Discussion Board Replies (3)

REPLY TO THE DISCUSSION BOARD #1

250 WORDS

Explain why you agree or disagree with their explanation of how Sufism has added to or modified Islamic traditional practices. 

(MUST INCLUDE 2 CITATIONS.)

GABE

Sufism & the GospelTop of Form

The five pillars of Islam form a tangible way for Muslims to live out their faith. The basic unifying structure these pillars provide has a simplifying and clarifying effect that followers everywhere can understand. The very definition of Islam itself, submission or commitment, conveys the importance of obedience.[1] From this perspective Islam seems to have a more external focus, while Christianity often emphasizes the internal heart attitude and a more relational faith. Sufism, however, injects a relational and mystical element into Islam that allows it to adapt cross-culturally and counter “the hard legalism of Islam.”[2] At the risk of generalizion, the Sufi and traditional Muslim factions remind me of the charismatic debate within evangelicalism. One group finds solace in obedience and propositional truth, while the other emphasizes spiritual vitality and a powerful encounter with God. A balance of both perspectives can be helpful. 

 

            Sufism modifies the five pillars of Islam by incorporating various stages of spiritual awareness, such as asceticism, service, knowledge, and others.[3] These stages are much more subjective and experiential than orthodox Islam. Spiritual enlightenment and connection with the Divine appear to be the primary focus for the Sufi, rather than obedience. The desire for spiritual connection leads to a syncretistic approach towards other religions, such as Hinduism or Buddhism, and a blurring of the distinctions between the Creator and his creation.[4]

 

            The Sufi approach to faith has interesting implications for presenting the gospel. There are a number of potential evangelistic bridges one could use, but one that stands out to me is an appeal to their understanding of the pir.[5] It would be worthwhile to explore their concept of mediation between God and people, and what blocks us from knowing God. This could lead to a discussion of sin and our inability to bridge the gap, in spite of our most noble efforts, between us and God (Ephesians 2:1-3). Because God longs for us to know him, however, He sent the ultimate Pir, His Son Jesus Christ (1 Timothy 2:5-6). As the pir is foundational to Sufism, Jesus’ forgiveness is the foundation for a new life, friendship with God, transmission of spiritual power, and guidance.[6] Of course, our evangelistic encounters seldom go according to plan, and I have much to learn in order to better understand how to present the gospel to Sufi Muslims. A challenge of Sufism, as well as traditional Islam, is finding a way to convey that Jesus is more than just another prophet or spiritual guide. Since the idea of the pir is “the door into Sufism” though, it seems like an intriguing place to start.[7]

                  [1] William Shepard, Introducing Islam (London: Routledge, 2014), 2.

 

                  [2] Phil Parshall, Bridges to Islam: A Christian Perspective on Folk Islam (Downers Grove, IL: InterVarsity Press, 2006), 12.

                  [3] Ibid., 47.

                  [4] Ibid., 41.

                  [5] Ibid., 42.

                  [6] Ibid., 43.

                  [7] Ibid., 43.

REPLY TO THE DISCUSSION BOARD #2

250 WORDS

Explain why you agree or disagree with their explanation of how Sufism has added to or modified Islamic traditional practices. 

(MUST INCLUDE 2 CITATIONS.)

Li Rei 

DB 3 – Sufism

Top of Form

As I read about Sufism and its contrast to true Islam, I could not help but think of the contention between Pharisees and the early disciples of Christ. It fascinates me that, though one group of humanity seeks to make a relational God captive to human restrictions and laws, that this God can still place his finger on people within that group and move them back toward relationship with him. The imagery is humorous, particularly because that is how a pir calls his Sufi disciples, “by pressing his finger into their chests just over the heart.” [1]

Regarding the pillars of traditional Islam, these duties are considered (by orthodox Muslims) as set by God himself. This determination means that their “forms are more or less fixed and it is not thought that humans can discern the reasons for their details,” [2]  which makes Sufism even more fascinating because Sufism takes the liberty to discern “the Quran and the Traditions (Hadith) in their own light.” [3]  The mention that both the fundamentalist and the Sufi can “coexist with little more than verbal critiques of each other’s view” [4] astounds me!It brought back something Imam Tawhidi said in his interview on Candace Owen’s podcast from last week, “Islam can never ever be reformed. The Muslim can.” [5]  Sufism seems to be that reformation, in the sense that there are Muslims seeking God out through something deeper than obedience to law and ritual.

Sufism has some striking resemblances in its practices to the gospel, and these similarities could be possible bridges to moving that personal reformation more towards biblical reconciliation. For instance, one cannot “become a Sufi without being initiated as a follower of a pir.” [6]  There is no other way to achieve the highest connection with God, or wasl, than first being initiated into the process of Sufism. To the Christian, that rings of Romans 8:29-30, “For those whom he [God] foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (ESV). It can be bridged that the Sufi way of appointment is a mirror reflection of God’s appointment through Christ Jesus, the ultimate pir.

Additionally, Sufi belief states that “without the Grace of God no one can attain to spiritual union, but this can be obtained by fervently asking for it.” [7]  Here, a bridge can be built to John 1:15-18. I say this carefully; John the Baptist can be communicated to relate somewhat of a Sufism role in the sense that he was professing a relational awareness of God through the coming Christ that did not comply solely with the legalistic views of one’s religious origin. (to the Sufi, that is Islam. To John the Baptist, that is legalistic Judaism of the Pharisees.) This man of the wilderness who abandoned all worldly possessions (a Sufi trait) declared of Jesus, “This was he of whom I said, He who comes after me ranks before me because he was before me” (John 1:15). The apostle John builds upon the Baptizer’s proclamation of Jesus and Christ’s full gift to us, “For from his fullness we have all received, grace upon grace. For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:16-18). 

 

These may be small bridges, or even just building stones one which a sturdier bridge can be made, but there are enough elements of Christianity within Sufism (in which they consider love as a Sufi byword [8] ) to make small connections be the bridge in which Jesus does the calling himself. We just lay the stepping stones.

[1]  Phil Parshall, “Bridges to Islam: A Christian Perspective on Folk Islam,” (Downers Grove, IL: InterVarsity Press), 33.

[2]  William E. Shepard, “Introducing Islam,” (London: Routledge, 2014), 99-100.

[3]  Parshall, 37.

[4]  Ibid.

[5]  Candace Owens, “The Candace Owns Show: Imam Mohamad Tawhidi,” The Candace Owens Show (May 26, 2019), https://www.prageru.com/video/the-candace-owens-show-imam-mohamad-tawhidi/.

[6]  Parshall, 43.

[7]  Ibid., 41.

[8]  Ibid., 36.

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