The Formation of Khanqahs

✒ Muhammad Fayas, Nadapuram

17 October 2026, 6 Jumada Al-Awwal 1448 AH

(Sufism: Spirituality or Philosophy? - Part 4)

Thus, Tasawwuf (Sufism) began to spread secretly. “There is no condition better suited for an idea to grow than an atmosphere of secrecy; work secretly, let no one know what you are doing, and do not think publicly and get killed like Al-Hallaj.”

During that period, Sufis developed their secret networks/institutions. This was led by Abu Sa'id Abul-Khayr, a prominent Sufi from Nishapur in northeastern Iran. He developed the system of 'Khanqahs' or 'Takiyas' (Sufi monasteries) there. These were gathering places for Sufis; they contained a large hall for worship/prayer and living rooms for disciples (murids) to stay.

It was a place specifically established to serve the idea of secrecy and concealment. This helped Tasawwuf (Sufism) spread further. The sense of security they received in these Tekkes (Sufi hospices/lodges) enabled them to do whatever they desired and to speak openly about their beliefs. This was because no one was keeping watch over them.

The Emergence of Tariqas

Throughout this period, Sufism wore nothing other than the garments of Zuhd (asceticism/renunciation of worldly pleasures). By the middle of the 4th century Hijri, Sufism underwent a major change and development. It transformed from being merely a form of worship or personal belief into an entirely new phase; what we call 'Sufi Tariqas' (orders/paths) began to appear. Each major Sheikh among the Sufis came to have their own specific path and followers.

"This concept was bizarre and incomprehensible because among the Sufis, a Sheikh was not an ordinary person; the Sheikh rose to the status of 'Sheikh-e-Murabbi' (guiding master). Often, it was claimed that the Sheikh possessed 'Karamath' (miracles) and 'Mukashfath' (divine revelations) that were invisible to others. Sufi tareeqas (orders) spread widely in places like Iraq, Egypt, and Maghreb (North Africa).”

Two more centuries passed. By the end of the sixth century, a group of Sufi scholars appeared. Each of them began to claim that they belonged to the lineage (Ahl al-Bayt) of the Prophet. They found that this claim carried immense magical power; this led to giving sacred status to every word spoken by followers and disciples. In particular, the early leaders of Sufism were from Iran and its surrounding regions. They were inclined toward Shia beliefs. Shias are extremely devoted in their love for the Prophet's family, and some among them have even reached the point of worship.

"The concept that the chain of sainthood (Wisal/Silsila) leads back to the Prophet was a deeply rooted belief. This same concept began to function across all parts of the Islamic world. Each of them established separate spiritual orders (Tariqas), around which followers, disciples, and murids gathered; such as the Rifa'iyya in Misr (Egypt), the Badawi in Iraq, and Shazli. It was mandatory that the 'Sharif' (lineage/tradition) of the Tariqa's chain leading back to the Prophet should be present.”

Over time, Sufi Tariqas (orders/paths) expanded further, and other sub-branches emerged from them. "Dervishes" and "Majzoobs" began to appear. Domes began to be constructed over graves (tombs), particularly during the reign of the Fatimids who ruled Egypt. The Fatimids were undeniably a Shia regime, and therefore, they gave greater encouragement to building Mazarat (pilgrimage shrines) and holding celebrations. This helped spread Sufi thought among Sunnis as well.

Thus, in the centuries that followed, especially reaching the 9th and 10th centuries Hijri, thousands of Sufi Tariqas came into existence. All of them were grounded in Sufi belief and practices. This captivated and influenced millions of Muslims across all parts of the Islamic world.

Emergence of Reform Movements

When reaching the modern era of Islamic reform, reformist scholars like Imam Ibn Taymiyyah appeared, pointed out several errors/deviations in Sufism, and began preaching toward Tawhid (monotheism). This movement led by Ibn Taymiyyah (may Allah have mercy on him) caused Sufi ideologies to retreat in many regions. However, it continued strongly in parts of Africa and in several Asian countries.

Sufi influences persisted across all these countries. Great effort was required to eradicate it from the hearts of the people. This was because Sufism, which had spread in an intense form, later transformed into a distinct belief system. It was completely different from the authentic teachings/faith of Islam.

(To be continued)