Sufism

Sufism or Taṣawwuf (Arabic), variously defined as "Islamic mysticism" the inward dimension of Islam" or "the phenomenon of mysticism within Islam", is mysticism in Islam, "characterized ... [by particular] values, ritual practices, doctrines and institutions" which began very early in Islamic history and represents "the main manifestation and the most important and central crystallization of" mystical practice in Islam. Practitioners of Sufism have been referred to as "Sufis" (from صُوفِيّ‎, ṣūfiyy / ṣūfī).

Sufism[taṣawwuf] is not a separate section of Islam, but rather a stream of interpretation emphasizing the interior path of mystical love and knowledge of God. A tradition describes the Prophet’s spiritual journey, the mi‘rāj, in which a celestial steed carried him to Jerusalem, from where he ascended into the highest heavens and came face to face with God. Taking the mi‘rāj as an archetype of the spiritual journey, Sufism began as an imitation of Muhammad’s simplicity and spiritual life in a time when the Umayyad caliphs (661–750) lived extravagantly. Many attribute the origins of the name “Sufi” to the coarse wool [ṣūf] garment worn by early ascetics. Others suggest the term derives from the Arabic word for purity [ṣafā’]. 

Rabi'ah al-‘Adawiyya (d. 801), a woman from the city of Basra, Iraq, is remembered as an important early figure in this tradition whose mystical devotion and love of God were exemplary. There are stories of her walking through the streets of Basra carrying a torch in one hand and a bucket of water in the other, declaring: “I want to pour water into Hell and set fire to Paradise so that these two veils disappear and nobody worships God out of fear of Hell or hope for Paradise, but only for the sake of His Eternal Beauty.” 

Sufi rituals focus on the remembrance of God, or dhikru ’Llāh. Dhikr has a variety of expressions, including the chanting of God’s Names and short surahs from the Quran, but also music and dancing. Many of these practices are communal; the term “whirling dervish” for example refers to a member of the Mevlevi Order, followers of the Sufi saint Jalal al-Din Rumi (d. 1273), who perform one such communal ritual, which involves a spinning dance combined with inner concentration on the presence of God. Sufism infuses Islam with a spirit of deep devotion and inner piety. Though the majority of Sufis throughout history have followed the sharī‘ah with dedication, many Sufis also offer a critique of the emphasis on the legalistic aspects of Islam alone—which Rumi argued were empty without spiritual reflection, as demonstrated by these lines from the his widely influential poem, The Mathnawī: 

History and theology

Several origins of the word 'sufi' have been suggested. It may derive from the word for 'wool' and the woollen garments worn by early Sufis. It may also have connections with the word for 'purity' and another suggestion is that it has links with the Greek 'sophia' or wisdom.

However throughout history a Sufi was most often understood to be a person of religious learning who aspires to be close to Allah. They understand their purpose in life from the verse of the Qur'an.

I created the Jinns and humankind only that they may worship me

Ipursuit of this goal of worshipping Allah, Sufis belong to Tariqas, or orders, established in the first few centuries after the Prophet's death. These orders have a master who will teach sacred knowledge to others in the group.

Although Tariqas have a long history, in recent times some Muslims have questioned the necessity of Tariqas arguing that they were alien to the Prophet himself. Sufis make a convincing defence from the Qur'an and Sunna (what the Prophet said, did, agreed to or condemned).

Sufis acknowledge that Tariqas were not established at the time of the Prophet. They consider that the Prophet his companions and their immediate successors, the first three generations, embodied Islamic mysticism but the phenomenon was too general to have a specific name. Later generations of Muslims became distracted by worldliness and so those, now in the minority, that were dedicated to worshipping Allah were given the name Sufi. This turn of events was eloquently described in the 10th Century by Abu l-Hasan Fushanji who said:

Today Sufism is a name without a reality. It was once a reality without a name. Hu

While all Muslims believe that they are on the pathway to Allah and hope to become close to God in paradise—after death and after the last judgement—Sufis also believe that it is possible to draw closer to God and to more fully embrace the best divine- presence in this life. The chief aim of all Sufis is to seek the pleasing of God by working to restore within themselves the primordial state of fitra.

To Sufis, the outer law consists of rules pertaining to worship, transactions, marriage, judicial rulings, and criminal law—what is often referred to, broadly, as "qanun". The inner law of Sufism consists of rules about repentance from sin, the purging of contemptible qualities and evil traits of character, and adornment with virtues and good character.