The word Sufism, which is probably derived from the Arabic suf ("wool"; hence sufi, "a person wearing an ascetic's woolen garment"), denotes Islamic mysticism.字苏非派，这可能是源自于阿拉伯语的频谱使用费（下称"羊毛" ，因此，苏菲， "一个人，戴着苦行的毛纺制衣" ） ，是指伊斯兰神秘主义。 Although outside movements have had some influence on Sufi terminology, Sufism is definitely rooted in Islam itself.虽然外界动作有一定的影响，苏菲术语，苏非派是绝对植根于伊斯兰教本身。 Its development began in the late 7th and 8th centuries when worldliness and loose morals in ruling Umayyad circles evoked a strong reaction among certain pious persons.它的发展开始于晚第7和第8个世纪的时候，世俗性和松散道德在执政伍麦叶各界引起了强烈反响某些虔诚的人。 Individuals such as Hasan of Basra (d. 728) urged the Muslim community to heed the Koranic call to fear God, its warnings for Judgment Day, and its reminders of the transitoriness of life in this world. A new emphasis on the love of God brought the transition from asceticism to mysticism. The woman saint Rabia of Basra (d. 801) called for love of God "for his own sake," not out of fear of hell or hope for heaven.个人如哈桑巴士拉（四728 ）呼吁穆斯林社区倾听古兰经电话恐惧上帝，它警告末世论，它提醒人们注意到transitoriness生活在这个世界上， 一个新的重点放在上帝的爱带来的转变，从禁欲主义到神秘主义，该女子圣拉比耶的巴士拉（四801 ） ，要求上帝的爱" ，为他自己的利益" ，而不是出于恐惧的地狱还是希望天堂。
Sufism was early criticized by those who feared that the Sufis' concern for personal experiential knowledge of God could lead to neglect of established religious observances and that the Sufis' ideal of unity with God was a denial of the Islamic principle of the "otherness" of God. The execution (922) of al - Hallaj, who claimed mystical communion with God, is related to this second issue, and in later centuries some Sufis did indeed move to a theosophical monism (for example, Ibn Arabi, d. 1240; and Jili, dc 1428). 苏非派是早期的批评者担心，该sufis关注个人体验认识上帝可能导致忽视既定的宗教纪念活动，并表示， sufis '的理念，团结与上帝是一个否定的，伊斯兰的原则是"异类"神。执行（ 922 ）铝-哈那佳，一名自称神秘与上帝，是与此相关的第二个问题，并在以后的几百年一些s ufis的确迁往一个t heosophical一元论（例如，伊本阿拉伯，四1 240人;和吉利，直流1428 ） 。 By combining a traditional theological position with a moderate form of Sufism, al - Ghazali made mysticism widely acceptable in the Muslim world.通过结合传统的神学立场，以温和的形式，苏非派，铝-加扎利作了神秘主义得到广泛接受的，在穆斯林世界。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
Willem A Bijlefeld威廉1 bijlefeld
Bibliography:
参考书目：
AJ Arberry, Sufism: An Account of the
Mystics of Islam (1950); M Lings, A Sufi Saint of the Twentieth Century: SA a -
'Alawi, His Spiritual Heritage and Legacy (1971); RA Nicholson, The Mystics of
Islam (1914); A Schimmel, Mystical Dimensions of Islam (1975); I Shah, The Sufis
(1971); J Subhan, Sufism: Its Saints and Shrines (1938); JS Trimingham, The Sufi
Orders in Islam (1971).的AJ阿伯里，苏非派：一个交代了神秘的伊斯兰教（ 1950年） ;米lings
，苏菲派圣人的二十世纪： to一个-'阿拉维，他的精神遗产和遗产（ 1 971年） ;类风湿性关节炎尼科尔森，神秘的伊斯兰教（ 1914年） ;
schimmel ，神奇的层面伊斯兰教（ 1975 ） ;我沙阿， sufis （ 1971年） ; j subhan ，苏非派：圣人和圣地（ 1938 ） ;
js trimingham ，苏菲订单伊斯兰教（ 1971 ） 。
An ascetic tradition called Sufism emphasized personal piety and mysticism and contributed to Islamic cultural diversity, and further enriched the Muslim heritage.一个苦行的传统，所谓的苏非派强调个人的虔诚和神秘主义和贡献伊斯兰文化多样性，并进一步丰富了穆斯林的传统。 In contrast to the legal-minded approach to Islam, Sufis emphasized spirituality as a way of knowing God.相比之下，以法律的态度，伊斯兰教， sufis强调灵性作为一个办法知道上帝。 During the 9th century Sufism developed into a mystical doctrine, with direct communion or even ecstatic union with God as its ideal. One of the vehicles for this experience is the ecstatic dance of the Sufi whirling dervishes. Eventually Sufism later developed into a complex popular movement and was institutionalized in the form of collective, hierarchical Sufi orders.在9世纪的苏非派发展成为一个神秘的学说，与直接交流，甚至欣喜若狂联盟与上帝，因为它的理想， 其中一人的车辆，为这方面的经验是迷上跳舞的苏菲旋转dervishes ，最后苏非派后来发展成为一个复杂的人民运动被制度化的形式，集体，等级苏菲命令。
The Sufi emphasis on intuitive knowledge and the love of God increased the appeal of Islam to the masses and largely made possible its extension beyond the Middle East into Africa and East Asia.该苏菲侧重于良知和上帝的爱，增加吸引力，伊斯兰教，向干部群众和在很大程度上得以延续其超越中东到非洲和东亚。 Sufi brotherhoods multiplied rapidly from the Atlantic coast to Indonesia; some spanned the entire Islamic world, others were regional or local.苏菲兄弟会成倍增加迅速，从大西洋海岸到印尼，一些跨越了整个伊斯兰世界的，另一些则区域或地方。 The tremendous success of these fraternities was due primarily to the abilities and humanitarianism of their founders and leaders, who not only ministered to the spiritual needs of their followers but also helped the poor of all faiths and frequently served as intermediaries between the people and the government.的巨大成功，这些兄弟的主要原因是由于能力和人道的，他们的创始人和领导人，他们不仅ministered向精神需求及其追随者，而且还帮助穷人所有信仰的，而且经常充当中介机构之间的人民和政府。
Ahmad S. Dallal艾哈迈德第dallal
The term "Sufi" derives from the Arabic word "suf" (meaning "wool") and was applied to Muslim ascetics and mystics because they wore garments made out of wool.而言， "苏菲" ，来自阿拉伯语单词的"频谱使用费" （意思是"羊毛" ） ，并适用于穆斯林的修道者和神秘主义者，因为他们穿着服装开出的羊毛。 Sufism represents a dimension of Islamic religious life that has frequently been viewed by Muslim theologians and lawyers with suspicion.苏非派代表一个层面的伊斯兰宗教生活中常常被人们解读成回教神学家和律师的怀疑。 The ecstatic state of the mystic can sometimes produce extreme behaviour or statements that on occasion appear to border on the blasphemous.该欣喜若狂状态，神秘的面纱，有时可以产生极端行为或言论，认为偶尔出现的边界就亵渎。 The cause of this is that the Sufis can sometimes feel so close to God that they lose a sense of their own self identity and feel themselves to be completely absorbed into God.造成这是因为sufis有时可以感受到如此接近神，让他们失去意识，从自身的身份和觉得自己被完全吸收到上帝。 This in fact is the goal of the Sufi.这其实是在目标的苏菲。 Through following a series of devotional practices, which lead to higher levels of ecstatic state, Sufis aspire to realise a condition in which they are in direct communion with God.通过以下一系列的灵修的做法，从而导致更高程度的兴奋状态， sufis渴望实现的一个条件，使他们都直接与上帝。 Ultimately the individual human personality passes away and the Sufi feels his soul absorbed into God.最终是个别人的个性逝世和苏菲觉得他的灵魂吸收到上帝。
The origins of Islamic mysticism can be traced back to the 8th century.起源伊斯兰神秘主义可以追溯到8世纪。 A consequence of the rapid spread of Islam under the Ummayad dynasty was the exposure of Muslims to a large number of different ethnic groups and the acquisition of considerable wealth that was the fruit of military conquest.一个后果，迅速蔓延伊斯兰教下ummayad王朝被曝光的穆斯林大批不同族群，并添置了可观的财富，这就是水果的军事征服。 The growing opulence of Islam was symbolised by the relocation of the capital of the empire from Medina to the more cosmopolitan city of Damascus.日益富裕的回教是象征着由搬迁的资本帝国，从麦迪到更多的国际大都会的大马士革。 In reaction to the more worldly outlook of the Ummayads various groups and figures emerged who encouraged a return to the pure values of the Prophet and the Qur'an.在反应更世俗观的ummayads各种团体和人物出现，他们鼓励恢复到纯价值观的先知和古兰经。 One such figure, Hasan al-Basri (642-728), preached a rejection of the world and courageously criticised those in power when he felt that they were not conducting themselves according to the ethical standards of Islam.这样一个人物，哈桑基地巴斯里（ 642-728 ） ，鼓吹拒绝世界，勇敢地批评当权者的时候，他觉得，他们没有进行本身按照道德标准的伊斯兰教。 A second figure, Rabi'ah al-Adawiyah (d.801), cultivated the attainment of mystical union with God through the love of God.第二个数字，拉比基地adawiyah （ d.801 ） ，耕地实现了神秘联盟与上帝透过上帝的爱。 A third, and controversial, mystic, al-Hallaj (857-922), lived as a wandering preacher who gathered around him a large number of disciples.第三，并具争议性的，神秘的，铝-哈那佳（ 857-922 ） ，住作为一个流浪传道人聚集在他的周围有大量的弟子。 Such was al-Hallaj's sense of the intimate presence of God that he sometimes appeared to be identifying himself with God.这种被基地-哈那佳的意识亲密在场的神，他有时似乎是确定自己与上帝。 He is reported to have made one statement - "I am the Truth!"据报告，他作出了一项声明-"我的真相" ！ - which caused such outrage that he was imprisoned for eight years and in 922 executed by crucifixion. -造成这种暴行说，他被囚禁了8年，并在9 22所签立在十字架上。 Al-Hallaj's death illustrates in an extreme way the tensions that would characterise the relationship between Sufi mysticism and the Islamic legal authorities.铝-哈那佳的死说明了在一个极端的方式，紧张，从而特色的关系，苏菲神秘主义和伊斯兰法律权威。
The kind of loose master-disciple relationship characteristic of 9th century mystical Islam gradually evolved into organised establishments.该种松散的师徒弟子关系的特点9世纪神秘伊斯兰教逐渐演变成有组织的机构。 By the 11th century there were distinctive groups associated with a particular master.由11世纪，有鲜明的群体与某一师父。 These groups, however, were often not cohesive enough to survive the death of the master.这些群体，但往往没有足够的凝聚力，生存死亡的主人。 It was only in the 12th and 13th centuries that orders emerged which were stable enough to continue after the death of the founder.它只是在第12和13世纪，出现了订单，其中不够稳定，以继续去世后的创始人。 This continuity was achieved through the current master nominating a successor who would lead the order following the current master's death.这种连续性是通过目前掌握的提名继任者将导致该命令后，目前掌握的死亡。 Thus, these orders were able to trace their origins through a chain of masters.因此，这些命令能够追踪它们的起源，通过连锁的主人。 Such orders were called tariqahs.这些命令被称为tariqahs 。
The three regions principally associated with Sufism are Mesopotamia (Iran and Iraq), Central Asia and North Africa.这三个地区，主要是与苏非派是美索不达米亚（伊朗和伊拉克） ，中亚和北非。 The most important orders to emerge out of Mesopotamia are Rifa'iyyah, Suhrawardiyyah, Kubrawiyyah and Qadiriyyah.最重要的命令，以摆脱对美索不达米亚平原是rifa'iyyah ， suhrawardiyyah ， kubrawiyyah和qadiriyyah 。 These are all among the earliest of the Sufi orders.这些都是最早的苏菲命令。 Rifa'iyyah was founded in Basra, Iraq in the 12th century, soon spreading from Iraq into Syria and Egypt. rifa'iyyah成立于巴士拉，伊拉克在12世纪，在不久的蔓延，从伊拉克进入叙利亚和埃及。 Suhrawardiyyah, also founded in 12th century Iraq spread westwards into India. suhrawardiyyah ，还创立于12世纪的伊拉克向西蔓延到印度。 Qadiriyyah and Kubrawiyyah are both Iranian orders. qadiriyyah和kubrawiyyah都是伊朗的订单。 Qadiriyyah, the earliest of the two orders, emerged in the 12th century, and spread both eastwards and westwards into India and North Africa. qadiriyyah ，现存的最早的两条命令，出现在12世纪，并蔓延均向东和向西到印度和北非。 Kubrawiyyah is historically linked to Suhrawardiyyah in that its founder, Nayim al-din Kubra (1145-1221), was a disciple of the founder of Suhrawardiyyah, Abu Najib as--Suhrawardi (1097-1168). kubrawiyyah是历史上的联系，以suhrawardiyyah在这方面，其创办人， nayim al - Din的kubra （ 1145至1221年） ，这是一个大弟子的创始人， suhrawardiyyah ，阿布纳吉-s uhrawardi（ 1 097至1 168年） 。
Sufism was transplanted into North Africa as a result of the expansion of the Rifa'i order into Syria and then Egypt.苏非派移植到北非地区，由于扩大了里法伊，以便进入叙利亚，然后在埃及。 The presence of Rifa'iyyah inspired the founding of other orders.在场的rifa'iyyah灵感建国其他命令。 In the 13th century Badawiyyah was founded in Egypt by Ahmad al-Badawi (1199-1276), who acquired a reputation for mysticism and the performance of miracles.在13世纪badawiyyah成立于埃及，由艾哈迈德巴达维（ 1199至1276年） ，他获得了声誉，为神秘主义与表现的奇迹。 This order continues today and thousands of visitors attend its annual festival in Tanta, Egypt.这项命令一直持续到今天，成千上万的游客参加了一年一度的节日tanta ，埃及。
At about the same time that Sufism was developing in Egypt, it was gaining in strength in North-West Africa through the support of the ruling Almohad dynasty (1130-1269), who ruled over Morocco, Algeria, Tunisia and Muslim Spain.在大约同一时间，苏非派是发展中国家在埃及，它也越来越实力在非洲西北部通过支持执政党蒙哈德时期（ 1130至1269年） ，他统治摩洛哥，阿尔及利亚，突尼斯和穆斯林西班牙。 In 13th century Tunisia a certain al-Shadhili acquired a group of disciples and formed who formed the basis of an order that came to be known as Shadhiliyyah.在13世纪突尼斯某基地shadhili后天一批弟子，并形成人组成的基础上的命令说，后来被称为shadhiliyyah 。 This order continues to flourish in Algeria, Tunisia and Morocco.这项命令继续蓬勃发展，在阿尔及利亚，突尼斯和摩洛哥。
In the 18th century the Islamic world fell under the influence of a reform movement called Wahabiyyah.在18世纪伊斯兰世界下跌的影响下改造运动，所谓wahabiyyah 。 This movement sought to rid Islam of what it regarded as illegitimate innovations such as the worship of saints and to encourage strict adherence to the shari'ah.这一运动力图摆脱伊斯兰教的是什么，它被视为不合法的创新活动，例如崇拜圣徒，并鼓励严格遵守有关伊斯兰教。 The spirit of reform spread into North Africa, leading to the establishment of new orders which rejected the more extreme forms of behaviour characteristic of some Sufi orders.以改革的精神传播到北非，导致建立新的订单，其中拒绝了更为极端形式的行为特征，一些苏菲命令。 An important order that came out of this context is Tidjaniyyah, which was founded in the 1780s by Ahmad al-Tidjani (d.1815) and which rejected many popular Sufi practices such as the adoration of saints.一个重要的命令出来，这是tidjaniyyah ，它成立于1780年代收藏的，由艾哈迈德蒂贾尼（ d.1815 ） ，并拒绝了很多热门苏菲的做法，例如，作为朝拜圣人。 This order continues to exist today and has spread throughout North Africa and western Sub-Saharan Africa.这项命令将继续存在，今天已经扩及整个北部非洲和西部非洲撒哈拉以南地区。
Another order of this type is Sanusiyyah, which was founded in Cyrenaica (in eastern Libya) in the 1840s by Muhammad b.另外，为了这类型的sanusiyyah ，创建于昔兰尼加（东部利比亚） ，在1840年穆罕默德乙 ali Sanusi (1787-1859).阿里sanusi （ 1787至1859年） 。 This order was characterised by the rejection of all forms of luxury and a strong sense of veneration for the Prophet.这项命令是由拒绝一切形式的奢侈和强烈的责任感，尊为先知。 Following the departure of European colonialists from North Africa in the 1940s and 1950s the Sanusis established the state of Libya.离开之后，欧洲殖民者从北非洲，在20世纪40年代和50年代的sanusis成立了国家的利比亚。 The Sanusis were overthrown in 1969 by Colonel Muammar al-Qadafi.该sanusis推翻了在1969年由大校穆阿迈尔qadafi 。 Since then the Sanusis have provided an important source of opposition to the Qadafi regime and survive to the present day in spite of the Qadafi regimes attempt to curtail their activities.自那时以来， sanusis提供了一个重要的来源，反对以qadafi政权和生存到今天，尽管该qadafi政权企图限制他们的活动。
In Central Asia and Anatolia (equivalent to modern day Turkey) a number of major Sufi orders emerged between the 12th and 17th centuries.在中亚和安纳托利亚（相当于现今的土耳其） ，多项主要苏菲订单出现连续第12和17世纪。 The earliest of these, Yasawiyyah, was founded in the region now known as Turkestan and played a major role in spreading Islam among the Turkish tribes of Central Asia.最早的这些， yasawiyyah ，始建于该地区现在被称为土耳其斯坦，并发挥了重大作用，在传播伊斯兰教之间的土耳其部落的中亚。 Possibly deriving from Yasawiyyah is the Bektashiyyah order.可能源于yasawiyyah是bektashiyyah秩序。 According to tradition, Hajj Bektash, the putative founder of Bektashiyyah, originally belonged to the Yasawiyyah order.按照传统，朝觐贝塔博士，它编码的创始人bektashiyyah ，原本属于该yasawiyyah秩序。 Bektashiyyah continues to survive in the Balkan region to the present day. bektashiyyah继续生存在巴尔干地区进行到今天。
Another Central Asian order is Chishtiyyah.另一个中亚秩序，是chishtiyyah 。 The origins of this order are uncertain, although the founder is generally believed to be Mu'in al-Din Chishti (c.1142-1236), a native of Sijistan.起源这项命令是不确定的，虽然创办人，一般认为被mu'in al - Din的chishti （ c.1142 - 1236年） ，一个土生土长的sijistan 。 The order gradually spread into India where it remains today as the largest and most important Sufi order.该命令逐渐蔓延到印度，而今天仍然作为世界上最大的和最重要的苏菲秩序。
Mawalwiyyah traces its origins to the famous Turkish mystic and poet al-Rumi (1207-1273). mawalwiyyah痕迹，它的起源到著名的土耳其神秘和诗人基地-鲁米（ 1207至1273年） 。 The order's name derives from the Arabic word Mawlana (our master), a title given to al-Rumi by the order.该命令的名字来自阿拉伯语单词毛拉纳（我们的师父） ，一个标题给基地鲁米由秩序。 Mawlawiyyah is based in the Turkish town of Konya. mawlawiyyah总部设在土耳其镇konya 。 Like many Turkish orders it was effectively suppressed when Turkey became a secular state in 1925.像许多土耳其的订单，这是有效地压制时，土耳其成为一个世俗国家，在1925年。 In other parts of the Islamic world the once important order has seriously declined or disappeared altogether.在其他部分伊斯兰世界的一次重要的命令，已严重下降或完全消失。
The Naqshbandis, however, have enjoyed more success.该naqshbandis不过，有少数享有更大的成功。 Founded by Baha al-din Naqshband (d.1389) in a village near Bukhara in Central Asia, the order gradually spread eastwards into India and westwards into Turkey.创办巴哈al - Din的naqshband （ d.1389 ） ，在附近的一个村庄，布哈拉，在中亚，以逐步向东传播到印度和向西进入土耳其。 Supported by the Ottomans, Naqshbandiyyah flourished until the demise of the Ottoman empire and the establishment of a secular state under Kemal Ataturk in Turkey.支持土耳其人。奥斯曼帝国， naqshbandiyyah蓬勃发展，直至消亡的奥斯曼帝国和建立一个世俗国家，根据国父凯末尔在土耳其。 Ataturk regarded the Sufi orders as decadent, reactionary and an obstruction to the modernisation of Turkey.国父把苏菲命令，作为腐朽，反动，阻碍现代化的土耳其。 In order to reform the state in 1925 he ordered the abolition of all mystical orders in Turkey.为了改革国家在1925年他已下令取消所有神秘的订单发生在土耳其。
The Khalwatiyyah order was founded in Persia but spread quickly into Anatolia.该khalwatiyyah为了创立于波斯，而且迅速蔓延到安纳托利亚。 Out of Khalwatiyyah two other important orders emerged: Bayramiyyah and Jalwatiyyah.走出khalwatiyyah另外两个重要的订单出现了： bayramiyyah和jalwatiyyah 。 Bayramiyyah was founded at Ankara in the 14th century and continued until its dissolution in 1925. bayramiyyah创建于安卡拉，在十四世纪，并一直持续到其溶解于1925年。 Jalwatiyyah was founded in the 17th century by Aziz Mahmud Huda'i (d.1628) who was previously a member of the Khalwati order. jalwatiyyah始建于17世纪，阿齐兹马哈茂德huda'i （ d.1628 ）的人是以前的成员之一， khalwati秩序。 Like the other Turkish orders it was banned in 1925 by the Ataturk government; the last master of the order died in 1946.像其他土耳其语命令，它被取缔后，在1925年由国父政府最近掌握的命令死于1946年。
The abolition of these orders in Turkey demonstrates the kinds of pressures they have encountered as a result of the growing strength of secularism in the world during the modern period.取消这些订单在土耳其体现了各种压力，他们所遇到的是由于越来越多的力量，世俗主义在当今世界现代时期。 In many parts of the Arab world the orders have all but disappeared.在许多部分阿拉伯世界的订单已全部消失。 In other parts of the Islamic world, however, they have continued.在其他部分伊斯兰世界，但是，他们一直在继续。 In North Africa and India Sufism has lost the influence they once had but nevertheless remain a part of the religious identity of the area.在北非和印度苏非派已失去了影响力，他们曾经有过，但尽管如此，仍有一部分宗教特性的领域。 The continued existence of such orders suggests the inseparability of religion and its mystical dimension.继续存在的上述命令意味着不可分割的宗教和神秘层面。
Bülent
Þenay bülent þenay
Overview of World Religions
Project总观世界宗教工程
Bibliography : 参考书目 ：
Arberry, AJ Sufism: an Account of the Mystics of Islam. London: Allen and Unwin, 1950.阿伯里， 苏非主义的AJ ：一个交代了神秘的伊斯兰教。伦敦：艾伦和unwin ， 1950 。
-----. Muslims Saints and Mystics. London: Routledge and Kegan Paul, 1966. -----. 穆斯林圣徒和神秘主义者。伦敦： ） Routledge和克感保罗， 1966 。
Baldick, Julian. Mystical Islam. London: IB Taurus and Co., Ltd., 1989. Baldick教授朱利安。 神秘伊斯兰教。伦敦：兴业金牛座和股份有限公司， 1989 。
Binge, John Kingsley. The Bektashi Order of Dervishes. London: Luzac and Co., 1994.狂欢，英国，约翰。 bektashi秩序dervishes伦敦 ： luzac和股份有限公司， 1994 。
Burckhardt, Titus. An Introduction to Sufi Doctrine. Trans.布氏，弟兄。 介绍苏菲教义。转运。 DM Matheson.马克臣。 Wellingborough, Northamptonshire: Thorsons Publishers Ltd., 1976. wellingborough ，北安普敦郡： thorsons出版有限公司， 1976 。
Lings, Martin. What is Sufism? London: George Allen and Unwen Ltd., 1975. lings ，马丁。 什么是苏非派？伦敦：乔治艾伦和unwen有限公司， 1975 。
Norris, HT Islam in the Balkans: Religion and Society between Europe and the Arab World. London: Hurst and Co., 1993.诺里斯，羟色胺伊斯兰教在巴尔干地区：宗教与社会之间的欧洲和阿拉伯世界伦敦： Hurst和股份有限公司， 1993 。
Schimmel, Annemarie. Mystical Dimensions of Islam. Chapel Hill: University of North Carolina Press, 1975. schimmel ， annemarie 。 神秘层面伊斯兰教。 Chapel Hill的：北卡罗来纳大学出版社， 1975 。
Stoddard, William. Sufism: the Mystical Doctrines and Methods of Islam. Wellingborough, Northamptonshire: Thorsons Publishers Ltd., 1976. stoddard ，威廉。 苏非派：神秘的学说和方法的伊斯兰教。 wellingborough ，北安普敦郡： thorsons出版有限公司， 1976 。
Trimingham, Spencer J. The Sufi Orders in Islam. Oxford: Clarendon Press, 1971. trimingham ，斯宾塞J的苏菲订单伊斯兰教。牛津： Clarendon出版社， 1971 。
This subject presentation in the original English language这一主题演讲，在原有的英语
Send an e-mail question or comment to us: E-mail邮件发送问题或意见给我们： 电子邮箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliecha.html主要相信网页（和索引科目） ，是在http://mb-soft.com/believe/beliecha.html