In the early Sufi tradition tawba was conceived not simply as repentance, or returning to God from a particular sin, but as a broader and much more encompassing process of “interior conversion” in which a nominal allegiance to the religion of one’s birth was replaced by a complete and unwavering commitment to the spiritual life. Ibrāhīm’s b. Adham’s (d. 161/778–9) tawba remains perhaps the most well-known of such accounts. Found in virtually all the major biographical and hagiographical sources which deal with the formative period of Sufism, it contains elements both uncannily similar to that of Buddha’s own conversion intertwined with distinctively Islamic motifs, whether they involve a scrupulous concern for lawful sustenance, hearing a Qur’anic admonishment through the words of an invisible caller (hātif), an over-riding concern for final Judgement and the welfare of the soul after death, or an encounter with Khiḍr through whom certain mysteries of the Way are disclosed.

在苏菲早期的传统中，托巴不仅被认为是ance悔或从特定的罪恶中重归上帝，还被认为是更广泛和更广泛的“内部conversion依”过程，其中对某人的出生宗教的名义上的效忠被替换为对精神生活的完整而坚定的承诺。易卜拉欣（Ibrāhīm）b。阿达姆（卒于161 / 778–9）tawba仍然可能是此类帐户中最著名的。几乎在所有与苏菲主义形成时期有关的主要传记和传记文献中都发现了它，其中包含的元素都异常地类似于佛陀自己的conversion依，并与伊斯兰教的独特图案交织在一起，无论它们是否涉及对合法生活的一丝不苟的关注，聆听《古兰经》 “通过无形的呼唤者（hātif）的话进行的告诫，对最终审判和死后灵魂福祉的压倒性关注，或与基希尔的相遇，揭露了某些神秘之路。