Understanding Sufism: The Science of Heart Purification

Many people are puzzled by the term “Sufism.” Some consider it a foreign teaching, whereas Sufism is the very heart of the Islamic religion itself. Simply put, Sufism is a path to self-improvement so that our hearts become clean and our relationship with Allah becomes closer.

We all know that prayer and fasting are obligatory, but what about sincerity in the heart when performing these acts of worship? This is the function of tasawwuf: to cultivate sincerity of heart.

What is Sufism? Definitions According to Scholars

To understand this field, we need to see how the great scholars formulated it. Sufism is not merely a theory, but a real practice in everyday life.

Shaykh al-Islam Zakaria al-Ansari provided a very good formulation:

( التصوف علم تعرف به أحوال تزكية النفوس , وتصفية الأخلاق وتعمير الظاهر والباطن لنيل السعادة الأبدية )

“Tasawwuf is the science of knowing the state of purifying the soul, refining morals, and building the inner and outer self in order to achieve eternal happiness.”

Furthermore, Shaykh Ahmad Zarruq explained that Sufism has a special place alongside other Islamic sciences. If Fiqh improves the way we work and Tawhid strengthens our faith, then Sufism focuses on the improvement of the heart. He argued:

( التصوف علم قصد لإصلاح القلوب , وإفرادها لله تعالى عما سواه )

“Tasawwuf adalah ilmu yang bertujuan untuk memperbaiki hati dan mengkhususkannya hanya bagi Allah Ta’ala dari selain-Nya.”

Imam al-Junayd al-Baghdadi, a highly respected figure, mentioned that Sufism is about character. He said:

( التصوف استعمال كل خلق سني , وترك كل خلق دني )

“Tasawwuf is the practice of every noble character and the abandonment of every base character.”

Origins of the Term “Tasawwuf”

The origins of the word Sufism have many versions. However, all versions refer to one great meaning: closeness to God. Some say it comes from the word Ash-Shafa which means purity. Others connect it to Ahlush Shuffah, namely the companions of the Prophet who lived very simply on the porch of the Prophet’s Mosque and spent their time only worshipping in the Prophet’s Mosque.

One of the more popular opinions relates it to sheep’s wool clothing (ash-shuf). In the early days, people focused on worship often wore coarse wool cloth as a symbol that they were not pursuing the luxuries of the world.

However, we do not need to be trapped by terminology. The most important thing is the essence. Sufism is about how a person can live for God, not for their own ego or desires.

Historical Development and Why the Name Appeared Later

Some may ask, “Why was the term Sufism not present in the time of the Companions?” The answer is simple. In the time of the Prophet Muhammad SAW, the Companions did not need a theory of heart purification because they were already practicing it directly. They witnessed the character of the Prophet Muhammad SAW firsthand and emulated it.

Just as a native Arab doesn’t need to learn grammatical formulas (Naḥw) to speak Arabic correctly, the Companions had already become “Sufis” in essence, even without that name.

As time went on, when Muslims began to mingle with various nations and the wealth of the world began to abound, many people began to become negligent. Diseases of the heart began to emerge. It was then that scholars felt the need to codify the rules about purifying the heart into a discipline of knowledge, just as the sciences of Fiqh, Tafsir, and Hadith emerged.

The Foundations of Sufism in the Qur’an

Tasawwuf has a strong foundation in the scriptures. God Almighty repeatedly reminds us to avoid hidden abominations.

{ قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وما بَطَنَ }

“Say, ‘My Lord has only forbidden evil deeds, whether apparent or concealed.'” (QS. Al-A’raf: 33)

The scholars of tafsīr explain that “hidden obscenities” are diseases of the heart, such as hatred, showing off for validation (riyā), envy, and hypocrisy.

The Foundation of Sufism in the Prophet’s Hadith

Sufism has very strong roots in the prophetic tradition. It is not a new science, but rather an elaboration of the concept of Ihsan. Here are some hadiths that form the main foundation of this science:

1. Hadith on the Importance of the Heart

Prophet Muhammad SAW explained that the center of human goodness lies within a clump of flesh called the heart.

( ألا وإن في الجسد مضغة إذا صلحت صلح الجسد كله , وإذا فسدت فسد الجسد كله , ألا وهي القلب )

Meaning: “Indeed, in the body is a piece of flesh. If it is good, then the whole body is good. And if it is corrupt, then the whole body is corrupt. Know that it is the heart.” (Sahih Bukhari & Muslim)

2. Hadith About the Meaning of Ihsan

In the very famous Gabriel hadith, the Prophet explained that the pillars of religion are not only Islam and Faith, but also Ihsan (Perfection).

( أن تعبد الله كأنك تراه , فإن لم تكن تراه فإنه يراك )

Meaning: “Worship Allah as if you see Him, for if you do not see Him, surely He sees you.” (Sahih Muslim)

3. The Dangers of Spiritual Diseases (Arrogance)

Tasawwuf bertugas membersihkan penyakit hati yang seringkali tidak disadari namun sangat fatal akibatnya.

( لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر )

Meaning: “No one will enter Paradise in whose heart is an atom’s weight of arrogance (feeling superior to others).” (Sahih Muslim)

The Ruling of Studying Sufi Science: Is it Obligatory?

Many people think Sufism is only an option for those who want to become a saint. In fact, scholars like Imam Al-Ghazali stated that learning how to cure heart diseases is Fard ‘Ain (an individual obligation). Why is this so? Because almost no human being is truly free from arrogance, envy, or the desire for praise.

The great scholar of the Hanafi school, Ibn Abidin, mentions in his famous Hashiyah:

( إن علم الإخلاص والعجب والحسد والرياء فرض عين , ومثلها غيرها من آفات النفوس … وإزالتها فرض عين , ولا يمكن إلا بمعرفة حدودها وأسبابها وعلاماتها وعلاجها )

“Indeed, knowledge about sincerity, pride (ʿujub), envy, and hypocrisy is a personal obligation (fardhu ‘ain), as is knowledge of other spiritual diseases… eliminating them is also a personal obligation (fardhu ‘ain), and this is not possible except by knowing their limits, causes, signs, and methods of treatment.”

Tanpa mengetahui cara mengobati rasa sombong, seseorang bisa saja merasa sudah suci padahal hatinya sedang sakit parah. Itulah sebabnya tasawwuf menjadi ilmu yang sangat mendasar.

Practical Steps: Takhalli (Purification) & Tahalli (Adornment)

In Sufism, there are two major steps taken:

1. Takhalli (Purification): This is the stage where we strive to eliminate bad traits. Imagine our hearts as dirty cups. Before being filled with sweet honey, the dirt in the cup must be removed first. We discard stinginess, anger, resentment, and the thirst for human praise.
2. Tahalli (Adornment): After the impurity is removed, we fill it with noble qualities such as repentance, patience, gratitude, reliance on Allah, and love for Allah.

This process makes a person not only outwardly righteous, but also peaceful and clear within.

Why Sufism Matters Today

In an age filled with material pressures, we often feel empty even when all physical needs are met. This happens because our souls thirst for closeness to God. Sufism is present as a balancing force. It ensures that our prayers are not merely physical movements, that our charity is not merely a money transfer, and that our tongues do not merely recite remembrance without feeling.

A great scholar, Abul Hasan as-Shadhili, once advised that a person who does not delve into this knowledge risks dying while still carrying major sins in their heart without realizing it. For example, someone who is diligent in worship but feels superior to others. That feeling of “being superior” is a disease that can erase their rewards, as in the hadith above.

Why Must Heart Diseases Be Cured?

We may be very diligent in washing dirty clothes to appear clean in the eyes of people. However, we often forget to wash the heart which is full of resentment, envy, and a thirst for praise. Indeed, the heart is the place that Allah looks upon.

The Messenger of Allah (peace and blessings be upon him) said:

( إن الله لا ينظر إلى أجسادكم ولا إلى صوركم , ولكن ينظر إلى قلوبكم )

Meaning: “Indeed, Allah does not look at your bodies or your appearances, but He looks at your hearts.” (Sahih Muslim)

Scholars liken a person preoccupied with outward worship but with a soiled inner self to someone wearing beautiful clothes over a body covered in filth. Outwardly, they appear good, but within them lies an unpleasant odor. Sufism is present to cleanse that inner filth so that our outward worship becomes fragrant and accepted by Allah.

Conclusion: Sufism is the Soul of Islam

We can see that Sufism is not something strange. It is the practice of iḥsān, which is to worship Allah as if we see Him. If we cannot yet see Him, we must believe that Allah always sees us.

By studying Sufism, we are invited to become whole human beings. Islam is not solely about legal rulings (ḥalāl and ḥarām), but also about feeling and sincerity. When the heart is pure, then every step we take and every word we utter will bring goodness to the world around us.

Are you interested in starting this journey of purifying the heart? We can begin with something simple: examining our intention in every task we undertake today.