Introduction
All praise is due to Allah, and complete blessings and peace be upon His beloved, His chosen one, who embodied revelation, message, and wisdom, and upon his family and companions.
In this critical phase of our contemporary Islamic history, a period which can be described as pivotal in the life of the Ummah, we find ourselves compelled to clarify the pathway that leads to a state of balance for the Ummah, enabling it to attain dignity in this world and honor in the Hereafter. We also find ourselves obliged to highlight the sources of spiritual strength within our great Islamic faith, which have the potential to elevate Muslims to the highest levels of dignity and advancement. This inner strength, once it finds the appropriate outlet, fills the soul with Its fragrant breath, making material things appear as mere tools to be utilized for personal and social reform.
The modern generation, captivated by the progress and civilization of others, and submerged in the materialistic wave that has come to dominate most aspects of life, must come to understand the profound spiritual truth of the Muhammadan message. It is a great spiritual reality capable of harmoniously balancing the spiritual aspect of faith with the surrounding civilization.
The Sunnah of our Master Muhammad ﷺ was, in its time, a perfect and complete embodiment of the potential for achieving harmony with all things In the universe and the ability to engage with others through word and action. This harmony propels an individual forward towards fulfilling their complete humanity and readiness for stewardship on earth.
This is the essence of the *tariqa*, which encapsulates the inclusive Islamic ideals for the welfare of humanity in both the worldly and spiritual dimensions at all levels. Its history and truths are the focus of our message here, as we pray to Allah, the Almighty, to fulfill Its intended purpose. And Allah is the Bestower of success.
And may blessings and peace be upon our Master Muhammad, embodiment of revelation, message, and wisdom, and upon his family and companions.
The Term Tariqa in Language and Terminology
The terminological meaning of “tariqa” among the Sufis does not differ from its linguistic meaning. In language, “tariqa” signifies the path or method that leads to the intended goal smoothly and easily. According to Sheikh Muhammad Al-Kasnazan, *tariqa* is the methodology derived by the sheikh from the Quran and the purified Sunnah to implement the Islamic Sharia fully, in both Its outward and inward aspects. Thus, in Sufi terminology, *tariqa* has a more specific meaning than its linguistic one. See: *The Basic Arabic Lexicon* – a collective work by prominent Arab linguists, commissioned by the Arab Organization for Education, Culture, and Science – Arab League – Larousse – 1989, p. 792.
When and Why Did *Tariqa* Appear In Islam?
This is a common question that often comes to mind. Others may wonder: If the *tariqa* is valid, why did the Prophet ﷺ not explicitly command it, nor define its various methodologies that later diversified?
There is indeed a widespread misunderstanding around this matter. There Is a significant difference between the emergence of the term “tariqa” as an indicative label and the presence of *tariqa* as an authentic Islamic reality that has accompanied Islam since its earliest days until the passing of the Prophet ﷺ, who bequeathed his knowledge and lights to his successors.
It Is true that the term *tariqa* was not popular during the early Islamic period, but this does not imply that its essence was absent. Many Islamic terms existed in their true sense without the specific labels that later became common. For example, during the Prophet’s time, some Companions dedicated themselves to reading and perfecting the Quran day and night, making It their primary occupation, yet they were not labeled as “reciters.” Similarly, others were diligent In deriving legal rulings on various issues, though they were not then called “jurists,” and the field of “fiqh” (Islamic jurisprudence) only emerged in name In the second Hijri century. What does this imply?
It Implies that the essence of all Islamic sciences, including the science of *tariqa*, was present during the early days of the Prophet’s mission, although it was not commonly recognized by the names adopted by later scholars. It should be noted that assigning a specific name to something like *tariqa* Is not like naming a newborn; it evolves in parallel with the development of the concept. It is worth mentioning that when scholars specialize in a field of Sharia knowledge, it does not mean they abandon the rest of the sciences. Each of them recited the Quran, memorized the Prophetic Hadith, learned jurisprudential rulings, and strived for presence with Allah, aspiring to the station of *ihsan* (excellence in worship). They held on to other Islamic sciences to the best of their abilities (1).
Some may argue: Suppose that the essence of Islamic sciences indeed existed during the early days, and It only developed into distinct branches when needed In the second century—was *tariqa* among those sciences?
To address this question, several Sufis cite a text from Hafiz Muhammad Siddiq Al-Ghumari, who stated that the first to establish *tariqa* was divine revelation, as part of the Muhammadan faith. He considered It the station of *ihsan*—“to worship Allah as If you see Him, for If you do not see Him, He sees you.” This station, *ihsan*, Is the third pillar of faith after *Islam* and *Iman* (faith), as clarified by the Prophet ﷺ in the Hadith of Gabriel, who said, “This is Gabriel who came to teach you your religion” (2). Al-Ghumari asserts that whoever neglects this station (ihsan) has not reached the levels of perfection, as they have left out a pillar of faith. Thus, the goal that *tariqa* calls for and points to is the station of *ihsan* after the firm establishment of *Islam* and *iman* (3).
While this text supports the view that the essence of *tariqa* originates from the core of the Islamic message, we believe It does not fully capture the dimensions of the term *tariqa* in Islamic law. It limits the concept of *tariqa* in Islam to a single pillar, *ihsan*, whereas in reality, *tariqa* encompasses all three pillars of faith (*Islam*, *Iman*, and *ihsan*) as Interrelated aspects. It is not merely an application of *hishisan* as some may think; rather, it Is the complete and ideal application of all three pillars without separation or fragmentation. Since the divine revelation came with all three stations collectively, as stated in the Hadith of Gabriel, this is what we believe.
Multiplicity of Tariqas
Since *tariqa* is the practical application of the three pillars of faith—Islam, Iman (faith), and Ihsan (spiritual excellence)—and since each Muslim has their unique way of applying these rulings in a spiritual context, this implies that every Muslim has their own personal *tariqa* to connect with Allah, bringing them closer to Him. Thus, it Is said: “الطرائق بعدد أنفاس الخلائق” (The paths are as numerous as the breaths of creation). This means that each person’s behavior is according to their own readiness and capacity, which makes each creature have a unique style of connecting with Allah. Sheikh Muhammad Al-Kasnazan describes this connection as the “relationship of faith,” where he says: What are the paths to Allah? They are certainly not material paths, for Allah Is far exalted beyond that; rather, they are spiritual paths, which are states of faith that connect a servant to their Lord. Nothing links a servant to Allah except faith and good deeds. Whoever truly believes and does righteous deeds has a path that brings them closer to Allah, while one who is astray and commits wrongdoing has another path that distances them from Allah. Since faith and deeds are relative In people and differ from one person to anotherr, each servant has a unique *tariqa* connecting them with Allah.
From Sheikh Muhammad Al-Kasnazan’s words, it becomes evident that *tariqa* is faith and righteous deeds, and through the relativity of faith and deeds, the closeness of a servant to their Lord or their distance from Him Is determined. Does this understanding or belief In the term *tariqa* conflict with anything that came with Islamic Sharia, or does a deeper examination reveal that *tariqa* is the essence of Sharia and that Sharia Is the source of *tariqa*?
In a narration from Awf bin Malik, he said: “We were with the Messenger of Allah ﷺ as nine individuals. He said, ‘Will you not pledge allegiance to the Messenger of Allah?’ We were still new to the pledge, so we said, ‘We have already pledged allegiance to you, O Messenger of Allah.’ He repeated, ‘Will you not pledge allegiance to the Messenger of Allah?’ So we extended our hands and said, ‘We have pledged allegiance to you, O Messenger of Allah, so on what shall we pledge allegiance?’ He said, ‘To worship Allah without associating anything with Him, to perform the five prayers, and to obey and not ask people for anything.'”
Years passed, and many of these people faced hardship, yet they never forgot the pledge they made. They would not ask people for anything at all, to the point that if one of them dropped his whip while riding his mount, he would dismount to retrieve it himself rather than ask someone to hand it to him. We can imagine that one of them, who had pledged this pledge to the Prophet ﷺ, would not even ask for a glass of water from anyone.
Where is *tariqa* here, and what is the relation of this narration to the comprehensive concept of *tariqa*?
As we said, *tariqa* Is the complete application of the pillars of faith, and the Prophet ﷺ required these individuals to make a pledge based on two primary aspects:
1. **The devotional and belief aspect**, represented by the requirement of worship, monotheism, and prayer.
2. **The practical aspect**, embodied In obedience in everything, especially by not asking anything of people—meaning no one would ask anything of anyone, no matter how simple.
This was their covenant with Allah, through His Messenger, and this was their *tariqa* outlined by the Prophet ﷺ, upon whose application their ranks and stations would be realized: “وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا”
For these individuals, *tariqa* was worship, belief, and action within the framework of obedience to Allah, His Messenger, and those In authority among them.
Reflecting further on the last condition of this covenant, we see It as a remarkable means to elevate these individuals in the three pillars of faith—Islam, Iman, and Ihsan. How?
In ordinary circumstances, how often does a person need to ask others for help with small and large matters? Frequently, and very frequently indeed. Whenever one of those individuals felt the need to ask for something, their pledge with the Messenger of Allah ﷺ would come to their mind and heart, preventing them from asking and compelling them to act on their own. This constant mindfulness of the Prophet ﷺ represents a presence with Allah, and this obedience to the Prophet ﷺ is obedience to Allah: “مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ” This training on self-reliance in small and large matters cultivates reliance on Allah and turns one’s heart towards Him in every moment. Through this unique pledge, the Prophet ﷺ drew for these companions a path that would help them realize the three pillars of faith: Islam, Iman, and Ihsan.
– **Islam**: when they worship Allah without associating anything with Him and perform His obligations in their appointed times.
– **Iman**: their adherence to the pledge they made with Allah and His Messenger.
– **Ihsan**: the constant presence with Allah by remembering Him whenever they would need to ask others for help.
This is the meaning of *tariqa* for those companions.
Let us take another example: Imam Al-Bukhari and Al-Tirmidhi narrated that Hakim bin Hizam said, “I asked the Messenger of Allah, and he gave me, then I asked him again, and he gave me. Then he said, ‘O Hakim, this wealth Is sweet and lush. Whoever takes it with a content soul, it is blessed for him, and whoever takes it with a greedy soul, It will not be blessed for him, and he will be like one who eats but is never satisfied. The upper hand Is better than the lower hand.'” Hakim responded, “O Messenger of Allah, by the One who sent you with the truth, I will not take anything from anyone after you until I leave this world.” Thus, neither Abu Bakr nor Umar could persuade him to accept anything, and he remained self-sufficient until his death.
Spiritual training has many paths, as evidenced here. Hakim’s case differs entirely from that of the other companions mentioned earlier. Hakim, as it appears, loved wealth and was attached to it. The Prophet ﷺ, through his divine light, recognized this and addressed him according to what he perceived In him. The words of the Prophet ﷺ descended upon Hakim’s soul like healing medicine for his inner ailment, leading him to respond to the prophetic remedy by ridding himself of that ingrained greed.
The prophetic guidance was not merely a lesson but held a divine secret and spiritual power, and If the Prophet ﷺ applied it to someone he deemed fit, its blessings would manifest in their heart and soul, giving them the strength and determination to continue in obedience in ways that thousands of mere words could not achieve. Thus, the *tariqa* that Hakim bin Hizam received from the Prophet ﷺ led him to self-restraint, piety, and steadfastness. It also instilled the command of the Prophet ﷺ within him until his death.
What happened with Hakim was not merely a lesson that affected his soul and drove him to act as he did. Many hear sermons but do not take heed or apply them. But since the Prophet ﷺ knew that this counsel was suitable for Hakim, It healed his soul and purified his heart.
These prophetic narrations clearly indicate the multiplicity of paths to Allah and confirm the saying, “الطرائق بعدد أنفاس الخلائق”
(The Source and Branches)
Sheikh Muhammad Al-Kasnazan holds that the *tariqas* to Allah, though they may be numerous, must in every era originate from a single source: the Prophet himself or his spiritual heir. They must also lead to one ultimate goal: reaching Allah. Any *tariqa* that does not stem from this source and does not lead to this goal cannot be considered an authentic Islamic path.
The Prophet ﷺ taught his noble Companions the ways and *tariqas* that brought them closer to Allah. Each Companion had a unique *tariqa* that suited his spiritual and intellectual disposition in his relationship with Allah. They gained this *tariqa* through the blessings of accompanying the Prophet ﷺ. Some sought closeness to Allah through efforts in da’wah (inviting to Islam), charity, knowledge, or jihad—each in his way. For example, it is narrated about Hudhayfah ibn al-Yaman ﷺ that he would inquire about evil, fearing that he might fall into it. He was given divine knowledge, allowing him to know the names and states of all hypocrites and the major trials and events until the end of time. Thus, every Companion had a *tariqa*.
The Companions ﷺ became renowned for their dedication to both external acts of worship and internal virtues such as asceticism, piety, sincerity, and love. They were spiritually connected to the Prophet ﷺ; they loved him more than themselves and all they owned. Through his blessings, he purified their hearts and souls through his supplications, touch, or gaze. They (may Allah be pleased with them) followed Sharia fully, illuminated by his noble presence.
After the Prophet ﷺ, the spiritual inheritance was passed to Imam Ali Ibn Abi Talib (may Allah honor his face), who was the divinely appointed inheritor of this spiritual legacy. He became the central spiritual source from which all *tariqas* branched. As such, he Is considered the spiritual master of all Sufis, with all Sufi *tariqas* tracing back to him. Abdullah Ibn Abbas alluded to this, saying: “All our knowledge of exegesis and Its related sciences comes from Ali; we are but a drop from the ocean of his knowledge.” Likewise, Junayd al-Baghdadi, a renowned Sufi master, affirmed: “Our master In this matter (*tariqa*) after the Prophet is Ali Ibn Abi Talib, a man granted divine knowledge.”
Thus, Imam Ali ibn Abi Talib ﷺ was the source from which the teachings and guidance of *tariqa* emerged, leading Allah’s servants to Him. Following his passing, this trust was carried by Muslim leaders and complete Sufi sheikhs, such as Ghawth Al-Kilani, Sayyid Ahmed Al-Rifa’I, and Sayyid Sheikh Abdul Karim Shah Al-Kasnazan (may Allah sanctify their secrets).
The *tariqa* entrusted to these complete sheikhs Is distinct from other devotional paths in a fundamental aspect: divine authorization, evidenced by its widespread reach across the Muslim Ummah. Unlike other personal efforts of worshippers, If a *tariqa* conforms to the three pillars of faith (*Islam*, *Iman*, and *Ihsan*), It is valid; otherwise, it is the responsibility of its practitioner alone. Muslims have the option to exert personal effort In their devotion in a way they find suitable to fulfill their religious duties, bearing the consequences of its validity or invalidity. Alternatively, they may follow a *tariqa* from a complete sheikh, one authorized by Allah and His Messenger ﷺ, pledging to adhere to Its teachings. In this case, the responsibility for the disciple’s religious and spiritual progress lies with the sheikh, who, following the example of the Prophet ﷺ, nurtures and guides the disciple gradually based on their spiritual readiness and state.
**Here, it is worth noting the importance and necessity for a Muslim to seek the *tariqa* of a complete sheikh, to adopt it and follow Its methodology, because it is authorized and guaranteed. If he were to proceed according to what he deems suitable or what his self commands him to do, how could he be assured that he is on the correct path and not merely following his own desires?
One of the most dangerous abilities of the human self is that it can manipulate the mind to create justifications for Its actions. When the mind Is enslaved to the self, It subjects the entire being to its whims. Thus, everything a person does appears to him to be rational and aligned with Sharia, when in reality, It may be driven by selfish motives. This dangerous point has been emphasized by the sheikhs of the *tariqa*, who have warned against the dominance of the self, especially in matters of will. The self may desire something and then adorn it with rational justifications, emphasizing its importance and necessity, while denying any influence of selfish motives. It may even go further, presenting this desire as altruistic and selfless. This is evident to anyone who has become acquainted with the nuances of the self and its subtle entrances.
Therefore, the sheikhs of the *tariqa* have deemed the most effective way to combat the self to be surrendering one’s will to another, ensuring that the self has no share In it. This weakens the self gradually concerning its desires, allowing the spirit to emerge within a person. This “other” to whom the self submits Its will is what the people of the *tariqa* refer to as the “sheikh.” He is the guide in the journey toward knowing the Truth, a trainer who refines the eccentricities of the self, and an educator who prepares the disciple to stand in the Divine Presence with the appropriate manners.
Sheikh Abdul Qadir Gilani describes the method of training that complete sheikhs use with their disciples, explaining that the sheikh accepts the disciple for Allah’s sake, not for his own. He treats him with sincere advice, watches over him with compassion, and treats him gently when he Is unable to endure spiritual exercises, nurturing him like a caring mother or wise father with his child or servant. The sheikh starts with the easiest commands, not overburdening him, and then gradually moves to the more challenging ones. Initially, he Instructs him to refrain from following his own inclinations in all matters and to adhere to the allowances of Sharia. This removes him from the constraints of his nature and places him under the dominion of Sharia. Then, the sheikh transitions him from allowances to more rigorous standards, replacing each allowance with a stricter observance. If the disciple begins with sincere striving and determination, the sheikh recognizes this through Allah’s light and direct insight granted to him by Allah, as has been the tradition of Allah among His faithful servants, the saints, and devoted scholars. In such a case, the sheikh does not show leniency but rather holds him to the highest standards, downplaying the disciple’s achievements and deeds in his eyes to prevent pride, as pride causes one to fall from Allah’s grace.
This is but a glimpse of what the people of the *tariqa* say about the importance and necessity of the sheikh In shaping the spiritual life of the disciple. The sheikhs of the *tariqa* emphasized the importance of a person transitioning from his personal way of worship to the way of an experienced, complete sheikh who knows the path and its routes. They derived this from several Quranic verses, including: “قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ,” where following the Prophet ﷺ during his life meant following his blessed self, and after his passing, It means following his spiritual heirs.
Another verse they cite is “الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا,” meaning to seek knowledge of Him from an expert and to follow and emulate him, as Ibn Kathir explains in his exegesis. Also, “فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ.” In his *Tafsir al-Kabir*, Fakhr al-Din al-Razi explains that this phrase is comprehensive, encompassing everything related to beliefs and actions, whether specific to the Prophet ﷺ or related to delivering revelation and explaining religious rulings. Remaining on true steadfastness is, indeed, a challenging task.
Ibn Abbas narrated: “No verse was revealed upon the Messenger of Allah ﷺ in the entire Quran more difficult or severe upon him than this verse.” Hence, he ﷺ said: “Surah Hud and its sisters made my hair gray.” It is said that someone once saw the Prophet ﷺ in a dream and asked him, “it was narrated that you said Surah Hud and Its sisters turned your hair gray.” The Prophet ﷺ replied, “Yes.” The person asked, “By which verse?” The Prophet ﷺ said, “By the verse: فَٱسْتَقِمْ كَمَا أُمِرْتَ.”
**And other noble verses indicate the necessity for a person to seek out an expert who has been granted divine knowledge and a spiritual distinction by Allah, to guide people to His door and lead them to His straight path:** “وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُّسْتَقِيمٍ” (24).
Seeking out a guiding wali (saint) to follow him and benefit from his knowledge and secrets Is a station that Allah grants to His honored servants. Even Moses, the one who spoke with Allah, pursued this, seeking the companionship of the righteous servant: “قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا” (25). This well-known story demonstrates that regardless of one’s level of knowledge and religious standing, one needs a guiding wali to lead them to the right path.
Sheikh Abdul Qadir Gilani describes these sheikhs as “the path to Allah, the guides toward Him, and the door through whichh one enters to reach Him.” They are a path to Allah because all their movements, stillness, words, and actions are by Allah’s command and permission, as Al-Khidr said: “وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا” (27). Likewise, the saints of Allah command what is good and forbid what is wrong by Allah’s permission and command.
If the sheikh of the *tariqa*, as Sheikh Abdul Qadir Gilani says, Is someone who, if the disciple’s companionship with him is true, will nourish him from the knowledge and drink of understanding within his heart (28); and as Sheikh Ahmed Al-Rifa’I Al-Kabir describes, he is “someone who, If he advises you, will make you understand, if he leads you, he will guide you, and if he supports you, he will lift you up. He is the one who commits you to the Book and the Sunnah and distances you from innovations. His outward is Sharia, and his inward is Sharia” (29)—then it is most fitting to submit to him and follow his *tariqa*, as It is the easiest and shortest path to reach Allah.
**Footnotes:**
1. See: *Al-Tariqa Al-Aliyya Al-Qadiriyya Al-Kasnazzaniyya* – Sheikh Muhammad Al-Kasnazan – Sanaa – pp. 78-79.
2. Part of a hadith narrated by Imam Muslim in his *Sahih*, Book of Faith, on the authority of Umar ibn Al-Khattab, may Allah be pleased with him – Dar Ihya al-Turath al-Arabi – Beirut – Vol. 1, p. 39.
3. Muhammad Sadiq Al-Ghumari, *Al-Intisar li-Tariq al-Sufiyyah* – p. 6.
4. Abu Hamid Al-Ghazali, *Al-Munqidh min al-Dalal*, edited by Dr. Abdul Halim Mahmoud – Dar al-Kutub al-Haditha – pp. 195-196.
5. Narrated by Imam Muslim – Book of Zakat – Vol. 2, p. 721.
6. *The Eternal Light Muhammad, Pride of Humanity* – Fethullah Gulen – Dar Al-Nil – Cairo – Vol. 1, p. 408.
7. *Surah Al-Fath*, 10.
8. *Surah An-Nisa’*, 80.
9. *Raza’a al-rajul malahu*: to take an important part from it; *Al-Munjid fi al-Lugha wal-A’lam* – Dar al-Mashriq – Beirut – 29th Edition – p. 257.
10. *Sahih Al-Bukhari* – Book of Obligatory Charity, edited by Dr. Mustafa Dib al-Bugha – Dar Ibn Kathir, Al-Yamamah – Beirut – 3rd Edition – 1987 – Vol. 3, p. 1145.
11. Al-Tirmidhi – Book of Supplications – Dar Ihya al-Turath al-Arabi – Beirut – Vol. 5, p. 458.
12. He was reported to have said: “People would ask the Messenger of Allah about good, but I would ask him about evil, fearing that it might overtake me.” Narrated by Al-Bukhari – Vol. 3, p. 1319. Imam Ali was asked about him and replied: “He knew the hypocrites, and if you asked him about challenging issues, you would find him knowledgeable about them.” *Tuhfat al-Ulama bi Tartib Siyar A’lam an-Nubala* – Al-Dhahabi – Al-Risalah Foundation – Beirut – 9th Edition – 1413 AH – Vol. 2, pp. 363-366.
13. *Al-Tariqa Al-Aliyya Al-Qadiriyya Al-Kasnazzaniyya* – Sheikh Muhammad Al-Kasnazan – p. 120.
14. *Al-Burhan al-Jali fi Tahqiq Intisab al-Sufiyyah ila Ali* – Muhammad Sadiq Al-Ghumari – Al-Sa’ada Press – Egypt – 1st Edition – 1960 – p. 89.
15. Ibid., p. 89.
16. See: *Al-Ghunya li-Talibi Tariq al-Haqq* – Sheikh Abdul Qadir Gilani – Dar al-Hurriya – Baghdad – 1988 – Vol. 2, p. 571.
17. *Surah Al-Imran*, 31.
18. The Muhammadan spiritual inheritor is one who has received knowledge of Sharia and *tariqa* from a complete, Muhammadan inheriting sheikh in a continuous chain back to the Prophet ﷺ. He is unique in his time, even if there are other complete sheikhs.
19. *Surah Ar-Rahman*, 59.
20. *Surah Hud*, 112.
21. *Majma’ al-Zawa’id* – Ali ibn Abi Bakr al-Haythami – Dar al-Rayan li-Turath, Dar al-Kitab al-Arabi – Cairo – 1407 AH – Vol. 7, p. 37.
22. *Surah Hud*, 112.
23. *Al-Tafsir al-Kabir* or *Mafatih al-Ghayb* – Imam Fakhr al-Din al-Razi – edited by Imad Zaki al-Baroudi – Al-Tawfiqiyya Library – Cairo – 1st Edition – Vol. 18, p. 57.
24. *Surah Ash-Shura*, 52.
25. *Surah Al-Kahf*, 66.
26. *Al-Ghunya li-Talibi Tariq al-Haqq* – Sheikh Abdul Qadir Gilani – Dar al-Hurriya for Printing – Baghdad – 1988 – Vol. 2, p. 568.
27. *Surah Al-Kahf*, 82.
28. *Jala’ al-Khatir* – Sheikh Abdul Qadir Gilani – Publisher Sheikh Muhammad Al-Kasnazan – Ishtar Publishing – Baghdad – 1989 – p. 9.
29. *Al-Hikam al-Rifa’iyya* – Sheikh Ahmed Al-Rifa’I Al-Kabir, prepared by Yasser Saadi Ibrahim – Maktabat al-Sharq al-Jadid – Baghdad – 1990 – p. 7.
