Unlocking the Depths of Tasawuf: The Islamic Science of Spirituality

 

Introduction

The Arabic word Tasawuf تَصَوُّف (Tasawwufa) is the term to describe Islamic Science of Spirituality. It is also termed as the Pillar of Ehsan (Excellence). It is related to one of the core objectives of the teaching of Prophet Muhamad ﷺ PBUH with regards to ‘Purification’ as described in previous articles with reference to the 3 passages of the Quran -  62:2; 2:151; 3:164.

The indigenous Arabian word Tasawwufa, is more like a verb, it's something that we do, not something that we join or can point to, and the verbal noun of that is Tasawuf. The term Tasawuf, despite the existence of a plurality of sometimes rather scatty theories about where the word comes from? Some scholars relate this to the unmarried companions of the prophet Muhammad PBUH, mostly migrated from Makkah, dwelt in al-Suffah (a sheltered raised platform) where they devoted their lives to learn Quran and Sunnah, 622-632 CE. 

Most of the Ulama describe that ‘Tasawuf’ is to do with Zuhud (asceticism), Takashuf (revealing invisible) and Libas Suhuf (woolen dress). Abu Suleman AlZahrani, one of the great Imams of the Tabi'un (successors of Sahaba) in Syria, used to say that to wear wool is a way of crushing the ego. The holy prophet PBUH sometimes wore mantel and robes that were made of wool and we know in particular that sometimes he would wear quite rough clothing. 

The Concept of Tasawuf Vis-à-vis Sufism

It is important to understand the true concept of Tasawuf in Islamic perception, as it does not exist in any other religion or culture. The word Sufism or Mysticism is widely used by Muslims as a replacement of Tasawuf that started during the recent past, which sometimes causes misconception, though it was never used by the Ulama of Islam for over one thousand years. Muslims now use the word Sufism as though it's an indigenous category but it isn't quite just. There isn't any misconception if we look at reality from a premodern completely authentic indigenous Islamic perspective. Orientalists have actually given this term Sufism as a replacement for Tasawuf only about 200 years ago. They have turned it into an “ISM”, but Islam doesn't really have that suffix. 

Tasawuf: Islamic Science of Spirituality

Tasawuf - Islamic Science of Spirituality describes the process of self transformation; the process of remembering Allah, the process of reaching out and seeing humanity and the vulnerability and the need of others and not really paying too much attention to our own insecurities.

In other words, we can say, Tasawuf is acquiring good character intentions with the self-awareness that originates from deep inside the discipline. The indigenous definition of Tasawuf with respect to being the pillar of the pursuit of Excellence (Ehsan), is transcending ourselves and applying that inner dimension of Sunnah to our thoughts, acts and deeds throughout our life.  

Besides, as we have already discussed in previous articles, the terms, ‘Shariah’ or ‘Fiqh’ that are applied to our body and outer dimension, and the belief ‘Iman’ or ‘Aqeeda’ to our mind. Mind is the supreme gift of Allah bestowed on our animalistic nature, situated in the head of our body. While, the ‘Sadr’ (Chest from Neck to Abdomen) contains the ‘heart’ that deals with the inner dimension, the soul, our spiritual nature, our original self, our Nafs and our Rooh a unique gift, Allah has bestowed to humans. 

As we have discussed in the previous article, “Ehsan: The Pursuit of Excellence in ISLAM - The Supreme Way of Life”, the Islamic education was diversified into two distinct tendencies, commonly known as Islamic theology or literacy and spirituality or Tasawuf from 8th century CE onward. These two jointly are the essence of Sunni Islam that constitute the 90% of Muslim population (Ummah), called Ahl Al-Sunnah Wa Al-Jamaah.

Tariqah - The Sufi Orders of Tasawuf

Some of the earliest Sufi figures, such as Hazrat Hasan al-Basri (RA) and Hazrat Rabia al-Adawiyya (RA), lived during the first centuries of Islam and emphasized love, devotion, and detachment from worldly desires.

A small faction of Sunni Muslim Scholars continued spreading the comprehensive message of ISLAM adapting to the similar prophetic ﷺ methodology as learned from Sahaba (RA) and their successors down the generations, in the fashion of Quranic verses 62:2; 2:151; 3:164.The ultimate goal of combined education remained original too - to become Allah’s beloved servant, His vicegerent, His khalifah or His wali. This chain of education originated from Prophet Muhammad PBUH, is named as Tariqah, School or Order, and may be called the centers of excellence of Religious Sciences (Tasawuf). 

Expansion and Cultural Exchange: 

As Islam spread across different regions, it came into contact with a wide range of cultural and spiritual traditions. Tasawuf absorbed elements from various traditions, leading to a diversity of Sufi practices and approaches.

Formation of Sufi Orders: 

Over time, Tasawuf organized itself into various Sufi orders or tariqahs, each with its own distinct teachings, practices, and lineages of spiritual leaders (sheikhs). These orders originated from prophet Muhammad ﷺ provided a structured framework for the transmission of spiritual knowledge and practices.

A number of these chains continue till today through thousands of schools, however, only four Sufi Orders are well recognized by the majority of Ulama. They start training by taking a hand-on-hand pledge between Sheikh or Murshid (Spiritual leader, Master, Teacher, Mentor, Coach, Guide) and Seeker (Devotee, Student, Salik or Mureed). These four major orders widely respected by the majority of Umah are known as Qadriya, Naqshbandia, Suhrwardiya and Chishtiya. They all originated by Prophet Muhammad ﷺ, Naqshbandi order finds its heireche lineage through the first Caliph Hazrat Abu Bakar (RA) and the other three orders through the fourth Caliph Syedna Imam Ali (RA).

The Purpose of Sufi Orders 

The purpose and objective of a Tariqah or Sufi Order is the spiritual teaching, training and practices of ISLAM aiming to facilitate a Salik (seeker) to reach Haqiah, the Ultimate Truth. Their methodology is based on the following methodology of the prophet ﷺ.

 

The four objectives of the Prophet ﷺ, mentioned in the three Quranic Verses: 62:2, 2:151 and 3:164 are to recite Quran, purify his followers (thus create a capacity to absorb the divine knowledge) then educate the divine ways of worship and application of wisdom with high moral practices, and thus transcend them into higher dimensions. He ﷺ performed the prophetic duties accordingly, then he ﷺ through his teaching, practical examples (Sunnah), coaching and guidance helped Sahaba to rise above and enter into a higher spiritual dimension with pure heart and body, to grasp profound knowledge and wisdom aiming to establish a direct link between them and Allah. This link between the tenacious seeker and Allah can be established even now following the same method, and, that is the sole purpose of Tasawuf - the Purification of the Inner-Self to enable experiencing an awareness of Allah. 

This purification of our inner selves is a delicate but interesting matter to understand, how does it govern the actions and deeds of Saliks? The sadr containing the heart and other organs is the physical part and parcel of our animalistic nature. We are also loaded there with a packet of inbuilt instincts, self egos and self desires that may create impedances to the process of purification and must be addressed wisely. Besides, we have a well-known open enemy, Satan, the Devil, who has created a powerful network around the Globe with his followers from Jinns and Humans, thus we must remain cautious and not let him interfere in our matters. 

Awakening of Soul: Self-Awareness

Saliks need to sort out their inner lives to observe self-reflection, which is a necessary discipline to know themselves naturally - humans are a combination of soul & body. The first thing Saliks must do is to learn how to purify their hearts, like removing dark thick layers of dust or rust from the monitor or screen of their hearts. Tasawuf helps us to clearly observe our self-reflection and get a handle on it. This is the beginning of our spiritual journey, the first step leading to awakening of the soul and self-awareness.

Start-up: Application of Tasawuf

Application of Tasawuf with respect to embarking on a spiritual journey needs a free will, sincere commitment to making it the top priority of life.  

So this journey of spiritual life begins having pure intention inwardly in the heart, termed as Niyah نيّة and focused mental attention is the first step towards the eternal success. A Hadith describes this:

The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. Sahih al-Bukhari (Book 1, Hadith 1)

إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى

The application of Tasawuf is on hearts, and the heart of a common person is normally hard and needs softening. It contains dark veils or rusty films on the mirror (or monitor in the computer age) that result in keeping the heart away from the awareness of the soul and the light of divine knowledge. That is why a process of purification of the heart is inevitable to find tranquility and comfort in our lives, which is found only in the remembrance of Allah. 

Such are the ones who believe (in the message of the Prophet) and whose hearts find rest in the remembrance of Allah. Surely in Allah's remembrance do hearts find rest. 13:28

The Good News of Success for Saliks:

The act Saliks perform under a Sheikh is called self-purification ‘Tazkiyah anNafs’, purifying our-self of evil and bad, while promoting good qualities in our-self, and what we attempt to finally achieve by it is Ehsan, pursuit to excellence or human perfection and ultimate success. He, who solemnly affirms to take this path through inward purification to the ultimate objective of meeting his Lord Allah is called Salik, a seeker or a Musair (traveler) also called disciple and success is guaranteed to this Salik by Allah. See the good news is in relevant Quranic verses as interpreted here:

He who purifies it will succeed,  91:9

Allah takes an oath in the Quran like no other and swears by the act of Tasawuf, “He Who Purifies it succeeds”, This is talking about getting rid of our bad qualities, Tazkiya Nafs. He cleanses it from the lowly and despicable characteristics.

He who purifies himself shall succeed 87:14

Allah confirmed that success is surely achieved by him who purifies himself.

The Process of Purification

Finding an Expert and Authentic Sheikh

This process involves an experienced and authorized Sheikh, who has gone through self-transcendence himself and permitted by his Sheikh, based on the lineage of hierarchy of authentic Sufi Order. The guidance of an expert, a trusted and authorized Sufi who himself as a Salik (disciple, mureed) has gone through this process completely, under an oath or pledge in the guidance of an authorized Sheikh of a preferred order out of those four mentioned above. Upon successful completion of the training, able Saliks are awarded with the title Khalifa (Caliph) and are authorized to continue as Sheikh for a new generation of Saliks.

Sheikh is a person who loves following the prophetic way of worshiping and obeying Allah as His servant in all aspects of his life, normally with a blend of the fragrance of his chain of sufi order. He uses similar teachings and methods to guide and train his people (literal, practical and spiritual) applied originally by the prophet Muhammad ﷺ to train his companions and that continued for centuries down the generations to him, when he was trained by his Sheikh. 

It is recommended that the Sheikh to be selected should be from one of the four Sufi Orders above-mentioned, having an unbroken chain of hierarchy consistency, bound with an oath of allegiance or hands-on-hands pledge, connecting him from Sheikh to Sheikh in previous generations thus finally finding the footsteps of the prophet Muhammad ﷺ. All authentic Sheikhs of those four traditional Sufi Orders keep records of the spiritual family tree reaching up to the prophet Muhammad ﷺ. 

Tasawuf Start-up: Remembrance of Allah

Normally Sheikh, if accepts the oath of allegiance from the Salik (Seeker) or disciple (mureed), advises him to pray for his repentance and to affirm not to commit major sins or repeat previous sins he would have committed in the past. And he advises Saliks to practice Islam (5 pillars), particularly daily salah (5 prayers). Also, after judging the condition of the Salik, he normally advices to recite a portion of the Quran, normally to complete recitation of the entire Quran from the beginning to the end at least once a year; and advices ‘Tasbeeh’ to chant in hundreds, some selected Names and Attributes of Allah known as Zikr or Dhikr, at a set time on a daily basis. This routine is fundamental for daily remembrance of Allah that helps to cleanse the rusty dirty surface of the mirror or monitor of the heart. 

And when you have performed your rites remember Allah as you remember your fathers; or remember Him even more. There are some (among those that remember Allah) who say: “Our Lord, grant us what is good in this world;” such shall have no share in the Hereafter. 2:200

Remember Allah as you remember your forefathers or with far more remembrance. Therefore, remembering Allah the Exalted and Ever High is always encouraged. Allah meant to encourage the people to remember Him more than they remember their forefathers. Adopting these additional rites (Zikr or Dhikr) for the remembrance of Allah is convenient for a Muslim who is habitual in practicing Islam (religion) or obligatory rituals. The outward rituals of Islam, for instance, Salah (Prayer) and Fasting are also forms of remembrance of Allah. The procedure for remembrance of Allah is not sort of logical but natural and Allah responds as mentioned in Quran:

So remember Me and I shall remember you; give thanks to Me and do not be ungrateful to Me for My favours. 2:152

Unveiling Self-Reflection 

Sheikh observes the condition of the Saliks from time to time. Following the prophetic methods Sheikh sees into the individual cases and with his knowledge and experience, diagnoses the inward problem of a salik/mureed, and if needed, advises him some specific Zikr (also called wird - a repeated chanting to a certain number, normally in hundreds) and guides some acts to perform considering the inward situation of the Salik. Some of the inward weaknesses of a normal Salik could be one or more, for instance, Arrogance, Snobbishness, Self-Reliance, Self-Regard, Rancor, Envy, Miserliness, Pride, Conceit, Self-Delusion and so forth. 

When a Salik begins the process of zikr as advised by the Sheikh, the effects are normally slower but steady. It starts from just knowing the personal name of God that is Allah الله and other names and Attributes. Then it proceeds to the basic familiarity of the natural signs of Allah situated within the human and scattered all around in nature, it establishes the link of those signs with the Creator’s love. The familiarity with Allah’s love grows more with chanting of His Attributes. So the spiritual journey continues to the higher degrees of having more awareness of Allah through the Zikr, the remembrance of Allah. With this continuous process, where Salik spends an additional time say one hour per day, the cleansing of the heart continues simultaneously, thus enabling Salik to slowly start seeing his image of inner-self clearer and self-reflection begins and widens as time goes by, that is in other words, self-awareness.  

It’s not a one way traffic of self-awareness, Allah at any time during the process may acknowledge the sincerity of the Salik and bestow His Love and Compassion and a glimpse of His-awareness. And that is the point of No Return for a Salik when he witnesses himself surrounded by the Love of Allah. 

  

Three States of Self (Nafs - نفس) 

There is a fundamental rule for achieving self-awareness, which is in principle, subject to the awareness of Allah. So, before we understand that rule let us examine what is Self (Nafs). There is a famous quote referred to Jesus (AS)  “Know Thyself, Thou shalt know God”. Also, there is famous saying of Imam Ali (RA): 

“Whoever knows himself knows his Lord” من عرف نفسہ فقد عرف ربہ 

Nafs (نفس) is an Arabic word, its original meaning is "soul" or inner-self. Its other meanings come from caste. It also has another meaning of breath. In Sufi terminology, we come across the following concepts. The noble Sufis say that man in his nature goes through three stages of human development. The Qur'an uses three terms in relation to Hakim Nafs, which determine the following three states or stages or names of Nafs:

1. Evil-commanding Soul (Nafs Ammarah  نفس امّارہ)

This is the first stage of a man that tempts (to evil) or Salik’s inner self often incites to evil. If the soul inclines towards the lower world and gets caught up in the pleasures and pursuits of the world and is attracted to evil and runs away from following the Shariah, then it is called Nafs Ammarah, because it commands a person to do evil and evil things. Quranic Reference:

I do not seek to acquit myself; for surely one's self prompts one to evil except him to whom my Lord may show mercy. Verily my Lord is Ever Forgiving, Most Merciful. 12:53

2. Self-reproaching Soul (Nafs Lawwamah نفس لوامّہ)

It is the inner self that blames or 'the self-reproaching conscience'. The first stage is developed into the second stage when the traveler (Salik) performs righteousness, and exerts himself in 'ascetic discipline' (riyadah) and 'spiritual struggle' (mujahadah). This Self is conscious of its own imperfections. It regrets its evils and shortcomings, but it is not completely cut off from the evils. Quranic Reference:

And I do swear by the self-reproaching soul! 75:2

Sayyidna Ibne Abbas (RA), Hasan al-Basri (RA) and others have expressed the view that Allah has sworn an oath by the self-reproaching conscience in order to show honor for the believing souls who take account of their deeds, regret, and feel sorry for, their shortcomings and reproach themselves.

3. Satisfied Soul (Nafs Mutmainnah نفس مطمئنّہ)

The third and highest stage of development is called Satisfied Soul or 'the self at peace'. This self develops into this stage when it progressively performs righteousness and attains Divine nearness and applies the sacred laws of Shariah so rigorously that Shariah becomes his nature and develops a natural hatred for anything contrary to Shariah . The title of the self at this stage is Mutmainnah or Self-satisfied Peaceful and fully satisfied soul

A Salik continues to experience this during his experimental periods with his qualities and his instinctive values throughout his life in sin and reward. But his sincerity, his focus, his love for God remains with him in any case, and this is the reason for him to reform his own self, and finally, he turns to his Lord, and to this stage of self, Allah addressed the self-satisfied or Serene Soul as mentioned in the Quran:

O serene soul! “Return to your Lord well-pleased (with your blissful destination), well-pleasing (to your Lord). So enter among My (righteous) servants and enter My Paradise.” 89:27; 89:28; 89:29; 89:30 

Peaceful and fully satisfied soul: The man who believed in Allah, the One, as his Lord and Sustainer, and adopted the way of life brought by the Prophets as his way of life, with full satisfaction of the heart, and without the least doubt about it, who acknowledged as absolute truth whatever creed and command he received from Allah and His Messenger, who withheld himself from whatever he was forbidden by Allah’s religion, not unwillingly but with perfect conviction that it was really an evil thing, who offered without sacrifice whatever sacrifice was required to be offered for the sake of the truth, who endured with full peace of mind whatever difficulties, troubles and hardships he met on this way and who felt no remorse on being deprived of the gains and benefits and pleasures in the world which seemed to accrue to those who followed other ways but remained fully satisfied that adherence to true faith had safeguarded him against those errors.

Self-Awareness to Self-realization in Tasawuf

The third stage of self-satisfaction leads to self-realization (Irfan-e-Nafs). that a person knows his own self and as soon as he becomes aware of the reality of his own self, then at that moment he becomes Arif Allah. Allah alone knows Allah and he empties his heart from other than Allah. This level of Irfan-e-Nafs ultimately leads to closeness to God, as soon as he becomes aware of the helplessness and quietness of the self as a result of Irfan-e-Nafs, at that moment he believes Allah to be the Almighty. He expects benefit and fears harm from it, he cuts off from other than Allah and associates only with Allah.

Fundamental Rule of Self-Awareness

The Fundamental Rule of Self-Awareness is an unsympathetic approach to our own selves. As long as Salik considers himself respectable, and more important than others, and he places himself as oppressed in his motives, responses and in his attitudes, then he cannot find God.

A person who sympathizes with himself or evaluates himself sympathetically, who takes pride in his caliber and quality, who considers the projection of a goal in life more important to his life. He cannot get close to God. If we are afraid to stand before God, then first of all we have to oppose all our personal desires that come in the way of God and every fashion that takes us away from the right path must be opposed to finally succeed. This is the self-analysis for which a Salik has to struggle day and night. The way in which a Salik surrounds himself with a third self. Generally, we work with two selves, one that gives self-motivation and the other that directs us against this motivation. A God-knower Salik builds a third self, who, being unconcerned by both of them, ridicules himself and cuts off every sympathy with him that makes his condition even a little bit morbid. 

And when a man is on both sides, on the side of God and against God, in both cases his instincts are combined and when they reverse the multiplicity, create a morbid sentimental condition which, no other self can separate it apart from this third self and that is the objective self.

So the excellence of self-realization is that we pass through the goodness and pass through the evil. Self-realization is that we do not get tired of good and do not break our retreat from evil. 

Salik’s State of Self-Satisfaction 

Salik's sincerity, his focus, his love for God remains with him in any case, and this is the reason for him to reform his own self, and finally, he turns to his Lord.

A recognition from Lord Allah is the main reward experienced by a Salik in his life. Salik loves to experience what Allah says to him. You are a servant of God who has defined yourself with harshness and unsympathetic attitudes and you have taken that into account, you have avoided your selfishness, and you have avoided self-love. Yes, you have avoided your importance, you have analyzed the responses of people who never appreciated your good deeds and you never expected rewards from people but from God.

Secular honesty asks for rewards from people against honesty for Allah seeking rewards from Allah. The center for secularists' deeds are not for God but to get equal responses from the offices, institutions and people. Even claiming some praise from humans for some minor good deeds which should be included in the general or normal human values becomes elated religious values. Despite attributing good deeds to God, they do not seek the reward of good deeds from God. Rather expect love, respect and honor from those who they have helped a little or more. If they do not receive that respect while passing by, their chest will be full of grief and thousands of complaints will keep them restless. 

Allah categorically told us, “you cannot find Me unless you keep aside all your love except for Me.” 

You shall not attain righteousness until you spend out of what you love (in the way of Allah). Allah knows whatever you spend. 3:92

Allah wants us to love worshiping Him that is love obeying His commandment and to spread love to His creatures. Love serves as a fuel to travel on this spiritual journey. So, this journey to meet God or to find the Ultimate Truth becomes a journey governed by Love (heart) and not by intellect (mind). Love becomes the essence of life as we pass through our routine spiritual practice under a God Loving Sheikh. Life itself becomes lovely, purposeful and more fulfilling. 

The Text Book on Islamic Tasawuf

A comprehensive explanation of Islamic rituals and practices, theology and Tasawuf is presented by the famous Sufi Saint (Wali Allah) Hazrat Imam al-Ghazali in his book written in Arabic Ihaya Uloom Aldeen إحياء علوم الدين translated into English ‘The Revival of the Religious Sciences’. The book consists of 4 parts or quarters, each containing 10 volumes or books, so there are 40 books of different sizes. The four quarters of the books are:

1. Acts of Worship
2. Norms of Daily Life
3. The Ways to Perdition
4. The Ways to Salvation   

Anyone interested in acquiring in-depth knowledge and practicing Tasawuf may study the book, which contains the relevant knowledge in great detail.

Conclusion 

A Salik through a continuous process ultimately reaches a climax stage called ‘Annihilation in Allah’ means after purifying his inner-self and adapting to worshiping and remembrance of Allah under the supervision of a Sheikh, he submits all his self-desires to the desires and love of Allah. This stage is often for a short period of time. After this successful journey of climbing the peak and his acceptance of Allah as His servant, the Salik is titled Wali Allah ولي الله (Saint) and in the plural, Aulia Allah  أَوْلِيَآءَ ٱللَّهِ translated as ‘Friends and Allies of Allah’. The Quran mentions about their supreme success in this world and hereafter in many verses in Quran, for instance: 

Oh, surely the friends of Allah have nothing to fear, nor shall they grieve - the ones who believe and are God-fearing. For them are glad tidings in this world and in the Hereafter. The words of Allah shall not change. That is the supreme triumph. 10:62; 10:63; 10:64

Every individual Salik takes his own time to reach this stage of self-awareness and awareness of God. We do not have to search for God in the skies, because that is beyond our reach. Allah is nearer to us than our jugular vein, the place where our Soul is situated. When we clean up perfectly our hearts through continuous rituals under the supervision of a Sheikh and do not pollute them with major sins, Allah All-Knowing enters into our hearts and then we start feeling and seeing on the clear monitors of our purified hearts and that is what the prophet Muhammad ﷺ PBUH defined in the Hadith of Gabriel with respect to Ehsan - Ehsan means that you should worship Allah as if you see Him, for even if you do not see Him, He sees you. That is how we can achieve self-awareness and find the Ultimate Truth..

We conclude this article by referring to the glimpse of our next article, the Forty Rules of Love by Shams Tabrizi, which can transform our lives and relationships. Shams al-Din Mohammad (1185-1248), a famous Sufi, was the spiritual guide of the legendary Sufi and Theologian Jalal al-Din Muhammad Rumi popularly known as Rumi. For Rumi, Shams is not simply a human being, nor a spiritual guide, but rather he is the actual embodiment of the true Beloved.

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