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THE
SPIRITUAL GUIDE (MURSHID) AND THE SEEKER (MUREED)
FOREWORD
All Praise is due to Almighty Allah,
Peace and Salutations upon our beloved Prophet Hadrat
Muhammad (sallal laahu alaihi wasallam), his noble Companions
and his exalted Family (radi Allahu anhum).
Allah Ta`ala states in the Holy Quran: "Undoubtedly,
he attained to his goal that purified". (Al-A`la:
14)
The body and the soul together make up a complete person.
While the body belongs to this world, the soul`s origin
is the realm of Divine Power. Allah Ta`ala by His Divine
Power has united them and made provisions for their growth.
Just as Allah Ta`ala has provided various foods for the
nourishment of the body, He has also provided sustenance
for the soul. This vital sustenance, which invigorates
the soul, is the Remembrance of Allah.
At times the body is prone to ailments, the cure of which
is available in various medicines. The soul also falls
ill in which case Allah Ta`ala has provided remedies.
Doctors treat the body at times of illness and Friends
of Allah Ta`ala are healers of the soul. As we consult
doctors for our physical ailments, we should consult the
Awliya Allah for our spiritual ailments.
The body and the soul each have their particular impurities.
Impurities of the body are urine, faeces, pus, and so
forth. Similarly, impurities of the soul are lying, cheating,
polytheism (associating partners with Allah), and any
other activities that is against the Shari`ah (Islamic
Law). Just as we dislike any filth to defile our bodies
and if this happens we immediately remove it, it is incumbent
on every Muslim to cleanse and purify his soul from any
impurities. The impurities of the body are cleansed with
water, and the water to cleanse the soul is sincere repentance.
The tear of a repenter purges his soul and cleanses his
heart.
Allah Ta`ala declares: "Undoubtedly, he attained
to his goal who is purified". The cleanliness and
purity intended in this Aayah is of a comprehensive and
inclusive nature. Hence, Islam calls us to physical as
well as spiritual and mental cleanliness; both outer and
inner cleanliness. To realise this complete purity in
a balanced manner, Islam offers comprehensive guidelines.
Other religions lack this balance and symmetry found in
Islam. Some religions focus only on the mind and neglect
the physical dimension. However, the heart, mind and body
are so interwoven that they mutually affect each other.
Hence, purification of the body affects the purity of
the mind and heart. In the light of this, the Holy Quran
teaches: "Glorify your Lord and keep your garments
clean" (Mudaththir: 4-5). The Holy Prophet (sallal
laahu alaihi wasallam) informs us that cleanliness is
part of faith (Mishkaat, Book of Cleanliness, Chapter
1).
To attain purity of the soul one needs knowledge relevant
to this purity. This particular knowledge is the science
of Tasawwuf, which the faculties governing the conduct
of the Murshid (spiritual guide) and the Mureed (disciple),
and the knowledge and practice of Awraad (special prayers).
Moulana Abdun Nabi Hamidi
Imam of Sultan Bahu Juma Masjid
Mayfair. Johannesburg
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"A person
with Imaan does not ask "why" and "how"
in relation to the Will of Allah. He always accepts the
Will of Allah open heartedly" |
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Bismillah-hir-Rahmaan-nir-Raheem
WHAT IS TASAWWUF
Tasawwuf is the concept, which
embodies the purification of the heart by sincerely, and obediently
practising the lifestyle of the Holy Prophet (sallal laahu alaihi
wasallam) in all spheres of his life.
Hadrat Sheikh Data Ganj Bakhsh Ali Hajweri (radi Allahu anhu)
(400-465 A.H.) narrates from Hadrat Murtaish (radi Allahu anhu).
"Tasawwuf is refined character. This refined character
may be attained in three ways: Firstly, to obey the commandments
of Allah Ta`ala and his Rasool (sallal laahu alaihi wasallam)
with utmost sincerity,Secondly, to respect all those senior
to us in age, knowledge and piety; love the young; observe justice
at all times and not to expect any return for our good actions.
Thirdly, to avoid all evil desires and Satanic attractions.
By complying to the aforementioned regulations one attains piety."
(Kashful Mahjoob, pg. 106)
SUPPORTING THE CAUSE OF TASAWWUF
Those who have devoted themselves completely to the
service of Almighty Allah do not even bother to obtain a means
of substance. Such people are being provided with financial
help from anonymous sources. These pious people do not have
hopes of material gain from people. They have complete trust
in Allah. When they receive some gift from the public, they
receive it with the Niyyah (intention) that Allah Ta`ala is
the Giver and the donor is the means. To be of any assistance
to such people is actually to do good to us.
Ghausul A`zam, Sayyiduna Sheikh Abdul Qaadir Jailani (radi Allahu
anhu) states that Nabi (sallal laahu alaihi wasallam) has recommended
giving food to ascetics and pious persons and giving clothing
to the Believers. By assisting such a person with worldly necessities
we minimize his burden and enable him to devote himself completely
to Allah Ta`ala. In this way, we will receive the reward of
his good deeds since we have provided him with necessary physical
nourishment and helped him furthering the cause of Allah Ta`ala.
(Al-Fat`hur Rabbani, pg. 192)
The general public at times present Mashaa`ikh and Ulama with
gifts. This is a good practice as it frees them from worldly
trivialities, enabling them to dedicate themselves fully in
the work of Allah Ta`ala.
However, there are fraudulent persons amongst the Ulama and
Mashaa`ikh who are involved in sinful deeds and practice acts
refuted by the Shari`ah. These people should not be given assistance
or gifts since it makes the donor, if he is aware of the nature
of such a person, an accomplice to the sin. The onus lies on
the public to exercise discretion and judgement and decide if
the person is deserving of any form of assistance.
CATEGORIES OF AHLUS SAFA (PEOPLE OF PURITY)
"People of Purity", also known as "Ahlus Safa",
are characterised as follows:-
1. SUFI: Sufi is that person who has overcome
his self-ego as well as all human weaknesses, whilst at the
same time being aware of the reality of all existence. Truth
is the hallmark of his life. The term Sufi refers to an established
and completely realised Wali Allah (Friend of Allah). In "Kashful
Mahjoob" a Sheikh is quoted as saying "one who is
emerged in the friendship of Allah and has freed himself from
all other than Allah, is a Sufi". (Kashful Mahjoob, pg.97)
Ghausul A`zam, Hadrat Sheikh Qaadir Jailani (radi Allahu anhu)
explains that until a person has not reached the rank where
he is graced by the vision of Nabi Muhammed (sallal laahu alaihi
wasallam) in his dream and is given commands and prohibitions,
he cannot be regarded as a Sufi. If this fortunate incident
does occur, then his heart gains promotion and his innermost
being is cleansed and he attains the proximity of Allah Ta`ala
while his hands are in the hands of Nabi Muhammed (sallal laahu
alaihi wasallam). (Al Fath-ur-Rabbani, pg. 389)
2. MUTASAWWIF: One who is striving to attain
the status of a Sufi through Mujaahidah (Continuous struggle
against evil desires). He follows the examples of the Sufis
to better himself.
3. MUSTASWIF: One who impersonates a Sufi
for monetary gain, power, and worldly honour. He does not have
any of the qualities of the Sufi or Mustasawwif. (Kashful Mahjoob,
pg. 98)
THE NECESSITY FOR A MURSHID
If a person wants to learn any art form or gain knowledge/science
he will seek help from an expert in that field. Knowledge of
Allah Ta`ala`s Zaat (Being) is the most difficult secret in
the universe. It can only be achieved with the help of its experts,
the Awliya Allah. Only these people can be accepted as Murshids
(guides). The following quotation define the need and guidance
of a Murshid.
Ghausul A`zam, Hadrat Sheikh Abdul Qaadir Jailani (radi Allahu
anhu) brings home the necessity of a Murshid in a beautiful
metaphor. He says: "The heart is the plantation for the
Aakhirah (Hereafter). Sow the seeds of Imaan in your heart.
Irrigate, fertilise and mature it with regular good deeds. If
there is kindness and energy in the heart it will be fertile
and an abundant harvest will result. Should the heart be harsh
and contemptuous, the soul becomes infertile and barren and
no crop will be able to grow. Learn this art of farming by its
farmers/experts, the Awliya Allah. Do not think your opinion
to be sufficient. Our Prophet (sallal laahu alaihi wasallam)
says, `Seek help in every field from an expert in that field`".
(Al-Fath-ur-Rabbani, pg. 202)
Ghausul A`zam (radi Allahu anhu) said: "Arrogance, hypocrisy,
egoism, are all arrows of Shaitaan aimed at your hearts. One
should formulate a strategy to defend oneself from this attack.
The correct strategies are explained and demonstrated by the
Mashaa`ikh (Guides). You should heed to their commands and act
on them. They will guide you on the path of Allah since they
have already travelled on this path. Ask their advise on matters
relating to the Nafs (carnal desires), cravings and other weaknesses
because they have also suffered their consequences and are well
aware of the dangers and harms of evil desires. They have battled
these over a long period of time and can confront, control and
defeat them". (Al-Fath-ur-Rabbani, pg. 150)
SEARCHING FOR A MURSHID
Ghaus-ul A`zam (radi Allahu anhu) says: "If a
person is unable to differentiate between a true and false Murshid,
he should read 2 Rakaats Nafil for achieving recognition of
Allah at Tahajjud time. Then he should ask Allah to inform him
of those pious people who will be able to guide him on the Right
Path. He should beseech Allah to show him the person who will
intoxicate him with Allah`s love and adorn the eyes of his heart
with the light of Allah`s closeness and inform him of unseen
happenings that he personally witnessed". (Insha-Allah
by doing so, one will receive the answer)(Al-Fath-ur Rabbani,
pg.146)
If someone is unable to do this then he should seek the advise
of a well versed Sunni Aalim. At times, people take advice from
the ignorant and become Mureeds of Shaitaan. May Allah Ta`ala
protect us all. Aameen.
THE MURSHID AND HIS COMMITMENT TO SHARI`AH
The Murshid is obligated to follow the commands of
Shari`ah with absolute respect and dedication. The role of the
Murshid is to enlighten the path of those who are astray with
righteousness and guidance. A "Murshid" who does not
respect and follow the Shari`ah is himself in darkness and totally
incapable of illuminating (rating someone else`s path or guiding
them). Such people are disciples of Shaitaan and the enemies
of Islam. Some Murshids go about sowing doubts in the minds
of their followers. They teach that Salaah and Saum (Fasting)
are outward forms of worship and should be left to the Ulama.
They claim that they practice and worship with their hearts
only. Such Mushids are astray and mislead their followers too.
They feast in Ramadaan openly mocking the Shari`ah and Tariqah.
Yet, ignorant Mureeds are convinced that these people will transport
them into Jannah. It is strange that bodily requirements like
eating, drinking, sleeping, taking medication and other physical
activities are done promptly. It is only those physical duties
commanded by Allah Ta`ala and Nabi (sallal laahu alaihi wasallam)
that strain their bodies and they choose to perform it with
their heart. Why do they not perform other functions like eating
and drinking with the heart? "True Saints only feel hungry
once in forty days". (Kashful Mahjoob, pg. 444)
It should be remembered that Nabi (sallal laahu alaihi wasallam),
his Noble Companions, the Tabi`in, Taba Tabi`in, the true Saints,
and the Allah-fearing people never performed such "hearty"
Salaah or Saum. These are physical forms of Ibaadah, which have
to be performed bodily. They should be performed not just with
the heart; they should be carried with the heart and mind completely
engrossed in Allah`s worship.
Hadrat Umar Faruq (radi Allahu anhu) demonstrated the importance
of Salaah when he was fatally wounded by Abu Lulu. He performed
Fajr Salaah even though bleeding profusely and said that those
who do not perform Salaah have no part in Islam. (Izaalatul
Khifaa, Vol. 4, pg. 281)
Some "Murshids" deny the Absolute Unity and Oneness
of Allah Ta`ala (Tauheed). They believe Nabi (sallal laahu alaihi
wasallam) to be the "Lord" and regard this as the
supreme secret of Tasawwuf. To justify their evil beliefs, they
misuse terms like "Anal Haq" which is sometimes uttered
by Saints in a state of spiritual intoxication. (The nature
of the "Anal Haq" phrase will be explained later on.)
When the Ulema-e-Haq challenge such blasphemous claims, these
fraudulent "Murshids" hide behind false claims that
the Ulama are mere followers of Shari`ah and un-informed of
inner knowledge. To protect their fraudulent practices, they
instruct their Mureeds not to publicise their teachings because
others would not understand the finer points and implications
of this so-called "inner knowledge". They do this
so that they may not be exposed. They also keep their Mureeds
away from the Ulama so that the Mureeds must not become aware
of their tricks and their means of income is not terminated.
Sultaanul Aarifeen, Hadrat Sultaan Bahu (radi Allahu anhu) affirms
that when a person steps in the area of Tasawwuf (Durwesh-hood)
he should diligently follow the demands of the Shari`ah. He
should follow the teachings of the Holy Quran and Sunnah at
every step and he should keep the company of the Ulama and Fuqara.
He should only do those things advised by the Shari`ah and refrain
from those actions that are prohibited by the Shari`ah. He should
not allow either carnal desires or evil temptation to influence
him. (Mihakul Foqaraa, pg. 93)
Hadrat Data Ganj Bakhsh Ali Hujweri (radi Allahu anhu) writes:
"A group of heretics have joined the Sufis. They preach
that once obedience to Shari`ah is intensified to such an extent
that Wilaayah (Sainthood) is achieved, Ta`at (obedience to the
Laws of Shari`ah) is no longer necessary. This is an incorrect
and false claim. In the path of truth, there is absolutely no
stage where Ta`at becomes redundant". (Kashful Mahjoob,
pg. 312)
Hadrat Data Saahib (radi Allahu anhu) emphasizes that to achieve
Wilaayat, the compliance to the Sunnah of Nabi (sallal laahu
alaihi wasallam) is definitely required. (Kashful Mahjoob, pg.
455)
Hadrat Data Ganj Baksh (radi Allahu anhu) explains the relationship
of Haqiqah and Shari`ah as follows: "Shari`ah without Haqiqah
is a farce and show and Haqiqah without Shari`ah is hypocrisy.
Pretence and hypocrisy are both the ruination of Imaan. Allah
Ta`ala says: `Whoever exhibits Mujaahidah (continuous striving)
towards us, We will show them Our path`. Mujaahidah is Shari`ah
and guidance towards the path of Allah is Haqiqah. Shari`ah
functions to protect the outward and Haqiqah guards the inner
conditions of the Believer". (Kashful Mahjoob, pg. 526)
One should note that Shari`ah is established on the firm foundation
of Quran, Sunnah, Consensus and analogy of the Jurists. If a
person disputes any particular analogical Mas`ala and is equipped
with substantiating evidence, then the matter is not so serious.
However, when a person openly defies the Quran, Hadith and `Ijma
(consensus), he not only gives up any claim to being a Murshid,
but of also being a Muslim.
EXPECTATIONS THAT A MUREED SHOULD HAVE IN HIS RELATIONSHIP
WITH THE MURSHID
Some people become Mureeds hoping for financial prosperity,
release from the worldly hardships and living a comfortable
life. At times, the Awliya Allah bless their Mureeds with worldly
favours. The Mureed should avoid worldly motives and take Bai`at
(pledge allegiance) solely to attain Allah Ta`ala`s Ma`rifah,
cure the soul and express true repentance. He should have the
pure intention of complete obedience to Allah Ta`ala and The
Holy Prophet Muhammad (sallal laahu alaihi wasallam).
THE DIFFERENCE BETWEEN A COMPETENT AND AN INCOMPETENT
MURSHID
Sultaanul Fuqara, Hadrat Faqir Nur Muhammed Sarwari
Qaadri (radi Allahu anhu), defines a perfect Shaikh as one who
discards the Nafs (carnal desires), purifies the soul and cleanses
the mind of his Mureed for the sole purpose of guiding his disciple
on the correct path and delivering him to Allah. A perfect Murshid
does not attain worldly gain.
A false Sheikh takes Mureeds so that his worldly status is boosted.
The Mureed gives his hard-earned income to his Murshid who lives
a luxurious lifestyle, which cannot even be afforded by the
affluent people. These "heavens-marketers" have furnished
their homes with the trappings of Hell and have they become
the Fuel of Hell.
A disciple must first evaluate the Murshid in the context of
worldly transactions. As soon as he is convinced of a selfish
or worldly motive he should immediately disassociate himself
from such a Murshid. The Murshid should not claim his status
because of lineage, rather, he should have been under training
of a perfect Sheikh and practiced upon the spiritual exercises,
travelled the inner paths and be well versed with all the stages
of spiritual progress. Acquiring oneself with books of Tasawwuf
or attaining superficial knowledge of Jurisprudence or logic
or being born in the household of a pious person or claiming
Khilafat (permission to take Bai`ah) from a false Murshid does
not qualify one as a Murshid. One cannot hope for any guidance
(Hidayah) or grace (Faiz) from such a false Murshid. Unfortunately,
these pretentious Murshids roam our streets in abundance causing
mayhem and chaos. May Allah Ta`ala grant Hidayah to these customary
Sheikhs (Peers) and bless the Mureeds with better judgement.
(Irfaan, pg. 326)
THE RELATIONSHIP BETWEEN THE MUREED AND THE MURSHID
1. The Mureed should not harbour any objections against
the Murshid. This would cause the Mureed destruction if the
Mureed has some doubt about the Murshid. He should keep in mind
the example of Hadrat Khidr (alaihis salaam) because he did
things that were apparently quite objectionable, for example,
making a hole in the boat belonging to poor people and taking
the life of an innocent child. It later became apparent that
these actions were justifiable. Similarly, the Mureed should
be convinced that even if some of the Murshid`s deeds do not
seem appropriate, the Murshid knows better and he has justifiable
reasons for his actions.
2. The Mureeds will not benefit from his Murshid
unless he (the Mureed) is convinced that from all the Saints
of the time, his Murshid is most advantageous to him.
3. One should become a Mureed for the sole
purpose of purifying one`s heart. To achieve Faiz (Grace) from
one`s Murshid, one`s intentions and heart must be clear.
4. If a fellow Mureed gains more spiritual
benefit from the Murshid then one must not envy or grudge him.
This will lead him or her to Jahannam. Allah Ta`ala endowed
Nabi Adam (alaihis salaam) with such a high status that he asked
all the Angles to prostrate to him. Shaitaan, due to his jealousy
refused and was thrown into Jahannum. If someone has more worldly
possessions than ourselves, we should be thankful that we have
fewer burdens than him. If someone is greater than you spiritually,
you should recognise his greatness by reverence. Envy is actually
an affront to Allah Ta`ala Who has given him more grace.
5. All doubts and hesitations must be revealed
to the Murshid because the Murshid is a spiritual healer. To
conceal any illness from the doctor (healer) would result in
self-destruction.
6. It is incumbent upon the Mureed to regard
his Murshid with utmost respect and reverence. If one attends
the Majlis (gathering) of his Murshid, but does not really respect
him, he will be punished. Allah Ta`ala will render the heart
of such a person devoid of truth and he will becomes oblivious
of Allah Ta`ala. According to some Saints, it is said that when
a Mureed is disrespectful towards his Murshid, then the Noor
(light) of Imaan (Faith) is snatched away from him.7.
It is recommended that the Mureed kiss the Murshid`s hands,
feet, hair, clothing, etc. The Ahadtih and the conduct of the
Noble Companions (radi Allahu anhum) support this practice.
Hadrat Zar`ah (radi Allahu anhu), who was from the delegation
of Abdul Qais narrates: " When we arrived in Madina we
hurried from our transport so that we could kiss Nabi`s (sallal
laahu alaihi wasallam) feet and hands". (Mishkaatul Masaabih,
Babul Musafaha Wal Muaanaqa, Second Section)
8. A Mureed should not expect to see any miracles
from his Murshid. Diligent obedience/observance of the Shari`ah
and his continuous authentic Silsila (chain) is a sufficient
requirements for the Murshid. Karamat is not a precondition
for Wilaayat.
9. The Mureed should be like a deceased in
front of his Murshid. As a lifeless person is completely at
the mercy of those performing his bath/Ghusal, so should the
Mureed place himself before the Murshid. The Murshid has to
guide his disciple through the thorny path of Tariqah. If the
Mureed is "alive" he is actually interfering in the
tasks of the Murshid.
10. When the Mureed is in the company of his
Murshid, he should maintain an order similar to that when one
is amongst sharks and beasts. The Mureed must not look at the
poverty of the Murshid or think low of his lineage. He must
not doubt the Ibaadah (worhsips) of the Murshid since he cannot
see the heart of the Murshid or cross any limitation set by
the Murshid. (Al Fathur Rabbani, pg.411)
11. In Tariqah, it is necessary that the Mureed
conduct himself with his Murshid in the most dignified manner.
Then only will he gain the benefit of the Murshid`s attention.
If the Mureed is enriched either in knowledge or spiritually
he must not credit himself, but accept it as the Murshid`s grace
(Faiz).
12. The Mureed must strive to achieve the
status of "Fana-Fish Sheikh" or emersing oneself into
the Sheikh. A`la Hadrat, Imam Ahmed Raza (radi Allahu anhu)
has explained the way to achieve this. He said: "The Mureed
must imagine the Murshid in front of him and place his heart
below the Murshid`s heart. He must imagine that Faiz (grace)
and Barakah (blessing) is flowing from Nabi (sallal laahu alaihi
wasallam) into the Murshid`s heart and then flowing into his
own heart. After a while he will see his Sheikh`s image everywhere.
It will not disappear; even at the times of Salaah the Mureed
will always find the Sheikh with him". (Malfoozaat A`la
Hadrat, pg. 169)
13. The daily Wazaa`if (special prayers) prescribed
by the Murshid must be read diligently and the Mureed must not
object to anything the Murshid has advised. As far the rest
of the Shari`ah Laws are concerned, he (Mureed) may learn them
from any Ahlul Fatwa Sunni Aalim. In fact, these commandments
can be learnt from any Murshid. The Murshid too can learn from
any Aalim, from another Murshid or from his own Mureed.
14. After pledging allegiance (Bai`at) with
a Murshid, the Mureed can only change the Bai`at if he finds
any Shari` faults in his Murshid. However, renewal of Bai`at
with his Murshid or Bai`t-e-Taalab (becoming any Sheikh`s student
while having one`s own Sheikh) with any Murshid is permissible.
Sheikh Ibnul Arabi (radi Allahu anhu) said: " Just as the
world is not between two Gods, the Mukallaf (duty bound with
Shar`i laws) is not between two different Shari`ahs of two Rasools.
A wife is not between two husbands. A Mureed cannot be between
two Sheikhs (Murshids) as well".
15. If the Murshid commands the Mureeds to
disobey the Shari`ah, for example, not to read Salaah, or not
to fast, or if he tries to diminish the important of the Shari`ah
and its practices, the Mureed should immediately disassociate
from such a Murshid. The Mureed does not even need to consult
anyone prior to his disassociation from such a false Murshid.
16. After the Murshid`s demise,
the Mureed should visit the Qabr (grave) of the Murshid and
conduct himself in the following manner. He should stand four
hand lengths away from the grave facing it with one`s back towards
the Qibla and read Fatihah. He must be just as respectful as
he was prior to the demise of the Murshid. He must enter the
Mazaar from the front. He must visualise the Murshid`s face
and visualise that the Murshid is seated in front of him. Keep
in mind that the Faiz (grace) received previously is being received
now too, since a Wali is alive and transmits grace even after
his demise. This reality is explained by Ghausul Aa`zam (radi
Allahu anhu) who said: "Those remembering Allah Ta`ala
are eternally alive. They merely pass from one life to another
and except for one moment, they do not die. Their death is a
formality which is fulfilled by Allah". (Al-Fathur Rabbani,
pg.93)
17. The Mureed should always conduct himself
ethically and morally. A Mureed is a reflection on his Murshid.
If a Mureed is a sinner, people will cast doubt and unwarranted
suspicion on the Murshid.
18. The Mureed should always respect the Sheikh,
his family and friends. Such (civil) conduct is pleasing to
the Sheikh. A true lover even respects everything related to
the beloved.
19. In the gathering of the Murshid, the Mureed
must sit with respect. He should not sit at a place higher than
the Murshid or raise his voice above that of the Sheikh. He
must avoid unnecessary chatter and queries. He must listen attentively
when the Murshid speaks and spread the message amongst others.
He should also seek advice from the Murshid.
20. When the Murshid is a guest of a Mureed,
the Mureed should not take him to visit worldly people or engage
the Murshid in hosting others. If there is an Aalim, Murshid
or Islamic organisation present in the city the Murshid should
be taken to visit them if he is willing.
21. A Mureed must not speak ill of other Murshids,
as it may invoke the Mureeds of the other Murshid to retaliate.
This is not a practice of Islam.
THE ONE WITHOUT A MURSHID HAS SHAITAAN AS ONE`S MURSHID
Murshids are two types:
A. Murshid Aam (General Guide,) and
B. Murshid Khaas (Specific Guide)
The Murshid Khaas comprises of the Sheikhul Ittisaal
and the Sheikhul Isaal.
The Murshid Aam comprises of the Quran, Hadith, the writings
of the Jurists, the Murshids, authorities of Tasawwuf, the writings
of the scholars, and the writings of the people of guidance
and righteousness. The guide of the general public is the Kalaam
(Speech and Writings) of the Scholars. The guide of the Ulema
or Scholars is the writings of the Imaams of Fiqh. The guide
of Imams of Fiqh is the Sunnah and Hadith of Nabi (sallal laahu
alaihi wasallam). The guide of the Holy Prophet (sallal laahu
alaihi wasallam) is the Quran/Speech/Revelation of Allah.
From this it can be seen that the Murshid Aam is an absolute
necessity. A person without guidance of both the Murshids, i.e.
Khaas and Aam is under the reign of Shaitaan. It is in this
sense that A`la Hadrat, Moulana Ahmed Raza Khan Barelwi (radi
Allahu anhu) writes that Sayyiduna Baayazid Bustaami`s (radi
Allahu anhu) declaration in "Awaariful Ma`arif" that
those without a Murshid (Khaas and Aam) have Shaitaan as their
guide. (Fatawa Afriqa, pg.124)
TWELVE SECTS TO BE AVOIDED
A`la Hadrat Imam Ahmad Raza Khan Barelwi (radi Allahu
anhu) has identified 12 cults which have Shaitaan as their Murshid.
Muslims should avoid such groups, as taking guidance from them
will invite the Wrath of Allah. The Cults identified by A`la
Hadrat (radi Allahu anhu) are:
1. The evil jesters who mock the Ulama and
jeer at the teachings of the Shari`ah. They (falsely) claim
that the Ulama and the Fuqara have always been at odds with
each other. These ignorant idiots cast doubts over the most
eminent Ulama and question their integrity. They slander them
by calling them (Ulama) "pundits" and say that the
Ulama should exhibit/perform miracles like those of the Prophets
of Bani Israel.
2. Heretics who are self-proclaimed Faqeers
and Walis (Saints). They claim that Shari`ah is a path, which
is no longer needed once the destination is reached.
3. Those who are actually unlettered, uncultivated
and uneducated. They skim through a few books and feign to be
most knowledgeable. They disregard the Imams of Fiqh like Imam
Abu Hanifa, Imaan Shafi`i… and consider themselves more
learned than them and find faults with their rulings and decrees.
They consider themselves greater scholars of the Quran and Hadith
than the Imams. Such persons are misguided - Ghair Muqallids.
4. Worse than the first three cults are those
who believe in the Book "Taqwi`atul Imaan" by Ismail
Dehlawi and have turned their backs on the Quran and the Hadith.
According to their principles and beliefs contained in the afore-mentioned
text, even Allah and His Rasool (sallal laahu alaihi wasallam)
are Mishriks! The text "Taqwi`atul Imaan" is the source
text and root of Deobandism.
5. Worst than all those are the Deobandis
who have rationalized Kufriah teachings of Gangohi, Nanotwi
and Thanwi, etc, and colouring it in as an Islamic context.
They have transgressed to such an extent that they have accepted
insults of Allah Ta`ala and the beloved Rasool (sallal laahu
alaihi wasallam).
6. Qadiyanis
7. Nechri (atheist)
8. Chakraalwi (Ahle Quran or Quraani group)
9. Rawaafiz (Shi`te dissenting sect)
10. Khawaarij (a sect dissenting from Hadrat
Ali)
11. Nawaasib (a sect dissenting from Hadrat
Ali and Ahle Bait)
12. Mo`tazelah, etc. (rationalistic sect of
dissenters) (Fatawa Afriqa, pg 138/139)
SALAASALE ARB`AH (4 SILSILAHS)
1. Qaaderi Silsilah - Imam of which is Hadrat Sayyiduna
Abdul Qaadir Jailani (radi Allahu anhu)
2. Chishtia Silsilah- whose protogonist is
Hadrat Khawja Moinuddin Chishti Ajmeri (radi Allahu anhu)
3. Soharwardi Silsilah - founded by Khawja
Shahaabuddin Suharwardi (radi Allahu anhu)
4. Naqshbandi Silsilah - established by Hadrat
Khawja Bahaauddien Naqshbandi (radi Allahu anhu)
These Silsilahs originate form Quran and Sunnah and are motivated
by the Shari`ah. Their purpose is to uphold the Quran and Hadith.
Islam is like the ocean and these four Silsilahs are like canals,
which originate from the ocean and finish into it. The Silsilahs
are linked to their founders.
MIRACLES - AF`AALE KHAARIQAH
Saints perform miracles at times, however miracles
are not necessary a condition of Sainthood. The Saints (Awliya)
regard obeying the Shari`ah conscientiously as the biggest miracle.
Ghaual A`zam said: "The miracle of a Wali is his complete
compliance to the teachings of Nabi (sallal laahu alaihi wasallam)".
Sheikh-e- Akbar, Muhayyuddin Muhammed Ibnul Arabi (radi Allahu
anhu) explains the phenomenon of miracles. One type of miracle
is the Hissi (apparent) miracle, that is, it is evident and
clearly seen by the general public. For example, flying in the
air, walking on water, fore-telling the future, traversing hundreds
of miles in one step. Another type of miracle is the Ma`nawi
(spiritual) miracle, which can only be seen and perceived by
special people. For example, control of carnal desires, adopting
virtues by Divine Guidance, refraining from bad habits, practicing
all Waajibaat (compulsory acts) punctually and diligently. These
types of miracles do not contain any connivance while it is
probable those Hissi miracles to contain connivance. (Futuhaate
Makkiyah, Vol. 2, pg. 488)
The steadfast adherence to the Shari`ah is the best Karaamat.
A true Saint is righteous and follows the path laid down by
Nabi (sallal laahu alaihi wasallam).
Hadrat Bayazid Bustaami (radi Allahu anhu) cautions us: "If
you see a person sitting cross-legged in the air, don`t be fooled
by his act! Observe his approach/attitude to the compulsory
acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi)
and detestable acts (Makrooh) and other restrictions and etiquette`s
of the Shari`ah". (Risaalah Qushayriya, pg. 81)
TYPES OF SHEIKHS
Mashaa`ikh are of two categories, that is, Sheikhul
Ittisaal and Skeikhul Isaal.
Definition of a Sheikhul Ittisaal:
When a person pledges Bai`ah to him he is able to connect
the person to a spiritual order leading to the Holy Prophet
(sallal laahu alaihi wasallam). He is a key link in the chain.
A Sheikhul Ittisaal meets the following fourd conditions:-
1. The Sheikh`s spiritual link to the Holy
Prophet (sallal laahu alaihi wasallam) is true and real. There
should be no discontinuity or termination at any stage in the
spiritual chain from his Murshid to Rasoolullah (sallal laahu
alaihi wasallam). Some people accept a Mureed without actually
being authorized and having the capacity to do so. They may
themselves have pledged Bai`ah to a Sheikh or be from progeny,
but lack the authority and spiritual capacity of taking Mureeds.
Such Bai`ah can under no circumstances attain Ittisaal - Linking
one spiritually to the Holy Prophet (sallal laahu alaihi wasallam).
2. The Sheikh has to be a Sunni, holding correct
beliefs. To follow a misguided Sheikh will lead one directly
to Shaitaan, instead of the Holy Prophet (sallal laahu alaihi
wasallam). Many disbelievers, agnostic and enemies of the Awliya
Allah like the Wahabis are openly practising Tariqah and pledging
Bai`ah, creating confusion and bringing disrespect to this noble
art. Sultaanul Aarifeen, Hadrat Sultan Bahu (radi Allahu anhu)
affirms that the way of Ahlus Sunna wal Jama`h is the way of
Allah Ta`ala and those not on this path are astray. The Holy
Prophet`s (sallal laahu alaihi wasallam) path is the Path of
Allah and those deviating from it or against it are misguided.
(Mihakul Fuqara, pg. 233)
3. The Sheikh must be an Aalim educated in
the Shari`ah. He must be well- versed with the beliefs of the
Ahlus-Sunnah wal Jama`h and be able to distinguish between the
straight path of Islam and misguidedness and Kufr. Without these
qualities there is always the possibility of him faltering.
There are several words and deeds, which lead one to Kufr. An
ignorant person, when saying such words or doing such deeds,
is unaware that he is committing an act of Kufr, hence repentance
will not be forthcoming from such a person.
4. The Sheikh must not be an open sinner (Faasiq
Mo`lin). While it is compulsory to revere the Murshid it is
obligatory to oppose a sinner. It would be impossible to apply
two conflicting approaches to one person.
Definition of a Sheikhul Isaal:
Sheikhul Isaal must have the four qualities of the
Sheikhul Ittisaal. In addition to these, the Sheikhul Isaal
must also be aware of the evils of the Nafs, the many tricks
of Shaitaan and the seduction of desires. He should be able
to guide his Mureeds with fatherly affection and advising them
of their weaknesses and cures to them. The Sheikhul Isaal should
solve whatever difficulties the Mureed faces in the path of
attaining the realisation of Allah. It is in the hands of such
a Murshid that Baitul Iradah is taken. (Fatawa Afriqa by A`la
Hadrat, pg. 123)
MEANING OF BAI`AT (PLEDGING ALLEGIANCE)
"Bai`at" means "to be sold". When
one becomes Mureed of a Murshid, he sells his heart, life and
wealth to his Murshid. After this sale he no longer has a say
in these matters nor can he do as he pleases.
A`la Hadrat, Imam Ahmed Raza Khan (radi Allahu anhu) writes
that it is mentioned in "Suba Sanabil" that a person
was sentenced to death by an Emperor. As the executioner unsheathed
a sword to behead the person, the person faced the grave of
his Murshid. The executioner said, " At times like this
you should face the Qiblah." The person answered: "Do
your duty, I have faced the Qiblah. It is true that the Kaaba
is the Qibla of the body, and the Qibla of the heart and soul
is the Murshid." This is real Iraadah (to become a disciple).
If one persists with one`s Sheikh with this kind of sincere
devotion then benefits will definitely be received.
If the Sheikh is lacking, the Sheikh`s Sheikh may not be inadequate.
Otherwise, Ghausul A`zam (radi Allahu anhu), who is the source
of spiritual grace and fountain of lights, will provide you
with grace as long as the Silsilah (spiritual chain) is authentic.
(Malfoozaat A`la Hadrat, pg.189)
A`la Hadrat (radi Allahu anhu) has mentioned that people regard
Bai`at as a custom and do not really comprehend it`s meaning.
A good example of Baiat is that of a certain Mureed of Sheikh
Yahya Munayri (radi Allahu anhu). This Mureed was about to drown
when Khizr (alaihis salaam) appeared to him and said, "
Give me your hand so that I can rescue you". The Mureed
replied, "I have already given this hand to Sheikh Yahya
Munayri. Now I will not give it to anyone else". Khizr
(alaihis salaam) disappeared and Sheikh Yahya Munayri (radi
Allahu anhu) appeared and rescued him from drowning. (Malfoozat
A`la Hadrat, pg.164)
TYPES OF BAI`AT
There are two types of Bai`at - Bai`atul Barakah and
Bai`atul Iraadah:
Bai`atul Barakah (Allegiance of Blessing):
One pledges Bai`atul Barakah by joining a Sisilah (spiritual
order) for attaining Barakah (spiritual grace). Bai`atul Barakah
is more widely pledged. However, one must be absolutely sincere
in pledging to this Bai`ah. For the Bai`atul Barakah to be complete,
it is necessary that the four conditions of a Sheikhul Itisaal
be met. (The four conditions has been explained). This Bai`ah
is also very auspicious. To be amongst those who are loved by
Allah Ta`ala and linking to their spiritual order is an honour
itself.
Bai`atul Iraadah (Allegiance of Devotion):
In Bai`atul Iraadah one pledges to detach oneself completely
from one`s self-will wholly, and unconditionally place oneself
in the hands of the Murshid such that one may be moulded through
the ways of Tariqah (the path to Allah through spiritual training).
No action or decision may be taken without the consent and approval
of the Sheikh. This Bai`ah is pledged and carried out by the
Saalikeen (Travelers on the path of Tasawwuf), hence it is also
called Bai`atus Saalikeen. It is also the purpose of the Mashaa`ikh
and a conveyance to Allah Ta`ala. The Holy Prophet Muhammed
(sallal laahu alaihi wasallam) took this Bai`ah from the Noble
Sahabah (radi Allahu anhum).
The Noble Companion, Abaada Ibnu Saamit Al Ansaari (radi Allahu
anhu), narrates: "We pledged Bai`ah to the Holy Prophet
(sallal laahu alaihi wasallam) in all our matters of good and
misfortunes, in all trials and tribulations. We pledged to consult
the Holy Prophet (sallal laahu alaihi wasallam) in all our matters
and to unflinchingly follow his orders and not to query his
commands". (Fatawa Afriqa by A`la Hadrat, pg.135)
From this discussion one can deduce that Bai`ah should be done
on the hands of such a person who is worthy and meets with the
criteria of a Murshid.
THE ISSUE OF ANNAL HAQ
The various Attributes of Allah Ta`ala are magnified
in the Ambiya (Prophets - alaihimus salaam), which explains
why their conditions are so different. Some Prophets are Jamaali
(manifesting Divine Mercy) while others are awe-inspiring. Some
Prophets held royal positions while others were detached from
the world.
The Saints follow the footsteps of the Ambiya (alaihimus salaam).
Hence, some Saints are in splendor while others lead an ascetic`s
existence. Ghausul A`zam (radi Allahu anhu) was very wealthy
while Hadrat Ibrahim Adham (radi Allahu anhu), after deserting
his kingdom, lived austerely. Some Saints are always in the
state of Jazb (when the consciousness is over whelmed by the
Majesty of Allah) and other Saints are in the state of Jazb
for a while. In this state of Jazb any rulings of the Shari`ah
are not binding on them. Allah Taala says: "And Moosa (alaihis
salaam) fell down unconsciousness". It is this very unconsciousness
that the Awliya (Saints) inherit from Moosa (alaihis salaam).
The women of Egypt, in a state of rapture, cut their fingers
when they saw Yusuf`s (alaihis salaam) unique beauty.
Nabi (sallal laahu alaihi wasallam) has mentioned, "Three
types of people are exempted from the laws of Shari`ah - the
children, the sleeping and the mentally retarded". The
Majzoob falls in this Hadith. In that state of unconsciousness
they utter the words like "Annal Haqq" (I am the Truth)
"Anallah" (I am Allah). At this stage the person has
destroyed his ego and is oblivious of his self. Like the tree
which said, "O Moosa, I am Allah", a person that says
such words in a state of Jazb is not a transgressor.
The true sign of a Majzoob is that he neither defies nor refutes
the Shari`ah. In the condition of Jazb (ecstasy), if any unlawful
word or action was manifested, he never instructs others in
it. When someone rebukes him for his words or actions he accepts
it without any debate. Ghausul A`zam (radi Allahu anhu) narrates:
"A person mentioned to Hadrat Junaid Baghdadi (radi Allahu
anhu) that a person in the state of Wajd (religious ecstasy)
is like a spinning millstone. He does not eat or drink anything.
Hadrat Junaid (radi Allahu anhu) asked about that person`s conditions
during Salaah times. The enquirer answered that when the Mu`ezzin
gives Azaan the person becomes calm and performs his Salaah
respectfully. Hadrat Junaid (radi Allahu anhu) then declared
that there is no problem, this type of Wajd (religious ecstasy)
is a gift from Allah".
DISEASES OF THE SOUL
Various diseases affect the soul. A perfect Murshid
can only treat them. We should study ourselves and upon finding
ourselves affected by any of these ailments, seek a remedy from
a perfect Murshid.
The diseases of the soul are:
(1) Showing off
(2) expirty
(3) jealousy
(4) hate
(5) pride
(6) love of praise
(7) love of status
(8) love of showing off
(9) love of fame
(10) reverence of the rich
(11) disrespect of the poor
(12) following desires
(13) flattery
(14) ingratitude
(15) greed
(16) stinginess
(17) desire too much
(18) thinking ill
(19) hostility against truth
(20) persistence in falsehood
(21) convenience
(22) rationalizing laziness
(23) breach of trust
(24) laziness
(25) hard heartedness
(26) greed
(27) reliance on creation
(28) forgetting the Creator
(29) forgetfulness of death
(30) committing sins openly and not fearing
Allah
(31) hypocrisy
(32) obeying Shaitaan
(33) self worship
(34) inclination to idle matter
(35) sloth
(36) lack of fear of Allah
(37) impatience
(38) lack of humility
(39) self - wrath in which case the anger could
be used in the Path of Allah
(40) being lax in Allah`s commands and prohibitions,
etc. (Fatawa Afriqa by A`la Hadrat, pg. 129)
CONCLUDING WORDS OF ADVICE
Those brothers stepping on the path of Tariqah should
accept Taqdeer with joy. When hardship befalls a person as part
of the Decree of Allah and one objects directly upon Allah Ta`ala
this will be the death of one`s faith. This objection is also
a destruction of one`s trust in Allah (Tawakkul) and Ikhlaas
(sincerity). A person with Imaan does not ask "why"
and "how" in relation to the Will of Allah. He always
accepts the Will of Allah open heartedly.
It is the nature of the Nafs (carnal self) to cross swords with
Taqdeer. Those who wish to conquer and rectify or purify the
Nafs will be engaged in a constant struggle before they are
immune to the Nafs. Those who submit to the Will of Allah with
perseverance are covered with His Bountiful Mercy in this world
and in the Hereafter. For the Pleasure of Allah, one should
accept the Tests which come from Him. Patience is a great virtue
and a deed of great bravery. Allah is indeed with those who
are patient. Dear friends, awaken for the sake of Allah. Do
not be oblivious of His Might!
Let us not procrastinate till death is upon us, as it will be
of no avail. We should re-examine and revive our hearts, as
the heart is the centre of our being. If the heart is purified,
our whole self is enhanced. But if the heart is blemished, our
body too will decay. The heart can be purged with abstinence
and complete faith in Allah Ta`ala.
We must admonish our own Nafs before assessing others. A true
nominee does not pay homage to his Nafs or the Shaitaan, nor
is he obedient to them. He is not obsessed with the world and
considers it to be lowly. He knows Allah to be the Power of
everything. If we need to ask for something let us talk to Allah
Ta`ala. Is there anything that is not available in the treasures
of Allah Ta`ala?
O friends! Let us practice piety. We must maintain the restrictions
of the Shari`ah, constantly fight the Nafs, Shaitaan, and avoid
bad company. Allah Ta`ala has blessed us with many bounties
but we have stopped thanking Him. Where has our appreciation
gone? At times, we credit others for these blessings or consider
ourselves deserving of these blessings. We even utilise His
Rewards to disobey His Commandments.
We are constantly worried about what to eat, drink, whom to
marry, where to rest, what to amass. These are all ravings of
the Nafs. Where is our anxiety for the state of the heart and
our innermost self and the pleasure been written by Allah Ta`ala
in an absolute and unchangeable manner? Why should we seek something
that is not in our Taqdeer. Is it not self-defeating? Its only
when we accept and realize that we belong to Allah Ta`ala, will
the treasures of Allah Ta`ala become ours.
Wealth and worldly possessions have made people haughty. Let
us get rid of our pride before we are, humiliated and punished.
We should appreciate our possessions. After all, everything
that we have has only been entrusted to us. We are not born
to accumulate and enjoy them in the world. We have to obey Allah
Ta`ala`s Commands. We should not fool ourselves with empty verbal
declarations. Let us avoid people obsessed with the world and
seek the company of the Faqeers. Friendship with the world obsessed
is harmful in every way.
We must strive to acquire the outward (Zahiri) I`lm and advance
to obtain the enlightenment of the inside (Baatini) I`lm. We
need to practice the Shari`ah, as this is the path that will
lead us to Zahiri and Baatini I`lm. The more we practice on
our I`lm, the closer we may get to Allah Ta`ala.
May Allah Ta`ala bless us in this world and in the Hereafter
and may He save us from the torment of Jahannum. Aameen. (Al-Fathur-Rabbani)
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