Many people often wonder what Sufism actually is. Is this a new teaching that has emerged recently? Or could it be an absorption of foreign cultures outside of Islam? Questions like these are natural to arise, given the many misunderstandings circulating in society about the Sufi world.
In fact, if we look back at the roots of history and the opinions of hadith scholars, we will find a surprising fact. Sufism is not a ‘foreign import.’ It is the heart of the teachings of Prophet Muhammad ﷺ himself. In this article, we will unravel the history of Sufism, its relationship with the station of Ihsan, and refute the myth that this teaching originated outside of Islam.
Is Sufism New? A Fundamental Explanation
To answer the doubts regarding the origin of the science of heart purification, let us consider the view of a great scholar, Al-Imam Al-Hafizh Sayyid Muhammad Shiddiq Al-Ghumari. He once received a critical question: Who founded Sufism? Did it originate from divine revelation?
Read also: Getting to Know the Essence of Sufism: The Science of Heart Purification for Eternal Happiness
His answer was very firm and opened our eyes. He explained that the thariqah or Sufi path is fundamentally based on revelation. Note his answer below:
( أما أول من أسس الطريقة , فلتعلم أن الطريقة أسسها الوحي السماوي في جملة ما أسس من الدين المحمدي , إذ هي بلا شك مقام الإحسان الذي هو أحد أركان الدين الثلاثة التي جعلها النبي صلّى الله عليه وسلّم بعد ما بيّنها واحدا واحدا دينا بقوله : (( هذا جبريل عليه السلام أتاكم يعلمكم دينكم )) وهو الإسلام والإيمان والإحسان .
فالإسلام طاعة وعبادة , والإيمان نور وعقيدة , والإحسان مقام ” مراقبة ومشاهدة : (( أن تعبد الله كأنك تراه , فإن لم تكن تراه فإنه يراك )) …
Meaning: “Regarding the first person who established the Tariqah, know that the Tariqah was founded by Divine Revelation within the series of what was established from the Religion of the Prophet Muhammad ﷺ. Because the Tariqah—without a doubt—is Station of Spiritual Excellence (Iḥsān), which is one of the three pillars of religion… The Prophet said: ‘This is Jibril AS coming to you to teach your religion,’ namely Islam, Iman, and Ihsan. Islam is obedience, Iman is creed, while Ihsan is the station of muraqabah: ‘You worship Allah as if you see Him…’
From the explanation above, we understand that the religion of Islam is like a building with three main Arkān:
- Islam (Physical/Sharia aspects)
- Faith (Key aspect of belief/Creed)
- Ihsan (The spiritual/Sufistic aspect)
So, if anyone asks about the history of Sufism – where did it begin? – the answer is simple: it began when Jibril taught the pillars of religion to the Prophet Muhammad ﷺ. Sufism is another name for Iḥsān, which is how we guard our hearts so that they always feel under the supervision of Allah SWT.
Why Was the Name Changed to “Tasawwuf”?
You might ask, “If it existed since the time of the Prophet, why wasn’t Sufism mentioned back then?”
This is a smart question. Changes in names or terms are common in the history of scientific development. In the past, during the time of the Prophet Muhammad, the title “Companion” was already the highest title. No other designation was needed because their closeness to the source of light (the Prophet) was sufficient to explain their quality.
Ibn Khaldun, a prominent Islamic sociologist and historian, provided a sharp analysis of this in his book Muqaddimah:
( وهذا العلم – يعني التصوف – من العلوم الشرعية الحادثة في الملّة ; وأصله أن طريقة هؤلاء القوم لم تزل عند سلف الأمة وكبارها من الصحابة والتابعين ومن بعدهم طريقة الحق والهداية … فلما فشا الإقبال على الدنيا في القرن الثاني وما بعده , وجنح الناس إلى مخالطة الدنيا , اختص المقبلون على العبادة باسم الصوفية ).
Essentially, Ibn Khaldun explained that the practice of zuhud (detachment from the world) and a focus on worship were common habits among the Companions. However, when the second century Hijriah arrived, people began to compete in pursuing worldly affairs. Luxury became rampant. This is where those who remained steadfast in guarding their hearts and focusing on worship needed a distinguishing identity. The term Sufiyah or Tasawuf emerged to differentiate themselves from those distracted by the glitter of the world.
Historical Evidence from the Second Century Hijri
This social change is evident. Sayyid Muhammad Shiddiq Al-Ghumari strengthened Ibn Khaldun’s opinion with further historical evidence from Al-Kindi and Al-Mas’udi.
Historical records mention that in the 200s Hijriah in Alexandria, a group called Sufiyah had emerged who were actively performing amar ma’ruf. There is also an interesting story from Al-Mas’udi about someone who came to meet Caliph Al-Ma’mun wearing coarse white wool clothing (typical of Sufis) for a discussion.
Indeed, the author of the book Kashf az-Zunun notes:
( أن أول من سمي بالصوفي أبو هاشم الصوفي المتوفى سنة خمسين ومئة ).
“The first person to be titled As-Sufi was Abu Hashim As-Sufi, who died in 150 H.”
This fact dismantles the notion that the teachings of Sufism emerged long after the time of the Salaf. In fact, the term originated in the early days as a response to maintain the purity of the teachings of Maqam Ihsan amidst a society that was becoming increasingly materialistic.
Tasawuf is Practice, Not Just Theory
Imam Al-Qushayri added a very valuable perspective. He mentioned that after the time of the Companions, noble people were called Zuhhad (ascetics) and Ubbad (devotees). However, when innovation began to emerge and every group claimed to be the most correct, the Ahlussunnah who focused on guarding the heart chose the name Tasawwuf (Sufism).
( فانفرد خواص أهل السنة المراعون أنفسهم مع الله سبحانه وتعالى , الحافظون قلوبهم عن طوارق الغفلة باسم التصوف ).
Their primary goal is only one: to guard the heart from heedlessness. They want to practice Ihsan perfectly. Sayyid Muhammad Shiddiq Al-Ghumari affirmed in his treatise:
( فمن أخل بهذا المقام ( الإحسان ) الذي هو الطريقة , فدينه ناقص بلا شك لتركه ركنا من أركانه ).
In other words, whoever underestimates the station of Iḥsān (now known as Tasawwuf), then their religion can be considered incomplete because they have abandoned one of the three pillars of religion (Islam, Īmān, Iḥsān). The science of Tasawwuf is present to perfect our inner side after we affirm Islam and Īmān.
Deconstructing Orientalist Narratives
In the modern era, we often hear discordant voices from Orientalists (Western researchers) who try to obscure the understanding of Sufism or the historical facts of Sufism. They often make unfounded claims that Sufism is the result of adopting teachings from elsewhere.
They label Sufism with the following terms:
- Buddhist Sufism (taken from the concept of nirvana/asceticism)
- Christian Sufism (derived from monasticism)
- Hindu or Persian Sufism
The objective is clear: they want Muslims to doubt their own religion. They want to build the opinion that the spiritual side of Islam is “stolen” from other religions. In fact, similarities in practices of abstinence (zuhud) or seclusion (uzlah) are universal human traits, but their foundations are very different.
Islamic Sufism is purely based on the Qur’an and Sunnah. It is a real application of how the Prophet Muhammad (peace be upon him) worshipped, how he slept, ate, and interacted with his Lord. An intelligent Muslim will not be easily swayed by these artificial labels. We must be discerning and see that Sufism is a practical method (amaliyah) for becoming a better Muslim, not a confusing philosophical teaching.
Conclusion: Returning to the Roots
From the extensive explanation above, we can draw a strong common thread. Sufism is not something new and fabricated. It is the Maqam Ihsan taught by the Angel Gabriel to the Prophet Muhammad ﷺ.
The change of name to “Tasawuf” is merely a socio-historical phenomenon to maintain the identity of the heart’s purity amidst the storm of materialism. Therefore, there is no such thing as Buddhist Tasawuf or Hindu Tasawuf. What exists is Islamic Tasawuf, a path to purify the heart and draw closer to the Creator.
It is time for us to stop being suspicious of the terminology and start taking the essence of its teachings: purifying the heart and worshipping as if we see Allah SWT.
Reference
‘Abd al-Qādir bin ‘Abd Allāh bin Qāsim bin Muḥammad bin ‘Īsā ‘Azīzī al-Ḥalabī al-Syādhilī, Ḥaqā’iq ‘an al-Taṣawwuf (Aleppo, Syria: Dār al-‘Irfān, 16th ed., 1428 H/2007 CE).
