THE PATH OF SUBMISSION TO ALLAH
Purification of the Heart, Divine Guidance and the Reality of Servanthood
A Teaching for Zawiyah Darqawi Lenggeng
Bismillāhir-Raḥmānir-Raḥīm
In the Name of Allah, the Most Compassionate, the Most Merciful.
All praise belongs to Allah, Lord of the worlds. May peace and blessings be upon our beloved Prophet Muhammad ﷺ, his family, his Companions, and all those who follow his guidance with sincerity until the Last Day.
Assalāmu ‘alaykum wa raḥmatullāhi wa barakātuh.
Let us begin with a question:
What is tasawwuf?
Rather than treating Sufism as something separate from Islam, it is more appropriate to ask: What is tasawwuf within Islam itself?
In simple terms, tasawwuf may be understood as the path of purifying the heart and realising our submission to Allah SWT.
It is not a separate religion, nor is it a replacement for the Qur’an, the Sunnah or the obligations of Islam. It is a spiritual discipline concerned with the purification of the self, the cultivation of noble character and the development of a heart that turns sincerely towards Allah.
Its purpose is to help the servant live Islam more deeply through submission (islām), faith (īmān) and spiritual excellence (iḥsān).
The central question of the seeker is therefore not merely:
What do I want from life?
But rather:
What does Allah require of me, and how can I live in a manner that pleases Him?
This question marks the beginning of a journey from self-centredness towards servanthood, from heedlessness towards remembrance, and from attachment to the self towards sincere dependence upon Allah.
1. From outward Islam to inward iḥsān
Islam encompasses our outward actions and our inward state. A Muslim prays, fasts, gives zakat, fulfils responsibilities and avoids what Allah has prohibited. These obligations remain the foundation of our religious life.
Tasawwuf invites us to examine the quality of our submission. Do we perform our prayers with awareness? Do we fulfil our obligations sincerely? Does our worship improve our character? Do we remember Allah beyond the moments of formal worship?
The famous Hadith of Jibril provides an essential framework for understanding this journey. When the Angel Jibril asked the Prophet Muhammad ﷺ about iḥsān, he replied:
“That you worship Allah as though you see Him, for although you do not see Him, He sees you.”
— Ṣaḥīḥ Muslim.
This is the foundation of murāqabah: living with a constant awareness that Allah knows us, sees us and is never unaware of our condition.
When this awareness deepens, prayer becomes more than a physical obligation. It becomes an act of conscious worship before our Lord. Dhikr becomes more than the repetition of words. It becomes a means of awakening the heart to its dependence upon Allah.
Allah SWT says:
أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
“Surely, in the remembrance of Allah do hearts find tranquillity.”
— Qur’an, Surah al-Ra‘d, 13:28.
The objective is not merely to know the definition of iḥsān, but to cultivate it in our daily lives.
2. Tazkiyat al-nafs: the purification of the self
One of the central concerns of tasawwuf is tazkiyat al-nafs, the purification and development of the self.
Allah SWT declares:
قَدْ أَفْلَحَ مَن زَكَّاهَا وَقَدْ خَابَ مَن دَسَّاهَا
“Successful indeed is the one who purifies it, and ruined is the one who corrupts it.”
— Qur’an, Surah al-Shams, 91:9–10.
The human self, or nafs, is susceptible to pride, greed, anger, jealousy, the desire for recognition and the pursuit of personal gratification. These tendencies can obscure our awareness of Allah and affect our relationships with others.
The path of purification does not mean destroying our human personality or neglecting our legitimate needs. Rather, it means disciplining our desires and placing them under the guidance of revelation.
The seeker gradually learns to move:
- From anger towards patience.
- From arrogance towards humility.
- From greed towards generosity.
- From resentment towards forgiveness.
- From heedlessness towards remembrance.
- From the desire for praise towards sincerity.
- From self-centredness towards service.
These changes are not achieved through spiritual language alone. They require sincere repentance, consistent worship, companionship with the righteous, self-examination and perseverance.
The true measure of spiritual progress is therefore not how much we speak about tasawwuf, but how sincerely we strive to embody its teachings.
The Prophet ﷺ said:
“I was sent only to perfect noble character.”
— Reported in al-Muwaṭṭa’ of Imam Malik, in the chapter on good character; wording and transmission variants exist.
Spiritual purification should lead to better character, greater compassion, justice, humility and service to others.
3. The struggle against the nafs: from “I” to “Thy will”
A major challenge on the spiritual path is our attachment to the self.
The nafs frequently places personal desires at the centre of our decisions. It seeks recognition, possession, control, comfort and praise. Even religious activity can become an instrument of the ego if we seek status, admiration or superiority over others.
The seeker must therefore undertake mujāhadah: a disciplined struggle against the tendencies that obstruct sincere servanthood.
This struggle begins with recognising our own limitations.
Instead of asking only whether others respect us, we ask whether we have acted with sincerity. Instead of constantly identifying the faults of others, we examine our own shortcomings. Instead of seeking to control every outcome, we learn to act responsibly while entrusting the results to Allah.
The essential recognition is simple:
Allah is the Lord. I am His servant.
This does not mean abandoning reason, responsibility or personal effort. It means acknowledging that our knowledge is limited, our power is dependent, and our existence itself is a gift from Allah.
As this understanding becomes more firmly rooted in the heart, worship ceases to be merely an outward performance. It becomes a way of living in which our intentions, decisions and conduct are increasingly directed towards pleasing Allah.
4. Submission does not mean abandoning the world
Tasawwuf does not necessarily require withdrawing from family, work, society or worldly responsibilities.
Rather, it teaches us to bring these responsibilities under the guidance of Allah.
A farmer can cultivate the earth as an act of worship. A teacher can teach sincerely for the benefit of others. A parent can raise children as an amānah, a sacred trust. A businessperson can trade honestly and avoid riba, deception and injustice. A leader can exercise authority as a responsibility rather than a means of personal domination.
The question is not simply whether we possess worldly things, but how we acquire, use and relate to them.
Allah SWT says:
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا
“Seek, through what Allah has granted you, the home of the Hereafter, and do not forget your share of the world.”
— Qur’an, Surah al-Qaṣaṣ, 28:77.
Wealth can become charity. Land can provide lawful sustenance. Knowledge can become service. Leadership can become an instrument of justice. Time can become a means of worship.
When worldly resources are used with lawful means, sincere intentions and a concern for the rights of others, ordinary activities can become part of a life directed towards Allah.
The problem is not the existence of the world in our lives. The problem arises when attachment to the world displaces obedience to Allah.
The world may be in our hands, but our hearts must remain devoted to Allah.
For the people of the zawiyah, this understanding connects remembrance with responsibility. Dhikr should not make us indifferent to society. It should help us serve society with greater sincerity, compassion and wisdom.
5. Dhikrullah: returning the heart to Allah
The human being is easily distracted. Our attention is captured by work, possessions, anxieties, ambitions and the demands of daily life. Gradually, we may become absorbed in creation and forget the Creator.
Dhikrullah is a means of returning the heart to the remembrance of Allah.
Allah SWT commands:
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا
“O you who believe, remember Allah with abundant remembrance.”
— Qur’an, Surah al-Aḥzāb, 33:41.
In the traditions of tasawwuf, dhikr is cultivated through regular practice, adherence to the guidance of the spiritual path, companionship with the righteous and the observance of proper adab.
Yet we should remember that the purpose of dhikr is not merely to complete a prescribed number of repetitions or to seek unusual spiritual experiences. Its deeper purpose is to nurture awareness of Allah and encourage obedience to Him.
We should aspire to remember Allah during formal gatherings and in the ordinary circumstances of life: when working, dealing with others, making decisions, facing difficulties and enjoying blessings.
The remembrance cultivated in the zawiyah should accompany us when we return to our homes, workplaces, farms and communities.
Dhikr begins with remembrance of Allah and should bear fruit in a life increasingly shaped by that remembrance.
6. Allah possesses perfect knowledge; we remain dependent upon Him
Our understanding of tasawwuf leads naturally to another essential question:
If we are seeking Allah, how much do we truly know, and how much must we entrust to Him?
Human knowledge is limited. We see only part of reality, understand only part of what happens around us and cannot fully foresee the consequences of our decisions.
Allah SWT, however, possesses perfect knowledge. Nothing is hidden from Him.
Allah says:
وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
“And Allah is Knowing of all things.”
— Qur’an, Surah al-Baqarah, 2:282.
His knowledge encompasses what is apparent and hidden, our circumstances and intentions, and everything within His creation. His knowledge is not acquired through learning or subject to the limitations that affect human beings.
For the seeker, this recognition should produce humility rather than pride. Whatever knowledge we possess is limited and dependent upon the capacity and opportunities Allah has granted us.
Allah SWT also says:
وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
“And Allah knows what is within the hearts.”
— Qur’an, Surah Āl ‘Imrān, 3:154.
Allah knows not only our outward actions but also our intentions, desires, fears and hidden struggles.
We may appear righteous before other people while harbouring pride within ourselves. We may perform an act of charity while secretly seeking recognition. Conversely, a person may struggle privately with weaknesses that others cannot see.
This is why sincerity (ikhlāṣ) and self-examination (muḥāsabah) are essential to spiritual development.
We cannot conceal our true condition from Allah. The purpose of muhasabah is therefore not to create despair, but to encourage honesty before our Lord and a sincere effort to correct ourselves.
True knowledge should make us more humble, more conscious of our responsibilities and more aware of our dependence upon Allah.
7. Allah knows what we do not know: the meaning of taslīm
Allah SWT says:
وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
“Perhaps you dislike something while it is good for you, and perhaps you love something while it is bad for you. Allah knows, and you do not know.”
— Qur’an, Surah al-Baqarah, 2:216.
This verse provides an important foundation for taslīm, or submission to Allah.
We often judge events according to our immediate desires. We may regard an opportunity as a blessing because it brings wealth or recognition, without knowing its longer-term consequences. We may regard a difficulty as a misfortune, without knowing what patience, wisdom or change it may bring into our lives.
This does not mean that every painful event is easy to understand or that we should passively accept injustice. Islam requires us to seek knowledge, make sound decisions, take appropriate action and uphold what is right.
Submission means recognising the limits of our understanding while remaining committed to what Allah has commanded.
We make an effort, seek sound counsel, pray for guidance and act according to the best knowledge available to us. When the outcome differs from our expectations, we continue to turn towards Allah rather than allowing disappointment to destroy our faith.
Taslīm is not the abandonment of effort. It is the surrender of our claim to possess perfect knowledge and control over the outcome.
The more deeply we recognise our limitations, the more sincerely we can depend upon Allah.
8. Guidance belongs to Allah, but the seeker must strive
Allah SWT says:
وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ
“But Allah guides whom He wills.”
— Qur’an, Surah al-Baqarah, 2:272.
Guidance is a favour from Allah. Intelligence, education, religious learning and personal discipline are valuable, but none allows a person to claim that spiritual guidance is his possession or achievement independent of Allah.
The seeker remains a servant who needs Allah’s guidance at every stage of the journey.
At the same time, the Qur’an teaches that striving is an important part of the journey.
Allah SWT says:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
“As for those who strive for Us, We will surely guide them to Our ways. And indeed, Allah is with those who do good.”
— Qur’an, Surah al-‘Ankabūt, 29:69.
This verse brings together mujāhadah and divine guidance.
The servant strives to obey Allah, purify the self, correct his intentions and remain steadfast in worship. He does not assume that his efforts entitle him to spiritual rank. Instead, he recognises that effort itself is possible only through the opportunities and abilities granted by Allah.
The path therefore requires both effort and humility.
We must not use dependence upon Allah as an excuse for laziness. Nor should we use our efforts as a reason for pride.
We strive because Allah has commanded us to strive, and we seek His guidance because we cannot reach Him through our own power alone.
Allah SWT further says:
وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
“Whoever believes in Allah, He guides his heart. And Allah is Knowing of all things.”
— Qur’an, Surah al-Taghābun, 64:11.
This is especially meaningful for the people of tasawwuf. The journey is not simply the acquisition of more information. It is also the transformation of the heart through faith, remembrance, obedience and trust in Allah.
9. We cannot guide another heart by our own power
Allah SWT says:
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ
“Indeed, you cannot guide whom you love, but Allah guides whom He wills.”
— Qur’an, Surah al-Qaṣaṣ, 28:56.
This verse was revealed in a particular context concerning the Prophet ﷺ and guidance. Its broader lesson reminds us of the limits of human influence: we may teach, advise, love and support another person, but we cannot independently determine what enters another person’s heart.
This is an important lesson for teachers, parents, spiritual guides and all those who serve others.
Our responsibility is to convey what is true with wisdom, compassion and good example. We should not become arrogant when others respond positively, nor should we despair when our advice is not immediately accepted.
The heart belongs to Allah, and guidance is ultimately His gift.
This understanding should deepen our sincerity and soften our dealings with people. We advise without claiming ownership over another person’s spiritual journey. We serve without demanding recognition. We continue to make du‘a for others while examining our own need for guidance.
A teacher must remain a seeker. A guide must remain a servant. A person who shares knowledge must remember that he, too, stands in need of Allah’s mercy.
10. The seeker never ceases to ask for guidance
The opening chapter of the Qur’an places the central supplication of guidance at the heart of every prayer:
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
“Guide us to the Straight Path.”
— Qur’an, Surah al-Fātiḥah, 1:6.
We repeat this supplication in our daily prayers because the need for guidance never ends.
We need guidance to distinguish truth from falsehood, sincerity from self-deception, justice from injustice, and beneficial knowledge from knowledge that merely feeds the ego.
We need guidance in our worship, our relationships, our work and our service to others. Even when we have acquired knowledge and experience, we remain dependent upon Allah to keep us steadfast.
The seeker therefore never regards himself as someone who has completely arrived or no longer needs correction.
In the language of tasawwuf, the servant remains a faqīr before Allah: utterly dependent upon Him for guidance, purification, sustenance and every breath of existence.
This is not a denial of the gifts Allah has granted us. It is the recognition that every gift comes from Him and must be used in a manner that pleases Him.
The more we know, the more we should recognise the limits of our knowledge. The more we worship, the more we should guard against pride. The more we are entrusted with responsibility, the more carefully we should fulfil it.
True knowledge leads to humility; true remembrance leads to servanthood; and true submission leads to a life increasingly directed towards the pleasure of Allah.
Conclusion: From knowledge to servanthood
Dear brothers and sisters in the path,
We began by asking: What is tasawwuf?
We can now understand it as a disciplined journey of purifying the heart, remembering Allah, cultivating noble character and learning to live in sincere submission to Him.
It is not an escape from Islam or from the responsibilities of life. It is an effort to bring our outward actions and inward intentions into greater harmony with the guidance of Allah and His Messenger ﷺ.
The journey begins with knowledge, but knowledge alone is not its destination. Knowledge must lead to remembrance, remembrance must nurture awareness, awareness must encourage obedience, and obedience must bear fruit in character and service.
We must also remember that our knowledge remains limited while the knowledge of Allah is perfect. We may strive, but guidance belongs to Him. We may plan, but we do not control every outcome. We may advise others, but we cannot command their hearts.
This recognition should not make us passive. It should make us sincere, humble, diligent and hopeful.
For the people of Zawiyah Darqawi Lenggeng, let us make our gathering a place where knowledge is accompanied by adab, dhikr leads to better conduct, muhasabah produces sincere repentance, and spiritual training leads to service of Allah’s creation.
Let our journey be expressed in these simple steps:
Know Allah → Recognise your limitations → Purify the nafs → Remember Allah → Cultivate adab → Strive in obedience → Submit to His wisdom → Serve His creation.
The ultimate objective is not to become extraordinary in the eyes of people. It is to become a sincere servant of Allah.
Allah SWT says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“I did not create jinn and mankind except to worship Me.”
— Qur’an, Surah al-Dhāriyāt, 51:56.
May all our knowledge, worship, work, relationships and service become part of a life devoted to Him.
Let us conclude with this du‘a:
O Allah, You know and we do not know. You see what we cannot see, and You know what lies hidden within our hearts. Guide us to what pleases You. Purify our hearts from pride, heedlessness and insincerity. Help us to recognise our weaknesses without despairing of Your mercy. Grant us beneficial knowledge, sincere remembrance, noble character and steadfastness in obedience. Teach us to strive without arrogance, to submit without negligence, and to serve Your creation without seeking praise. Make our hearts firm upon Your guidance, and let our final return be to You in faith and submission.
Āmīn, yā Rabb al-‘ālamīn.
Professor Dr Zuhaimy Ismail
Zawiyah Darqawi Lenggeng
Some teaching notes:
The article is now structured around three connected themes:
- Tasawwuf and the purification of the heart — understanding iḥsān, tazkiyat al-nafs, dhikr and adab.
- Divine knowledge and guidance — recognising the limits of human knowledge and the need for Allah’s guidance.
- Submission expressed through action — fulfilling responsibilities, improving character and serving the community.
One distinction is particularly important for teaching: taslīm does not mean abandoning effort or accepting wrongdoing passively. It means striving within the guidance of Islam while recognising that Allah alone possesses perfect knowledge and ultimate control over the outcome. The article is suitable as a teaching text, and the Qur’anic references have been retained. Before formal publication, I recommend checking the precise hadith wording and numbering against the editions you intend to cite, particularly the report concerning the perfection of noble character.
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