The idea of “Tasawwuf, Sufism and spiritualism “is not new to mankind.  The concept of spiritualism can be found in most religions of the world which aim to help the followers in purifying and elevating them spiritually and encourage them to move away from immoral desires and activities.
However, “Tasawwuf”/Sufiism remains one of the most misunderstood areas of Muslim thought. Several debates are related to this misunderstanding: whether Tasawwuf and Shariah are compatible; or whether Sufiism is part of Islam or a cult deviated from the mainstream path provided by Quran and Sunnah (the traditions of Holy Prophet of Islam). Some Muslim Scholars embrace the notion of Sufiism, taking the position that Tasawwuf is not just a part of Islamic thought but, carries a core value in Islam. Other scholars argue that contemporary forms of Sufiism are fundamentally at odds with I slam; It is of foreign origin and entered in Islam at later stage. Scholars with harmonistic perspective argue that although there are differences between Muslim Scholars, rational interpretation of Sufi concepts, doctrines and understanding the historical context can be helpful to harmonies the two approaches.
Many Followers of Sufiism (Sufis) are of opinion that Tasawwuf is about understanding the relationship between the body and spirit and the nature of their interaction with each other. Some scholars oppose this view by stating that to understand such relation, teachings of Quran and traditions of the Prophet of Islam are sufficient, and no other such science is needed to understand the relationship of spirit with body. whereas, the Sufi Scholars of Islam argue that the science of Tasawwuf is nothing external to Quran and the traditions of the Prophet, rather a specific name given to those teachings of Quran and the traditions of the Prophet which specifically deals with the nature of spirit, its relationship with body, process of ethical and moral elevation of human being and a question, how one can shun his sinful attributes and acquire the correct traits of personality which are desired by God and Prophet Muhammad (may peace and blessings be upon Him) for humankind. For the Quran, what is important is that one is righteous in behavior in addition to having the belief in one God and Prophet Muhammad as His final Messenger. As Quran states:
“Righteousness is not merely that you turn your faces to the east or the west. But true righteousness is that a person believes in Allah, the Last Day, the angels, the Book (revealed by Allah) and the Messengers. Driven by love for Allah, he spends (his) wealth on the kindred, the orphans, the needy, the wayfarers and those who ask and in (liberating slaves’) necks, and establishes Prayer and pays Zakat (the Alms-due). And when they make a promise, they fulfil it and are steadfast in hardship (i.e., poverty) and suffering (i.e., ailment) and at the time of fierce fighting (i.e., jihad). It is these who are truthful and it is these who are righteous.” (Q.2:177)
This righteous behavior is often what Sufis are more concerned about. There are a number of similar concepts that seem to be at the center of Qur’anic concern for the well-being of the human person. This can be summarized as Taqwa, Ihsan or Tasawwuf.
Instead of looking for the foreign origins of Tasawwuf at first place, it will be wise to first look at the Qur’an and Sunnah (the traditions of the Prophet of Islam), if they provide the bases for Tasawwuf (Sufiism). Also, we may look at the practices of the earliest Muslims like companions of the Prophet, the Successors and the second generation of Successors, the great Jurists of Islam and the hadith scholars to see whether Tasawwuf had an important place in their lives.
In line with this, Sufi Scholars, are of opinion that, the foundations of Tasawwuf are provided in the Quran. God consciousness (Taqwa) and benevolence/excellence in performing good deeds (Ihsan) are two most important characteristics of a believer. Which are significantly discussed in Quran in multiple verses and at various places. At such one place, the Quran states:
“Shall We make those who believe and do constructive works like those who corrupt the earth with mischief and destructive works? Or shall We make the pious like the corrupt and wicked?” (Q.38:28). Here the Quran affirms that, Taqwa is what differentiates between the average Muslim and the committed believers and God would not treat those who believe and do deeds of righteousness, the same as those who do mischief on earth.
However, sidelining of Tasawwuf or Islamic spirituality has had a significant impact on the way many Muslims see their religion. Islam has become focused on rituals, beliefs, theological matters, cognitive aspects of the religion and importantly the extremism has entered in Islam by avoiding the Sufi traditions of Islam. Islam has thus become reduced to Sharia law, theology and politics affairs of Muslim community.  More broadly, modern emphases on science and reason have also pushed spirituality to one side. Although Islamic spirituality has not been entirely excluded from the discourse, for many Muslims it is seen as marginal, no longer a mainstream concern.  What this means is that a very significant part of Islam —the spiritual, ethical and moral dimension— has largely been sidelined. The purpose of religion is to enrich one spiritually, ethically and morally, but instead, it has become no more than an exercise in rational matters. In our view this has significantly impoverished Islam in the modern period.
While recognizing there have always been excesses in the name of Tasawwuf throughout much of Muslim history, whether in the form of Muslims secluding themselves from the community to go through rigorous ‘spiritual’ exercises to purify themselves, various Sufi orders developing practices in their later stages that more or less enslaved the minds of common people while encouraging them to blindly follow so called Sufi masters or the exploitation of common people for the personal enrichment of some false Sufi teachers, specially by becoming the custodians of the shrines of original Sufi masters. 
Here it is important to mention that not a single one among the renowned Sufi Scholars or Master in the history of Islam, had ever been the custodian of any Sufi Shrine, rather they spent their lives in preaching the valuable teachings of Quran and the traditions of the Prophet and lived to do social works for the humanity. Even the institutions established in their lifetimes in the name of Khanqahs were more of the philanthropic nature than anything else. Having said that, we also believe the extreme rejection of Tasawwuf on the bases of previously mentioned argument, taken by many Muslims in the modern period is a disservice to Islam.
This institution aims to recover the lost emphasis on Islamic spirituality and ethical and moral issues that can be found in the Qur’an and the traditions of the Prophet PBUH. If we look at literature on Tasawwuf produced by Earliest Sufi Scholars, one can observe that they emphasized on only those Sufi traditions which have strong bases in Quran and the traditions of the Prophet pbuh. Sufi teachings of classical era were free from any cultural or regional impacts, and Sufis Scholars of that era, consistently focused on the subjects which are obvious in Quranic and Prophetic traditions. Good morels, ethical social conduct, the internal immoral traits of human personality such as, anger, depression, enmity, envy, telling lie, arrogance, laziness and selfless love for Allah Almighty etc., were few topics among other topics which had major share of their discourses and writings.
Scholars like Iman Hassan al-Basri, Junaid al-Baghdadi, Abu Yazid al-Bistami, Iman al-Qushairi, Shaykh Ali al-Hujvairi, Imam Ghazali , Shaykh Abd ul Qadir al-Jailani, Shaykh-ul-Akbar Mohyuddin Ibn Arabi, and Jalal-ud-Din Rumi are few among others who provided the foundations of Sufi Islamic thought deriving from Quran and the traditions of the Prophet pbuh, before the Sufi orders were established. Whereas, Scholars like Imam Ghazali, Ibn al Jawzi, ibn Rajab, Ibn Hajar al-Asqalani, and Imam Jalal ud din Sayyuti are few among many who brought Sufism back into mainstream Sunni thought and practice by arguing that it should not be seen as a fringe element, but a movement backed by the Qur’an and the Sunnah. We believe there is a strong need to move back to an understanding of Sufism that mimics the approach of scholars like Imam Ghazali and Shaykh Abdul Qadir al-jailani; establishment of this institution is a contribution to this process.


To provide a first-rate basic sharia and comprehensive Tasawwuf and peace education from an Islamic perspective, inspired by Quran, Sunnah and original works of earliest Sufi Masters and Practical training through social engagement.