Chapter 2 : Tariqat

Shariat relates to those matters and commands from which the external life of a human is formed, whereas Tariqat relates to those spiritual pleasures and internal states which influence the heart of a believing servant. When the following of the Messenger of Allah (Peace and Blessings of Allah be upon him) is limited only to the outward form, it is called Shariat. But when the internal heart of a believing servant also becomes enlightened by the light of the Prophethood of Mustafa (Peace and Blessings of Allah be upon him), it is called Tariqat. It is as if Shariat is the flower and Tariqat is its fragrance; Shariat is the statement and Tariqat is the observation; Shariat is the form and Tariqat is the reality; Shariat is the body and Tariqat is the soul.

Shariat and Tariqat, despite maintaining their independent status, are essential to each other; separation and distance between them proves detrimental to Islam, just as today our society is presenting an example of decline and fragmentation due to this separation. Quranic verses, blessed Hadiths, and the sayings and actions of the elders of the Ummah are presented for the explanation of Tariqat so that doubts and suspicions may be removed.

Tariqat in the Light of Quranic Verses

1. Allah Almighty says:

اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ

“Guide us on the straight path. The path of those whom You have favoured.” (Surah Al-Fatiha, Para 1, Verse Number 6 to 7)

In the commentary of this verse, Hazrat Imam Muhammad Fakhruddin Razi (Mercy of Allah be upon him) states that there is an indication in this prayer that a human cannot walk the straight path until he follows those people who have walked it before. For walking on this path, mere study of books cannot suffice. And this is proof of the fact that for a seeker (Murid), there is no way to reach the stations of guidance and spiritual openings (Mukashafat) without following a perfect Sheikh (Spiritual Guide) who guides him and saves him from errors and pitfalls. The reason for this is that the lower self (Nafs) dominates most of creation, and mere human intellect is not enough for the perception of reality. And to distinguish between truth and falsehood is not within the capacity of human intellect. Therefore, it is necessary to establish a perfect Sheikh and follow him so that through the light of his perfect intellect, one’s deficient intellect may become perfect and reach the stages of success and perfection. (Tafsir Kabir)

From the commentary of this blessed verse, it becomes clear that for walking on the straight path, following the Friends of Allah (Auliya) is necessary. Guidance is impossible through the mere study of books. To reach the closeness and Gnosis of one’s Beloved True Lord, the benefit of the light of the perfected ones is extremely necessary.

In the commentary of this verse, Hazrat Imdadullah Muhajir Makki (Mercy of Allah be upon him) states: From this, the path of the noble Prophets and the great Friends of Allah is intended. (Kulliyat-e-Imdadiya)

1. Allah Almighty says:

یُعَلِّمُكُمُ الْكِتٰبَ وَ الْحِكْمَةَ وَ یُعَلِّمُكُمْ مَا لَمْ تَكُوْنُوا تَعْلَمُوْنَ

“and teaches you the Book and wisdom, and teaches you what you did not know.” (Surah Al-Baqarah, Para 2, Verse Number 151)

In the commentary of this verse, Hazrat Qazi Thanaullah Panipati (Mercy of Allah be upon him) states that from the second mention of “teaches you,” it is understood that it is a second type of teaching. It is possible that from this second teaching, Ladunni knowledge is intended, which is not extracted from the outward words of the Quran but is obtained heart-to-heart and chest-to-chest from the Messenger of Allah (Peace and Blessings of Allah be upon him). And its light is reflected in the hearts. Apart from this, there is no way to obtain this light, and its reality is beyond analogy. This is why Hazrat Abu Bakr Siddiq (Allah be pleased with him) states that to be unable to comprehend perception is itself perception. (Tafsir Mazhari)

In Tafsir Zia-ul-Quran, the meaning has also been explained in this way.

1. Allah Almighty says:

وَ اِنْ تُبْدُوْا مَا فِیْۤ اَنْفُسِكُمْ اَوْ تُخْفُوْهُ یُحَاسِبْكُمْ بِهٖ اللّٰهُ

“and whether you disclose what is in your hearts or hide it, Allah will take account of it from you.” (Surah Al-Baqarah, Para 3, Verse Number 284)

There are many diseases of the human soul and heart, such as hypocrisy, showing off, inappropriate anger, love of the world, pride, greed, desire, lack of trust in Allah, lack of patience, envy, and malice, etc. The author of Tafsir Mazhari writes under this verse that the accountability for the vices of the soul is more severe and harder than the accountability for physical deeds. A person is not burdened more than his capacity, so it is necessary for a servant to strive with all his power and remove these spiritual diseases through spiritual struggle (Mujahida). He should not get caught in the desires of the soul and should connect himself with the hem of the garment of the pious (Fuqara) to remove the vices of the soul. It is hoped that Allah Almighty will forgive his internal sins. You further state that walking on the path of the Sufis and connecting with the pious (Fuqara) is as obligatory as learning the recitation of the Book of Allah and its commands.

1. Allah Almighty says:

لَقَدْ مَنَّ اللّٰهُ عَلَى الْمُؤْمِنِیْنَ اِذْ بَعَثَ فِیْهِمْ رَسُوْلًا مِّنْ اَنْفُسِهِمْ یَتْلُوْا عَلَیْهِمْ اٰیٰتِهٖ وَ یُزَكِّیْهِمْ وَ یُعَلِّمُهُمُ الْكِتٰبَ وَ الْحِكْمَةَ

“Allah has indeed bestowed a great favour upon the Muslims, in that He sent among them a Noble Messenger from among themselves, who recites to them His verses and purifies them, and teaches them the Book and wisdom.” (Surah Al-Imran, Para 4, Verse Number 164)

From this blessed verse, the following four qualities of the Holy Prophet (Peace and Blessings of Allah be upon him) are apparent: (1) Recitation of Verses (2) Purification of the Soul (3) Teaching of the Book (4) Teaching of Wisdom

The recitation of verses and the teaching of the Book relate to Shariat from the Holy Prophet (Peace and Blessings of Allah be upon him), whereas the purification of the soul and the teaching of wisdom are the duty of Tariqat. (Tafsir Minhaj-ul-Quran Volume 1)

1. Allah Almighty says:

قَدْ اَفْلَحَ مَنْ زَكّٰىهَا وَ قَدْ خَابَ مَنْ دَسّٰىهَا

“He who attained purity has indeed succeeded. And he who corrupted it has indeed failed.” (Surah Ash-Shams, Para 30, Verse Number 9 to 10)

Hazrat Ibn Abbas (Allah be pleased with him) stated: I heard the Holy Prophet (Peace and Blessings of Allah be upon him) say in the explanation of this verse: That soul succeeded which Allah Almighty purified. (According to Tafsir Mazhari)

Muslim, Tirmidhi, Nasai, and Ibn Abi Shaybah have narrated a marfu (raised) narration from Hazrat Zaid bin Arqam that the Beloved of Allah (Peace and Blessings of Allah be upon him) said: “O Allah! I seek refuge in You from helplessness, laziness, cowardice, and miserliness, and from the punishment of the grave. O Allah! Grant my soul its Taqwa and purify it, You are the best of those who purify it, You are its Guardian and its Master. O Allah! I seek refuge in You from that knowledge which is not beneficial, from that heart in which there is no fear (of Allah), from that soul which is not satisfied, and from that prayer which is not accepted”.

Qazi Thanaullah Panipati (Mercy of Allah be upon him) states in Tafsir Mazhari in the explanation of this verse: Successful is the one whose soul Allah Almighty has purified. The soul that Allah Almighty has purified from vices through the display of His attributes, to the extent that it has become satisfied with the commands of Allah and the pleasure of Allah through His remembrance and obedience, and has become a rejecter of all those matters that prevent one from Allah Almighty, that soul has indeed become successful. (Tafsir Mazhari)

Hazrat Hasan Basri (Mercy of Allah be upon him) has explained the meaning of this blessed verse in this way: The one who purified his soul and made it righteous, and prepared it for the obedience of Allah Almighty, has succeeded.

1. Allah Almighty says:

وَ جَاهِدُوْا فِی اللّٰهِ حَقَّ جِهَادِهٖ

“And strive in the cause of Allah with such a striving as is its right.” (Surah Al-Hajj, Para 17, Verse Number 78)

In the commentary of this verse, Muqatil and Dahhak said: Do work for Allah as work ought to be done, and worship Him as worship ought to be done.

Hazrat Abdullah bin Mubarak (Mercy of Allah be upon him) said: This is the Jihad against the soul, desires, and whispers, which is the Greater Jihad and the right Jihad.

Qazi Thanaullah Panipati (Mercy of Allah be upon him) states: In this verse, Jihad does not mean only fighting against the disbelievers, but rather in this context, it is against the soul. From this, the objective is to create sincerity (Ikhlas) in speech, actions, and character. Sincerity is obtained only when the soul and desires are opposed, because until the soul is purified and refined, the attainment of sincerity is not possible. The purification and refinement of the soul is possible only when the evil-commanding soul (Nafs-e-Ammara) and its desires are fought through Jihad, but alongside this, the light of the Lamp of Prophethood is also necessary, because without the pure light of Muhammad (Peace and Blessings of Allah be upon him), the purification of the soul and the annihilation of its desires does not occur. In the terminology of the scholars, this is called Suluk (the spiritual path) and attraction (Jazb). While the earlier commentators in their sayings have called this sincerity (Ikhlas). To make the soul pure and to achieve the purity of the heart is counted among those who are sincere. At that time, he does not care about anyone’s praise or blame, and for the sake of pure intention with Allah, he worships his Lord. He obeys and follows His commands at every moment. He does not disobey even for a moment, and he becomes a model of obedience. In reality, this is the Greater Jihad. Fighting against the disbelievers is a physical form of Jihad, but in all forms of worship, Jihad is in the case of a sincere intention. (According to Tafsir Mazhari)

The statement of the Holy Prophet (Peace and Blessings of Allah be upon him) is: “Actions are judged by intentions… For every person is what he intended. So, the one whose emigration was for Allah and His Messenger (Peace and Blessings of Allah be upon him), then his emigration was for Allah and His Messenger (Peace and Blessings of Allah be upon him); and the one whose emigration was for the world to obtain it, or for a woman to marry her, then his emigration was for that which he emigrated for”. (Bukhari Sharif)

Similarly, the Messenger of Allah (Peace and Blessings of Allah be upon him) said: Allah Almighty states: “I am the most independent of all partners from Shirk (association). Whoever performs an action and associates someone else with Me in it, I am free from that action; it is for the one for whom he performed it”. (Muslim Sharif)

In the commentary of the aforementioned verse, Hazrat Ibn Abbas (Allah be pleased with him) said: The meaning of “Jihad for the sake of Allah” is that you spend your full strength in His path and do not fear the blame of any blamer for the sake of the religion of Allah Almighty. (Tafsir Ibn Abbas)

1. Allah Almighty says:

وَ الَّذِیْنَ جَاهَدُوْا فِیْنَا لَنَهْدِیَنَّهُمْ سُبُلَنَاؕ وَ اِنَّ اللّٰهَ لَمَعَ الْمُحْسِنِیْنَ

“And those who strove in Our cause – We shall certainly show them Our paths; and indeed Allah is with the righteous.” (Surah Al-Ankabut, Para 21, Verse Number 69)

Those who, due to the dominance of Divine love, perform spiritual struggle (Mujahida) and hardships so that they may obtain the Gnosis and pleasure of Allah Almighty, then for those people, that Kind and Generous Being gives the good news of opening the paths of His Essence, so that the seekers may develop certainty in reaching the Truth, and prepare themselves for the stages of steadfastness and closeness.

1. Allah Almighty says:

اَرَءَیْتَ مَنِ اتَّخَذَ اِلٰهَهٗ هَوٰىهُ

“Did you see him who has chosen his own desires as his god?” (Surah Al-Furqan, Para 19, Verse Number 43)

The demand of True Tauheed (Oneness) of Allah Almighty is that He alone should be accepted as the True Deity and His worship and servitude should be performed. Apart from Allah Almighty, to worship anyone else, whether they be the noble Prophets or the Friends of Allah and the Angels, is Shirk. To worship the Sun, the moon, the fire, or any stone or idol is Shirk. Similarly, to prostrate to any person or grave is also prohibited. In the mentioned verse, all those things which are made deities have been negated, such as idols and Satan and the desires of the soul. In this verse, there is an indication towards “hidden Shirk” (Shirk-e-Khafi) that the desires of the soul also reach the degree of being a deity. To protect oneself from this hidden Shirk, it is possible only through the purification of the soul. When a person makes his tongue testify that “Allah Almighty is the True Deity” but practically makes the desires of the soul his deity, then he should see at what level he stands on Tauheed. To stay away from this and to smell the fragrance of pure Tauheed, it is necessary to hold the hem of the garment of the Friends of Allah (Auliya) even for a moment.

The Messenger of Allah (Peace and Blessings of Allah be upon him) stated: “None of you can be a believer until his desires follow that which I have brought”. (Rawah al-Nawawi)

1. Allah Almighty says:

لَا یَمَسُّهٗۤ اِلَّا الْمُطَهَّرُوْنَ

“None may touch it except the clean.” (Surah Al-Waqi’ah, Para 27, Verse Number 79)

Just as for touching the Holy Quran, external purity and cleanliness is necessary, in the same way, to absorb the lights of the Quran within oneself and to obtain its benefits, internal purity is necessary. For this, another verse of the Quran provides clarification:

It is stated:

اَنْزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتْ اَوْدِیَةٌۢ بِقَدَرِهَا

“He sent down water from the sky, so the valleys flowed according to their measure;” (Surah Ar-Ra’d, Para 13, Verse Number 17)

Hazrat Abdullah bin Abbas (Allah be pleased with him) in the commentary of this verse states: From “water,” the Quran is intended, and from “valleys,” the hearts. (Tafsir Ibn Abbas)

Hazrat Imam Ghazali (Mercy of Allah be upon him) has also stated that from “water,” the Quran is intended, and from “valleys,” the hearts. (Ihya-ul-Uloom)

The spiritual lights and states of the Quran can only be absorbed by pure and clean hearts. Therefore, it is necessary to step into the spiritual world to gather the Quranic favors and blessings.

Just as Hazrat Sheikh Qutbuddin Bakhtiar Kaki (Mercy of Allah be upon him) states that spiritual training and purification of the soul through the Friends of Allah (Auliya) and the prevalent Suluk of the noble elders is necessary for this. (Irshad-ul-Suluk)

In the commentary of this blessed verse, it is written in Baghwi that from “the clean” (Mutahharoon), Muhammad bin Fadl says the Monotheists (Muwahideen) are intended. Qazi Thanaullah Panipati (Mercy of Allah be upon him) states that in the terminology of the Sufis, that person is called a Monotheist whose objective is nothing but Allah Almighty. (Tafsir Mazhari)

Hazrat Mujaddid Alf Thani (Mercy of Allah be upon him) said: Your objective is your deity, because for the objective, a person bears every humiliation, hardship, and separation and does servitude; this is the meaning.

Similarly, in Baydawi, it is written that extreme humility and the utmost level of humbleness is called worship. (Tafsir Baydawi)

 The author of Tafsir Mazhari has taken the meaning of “clean” (Mutahharoon) as the “Siddiqin” (The Truthful), from whom the station of Sainthood (Wilayat) is obtained. (Tafsir Mazhari)

Hazrat Mujaddid Alf Thani (Mercy of Allah be upon him) states that without the annihilation of the soul (Fana-e-Nafs), the Quranic blessings are not obtained, and the annihilation of the soul is connected with attraction (Jazb) and Suluk. The progress of its stations and closeness is connected with the recitation of the Quran. (Maktubat Imam Rabbani)

1. Allah Almighty says:

یٰۤاَيُّهَا الَّذِیْنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَ ابْتَغُوْۤا اِلَیْهِ الْوَسِیْلَةَ وَ جَاهِدُوْا فِیْ سَبِیْلِهٖ لَعَلَّكُمْ تُفْلِحُوْنَ

“O People who Believe! Fear Allah, and seek the means towards Him, and strive in His cause, hoping that you may attain success.” (Surah Al-Ma’idah, Para 6, Verse Number 35)

The Interpreter of the Quran, Hazrat Syedna Abdullah bin Abbas (Allah be pleased with him), has explained the meaning of “Wasila” (Means) in his commentary as “closeness” (Taqarrub). (Tafsir Ibn Abbas)

 Al-Hakim has narrated the saying of Hazrat Hudhayfah that the meaning of “Wasila” is “closeness to the Lord”.

Allama Naeem-ud-Din Muradabadi (Mercy of Allah be upon him) has also explained the meaning of “Wasila” as “closeness towards Allah”. (Tafsir Khaza’in-ul-Irfan)

In the commentary of this verse, the leader of the People of Sunnah, Hazrat Shah Ahmad Raza Khan (Mercy of Allah be upon him), states: Nearness to Allah Almighty through a Wasila is a definitive matter, and reaching Allah Almighty without the Holy Prophet (Peace and Blessings of Allah be upon him) is impossible, and reaching the Prophet without a Wasila is very difficult. (Kanz al-Iman wa Bayat wa Khilafat)

Rashid Ahmad Gangohi has also taken the meaning of “Wasila” from this verse as “closeness,” and presented the aforementioned verse as proof for the necessity of a Sheikh. In the same way, Hazrat Shah Waliullah Muhaddith Dehlvi (Mercy of Allah be upon him) has taken the meaning of “Wasila” in this noble verse as “allegiance to a Murshid” (Bay’at-e-Murshid).

Ismail Dehlvi has also taken “Wasila” as “Murshid”. (Imdad-ul-Suluk)

Muhammad Tahir-ul-Qadri has also explained the perfect meaning of “Wasila”. (Tafsir Minhaj-ul-Quran)

In the margin of Tafsir al-Jalalayn, the commentary of this verse is explained in this way: “Wasila” is that thing which becomes the cause of closeness to Allah Almighty. In this, the love of Allah’s Prophets and the noble Friends of Allah, charity, the vision of Allah’s beloveds, excessive worship, sincerity of the heart, and excessive remembrance (Zikr) are included.

(وَجَاهِدُوا فِي سَبِيلِهِ) There is an indication in “and strive in His cause” that Jihad is of two types: the Lesser (Asghar) and the Greater (Akbar). The Lesser is fighting the polytheists, and the Greater is coming out of the desires of the soul. Jihad against the polytheists is sometimes present and sometimes absent, and if you kill the disbeliever, you became a martyr, and if he kills you, you became fortunate. Contrary to this, the soul (Nafs) never disappears from you, and if you kill it, you became a King, and if it kills you, you became wretched. We ask Allah Almighty for safety. (Hashiyat-ul-Sawi ala Tafsir al-Jalalayn, Page 491)

From this commentary, this matter becomes clear that the love of Allah’s Prophets and Friends of Allah and their vision is a means of closeness to the Lord of the Worlds. In the same way, righteous actions are also the cause of closeness. Secondly, it became clear that for a Muslim, the soul (Nafs) is a greater danger and harm than the disbeliever.

Hazrat Allama Ismail Haqqi (Mercy of Allah be upon him) states in the commentary of this blessed verse: “And know that the noble verse has clearly commanded to seek the Wasila (Means), and there is no doubt that reaching Allah Almighty is not possible except through a Wasila, and those are the scholars of reality and the Sheikhs of Tariqat”. (Tafsir Ruh-ul-Bayan)

Hazrat Hafiz Shirazi (Mercy of Allah be upon him) states:

“Do not cross this stage without a Khidr (guide), for it is dark; fear the danger of going astray”.

The guidance of a perfect Murshid is necessary for this because to traverse the stages of closeness to the Lord without a Murshid is to throw oneself into the dangers of misguidance.

Hazrat Allama Ismail Haqqi (Mercy of Allah be upon him) further explains this:

“And the indication of the Murshid is the guidance of the Prophets and the Friends of Allah (Auliya), for he frees them from their existence, lifts the veils, and connects the form to the Lord of Lords”. (Tafsir Ruh-ul-Bayan)

In this, there is an indication towards the Murshid, and this is proof for the Prophets and the Friends of Allah (Wasila), that in this way protection from the soul is obtained, and the veils are lifted, and the seeker (Murid) reaches the Lord of the Worlds.(Tafsir Ruh-ul-Bayan)

Hazrat Ismail Haqqi (Mercy of Allah be upon him) makes it mandatory to have a means for reaching Allah (Wasila) for the noble Prophets and the Friends of Allah, because between a common Muslim and Allah Almighty, for the lifting of the internal veils, the internal lights and spiritual orientations (Tawajjuh) of the great Prophets and the noble Friends of Allah are an utmost necessity. (Tafsir Ruh-ul-Bayan)

Hazrat Sheikh Shadhili (Mercy of Allah be upon him), who is among the perfected Friends of Allah, states: In the initial days of my spiritual world, I used to walk alone in a cave, and I started worshiping Allah Almighty so that Allah Almighty would lift the internal veils (veils) from between me and Him, and I might obtain the closeness of Allah Almighty. He states: Every night we had this hope that by tomorrow morning our internal veils would be lifted, but this did not happen. One day suddenly, a person with a majestic personality entered the cave and said, “As-Salamu Alaykum.” I asked, “What is your state?” He answered my question and said, “How can that person reach the Truth and become a Gnostic who stays in the state of rebellion and hard-heartedness of the desires of the soul?”. That person whose soul is not free from its deficiencies and who claims to worship Allah Almighty, his worship is specifically for his soul. At that moment, our veils (veils) were lifted, and he was a Friend of Allah. Hazrat Sheikh Shadhili (Mercy of Allah be upon him) states: My internal veils were not lifted by my personal worship and struggles, but rather that Friend of Allah, by the light of his heart, lifted the internal veils from my chest, and we felt the closeness of Allah in our interior and obtained spiritual opening (Inshirah-e-Sadr). (Tafsir Ruh-ul-Bayan)

The commentator of the Quran, Allama Fazal Shah, states in the commentary of the verse of “Wasila”: Allah Almighty is the One towards Whom everyone returns and from Whom one finds salvation from fear and grief; the station he holds, that is “Wasila”. Whatever is the standard, it is a support for closeness to the Lord. This “Wasila” is the door of meeting, that without it the pleasure of Allah Almighty cannot be obtained at all. The saying is: By this “Wasila,” if the action is corrected, then its nobility and focus will be more than that “Wasila” and the nobility of “Wasila” itself. To leave this “Wasila” for one’s own choice is a very bad thing, and it is a Jihad in the path of Allah; if this is done, success will be obtained. (Tafsir Fazli)

Hazrat Pir Karam Shah states in the commentary of this verse: The travelers of the path of Tariqat have intended “Wasila” as a perfect Pir; so for obtaining true success, before for struggle (Mujahida), it is essential to search for a Murshid. (Tafsir Zia-ul-Quran)

1. Allah Almighty says:

اَلَمْ تَرَوْا اَنَّ اللّٰهَ سَخَّرَ لَكُمْ مَّا فِی السَّمٰوٰتِ وَ مَا فِی الْاَرْضِ وَ اَسْبَغَ عَلَیْكُمْ نِعَمَهٗ ظَاهِرَةً وَّ بَاطِنَةًؕ وَ مِنَ النَّاسِ مَنْ یُّجَادِلُ فِی اللّٰهِ بِغَیْرِ عِلْمٍ وَّ لَا هُدًى وَّ لَا كِتٰبٍ مُّنِیْرٍ

“Did you not see that Allah has made all that is in the heavens and all that is in the earth subservient for you, and bestowed His favours upon you in full, both the visible and the invisible? And some men are such that they argue concerning Allah without knowledge, and without guidance and without a Book to show the way.” (Surah Luqman, Para 21, Verse Number 20)

Visible favors include the correctness of the limbs and senses, beauty and form; and invisible favors include knowledge, Gnosis, and excellent qualities, etc.

Hazrat Ibn Abbas (Allah be pleased with him) stated that the visible favor is Islam, and the invisible favor is those sins of yours which were covered. Your state was not disclosed, nor were you hastened in punishment. Some commentators have stated that the visible favor is the correctness of the limbs and beautiful form, and the invisible favor is the belief of the heart. One saying is also that the visible favor is provision, and the invisible favor is good character. One saying is that the visible favor is the commands of the Shariat which are light, and the invisible favor is intercession. One saying is that the visible favor is the dominance of Islam and victory over enemies, and the invisible favor is the help of the Angels for aid. One saying is that the visible favor is the following of the Messenger (Peace and Blessings of Allah be upon him), and the invisible favor is his love.

1. Allah Almighty says:

وَ اتَّبِعْ سَبِیْلَ مَنْ اَنَابَ اِلَیَّ

“and follow the path of him who has turned towards Me;” (Surah Luqman, Para 21, Verse Number 15)

In the commentary of this verse, Hazrat Syed Muhammad Naeem-ud-Din Muradabadi states that from this, the Holy Prophet (Peace and Blessings of Allah be upon him) and his noble Companions are intended. And that very path is the religion of the People of Sunnah and the Community (Ahle Sunnat Wal Jama’at). (Khaza’in-ul-Irfan)

Hazrat Qazi Thanaullah Panipati (Mercy of Allah be upon him) states in the commentary of this verse that by “the path,” the religion is intended, and from “the one who has turned towards Me” (Man Anaba), the Holy Prophet (Peace and Blessings of Allah be upon him) and the noble Companions are intended. While Hazrat Ata has narrated from Hazrat Ibn Abbas (Allah be pleased with him) that the person of Hazrat Abu Bakr Siddiq (Allah be pleased with him) is intended because many great noble Companions became Muslims through his guidance. (Tafsir Mazhari)

In this blessed verse, Allah Almighty has commanded following the path of the people of Inabat. Allah Almighty has commanded leaving everything else and turning towards Allah Almighty at every moment with people who are filled with the dominance of love and the intensity of love for the Essence and attributes of Allah Almighty. This is the method of the people of Inabat. The people of Inabat, for the sake of the closeness and Gnosis of Allah Almighty, dive into the oceans of the love of Muhammad Mustafa (Peace and Blessings of Allah be upon him). As Hazrat Abu Bakr Siddiq (Allah be pleased with him) annihilated himself in the love of Muhammad Mustafa (Peace and Blessings of Allah be upon him) and obtained subsistence (Baqa) and eternity. When the orientations (Tawajjuh) of the light of the Essence of the Lord (Mustafa) reached Hazrat Abu Bakr Siddiq (Allah be pleased with him), he reached the station of “I am with the one who remembers Me” (Allah Almighty is with us).

Abu Bakr Siddiq (Allah be pleased with him) or Syedna Maula Ali Sher-e-Khuda (Allah be pleased with him) are the leaders and elders of different chains (Silsilah) of Tariqat. To follow the path of these personages is the command of Allah Almighty because even today, in their ways, that rare light and brightness is present which removes the internal veils and the darkness of the soul and changes it into light; and this is the only path. By walking on this path, a human obtains the sweetness and fragrance of Tauheed and Prophethood. By obtaining the favor of the faith of reality, one is introduced to the pleasure of familiarity and is included in the first row of the Friends of Allah. Until the way of the Sufis is entered, one will not be introduced to the light of Prophethood and the light of Gnosis and the level of witnessing (Ihsan). Because the Holy Prophet (Peace and Blessings of Allah be upon him) said: Whatever was in my chest, I have poured into the chest of Abu Bakr Siddiq (Allah be pleased with him). Therefore, the People of Sunnah and the Community are the People of Light and the People of Sunnah and the Community are those people who are annihilated in the love of Mustafa (Peace and Blessings of Allah be upon him). Those who deny the light and Prophethood of Muhammad Mustafa (Peace and Blessings of Allah be upon him) cannot obtain the light of the Sunnah and the Community, and neither can they reach the Essence of the Lord. Today the time is that we should search our hearts to see if that spirituality and those internal manifestations are present in our lives through which internal spiritual opening (Inshirah-e-Sadr) is obtained, or if we have settled in our chests the love for the world, the desire for rank and position, and the attributes of the Lord (attributes of pride), or if we are drowning in the observation of the Divine attributes, or if we have extinguished the lamp of the heart by being heedless, and we are in the grip of the evil-commanding soul (Nafs-e-Ammara).

Syedna Mujaddid Alf Thani Sheikh Ahmad Sirhindi Faruqi (Mercy of Allah be upon him) states that until the soul (Nafs) is purified through purification (Tazkiyah), the human acts of worship cannot be sincere for the pleasure of the Lord. Worship that is for the desire of Paradise or for the fear of Hell is in reality worship of the soul. As long as a person is in the bondage of his own objectives, his claim of love for the Lord has no status more than a lie. (Maktubat Imam Rabbani Maktub Number 77)

Proof of Tariqat in Blessed Hadiths

Hadith Number 1 (Hadith of Jibril, Peace be upon him)

قَالَ مَا الْإِیمَانُ قَالَ الْإِیمَانُ أَنْ تُؤْمِنَ بِاللّٰهِ وَ مَلَائِکتِهِ وَ رُسُلِهِ وَ تُؤْمِنَ بِالْبَعْثِ قَالَ مَا الْإِسْلَامُ قَالَ الْإِسْلَامُ أَنْ تَعْبُدَ اللّٰهَ وَ لَا تُشْرِک بِهِ وَ تُقِیْمَ الصَّلٰوةَ وَ تُؤَدِّيَ الزَّکوٰةَ الْمَفْرُوْضَةَ وَ تَصُوْمَ رَمَضَانَ قَالَ مَا الْإِحْسَانُ قَالَ الْإِحْسَانُ أَنْ تَعْبُدَ اللّٰهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهٗ يَرَاكَـ

Hazrat Jibril (Peace be upon him) asked the Holy Prophet (Peace and Blessings of Allah be upon him): What is Iman? The Prophet (Peace and Blessings of Allah be upon him) said: Iman is that you believe in Allah, His Angels, His Messengers, and in being raised after death. It was asked: What is Islam? The Prophet (Peace and Blessings of Allah be upon him) said: Islam is that you worship Allah and do not associate anyone with Him, and establish prayer, and pay the obligatory Zakat, and keep the fasts of Ramadan. Hazrat Jibril (Peace be upon him) asked: What is Ihsan? The Prophet (Peace and Blessings of Allah be upon him) said: Ihsan is that you worship Allah as if you are seeing Him; and if you do not see Him, then He is seeing you. (Sahih Bukhari 1:4)

In the blessed Hadith, the following three things are mentioned: (1) Iman (2) Islam (3) Ihsan

Hazrat Mujaddid Alf Thani and Sheikh Abdul Haq Muhaddith Dehlvi have intended Tasawwuf and Tariqat from Ihsan.

Hadith Number 2:

Hazrat Abu Huraira (Allah be pleased with him) narrates:

حَفِظْتُ مِنْ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وِعَاءَيْنِ (مِنَ الْعِلْمِ) فَأَمَّا أَحَدُهُمَا فَبَثَثْتُهٗ، وَأَمَّا الْآخَرُ فَلَوْ بَثَثْتُهٗ قُطِعَ هَذَا الْبُلْعُومُ

Hazrat Abu Huraira (Allah be pleased with him) states: I learned two types of knowledge from the Messenger of Allah (Peace and Blessings of Allah be upon him); one I have disclosed, and the other (secrets) if I were to disclose it, this throat would be cut. (Bukhari Sharif Kitab-ul-Ilm)

Hazrat Sheikh Abdul Haq Muhaddith Dehlvi (Mercy of Allah be upon him) states in the commentary of the aforementioned Hadith that the first type of knowledge relates to the commands and limits of Shariat, and that is the common knowledge for everyone; and the second type of knowledge is the secrets which have been kept safe from the darkness of others, those which the intellect and understanding cannot reach. It is the portion of the Gnostic scholars, the People of Gnosis. (Ash’at-ul-Lama’at Volume 1 Page 77)

Hazrat Muhaddith Mulla Ali Qari (Mercy of Allah be upon him) also states in the commentary of the aforementioned Hadith: In these two types of knowledge, one is the “outward knowledge,” which is the commands and character which I have disclosed to you, and the second type of knowledge is the “inward knowledge,” if I describe its details, my throat would be cut. (Bukhari Sharif), (Marqat Sharh Mishkat Volume 1 Page 313)

Hadith Number 3:

Allama Abdul Wahab Sha’rani, while arguing for the proof of inward knowledge and Divine manifestations, mentions this blessed Hadith: Hazrat Abu Huraira (Allah be pleased with him) narrates that some people came to the Holy Prophet (Peace and Blessings of Allah be upon him) and said: O Messenger of Allah (Peace and Blessings of Allah be upon him)! We find such things (secrets) within ourselves that to speak of them is very difficult for any of us. The Holy Prophet (Peace and Blessings of Allah be upon him) said: Did you find them? They submitted: Yes. The Holy Prophet (Peace and Blessings of Allah be upon him) said: That is pure faith. And they asked a question about Divine Gnosis, regarding which they had the fear of falling into disbelief. (Tafsir Mazhari)

Hadith Number 4:

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ أَخْلِصْ دِیْنَكَ یَكْفِكَ الْعَمَلُ الْقَلِیْلُ.

Translation: Hazrat Muadh bin Jabal (Allah be pleased with him) narrates that the Messenger of Allah (Peace and Blessings of Allah be upon him) said: “Make your religion sincere, even a little action will suffice for you.” (Tabarani Musnad al-Shamiyyin Number 612)

By “sincerity in religion” (Ikhlas), the objective is to enlighten the interior with sincerity. It is necessary to obtain the lights of Prophethood along with the teachings of Prophethood.

Hadith Number 5:

قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ : الْعِلْمُ عِلْمَانِ عِلْمٌ فِی الْقَلْبِ فَذَالِک الْعِلْمُ النَّافِعُ وَ عِلْمٌ اللِّسَانُ فَذَالِک حُجَّةُ اللّٰهِ عَلٰی ابْنِ آدَمَـ

The Messenger of Allah (Peace and Blessings of Allah be upon him) said: “Knowledge is of two types: knowledge in the heart, and that is the beneficial knowledge; and knowledge on the tongue, and that is Allah’s proof against the son of Adam”. (Mishkat Kitab-ul-Ilm)

The Holy Prophet (Peace and Blessings of Allah be upon him) has called the “heart-based knowledge” as the “inward knowledge,” which is beneficial and which has been called “spiritual knowledge”. This is obtained from the sacred chest of the Messenger of Allah (Peace and Blessings of Allah be upon him) and descends into the hearts of the Friends of Allah and causes the presence of the Lord.

Hadith Number 6:

اِنَّ لِكُلِّ شَيْءٍ مَعْدِنٌ وَ مَعْدِنُ التَّقْوٰی قُلُوْبُ الْعَارِفِیْنَ

“Verily for every thing there is a source (mine), and the source (mine) of Taqwa is the hearts of the Gnostics”. (Tabarani)

Meaning: Indeed, for every thing there is a mine (hidden treasure), and Taqwa is the mine of the hearts of the Gnostics. That is, it is in the chests of the Friends of Allah and the Saints of Allah.

Hadith Number 7:

عَنْ عُمَرِ بْنِ الْخَطَّابِ … قَالَ فَأَخْبِرْنِی عَنِ الْإِحْسَانِ قَالَ اَنْ تَعْبُدَ اللّٰهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهٗ يَرَاكَ

From Umar bin Al-Khattab… he said: “Inform me about Ihsan.” He (the Prophet) said: “That you worship Allah as if you are seeing Him, and if you do not see Him, then indeed He is seeing you.”.

Hazrat Umar bin Al-Khattab (Allah be pleased with him) narrates that when Hazrat Jibril (Peace be upon him) submitted: Inform me what is Ihsan. So the Holy Prophet (Peace and Blessings of Allah be upon him) said: That you worship Allah Almighty in such a way as if you are seeing Him, and if you cannot do this, then (believe) that He is seeing you. (Sahih Bukhari, Hadith Number 8) 3. (Sahih Muslim)

Sayings and Actions of the Elders Regarding Tariqat and Divine Gnosis

Sayings and actions of the elders regarding Tariqat and Divine Gnosis are presented so that the seekers may move forward in the spiritual journey with focus, steadfastness, and courage to obtain their destination.

Saying Number 1:

The Leader of the Imams, Hazrat Imam Abu Hanifa (Mercy of Allah be upon him) states:لَوْ لَا السَّنَتَانِ لَهَلَكَ النُّعْمَانُـ “Were it not for the two years, Nu’man would have perished”. Meaning: If these two years had not been spent in the acquisition of internal perfections, Nu’man bin Thabit would have perished!. (Maktubat-e-Masoomiya)

Hazrat Imam Abu Hanifa (Mercy of Allah be upon him) obtained internal perfections by giving allegiance (Bay’at) to Hazrat Imam Ja’far Sadiq (Allah be pleased with him).

Saying Number 2:

Hazrat Imam Malik bin Anas (Mercy of Allah be upon him) states:مَنْ تَفَقَّهَ وَ لَمْ یَتَصَوَّفْ فَقَدْ تَفَسَّقَ وَ مَنْ تَصَوَّفَ وَ لَمْ یَتَفَقَّهْ فَقَدْ تَزَنْدَقَ وَ مَنْ جَمَعَ بَیْنَهُمَا فَقَدْ تَحَقَّقَـ “He who practices Sufism (Tasawwuf) without Fiqh (Law) becomes a transgressor (Fasiq), and he who practices Fiqh without Tasawwuf becomes a heretic (Zindiq); but he who combines the two has realized the truth (Muhaqqiq)”.

He who obtained Tasawwuf without Fiqh became a transgressor, and he who obtained the knowledge of Fiqh but did not adopt Tasawwuf became a heretic, and he who combined both became a researcher. (Marqat Sharh Mishkat al-Masabih 256:1), (Haqiqat-e-Tasawwuf)

Saying Number 3:

Hazrat Imam Ghazali (Mercy of Allah be upon him) states: “My academic thirst was not quenched even after obtaining the outward knowledge, until I was satiated with the inward knowledge; and obtaining inward knowledge is mandatory (Farz-e-Ayn)”. You wrote a chapter in the book Al-Munqidh min al-Dalal and Ihya-ul-Uloom under the title: “Explanation of the proof for the correctness of the path of the people of Tasawwuf”. (Ihya-ul-Uloom)

Saying Number 4:

Hazrat Ghaus-e-Azam Sheikh Abdul Qadir Jilani (Mercy of Allah be upon him) states: The soul (Nafs) is the enemy of Allah and is hated. Therefore, in opposition to the soul, act in accordance with the Truth, and make the company of the “People of Heart” (those who remember Allah) mandatory. (Futuh-ul-Ghayb)

Saying Number 5:

Hazrat Ali Hujwiri, famously known as Data Ganj Bakhsh (Mercy of Allah be upon him), states: Tasawwuf is the spirit of Islam. Denying Tasawwuf is denying Shariat. If a person starts digging a mountain with his nails, it is possible, but it is impossible to annihilate the soul (Nafs) without a perfect Sheikh!. (Kashf-ul-Mahjub)

Saying Number 6:

Hazrat Imam Ahmad bin Hanbal (Mercy of Allah be upon him) used to say to his son: You must obtain the knowledge of Hadith, and it is necessary for you to sit in the gathering of the Sufis. (Dala’il-ul-Suluk)

Saying Number 7:

The Sheikh of the Sheikhs, Hazrat Abu al-Najib Suhrawardi (Mercy of Allah be upon him) (Ba-nam Sheikh Shahabuddin Abu al-Najib Kuniyat) states: Allah Almighty has some beloved servants that if they look towards someone, he becomes filled with that light of success. (Awarif-ul-Ma’arif)

Saying Number 8:

Hazrat Khwaja Hasan Basri (Mercy of Allah be upon him) states: The sign of the death of the heart is the desire for the world, and its cure is the company of the Friends of Allah. (Tadhkira-e-Khawajgan-e-Chisht)

Saying Number 9:

Hazrat Khwaja Qutbuddin Bakhtiar Kaki Chishtī (Mercy of Allah be upon him) states: True love is not obtained from the Friends of Allah (Auliya) until one is annihilated under the dominance of Divine love, just as moths are devoted to the candle. (Tadhkira-e-Khawajgan-e-Chisht)

Saying Number 10:

Hazrat Qayyum-e-Zaman Khwaja Masoom Faruqi (Mercy of Allah be upon him) states: The soul is the biggest veil between the Seeker and the Desired. Therefore, the path of the Friends of Allah and the purification of the soul is mandatory. (Maktubat-e-Masoomiya)

Saying Number 11:

Sheikh Abu Talib Makki, the author of Qut al-Qulub, states regarding Shariat and Tariqat that both are those knowledges from which one cannot be independent of the other. Like Islam and Iman, which are linked to each other. Like the body and the heart, the relationship is such that separation in both is not possible. (Marqat al-Mafatih 356:1)

Saying Number 12:

Sheikh-ul-Islam Zakariya Ansari (Mercy of Allah be upon him) states: Shariat is the form of reality, and reality is the interior of Shariat, and both are essential to each other; one cannot be complete without the other. (Bahu Sharh al-Risalah al-Qushayriyah)

Saying Number 13:

Hazrat Sheikh Zarruq (Mercy of Allah be upon him) states: The position of Tasawwuf in religion is the same as the position of the soul in the body. (Tabaqat al-Kubra)

Saying Number 14:

Hazrat Allama Shami (Mercy of Allah be upon him) states: Shariat and Tariqat are essential to each other because for the path going towards Allah, one part is outward and one is inward; the outward part is Shariat and the inward part is Tariqat. (Bahu Radd al-Mukhtar 1:244)

Saying Number 15:

Hazrat Abdullah bin Mubarak (Mercy of Allah be upon him) states that: The Jihad against the soul and desires is the Greater Jihad. (Tafsir Mazhari)

Saying Number 16:

The commentator of the Quran, Allama Ismail Haqqi (Mercy of Allah be upon him), states: Until the soul is purified from desires, the human heart cannot be purified from anything other than Allah. (Ruh-ul-Bayan)

This is why Allah Almighty said:   قَدْ أَفْلَحَ مَنْ تَزَكَّىٰ “Undoubtedly, he attained to his goal who purified..” (Surah Al-Ala, Para 30, Verse Number 14).

Saying Number 17:

Hazrat Shah Abdul Aziz Muhaddith Dehlvi (Mercy of Allah be upon him) states: The pivot of the People of Sunnah is on Shariat and Tariqat. These two matters are considered the causes of leadership and greatness. (Bahu Tuhfa-e-Ithna Ashariya)

Saying Number 18:

The commentator of the Quran, Allama Qazi Thanaullah Panipati (Mercy of Allah be upon him), states: Walking on the path of the Sufis and the pious (Fuqara) is mandatory, just like the recitation of the Book of Allah and learning its commands. (Tafsir Mazhari)

Saying Number 19:

The leader of the People of Sunnah, Hazrat Maulana Shah Ahmad Raza Khan Barelvi (Mercy of Allah be upon him), states: The Noble Quran has commanded to search for a means (Wasila) towards Allah. Closeness towards Allah is only through a Wasila, and you are the Wasila towards Allah. This chain of noble elders, through which reaching Allah Almighty is definitively impossible without a Wasila, and in the same way reaching the Prophet without a Wasila is very difficult. (Bayat wa Khilafat)

Saying Number 20:

Hazrat Imam Allama Yusuf Nabhani Palestinian states: The Friends of Allah are those holy personages who are towards the spiritual world; they have the progress of the spiritual world and the world comes before them. Allah Almighty has decorated them with holy Gnosis and lights. Reaching closeness to Allah and the spiritual world is only possible through the guidance of the Friends of Allah. (Jami al-Karamat al-Auliya)

Saying Number 21:

Hazrat Allama Sheikh Abdul Wahab Sha’rani states: The knowledge of reality is the eye of Shariat. The states of the Sufis cannot be understood by the common man. That person whose heart does not have the inclination and longing for the path of Allah Almighty, he is not among the living but among the dead. (Al-Tabaqat al-Kubra, Allama Abdul Wahab Sha’rani)

Saying Number 22:

Hazrat Mufti Ahmad Yar Khan Naeemi states: Just as the physical body is the name of Shariat, the internal state of the pure heart is Tariqat. Shariat is the tree, and Tariqat is its fruit. (Rasail Naeemi)

Saying Number 23:

Hazrat Allama Anwar Shah Kashmiri (Mercy of Allah be upon him) said: Shariat and Tariqat are not two different things. Religion reached us from one side through the four Fiqh (Legal) schools, and on the other side through the four spiritual chains. The pivot of the People of Sunnah and the Community is on both these aspects. (Dala’il-ul-Suluk)

Saying Number 24:

Hafiz Ibn Qayyim states: Search for such a Sheikh who is not among the people of negligence, because the reformation of the hearts is more prior than the reformation of the limbs; therefore, the reformation of the heart is mandatory. (Ibn Qayyim Madarij al-Salikin)

Saying Number 25:

Hazrat Sheikh Imdadullah Muhajir Makki (Mercy of Allah be upon him) states: To accept the Murshid as the command of Allah and the command of the Messenger of Allah (Peace and Blessings of Allah be upon him) and the replacement of good manners, and as the deputies of Allah and the Messenger (Peace and Blessings of Allah be upon him). (Kulliyat-e-Imdadiya)

Saying Number 26:

Ashraf Ali Thanwi Deobandi states: All the principles of Tasawwuf are present in the Quran and Hadith, and those who understand that Tasawwuf is not in the Quran and Hadith are completely wrong. The concept of fake Sufis and dry scholars is that Tasawwuf is separate from the Quran and Hadith, whereas both are wrong. The hearts of the Friends of Allah are enlightened by the light of Allah Almighty; the light that is obtained from them is not found elsewhere. Therefore, their company is very necessary. And Tasawwuf is mandatory like prayer and fasting. (Shariat wa Tariqat)

Saying Number 27:

According to Ahmad Ali Lahori Deobandi: Those who deny Tasawwuf are thieves, dacoits, and highwaymen who want to exclude the most important part from the religion. (Dala’il-ul-Suluk)

Saying Number 28:

According to Syed Sulaiman Nadvi: Practical life cannot be correct by reading the knowledge of Prophethood without the light of Prophethood. Therefore, after the completion of outward studies, attendance in the company of the Friends of Allah is necessary. (Dala’il-ul-Suluk)

Saying Number 29:

Dr. Muhammad Tahir-ul-Qadri states: The purification of the soul is the duty of the noble Prophets, and they provide purity to the souls of the common people. The station of the purification of the soul is established through the Prophet’s office through the method of the Sufis. (Tafsir Minhaj-ul-Quran)

Tasawwuf and Sufi

When a human worries about his internal purity and life, then immediately the thought of the system of Tasawwuf and Sufism comes to mind. Although the name Tasawwuf is adopted in all religions, according to our view, it is that Islamic system of Tasawwuf which is established on the basis of the Prophethood of Muhammad (Peace and Blessings of Allah be upon him). In the terminology of Quran and Sunnah, its second name is Ihsan and Tazkiyah.

Allah Almighty, through the lights and manifestations of His Essence, favored the heart and form of His beloved Muhammad (Peace and Blessings of Allah be upon him) and granted a unique internal light and eternal life. Due to this great favor, he (Peace and Blessings of Allah be upon him) was granted the eternal connection of love, companionship, closeness, and observation in the court of Allah Almighty.

Between Allah Almighty and His unique Beloved, the Messenger (Peace and Blessings of Allah be upon him), this special connection of Lordship and servitude was explained by a lover and commentator of the Quran, Hazrat Imam Abul Qasim Abdul Karim bin Hawazin Qushayri (Mercy of Allah be upon him), in the commentary of this sacred verse of the Holy Quran.

As Allah Almighty states in the Holy Quran:

اٰمَنَ الرَّسُوْلُ بِمَاۤ اُنْزِلَ اِلَیْهِ مِنْ رَّبِّهٖ وَ الْمُؤْمِنُوْنَؕ كُلٌّ اٰمَنَ بِاللّٰهِ

“The Messenger believed in what was sent down to him from his Lord, and so did the believers; all have believed in Allah,” (Surah Al-Baqarah, Para 3, Verse Number 285)

Hazrat Imam Qushayri writes:

و آمن الرسول صلى الله عليه وسلم من حيث العيان واسطة وصالاً، و آمن الخلق كلهم من حيث البرهان بالوسائط استدلال

 “And the Messenger (Peace and Blessings of Allah be upon him) believed through direct sight (observation), and all the creation (believed) through proof and evidence”. (Tafsir al-Qushayri al-Musamma bi Lata’if al-Isharat Volume 1 Page 217, Matbu’a al-Qahira)

Imam Qushayri states that on the night of Ascension (Me’raj), Allah Almighty favored the Holy Prophet (Peace and Blessings of Allah be upon him) with honor and nobility, and said: My Beloved saw My Essence with his eyes without any means. While for the rest of the creation, including the Angels and Prophets, for the sake of bringing original faith, they brought in faith through means and proof.

The perfect Gnostic commentator, Hazrat Sheikh Ismail Haqqi, has written in the commentary of the sacred verse: that when one enters the circle of Islam, the first stage of guidance is obtained. Its elite level is the sixth stage which is the final degree of commoners. While for the elite, there is a degree that Allah Almighty provides them more guidance. And connects them with His sacred light. He has written in his commentary Ruh-ul-Bayan in another place that the reality of Iman is the light (Noor). Unless the reality of Iman is obtained, the true sweetness of the closeness of the Lord will not be obtained.

The summary of the mentioned context is that the Islamic system of Tasawwuf and Sufism is the name for the system of connection and the light of Prophethood through the Beloved (Peace and Blessings of Allah be upon him). The beginning of Tasawwuf is allegiance (Bay’at) from any master of light, meaning connection. The common sayings of the Sufis are common to all, but to distinguish them for an expert of knowledge is difficult. Because Hazrat Mujaddid Alf Thani Ahmad Sirhindi says that the seeker is blind.

What is Tasawwuf?

The noble Friends of Allah have presented the definition of Tasawwuf in their own styles. So some definitions of Tasawwuf are presented below:

1. Syed-ut-Ta’ifa Sheikh Junaid Baghdadi (Mercy of Allah be upon him) stated: That Allah ‘s keeping you separate from your self and alive with His Essence; this is Tasawwuf. (Risalah al-Qushayriyah Page 605 Az Sheikh Allama Abdul Karim Qushayri Matbu’a Mushtaq Book Corner Lahore)
2. Sheikh Abu Bakr Shibli (Mercy of Allah be upon him) stated: Tasawwuf is that lightning bolt which destroys everything and the closing of the eyes from the world. (Risalah al-Qushayriyah Page 607)
3. Sheikh Abul Husayn Nuri (Mercy of Allah be upon him) states: That leaving all the pleasures of the soul is Tasawwuf. (Kashf-ul-Mahjub Page 63 Az Data Ali Hujwiri Matbu’a Mushtaq Book Corner Lahore)
4. Imam al-Auliya Syed Ali Hujwiri Data Ganj Bakhsh (Mercy of Allah be upon him) stated: That person who becomes annihilated in the Essence and attributes of Allah Almighty and becomes fed up with everything besides the Essence, he is called a Sufi. Researchers have said that “Sufi” is derived from “Safa” (purity). (Kashf-ul-Mahjub Page 60)
5. Imam-e-Ahle Islam Syedna Imam Muhammad Baqir bin Ali (Allah be pleased with him) stated: Tasawwuf is the name of pure character. So the more one has pure character, the more he is a Sufi. (Risalah al-Qushayriyah 614)
6. Sheikh Dhul Nun Misri (Mercy of Allah be upon him) stated: The sign of a Sufi is leaving the world, the cutting off of worldly means, and becoming the interpreter of realities. (Kashf-ul-Mahjub Page 62)
7. Sheikh Abu Bakr Shibli (Mercy of Allah be upon him) stated: A Sufi is the one who sees nothing but Allah Almighty in the two worlds. (Risalah al-Qushayriyah 615)

Following with Excellence (Ihsan)?

Allah Blessed and Exalted states:

قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللّٰهَ فَاتَّبِعُوْنِیْ یُحْبِبْكُمُ اللّٰهُ

“Say, (O Dear Prophet Mohammad – peace and blessings be upon him), ‘If you love Allah, then follow me – Allah will then love you,'” (Surah Al-Imran, Para 3, Verse Number 31)

In the same way, He said:

وَ الَّذِیْنَ اتَّبَعُوْهُمْ بِاِحْسَانٍ رَّضِیَ اللّٰهُ عَنْهُمْ

“and those who followed them with virtue – Allah is pleased with them,” (Surah At-Tawbah, Para 10, Verse Number 100)

The Hadith of Jibril from the Holy Prophet (Peace and Blessings of Allah be upon him) clarified that to worship Allah Almighty with this degree of perfection as if you are seeing Allah is at least the state that the Lord is seeing the servant.

In the Quran and Hadith, there is a command to follow the Prophet (Peace and Blessings of Allah be upon him). According to the Friends of Allah, there are degrees of following. One is the “outward legal following” (Shari’at-e-Ittiba), while the second type is the “inward states and the presence of the heart and the light of the Essence and attributes” from the Holy Prophet (Peace and Blessings of Allah be upon him), which is called the “following of reality” (Haqiqat-e-Ittiba).

Hazrat Mujaddid Alf Thani Sheikh Ahmad Sirhindi Faruqi has mentioned the following seven degrees of following. A person can himself account at which level of following he stands.

1. Following the commands of Shariat and the Sunnah of the Prophet (Peace and Blessings of Allah be upon him). Common worshipers, ascetics, and scholars are included in this degree of following. Because their following is external, and there is a possibility of following the desires of the soul and internal disbelief and hypocrisy.
2. Treatment of the heart and the internal hidden diseases through training from any “man of Allah”. In this, following of inward and spiritual actions is obtained from the Prophet (Peace and Blessings of Allah be upon him). The soul (Nafs) becomes free from vices, and the Friends of Allah cross the deserts and forests that take one to the Essence of the Lord.
3. In this degree, the following of the spiritual states, character, and ecstasies of the Prophet (Peace and Blessings of Allah be upon him) is obtained. This is the station of the elite.
4. In this degree, the stage of first level (following external) is converted to reality of following. That is, the fortune of being changed into reality is obtained. This degree is specific to the “solidified ones” (Rasikheen). This station is for the true heirs who are the “Muhkamat” (letters of mysteries) of the Quran. The state of internal lights starts becoming apparent. This occurs when the blessing of the annihilation of the heart and soul is granted. This following is obtained after the station of reaching the Truth and the descending of subtleties.
5. In this degree, Allah Almighty, the True Lord, through His mere grace and favor, grants the following of the perfections of the Friends of Allah and the Holy Prophet (Peace and Blessings of Allah be upon him). In this, human knowledge and actions have no role. These are the perfections of the great Prophets and Messengers. Through inheritance, they are also honored to the elite among the Friends of Allah. It is granted through allegiance (Bay’at) and inheritance.
6. Following the perfections of the beloveds in the station of the Messenger of Allah (Peace and Blessings of Allah be upon him). This is the following for the people of love. That is, those who were favored from the lights of love. The overflow of love continues even beyond intellectual love.
7. In this station, the heart and the soul find contentment and reach their essence. And the elements of the human body also find moderation. In this highest station, the follower develops a diverse resemblance to his Followed One. (Maktubat Imam Rabbani Volume 3 Maktub Number 48 Matbu’a Itteqad Publishing House Nayi Dehli India)

Types of the People of Tasawwuf

The honorable Makhdoom-ul-Umam Imam al-Arifeen Syed Ali bin Uthman Data Ganj Bakhsh Hujwiri (Mercy of Allah be upon him) has explained three types of the people of Tasawwuf: (1) Sufi (2) Mutasawwif (3) Mustasawwif. You state:

1. Sufi: Is the one who is annihilated in his own essence for the sake of Allah’s Essence, but subsisting with the Essence of the Almighty Lord. He is the one reached to the Truth.
2. Mutasawwif: Is the one who is a seeker of this station through spiritual struggle (Mujahida) and exercise, and is the one following the actions of the Sufis.
3. Mustasawwif: Is the one who adopts the dress of the Sufis for the sake of preserving the world and its means, while he is not a Sufi. Such a person has the status of a fly and a person of the stomach and a person of the beard. He is the one of waste and deficiency. (Kashf-ul-Mahjub Page 62)

In reality, Tasawwuf is the name for the steadfastness and state of the bondservant in the court of the Lord. The name of the collection of good qualities and virtues is Tasawwuf. The one who is freed from the nobility of Shirk and Satan is a Sufi. Reaching the holy and purified threshold of the court of the Messenger (Peace and Blessings of Allah be upon him) and being wrapped in the lights of Mustafa (Peace and Blessings of Allah be upon him), he becomes safe and secure. Alas, for those fake Sufis who have become greedy for the honor and wealth of the world!. Even though their internal parts are dark and their hearts are dead, such thieves have brought a bad name to the original Sufis. To follow these traitors is a crime.

Author: Sheikh Muhammad Ajmal Khan Mustafai

Translated by: Mukhtiar Ali Qadri