Realities of sufism by shaykh abd al qadir isa

1. SHAYKH ‘ABDAL-QADIR ‘ISA <&
TRANSLATED BY SURAQAH ABDULAZIZ

2. lotlieesteemedguide, the spiritual trainer ofthe aspirants, and the guide of
the wayfarers: my liege lord and teacher, Muhammad al-Hdshimi—may
Allahhave mercyupon him.
And to that believing group who loved each other for Allah’s sake without
there being any ties ofkinship between them or wealth exchanging hands.
They do not fear when the people are afraid, nor do they fall into sadness
when thepeople are sad. They are the friends ofAllah in truth.
‘Abd al-Qadir Tsa

3. This Book
Table of Contents
Explains Sufism in light of the correct understanding, drawing
from the Qur’an, the Sunna, and statements of the notable Imams.
• Clarifies the legislated paths the Sufis traversed to arrive at the
station ofIhsdn.
About the Author
Introduction
Introduction to the fourth edition
Introduction to the fifth edition
13
20
22
23
• Presents the stations and levels that the spiritual wayfarers travel
through to adorn themselves with noble Prophetic qualities.
• Explains the nature of the ripe fruits that were harvested by those
who were realized in the spiritual path.
spread by the orientalists.
PartI: Defining Sufism
The Definition ofSufism
Etymology ofSufism
The Formation ofSufism as a science
The Importance ofSufism
From the Qur’an & Sunna
The statements ofthe scholars
25
26
28
32
33
34
• Purifies Sufism from the accretions and deviance added to it by
false claimants and pretenders.
• Closely examines the misconceptions spread about Sufism and
answers them in light ofthe noble Sacred Law.
• Presents quotes from the Islamic scholars of this Umma, from its
predecessors to its contemporaries, regarding Sufism and its
adherents.
Part II:The Practical Methods of Sufism
Introduction
Companionship [Suhba]
Its importance, fruit, and benefit
The evidence for the importance ofcompanionship
in the Book ofAllah &
Evidence from the Hadith
StatementsofthejuristsandscholarsofHadith, concerning the
importanceofcompanionship and itsettiquette
Ibn Hajar al-Haytaml
Imam Fakhr al-DIn al-RazT
Shaykh Ibrahim al-Bajurl
Ibn AbTJamra
Ibn Qayyim al-Jawziyya
‘Abd al-Wahid b. al-‘Ashir
Al-TTbl
Statementsofthe GnosticSufisregarding the benefits ofcompanionship
39
40
44
45
47
47
48
48
48
49
50
Abu Hamid al-Ghazali 51
Amir ‘Abd al-Qadiral-Jaza’iri 53
Ibn ‘ATa’illah al-Sakandari 54
Shaykh ‘Abd al-Qadir al-JTlanl
55
Shaykh ‘Abd al-Wahhab al-Sha'ranl
56
Abu ‘Allal-Thaqafi
57

4. Abu Madyan
Shaykh Ahmad Zarruq
‘AIT at-Khawwas
Shaykh Muhammad al-HashimT
The Muhammadan Inheritance
The four conditions
The Pledge ofFealty
From the Qur’an & Sunna
Taking the pledge from men
Group transmission
Individual transmission
The pledge offealty from women
Thepledgeoffealty for the one
who has had yet to reach puberty
The pledge offealty from the Companions
Transmitting the Permission
The Etiquette observed by the Spiritual Aspirant toward
his Shaykh and Brethren
The Etiquette ofthe spiritual aspirant towards his Shaykh
The Etiquette ofthe spiritual aspirant towards his brethren
58
58
58
59
60
62
64
65
65
65
66
67
68
69
70
71
71
76
Knowledge 78
The virtue ofknowledge in the Qur’an & Sunna 79
The Legal Ruling oflearning 80
Branches ofknowledge that we are ordered to learn 80
Branches ofknowledge that are prohibited 81
Recommended branches ofknowledge 82
Conclusion 82
Purifying and Striving Against the Ego
Preliminary statement
Its evidence from the Book and the Sunna
Its ruling
The potential for change
The path ofspiritual struggle
Statements ofthe Gnostic spiritual trainers and guides
concerning spiritual struggle
Responding to some misconceptions about spiritual struggle
Summary
Remembrance
The Real Meaning ofRemembrance
83
83
84
84
85
88
91
95
95
96
The Prooffor Remembrance in the Book and the Sunna
Statements ofthe gnostic scholars regarding
the virtue ofRemembrance
‘Abdullah b. al-'Abbas &
Ibn ‘Ata’illah al-Sakandari
Imam Abu al-Qasim al-Qushayrl
Ibn Qayyim al-Jawziyya
Fakhr al-DIn al-RazI
Ahmad Zarruq
Ibn ‘Ajiba
Summary
The Types ofRemembrance
Silent and Audible remembrance
The virtue ofaudible remembrance
Remembrance ofthe tongue and remembrance ofthe heart
Individual and congregational remembrance
The Etiquette ofindividual remembrance
The Etiquette ofaudible congregational remembrance
Restricted and unrestricted remembrance
The wordings and expressions ofremembrance
The legal ruling ofremembering the Single Name (Allah)
Warning from the abandonment ofRemembrance
From Qur’an & Sunna
Statements ofthe Gnostics
Movement During Remembrance
Summary
Singing religious odes and audition within the Mosque
The General benefits ofRemembrance
The litany ofthe Sufis and its evidence
Sufi Instruction
The difference between Sufi instruction and confession
practiced in Christianity
The difference between Sufi instruction
and open admittance to disobedience
Solitary Retreat [Khalwa]
Its definition
Its method
Its legality
Prooffrom the Qur’an & Sunna
A problematic ambiguity
97
102
102
102
102
103
103
104
104
104
105
109
111
113
115
117
118
121
122
126
127
127
133
133
142
151
156
157
157
159
160
161
161
163
VII
VI

5. Statementsofthescholars regarding
theimportanceofsolitaryretreatandits benefits
Al-FayrawzabadT
Imam al-Shafi‘T
Imam al-GhazalT
Al-Shaykh al-Akbar Ibn ‘Arabi
Muhammad al-Safarml
Doctor Mustafa aI-Siba‘T
‘Imad al-DTn al-WasitT
Ibn ‘Ajiba
Summaiy
PartID: The Path toAllah
The Path to Allah
165
166
168
Repentance 185
Taking Account ofthe Self 188
Fear 190
Hope 192
Truthfulness 194
Summaiy 198
Sincerity
Its definition 199
The importance ofsincerity in the Book and the Sunna
The statements ofthe scholars
regarding the importance ofsincerity 202
The levels ofsincerity 203
Blemishes upon the sincerity ofthe spiritual wayfarer in his
Deeds 205
The three veils 205
Summary 208
Patience
Its definition 209
Its types 209
Its importance and virtue 211
A small sample ofHadith concerning this 212
The righteous and their realization ofpatience
and invitation to it 212
Summary 214
Scrupulousness
Its definition and levels 215
Its virtue 216
Renunciation [Zuhd]
Its definition 220
The legality ofrenunciation 220
Correcting the understandingofrenunciation 224
How to achieve renunciation 226
Summary 228
Satisfaction with the Divine
Itsdefinition 229
Its virtue 230
Correcting mistaken notions
regarding satisfaction with the Divine 233
Misconceptions 233
Reliance
Its definition 238
Its virtue and good effects 239
Its levels 241
Summaiy 241
Gratitude
Its definition 242
Its categories 244
The ranks ofthose who showgratitude 246
Its virtue 246
Notice 249
PartIV: The Fruits ofSufism
Divine Love 251
Its evidence and virtue 252
The means ofattaining love 255
The signs oftrue love 256
The ranks oflove 258
Unveiling [Kashf]
Its definition 266
The unveilingofthe Messenger ofAllah S 268
Unveilingmentioned in the Holy Qur’an
Theunveilingexperiencedby the Companions
268
The unveiling experienced byAbu Bakr al-Siddiq £ 269
IX
VIII

6. The unveiling experienced by ‘Umar b. al-Khattab
The unveiling experienced by ‘Uthman b. ‘Affan 4»
The unveiling experienced by ‘All b. AbTTalib 4*
The unveiling ofthe Gnostics
Inspiration [itfidm]
Its definition
Inspiration from Allah the Exalted
Inspiration from the Angels
The Miracles ofthe Saints
The affirmation of miracles
The proof for saintly miracles in the Book and Sunna
The prooffor saintly miracles
from the reports ofthe Companions
The wisdom behind saintly miracles
The difference between miracles
and being ‘lured into destruction’
The position of the Sufis regarding miracles
270
272
272
273
277
277
278
283
284
285
286
291
292
293
PartV: CorrectingMistaken Notions Regarding Sufism
Between the Sacred Law and Spiritual Reality
Responding to the opponents ofSufism
Warning from separating
between the Spiritual Reality and the Sacred Law
The Sufijurists
Interpolations in the Islamic sciences
Qur’anic exegesis, HadTth, History & Sufism
Interpreting the words ofthe esteemed Sufis
Oneness ofbeing, indwelling, and union
Indwelling and union
Oneness ofbeing
Between True Sufism and the False Claimants to Sufism
The Enemies of Sufism
Testimonies
Imam Abu HanTfa
Imam Malik
Imam al-Shafn 4^
lmar Ahmad 4^-
363
Imam al-Qushayri ihUH
364
Imam al-GhazalT 364
Imam Fakhr al-DTn al-Razi 365
Al-‘Izz B. ‘Abd al-Salam littH 366
Imam al-NawawT 366
Ibn Taymiyya 366
Imam al-Shatibi 367
Ibn Khaldun 367
Taj al-DTn al-Subki iiun 368
Jalal al-DTn al-SuyutT iiun 368
Ibn ‘Abidin 370
Shaykh Muhammad ‘Abduh awh 371
Amir Shakib Arsalan 373
Shaykh Rashid Rida
373
Shaykh Muhammad Raghib al-Tabbakh aiiiw
375
Ahmad al-SharbasT
379
Abu al-Hasan al-NadwT
• 382
Abu al-‘Ala’ al-Mawdudl
383
Sabri ‘Abidin
384
Muhammad Abu Zahra
■
Our Shaykh, Muhammad al-Hashimi
007
His birth JO/
His character 388
His efforts in invitation and guidance 390
His written works 391
Conclusion 392
Appendix I: Regarding the legal ruling of kissing the hand 394
Appendix JI: The prooffor the rosary 398
Appendix HI: The legal ruling on remembrance performed 400
after the morning prayer
Appendix IV: The License 401
Appendix V: The Chain of the Shadhill Order
405
Bibliography
411
taiam al-Muhasibi
'Abd al-Qadir al-Baghdadi
298
301
307
309
311
325
341
349
353
354
357
357
357
358
358
358
362
XI
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7. 9
List of Symbols
Mighty and Glorious is He
Exalted and Sublime is He
Allah bless him and give him peace
May peace be upon him
May Allah be pleased with him
May Allah have mercy on him
Transliteration Table
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______Aboutthe Author
A
ll praise is for Allah the Lord ofthe worlds, and may the best
of prayers and most complete salutations be upon our liege
lord, Muhammad, and upon his family, his Companions, and
those who follow them in goodness until the Last Day. All praise is
due to Allah 3$, for He has safeguarded our religion by making the
scholars inheritors of the Prophet & He has decreed that this
inheritance shall be unceasing until the Last Day, as the beloved of
the Lord ofthe worlds B said: “There shall never cease to be a group
ofmy Umma victorious upon the truth. They shall not be harmed by
those who oppose them, nor by those who abandon them, until the
affair ofAllah comes (the Last Day) while they are victorious.”
It greatly pleases us to present to you one of these completed
inheritors who was among those who relayed the guidance of the
Messenger of Allah & to us by way of statement, action, and
resultant spiritual state. May Allah reward him with much good on
behalfofus and the Muslims.
A BRIEF BIOGRAPHY OF THE AUTHOR—MAY ALLAH HAVE MERCY UPONHIM
He is the Gnostic, the knower of Allah,
the esteemed spiritual trainer, the
Sayyid: Shaykh ‘Abd al-Qadir b.
goes back to Shaykh
‘Abdullah b. Qasim b. Muhammad b. Tsa
‘AzizT al-HalabT al-ShadhilT. His lineage
‘Umar al-Ba‘aj
upwards to the grandson of the
Messenger of Allah B: al-Husayn b. ‘All
< He was bom in the city of Aleppo
(Syria) in the year 1338 Hifn",
corresponding to the year 1920 in the
Gregorian calendar. He was born of two
righteous parents—having spent a
happy childhood with the both of them. In his early youth, the
Shaykh was party to many religious and worldly activities. In the
course of his youth, he became acquainted with several men of
Sufism; men of both the inward and outward realities. During this
time, he went back and forth between many different worldly
pursuits, yet his aspirations were not quenched by trade or any
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8. AbouttheAuthor
RlauttesorSufism
other career, and at the same time, he was not satisfied with
associating himself with those who were ascribed to Sufism. He
decided to place his aspirations in the pursuit ofSacred knowledge.
He spent time with manyscholars, among them: Shaykh Muhammad
Zammar and Shaykh Ahmad Mu'awwad, and afterwards, Shaykh
Hasan al-Hasani-the Shaykh ofthe Qadin order, He entered the way
ofspiritual wayfaring under the Shaykh’s tutelage and soon after,
the Shaykhgrantedhim thepermission*
1 ofthe Qadiri order.
1 Idhn: referring to the permission granted by the Shaykh to the disciple, allowing him
torecitethe litanies ofthatparticularspiritualpath. —ft]
1Forhisbiography, seeour translation ofhis masterpiece OurMasterMuhammad the
MessengerofAllah 8-HisSublimeCharacter&ExaltedAttributes Voll & Vol2, published in
2008 and2009 resp. —{pj
During his association with Shaykh al-Hasani, he studied the
sciences of Sacred Law in the Sha'baniyya school and he took
knowledge of the Sacred Law from many major and esteemed
scholars in Aleppo such as: Shaykh ‘Abdallah Sirajuddin,2 Shaykh
Ahmad al-Kurdf, Shaykh Ahmad Mu'awwad, Shaykh Muhammad
Mallah, and Shaykh 'Abd al-Wahhab al-Tanujl-may Allah have
mercy upon them all. It was during this time of his initial studies
that he would begin the first stage ofhis life that would soon become
filled with inviting others to Allah £. He became the Imam of the
Mosque located in the Hamad neighbourhood in Aleppo, and in a
short time, he was able to transform this neighbourhood Mosque
into a Jami (congregational Mosque) wherein the Friday prayers
were established and many seeking to draw near to Allah would
come together and were able to meet each other during both the
Fridayprayers anddailycongregational prayers. I
It was during this time that the Shaykh’s magnetic and
captivatingpersonality traits began to shine, Many ofhis classmates |
were keen to associate with him and attend his gatherings. His I
gatherings soon became the ‘place to be’ for a large segment of the
youth. This was due mostly to the pleasant countenance he had as
well as thepleasant countenance ofthose who loved him. The youth
saw a countenance that caused them to love being religious; a
religiousness that was not cause for them to leave their day-to-day '
lives andgo into isolation; unlike what they saw from some religious
people whopresentedreligiousness in a limited way.
The Shaykhs aspirations did not stop with his association with
Shaykh al-Hasani. He began to search in earnest for one who could
showhim the realities ofSufism that he found when perusing works
such as: Awakening the Aspirations; the Explanation ofthe Aphorisms
the work in which the Sufi, [Ahmad]Ibn ‘Ajiba expounded upon the
aphorisms ofIbn ‘Ata’illah al-Sakandari, The Shaykh explained
his aspirations: “I used to read the book ‘Awakening the Aspirations’,
and within it, I would see realities and sciences ofSufism that were
not to be found within my own soul, so I came to know that it is
absolutely necessary to accompany a completed spiritual guide who
has reachedthose realities.”
I The Shaykh did not find what he was looking for in Aleppo, so he
travelled to Damascus andmet with many ofits well known scholars.
He would often visit [the grave of] al-Shaykh al-Akbar, Muhyi al-DTn
b. ‘Arabianin hope thatperhaps, Allah mightjoin him with one of
the Shaykhs orguide him to one: Not longafter that, he was inspired
to associate with Shaykh Muhammad al-Hashimi, the Shaykh ofthe
Shadhili order. He met Shaykh al-Hashimi in the large Umawi
Mosque while the latter was teaching a lesson on Divine Oneness
(Tawhid). Afterwards, he got to know Shaykh al-Hashimi who said to
him: “You came as the last ofthe people but, with Allah’s permission
,you shall be the foremost ofthem. I have been waiting foryou for a
long-time.”
The Shaykh found what he was looking for; he accompanied this
major scholar and took such knowledge and gnosis to which he
inclined. Once Shaykh al-Hashimi saw in him readiness and
preparation, he gave him permission to recite the general and
specific litanies, and also gave him permission to train and guide
spiritualaspirants,
The Shaykh continued as the Imam ofthe Masjid in Hamad until
Allah facilitatedforhim to take leadership at the al-‘Adiliyya Mosque
in 1973. It came to be that after Allah decreed for the Shaykh to
study Sacred Law and caused him to arrive at the realities ofgnosis,
He prepared him to assume leadership at the expansive al-Adiliyya
Mosque. It was at this Mosque, the Shaykh spent the most important
period ofhis life in calling others to Allah and guiding them. After
assuming leadership of the Mosque, the Shaykh revived it in the
most beautiful manner. It became the ‘place to be’ for students of
Sacred Law and followers of the (Shadhili) order. It was filled with
gatherings of knowledge every day of the week, and after the
mghtfall prayer on Thundays and after the mid afternoon prayers i
I
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9. REAU1TFSOFSUFISM AbouttheAuthor
oil Friday, a gathering dedicated to sending prayers upon the
Prophet i would be held. The Shaykh’s popularity spread far and
wideandmanydifferentpeoplehastenedto him.
The truthfulness and sincerity of the Shaykh, along with his
magnetic personality and patience in inviting others unto Allah,
provedto bea majorcause in attractingscores ofstudents (ofSacred
knowledge), businessmen, doctors, engineers, and university
students. The Shaykh's Mosque soon became a beacon spreading
knowledge and light. Sufism began to spread-after the Shaykh
presented it in its most splendid raiment based on the principles of
thesound doctrine, the noble Sacred Law, and wellpleasingmanners
that were detailed by the people of Ihsdn, the third pillar of the
religion:
TheShaykh’s book: Realities0/Sufism, was prepared approximately
two years before he assumed leadership at the al-Adiliyya Mosque,
and itproved to be a clearand manifest victory for this science. This
book has become one ofthe best books to express its reality, due in
large part to the Shaykh filling it with clear evidence from the Book
of Allah ft, the Sunna of His Prophet #, the statements of the
reliable scholars, and the scientific method he employed that made
it possible to arrive at certain truth regarding the realities of this
importantpillar ofthe religion.
The order ofthe Shaykh spread to all comers ofSyria. One is not
apt to find a single town or village, except that the Shaykh has I
devotees and lovers within it. Nay, his popularity also spread to the I
neighbouring countries such as:Jordan, Turkey, Lebanon, and Iraq. I
This book has played a major role in expositing the realities of I
Sufism; its benefits have even spread to most ofthe Arab countries, 1
as well as to India and Pakistan, many European and American I
countries, and other countries around the world. This all illustrates I
theShaykh's abilityin training,guiding, andgnosis. 1
The Shaykh would frequently undertake journeys to the Sacred I
house (Mecca) to fulfil the rites of Hajj. Due to that, his strong I
spiritual state, his good relationship with people, and the patience /
Allah bestowed upon him in inviting to Him, the Shaykh played a I
major role in taking his call to other well known scholars. The I
Shaykh was considered at the vanguard of the revivers of the Sufi I
ordersingeneral, and the Shadhiliorderin specific. I
This book of.his is agreat testimony to that, for it has been published
numerous times andhas been translatedinto English3and Turkish.
Another testimony to the Shaykh's stature is his large number of
followers and brethren coming from every social class all over the
world. They consider this book to truthfully speak for the Shaykh,
who, with the exception ofthis book, left no other scholarly writings
because of the burden ofinviting others unto Allah and spreading
the correctpath based upon the Book and the Sunna.
It can be said that the sum ofthe Shaykh’s methodology and what
he wanted to bring to the people, he clarified and placed in this
book. In truth, this book is to be considered a manifest victory for
the outward Sacred knowledge and the inward knowledge of the
spiritualpath, and indeed, it has met with wide acceptance by people
from all backgrounds.
The Shaykh possessed many miracles and clear spiritual
unveilings, however, he would avoid disclosing such things and
would not allow anyone to discuss them. He would caution the
brethren from inclining too heavily to miracles and unveilings, and
he would state that the greatest miracle is upright rectitude upon
the Sacred Law of Allah $. from the greatest of the Shaykh s
miracles was that he was able to transform misguided and corrupt
personalities into exemplary models who were upright upon the
Sacred Law. He would define the spiritual path: “The spiritual path is
acting in accordance with the Sacred Law.” He would also heavily
emphasize Shaykh Ahmad Zarruq's definition of Sufism: “Sufism is
good character: whoever is ahead ofyou in good character is ahead
ofyou in Sufism.”
The Shaykh was honoured to be the Prophet's neighbour & in
Medina for over fiveyears. Afterwards, he settled in Amman,Jordan,
inviting unto Allah S, as is the way of the truthful ones wherever
they descend or dwell. His time in Jordan proved to be of much
benefit for the people who took advantage of his knowledge,
spiritual state, andinvitation.
In the year 1412 Hijri (1991), the Shaykh travelled to Turkey to
visit some ofthe brethren. Upon his arrival in Turkey, the Shaykh
fell very ill and was taken to a hospital in the city ofMara§, and was
afterwards transferred to anotherhospital in Istanbul. His stay in the
hospitalproved to be a source ofgreat astonishment and amazement
3Perhaps he is referringto a few chapters that have been translated into English As
faras weareaware, thisis thefirstcomplete translation ofthis work.—[t]
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10. AbouttheAuthor
RealitiesofSufism
for the doctors and specialists when they witnessed his patience in
face ofsevere pain without him having the slightest complaint. He
was absorbed in Allah’s remembrance and Divine contemplation
with Allah & Despite his severe illness, Allah blessed the Shaykh
with his faculties completely intact and his presence with his Lord
up until he drew his last breaths. One ofhis sons wished to assure
himself that his father’s faculties remained after a long coma.
Between the Shaykh and this son ofhis there were feelings ofgreat
amiability, so in order to assure himselfthat his father’s long silence
was nothing more than the patient, well pleased, and Gnostic
believer’s engrossment in (Divine contemplation), his son asked him
about a line ofpoetry that he used to hear from him. He read to him
an incompletestanza ofpoetry:
Oyou whoashmeabouttheMessengerofAllah
andhowhecouldbeabsentminded...
The son said to his father: “0 Master! Please complete this line for
me.”His father lookedathim and read:
..Andabsentmindednesscomesonlyfrom theheartofevery heedless one
Whereashisinnermostsecret was absentfrom everything
Sohe wasabsentmindedfrom everything other than Allah
-andexaltation isforAllah
He kept on repeating over and over the line: ‘...and absent mindedness I
comesonlyfrom the heartofevery heedless one’ until his eyes filled with /
tears. After thatmomenthe spoke to no one. I
The Shaykh moved on to be with his Lord at 6:00 PM on Saturday /
evening, the twelfth ofRabf al-Akhir 1312 Hijri, (October 26th 1991). 1
His final resting place was near the grave of the noble companion, I
ourliege lordAbu Ayub al-Ansan £ in Istanbul. One ofthe Shaykh’s /
disciples composed a panegyricpoem in praise ofhim. It reads: I
NearAbuAyub, theonefrom us whopassedon [
Hassettledasaguest, havinggainedtheloftieststation I
A neighbourtohim in whosehouse the beloveddisembarked '
Andchose bythe bountyofthe OriginatingLord I
Withhisgrayhairshehasafirmfoundation I
Andin thegroundofIstanbulhe hasa radiantabode /
Ifmention ismadeofthesun'srays, I
then inremembranceofhim theyare in the east I
Andifthecrescentmoon rises then his brightness appears I
As a result ofhis death, the Muslims lost a great scholar who acted
upon his knowledge. He was a complete guide and a notable of the
spiritualpath andinvitation unto Allah May Allah envelop him in
His mercy, raise his station, and settle him in the high expanses of
His Paradise with the Prophets, the veracious believers, the martyrs,
andthe righteous-and what a great company they are!
(My Lord, keep me thankful for the blessing You have bestowed on
me and on myparents, andkeep me acting rightly, pleasing You, and
admitme, by Yourmercy, among Your slaves who are righteous.)
[Surat al-Naml: 19]
0 Allah! Resurrect us along with him under the banner ofthe Master
of the Messengers, our liege lord Muhammad along with his
Companions. Peace be upon all of the Prophets, and all praise is for
Allah, the Lord ofthe worlds.

11. Introduction
Allah! We praise You for having given us the ability to
travelthestraightpath. You are'the best Disposer ofaffairs
and the Giver ofvictory. We send prayers and peace upon
Yourgreatest beloved, the one who was sent as a mercy unto all of
the worlds, the one who brought salvation to humanity, and the
guide of,mankind: our liege lord Muhammad the best model and
the highest example, and may peace be upon his family and
Companions whopurified femselves and were made successful as a
result, and those who advised their brothers and brought benefit. 0
Allah! Unite us with them under the banner of our liege lord
Muhammad for You are the most noble of those who are asked
andYouare the bestone tohopefor.
Since the dawn ofIslam, this religion has been beset and tried
with some ofthe most vociferous ofenemies. They have attempted
to tear down Islam’s pillars and demolish its fortifications with
various means and methods. Today, we suffer from the forces of
atheism and the movements of immorality and permissiveness
coming at us from both the East and the West. These forces seek to
misguide our youth, corrupt our generation, and threaten our
intellects and creed with a dark and gloomy future to come. This
Introduction
Umma is facinga dangerous atheism and long standing evil. In this
atmospherefilled with ideological conflict, itis not possible for us to
do anythingother than holdfast to the strong rope ofAllah, and to
disregard subsidiary differences of opinion based on ijtihad,
(independent scholarly effort), and to attach our hearts to Allah Js;
seekingourstrength, contentment, honour, andgloryfrom Him.
Just as the duty ofthe sincere Islamic callers is to bring people
enemies wellplanned strategies ofattack. Sometimes they attempt
to spread doubt regarding the legitimacy ofthe relied upon schools
ofjurisprudence. Sometimes they attack various narrators ofHadTth
among the Companions ofthe Messenger ofAllah & in order to tear
down the support ofIslam. Other times, they spread misconceptions
regardingissues offaith so as to corrupt the creed ofthe Umma.
Ifwe see all ofthe above at different times, then we must take
notice and give our attention to the deliberate attacks and violent
assaults upon Islamic Sufism. Itis the centre piecejewel ofIslam and
its pulsating spirit and life-blood. The liars and prattlers wish to
efface the signposts of true Sufism and paint it as an imaginary
philosophy; weak, ascetic, isolated, superstitious, innovating, and
runningawayfrom the challenges ofreal life.
Despite all this, Allah has decreed that His religion will be
protected and willremain, so the pens ofthese enemies have broken
and the force oftheir claims has lost its vigour. Sufism has remained
a shining light for the spiritual wayfarers unto Allah te, and a
progressive force for the spread and support ofIslam.
For the above mentioned reasons, I present to you this book on
the subject ofSufism. I have written it as an apologetic defence, and
as a means to distinguish its outer shell from its inner core, and its
realities from what is attached to it—all in order make manifest the
truth and to smash falsehood. I write this while seeking support i
from the Book of Allah ft the Sunna of His Messenger », the 1
statements of the four Imams-may Allah be pleased with all of A
them—their followers among the notablejurists, the scholars oflegal fl
theory (usuliyun), scholars of HadTth, Imams of Sufism, and leading ■
thinkers who have provideda good service to Islam. ffifl
MayAllah grant us success in serving Islam and that which He loves,
We ask him for success and correctness. From Him is the beginning
andunto Him is the end. My success is onlyfrom Allah Upon Him
Iputmytrustand unto Him I turn in repentance.
back to the Islamic spirit and unfasten the locks upon the hearts,
similarly, theintention ofthe Sufis in every era has been to bring the
Muslims back to the shade ofintimacy with Allah gg, the blessings of
intimate discourse with Him, the felicity found in closeness to Him,
andtoreturn spiritualism to Islam.
We see how the enemies of Islam have attempted to deface the
signposts ofthis religion by describing it with lethargy and accusing
its adherents of backwardness and barbarity, not to mention the
Abd al-Qadir ‘Isa
Aleppo, Ramadan 24,1381 HiJrT
April 17th, 1971
20
21

12. 9
Introduction to the fourth edition
begin in a state of praising Allah, the One who amply bestows
bounties, completes virtues, and brings life to the hearts. May
the prayers and peace be upon the beloved one who was sent as
a mercy unto all the worlds, a lighthouse for the spiritual wayfarers,
and a model for the Gnostics.
Allah has bestowed His favour upon us by giving us the ability to
republish Realities ofSufism. It is our hope that this book may correct
some mistaken notions about Sufism, respond to misconceptions,
and clarify Sufism’s value and importance and the people’s need for
ittoday.
This humble work has been met with a warm welcome and a good
reception by many sincere scholars, fair researchers, and truthful
seekers of guidance. They have expressed to Us the effect this book
has had in clearing up ideas surrounding Sufism that are in many
people’s minds—especially given the violent attacks against it, the
intentional slanders, and the false accretions added to it.
Many letters and pleas reached us, asking us to re-print this work
for the general benefit after the previous editions have all but sold
out. In response to the requests of all of the brethren, we have
re-printed the book with additional material ofbenefit.
We ask our Master to make this work sincerely for His Noble
Countenance and to make it a cause of benefit for all who read it
with truthfulness and sincerity. Indeed, He is All-Seeing and the One
who responds to the supplicants. May the peace and blessings of
Allah be upon our liege lord Muhammad, and his family and
Companions.
23 Ramadan 1401 Hijri
‘Abd al-Qadir ‘Isa
%
Introduction to the fifth edition
A
ll praise is for Allah, the One, and the Single, the Indivisible
arid Everlasting who is singled out with the quality of
pre-etemity and permanence. All praise is to Him who has
bestowed upon us His Divine munificence, favours, and gifts. May
peace arid blessings be upon our liege lord Muhammad, whom Allah
sent as a mercy unto all the worlds, a perfect model for the
God-fearing, and a good example for the righteous. He ® sent him as
a caller unto Him With His permission and sent him as a shining
light. He is the glimmering lamp ofthe guiding imams who train and
purify others in the spiritual way, and he is the lamp of scholars who
act upon their knowledge.
It is by Allah’s complete bounty and mercy that He has not left the
Islamic Umma to grope about and wallow in the gloominess of moral
corruption and deviance or to be swept away by the tides of
materialism and the blind following of desires. Nay, Allah has
prepared a victorious group to face all ofthese things head on. They
are victorious upon the truth and are not harmed by those who
oppose them or by those who abandon them until the Last Day.
Allah has destined that His Messenger ® have inheritors who
fulfil the task of reviving the Prophetic sunnas (practices) and the
Muhammadan etiquette; benefiting the people with the®
knowledge, spiritual states, and guidance. He who inherits from him
looks after and purifies those who keep his company. He takes them
by their hand, moving them upwards through the ranks ofpiety and
the stations ofspiritual perfection (ihsan).
Our father, the virtuous spiritual guide and Gnostic: Shaykh ‘Abd
al-Qadir ‘Isa was one of those inheritors whom Allah caused to
benefit the people and lands. He was among those whom Allah made
as a means of guidance for many of the creation in different lands.
He has since moved oil to the company of his Lord, may Allah
envelop him in His mercy and place him in the highest parts of His
Paradise and reward him with the best reward on behalf ofIslam and
the Muslims.
22
L

13. RealitiesorSufism
The Shaykh left behind him generations ofspiritual wayfarers upon
the path ofIslam, imdn, and ihsan. He alsoleftbehind him this unique
scholarly work: Realities of Su/ism-his only scholarly work left
behind. The reason he only authored this one book was because he
was occupied with enlightening the hearts and was too busy to
blacken pages with ink. This valuable book has been met with good
reception among the general body of practicing scholars, sincere
callers, and enlightened students ofSacred knowledge. In this book,
the Shaykh explained to the people that the true Sufism is the
practical methodology outlined in the Sacred Law that no Muslim
can do without if he or she desires to realize the realities of
experiential imdn (faith) and the station of ihsan; to take on the
Prophetic characteristics, to stick to the commands of the Sacred
Law, to purify the soul, to actively remove the bad traits and habits,
and toreachothersuch loftystationsthatwererealizedby the pride
of all creation, the master of the Messengers $ and his noble
Companions and our pious predecessors-may Allah be pleased with
themall.
In response to the wishes ofmany ofthe brethren across the world,
wearepleased topresentthisnew edition. We ask Allah to make it a
means of benefit for his righteous slaves, and to multiply the
rewards of its author-may Allah have mercy upon him. And all
praiseis forAllah, theLordofalltheworlds.
-therelatives ofthe author
The Definition of Sufism
Sufism is a science, the intent of which is to rectify the hearts and
single them out for Allah and no other.Jurisprudence is a science, the
intent ofwhich is to rectify outward actions, safeguard law and order,
and manifest the Divine wisdom through the legal rulings. UsSI: the
science of Divine Oneness is a science, the intent of which is to
actualize the logical premises of belief with discursive and rational
proofs in order to adorn faith with certitude-just as medicine is for
safeguardingthebodyandgrammar is for safeguarding the tongue, etc.5
The leader ofthe two groups (the scholars ofboththe outward and
inward sciences)Junayd al-Baghdadi said: “Sufism is to observe
every lofty characteristic and abandon every lowly trait.”6 Some
scholars said: “Sufism is good character: whoever is ahead ofyou in
good character is ahead of you in Sufism.”’ Abu al-Hasan
al-Shadhili said: “Sufism is training the soul upon servitude and
returningittotherulingsofGodhood.”’
Ibn1Ajiba said: “Sufism:asciencebywhichitis knownhowto
spiritually travel to the Divine Presence of the King of Kings;
purifyingthe inwardoflowly traits and adorning it with virtues. Its
'Sliayklial-IslimZakariyyaal-Ansari'sglossoftheEpistleofal-Qushayn.
5PrinciplesofSufism,principle13,p6.
24

14. Realities ofSufism
The Shaykh left behind him generations ofspiritual wayfarers upon
the path ofIslam, iman, and ihsan. He also left behind him this unique
scholarly work: Realities of Sufism—his only scholarly work left
behind. The reason he only authored this one book was because he
was occupied with enlightening the hearts and was too busy to
blacken pages with ink. This valuable book has been met with good
reception among the general body of practicing scholars, sincere
callers, and enlightened students ofSacred knowledge. In this book,
the Shaykh explained to the people that the true Sufism is the
practical methodology outlined in the Sacred Law that no Muslim
can do without if he or she desires to realize the realities of
experiential iman (faith) and the station of ihsan; to take on the
Prophetic characteristics, to stick to the commands of the Sacred
Law, to purify the soul, to actively remove the bad traits and habits,
and to reach other such lofty stations that were realized by the pride
of all creation, the master of the Messengers & and his noble
Companions and our pious predecessors—may Allah be pleased with
them all.
In response to the wishes ofmany ofthe brethren across the world,
we are pleased to present this new edition. We ask Allah to make it a
means of benefit for his righteous slaves, and to multiply the
rewards of its author—may Allah have mercy upon him. And all
praise is forAllah, the Lord ofall the worlds.
-the relatives ofthe author
PartI
Defining Sufism
The Definition of Sufism
haykh al-Islam Zakariyya al-Ansari&& said: “Sufism is a
science by which the states of purifying the soul and
rectifying character are known, along with filling both the
inward and outward to obtain permanent and everlastingfelicity. ”4
4Shaykhal-IslamZakariyyaal-AnsarfsglossoftheEpistleofal-Qushayri.
5PrinciplesofSufism, principle 13,p 6.
6Al-Nusraal-Nabawiyya, p 23.
’ibid
'Nural-Tahgig,p94.
Shaykh Ahmad Zarruq said:
Sufism is a science, the intent of which is to rectify the hearts and
single them out forAllah and no other. Jurisprudence is a science, the
intent ofwhich is to rectify outward actions, safeguard law and order,
and manifest the Divine wisdom through the legal rulings. Usui: the
science of Divine Oneness is a science, the intent of which is to
actualize the logical premises of belief with discursive and rational
proofs in order to adorn faith with certitude—Just as medicine is for
safeguardingthebodyandgrammaris for safeguarding the tongue, etc.5
The leader ofthe two groups (the scholars ofboth the outward and
inward sciences) Junayd al-Baghdadlsaid: “Sufism is to observe
every lofty characteristic and abandon every lowly trait.”6 Some
scholars said- “Sufism is good character: whoever is ahead ofyou in
good character is ahead of you in Sufism.”7 Abu al-Hasan
al-Shadhill said: “Sufism is training the soul upon servitude and
returningit to the rulings ofGodhood.
Ibn ‘Ajiba &&said: “Sufism: a science by which it is known how to
spiritually travel to the Divine Presence of the King of Kings;
purifying the inward oflowly traits and adorning it with virtues. Its
25

15. RlauttesOFSunSM PartIiDefiningSufism
beginningpath is knowledge, its intermediate path is action, and its
endpath is a divinely bestowedgift.1,9
The author of Kashfal-Zunun said: “It is a science by which it is
known how the people ofperfection rise from the level of mere
humanityto theranksofthefelicitous...
ThescienceofSufism isnotknown byany
Savethepossessorofintelligenceknownforthe truth
Itisnotknown bythosewho witnessitnot
Forhowcantheblindseethelightofthesun?"’
Shaykh Ahmad Zarriq said in Principles ofSufism: “Sufism has been
defined, outlined, and explained in over two thousand ways. The
sum ofall ofthese definitions goes back to: Truthfulness in turning
toAllah £ Everydefinitiongoes back to this.
The main pillar of Sufism is purifying and cleansing the heart
from the filth of material existence. Its main support is the
connection ofman to his Majestic Creator. The Sufi is he who has
purified his heart for Allah and whose dealings with Allah are
purified, soin turn,Allah'sgenerosity bestowed on him is pure.
EtymologyofSufism
Therearemanydifferent views regarding the etymology ofthe word
Sufism. Some say that it comes from the word sufa (a fungus like
object thatgrowsin trees, used to light fires) because the one who is
a Sufi with Allah is like thesufa that is tossed aside in its submission
toAllah1“Others say thatit is horn the word sifa (attribute), for in
general it means to adorn one’s selfwith all lofty traits and to leave
offall blameworthy traits.'3 Others say that it is from sofa' (purity).
Abual-Fath al-Busff&&-saidin somepoetry:
’Mi'rajal-Tashawwuf‘
IlaHaqa'iqal-Tasawwufp. 4.
uKashf'al-Zunun, 1/413-414
11PrinciplesofSufism:p2.
uAwakeningtheAspirations, p 6
"Ibid
Thepeoplehovedisputedanddifferedregarding the Sufi
Somesupposedthatitwasderivedfrom the wordwool(suf)
Iwouldnotbestowthatnameuponanyonesaveayoungman
Whopurifiedhimselfandwasin turn madepure
Untilhewascalledtheonepurified(thesufi)*
11
26
/ Others said that it is from the word suffa, referring to the first
generation ofadherents to Sufism. I4Their life ofsincere worship was
the highest example that the Sufis sought to follow in all successive
generations ofIslam. It has been said that is from the word safwa
(choice-elect), as stated by Imam al-Qushayri. It has also been
said that itis from the wordsafffrow), so it is as iftheir hearts are in
the front row with respect to their presence with Allah & and their
hastening to every good act ofobedience. Some have said that the
word Sufism is derived from the practice ofdonning coarse woollen
garments (suf). It is said that the Sufis would prefer wearing rough
andcoarsegarments over anything else.
No matter what the case may be, Sufism is so well known that it
needs no etymology based definition or word analogy. Some people
reject the term Sufism on the argument that it was not used in the
time ofthe Companions. This argument is rejected. There are many
technical terms that came into use after the time ofthe Companions
and were utilized without any censure whatsoever, such as the
words:grammar,jurisprudence, logic, etc.
Having said that, we do not give as much attention or concern to
the outward expressions as we do to the realities and foundations.
When we invite to Sufism, by that we only mean: purification of the
souls, the cleansing ofthe hearts, the rectification ofcharacter, and
14Ibnal-Banna, theauthorofol-Mabohithal-Asliyyasaid:
TheleadersoftheSufis were thepeople ofal-Suffa in the time oftheProphet, so
know their description. They are the guests ofAllah and Islam, because they
werethepeople whosat with themasterofmankind.
ShaykhAhmadIbn ‘Ajiba comments:
He4saysthat which theSufisfollow, and theirguide in thepath ofdivestment
[ofself-calculation—tajrid] and abandonment ofmeans, and absorption in the
LordofLordsare thepeopleofal-Suffa. This was aplace that theProphet& built
in the corner ofhisMosque for thepoor amonghis Companions. They used to
gather in it. When they were many, their number reached four hundred, and
when they were few, theirnumberreachedseventy or eighty. Thisplace which
was builtforthem was calledal-Suffa. According to what we have heard that is
how they came to be called the Sufis. They were also known as the guests of
Allah, or theguests ofIslam. They preferred divestment in order to worship
Allahandtosit with the master oftheMessengers. About them, Allah said: (Do
notreject those who call on their Lord in the morning and the evening.) The
Prophet» accepted divestment and the abandonment ofmeans from them
becauseheknewthattheydidnotwantmeansand werepleased with whatever
them 3nd M WhateverM faced them with Expansion
27

16. RealitiesofSufism PartI:DefiningSufisi
the pursuit ofthe level ofihsdn. We callall ofthat Sufism. Ifyou like,
you may call it the spiritual dimension ofIslam, or the domain of
excellence (ihsdn) orgood character. Callit whatyou like as long as it
corresponds to its reality and core. No matter the case, the scholars
of this Umma have inherited the term Sufism and its reality from
theirpredecessors among the spiritualguides since the beginning of
Islam till this day ofours. It has become a customary usage among
them.
TheFormationofSufismasa Science
Dr.Ahmad‘Alwashwrote:
Many people ask themselves why the call to Sufism was unknown in
the beginningofIslam and whythisinvitation gainedprominence only
after the generation of the Companions and their followers. In
response to this we say: in the firstgeneration, there was no need for
it. Bytheirown disposition, thepeople ofthat era were already people
ofpietyandscrupulousness, masters ofspiritualrigors and keenness to
worship. Byvirtue oftheirproximity and connection to the Messenger
of Allah & they would hasten and race each other to follow his
example 0 in all of that. During that time, there was no need to
establish a distinct science to guide them to something they were
already upon. The likeness ofthe Companions in this matter may be
likened to that ofthe eloquent Bedouin Arab. Such a Bedouin knows
theArabiclanguage by wayofinheritingitfrom his elders, to the point
that he is even able to compose eloquent poetry by his natural
disposition and nature, even though he knows nothing about the
principles of the language, inflection, poetic meter, or composition.
Someone like him is in no need oflearning grammar or rhetoric. Yet
despite this, when grammatical mistakes, incorrect diction, and weak
rhetoric, becomes wide spread-or even when a non-Arab simply
wants to learn it and understand it, or when it becomes a societal need
like the needfor othersciences-leaming the science ofgrammar, the
principles ofthelanguage, andpoetry becomes a necessity.
Even ifthe Companions and followers did not take the name ‘Sufis’,
theywereSufisin reality. Whatis meant by Sufism more than a person
livinghislifeforhisLord andnothis lower ego, while at the same time
adorninghis selfwith asceticism, persisting upon slavehood, directing
his full attention to Allah with his soul and heart at all times, and
observingallotherperfected traits that the Companions and followers
reached by way of spiritual elevation; having attaining the highest
levels therein? The Companions did not suffice themselves with
testifyingto the doctrines offaith, or establishing the legal obligations
alone, rather they coupled their testimony with experiential
/ knowledge and direct experience. They carried out every act beloved
/ to the Messenger of Allah & beyond the obligations, such as the
I supererogatory acts. They abstained from every detestable act—not to
I mention the forbidden things—until their inner eyes were enlightened
I and the rays ofwisdom penetrated their hearts, and the Divine Lordly
/ secretsflowedover their bodies.
/ This was also the state of the followers after them and the
I generation after the followers. These three generations were the best
andpurest generations ofIslam entire [history]. It has been reported
I that the Messenger of Allah & said: “The best generations are my
/ generation, then thoseafterthem, and then those after them.”15
/ As time passed, and many different nations and groups entered the
/ fold ofIslam, the fields of religious knowledge expanded and were
’ divided and distributed among the specialists, with each group
specializing in their own branch ofknowledge or art and codifying it.
After grammar was codified as a distinct science in the beginning, it
was followed byjurisprudence, then creed, then the science ofHadTth,
then scholastic theology, then Qur’anic exegesis, then logic, then the
science ofHadith nomenclature, then the science oflegal theory (usul),
theninheritance, andso on andso forth.
After thisperiod, thespiritualinfluence started to decline bit by bit.
Thepeople began to forget the necessity ofturning sincerely to Allah
with pure slavehood of both heart and aspiration. Such a situation
motivated the masters ofspiritual rigor and asceticism to take action
in theirfield as well, and codify the science of:Sufism and establish its
nobilityand virtue overall othersciences. They didnot undertake this
effort to codify the science-as some orientalists mistakenly assume-
because they saw the other specialists codifying their own respective
subjects. Rather, it was a must, so, as to prevent a deficiency and to
fulfil the needs ofthe religion in all facets oflife; a must, in order to
worktogetherforpietyandrighteousness.16
The early Imams of the Sufis built the foundations of their orders
upon whatis reported historically from the reliable notables: As for
the history ofSufism, it is mentioned in a legal verdict answered by
theImam andHafiz, SayyidMuhammad Siddiq al-Ghuman .
15Agreedupon
uAl-Muslim: d-Mujalla ol-'Ashira al-Muhammadiyya: Muharram 1376 H. This was taken
from the research: Sufism From a HistoricalPerspective, by Doctor Ahmad Alwash, He
was one ofthepioneers in our times who took the realities ofSufism and presented
theminforeign languages. He authoreda book on Sufism in English and it had a good
effect in correcting some mistaken notions and refuting the orientalists He also
authored the book: al-Jdmi1 about Islam. In that book, he responded to claims made
againstthereligion ofAllah.Hehadagoodeffectinservingthis religion
28 29

17. PartI:DehningSufism
RealitiesofSufism
He was asked “Who founded the Sufi orders and are they [the Sufi
orders] heavenly revealed?"He replied:
As for your question regarding the first one to establish a Sufi order,
you should know that ingeneral, thespiritual order (tariqa) is heavenly
revealed among the things revealed in the Muhammadan religion.
Undoubtedly, it represents the station of ihsan which is one of the
three pillars of the religion that the Prophet explained with his
statement: “...that was Jibril who came to you to teach you your
religion”—these three stations are: Islam, iman, and zhsdn. Islam is
obedience and worship. Iman is light and doctrine. Ihsan is the station
ofvigilance and Divine witnessing (murdqaba and mushahada): “...that
you worshipAllah as ifyou see Him, and ifyou do not see Him then you
know that He sees you.” ...[S]o just as the Hadith indicates the three
pillars of the religion, whoever falters in this pillar (that of ihsan)—
which is the spiritual order (tanqa)-then his religion is deficient
because of leaving off one of its pillars. The most that can be said
regarding the spiritual path is that it is indicative of the station of
ihsdn,afterone has corrected his Islam and irnan.17
17Al-IntisarliTariqal-Sujiyya:p. 6.
18MuqaddimaIbnKhaldun: p. 329
Ibn Khaldun said in his Muqaddima:
This science-meaning Sufism-is from the sciences of Sacred Law that
originated in this religion. The basis ofthis is that the spiritual path of
these people (the Sufis) was considered guidance and truth-from the
time of the salaf (predecessors) and the major Companions and
followers after them. The basis of the spiritual path is dedication to
worship, devotion to Allah abstinence from the adornment and
ornamentations ofthis worldly life, renunciation of what most people
crave ofpleasure, wealth and prestige, decrease of one’s interaction
with the creation and being free for worship. These states were
generally present with all of the Companions and the salaf. After the
second generation, when people started to rush headlong into the
world and mixwith it, those who were known to be dedicated solely to
worshipwereknown bythename Sufi.18
II
What matters to us is the part ofIbn Khaldun's words highlighted in
bold. In it, he states that both the Sufis and Sufism came about as a
result of the people’s engrossment in the life of this world in the
second generation after the hijra. Those engrossed solely in worship
received a name that distinguished them from the common folk who
were distracted by the passing life of this world. Abu ‘Abdullah
Muhammad Siddiq al-Ghumari said:
I What Ibn Khaldun mentioned regarding the spread ofthe term ‘Sufism’
is supported by the words of al-KindT who was from the fourth
generation. In his book; The Rulers ofEgypt, under the chapter on the
events occurring in the year two hundred, he said: “In Alexandria,
there appeared a group called the Sufis. They would command the
good...” al-Mas‘udi mentioned in Murujal-Dhahab, a story from Yahya b.
Aktham who said: “Once, [the Caliph] al-Ma’mun was sitting, and the
door keeper, ‘All b. Salih came to see him. He said: ‘0 leader of the
believers! There is a man standing outside the door. He is wearing
coarse white garments and he is requesting to come in so he can
debate you’-so, I knew it was one of the Sufis.” These two stories
attest to the validity ofIbn Khaldun’s words regarding the formation of
Sufism. In Kashfal-Zunun it is mentioned that the first one to be called a
Sufi was Abu Hashim al-Sufiwho died in the year 150 Hyrf.19
The author of Kashfal-Zunun cited a quote from Imam al-Qushayri
regarding Sufism. In it he said:
Knowthat after the Messenger ofAllah B, the Muslims did not give the
virtuous ones of their time a distinct name related to a branch of
knowledge other than the name denoting their companionship of the
Messenger B. Since there is no virtue above that, they were called
Companions. Afterwards, the people differed and there was disparity in
the ranks. The elite of the people who were strict in attention to the
matters of religion were called ascetics and devoted worshippers
(zuhhad and ‘ubbdd). Later on, innovations appeared and every sect
started competing in claims, saying that they were the true ascetics.
After this, the elite ofAhl al-Sunna, who looked after their souls with
Allah and guarded their hearts from the pathways of heedlessness
took on the appellation of Sufism, and the notables among them
became famous for this name before the year two hundred Hyn.20
From all of these texts cited, it is clear that Sufism is not a newly
invented and novel matter. Rather, it is derived from the life of the
Messenger of Allah and the life of his Companions. Similarly, its
origin does not lie with un-Islamic sources, as was claimed by the
enemies of Islam among the orientalists and their students who
came up with false ideas, such as equating Sufism with Buddhist
asceticism, Christian evangelism, and Hindu mysticism. Their intent
behind such attacks was two-pronged. On one hand, they wished to
sully the name of Sufism, and on the other hand, they wished to
mislead others into thinking that Sufism was derived from ancient
19Al-Intisarlial-Tanqal-Siifiyya: p. 17-18
20Kashfal-Zunun: H/414
31

18. Realities ofSufism
PartI:Defining Sufism
foundations and misguided philosophies. The believer is not affected
by their attacks and he does not fall into their traps. The believer
seeks clarity in his affairs and is firm in his search for reality; he sees
Sufism for what it really is: the practical implementation of Islam.
There is no Sufism except Islamic Sufism and nothing more.
The Importance of Sufism
The legal obligations of Sacred Law that a person is commanded to
fulfil in his personal life are two categories: legal rulings that pertain
to the outward actions, and legal rulings that pertain to the inward
actions. Another way ofwording this is: there are legal rulings that
relate to the person’s body and legal rulings that pertain to his heart.
The bodily actions are two types: commands, and prohibitions.
The Divine commands are things like: prayer, zakat (alms), and hajj
(pilgrimage). Prohibitions include things like: murder, fornication,
theft, and drinkingalcohol.
As for the actions ofthe heart, they are also two types: commands
and prohibitions. The commands that pertain to the heart include:
faith in Allah, His Angels, His Books, and His Messengers, as well as
sincerity, pleasure (with Allah), truthfulness, humility, and reliance.
Prohibitions of the heart include: disbelief, conceitedness,
ostentation, delusion, blind hatred, envy, etc.
With the Lawgiver (Allah), the actions of the heart are more
important than the actions of the body-although both are
important. This is because the inner-self is the basis and source for
what appears on the outer-self. The deeds of the inner-self are the
starting point for the deeds of the outer-self. When it is corrupted,
all of the outward actions are corrupted as well. Regarding this,
Allah said: (So whoever hopes in the meeting with his Lord, then let
him work acts of righteousness and associate no one as a partner
with his Lord.) [al-Kahf: 110]
It is for this reason the Messenger of Allah # would instruct his
Companions to purify their hearts. He explained to them that the
purity and uprightness ofa person depends upon the uprightness of
his heart and its safety from the hidden diseases and concealed
ailments that afflict it. It is he * who said: “Indeed, there is a part of
the body that, ifsound, the whole body is sound, and, if corrupt, the
whole body is corrupt: indeed it is the heart.”21
23Al-Ashbahwal-Naza’ir. p. 504
He ft also taught his Companions that when Allah looks at His
servants, He is only looking at their hearts. He said ft: “Indeed, Allah
does not look at your bodies or outward forms; rather, He looks at
your hearts.®
As long as a persons’ righteousness is linked with the
righteousness of his heart-which is the spring from which all his
outward actions come fourth—it is individually obligatory upon him
to purify it by removing from it, all blameworthy traits that Allah
forbade, and adorning it with all praiseworthy qualities that Allah
commanded. When this takes place, the heart will be healthy and
sound and its owner will be among the successful and saved ones:
(On the day when neither wealth nor children shall avail anyone,
save he who comes to Allah with a purified heart. )[al-Shu‘ara’ 88-89]
Imam Jalal al-DTn al-Suyutl said: “As for having knowledge of the
heart and its diseases such as: envy, conceitedness, ostentation, and
its likes, al-GhazalT said that it is personally obligatory upon each
individual.”23
Cleansing the heart and rectifying the soul are from the most
important ofpersonally obligatory acts and of the most emphasized
of Divine commands, as proven by the Book, the Sunna, and
statements ofthe scholars.
FromtheQur’An
(Say, He has only made forbidden to you all vile and corrupt acts,
both those that are apparent and those concealed.) [al-‘Araf; 33]
(Do not come close to the vile corrupt acts; both what is apparent
from them and that which is concealed.) [al-An‘am; 151]
The scholars ofQur’anic exegesis said that the concealed corruption
includes: blind hatred, ostentation, envy, hypocrisy, etc.
From the Sunna
The evidence from the Sunna include every Hadith that prohibits
blind hatred, envy, arrogance, ostentation, and envy, plus the Hadith
reports that command with adorning one’s self with good character
and dealing kindly with people. All of these Hadith can be reviewed
in their appropriate places. The Hadith: “Faith is seventy odd
branches; its highest branch is the statement: ‘La Ilaha ilia Allah1, its
smallest branch is removing something harmful from the path, and
Agreed upon
22 Muslim
32 33

19. Realities ofSufism P/u?rIDefining Sufism
shyness is a branch of faith.”24 Complete faith is achieved by
completing all of these branches and adorning oneself with them.
The increase of one’s faith is achieved by increasing in these
qualities, and the decrease of one’s faith is by decreasing in these
qualities. One’s inward diseases are enough to cancel out his good
deeds-even ifthey are numerous.
Thestat ns OFTHE SCHOLARS
The scholars have included the diseases of the heart among the
enormities that necessitate a proper act ofrepentance. The author of
Jowhorat al-TawhTd said:
Andcommanding thegood and turning away from tale-carrying
And backbiting and blameworthy qualities
Such asconceit, arrogance, and the disease ofenvy
Andfalse disputation and arguing, so rely upon this
[Al-BajurT] who explained theJawhara said in his commentary:
His words: "and blameworthy qualities” mean: turn away from every
quality deemed blameworthy in the Sacred Law. The reason why the
author chose to focus only on those above mentioned qualities was so
attention would be paid to the defects of the ego, for retaining those
qualities with an outward appearance of piety may be likened to one
wearing a beautiful garment over his dirty body that is covered with
filth. Take conceitedness as an example. Conceit is when one beholds
his own acts of worship and holds them in high esteem—like a
worshipper who is amazed with his worship, or a scholar who is
amazed with his scholarship. All ofthis is forbidden. Another example
is ostentation. It is also forbidden. Similar to conceit is: oppression,
transgression, and arrogance, the disease of envy, false disputation,
and arguing.25
The great ‘Allama, Ibn ‘Abidin said in his famous Hashiya:
The knowledge of insincerity, conceit, envy, and ostentation is
individually obligatory, as is knowledge ofall other blameworthy traits
ofthe ego such as: arrogance, stinginess, blind-hatred, cheating, anger,
enmity, rancour, greediness, avarice, gloating, bragging, betrayal, two
faced behaviour, arrogant rejection of the truth, plotting, conniving,
hard-heartedness, lengthened hopes, and their like. All of these are
explained in detail within the book of destroying traits in the Ihya’
(of al-Ghazalp. In the Ihya' he said: “These traits are found in every
person, so it is a must for each person to learn ofthem what he sees a
need forin his soul.” Removing such traits is individually obligatory. It
is not possible to remove them until one knows their definitions,
causes, symptoms, and the means to treat them. Indeed, he who does
not know evil shall fall into it.26
The author ofal-Hidaya ci-Ala’iyya said:
The Divine texts of the Sacred Law and the consensus attest to the
prohibition of possessing envy, looking down upon the Muslims,
desiring bad for them, and behaving with arrogance, conceit,
ostentation, and hypocrisy. The bulk of these vile deeds stem from the
heart. Indeed, the hearing, sights, and hearts shall all be questioned
about those deeds that were done intentionally.27
The author ofMardqial-Falah said:
The outward purification does not benefit without the inward
purification through: sincerity, being free of rancour, cheating,
blind-hatred, envy, and cleansing the heart from all others in the two
abodes (of this life and the next) besides Allah; worshipping Him for
His own sake and not for some ulterior motive; manifesting abject
poverty unto Him as He bestows Divine favours and fulfils his needs
out of Divine largess. Such a person is a single slave of the King, the
One, and the Single. Nothing distracts you from Him and nothing takes
priority overyour desire to serve Him. Al-Hasan al-Basn said:
Howmany an obscure person is insulted by his vain passions
When his veil is removed and he is exposed
The person ofvainpassions is a slave but
When hegains control over his passions he becomes a king
When such a person is sincere with Allah, and carries out His
commands and is pleased with Him, Allah will make him reach his goal,
and he will be surrounded by Divine care wherever he turns, and he
will be taught that which he did not previously know. Al-Tahtawi said
in his gloss: “Its proof is the word ofAllah: (Fear Allah, and Allah shall
teachyou.) [al-Baqara; 282]“
So,just as it is not good for someone to go out in front ofthe people
wearing sullied and filthy garments covered in dirt, it is also not fitting
for him to leave his heart sick with diseases and hidden maladies—as it
is the place where Allah £ shall look:
H Tuhfatal-Mund: p. 120-122
* Radd al-Muhtar‘alaal-Durral-MukhtdrSharh Tanwiral-Absdr: 1/31
27 Al-Hidaya al-'Ala’iyya: p. 315
" The Glossofal-TahtdwiuponMardqfal-Falah Sharh Nural-Iddh: p. 70-71
34 35

20. PartI:DefiningSufism
RealitiesofSufism
You takemedicaltreatmentforyourperishing
Yetyouleavesickyourabidingheart?
The sicknesses of the heart are cause for the servant to be distant
from Allah 3c and His eternal gardens. The Messenger of Allah &
said: “No one with even an atoms weight of arrogance shall enter
paradise.”29
‘"’Muslim
* Al-Nusra oI-Nabawi)}’a upon the gloss ofthe explanation ofthe Poem ofthe letter Rd of
al-Fasi:p.26
"I- th. gta ofIbn W, M
32Al-Nusraal-Nabawiyya: p. 26
A person’s safety in the hereafter rests upon the health of his
heart. His salvation depends upon his heart’s salvation from the
above mentioned diseases. It is possible that the defects of one’s soul
are concealed, and that one’s illness is hidden, thereby causing him
to believe that he is healthy and whole, whereas in reality he is as far
from health as can be. How can such a person discover his own
diseases and concealed ailments? What is the practical way to treat
these maladies and remove them? It is through Sufism, which is
specialized in treating the diseases of the heart, purifying the soul,
and removing the lowly traits from it. Speaking of the benefit and
importance ofSufism, Ibn Zakwan said:
A knowledge by which the inward is purified
From theplaces ofgrime within the ego
Explaining this line ofpoetry, ‘Allama al-Manjuri said:
Sufism is a science by which it is known how to purify the inward self
from the grime of the ego-meaning its defects and blameworthy
qualities such as: rancour, blind-hatred, envy, cheating, love of praise,
arrogance, ostentation, anger, greed, avarice, praise of the wealthy,
and belittlement of the poor. The science of Sufism seeks to discover
the ailment, its treatment, and method. It is through the science of
Sufism that one is able to cut away the barriers of the lower ego, and
remove blameworthy traits and vile characteristics, thereby being able
to remove everything from the heart, save Allah & and being able to
adorn itwith His remembrance *
*
As for adorning the soul with the attributes of perfection, such as:
repentance, piety, uprightness, truthfulness, sincerity, renunciation,
scrupulousness, reliance, satisfaction (with Allah), submission,
etiquette, love, remembrance, and vigilance, the Sufis have the
greatestportion ofthat with the Prophetic inheritance ofknowledge
and action.
They rejectedsins andfaults
Andpurified their bodies and hearts
They reached the reality offaith
And took the methodology ofihsan31
It is Sufism that has paid close attention to the aspects of the heart,
in addition to the acts ofworship connected to the body and wealth.
It is Sufism that has outlined the practical path that allows the
Muslim to reach the highest levels of completion; both in faith and
character. Sufism is not as some people think; merely gathering
together to engage in remembrance and recite litanies. What many
are unaware ofis that Sufism is a complete and practical method for
transforming people from loathsome individuals to complete and
model human beings. This is all done through having sound faith,
sincere worship, good and correct actions, and virtuous character.
From all this, we see the value and importance of Sufism, and it
becomes manifestly clear that it is the spirit of Islam and its beating
heart—for this religion is not mere outward actions and lifeless
movements.
The Muslims only reached the subjugation, lowliness, and
weakness they are in now after having left the spirit ofIslam and the
centre piece ofitsjewel-with nothing remaining afterwards save its
outward form and trappings.
We see the practicing scholars and those eager to guide others,
advising people to associate with the Sufis and mix with them. This,
in order to unite the body of Islam with its spirit and so that they
may experientially taste what it means to have a pure heart and lofty
character; to become realized human beings through certain
knowledge of Allah 5c; adorning themselves with love for Him,
careful watch ofHim, and His remembrance.
The Proof ofIslam, Imam al-GhazalT said after travelling the path
of Sufism, seeing its results, and tasting its fruits: “Accompanying
the Sufis is individually obligatory, for no one is free of defects save
the Prophets-upon them be peace and blessings.”32
36 37

21. Realities ofSufism
Abu al-Hasan al-ShadhilT said: “Whoever does not enter into this
science of ours dies having persisted in major enormities whilst
perceiving it not.” Regarding this statement, Ibn ‘Allan al-SiddiqT
said: “He was truthful in what he said, for what person, dear brother,
fasts and is not amazed with his fast? Who offers prayers and is not
amazed with his prayers? And this question applies to every other
act ofobedience.”33
Because the track of this path is difficult to traverse for the
deficient souls, it is a must that one cross it with his utmost resolve,
patience, and self-struggle in order to rescue himself from Allah’s
anger and distance. Al-Fudayl b. ‘Iyad said:
Part II
The Practical Methods of Sufism
Introduction
Stick to the path of truth and do not become disheartened by the
paltry numbers ofthose following it Beware of the path of falsehood,
and do not be deceived by the large numbers of destroyed people.
Every time you become disheartened with your solitude, look at your
companions who have precededyou and be keen tojoin up with them.
Loweryour gaze from everyone else, for they shall not suffice you one
bit with Allah W. If they shout at you in your path, do not turn your
attention to them, for whenever you turn your attention to them they
will takeyou and blockyou (from the path).34
I
n the previous chapter, we explained the importance ofSufism,
along with its position in developing a complete Muslim
personality. We mentioned that it is the practical application of
Islam that seeks to rectify the outward, build the inward, and
straighten out morals and correct worship and interaction.
The esteemed Sufis did not suffice themselves with teaching the
people the rulings and manners ofSacred Law with mere theoretical
explanations. In addition to explaining the rulings, they would also
take the student by his hand and move upwards, accompanying him
in every station of his sacred journey unto Allah #. They would
encompass him with their care and concern, and show him their
tenderness and love. They would direct him with both their
statements and spiritual states. By their high spiritual intentions and
great truthfulness, they would awaken him. When he would forget
they would remind him; when he would deviate, they would set him
straight; and if he was ever absent, they would feel his absence and
seek him out. They would imbue him with energy whenever he fell
into slothfulness. In this manner they sketched out for him the
practical methodology by which he was able to realize the three
pillars of the religion: Islam, imdn, and ihsan. The Sufis are the
masters of actions and states; not the masters and purveyors of
words and claims. How easy it is indeed to speak and give classes,
and how difficult it is to act and implement! In this chapter, we wish
to present the most important practical methods that the adherents
ofSufism implement in order to obtain the pleasure ofAllah W, and
gnosis of Him. This practical method is nothing more than
implementation of the Book of Allah 1, and emulation of the
Messenger of Allah S and his noble Companions-may Allah be
pleased with all ofthem.
”Awakening theAspirations: p. 7
34 Al-Minan al-Kubra: 1/4
Sill KiSiKeS

22. RlautiesofSufism
The Sufis did not invent or innovate a new method or style; rather,
they followed the Messenger ofAllah & in statement, action, and
manners.
Companionship [Suhba]
Its importance, fruit,and benefit
Companionship has a deep and penetrating effect in developing the
personality, manners, and spirituality ofan individual. One acquires
the qualities of his companion both through spiritual effect and
imitation ofhis behaviour. Man is a social being by his nature, so it is
necessary for him to mix with others and take intimate friends and
associates. If he chooses friends from the people of corruption,
criminality, evil, and impudence, then his own manners will be
ruined and his good qualities will slip from him bit by bit while he
perceives it not, until he ends up in their rank and fold and falls to
their low level.
If, however, he chooses for companionship, the people of faith,
piety, uprightness, and gnosis of Allah St, it will not be long before
he ascends to their level and acquires from them: upright character,
firm faith, lofty attributes, and divinely vouchsafed knowledge. He
will soon find himselffree from the blemishes of his ego and defects
ofhis character. It is for this reason that one’s character is known by
those with whom he sits.
Whenyou are with agroup ofpeople, associate with the best ofthem
Do notassociate with the lowest ofthem lestyou become low with the low
Do notask about a person, rather ask about his companions
Forevery companionfollows the way ofhis companion
Ml
The Companions-may Allah be pleased with them all—did not reach
their lofty status and high rank, after having been in the darkness of
the pre-Islamic period of ignorance, until they associated and sat
with the Messenger of Allah ft. Similarly, the followers after them
did not obtain their great nobility save by gathering with the
Companions ofthe Messenger ofAllah ft.
Given that the message of our liege lord Muhammad ft is general
and forever abiding until the Last Day, the Messenger of Allah has
inheritors among the Gnostic scholars of Allah St. They inherited
knowledge, manners, faith, and piety from the Prophet ft and they
were his successors in guidance, direction, and invitation unto Allah.
Pawt//; ThePractical MethodsofSufism
&
They took a portion ofhis light to shine forth and show mankind the
path oftruth andguidance. Whosoever sits with them, their spiritual
states obtained from the Messenger of Allah will ascend to him.
Whoever gives them aid has given aid to the religion, and whoever
ties his tether to theirs has attached his self to the Messenger of
Allah Whoever seeks drink from their guidance and direction has
sought drink from the goblet ofthe Messenger ofAllah ft.
They are the inheritors who relay the religion to the people,
illustrating its high example in their worthy model, and bringing it
to life with their spiritual states, and explaining it with their
movements and stillness. It is they whom the Messenger of Allah ft
meant when he said: “There shall never cease to be a group from my
Umma that is victorious upon the truth. They shall not be harmed by
those who oppose them, nor by those who abandon them, until the
last hour approaches and they are like that.”35
Their link to him ft is not severed by the vicissitudes of time and
there is no location where they are not found. Accompanying these
inheritors is a tried and true path. Distance from them is a deadly
poison. They are a people whose gathering is profitable. Keeping
company with them is the proactive cure to rectify the soul, train
the character, plant firm doctrine, and strengthen faith. These
things are not obtained through the reading of books or perusal of
manuscripts. They are qualities obtained only through practice,
direct experience, following, and taking from one heart to another
and spiritual influence.
In addition to this, there is no one free from diseases of the heart
and imperceptible maladies such as: ostentation, hypocrisy, self
deception, envy, narcissism, love of fame and popularity,
conceitedness, arrogance, and stinginess. On the contrary, one might
have these diseases while thinking he is the most complete person in
manners and strongest in religion; all of that is compound ignorance
and clear misguidance. The Exalted said: (Say: shall I inform you of
the greatest of people in loss? They are those who lost their way in
the life of this world whilst considering themselves to be doing
something good.) [al-Kahf: 103-104]
Just as one is unable to see the blemishes on his face without a
clear and upright mirror to see his self as he really is, similarly, the
believer must have a sincere believing companion who is a sincere
and good adviser.
Agreed upon
I 40
41

23. KOUHIDOFSUfTSM
PartII: ThePractical Methods ofSufism
His companion should be someone who is better than him in his
spiritual state, better in manners, and stronger in faith. He should
associate with him and stick closely to him in order that he may
show him—by either his words or spiritual state—the defects of his
own ego, and unveil to him the imperceptible diseases ofhis heart. It
is for this reason, the Messenger ofAllah & said: “The believer is the
mirror ofhis fellow believer.”36
37 After reading this passage in previous editions of this book, some readers were
hasty and misunderstood this statement. They imagined that we were diminishing the
importance the Holy Qur’an and the purified Prophetic Sunna, and that we were
discouraging people from reading them. The fact ofthe matter is that the Sufis have
the greatest amount of esteem and adherence to them. When we said: "...by merely
reading the Holy Qur'an..." we meant that it is not enough to simply read the Holy
Qur’an and noble Sunna, rather, there must also be understanding and action. It is
well known that both the Qur’an and Sunna both invite to good companionship as we
shall see in the coming section. We said: “...and with them, there must be a Doctor...", and
this clearly shows that one should read the Holy Qur’an and noble Sunna, while at the
same time, one should associate with complete spiritual guides who purify the hearts
and encourage the people to read and implement the Book and the Sunna
Sahih Muslim
We should realize that mirrors come in different shapes and
forms, Some of them are clean and upright; some are dirty, altering
the beauty of the face looking at it; others are overly large or small,
distorting the face. Just as mirrors are, so are companions. Among
companions are those who will not show you your true self as it is in
reality. Such a companion will praise you and compliment you until
you believe you are perfected, causing you to be conceited and
deluded. Other companions will blame you until you feel
hopelessness and despair from ever rectifying your soul. As for the
complete believer, he is the true guide whose own mirror was made
pure by accompanying a complete guide, who in turn inherited his
state from the guide ofhis heart, and so on, down the successive line
until it reaches the Messenger of Allah #, whom Allah made the
highest example and best mirror for all of mankind. The Exalted
said: (Certainly, you have in the Messenger of Allah the best
example: for those who believe in Allah and the Last Day and
remember Allah in abundanceJ [al-Ahzab: 21]
The practical way to purify the soul and adorn it with complete
and perfected manners is through association with one who has
inherited from the Muhammadan inheritance; a true spiritual guide
who, through association with him, he increases you in faith, piety,
and good manners. Through sticking with him and attending his
gatherings, both the diseases ofyour heart and the blemishes ofyour
ego will be healed. Your personality shall be affected by his
personality—which is but a reflection of the highest model
personality: the Messenger ofAllah 0,
Understanding this, we see the error of the one who thinks that
he is able to treat his own sicknesses and cure himself of his
maladies by merely reading the Holy Qur’an and reading some
Hadith reports of the Messenger #. This is an error, simply because
both the Book and the Sunna have within them many types of
medicine for various ailments of the ego and the heart, and with
Narrated by Abu Dawud (al-Fayd al-Qadir. 6/252)
them, there must be a doctor to prescribe the appropriate medicine
for each illness and malady.37 The Messenger ofAllah & used to treat
the hearts and purify the souls of his Companions both with his
words and spiritual states.
An example of that is found in the Hadith of the noble
Companion, Ubay b. Ka‘b He said: “I was in the Mosque when a
man entered and prayed and recited (the Qur’an) in a style to which I
objected. Then, another man entered and recited in a style different
from that ofhis companion. When we had finished the prayer, we all
went to Messenger ofAllah & and said to him: ‘This man recited in a
style to which I objected, and the other entered and recited in a style
different from that of his companion.’ The Messenger of Allah S
asked them to recite and so they recited, and the Messenger of Allah
0 expressed approval of their affairs (their modes of recitation).
There occurred in my mind a sort of denial which did not occur even
during the pre-Islamic Days of Ignorance. When the Messenger of
Allah & saw how I was affected (by a wrong idea), he lightly struck
my chest, whereupon I broke into a sweat and felt as though I were
looking at Allah with fear.”38*
This shows that the Companions were unable to treat themselves
with only reading the Holy Qur’an. They stuck closely to the
‘hospital’ of the Messenger of Allah 0, for he was the one to purify
them and take care oftheir training. Allah described him as such: <It
is He who sent a Messenger to an unlettered people; reciting unto
them His verses, purifying them, and teaching them the Book and
the wisdom.) [al-Jumu‘a: 2]
Purifying the heart is one thing, and teaching the Qur’an is
another. The meaning of Allah’s words: (...purifying them...> is that
he & gives them the state of purity. Hence, there is a big difference
between the science of purification and the spiritual state of purity,
VA
42

24. PartII: ThePractical Methods ofSufism
RealitiesofSufism
just as there is a big difference between the knowledge of
companionship, and actual companionship. Gathering between the
two is completion.
There are many uncertain and confused people we hear of who
recite the Holy Qur’an and peruse many of the works of Islamic
science, yet they still speak of their satanic misgivings and doubts
(woswds) that they—despite their copious reading—are unable to rid
themselves ofin prayer! Ifit is established in modem medicine that
a person is unable to treat his own self, even if he reads many
medical books, and that he must go to a doctor who can diagnose his
hidden ailments and see things he is unable to see, then the diseases
ofthe heart and maladies ofthe soul are in an even greater need of a
purifying doctor, for their dangers are much greater, and their
diagnosis is much more nuanced.
For this reason, it is ofpractical benefit to purify the soul and rid
it ofits maladies under the hand ofa completed spiritual guide who
is licensed to guide others and has inherited knowledge, piety and
the ability to guide and purify from the Messenger ofAllah g.
So here, my brother, we present to you from the Book of Allah &,
the Sunna ofHis Messenger g, and the statements ofthe scholars of
Sacred Law among the scholars of Hadith, the jurists, and rightly
guided spiritual Gnostics and guides, statements that establish the
nt
importance ofkeeping the company of those who guide unto Allah:
those who have inherited from the Messenger of Allah g, and the
good effects and pleasant results such association has.
THEEVIDENCE FORTHEIMPORTANCEOFCOMPANIONSHIPIN THE BOOKOFALLAH
(0 you who believe! Fear Allah and be with the truthfulJ [al-Tawba:
119] The truthful ones are the chosen ones among the believers
whomAllah referred to in His statement:
(From among the believers there are men who were truthful in their
covenant with Allah.) [al-Ahzab: 23]
(Be patient along with those who call upon their Lord in the
morning and evening, desiring His countenance, and do not turn
your eyes from them seeking the delights of this world, and do not
obey he whose heart We have made heedless of Our remembrance
and who follows his desires and whose affair is wrought.) [al-Kahf:
28] The Messenger of Allah g was the one being addressed in order
to teach andguide his followers.
(Follow the path of he who has turned to Us in repentance.)
[Luqman:15] <
(On the day that the oppressor shall bite his hands and say: “Would
that I had taken a path with the Messenger. Would that I had not
taken so-and-so as an intimate friend. Certainly, he has led me astray
from the reminder after it came to me. Indeed Satan is ever a
deserterofman!”) [al-Furqan: 27-29]
(intimate friends will be enemies on that day, save for those who
observedpiety.)[al-Zukhruf: 67]
(Then He established Himself over the Throne. The Most Merciful—
therefore ask the one who knows concerning Him!) [al-Furqan: 59]
When Musa « met with Khadir after a long and tiring
journey, he said to him: (May I follow you in order to learn from the
guidance that you have been taught? He said: “You shall not be
patient with me”.) [al-Kahf: 66-67]
Evidence fromthe HadIth
The Messenger of Allah g said: “The example of a good companion
and a bad companion is like that of the seller of musk, and the one
who blows the blacksmith’s bellows (respectively). As for the seller
of musk, then either he will grant you some, or you buy some from
him, or at least you enjoy a pleasant smell from him. As for the one
who blows the blacksmith’s bellows, then either he will burn your
clothes oryou will get an offensive smell from him.”39
*Agreed upon
* Narrated byAbu Ya'la and its men are all men found in thP
Mopna'd-Wid: 10/226 ’
41 AbuDawud and al-TirmidhJ
Ibn ‘Abbas £ said: “It was said: ‘0 Messenger ofAllah! Who among
our companions is best?’ He replied g: ‘He who reminds you ofAllah
when you see him, increases you in knowledge when he speaks, and
whose actions remind you ofthe Hereafter.’”40
Abu Hurayra said: “The Messenger of Allah g said: ‘A man is
upon the religion ofhis companion, so let him look closely to the one
he takes as an intimate companion.’”41
‘Umar b. al-Khattab g said: “The Messenger of Allah g said:
‘Indeed, to Allah belongs servants who are neither Prophets nor
martyrs, yet they will be envied by the Prophets and martyrs on the
Day ofJudgment due to their high standing in front of Allah.’ The
Companions said: ‘0 Messenger ofAllah! Inform us about them!’ He
said: They are people who loved one another for the sake of Allah
without there being any ties of kinship between them or money
exchanged. By Allah, their existence is light, they are upon light.
•II
collections. See:
44 45

25. Hart//: ThePractical Methods ofSufism
Realities ofSufism
•1
©
They do not fear when the people fear, and they do not become sad
when the people fall sad.’ He & then read the verse: (Indeed, the
friends of Allah; no fear shall befall them nor shall they grieve.)
[Yunus: 62]”42
Al-Fatdwd al-Hadithiyya: p. 55
* Al-Tafsiral-Kabir. 1/142
46
Abu Dhar 4 said: “0 Messenger ofAllah! A man loves a people yet
he is unable to do their good actions.” The Messenger of Allah $
replied: “0 Abu Dhar! You are with those whom you love.”43
Hanzala 4 said: “I met Abu Bakr & He said: ‘How are you
Hanzala?’ I said: ‘Hanzala has become a hypocrite!’ Abu Bakr said:
‘Glorified is Allah from all imperfections! What are you saying?’ I
said: ‘When we are in the company of the Messenger of Allah & he
reminds us ofthe Hellfire and Paradise as ifwe are seeing them both
with ourveiy eyes, and yet when we are away from the Messenger of
Allah & we play with our wives and children, and attend to our
business. As a consequence, most of these things (pertaining to the
Hereafter) slip out of our minds.’ Abu Bakr said: ‘By Allah, I also
experience the same.’ Abu Bakr and I went to the Messenger of Allah
g and said to him: *0 Messenger of Allah! Hanzala has become a
hypocrite!’ The Messenger of Allah said: ‘What has happened to
you?’ I said: ‘0 Messenger of Allah! When we are in your company,
we are reminded ofthe Hellfire and Paradise as if we are seeing them
both with our own eyes, yet whenever we go away from you and play
with our wives and children and attend to our business, much of
these things go out of our minds.’ The Messenger of Allah & replied:
‘By Him in Whose Hand is my soul, ifyour state remains the same as
it is in my presence and you are always busy in the remembrance
(ofAllah), the Angels will shake hands with you in your beds and in
your paths, but, Hanzala, there is a time for this and a time for that.’
He (the Prophet #) said this thrice.”44
These Hadith reports and many others like them illustrate the
importance of companionship and its effect upon the souls. These
Hadith show that companionship is the practical method for
rectifying and training the self—-especially the above mentioned
Hadith of Hanzala that shows how sitting with the Messenger of
Allah a would shine rays ofcertitude into the hearts, purify the faith
within the souls, raise the spirits to the Angelic realm, cleanse the
hearts of the grime of materialism, and elevate faith to the level of
vigilance and direct witnessing.
This is also how it is when sitting with the inheritors of the
Messenger ofAllah & and associating with them. Sitting with them
purifies the souls, increases faith, awakens the hearts, and reminds
one ofAllah Being distant from them brings about heedlessness,
occupies the heart with the life of this world, and causes it to incline
to the temporary delights ofthis passing life.
Statements ofthejuristsand scholars ofHadIth
CONCERNING THEIMPORTANCEOFCOMPANIONSHIPAND ITSETTIQUETTE
IbnHajar al-HaytamI
The Shaykh, the jurist, and scholar of Hadith: Ahmad Shihab al-DTn
b. Hajar al-Haytami al-Makkl said in his book; al-Fatdwa al-Hadithiyya:
The upshot is that before the spiritual wayfarer reaches these branches
of mystic sacred knowledge (ma'arif), it is more appropriate for him to
persist in carrying out the orders of his instructor who gathers within
himself, both the outward law and inward spiritual realities. He is the
greatest physician. It is according to his experiential knowledge and
Lordly wisdom that he gives the bodies and souls the appropriate
treatment that he sees fit for their healing and strengthening.45
Imam Fakhr al-DIn al-RazI
Imam Fakhr al-Din al-RazT said in his famous Qur’anic exegesis,
commenting on Surat al-Fatiha:
The third section concerning the rational secrets inferred from this Sura:
...here are some issues...the third subtlety: Some have stated that when
He said: (Guide us to the straight path), He did not suffice with that,
nay, He also added: (The path ofthose upon whom You have bestowed
Your favour.), and this proves that the spiritual aspirant has no way of
reaching the stations of guidance and unveiling unless and until he
associates with a Shaykh who can guide him to the straight path and
prevent him from falling prey to gross errors and deadly misguidance.
Most of the creation has deficiency and shortcomings, and their
intellects are not sufficiently capable of comprehending the truth and
distinguishing between it and folly. He who has such shortcomings
must associate with a completed spiritual guide whom he can follow,
until his own intellect becomes strong through the light of a completed
ones* intellect. After doing that he shall reach the high levels of felicity
and the stations ofperfection.46
42 Abu Dawud
43 Abu Dawud
44 Muslim
47

26. PartII: The Practical Methods ofSufism
Realities ofSufism
Shaykh IbrahTm al-Bajuri
Shaykh al-Islam, IbrahTm al-Bajuri al-Shafi‘T said in his commentary
on the words of Shaykh IbrahTm al-LaqqanT, the author of the
didactic poem:Jawhara al-Tawhid:
Beas the bestofthe creation was;
Aforbearingallyadhering to the truth
This means: take on the character that is like the character of the best
of creation...[until he said]: if struggling against the self under the
auspices of a Gnostic Shaykh is more beneficial—as they say: the state
of one man among one thousand men is more beneficial than the state
of an exhortation delivered by one thousand men to one man—then it
is necessary for an individual to stick closely to a Gnostic Shaykh upon
the Book and the Sunna who can weigh him before he is taken to
account If one finds such a Shaykh who sticks to the Book and the
Sunna, he should follow him and observe proper etiquette with him,
for perhaps he will acquire his spiritual state that will purify his own
interior—and Allah is in charge ofhis guidance.4748
47 Tub/a al-Murid:p. 133
48 Bahjatal-Nufus:3/146
IbnAbTJamra
The Imam and Hafiz, the scrupulous scholar of HadTth: Abu
Muhammad ‘Abdullah b. AbTJamra al-AzdT al-AndalusT, explained the
Hadith ofthe Messenger ofAllah & from ‘Abdullah b. ‘Umar who
said: “A man came to the Prophet S to seek his permission to go out
forjihad. The Prophet enquired: ‘Are your parents alive?’ He replied:
‘Yes.’ The Prophet said: ‘So struggle for their sake.’” After explaining
this report and showing ten different points ofbenefit, he said:
The tenth point: this proves that when entering into matters of spiritual
wayfaring and spiritual rigors, it is the Sunna that it is done under the
direction of one who is well acquainted with it, so he may guide the
aspirant to what is best for him and more conducive to his spiritual
state. Here we see this Companion £> wanted to go out and wagejihad,
however he did not suffice himselfwith his own view of things before
seeking the counsel of he who was more knowledgeable and aware.
This is what pertains to the lesserjihad, so what then about the greater
Jihad?46
Ibn Qayyimal-Jawziyya
The Hafiz, Abu ‘Abdullah Muhammad, better known as Ibn
al-Qayyim said:
When the servant wishes to follow a man, he should first look and see:
is he from the people of Allah’s remembrance or is he from the
heedless? What is it that judges over him; is it his vain desires or the
Divine revelation? Ifit is his vain desires, and he is among the heedless
then his affairs are lost...
...[A]nd so it is it appropriate for a man to look closely at his Shaykh,
example, and leader. If he finds such qualities within him, he should
stay far away. If he finds him to be of those in whom Allah’s
remembrance is dominant, and who is a follower ofthe Sunna, and his
affair is firm and not lost, then he should grasp firmly to him.49
‘Abd al-WAhid b. al-‘Ashir
In his didactic poem on creedjurisprudence, and worship called: The
Helping Guide (al-Murshid al-Mum), the MalikTjurist, ‘Abd al-Wahid b.
al-‘Ashir explained the necessity of accompanying a guiding Shaykh
and the beneficial results that one obtains from such companionship:
He should accompany a Shaykh who knows the ways ofthepath
Who can save himfrom thepitfalls ofthe way
He should remind him ofAllah when he sees him
And help the slave reach his Master
Heshould guard hisselfwith every breath
And weigh allpassing thoughts with an upright balance
Heshould guard the obligations that are the capital ofhis wealth
As wellas hissupererogatory acts that come after, for they are theprofit
Heshould befrequent in his remembrance oftheDivine; with a clear heart
Allofthese things are done with the help ofhisLord
Heshouldstruggle against his egofor the Lord ofthe Worlds
And adorn hisselfwith the stations ofcertainty
With all this, he shall have gnosis in Him
And befree, andall others will be removedfrom his heart
The Deityshall love him and choose him
Andselected himfor the Divine and Holypresence
ShaykhMuhammadb.Yusuf,knownas:al-Kafi,said inhis commentary
on this poem in his book: al-Nural-Mubm ‘aid al-Murshid al-Mu‘ih:
From the results of keeping the company of a Shaykh upon the
spiritual way, is that his aspirant follower (murid) is reminded ofAllah
through him-meaning that he is a strong means for the aspirant
rememberinghis Lord when the aspirant sees the raiment ofhonour in
whichAllah has clothed the Shaykh.
49
48

27. partII:ThePractical MethodsofSufism
RealitiesofSufism
This is attested to by the Hadith narrated by al-Hakim from Anas
“The best ofyou are those who remindothers ofAllah when seen.”
From the fruits ofthis company with the spiritual Shaykh is that he
helps the aspirantreach hisLordbyshowinghim the defects ofhis self,
and he advises him to flee from allothers unto Allah After this, the
aspirantsees no harm or benefitin either himselfor any other among
creation. He does notincline to the creation for the sake ofobtaining a
benefit or repelling harm, rather, he sees all of the changes,
alterations, movements and stillness as being from Allah This is
what itmeans to reachAllah S.
So the benefit of the Shaykh for the spiritual aspirant is that he
uncovers his defects, This is only accomplished when the spiritual
aspirant is truthful and has surrendered the reigns of his ego to his
Shaykh and taken it upon his self to not conceal a single passing
thought from his Shaykh. If he was to conceal even one passing
thought, he wouldnotbenefitfrom his Shaykh whatsoever.50
Al-W
f
Al-Tibi, the authorofthegloss ofal-Kashhifsaid:
It is not fittingfor a scholar-even ifhe is so engrossed in knowledge
that he is of the notables of his time-to be content with what he
knows. Rather, whatis obligatory upon him is to sit with the people of
thespiritualpathso theycanguidehim to the straight path-so he can
be among those whose souls are so purified, that the Real (al-Haqq)
speaks to their innermost secrets, and so he may be cleansed of his
filth, and turned away from the grime ofpassion and egoistic desires
that command him to evil and sully his knowledge. He should
accompany the people ofthe spiritual way so he can be prepared for
the outpouring ofDivinely vouchsafed knowledge upon his heart and
take a portion oflight from the lamp ofProphecy. Normally, none of
theaboveismade easy unless one is under the direction ofa completed
Shaykh who knows the treatments for the diseases of the ego, knows
how to purify it from the spiritual impurities, and can deal with him
using wisdom which is acquired by both knowledge and direct
experience, so as to take a person out of the traps of his ego that
commandstoevilas wellasitshidden filth.
Thepeople ofthe spiritualpath are in unanimous agreement that
one must take a Shaykh who can guide him in removing these
character traits that prevent him from entering into the Divine
presence with hisheart, so hispresence ofheart and humility in every
other act of worship is sound. This is from the realm of the legal
maxim: ‘What is necessary in order to fulfil an obligation is itself an
obligation’.
There is no.doubt whatsoever that it is an obligation to purify one's
inner selffrom the diseases ofthe heart, hence, it is obligatory upon
every sick person to seek out a Shaykh who can treat his sickness. If
such a Shaykh is not to be found in his land or region, then it is
obligatoryforhim to travel to him.51
STATEMENTS OF THEGNOSTIC SUFISREGARDINGTHEBENEFITSOF COMPANIONSHIP
The noble Sufis were the most keen ofpeople to live a life ofsincere
worship based upon hearing and obeying, complying with the advice
ofa sincere adviser or direction ofa spiritual guide. This resulted in
the establishment and spread of spiritual schools based upon the
greatest methods ofspiritual training and development, and led to
firm bonds between the spiritual aspirant and the Shaykh.
For this reason, the Gnostics of Allah would advise good
companionship for all who wished to travel the way of truth that
reaches gnosis in Allah and His good pleasure. The spirit of such
companionship is the firm beliefin these spiritual guides who bring
others to Allah and help them to arrive at His Holy and Divine
Presence'.
AbuHamid al-Ghazali
9
The Imam and proof of Islam, Abu Hamid al-Ghazali said:
“Accompanying the Sufis is individually obligatory, for no one is free
ofdefects save the Prophets-upon them be peace and blessings/"52
Healso said:
In the beginning ofmy affair, I used to deny the spiritual states ofthe
righteous and the stations of the Gnostics. That was until; I
accompanied my Shaykh (Yusufal-Nassaj). He did not cease polishing
and refining me with exercises of spiritual rigor until I was given a
goodlyportion ofDivine mystical inspirations. I saw Allah in a dream
and He said to me: UO Abu Hamid! Leave off your preoccupying
concerns and accompany those in my earth whom I have rendered in
My vision. They are those who have sold the two abodes (of this life
and the next) in return for My Love.” I said: “By Your Absolute Might!
Shall You not cause me to taste the coolness ofhaving good thoughts
about them?” He said: “I have done so. The barrier that lies between
them andyou isyour engrossment with the love ofthe world. Expel it
fromyourselfnow in a state ofwillingness before it is expelled from
youbyforce. 1havepouredlightuponyou from MyDivine closeness.”
Hi.
wAl-Niiral-Mubin ‘alaal-Murshidal-Mum:p. 178
!I Famviral-Quiub:p. 44-45
aSharhal-Hikam, 1/7
50 51