What is Sufism?
Sufism (tasawwuf in Arabic) is the inner, mystical dimension of Islam, emphasizing direct personal experience of the Divine rather than mere adherence to religious law. Sufis seek union with God through love, devotion, and the purification of the heart. While rooted in Quranic teachings and the example of the Prophet Muhammad, Sufism developed distinctive practices—including ecstatic chanting (dhikr), meditative seclusion (khalwa), music and poetry, and guidance from a spiritual master (sheikh or pir)—that distinguish it from orthodox Islamic practice. Sufism is not a separate sect but a dimension of Islamic spirituality found across Sunni and Shia traditions, though it has often faced tension with more literalist interpretations of Islam.
Origins & Lineage
Sufism emerged in the 8th and 9th centuries CE in the early Islamic world, particularly in Iraq, Syria, and Persia. Early Sufis like Hasan al-Basri (642–728 CE) and Rabia al-Adawiyya (714–801 CE) emphasized asceticism, selfless love of God, and detachment from worldly concerns. The term “Sufi” likely derives from suf (wool), referring to the coarse woolen garments worn by early ascetics, though other etymologies link it to safa (purity).
By the 10th and 11th centuries, Sufism had developed into organized orders (tariqas) with distinct lineages and practices. Abu Hamid al-Ghazali (1058–1111), a Persian theologian, legitimized Sufism within mainstream Sunni Islam through works like The Revival of the Religious Sciences (Ihya Ulum al-Din), integrating mystical experience with Islamic law. Major orders emerged: the Qadiriyya (founded by Abd al-Qadir al-Jilani in Baghdad), the Naqshbandiyya (tracing to Baha-ud-Din Naqshband in Central Asia), the Chishtiyya (established by Moinuddin Chishti in India), and the Mevlevi order (founded by followers of Jalal ad-Din Rumi in 13th-century Konya, Turkey).
Sufism spread alongside Islamic expansion, adapting to local cultures in South Asia, West Africa, Southeast Asia, and the Ottoman Empire. Poet-saints like Rumi (1207–1273), Hafez (1315–1390), and Ibn Arabi (1165–1240)—whose concept of wahdat al-wujud (unity of being) remains influential—articulated Sufi philosophy in Persian and Arabic verse.
How It’s Practiced
Sufi practice centers on transforming the ego (nafs) and cultivating presence with God. Core practices include:
Dhikr (remembrance): Rhythmic repetition of divine names or phrases, often “Allah” or “La ilaha illa Allah” (There is no god but God), either silently or aloud, individually or in groups. Dhikr aims to empty the mind of everything but divine awareness.
Sama (spiritual listening): Ritual music and poetry performances intended to induce spiritual states. The Mevlevi “whirling dervishes” practice a form of sama where spinning becomes moving meditation, symbolizing the soul’s orbit around the Divine.
Muraqaba (meditation): Contemplative practices involving visualization, breath awareness, and concentration on the heart center.
Sohbet (spiritual conversation): Gatherings where a sheikh offers teaching, stories, and guidance.
Service and devotion: Many Sufis emphasize selfless service, hospitality, and ethical conduct as forms of worship.
The student-teacher relationship is central. A seeker (murid) typically pledges allegiance (bayat) to a sheikh who guides them through stages (maqamat) of spiritual development—repentance, patience, gratitude, trust, surrender—toward the ultimate goal of fana (annihilation of the ego) and baqa (subsistence in God).
Sufism Today
Contemporary seekers encounter Sufism through various channels. Traditional tariqas continue in Muslim-majority countries and diaspora communities, offering weekly dhikr gatherings, retreats, and instruction. The Mevlevi Order maintains centers worldwide where students learn whirling as spiritual practice. Teachers like Llewellyn Vaughan-Lee have brought Sufi teachings to Western spiritual seekers through books and the Dances of Universal Peace—a practice developed by Murshid Samuel Lewis blending Sufi whirling with sacred phrases from multiple traditions.
Sufi poetry—particularly Rumi’s—has reached mainstream Western audiences through translations by Coleman Barks and others. Qawwali music (devotional songs made famous by Nusrat Fateh Ali Khan) and Sufi rock fusion artists bring Sufi aesthetics to global audiences. Academic programs in Islamic Studies increasingly include Sufism, and scholars like Seyyed Hossein Nasr and Annemarie Schimmel have documented Sufi traditions for Western readers.
In some Muslim-majority contexts, Sufism faces opposition from Salafi and Wahhabi movements that view saint veneration and shrine visitation as innovations. Yet Sufi orders remain vibrant in Turkey, Morocco, Senegal, Pakistan, and elsewhere.
Common Misconceptions
Sufism is not separate from Islam—it is Islam’s mystical heart, grounded in Quran and Hadith. While some Western presentations emphasize universal mysticism and downplay Islamic identity, traditional Sufis maintain the five pillars of Islam and Sharia.
Sufism is not always ecstatic or performative. Many Sufis practice quiet, inward meditation and lead outwardly conventional lives. The whirling dervishes, while iconic, represent one order’s approach.
Sufism is not inherently liberal or progressive. While some teachers emphasize universal love and interfaith dialogue, others maintain conservative social views and strict gender roles.
Sufism is not a uniform tradition. Orders differ significantly in practice, theology, and cultural expression. Generalizations about “what Sufis believe” often obscure this diversity.
How to Begin
For those exploring what Sufism means or seeking Sufism for beginners, start with primary texts in translation: The Conference of the Birds by Attar, Rumi’s Masnavi, or Ibn Arabi’s The Bezels of Wisdom. Al-Ghazali’s The Alchemy of Happiness offers accessible introduction to Sufi psychology.
Attend an open dhikr gathering or Dances of Universal Peace event—many are welcoming to sincere seekers regardless of religious background. The Threshold Society (Mevlevi tradition), Sufi Order International, and local Islamic centers with Sufi leanings may offer classes or gatherings.
Read contemporary teachers: Martin Lings’ What is Sufism? provides scholarly overview; Llewellyn Vaughan-Lee explores Sufi psychology; Omid Safi’s work situates Sufism within broader Islamic context.
Recognize that traditional Sufi path requires commitment to a teacher and often to Islamic practice. Approach with respect for its religious roots rather than extracting techniques from their theological context.
