The Tariqa: The Noble Muhammadan Actions
The term “Tariqa” Is the Qur’anic expression that refers to what the Qur’an alludes to as “Sufism.” Literature dedicated to the subject explains that the term “Sufism” Is a complex one, carrying deep and intricate meanings. Perhaps the best way to understand what Sufism represents Is to explore the connotations behind the various names given to those who walk the Sufi path. Two of the most widely used terms In Sufi literature are “the mystic” and “Sufi.”
It Is important, first, to correct a common misconception among researchers, which is the belief that the term “Sufi” only entered Islamic terminology in later Islamic periods. Refuting this view, Sheikh Abu Nasr al-Sarraj al-Tusi points out that this term was used by Sheikh Hasan al-Basri (may God sanctify his soul), a disciple of Imam Ali Ibn Abi Talib (may God honor his face), and possibly even earlier. It was narrated from Hasan al-Basri (may God sanctify his soul) that he said, “I saw a Sufi during the Tawaf (circumambulation around the Kaaba), so I gave him something, but he did not accept It, saying, ‘I have four daniqs (coins), and that suffices me.'” (1)
Al-Tusi also refers to a narration found in the book *Akhbar Mecca*, collected from Muhammad ibn Ishaq ibn Yasar and others, whichh mentions that “before Islam, there was a time when no one circumambulated the Kaaba, except for a Sufi man who would come from a distant land, perform the Tawaf, and then leave.” Commenting on this, Al-Tusi says, “If this narration is correct, It indicates that the term ‘Sufi’ (2) was known before Islam, and it was attributed to people of virtue and righteousness.” (3)
As for the origin of the terms “Sufi” and “the mystic,” it has been said that the Sufis were called by this name due to their wearing of wool (Suf). (4) There may be a connection between this view and what Ibn Saad mentioned about Imam Ali ibn Abi Talib, to whom the Sufis trace their lineage, saying, “He was marked on the day of Badr by a white woolen garment.” (5) Al-Kalabadhi notes that they were called Sufis because their qualities resembled those of the *Ahl al-Suffa* (the People of the Bench) [In the Prophet’s Mosque], who lived during the time of the Messenger of Allah ﷺ. Another group states that they were called Sufis because of the purity (Safaa) of their secrets and the clarity of their deeds. (6) When Abu al-Hasan al-Qannad was asked about the meaning of the word “Sufi,” he said, “It is derived from Safaa (purity), meaning standing for Allah Almighty at all times with the condition of fulfillment.” (7) He also mentioned, however, that the term originates from wearing wool. (8) Sahl Ibn Abdullah said, “The Sufi Is the one who has been purified from all impurities, filled with contemplation, detached from people, and for whom gold and mud are equal.” (9)
Sheikh Umar al-Suhrawardi says that a Sufi is someone who Is in a constant state of purification, always refining his time from the impurities of the self through the purification of the heart from Its ego. What helps him In this purification is his continuous dependence on his Lord, and by maintaining this dependence, he is cleansed from impurities. Whenever his ego stirs and shows one of Its traits, he recognizes It with his keen Insight and flees to his Lord. Through his continuous purification, he maintains unity, and with the movement of his ego comes separation and cloudiness. He stands with his
Lord against his self. Allah Almighty said:
<كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ>
: *”Be persistently standing firm in justice, witnesses for Allah.”* This
persistence for Allah against the self Is the realization of Sufism. (10)
Bishr al-Hafi said, “The Sufi is the one whose heart is purified for Allah.” (11) However, Al-Qushayri holds the view that the term “Sufi” does not have a linguistic origin In Arabic; rather, he suggests it is more like a title. In this regard, he says, “This name has become predominant for this group, so It is said ‘a Sufi man’ and ‘the Sufi group.’ Whoever seeks this path is called ‘Mataswefe(mystic) ,’ and the group is called ‘matsweafe.’ There Is no evidence for this name In Arabic based on analogy or derivation, and It seems more like a title. As for the claim that It comes from the word ‘wool’ (Suf) and that one becomes a Sufi by wearing wool, like how one wears a shirt, this Is a view, but the people were not specifically known for wearing wool. And for those who say they are named after the *Suffa* (platform) of the Prophet’s Mosque, the derivation of ‘Sufi’ does not align with this. Those who claim it comes from ‘purity’ (Safaa) are also distant from linguistic derivation. And the suggestion that it comes from ‘the rank’ (Saff) — as if they are In the front row of hearts in the presence of Allah — while the meaning is sound, the language does not support this derivation. Moreover, this group Is too well-known to require a linguistic or etymological justification.” (12)
It Is noteworthy that the vast majority of explanations provided by the Sufis themselves regarding the origin of the words “Sufi” and “Mutasawwif” (the mystic)primarily aim to clarify the meanings of these terms rather than their linguistic origins. Sheikh Ibn Hajj al-Tilimsani poetically describes Sufism as follows: (13)
ليس التصوفُ لبسَ الصوفِ ترقعُهُ، ولا بكاؤك إن غنى المُغنُّونا
ولا صياحٌ ولا رقصٌ ولا طربٌ، ولا ارتعاشٌ كأن قد صرتَ مجنونا
بل التصوفُ أن تصفو بلا كدرٍ وتتبع الحقَّ والقرآن والدينا
وأن تُرى خاشعًا لله مكتئبًا، على ذنوبِك طولَ الدهرِ محزونا.
Sufism is not the wearing of wool that you patch,
Nor your weeping when singers sing,
Nor shouting, nor dancing, nor ecstasy,
Nor a state of madness as if you’ve lost your mind.
Rather, Sufism is to purify yourself without impurity,
To follow the truth, the Qur’an, and the religion,
And to see yourself humble before Allah,
Weeping over your sins, sorrowful for them throughout your life.
The followers of Sufism have been described with the most beautiful and ideal qualities. Sheikh Junayd al-Baghdadi described the one who walks the path of Sufism as a continuous source of goodness in all conditions, saying, “The Sufi is like the earth; all ugliness is cast upon It, but only beauty comes out of it.” (14) Sheikh Abu Bakr al-Shibli (may God sanctify his soul) described the closeness of the Sufi to Allah Almighty, saying, “The Sufi is detached from creation and connected to the Truth, as Allah says:
َاصْطَنَعْتُكَ لِنَفْسِي
‘And I have chosen you for Myself.'”
(15) Dhu al-Nun al-Misri pointed to the constant state of contentment of those who walk the Sufi path, saying, “The Sufi Is one who is not troubled by seeking, nor disturbed by deprivation.” He also said, “The Sufis preferred Allah Almighty over everything, so He preferred them over everything. One of their acts of preferring Him was that they preferred the knowledge of Allah over the knowledge of their own selves and the will of Allah over the will of their own selves.” (16) Abu Turab al-Nakhshabi said, “The Sufi Is one whom nothing disturbs, and everything is purified through him.” (17)
As for Sheikh Abdul Qadir al-Kilani (may God sanctify his soul), he described the one who follows the Sufi path by saying, “The Sufi Is the one whose inner and outer self is purified by following the Book of Allah and the Sunnah of the Messenger of Allah ﷺ. The more purified he becomes, the more he exits from the sea of his own existence, abandoning his will, choice, and desires. When the heart becomes pure, the Prophet ﷺ acts as an intermediary between him and his Lord Almighty, just as Gabriel did. The foundation of goodness is following the Prophet ﷺ in his words and actions. The purer the heart of a servant becomes, the more he sees the Prophet ﷺ commanding him to do something or forbidding him from something. He becomes entirely heart, withdrawing into solitude, and becomes a secret without any outward manifestation, purity without any impurity. He removes everything from his heart, uprooting even the mountains of hardship, requiring the tools of struggle, patience in bearing hardships, and the descent of trials.” (18) The terms “Sufi” and “Mutasawwif” (the mystic) are not the only names given to the followers of Sufism. The Sufi is also known as the “Salik” (traveler), referring to the fact that Sufism Is a journey on the path to Allah Almighty. Since one of the attributes of the traveler on the path Is detachment from all worldly attachments except those that bring them closer to Allah, they have also been called “Faqir” (the poor one). The Faqir Is one who gives everything for the sake of Allah and takes no one other than Allah Almighty. The Faqir is mentioned In the Qur’an In several contexts, including in the verse:
«لِلْفُقَرَاء الَّذِينَ أُحصِرُواْ فِي سَبِيلِ اللّهِ لا يَسْتَطِيعُونَ ضَرْباً فِي الأرَضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاء مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ:
“For the poor who are restrained in the cause of Allah, unable to move about in the land; the ignorant person thinks them self-sufficient because of their restraint. You will recognize them by their mark.” (19)
Another non-Arabic term used for the Sufi Is “Darwish,” which means “worshiper.” However, the most common term In the present time is “murid” (seeker), which, as explained by Sheikh Muhammad al-Kasnazan (may God sanctify his soul), refers to one who walks the path seeking to reach Allah
Almighty:
«فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ:
“So give the relative his right, and also the poor and the traveler. That is best for those who seek the pleasure of Allah, and It is they who will be successful.” (20)
What has been mentioned above clarifies some of the meanings of the Qur’anic word “Tariqa” through the connotations of the word “Sufism,” which corresponds to it In meaning. The word “Tariqa” is mentioned In two verses in the Qur’an: “They said
«قَالُوا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى:
‘Indeed, these two are magicians who want to drive you out of your land with their magic and do away with your most exemplary way.'” (21)
« إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ:
and “The most exemplary of them will say, ‘You remained only a day.'” (22) The context In which the word appears in a unified subject Is in the verse:
:«وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاء غَدَقاً:
“And If they had remained steadfast on the path, We would have given them abundant water.” (23)
The specification by Allah Almighty of the word “Tariqa” in this particular verse, using the definite form, is an indication that it carries a special and specific meaning in this context, rather than a general one. It refers to a particular path. The meaning of the term “Tariqa” in these noble verses is what is known as the Islamic Sufi path. “Tariqa” is a Qur’anic term, and since “the Qur’an interprets itself,” there is no better or safer method than to use the Qur’an itself to understand the implications of the term “Tariqa.”
Although the word “Tariqa” appears only once in the Qur’an, there are many implicit references to it throughout the Holy Book. Since the word “Tariqa” is connected with the act of uprightness (Istiqama) in the verse:
:«وَأَلَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاء غَدَقاً:
“And if they had remained steadfast on the path, We would have given them abundant water.” (25), the reference to “Tariqa” is implied in every verse that discusses the topic of uprightness. For example, even though the term “Tariqa” is not mentioned in the following two verses:
:« إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ:”
“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 notgrieve but receive good tidings of Paradise, which you were promised. (‘.26 )
«انَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ:
, and “Indeed, those who have said, ‘Our Lord is Allah,’ and then remained steadfast, no fear will be upon them, nor will they grieve.” (26), both verses implicitly refer to the “Tariqa,” because the true meaning of steadfastness, as it is repeated in the Qur’an, is “steadfastness on the path,” as explained in the verse of the Tariqa.
The “Tariqa” Is the path of uprightness that Allah Almighty commanded people to follow In order to reach safety and attain the rank of:
« فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ»
“No fear shall be upon them, nor shall they grieve.” The duality of “saying, Our Lord Is Allah” and “uprightness” emphasized by Allah In the two verses above represents another linguistic form of the combined concept of “faith” and “righteous deeds,” which Allah refers to in many places In the Qur’an, indicating that It is the essence of the straight path and the way to reach His mercy. Among the verses that speak of the duality of “faith” and “righteous deeds” are:
«وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحاً فَلَهُ جَزَاء الْحُسْنَى وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرا:
“But whoever believes and does righteous deeds will have the best reward, and We will speak to him from Our command with ease.” (26)
و «مَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُم بِالَّتِي تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحاً فَأُوْلَئِكَ لَهُمْ جَزَاء الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ:
And His saying: “Neither your wealth nor your children will bring you near to Us In status, but those who believe and do righteous deeds – for them, their reward will be multiplied for what they did, and they will be secure in the lofty rooms [of Paradise].” (27)
The statement that the terms “faith” and “righteous deeds” are two components of a single concept, not two separate or independent ideas, arises from the fact that the two are intrinsically connected to such an extent that each derives its existence from the other; neither can exist without the other. There is no “faith” without “righteous deeds,” just as no deed is considered “righteous” unless it stems from a heart filled with “faith.” This connection is seen In how Allah defines believers through their righteous deeds, as in His words:
(قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ وَالَّذِينَ هُمْ عَلَى صَلَوَاتِهِمْ يُحَافِظُونَ:
“Indeed, the believers have succeeded: those who are humble In their prayers, those who turn away from idle speech, those who give charity, those who guard their chastity except for their spouses or what their right hands possess, for indeed, they are not to be blamed. But whoever seeks beyond that, they are transgressors. Those who are faithful to their trusts and covenants, and those who guard their prayers.” (28)
It was narrated from Imam Ja’far al-Sadiq ﷺ from his grandfather, the Messenger of Allah ﷺ: “Faith is the acknowledgment by the tongue, belief in the heart, and action by the limbs.” (29) The reality that action is not considered “righteous” unless it comes from a believer is demonstrated in the verse:
« وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْماً وَلَا هَضْما
“And whoever does righteous deeds while he Is a believer will fear neither injustice nor deprivation.” (30) This Is further supported by the hadith:
«إِنَّمَا الْأَعْمَالُ بِالنِّيَّات»
“Actions are judged by intentions.” For example, prayer is not valid without faith, just as there is no faith for one who does not pray, as the Messenger ﷺ said: “The one who abandons prayer is a disbeliever,” and he also said: “Prayer is the pillar of the religion; whoever abandons it has destroyed his religion,” and he said: “The barrier between a person and shirk and disbelief Is abandoning prayer.” (31) Al-Jallajli al-Basri said: “Faith necessitates adherence to the Shari’ah; whoever has no Shari’ah has no faith, nor tawhid.” (32)
In the same way, It can be concluded that “saying, Our Lord is Allah” and “uprightness on the Tariqa” cannot exist independently of each other. Declaring the sincerity of Allah’s Lordship and Oneness must be manifested In upright actions, and all acts of uprightness must stem from faith In Allah’s Lordship and Oneness. The “Tariqa” that one must remain steadfast on is explained by the noble verse:
فَاسْتَقِمْ كَمَا أُمِرْتَ:
“So remain steadfast as you have been commanded.” (33) This verse was so heavy that the Prophet ﷺ said:
(شیبتني هود)
“Surah Hud made my hair turn gray.” It is the path that Allah Almighty commanded His noble Messenger ﷺ to follow. The features of this path were defined by the commandments of the Qur’an, which the Prophet ﷺ explained in his noble hadith. In this regard, Sheikh Junayd al-Baghdadi (may God sanctify his soul) said: “Whoever has not memorized the Qur’an and written the hadith Is not to be followed In this matter [referring to the Sufi path], for our knowledge is bound by the Book and the Sunnah.” (34)
The Prophet ﷺ explained that the “Tariqa” consists of his noble actions, as he said in his hadith:
الشريعة اقوالي والطريقة اقوالي
“The Shari’ah is my words, and the Tariqa is my actions.” Therefore, “uprightness on the Tariqa,” meaning righteous deeds, refers to the actions of the Messenger ﷺ, and the path referred to by the term “Tariqa” is the straight path defined by our Master Muhammad ﷺ, established through the guidance of the teachings of the Holy Qur’an.
The duality of saying, “Our Lord is Allah” and maintaining uprightness on the path, whichh corresponds to the duality of faith and righteous deeds, is the essence and core of Islam. This is becausee, in truth, it represents the meanings of the two testimony verses: “There is no god but Allah” (35) and “Muhammad is the Messenger of Allah” [Al-Fath: 29]. Reciting the verse of monotheism is the human being’s acknowledgment of their servitude and the servitude of everything else, and the Lordship and Oneness of Allah Almighty. This submission (Islam) is the first stage of faith, meaning “saying, Our Lord is Allah.” As for acknowledging the prophethood of our Master Muhammad ﷺ, it is the covenant to begin “uprightness on the path,” which means embarking on performing “righteous deeds” in imitation of the actions of the Messenger ﷺ.
Thus, the *Tariqa* refers to the righteous deeds that both stem from and lead to faith in the Holy Qur’an and the noble prophetic traditions, that is, belief in the Muhammadan message. The righteous deeds are the actions of the Prophet ﷺ, representing the complete and ideal embodiment of the teachings of the Holy Qur’an. Regarding the connection between the *Tariqa* in the Qur’an and the prophetic traditions, Sheikh Junayd al-Baghdadi (may God sanctify his soul) said: “This knowledge of ours Is built upon the Hadith of the Messenger of Allah ﷺ” (36). He also stated: “Our way is bound by the principles of the Book and the Sunnah” (37). In affirming that the *Tariqa* represents righteous deeds that emulate the noble prophetic actions, Sheikh Junayd al-Baghdadi further said: “We did not take Sufism from idle talk, but from hunger, abandoning the world, cutting off habits and preferences” (38). Al-Kalabadhi emphasized the link between the *Tariqa* and action, saying: “The knowledge of the Sufis is the knowledge of spiritual states, and spiritual states are inherited from righteous deeds, and none inherit spiritual states except those who have perfected their deeds” (39). Abu Nasr al-Sarraj al-Tusi described the people of the *Tariqa* by saying: “They are the scholars of Allah and His rulings, those who act upon what Allah has taught them, and who realize the duties Allah has assigned to them” (40).
Therefore, the *Tariqa* Is a comprehensive path of faith in the Holy Qur’an and emulation of the prophetic Muhammadan actions, and the two pillars of the *Tariqa*—faith and righteous deeds—cannot be separated, nor can one adhere to one while neglecting the other. It is important to note that the verse of the *Tariqa* In the context of Its appearance in Surah al-Jinn in the Holy Qur’an indicates that the *Tariqa* is a universal path for all of Allah’s creation, including the jinn, just as it is for humankind. The Qur’an also highlights the inclusion of the jinn In the Muhammadan message, as Allah Almighty directed a group of jinn to listen to the Qur’an and then warn their people:
« وَإِذْ صَرَفْنَا إِلَيْكَ نَفَراً مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِم مُّنذِرِينَ.قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَاباً أُنزِلَ مِن بَعْدِ مُوسَى مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ
“And when We directed to you a few of the jinn, listening to the Qur’an. And when they attended it, they said, ‘Listen quietly.’ And when it was concluded, they went back to their people as warners. They said, ‘O our people, indeed we have heard a Book revealed after Moses, confirming what was before it, guiding to the truth and to a straight path.'” (41)
The Holy Qur’an makes It clear that the message of our Master Muhammad ﷺ is universal, encompassing all creation without exception, and is not bound by any temporal or spatial limits. Allah Almighty says:
« وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
“And We have not sent you, [O Muhammad], except as a mercy to the worlds” (42).
References:
(1) Al-Tusi – p. 22.
(2) Everything within square brackets in a quoted hadith is not part of the original text but has been added to clarify the meaning.
(3) Al-Tusi – p. 22.
(4) Al-Tusi – p. 22.
(5) Ibn Saad – p. 14.
(6) Al-Kalabadhi – p. 5.
(7) Al-Tusi – p. 26.
(8) Al-Tusi – p. 27.
(9) Al-Suhrawardi – p. 43.
(10) Al-Suhrawardi – p. 44.
(11) Al-Kalabadhi – p. 5.
(12) Al-Qushayri – p. 138.
(13) Sayyid Abi – p. 5.
(14) Al-Suhrawardi – p. 44.
(15) Al-Qushayri – p. 139.
(16) Al-Suhrawardi – p. 43.
(17) Al-Qushayri – p. 139.
(18) Al-Kilani – p. 77.
(19) Al-Baqarah: 273.
(20) Al-Rum: 38.
(21) Taha: 63.
(22) Taha: 104.
(23) Al-Jinn: 16.
(24) Fussilat: 30.
(25) Al-Ahqaf: 13.
(26) Al-Kahf: 88.
(27) Saba: 37.
(28) Al-Mu’minun: 1-9.
(29) Al-Kalabadhi – p. 52.
(30) Taha: 112.
(31) Muslim, Vol. 2 – p. 70.
(32) Al-Tusi – p. 143.
(33) Hud: 112.
(34) Al-Qushayri – p. 20.
(35) Muhammad: 19.
(36) Al-Qushayri – p. 20.
(37) Al-Qushayri – p. 20.
(38) Al-Suhrawardi – p. 39.
(39) Al-Kalabadhi – p. 58.
(40) Al-Tusi – p. 26.
(41) Al-Ahqaf: 29-30.
(42) Al-Anbiya: 107.
Source: *The Path to the Tariqa* – pp. 6-15.
