100 books like Sufism

Estebenico is believed to be the first Black man to be brought to the Americas. In Lalami’s telling, the small party he is with becomes separated and lost, resulting in a years-long journey through unknown lands. Against a vividly detailed backdrop of the early Americas Lalami patiently lays out how Estebanico's willingness to acquire new skills in language and medicine begins to shift the dynamic of his relationship with the master who he had been brought to serve. 

Aslan writes engagingly and urgently about Islamic history from a contemporary Muslim-American perspective. He grounds his account in academic scholarship but does not let it overshadow the excitement of the rise of a new world civilization. Aslan attends to the potential within Islam for democracy and for greater rights for women and rejects the bigotted “clash of civilizations” model that sees Muslims as always outsiders in Western society.

While Boyarin challenges what we thought we knew about Judaism and Christianity, Fred Donner does the same for the history of the origins of Islam. Most of what we know, or think we know, about Muhammad comes from the hadiths (traditions), sayings, and deeds of the prophet that were transmitted orally and put down in writing two centuries after the prophet’s death. Leaving aside hadith and the traditional biographies of the prophet, Donner looks at what we can say about Muhammad and his first followers based on the Quran alone. While the terms “Islam” and “Muslim” are present in the Quran, Islam is not a "religion" apart from other monotheisms.

On the contrary, Muhammad had no intention of founding a new "religion," but saw himself as the successor to earlier prophets, from Adam to Jesus and the apostles, who all preached the same message: condemnation of idolatry, declaration of unity… show more.

We all know that the oppressive structures of patriarchy are all-pervasive. But can we see "oppression" in black and white? Certainly not! 

Unless we put things in context and see through their nuances, the vicious Islamophobic tendency (subtly or not) comes into play, caricaturing Islam as the sole source of gender-based oppression. No doubt, the condemnation of Islam flows from prejudice and half-baked Orientalist assumptions surrounding the religion.

Leila Ahmed, a pioneering figure of Islamic feminism, hits hard at the stereotypes surrounding Islam and challenges them. I learned from her that Islam is anything but monolithic, especially from the perspective of gender. She devotes chapters on Egypt to link the percepts of Islam with colonial modernisation.

For academics like me, this book adds a dynamic perspective and opens the big picture. However, for even those bearing the burden of prejudice, I am sure this book will be educative.

The first time I came across this book was in the late '90s in the National Gallery bookshop in London. I worked part-time at the gallery while studying for my art degree and had watched Bill Viola set up work for an exhibition there. The bookshop had dedicated a table with Viola's book recommendations, and Hazrat Inayat Khan's The Mysticism of Sound and Music was one of the titles put on display. My memory of the book is tied to the excitement of being an art student watching an inspiring artist at work. Yet, it is probably one of the most important books I have read that beautifully interweaves creativity, the web of life, music, and the spiritual, which are all themes close to my heart.  

Written for contemporary audiences by a living Sufi philosopher and world-renowned authority of comparative philosophy and mysticism, The Garden of Truth is a must-read for anyone who wants to have an understanding of, awaken to, and joyously live in the present moment. Unlike any book I’ve seen in English, this work explains how the Sufi path of liberation is all about realizing that one can only return to the present moment by proceeding from where we are in the here-and-now. Once we get There, we realize that Here is Now, since Now was always Here.

While the author of my second recommended book sought Sufi wisdom in the “Muslim Orient,” this wisdom has become an integral part of intellectual, cultural, and spiritual life in “Occidental”  societies. A peculiar mixture of Neoplatonic emanationism, Sufi poetry, music and rituals, perennialism, pantheism, esotericism, and New Age religiosity, it has captivated the minds and souls of Western academics, anarchists, artists, architects, faith healers, physicians, and psychiatrists, who rearranged these diverse elements to create their own distinctive versions of Sufi spirituality and lifestyle. Lively and witty, the author’s narrative guides us through several “cultural transfers”—premodern, modern, and New Age—from the Muslim world to the West,  culminating in the emergence of “Western Sufism” represented by the major public figures, celebrities, and charismatic teachers.       

Harvey chooses from a variety of faith traditions (including Islam, Hinduism, Christianity, and Ancient Greek thought) to share mystical and spiritual passages from sacred texts. His approach is not to explain the meaning as he sees it, but to offer the selections for readers to immerse themselves in the beautiful, historical writings without too much direction. This book is a source of renewal for me. My copy is dog-eared and highlighted. There is writing in the margins and post-its on the pages. I find the words of the mystics, including Rumi, Buddha, and saints like Francis of Assisi as a balm to my weary soul. More than once, sections of this book have been read aloud in my yoga classes. 

This book comes to our rescue for those of us who wish to delve more deeply into the work of Henry Corbin. Cheetham helped me see that my practices cleared my heart so that inner visions would appear in their essential nature His words guided me to integrate difficult themes such as levels of being or lists of angels such that I could incorporate them into my heart.

Now that you know what Sufism is all about, it is time to find out what lies behind the romantic façade of Sufi love poetry, ecstatic outbursts, and exotic rituals. For this purpose, I cannot recommend a better guide than this collective monograph. Its authors explain the nuts and bolts of Sufi life past and present: how Sufis interact with the world that they are supposed to despise and reject, how they feed themselves and their families, how they create and sustain their fellowships and associations, how their shrines serve as centers of charity, education, and arbitration as well as objects of pilgrimages, both collective and individual. My greatest takeaway from this informative and richly illustrated volume is Sufism’s remarkable adaptability. It thrives in the countryside, urban spaces, and cyber environment, often against great odds.