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The text is called: al-Tafriqa bayn ‘ilm al-tasawwuf alladhi li-l-takhalluq wa bayn ‘ilm al-tasawwuf alladhi li-l-tahaqquq wa madakhil Iblis (The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuf for Divine Realization and the Incursions of Iblis into the Souls). The style of writing indicates that the text was composed between 1780 and 1787. Its content suggests that it was likely written after The Sciences of Behavior.

The Book of Distinction is divided into three sections: 1) On the Science of Tasawwuf for the Transformation of Character; 2) On the Science of Tasawwuf for Divine Realization; and 3) On the Incursions of Iblis Into the Soul of Humanity.

In his Fath al-Basa’ir, the shehu said, “The first division is related to the reformation of character (al-takhalluq) and it is the abandonment (at-takhalli) of every blameworthy trait from the heart—like conceit (‘ujb), pride (kibr), unjust anger (ghadab bi-l-batil), envy (hasad), greed (bukhl), showing-off (riya’), the love of rank (hubb al-jah), the love of wealth (hubb al-mal) in order to boast, false hope (amal), and having an evil opinion of the Muslims (isa’at al-dhann). It also includes the endowment (at-tahalli) of the heart with every praiseworthy characteristic—like repentance (tawba), sincerity (ikhlas), fearful awareness (taqwa), patience (sabr), doing without (zuhd), reliance (tawakkul), leaving matters over to God (tafwid), contentment (rida), fear (khawf), and hope (raja’).”

In the section on Ihsan, in The Sciences of Behavior, Dan Fodio writes at much greater length about the removal of blameworthy traits than he does about the acquisition of praiseworthy characteristics (akhlaq). This is in keeping with a broader principle of spiritual training intimated above—takhliya (removing the negative) before tahliya (inculcation of the positive). In other formulations a third term is added and the progression becomes takhalli, tahalli, tajalli. Tajalli, of course, is the typical term for divine manifestation or unveiling, and indeed this stage of divine realization is the shehu’s subject below immediately after he completes his descriptions of emptying the heart of bad character and filling it with good.

In the name of God, the Beneficent, the Merciful, may God bless our master Muhammad, his family and Companions and grant them peace.

Says the slave aware of his sins yet hopeful in every condition of the bounty of his Lord, Uthman ibn Muhammad ibn Uthman, Fulani by lineage,¹ al-Ash‘ari² by doctrine and Maliki³ by school of thought.

All praises are due to God the Wise King, the All Knowing Opener, the Exalted, the Mighty whose decision is never repelled, whose conclusion is never ended and whose divine gifts are never prevented. I praise Him recognizing my inability to accurately praise Him, and I thank Him as a means of drawing near His excellence and support. I send blessings upon our master Muhammad, his Generous Prophet, his family and Companions.

To continue: this is the book called:

‘The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuf for Divine Realization & the Incursions of Ibless into the Souls.’

As for the science of tasawwuf for character transformation, it is the science based upon the Path crystallized by the Imam Abu Hamid al-Ghazali,⁴ Imam al-Muhasibi,⁵ and others who followed upon that. It is not required to try and take all of its knowledge, nor should they restrict themselves to simply knowing this science without acting in accordance with it. As for the science of tasawwuf for divine realization, it comprises of direct experiential gnosis (ma‘arif) and spiritual states (ahwal); and these are matters which are designated specifically for the spiritually elite (khassa li-l-makhsusin).

The Correlation of the Science of Tasawwuf

Realize, then, that the nobility of any science is based upon the nobility of what it is connected to (muta‘allaqatihi). The connection of the science of tasawwuf is with the most noble of connections, since it initially guides in its beginning to fear of God (khashiyat Allah), it guides in its middle to correct behavior with Him (mu‘amalatihi), and in its end to direct experiential gnosis of Him (ma‘rifatih) and being completely devoted to Him (inqita‘ ilayhi). It is for this reason that Abu l-Qasim al-Junayd, may God Most High be merciful to him, said: “If I knew that God possessed a knowledge underneath the canopies of the heavens more noble than this knowledge which we discuss with our companions, I would have run to it.” The teachings of the reality of tasawwuf has been gathered into about two thousand principles, each of them returning back to the single principle of sincerity of attention (sidq’t-tawajjuh) to God in accordance with what pleases Him.

The Objective of Tasawwuf and Its Advantage

Realize that the real objective (maqsad) of tasawwuf and its advantage (fawa’idihi) is to devote the heart singularly (ifrad al-qalb) to God glory be to Him. Realize, then that when God Most High says: “He is not content that His servants be in disbelief” (Q 39:7), makes it indispensable to verify true faith (tahqiq al-iman) by means of the foundations (usul). When God Most High says: “...and if you show gratitude, He will be content with you” (Q 39:7), makes it indispensable to verify that by which gratitude is known, which is behaving in accordance with outward jurisprudence (fiqh). This is known because it comprises the teachings regarding the outward station of Islam; for your outward actions cannot be valid except by means of acting in accordance with jurisprudence. There is no tasawwuf without jurisprudence, since the outward legal judgments of God cannot be known except by means of jurisprudence. Furthermore, there can be no jurisprudence without tasawwuf, since there can be no precepts with jurisprudence unaccompanied with sincerity of attention. Consequently, both jurisprudence and tasawwuf cannot be realized except with genuine belief (iman), since they cannot be valid devoid of it. It is for this reason it is said: “Whoever acts according to tasawwuf and does not act in accordance with jurisprudence, has become a heretic (tazanddaq). Whoever acts in accordance with jurisprudence and does not act in accordance with tasawwuf, has become a sinner. However, whoever gathers the two together, has had spiritual realization.”

Ahmad Zarruq⁶ said in explanation of that: “This is because the central theme (midar) around which tasawwuf revolves is devoting oneself exclusively to the Divine Unity (ifrad al-tawhid) and behaving in accordance with its judgments. This requires you divesting yourself from your own actions (tajrid ‘an ‘amalin); which is the teachings of rectification of the soul and the Hereafter. When it is from direction of the judgment of tasawwuf it requires being absolutely certain about the legal judgment; and acting with it leading to the following of inward interpolation free of the kind of whims which induce a person to abandon the truth, and God knows best.”

The Relationship of Tasawwuf to the Religion

Realize, then that the relationship of tasawwuf to the religion is like the relationship of the human spirit (ruh) to the corporeal body, because it is the station of spiritual excellence (maqam al-ihsan). Abu-l-Jala’,⁷ may God be merciful to him once said: “Whoever encounters the Absolute Being with the Divine reality and creation with the Divine reality, then he is a heretic. Whoever encounters the Absolute Being with the Divine law and creation with the Divine law, then he is a Sunni. Whoever encounters the Absolute Being with the Divine reality and creation with the Divine law, then he is a Sufi.” Ahmad Zarruq said in explanation of the above: “The sufi is more special (akhassa) than the sunni. This is because the sunni is described as one free from heretical innovation (tajarrid ‘an al-bid‘a); while the sufi is described based upon his relationship to spiritual perfection; since adherence to the sunna is a precondition of the sufi, both in knowledge and behavior.”

The Legal Consideration of the Jurist is More General Than the Spiritual Consideration of the Sufi

Realize, then that the legal considerations of the jurist (nadhr al-faqih) are more general and comprehensive than the spiritual considerations of the sufi. It is for this reason that it is valid for the jurist to object (inkar) to some of the teachings of the sufi, but it is not valid for the sufi to object to the legal rulings of the jurist. It is further incumbent to verify tasawwuf with jurisprudence, but it is not necessary to verify jurisprudence with tasawwuf with regard to legal judgments, although it is with regard to leaving a lawful action. The science of tasawwuf is necessary for the transformation of character, and should be transmitted to everyone.

The Science of Tasawwuf for Divine Realization

As for the science of tasawwuf for divine realization (‘ilm al-tasawwuf li-l-tahaqquq), this science is confined (yuqsiru) to the spiritual disciples (muridin) and the gnostics (‘arifin); although the guides of this Path differ regarding transmitting it to other than its people. The Imam of the cadre of the Sufis, Abu l-Qasim al-Junayd⁸ said: “This science should be transmitted to its People and other than its people.” The majority of the scholars do not avoid connecting this science to other than its people, however it is incumbent to answer a questioner based upon the capacity of his question; as al-Suhrawardi⁹ narrated.

The Pivot Around Which the Teachings of the Sufis Revolve

Realize, then that the pivot around which the teachings of the Sufis revolve are upon four sections (atraf). The first section is inward exhortation (tadhkir batin) by means of the innate praiseworthy characteristics (bi akhlaq mahmuda) and cleansing it (tat-hirihi) from blameworthy attributes (awsaf madhmuma). The second section is purification of actions (tasfiyat al-‘amal) and making sound of the spiritual states (tas-hih al-ahwal) by the refinement of the inward (tazkiyat al-batin) with its innate praiseworthy characteristics and cleansing it from blameworthy attributes. The third section is the verification of spiritual states (tahqiq al-ahwal) and the verification of social behavior (mu‘amala). The fourth section is direct experiential gnosis of God (ma‘arif) and visionary sciences (‘ulum ilhamiya).

The Keys of the Key of the Science of Tasawwuf

As for the keys of the key (mifatih al-miftah) in the science of tasawwuf, they are four. The first is making sound the spiritual covenant (tas-hih al-‘aqd), along with acting in accordance with worship devoid of tediousness (mimal) and rejected inconsistencies (iqtar makhal). For, whoever acts by what he knows, God will make him inherit knowledge that he did not previously know. The second is sincerity of yearning (sidq al-raghba) for God Most High and sincerity of resorting (al-lja’) to Him. For, there can be no spiritual opening (al-fath) without taking reliance upon some causative factor (i‘timad ‘ala sabab). The third is anticipating and yearning for the divine realities behind all affairs (tashawwuf li-haqa’iq al-umur) and having thorough comprehension of the descent of spiritual states (tafatun li-mawarid al-ahwal), until rarely even a follicle of hair will fall from the person without him having deep comprehension of it with the proficiency of his intelligence (judat qarihatihi). The fourth is what Abu Abdullah¹⁰ indicated by his words: “I advise you with advice that no one knows except one who acts upon it and experiences it (man ‘amila wa jarraba); and that no one is ignorant of it except the one heedless and then spiritually veiled (man ghafila fa hujiba). It is that you not take this science by way of heretical innovation (al-bid‘a) and arrogance (takabbur).” He then said: “Do not make anyone from the people of the outward as proof or evidence against (hujjatan ‘ala) the people of the inward.” Ahmad Zarruq said in explanation of that: “On the contrary, their concern is to make the people of the outward evidence for them, since every matter of the inward which is free of outward evidence is false and invalid (batil).” Then realize that the science of tasawwuf is corroborated (ma’adiyan) with the Book and the Sunna.

The Incursions of Iblis

As for the incursions (madakhil) of Iblis, for knowledge of this is an obligation (wajiba), since Satan is an enemy of humanity (‘aduwwa al-insan). Realize that the noblest of what is in humanity is the heart; and Satan desires to corrupt it. For this reason, it is an individual obligation (wujuban ‘ayniyyan) upon every responsible person (mukallaf) to protect his heart (himayat qalbihi) from the corrupting influence of Satan. However, a person cannot attain this except through awareness of the incursions of Satan. For, an obligation which cannot be attained except by something makes that something also obligatory (wa ma yatawassalu ila al-wajibi illa bihi wajibun). Thus, it is incumbent to know the incursions of Satan into the human heart. These entrances of Satan are the attributes of the servant which are innumerous.

Among the most immense of them are envy (hasad) and covetousness (hirs). For, whenever the servant is covetous for something, his avariciousness makes him blind and deaf. It is the illumination of the inner-vision (nur al-basira), which discloses to you the multiple entrances of Satan into the heart. Once covetousness and envy cloud a person, they cannot have insight; and as a result Satan finds an entrance to make an incursion into their heart.

Among the most immense of them also are rage (ghadab) and corrupt passions (shahwa). By means of rage and anger the reason becomes weakened, resulting in Satan playing with his anger the way a child plays with a ball. Further, beware of sitting in the company of women who are not kin to you. For, Satan is the one who sends her to you and he is the one who sends you to her.

Among the most immense of them also is love of the beauties of this world’s life (hubb zinat al-dunya). For, when Satan sees this in a person, he opens to him all the things of amusement, which cut him off from God, His signs, His messenger and His Sunna. What Satan beautifies for him from this world’s life continues to afflict him until death comes to him while he is in a state of deficiency and heedlessness.

Among the most immense of them is having love for eating and drinking (mahabbat al-akl wa-l-sharab). For, once the servant becomes satiated, even from lawful good things (wa-law min halal tayyib), it strengthens and reinforces the corrupt passions (yuqawwi al-shahwat), which are the weapons of Satan.

Among the most immense of them also is greed (tam‘u), for when it overcomes the heart, Satan continues to seduce him through the embellishment and pretentiousness (tazyin wa tasannu‘) for that which he craves, by all kinds of showing-off and posturing (riya’ wa talbis) until that which he craves for becomes a deity to him. He will continuously think about imagined possibilities and fancies (khiyal ‘t-tawadi’ wa ‘t-tahabbubi). By means of these imaginations he tries to attain everything that pleases him, even when it incurs the Divine anger of God, such as his fawning over the thing he craves for until it induces him to commit that which is forbidden.

Among them is impulsiveness (‘ajila) because evil inexorably enters upon the heart of the person who is impulsive from a direction that he is unawares. Unlike the one who is circumspect, for his prudence attains for him inner insight into that thing. If hurrying (isti‘jal) is necessary, then by God, let it be for what is immediately obligatory (wajib fawrin). In that case, being circumspect and cautious has no place.

Among the most immense among them is wealth which is in addition to what is required and for strength. For, this is the place of residence (mastaqarra) of Satan. The one who does not have this kind of wealth, his heart is free. For example, when a human discovers he has one hundred gold coins, there materializes in his heart more than ten different desires, where every single desire requires one hundred gold coins in order to attain it; when before he discovered the one hundred, he was inwardly rich.

Among them are stinginess (bukhl) and fear of poverty (khawf al-faqr), which prevents a person (yamna‘u) from giving charity (tasaddaq) and expending (infaq) his wealth in directions of spiritual good (wujuh al-khayr). Satan commands him to hold back from spending (imsak) and to be closed-fisted (taqtir). Sufyan once said: “Satan has no weapon like the fear of poverty.” Among them are fanaticism for particular schools of thought (ta‘assab li-l-madhahib) and ideological whims (ahwa’), as well as having hatred (hiqd) for ideological antagonists (khusum) and looking on them with the eye of disdain (bi ‘ayn al-ihtiqar). This is what will eventually destroy the sincere worshippers and the scholars, not to speak of others. For when a person becomes preoccupied with maligning the people and mentioning their shortcomings (dhikri naqa’isihim) is from what is said is of low nature. Therefore, incumbent upon you is the correction of your inward and outward (tuslih batinaka wa dhahirka) and do not be preoccupied with others, except in what the law holds you responsible (kallafak al-shar‘) to command the good and forbid evil.

Among them is burdening the common people (hamal al-‘awam) with reflecting (tafkir) into the Divine Essence of God, and His Divine Attributes in what is in excess to what is necessary (zada ‘ala al-darura) from the science of the foundations of the religion (‘ilm usul al-din), which their intellects are unable to grasp.

Among them is having an evil opinion (su’ al-dhann) of the Muslims. God Most High says: “Avoid most suspicion” (Q 49:12). For, whoever judges another person with evil, based solely on suspicion, Satan induces him to show disdain towards that person (ihtiqarihi), to fail to establish his due rights (‘idami al-qiyam bi huquqihi), to procrastinate in showing respect (tawani fi ikramihi), and to extend his tongue in violating his honor (italat al-lisan fi ‘irdihi). All of these qualities are among the destructive characteristics. He, may God bless him and grant him peace, once said to two men who saw him speaking to his wife Safiya: “She is the mother of you two!” He then said: “Satan flows through the son of Adam like the flowing of his blood. I feared that he would cast into your two hearts some evil.” Therefore, he, upon him be peace, showed his compassion for them; and protected them and his Umma.

He behaved with them according to the path of precaution (tariq al-ihtiraz) against making false accusations (tahama), in order that a pious scholar not be over indulgent regarding his circumstances, as an estimation of himself that others only have a good opinion of him. He would do this being amazed with himself. This is an immense error, since the most pious of the people are those who have the most fearful awareness of God; and are aware that their actions, no doubt, are deficient.

Therefore take precaution from the false accusations of enemies and evil people, because, by nature, they only suspect all people of evil. So each person you see who has an evil opinion of the people, seeking to manifest their faults, then know that that comes from the filth of his inward state and the evils of his inner conscious. For, the believer seeks excuses for others due to the health of his breast, while the hypocrite seeks after faults due to the filth of his inward state.

These are just some of the incursions of the Satan Iblis, into the hearts. In them are admonitions against the remainder. In summation, there does not exist in the Adamic creature any blameworthy attribute except that it is one of the weapons of Satan. By means of these weapons, he is assisted in leading mankind astray. Therefore, return to God so that, by means of His mercy, He can redeem you from Satan’s plot and schemes. Take hold of His remembrance as a companion (samiran) or remembrance of the Hereafter as an assistant (ma‘inan); for whoever is persistent in that God will protect him, God willing, from the remainder of the destructive attributes (muhlikat).

Realize, then that of all of these destructive traits, their actions stem from evil character (su’ al-khalq), while abandoning them springs from excellent character (husn al-khuluq). Excellent character, itself, derives from moderation of the strength of reason (i‘tidal quwwat al-‘aql), restraint of anger (i‘tidal al-ghadab) and self-control of desires (i‘tidal al-shahwa).

The gathering of all of these traits of temperance is the sign of the attributes of excellent character in a person. For this, such a person is described with much modesty (kathir al-haya’)