Kuthir bin Qais narrates: “I was sitting with Abu Darda in the mosque of Damascus when a man approached him and said: ‘O Abu Darda, I have come to you from the city of the Messenger of Allah, seeking a hadith that I heard you narrate from the Prophet.’ Abu Darda asked him, ‘Did you come here for any trade?’ He replied, ‘No.’ Abu Darda asked again, ‘And you came for nothing but this?’ He replied, ‘no.’ Abu Darda then said, ‘I heard the Messenger of Allah ﷺ say: “Whoever travels a path in search of knowledge, Allah will make the path to Paradise easy for him. Indeed, the angels spread their wings in approval of the seeker of knowledge, and all those in the heavens and on the earth, even the fish in the water, seek forgiveness for the scholar. The virtue of the scholar over the worshiper is like that of the moon over the other stars. Indeed, scholars are the heirs of the prophets, for the prophets did not leave behind dinars or dirhams, but they left behind knowledge. So whoever takes it has taken an abundant portion”’ (1).
Reflect on the terms and meaning of this noble hadith: the path, the journey to God, the inheritance of the prophetic sciences, and the connection between the servant and the spiritual realms, such as the angels, the heavens, and the earth. These are truths that have foundations, principles, and branches in the science of the Tariqa. For instance, the connection between the servant and the angels is described in the words of Allah: (إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُون) “Indeed, those who have said, ‘Our Lord Is Allah’ and then remained steadfast — the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. We are your allies in this worldly life and in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request” (2). Shaykh Muhammad al-Kasnazani explains the meaning of these noble verses: “The sign of steadfastness In the Tariqa is that angels descend upon the disciple in this life, calming his fears when others are afraid, soothing his soul when hearts are troubled, and announcing their loyalty to him in both this life and the Hereafter.” This kind of connection and bond between the human world and the spiritual realms, ascending toward the Divine, existed in the time of the Companions and continues in the teachings and practices of the Tariqa today.
The spiritual aspect of the Tariqa, which we discuss here, was the primary reason for the transformative change in the lives of the Companions, turning them from disbelief to faith and from misguidance to guidance, to the highest ranks of faith and piety. They saw with their own eyes, touched with their hands, and felt with their souls what no eye had seen, no ear had heard, and no heart had imagined! Let us examine some of the spiritual encounters that the Messenger of Allah ﷺ had with his noble Companions, which served as a healing balm for their ailments and a clear source of faith and certainty for them.
It is narrated that Ibn Buraidah reported from his father that a Bedouin came to the Prophet ﷺ and said, “O Messenger of Allah, I have embraced Islam; show me something to increase my certainty.” The Messenger of Allah asked him, “What do you wish to see?” He said, “Call that tree so It may come to you.” The Messenger of Allah ﷺ told him, “Go and call It.” The man went to the tree and said, “Come to the Messenger of Allah.” The tree leaned to one side, cut its roots, leaned to the other side, and then came to the Prophet, saying, “Peace be upon you, O Messenger of Allah.” The Bedouin said, “That suffices, that suffices.” The Prophet ﷺ then commanded the tree, “Return,” and It went back and settled on Its roots (3).
Let us consider the spiritual aspects of this great event. The man had converted to Islam but needed proof to Increase his certainty, which Is of utmost importance in the Tariqa. It is not enough for a person to be a Muslim by inheritance; they must achieve certainty in their faith through the effects of Islam’s spiritual power, which should be tangible. While the prophetic miracles provided the believer with what Shaykh Muhammad al-Kasnazani calls “experiential faith,” the miracles of the Shaykhs of the Tariqa serve as a living extension of these miracles. They are an enduring, continuous proof of them and can be manifested anytime and anywhere, provided they come at the hands of a complete Shaykh with knowledge of Allah. These miracles empower the disciples to reach the ranks of certainty they seek.
Moreover, the Bedouin asked the Prophet ﷺ to move the tree for him, but the Prophet commanded him to do It himself, granting him permission to perform the miracle. The Bedouin spoke to the tree, and it responded. Had he tried to call the tree a hundred or even a thousand times without the permission of the Prophet ﷺ, would it have obeyed? Certainly not. So what happened when the Prophet told him, “Go and call it”? He granted him the permission and spiritual power to influence the tree, enabling him to perform a miracle that defied the laws of nature.
This is exactly what the Shaykhs of the Kasnazani Tariqa do when they permit their disciples to perform extraordinary feats, like striking their bodies with sharp objects without incurring any harm. By doing so, the Shaykhs demonstrate the presence of spiritual power behind these acts and its real Influence, guiding the disciple or anyone present to a level of certainty similar to what the Bedouin sought when he asked for the tree to move. This is the same certainty that Prophet Ibrahim sought when he said to his Lord, “My Lord, show me how You give life to the dead.” Allah said, “Have you not believed?” Ibrahim replied, “Yes, but [I ask] only that my heart may be satisfied.” Allah said, “Take four birds and commit them to yourself. Then after slaughtering them, place on each mountain a portion of them. Then call them; they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise” (4).
In the end, the Bedouin’s desire was fulfilled, and he reached the certainty he sought when he said, “Enough for me, enough for me.” This power and influence are integral to the Muhammadan path (tariqa) for guiding all people until the Day of Judgment. Since the miracles concluded with the final prophethood, the doors of karamat (spiritual blessings) remain open to confirm this aspect until the end of time.
Let us read anotherr example that reveals the spiritual dimension present in the interactions of the Beloved Prophet ﷺ with people, whether they believed in him or not. Muhammad ibn Ishaq narrated that Umayr Ibn Wahb sat with Safwan ibn Umayyah shortly after the loss suffered by the people of Badr while they were in the Hijr. Umayr was one of Quraysh’s troublemakers and had harassed the Prophet ﷺ and his companions In Mecca. His son, Wahb Ibn Umayr, was among the captives at Badr, and he and Safwan began to reminisce about their slain kinfolk.
Safwan lamented, “Life holds no goodness after them.” Umayr replied, “Indeed, by God. If it were not for debts upon me and family responsibilities that I fear might be abandoned after me, I would certainly ride out to kill Muhammad; my son is among their captives.” Safwan then said, “Your debt is on me; I shall repay It, and your family will be cared for just as my own.”
Umayr instructed him to keep their agreement secret, and he agreed. Umayr then sharpened his sword and poisoned it, setting out until he reached Medina. When he arrived, he tethered his camel outside the mosque, with his sword slung across him. Umar ibn al-Khattab saw him and exclaimed, “This Is the enemy of God, Umayr! He has come only for evil!” Umar entered upon the Messenger of Allah ﷺ, saying, “O Messenger of Allah, the enemy of God, Umayr, has arrived with his sword.” The Prophet ﷺ then said, “Let him enter.”
Umar went up to him and seized the strap of his sword around his neck, restraining him, and called on the men of the Ansar to sit by the Prophet ﷺ and be vigilant of this wicked man, who could not be trusted. Umar then brought him before the Prophet ﷺ, who observed Umayr with his sword strap around his neck and said, “Release him, O Umar.”
Then the Prophet ﷺ said to him, “What brought you here, O Umayr?” Umayr responded, “I have come concerning my captive son; please show kindness to him.” The Prophet ﷺ asked, “Then why the sword on your neck?” He replied, “Curse it! Have the swords been of any benefit?”
The Prophet ﷺ then said, “Tell me the truth about why you came.” Umayr persisted, “I have come only for that.” But the Prophet ﷺ revealed the truth, saying, “You and Safwan sat together In the Hijr, remembering those who fell in the well of Badr. You said that If you did not have debts and family responsibilities, you would come to kill me. Safwan undertook your debts and promised to care for your family If you killed me. But God Is the one who will protect me from you.”
At this, Umayr declared, “I bear witness that you are the Messenger of Allah. We denied you, but no one heard of this matter except me and Safwan. By Allah, nothing could have informed you of It except Allah. Praise be to Allah, who guided me to Islam and brought me to this point.” Umayr then professed his faith In the truth.
The Prophet ﷺ then instructed, “Teach your brother the religion and teach him the Qur’an, and release his captive son.” When this was done, Umayr said, “O Messenger of Allah, I was striving to extinguish the light of Allah and to harm those who followed His religion. Now, I wish for you to permit me to return to Mecca to call others to Islam. Perhaps Allah will guide them, or I may trouble them in their religion as I did to your companions.” The Prophet ﷺ permitted him, and he returned to Mecca.
When he left, Safwan reassured Quraysh, saying, “Be glad of an imminent event that will console you for the loss at Badr.” He would Inquire about incoming travelers, eager for news of Umayr. Finally, a rider arrived to inform him of Umayr’s conversion to Islam. Safwan swore he would never speak to him again or help him in any way. Meanwhile, Umayr stayed in Mecca, calling people to Islam and opposing those who resisted, leading many to convert under his influence.
This remarkable story demonstrates two different approaches to knowledge and interaction: the perspective of Umar ibn al-Khattab, who approached with reason and caution, driven by a concern and loyalty that led him to act as he did, and the illuminated vision of the Prophet ﷺ. Guided by divine insight, the Prophet ﷺ perceived the plot that had been devised. He could have ordered that Umayr be restrained or even denied entry. But instead, he chose to welcome him and confront him with the truth, seeking to touch Umayr’s heart and mind. This revelation served as an undeniable proof of the authenticity of prophethood and the divine connection between the Prophet ﷺ and Allah. It succeeded, leading Umayr not only to accept Islam but also to embrace it with sincerity, transforming the intensity within his spirit Into a force of faith and commitment to defend Islam and its Prophet ﷺ.
This is our Intent regarding the spiritual aspect of the method. The way of our Prophet Muhammad in interacting with people was not merely a superficial verbal invitation; rather, It was a method radiating with lights, secrets, and spiritual strength that would captivate hearts at times, making them love and adore him, while at other times it would Instill fear, causing them to tremble and break down. This is evident in the incident narrated by Jabir ibn Abdullah, may Allah be pleased with him, who said: When the Messenger of Allah (peace be upon him) returned from the expedition against Banu Muharib, a man called Ghawrath ibn al-Harith approached him and stood over him, saying, “Who will protect you from me?” The Messenger of Allah, who was unarmed, replied firmly, “Allah.” Ghawrath trembled, his muscles quivered, and his sword fell from his hand. The Prophet then picked up the sword and asked, “Who will protect you from me now?” The man replied, “Be the best of those who take others captive.” The Prophet then asked, “Do you bear witness that there Is no deity but Allah?” The man replied, “No, but I promise not to fight you or support those who fight you.” The Prophet (peace be upon him) then let him go.
This incident unveils another facet of the spiritual strength in the approach of the Greatest Messenger in dealing with people; it is the power through Allah. The cry of the Messenger of Allah to this treacherous intruder penetrated his inner self with spiritual strength, filling him with such fear that his sword fell from his hand. And what was the Prophet’s response to someone who intended to betray him? His primary concern was to guide him to Islam. When the man refused and pleaded, the Prophet’s mercy was present, and he let him go.
Discussing the method employed by the Prophet in spreading Islam and nurturing the noble Companions, without referencing these spiritual aspects that played a significant role in embedding faith and consolidating certainty in their hearts, reveals a great misunderstanding of the essence and profound spirituality of the Islamic message.
It is also erroneous to think that this spiritual power was a unique occurrence solely to affirm the message, limited to spreading It as other prophetic miracles were. Many Islamic accounts prove that these spiritual effects accompanied the Prophet in his daily Interactions, in times of travel and residence alike, such that all the Companions, may Allah be pleased with them, became accustomed to them and experienced their blessings. For some, It increased certainty upon certainty, for others, It brought joy and openness of the heart, purified and elevated their souls, or even healed and cured them, and so forth.
If we were to say that the miracles of Muhammad were only for the purpose of guiding to Islam, what then would we say about the incident involving Abu Qatada’s eye, whichh was injured on the day of Uhud? He came to the Prophet with it In his hand, and the Messenger of Allah said to him, “What is this, Abu Qatada?” He replied, “It is as you see, O Messenger of Allah.” The Prophet said, “If you wish, be patient, and Paradise will be yours, or If you prefer, I will return it and pray for you, and you will not lose anything from it.” Abu Qatada replied, “O Messenger of Allah, Paradise is indeed a great reward, but I am a man plagued by a love for women, and if they say I am one-eyed, they may not desire me. But If you return it to me and ask Allah for Paradise as well, I would prefer that.” The Prophet (peace be upon him) then took the eye, placed it back in its place, and it became the best of his eyes until he passed away. He also prayed for him to be granted Paradise.
His son later recited to Umar ibn Abdul Aziz when asked who he was:
“I am the son of the one whose eye shed tears down his cheek,
Restored by the hand of the Prophet in the finest way,
Returning as it was to its best state—
What beauty in that eye, and what grace in that hand!”
If these miracles were only meant to guide to Islam or to Increase certainty, what benefit did Abu Qatada derive from it? He was already a believer and fully certain, as evidenced by his reaction to the Prophet’s offer. Rather than delighting in the news of Paradise, he showed complete certainty in Allah and His Messenger. His concern was instead to gain the best of this world and the next, requesting the Prophet to restore his eye out of love for women and also to gain Paradise. He made these requests from the one whose generosity and power he trusted and was granted both.
This incident reaffirms that the way of the Messenger of Allah Is not restricted to worship alone, isolated from social life. The effects of the method and Its spiritual blessings came to reform both worlds, aiding people in their worldly and spiritual affairs according to their faith and conviction. Had it not been so, the Prophet would not have restored Abu Qatada’s eye for a personal worldly need.
The Prophet’s approach with the noble Companions knew no limits, nor was It confined to specific individuals, but rather it encompassed the rich and the poor, the strong and the weak, the noble and the servant. The spiritual influences of this approach were universally encompassing. Abdullah ibn Mas’ud, who once tended the sheep of Uqbah ibn Muayt, was taken by the Prophet and became one of his Companions and students, later rising as a prominent guide. So significant was his influence that it could be said he was the founder of the Kufan school of thought, which produced scholars such as Alqama, Hammad, Ath-Thawri, and Abu Hanifa, each of whom excelled in their field, drawing much of their knowledge from Ibn Mas’ud, who In pre-Islamic times was a mere shepherd of camels and sheep.
It Is known that Abu Hanifa has been the subject of scholarly research by Western scholars for years, and numerous volumes have been written about him. He was the student of the student of Ibn Mas’ud, a shepherd and a student of the Messenger of Allah. This is not to diminish the status of Abu Hanifa—far from it—but rather to highlight the greatness of their teacher, as It was through the Prophet’s spiritual nurturing of Ibn Mas’ud that these great figures emerged from nothing, transforming coal into diamonds.
The secret of the success of the Muhammadan method lies in Its unique characteristics. When the Prophet appeared with his message in that ignorant society, his contemporaries possessed their own unique spiritual, emotional, and intellectual capacities. Rather than suppressing or weakening them, he used, stirred, and strengthened them, transforming them into a mighty power and a great energy that served themselves, their society, and their religion. His means of education, refinement, and purification was none other than his noble self and his blessed character alone. Sheikh Muhammad al-Kasnazani says, “The Prophet did not teach his Companions through reading and writing, but through companionship and its blessings. He would instruct them to look at him to emulate his words and actions. ‘Pray as you have seen me pray,’ he would say. In doing so, he became like a book from which they read the teachings of their Lord, akin to a pen that inscribed faith into their hearts and healed their ailments, purifying their souls.”
The state of “writing in the hearts” of the Companions that Sheikh Muhammad al-Kasnazani refers to is illustrated in the dialogue between Hanzala and Abu Bakr when he met him and said, “Hanzala has become a hypocrite.” Abu Bakr exclaimed, “Glory be to Allah! What are you saying?” Hanzala explained, “When we are with the Messenger of Allah, he reminds us of Paradise and Hell as if we see them with our own eyes. But when we leave his presence, we become preoccupied with our families, wealth, and estates, and forget much of what he has said.” Abu Bakr replied, “By Allah, we experience the same thing.” They then went to the Messenger of Allah, and Hanzala said, “Hanzala has become a hypocrite, O Messenger of Allah.” The Prophet asked, “Why is that?” Hanzala explained his feelings, and the Prophet responded, “By Him In whose hand is my soul, If you were to remain In the same state as you are with me, and In remembrance, the angels would greet you in your beds and on your paths. But, O Hanzala, there is a time for this and a time for that”—repeating it three times.
The Companions’ awareness of Paradise and Hell when close to the Prophet, as If seeing them with their own eyes, reflects the spiritual school by which the Prophet nurtured his Companions. His gentle response to Hanzala illustrates the prophetic spiritual medicine, comforting and treating those who might otherwise succumb to despair.
This is the spiritual school of our Prophet Muhammad, his way In educating and guiding. It is a school relying on the guide himself, teaching through his words and actions, nurturing through his states. Likewise, those who inherit the pure Muhammadan legacy uplift seekers, guiding them along the path as the Prophet did among his Companions.
Conclusion
In this brief study, we have attempted to highlight some essential points and aspects that most writers and researchers, and even some Sufis themselves, have overlooked in discussing the Tariqa (spiritual path). The Tariqa, as indicated in the texts, was the practical method followed by the Messenger of Allah even before the revelation of the message, when he secluded himself in the Cave of Hira, worshipping and devoting himself to meditation for nights on end. After his Prophethood, his noble life, with its sayings, actions, and states (the purified Sunnah), embodied the true meaning of the *Tariqa*.
The Tariqa Is the practical application of Islamic law, delving deeply into that application by focusing on increased worship, virtues, and avoiding anything that distances one from Allah.
The Tariqa never meant isolating oneself from people’s lives, withdrawing from society, or living solely within the realm of spiritual authority. In its true essence, the Tariqa Is a doctrine and a system — a sacred spiritual religious belief and a system for managing public interests, addressing communal matters, rectifying interactions, and establishing security and peace for both Individuals and society.
The Tariqa Is a practical school for applying the comprehensive Islamic approach — in belief, law, behavior, practice, and as a living embodiment of what the noble Companions, may Allah be pleased with them, exemplified. It is an invaluable aid in correcting thought and behavior in both religious and worldly affairs. It is a means to rebuild the individual—heart and form—into an ideal, integrated being, binding them in every aspect of their humanity—thought, intention, speech, and action—to their Lord, the Most High.
In modern times, the correct Tariqa is the one led by a Sheikh who follows the example of the Messenger of Allah (peace be upon him), exercising worldly authority as a social guide, ruling justly among people, and directing life and societal matters toward the best. Alongside his spiritual authority, he holds the rank of guidance and calling others to Allah. The Prophet had the worldly authority of a leader and the spiritual authority of his Prophethood and message. Following him in all these aspects is precisely what the term Tariqa signifies. This is the meaning and essence of the Tariqa, and this is its history in Islam. Although the term Tariqa was not widely used in the early period, its nature is like that of other Islamic terms that only became prevalent after the era of the Companions and their successors, may Allah be pleased with them all.
Footnotes:
1. Sunan Ibn Majah – Virtues of Scholars and Encouragement to Seek Knowledge – Ed. Muhammad Fuad Abdul Baqi – Dar al-Fikr, Beirut, Vol. 1, p. 81.
2. Fussilat: 30-31.
3. Al-Bazzaar in Musnad, 2409; Abu Nu’aym In Dala’il al-Nubuwwah, p. 138.
4. Al-Baqarah: 260.
5. The Stone: Refers to the area of the Kaaba that Quraish excluded from Its foundations during construction, surrounded to mark it as part of the Kaaba – Yaqut al-Hamawi, Mu’jam al-Buldan, Dar al-Fikr, Beirut, Vol. 2, p. 221.
6. Al-Qalib: Well of Badr.
7. Jazr: Urging.
8. Al-Labba: The area of the neck where a necklace is placed.
9. Al-Tabarani in Al-Mu’jam Al-Kabir, Vol. 17, p. 59; Ibn Kathir In Al-Bidaya wa’l-Nihaya, Vol. 3, p. 314.
10. Sahih Ibn Hibban – Dar al-Risala, Beirut, 2nd ed., 1993, Vol. 7, p. 138.
11. Ahmad in Musnad, Vol. 1, p. 347; Al-Suyuti in Al-Durr Al-Manthur, Vol. 4, p. 129.
12. Sahih al-Bukhari, Vol. 5, p. 2331 – Narrated by Muhammad ibn al-Muthanna and others.
13. Sahih Muslim, Vol. 4, p. 2106.
