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to the estimate placed by each of these upon the character and influence of the Darvishes in the Mussulman world. Muslim authorities including Iqbal Ali Shah, the learned author of 'Islamic Sufism' however deny that Sufism in its origin was in any way connected with or influenced by Aryan or Greek ideas and believe that sufism is an expansion of the esoteric form of the religion of Islam. M. A. Ubicini in his letters on Turkey says:
INTRODUCTION
"Two things must be distinguished among the Darvishes: doctrine and institution. The first is nothing else than the Sufism which existed in the East long previous to the coming of Muhammad."
It is suggested by M. A. Ubicini that of the two great primitive sects existing before the Prophet Muhammad the Meschaiouns (Musha'ioons) or the walkers and the Ischrachaiouns (Ishraqioons) or the contemplatives the former was continued in mutakallim, or metaphysicians, and the latter in the Sufis. H. A. Rose, the editor of Brown's 'The Darvishes', adds however in a footnote that the mutakallimun cannot ber egarded as distinct from the Sufis, or as a school which taught any one definite doctrine.
Sufism of the Darvishes has a strange analogy of doctrine with that of Vedanta, says Brown giving main details of similarity some of which are set forth below. Tne Sufi doctrines are called 'tariqats.' Brahma is the source and origin of all the pantheistic doctrines. Brahma is the Absolute Spirit and the Pure Being of Vedanta. It is the Living Being while the Darvishes contemplate "Hai wa Qayyum" i. e. the "Living and the Eternal." According to Vedanta all except Brahma is Māyā. The Sufis speak of the 'alam-i-misal or 'world of reality'-the 'alam-i-khiyal, the 'world of illusion'. The Sravana, manana and nididhyasana (audition, meditation and contemplation) are the 'Sama' muraqaba, tawajjuh and the Zikr of the Darvish tariqat. The bodha of the Brahman is the 'ilm' and the Jnana is the marifat of the Darvish, without which it is not possible to emancipate the soul. Brown says that all this points out the source and the origin of whatever is pantheistic and mystical in the doctrines of the Darvish tarīgats.
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