The Etiquettes of the Path of Sulook (spiritual journey)

Question: What is the difference between Shari'ah, Tariqah, and Ma'rifah? Please explain.

Answer: When we study the Qur'an and reflect upon its wisdom, we find two ways of engagement. One approach is merely reading, and the other is to contemplate deeply, seeking the wisdom embedded in its verses. The latter aligns with the essence of the Qur'an, as it invites its readers to uncover profound insights. In this reflection, we discover that the Qur'an encompasses various disciplines, which can be categorized into distinct sections. One section delineates how humans differ from animals and how this distinction shapes human responsibilities. For instance, a buffalo, much like a human, eats when hungry, drinks water when thirsty, reproduces, nurtures its offspring, and seeks comfort from the elements. However, when we analyze life through the Qur'anic lens, humans emerge as an exceptional creation despite the apparent similarities. The Qur'an instructs humans on leading a virtuous life: practicing purity, fulfilling neighbors' rights, ensuring justice in livelihood, avoiding dishonesty, and raising children with moral guidance. It also emphasizes acts of worship and ethical conduct. Another section narrates the historical experiences of humanity: the arrival of prophets, their divine teachings, and the people's responses, whether acceptance or rejection. These narratives reveal that many not only ignored Allah's guidance but even martyred His messengers. Through these accounts, we learn that the rise and fall of nations hinge upon their efforts and perseverance. The third section focuses on Ma'ad and delves into the essence of the soul, exploring its nature and purpose. The passage discusses the existential and spiritual journey of the human soul, emphasizing its origin, transitions, and ultimate destiny. It suggests that the human being is not merely a physical entity but fundamentally a spiritual essence—the soul. This soul's understanding begins with recognizing its Creator, leading to deeper inquiries into the essence and purpose of life. Shari‘ah outlines the path for living a righteous life as conveyed by Allah Almighty through His Prophets, focusing on good conduct, lawful sustenance, and moral integrity. Tariqah represents the spiritual pursuit of seeking and understanding the Creator through the soul's reality. Questions about the soul's state before birth, its transitions in the worldly life, and its condition after death form the core of this inquiry. Human existence, as the text highlights, lacks autonomy; birth and death are beyond individual control. This lack of control points toward a higher authority, urging one to reflect on the purpose of existence and the overarching divine will that governs it. This passage reflects on the existential purpose of human life and the distinction between humans and animals. It argues that if human existence were merely about survival, reproduction, and shelter, then animals achieve these functions just as effectively. However, the human being possesses a unique consciousness that seeks answers about its origin, purpose, and Creator. The path of tariqah begins with this profound inquiry—seeking to understand one's essence, the reality of the soul, and the Creator of all existence. This quest culminates in ma‘rifah, the spiritual recognition and intimate awareness of the Divine, achieved through a deep understanding of the Creator's attributes and purpose. The text emphasizes that shari‘ah is essential for distinguishing humans from animals. Without it, sound reasoning (‘aql-e-saleem) does not develop. Modern scientists, despite their monumental discoveries, lack acknowledgment of a Creator because their lives are not aligned with prophetic teachings, which constitute the framework of shari‘ah. To attain sound reasoning, one must adhere to the teachings of Prophets and Huzoor (P.B.U.H.). After grounding oneself in shari‘ah, one should explore the universe (kainat ka khoj) and, through this exploration, reach the recognition of Allah Almighty (‘irfan-e-Ilahi). This journey integrates shari‘ah, tariqah, and ma‘rifah as interconnected dimensions of spiritual and intellectual enlightenment.

A renowned incident of the revered Pir Sahib (may Allah have mercy upon him) is as follows: While he was traveling, a sudden radiance illuminated the sky. He perceived a light and heard a voice saying, "O Abdul Qadir, we have excused you from prayer." For a moment, he reflected and thought, "How is it possible that Huzoor (P.B.U.H.), despite being infallible, was not excused from prayer? How then can I, a mere servant, be exempted?"

If he had not been knowledgeable in shari‘ah, such a thought would not have occurred to him. It was the awareness that Huzoor (P.B.U.H.) was infallible and yet obligated to pray, that led him to conclude, "This is the work of Shaytan." He recited La hawla wa la quwata illa billah (There is no power or might except with Allah), and immediately, the voice responded, "It is your knowledge that has saved you."

This realization led him to ponder further, "If Allah had not placed this thought in my mind concerning Huzoor (P.B.U.H.), how could I have been saved? My knowledge is limited, and this understanding would not have come to me otherwise." He then sought repentance and forgiveness.

From this incident, it becomes evident that just as the knowledge of shari‘ah is essential, so too is the understanding of tariqah. Prayer is a fundamental pillar, mentioned over a hundred times in the Quran. Upon intending to pray, establishing a connection with Allah Almighty during prayer is the essence of tariqah.

Without this connection, prayer, as stated in the Quran, is incomplete. Allah Almighty declares in the Quran:

Traslation: And destruction is for those who pray, yet are heedless of their prayers." Allah Almighty does not say destruction is for those who do not pray—such a case is altogether different. Prayer is a pillar, but the warning is for those who are heedless even while praying. Though they perform the prayer, they are unaware of what they are doing. Performing prayer, standing for it, and fulfilling its outward etiquettes all fall under shari‘ah. However, attaining mental focus and establishing a connection with Allah Almighty during prayer is tariqah. According to the sayings of Huzoor (P.B.U.H.), seeing Allah, being seen by Him, calling upon Him, and receiving His response—this is the essence of tariqah. Simply accepting Islam does not elevate a person to the rank of a believer (mu’min). One may become a Muslim, but Allah states in the Quran:

"They say, 'We have believed.' Say, 'You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts.'”

Being a Muslim is about acting in accordance with shari‘ah, but after submission, establishing a connection with Allah through fulfilling all obligations leads to faith (iman). The culmination of faith brings one to the stage of recognition (irfan) and divine knowledge (ma‘rifah). The path of shari‘ah, tariqah, and tasawwuf is straightforward: shari‘ah defines the etiquettes of the journey that leads to recognition. Without knowledge of the signs and directions along the way, one cannot reach the destination. Etiquettes of the path mean knowing where the road leads, avoiding wrong turns, and adhering to guidance. The plea Ihdinas-sirat al-mustaqim ("Guide us to the straight path") means asking Allah for direction. When you pray this in every unit (rak‘ah) of your prayer, does it not imply you are on the straight path? Yet, prayer alone does not guarantee adherence to the straight path unless accompanied by the deeper pursuit of tariqah, which culminates in irfan.

Becoming a Muslim is one thing, and having faith enter the heart is another. The second declaration of faith (kalimah) recited countless times daily means bearing witness. Without witnessing Allah, can one give true testimony? Courts do not accept testimony without seeing, so how will Allah accept such testimony?

In reality, you have already seen and affirmed His Lordship when Allah asked, "Am I not your Lord?" (Alastu birabbikum), and you responded, "Yes, indeed, You are." However, a veil—of the self (nafs)—obscures this vision. This is what Huzoor (P.B.U.H.) referred to when he said, "He who knows himself knows his Lord."

Understanding yourself, recognizing this veil, and removing it allows you to see your Lord. Without shari‘ah, tariqah cannot be perfected. Without shari‘ah and tariqah, irfan remains incomplete. These three—knowing yourself, knowing your Lord, and removing the veil—are interdependent and essential.