In my researches on the mystical chanters in Egypt and Morocco, I have had to grapple with the problem of how to understand the whole culture of the ascetic tradition in Islam. I have concluded that the usual procedures among Western social sciences lead to a distortion of the lived experience of the Suf and may not encapsulate Islamic tradition faithfully. This paper is an attempt to sketch a modified approach. The focal point of the paper is the claim that the potential member is initiated into a coherent socio-spiritual organization that transcends the normal time/space framework. It deals with issues of learning the code, with spiritual kin-group relationships and with the content of the spiritual cosmos. It suggests that the liturgical dimension of Sufism is the central ingredient of an independent-minded spiritual movement; it both holds the disparate social elements together, and connects the ordinary world with the supernatural world in an apparently seamless manner. In my researches on the mystical chanters in Egypt and Morocco, I have had to grapple with the problem of how to understand the whole culture of the ascetic tradition in Islam. I have concluded that the usual procedures among Western social sciences lead to a distortion of the lived experience of the Suf and may not encapsulate Islamic tradition faithfully. This paper is an attempt to sketch a modified approach. The focal point of the paper is the claim that the potential member is initiated into a coherent socio-spiritual organization that transcends the normal time/space framework. It deals with issues of learning the code, with spiritual kin-group relationships and with the content of the spiritual cosmos. It suggests that the liturgical dimension of Sufism is the central ingredient of an independent-minded spiritual movement; it both holds the disparate social elements together, and connects the ordinary world with the supernatural world in an apparently seamless manner.