Sufism is a religious interpretation that reads religious obligation as a unity of knowledge and action internalized in the heart, or in other words, that harmonizes the balance between action and faith with the criterion of benevolence (al-iḥsān). Since its inception, the Sufi tradition, which has spread across all layers of society throughout history and played a major role in the spread of Islam to different regions, has continued to exist to this day with different practices, interpretations, and profiles depending on sociocultural conditions within the normal course of history. In this sense, Sufism is a multi-layered phenomenon that encompasses theory, practice, history and culture. Despite the multi-layered and diverse structure of Sufism, modern research has largely focused on doctrinal/theoretical and textual studies. While these studies shed light on the intellectual richness of Sufism, they overshadow its social and historical reality.This is because Sufi texts generally depict an ideal Sufi profile, and it cannot be expected that the ideal in the texts will manifest itself in the same way in every individual when transferred to practical life. The different reflections that emerge in practice are not a break for Sufism, but rather an indication of its versatility and diversity. This richness has many social, cultural, scientific and institutional aspects that go beyond mere thought. However, the existing literature limits the visibility of these aspects by evaluating Sufism based on its own internal sources. Therefore, there is a need to diversify sources in the writing of Sufi history in order to present a stronger social history narrative. Focusing on the historical and social reality of Sufism, this study discusses the applicability of the prosopographic method, which is frequently used in social history researches. Prosopography is a research method that seeks to reveal the patterns of relationships operating in the background of history by drawing on the common characteristics of individuals belonging to a particular group. It aims to reveal historical dimensions such as relationship networks, social mobility the functioning of institutions that are not immediately apparent at first glance but can be traced between the lines of biographies, by approaching sources such as biographical dictionaries, chronicles, memoirs, travelogues and city histories from a different perspective than the conventional individual/personal biography reading style. This study examines the suitability of period sources for the prosopographic method in the context of Mamluk Sufism researches. The Mamluk period is an important historical backdrop in terms of the spread of Sufism across all strata of society, the institutionalization of Sufi orders, and the diversity of Sufi profiles and institutions. In addition to their Sufi mission, Mamluk khanqahs were supported by rich endowments and took on the functions of madrasas and mosques, placing these structures in an attractive position in terms of scientific, political, and social networks and, consequently, prosopography. The works of historians of the period, such as al-Maqrīzī, Ibn Hajar al-Asqalānī, Ibn Taghrībirdī and al-Sakhāwī, provide a wealth of data on individuals’ social affiliations, careers, and institutional connections. With these characteristics, Mamluk period sources provide an extremely suitable research ground for prosopographic studies that trace the different Sufi typologies, institutions, and networks of relationships that Sufis established with the people, the ulema, and the elite.