The lives of the Khulafa' ar-Rashidin, when viewed objectively by researchers, serve as a crucial source that inspired the ascetic and devout nature of the early generations in building the pillars of their spiritual lives, as well as the spiritual Sufis who followed them. This is not surprising, as they were blessed with the light of prophethood and ardently sought to emulate the Prophet in every aspect of their lives, both inwardly and outwardly. They became beacons of guidance for the people who came after them, leaving behind a path to be followed. The Prophet himself said, "My companions are like stars, whoever among them you follow, you will be rightly guided."

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Abu Bakr, as recorded in historical accounts, was known to increase his asceticism in terms of food, clothing, and contentment with limited worldly possessions after assuming the caliphate. He was followed by Umar, who displayed equal determination in leading a simple life and practicing asceticism. He would wear patched garments and deliver sermons to the public, urging them to be content with what sustenance they received. Uthman, too, was an ascetic figure of prominence, as his commercial activities in collecting treasures were driven by a perspective that elevated wisdom. His accumulation of wealth was not for personal gain alone but to serve a noble purpose, namely, the betterment of society and the advancement of the religion of Islam. Lastly, Ali, renowned as a model of asceticism, would prefer to wear patched clothing, believing it would facilitate a state of deep devotion in his heart.

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It is evident that Sufism was indeed practiced during the time of the companions. In conclusion, the writer wishes to emphasize that the companions, particularly the Khulafa' ar-Rashidin, engaged in discourses centered on the fear of God, wara' (abstaining from doubtful matters), resignation to God's will, and asceticism towards worldly pursuits. They did not merely speak about these principles but embodied them through their actions and practical lives. These behaviors became the foundation for the conversations and subsequent growth of the Sufis, who referred to them as maqamat or ahwal (spiritual states), striving to uphold and practice these principles of conduct to draw closer to Allah.