The Advent of Sufism

✒ Muhammad Fayas, Nadapuram

17 October 2026, 6 Jumada Al-Awwal 1448 AH

(Sufism: Spirituality or Philosophy? - Part 2)

When speaking about the origins of Tasawwuf, one cannot bypass the question of why it came into existence. For example, we can understand why the Mu'tazilites arose; they believed that many aspects of Islam needed to be debated just as in other religions and beliefs. They felt that the Qur'an and Sunnah did not explicitly answer these questions, and therefore asserted that intellect was paramount. Naturally, this line of thought was flawed. However, in the case of Sufism, the question remains: What was lacking in Islam that led them to become a distinct group? Was Zuhd not sufficient for us? The answer is no. Then why did Sufis and Tasawwuf emerge?

After the initial centuries passed, the map of the Islamic world stabilized, and the Islamic conquests ceased, people from diverse backgrounds entered Islam. The state of Muslims began to transform. Extravagance crept into homes. The Dunya became filled with various pleasures and temptations. Many drifted away from the straight path of religion and deviated from the core principles of Islam.

Certain individuals reacted against this prevailing condition. Some sought to escape the clamor of worldly life, turning toward solitude, extreme asceticism, and rigorous worship. Initially, this was driven by sincere intentions, but over time, it assumed a form akin to Christian monasticism.

Others, particularly those who entered Islam from Persian lands, were influenced by the philosophies of their former religions, Zoroastrianism, Hinduism, and Buddhism. They viewed Tasawwuf as a means to evade the life of a true Muslim and the Islamic Shari'ah. They draped their ancient ideas in the garb of Islam. From this, a new school of thought emerged, distinct from the way of life of the Prophet, the Companions, and the Successors. They believed this enabled them to become better Muslims without fully shedding their old cultures.

In other words, the state of the Islamic state at that time was like fertile soil. The influx of Eastern cultures and Western cultures acted like seeds sown in this soil for Sufism. Over time, these seeds grew and the philosophy expanded. Terms that never existed in Islam, yet were present in those foreign cultures, began to appear for the first time. Concepts such as Wahdat al-Wujud, Wahdat al-Adyan, the Wali possessing a status higher than the Prophet, and Ilm al-Batin placed above the Shari'ah emerged. These terms, absent from both the Qur'an and the Sunnah, infiltrated public consciousness without any foundational basis in sacred knowledge or the Shari'ah.

These ideas spread during a time when ignorance about religion increased and authentic knowledge declined. Ibn al-Jawzi rahimahullah depicted the state of the Sufis in his book by saying: "When Iblis extinguished the lamps of knowledge for them, they stumbled around in the dark." With each passing century, these deviations continued to multiply. Ultimately, Tasawwuf developed its own name, shaykhs, literature, complex terminology, unique rituals, and several doctrines existing outside the reality of Islam.

In its infancy, Tasawwuf leaned toward Zuhd, and a controlled form of Zuhd is commendable. However, over time, it transformed among a group of people into a complete Madhhab. It established its own language and its own interpretation of religion, which was often not in alignment with the authentic Sunnah of the Prophet. Most often, these schools of thought were grounded in reactive tendencies or influenced by other cultures, leading some even to Tahrif.

The Historical Roots of Sufism

We have understood what Tasawwuf means, that the term itself originated from external sources, and that it appeared at a later stage.
Nevertheless, it remains unclear where Sufism truly originated. Who created it? Did it exist nameless within Islam, or did it enter from the outside? This question is vital.

In the book Al-Kashf 'an Haqiqat al-Sufiyyah it is stated that "Sufism, as an idea and a path, is not a new phenomenon." It did not originate from within Islam. The aforementioned book clarifies that Sufism is ancient, having existed across all civilizations and societies prior to it.

Among the Arabs, the earliest traces of Sufism existed during the age of Jahiliyyah, when they referred to it as Kahanah. Every Arab tribe had an alleged Kahin or seer. Among the most famous Kahins among the Arabs were Shiqq ibn Saab and Satih. Among those seers who entered into conflict with Islam were Musaylimah al-Kaddhab, Al-Aswad al-Ansi, and Sajah.

In other words, during the period of Jahiliyyah, there was no distinction between men and women regarding Kahanah. Whether male or female, they held authority and influence among tribes unmatched by anyone else. When disputes arose, people approached them for arbitration. The Arabs consulted the Kahins on crucial tribal matters, and the Kahin was expected to render an opinion on any tribal issue. This position was typically passed down by the Kahin to their children.

The Arabs believed that these alleged Kahins possessed the ability to interpret dreams and foretell the future. The Kahin assured the people that they were in contact with unseen beings, particularly the Jinn; they claimed to see things invisible to others and that news of upcoming events was brought to them. To keep their speech perpetually ambiguous yet captivating, they possessed the ability to speak in Saj'. They consistently employed strange and mysterious words that exerted a profound influence on their listeners.

(To be continued)