continue: this is the book called:
‘The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuf for Divine Realization & the Incursions of Ibless into the Souls.’
As for the science of tasawwuf for character transformation, it is the science based upon the Path crystallized by the Imam Abu Hamid al-Ghazali,4 Imam al-Muhasibi,5 and others who followed upon that. It is not required to try and take all of its knowledge, nor should they restrict themselves to simply knowing this science without acting in accordance with it. As for the science of tasawwuf for divine realization, it comprises of direct experiential gnosis (ma‘arif) and spiritual states (ahwal); and these are matters which are designated specifically for the spiritually elite (khassa li-l-makhsusin).
The Correlation of the Science of Tasawwuf
Realize, then, that the nobility of any science is based upon the nobility of what it is connected to (muta‘allaqatihi). The connection of the science of tasawwuf is with the most noble of connections, since it initially guides in its beginning to fear of God (khashiyat Allah), it guides in its middle to correct behavior with Him (mu‘amalatihi), and in its end to direct experiential gnosis of Him (ma‘rifatih) and being completely devoted to Him (inqita‘ ilayhi). It is for this reason that Abu l-Qasim al-Junayd, may God Most High be merciful to him, said: “If I knew that God possessed a knowledge underneath the canopies of the heavens more noble than this knowledge which we discuss with our companions, I would have run to it.” The teachings of the reality of tasawwuf has been gathered into about two thousand principles, each of them returning back to the single principle of sincerity of attention (sidq’t-tawajjuh) to God in accordance with what pleases Him.
The Objective of Tasawwuf and Its Advantage
Realize that the real objective (maqsad) of tasawwuf and its advantage (fawa’idihi) is to devote the heart singularly (ifrad al-qalb) to God glory be to Him. Realize, then that when God Most High says: “He is not content that His servants be in disbelief” (Q 39:7), makes it indispensable to verify true faith (tahqiq al-iman) by means of the foundations (usul). When God Most High says: “...and if you show gratitude, He will be content with you” (Q 39:7), makes it indispensable to verify that by which gratitude is known, which is behaving in accordance with outward jurisprudence (fiqh). This is known because it comprises the teachings regarding the outward station of Islam; for your outward actions cannot be valid except by means of acting in accordance with jurisprudence. There is no tasawwuf without jurisprudence, since the outward legal judgments of God cannot be known except by means of jurisprudence. Furthermore, there can be no jurisprudence without tasawwuf, since there can be no precepts with jurisprudence unaccompanied with sincerity of attention. Consequently, both jurisprudence and tasawwuf cannot be realized except with genuine belief (iman), since they cannot be valid devoid of it. It is for this reason it is said: “Whoever acts according to tasawwuf and does not act in accordance with jurisprudence, has become a heretic (tazanddaq). Whoever acts in accordance with jurisprudence and does not act in accordance with tasawwuf, has become a sinner. However, whoever gathers the two together, has had spiritual realization.”
Ahmad Zarruq6 said in explanation of that: “This is because the central theme (midar) around which tasawwuf revolves is devoting oneself exclusively to the Divine Unity (ifrad al-tawhid) and behaving in accordance with its judgments. This requires you divesting yourself from your own actions (tajrid ‘an ‘amalin); which is the teachings of rectification of the soul and the Hereafter. When it is from direction of the judgment of tasawwuf it requires being absolutely certain about the legal judgment; and acting with it leading to the following of inward interpolation free of the kind of whims which induce a person to abandon the truth, and God knows best.”
The Relationship of Tasawwuf to the Religion
Realize, then that the relationship of tasawwuf to the religion is like the relationship of the human spirit (ruh) to the corporeal body, because it is the station of spiritual excellence (maqam al-ihsan). Abu-l-Jala’,7 may God be merciful to him once said: “Whoever encounters the Absolute Being with the Divine reality and creation with the Divine reality, then he is a heretic. Whoever encounters the Absolute Being with the Divine law and creation with the Divine law, then he is a Sunni. Whoever encounters the Absolute Being with the Divine reality and creation with the Divine law, then he is a Sufi.” Ahmad Zarruq said in explanation of the above: “The sufi is more special (akhassa) than the sunni. This is because the sunni is described as one free from heretical innovation (tajarrid ‘an al-bid‘a); while the sufi is described based upon his relationship to spiritual perfection; since adherence to the sunna is a precondition of the sufi, both in knowledge and behavior.”
The Legal Consideration of the Jurist is More General Than the Spiritual Consideration of the Sufi
Realize, then that the legal considerations of the jurist (nadhr al-faqih) are more general and comprehensive than the spiritual considerations of the sufi. It is for this reason that it is valid for the jurist to object (inkar) to some of the teachings of the sufi, but it is not valid for the sufi to object to the legal rulings of the jurist. It is further incumbent to verify tasawwuf with jurisprudence, but it is not necessary to verify jurisprudence with tasawwuf with regard to legal judgments, although it is with regard to leaving a lawful action. The science of tasawwuf is necessary for the transformation of character, and should be transmitted to everyone.
The Science of Tasawwuf for Divine Realization
As for the science of tasawwuf for divine realization (‘ilm al-tasawwuf li-l-tahaqquq), this science is confined (yuqsiru) to the spiritual disciples (muridin) and the gnostics (‘arifin); although the guides of this Path differ regarding transmitting it to other than its people. The Imam of the cadre of the Sufis, Abu l-Qasim al-Junayd8 said: “This science should be transmitted to its People and other than its people.” The majority of the scholars do not avoid connecting this science to other than its people, however it is incumbent to answer a questioner based upon the capacity of his question; as al-Suhrawardi9 narrated.
The Pivot Around Which the Teachings of the Sufis Revolve
Realize, then that the pivot around which the teachings of the Sufis revolve are upon four sections (atraf). The first section is inward exhortation (tadhkir batin) by means of the innate praiseworthy characteristics (bi akhlaq mahmuda) and cleansing it (tat-hirihi) from blameworthy attributes (awsaf madhmuma). The second section is purification of actions (tasfiyat al-‘amal) and making sound of the spiritual states (tas-hih al-ahwal) by the refinement of the inward (tazkiyat al-batin) with its innate praiseworthy characteristics and cleansing it from blameworthy attributes. The third section is the verification of spiritual states (tahqiq al-ahwal) and the verification of social behavior (mu‘amala). The fourth section is direct experiential gnosis of God (ma‘arif) and visionary sciences (‘ulum ilhamiya).
The Keys of the Key of the Science of Tasawwuf
As for the keys of the key (mifatih al-miftah) in the science of tasawwuf, they are four. The first is making sound the spiritual covenant (tas-hih al-‘aqd), along with acting in accordance with worship devoid of tediousness (mimal) and rejected inconsistencies (iqtar makhal). For, whoever acts by what he knows, God will make him inherit knowledge that he did not previously know. The second is sincerity of yearning (sidq al-raghba)
