TRANSFORMING SUFISM INTO DIGITAL MEDIA: Eshaykh and Simplification of Tarekat Orthodoxy

This article seeks to examine the rise of tarekat (Sufi order) in the context of the digital public sphere with a special attention to focus on the Eshaykh website. As this article argues, the Eshaykh existence of the website represents is an adaptation of conventional groups of tarekat combined with information technology. However, this digital adoption progressivity, on the other hand, raises a new problem, especially related to the differences in terms of access between both digital tarekat and the conventional tarekat entities that are present within them. This article—using a virtual ethnographic approach— focuses on the Eshaykh website by the Tarekat Naqsyabandiyah Haqqaniyah (TNH) as the primary source. The website provides all information about the tarekat, both the doctrine and the wirid, which are presented online. There is also an element of the simplification of orthodoxy which has so far been strictly guarded by conventional tarekat, but the rise of the Eshaykh website in the digital public sphere is solely to presentoffering tarekat practices that are easily accessible and reach all levels of society.


Introduction
Tarekat (Sufi order), is a globally expanding and developing religious tradition. The tarekat is a spiritual activity that focuses on the esoteric rather than the exoteric. Regardless, its activities are generally still closed to all ongoing advancements in information technology. Tarekat is a "silent way" that is practiced in a "closed space" within religious expressions connected to technology. It differs from other groups, which view advances in information technology as a threat to be avoided. However, the Tarekat Naqshbandiyah Haqqani (TNH) group, led by Shaykh Nazim, recognizes that progress cannot be avoided. 1 This has led to genuine efforts toward self-actualization and progressive steps toward preparing the tarekat to survive and develop in spite of the world's rapid growth.
Consequently, TNH has adapted to advances in information technology, particularly the internet, by regarding advancement as an opportunity. It offers various options that enable devices to connect congregations to the internet. The TNH website, clearly and explicitly stated its interest in presenting a shaykh or murshid 2 who is connected to the internet. 3 Hence, the website is purposefully designed to meet all of the global virtual community's needs of connecting with TNH through several strategic steps. This led to Eshaykh quickly becoming popular among the general public because it focuses on aspects of the development of TNH doctrines and rituals via the internet. However, the website covers all aspects of the Islamic field but not all tarekat-related issues. By discussing various issues, Eshaykh demonstrates the existence of elements contradictory to conventional tarekat traditions, which focus more on the orthodox aspects of tradition in a conventional style. Regardless, it has created a simplification of the tarekat.
Understanding Eshaykh as part of the da'wah (preach) strategy carried out by tarekat recognizes internet utilization efforts as a strategic step to keep Sufism present in virtual society. 4 Although the transformation from the offline to the online world has had an impact, the online platform is not fully capable of representing the exact form of the tarekat that is understood and practiced by traditional Sufis. 5 So far, many studies have been conducted on internet-based Sufism, or religion, in the digital public sphere. Cheruvallil-Contractor 6 investigates 2 Murshid in Sufism context refers to a spiritual guide. 5 Francesco Piraino, "Between Real and Virtual Communities Sufism in Western Societies and the Naqshabandi Haqqani Case," Social Compass, Vol. 63, No. 1, 2016, pp. 93-109. 6 Sariya Cheruvallil-Contractor, "Online Sufism, Young British Muslims, Their Internet 'Selves' and Virtual Reality," in Ron Geaves and Theodore Gabriel, (eds.), Sufism Sufi practice among young people, which has lost its philosophical and theological foundations. Online Sufis have also influenced offline Sufi practices that were previously considered rigid and outdated. Piraino 7 researched the process of Sufism's transformation from offline to online, which resurrected Sufism and gave rise to a new religion. According to Rozehnal, 8 the presence of cyber Sufi is a balance between traditional Sufi methods and internet progress. However, this transition led to disagreements between acceptance and rejection, but the progress made Sufi doctrine known worldwide.
Alatas conducted significant relevant research in the Indonesian context, researching internet-based Sufism through websites, Facebook, and Twitter. 9 Sufism's presence in the digital world creates issues, particularly the weakening of the murshid's authority. Then, Husein and Slama, online religious practices are ambiguous. 10 Many contradictions exist between online spiritual practices and established Islamic doctrines. The goal has shifted from displaying the tarekat to a path of the murshid toward God. Therefore, this article aimed to delve deeper into the tarekat practice in the virtual world via the Eshaykh website and consider the implications for the orthodoxy tradition. This investigation is significant because it attempted to examine the tarekat's expression in the virtual world through Eshaykh, particularly the goal of exploring the deepest aspects of every doctrine, ritual, and practice. It focused on topics rather than locations and employed the virtual ethnography method.
The article object was the website, Eshaykh, as it contains information on Sufism as well as frequent visitors from around the world in a variety of world languages. The virtual ethnography method was used to investigate data sources derived from the internet and was a critical step because it attempted to demonstrate the implications of the research object. The method involved close observation and comprehension of the primary data source. Observations were made flexibly, as the data was obtained from the internet, thereby preventing space, time, or location constraints. The data collection involved identifying, negotiating, contacting, interpreting, and concluding. Finally, triangulation was used to confirm the findings obtained from the research object.

Revisiting Tarekat Orthodoxy
Orthodoxy is an essential component of all religions. It is the adherence to the teachings that are important or considered as pure as expected. As a form of religious originality, orthodoxy refers to the understanding and practice of religious doctrines like in the early days, despite the dynamic evolution of religious understanding and practice in response to ongoing changes. The ultimate Sufism orthodoxy is inextricably linked to God's transcendence, which is interpreted through formalized doctrines and rituals performed by Sufis and tarekat practitioners based on the teachings of their respective figures. 11 Sufism orthodoxy was formed by a strong attitude toward accordance with sharia. This effort was undertaken in response to the existence of heterodox behavior in some Sufi circles, which placed a greater emphasis on its philosophical aspects. 12 However, Sufi orthodoxy implies a focus on the inner as well as outer aspects, which are considered in the practice of life Ziaulhaq Hidayat: Transforming Sufism into Digital Media............... as inseparable from efforts to build an ideal human relationship with God.
One of the most important orthodoxies in Sufism, particularly the tarekat, is the involvement of the teacher or murshid in all student activities. The murshid's position is absolute as a spiritual guide as well as an individual who guides students to connect with God through the wasilah (medium) doctrine. 13 The orthodoxy regarding the murshid has been maintained and is still practiced in tarekat. Another important orthodoxy is adherence to every spiritual activity, such as wirid, dhikr, prayer, etc., which are led by a murshid, who guides and ensures that every practice is performed conventionally. 14 However, technological advancements and increasingly sophisticated media have eliminated the requirement for face-to-face meetings between teachers and students. This necessitates an insight into the response of the Sufi or tarekat orthodoxy to these changes.

Brief of Eshaykh
The Islamic Supreme Council of America (ISCA) manages the Eshaykh website. ISCA is a high-level Islamic organization that serves as a liaison between American Muslim communities and to build relationships with other countries. 15 It has been successful in developing tarekat da'wah in the Muslim communities of almost all countries. Meanwhile, the Eshaykh website is inextricably linked to Shaykh Nazim, an important figure in TNH and a murshid, who became a pioneer in spreading TNH throughout the world. 16 It was purposefully prepared as a form of 13 Alimova Mahfuza, "The relationship between Pir and Murid in Sufism," Asian Journal of Multidimensional Research (AJMR), Vol. 9, No. 10, 2020. Pp. 15-22, Akhtar Qamber, "The Sufi Pir-o-Murshid (Make thy Sheikh thy Qiblah)," India International Centre Quarterly, Vol. 19, No. 4, 1992, pp. 14-27. 14  Hence, it is part of an effort to present Islam, particularly the tarekat, as part of da'wah in the virtual world. The virtual development of da'wah by TNH demonstrates that this spiritual organization recognizes the need to present and adapt da'wah to societal realities amidst ongoing global developments. 17 The presence of the Eshaykh as a platform for virtual tarekat preaching is in accordance with development and emphasizes its managers' ability to read situations and conditions in the global world. Following the advancement of information technology, Eshaykh is a form of da'wah. It is purposefully designed to provide information and knowledge that can be easily accessed by anyone and anywhere, facilitating a global impact and inviting all people to join the congregation.
The Eshaykh website provides information about Islam by offering an open question-answer space for curious individuals to make inquiries. This space or room is a part of the efforts to fill in the blanks and allow the global community to seek answers, particularly about Islam or personal issues. The website manager responds to each question raised by providing evidence-based arguments sourced from the al-Qur'an, hadith, and the opinions of religious scholars. Every answered question is posted for everyone to read and learn from. Hence, this is the most popular Academic Publishers, 2021), p. 417-436, 20; Simon Stjernholm, "The Centre of the Universe: Shaykh Nazim and His Murids in Lefke, Cyprus," Journal of Muslims in Europe, Vol. 4, No. 1, 2015, pp. 38-57. 17 Widiyanto, "Spirituality amidst the Uproar of Modernity: The Ritual of Dhikr and its Meanings among Members of Naqshbandy Sufi Order in Western Europe", Al-Jami 'ah, Vol. 44, No. 2, 2006, pp. 252-269; Marcia Hermansen, "Hybrid Identity Formations in Muslim America: The Case of American Sufi Movements," The Muslim World, Vol. 90, 2000, pp. 158. section, which is considered capable of answering global problems. 18 Generally, answers are provided within two weeks to one month. The reason for the time lag in response is that incoming questions are directed to experts who will provide answers, which are presented on the website. The questions are presented anonymously to protect the identity of the questioner and are majorly about personal problems and Islamic issues, particularly Sufism or tarekat. The Eshaykh developed this column to solve the presented problem as well as provide understanding to others with similar issues and provide knowledge to all readers.
It also mentions the names of prominent scholars in order to strengthen its religious legitimacy. Some names used as references include Shaykh Ali Gomaa, Egypt's grand mufti and jurisprudence expert, Shaykh Hisham Kabbani, a prominent Sufi successor to Shaykh Nazim, Shaykh Gibril, an expert in the study of classical Islamic texts, and others, who are recognized in the Islamic field. 19 These references indicate that the website is Islam-related and linked to scholars with religious authority. 20 The legitimacy provided by Islamic experts is critical in efforts to strengthen its involvement in developing Islamic da'wah, particularly regarding tarekat. The involvement of leading experts strengthens Eshaykh's existence as an Islamic website and serves as an effort to establish religious authority, thereby enabling the execution of the tarekat expansion project. 21

The Question-Answer Column of Eshaykh
Eshaykh is specifically presented for the benefit of conveying information related to TNH, particularly doctrine and rituals. Its open presentation, like other websites, ensures easy accessibility by all groups by all groups. It can be found using search engines, such as Google, Yahoo, and Bing, and is intended to be open to everyone, regardless of agreement with TNH. 22 It allows anyone with an internet connection to visit at any time and from any location. 23 Eshaykh is aimed at promoting information about itself, as well as introducing TNH as a tarekat organization to be used as a reference in the spiritual life of the community, particularly for interested groups. It presents information related to Sufism or tarekat, alongside other details deemed important and relevant to the needs of the global community. 24 TNH views the website as an effort of a spiritual organization that regards connectivity to the internet network as an important part of realizing the existence of a spiritual doctrine. It is also a calculated strategy to keep students and sympathizers connected to Shaykh Nazim, the main character of TNH. Connection with TNH's spiritual leadership is considered important because the position of murshid is critical to the preservation of the doctrines and rituals of the group. 25 Therefore, Eshaykh is a means of communication and connection of students all over the world to TNH, enabling the maintenance of a core part of spiritual activities, which is a continuous connection to the source. It meets all the requirements for executing the doctrines and rituals taught in TNH and allows all connected groups to maintain these activities as part of their spiritual life. Consequently, the website is regarded as effective for disseminating information about TNH because people or groups are constantly attempting to connect and engage in the available spiritual activities. 26 The question column on Eshaykh, a self-development website based on spiritual education, encourages interaction between managers and readers. Readers are allowed to ask questions based on their preferences, which are grouped according to the subtitles provided. A perusal of the questions and answers on the website is requested before presenting a new inquiry. The goal of this instruction is to prevent repetitions, thereby enabling visitors to find answers to questions that have already been asked. 27 Every question and answer is posted to provide readers with information or knowledge. This column is an effort to meet the needs of all people, particularly those related to spiritual aspects, as well as a service that allows Eshaykh's managers to maintain connectivity with all students or sympathizers worldwide. Spiritual guidance is ensured by providing a website that can explain all aspects required by its readers. Meanwhile, visitors are requested to ask questions anonymously by keeping their names confidential. This step is aimed at protecting the privacy interests of the questioner as well as guaranteeing comfort without the fear of other readers discovering any personal issues. The responses are proffered with a disclaimer that they provide only one perspective on the problem and no person is under any obligation to agree to or obey the instructions given. The Eshaykh manager openly states that after proving the correctness of an answer to a question submitted, the questioner is given full authority to make a choice. 28 This open attitude proves that opinions differing from the responses provided are welcome. 29 The website also requires visitors to log into the appropriate column in order to ask technical questions. This login process is a separate mechanism that demonstrates accountability to the website manager, as only the asker and the manager are aware of the message submitted. Following its success, an 80-word title must be provided for the submission to help managers group incoming questions that will be answered. Then, the question column, which is limited to 255 words, will be filled out. 30 The displayed list of questions comprises items in various languages that are related to a private group or family interests, from which the questioner must select a category, such as worship, family, Sufism, etc. The categories facilitate the grouping of similar questions and simplify the process of providing answers from people deemed worthy. Afterward, the asker must click on the captcha to confirm the correctness of the question and send it to the website manager.  The Eshaykh and Simplification of Orthodoxy The issues discussed on Eshaykh cover almost every aspect of Islam, with the tarekat as a subset. This is a strategy to attract the attention of visitors, where the al-Qur'an, hadith, marriage, worship, history, and congregations are among the topics discussed. 33 Some issues raised are part of efforts to compile comprehensive information about the global Islamic community. 34 Although tarekat is a separate aspect directly related to the website entity, the issues mentioned are general discourses posed by Eshaykh. This is because both issues are interconnected, as general issues become an integral part of tarekat discussions.
The specific issue raised on Eshaykh is consistent with its stated goal of disseminating the tarekat taught by TNH. It is intriguing because related issues are not commonly discussed by other tarekat leaders and managers. 35 As a result, the website is a type of virtual representation of the tarekat. The accessibility of information is also tailored to the needs of the global community. Specific tarekat discussions, as well as other issues, are presented in the form of questions and answers. Some doctrines and practices are also mentioned to answer tarekat-related issues, which can be divided into three major categories on Eshaykh, namely online bay'at, online praying, and dream interpretation. 36 These categories explain that the issue of Sufism is more than just a shift between the offline real world and the online virtual world. The intersection of the congregation and internet technology enables the TNH management group to resolve issues presented virtually by selecting topics deemed most important to the global community.

Online Bai'at
One of the categories on the website is targeted at persons interested in becoming involved with TNH. 37 Online bai'at 38 is a form of adaptation of the tarekat to the internet technology and constitutes an important part of the doctrine because it allows the global community to join TNH without engaging in offline bai'at. This has changed the orthodoxy of the tarekat, from "strict" and "rigid" to offering an easier process of becoming a practitioner. 39 Through internet connectivity, online bai'at contributes to the global strengthening of the TNH network. A factor that has contributed to this rapid development is the ease with which Sufi followers can become tarekat members, particularly through the maintenance and practice of doctrines and rituals.  The question shown above was asked to ensure that the online initiation had been completed because the TNH membership status of the questioner was still in doubt. The response given was a guarantee that the online initiation had resulted in a connection with Shaykh Nazim as a TNH murshid. This shows that online bai'at requires a connection to the various websites provided. Meanwhile, online bai'at via the Eshaykh has transformed the strict tarekat with established orthodoxy into an easier and more practical process that provides membership to all without the need to meet the murshid in person. 40 This makes becoming a tarekat practitioner simpler. However, there is no direct interaction and 40 Syariful Anam, "Murshid Contestation: Betwen Iktisābī and Minhāh Ilāhiyyah," Teosofia, Vol. 6, No. 2, 2017, pp. 121; Lauren A. Caruso, "Bay'a: Succession, Allegiance and Rituals of Legitimization in the Islamic World", Thesis, Athens, Georgia, 2013, p. 44. communication between the murshid and the students in online bai'at, which is an important part of tarekat practice. The murshid-student relationship is supposed to be an effort for familiarization as well as a step to form an inner bond between both parties through a constant connection. The online bai'at has resulted in the loss of this bond, as only one party, the student, becomes familiar with this practice. Conversely, the murshid has no direct relationship with the student, as bai'at is done through a website that is incapable of fostering the formation of deep emotional ties. 41 Online bai'at is a practice that often clashes with tarekat orthodoxy because it necessitates the formation of a bond between students and murshid. Although this practice simplifies the tarekat, it has shifted the orthodoxy aspects of the inherent doctrines and rituals. Bai'at is essential in tarekat because acknowledges that all learning obtained from the murshid as a spiritual guide to God must be obeyed. 42 It is a defining element of tarekat that can be referred to as mu'tabarah because the process is a form of total commitment from a student to implement the mentor's teachings in order to achieve spiritual goals. 43 Another simplification strategy offered by Eshaykh is allowing students to easily practice all forms of wirid and tarekat practices that should be done under the supervision of the murshid. The website provides a special link to becoming a student by outlining the targets to be prepared for and the expected actions during the online initiation process. 44 The openness to practice the teachings originating from the Eshaykh allows anyone to become a tarekat practitioner. All forms of doctrine, rituals, and practices are given to students after completing a specific training process. Through the website, TNH has virtually replaced the position of a real murshid using internet tools. This practice runs counter to the excavation efforts undertaken in various rituals and tarekat practices that emphasize the spiritual aspect. In addition, online rituals allow anyone to create a personalized interpretation of spiritual activities, which can lead to a loss of the tarekat's fundamental goals. 45

Online Praying
Another service provided by the Eshaykh is online prayer rooms related to the tarekat as an alternative to answering and assisting people who require spiritual support to solve their problems. Prayer stimulates a hope that all of one's wishes will come true and is also one of the steps to avoid despair in any endeavor. Recognizing its importance in Muslim society, a special space was created for prayer through an online room that promotes connection to the community and presents solutions to life's problems. 46 A prayer or request can be submitted to the murshids connected to Eshaykh. The prayer room is one of the most frequently visited locations for requests involving personal, family, or professional reasons. Although prayer requests are an essential part of tarekat practice, particularly for groups who believe that pious people's prayers are a step toward quickly granting all wishes, the virtual performance is a new practice in the tradition. Hence, Eshaykh has transformed the tradition of prayer requests by providing an online platform where requests can be submitted.

Figure 3. Request for Prayers
The prayer shown above indicates a supplication for godly children. The response to the request is supplemented by suggestions to perform various rituals that must be maintained continuously, such as reading H} asbunā Allāh 100 times per day for 40 days and giving alms with the intention of achieving success. 47 Many of these online prayer requests are directly related to the Muslim community's belief that the murshid is the intermediary for the acceptance of any wish. People prefer online prayer through Eshaykh to convey their wishes. The languages used for submission include English, Arabic, and French. 48 The use of other languages asides from English indicates that the groups involved in the online prayer process are from various social groups or countries. An online prayer is a form of development in the tarekat practice that is linked to internet technology. 49 Although it provides a large space for anyone to pray and ask for prayer, it has altered the praying traditions practiced in tarekat.
Several types of online prayer requests are submitted through the Eshaykh, indicating essential as well as unusual requests, such as prayers to become famous, have many subscribers, obtain a specific mate, etc. The different types of submissions are evidence that prayer requests are not always based on critical aspects of essential or good needs. An online prayer is an option for anyone who believes in the tradition of praying through people considered pious and spiritually wise. It is a strategy to balance tarekat traditions with the ongoing advancement of internet technology. 50 The availability is part of the TNH group's connection with the global community, as well as a da'wah "attraction" that is being developed to be relevant to all current progress. However, since the identity of the supplicant is unknown, online prayer practices can weaken the tarekat orthodoxy of various rituals, particularly the request from pious people to serve as intermediaries to ensure all wishes can be fulfilled.

Interpretation of Dreams
Another aspect of the tarekat element presented online by the Eshaykh is the interpretation of dreams. The section allows people to 48 https://eshaykh.com/category/sufism/page/2/ accessed on November 15, 2022. 49 Mouloud Haddad, "Zawiya Réelle, Zawiya Virtuelle: Soufism, Francophonie et Nouvelles Technologies au Québec," Globe, Vol. 11, No. 1, 2008, pp. 197-208. 50 Milad Milani (et.al.), "Branding of Spiritual Authenticity and Nationalism in Transnational Sufism," in Patrick Michel (ed.), Religions, Nations, and Transnationalism in Multiple Modernities (New York: Palgrave Macmillan, 2017), p. 197-220. convey their dreams for interpretations, which are based on aspects referring to the traditions prevalent in Sufism as well as spiritual values and traditions existing in tarekat. The interpretations are performed for specific purposes and by spiritually inclined figures or people. The dream is interpreted closely to the reality of life in the Sufi tradition. 51 According to the intrinsic facts and imagination, though the truth aspect cannot be confirmed. However, this space for dream interpretation is unrelated to the tarekat tradition.
In general, Eshaykh interprets dreams as a positive occurrence to the questioner, assuming the dream conveyed is good according to Sufi tradition. Good dreams are believed to come from God, while bad dreams are the work of Satan. As a result, dream interpretation can be divided into two categories, namely good and bad dreams. The good dreams that are expressed typically begin with a narrative about a good event, such as meeting a pious person or a spiritual figure. Some of the dreams conveyed involved meeting Shaykh Mahmud Effendi, Shaykh Nazim, Shaykh Faiz Daghestani, etc. Encountering a Sufi figure is interpreted as a positive bond between the dreamer and the mentioned character. Bonds in dreams have meaning in the Sufi tradition because they are not only regarded as sleep-related events but also as a means of spiritual elevation. Hence, positively interpreted dreams are thought to inspire others to increase their spiritual activity. 52 Meanwhile, Eshaykh describes interpreted as something bad to avoid. Dreams of meeting jinns and devils are among the nightmares proposed. Nightmares are interpreted as bad information in an attempt to avoid negative outcomes for oneself or the environment. Bad elements in dreams are used to prevent these negative events from happening, and their interpretation is an encouragement to avoid or refrain from actions 51 Eyad Abuali, "Dreams and Visions as Diagnosis in Medieval Sufism," Journal of Sufi Studies, Vol. 8. No. 1, 2020, pp. 1-29. 52 S.M. Mirbagherifard (et.al.), "The Content of Dreams in Islamic Mystic Prose Texts (Pre-Seventh ah/13th ad Century)," SAGE Open, Vol. 6, No. 1, 2016, pp. 1-9. that lead to their materialization. Nightmares are a type of subconscious expression that has implications for aspects of everyday life. This indicates that the dream interpretation on Eshaykh avoids all events that can bring negative aspects to those involved.

Figure 4. Interpretation of Dreams
The question above mentioned a dream about a tiger and surah al-Ma'idah. In the dream, a tiger was in a locked room, which indicated the protection of the questioner by surah al-Ma'idah. The answer to the dream involved the recommendation to read Yā H} afīz} and H} asbunā Allāh 100 times daily for protection from enemies and other bad things. The Eshaykh's interpretation is part of a long-standing tradition in tarekat. Although dreams are usually kept private by the owner and the interpreter, Eshaykh provides a platform for their publication. This activity is justified by attempts to interpret dreams, despite the fact that dissemination is uncommon in the tarekat tradition. Interpretation is an effort to legitimize figures associated with Sufi groups who are frequently mentioned in dreams. The open interpretation is part of the simplification of Sufi traditions and is more focused on offering a motivational boost. However, this practice eliminates the spiritual element and may conflict with the goals of the tarekat. 53 Various tarekat activities carried out by connecting to the internet, particularly online bai'at, online prayer, and dream interpretation have impacted the process of tarekat orthodoxy simplification. Tarekat orthodoxy, carried out directly and offline, has become indirect and can be connected online, affecting the aspect of extracting meaning from various spiritual activities. Media-based spiritual activity online Eshaykh has transformed tarekat orthodoxy into spiritual simplification, particularly in efforts to internalize spiritual values, typically carried out under the direct supervision of a murshid. So far, tarekat orthodoxy regards the murshid's position as critical to achieving the tarekat's goals. 54 However, Eshaykh has replaced the murshid with a website tool that has yet to be fully able to return and represent the presence of the murshid in spiritual activities.
TNH's various rituals, on the other hand, have removed the boundaries between the sacred and profane in multiple spiritual activities. In practice, various online rituals have been unable to distinguish between sacred areas, which are a core part of various doctrines and rituals, and profane boundaries, which only serve to support the achievement of the different ritual objectives carried out within them. the sacred and profane aspects is the impetus for the simplification of tarekat, which can result in not only disorientation but also in various ritual practices being carried out only as ceremonial and formalities so that the spiritual aspects obtained can also be fictitious.
The website's replacement of the murshid's position can also cause a deviation in the meaning of the spiritual activities performed. The most fundamental aspect of internet-based spiritual practice will also eliminate adab, a key component of tarekat orthodoxy. 55 Adab is an essential component of spiritual activity because the adab practiced in the tarekat cannot be carried out optimally by the Eshaykh. Adab orders are always associated with divine aspects in orthodoxy, so anything done without the formation of servitude will not produce the best results. Apart from adab to God, it is also important to maintain the tarekat adab's orthodoxy towards the murshid, so that the position of the murshid as a teacher and the congregation as students in a relationship connected to the website does not form a deeply spiritual bond. Every interaction through Eshaykh is separate from the murshid because the website managers carry out the interactions. In this context, Eshaykh has simplified tarekat orthodoxy, which makes the tarekat is losing its purpose as a path to God.

Conclusion
According to the discourse advanced by Eshaykh, the problems encountered in the transformation of the tarekat from offline to online are not limited to the virtual society. These efforts have also impacted the formation of Sufi forms and expressions displayed. It is an online presentation of Sufism or a tarekat that is congruent with the development of information technology, particularly the internet. Due to differing scopes, offline and online congregations are two distinct entities. As a TNH website, Eshaykh allows the realization of tarekat based on technological progress, though the attempt to reduce its rigidity by accommodating a virtual society has shifted from an esoteric to an exoteric focus. Eshaykh has succeeded in becoming a tarekat representative capable of surviving and thriving in the face of advances in information technology. However, this has resulted in the simplification of the Sufi orthodoxy, leading to a disoriented practice that contradicts the tarekat's essential goals.
The implications for tarekat orthodoxy extend beyond the actual practice, as the virtual platform will change the practice from a greater emphasis on esoteric aspects in order to become exoteric. The shift in tarekat practice may also impact the implementation of traditions that emphasize the symbolic aspect of formality rather than efforts to explore its deepest meaning. Traditional practitioners uphold congregational orthodoxy, as the doctrines and rituals practiced are believed to achieve the tarekat's goals while maintaining its orthodoxy. Although changes in its development are unavoidable, efforts to actualize the tarekat while maintaining orthodoxy are an important part of preserving the tradition and facilitating a direct connection with God. Therefore, the actualization of the tarekat in virtual society following evolution must ensure aspects of orthodoxy are retained.