HENRY BAYMAN is a student of Sufism and an independent scholar who has lived in Turkey for many years.

For many years, Henry Bayman has been in close contact with the Sufi masters of Central Anatolia. Henry Bayman introduced through his writings, one of his spiritual teacher in the Sufi Path, Ahmet Kayhan (1898 – August 3, 1998) whom he calls “Grand Master of Sufism.” Master Kayhan’s chain of transmission is traced through the Prophet Muhammad, his close associate Abu Bakr, Abdul-Qadir Gilani, Baha-ud-Din Naqshband Bukhari, Ahmad Sirhindi, Abdullah Dehlewi, Hadhrat Mawlânâ Khâlid-i Baghdâdî, Sheikh Samini, Osman Badruddin and Ahmet Kayhan Dede.

Henry Bayman met Ahmet Kayhan in early spring, 1978 and after the introduction he began to attend his discussion groups more frequently. From the beginning of September 1983, excluding normal working hours or vacations, he stayed almost continually in the presence of Ahmet Kayhan until his death.

Through his writings Henry Bayman shows us how the teachings of Islamic Sufism, which constitute a body of knowledge that starts with accepted science and extends beyond it, are not only applicable to our modern and postmodern world, but how they offer a unique way out of the double binds we find ourselves in.

He is the author of four published books on Sufism and Islam: The Teachings of a Perfect Master (2012), The Station of No Station (2001), The Secret of Islam (2003) and The Black Pearl (2005) and two online Books The Meanings of the Four Books and Science, Knowledge and Sufism.

Videos and other material that have not been ported to this blog can be found on the alternate website, hbayman.angelfire.com.

6 comments on “About

  1. atiya on said:

    I wonder why Mustafa has to blame everything on “Secular Western knowledge”. Not everything about Western knowledge is wrong either. Neither should we jump into labelling everything as “Kufr”!

  2. mustafa meragi on said:

    The term “sufism” as distinct from Islam is a product of the Western secular knowledge. A muslim does not say “İslam tasavvufu” in the same way, because he knows that a sufi is a true believer, a “derviş” is necessariy a “muslim.” The confusion arises because of the bifurcating nature of kufr, i.e. disbelief western secular thought being a hallmark of it. Faith unifies, disbelief divides. Such is the connotation of “mysticism” often used to equate tasawwuf. Sufism is not mysticism, it is not esotericism as well. It is as distinct as the term “ad-deen” in relation to the secular notion of “religion”. One cannot grasp this truth unless he surrenders to Allah.

    • Very good point. I have dealt with this in an earlier comment and called it a conundrum. We are today stuck with two ways of understanding Sufism. Until everyone reaches a consensus on how to understand it, differences in opinion will continue. Readers who know about mysticism and esotericism but not about Sufism have no other reference point with which to grasp it. Within their worldview, these are the concepts that come closest to Sufism.

  3. Sirajuddin on said:

    Do you find the phrase “Islamic Sufism” a tautology?

    • There’s always this confusion about Islam and Sufism. When the Master said Islam he meant Sufism and when he said Sufism he meant Islam, because in his view the two were two sides of the same coin, or because Sufism is the superstructure of Islam. “Islam” is the exoteric aspect and Sufism is the esoteric aspect. Yet he sometimes also differentiated between them, because that’s what lots of people tend to do. By Islam, some people understand the Divine Law alone. At such times, he would emphasize that the esoteric could not survive in the absence of the exoteric. According to him, Sufism had to be based on the Divine Law.
      By the word Islam, many people understand a host of other things besides Islamic spirituality. It’s a conundrum, I’m afraid, that we’re forced to live with today.

  4. It’s a real pleasure to find someone who can think like that

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