Recent studies reveal that Sufism underwent a reinvention in urban metropolitan areas. Julia Day Howell (2002) suggests how experiences of social and geographical mobility, exposure to global economic forces and increasingly cosmopolitan life experiences in the middle and upper classes in Indonesia generated new religious demands. A new style of „Neo-Sufism“ responds specifically to these new conditions of Indonesian urbanism. Patrick Haenni and Raphaël Voix (2007) argue how Maroccan bourgeoisie re-appropriates the sacred through Sufism by a re-composition of religious belief in New Age terms. By data collected through interviews and participant observations I argue that the popularity of Sufism in Beirut is a similar trend of re-Islamization in the cosmopolitan and hybrid middle and upper classes. Practitioners share a strong skepticism towards traditional institutions and for them Sufism as postmodern sacred is more part of a global trend than of local developments. What is not yet analyzed is how urban Sufism manages to assemble practitioners on the boundaries of formal religious and spiritual traditions without referring to traditional forms of hierarchy and authority. In this paper I argue that the practice of Sufism is mainly an everyday bodily experience providing direct access to the spiritual realm. With reference to studies by Richard Shusterman (2002) and Birgit Meyer (2009) I state that Sufism must be read as “aesthetic style“ facilitating a group oriented ethic and a feeling of belonging through sensual experiences. My research findings display that these groups create a form of solidarity which is inclusive of ethnic, religious and gender differences but at the same time exclusive to people with certain social and economic backgrounds. In this process of community formation it is not so much the knowledge of normative rules that matter but the materialization of religion, i.e. how religious statements are sensually experienced through different forms of mediation.