Sufism in the West: frequently asked questions

This page answers the questions most often asked by Westerners drawn to Sufism: its practices, its relationship to Islam, its compatibility with a European way of life. For the basic notions (what Sufism is, what a master is), see the general questions on Sufism.

What are the spiritual practices of Sufism?

The invocation of the divine Names, the dhikr, is the most widespread practice: it is transmitted by a living guide and charged with his spiritual influence. This invocation purifies and illuminates the heart, gradually awakening it to the divine presence.

The dhikr is practised alone and in company alike. It lets one experience that presence, ‘taste’ it: passing from hearsay to knowledge. Depending on the path there are other practices too: song, dance, retreat and so on.

‘Verily the remembrance of God is greater than all else.’ (Qur’an, XXIX, 45)

‘Remember God often, that you may succeed.’ (Qur’an, LXII, 10)

What exactly is meant by ‘the heart’?

The heart is the seat of the perception of the divine light, of divine knowledge. It can be covered over by ‘veils’ made of a whole fabric of conditionings, illusions, desires and fears: these veils prevent us from knowing a true inner peace.

The spiritual practices lift these veils and make the heart ‘seeing’ and ‘knowing’ again.

‘Truly, hearts are touched by a rust like the rust of copper…’ (Hadith)

‘Blessed are the pure in heart, for they shall see God.’ (Psalms of David)

Must one be a Muslim to be a Sufi?

One can be touched by Sufi poetry, music or wisdom whatever one’s culture of origin and religious beliefs. Walking a Sufi path, however, amounts to entering Islam: every Sufi master was or is a Muslim, and so are their disciples.

In every religion, the rituals are of divine origin and transform the hearts of those who practise them. They carry deep symbolic meanings and offer the wayfarer a framework, a protection. But the rites are not an end in themselves: they make an inner transformation possible.

‘Ritual works are dead forms. Life enters them by the secret of the pure intention.’ (Ibn Ata’ Allah, Wisdoms)

‘Do not mistake the moon for the finger that points at the moon.’ (Zen proverb)

Is this path compatible with Western culture and way of life?

Yes, fully: the point is not to change one’s culture but to follow a teaching. More than that, the practice of Sufism is meant to reflect positively on everyone around us, for Sufism is ‘excellence of conduct’.

Sufis are generally engaged in their professional, family and civic lives. They are discreet: as Michel Chodkiewicz writes in his introduction to the spiritual writings of the Emir Abd el-Kader, ‘Conformity is their asceticism, the ordinary their miracle. Their life weds […] the affairs of this world and those of eternity.’

Lastly, knowledge of Arabic is not necessary to follow a Sufi path.

Why is Sufism sometimes criticised?

Some people do not understand the need for a master and see in it a form of ‘associating’ partners with God, whereas the spiritual master is a door, a ‘means of access’:

‘And seek a means of access to God.’ (Qur’an, V, 35)

Others reproach the Sufis for seeking extraordinary powers (walking on embers, charming snakes…). Where aberrations may have existed in certain paths, the sole aim of an authentic path is divine knowledge and inner transformation.

Others still accuse Sufism of being a ‘heretical’ sect, whereas observance of the ritual prescriptions of Islam is a necessary condition for the wayfarer.

Try it for yourself

The best answer remains experience: the meditation and dhikr sessions of the Qadiriya Boutchichiya path are open to all, with no commitment, in Paris and seven other French cities. To go further: Finding a Sufi master in France and Can one be a Sufi without being a Muslim?