Undoubtedly, the scholars have counted the diseases of the qalb (the heart) among the major sins that require a distinct tawba (repentance). The author of "Jawharat al-Tawhid" says in a poem:
"Commanding good and avoiding slander, calumny, backbiting, and blameworthy traits that necessitate censure,
Refraining from ʿujb (self-admiration), arrogance, envy, argumentation, and disputation,
Is the doctrine of the people of the sunnah—trust in this."
The commentator on "Jawharat al-Tawhid" explains the Arabic phrase in the poem, "khaslatan dhamīmah," as "to avoid traits that are censured by the sharia (the sacred law)." The author here specifically addresses this topic because of the importance he gives to the faults of the nafs (the lower self). He says: "If these faults remain while the outward is reformed, it is like putting a beautiful garment on a filthy body." Likewise, situations such as an ʿābid (devotee) admiring his own worship or a scholar admiring his own knowledge are prohibited. Just as ostentation (riyāʾ) is forbidden, so too is self-admiration, oppression, rebellion, arrogance, the disease of envy, showing off one's own opinion, and engaging in disputes—all of these are forbidden.[2]
The great jurist Allāma Ibn ʿĀbidīn says in his famous "Hāshiya": "Knowing sciences such as ikhlas (sincerity), ʿujb, envy, and ostentation is individually obligatory (farḍ ʿayn). Likewise, other afflictions of the nafs such as arrogance (seeing oneself above all others), avarice (being extremely stingy), rancor (being spiteful), deception (cheating others), anger, enmity, harboring intense hatred, greed, miserliness, pride and haughtiness, treachery, flattery and sycophancy, arrogance in rejecting the truth, plotting, trickery, hardness of heart, long hopes (greed for the world), and similar things are all explained in detail in the "Book of the Destroyers" (Rubʿ al-Muhlikāt) of al-Ghazālī's "Iḥyāʾ". Al-Ghazālī says: "These traits never leave a person. What is necessary is to learn what the nafs needs."
It is individually obligatory (farḍ ʿayn) to remove these ailments. If a person does not know the definition, causes, signs, and remedies for these diseases, it is impossible for him to be saved from them. It is said: "He who does not know evil will fall into it."[3]
The author of "Hadiyyat al-ʿAlāʾiyya" states: "Envy, belittling Muslims, wishing evil for Muslims, arrogance, self-admiration, ostentation, and hypocrisy—all the evil deeds of the hearts—are, according to the original texts of the sharia (the sacred law) and by consensus, forbidden. In fact, a person will be held accountable for everything the ear hears by choice, the eye sees, and the heart feels."[4]
The author of "Mirāq al-Falāḥ" says: "The benefit of outward purification is only realized with inward purification performed with ikhlas (sincerity), by avoiding enmity, deception, envy, and rancor, and by cleansing the heart from everything other than Allah in this world and the next. Worship should be performed solely for Allah's essence, not out of need for Him. Out of His bounty, He gives you what you need, out of mercy and compassion. Then you become a special servant of Allah, the Sovereign, the One, the Unique. Nothing besides Allah can bind you to anything other than Him, nor can your desires and whims prevent you from His service or rule over you."
Hasan al-Basrī (may Allah have mercy on him) says in a poem:
"There are many veiled people enslaved by their desires,
Who have been stripped of their covering and disgraced.
If a slave of desire gains mastery over his desire, he becomes a king."
Whoever performs deeds pleasing to Allah solely for His sake, whenever he intends and turns to Allah, help will reach and surround him. Allah will teach him what he does not know. In this regard, Tahtāwī (may Allah have mercy on him) cites evidence from the Qur'an in his "Hāshiya": In al-Baqara 2:282 it is said:
"And fear Allah. Allah teaches you. And Allah is Knowing of all things."[5]
Just as it is not appropriate or beautiful to appear before people in a garment stained with filth, it is never appropriate to appear before Allah while there are hidden ailments in the qalb (the heart), which is Allah's locus of gaze.
As a poem says:
"You treat your mortal body so that it may endure,
But you neglect and abandon the treatment of your immortal, ailing heart."
The diseases of the qalb (the heart) cause the servant to be distant from Allah and from the eternal paradise. The Noble Messenger (peace and blessings be upon him) said: "He who has an atom's weight of arrogance in his heart will not enter Paradise."[6]
Thus, a person's salvation in the Hereafter is only possible if his heart is free from these diseases. Deliverance is through being saved from the aforementioned diseases.
Some faults of the nafs (the lower self) remain hidden from a person, and the ailments of his heart seem insignificant to him. Even though the attribute of perfection is far from his nafs, he assumes it is perfect. What is the way to expose these diseases and to know the subtlety of the heart's ailments? What is the way to be treated and saved from them?
Undoubtedly, Sufism (taṣawwuf) is specific to the treatment of the heart's diseases, the purification of the nafs, and deliverance from deficient attributes.
Ibn Zakwān (may Allah have mercy on him) says in a poem about the benefit and importance of Sufism:
"Sufism is the purification of the inner self from the impurities of the nafs at the stations attained by the seeker."
Allāma al-Manjūrī (may Allah have mercy on him), in his commentary on this verse, says: "Sufism is the science that informs about the purification and cleansing of the inner self from the impurities of the nafs. In the nafs there are blameworthy traits and faults such as enmity, rancor, envy, love of praise, arrogance, ostentation, anger, greed, miserliness, reverence for the rich, and belittling the poor. Indeed, the science of Sufism informs you of the faults of the nafs and shows the manner of treatment. The science of Sufism teaches how to overcome the obstacles of the nafs, to distance oneself from blameworthy character and evil traits. Indeed, a person can, through Sufism, empty his heart of worldly things other than Allah and adorn it with the dhikr (remembrance of God) of Allah."[7]
Regarding the adornment of the nafs with perfect attributes such as tawba (repentance), taqwa (God-consciousness), uprightness, truthfulness, ikhlas (sincerity), asceticism, scrupulousness, tawakkul (reliance upon God), riḍā (contentment with God's decree), submission, etiquette, love, dhikr (remembrance of God), and vigilance, the Sufis have a great share in knowledge, practice, and inheriting from the Prophet.
The poet says:
"(The Sufis) cast away the sins and faults of the nafs,
They purified their bodies and hearts,
They attained the reality of iman (faith),
And followed the paths of ihsan (spiritual excellence)."[8]
Sufism, after fulfilling bodily and financial acts of worship, also gives importance to the heart. Again, Sufism lays out a practical path that will raise a Muslim to the highest levels of moral and faith-based excellence. Sufism is not, as some people think, merely reciting litanies or participating in circles of dhikr. Sufism is a complete path of action. This path transforms a deviant personality into an exemplary and mature Muslim. This transformation leads to sound iman, pure worship, beautiful and correct dealings, and virtuous akhlaq (character).
Here, the importance and benefit of Sufism have become clear. Indeed, it is evident that Sufism is the spirit and beating heart of Islam. This religion is not a lifeless, soulless religion consisting only of outward acts and formalities.
The fall of Muslims into this weakness, calamity, and misfortune occurred after they lost the spirit and essence of Islam. In some Muslims, only the outward appearance and form of Islam remain.
Scholars who act upon their knowledge and diligent murshids (spiritual guides) are observed to constantly advise people to adorn themselves with dhikr, vigilance, and love, and to attain certain knowledge of Allah by keeping company with the Sufis, so as to unite the body and spirit of Islam and to taste the meanings of moral excellence and purity of heart.
Hujjat al-Islam Imam al-Ghazālī (may Allah have mercy on him), after investigating the result of the Sufi path, tasting its fruits, and examining it, said:
"It is individually obligatory (farḍ ʿayn) to join the Sufis, and no one except the prophets is free from faults."[9]
Abū’l-Ḥasan al-Shādhilī (may Allah have mercy on him) said: "Whoever does not enter this knowledge of ours dies persisting in major sins without realizing it." Regarding this, Ibn ʿAllān al-Ṣiddīqī said: "Ḥasan al-Shādhilī has certainly spoken the truth," and continued: "O my brother, who does not fall into self-admiration with his fasting? Who does not fall into self-admiration with his prayer? It is the same with all other acts of obedience and worship."[10] However, this tariqa (Sufi path) is a difficult road for deficient souls. What is necessary for a person is to traverse this path with determination, patience, and striving, and to save his nafs from being distant from Allah and from incurring His wrath.
Fudayl b. ʿIyāḍ (may Allah have mercy on him) said: "Hold fast to the true path; do not feel lonely because of the fewness of travelers. Beware of the bāṭil (false) path; do not be deceived by the multitude of those who perish. Whenever you feel lonely on this path, look to your predecessors, strive to reach them, and do not turn your gaze away from them! Those on the false path can bring you no benefit before Allah. If they call you to the path you have left, do not pay them any attention! If you do, they will hinder you from your path and prevent you."[11]
II. PART
PRACTICAL METHOD IN SUFISM
Footnotes
- Reported by Bukhari and Muslim in their Sahihs, in the Book of Faith, from Abu Hurayra (may Allah be pleased with him).
- Bajūrī, Commentary on Jawhara, pp. 120-122, d. 1277 AH
- Ibn ʿĀbidīn, Radd al-Muḥtār ʿalā al-Durr al-Mukhtār Sharḥ Tanwīr al-Abṣār, vol. 1, p. 31.
- ʿAlāʾ al-Dīn Ibn ʿĀbidīn, al-Hadiyyat al-ʿAlāʾiyya, p. 315
- Tahtāwī, Commentary on Nūr al-Iḍāḥ, Mirāq al-Falāḥ, pp. 70-71
- Muslim, Sahih, Book of Faith, from Ibn Masʿūd (may Allah be pleased with him).
- Shaykh Mustafa Ismāʿīl al-Madanī, al-Nuṣrat al-Nabawiyya, commentary on Fāsī's Rāʿiyya, p. 26
- Allāma Ibn ʿAjība, al-Futūḥāt al-Ilāhiyya Sharḥ Mabāḥith al-Aṣliyya, commentary on Sharḥ al-Ḥikam, vol. 1, p. 105
- al-Nuṣrat al-Nabawiyya, commentary on Fāsī's Sharḥ al-Rāʿiyya, p. 26
- Ibn ʿAjība, Iqāẓ al-Himam fī Sharḥ al-Ḥikam, p. 7
- Shaʿrānī, al-Minaḥ al-Kubrā, vol. 1, p. 4