“In time We shall make them fully understand Our messages in the utmost Horizons and within themselves, so that it will become clear unto them that this (revelation) is indeed the truth. Is it not enough (to know) that thy Sustainer is witness unto everything?” Sura Fusilat (41) verse 53


Demonstration Of The Reality Of The Science Of Tasawwuf

Some formalists recognise only the science of the external (zâhir) religious law comprised in the Quran and the Sunna, and declare that the esoteric (bâtin) science, i. e. Sufism, is without meaning. In fact, however, the science of the religious law has an internal as well as an external aspect and inculcates inward as well as outward actions.

The outward actions are bodily, such as hunger, fasting, almsgiving and the like, while the inward actions, or the actions of the heart, are faith, sincerity, knowledge of God, etc. The esoteric science signifies the science of the actions of the interior which depend on the interior organ, namely, the heart (al-qalb} and is identical with Sufism. The inward aspect of religion is the necessary complement of the outward aspect, and vice versa. Both aspects are inherent in the Koran, in the Traditions of the Prophet, and in Islam itself.
edf: Sh Abu Nasr `Abdallah b. `Ali al-Sarrâj al-Tusi, Kitab al-luma fi l-Tasawwuf

On The Science Of The Heart

At the end of a longer hadith the Prophet MHMD said:
in the body is something
“Truly in the body there is a morsel of flesh which, if it be sound, all the body is sound and which, if it be diseased, all of it is diseased. Truly it is the heart.”

Therefore as An-Nawawi (rahimahu-LLah), explained in al-Majmu`a "as for the knowledge of the heart, it is knowing the diseases of the heart, such as envy, conceit and the like." Imam al_Ghazali (rahimahu-LLah) said: "Knowing the definition of these diseases, their causes and their cures, and remedies how to fix them, is personally obligatory (fard `ayn) on every Muslim."

It is to realize what is going on in your heart and how to cure oneself from those diseases. And he says: "If he is not safe from these diseases, he looks if he is able to purifying his heart without learning such things. And if so he is obliged to purify himself. Just as he is obliged to leave off fornication, and other sins without learning the proofs of doing so.

But if he is not capable to leave it, except by learning their definitions, their causes and remedies, at that time it becomes personally obligatory (fard `ayn) for you to rectify your state concerning those sins. And evil and jealousy are sins in (of) the heart.

And what does that mean, read the verse:
{ illa man ata- LLaha bi-qalbin salîm }, concerning Prophet Ibrahim (a.s.), i.e. "except the one who comes to Allah with a pure heart." Sura 26-89

When and how are you going to do something about having that qalb salîm? The Prophet MHMD said: "Inna-l hasada yakulu-l hasanât kama takulu-n nâr al hatab, Verily envy and jealousy (which reside solely in the heart) devour your good deeds just like fire devours wood!
And think about it: it's not an action, it's not a statement, but it's still a sinful thing and it's stripping you of your good deeds!

And in another hadith the Prophet MHMD told us that there will be this person that comes on Yauma-l Qiyama (Day of Judgement) with mountains(!) of good deeds, BUT he hit this person, and he talked ill and cursed that person, and hurt all those people - in tongue and also physically. Then what will happen? This person's good deeds will be taken away, and the bad deeds of the other people will be put on him and he will be going to the fire.

So we have to think about the states of the heart, we have to work on it. And one of the best ways to work on it is dhikr, as it says in the Qurân: Ala bi dhikri-LLahi tata'imma-l qulub! Indeed by the remembrance (dhikr) of Allah do hearts find tranquility and satisfaction.
Surah Ar-Ra'ad (13) verse 28
edf: Sh Khalil Moore, It's All About The Heart

Cordoba Mosque

Qur'an and Sunna first

The Sufi Masters stressed knowledge of the Qur'an and Sunna first, then purification of the nafs. Without realizing these two goals, one's faith and deeds remain vulnerable to destruction.

However, one should advise oneself first and the Prophet MHMD said that the best du`a is that one makes for oneself. This is because only through reforming oneself can one help others. Short of this it is only the blind leading the blind, even with so-called best intentions.

Quran & Sunnah are the roots of the islamic tradition

Purification of Intention, Self & Heart

Allah Most High declares in the Qur'an that He accepts acts of worship only if they are based on:

- purification of the self (qad aflaha man zakkaha)
- soundness of the heart (illa man ata Allaha bi-qalbin salim)
- an humble spirit (wa-innaha lakabiratun illa `alal khashi`in)

Hadith of intention:
"Actions count only according to intention."
Commentary by Sh An-Nawawi

Thus those that claim there is no jihad al-nafs in Islam have imperiled their Islam and might make their shahada, salat, zakat, sawm, hajj, AND jihad worthless. Allah is our refuge from this.
edf: muslim-forum

Inner Dimensions

a well To think that Islam emphasizes submission to God merely in the outward conduct of man's life would be a gross misunderstanding.
Indeed, the Qurân and the Prophet MHMD at almost every step, stress the importance of the inner relationship to God as compared to mere outward conformity. The true heart of the Shari`ah is not at all formalistic. For example: Although prayers cannot be performed without turning to Makkah, the Qur'an says, { it is no virtue merely to turn your face to the East or the West } (Al-Baqarah 2:187); charity is ardently desired, but an act of charity done for the benefit of the doer will bring no reward (Al-Baqarah 2:264) ...

What is more, we must not generate tension between the Shari`ah and the Tariqah. Interestingly, both terms are of latter-day origin and have exactly the same meaning-"the way." A person observing only the law, without its inner truth, cannot be called truly a believer; and, similarly, a person claiming to possess "truth", which is at odds with the Shari`ah cannot really be a Muslim.

Even seen historically - in early Islam, the two tendencies, of Sufis and the jurists never flowed separately. Al-Hasan Al-Basri, the doyen of Sufis, is a major pillar of fiqh and tafseer (jurisprudence and exegesis); whereas Ja`far As-Sadiq, Abu Hanifa, Malik, Ash-Shafi`i, and Ahmad - the founders of the main schools of Muslim jurisprudence - find pride of place in Fariduddin `Attar's classical Tadhkira al-Awliya (The Book of Saints).

In the Qur'an and the hadiths both inward and outward are inseparably intertwined. For example, when the Qur'an says { who in their prayers are humble } (Al-Muminun 23:1), then prayer is what one is likely to categorize as the Shari`ah, humility as the Tariqah. Or, when it says { those who believe, love God most } (Al-Baqarah 2:165), love is likely to be taken to belong to Tariqah; but, at the same time, the Qur'an emphasizes { Say: If you love God, follow me }. Thus prayer and humility, love and obedience are inseparable, two sides of the same coin.
Khurram Murad, Inner and Moral Dimensions of the Shari`ah