Table of Contents
- Summary
- Introduction
- It is not my problem.
- Lack of responsibility/compassion for others
- How does Allāh love His creation?
- To die and serve in creation is the ultimate sacrifice for Him.
- Can Servitude be Spiritual?
- Can Servitude count as Worship?
- Conclusion
Summary
Loving Allāh is the definitive aspiration of humanity. Having attained the state of true love for Allāh, each stage that follows is one of its fruits and a branch from its roots. Everything that comes from Him to His servants—even that which they dislike—directs them to love Him. His giving and His withholding, the good destiny, and the hardship He decrees, His humbling and His inspiring—all invite hearts to worship Him and love Him. Allāh seeks His servant’s friendship and love by means of His generosity, even though He is not in need of them. The servant, on the other hand, invites Allāhs anger through disobedience and wrong actions, even though he needs His assistance.
The Prophet ﷺ said: “A Muslim has six rights over another Muslim.” They asked, “What are they, Prophet of Allāh?” He replied: “When you meet him, greet him with salām; when he invites you, accept his invitation; when he seeks your advice, advise him; when he sneezes and praises Allāh, invoke Allāhs mercy upon him; when he falls ill, visit him; and when he dies, follow his funeral.” (Muslim, Ṣaḥīḥ Muslim, Vol. 4, p. 199).
Objectives of this part:
- Understanding responsibility in Islam
- Understanding Tasawwuf
- Understanding humbleness
Introduction
ʿIlm (Sharīʿah and other knowledge) without Sufism is incomplete, and mysticism without Sharīʿah knowledge is false. The scholar who combines both Sharīʿah and Tasawwuf reaches the Truth. Hijaz College Islamic University in Warwickshire, UK, is an institution that acts upon these principles, combining both sciences. Sufism has existed since the emergence of Islam. It can be defined as the best method for people to serve Allāh and understand the universe, as a perspective on knowledge and life, and as an expression of a pure approach to the needs of knowledge and existence.
Tasawwuf is to understand the essence of Islam as a purely moral and pious life. It is a spiritual and human response to man’s increasing attention to earthly gain, excessive desire for wealth, fame, and glory, and neglect of the soul and morality. Sufis live and work within society, fulfilling the requirements of Tasawwuf, acting on the principle: “Our hearts are with Allāh, our appearance with the people.”
Knowledge without sincerity has little utility. He who claims to be Muslim and conforms to the Islamic faith is like a light source that illuminates its surroundings. Such people are among the best of humanity. Serving Allāh through one’s work rescues a person from selfishness and egoism, avoiding despicable thoughts and feelings.
The most elevated form of love is the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to worship. Allāh is the One to Whom hearts turn in love, glorification, humbleness, submission, and worship.
Classical and Modern Voices
- Maulana Jalāluddīn Rūmī (ʿalayhis al‑Raḥmah) states in his Masnavī (Book I, p. 45) that spiritual essence is the inner aspect of form, without dimension or color. Man’s essence—heart, spirit, intellect—joins with the Universal Source.
- Allāmah Abdul Aleem Siddiqui (ʿalayhis al‑Raḥmah) in Zikr‑e‑Ḥabīb, Part II, p. 112, narrates the Prophet ﷺ: “In the body is a piece of flesh; if it is sound, the whole body is sound. If it is corrupt, the whole body is corrupt. That piece of flesh is the heart.”
- Allāmah Abdul Wahab Siddiqi (ʿalayhis al‑Raḥmah) in a Jumuʿah lecture (Taibah Masjid, Amsterdam, 1985) warned against arrogance and pride in ancestry, citing the Prophet ﷺ: “One who boasts of his forefathers will be humiliated, along with seven generations.”
- Hazrat Abū Huraira (raḍiyAllāhu ʿanhu) relates that the Prophet ﷺ said: “Allāh will ask on the Day of Judgment: ‘Where are those who loved each other for My sake? Today, when there is no shade but Mine, I shall shade them.’” (Muslim, Ṣaḥīḥ Muslim, Vol. 4, p. 200).
Love is among the most exalted of human feelings. When this love revolves around Allāh and forms the basis of interpersonal relationships, many problems are resolved, and great fruits are harvested for both individuals and society.
The Prophet ﷺ said: “Among Allāhs servants are people who are neither prophets nor martyrs, but whom the prophets and martyrs will deem fortunate because of their high status with Allāh.” The Companions asked, “Who are they?” He replied: “They are people who loved each other for Allāhs sake, without kinship or wealth between them. Their faces will be luminous, they will be upon light, and they will feel no fear or grief. (Abū Dāwūd, Sunan Abū Dāwūd, Vol. 4, p. 178).
Qur’ānic Foundation
أَلاۤ إِنَّ أَوْلِيَآءَ ٱللَّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ
“Listen carefully! No doubt, there is no fear nor grief upon the friends of Allāh.” (Al‑Qur’ān, 10:62, Part 11, p. 198).
- Ibn Kathīr (Tafsīr Ibn Kathīr, Vol. 3, p. 212): “Behold! The Awliyāʾ of Allāh—no fear shall come upon them, nor shall they grieve.”
- Al‑Jalālayn (Tafsīr al‑Jalālayn, Vol. 2, p. 145): “Assuredly Allāhs friends—no fear shall befall them, neither shall they grieve in the Hereafter.”
It Is Not My Problem
While the Qur’ān guides a humble heart to salvation, scholars have noted in numerous academic and non‑academic literatures the increasing trend towards selfishness and the weakening sense of social responsibility in both business organizations and societies in general. Whoever relies on misguided information, false interpretations, lies, and discrimination—taken from others and combined with his own worldview and philosophy of life—as yardsticks, can neither understand the Qur’ān nor benefit from it. Therefore, to say “It is not my problem” is not part of Islam.
Lack of Responsibility and Compassion for Others
Individuals have the capacity to originate positive energy. One beautiful Sunnah of the Prophet ﷺ is smiling. When one person smiles at another, it creates a positive feeling and atmosphere. The person who smiles becomes approachable and easier to converse with. Conversely, frowning creates negativity.
A positive outlook on life and tasks leads to better performance, trustworthiness, and success. Such individuals become role models. Negativity, however, emits doubt and adverse effects on others. This reflects the lifestyle system prevalent in the West. To overcome this, we need to implement social system thinking. The structure of society affects organizational and individual behavior. Sociological system thinking involves realizing that everything is interconnected. It helps us:
- See the world, not just separate parts.
- Understand how parts of a system influence each other.
- Recognize our role within a system.
- Become aware of our mental models.
- Solve problems at their root, not just symptoms.
How Does Allāh Love His Creation?
Unity of worship is the foremost principle highlighted by the Qur’ān. Since Allāh alone created and manages the world, worship belongs to Him alone. All sources of power—the sun, moon, stars, clouds, wind, water, earth, jinn, and angels—are obedient to Him.
Allāh reveals:
يَٰـأَيُّهَا ٱلنَّاسُ ٱعْبُدُواْ رَبَّكُمُ ٱلَّذِي خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
“O mankind! Worship your Lord Who created you and those before you, that you may become pious.” (Al‑Qur’ān, 2:21, Part 1, p. 5).
ٱلَّذِي جَعَلَ لَكُمُ ٱلأَرْضَ فِرَٰشاً وَٱلسَّمَاءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِ مِنَ ٱلثَّمَرَٰتِ رِزْقاً لَّكُمْ فَلاَ تَجْعَلُواْ للَّهِ أَندَاداً وَأَنْتُمْ تَعْلَمُونَ
“Who made the earth a bed for you, and the sky a structure, and sent down water from heaven, bringing forth fruits for your sustenance. So do not set up equals to Allāh knowingly.” (Al‑Qur’ān, 2:22, Part 1, p. 5). Allāh loves His creation when they work together in harmony. Participation, cooperation, humanity, social trust, and group cohesion are essential.
Allāh reveals:
وَٱعْتَصِمُواْ بِحَبْلِ ٱللَّهِ جَمِيعاً وَلاَ تَفَرَّقُواْ…
“And hold fast, all together, to the rope of Allāh, and be not divided. Remember His favor upon you: when you were enemies, He joined your hearts together, and by His grace you became brothers. You were on the brink of the Fire, and He rescued you from it. Thus, Allāh explains His signs so that you may be guided.” (Al‑Qur’ān, 3:103, Part 4, p. 72). Imam Jalāluddīn Suyūṭī (ʿalayhis al‑Raḥmah) states in al‑Maqām al‑Sundusiyya (Vol. 2, p. 145) that the Prophet ﷺ is the best of creation, chosen even before Adam was formed, and that Allāh forgave Adam for his mistake through the Prophet’s intercession.
To Die and Serve Creation Is the Ultimate Sacrifice
Death is close to all of us. Life was not created without purpose, and death is not the end. After death, we will be judged according to our deeds—welcomed in Paradise or punished in Hell. The only solution is to obey Allāhs commands and ethics.
Allāh emphasizes obedience:
يٰأَيُّهَا ٱلَّذِينَ آمَنُوۤاْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلاَ تُبْطِلُوۤاْ أَعْمَالَكُمْ
“O believers! Obey Allāh and obey the Messenger and let not your works be rendered vain.” (Al‑Qur’ān, 47:33, Part 26, p. 498). Al‑Jalālayn explains: “Do not render your works void by acts of disobedience.” (Tafsīr al‑Jalālayn, Vol. 2, p. 145).
Fear of Allāh is essential. It draws a person nearer to Him, deepens faith, and nurtures dedication to Qur’ānic values. The Prophet ﷺ said: “Fear Allāh wherever you are; follow an evil deed with a good one to erase it; and deal with people with good character.” (At‑Tirmidhī, Sunan al‑Tirmidhī, Vol. 4, p. 178).
Fear of Allāh Alone
We must be afraid only for Allāh, not for other creations including humanity. If we see wrongdoing, we should be alert and respond as helpers to bring it under control.
Hadith Qudsi 22: “Let none of you degrade himself.” They asked, “O Prophet ﷺ of Allāh, how can people degrade themselves?” He said: “He sees something that goes against the Will of Allāh and must respond but does not. On the Day of Judgment Allāh Almighty will ask him: ‘What kept you from responding to such and such?’ He will reply: ‘It was fear of the people.’ Then Allāh will say: ‘It is only I (Allāh) of Whom you should be afraid.’” (Muslim, Ṣaḥīḥ Muslim, Vol. 4, p. 201).
The consequences of fearing Allāh are apparent. Faced with danger, a person without faith panics and fails to reason. Fear of Allāh, however, fosters wisdom, adherence to conscience, and avoidance of evil.
Example: The Battle of Uhud
At the Battle of Uhud, the Prophet ﷺ was surrounded by a handful of companions who resisted fiercely.
- Abū Dujāna (raḍiyAllāhu ʿanhu) shielded the Prophet ﷺ with his body.
- Saʿd ibn Waqqās (raḍiyAllāhu ʿanhu) defended with spears.
- Kaʿb ibn Mālik (raḍiyAllāhu ʿanhu) spread the news: “Good news, O Muslims, the Prophet of Allāh is here!”
- The Prophet ﷺ was injured, losing two teeth, yet remained steadfast.
- Umm ʿAmmāra (raḍiyAllāhu ʿanhā) treated his wounds and fought courageously until injured.
This illustrates how companions embodied fear of Allāh, not fear of people.
Jihad and Defense
Jihad means utmost effort to achieve an objective. In Islamic terminology, it means sacrifice for Allāhs cause: delivering people from injustice, restoring belief in His unity, and establishing a just social system. Defense (jihād al‑difāʿ) is a special form of jihad aimed at preventing aggression. Religious texts describe it as resistance to enemy designs against Muslim lands and resources. Defense is thus a form of jihad for righteousness and justice.
This means everyone—Muslim and non‑Muslim—has the right to defend themselves, their families, and property.
Islam’s Revolutionary Program
Islam aims to establish unity of human society based on justice and mutual love. It restores human freedom and fights against polytheism, injustice, and subjugation.
The Muslim Ummah is responsible to:
- Lead lives based on justice and unity of Allāh.
- Propagate righteousness.
- Awaken the ignorant.
- Defend the oppressed and underprivileged.
- End corruption and restore freedom.
It is a basic duty of Muslims to remove obstacles to human growth and development, not to show indifference. Muslims must defend their religious sphere and strive to expand it.
Can Servitude Be Spiritual?
In the early days of Islam, when the Prophet Muhammad ﷺ taught the noble Companions, there were two groups. One group preferred to begin with Sharīʿah knowledge and then proceed to Tasawwuf (mysticism, Sufism). The other group preferred to begin with Tasawwuf and then proceed to Sharīʿah. The first group sat inside the Prophet’s Mosque (Masjid Nabawī), while the second group sat near its entrance. From this we learn that both groups were scholars of Sharīʿah and Tasawwuf. Islamic mysticism cannot be dissociated from Sharīʿah. Great scholars such as Allāmah Abdul Wahab Siddiqi (ʿalayhis al‑Raḥmah) in England taught both theology and mysticism to their students. Some people, like certain Companions, are more attracted to mysticism, which is also a way to Allāh. Those who claim that Tasawwuf alone is sufficient are imperfect and will be among the losers on the Day of Reckoning. Those who claim that Sharīʿah alone is sufficient commit no crime, but the combination of Sharīʿah and Tasawwuf is the true spiritual path. A righteous Shaykh guides his disciple until he reaches the stage of Awliyāʾ (friends of Allāh).
Allāh reveals:
مَنْ عَمِلَ صَالِحاً مِّن ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُواْ يَعْمَلُونَ
“Whoever works good, male or female, and is a believer, We shall grant them a good life and reward them according to the best of their deeds.” (Al‑Qur’ān, 16:97, Part 14, p. 265).
- Al‑Jalālayn: “This good life is either Paradise or a life of contentment and wholesome provision on earth.” (Tafsīr al‑Jalālayn, Vol. 2, p. 145).
- Ibn Kathīr: “Whoever does righteous deeds, male or female, while a believer, will be granted a good life and rewarded according to the best of their deeds.” (Tafsīr Ibn Kathīr, Vol. 3, p. 212).
Spiritual Corruption and Fraud
In the modern West, many so‑called religious figures exploit spirituality for wealth. Some even commit fraud in the shrines of the Awliyāʾ. Fraudulent ʿUlamāʾ and Mashāʾikh who engage in sinful deeds should not be supported, as donors aware of their corruption become accomplices.
Diseases of the soul include bughl (greed), ḥasad (jealousy), ghībah (slander), and khiyānah (betrayal). Black magic (siḥr) is another corruption, forbidden in Islam. Those who practice it will face Hell without pardon.
Allāmah Muhammad Umar Icharvi (ʿalayhis al‑Raḥmah) states in Miqyās‑e‑Ḥanafiyya (p. 88) that Allāh is the ultimate Helper, followed by the Prophet ﷺ, then the believers (Muʾminīn) and the pious (Ṣāliḥīn).
Hazrat ʿĀishah Siddiqa (raḍiyAllāhu ʿanhā) narrates that the Prophet ﷺ said about fortune‑tellers: “They are nothing.” When asked why some of their words prove true, he replied: “A jinn overhear words from the angels and mixes them with lies, which the soothsayer then multiplies into hundreds of falsehoods.” (Al‑Bukhārī, Ṣaḥīḥ al‑Bukhārī, Vol. 7, p. 215).
Tasawwuf as Spiritual Healing
The body and soul together create a perfect human. The body belongs to the world, while the soul originates from the Divine Kingdom. Allāh provides nutrients for the body and ʿibādah (worship) for the soul. When the body is sick, doctors treat it. When the soul is sick, the Awliyāʾ Allāh act as healers. Tasawwuf purifies the heart by practicing the lifestyle of the Prophet ﷺ sincerely and obediently.
Dr. Javad Nurbakhsh explains: The Prophet ﷺ said: “The Sharīʿah is my word, the Ṭarīqah is my act, and the Ḥaqīqah is my inner state.” (Sufi Tradition, p. 45).
Through dhikr (remembrance), such as reciting the Asmāʾ al‑Ḥusnā (Divine Names), a person is freed from selfishness and illuminated by Divine Attributes.
Example of Humility
Hazrat Abū Bakr al‑Ṣiddīq (raḍiyAllāhu ʿanhu) once thanked both a man who humiliated him and another who praised him. When asked why, he replied: “I am a mirror; whoever looks into me speaks about himself.” This illustrates that praise or insult reflects the speaker’s own state, not the one addressed.
Purification of the Heart
People must conform to Sharīʿah to purify the heart. The nafs al‑ammārah (commanding soul) drives baseness and impurity, while the Rūḥ invites man to eternal light. Constancy is difficult, but through free man will choose obedience and spiritual growth.
Tasawwuf and Spiritual Servitude
Hazrat Sheikh Data Ganj Bakhsh ʿAlī Hujwīrī (ʿalayhis al‑Raḥmah) narrates from Hazrat Murtaish: “Tasawwuf is refined character. This refined character may be attained in three ways: Firstly, obey the commandments of Allāh and His Rasool ﷺ with utmost sincerity. Secondly, respect all those seniors to us in age, knowledge, and piety; love the young; always observe justice and not expect any return for good actions. Thirdly, avoid all evil desires and satanic attractions. By complying with these regulations, one attains piety.” (Hujwīrī, Kashf al‑Maḥjūb, p. 106). Just as we dislike filth defiling our bodies and immediately remove it, it is incumbent on every Muslim to cleanse and purify the soul from impurities. Bodily impurities are washed with water, while the soul is cleansed through sincere repentance. Tears of repentance purge the soul and cleanse the heart.
Tā’wiz (Amulet)
Rightly guided ʿUlamāʾ and Mashāʾikh sometimes help seekers with a Tā’wiz (amulet). A Tā’wiz protects against disease, problems, and black magic, and serves as a reminder of divine help. Writing a Tā’wiz requires piety, the more devout the writer, the stronger its effect.
Unfortunately, many so‑called scholars and Sufis exploit this practice, selling Tā’wiz without sincerity. A true Tā’wiz is simply a written duʿāʾ from the Qur’ān or Ḥadīth, intended for those unable to read or memorize it. It is written on paper and worn around the neck.
Another spiritual practice is wazīfa (repetition of sacred words or Qur’ānic verses). Shaykh Faizul Aqtāb Siddiqi Qadri Naqshbandī Hijazi prescribes wazāʾif to seekers, which help them develop spiritually and earn reward from Allāh. A Tā’wiz may help, but it does not advance spirituality.
Permissibility of Tā’wiz
Sunnis believe that wearing a Tā’wiz containing Qur’ān or Ḥadīth is permissible. The Prophet ﷺ recited duʿāʾ and blew upon the sick, and his Companions sometimes wrote duʿāʾ on paper for those unable to recite.
Allāh reveals:
وَنُنَزِّلُ مِنَ ٱلْقُرْآنِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ ٱلظَّالِمِينَ إَلاَّ خَسَاراً
“And We send down in the Qur’ān that which is a healing and a mercy to the believers; but it adds loss only to the unjust.” (Al‑Qur’ān, 17:82, Part 15, p. 289).
- Ibn Kathīr: “The Qur’ān is a cure and mercy for believers but increases wrongdoers only in loss.” (Tafsīr Ibn Kathīr, Vol. 3, p. 212).
- Al‑Jalālayn: “We reveal of the Qur’ān that which is a cure from error and a mercy for believers, though it only increases disbelievers in loss.” (Tafsīr al‑Jalālayn, Vol. 2, p. 145).
Hazrat ʿĀishah (raḍiyAllāhu ʿanhā) relates: When the Prophet ﷺ was ill for the last time, she recited Surah al‑Falaq and Surah al‑Nās, blew onto his hands, and he then passed them over his face and body (Muslim, Ṣaḥīḥ Muslim, Vol. 4, p. 201).
Forbidden and Permitted Tā’wiz
- Forbidden: Tā’wiz from the Jāhiliyya (Time of Ignorance), involving shirk, voodoo, or black magic.
- Permitted: Tā’wiz written with duʿāʾ from Qur’ān and Ḥadīth only (Al‑Qurṭubī, al‑Tadhkirat, Part on Tā’wiz).
Imām Aḥmad Raza Khan (ʿalayhis al‑Raḥmah) stated: “Asking money for Tā’wiz is prohibited. Tā’wiz is not a business item; it is a khidmat (servitude) of Islam.” (Fatāwā Razawiyya, Vol. 24, p. 312).
Allāmah Shah Ahmad Noorani Siddiqui (ʿalayhis al‑Raḥmah) in a lecture at Masjid Taibah, Amsterdam, during Urs‑e‑Mubarak of Gharib Nawaz Muʿīnuddīn Chishti, said: “Asking money for Tā’wiz is not done. Gharib Nawaz wrote countless Tā’wiz but never accepted a penny.”
Can Servitude Count as Worship?
Worship (ʿibādah) means submission to Allāh Almighty alone. To practice this submission, it is necessary to follow the Holy Prophet ﷺ.
Allāh reveals:
قُلْ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ فإِن تَوَلَّوْاْ فَإِنَّ ٱللَّهَ لاَ يُحِبُّ ٱلْكَافِرِينَ
“Say: Obey Allāh and the Messenger; then if they turn away, Allāh does not love the disbelievers.” (Al‑Qur’ān, 3:32, Part 4, p. 72).
The Prophet ﷺ said: “Follow one of my Companions and you will be successful.” (Al‑Bukhārī, Ṣaḥīḥ al‑Bukhārī, Vol. 5, p. 112). This means that if we act as the Prophet ﷺ and his Companions did, we practice the verse above. Their servitude extended not only to people but also to animals and plants—providing water, food, building shelters, and engaging in agriculture.
Conclusion
Servitude is, as derived from the above statements, a part of worship. We cannot genuinely love Allāh without serving His creation. However, this service must be practiced within the framework of Sharīʿah. As Muslims, we are called to dialogue with wisdom, calmness, love, and sincerity—with both Muslims and non‑Muslims. In this way, fruitful dialogue and mutual understanding can be achieved. A lover of Allāh may be tested by both good and evil. Do not judge him by this alone, but by his courage and perseverance. The soul rejoices in kindness and recoils from evil. Spiritual wakefulness is an effect of the spirit; whoever practices it abundantly is counted among the Awliyāʾ Allāh (Friends of Allāh).