The Hadith of Jibreel ﵇ holds great significance as it fundamentally defines the concept of Deen (religion) in Islam and establishes the intellectual foundation of faith. The hadith narrates a conversation between Prophet Muhammad ﷺ and Angel Jibreel ﵇, focusing on the three dimensions of Islam: Islam, Iman, and Ihsan.

فَقَالَ يَا رَسُولَ اللَّهِ مَا الإِيمَانُ قَالَ ‏"‏ الإِيمَانُ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَرُسُلِهِ وَلِقَائِهِ وَتُؤْمِنَ بِالْبَعْثِ الآخِرِ ‏"‏‏.‏ قَالَ يَا رَسُولَ اللَّهِ مَا الإِسْلاَمُ قَالَ ‏"‏ الإِسْلاَمُ أَنْ تَعْبُدَ اللَّهَ وَلاَ تُشْرِكَ بِهِ شَيْئًا، وَتُقِيمَ الصَّلاَةَ، وَتُؤْتِيَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَانَ ‏"‏‏.‏ قَالَ يَا رَسُولَ اللَّهِ، مَا الإِحْسَانُ قَالَ ‏"‏ الإِحْسَانُ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ ‏"‏‏.‏
Jibreel (Gabriel) asked, "O Messenger of Allah, what is Iman (faith)?"
The Prophet ﷺ replied:
"Iman is to believe in Allah, His angels, His messengers, His meeting (on the Day of Judgment), and to believe in resurrection after death."
Then Jibreel asked, "O Messenger of Allah, what is Islam?"
The Prophet ﷺ responded:
"Islam is to worship Allah and not associate anything with Him, to establish prayer, to give the obligatory Zakat, and to fast during Ramadan."
Jibreel then asked, "O Messenger of Allah, what is Ihsan (spiritual excellence)?"
The Prophet ﷺ answered:
"Ihsan is to worship Allah as if you see Him, and if you do not see Him, then (know that) He surely sees you." … (Sahih al-Bukhari 4777)

Islam refers to external acts of worship, including the Shahada (testimony of faith), Salah (prayer), Zakat (charity), Sawm (fasting), and Hajj (pilgrimage). Iman (faith) emphasizes inner beliefs, such as faith in Allah, His angels, divine scriptures, prophets, the Day of Judgment, and divine decree (Qadar). Ihsan signifies spiritual excellence and devotion, characterized by a deep sense of divine presence and submission.

The hadith, recorded in Sahih al-Bukhari: 50 and Sahih Muslim: 8, highlights that terms like Deen, Shari’ah, and Millah, though used interchangeably, achieve their true meaning through the integration of Islam, Iman, and Ihsan.

From these three dimensions, Islamic scholars later developed three core disciplines. Ilm al-Fiqh (Islamic Jurisprudence) was derived from Islam, focusing on external practices. Ilm al-Usul (Principles of Faith) emerged from Iman, addressing internal beliefs. Ilm al-Tasawwuf (Spiritual Purification) was based on Ihsan, emphasizing spiritual excellence.

This classification was later elaborated by scholars such as Imam Ahmad Zarroq in Ightinam al-Fawa’id (p. 26-27), Imam Subki ﵀ in Tabaqat al-Shafi’iyyah al-Kubra (1/117), and Imam Qastallani ﵀ in Irshad al-Sari (1/40).

Tasawwuf and Tariqah

The Prophet Muhammad ﷺ defined Ihsan as worshiping Allah with the awareness of His constant observation (Muraqabah) and experiencing His presence (Mushahadah) (Imam Zakariyya al-Ansari – Minhat al-Bari 1/227). Ilm al-Tasawwuf enables a person to ascend from the lower stages of Ihsan to its highest levels. Imam Ahmad Zarruq ﵀ summarized the essence of Tasawwuf in his statement that it is the “unblemished journey towards Allah” (Qawa‘id al-Tasawwuf: 24).

However, the reality is that Ihsan (Tasawwuf) cannot be valid without Islam and Iman, just as Islam and Iman remain incomplete without Tasawwuf (Ightinam al-Fawa’id: 26-27). A successful Muslim life is built on the harmonious integration of external and internal aspects of faith. Surah Yunus (10:57) highlights this balance:

"O mankind! There has come to you an instruction from your Lord, a healing for what is in the hearts, and guidance and mercy for the believers."

Explaining this verse, Imam al-Biqa‘i wrote that the term “instruction” (Maw‘izah) refers to external discipline (Shari‘ah), “healing” (Shifa) signifies inner purification (Tariqah), and “guidance” (Huda) represents the manifestation of divine light in the heart (Haqiqah) (Nadhm al-Durar 9/144-145).

Shari‘ah, Tariqah, and Haqiqah are not contradictory concepts but complementary paths. Shari‘ah purifies the external self, leading to Tariqah, and through both, one attains Haqiqah. Shaykh Zainuddin Makhdum ﵀ beautifully illustrated this relationship by likening Shari‘ah to a ship, Tariqah to the ocean, and Haqiqah to the precious pearl hidden within (Hidayat al-Adkiya’).

Tariqah and Shari‘ah

According to Allama Ibn Ajibah ﵀ in Iqāl al-Himam, the relationship between Shari‘ah, which regulates external actions, and Tariqah, which refines inner spiritual qualities, is as inseparable as the connection between grammar (Ilm al-Nahw) and rhetoric (Ilm al-Ma‘ani) in language studies. Just as rhetoric cannot exist without grammar, Tariqah cannot exist without Shari‘ah (Imam al-Suyuti – Ta’yid al-Haqiqah al-‘Aliyyah: 21; Imam al-Sha‘rani – Lawāqih al-Anwār al-Qudsiyyah).

Imam al-Sha‘rani ﵀ emphasized that for one to progress in Tariqah without deviation, they must strictly adhere to the path of the Mujtahids and their successors, without straying even for a moment. Accepting their guidance and rejecting anything contrary to it is essential (Lata’if al-Minan: 88). Scholars have extensively clarified that Shari‘ah and Tariqah complement each other, and Tariqah without Shari‘ah is invalid (See: Al-Ajwibat al-Mar‘iyyah: 155, Iqāl al-Himam: 31, Maslak al-Atqiya’: 13).

The Sheikh and the Tariqah

Ihsan, which constitutes one-third of the religion, has three levels: performing acts of worship while fulfilling their essential conditions and obligations, maintaining constant awareness that Allah is observing, and attaining a deep experience of His presence. The first level is obligatory for everyone, while the latter two complete the perfection of faith. Once a seeker masters the basics of Ihsan and embarks on the journey toward higher spiritual ranks, Tariqah becomes an intellectual necessity.

Allama Shalati ﵀ explains that seeking a Sheikh is not a Shar‘i obligation but rather an intellectual necessity. Just as a person suffering from extreme thirst must seek water to survive, a servant of Allah, whose primary duty is sincere worship, may need a perfect Sheikh to help overcome obstacles in devotion. However, religion only mandates seeking a Sheikh who imparts knowledge of obligatory commands and prohibitions.

Against the Tariqah?

When hypocrisy and superficial performances became widespread under the guise of Tasawwuf, a general disregard for this field emerged. At that point, it became necessary to distinguish between truth and falsehood (Imam Taj al-Din al-Subki - Mu‘id al-Ni‘am, p. 96; Ta’yid al-Haqiqah al-‘Aliyyah). Scholars have warned against the signs of false sheikhs, a topic elaborated by Imam Ibn al-Hajj in Al-Madkhal (3/197-216) and Imam al-Sha‘rani in Al-Minan al-Kubra (pp. 107-108). Due to such genuine concerns, scholars have criticized various manifestations of Tasawwuf and Tariqah, but some have falsely interpreted this as complete opposition to them. This is a misunderstanding.

Great scholarly figures have consistently advocated the structured teaching of Tasawwuf from an early age. In Kerala, for instance, subjects like Akhlaq and Tazkiyah have been systematically taught for decades. Traditional syllabi in madrasas, masjid-based learning centers, and Da‘wah colleges allocate significant importance to Tasawwuf. Imam al-Shafi‘i ﵀ famously stated, "Be both a jurist and a Sufi; do not settle for just one." Scholars who uphold this principle embody both academic and spiritual dimensions.

Imam al-Sha‘rani ﵀ clarifies that if a student has attained internal purity through knowledge alone, then his own knowledge suffices as his Sheikh. However, if he has not reached such spiritual refinement, he must seek the guidance of a qualified Sheikh (Al-Anwar al-Qudsiyyah). If a guiding Sheikh is unavailable, leading a life of extreme mindfulness, detachment from worldly distractions, and a strict adherence to Islamic jurisprudence will suffice as a source of spiritual direction (Al-Ajwibah al-Mardiyyah, p. 421; Imam ‘Ali al-Muttaqi - Hidayat Rabbiy ‘Inda Faqd al-Murabbi, p. 3).

When Imam Muhammad ibn Hasan al-Shaybani ﵀ was requested to write a book on spiritual refinement and renunciation, he responded by saying, "Have I not already authored a book on commercial law?" Imam al-Sha‘rani ﵀ reported that Zakariyya al-Ansari ﵀ once said, "Anyone who reflects upon all chapters of jurisprudence will find that each of its words leads towards righteousness, especially those related to financial transactions, as they are deeply connected to meticulous ethical conduct" (Al-Ajwibah al-Mardiyyah, p. 421).

Istiqamah and Karamah

Many false Sufis deceive people by displaying illusionary tricks in the name of Karamah (divinely bestowed miracles). However, true Karamah is nothing but Istiqamah—steadfastness in faith, obedience to Allah, and adherence to the teachings of the Prophet ﷺ. Abu Yazid al-Bistami said, "Do not be impressed by someone walking on water or flying in the air unless they strictly adhere to the commands and prohibitions of Islam" (Sharh al-Hikam al-‘Ata’iyyah).

A person once informed Sheikh Abu Sa‘id about someone walking on water. He responded, "Do not fish and frogs do the same?" When told about someone flying, he replied, "So do birds." Upon hearing about a person who could reach the East and West within moments, he remarked, "Does not Satan also do that?" He concluded, "True perfection is to live outwardly with people while remaining inwardly connected to the Creator. True servitude is in Istiqamah" (Ruh al-Bayan).

Sheikhs of the Tariqah must possess profound knowledge of all branches of Islamic law, exceptional piety, renunciation of worldly attachments, a heart free of hatred and malice, and the ability to guide disciples away from misguidance (Sharh R‘iyyat al-Imam al-Haddad, Al-Ibris, Al-Fulk al-Mashhun - Imam al-Sha‘rani). Ibn ‘Arabi emphasized that anyone lacking adherence to Shari‘ah is unfit to be a Sheikh, regardless of their intellectual insights (Futuhat al-Makkiyyah 2/364).

If someone deliberately violates the principles of Shari‘ah, they are sinful. If they do so due to spiritual intoxication (which causes loss of rational control), they are neither to be followed nor condemned outright. Their true state must be assessed based on their previous conduct, as Imam Ibn Hajar al-‘Asqalani ﵀ ruled in a fatwa (Al-Jawahir wa’l-Durar 2/942).

Finding a True Sheikh

Towards the end of time, finding a Sheikh who meets all the aforementioned conditions will become difficult. At times, this may be due to the disciple’s own lack of readiness. Just as the ability to guide is crucial, so is the ability to receive guidance. If no qualified Sheikh is available, scholars advise engaging in frequent Salawat upon the Prophet ﷺ, regular Qur’an recitation, and reciting established litanies such as Wird al-Latif compiled by Imam al-Haddad ﵀ (Taqrib al-Usul, p. 25; Qawa‘id al-Tasawwuf, p. 57).

In summary, living with steadfastness (Istiqamah) in the essential aspects of Ihsan, while upholding Taqwa, grants one the promise of Jannah (Surah Al-Hijr: 45). However, for those who have already mastered the external aspects of Shari‘ah and seek higher stations of Ihsan, Tariqah and Tarbiyyah become essential for attaining greater closeness to Allah. This provides the highest level of religious perfection. Nonetheless, the dangers of unqualified disciples engaging in Tariqah or appointing false Sheikhs are grave. Imam al-Ghazali warned that such mistakes could lead to Kufr and destruction (Ihya ‘Ulum al-Din 3/13).

Thus, the safest approach for common believers is to firmly adhere to the obligations of Shari‘ah. Doing so ensures success, both in this world and the Hereafter.

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