Historically, Sufism (tasawwuf) can be studied in four consecutive periods:
The first period is that of the Prophet Hz. Muhammad (sa) and his companions (his Ashab).
The second period is that of the great masters of Sufism such as; Hassan al Basri, Rabia Al Adawiya, Al Hallaj, Al Junayd and their equivalents.
The third period corresponds to the period of formalisation of the doctrines and the theory of Sufism.
The fourth period (beginning with the 12th Century) is characterized by the propagation of Sufism through the lands of Iraq, Iran, Turkey, India, Egypt, North Africa, Spain to all over the world.
At the time of the Prophet and his companions, the term Sufism (tasawwuf) did not exist as a distinct discipline. Rather, it was inseparably and essentially present in the spirituality of Islam. ‘It was a reality without a name’ which was practiced in the daily lives of the companions through their spiritual initiation at the hand of the Prophet. He was their ‘living model’ and their source of inspiration.
The companions of the Prophet can historically be regarded as the first Sufis as they regularly held gatherings of invocation (dhikr) and received the blessing of the revelation:‘ Restrain yourself together with those who pray to their Lord morning and evening seeking His Face. Do not turn your eyes away from them in the quest for the good things of this life; nor obey any whose heart we have made heedless of Our remembrance who follows his own lust and gives loose reign to his desires.’ (the Qur’an, Al-Kahf , 28). It is therefore clear that the Prophet received the divine order to be present with this group of companions and to call upon Allah with them. Many of the companions of the Prophet Muhammad (sa) were of foreign origin (e.g. Bilal from Ethiopia, Salman from Persia and Suhaib from Rome.) They had suffered much injustice and maltreatment from the nobility of the tribe of Qureysh. Both their material poverty and their high spiritual aspiration qualified them to be described as ‘faqir’ (meaning poor in front of Allah) and as a ‘murid’
Hz Ali (ks) was the cousin, the son-in-law and the close companion of the Prophet. He is regarded as the starting point of the principal chains of transmission of the spiritual heritage of the Prophet of Allah. Other transmitters of note include Anas bin Malik (ra) and Salman Al Farsi (ra).)
Beyond the history, Sufism (tasawwuf) embodies the spirituality of Islam; or in other words, the Haqiqah (the interior truth). And just like the religious law (Shariah), its only true origin is the Prophecy.
This is why the interior reality of Sufism (tasawwuf) characterizes the practices of the ascetics of the first generarations even though the term ‘Sufism’ was not in use in that age. In the words of Hujwiri; ‘Today Tasawwuf is a name without a reality whereas it used to be a reality without a name.’ Hujwiri adds:‘At the time of the Companions and their successors this name did not exist, but the reality which it indicates was intimately known by each one of them.’
It is therefore necessary to distinguish between the essence of Sufism and its doctrines and its historical and social manifestations; of which the latter is only secondary phenomena. Sufism draws from the source of Divine Light and the Divine Secrets contained in the Qur’an and its true origin, which is nearness to Allah. This is the precise reason why the Sufis explained the science of Tasawwuf as a knowledge emerging from the experience of closeness to Allah. This science serves to develop the potentialities already inherent in the Quranic revelation. Its appearance and development was in response to the need of the community for the expression of the principles, sciences and lights contained in the revealed text. Furthermore, the essence of Sufism has been clearly formulated in the hadith in which the Prophet was questioned about Ihsan (excellence in faith and good character). The Prophet replied: “Worship Allah as if you see Him; and if you do not see Him then do so in the knowledge that He sees you.”
The Sufis and religious scholars are in agreement that this station of excellence is the spiritual station which embodies the noble character and the behaviour of the Prophet; of the one whose heart is purified of all that is not Allah. Nobody has embodied the noble character of the Prophet better than the Companions and the generation which followed them. This is why the Sufis are convinced that all the Companions were true Sufis, whatever the historical origin of the term may be.
The composition of the traditional treaties on Sufism in the further periods has served to provide us with written clarification for the experience and the explanations of the historical foundations, principles, methods and spiritual practices of Sufism.