Sufism does not have a single rigid doctrine of “the Fall” equivalent to Augustinian original sin. It works with the Quranic story of Adam (disobedience, expulsion from the Garden, and God’s subsequent forgiveness), but the deeper mystical reading shifts the emphasis.
The soul (rūḥ) originates in nearness to God and is sent (or descends) into the material world. Its fundamental problem is forgetfulness or heedlessness (ghaflah) of its divine origin, compounded by the lower self or ego (nafs).
Rumi’s famous opening of the Mathnawi uses the image of the reed flute (nay) cut from the reed-bed: the soul’s constant lament is the pain of separation (firāq) and the longing to return (wisāl). The cutting itself is the “fall” into individuality and embodiment.
Iblis (Satan) often symbolizes the tendency toward separation and the refusal to recognize the divine image in Adam. The nafs is the microcosmic counterpart of that tendency.
In more metaphysical Sufism (especially Ibn ʿArabī and his school), the world is a necessary self-disclosure (tajallī) of the divine names and attributes. Apparent imperfection or “evil” arises because the Infinite must manifest all possibilities, including limitation and distance. The human task is not so much to atone for an inherited guilt as to awaken from the dream of separation through love, remembrance (dhikr), and annihilation of the ego (fanāʾ).
In short, the Sufi “fall” is primarily a story of exile and amnesia, not primarily of inherited moral corruption. Return is possible through love and knowledge.