1. The term Tariqa signifies a method, discipline, way, path, doctrine, or medium. In the quest to establish a connection with the Divine, different individuals and communities follow various approaches, methods, and spiritual disciplines—these are collectively known as Tariqa.

Khatim al-Awliya, Ghawth al-A‘zam, Hazrat Shah Sufi Mawlana Syed Ahmad Ullah Maizbhandari (Q.S.) established the Maizbhandari Tariqa. This Tariqa represents a timely and enlightened reform within the tradition of Sufism. It is an open Tariqa, meaning that—within the Qur’anic vision of universal brotherhood—followers of all religions and spiritual paths (Turuq) may remain steadfast in their own religious or spiritual discipline while still receiving spiritual grace (fayḍ) from this Bilāyat-e-Muṭlaqa—the universal and unrestricted spiritual authority.

1. The exaltation of human dignity 
2. Monotheistic harmony among religions
3. Justice and equality 
4. Universal brotherhood 
5. Unfettered divine love 
6. Profound spiritual methodologies and mystical techniques
7. The Uṣūl-e-Sab‘a—a universal system of seven foundational spiritual disciplines.

Through the application of the principles of its open Bilāyat—its universal and unrestricted spiritual sovereignty—the Maizbhandari Ṭarīqa is able to resolve inter-religious disputes and sectarian conflicts by guiding the peoples of the world toward a shared moral character and common ethical ideals.

The spiritual practices and disciplines of this Ṭarīqa safeguard humanity from moral decline and cultivate communities of upright, virtuous individuals. The practical implementation of its Uṣūl-i-Sab‘a—the sevenfold system—serves as a beacon of liberation and a guiding framework for addressing and resolving the challenges faced by the modern world.

The Saptakarma Paddhati (“Sevenfold Method of Practice”) is the distinctive system of disciplined spiritual action within the Maizbhandari Ṭarīqa, instituted by al-Ghawth al-A‘ẓam, Ḥaḍrat Sayyid Aḥmad Ullah Maizbhandārī (Q.S.). This method is clearly reflected in both the blessed mode of life and the allegorical utterances of Ḥaḍrat al-Ghawth al-A‘ẓam.

Through the observance of this method, the followers of the Ṭarīqa seek to attain the pleasure of the Creator (Riḍā’ Allāh). The Saptakarma Paddhati lightens the burdens of worldly life, rendering it simple and manageable, while making the life of the Hereafter joyous and blissful. It ensures that one does not become a source of hardship or grief for others, but rather appears as a compassionate friend and well-wisher to all.

 Threefold Annihilation (Fana’ Thalatha):

1. Fana ‘an al-Khalq (Annihilation from Creation): Becoming inwardly detached from expecting benefit from others and striving for complete self-reliance under divine care.
2. Fana ‘an al-Hawa (Annihilation from Desires): Abstaining from vain thoughts, idle actions, and frivolous speech.
3. Fana ‘an al-Iradah (Annihilation from Self-Will): Submitting entirely to the divine will in all aspects of life, letting Allah’s intention override personal preferences.

Fourfold Death (Maut Arba‘a):

1. White Death: Observing fasting and cultivating restraint through the inner wisdom of abstinence and self-discipline.
2. Black Death: Accepting criticism with grace. If the criticism is valid, one should use it for self-correction; if false, one should thank Allah for being free of that fault.
3. Red Death: Suppressing the carnal self (Nafs al-Ammarah), shunning Satanic temptations, sensual urges, and lustful inclinations.
4. Green Death: Leading a life free of extravagance and refraining from the use of objects that display pride or arrogance.

The work Bilāyat-e-Muṭlaqa (“The Absolute Spiritual Sovereignty”), authored by al-Ṣiyyid al-Ghawth, Ḥaḍrat Mawlānā Shāh Sufi Sayyid Delawor Ḥosain Maizbhandārī (Q.S.), is regarded as the principal source text (ākar grantha) of the Maizbhandari Ṭarīqa. Composed in the Bengali language, it is an ilhāmī kitāb (a divinely inspired book) that encapsulates the essential truths (sār-tattva) of taṣawwuf (Sufism).

From both a legal and doctrinal perspective, it serves as the foremost authoritative reference for understanding the principles and framework of the Maizbhandari Ṭarīqa. It is noteworthy that its esteemed author was the venerable father of Ḥaḍrat Shāh Sufi Sayyid Ziaul Haque Maizbhandārī (Q.S.).

From a doctrinal standpoint, the second tier of authoritative sources on the Maizbhandari Ṭarīqa comprises the works authored by the khulafā’ i ijāma—the appointed spiritual deputies and successors of Ḥaḍrat Ghawth al-A‘ẓam Maizbhandārī (Q.S.). Notable among these are Āynā-i-Bārī, written by Ḥaḍrat Sayyid ʿAbdul Ghanī Kānchanpūrī (R.A.), and Tuhfat al-Akhiyār, authored by Ḥaḍrat Sayyid Amīn al-Ḥaqq Farhadābādī (R.A.).

In addition, the books published by the Shāhanshāh Hazrat Sayyid Ziaul Haque Maizbhandārī (Q.S.) Trust are currently regarded as reliable and authoritative contemporary sources on the Ṭarīqa.