TARÎQ - TARÎQAH

طريق - طريقة

Literal Meaning & Etymology: Derived from the Arabic root t-r-q (طَرَقَ – to beat, knock, strike, or tread), literal meanings include:

* A way, path, road, or track (beaten or trodden path).

* A line or band.

* A manner, method, or mode of conduct.

As an Islamic Term:

Tarîq: It is an encompassing term that denotes a ma‘nawî path, method, or major avenue leading to the haqiqah and comprehends all devotional and ma‘nawî paths including tarîqah based on a Sufi order.

Tarîqah: Specifically refers to a methodised, specialised ma‘nawî path or order within Tasawwuf (Sufism), designed for the attainment of human perfection and the unfolding of the haqiqahs of îmân by way of the purification of the nafs (tazkiyyah) and the ascension of the rûh through dhikr, riyâzah and guidance (irshâd) by a murshid.

Selected excerpts from the Risale-i Nur Collection that elucidate the subject:

Question: What is tarîqah?

The Answer: Having as its primary purpose the ma‘rifat and unfolding of the haqiqahs of îmân, it is being honoured with the haqiqahs of the Qur’an and îmân in a manner filled with zawq, ma’nawî states (hâl) and shuhûd, as a result of a journey of the rûh traversed on the foot of the heart under the shadow and shelter of the mi’raj of Ahmad (asm); under the names of ‘tarîqah’ and ‘tasawwuf,’ it is a lofty human mystery and a perfection of man.

Yes, since man is a comprehensive index in this universe, man’s heart is as a ma‘nawî map of thousands of ‘âlams. Yes, just as innumerable human sciences and branches of knowledge show that man's mind in his head is a kind of ma‘nawî centre of the universe, like a central exchange for wireless telegraphs and telephones; so too do the millions of luminous books written by countles people of walâyah show that man's heart within his essence is the place of manifestation, the pivot and the seed for the countles haqiqahs of the universe.

Thus, since the human heart and mind are at this centre, and while being in the state of a seed, comprise the equipment of a mighty tree, and are inserted with the tools and wheels of an eternal, majestic machine of the âkhirah; most certainly, the Fâtir of that heart willed to set that heart in motion, to advance it from potentiality to actuality and to bring about its unfolding and movement; therefore, He created them in this manner. Since He has willed it, most certainly that heart too will operate just like the mind. And the greatest means to set that heart in motion is to turn toward the haqiqahs of îmân upon the path of tarîqah through the dhikr of Allah in the degrees of walâyah.

The Twenty-Ninth Letter-First Allusion

In his book Maktubat, Imâm al-Rabbânî (ra), a hero and a sun of the lineage of Naqshbandî Murshids, said, "I prefer the unfolding of a single matter of the haqiqah of îmân to thousands of azwâq, ecstasies and karâmât."

He also said, "The ultimate goal of all tarîqahs is the clarification and unfolding of the haqiqahs of îmân."

He also stated, "Walâyah is of three kinds: One is the lesser walâyah (Walâyah al-Sughrâ), which is the well-known walâyah, the second is the the middle walâyah (Walâyah al-Wustâ) and the third is the greatest walâyah (Walâyah al-Kubrâ). As for the greatest walâyah, it is to open a direct path to haqiqah through the inheritance of nubuwwah without entering the barzakh of tasawwuf."

He also stated, "On the Naqshbandî path, the ma‘nawî journey of the rûh is traversed with two wings" — that is, through having a firm belief in the haqiqahs of îmân and fulfilling the obligations (fardh) of religion. If there is a defect in these two wings, that path cannot be traversed. In which case, the Naqshbandî path consists of three ‘veils’ (layers):

The First — and the foremost and greatest — is direct service to the haqiqahs of îmân, which Imâm al-Rabbânî (ra) himself traversed in the latter period of his life.

The Second is service to the obligations (fardh) of religion and the Sunnah as-Saniyyah under the veil (layer) of tarîqah.

The Third is working toward the elimination of ma‘nawî diseases of the heart through the way of tasawwuf, undertaking the ma‘nawî journey with the foot of the heart. The first is in the degree of fardh, the second is wâjib, and this third one is in the status of Sunnah.

Since the haqiqah of the matter is such, I believe that if exalted personages such as Shaykh Abdulqâdir Jilânî (ra) and Shah Naqshband (ra) and Imâm al-Rabbânî (ra) were present in this age they would devote the entirety of their high resolve to the reinforcement of the haqiqahs of îmân and the aqâid of Islam. For they are the very source of eternal happiness. Any neglect in them causes eternal misery. One cannot enter Jannah without îmân, yet many have entered Jannah without tasawwuf. Man cannot live without bread, but he can live without fruit; tasawwuf is the fruit, while the haqiqahs of Islam are essential sustenance.

In former times, ceratin haqiqahs of îmân could only be reached through a ma‘nawî journey ranging from forty days to forty years. If now, through the rahmah of Janâb-i Haqq, a path is found to rise to those haqiqahs in forty minutes, remaining indifferent to such a path is surely by no means rational.

Thus, those who have read the thirty-three Words with attention conclude that they have opened just such a Qur’anic way. Since this is the haqiqah, I am of the conviction that the Words written regarding the mysteries of the Qur'an are a most appropriate remedy and salve for the wounds of this age, a most beneficial nûr for the body of Islam subject to the onslaughts of darkness and the truest guide for those bewildered in the valleys of dhalâlah.

You know that: If dhalâlah stems from ignorance, its elimination is easy. However, if dhalâlah arises from science and learning, eliminating it is difficult. In former times, the latter were one in a thousand, and of those, only one in a thousand could be brought to the right path through guidance (irshâd). For such people are full of self-conceit; they do not know, yet they suppose that they do know.

I believe that in this age, Janâb-i Haqq has bestowed the Words, proceeding from the ma‘nawî flashes of the miraculousness of the Qur’an and endowed with the quality of an antidote against this zandaqah of dhalâlah.

اَلْبَاقِى هُوَ الْبَاقِى

Said Nursî
The Fifth Letter

Third Question: Tarîqahs are the ways to haqiqah. Concerning the tarîq of Naqshbandî — acknowledged to be the most famous, the most elevated, and the Greatest Highway among the tarîqahs — some of its heroes and imams defined its foundation as follows:

They said:

دَرْ طَرِيقِ نَقْشِبَنْدِى لاَزِمْ آمَدْ چَارْ تَرْكْ

تَرْكِ دُنْيَا تَرْكِ عُقْبَى تَرْكِ هَسْتِى تَرْكِ تَرْكْ

That is to say: On the tarîq of Naqshbandî, four abandonments are necessary: to abandon the world; to not make even the âkhirah one's ultimate aim on account of the nafs; to forget one's own existence; and to not think about these abandonments in order not to fall into pride and vanity. Does it mean that true ma‘rifatullah and human perfections are attained through abandoning mâsiwâ1 ?

The Answer: If man consisted of only the heart, it would be necessary to abandon the mâsiwâ, to leave behind even the Names and Attributes and to bind the heart only to Janâb-i Haqq. However, man possesses many subtle faculties and senses, such as the mind, rûh, sirr and nafs, which are charged with duties.

The perfect man is he whose heart, like a commander with its subtle faculties as soldiers, marches heroically toward the ultimate aim in a broad sphere and in a rich manner like the Sahabah by directing all those subtle faculties toward haqiqah on the paths of ‘ubûdiyyah particular to each. Otherwise, if the heart abandons its soldiers in order to save only itself and goes alone, it is not a point of perfection, but rather an inevitable state born of incapacity and limitation.

The Addendum to The Twenty-Seventh Word

Question: What do you request from the shaykhs of today?

Answer: I request:

• the ikhlas which they constantly emphasise;

• also the Great Jihâd and the abandonment of self-favoritism to which they devote themselves in the ma’nawî barracks called takka and in the sanctified military service called tarîqah;

• also the renunciation of personal interest, which is their hallmark and the true meaning of zuhd2 ;

• and also the love which they constantly claim and which is the very leaven of Islam’s disposition.

For they have already received their payment by employing us. Now it is their duty to serve us.

Münazarat (75)