In the early period of Islam, Muslims followed the Qur’an and the Sunnah unconditionally. They did not associate themselves with any particular madhhab, ṭarīqah, or ideology; rather, their identity was simply as a Muslim or Mu’min. However, certain historical events led to the formation of specific identities—for example, those who participated in the Battle of Badr were called Badrī Ṣaḥābah (بدرى صحابة), and participants of the Bay’at al-Ridwan were known as Aṣḥāb al-Bay‘ah (أصحاب البيعة). Likewise, the seekers of knowledge who resided in the Ṣuffah (الصفّة) of the Masjid al-Nabawi (مسجد النبي) came to be known as Aṣḥāb al-Ṣuffah (أصحاب الصفّة).
Later, due to political and ideological divisions, various sects and schools of thought emerged in the Muslim community, including Shī‘ah (شيعة), Khawarij (خوارج), Mu‘tazilah (معتزلة), and Qadariyyah (قدرية), among others. In this continuum, Sufism (تَصَوُّف) eventually emerged as a spiritual path, though many historians trace its roots back to the ascetic and spiritual lifestyle of the Aṣḥāb al-Ṣuffah.
Pinpointing the exact start of Sufism is difficult, but it is generally believed that by the 3rd century Hijri, it began to spread in an organized form across the Islamic world. During this time, some ṣāliks (صَالِك) renounced worldly luxuries and devoted themselves to ibādah (عبادة), dhikr (ذِكر), and spiritual purification to draw closer to Allāh (الله). Over time, these individual spiritual practices evolved into various ṭarīqahs (طُرُق) and methodologies.
From a Qur’anic perspective, the essence of Sufism is remembrance of Allāh, patience, prayer (ṣalāh – صلاة), and taqwa (تقوى), which purifies the soul. As the Qur’an states:
“Verily, in the remembrance of Allāh do hearts find rest” (Qur’an 13:28)
The ḥadīth also emphasizes that: whoever opposes the friends of Allāh, Allāh declares war upon them, while a servant who consistently performs fardh and nafl ibādah draws closer to Allāh and receives His special mercy.
The fundamental creed (‘Aqīdah – عقيدة) of Sufism is Tawḥīd (توحيد)—complete belief in One Allāh and recognition of Prophet Muhammad ﷺ (النبي محمد ﷺ) as His messenger. Followers of this path often lead simple, modest lives, refraining from worldly extravagance.
Historically, the Aṣḥāb al-Ṣuffah were devout, knowledgeable, and spiritually dedicated companions. They constantly engaged in dhikr, fikr (تفكير), muraqaba (مراقبة), and other spiritual practices, acquiring both outward and inward knowledge directly from Prophet Muhammad ﷺ. Their lifestyle was extremely austere; many wore coarse or woolen garments, which is believed to be the origin of the term Ṣūfī (صوفي).
Notable companions include Abū Bakr (رضي الله عنه), ‘Umar ibn al-Khaṭṭāb (رضي الله عنه), ‘Uthmān ibn ‘Affān (رضي الله عنه), ‘Alī ibn Abī Ṭālib (رضي الله عنه), and Abū Hurayrah (رضي الله عنه), who were pivotal in preserving and conveying Islam’s spiritual and ethical teachings.
Even today, while some forms of taṣawwuf have declined in practice, the true essence of Sufism is submission to Allāh’s love, adherence to His commands, and purification of the soul to achieve moral and spiritual excellence, where falsehood is ultimately destroyed and truth prevails.
Sufism in the light of the Quran and Sunnah
