Author: Obaidullah Nimruzi
Allama Sayyed Abul Hasan Nadwi ‘May Allah Have Mercy on Him’ (Part 61)
Keywords: Mysticism, Purification, Sufism, Saints (Awliya)
Summary:
Tazkiyah (purification) and Ihsan, or Sufism and mysticism, form the foundation of the Prophetic Sharia, which has taken on various names throughout history. However, the ultimate goal remains the same: to cleanse the soul of vices such as arrogance, pride, envy, ostentation, and love of the world, while adorning it with noble qualities. This state, known as manifestation with praiseworthy attributes, is the essence of Islamic law and aids a person in upholding the teachings of the Prophet Muhammad (PBUH).
Allama Nadwi (MAPH) also embarked on this path to cultivate virtuous traits, distance himself from vices, and quench his inner spiritual thirst. He joined the circles of mystics and people of the heart in pursuit of this goal.
Introduction:
Infinite praise belongs to Allah, who illuminated the hearts of His saints with the light of His love, directed their souls toward the longing for His vision, and immersed their minds and eyes in contemplation of His divine beauty. These individuals thrived under the gentle breeze of divine nearness, reaching a state where their hearts were captivated and bewildered by witnessing the radiance of the Lord of the worlds, focusing on none but Him in both worlds.
Endless peace and blessings be upon the Noble Messenger, the Seal of the Prophets, the pride of all existence, and the founder of the connection between creation and the Creator. May peace also be upon his family and Sahaba, who are the guardians of this eternal bond.
Through contemplation and reflection, a person realizes that his existence is incomplete on its own and that he requires others to attain perfection. This inherent need compels him to seek means of fulfillment and perfection, a journey that the people of Sufism refer to as spiritual wayfaring (suluk) and the Sufi path (tariqah).
There are two primary perspectives on Sufism: 1. The first view sees Sufism as a means of attaining nearness to Allah, but without adherence to Sharia, it introduces practices that contradict the spirit of religion. These deviations not only fail to bring a person closer to Allah, but in fact distance him further. 2. The second view considers Sufism to be an embodiment of innovation and superstition, rejecting it entirely as a source of corruption and actively opposing it.
The truth is that Sufism is neither what the first group imagines nor what the second group perceives. To understand the true nature of Sufism, one must turn to the words of Allama Nadwi, a true authority in the field. He states:
“The well-structured and extensive system of self-purification and moral refinement, which later developed into an independent science, was established to expose the deceptions of the self and Satan, treat moral and spiritual illnesses, and cultivate the means of connection with Allah and inner devotion. This foundation was originally present in the sacred terminology of Tazkiyah and Ihsan and was later recognized as Sufism in subsequent centuries.”
Regarding the students at the Sufi school, Allama Nadwi asserts:
“Only those who are either unaware of Islamic history or blinded by prejudice deny the benefits and contributions of these individuals.” [1]
The True Essence of Sufism: Sufism, in its true essence, is the path to Allah, abstinence from desires, and vigilance against Satanic deceptions. In the early centuries, this discipline was known as Ihsan and Tazkiyah, later adopting the name Sufism. Though innovations and superstitions have clouded its understanding, outright rejection of true Sufism is mere obstinacy.
In his valuable book Tazkiyah and Ihsan, Allama Nadwi beautifully clarifies the reality of Sufism. It is undeniable that some individuals, due to personal motives or ignorance, have distorted Sufism by attributing baseless innovations and superstitions to it.
Imam Nadwi (MAPH), in reference to such ignorant and superstitious Sufis, states: “These counterfeit Sufis—craftsmen, power-seekers, truth-sellers, heresy-preachers, and corrupt-minded individuals—turned Sufism into a tool for distorting religion, misleading Muslims, creating division among them, and promoting unrestricted liberties while presenting themselves as its guardians and flag-bearers. As a result, a significant portion of the Muslim community, driven by their religious zeal, grew skeptical of Sufism.”
He also mentions those Sufis who, failing to grasp the essence of Sufism, confused means with the goal. These individuals insisted on secondary practices while neglecting the ultimate purpose. They introduced elements into Sufism that had no true connection to it and mistakenly believed these additions to be the essence of Sufism. [2]
Thus, Sufism took on two distinct forms:
1. Sufism of the Authentic Scholars and Followers of the Sunnah – This group viewed Sufism as adherence to divine commandments and the Sunnah, without adding anything extraneous.
2. Sufism of the Ignorant and Worldly Seekers – This group used Sufism as a platform for promoting baseless ideas and practices, disregarding the boundaries of Shari’ah. Eventually, the mere mention of Sufism became a cause for criticism in some circles.
The great jurist, Mawlana Rashid Ahmad Gangohi, in his critique of the corruptions within misguided Sufism, states: “From the beginning until now, no group has harmed Islam as much as the ignorant Sufis—whether in the realm of narrations, beliefs, practices, or illusions.” [3]
He further explains the profound spiritual power of the Prophet Muhammad (PBUH): “The spiritual state of the Prophet (PBUH) was such that even the staunchest disbelievers, upon uttering La ilaha illallah, attained the rank of Ihsan. The noble Sahaba (May Allah be Pleased with Them) also benefited from this blessing, reaching great spiritual heights without the need for prolonged struggle. However, this spiritual power diminished with the generations that followed, necessitating rigorous disciplines and exertions prescribed by scholars. Initially, these practices were merely means to an end, but over time, they became goals themselves, leading to the emergence of doctrinal, practical, and theological innovations.” [4]
He notes that true Sufi scholars, such as Shaykh Abdul Qadir Jilani, Shaykh Shihab al-Din Suhrawardi, Mujaddid Alf Thani, and Sayyed Ahmad Shaheed (MAPH), made great efforts to reform these deviations, though they could not completely eliminate innovations.
Mawlana Ashraf Ali Thanvi, may Allah have mercy on him, also comments on the words of Mawlana Gangohi, may Allah have mercy on him: “The ignorant Sufis refer to those who are merely Sufis and are devoid of religious knowledge and the guidance of scholars; however, the Sufis who meet the necessary conditions have rendered significant services to the religion.” [5]
The Reality of Sufism:
True Sufism is none other than Tazkiyah and Ihsan, as mentioned in the Qur’an and Sunnah. Allama Nadwi describes it as follows: “This branch of religion, known as Tazkiyah and Ihsan or inner jurisprudence, is the soul of Sharia and the essence of Islam. Without paying due attention to this aspect, religious completeness cannot be achieved, social reform remains impossible, and life cannot attain its true joy.” [6]
He emphasizes that the Prophet Muhammad (PBUH) did not merely teach verbally; rather, his teachings penetrated the hearts and souls of his followers, manifesting in their actions and character. The profound spiritual, moral, intellectual, and practical transformation of the Sahaba (MAPT) was the result of this direct connection with the Prophet (PBUH).
In conclusion, Allama Nadwi affirms: “True Sufism is deeply rooted in the Qur’an and Sunnah. It is essentially Tazkiyah and Ihsan, provided it remains free from innovations and superstitions and is based on a correct understanding of Sharia. Its role in social reform is undeniable, as many of the great intellectuals and reformers of the Muslim Ummah have emerged from this very school.” [7]
As Mawlana Jalaluddin Rumi (PBUH) aptly states:
“Abandon words, become a man of spiritual states.
Submit yourself to a true guide, a man of grace.”
Sufism is, in essence, the same as purification (Tazkiyah) and benevolence (Ihsan), which are mentioned in the Quran and Sunnah under these names. Imam Abul Hasan Nadwi has clearly articulated its essence, stating: “This branch of religion and this pillar of Islam, which we call purification and benevolence or the inner jurisprudence, must be accepted clearly and without doubt. This is the spirit of the Sharia, the essence of religion, and a fundamental need of life. As long as this aspect of religion is not given the attention it deserves, the perfection of religion will not be achieved, social life will not be reformed, and the grace of life will not be fully understood.”
He further adds: “The purpose of purification is that the Messenger of Allah, (PBUH), did not merely confine himself to reading and listening; rather, he instilled the effects of this recitation and teaching in his followers. He conveyed the teachings of the Book from their ears to their hearts and souls so that this teaching would flow through their limbs and faculties. Based on this principle, the Prophet Muhammad, peace be upon him, is the most successful guide and mentor in the history of humanity. The astonishing secret behind the spiritual, moral, intellectual, and practical transformation of the noble companions, may Allah be pleased with them, and the early success of Islam was precisely this. Today, the lack of this is very palpable and evident in every corner of Islamic life.”
Therefore, it must be accepted that the source of Sufism is the Quran and Sunnah. True Sufism is indeed purification and benevolence, provided it is free from practical and doctrinal innovations and superstitions and is based on a correct understanding of the Sharia. In this case, its role in the reform of society is undeniable. Many of the elites in Islamic history and reformers of the Islamic community have been nurtured by this very school of thought.
Imam Nadwi, (MAPH), acknowledged this truth through extensive and profound studies in the field of the biographies of notable figures:
“Whoever wishes to be in the company of Allah, let him sit in the presence of the saints (Awliya).”
As Hafez, may Allah have mercy on him, says: “Do not attempt to cross this stage without the companionship of Khidr; it is darkness, beware of the danger of misguidance.”
Continues …
[1] Nadwi, Abul Hasan Ali, A New Perspective on Purification and Goodness, pp. 113-114.
[2] Purification and Goodness, pp. 15-16.
[3] Narwe, Abdul Latif, Aspects of the Life of Sayyid Abul Hasan, p. 215, second edition, 2015, Nasim Hijaz Publications.
[4] Same.
[5] Three Souls, p. 265.
[6] Aspects of the Life of Sayyed Abul Hasan, p. 216.
[7] Aspects of the Life of Sayyed Abul Hasan, p. 17.
[8] Aspects of the Life of Sayyed Abul Hasan, p. 216.
[9] Offering of Devotion, p. 12; quoted from the book The Biography of Sayyid Ahmad Shahid, p. 268, second edition.
