(Mohammad Masood Ahmed (2025), Would You Like To Know Something About Islam, Second Edition, Crescent Books Inc., New York, USA. Pg. 221-225)

Tasawwuf is commonly translated as “Sufism,” “Mysticism,” or “Islamic spirituality.” Many non-Muslims may be unfamiliar with Tasawwuf, and those who are aware of it may struggle to fully comprehend its deeper meanings and concepts. The purpose of Tasawwuf is to come to a realization of the Almighty while adhering to the guidelines established by Him. Sufis strive to draw closer to Allah, doing everything they can to elevate their souls and reach the highest state, where the self and self-awareness fade away, allowing them to perceive only the existence of the Lord Almighty.

Many view a Sufi as someone striving to purify both their inner and outer self, as purifying both is essential in Islam for becoming a true servant of Allah and attaining closeness to Him. For others, a Sufi is simply someone who wears a rough wool garment called a suf and separates themselves from worldly life.

Although Tasawwuf represents the inner teachings of Islam and the disciple pursues a journey towards higher spiritual states, this path does not excuse anyone from adhering to Islamic law. A person who claims to follow Islamic mysticism yet disregards the commandments of Islamic Shariah is simply a deceiver, misleading both themselves and others. As previously mentioned, Islam does not permit the infringement of its principles for any reason, regardless of how noble the objective may appear. Consequently, tasawwuf stands in stark contrast to non-Islamic mystical traditions. According to the Holy Quran, one of the Holy Prophet’s responsibilities was the purification of his followers, which is the essence of what is pursued in Islamic Sufism. Allah states:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ 164¹

Certainly, Allah conferred a great favor on Muslims when He raised a Prophet () from among them, who recites to them the revelations of Allah, and purifies them, and instructs them in the Qur’an and Sunnah, whereas before they were in manifest error.

This is where Sufis find the foundation of the path of Tasawwuf: to purify and to be purified.

Tasawwuf can be likened to a fruit. The focus should be on what lies within the shell or peel. Regardless of the appeal of the outer layer, it must be acknowledged to access the inner essence. The outer layer serves to protect the inner fruit. We need to familiarize ourselves with the exterior before we can access the inner core. If we ignore the reality of the fruit within by only scrutinizing the outer layer, we demonstrate a lack of understanding and will miss out on its benefits. Regardless of how unappealing the exterior may appear, Sufis must embrace it and move beyond it to achieve their ultimate goal: the inner essence.

Similarly, Islam encompasses two aspects: Shari‘ah (Islamic law) concerns the outer aspects, while tariqah (the spiritual path to Allah) addresses the inner aspects. If Shar‘iah is rejected, ignored, or not followed, it becomes impossible to understand or follow tariqah. Likewise, those Muslims and others who reject or defy tasawwuf can never acquire the inner beauty of Islam. A Sufi’s purpose is to attain the inner aspect, the essence of Islam, and thus he diligently fulfills every requirement of Shari‘ah. Shar‘iah purifies the body, while tariqah purifies the soul/heart, upon which Allah’s resplendence is reflected.

Allah’s Holy Prophet exclaims, “Die before your death!” ². This means you must conquer your “self” before your physical demise, eliminating every aspect of your being that hinders your closeness to Allah and brings impurities to your innermost heart. ³ This purification process is known as Tasawwuf. When you achieve a higher level of spirituality, the Lord addresses the purified ruh (soul):

يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ 27 ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً 28 فَادْخُلِي فِي عِبَادِي 29 وَادْخُلِي جَنَّتِي 30⁴

O contented soul! Return towards your Lord, happy, pleased. So, join My servants, and enter into Heaven.

This is the result of ongoing dhikr (remembrance of Allah). A Sufi remains steadfast in focusing on Allah. He perceives his Master in every creation, allowing Him to dwell in his heart. As mentioned in the Quran, “His throne gave room to the Heavens and to the Earth…” ⁵; hence, what could possibly encompass Allah? Nothing can, it is said, except the heart of a believer. When a believer empties his heart of worldly desires and purifies it from all impure passions and base instincts, he prepares for his heart to be the dwelling of Allah. As he senses Allah’s presence, he experiences profound contentment. He desires to maintain the joy he derives from it, and when the moment of his actual death arrives, it signifies the release of his soul from this worldly imprisonment to an eternal existence close to Allah. At this moment, Allah speaks to him:

يَاأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ 27 ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً 28 فَادْخُلِي فِي عِبَادِي 29 وَادْخُلِي جَنَّتِي 30⁶

O contented soul! Return towards your Lord, happy, pleased. So, join My servants, and enter into Heaven.

The soul arrives in this world in its pure state and is temporarily confined within the body. This situation can be likened to a bird trapped in a cage. According to the Holy Quran, the soul can manifest in three distinct forms:

• Nafs al-Ammara – that which compels one to commit evil.
• Nafs al-Lawwama – that which self-critically reflects and urges one to strive for goodness and to avoid wrongdoing.
• Nafs al-Mutma’inna – that which is content and tranquil; it is this form that is addressed in the aforementioned verse.

A Sufi continually struggles with his soul, i.e., Jihad bin Nafs, to attain a state of peace. He does this through the constant remembrance of Allah, which prevents him from deviating from the righteous path, disobeying the Lord, and losing sight of His bounties. He remains ever fearful, mindful of His presence, and steadfast in fulfilling his obligations to his Master. He consistently keeps material filth away from his heart for the sake of Allah’s pleasure.

...أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ 28⁷

…Be mindful that with Allah’s remembrance, hearts do find contentment.

Sufis believe that individuals who live without reflecting on the deeper significance of Islam only find satisfaction in its superficial beauty, failing to perceive its true essence. Conversely, Sufis engage with the outer elements to unlock a deeper comprehension of Islam. Therefore, when they recite the Kalimah, which states, “There is no god but Allah”, they are not just speaking the words; they are also intentionally rejecting the notion of every “thing” else, thus fully accepting the true Lord, Allah. They experience the ultimate truth as they absorb the inner meaning of the Kalimah, and from their hearts, the voice of truth rises, declaring, “There is nothing but Allah.”

The Holy Prophet taught his followers to perform salah (mandatory prayers) as if they were directly seeing Allah. If this is not the case, they should remember that Allah is indeed observing them ⁸. Observers can only see Sufis during salah, the most essential duty in Islam. They notice these devoted saints bending, bowing, and prostrating, yet during salah, they are truly in the presence of Allah, the focal point of their worship, for Whom worship is intended. This act of devotion captures the true spirituality of Islam, rather than merely engaging in physical movements without grasping their significance. The goal lies not in the body's motions but in the spiritual involvement of the heart and mind.

When Sufis give Zakat (obligatory charity), they not only help the poor but also lessen their attachment to money. Rather than contributing the mandatory 2.5% for Zakat, they generously donate 97.5%, retaining just 2.5% for themselves. This generous act alleviates the burdens and temptations associated with wealth, allowing them to remain devoted and available for serving the true Lord.

When Sufis perform Hajj, they not only circumambulate the Kabah but also enjoy the company of their Master by speaking from the heart:

Labbayka, Allahumma labbayk, Labbayka la sharika laka, labbayk. Inna al-Hamda wa’l-ni‘mata laka wal Mulk, la sharika lak.

Here I am, O Allah; here I am! Here I am! You have no partners; here I am! For You is all praise, and (from You are all) bounties, and sovereignty (is Yours). You have no partner.

This is the moment they detach themselves physically from this world. By draping their bodies in only two simple sheets of cloth, they present them-selves entirely to the Lord, and in a spiritual sense, they stop existing.

Through these practices and others, Sufis not only follow Shariah but also embrace its deeper teachings. This exemplifies what it means to fully enter Islam, as mandated:

يَاأَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ 208⁹

O faithful ones! Enter into Islam completely, and do not follow in the footsteps of Shaytan (Satan). Certainly, he is for you a manifest enemy.

The Holy Prophet stated:

“This world, for a believer, is a prison.” ¹⁰

And he also stated:

“Death, for a believer, is a gift.” ¹¹

In prison, inmates are not free to act as they please; they must adhere to strict rules. For these individuals, freedom is a precious gift. A genuine believer navigates this world according to the Lord’s teachings, and through the blessing of death, they are ultimately freed to embrace the life of the Hereafter. This essence encapsulates what Tasawwuf (Islamic mysticism) truly represents.

• ¹  Holy Quran, Al-Imran, 3: 164
• ²  at-Tirmidhi
• ³  Holy Quran, Al-A'la, 87: 14-15
• ⁴  Holy Quran, Al-Fajr, 89: 27-30
• ⁵  Holy Quran, Al-Baqarah, 2: 255
• ⁶  Holy Quran, Al-Fajr, 89: 27-30
• ⁷  Holy Quran, Ar-Ra'd, 13: 28
• ⁸  Mishkat
• ⁹  Holy Quran, Al-Baqarah, 2: 208
• ¹⁰  Zad al-Ma’ad
• ¹¹  Zad al-Ma’ad