Sufism emerged in the early centuries of Islam as a reaction against the growing materialism of the Caliphate. The sufis turned to asceticism and mysticism and were critical of the dogmatic definitions and scholastic methods of interpreting the Qur'an and sunna adopted by theologians. They emphasised seeking salvation through intense devotion and love for God by following His commands and the example of the Prophet Muhammad, whom they regarded as a perfect human being. The sufis sought an interpretation of the Qur'an on the basis of their personal experience.

Institutionally, sufis organised communities around the hhanqah (hospice) controlled by a teaching master known as shaikh, pir or murshid. He enrolled disciples (murids) and appointed a successor (khalifa). Rules were established for spiritual conduct and interaction between inmates and laypersons. Most sufi lineages called silsilas were named after a founding figure, such as the Qadiri order named after Shaikh Abd'ul Qadir Jilani, or after a place of origin, like the Chishti order.

The Chishti tradition was characterised by austerity and maintaining distance from worldly power, though not absolute isolation. They accepted unsolicited grants and donations from political elites but preferred to use these fully on immediate requirements such as food, clothes, living quarters and ritual necessities like sama rather than accumulating wealth. This enhanced their moral authority and attracted people from all walks of life.

Some mystics initiated movements based on a radical interpretation of sufi ideals. They scorned the khanqah, took to mendicancy, observed celibacy, and ignored rituals with extreme forms of asceticism. Known as Qalandars, Madaris, Malangs, Haidaris, they were called be-shari'a for their deliberate defiance of the shari'a, unlike the ba-shari'a sufis who complied with it.