By, Nabihah Salehuddin Perwira and Musfirah Mohamad
Nowadays, we observe that worldly luxury and ease of living have become increasingly accessible, including among Muslims themselves. Yet the reality before us raises a troubling question: why, despite this material comfort, do human hearts grow harder and souls become increasingly deprived of spiritual light? Why is inner tranquillity so difficult to attain when outward needs are more than sufficiently met? More concerning still, when we engage in self-reflection, we find how frequently we fall into sin—repeatedly striving to reform ourselves, yet repeatedly succumbing to the temptations of the nafs. Is this not an indication that the true problem lies not merely in outward practice, but in hearts that have yet to be truly purified? These questions open a space for deeper reflection on the necessity of spiritual reform and the rectification of human aḥwāl, a need clearly manifested through the discipline of Islamic Taṣawwuf.
Arising from this awareness, on 27 and 28 December 2025, a two-day lecture entitled Daurah
Fundamentals of Taṣawwuf was held at ADM Lecture Theatre 3, International Islamic University
Malaysia (IIUM). Organised by Majlis Taʿlim An-Nur, Sultan Haji Ahmad Shah, CENTRIS IIUM
in collaboration with Galeri Ilmu Sdn Bhd, Yayasan Taqwa MAIWP and Pusat Pengajian Darul
Hikmah, this programme marked the final daurah of 2025, serving as a meaningful conclusion to
the year with its emphasis on purification of the soul and spiritual development. The daurah was
delivered by Shaykh Dr. Khaleel Ismael Elyas, based on the text Muqaddimah al-Taṣawwuf by
Imām Aḥmad Zarrūq هللا رحمه. The lectures were conducted entirely in Arabic, with simultaneous
Malay translation by Dr. Zainul Abidin Abd Halim, a lecturer from the Department of Usul al-Din
and Comparative Religion and Philosophy, AHAS KIRKHS, whose role was instrumental in
facilitating participants’ understanding and internalisation of the material.
Muqaddimah al-Tasawwuf
Muqaddimah al-Taṣawwuf is among the principal works of Imām Zarrūq, presenting the foundations of Taṣawwuf in a systematic, principled, and disciplined manner. Imām Zarrūq is renowned as a great Mālikī jurist who successfully harmonised fiqh and Taṣawwuf without separating the two. The name “Zarrūq” is attributed to his grandfather, who was said to have blue eyes, and the epithet later became associated with Imām Zarruq himself. This work emphasises that Taṣawwuf is not a form of spirituality detached from the sharīʿah; rather, it is a disciplined field of knowledge with clear methodologies, principles, and evaluative criteria. Through this approach, Imām Zarrūq situates Taṣawwuf as an authentic path of spiritual purification firmly grounded within the framework of Ahl al-Sunnah wa al-Jamāʿah.
The Importance of Taṣawwuf in Confronting Worldly Trials
Allah SWT says:
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except that they may worship Me.”
(Sūrah al-Dhāriyāt: 56)
This verse affirms that the ultimate purpose of human creation is the realisation of true servitude
(ʿubūdiyyah) to Allah SWT. This reality of servitude is the greatest trust placed upon humanity, and it cannot be fulfilled except through continuous purification of the soul and spiritual cultivation. Hence, Taṣawwuf emerges as a discipline of knowledge and practice that guides human beings towards the true realisation of worship.
Human beings are created with body, spirit, and nafs(desire). The nafs, in its original state, inclines
towards animalistic tendencies (al-nafs al-ammārah), driving humans towards desire, heedlessness, and excessive attachment to the world. Therefore, every Muslim is obliged to undertake tazkiyat al-nafs in order to cleanse oneself from the influence of the nafs. Traditionally, this path of purification has been carried out through the knowledge and practice of Tasawwuf rooted in the Qur’an and Sunnah.
Among the central themes discussed in this daurah was the role of Taṣawwuf in confronting worldly trials and humanity’s inclination towards materialism. Rasūlullah صلى الله عليه وسلم issued a clear warning that the true threat to the Ummah is not poverty, but heedlessness born of worldly abundance, as Prophet صلى الله عليه وسلم said:
فَوَاللَّهِ لاَ الْفَقْرَ أَخْشَى عَلَيْكُمْ، وَلَكِنْ أَخْشَى عَلَيْكُمْ أَنْ تُبْسَطَ عَلَيْكُمُ الدُّنْيَا كَمَا بُسِطَتْ عَلَى مَنْ كَانَ قَبْلَكُمْ، فَتَنَافَسُوهَا كَمَا تَنَافَسُوهَا وَتُهْلِكَكُمْ كَمَا أَهْلَكَتْهُمْ
ِ“By Allah, it is not poverty that I fear for you; rather, I fear that the world will be opened
up for you as it was opened up for those before you, and you will compete for it as they
competed for it, and it will distract you just as it distracted them.”
(Narrated by al-Bukhārī)
This hadith clarifies that when people become overly preoccupied with worldly pleasures, their hearts grow heedless and increasingly distant from Allah SWT. Thus, Taṣawwuf functions as a spiritual safeguard, protecting the heart from drowning in love of the world and restoring humanity to the original purpose of creation.
At the same time, the daurah emphasised that authentic Taṣawwuf is never detached from the sharīʿah; rather, it serves to perfect it. Taṣawwuf is not a deviant path, but a spiritual approach that vivifies the comprehensive practice of the sharīʿah. A true Sufi is necessarily committed to the rulings of the sharī’ah, for it is impossible to attain genuine spiritual stations without complete obedience to Allah and adherence to the Sunnah of the Prophet Muhammad صلى الله عليه وسلم. In reality, the Sufis are among those who most faithfully preserve and embody the Sunnah of the Prophet صلى الله عليه وسلم, both outwardly and inwardly demonstrating that authentic Taṣawwuf is a means of completing the religion, not deviating from it.
Ṣuḥbah Ṣāliḥah as the Foundation of Spiritual Development
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَكُونُوا۟ مَعَ ٱلصَّـٰدِقِينَ
“O you who believe, fear Allah and be with those who are truthful.” (Sūrah At-Taubah:119)
This verse serves as a foundational principle for the concept of ṣuhbah ṣāliḥah (righteous
companionship). In it, Allah combines two essential commands: the cultivation of taqwā (Godconsciousness) and the obligation to associate with the ṣādiqīn (the truthful and sincere people). This pairing indicates that taqwā is not merely an individual or inward spiritual state, but one that is nurtured, strengthened, and sustained through meaningful and righteous social relationships.
Within the framework of spiritual development and purification of the soul, Imām Zarrūq
emphasizes the centrality of ṣuhbah ṣāliḥah maintaining companionship with individuals who are
righteous, upright, and oriented toward Allah. Such companionship plays a decisive role in shaping
one’s inner character, refining moral conduct, and strengthening faith. Human beings are inevitably
influenced by those with whom they associate; thus, righteous companionship becomes a vital means through which spiritual awareness, humility, sincerity, and obedience to Allah are cultivated and preserved.
According to Imām Zarrūq, ṣuhbah ṣāliḥah is broader in scope than the exclusive relationship between a disciple and a shaykh mursyid. It encompasses all forms of association that positively affect a person’s spiritual state—whether through teachers, scholars, peers, or members of the community whose presence encourages remembrance of Allah, adherence to the Sunnah, and moral refinement. Any companionship that elevates one’s faith, disciplines the nafs, and inclines the heart toward righteousness falls within this category.
Nevertheless, despite its broad scope, ṣuhbah ṣāliḥah cannot be entirely separated from the guidance of a qualified and authentic spiritual mentor, particularly for those who are earnest in pursuing tazkiyat al-nafs (purification of the soul). For individuals seeking deep spiritual transformation and sustained inner discipline, companionship alone may be insufficient without structured and sound guidance. In this regard, Dr. Khaleel emphasizes that ṣuḥbah ṣāliḥah functions as a wasīlah—a means or pathway—toward reaching a shaykh kāmil, a fully realized spiritual guide.
Obstacles in Seeking a Shaykh
Among the primary obstacles in seeking a shaykh is the tendency to evaluate a teacher according
to worldly criteria. Judging a shaykh based on the number of disciple (mureed), outward appearance, popularity, or the expectation that a shaykh must possess extraordinary traits beyond human norms—such as not eating, not drinking, or not living a normal human life—reflects a misunderstanding of the reality of sainthood (wilāyah). In truth, a shaykh remains a human being who lives an ordinary life, yet is entrusted with the responsibility of guiding others to Allah SWT.
Dr. Khaleel emphasised that sainthood cannot be measured through outward appearances or assessed by standards of popularity. The nafs often deceives people into believing that a wali must be surrounded by followers, praised by others, and endowed with extraordinary karāmāt. In reality, a person’s rank with Allah is not measured by outward form, but by inward state (aḥwāl). It is entirely possible for someone who appears outwardly ordinary—such as a cobbler or a humble worker—to possess a higher spiritual station than a well-known religious figure.
This reality is illustrated by the relationship between Shaykh ʿAbd al-Wahhāb al-Shaʿrānī and his teacher, Shaykh ʿAlī al-Khawwāṣ. Shaykh ʿAlī al-Khawwāṣ was a great wali of the tenth Hijri century, known to be unlettered, unable to read or write, and living a very simple life. Despite this, he became the spiritual guide of a towering figure such as al-Shaʿrānī. This demonstrates that sainthood is not determined by formal intellectual attainment, but by purity of heart and closeness to Allah SWT. Shaykh ʿAbd al-Wahhāb al-Shaʿrānī compiled the pearls of wisdom and legal insights of his teacher in the work Durr al-Ghawwāṣ fī Fatāwā Sayyidī ʿAlī al-Khawwāṣ, describing him as:
—a description that captures his lofty spiritual rank despite the absence of outward scholarly credentials.
It thus becomes clear that the true measure of sainthood lies not in outward form, but in purity of heart, sincerity, and profound obedience to Allah. Accordingly, one who sincerely seeks a shaykh must purify one’s perspective from worldly scales and judge with a heart that submits to truth, rather than relying solely on outward assessment.
The Need for a Teacher (Shaykh) in Tazkiyat al-Nafs
One who wishes to journey towards Allah cannot perfect that journey without accompanying a shaykh who serves as a reference in matters of action and restraint. This is because human beings are constantly tested by their nafs and are inclined to be unjust to themselves. Hence, guidance from a teacher capable of rectifying one’s spiritual aḥwāl is indispensable.
Some argue that the presence of a shaykh is unnecessary on the spiritual path, basing their view on
interpretations of the statements of Shaykh Muḥammad Saʿīd Ramaḍān al-Būṭī. However, this claim is inaccurate. Dr. Khaleel clarified that Shaykh al-Būṭī’s views are often misunderstood and taken out of their original context. In reality, al-Būṭī did not categorically deny the need for a teacher; rather, he himself received spiritual training from his father, and his statements were made within the specific context of his own spiritual maturity as a shaykh who had completed the stages of guidance. Rejecting the need for a teacher on this basis ultimately stems from following one’s desires, not from sound scholarly understanding.
Given the crucial role of the shaykh, one who sincerely seeks purification of the soul must first rectify one’s intention in the spiritual journey: to rid oneself of blameworthy traits—not to be labelled as a devout worshipper, not to seek fame, and not to witness the karāmāt of one’s teacher.
A true ʿālim rabbānī spreads compassion among people, as their soul inclines towards peace and unity of the Ummah. In contrast, those scholars subjected to istidrāj sow discord and conflict in the name of religion. In this regard, a kāmil shaykh guides the disciple to live in accordance with Allah’s pleasure, to tread the path of moderation, and to achieve balance between sharīʿah, ṭarīqah, and ḥaqīqah. This is the true essence of the Sufi path inherited from the Prophet صلى الله عليه وسلم and carried forward by his inheritors throughout the ages. Dr. Khaleel also emphasised that the relationship between a murshid and disciple is a spiritual bond, not merely a physical one: physical distance does not necessarily sever spiritual connection, nor does physical proximity guarantee spiritual closeness.
Conclusion
In conclusion, this daurah reaffirmed the importance of understanding Tasawwuf correctly as a path of spiritual purification grounded in the Qur’an and Sunnah, guided by the mentorship of a qualified murshid. This is in harmony with the saying of the Prophet Muhammad صلى الله عليه وسلم:
“Whomsoever Allah intends good for, He grants him understanding in the religion and inspires him with right guidance.” (narrated by Thabrānī)
As a final emphasis, Dr. Khaleel stresses that within the tradition of ta‘lim, it is obligatory to seek a teacher who is God-conscious (taqwā) and pious (warā’) so that students of knowledge do not fall into misunderstandings. Dr. Khaleel also affirms that every individual is required to traverse the path of tazkiyat al-nafs. Therefore, it is obligatory for them to strive to find a qualified shaykh mursyid (spiritual guide), for the purification of the soul cannot be perfected without authentic and continuous spiritual guidance. This is based on the legal maxim:
“What is necessary for the completion of an obligation is itself obligatory”
The daurah was further honoured by the conferral of the sanad of Muqaddimah al-Tasawuf by Dr.
Khaleel to the participants, connected directly to its author, Imām Zarrūq هللا رحمه.
Nabihah Salehuddin Perwira and Musfirah Mohamad are postgraduate students from the AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences (AHAS IRKHS).
