature of Sufism, said Samsel. He also had to ponder the question of what exactly Sufism is. Scholars, practitioners, and the public are often uncertain or inexact in their estimations of what Islamic mysticism is all about. Samuel believes this “Path of Unity” leads people into the core of Sufism and even of life itself. 

In addition, Samsel hopes the work will correct distortions of Sufism and Islam. Samsel said, “the most typical misrepresentation of Sufism is that it is not authentically Islamic, whether this is claimed by Muslim fundamentalists, Muslim modernists, or Western spiritual seekers. However, scholarly consensus has long recognized Sufism as intrinsic to Islam.” Samsel is convinced that, “Sufi writings are, in fact, profoundly grounded in Islam’s foundational sources, as the anthology readily serves to demonstrate.”

In final estimation, Samsel intends for the Treasury to provide “orientation and inspiration.” He said he hopes the book will appeal to both Western spiritual seekers and Muslims. For the former, that they may “be attracted to a spiritual way that nourishes the conjoined perspectives of both love and knowledge,” said Samsel. For the latter he said, “I hope it may also appeal to Muslims who may be caught in a dry, legalistic understanding of their faith with perhaps little notion of the spiritual depths it possesses.” While such an anthology, he said, “cannot capture every subtlety of a lived path such as Sufism,” Samsel believes this is a great place for anyone to start on the path to Sufi wisdom or to get a solid basis in Sufi thought and its inherently Islamic philosophical foundations. 

*To read the book for yourself, click HERE

Raising religiously literate Americans: A Q&A with author Linda K. Wertheimer

My first degree was in education. My current studies focus on religion. When a book called Faith Ed,: Teaching About Religion in an Age of Intolerance came out I was compelled to read it. Not only did the author — journalist Linda K. Wertheimer — provide an in-depth and thoughtful look at particular cases of controversy and success in religious studies education at primary and secondary levels across the U.S., but she rightly highlights a public education system wrestling with the practicalities of how to nurture a new generation of religiously literate U.S. citizens. 

To explore the topic and the text more I caught up with Wertheimer. Below is our Q&A. 

*Listen to Wertheimer speak at Books & Books: Miami, FL | Sunday, Jan. 17th 4pm.

Where did you draw your inspiration to write this book?

Faith Ed. grew out of two events, one in my childhood and one more recent. When I was in fourth grade, my family moved from western New York state to rural Ohio. I was the only Jew, other than my brothers, in our new school system. My school had weekly Christianity classes taught in the classroom by a woman from a local church. My parents had me excused from those classes, but peers noticed that I left and asked why. I told them I was Jewish, and as a result, I experienced some ostracism as well anti-Semitism. I always wondered, though, if my peers’ treatment was more ignorance than anti-Semitism. I wondered, too, if it would have made a difference if teachers had taught us about many religions instead of promoting only one. Those kind of questions inspired me in part to write Faith Ed.

The second event that led to writing this book was hearing about a suburban Boston middle school’s field trip to a mosque and a subsequent controversy. I was fascinated to learn that sixth-graders were spending half a year learning about the world’s religions and even more intrigued to find out that learning about religion was required as part of social studies. I wanted to know more.

What's the one takeaway you want people to get from this book? 

My hope is that readers realize the importance of teaching about religion in public schools and the difference it can make not only for religious minorities but for those in the majority. I also hope this book can renew dialogue about the best way to teach about religion and how young to begin such instruction. It’s more vital now than ever to emphasize the importance of religious literacy because education can reduce ignorance and the bigotry we’re hearing aimed at Muslims in particular these days.

Do you feel that education is a necessary precursor to respect and tolerance? Is it enough?   

The goal should be that we learn to respect other faiths rather than simply tolerate them. I do believe education is a great way to help achieve respect for different religions. Is it enough? No, because education only reaches those in the classrooms. What about the adults who never learned about other religions? We need to figure out how to reach them. Children are greatly influenced by their parents.

You focus a lot on Islam; what other religions are being marginalized without proper religious education? 

It is not just Islam that is greatly misunderstood. Students who were Sikh, Jewish and Hindu spoke of being bullied because of their faith. So did a Jehovah’s Witness. Religions in the minority as well as lesser known branches of Christianity all face some of the same issues as Islam.

People on all sides of the issue have passion and purpose in their reasoning. Do you think the passion is helpful or hurtful to the cause of education about religion? 

I don’t think passion is a problem as long as educators and parents can be objective whether they are teaching the material or their children are learning it. Some of these protests against lessons on Islam stemmed from ignorance and bigotry. There wasn’t enough reasoned discourse about the events.

Who is doing education about religion right?

The author Linda K. Wertheimer. 

I think educators could look at a variety of places for models. For elementary schools, the Core Knowledge curriculum is worth checking out. The Core Knowledge Foundation [featured in the book] consults experts on different religions to design its materials. First graders learn basic information about different religions in a neutral, balanced way. The curriculum is based on what students should learn as part of social studies and geography.

Modesto, CA [also featured in the book] has been held up as a model repeatedly because it’s the only school system in the country to require all high school students to take a world religions course before graduation. The course lasts only nine weeks and is really a basic look at six or more faiths. While the course doesn’t delve deep, the teachers do spend time teaching about the First Amendment and the separation of church and state. They also coach students how to ask questions without offense about religion. A study by researcher Emile Lester shows promising results, including the likelihood that students will stand up more for a religious minority.

How can families augment their child's learning in school? 

If their children attend a public school, then they likely will get some education about religion. Most states require study of religion as part of social studies and geography in middle and high school. But families can learn more about different religions from a variety of sources. Start with the children’s section in your local library and ask the librarian to point out books on different religions and holidays.

Parents can educate themselves by reading books about the world’s religions and then sharing their knowledge with their children. I’d recommend Huston Smith’s The World’s Religions or Stephen Prothero’s God Is Not One. Prothero’s Religious Literacy is also a great book to read to improve your religious literacy. Also part of education is based on experience. Take your children to other houses of worship. Visit churches, temples, mandirs, shrines, and mosques on your travels if you can or in your own community.

What message do you have for fellow journalists in an age of religious intolerance and ignorance? 

Educate yourself about different religions so you don’t unintentionally boost stereotypes. Meet clergy and activists of different faiths. If you know the least about Islam, do something about it. Attend a service at a local mosque or a local interfaith event. Write stories that help improve the education of Americans on religion. Don’t just identify a person as Christian. Are they Protestant, Catholic, or Lutheran or something else? Realize that all religions have diversity and try to understand the layers.

Anything else you want to share? 

Yes, many Americans don’t know it’s even legal to teach about religion in public school. They think Supreme Court cases in the 1960s kicked all religion out of the classroom. Those court rulings merely prohibited promoting one religion through prayer and the recitation of Bible verses. Supreme Court Justice Tom Clark in the 1963 Abington v. Schempp ruling made it clear that if anything, schools needed to do more regarding religion – but in an academic way. His words still ring true today: “It might well be said that one’s education is not complete without a study of comparative religion or the history of religion and its relationship to the advancement of civilization.”

CATCH WERTHEIMER AT AN UPCOMING EVENT IN FLORIDA:

Is that a cult? - Things You Missed in Religion Class Episode 2.0

Jonestown. Aum Shinrikyo. The Manson Family. Raëlism. The Church of Scientology. Heaven’s Gate. The Branch Davidians. The Church of Jesus Christ of Latter-Day Saints (aka Mormon church). Lutherans. Are these cults? 

Or are they religions? Or are they sects? Or are they denominations? Or are they something else? 

Sometimes, people ask me, “Hey Ken, is that a cult?” Although the people asking usually have an answer in mind already it's an invitation to an important discussion on what we call a "cult" and what we call a "religion" and what the real differences are between them. 

Watch below and learn. Also, be sure to send your questions to Ken for the next video or tweet/post them using the hash-tag #MissedInReligion.