Hizbut Tahrir and Sufism: Clarifying the Meaning of Tazkiyat al-Nafs
Dear reader, amid the incessant noise of political debate and ideological discourse, a criticism often arises — sympathetic yet accusatory — against Hizbut Tahrir. The criticism goes something like this: “Hizbut Tahrir’s movement is too rational, dry, and only talks about the state and the Khilafah. They neglect matters of the heart, reject the science of tasawwuf, and forget the importance of spiritual purification.” This accusation, heard superficially, seems to have some truth. Indeed, HT is very vocal about political, economic, and governmental affairs. You rarely see HT members holding khalwah (seclusion) retreats in the mountains or organizing mass dhikr gatherings while weeping hysterically in fields.
However, is HT truly “dry” in spirituality? Does HT truly reject the science of Tasawwuf absolutely? To answer this, we must free ourselves from superficial stereotypes. We must dissect what the definition of “Tasawwuf” actually means, and how Hizbut Tahrir — through the book Min Muqawwimat al-Nafsiyyah al-Islamiyyah (The Pillars Forming the Islamic Nafsiyyah) — formulates the correct concept of spirituality according to the guidance of the Prophet ﷺ. Let us clarify this turbidity with a cool head and an open heart.
1. Two Faces of Tasawwuf: Falsafi and Akhlaqi
The root of this misunderstanding, dear reader, begins with the use of the word “Tasawwuf” itself. In the history of Islamic civilization, the word tasawwuf is a vessel filled with various very different, even contradictory, schools of thought. Broadly speaking, scholars divide tasawwuf into two main currents.
The first current is Tasawwuf Falsafi (Philosophical Sufism) . This is a current of Sufism that has been contaminated by Greek, Persian, and Hindu philosophy. Its figures — such as Al-Hallaj or Ibn Arabi — often made confusing statements (shathahat), such as the concept of Wahdat al-Wujud (the unity of God with creation), Hulul (God incarnating in man), or claiming to receive direct revelation without going through the Shariah of the Prophet Muhammad ﷺ.
The second current is Tasawwuf Akhlaqi or Sunni, more appropriately called Tazkiyat al-Nafs. This is Sufism purely aimed at purifying the heart from diseases of hypocrisy, arrogance, and envy, increasing dhikr, weeping over sins, and elevating the level of taqwa, while remaining strongly bound to Shariah (fiqh). Its main figures are upright salaf scholars such as Imam Al-Ghazali, Sheikh Abdul Qadir Al-Jailani (in his original works), and Imam Junayd Al-Baghdadi. Imam Junayd Al-Baghdadi said very emphatically: “All paths (tariqahs) are closed to creation, except the path of those who follow the footsteps of the Prophet ﷺ, follow his Sunnah, and adhere to its rules.”
Table 1: Two Faces of Tasawwuf
| Aspect | Philosophical Sufism | Akhlaqi Sufism (Tazkiyat al-Nafs) |
|---|---|---|
| Main Focus | Unification of God and creation | Purification of heart from moral diseases |
| Attitude toward Shariah | Often ignores external Shariah (fiqh) | Absolute submission to Shariah (Qur’an and Sunnah) |
| Creed Conformity | Deviant (carries pantheistic ideas) | Straight (Ahl al-Sunnah wa al-Jama’ah) |
2. Why Does HT Reject Philosophical Sufism?
Hizbut Tahrir’s stance toward Philosophical Sufism is very firm and uncompromising: HT rejects it absolutely. Why? Because concepts like Wahdat al-Wujud (God unites with creation) or Hulul clearly contradict fundamental Islamic creed. Islamic creed establishes a very clear line (demarcation) between Al-Khaliq (the Creator) and Al-Makhluq (the created). The two can never unite in essence.
Allah ﷻ says:
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
“There is nothing like unto Him, and He is the All-Hearing, All-Seeing.” (QS. Al-Shura [42]: 11)
Furthermore, HT also rejects the understanding of certain Sufi groups that divide religion into “Shariah” (outer shell) and “Haqiqah” (inner core). They claim that if someone has reached the level of “Haqiqah” or Ma’rifah, then the obligations of Shariah — such as the five daily prayers — fall away from him. This is clear misguidance, dear reader. The Prophet ﷺ, the person of the highest degree of ma’rifah of Allah, was actually the one who prayed the most until his feet became swollen.
3. Tazkiyat al-Nafs: The Forgotten Qur’anic Term
So, what about Akhlaqi Sufism — the effort to purify the heart, increase supererogatory worship, and draw closer to Allah? In this regard, Hizbut Tahrir strongly supports, obligates, and practices it. However, HT prefers to use the term directly from the Qur’an, which is Tazkiyat al-Nafs (Purification of the Soul) or Bina’ al-Nafsiyyah (Formation of the Psychological Disposition).
Allah ﷻ swears a long oath in Surah Al-Shams to emphasize the importance of spiritual purification:
وَالشَّمْسِ وَضُحَاهَا . وَالْقَمَرِ إِذَا تَلَاهَا . وَالنَّهَارِ إِذَا جَلَّاهَا . وَاللَّيْلِ إِذَا يَغْشَاهَا . وَالسَّمَاءِ وَمَا بَنَاهَا . وَالْأَرْضِ وَمَا طَحَاهَا . وَنَفْسٍ وَمَا سَوَّاهَا . فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا . قَدْ أَفْلَحَ مَنْ زَكَّاهَا . وَقَدْ خَابَ مَنْ دَسَّاهَا
“By the sun and its brightness, and the moon when it follows it, and the day when it displays it, and the night when it covers it, and the sky and He who built it, and the earth and He who spread it, and by a soul and He who proportioned it, and inspired it with its wickedness and its righteousness. He has succeeded who purifies it, and he has failed who instills it [with corruption].” (QS. Al-Shams [91]: 1-10)
Note, dear reader, that Allah ﷻ did not swear by just anything. He swore by the sun, moon, day, night, sky, and earth — all to emphasize one point: that the purification of the soul is a very great matter. Those who succeed in purifying their souls (zakkaha) will achieve victory (falah), and those who corrupt it (dassaha) will be lost.
4. The “Tasawwuf” Book of Hizbut Tahrir
Therefore, dear reader, HT published a special book entitled Min Muqawwimat al-Nafsiyyah al-Islamiyyah (The Pillars Forming the Islamic Nafsiyyah). This book can be called the “book of tasawwuf” — in the correct sense — according to Hizbut Tahrir. The content of this book does not discuss politics or the state at all. Its content purely discusses the importance of sincerity of intention, the virtue of Tahajjud, Duha, and Rawatib prayers, the etiquette of reading the Qur’an and increasing dhikr, the qualities of tawadu’ (humility), patience, and tawakkul, and the dangers of heart diseases such as riya’ (showing off), ujub (self-admiration), and takabbur (arrogance).
Every HT member (shabab) is required to study this book and practice it in daily life. So, the accusation that HT is spiritually dry is an accusation from those who have never read HT’s internal cultivation literature.
Analogy: The Sturdy Tree
Imagine a da’wah activist as a large, sturdy tree. The root of the tree is Tazkiyat al-Nafs — an intimate and deep relationship with Allah ﷻ. The trunk and branches are Aqliyyah (mindset) — a sharp understanding of Islam as the solution. And the fruit is tangible action — the struggle to establish the Khilafah on earth.
If the root is dry and shallow, the tree will fall at the first wind that comes. If the root is deep and strong, the tree will remain standing even if the storm of repression strikes from all directions. Hizbut Tahrir understands that without a strong spirituality root, no lasting fruit of struggle can exist.
5. Shakhsiyyah Islamiyyah: The Combination of Aqliyyah and Nafsiyyah
To understand why HT emphasizes the spiritual aspect so much, we need to understand the concept of Shakhsiyyah Islamiyyah (Islamic Personality) which is the foundation of cultivation in Hizbut Tahrir. Shakhsiyyah Islamiyyah consists of two inseparable pillars: Aqliyyah (Mindset) and Nafsiyyah (Psychological Disposition).
Aqliyyah is the standard of thinking based on Islamic creed — the way a Muslim views the world, analyzes problems, and evaluates everything based on the measure of halal and haram. Nafsiyyah is the standard of attitude and behavior — how a Muslim responds to what he thinks, with a drive (dafi’ah) originating from taqwa to Allah ﷻ.
Without Aqliyyah, a Muslim will be enthusiastic but misguided. Without Nafsiyyah, a Muslim will know the truth but have no drive to struggle for it. Both must be present together, like the two wings of a bird that must flap together to fly. This is what HT builds in each of its members through the continuous process of Tathqif (cultivation).
6. Spirituality That Descends into the Field, Not Runs from the World
Here lies the most striking difference between the Tazkiyat al-Nafs method according to HT and the method of some traditional Sufi tariqahs. Some traditional Sufi scholars — especially during the decline of the ummah — taught that to purify the heart, one must practice Uzlah (seclusion from society), stay away from worldly affairs, seclude oneself in caves or mosque corners, and completely ignore political affairs or the suffering of the ummah. They considered that engaging in politics would dirty the heart.
Hizbut Tahrir rejects this way of thinking. Why? Because the Prophet ﷺ never taught spirituality that runs from the reality of life. The Prophet ﷺ was the purest of heart, yet he did not spend his life meditating in the Cave of Hira’ forever. After receiving the revelation, he descended to society, debated with Quraysh leaders, led armies on the battlefield of Badr, managed the economy of the Madinah market, and sent diplomatic letters to kings of the world.
For Hizbut Tahrir, spirituality (Ruhiyyah) is not the act of separating oneself from the world. Ruhiyyah is being aware of the connection (Idrak Shilah) with Allah ﷻ while carrying out any activity in this world. When an HT member participates in a demonstration rejecting an unjust law, he does so because of Allah’s command (Amar Ma’ruf). That is spirituality! When he debates with a ruler, he feels that Allah is watching him, so he is not afraid of prison. That is true tasawwuf! When he distributes da’wah leaflets on the streets while being insulted, he remains patient seeking Allah’s pleasure. That is the highest form of Tazkiyat al-Nafs.
Thus, HT does not separate ritual worship (prayer, dhikr) from political worship (da’wah, correcting rulers). Both are the two wings of a bird that must flap together for this ummah to fly high.
Table 2: Paradigm of Spirituality (Ruhiyyah)
| Aspect | Ascetic/Uzlah View | Islamic View (Hizbut Tahrir) |
|---|---|---|
| Definition of Ruhiyyah | Secluding oneself from worldly hustle | Being aware of Allah’s watch (Idrak Shilah) in every action |
| Place of Soul Purification | Only in mosques or hermitages | In mosques, markets, parliament, and da’wah fields |
| Attitude toward Politics | Politics is dirty, avoid it to keep the heart pure | Politics (managing the ummah) is noble worship if according to Shariah |
| Main Role Model | Monks or ascetics who avoid people | The Prophet ﷺ and the Rightly Guided Caliphs (Leaders and Worshippers) |
7. What About Tariqahs and Group Dhikr?
Some people ask, dear reader, whether HT members may join tariqahs — such as Naqshbandiyyah, Qadiriyyah — or attend group dhikr gatherings? The answer is referred back to the general rules of Shariah. If the tariqah or dhikr gathering purely teaches dhikr that is ma’thur (with evidence from the Prophet ﷺ), contains no shirk practices, no misleading bid’ah, and does not teach philosophical Sufism, then its ruling is mubah (permissible). HT members are free to participate as personal practice, as long as it does not interfere with their da’wah obligations.
However, HT as an institution does not adopt (tabanni) any specific tariqah. HT does not obligate its members to recite specific litanies in certain numbers — for example, 10,000 times — without shar’i evidence. HT cultivates its members to perform dhikr independently, increase istighfar, read the Qur’an daily, and maintain sunnah prayers, without necessarily being bound to specific tariqah rituals that are additional.
8. Ruhiyyah of HT: Not Just Ritual, But Fuel for Struggle
Dear reader, it must be understood that the cultivation of ruhiyyah in Hizbut Tahrir is not merely a mechanical worship routine. Ruhiyyah in HT is the fuel that drives all da’wah activities. Without strong ruhiyyah, a da’wah activist will easily tire, easily despair, and easily be tempted by the world.
The Prophet ﷺ himself continuously cultivated the ruhiyyah of his Companions. In the midst of very busy war preparations, he never abandoned the night prayer. In the midst of terrifying sieges, he continued reading the Qur’an and remembering Allah. The Companions followed his example — and the result? They became the best generation ever to exist on earth. They were people who led armies by day and wept in prostration by night.
This is the ruhiyyah that HT builds: not a passive ruhiyyah that retreats from the world, but an active ruhiyyah that changes the world. A ruhiyyah that makes a da’wah activist unafraid of prison, untempted by position, and unshaken by slander.
9. A Warrior by Day, a Monk by Night
Accusing Hizbut Tahrir of being a spiritually dry movement is a fatal error in reading this party’s character, dear reader. Hizbut Tahrir does not reject spiritual purification; HT actually places it as the Nafsiyyah Pillar that must be possessed by every bearer of its da’wah. Without an intimate closeness to Allah ﷻ, a bearer of da’wah will easily break, easily be bribed by rulers, or drown in intellectual arrogance.
The ideal character of a Hizbut Tahrir member (shabab) is to emulate the character of the Prophet’s ﷺ Companions: Fursanun fi al-Nahar, Ruhbanun fi al-Layl — Lions or Knights riding horses by day, and Monks or Worshippers weeping by night. By day, they loudly voice the implementation of Shariah, intelligently analyze global political constellations, and courageously correct tyrannical rulers. But in the last third of the night, when others are asleep, they prostrate, weep over their sins, and beseech Allah ﷻ to send victory (Nusrah) for this ummah.
10. Conclusion: True Tasawwuf as Exemplified by the Prophet ﷺ
Dear reader, this is the perfect combination of sharp Aqliyyah (Mindset) and gentle Nafsiyyah (Psychological Disposition). This is true tasawwuf as exemplified by the Prophet ﷺ. Not tasawwuf that runs from the world, but tasawwuf that changes the world with unshakable spiritual power. Not tasawwuf that separates Shariah from Haqiqah, but tasawwuf that makes Shariah the path to Haqiqah.
Hizbut Tahrir does not reject spirituality — HT actually makes it one of the two main pillars of Shakhsiyyah Islamiyyah. The accusation that HT is “dry” in spirituality is merely a reflection of ignorance about what actually happens in this party’s internal cultivation. Wallahu a’lam bish-shawab.
Continue Your Journey:
- The Pillars of Aqliyyah and Nafsiyyah: Foundations of Shakhsiyyah Islamiyyah (Study of Personality Formation)
- The Position of Morals in Islam
- Hizbut Tahrir and Fiqh Schools: Is HT Anti-Madhab?
- Politics vs. Morals: Separating State Affairs and Character?
- Shakhsiyyah Islamiyyah: Forming the Muslim Personality