In the past, embarking on a spiritual journey wasn’t just about commitment to prayer and practice—it also involved great struggles in acquiring knowledge. While core religious texts like the Quran and Hadith were relatively accessible, the teachings and wisdom of realized Sufi saints were often elusive. In medieval times, during the Abbasid era, the invention and widespread use of paper made a significant difference. The teachings of Sufi masters like Muhasibi, Mevlana Rumi, and Hazrat Abdul Qadir Jilani were written down and became more accessible to the common man.
Fast forward to today, and we’re living in a completely different world of access to Sufi wisdom. With technology, you can meet with your Shaykh over Skype, explore ancient texts online with just a click, and even use AI for translations. What once required a journey to distant lands is now available at your fingertips. The ancient knowledge that seekers of the past had to struggle to uncover is now open to anyone willing to learn.
Access to wisdom is no longer an issue. With such an abundance of knowledge readily available, all that remains is for us to dive into it wholeheartedly and bring its lessons into our daily lives.
So, let’s dive in and explore some of the core concepts of the mystical and spiritual dimension of Islam.
Sufism, or Islamic mysticism, is the spiritual dimension of Islam that emphasizes the inner journey toward God. It is not a separate sect but an integral aspect of the Islamic tradition, offering a mystical path for those who seek divine closeness. The term “Sufism” is derived from suf (wool), reflecting the simple attire of early mystics. However, the essence of Sufism lies beyond material simplicity—it centers on purifying the self in our search for God’s love.
But what exactly is Sufism? Who are its practitioners, the Sufis? And how has this ancient tradition stayed alive and inspiring for centuries? Today we explore these questions, diving into the history, essence, and influential figures of Sufism.
Who is a Sufi? This is a question for which there seems to be no wrong answer and an abundance of right answers, reflecting the depth and diversity of Sufism itself.
Who, then, are the Sufis? With our love for literary origins, we often attribute the word “Sufi” to the early pious men who distinguished themselves by wearing humble woolen garments. The Arabic/Persian word suf refers to the coarse wool worn by ascetics, leading to the idea that “Sufi” signifies the cloak of wool that Muslim mystics in Persia commonly wore. But while this etymology is interesting, it doesn’t truly explain what it means to be a Sufi.
A Sufi living in the hot Sahara desert is unlikely to want to wear warm wool coat which will make him/her boil over. In fact, many Sufis prefer not to don any attire that might signal their spiritual stature; instead, they choose to remain hidden from worldly admiration. As an example, Hazrat Shams was especially careful to hide his knowledge and went about in the garb of a poor merchant.
At its core, a Sufi is a seeker—someone who dedicates their life to drawing closer to God through love, humility, and self-purification. They are individuals who focus on the inner dimensions of faith, striving to transcend their ego and align their hearts with the divine presence.
Any devout Muslim can be termed as a Sufi. Someone who goes beyond the requirements of 5 times Salah prayers every day and seeks to immerse himself in more ways of worshipping God
There have been many Sufis who were not Muslims. Irina Tweedie was a Sufi who learned the Kalima ” La ilaha illallah” from her teacher. Her teacher Radha Mohan Lal (1900 – 1966) was a Hindu Sufi Shaykh in the Naqshbandiyya-Mujaddidiya order who lived in Kanpur. Irina Tweedie captured her daily life and spiritual journey with her teacher in her diary which was published as a book, Daughter of Fire: A Diary of a Spiritual Training with a Sufi Master. Her diary maps the process of ego dissolution, gradually unveiling the openness and love that reside beneath the surface of the personality.
I started my personal journey where I learned to invoke God for success in this world and the next. I am now starting to realize that any success in any world is ephemeral. It is only the nearness of God which can make me truly happy.
The realization that there is a whole hidden spiritual dimension in Islam has led me to investigate the ancient Sufi saints, their lives and teachings. I wanted to understand what it means to live a Sufi life. How did the ancient Sufi masters live their lives and how can I model my life and learning in their footsteps?
As I continue my research in the lives and teachings of ancient Sufi saints I am realizing that this deep desire for nearness to God is what designates a man or woman as a Sufi.
Their love for God, purely for the sake of knowing Him, is what distinguished ancient Sufi mystics from other people. In aspiring to be a friend of God the Sufis seek to inculcate the attributes that God cherishes – humility, truthfulness and kindness.
How do we get started?
Hazrat al-Ghazali said that the spiritual journey starts with purity. For living a Sufi life there are 4 states of purity that one should strive for:
Purity of Heart
The state of purity which is associated with true spiritual accomplishment is the cleaning of your soul of everything except Allah.
Purity of Feelings
Expunging shallow feelings like jealousy, arrogance and enmity from your heart is another important part of spiritual purification.
Purity of Action
Elimination of vile acts like illegitimate and immoral living from your life is yet another state of cleanliness which will bring you closer to spiritual perfection.
Purity of Body
Keeping your clothes and body clean is yet another state of purity which has been enjoined upon Muslims.
Sufi saints say that while purity of heart is the most important, it is also most difficult to accomplish immediately. But if we start in small ways, by focusing on the purity of body and purity of action, God will inspire us to higher spiritual stations and would help our hearts become pure.
The Sufi spiritual journey leads to union with God through the transformative power of prayer and calling out to Him. It begins when the heart is touched by God, awakening a deep longing to return to our divine origin.
Sufis teach that when God accepts our devotion, we are filled with pure consciousness and limitless grace, marveling at how He takes us beyond ourselves.
Sufis in their spiritual journey experience the following three stages:
Inner Transformation: Cleansing the ego and focusing on divine qualities like compassion and mercy.
Love as the Path: Seeing God as the Beloved and every action as a step toward divine union.
Service to Humanity: Helping others as an act of devotion.
Hazrat Abdul Qadir Jilani’s life exemplifies these three stages of spiritual journey, Hazrat Abdul Qadir Jilani as a student in Baghdad sought out teachers who would help him in acquiring knowledge and in the transformation of his heart. He then spent many solitary years in the desert immersed in prayers seeking closeness to God. After decades in the wilderness, he was commanded by God, to return to civilization and teach others.
Sufism enriches the legalistic dimensions of Islam, which prioritize rules and visible expressions of faith, by centering on the inner life of the heart and soul.
In addition to observing the core tenets of the Islamic faith, Sufis strive to immerse themselves in the remembrance of God through practices such as muraqaba and dhikr.
Dhikr—also known as Zikr—is all about keeping God in your heart and mind, beyond the five daily prayers. It’s the constant remembrance of the God through simple acts, like quietly repeating phrases from the Quran, reciting God’s beautiful names, or whispering heartfelt prayers.
For some, it’s as simple as moving their lips in quiet devotion. But for others, dhikr becomes a full-body experience. Words aren’t enough—they let their whole being join in. You might have seen this in mesmerizing Sufi practices, where devotees whirl in graceful movements, chanting praises to God and sending blessings to the Prophet Muhammad (peace and blessings be upon him).
Whether still or in motion, dhikr is about connecting deeply with God, letting His presence fill every corner of your mind, heart, and soul.
Another key Sufi practice is Muraqabah, which is about being mindful of God’s presence and staying in a state that pleases Him. It’s a quiet, reflective practice where you focus on aligning your thoughts and actions with what God loves. While Dhikr involves actively remembering God, Muraqabah is about stillness and inner awareness, helping deepen your connection with God.
According to al-Qushayri (d. 1072), muraqabah involves maintaining constant awareness that God is always observing His servants. al- Ghazali said that a person aspiring to please God by practicing muraqabah is encouraged to also adhere to key etiquettes, including:
1. Humility and Modesty: Displaying humility and modesty.
2. Thoughtful Speech: Speaking only when necessary and ensuring words are meaningful, as reflected in the saying, “Whoever believes in Allah and the Last Day should speak good or remain silent.”
3. Striving for Excellence: Committing to perform every action to the best of one’s ability.
4. Eagerness for Good Deeds: Acting quickly to do good and avoiding sin.
5. Contentment: Accepting life’s circumstances with patience and contentment
6. Self-Reflection: Regularly reflecting on one’s inner state and the surrounding world.
7. Standing for Truth: Upholding and advocating for truth in all situations.
When we were kids, these ideals were often taught through moral stories in children’s books or passed down by elders as important values to live by. However, as we grow older, the emphasis tends to shift. The visible observance of religious rituals takes center stage, while these core moral values often fade into the background.
In today’s world, the focus has moved toward fostering a competitive mindset. We’re encouraged to get ahead in work and life, keep up with our peers, maintain a certain image to fit in, and climb the corporate ladder. These pressures can drown out lessons about humility, modesty, and the idea of making ourselves smaller rather than constantly showcasing our achievements. The result? Values that once formed the backbone of our character are now rarely cherished or prioritized as a way of life.
It’s so much easier these days to boast about our accomplishments, highlight our unique selling points, or even exaggerate skills we don’t really have during elevator pitches. But working diligently and letting our work speak for itself? That takes a lot more effort and patience. Yet, without making truthfulness a non-negotiable part of our lives—valuing it just as much as we do our prayers—it’s easy to lose sight of it. We start excusing small untruths, and before we know it, the line between honesty and dishonesty begins to blur.
Looking back, even during my student days, I realize how much more nicer life could have been if I had truly understood the value of humility. It’s one of the most vital attributes to strive for, but it’s often overshadowed by the pressure to stand out and be recognized. If I had embraced humility earlier, I think those formative years would have been both more meaningful and enjoyable.
In my journey of faith, as I kept up with the core practices like praying the five daily salah, I also sought to quiet my mind through mindfulness. But it took me years to truly understand that spiritual growth requires more than rituals—it demands active effort to embody values like truthfulness, humility, and honesty in everyday life.
A story about Hazrat Bayazid Bastami illustrates the importance of humility. He once spoke of a conversation he had with God. Bayazid asked, “What can I offer you?” To which God replied, “What will you give me?” Bayazid said, “I will renounce the world for You.” But God responded, “The world is worth less to Me than the wing of a mosquito. Give Me something I do not already have.”
This left Hazrat Bayazid perplexed, until he had a profound realization. God, in all His infinite perfection, does not possess humility because it is a quality meant for His creation, not the Creator. Bayazid resolved to dedicate his life to cultivating humility, vowing to rid himself of pride and embody this virtue fully.
This story struck a chord with me. It reminded me that humility is not just a noble ideal to talk about — it’s an active commitment, one that requires continuous self-reflection and effort. It’s a lifelong practice, much like the mindfulness I strive for, but with the added depth of aligning my character with the values that bring me closer to God.
For a long time, I did not know what Sufism was. Among my family and friends, it was considered an innovative branch of Islamic practice that one needed to be wary of. I came to view many Sufis as living on the edge of religion due to their allusions to wine and dancing.
A few years back, I had the good fortune to come across books by accomplished Sufis and then I started realizing how wrong I was. Sufis are true followers of Prophet Muhammad (peace and blessings be upon him), by seeking to ingest his teachings in their very soul. By striving to be good human beings, by keeping God in mind all the time and by dedicating their life to serving others with kindness.
This has led me to a deep exploration of Sufism and Sufi saints.
Sufism, the mystical branch of Islam, emerged in the 8th century as a response to the growing materialism and formalism in the expanding Islamic empire.
Early Sufis focused on asceticism, simplicity, and a deep, personal connection with God. Figures like Hasan al-Basri emphasized repentance and self-purification, while Rabia al-Adawiyya introduced the concept of loving God purely for His essence, not out of fear or desire for reward.
By the 9th and 10th centuries, Sufism evolved with practices that encouraged spiritual closeness to God. Mystics like Al-Hallaj, who famously proclaimed, “I am the Truth,” explored the idea of divine unity (tawhid) and surrendering the self (fana) entirely to God’s will. Though controversial and often misunderstood, such ideas enriched the understanding of the spiritual dimensions of life.
In the medieval period, Sufism became more structured through tariqas (spiritual orders) guided by shaykhs (masters). These orders created supportive communities for seekers dedicated to spiritual growth and personal transformation. These spiritual brotherhoods, led by shaykhs, became centers for teaching and devotion.
Renowned Sufis like Al-Ghazali harmonized Sufi mysticism with mainstream Islamic theology, legitimizing it within Islamic scholarship. Poets like Rumi, Attar, and Hafiz used allegory and metaphor to express profound spiritual truths, creating works that resonate across cultures and centuries.
Sufism’s message of universal love and inner devotion resonated beyond the Arab world, gaining a strong presence in South Asia, Africa, and Southeast Asia. In South Asia, Sufis like Khwaja Moinuddin Chishti and Nizamuddin Auliya became symbols of compassion and inclusivity, influencing the cultural and spiritual life of the region. In Africa, Sufi orders such as the Tijaniyyah and Qadiriyyah shaped local communities through their emphasis on spirituality, social cohesion, and education. In Southeast Asia, Sufism integrated seamlessly with local traditions, enriching the spiritual landscape and fostering harmony.
Sufism’s emphasis on inclusivity and inner transformation continues to shine as a guiding light for seekers worldwide, inspiring individuals to deepen their connection with God.
Today, Sufism is celebrated not only for its spiritual practices but also for its contributions to art, music, and the search for meaning in a fast-paced world. Many teachings of Sufism in the west have become misinterpreted as self-development and self-empowerment movement and are associated with health and wellness. While these aspects have their place, the true nature of the mystical journey transcends the individual self, guiding us toward complete surrender to God.
If we are serious about embarking on a spiritual journey, we must first clarify our goals in our hearts. Attending a Sama or Dhikr gathering as a social outing would win us worldly rewards such as opportunities for connection and exotic experiences. However, if our true aim is to draw closer to God, we must set our intentions with sincerity and align our efforts with that purpose. It’s about shifting our mindset from seeking worldly connections to focusing on God, making sure that our actions are guided by our genuine spiritual intentions.
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