Bu makalede orijinal bir mistik yoruma sahip olan W. Benjamin'in düşüncelerinden hareketle Tasavvuf Felsefesine bakabilmenin yolları aranacaktır. Benjamin'in düşüncesindeki orijinallik; Sanayi devrimiyle birlikte Kıta Avrupası'nda gerçekleşen, köklü kültürel değişikliklerin etkilerini ve daha sonra tanıştığı Marksizm'i, Yahudi mistik geleneğiyle harmanlamasından gelmektedir. Bahsedilen orijinallik, aynı zamanda Benjamin'in tam olarak anlaşılması veya bu makalede olduğu gibi onu tek bir yönden ele almak adına çeşitli zorluklar doğurur. Mistik yönünü kıyaslarken, onu tam bir mistik gibi göstermek ya da materyalist görüşlerinin art alanında bulunan mistisizmini gözden kaçırmak Benjamin'e adeta bir ihanet olacaktır. Bu yüzden bir kıyasa girmeden önce Benjamin'in mistisizmini açık bir şekilde ortaya koyabilmek için felsefesini ve yaşama şeklini açıklamak gerekir. Tarih, hukuk ve dil felsefesi hakkındaki görüşlerinden, esrar deneyimine; yazma ve yaşama şeklinden, sıklıkla kullandığı (aura, flaneur, hikâye anlatıcısı vb.) kavramlarına kadar, onun mistik yönünü anlaşılabilir kılacak her noktasına değinilmeye çalışılacaktır. İçinde Marksist söylemler bulunan ve başta Sufi geleneğe çok aykırı görünen düşünme şekliyle Tasavvufu bir arada okuma çabası, kabaca Yahudi ve İslam mistisizmlerini karşılaştırmak olmayacaktır. Peygamber-devrimci, cennet-komünizm gibi kıyaslamaların sıklıkla yapıldığı bu dönemde, daha fazla ortak nokta keşfetme umudu bu makalenin çıkış noktası olmuştur.

This article is trying to find the means of discussing Sufi Philosophy with the lightshed by W. Benjamin, who has an original mystical interpretation. The originalityof Benjamin's idea is formed by the synthesis of the effects of radical culturalchanges derived from the Industrial Revolution which occurred in ContinentalEurope and the Marxism with the Jewish mystical tradition.The 'originality' that is in question gives birth to various difficulties forunderstanding Benjamin precisely or discussing it in only one aspect. Revealinghim as a complete mystic or ignoring the mysticism in the background of hismaterialistic views would be almost betraying Benjamin when comparing hismystical aspect. For this reason, before making a comparison it is needed toexplain Benjamin's philosophy and the way he lived in order to put forward hismysticism explicitly. Each of the subjects, from his views on the philosophies ofhistory, law and language to his experience on weed, or, from the way he wroteand lived to the notions he often used (aura, flaneur, story teller, etc.), that couldmake his mystical side comprehensible is to be touched and then some response tobe sought for all in Sufi Philosophy. As in all of the mystical traditions, thetendency to give weight to practice more than theory may well find a response inBenjamin's thoughts which are directly influenced from the life itself and aim togive it a shape at the same time. However; melancholic state of mind, hope for thefuture, and inspirations of being ecstatic are automatically to gain prominence soas to correlate with the Sufism.The atmosphere of political depression and chaos between the years of the twoworld wars, when Benjamin's thoughts were developed, resembles the religiouscorruption and political crisis in Emevi period when the Sufi philosophy emerged.Thus, both the ways they emerged and the fact that they had a political sight pointout another mutual aspect of the two mysticisms. Yet, mysticism was mostly usedfor rebellions against the tyrant governments and for leading the people althoughit seems a completely individual way. All of these are to strengthen the idea thatsame of what Benjamin, also known to be one of the members of FrankfurtSchool, argued were already lived or argued before in Islamic geography.Moreover, apart from his life style; considering written forms of mysticalexperiences such as aura-the divine light, wanderer (being on the road)-flaneur,story teller-stories and words of the Prophet's period; the parallelism is highlystrong between how they were used and emerged.It is to remind that; examining the Sufism with this idea that includes Marxistexpressions which seems highly incompatible to Sufi tradition is not a roughattempt to compare Jewish and Islamic mysticisms. In this era that prophetrevolutionistor heaven-communism comparisons are frequently made, the hope offinding further intersections is the starting point of this article.