The result of Súfíism has been the establishment of a large number of religious orders known as Darwíshes.[[85]] These men are looked upon with disfavour by the

orthodox; but they flourish nevertheless, and in Turkey at the present day have great influence. There are in Constantinople two hundred Takiahs, or monasteries. The Darwíshes are not organized with such regularity, nor subject to discipline so severe as that of the Christian Monastic orders; but they surpass them in number. Each order has its own special mysteries and practices by which its members think they can obtain a knowledge of the secrets of the invisible world. They are also called Faqírs—poor men, not, however, always in the sense of being in temporal want, but as being poor in the sight of God. As a matter of fact the Darwíshes of many of the orders do not beg, and many of the Takiahs are richly endowed. They are divided into two great classes, the Ba Shara' (with the Law) Darwíshes; and the Be Shara' (without the Law). The former prefer to rule their conduct according to the law of Islám and are called the Sálik—travellers on the path (taríqat) to heaven; the latter though they call themselves Muslims do not conform to the law, and are called Azád (free), or Majzúb (abstracted), a term which signifies their renunciation of all worldly cares and pursuits.

The Sálik Darwíshes are those who perform the Zikrs.[[86]] What little hope there is of these professedly religious men working any reform in Islám will be seen from the following account of their doctrines.[[87]]

1. God only exists,—He is in all things, and all things are in Him. "Verily we are from God, and to Him shall we return." (Súra ii. 151.)

2. All visible and invisible beings are an emanation from Him, and are not really distinct from Him. Creation is only a pastime with God.

3. Paradise and Hell, and all the dogmas of positive religions, are only so many allegories, the spirit of which is only known to the Súfí.

4. Religions are matters of indifference; they, however, serve as a means of reaching to realities. Some, for this purpose, are more advantageous than others. Among which is the Musalmán religion, of which the doctrine of the Súfís is the philosophy.

5. There is not any real difference between good and evil, for all is reduced to unity, and God is the real author of the acts of mankind.

6. It is God who fixes the will of man. Man, therefore, is not free in his actions.