The Importance of Tasawwuf and Bay‘ah (Spiritual Allegiance)

 

In Islam, alongside Shariah (Islamic law), it is essential to attain Tariqah, Haqiqah, and Ma‘rifah (stages of spiritual development), for which taking bay‘ah (spiritual pledge) at the hands of a Pir or Murshid (spiritual guide) is a necessity. This is proven by the Qur'an, Hadith, Ijma‘ (consensus), and Qiyas (analogical reasoning).

To begin, I will mention a verse from the Holy Qur'an. Allah the Almighty says:

“Indeed, Allah conferred a great favor upon the believers when He sent among them a Messenger from among themselves who recites to them His verses, purifies them, and teaches them the Book and wisdom, although they had been before in manifest error.”
— Surah Aal-e-Imran, Verse 164

Similarly, in verses 129 and 151 of Surah Al-Baqarah, similar meanings are mentioned. This verse indicates four key responsibilities: the recitation of divine verses, teaching of the Book and wisdom, and the purification of the soul (tazkiyah). The first three fall under external religious sciences (‘ilm al-zahir), including jurisprudence (fiqh) and knowledge of Ma‘rifah, necessary for performing outward acts of worship and lawful livelihood. The fourth is the internal purification of the heart.

Renowned exegetes in famous tafsir (commentary) books like Tafsir Jalalayn, Bayhaqi, Ibn Kathir, Ruh al-Bayan, Tafsir Mazhari, and Ma‘ariful Qur'an have declared purification of the heart (tazkiyah al-qalb) as obligatory (fard), and hence the attainment of the knowledge of Tasawwuf is also considered obligatory.

Famous scholar and commentator Shaykh Thanā’ullāh Pānīpatī (RA), in his Tafsir Mazhari, states: Those who attain ‘Ilm Ladunni (divinely inspired knowledge) or Tasawwuf are called Sufis. He declared Tasawwuf as fard ‘ayn (individually obligatory) because it turns the heart away from all but Allah, instills constant awareness of His presence, removes evil traits, and instills virtuous ones.

Similarly, the great commentator Allama Isma‘il Haqqi (RA) in Ruh al-Bayan mentions that the second category of knowledge is Tasawwuf, related to the heart. Acquiring this knowledge is obligatory upon every believer.

The book Jami‘ al-Usul also affirms that Tasawwuf is the only path to salvation from evil traits and the only way to attain closeness to Allah, conquer base desires, and learn restraint. Hence, learning Tasawwuf is fard ‘ayn.

In essence, Shariah, Tariqah, Haqiqah, and Ma‘rifah are all part of Islam and aligned with the Qur'an and Sunnah. Acting upon and believing in all these aspects is mandated by divine instruction.

Allah says:

“To each among you We have prescribed a law (Shari‘ah) and a clear path (Tariqah).”
— Surah Al-Ma’idah, Verse 48

And again:

“Had they remained firm on the path (Tariqah)...”
— Surah Al-Jinn, Verse 16

Thus, the term Tariqah exists explicitly in the Qur'an.

The Hadith also says:

“Shari‘ah is like the tree, Tariqah are its branches, Ma‘rifah are its leaves, and Haqiqah is its fruit.”
— Sirr al-Asrar

Another Hadith states:

“Shari‘ah is my speech, Tariqah is my actions, Haqiqah is my spiritual state, and Ma‘rifah is my inner secrets.”
— Firdaws al-Akhbar

To acquire the knowledge of Tasawwuf and achieve self-purification (islah al-nafs), one must take bay‘ah (pledge) at the hands of a perfect spiritual guide (Murshid-e-Kamil). Now, if self-purification is fard and bay‘ah is the only means to achieve it, how can bay‘ah be deemed unlawful?

To properly follow Tariqah, one must learn both religious sciences:

1. ‘Ilm al-Fiqh – knowledge related to external acts of worship,

2. ‘Ilm al-Tasawwuf – knowledge for internal purification and sincerity.

A Hadith says:

“Knowledge is of two types: one that resides in the heart – this is beneficial knowledge, and one on the tongue – this is Allah's proof against the children of Adam.”
— Mishkat Sharif

Imam Malik (RA), the founder of the Maliki madhhab, explained this Hadith by saying:

“He who learns jurisprudence but not Tasawwuf becomes a transgressor (fasiq); he who practices Tasawwuf but lacks jurisprudence becomes a heretic (zindiq); but he who combines both is a complete believer (muhaqqiq).”
— Mirqat al-Mafatih, Book of Knowledge

Therefore, every Muslim must strive to acquire both types of knowledge to correctly practice their faith. Today, many Muslims are unable to attain the reality of faith because they lack this true knowledge. We don’t even make the effort to purify the heart – the real treasure of life. We should adopt a simple path of Tariqah that allows us to attain this blessing quickly.

And again, the only means to this is through taking bay‘ah at the hands of a perfect spiritual guide (Murshid-e-Kamil).

If self-purification (tazkiyah al-nafs) is fard and bay‘ah is its only means, how can bay‘ah be unlawful?

There is a well-known principle: When an act is necessary to fulfill an obligation, that act itself becomes obligatory. For example, performing Salah is fard and Wudu (ablution) is a precondition – therefore, Wudu also becomes fard when intending Salah. In the same way, since Tasawwuf is fard, and bay‘ah is a necessary condition for it, bay‘ah also becomes fard. In Hadith, such obligations are called fard za’idah (supplementary obligations). Following a madhhab and taking bay‘ah fall into this category.

Therefore, bay‘ah to a spiritual guide (Pir-Murshid) is supported by numerous Qur’anic verses. If prominent scholars or intellectuals do not acknowledge it to preserve their own interests, then what more can be said? No matter how much they are advised, they refuse to understand – as their hearts have been sealed.

The crown of Sufis, Maulana Jalaluddin Rumi (RA), says:

“Outward knowledge is like milk; inner knowledge like butter. Without milk, how can butter be obtained? And without a Pir, how can one become a Pir?”
— Masnavi Sharif

Allah the Almighty also says:

“O you who believe! Fear Allah and be with the truthful (the Siddiqeen).”
— Surah At-Tawbah, Verse 119

In this verse, Allah commands us to be in the company of the righteous and truthful – which refers to true spiritual guides (Murshid-e-Haqiqi).

And from the very first chapter of the Qur’an, Allah teaches us to say:

“Guide us to the Straight Path…”
— Surah Al-Fatihah