Demystifying Sufism: Understanding True Sufis and Their Path

By Sahil Razvi, New Age Islam 04 September 2025 This article clarifies misconceptions about Sufis, explaining their essence, roles, and practices through Islamic scholarship. It explores how ordinary Muslims can embrace true Sufism by following the teachings of revered saints. Main Points: 1. Sufis are often misunderstood as promoting shirk or un-Islamic practices. 2. True Sufis focus on divine remembrance (tafakkur) and detachment from worldly desires. 3. Ilm-e-Haqeeqat and Ilm-e-Shariat form the foundation of Sufism. 4. Three types: Sufi (true), Mutasawwif (seeker), Mutasawwif (pretender). 5. Saints like Junaid Baghdadi emphasize purity and alignment with divine truth. ----- I often hear people on social media and in everyday life asking questions like, “Who are Sufis?” or “Can an ordinary Muslim become a Sufi?” There is a widespread misconception about Sufis among the general public. When you ask common people who a Sufi is or how they perceive them, their understanding is often misguided. They might say things like, “Sufis aren’t even Muslims; they’ve led Muslims toward shirk (polytheism),” or they associate Sufis with images of smoking chillums (pipes) and covering shrines with green Chadars (sheets). There’s a reason behind why such a distorted image of Sufis has formed in people’s minds. The truth is that many of the caretakers (Mujawirs) of Dargahs (shrines) today present themselves less as Sufis and more as magicians or showmen. Their actions and words are so far removed from Islamic principles that ordinary Muslims often criticize and condemn them. Recently, a user on Twitter (now X) posted, “How can I become a Sufi?” In response, many people in the comments mocked Sufis and revered saints . Some commented, “Sufis teach shirk,” while others wrote, “To become a Sufi, you have to pledge allegiance (Bay’at) to Satan,” implying that one must take Satan as their spiritual guide (peer). Some even went as far as to claim, “To become a Sufi, you have to abandon Allah.” However, a few users provided correct and insightful responses, explaining how Sufi saints immersed themselves in the remembrance of Allah, for instance, by engaging in solitary contemplation (Tafakkur), remembering Allah with their hearts, and detaching themselves from worldly thoughts. Yet, the reality among today’s youth is that they have been presented with a distorted image of Sufis. This misconception is so pervasive that people don’t hesitate to label Sufis as Mushrik (polytheists) or Kafir (disbelievers). In this article, I will clarify some aspects of Sufism in the light of scholarly books, particularly focusing on who a Sufi is and what their role entails. If we can understand who a Sufi is and what their responsibilities are, it becomes easier to comprehend how an ordinary person can become a Sufi. Although many have written about this topic before, let’s begin by exploring the pillars of Ilm-e-Haqeeqat (esoteric knowledge) and Ilm-e-Shariat (exoteric knowledge). Pillars of Ilm-e-Haqeeqat (Esoteric Knowledge) Ilm-e-Haqeeqat, or the knowledge of divine reality, has three pillars (Rukn): 1. Knowledge of Allah’s essence (Zaat-e-Bari Ta’ala), His oneness (Wahdaniyat), and His transcendence (Tanzeeh and negation of anything resembling Him, Nafi). 2. Knowledge of Allah’s attributes (Sifaat-e-Bari Ta’ala) and His commands (Ahkaam). 3. Knowledge of Allah’s actions (Af’aal-e-Bari Ta’ala), meaning divine destiny (Taqdeer-e-Ilahi) and its underlying wisdom. Pillars of Ilm-e-Shariat (Exoteric Knowledge) Ilm-e-Shariat, or the knowledge of Islamic law, also consists of three pillars (rukn): 1. The Book, i.e., the Quran-e-Kareem. 2. Following the Prophet (Ittiba-e-Rasool), i.e., the Sunnah. 3. Consensus of the Ummah (Ijma-e-Ummat). (Reference: Kashf-ul-Mahjoob, page 42) Evidence and Proofs (Dalail-o-Burahin) The knowledge of Allah’s essence (Zaat), attributes (Sifaat), and actions (Af’aal) is substantiated by His own divine words as evidence and proof (daleel and burhan). Allah says: - “Know with certainty that there is no deity except Allah.” - “Know with certainty that Allah alone is your Lord and Master (Maula and Karsaz)." - “Have you not observed how your Lord extends the shadow?” Allah’s command is clear: - “The servants of the Most Merciful (Rahman) are those who walk the earth with humility and propriety (adab-o-ikhtiyar), and when the ignorant address them, they respond with salaam (peace).” The Prophet (Sallallahu Alaihi Wasallam) said: - “Whoever hears the Muazzin’s call and does not say ‘Ameen’ to his supplication will be counted among the heedless (ghafil) in the sight of Allah.” Imam Ibn Irshad has elaborately discussed the reality of Tasawwuf (Sufism). Ahmad Safa (Rahmatullah Alaih) has three well-known sayings (qawlaat). One perspective is that a Sufi is called so because they wear Soof (wool) garments, as soof refers to wool (parmana). Others say Sufis are linked to the Ahl-us-Suffa, the group that resided in the Suffa (platform) of the Prophet’s Mosque (Masjid-e-Nabawi). Some argue that the name is derived from Saffa (purity), symbolizing clarity and cleanliness (Bujahat-O-Safai). Others say it comes from Saffa and refers to those who detach themselves from all forms of impurity (Tasaffiya). However, if we delve into the deeper meaning (Tujdani Ma’ani), a Sufi is someone whose state of purity is beloved and admired by both the ignorant (Jahil) and the learned (ba’ilm). Their dignified conduct (Izzatdarana Maqsud) is their aim, as the Prophet (Sallallahu Alaihi Wasallam) said: “The purity (Pakizgi) of the world has faded, but its value (Qadr) remains.” The origin of the term Sufi is tied to the purity (Pakizgi) associated with divine names (Asma-e-Ilahi), as their actions purify their dealings (Mu’amalat). They excel in their interactions with creation (Makhlooq), establishing the truth of purity. Tasawwuf and Saffa are placed in the highest ranks of spiritual stations, and the seekers of Tasawwuf are held in high esteem for their devotion. The perfected saints (Awliya Kamilin) and realized gnostics (Arifa Muhaqqiqin) are called Sufis, a group known for their purity (Safa). One saint said: “The one whose love is pure and clean (Pak-o-Saaf) is a Safi, and the one who is immersed (mustaghrak) in the Beloved (dost), free from all else (Ghair), is a Sufi.” Definition of Tasawwuf The word Tasawwuf is derived from the Arabic root Tafa’ul, which implies deliberate effort in action (F’ael). It is a derivative (Far’a) of the root word. In its literal (lughvi) and apparent (Zahiri) meanings, there is a difference in its interpretation. Safa (purity) is a station (Manzil) of divine friendship (Wilayat), marked by its distinct signs (Nishaniyan). Tasawwuf is the expression (Hikayat) and narrative (Ta’abeer) of this purity, free from complaints (Shikwa) or grievances (Shikayat). In its apparent sense, Safa refers to copper (Tamba), and Tasawwuf is the narrative and expression of this meaning. Types of Sufis Those who believe in and practice Tasawwuf are divided into three categories: 1. Sufi: A Sufi is one who annihilates their ego (fana) to unite with the Truth (Haqq) and overcomes selfish desires (Khwahishat-E-Nafsaniya) to connect with reality (Haqeeqat). 2. Mutasawwif: A Mutasawwif is one who strives for this station through spiritual discipline (riyazat) and effort (mujahada), sincerely (sadiq) and steadfastly (rastbaz) pursuing this rank. 3. Mustasawwif: A Mustasawwif is one who pretends to be a Sufi for worldly honor (izzat), status (manzilat), or wealth (mal-o-daulat), without any true knowledge of these spiritual stations (manazil-o-maqamat). The learned (urafa) say of such fake Sufis: “In the eyes of true Sufis (Sufiya-e-Kiram), a fake Sufi is as despised (zaleel-o-khwaar) as a fly, acting solely for selfish desires (khwahish-e-nafs). To others, they are like a wolf, expending all their strength (quwwat-o-taqat) on worthless pursuits (murdar).” Most self-proclaimed Sufis today fall into this category, as they are completely engrossed in worldly pleasures (lazzat), seeking only money and luxury (aish-o-araam). This is precisely why Tasawwuf is viewed with such disdain today. What Great Personalities Said About Sufism Now that we’ve discussed the types of Sufis and the meaning of Tasawwuf, let’s explore what various revered personalities have said about Sufis and Tasawwuf. This will make it crystal clear, like water, who a Sufi is and how one can become a Sufi. Hazrat Hazrat Zun Noon Misri (Rahmatullah Alaih): “A Sufi is one whose speech reflects the realities (haqaiq) of their state (haal). They say nothing that is not present within them. When silent, their conduct (Mu’amala) and behavior (suluk) reveal their state. Their detachment (Kinara-Kashi) from worldly ties (Ala’iq) speaks for their condition. Their speech during conversation adheres to the principles (Usool-E-Tariqat) of the spiritual path, and their character during silence is purely for the Truth (mujarrad mahaz Haqq). Both these states must be upright. When they speak, every word is true (haqq), and when silent, their actions (F’ael) are never futile (Fuzool).” Hazrat Abul Hasan Nuri (Rahmatullah Alaih): “Tasawwuf is the renunciation (dastkari) of all selfish pleasures (Nafsani Lazzat-O-Huzooz). It has two forms: formal (rasmi) and real (Haqiqi). Renouncing selfish desires means breaking free from egoistic tendencies (Taqwa-E-Nafsani), which is called the formal aspect (rasm-o-mazaj). If one is steadfast in divine love (ishq), it leads to the annihilation of self (Fana-E-Huzooz), which is called the real aspect (haqeeqat-o-marifat).” Hazrat Abul Hasan Nuri (continued): “The occupation (shaghl) of true Sufis (Sufiya-e-Kiram) is to live free from worldly attachments (Baghairi), purified from selfish desires and impurities (Subut-O-Safaqat), and detached (bezaar) from everything except Allah. They are devoted to Allah’s presence (huzoor), having severed all ties with anything other than Him (Ma Siwa Allah).” Hazrat Ibn Jalali Damishki (Rahmatullah Alaih): “Tasawwuf is pure reality (haqeeqat), with no room for formality or pretense (rasm-o-mazaj), as spiritual observations (mushahidat) and practices (ashghal) involve formality, while Tasawwuf is exclusively connected to the Truth (Haqq Ta’ala).” Hazrat Abu Umar Damishki (Rahmatullah Alaih): “Tasawwuf is not about seeing the flaws (naqs) and imperfections (aib) of the world but turning away from it entirely. When one’s gaze is fixed on creation (kainaat), it veils the vision of the Truth (Haqq). Closing one’s eyes to the world preserves inner vision (basarat ki baqa).” Hazrat Abu Bakr Shibli (Rahmatullah Alaih): “Tasawwuf involves shirk because protecting the heart from thoughts of anything other than Allah implies the existence of ‘other,’ which is impossible in true monotheism (tawheed).” Hazrat Husri (Rahmatullah Alaih): “Tasawwuf is keeping the heart pure (pak-o-saaf) through the power of divine acquaintance (muhafiqat). The heart remains absorbed in knowing Allah (mua’rifat), as true friendship is divine knowledge, which pertains to Allah’s essence (zaat), not His attributes (sifat).” Hazrat Muhammad bin Ali bin Imam Husain bin Ali bin Abi Talib: “Tasawwuf is pure character (pakiza akhlaq). The purer one’s character, the greater their Sufism. Pure character has two aspects: with Allah (accepting His decree (qaza-o-qadr) with contentment (raza) and maintaining fear with closeness and with creation (makhlooq) (gentleness (narmi) in dealings and loyalty with friends).” Abū Muhammad Al- Murta`esh (Rahmatullah Alaih): “A Sufi is one whose inner state (Baatin) aligns with their outward actions (Qadam). Their hearts and steps are in harmony, reflecting loyalty (Wafadari) to the Truth in both solitude (Khalwat) and public (Juhur).” Hazrat Abu Bakr Shibli (Rahmatullah Alaih): “A Sufi is one whose existence (wujud) in both states (inner and outer) is unified (Ittehad), without separation. Their inner state (Baatin) is where their outer state (Zuhur) is, and their outer state is where their inner state is. They are completely free (Fareegh) from their own desires (Mureedi) and intentions (Iradat).” (These sayings of Sufi saints are taken from Kashf-ul-Mahjoob, written by Hazrat Data Ganj Bakhsh.) I believe that if someone reflects deeply on these teachings of the revered saints and applies them sincerely in their life, they can undoubtedly become a true Sufi. I also feel that after reading this, many people’s doubts and misconceptions about Sufis will be cleared. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/demystifying-sufism-sufis-path/d/136716 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism