Sufism is validated by the Quran and Hadith. For instance, the Hadith of Gabriel, peace be upon him, which is also known as the Hadith of Ihsan, serves as a clear and reputable reference on this subject.
The term “Sufism” has been in use since ancient times, as indicated by the work Lama’at, a commentary on Mishkat, Volume 1, Page 45, which cites Imam Malik, may Allah have mercy on him.
According to Shah Waliullah Dehlawi, may Allah sanctify his name: «فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ الله» (Turn everywhere; the face of Allah is there.) «وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ» (And we are closer to him than the jugular vein.) «هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ» (He is the first and the last, the visible and the invisible; and He is the All-Knowing of everything.)
It is evident that such verses express thoughts and ideas toward a higher form of monotheism than that of the common people.
Regarding the course and conduct during the stages of righteousness until the final destination, it suffices to mention some verses related to “Meeting Allah,” “Radwan Allah,” as well as verses related to revelation and inspiration, and the conversations of angels with non-prophets such as Maryam (peace be upon her), along with the verses of Ascension, as exemplified by the Holy Prophet, may Allah bless him and grant him peace.
In the Qur’an, the concepts of self-confidence and self-cultivation are intertwined with the knowledge gained through struggle, as reflected in the verse: «وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا» (And those who strive in Our cause, we will guide them to Our paths.) The Qur’an emphasizes self-cultivation as the sole means of prosperity and salvation, as Allah Almighty states. The Holy Quran repeatedly elevates divine love above all human affections and interests. It discusses the glorification of all particles of the universe, and in one interpretation, it states that if humans complete their understanding, they will grasp these glorifications. Additionally, the Qur’an addresses divine inspiration concerning human nature.
All this is enough to inspire a profound spirituality regarding Allah, the world, and humanity, particularly concerning the relationship between man and Allah.
As mentioned, the discussion is not about whether Muslim mystics have exploited these sources—true or false. Instead, it revolves around the biased views of a Western and Westernized group that seeks to portray Islam as devoid of spiritual content. It concerns the vast reservoir of spirituality present in Islamic texts, which can serve as a source of inspiration throughout the Islamic world.
Moreover, the accounts and teachings of scholars and those educated in Islam demonstrate that in the early days of Islam, it was not merely a matter of dry asceticism and worship in anticipation of rewards; rather, it encompassed a series of emotions, spiritual insight, heartfelt yearnings, and deep mystical loves.
The life, moods, and prayers of the Holy Prophet, may Allah bless him and grant him peace, are rich with spiritual fervor and contain numerous mystical insights. His supplications are both plentiful and cited by mystics.
Fortunately, recent scholars such as English Nicholson and French Massignon, who have conducted extensive studies in Islamic mysticism and are widely respected, have openly acknowledged that the primary sources of Islamic mysticism are the Qur’an and Sunnah. They note verses such as: “Allah is the light of the heavens and the earth,” “He is the first and the last,” “There is no God but Him,” “Everything apart from Him is destroyed,” “I breathed into man of My Spirit,” “We created man and know what his soul whispers to him; indeed, We are closer to him than the jugular vein,” “Wherever you turn, there is the face of Allah,” and “Whoever Allah does not give light to, will have no light at all.” According to these researchers, the root and foundation of Sufism lie in these verses. For the early Sufis, the Qur’an was considered not only the word of Allah but also a means to draw closer to Him. By worshiping and meditating on various parts of the Qur’an—especially the esoteric verses related to ascension—Sufis sought to attain a state of Sufism similar to that of the Prophet, peace be upon him.
They also cite that “the principles of unity in Sufism are articulated more in the Qur’an than anywhere else,” and the Prophet, may Allah’s prayers and peace be upon him, said that Allah Almighty declared: “If my servant draws near to me through worship and other good deeds, I will love him. I become his ear through which he hears, his eye through which he sees, his tongue through which he speaks, and his hand through which he acts.”
