Tasawwuf Established with Three Verses of the Quran and a Hadith

The Word Sufism is an english word, in our Deen we only use arabic to describe the Deen, the word in Arabic for Sufism is Tasawwuf, and the act you perform is called Tazkiyah an Nafs, purifying your self of evil and bad while promoting good qualities in your self, and what you try to achieve by it is Ihsan, Human Perfection.

1) Surah Shams, 91:9 Allah takes an oath in the Quran like no other and swears by the act of Tasawwuf, “Qad Aflaha man Zakaha” (Zakaha = Tazkiya an nafs), “He Who Purifies it succeeds”, This is talking about getting rid of your bad qualities, Tazkiya Nafs.

2) Surah Abbasa, 80:3 The Blind Man comes to the Prophet (saws) seeking Islam and the Prophet (saws) frowns upon Him as his attention is elsewhere, Allah responds by Saying, “Wama yudrika La-alahu Yazaka” (Yazaka = Tazkiyah an Nafs), “Yet for all thou didst know, [O Muhammad,] he might perhaps have grown in purity”, So in Surah al Shams Allah mentioned the first part of Tazkiyah an Nafs and that is Purifying your self of Evil, In Surah Abbasa he mentions the second part, learning and Promoting Good qualaties in your character and growing as a person.

3) Surah Ashurah, 26:88-89, Allah says, “The Day whereon neither wealth nor sons will avail, But only he (will prosper) that brings to Allah a sound heart”, “a heart free of sins and love for this worldly life” (Tanwir al miqbas Min Tafsir Ibn Abbas). You Have to know the Acts of Tazkiyah Nafs to Free your Heart from Sin and love for this Dunay (world), and Only One science in islam deals with this Subject in all of islams history and that is Tasawwuf, Fiqh does not cover Human Character and Psychology, it covers the Fiqh of Halal and Haram, how to actually change your self, the ullumah dealt with that in a different science of islam.

4) The most famous Hadith in all of Islam is the hadith of Jibril (hs), which occurred 86 days before the prophets (saws) death, it defines all the parts of Islam with out a Doubt, into Fiqh (Islam), Aqeedah (Iman), Ihsan (Tasawwuf) and the Sings of the Hour. Continue reading


Imam al Ghazali on the Foundations of Aqeedah

Taken from Imam al Ghazali’s Foundations of Islamic Belief

Shining Proofs of the Foundations of the Articles of Faith (composed in Jerusalem)


We say – In the Name of the Merciful, the Compassionate Allah. Praise be to Allah who distinguished the community of the sunnah (prophetic way) with the light of certainty and favored the people of truth by guiding them to the foundation of Religion; who saved them from the errors of the unrighteous and the wickedness of the unbelievers.

It is with His Grace that He led them to follow the example of the Master of the Messengers; who directed their footsteps in the way of his honored companions and enabled them to emulate the good, early generations, so that they protected themselves with the strong cord against the dictates of reason, and (to emulate) the lives and beliefs of the ancients with the clear method, combining thereby the products of reason and the ordinances of the religion.

Furthermore they found out that mere verbal repetition of the words “There is no god except Allah; Muhammad is the Messenger of Allah” is of no avail unless they completely understand what the fundamentals of the witness involve of principle and pillars. They also have known that the two witnessing phrases, despite their brevity, contain an affirmation of the existence of Allah Himself, His Attributes, and His Deeds, as well as an affirmation of the truthfulness of the Messenger – the praise and peace be upon him – And they also knew that establishing the faith upon these pillars, which are four, each one having ten principles: The first pillar concerning the knowledge of the Essence of Allah – the High – consists of ten principles. They are:

  • The knowledge that Allah – the High – exists.
  • He is Ancient
  • He is Everlasting.
  • He is not a substance.
  • He is not a body.
  • He is not a quality of a body (accident).
  • He is not subject to a direction.
  • He is not resident in a place.
  • He is seen.
  • He is One.

The second pillar concerns the attributes of Allah: It comprises of ten principles. They are the knowledge that:

  • He is Alive.
  • He is Knowledgeable.
  • He is Powerful.
  • He is the Willer.
  • He is the Hearer.
  • He is the Seer.
  • He is the Speaker.
  • His Essence is Exalted to contain a creation (a substratum for originated properties or a locus of phenomena).
  • His Words are ancient and eternal.
  • His Knowledge is ancient and eternal as His Will.

The third pillar concerns the Deeds of Allah: it consists of ten principles:

  • The actions of mankind are created by Allah – the High.
  • They are gained by the creation.
  • They are willed by Allah – the High.
  • Allah has been Gracious by creation and invention.
  • Allah is free to impose unbearable obligations.
  • Allah is free to punish the innocent.
  • While taking into consideration that which is best is not obligatory upon Him.
  • That there is nothing obligatory except by the Religion.
  • His sending of prophets is possible (not an obligation upon Him).
  • The prophecy of our Prophet Muhammad – the praise and peace be upon him – is true being confirmed by miracles.

The fourth pillar is concerning heard verses and the prophetic quotations mentioning the unseen. And consist of ten principles:

  • The affirmation of the assembly on the Day of Recompense.
  • The accounting.
  • The questioning (of the dead by the angels) Munkar and Nakeer.
  • The punishment of the grave.
  • The balance.
  • The Bridge over Hell.
  • The creation of Paradise and Hell.
  • The ruling of the imamate (Caliphate).
  • The excellence of the Companions is in accordance with the chronological order.
  • The conditions of the imamate (caliphate). Continue reading

Explanation of the Sacred Law [Shari’a], the Spiritual Path [Tariqa], Direct Knowledge [Ma’rifa] and Reality [Haqiqa].

The number of the sciences [‘ulum].

Shaikh Muhyi’din ‘Abd al-Qadir al-Jilani

Explanation of the Sacred Law [Shari’a], the Spiritual Path [Tariqa], Direct Knowledge [Ma’rifa] and Reality [Haqiqa].

Exoteric science [al-‘ilm az-zahir] consists of twelve branches, and esoteric science [al-‘ilm al-batin] likewise has twelve branches. These branches are divided among the common folk and the special élite, in proportion to their capability.

The sciences [‘ulum] are grouped in four sections:

1. The outer aspect of the Sacred Law [Shari’a], meaning the commandments, prohibitions, and other rules and regulations.
2. The inner aspect of the Sacred Law, which I have called the Science of the Inner and the Spiritual Path [Tariqa].
3. Esotericism, which I have called the Science of Direct Knowledge [Ma’rifa].
4. The innermost of inner factors, which I have called the Science of Reality [Haqiqa].

It is essential to acquire knowledge of all these sciences, for, as the Prophet (peace be upon him) said: The Sacred Law is a tree, the Spiritual Path is its branches, Direct Knowledge is its leaves, and Reality is its fruit. Continue reading