Sufism

“Sufism is a religion of intense devotion; Love is its manifestation,

poetry, music and dance are the instruments of its worship and
attaining oneness with God is its ideal.”

The origin of the word and its derivation:

There are many opinions regarding the origin of this word. They may
be summarized as follows:

1. Ahlus-Sufaah (‫(اہ ُل الصُفہ‬

 Some Sufis like to link the name to Ahlus-Sufaah (people of
Suffah) who were at the time of the Prophet. They claim that there
are great resemblances between the Sufi adept and Ahlu-Suffa.
 Those were poor people from the Muhaajireen who migrated from
Makkah to al-Madeenah fleeing the persecution of the pagan
Arabs. They were driven away from their homes and had neither
money nor families, nor a place to stay. The Prophet and the
companions assisted them and he allowed them to stay in a
courtyard by his Mosque.
 The fact, however, is that those poor Muslims resorted to the
Mosque out of necessity. Their numbers increased at certain times
and decreased at other times. Some of them stayed longer than
others. So they were not a specific group united on something.
 Sufism in its early stages stressed the concepts of detachment from
the worldly life, poverty, isolation, etc. The people of As-Suffah
did not choose such concepts.
 The Sufis would like to establish a linkage with the Prophet’s era
and claim as well that he approved the early seed of Sufism
exemplified in Ahlus-Suffah. In addition, and from a linguistic
point of view, to derive Sufism from As-Suffah is wrong, because
the correct term would be Suffism and not Sufism.
2. As-Saf al-Awwal )‫(الصف االول‬
 Some Sufis claim that Sufism comes from As-Saff al-Awwal (First
Row) “standing before the Hands of Allaah, the Most Mighty and
Most Majestic, by virtue of the high determination and eagerness
towards Allaah in their hearts and by positioning their innermost
before Him.”
 This term is far from being linguistically applicable for if it were
so, the term would be Saffee.
3. As-Safaa )‫(الصفاء‬
Other Sufis claim that the term is derived from As-Safaa’ which
means clearness, purity, sincerity. This is disputed by other Sufis and
linguistically it does not fit. The derived term would be Safwee,
Safaawee or Safaa’iee not Sufee.
4. Soofah )‫صوفہ‬ ُ (
 It is said that their title is derived from ‘Soofah,” the name of some
people who used to serve the Ka’bah in the pre-Islamic era
(Jahiliyyah), and who used to go in seclusion in the Sanctified
Mosque (Al-Masjid Al- Haraam).
 Although this affiliation may be linguistically sound, it is rejected
because:
(a) The people of “Soofah” were not known well enough to be
remembered by most of the early Sufis.
(b) Had this affiliation been correct, it would have been known in
the times of the Sahaabah. However, such an affiliation was not
known then.

(c) True devout worshippers do not accept to be affiliated with a

tribe from the Jaahiliyyah times.
5. Sophia )‫(سوفیۃ‬
 The historian and philosopher Abu Rayhaan Al-Bayrooni (d.440
AH) mentioned that the word “Sufism” springs from the Greek
term “Sophia” meaning wisdom.
 The Greek were the first to speak of the concept of Wahdat Al-
Wujood (Unity of Existence: that all existence is a single reality
which is Allaah, and that everything we see is one aspect of
Allaah’s Essence).
 Though one cannot confirm nor deny the authenticity of this
derivation, it is certain that Sufism during its course of
development was highly influenced by the Greek and Hindu
philosophies.

6. As-Soof )‫(الصُوف‬
 Many sufi from the past and present consider that the term Soofism
(Sufism) refers to the wearing of woolen clothing (Soof).
 This is also the opinion of Shaykh-ul-Islam Ibn Taymeeyah. Also
Ibn Khaldoon inclined to this opinion in his famous Muqaddimah.
Many orientalists are also of this view. Although this is the most
common opinion regarding the derivation of the term, it is disputed
by some Sufis like Al-Qushayree (d.465 AH) who claimed that the
Sufis were not specialized in wearing woolen clothes.
 Nevertheless, the desire by many Sufis to affiliate their name with
this origin explains their exaggeration in matters of worship,
detachment from the worldly life, abandoning lawful means of
earning, property, children, etc.
 On the other hand, wearing woolen clothes is not something
meriteous or raises the status of the Muslim with Allaah. Had it
 been so, the Prophet would have preferred it to other clothes.
 In fact, he disliked the odor of the wool upon sweating as related
by ‘Aa’isha. She said:

“I made a black cloak for the Prophet and he put it on; but when he
sweated in it he noticed the odor of the wool, he threw it away. The
narrator said: I think he said: he liked good smell.”

And in the agreed upon Hadeeth related by Anas, he said:

“The most beloved garment to the Prophet to wear was the Hibara (a
kind of Yemenese cloth made of cotton used to be from the best to
wear).”
7. The term is not derived
 This opinion is held by some important figures in Sufism like al-
Qushayriee and al-Hajooyari (d.456 AH). They say it is just a
given title. Such a claim is a strange and very weak one, because
none of titles adopted by any sect lacks a meaning associated with
it.
 These were the most important sayings regarding the origin of the
word “Sufism”. Such differences regarding this term is due to the
mystic nature that folds Sufism in esoteric concepts which is open
to all kinds of interpretations.
 Any Sufee master could add his own methodology and concepts
based upon his own experiences (Thawq). This rendered Sufism
limitless in terms of its doctrines and ways. The case is even worse
when it comes to the meaning of ‘Sufism.” One of the leading
Sufee contemporary figures, Dr. ‘Abdul Hameed Mahmoud said:
“The opinion regarding the meaning of it [At-Tasawwuf] did not
yet reach a conclusive result.”

Main Characteristics of Sufism:

1. Sufism derives is inspiration from Islam. While the orthodox

Muslims depend upon external conduct and blind observance of
religious rituals, the Sufi saints seek inner purity.
2. They classify the Deen into Thaahir (Sharee’ah) applicable to the
common Muslims and Baatin (Hidden) known only to the Masters and
mystics.
3. According to Sufi saints, God is the beloved of the lover
(‘Mashook”) i.e. the devotee and the devotee is eager to meet his
beloved (God).
4. The Sufis think that love and devotion are the only means of
reaching God.
5. Along with Prophet Muhammad, they also attach great importance
to their ‘Murshid’ or ‘Pir’ (Guru).
6. Devotion is more important than fast (Roza) or prayer (Namaz)
7. Sufism does not believe in caste system.
8. Sufism emphasizes upon leading a simple life.
9. Sufi saints preached in Arabic, Persian and Urdu etc.
10. The Sufis were divided into 12 orders each under a mystic Sufi
saint. Prominent Sufi Saints.

The Beginning and Development of Sufism

 Some scholars traced the seeds of Sufism to the early stages of the
second Century of the Hijri calendar, while others pointed out that the
early features of it began before the year 200 After Hijrah (AH). The
early deviation was exemplified in exaggerations in worship and
extremism in avoidance of the worldly life.
 In the beginning, some people became interested in leading a pious life
of Zuhd (an abstemious way of life), patience, clemency, sincerity,
truthfulness, although some of them exaggerated and (or) introduced
innovated forms of worship and innovated concepts. Then those who
attached themselves to such practices became lax in allowing singing and
dancing, something which they refer to as Samaa’ [singing aimed at
stimulating a state of Wajd (ecstasy) and excessive worship.] As, with
every Bid’ah, Iblees beautifies it in the eyes of its beholder and drives
him to do more Bida’.
 The Sufism is just one case of Talbees Iblees (A devil’s deception),
whereby he turned them away from knowledge and showed them that
what matters is action. Though many of them may have started with
good intentions, nevertheless they took off from the course of the
Sunnah.
 During of the third century, introduction of new concepts and practices
became more evident. Some became interested in monasticism (living
like monks), while others spoke of poverty, hunger, sleeplessness,
wonderment, seclusions, dancing, clamping, innovated forms of Thikr
(zikr), etc.
 Many abandoned marriage and the seeking of means of sustenance.
Others exaggerated in disassociating themselves from Hadeeth and its
knowledge.
 In the course of this development, the masters would put certain
regulations that made them see themselves as the “special” who have
“special inward knowledge” that takes the person directly to Allaah.
They referred to this state as Al-'Ilm Al-Baatin (special "inward"
 knowledge).
 Such baseless classifications marked the beginning of the introduction of
the so-called "knowledge of Al-Haqeeqah (Reality), in reference to the
so-called "mystic knowledge" of Allaah.
 By the end of this century, Sufism spread and Sufee orders began to
sprout and some of its deviant creeds like Al-Hulool (indwelling of
Allaah in incarnation), Ittihaad (union between Allaah and the created)
were adopted by some of their extreme masters.
 New states of Sufism were defined and the masters spoke of specific
terminology defining such states, like ‘Fanaa’ (annihilation), Thawq
(experience), Kashf (perception and witnessing all of the realities of
existence as well as those of the unseen), Wajd (ecstasy), Samaa' (mystic
singing and dancing as a means of inspiration), and other philosophical
terms.
 During the 4th century, Sufism was almost transformed into orders
accommodating all sorts of innovations in ‘Aqeedah (creed) and Ittibaa'
(way of following). It was a blend for every sect. Amongst them we can
find the Jahmiyyah, the Mu’atazilite, the Maatureedi, the Ash’aree, the
Shee’iee, the philosopher, the Murj’i, the Jabri, and followers of all sorts
of Ahwaa’(desires and innovations).
 For Ahlul Ahwaa' (followers of lowly desirers and innovations), Sufism
became a universal ground which they penetrate in the name of spiritual
guidance
 During the sixth century, a group of mystic Sufis claimed to be
descendents of the Prophet and each one of them established for himself
a special Sufee order with special followers.
 Ar-Rifaa’i appeared in ‘Iraaq, Al-Badawi and Ash-Shaathili in Egypt.
These orders branched into other orders.
 In this century and in the next two, the Sufee Fitnah reached its climax
with the ‘Aqeedah of Wahdat Al-Wujood (Unity of Existence),
appearance of new Bida’ (building on graves and magnifying them,
innovated celebrations, etc.), more Sufee orders and more superstitions.
 This was supported by the establishment in Egypt of the 'Ubaydiiyyah
State (known as the Fatimid State), which spread it influence over many
Muslim lands.
 Finally, during the latter centuries, the ninth, tenth, and eleventh, the
Sufee orders reached the thousands and the Sufee practices and
affiliation spread over the entire Muslim world.
 Today, Sufism has establishments, preachers, funding, and almost
unrestricted movement of its people across the borders of many Muslim
and non-Muslim countries.
 As to most important objectives, Saayed Hossein Nasr, who stated that,
“All that we can do is to stress that the Sufee teachings center upon two
fundamental creeds: Wahdat Al-Wujood, and Al-Insaan Al-Kaamil (the
Perfect Man).”
 In the world of Sufism, Al-Insaan Al-Kaamil is the “barrier” qualified
 with both the Essence of Allaah and the essence of creation (or man).
And he is the one who comprises all the worlds of the Divine and that of
creation, the complete and the partial. He deserves the Names of the Zaat
(Allaah’s Essence) and Sifaat (the Divine Qualities).
 The Sufee mystics refer to Prophet Muhammad as being the “Perfect
Man” or the “Al-Haqeeqah Al-Muhammadiyyah”: The Zaat (Essence of
Allaah) in its first designation; to him (Muhammad) belongs all of the
Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham
(Allaah’s Greatest Name).
 From Muhammad, the entire creation, this world and the Hereafter, was
brought to exist!! This is most fully described by ‘Abdul al-Karim Al-
Jeeli (d.820 AH/1417 C.E.), a Sufee of the school of Ibn ‘Arabi, in his
book Al-Insaan Al-Kaamil.
Impact of Sufism:
Religions impact:
The efforts of Sufi saints helped to lessen religious fanaticism in India. Hindus in larger numbers became
followers of Sufi saints. The tombs built after their death has continued to become places of worship for
the Muslims as well as the Hindus. Their belief in unity of God helped to remove mutual differences.
Social Impact:
Their stress on social welfare led to the establishment of works of charitable nature i.e. opening of
orphanages and women service centres. The efforts of Sufi saints helped to promote equality and lessen
the evils of casteism. They also tried to infuse a spirit of piety and morality.
Political Impact:
Some of the renowned Sufi saints on account of their virtuous and saintly life motivated some of the
Delhi Sultans to follow a liberal policy.
Cultural Impact:
The sacred places built in the memory of the Sufi saints clearly demonstrate the development of a new
type of architecture. The Dargah’ of Khawaja Muin-ud-Din Chisti at Ajmer and the Tomb of Nizam-ud-
Din Aulia at Delhi have a special place in architecture.
Sufi saints popularized devotional music and songs.
Several Sufi saints composed literary works in vernacular languages.
Amir Khusro, a disciple of Nizam-ud-Din Aulia, was a noted ‘guzzle’ writer. The poetry of Khusro was
so full of sweetness that he was called ‘Tutiy-i-Hind. He is credited with more than 90 works on different
subjects i.e. historical and romantic as well.