By “the Tariqa,” we mean the path of the Qur’an and the way of the Prophet ﷺ, his household, and his noble companions — the straight Tariqa mentioned by Allah in the opening chapter of the Qur’an: “Guide us to the straight Tariqa, the Tariqa of those upon whom You have bestowed favor”(1), meaning the Tariqa of truth and guidance, the path of Allah Almighty. Those who stay on it achieve success and blessing in both this world and the Hereafter: “And if they had remained on the [right] way, We would have given them abundant provision” (2).
Some may question why there was no widespread call to the Tariqa In the early days of Islam, and why it only appeared after the era of the Companions and Followers. The answer lies in the fact that there was no need for It at that time, as the people of that era were naturally ascetic, pious, and committed to striving in worship. Living close to the Prophet ﷺ, they competed to emulate him in all his actions and behaviors: *”There has certainly been for you In the Messenger of Allah an excellent pattern”* (3). The first school emerged in Madinah, where many ascetics appeared early on, adhering to the Qur’an and taking the Prophet ﷺ as their role model In asceticism. This continued until Imam Ali (may Allah honor his face) became the second imam of the Tariqa after the Prophet ﷺ, as he was among the closest people to the Prophet ﷺ, the most beloved to him, and the keeper of his secrets. The Prophet ﷺ held him in the highest regard, declaring at Ghadir Khumm, **”Whoever has me as his master, then Ali is his master. O Allah, befriend those who befriend him, and oppose those who oppose him”** (4). Such hadiths affirm Ali’s greatness and leadership in the Tariqa , as he is its Imam and gate, following the Prophet’s ﷺ saying: “I am the city of knowledge, and Ali is its gate” (5).
Imam Ali had disciples among the Companions known for their sincerity, purity, and piety. Among these were Abu Dharr al-Ghifari (d. 22 AH), Abu Ubaidah ibn al-Jarrah (d. 81 AH), and Salman al-Farsi (d. 26 AH), and among the Followers were Sa’id ibn al-Musayyib (d. 91 AH) and Salim ibn Abdullah (d. 106 AH). The school of Madinah became one of the major centers for the Path and Islamic Sufism, followed by the school In Basra, led by the ascetic Imam Hasan al-Basri (may Allah sanctify his soul), who passed away In 110 AH. He established the foundations of the Tariqa, receiving the pledge (bay’ah) from Imam Ali and continuing his school in that manner.
The Tariqa then continued from master to master until it reached the era of Sultan al-Awliya’ and the Grey Falcon, Shaykh Abdul Qadir al-Jilani (may Allah sanctify his soul), who established a school that was unique for Its time. Hundreds of people, devoted to the Tariqa , Islamic sciences, asceticism, and truth, flocked to it, drawing from its knowledge of the Tariqa , Shari’ah, and Sufism. The school’s reputation spread widely, guiding many to the Tariqa of truth and faith. Shaykh Abdul Qadir al-Jilani (may Allah sanctify his soul) used this school to deliver sermons to large groups of people and seekers, who came to listen to his guidance. This school and its Shaykh played a major role in guiding many who had gone astray back to the Tariqa of truth. They became dedicated followers of his way, and during his time, many cities and lands were opened to Islam, with groups of people entering the religion of Allah.
After that, bright lights appeared on the horizon, embodied in the great and sacred figure of Shaykh Abdul Karim Shah al-Kasnazani (may Allah sanctify his soul), who illuminated the world with his presence and whose light, derived from the light of his noble ancestor, the Prophet Muhammad ﷺ, spread across the earth. He became a prominent symbol of the Tariqa and guidance, serving as a beacon for people from various parts of the world, including kings, princes, and many notable figures who humbled themselves at his door, seeking his blessing. All these spiritual capabilities and gifts were an extension and revival of the legacy of his noble ancestor, the Prophet ﷺ, manifesting in his school (the Kasnazani School), whichh revived Islam and its noble principles through his relentless efforts and guidance. For this, he was titled “Reviver of the Religion” after Shaykh Abdul Qadir al-Jilani (may Allah sanctify his soul), reaching a level of status that no one else attained.
The Kasnazani School produced faithful men who honored their covenant with Allah, becoming callers to the Tariqa, guiding people to goodness and love. They were among the best at enjoining what is right, forbidding what is wrong, and following the path of righteousness. The history of the Path, as mentioned above, is confirmed by the statement of the Hadith scholar, Sayyid Muhammad Sadiq al-Ghumari (may Allah have mercy on him), when he was asked about the origin of Sufism (the Path) and whether it was divinely inspired. He responded, “As for the origin of the Tariqa, know that it was established by divine revelation as part of the Muhammadan religion, as it Is undoubtedly the station of Ihsan (spiritual excellence), which Is one of the three pillars of religion that the Prophet Muhammad ﷺ described, after explaining each one, as the religion, saying: ‘هذا جبريل أتاكم يعلمكم دينكم’ (6). These pillars are Islam, Iman (faith), and Hishisan.
Thus, Islam is obedience and worship, Iman Is light and belief, and Ihsan is the station of awareness and witnessing, to ‘تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك’ (7). Sayyid Muhammad Sadiq al-Ghumari also stated In his treatise, “Since It (the Tariqa) is part of the pillars, then anyone who neglects the station of Ihsan, which is the essence of the Tariqa, has an incomplete religion, without a doubt, as they have omitted one of Its pillars. Thus, the ultimate goal of the Tariqa
Is to achieve the station of Ihsan after perfecting Islam and Iman” (8).
Al-Qushayri said: “Know that after the Prophet ﷺ, the Muslims in their generations were only known by the title of ‘companions of the Prophet,’ as no title surpassed it, and so they were called ‘the Companions.’ Then, people varied, and ranks became distinguished, so those who were particularly devoted to religion were called ascetics and worshippers. Later, innovation (bid’ah) appeared, and divisions arose among the groups, with each claiming to have ascetics. Thus, the elite of Ahl al-Sunnah, who closely observed their connection with Allah and guarded their hearts against distractions, adopted the title of Sufis” (9).
These evidences confirm the existence of the Tariqa in its spiritual meaning from the early days of Islam during the time of the Prophet ﷺ. It did not appear under the name of “Sufism” because they were all of one quality. After the tragedy that befell the Prophet’s family ﷺ and the change in the Islamic caliphate, people began to stray from the essence of Islamic teachings, with some seeking wealth and others fearing for their safety. As a result, righteous deeds declined, people competed over worldly matters, and their hearts lost their light, leading to a decline In spiritual awareness. This state continued until the need arose to counter this deterioration and dissolution to preserve the foundations of the Tariqa. The following are noble Prophetic hadiths that affirm the eternal nature of the Tariqa: First Hadith: Al-Bukhari narrated from Abu Hurairah that the Prophet ﷺ said: “Allah said: ‘Whoever shows hostility to a friend of Mine, I declare war against him. My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him, and My servant continues to draw near to Me with voluntary deeds until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks. If he asks Me, I will give him, and if he seeks My protection, I will protect him.’” (10) The Messenger of Allah ﷺ spoke the truth.
Second Hadith: Abu Nu’aym narrated In “Al-Hilya” via Tawus from Abu Abbas ﷺ that the Prophet ﷺ said that Allah says: “I accept prayer only from those who humble themselves for My greatness, who do not exalt themselves over My creation, who restrain themselves from their desires for My pleasure, who spend their days remembering Me, who do not persist in their sins, who feed the hungry, clothe the naked, show mercy to the weak, and shelter the stranger. Their faces shine with the light of the sun. They call upon Me, and I answer them; they ask of Me, and I grant them; they swear by Me, and I fulfill their oaths. I make their ignorance Into knowledge and their darkness into light. I protect them with My power, and I entrust My angels to guard them.”
**Third Hadith: Al-Bazzar and Al-Bayhaqi narrated from Ibn Anas that the Prophet ﷺ met a man named Haritha and asked him, “How are you this morning, O Haritha?”** He replied, **“I woke up as a true believer.”** The Prophet ﷺ said, **“Every statement has a reality. What is the reality of your faith?”** Haritha replied, **“I have distanced myself from the world, keeping my nights In prayer and my days In fasting, as if I see the Throne of my Lord, and as if I see the people of Paradise visiting each other, and as If I hear the howling of the people of Hell.” The Prophet ﷺ said, “You know, so remain steadfast.”
Fourth Hadith: Al-Tirmidhi narrated and graded as hasan from Shaddad ibn Aws that the Prophet ﷺ said, “The wise person is the one who holds himself accountable and works for what comes after death, and the helpless Is the one who follows his desires and places false hopes in Allah.”(11) (Here, “wise” means the intelligent person, **“holds himself accountable” means he assesses himself).
Fifth Hadith: Abu Shaykh, Ibn Hibban, and Al-Bayhaqi narrated from Imran ibn Husayn that the Prophet ﷺ said, “Whoever devotes himself to Allah, Allah will suffice him in all his needs and provide for him from sources he did not expect. And whoever devotes himself to the world, Allah leaves him to it.” (12)
Sixth Hadith: Al-Bukhari and Muslim narrated from Abu Hurairah regarding the question Jibreel asked the Prophet ﷺ about Ihsan (spiritual excellence), and the Prophet ﷺ said,“Ihsan Is to worship Allah as though you see Him, and if you do not see Him, then He sees you.” (13)
Seventh Hadith: Al-Hakim narrated from Abu Hurairah that the Prophet ﷺ said, “Love the poor and sit with them.” (14)
If we were to gather everything related to the way of the Sufis, It would extend this book considerably, so we will suffice with what we have mentioned here, as It should be sufficient as evidence for the validity of the people of the Tariqa, insha’Allah.
The **first hadith** clarifies the beginning and end of the Tariqa, as those who follow this way start with striving and continuously struggle against their egos, working to purify their hearts from anything that distances them from Allah and adorning their hearts with everything that brings them closer to Him, whether through wealth, words, deeds, or constant devotion in His presence in every moment and state, as much as they can, until they reach the station of annihilation (fana). Those who reach the station of annihilation are beloved, noticed, and divinely protected.
The **second hadith** highlights the great status of the people of the Tariqa, as the qualities mentioned in it are all part of the character that the people of the Tariqa adopt and encourage.
The **third hadith** describes the beginning and end of the people of the Tariqa, as Haritha stated that he disciplined his soul with prayer and fasting and detached himself from the deceiving world until Allah granted him the state of certainty.
The **fourth hadith** emphasizes the status of every sincere seeker, as the people of the Path are known for self-accountability and filling each moment with what is appropriate. Imam al-Shafi’I said, “I accompanied the Sufis and learned from them three things: time is like a sword—if you don’t cut it, it will cut you; If you don’t occupy yourself with good, it will occupy you with evil; and regret Is a protection.”
The **fifth hadith** encourages adopting the character of the people of the Path, as they are devoted to their Lord and adopt the qualities of their Prophet ﷺ.
The **sixth hadith** contains a comprehensive indication of the methodology of the people of the Tariqa, as the foundation of this particular Tariqa is the perfection of knowledge and the continuous awareness of the Divine Truth in every movement and stillness.
The **seventh hadith** encourages companionship with the Sufis and sitting with them, for the true and complete “faqir” (spiritually poor person) is the sincere Sufi who finds pleasure in his poverty, recognizing it as a blessing from his Lord and praising Him for It, just as others may praise Allah for wealth.
From these noble hadiths and their meanings, It becomes clear that the Tariqa is the spirit of Islam, its essence, and Its foundation. While its name appeared later, this does not mean It originated at a later time. Ibn Khaldun states In his “Muqaddimah”:
**“The way of these people (the Sufis) has always been followed by the righteous predecessors of the Ummah, including the Companions, the Followers, and those who came after them. It was the way of truth and guidance, with its people devoted to worship, detachment from worldly adornments, renunciation of what the masses desire in terms of pleasure, wealth, and status, separation from people, and solitude for worship. This was common among the Companions and early predecessors. When worldly engagement became widespread in the second century and thereafter, those who remained dedicated to worship were given the specific title of Sufis and ascetics.”** (15) — meaning the people of the Tariqa.
Thus, it becomes clear that assigning a specific name or designation, such as the “Tariqa,” is not like naming a newborn among humans; rather, this designation undergoes developments in line with the evolution of the concept, as seen In terms like “Qurra’” (reciters), “Fuqaha” (jurists), and “Muhaddithin” (hadith scholars). For instance, individuals who specialized in reciting the Qur’an from the early generations were called Qurra’, while those focused on hadith became known as Muhaddithin, and those who provided legal opinions were known as Fuqaha. Over time, these terms evolved to denote their particular fields, just as modern terms like “mechanic” or “electrician” have gained specific meanings. Similarly, the term “Murid” (seeker) or “Sufi” was applied to a person who renounced the pleasures of the world, dedicating himself with a humble heart, a remembering tongue, and refined etiquette to the prayer niche of worship, standing in prayer by night and fasting by day, seeking only Allah’s pleasure. Such a person combines outward purity with inner purification, responding to the Divine command: **“And abandon the outward and inward sins”** (16), and consistently remembers **“There Is no god but Allah”** or the remembrance of **“Allah, Allah”** with a present heart.
The noble Prophet ﷺ, as the bearer of the banner of Islam, practiced a form of Sufism before prophethood. His seclusion from people and devotion to Allah In the cave of Hira before his prophethood is well-established.
It Is worth noting that some have mistakenly claimed that philosophy is the foundation of the Tariqa. This is Incorrect, as the two differ In their Tariqa and purpose. For the same reason, it is also inappropriate to consider Indian or Chinese mysticism as influences on the Tariqa, as the way of the people of is the Taiqa **original and based on the Qur’an and the Sunnah**.
The principles of Greek philosophy and the teachings of the sages of India, China, and Persia were translated into Arabic in the second and third centuries of the Hijri calendar. Greek philosophy books were translated into Arabic during the reign of Harun al-Rashid (766-809 CE) and the Caliph al-Ma’mun (786-833 CE). Neither ancient Greek philosophy nor the Neoplatonism of Plotinus, known as Alexandrian philosophy, influenced Islamic Sufism. It appears that the reason some Orientalists fell into this misconception is the resemblance between certain principles of Sufi figures and philosophers, particularly in the context of Plotinus’ philosophy. This, however, is an incomplete inference that cannot be relied upon. Judging based on similarity requires, at a minimum, a scientific comparison between a number of philosophers and prominent Sufi masters (to establish a minimal shared perspective), where an objective intellectual analysis is conducted of their philosophical and Sufi views, without relying solely on a few Isolated positions or rare statements from some shaykhs.
In truth, the objectives and aims of the Tariqa do not align with those of philosophy. Islam is the foundation of the Tariqa, and its goal is belief in the Oneness of Allah, adherence to the Shari’ah of the Qur’an In creed, personal behavior, and social conduct according to the noble Prophetic tradition. The leading shaykhs of the Tariq unanimously agree that the Tariqa involves staying within the boundaries of Islam, but in a way that goes beyond the outward to the heart, seeking to actualize the teachings of the Qur’an in one’s conduct and reach the level of *haqq al-yaqeen* (true certainty) or the station of *Ihsan* (spiritual excellence).
Human beings have an inherent tendency to contemplate the metaphysical and question its reality. Individuals vary in their pursuit of this Inclination, with some dedicating their lives to seeking this mystery and choosing isolation for it, known In Christianity as monks. In Islam, the devout believers are described as: **”Those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth: ‘Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; protect us from the punishment of the Fire”** (17).
Therefore, we can say that human beings have always sought to understand the nature of existence and what lies beyond it. The resemblance of the Sufi Tariqa to pre-Islamic ascetic practices does not imply influence from non-Islamic methods; it reflects a natural inclination rather than an intentional imitation. As we have explained, the Tariqa is to follow the way of our Prophet Muhammad ﷺ in worship, contemplation, and life.
When we reflect on life, we find a curious similarity in various aspects due to the alignment of instincts, shared thoughts, or parallel needs and ways of fulfilling them, along with similar circumstances and conditions, without the later copying from the earlier. For example, the love story of Qays and Layla, known as “Layla and Majnun” in Arabic literature, is paralleled by “Romeo and Juliet” In English literature, “Mam and Zin” in Kurdish literature, and “Shirin and Farhad” in Persian literature.
In the field of law, numerous examples exist of similar customary laws in countries with comparable social and economic conditions.
Thus, if the approach of the Tariqa resembles certain aspects of human conduct that appeared In one form or another before it, this does not imply a historical extension; rather, it reflects a similarity In the innate aspirations of humankind.
The Tariqa is a way of life defined by Islamic Shari’ah, with its realities established by the great shaykhs of the Tariq.
References:
[1] – Surah Al-Fatihah, Verses 6-7.
[2] – Surah Al-Jinn, Verse 16.
[3] – Surah Al-Ahzab, Verse 21.
[4] – Narrated by Muslim.
[5] – Narrated by Muslim.
[6] – Part of a hadith narrated by Imam Muslim in his Sahih, in the Book of Faith, from Umar Ibn Al-Khattab.
[7] – Narrated by Muslim.
[8] – *Al-Intisar li-Tariq al-Sufiyyah*, p. 6, by the Hadith scholar Muhammad Sadiq al-Ghumari.
[9] – *Kashf al-Zunun ‘an Asma al-Kutub wa al-Funun* by Haji Khalifa, Vol. 1, p. 414.
[10] – Hadith narrated by Al-Bukhari and agreed upon.
[11] – Narrated by Muslim.
[12] – Same source.
[13] – Same source.
[14] – In *Al-Mustadrak*.
[15] – *Al-Muqaddimah* by Ibn Khaldun.
[16] – Surah Al-An’am, Verse 120.
[17] – Surah Al-Imran, Verse 191.
**Source:** Sayyid Shaykh Muhammad al-Kasnazan al-Husseini – *Al-Tariqah Al-‘Aliyyah Al-Qadiriyyah Al-Kasnazaniyyah*, p. 73.
