10 Basic Principles of Sufism
The Ten Basic Principles of Sufism by Shaykh Ibrahim Niasse
From The Removal of Confusion: Concerning the Flood the Saintly Seal Ahmad al-Tijani – A Translation of Kashif al-Ilbas ‘an Fayda al-Khatm Abi al-‘Abbas
By Shaykh al-Islam al-Hajj Ibrahim b. ‘Abd-Allah Niasse (d. 1975)
Translation by Zachary Wright, Muhtar Holland and Abdullahi El-Okene
Section 1 – Chapter 1 – Concerning the Reality of Sufism
With Allah is the success for whatever I say, and He is the Guide to the straight path.
Sufism (tasawwuf) is a science possessing a definition (hadd), a subject matter (mawdu’), a founder (wadi’), a name (ism), a derivation (istimdad), a legal status (hukm), particular issues (masa’il), an excellence (fadila), an attribution (nisba) and a fruit (thamara). Sawi said: “It is incumbent on every person who would pass a judgment on a discipline (fann) to first know (these) ten basic principles.” One of the scholars put this in verse:
The definition and the subject matter, then the founder
And the name, the derivation, and the ruling according to the sacred law
The development of particular issues, the excellence
And an attribution, (and) a sublime benefit (fa’ida)
All are a right on the student, knowing that understanding
Is comprised in these ten, the distinction in which [he/she] is entrusted
[He/She] must know them before beginning to seek knowledge
So that [he/she] may keep his sight on what he is seekin
As for its definition, Zarruq said, “Sufism has been defined, described and explained in approximately two thousand ways, all of them related to the importance of genuine dedication to Allah, and each explanation represents one aspect of the science, but Allah knows best.” In the Iqaz al-himam, Junayd has been quoted as saying, “It means that the Real makes you die to yourself and live for Him.” He also said, “It means that you exist for the sake of Allah without any other attachment.” It has similarly been said, “It is the entrance into every sublime character trait and the escape from every base characteristic.
As for the subject matter (mawdu’) of Sufism, it is nothing less than the exalted Essence of Allah. The science of Sufism searches a means of knowing Him, either by demonstrable evidence or witnessing with the eyes. The first is for the seekers, and the second for those who have arrived. It has also been said that the subject matter of Sufism is the souls, hearts, and spirits, since it deals with their purification and training. This definition is close to the first, for “he who knows himself knows his Lord.”
As for the founder (wadi) of Sufism, it is the Prophet, to who Allah taught it by means of both revelation (wahy) and inspiration (ilham). First He sent down Gabriel with the sacred law (shari’a), and once it had been firmly established, He next sent down the Reality (al-haqiqa). Then, the Prophet favored some of his companions with this (latter) knowledge and not others. The first of those to speak of Sufism thereafter and to manifest its reality was our master ‘Ali, may Allah ennoble his countenance. From him and through the well known chains of knowledge transmission (silsila) found in their books, the Sufis have received this science.
As for its proper name (ism), it is the “Science of Sufism” (‘ilm al-tasawwuf). The experts have held different opinions regarding the origins of the name “Sufi,” however. According to iqaz al-himam, Sidi Zarruq stated that its origin may be attributed to five different sources. First from sufa, the name for the caretaker in charge of the Ka’ba in Mecca, because the Sufi is with Allah like the Ka’ba’s manager has himself been cast away (from the rest of the world’s affairs), and there is no planning left with him. Secondly, it could be derived from the delicate sufa al-qafa, the silky hair on the back of the neck, because the Sufi is likewise delicate and (considers himself) of little importance. Thirdly, it may be derived from the word sifa, quality or virtue, since the term is generally applied to the possession of praiseworthy qualities and the abandonment of blameworthy characteristics
As for the source (istimdad) of Sufism, it is extracted form the Qur’an, the prophetic Sunna, the inspirations (ilhamat) of the righteous, and the illuminations (futuhat) of the Gnostics. The Sufis have incorporated elements of the science of jurisprudence in order to substantiate the incumbent need of the Law within the science of Sufism, and Ghazali has expounded this in four books of his Ihya’ ‘ulum al-din: the “Book of the Rites of Worship,” the “Book of Customary Practices,” the “Book of the Causes of Perdition,” and the “Book of the Causes of Salvation.”
As for its legal status (hukm), Ghazali said : “It is a duty incumbent on every individual Muslim (fard ‘ayn), since no one is free from fault or sickness, except the Prophets.” Shadhili said: “If someone does not become immersed in this science of ours, he will die as one who persists in the major sins, without being aware of his condition.”
As for the issues (masa’il) involved in Sufism, it is necessary to know its technical terms and the words its people use. These include: sincerity (ikhlas), truthfulness (sidq), reliance (tawakkul), asceticism (zuhd), piety (wara’), contentment (rida), surrender (taslim), love (mahabba), annihilation (fana’), and remaining (baqa’). It is likewise important to understand words such as Essence (dhat), Attributes (Sifat), capability (qudra), wisdom (hikma), spirituality (ruhaniyya), and humanity (bashariyya). Also significant is the knowledge of the reality of state (hal), the coming (warid) of mystical insights, the spiritual station (maqam), and other matters.
As for the excellence (fadila) of Sufism, it has already been mentioned that its subject matter is nothing less than the exalted diving Essence (dhat). There is no limit to the excellence of this subject, so the science that pertains to it also has no limit to its excellence. Its first state deals with the fear (khashya) of Allah, its middle stage with proper conduct (mu’amala) with Him and the last with the knowledge (ma’rifa) of Him and complete dedication to Him. That is why Junayd said, “If we know that there was a more noble science under heaven to discuss with our companions, surely I would have speedily found it.” In his book Anwar al-qulub fi al-‘ilm al-mawhub, Shaykh al-Siqilli said, “Anyone who testifies to this science is included among the elite. Anyone who understands it is included among the elite of the elite.. Anyone who expounds it and speaks about it is the star that can never be reached, the ocean that can never be drained.” Another person has said: “If you see someone who has been opened to believing in this Path, congratulate him. If you see someone who has been illuminated with understanding it, rejoice on his account. If you see someone who has been enabled to speak about it, exalt hi. But if you find someone finding fault with it, flee from him as you would flee from the lion, and emigrate from him completely. There is no science that cannot be dispensed with occasionally except the science of Sufism: one cannot do without it for a single moment.
As for its attribution or relationship (nisba) to the other sciences, it is comprehensive of them all as well as their prerequisite, since there is no knowledge and no good deed without genuine dedication to Allah. So to from the standpoint of legal validity, penalty and reward, sincerity is the precondition in every instance. From the standpoint of the external existence, the religious sciences may exist superficially without Sufism, but they become defective and disreputable. That is why al-Suyuti said, “In relation to the sciences, Sufism is like the science of rhetoric (balagha) in relation to grammar (nahw): it perfects and beautifies them.” According to Shaykh al-Zarruq: “The relationship of Sufism to the religion is the relationship of the spirit to the body, because it represents spiritual excellence (ihsan), which Allah’s messenger explained to Gabriel by saying, “Ihsan means that you must worship Allah as if you see Him.” Sufism is nothing other than this, since it hinges on the vigilant awareness of Allah (maraqaba) after witnessing Him (mushahada), or witnessing after vigilant awareness, where no other existence or existent beings appear to the seer (other than Allah).”
And as for the benefit (fa’ida) of Sufism, it lies in the gilding of the hearts and (the granting of) thorough knowledge of the Unseen. Or we might say: its fruit (thamara) is the generosity of the self, the serenity of the breast and good disposition with every created entity.
Know that this science we mention is not mere wagging of the tongue Its contents are spiritual experiences (adhwaq) and ecstasy (wijdan). It cannot be acquired through talking or written texts, but can only be received directly from the people of experience (ahl al-adhwaq). It can only be gained through serving (khidma) the people of spiritual distinction (rijal), and companionship with the perfected ones. By Allah, no one has ever succeeded (on this path) except by companionship with one who has succeeded, and the achievement is from Allah.
Our master, patron, and teacher, Sidi Abu al-‘Abbas al-Tijani, was once asked about the reality of Sufism. He responded by saying, “Know that Sufism is compliance with Allah’s command and avoidance of His prohibition, externally and internally, with regard to what pleases Him, not what pleases you.” There is no way to accomplish this without keeping company with a shaykh who is a perfect spiritual guide. Allah has said, O you who truly believe, fulfill your duty to Allah, and seek the means of access (wasila) to Him (Qur’an 5:35).
The means of access to Allah are many. Among them is following the Prophet in his words and deeds, as Allah has said, “Say (O Muhammad), if you love Allah, follow me and Allah will love you” (3:31); and in the hadith (Allah says), “And when I love him, I become him.” This is the door to gnosis (ma’rifa). Among the means of access is also the companionship with the consummate Gnostic (al-‘arif al-wasil). Allah has said, Follow the path of him who has turned to Me (31:15). Among them as well is the perseverance in remembering Allah, as Allah has said, Restrain yourself along with those who call on their Lord morning and evening seeking His countenance (18:28). It is well known among the people of the spiritual path that the remembrance which benefits its practitioner is the one received form the perfected shaykhs.
As for the source for the phenomenon of instructing (talqin) the remembrances (adhkar) and litanies (awrad), it derives form the Prophet (Peace be upon him). It has been reported by Imam Ahamad (b. Hanbal) in his Musnad, with an excellent train of transmission, and by Tabarani and others, that Ya’la b. Shaddad said:
“My father Shaddad b Awas told me, in the presence of Ubada b. al-Samit, who said he was telling the truth: “We were together with the Prophet (Peace be upon him), and he asked, ‘Is there a stranger amongst you?’ By this he meant one of the people of the (preceding) scriptures (ahl al-kitab). We said, ‘No, O Messenger of Allah.” “So he ordered the door to be locked, then he said, ‘Raise your hands and say: There is nothing worthy of worship but Allah (la ilaha ill-Allah). So we held up our hands for a moment. “Then he said, ‘Praise be to Allah! O Allah, You have sent me with this declaration, You have entrusted me with it, and You have promised me Paradise on account of it, and You do not fail to keep Your promise.’ “then he said, ‘Rejoice, for Allah has granted you forgiveness.’”
From The Removal of Confusion: Concerning the Flood the Saintly Seal Ahmad al-Tijani – A Translation of Kashif al-Ilbas ‘an Fayda al-Khatm Abi al-‘Abbas
By Shaykh al-Islam al-Hajj Ibrahim b. ‘Abd-Allah Niasse (d. 1975)
Translation by Zachary Wright, Muhtar Holland and Abdullahi El-Okene
Section 1 – Chapter 1 – Concerning the Reality of Sufism
With Allah is the success for whatever I say, and He is the Guide to the straight path.
Sufism (tasawwuf) is a science possessing a definition (hadd), a subject matter (mawdu’), a founder (wadi’), a name (ism), a derivation (istimdad), a legal status (hukm), particular issues (masa’il), an excellence (fadila), an attribution (nisba) and a fruit (thamara). Sawi said: “It is incumbent on every person who would pass a judgment on a discipline (fann) to first know (these) ten basic principles.” One of the scholars put this in verse:
The definition and the subject matter, then the founder
And the name, the derivation, and the ruling according to the sacred law
The development of particular issues, the excellence
And an attribution, (and) a sublime benefit (fa’ida)
All are a right on the student, knowing that understanding
Is comprised in these ten, the distinction in which [he/she] is entrusted
[He/She] must know them before beginning to seek knowledge
So that [he/she] may keep his sight on what he is seekin
As for its definition, Zarruq said, “Sufism has been defined, described and explained in approximately two thousand ways, all of them related to the importance of genuine dedication to Allah, and each explanation represents one aspect of the science, but Allah knows best.” In the Iqaz al-himam, Junayd has been quoted as saying, “It means that the Real makes you die to yourself and live for Him.” He also said, “It means that you exist for the sake of Allah without any other attachment.” It has similarly been said, “It is the entrance into every sublime character trait and the escape from every base characteristic.
As for the subject matter (mawdu’) of Sufism, it is nothing less than the exalted Essence of Allah. The science of Sufism searches a means of knowing Him, either by demonstrable evidence or witnessing with the eyes. The first is for the seekers, and the second for those who have arrived. It has also been said that the subject matter of Sufism is the souls, hearts, and spirits, since it deals with their purification and training. This definition is close to the first, for “he who knows himself knows his Lord.”
As for the founder (wadi) of Sufism, it is the Prophet, to who Allah taught it by means of both revelation (wahy) and inspiration (ilham). First He sent down Gabriel with the sacred law (shari’a), and once it had been firmly established, He next sent down the Reality (al-haqiqa). Then, the Prophet favored some of his companions with this (latter) knowledge and not others. The first of those to speak of Sufism thereafter and to manifest its reality was our master ‘Ali, may Allah ennoble his countenance. From him and through the well known chains of knowledge transmission (silsila) found in their books, the Sufis have received this science.
As for its proper name (ism), it is the “Science of Sufism” (‘ilm al-tasawwuf). The experts have held different opinions regarding the origins of the name “Sufi,” however. According to iqaz al-himam, Sidi Zarruq stated that its origin may be attributed to five different sources. First from sufa, the name for the caretaker in charge of the Ka’ba in Mecca, because the Sufi is with Allah like the Ka’ba’s manager has himself been cast away (from the rest of the world’s affairs), and there is no planning left with him. Secondly, it could be derived from the delicate sufa al-qafa, the silky hair on the back of the neck, because the Sufi is likewise delicate and (considers himself) of little importance. Thirdly, it may be derived from the word sifa, quality or virtue, since the term is generally applied to the possession of praiseworthy qualities and the abandonment of blameworthy characteristics
As for the source (istimdad) of Sufism, it is extracted form the Qur’an, the prophetic Sunna, the inspirations (ilhamat) of the righteous, and the illuminations (futuhat) of the Gnostics. The Sufis have incorporated elements of the science of jurisprudence in order to substantiate the incumbent need of the Law within the science of Sufism, and Ghazali has expounded this in four books of his Ihya’ ‘ulum al-din: the “Book of the Rites of Worship,” the “Book of Customary Practices,” the “Book of the Causes of Perdition,” and the “Book of the Causes of Salvation.”
As for its legal status (hukm), Ghazali said : “It is a duty incumbent on every individual Muslim (fard ‘ayn), since no one is free from fault or sickness, except the Prophets.” Shadhili said: “If someone does not become immersed in this science of ours, he will die as one who persists in the major sins, without being aware of his condition.”
As for the issues (masa’il) involved in Sufism, it is necessary to know its technical terms and the words its people use. These include: sincerity (ikhlas), truthfulness (sidq), reliance (tawakkul), asceticism (zuhd), piety (wara’), contentment (rida), surrender (taslim), love (mahabba), annihilation (fana’), and remaining (baqa’). It is likewise important to understand words such as Essence (dhat), Attributes (Sifat), capability (qudra), wisdom (hikma), spirituality (ruhaniyya), and humanity (bashariyya). Also significant is the knowledge of the reality of state (hal), the coming (warid) of mystical insights, the spiritual station (maqam), and other matters.
As for the excellence (fadila) of Sufism, it has already been mentioned that its subject matter is nothing less than the exalted diving Essence (dhat). There is no limit to the excellence of this subject, so the science that pertains to it also has no limit to its excellence. Its first state deals with the fear (khashya) of Allah, its middle stage with proper conduct (mu’amala) with Him and the last with the knowledge (ma’rifa) of Him and complete dedication to Him. That is why Junayd said, “If we know that there was a more noble science under heaven to discuss with our companions, surely I would have speedily found it.” In his book Anwar al-qulub fi al-‘ilm al-mawhub, Shaykh al-Siqilli said, “Anyone who testifies to this science is included among the elite. Anyone who understands it is included among the elite of the elite.. Anyone who expounds it and speaks about it is the star that can never be reached, the ocean that can never be drained.” Another person has said: “If you see someone who has been opened to believing in this Path, congratulate him. If you see someone who has been illuminated with understanding it, rejoice on his account. If you see someone who has been enabled to speak about it, exalt hi. But if you find someone finding fault with it, flee from him as you would flee from the lion, and emigrate from him completely. There is no science that cannot be dispensed with occasionally except the science of Sufism: one cannot do without it for a single moment.
As for its attribution or relationship (nisba) to the other sciences, it is comprehensive of them all as well as their prerequisite, since there is no knowledge and no good deed without genuine dedication to Allah. So to from the standpoint of legal validity, penalty and reward, sincerity is the precondition in every instance. From the standpoint of the external existence, the religious sciences may exist superficially without Sufism, but they become defective and disreputable. That is why al-Suyuti said, “In relation to the sciences, Sufism is like the science of rhetoric (balagha) in relation to grammar (nahw): it perfects and beautifies them.” According to Shaykh al-Zarruq: “The relationship of Sufism to the religion is the relationship of the spirit to the body, because it represents spiritual excellence (ihsan), which Allah’s messenger explained to Gabriel by saying, “Ihsan means that you must worship Allah as if you see Him.” Sufism is nothing other than this, since it hinges on the vigilant awareness of Allah (maraqaba) after witnessing Him (mushahada), or witnessing after vigilant awareness, where no other existence or existent beings appear to the seer (other than Allah).”
And as for the benefit (fa’ida) of Sufism, it lies in the gilding of the hearts and (the granting of) thorough knowledge of the Unseen. Or we might say: its fruit (thamara) is the generosity of the self, the serenity of the breast and good disposition with every created entity.
Know that this science we mention is not mere wagging of the tongue Its contents are spiritual experiences (adhwaq) and ecstasy (wijdan). It cannot be acquired through talking or written texts, but can only be received directly from the people of experience (ahl al-adhwaq). It can only be gained through serving (khidma) the people of spiritual distinction (rijal), and companionship with the perfected ones. By Allah, no one has ever succeeded (on this path) except by companionship with one who has succeeded, and the achievement is from Allah.
Our master, patron, and teacher, Sidi Abu al-‘Abbas al-Tijani, was once asked about the reality of Sufism. He responded by saying, “Know that Sufism is compliance with Allah’s command and avoidance of His prohibition, externally and internally, with regard to what pleases Him, not what pleases you.” There is no way to accomplish this without keeping company with a shaykh who is a perfect spiritual guide. Allah has said, O you who truly believe, fulfill your duty to Allah, and seek the means of access (wasila) to Him (Qur’an 5:35).
The means of access to Allah are many. Among them is following the Prophet in his words and deeds, as Allah has said, “Say (O Muhammad), if you love Allah, follow me and Allah will love you” (3:31); and in the hadith (Allah says), “And when I love him, I become him.” This is the door to gnosis (ma’rifa). Among the means of access is also the companionship with the consummate Gnostic (al-‘arif al-wasil). Allah has said, Follow the path of him who has turned to Me (31:15). Among them as well is the perseverance in remembering Allah, as Allah has said, Restrain yourself along with those who call on their Lord morning and evening seeking His countenance (18:28). It is well known among the people of the spiritual path that the remembrance which benefits its practitioner is the one received form the perfected shaykhs.
As for the source for the phenomenon of instructing (talqin) the remembrances (adhkar) and litanies (awrad), it derives form the Prophet (Peace be upon him). It has been reported by Imam Ahamad (b. Hanbal) in his Musnad, with an excellent train of transmission, and by Tabarani and others, that Ya’la b. Shaddad said:
“My father Shaddad b Awas told me, in the presence of Ubada b. al-Samit, who said he was telling the truth: “We were together with the Prophet (Peace be upon him), and he asked, ‘Is there a stranger amongst you?’ By this he meant one of the people of the (preceding) scriptures (ahl al-kitab). We said, ‘No, O Messenger of Allah.” “So he ordered the door to be locked, then he said, ‘Raise your hands and say: There is nothing worthy of worship but Allah (la ilaha ill-Allah). So we held up our hands for a moment. “Then he said, ‘Praise be to Allah! O Allah, You have sent me with this declaration, You have entrusted me with it, and You have promised me Paradise on account of it, and You do not fail to keep Your promise.’ “then he said, ‘Rejoice, for Allah has granted you forgiveness.’”
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