This ultimately means becoming completely annihilated (fanāʾ) in God. Considering fanāʾ fī Llāh (annihilation in God) as the final stage may, at first, seem like something a person can achieve by their own will and choice. In reality, however, this is only the beginning of the tariqa (Sufi path/order). The states preceding this are, for those who enter this path, like a courtyard one passes through before entering the house itself.
From the very beginning of the tariqa, unveiling (kashf) and witnessing (mushāhada) commence. Indeed, the travelers of this path, even in states of wakefulness, see angels, the spirits of prophets, hear their words, and derive many benefits from them. Then, their state rises to such degrees in seeing these forms and examples that it becomes impossible to describe in words. Anyone who attempts to explain it inevitably falls into clear errors. In summary, the matter reaches such a degree of nearness to Allah that some imagine Allah has indwelt them, another group imagines union with Allah, and yet another imagines having reached Allah. All of these are errors. (Munkidh, 139)
The way of the Sufiyya (Sufi community) is to engage in constant worship and to sever ties with everything other than Allah. It is difficult for the acquired sciences to speak of attaining a fixed malaka (dispositional faculty) in the nafs (the lower self). This is only easy in the early years of life. (Mīzān, 38)
A mutaṣawwif (one striving to become a Sufi) is a person who strives and persists in this endeavor. When one strives and embarks upon the path of the Sufis, one is called a mutaṣawwif. Just as one who puts on a shirt is said to have "tekammusa" (put on a shirt), and one who dons armor is said to have "tadarra'a" (put on armor), so too is one who adopts the path of asceticism called a mutazahhid (one who becomes ascetic). Zuhd (asceticism), Sufi, mutaṣawwif, mustaṣwif, Sufiyya.
One who reaches the end of zuhd, becomes detached from things, finds fanāʾ (annihilation) from all things, and abandons everything is called a zāhid (ascetic). After this state, things may come to the zāhid, but he neither desires them nor detests them; rather, he follows Allah's command and awaits His action—such a person is called a mutaṣawwif. If a Sufi is characterized in this sense, then the meaning of the word—Sufi, which is actually derived from the root musāfāt (purification)—is 'the servant purified by Allah the Exalted.' Accordingly, one who is cleansed of the afflictions of the nafs, distant from blameworthy things, traverses the praiseworthy states of the path, and finds no tranquility in any of the people (ḥalq), but remains attached to realities with his qalb (the heart), is called a Sufi.
It has been said that Sufism (taṣawwuf) is to be truthful (ṣidq) with the Real (al-Ḥaqq) and to have good akhlāq (character) with creation (ḥalq). The difference between a mutaṣawwif and a Sufi is as follows: the mutaṣawwif is at the beginning of the path, while the Sufi is the one who has reached the end. The mutaṣawwif is newly entered upon the path of union (waṣl), while the Sufi has traversed the path and reached the intended destination. The mutaṣawwif is the one who bears burdens, while the Sufi is the one upon whom burdens are borne. The mutaṣawwif takes on all burdens, heavy and light, until finally his nafs is effaced, his desires vanish, his will and trust are lost, and as a result, he is purified and called a Sufi. At that point, the Sufi becomes the product of destiny, the sphere of divine will, the nurturer of sanctity, the source of knowledge and wisdom (ḥikma), the abode of safety and salvation, the refuge of the walī (friend of God) and the abdal (substitutes), the source of tranquility, and the comforter of these people. (Ghunia, II, 160)
Sufism is not derived from wearing wool (ṣūf), but from purity (ṣafāʾ). A true Sufi in the matter of Sufism purifies his qalb from everything other than his Master, Allah. This purification is not achieved by manifesting karāma (a saintly wonder), belittling others, composing books, narrating the stories of the righteous, or moving one's fingers in dhikr (remembrance of God) and tahlīl (proclaiming God's oneness). Rather, it is achieved through sincerity in seeking the Real, asceticism regarding the world (dunyā), separating the heart from people, and detaching from everything other than the Master. (Fath, 90)
The Sufi is different from the Malāmati. The Malāmati is one who does not reveal his good deeds nor conceal his faults, whereas the Sufi does not occupy himself with people, nor does he care whether people accept or reject him. (Ādāb, 7)
Moreover, the Sufiyya are distinguished individuals to whom lofty sciences and noble states are particular. They have spoken about the sciences of transactions, the faults of states and actions, and the exalted maqāms (spiritual stations). These maqāms are: tawba (repentance), zuhd (asceticism), warāʿ (scrupulousness), sabr (patient endurance), riḍā (contentment with God's decree), tawakkul (reliance upon God), maḥabba (love), khawf (fear), rajāʾ (hope), mushāhada (witnessing), ṭumaʾnīna (serenity), yaqīn (certainty), qanāʿa (contentment), ṣidq (truthfulness), ikhlas (sincerity), shukr (gratitude), dhikr (remembrance of God), fikr (contemplation), murāqaba (vigilant awareness), iʿtibār (reflection), wajal (awe), taʿẓīm (veneration), ijlāl (reverence), remorse, modesty, union and separation, fanāʾ-baḳāʾ (annihilation and subsistence), maʿrifat al-nafs (gnosis of the self), mujāhada al-nafs (struggle against the self), the subtleties of riyāʾ (ostentation), hidden shahwa (desire), and shirk (associating partners with God), and the qualities of ikhlas.
The Sufiyya also elucidate and clarify matters that appear difficult to jurists, such as the obstacles and preventers, the realities of dhikr, the isolation of tawhid (the oneness of God), the degrees of tafrīd (singularity), the crimes of the secret, the nonexistence of the contingent in comparison to the Eternal, the faults of states, the union of things in the state of distinction, turning away from recompense and reward, and abandoning objection. Apart from these difficulties in ranks and stations, it is also unique to them to struggle (mujāhada) to the extent of giving up their lives. To such an extent, they demand proof from those who claim to possess such a state. They express views (bayān) about the correct and incorrect forms of these states. They are the protectors and distinguished members of the religion. (Ādāb, 15)
The akhlāq (character) of the Sufiyya consists of the following: forbearance, humility, sincerity, compassion, endurance, concord, ihsan (spiritual excellence), gentleness, altruism, service, sociability, cheerfulness, generosity, futuwwa (spiritual chivalry), abandoning rank and station, manliness, affection, liberality, loving-kindness, forgiveness, pardon, munificence, loyalty, modesty, refined conduct, being a bearer of good news, good speech, tranquility, dignity, dua (supplication), praise, having a good opinion, seeing oneself as insignificant, welcoming brothers kindly, respecting shaykhs, showing compassion to the young, respecting elders, regarding what one gives as little and what one receives as great. (Ādāb, 19)
The Sufiyya have also received a share of the science of study (dirāsa, i.e., acquired knowledge). The science of study has led the Sufis to act upon what they know. When they act upon their knowledge, this practice leads them to the science of inheritance (warātha). While they possess the same knowledge as other scholars, their knowledge of the science of inheritance makes them superior and more learned than others.
The science of inheritance (ilm al-warātha) is to know the religion in its finest details. Allah says in the Qur'an: "But why should not there come forth among every group of them a party to obtain understanding in religion and warn their people when they return to them, that they might be cautious?" (al-Tawba 9:122). The warning mentioned in the verse is only possible with fiqh (jurisprudential) knowledge. To warn is to revive the warned by means of knowledge. Reviving by knowledge is a distinction attainable by those at the level of jurists who are experts in religious matters. For this reason, fiqh has become one of the highest and most perfect ranks in religion. Here, what is meant by fiqh is the knowledge of a scholar who lives a life of complete zuhd (asceticism) in the world and possesses taqwa (God-consciousness). Such people, by virtue of this knowledge, have attained the rank of admonishing their community. The first source of knowledge and hudā (guidance) is the Prophet (peace be upon him).
Know that in this book, everything we have mentioned as the noble state of the Sufiyya is the state of the muqarrabīn (those brought near to God). The Sufi is the muqarrab. The name Sufi does not appear in the Qur'an; instead, the term muqarrab is used.
The Sufiyya, among Muslim communities, are those who have succeeded in following the Messenger of God (peace be upon him) in the fullest sense. For they have submitted unconditionally to the Prophet's words, fulfilled his commands to the letter, and avoided his prohibitions. As Allah says: "So take what the Messenger gives you, and refrain from what he forbids you." (al-Hashr 59:7). In their deeds, sustenance, diligence in worship, night prayers, supererogatory prayers and fasts, and in many other matters, they have followed the example of the Messenger of God, and through the blessing of following him in word and deed,
they have been provided for; they have adopted the Prophet's qualities of modesty, forbearance, forgiveness, musāmaha (forbearance), mercy and compassion, good relations, nasīḥa (sincere advice), and humility; and they have taken on his states of awe (khashya), tranquility, majesty, veneration, riḍā (contentment), sabr (patient endurance), zuhd (asceticism), and tawakkul (reliance upon God). In this way, they have shown loyalty to every branch of following him and have revived the sunnah (prophetic practice) in its true sense.
When ʿAbd al-Wāḥid was asked by Zayd, "Who are the Sufiyya according to you?" he replied: "They are those who constantly strive to understand the sunnah with their intellect, who are fully and unwaveringly attached to it with their hearts, and who seek refuge in their Master from the evil of their own nafs (lower self)... These are the Sufiyya."
The Sufi is one whose sincerity in seeking refuge in the Exalted Allah and whose beautiful attachment to Him...