Islam.
Therefore, there can be no tasawwuf without jurisprudence since you cannot know the outward legal judgments of Allah except by it. Likewise, there is no jurisprudence without tasawwuf since there is no reality to knowledge except by correct actions and correct actions cannot be had except with sincerity of attention. Finally, these two (tasawwuf and jurisprudence) are not possible except by means of Iman since they cannot be sound except by means of it.
Know that the discernment of jurisprudence is confined to what will remove difficulty in ones worship. While, the discernment of the foundations of the deen is confined to what certify the principles, which are Iman and the Sunna. Finally, the discernment of tasawwuf is concerned with preparation for what will unite one to perfection, which is what is the goal in the issues of Iman and the Sunna.
This perfection is sought by the Sufi in the issues of the foundations of the deen in order to beautify Iman with certainty (yaqeen) until it becomes the very source of eye witnessing. As for jurisprudence, the Sufi always takes hold of the highest legal opinion by following that which is the best and most perfect interpretation. This is in accordance with His words: "Those who hear the word and follow the best interpretation."
It is for this reason that the madh'hab of the Sufis
in doctrines of beliefs has been the madh'hab of the early ancestors regarding the doctrine of incomparability (of Allah) and the negation of resemblance (to Allah) without commenting on how ness or interpolation. Their madh'hab with regard to legal decisions is the madh'hab of the partial jurist, who only take from the madh'habs that which is confirmed by the prophetic traditions. This is in order to combine the light of imitation with the light of guidance, while at the same time adhering to a single madh'hab without opposing the rest in the most sound and well-known opinion except when necessary. Their madh'hab in the issues of the superogatory acts of worship is the madh'hab of the people of prophetic traditions. For they do take that which has been falsely attributed to the Prophet, like the prayer for the week and the like. This is in spite of the fact that Abu Taalib affirmed this sought of worship during the rituals of pilgrimage and he was followed in this by Imam al-Ghazaali.
The Sufis distinguished themselves in their madh'hab of moral training through the principle of gathering their hearts to their Master by whatever way they are able. This is regardless if it is based upon what is clearly permissible, concessions or on that in which opinions differ.
They have also made statements that have been rejected by those who do not understand their objectives. The rejecters demanded for a return to what the Sufis themselves have demanded, regarding correct worship in accordance with what is the safest and choosing preference for the most authentic.
Imam al-Junayd, may Allah be pleased with him indicated that foundation by his words: "Everything which gathers the slave to his Lord is permissible. " Al-Qushayri said on the authority of Abu Ali `d-Daqaaq, may Allah be pleased with him on the authority of the shaykhs, that they said: "What gathers your heart to Allah, then there is no problem with it."
Success is with Allah
Excerpt from a text by Shehu Uthman Dan Fodio called Usul u Wilaya (The foundation of sainthood. On Clarifying the Path of Tasawwuf and On What It Is Constructed
