THE NATURE OF TASAWWUF 
 
The department of the Shari'at relating to A'maal-e Baatini (esoteric acts or states of the heart) is called Tasawwuf and Sulook; and, the department of the Shari'at relating to A'maal-e Zaahiri (exoteric acts or physical acts) is called Fiqh. The subject matter dealt with by Tasawwuf is Tahzeeb-e Akhlaaq or the adornment of character while the motive of this branch of the Shari'at is the attainment of Divine Pleasure. The method of acquisition of this Divine Pleasure is total obedience to the commands of the Shari'at.

Tasawwuf in fact is the rooh (soul) and state of perfection of the Deen. Its function is to purify the Baatin (the heart) of man from the lowly bestial attributes of lust, calamities of the tongue, anger, malice, jealousy, love of the world, love for fame, niggardliness, greed, ostentation, vanity, deception, etc. At the same time it (Tasawwuf) aims at the adornment of the heart with the lofty attributes of repentance, perseverance, gratefulness, fear of Allah, hope, abstention, Tauheed, trust, love sincerity, truth, meditation, reckoning, contemplation, etc. In this way, attention towards Allah Ta'ala is inculcated in man. This is in fact the purpose of life. Tasawwuf or Tareeqat is therefore not at all negatory of the Deen and Shari'at. On the contrary it is incumbent for every Muslim to become a Sufi (one who follows the path of Tasawwuf). Minus Tasawwuf, a Muslim cannot truly be described as a perfect Muslim.

Now that it is clear that Tasawwuf is not contrary to the Deen, but is in fact a branch of the Shariat, its need is evident. Hadhrat Hakeemul Ummat (Rahmatullah Alayh) states in the introduction of Haqeeqat-ut Tareeqat:

"After rectification of beliefs and external acts it is Fardh (compulsory) upon every Muslim to rectify his esoteric acts. Numerous Qur'aanic Aayat and innumerable Ahadeeth narration explicitly indicate the Fardhiat (compulsion) of this. However, most people of superficial understanding are neglectful of these because of their subservience to lowly desires. Who is not aware that the Qur’aan and the Ahaadith are explicit regarding the significance of zuhd, Qanaa’at, Tawaadhu', Ikhlaas, Sabr, Shukr, Hubb-e Ilahi, Radha bil qadha, Tawakkul, Tasleem, etc., while at the same time they emphasise the acquisition of these noble attributes? And, who is not aware that the Qur’aan and Ahaadith condemn the opposites of these noble qualities, viz., Hubb-e dunya, Hirs, takabbur, Riyaa, Shahwat, Ghadhab, Hasad, etc., and has warned against them? What doubt is there in the fact that the noble qualities have been commanded and the bestial traits have been prohibited? This is the actual meaning of reforming the esoteric acts. This is the primary purpose of Tareeqat. It being Fardh is undoubtedly an established fact."

In Tareeq-ul Qalandar, he says:

"All the authentic principles of Tasawwuf are to be found in the Qur'aan and Ahadeeth. The notion that Tasawwuf is not in the Qur’aan is erroneous. Errant Sufis as well as the superficial Ulama (Ulama-e-Khushq) entertain this notion. Both groups have misunderstood the Qur’aan and Ahaadith. The Ulamaa-e-Khushq claim that Tasawwuf is baseless since they believe that the Qur’aan and Ahaadith are devoid of it while the errant and transgressing (ghaalee) surfs assert that in the Qur’aan and Hadith are only the exoteric (Zaahiri) laws. Tasawwuf they say, is the knowledge of the Baatin (esotericism). According to them - Na’uzu Billah - there is no need for the Qur'aan and the Hadith. In short, both groups consider the Qur’aan and Hadith to be devoid of Tasawwuf. Thus in conformity with their opinion, one group has shunned Tasawwuf and the other group has shunned the Qur’aan and Hadith."

TASAWWUF AND THE QUR’AAN

Both external (Zaahiri) and internal (Baatini) acts and duties are commanded in the Qur’aan. Thus the Qur’aan while commanding Salaat and Zakaat:

"O People of Imaan.' Establish Salaat and give Zakaat",

also commands shukr (gratefulness):

"And be grateful unto Allah".

At one place is to be found: "Fasting has been decreed upon you."                         

and

"Upon mankind is the Hajj of the Bait for Allah.",

while at another place is to be found:

"He (Allah) loves them (Mu'mineen) and they love Him.",

and :

"Those who have adopted Imaan are most ardent in the love of Allah."

Similarly, along with:

"When they stand for Salaat, they stand half- heartedly", is to be found:

"They show people (i.e. they perform Salaat in Riyya)."

The Qur'aan, like it reprimands and condemns the defaulter of Salaat and Zakaat, also states the evil of pride and vanity (takabbur and ujub).

The same applies to the Ahadeeth. Like the chapters of Salaat, Sawm, Ba'y (trade and commerce), Nikaah (marriage), Talaaq (divorce) are to be found, so too do the chapters of Riyaa, takabbur, etc. exist. No Muslim can refute the fact that like the A’maal-e Zaahirah are Divine Commands so too are the A'maal-e Baatinah. "(Establish Salaat and pay Zakaat)" are positive commands just as "(Adopt sabr and shukr)" are positive commands. Like the Aayat: "Fasting has been decreed upon you'', establishes the Shar'ee nature of Fasting, the Aayat: "Those who have Imaan are the most ardent in the love of Allah'', establishes the Shar’ee nature of Love for Allah. On closer examination and reflection it will be realized that all the A'maal-e Zaahirah are designed for the reformation of the A'maal-e Baatinah. The purification of the Baatin (the heart and soul of man) is the aim and the basis of Najaat (salvation in the Aakhirat) while the despoiling of the Baatin is the cause of destruction.

Allah Ta'ala declares:

"Verily, he who has purified the nafs has attained victory, and he who has despoiled it has lost."

"That Day (of Qiyamat) neither wealth nor sons will benefit (anyone), but that person who comes to Allah with a reformed heart."

The first Aayat asserts victory as being the consequence of the purification of the Baatin while the second aayat negates the utility of wealth and sons in the absence of a reformed heart. wealth and sons in the absence of a reformed heart. Imaan and Aqaa’id (Articles of Faith) on which pivots the acceptance of all A’maal (actions), are conditions of the heart (i.e. the Baatin). It is manifest that A'maal are designed for the perfection of Imaan. It is therefore clear that the original purpose is the reformation (Islaah) of the heart by virtue of which man is ushered into the Divine Court of Acceptance and attains the lofty spiritual ranks. This is precisely what is known technically as Tasawwuf.