The result of Sufiism has been the establishment of a large number of religious orders known as Darwishes.[85] These men are looked upon with disfavour by the {95} 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 Darwishes 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 Faqirs--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 Darwishes 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) Darwishes; and the Be Shara' (without the Law). The former prefer to rule their conduct according to the law of Islam and are called the Salik--travellers on the path (tariqat) to heaven; the latter though they call themselves Muslims do not conform to the law, and are called Azad (free), or Majzub (abstracted), a term which signifies their renunciation of all worldly cares and pursuits. The Salik Darwishes are those who perform the Zikrs.[86] What little hope there is of these professedly religious men working any reform in Islam 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." (Sura ii. 151.) {96} 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 Sufi. 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 Musalman religion, of which the doctrine of the Sufis 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. 7. The soul existed before the body, and is now confined within it as in a cage. At death the soul returns to the Divinity from which it emanated. 8. The principal occupation of the Sufi is to meditate on the unity, and so to attain to spiritual perfection--unification with God. 9. Without the grace of God no one can attain to this unity; but God does not refuse His aid to those who are in the right path.