Components of Spirituality according to Ahmed Zarruq
Sidi Ahmed Zarruq outlines three components of spirituality (tasawwuf) that are essential for the seeker on the path.
The first component is a preface, characterized by having khashiyya, or awe of Allah. This sense of reverence and fear sets the foundation for all spiritual pursuits.
The second component is a reality, which involves true turning to Allah. This means directing one’s heart and actions sincerely towards Him, seeking His guidance and presence in every aspect of life.
The final component is the result, where a believer reaches fana’ — the extinguishing of oneself in the awareness of Allah. This ultimate stage signifies the dissolution of the ego and a complete immersion in the divine consciousness, epitomizing the pinnacle of spiritual attainment in Islam.
True Tasawwuf
Prefacing True Tasawwuf with Khashiyya
True tasawwuf (Islamic spirituality) must be prefaced with a profound sense of khashiyya, or awe of God. Khashiyya is an intense feeling, a stirring within the soul that arises from recognizing God’s greatness. This awe is characterized by a fear that stems not from a sense of imminent doom or worry, but from a place of humbleness and love. It involves acknowledging the divine station of God and being in awe of His majesty, mercy, perfection, and beauty. It’s a recognition that transcends personal feelings of good or bad and centers entirely on the greatness of God. This deep-seated reverence and awe provide the essential foundation for genuine spiritual practice, guiding believers in their pursuit of closeness to the Divine.
Classical Definition of True Tasawwuf
The classical definition of true tasawwuf is the, ‘genuine and complete turning of oneself towards God.’ This involves a heartfelt and sincere orientation of all actions, thoughts, and intentions towards seeking Divine Closeness and approval.
Conditions of True Tasawwuf
True tasawwuf requires fulfilling two fundamental conditions:
- Doing as God commanded and,
- Performing these actions in ways that are pleasing to God.
This dual commitment ensures that one’s spiritual practices align with divine expectations, fostering a sincere and devout relationship with the Creator.
The Result of True Tasawwuf
The result of true tasawwuf is the attainment of real taqwa, which is an active, continuous consciousness of God. This heightened state of awareness is the ultimate goal, where one strives to remain constantly mindful of God’s presence and guidance. The Prophet Muhammad exemplified this ideal, expressing that he did not want to be unconscious of God for even a blinking of an eye. This is taken from his supplication (dua):
Oh God, do not leave me to myself for even the blinking of an eye. (Ya Hayyu ya Qayyum bi rahmatika astagheeth).
The supplication is narrated in a hadith:
Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (blessings and peace of Allah be upon him) said to Fatimah: “What could prevent you from listening to the advice I give you? You should say when morning comes and when evening comes: Ya Hayyu ya Qayyum, bi rahmatika astaghith, aslih li shani kullahu, wa la takilni ila nafsi tarfat ‘ayn (O Ever-Living, O Self-Sustaining and All-Sustaining, by Your mercy I seek help; rectify all my affairs and do not leave me in charge of my affairs even for the blink of an eye).” (Al-Hakim in Al-Mustadrak 1/730, and others.)
This dua encapsulates the desire for perpetual divine consciousness.
Continuous Remembrance of God
A hadith is stated as follows:
Aisha reported, ‘The Messenger of God would always be remembering God in all his states.’ (Riyad as-Salihin 1444; Sahih Muslim)
This constant state of remembrance signifies being conscious of God in every moment and circumstance.
Another hadith states:
Narrated Abu Salma bin Abdur Rahman: I asked Aisha, “How is the prayer of Allah’s Messenger (ﷺ) during the month of Ramadan.” She said, “Allah’s Messenger (ﷺ) never exceeded eleven rakat in Ramadan or in other months; he used to offer four rakat— do not ask me about their beauty and length, then four rakat, do not ask me about their beauty and length, and then three rakat.” Aisha further said, “I said, ‘O Allah’s Messenger (ﷺ)! Do you sleep before offering the witr prayer?’ He replied, ‘O Aisha! My eyes sleep but my heart remains awake’!”
The main takeaway being, ‘My eyes sleep but my heart remains awake.’ This indicates that even in sleep, his heart remained vigilant and mindful of God. This continuous remembrance and consciousness are the hallmarks of true spiritual excellence and the ultimate fulfillment of tasawwuf.