Sherif Ahmed Al Said

ARIC 3435
ID: 900182897

What is the relationship between

Shariah and Sufism?
Intro

In Islam, two fundamental aspects, Sufism and Shariah, play significant roles. Sufism

delves into spirituality, while Shariah provides practical guidance for daily life. This

essay explores how these two elements interact within Islam, tracing their origins,

examining their teachings, and considering the efforts of scholars to reconcile their

differences. Through this exploration, we aim to gain insight into the diverse paths that

Muslims navigate in their spiritual journey and the richness of Islamic tradition.

Sufism

Sufism is a branch of Islam that focuses on the spiritual and mystical connection with

God, aiming to help one attain the realization of God from within. Sufism is centered on

love, compassion, and generosity (Ernst, 2011). Some might argue that the vast spread of

Islam was due to Sufism, for it placed significant importance on meditation. Meditating

though prayer and other methods became a sort of discipline for Sufis to attain

purification of the heart, excellence in worship, and the soul's realization of God—such

goals are amongst the main pillars of Islam in general. Sufism ultimately embraces and

practices the philosophy that aims to directly link and communicate the soul of a

person with God (Ernst, 2011).

Origins and Historical Context

Sherif Ahmed Al Said
ARIC 3435
ID: 900182897
The term Sufi was introduced approximately in the 8th century by Qushayri to describe

Muslims who adopt a path of religious spirituality, the first person to be called a Sufi was

Shaykh Abu Hashim Kufi (Ernst, 2011). The name "Sufi" might derive from "suffa," the

porch of the Prophet’s ‫ ﷺ‬mosque, it is believed that some of the followers of the

Prophet ‫ ﷺ‬who had no home stayed on this porch, spending their time in worship

and learning, by heart, the Qur’an, and deeply understanding the words of the Prophet

‫ﷺ‬. They came to be called Ashaab-i Suffa or ‘People of the Porch’ and the Prophet

‫ ﷺ‬and his companions took care of their needs, for the mosque had become their

home. However, another theory suggests that "Sufi" comes from the Arabic word "suf,"

meaning wool, referencing the woolen garments worn to symbolize renunciation of

worldly pleasures. (Ernst, 2011) Sufis trace their origins to the Prophet Muhammad

‫ﷺ‬, believing that his revelations had two aspects: the exoteric (the words of the

Qur’an) and the esoteric (spiritual inspiration). While the exoteric aspect is accessible to

all, the esoteric aspect is meant for those who seek deeper spiritual understanding.

Philosophical Foundations

Sufism emphasizes the knowledge of the heart and the belief in a spiritual compass

guiding one toward purification and excellence in worship. This is encapsulated in the

Sufi belief in achieving the highest level of worship by feeling God’s presence, often

through the practice of dhikr (remembrance of God). The Sufis gave dhikr a different

meaning and shape by linking its importance and differentiating it from the Qur’anic

meaning. The Sufis, like other Muslims, consider the Prophet Muhammad ‫ ﷺ‬to be a

perfect representation of their ideas and philosophy. The life of the Prophet Muhammad

‫ ﷺ‬provides a Sufi with a perfect model to follow adopting a life of humbleness,

Sherif Ahmed Al Said
ARIC 3435
ID: 900182897
honesty, and submission to God’s will. The Sufis aimed to purify the soul, knowing that

God created the soul perfectly with the knowledge of good and evil. But due to our life

being a test, one may sometimes find his soul led to a path of impurity and sin. It is one’s

duty to regress their soul to its past purity: "He will indeed be successful who purifies his

soul, and he will indeed fail who corrupts his soul" (Quran, 91:9-10). The only way to

gain divine purification and to synchronize one’s will to God’s will is to give up

one’s own life to God.

Shariah and Its Schools of Thought

Since the revelation of the Quran, Islamic law, or Shariah, was developed as the guideline

that incorporated law and could be used by any sophisticated Islamic civilization. Shariah

covered both social and religious aspects (Hallaq, 2011). In Islam, it is believed that

Shariah refers to the divine, unquestionable values set forth by Allah.

The three major traditions or schools of Sharia are the:

 Maliki: Considers the practices of the people of Medina as a source of law.

 Hanafi: Known for its liberal approach, focusing on reason and analogy.

 Shafi: Organizes Islamic law by authority, prioritizing the Quran, followed by the

Sunna and scholarly consensus.

Interpreting Shariah requires a devoted understanding of the Quran and Hadith, fluency

in Arabic, and experience in legal theory, and still, the understanding of Sharia can

conflict depending on who is interpreting. Islamic laws are different according to

countries, as they are influenced by particular customs and traditions. Sharia is also the
Sherif Ahmed Al Said
ARIC 3435
ID: 900182897
foundation of legal opinions called fatwas, which are put forth by Muslim scholars as

answers to questions from individual Muslims or governments asking for guidance on

a certain matter. In Sunni Islam, fatwas are highly advisory; in Shia Islam on the other

hand, people are required to follow the fatwas of the religious leader in power.

The Relationship between Shariah and Sufism

When contemplating the relationship between Sufism and Sharia, one can refer back to

Jalal al-Din Rumi (d. 1273), who writes on this subject as follows: "The Law [sharīʿat] is

like a candle that shows the way: Without the candle in hand, there is no setting forth on

the road. And when you are on the road: that journey is the Way [ṭarīqat]; and when you

have reached the destination, that is the real truth [ḥaqīqat]. It is in this regard that

they say ‘If the Real-Truths are manifest, the laws are nullified [law ẓaharat al-ḥaqā’iq

baṭalat al-sharā’iʿ]’, as when copper becomes gold, or was gold originally, it does not

need the alchemy that is the Law" (Rumi, 2004). A group of Sufis named mystical Sufis

obey a deeper form of sharia. According to mystical Sufis, the Sharia is just a spiritual

door part of other doors. They hold the belief that we are here on earth to know God

or to have knowledge of God. This view, however, is rejected by ascetic Sufis, who obey

a strict code of Shariah in its literal and purest form. For them, Sharia is the end goal

itself and is not temporary; they believe that we are here on earth only to worship God,

and that is the reason for God created us in the first place. Sharia law, for them, is the

only way to worship God. Sufism addresses the deeper inner side of faith,

whereas Shariah addresses the exterior and outward side of faith dealing with the daily

lives of believers. Shariah teaches us how to practice faith, while Sufism teaches us how

to feel God and faith.

Sherif Ahmed Al Said
ARIC 3435
ID: 900182897
Ghazali’s Integration of Shariah and Sufism

Ghazali advocates for Muslims to embrace both Shariah and Sufism, emphasizing the

importance of maintaining a balanced approach and avoiding extremism.

Ghazali discusses these key points in Ihya’ Ulum al-Din:

 Heart as the Source of Light: Ghazali stresses that the heart must be cleansed of

impurities to become receptive to divine light. Without this inner purification,

external compliance with Shariah remains superficial.

 Restraint and Inner Work: He underscores the necessity of self-restraint

and performing strenuous spiritual activities to cleanse the heart. This process

aligns one's will with God's will, which is a central tenet of Sufism.

 Complementary Roles: Ghazali sees Shariah as providing the essential

framework for a Muslim’s life, guiding moral conduct and worship practices.

Sufism builds on this framework by focusing on the inner aspects of faith, such as

sincerity, devotion, and the purification of the soul.

Ghazali believes that one should take the heart as a source of light and he urges the

importance of restraint and evolving to reach true separation from worldly desires.

(Ghazzālī & Sharīf, 2011).

Conclusion

The relationship between Shariah and Sufism in Islam is one of both interdependence and

tension. The Sufi order promotes spiritual growth and fulfillment and focuses on the

individual and their connection with Allah. They promote peace in a way that the Muslim
Sherif Ahmed Al Said
ARIC 3435
ID: 900182897
identity should be perceived. Whereas Shariah focuses more on the collective or the

Ummah by providing the legal and moral framework necessary for communal and

individual life. Together, they represent the multifaceted nature of the Islamic faith,

balancing the outer and inner dimensions of religious practice. By incorporating the

perspectives of scholars like Al-Ghazali, one can appreciate how these two aspects of

Islam can harmoniously coexist and complement each other, enriching the spiritual lives

of believers.
Sherif Ahmed Al Said
ARIC 3435
ID: 900182897
References:
 Ernst, C. W. (2011). Sufism : an introduction to the mystical tradition of Islam.
Shambhala.

 Ghazzālī, & Sharīf, M. M. (2011). Revival of religion’s sciences = ihya’ ulum ad-din
= iḥyāʼ ʻulūm al-dīn. Dar Al-Kotob Al-ilmiyah.

 Hallaq, W. B. (2011). An introduction to islamic law. Cambridge University Press.

 Rumi, J. A. D. (2004). The Masnavi, Book One. (J. Mojaddedi, Trans.). Oxford
University Press.