Words are doors

Sufism is the mystical dimension of Islam, whether understood as a spiritual path or as the inner teaching of Islam. In Arabic - the sacred language of Muslims - the word taṣawwuf, or Sufism, has a complex and sometimes dubious etymology, which accrues fundamental aspects of Sufism itself. Hypotheses for the origin of the word include images and ideas around covered shelter (ṣuffah), wool (ṣūf), purity (ṣafāʾ), and, according to some, wisdom (sophía). These words form the basis of this brief introduction to some of the main aspects of Sufism.

God’s friendship

A key concept in Sufism is nearness or proximity, the search for intimacy with God. The first Sufis were referred to as ‘the people of the shelter (ṣuffah)’, an expression that alludes to the origins of Islam and the people who gathered in Medina under a shelter adjacent to the mosque of Muḥammad (570-632), the prophet of Islam. By virtue of their physical proximity to Muhammad, they received the teachings directly from their guide. Since then, great Sufis such as Rābiʿa (718-801) and Rūmī (1207-1273) have been called awliyāʾ Allāh, i.e., close friends of God.

Light of the heart

The heart (qalb), mentioned more than one hundred times in the Quran, is referred to as the ‘throne of God’ in a saying from Muḥammad and as a mirror for Divine Light (Nūr) in Sufi poetry. The heart is where the sacred and primordial nature (fiṭrah) of all humanity resides. It is the receptacle of mystical visions and words of guidance. The heart is the true 'organ' of knowledge. Indeed, Sufism escapes rational definitions. Words can only allude to its true meaning.

Path of transformation

The early mystics of Islam are reported to have dressed humbly, in clothes made of wool (ṣūf). Humility is another key aspect of Sufism and the Sufi is often called a dervish or faqīr, i.e., poor. Individual transformation of the ego (nafs), or the most ignorant and obscure facets of one’s being, is essential to the Sufi way. Along this spiritual path, the ego passes from a condition of temptation and rebellion to peace and inner purity (ṣafāʾ).

Outer way and inner way

Sufis seek Unity and Oneness of God (tawḥīd), through an initiatory path or inner way (ṭarīqa). Without abandoning religious practices of Islam, faith and external life, the follower seeks spiritual and inner excellence (iḥsān) as preached by Muḥammad. Achieving this path requires sincerity, devotion, love, and the orientation of a guide (murshid). 

Divine Wisdom

However dubious the link, some people have attempted to establish a connection between the word Sufism and the Greek sophía or wisdom. Sufis certainly seek wisdom - that is, knowledge which comes from direct experience, knowledge of Divine Reality, which goes beyond the illusory duality of the world and the mind. This corresponds to a mystical union, or a loving annihilation (fanāʾ) of the ego in the Divine, which enables the subsistence (baqāʾ) of the soul in God.

Circles of remembrance

Sufism is not only an individual path; community life also plays an important part. Sufis do not isolate themselves from the world. Instead, they seek to cultivate their personal development within Sufi orders, inside their families and in society, without abandoning either employment or connecting with others. Both individual and collective practices exist in Sufism. An example is dhikr, the remembrance of God, which commonly comprises the rhythmic repetition of the names of Allāh. In collective dhikr gatherings, this repetition can also be accompanied by music and dance. Whirling dancers is a common image associated with Sufism. This practice occurs in certain Sufi orders, especially those associated with the Persian poet and sage Rūmī.

Art, Beauty and Majesty

Music, dance, poetry, calligraphy and other arts are expressions of Divine Beauty and Majesty. Sufi love poems frequently refer to the cup and wine, as metaphors for the complementarity and lack of separation between exterior religious practices (cup) and inner spiritual ecstasy (wine). The Sufi finds Beauty in everything, when their ego is finally pacified and their heart is a polished mirror that reflects Divine Light. Everything which exists is a manifestation of the Divine, the One, who is indescribable and intangible, ineffable and beautiful, majestic and merciful.