What Is Tariqah?

Where Does the Name "Tariqah" Come From?  

The word "Tariqah" comes from Arabic and is defined as "a method, practice, or path within tasawwuf that is taken to reach Allah the Most Glorious." According to the understanding of tasawwuf, the paths leading to Allah are as numerous as the breaths of humankind. Each  tariqah  has its own method and approach. The existence of different methods among the tariqahs corresponds to the diversity of human nature. Allah, the Most High, says:    
"Say, 'Each works according to his own disposition, but your Lord knows best who is on the right path.'” (Al-Isra 84)  

This diversity could already be observed among the companions of the Prophet [sallallahu alayhi wa sallam]. Even among them, Muslims displayed various temperaments. However, under the luminous guidance of the Messenger of Allah [sallallahu alayhi wa sallam], they all attained spiritual perfection. Each of them entered Islam through different approaches. After the passing of the Prophet [sallallahu alayhi wa sallam], countless people continued to enter Islam.  

Tariqah, or more broadly tasawwuf, is not a separate religion but a way of interpreting and living the faith. For this reason, any tariqah that adhered fully to the commands and prohibitions of Allah, the Most High, and His Messenger [sallallahu alayhi wa sallam], continued to thrive.  

Tariqah is adherence to Shariah (the Qur’an and Sunnah). Indeed, tariqah is built upon the outward foundations of Shariah and derives its essence from it. If Shariah, the foundation upon which tariqah is built, had not been upheld in its full beauty, the chapter of Hud would not have aged the Prophet [sallallahu alayhi wa sallam]. The Exalted Allah would not have praised His Messenger, declaring him to be on the straight path (sirat al-mustaqim), nor would the Prophet [sallallahu alayhi wa sallam] have asked the noble Ansar and Muhajir companions before his passing, 'Have I conveyed the message?' Rather, he would have simply stated, 'I have conveyed it.' This points to our responsibility.  

The purpose of tariqah is complete adherence to the commands and prohibitions of Shariah (the Qur’an and Sunnah).  

The Role of the Perfect Guide    
The leader of a tariqah, the perfected guide ( murshid kamil ), must be one who embodies ihsan, a person of excellence. Allah the Most High declares in the Qur’an:    
"As for those who strive for Us—We will surely guide them to Our ways. Indeed, Allah is with those who act with excellence (muhsinun).” (Al-Ankabut 69)  

As the verse indicates, the goal for a person who chooses the path of Islam is to become a  muhsin —a person of ihsan. A muhsin is someone who possesses spiritual excellence, which is the essence of tasawwuf. As previously mentioned, tasawwuf derives its foundation from the well-known hadith referred to as the “Hadith of Jibril,” narrated during the Prophet’s [sallallahu alayhi wa sallam] lifetime.  

With the proliferation of various tariqahs over time, the names of these paths and their leaders or spiritual guides became more widely recognized. Tasawwuf became increasingly integrated into society through these tariqahs.  

Examples of Tariqahs    
In the time of the Prophet’s companions, there were no formal names for tariqahs. However, tasawwuf was practiced under the name of ihsan. After the Prophet [sallallahu alayhi wa sallam] passed away, prophethood came to an end, but Islam as a religion continued. The Qur’an, complete and flawless, was entrusted to the ummah.  

The companions of the Prophet [sallallahu alayhi wa sallam] were individuals who had grown and matured under his guidance. They held a special place, as they were praised in the Qur’an. Following them, interpretative differences arose among the pious predecessors, leading to variations in Islamic practices. In acts of worship, schools of thought like Hanafi, Shafi‘i, Maliki, and Hanbali emerged. In matters of belief, Ash‘ari and Maturidi schools were established. Regarding moral and spiritual disciplines, tariqahs came into existence.  

Neither the schools of jurisprudence nor the tariqahs are outside the framework of Islam. Allah the Most Glorious has created each individual uniquely. Groups, tribes, and communities that emerged from individuals gained recognition and acceptance before Allah, the Most High, and among the people to the extent that they adhered to the Qur’an and Sunnah. Both schools of thought and tariqahs became known by the most prominent scholars associated with them. For example, the Hanafi school is named after Abu Hanifah, and the Shafi‘i school after Imam Shafi‘i. Similarly, the two prominent theological schools are named Ash‘arism (after Imam al-Ash‘ari) and Maturidism (after Imam al-Maturidi).  

In the same way, tariqahs were named after their founders. For instance, the Qadiriyyah is named after Abd al-Qadir al-Gilani (d. 1166 CE), the Yasawiyyah after Ahmad Yasawi (d. 1166 CE), and the Naqshbandiyyah after Shah Naqshband (d. 1389 CE).  

Schools of thought and tariqahs complement one another as parts of a unified whole. None emerged with the intention of representing Islam in its entirety but rather sought to contribute as components within the larger framework of the faith. Whenever the individuals within these schools or tariqahs failed to uphold their responsibilities, Allah, the Most High, did not entrust them with His religion, His Book, or His Prophet’s teachings. Consequently, such groups faded over time.  

For this reason, tariqahs maintained a system known as  silsilah (chain of spiritual succession), while schools of thought operated under  ijazah (authorization). Individuals or groups who failed to conform to the principles of the Qur’an and Sunnah within these frameworks were forgotten. Ultimately, everyone will be rewarded or held accountable according to their intentions.  

The Chain of Transmission (Silsilah)  

Every tariqah has a guide ( murshid ). If the principles and practices of a tariqah were established by one of its later spiritual leaders, this individual is referred to as the "second founder" ( pir-i sani ). Every murshid nurtures perfected individuals ( kamileen ), known as deputies ( khulafa ), who continue the path after them. Tariqahs endure as long as they produce such successors.  

Each murshid traces their spiritual lineage ( silsilah ) back to the Prophet [sallallahu alayhi wa sallam]. This chain is a continuous line of deputies who succeeded one another, often reaching back through the noble companions ( sahaba ), the descendants of the Prophet’s family ( ahl al-bayt ), and predominantly through companions like Ali ibn Abi Talib [radiyallahu anh] and Abu Bakr al-Siddiq [radiyallahu anh]. Thus, the silsilah forms an unbroken link back to the Messenger of Allah [sallallahu alayhi wa sallam].  

In cases where individuals in the chain never met due to differences in time, spiritual training occurs through a connection of souls. This phenomenon is called  Uwaysiyyah .  

Tasawwuf has always had a dimension that appeals to people of all walks of life. Though it has undergone various stages of development throughout history, its principles have persisted and evolved into the present day. This continuity is due to the efforts of murshids, who trained hundreds of perfected individuals to carry on their legacy. However, where murshids did not find successors with the necessary qualities, their tariqahs ceased to exist. One of the tariqahs that has endured to this day is the Naqshbandi path.