Dhul-Nun Al-Masri, may Allah have mercy on him, said: “The attribute of a Sufi is that he speaks the truth with his tongue and words, and in his silence, his limbs convey the truth. There should be truth in a man’s actions and words.”
Hazrat Junaid, may Allah have mercy on him, stated: “Sufism is the inner quality that enables its possessor to hold fast to the path of truth, both in appearance and inner self, and whose inner desires are aligned with their actions.”
Hazrat Abul Hasan Nouri, may Allah have mercy on him, also said: “A Sufi is one who abandons all carnal pleasures and desires.”
Abu Amro Al-Damashqi, may Allah have mercy on him, remarked: “A Sufi is one who perceives the two worlds as incomplete while maintaining monotheism.”
Hazrat Al-Hazrami, may Allah have mercy on him, stated: “A Sufi is one who purifies his inner self from the impurities of association with anything other than Allah and avoids actions that contradict the Sharia.”
Imam Muhammad Baqir, may Allah have mercy on him, remarked: “A Sufi is characterized by good morals; whoever possesses a more pleasant disposition and character is more advanced in Sufism.”
Abu Muhammad Murta’esh, may Allah have mercy on him, said: “Sufism is when a person’s attractions, feelings, tendencies, and emotions accompany him without overpowering him.”
Sheikh Shabli, may Allah have mercy on him, acknowledged that “a true Sufi is one who focuses all his attention on Allah, avoids the desire for anything other than Allah, and perceives nothing but Allah in both worlds.”
Junaid, may Allah have mercy on him, identified eight qualities of a Sufi: 1. Generosity; 2. Contentment; 3. Patience; 4. Hints; 5. Homesickness; 6. Wearing pashmina; 7. Tourism; 8. Poverty; and others.
Summary of Sufism
The essence of Sufism can be summarized as follows: A Sufi, upon recognizing weakness in his obedience and worship, takes immediate action to rectify this deficiency and performs acts of worship with full attention and alertness. When the ego inclines toward pleasure and actions contrary to the Sharia, the Sufi prepares to combat these inclinations and avoids disobedience to the truth. By overcoming his ego, the Sufi finds that he no longer needs anything else, as this act itself signifies a connection with Allah and closeness to Him.
The Place of Sufism Denial
Some individuals label Sufism as an innovation in religion. However, it should be noted that those who deny Sufism are often not in a position to be considered worthy of Ijtihad; their rejections do not serve as valid proof. They are typically not recognized scholars who express the truth impartially, nor are they true Sufis whose words are reasonable and acceptable. According to Maulana Ahmad Ali Lahori, may Allah have mercy on him, those who deny Sufism are akin to thieves and bandits seeking to remove significant aspects of a religion that actually belong to it.
It is unjust to reject Sufism due to insufficient knowledge and bias, as it has been said: “People are enemies of what they do not know.”
