The Origin, Aim, and Purpose of Islamic Spiritual Philosophy – Sufism

Since Prophet Adam (peace be upon him) was the first Sufi and also the first prophet, and since every prophet is a Sufi and a Wali (friend of God), it is considered that Sufism originated with him. Sufism began with Prophet Adam (A.S.) and reached its perfection during the time of Prophet Muhammad ﷺ. The Prophet ﷺ fully embodied and manifested the essence of Sufism.

A living testimony to this is the Ashab al-Suffah—companions who lived in the Prophet’s mosque in Madinah. After the passing of Prophet Muhammad ﷺ, they spread the teachings of Sufism to different regions.

Historian Jonathan A.C. Brown mentions that during the lifetime of the Prophet ﷺ, some companions exhibited a deeper inclination toward devotion, piety, and contemplation of divine mysteries beyond the basic requirements of Islam—such as Abu Dharr al-Ghifari. Hasan al-Basri, a Tabi‘i (successor to the companions), is regarded as a foundational figure in the science of purification of the heart.

Practitioners believe that in its early stages, Sufism essentially represented the internalization of Islam. From one perspective, it originated directly from the Qur'an—through continuous recitation, meditation, and deep experience. Others believe that Sufism is about strictly following the path of the Prophet Muhammad ﷺ, through which one strengthens the connection of the heart with God.

Sufis dedicate their entire lives to Allah. They desire nothing but Allah and His Messenger’s love. Their only goal is to attain Allah's pleasure and nearness.

Sufis strive to purify their hearts (qalb) solely for their Lord. They become fana fi-llah (annihilated in God). There have been such devoted Sufis that it is as if they washed their hearts with the pure waters of rivers—only for one reason: their desire for Allah.

Goals and Objectives of Sufism

While all Muslims believe they are on the path of Allah and hope to be close to Him in Paradise after death and the Day of Judgment, Sufis believe that nearness to God and embracing His divine presence can be more fully realized in this very life.

The primary goal of all Sufis is to attain the pleasure of Allah by working to restore the primal purity of human nature (fitrah).

To Sufis, the external law consists of rules regarding worship, transactions, marriage, legal judgments, and criminal law—generally referred to as Shariah. But the internal path of Sufism includes repentance from sin, removal of disgraceful traits and bad character, and adorning oneself with virtues and good character.

Knowledge and Education

For Sufis, knowledge is not worldly or academic, but rather the divine light transmitted from the heart of the teacher to the heart of the student, which enables spiritual progress. They also believe that one must try to follow divine law as instructed by their spiritual teacher.

According to Moojan Momen, one of the most important doctrines in Sufism is that of al-Insan al-Kamil (The Perfect Human). This doctrine states that there is always a Qutb (the Pole of the Universe) on earth—a person who is the perfect channel of God’s grace to humanity and possesses wilayah (sainthood, being under divine protection). The concept of the Sufi Qutb is similar to the Shia concept of the Imam.

However, this belief places Sufism in "direct conflict" with Shia Islam because both the Qutb (often the head of Sufi orders) and the Imam are viewed as spiritual guides and bearers of divine mercy to mankind. The allegiance Sufis show to their Shaykh or Qutb is considered by some as incompatible with the devotion shown to the Imams.

Dhikr (Remembrance)

Dhikr means "remembrance." For Sufis, this refers to remembering and invoking Allah. Sufis make their lives a complete surrender (fana fi-llah), sacrificing themselves in the path of Allah. Fearing God, they retreat to silent, desolate places where no worldly sounds disturb them. In such solitude, they engage in worship with the sole aim of pleasing Allah.