Balancing Tazkiyah and Amr bil Ma'roof: A Classical Perspective
In the rich tradition of Islamic scholarship, the pursuit of spiritual purification (Tazkiyah) and enjoining good and forbidding evil (Amr bil Ma'roof wa Nahi 'anil Munkar) have been central to individual and societal reform. Classical scholars like Imam Ghazali, Imam Ahmad ibn Hanbal, and many others emphasized that these two paths are not only interconnected but essential for a balanced Islamic life. Unfortunately, over time, a separation arose between those who focused on one aspect—be it knowledge or spirituality—at the expense of the other. This article explores the necessity of balancing Tazkiyah with Amr bil Ma'roof, looking to the teachings of early scholars to find guidance in our times.
The Origins and Misunderstanding of Tasawwuf
Tasawwuf, commonly known today as Sufism, is a term that gained prominence in later generations, but it is not rooted in the practice of the Prophet (ﷺ) or the Sahabah (رضي الله عنهم). The early generations referred to concepts like Tazkiyah, Zuhd (renunciation of worldly pleasures), and Ihsan (excellence in worship) rather than using the word "Tasawwuf." Scholars have debated the origins of the term, with some linking it to the simple wool garments worn by early ascetics or the Ashhaabus Suffah, the companions of the Prophet (ﷺ) who stayed near the mosque in devotion.
Later on, as knowledge became more specialized, a dichotomy developed where one group of scholars focused on jurisprudence (fiqh) and another on spiritual development. This division, however, was never intended in the early generations. Imam Ash-Shafi’i (رحمه الله) cautioned against extreme forms of Tasawwuf when he said, “If a man becomes a Sufi in the morning, he loses his mind by the evening,” highlighting the risk of detaching spirituality from Shariah. Imam Ahmad ibn Hanbal (رحمه الله) echoed a similar sentiment, affirming the need for the spiritual path but warning against departures from textual adherence.
The Necessity of Tazkiyah for Amr bil Ma'roof
Tazkiyah is not merely about personal piety; it is essential for Amr bil Ma'roof. The purification of the heart ensures that our intentions are sincere and aligned with the pleasure of Allah (سبحانه و تعالى). Without it, one may easily fall into self-righteousness or harshness when calling others to good or forbidding evil. As Shah Waliullah (رحمه الله) aptly noted, "Fiqh without Tazkiyah is mere philosophy; Tazkiyah without fiqh leads to lawlessness." Both are necessary to ensure that our actions are grounded in knowledge and carried out with humility and compassion.
The Prophet Muhammad (ﷺ) and his companions are prime examples of this balance. Abu Bakr (رضي الله عنه), Umar (رضي الله عنه), Ali (رضي الله عنه), and others were not only deeply spiritual but also active in establishing justice and spreading Islam. Their commitment to spreading the deen of Allah (سبحانه و تعالى) was always coupled with an internal purification that made them exemplary leaders in both personal piety and public action.
The Deviation of Tasawwuf from Shariah Compliance
One of the greatest traps laid by Shaytan is to make a person excessively focused on their own individual piety to the detriment of their communal responsibilities. Ibn al-Qayyim (رحمه الله) captures this brilliantly:
“One of Shaytan’s greatest tricks is that he beautifies for the servant his preoccupation with personal acts of worship (ibadah) and keeps him away from the responsibility of enjoining good and forbidding evil. He makes the servant think that personal righteousness is enough, so that he becomes immersed in his own acts of piety, while the corruption around him spreads and worsens.”
This highlights the danger of neglecting communal obligations under the guise of personal spirituality. Shaytan leads the person to believe that their personal acts of worship are sufficient, thereby pulling them away from addressing societal injustices, corruption, and wrongs. Shaytan beautifies individual piety to such an extent that a person focuses only on themselves, ignoring their obligation to reform the society they live in.
From the 4th century onwards, Tasawwuf began to diverge from Shariah-compliant practices, largely due to the influence of foreign philosophical concepts. Among the issues were the following:
Shariah vs. Haqeeqah: Some began to prioritize their personal spiritual experiences or "feelings of the heart" over the explicit rulings of Shariah. This led to individuals permitting actions that contradicted Islamic law under the guise of spirituality.
Imported Philosophies: Greek and Hindu philosophies entered Islamic discourse, introducing foreign ideas such as the concept of divine union, where some believed that Allah (سبحانه و تعالى) is within everything, including humans—a clear departure from Tawhid (the oneness of Allah).
Worship of the Sheikh: A problematic practice arose where disciples were expected to submit completely to their spiritual guide (sheikh), much like a dead body to a washer. This undermined the importance of adhering to the Quran and Sunnah.
Mysticism vs. Clarity: Some followers of Tasawwuf embraced symbolic or mystical expressions that obscured the clear teachings of Islam. However, the Quran describes itself as a "Kitaabun Mubeen" (a clear book), and the scholars stressed that clarity in religious matters should always take precedence over vague mysticism.
The Impact of Secularism
Returning to a Shariah-Compliant Tazkiyah
The solution, as scholars like Imam Ahmad ibn Hanbal (رحمه الله) and Shah Waliullah (رحمه الله) proposed, lies in strict adherence to the Quran and Sunnah. No sheikh or spiritual teacher can supersede the example of the Prophet (ﷺ) and the Sahabah (رضي الله عنهم) in their submission to the commands of Allah (سبحانه و تعالى).
To make Tazkiyah Shariah-compliant:
Strict Textual Adherence: All practices of Tazkiyah must be grounded in the Quran and the Sunnah. Any departure from these sources should be immediately rejected.
Prioritizing Early Scholars: The understanding of the Sahabah and early scholars must take precedence over later innovations. Their clarity and adherence to the texts ensure a correct path to spiritual purification.
Calling Out Deviations: Scholars and individuals must be vigilant in identifying any practice or belief that departs from the Shariah and must courageously call it out.
Clarity over Mysticism: Whenever there is a conflict between mysticism and clear textual evidence, Muslims must give priority to the clarity provided by the Quran and Sunnah. As one scholar said, the most difficult thing for the ego is Al-Ikhlaas (sincerity), and this must be pursued relentlessly.
Reestablishing Balance: The Role of Tazkiyah and Amr bil Ma'roof Today
Today’s society is plagued by materialism and an attachment to the dunya (worldly life), leaving many with an internal void. The pursuit of Tazkiyah is essential to purify the heart from this attachment, allowing individuals to focus on their ultimate purpose: seeking the pleasure of Allah (سبحانه و تعالى).
Also, the rise of global consciousness, especially in response to the oppression faced by Muslims, is a signal to reintroduce the importance of integrating Tazkiyah with Amr bil Ma'roof. The revival of this balance is essential if the Ummah is to rise from its current state of weakness and regain its role as the moral compass for humanity. A Muslim’s personal growth should fuel their passion to work for societal reform, just as the Prophet (ﷺ) and his companions combined their internal spiritual excellence with their outward struggle to spread justice and truth.
The Ummah is starting to recognize the urgent need for this balance. Now is the time to act decisively, calling Muslims back to their collective responsibility to not only focus on their individual acts of worship but also to strive for a society that reflects the justice and mercy of Allah (SWT).Why We Need Tazkiyah More Than Ever
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