The department of the Shari'at
relating to A'maal-e Baatini (esoteric acts or states of the heart) is called
Tasawwuf and Sulook; and, the department of the Shari'at relating to A'maal-e
Zaahiri (exoteric acts or physical acts) is called Fiqh. The subject matter
dealt with by Tasawwuf is Tahzeeb-e Akhlaaq or the adornment of character while
the motive of this branch of the Shari'at is the attainment of Divine Pleasure.
The method of acquisition of this Divine Pleasure is total obedience to the
commands of the Shari'at. Tasawwuf in fact is the rooh (soul) and state of
perfection of the Deen. Its function is to purify the Baatin (the heart) of man
from the lowly bestial attributes of lust, calamities of the tongue, anger,
malice, jealousy, love of the world, love for fame, niggardliness, greed,
ostentation, vanity, deception, etc. At the same time it (Tasawwuf) aims at the
adornment of the heart with the lofty attributes of repentance, perseverance,
gratefulness, fear of Allah, hope, abstention, Tauheed, trust, love sincerity,
truth, meditation, reckoning, contemplation, etc. In this way, attention towards
Allah Ta'ala is inculcated in man. This is in fact the purpose of life. Tasawwuf
or Tareeqat is therefore not at all negatory of the Deen and Shari'at. On the
contrary it is incumbent for every Muslim to become a Sufi (one who follows the
path of Tasawwuf). Minus Tasawwuf, a Muslim cannot truly be described as a
perfect Muslim. Now that it is clear that Tasawwuf is not contrary to the Deen,
but is in fact a branch of the Shariat, its need is evident. Hadhrat Hakeemul
Ummat (Rahmatullah Alayh) states in the introduction of Haqeeqat-ut Tareeqat:
"After rectification of beliefs and external acts it is Fardh (compulsory) upon
every Muslim to rectify his esoteric acts. Numerous Qur'aanic Aayat and
innumerable Ahadeeth narration explicitly indicate the Fardhiat (compulsion) of
this. However, most people of superficial understanding are neglectful of these
because of their subservience to lowly desires. Who is not aware that the
Qur’aan and the Ahaadith are explicit regarding the significance of zuhd,
Qanaa’at, Tawaadhu', Ikhlaas, Sabr, Shukr, Hubb-e Ilahi, Radha bil qadha,
Tawakkul, Tasleem, etc., while at the same time they emphasise the acquisition
of these noble attributes? And, who is not aware that the Qur’aan and Ahaadith
condemn the opposites of these noble qualities, viz., Hubb-e dunya, Hirs,
takabbur, Riyaa, Shahwat, Ghadhab, Hasad, etc., and has warned against them?
What doubt is there in the fact that the noble qualities have been commanded and
the bestial traits have been prohibited? This is the actual meaning of reforming
the esoteric acts. This is the primary purpose of Tareeqat. It being Fardh is
undoubtedly an established fact." In Tareeq-ul Qalandar, he says: "All the
authentic principles of Tasawwuf are to be found in the Qur'aan and Ahadeeth.
The notion that Tasawwuf is not in the Qur’aan is erroneous. Errant Sufis as
well as the superficial Ulama (Ulama-e-Khushq) entertain this notion. Both
groups have misunderstood the Qur’aan and Ahaadith. The Ulamaa-e-Khushq claim
that Tasawwuf is baseless since they believe that the Qur’aan and Ahaadith are
devoid of it while the errant and transgressing (ghaalee) surfs assert that in
the Qur’aan and Hadith are only the exoteric (Zaahiri) laws. Tasawwuf they say,
is the knowledge of the Baatin (esotericism). According to them - Na’uzu Billah
- there is no need for the Qur'aan and the Hadith. In short, both groups
consider the Qur’aan and Hadith to be devoid of Tasawwuf. Thus in conformity
with their opinion, one group has shunned Tasawwuf and the other group has
shunned the Qur’aan and Hadith.