The need for a guide
Just like the seeker of knowledge is called a student and the provider of knowledge called a teacher likewise, the receiver of spiritual training is called a ‘MurīdÂ’ seeker or devotee [one who has made intent on living a life in total submission to the will of Allāh] and its provider [Master] is called a Pīr; Spiritual Guide or Shaykh. The Pīr is also referred to as a Murshid; one who guides.
In different regions a Pīr is given variant names according to the local language, also in different eraÂ’s the Pīr has been referred by various terms. Sometimes by Hādī [Guide], sometimes Rehbar [also Guide], Bāpū and BābāÂ’s. In all case these MashāÂ’ikh have always been connected to the Ahl-e-Sunnat waÂ’l JamāÂ’at. In other terms the Friends of Allāh [AwliyāÂ’ Allāh] have no link or affiliation with nulled sects. A Pīr or Walī is and has connection with the Sunnī JamāÂ’at only. A sect or group in which the Messenger of Allāh, the families of the Prophet; Ahl al-Bayt or the Noble Prophetic Companions, [Sahāba-e-Kirām] salla Allāhu ‘alayhi wa ālihī wa ashābihī wa sallam, are denigrated, the ‘MashāÂ’ikh-e-‘IzāmÂ’ do not exist amidst them.
Nisbat
When a person gives his hand in the hand of a learned [Kāmil] perfectly accomplished Pīr and makes a pledge [initiate a pact], this connection reaches the Blessed Prophet, salla Allāhu ‘alayhi wa sallamÂ’s, presence – this is because each Pīr or Shaykh has a Pīr – the Seeker has a spiritual relation, a bond with his Mentor [Murshid] who in turn is connected to his Mentor – thus making a chain of succession [silsilah] which finally reaches the Prophet Muhammad, salla Allāhu ‘alayhi wa sallam. The Murīds heart is fortified by the blessings running through him like currents from the power house. When it is produced it flows through the cables and from the cable to the town, from thereon to the house and from the house into the bulb, thus, illuminating the entire house. Likewise, the current of ‘faizānÂ’ emerges from Madīnah al-Munawwarah to Baghdād and from Baghdād to Ajmer and from Ajmer to each individual home – consequently illuminating the dark hearts.
It is an obligation [Fard] upon every individual to have faith [Īmān] and after Īmān there is a need for action [good deeds]. Thereafter, there is another requirement which is the need for a private Pīr [Shaykh].
Imām Fakhr ud-Dīn Rāzī, rahimahu Allāh, who was one of the great Scholars, author of the popular and monumental commentary [Exegesis] of the Noble Qurān, i.e. Tafsīr al-Kabīr, in which he has written a commentary consisting of 350 pages on Sūrah al-Fātiha alone. One day Imām Fakhr ud-Dīn Rāzī announced, “I can adduce 1200 legal cases from the Bismillāh alone. And if I wanted let alone 1200 I could even adduce 12000 legal rulings.”
When death approached this great Scholar of his time, the accursed Devil – Shaytān came and stood beside his side and began a debate with him on the Tawhīd [Uniqueness – Oneness] of Allāh, subhānahū wa taÂ’ālā. The accursed devil Satan asked Imām Rāzī as to how he believed that Allāh is One. Imām Rāzī gave the proof but the devil rejected that proof. Imām Rāzī gave further proof but Iblīs rejected that too. Imām Rāzī continued to give evidence after evidence but Shaytān also continued to reject each proof and argument the Imām made to the extent that now the treasures of proofs and evidences began to dry. At the same time, Imām RāzīÂ’s Spiritual Guide, Shaykh Najm ud-Dīn KubrāÂ’, sitting thousands of miles away called out to the Imām and said, “O Rāzī! Say that you believe in the Oneness of Allāh without [the need of] proof.” The Shaykh calls out to the Imām, his Murīd thousands of miles away which reaches him and is repeated by Imām Rāzī. The devil, Iblīs having no answer to this faith rendering answer was silenced and in anger ran away. It is hence established that even after acquiring knowledge of the Dīn [Islām] one still needs to have a Shaykh to protect oneÂ’s faith and remain steadfast. In our world, wherever there is a war, the fighting soldiers need a commander, without one there is no war. Whether the war lasts for 2 to 4 days or 4 years, a commander is necessary.
Similarly, man and his war with the devil and with his inner base self [nafs] is not merely for 2 to 4 years rather is at constant war and this is a greater war. Once, upon returning from a battle the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam, said:
“We are setting forth towards a greater Jihād [struggle] from the lesser Jihād”
Meaning: the war – struggle against the wishes of the inner base self [nafs] is a war with the devil. This is a more gruesome war and therefore the commander required for such a gruesome war requires a powerful, wise and able mentor – a Shaykh or Pīr.
Therefore, it is a Sunna for every Muslim to make a pledge with Allāh in the hands of a perfect Pīr [Shaykh-e-Kāmil] so that he may be guided throughout his life in his struggle to elevate himself, fight his nafs and become a true servant of Allāh, subhānahū wa taÂ’ālā. A person who does not have a Shaykh, the devil himself is free to become his Pīr, since he has no spiritual guard protecting him from such influence.
THE IMPORTANCE OF A SHAYKH
There are two types of world:
[a] ‘Ālam-e-amr
[b] ‘Ālam-e-khalq
[a] ‘Ālam-e-amr: This is the world in which the Creator of the Universe says: ‘KUNÂ’ [BE] and everything ‘fayakunÂ’ – [SO IT BE] comes into existence. There is no need for any physical means or causes to take effect. [asbāb or ‘ilal]. For example the rūh is from the amr of Allāh, subhānahū wa taÂ’ālā.
[b] ‘Ālam-e-khalq: This is the world of means and causes. Everything in this realm is created by means and causes, contrary to ‘Ālam-e-amr. All humanity came into being through the means, wasīla of Ādam and HawāÂ’, ‘alayhumā as-salām.
It is determined by Allāh, subhānahū wa taÂ’ālā, to make things happen through asbāb [sing. Sabab]. The need of means to acquire knowledge by means of a teacher. Upbringing by means of parents. To the extent that even for eating and drinking water in oneÂ’s social life, everything is done by means of a wasīla, nothing happens directly. Allāh, the Almighty, Himself states in the QurÂ’ān;
“O You who believe, fear Allāh and seek wasīla [means] to reach Him.”
By these Words of the Lord – Allāh, it is clear that when reaching and approaching Allāh by means of a wasīla is fard [compulsory] then what can man - the two legged animal achieve without the wasīla [means]?
Salāh [namāz] is a wasīla [means] of drawing closer to the presence of Allāh the Almighty and wudū being the wasīla [means] for Salāh and water being the wasīla [means] of wudū.
We need to have food for survival, to cook the food we need the means of pans or pots. The Pot receives heat from the fire and thus food is prepared. Without such means for food preparation the world will remain without cooked food. Alas! What would happen if there were a few wanting to enter paradise without the wasīla of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam. How is this possible!
Allāh the Almighty, orders:
“O Believers! Fear Allāh and remain in the company of the truthful.”
In another statement Allāh, subhānahū wa taÂ’ālā, says:
“And on that Day We will call them with their Imāms [Mentors, Shaykhs].
From these Words it is evident that Allāh the Almighty orders that you seek means – wasīla. Seek association [suhbah – companionship] of the Truthful and We will call upon you by your Imāms [Shaykhs] whom you followed. Thus we learn that the means and association of a mentor is the best means of gaining closeness to Allāh.
Mawlānā Jalāl ud-Dīn, Rūmī says, “Search for your Shaykh for without a Shaykh this journey is full of tribulation, fear and dangers.”
Regarding the importance of a Shaykh, Mawlānā Rūmī says: “Without the shade of the Shaykh one cannot annihilate the self [nafs] thus hold firm to the sleeve of a perfect Pīr if you seek annihilation of the inner base self [nafs].”
Khwājah BahāÂ’ud-Dīn said: “My son, love of Allāh is not obtainable without a perfect Pīr – Kāmil Shaykh paving your way.”
Mawlānā ‘Abd al-Rahmān Jāmī, referring to the author of the famous ‘Mathnawī SharīfÂ’ Mawlānā Jalāl ud-Dīn Rūmī, says: “The Scholar of Rūm could not become a Master up until he became the slave of Shams Tabrez.”
THE REALITY OF PLEDGE [BAYÂ’AH]
In the QurÂ’ān al kareem it is stated ;
“Lo! Those who plight their fealty to you, their fealty are actual fact with Allāh and the Hand of Allāh is over their hands.” [al-Fath: 10]
This verse refers to the pledge - BayÂ’ah. We also come to know that to take or give a pledge BAYÂ’AT is the Sunnah of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam, and to give the hand on the MessengerÂ’s [salla Allāhu ‘alayhi wa sallam] hand is as if he has pledged with Allāh, subhānahū wa taÂ’ālā.
Unfortunately we are unable to pledge directly upon the hands of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam, but we can do it through the khulafāÂ’; vicegerents.
If you are unable to give your hand of pledge directly to the Messenger, salla Allāhu ‘alayhi wa sallam, then give your hand of pledge BAYÂ’AT to the hand of the khalīfah; vicegerent – mentor [Shaykh]. This is because you can take the services of all things that you would by its actual things. i.e. from the thing to which or who he is a Nāib – vicegerent. For example, the vicegerent of wudū – ablution is tayammum. After performing tayammum one can do everything that one can after having done the ablution wudū.
Therefore, to be connected to a Nāib; vicegerent of the Messenger, salla Allāhu ‘alayhi wa sallam, is in reality a connection to the Messenger and by the means of the Messenger we will be connected to Almighty Allāh. We learn that when a seeker – Murīd gives his hand upon the hands of a mentor [Shaykh] and pledges with him this is because he is a vicegerent of a Prophet – meaning that in reality he is pledging to non other than the Messenger. By pledging to a Shaykh or Pīr the Seeker repents for his sins and makes a firm commitment of loyalty to Allāh and His Messenger and he makes the Shaykh his guarantor for his firm intention who holds the post of vicegerent; khalīfah of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam.
After pledging the seeker should annihilate himself to the Shaykh i.e. Fanā fi ash-Shaykh, meaning the Murīd – Seeker must sacrifice his needs before the priority of his ShaykhÂ’s needs, he does not act against the advice of the Shaykh, shows obedience to the Shaykhs instructions and self-annihilates his being in the Shaykhs being; to occupy day and night according to the Shaykhs advice and hold consistency to the benediction given to him. He practices acts of worships and commits serviency – adopts – Allāh-fearingness, self-avoidance and fulfils all of the Shaykhs orders, this occurs when the Murīd – Devotee makes him self-annihilated, totally devout and a true devotee-seeker of the Shaykh. Then the Shaykh will bestow his specific compassion and hence take hold of his hands and move him forward in the presence of the Messenger, salla Allāhu ‘alayhi wa sallam.
Now the Seeker-Murīd will by the means – wasīla of his Shaykh – Mentor self-annihilate himself to the Prophet, salla Allāhu ‘alayhi wa sallam, and attain devotional annihilation in the Messenger, salla Allāhu ‘alayhi wa sallam, and when the Seeker attains this level of devotion, the Messenger, salla Allāhu ‘alayhi wa sallam, will hold out the hand of the specific devotee and with all confidence pass him on before the presence of the Almighty Allāh and make his self [nafs] annihilated in the love of Allāh, subhānahū wa taÂ’alā. In reality, this condition is the recognition of AllāhÂ’s Unity [tawhīd] i.e., the consciousness of the fact that there is no real being in the world other than He.
To attain the level of Fanā fiÂ’Shaykh and Fanā fiÂ’Rasūl it takes great effort and strain and a long time to attain but after becoming Fanā fiÂ’Rasūl it does not take long to become Fanā fiÂ’Allāh because it is Rasūl Allāh, salla Allāhu ‘alayhi wa sallam, who helps the devotee to attain the level of Fanā fi-Allāh – a task much easier for our beloved Prophet Muhammad, salla Allāhu ‘alayhi wa sallam, to fulfil.
Source: Lectures & Majlis of Shaykh al-Islām, Sayyad Muhammad Madnī Mia[n] Ashrafī via www.spiritualfoundation.net
