The Components of Tasawwuf
The field of Tasawwuf has four parts:
The Objectives of Tasawwuf: The basic objective of Tasawwuf is to make one's relationship with Allah so strong that all acts of worship [in fact, every action] come to be done according to Allah's pleasure and command. That is, everything is done according to the Shariah and with the intention of pleasing Allah. In other words, a servant begins to perform physical/visible deeds [prayer, fasting, Hajj, Zakat, etc.] purely for Allah's pleasure, in the way of the Prophet ﷺ, and their inner self becomes cleansed of showing off, malice, envy and grudges, and is adorned with qualities such as humility, patience, gratitude and trust in Allah (tawakkul).
The Means of Tasawwuf: As in any other field, Tasawwuf also uses certain methods and practices to achieve its objectives; these are called the means of Tasawwuf. Their role is just like that of medicine in treatment. You take medicine to get better, but no one takes medicine for fun or for its taste. Keeping in view people's circumstances and temperaments, the spiritual guides (mashaikh) may teach different means to different people, because these means are not goals in themselves. Some means are taken from the Qur'an and Sunnah, and in some situations, out of need, means are also used that are not clearly proven from the Qur'an and Sunnah.
The States and Stations of Tasawwuf (Ahwal and Maqamat): The essential qualities that the Shariah wants to develop in a person, such as patience, gratitude and humility, are called the stations (maqamat) of Tasawwuf. Since attaining them is necessary, a person can attain them by using their own free will, through their own effort and hard work, and by Allah's grace. Sometimes, by adopting the means of Tasawwuf, certain experiences may arise in the seekers (salikin) without their choosing, such as spiritual ecstasy (wajd), true dreams (ru'ya salihah) [good dreams], unveiling (kashf) and tender weeping (riqqat). These are called ahwal (states; the plural of hal). Since the Shariah does not demand them, they are not a goal. If someone does not experience them, there is no problem.
The Knowledge of Tasawwuf: Understanding the practices of Tasawwuf and their fruits is called the knowledge of Tasawwuf. This knowledge is a means of gaining insight into the objectives of Tasawwuf. Most disputes about Tasawwuf are the result of misunderstanding this knowledge and interpreting it wrongly.
In Tasawwuf, the Shaykh is like an expert doctor who not only has knowledge and insight into the objectives, the means, and the states and stations, but has also personally gone through them in practice. The disciple (murid) describes their condition, and the Shaykh, with his knowledge, experience and Allah's help, prescribes a remedy. Acting on it is the disciple's responsibility, so that the objectives can be achieved.
Tariqah, Haqiqah and Ma'rifah
The methods for attaining the inner states and character that the Shariah commands are what is called Tariqah (the path). The people of Tasawwuf took these methods from the Qur'an and Sunnah, and some are also based on experience. These experience-based practices are included in Tasawwuf only on the understanding that no method or tariqah is a goal in itself; rather, the goal is to act on the outward and inward rulings of the Shariah.
When correct beliefs, outward actions in line with the Shariah, and the required actions of the heart all come together, the servant begins to gain insights into their own servanthood and into the attributes of Allah ﷻ . These insights are called Haqiqah (reality), and this process is called Ma'rifah (deep knowledge of Allah). This is the fruit of the good deeds being accepted, because sincerity of intention and acting according to the Shariah are the basic conditions for deeds to be accepted. If someone prays very well but has the intention of showing off in their heart, they will not receive the fruits of prayer. But praying or fasting with sincerity has certain effects, which sometimes come in the form of insights, and it is these insights that are called Haqiqah.