O
THE MURSHID
AND THE MUREED
Moulana Abdun Nabi Hamidi
PUBLISHED BY
IMAM AHMED RAZA ACADEMY
DURBAN SOUTH AFRICA
A BARAKAATUR RAZA PUBLICATION
COPYRIGHT RESERVED
Date
of Publication: Rajab 1422 A.H.
(October 2001)
Number of
copies: 1 500
Publishers:
Imam Ahmed
Raza Academy
Ahmed Raza
Building
3rd
Floor, 20-22 Lorne Street
Durban. 4001
South Africa
Postal
Address:
P.O. Box 5325
Durban. 4000
South Africa
Phone: (031)
309-3642
Fax: (031)
309-3707
Cell:
083-988-6554
Int. Code:
(27) (31) + Number
Web Site:
www.raza.co.za
e-mail:
yunusraza@hotmail.com
ISBN:
0-9584436-8-8
PREFACE
Today,
false Sufis have emerged in many parts of the world and in our very own
environment. These “pseudo-Sufis”, with what little knowledge, if any, of
the Deen that they possess and of the Spiritualism, prey on the ignorant by
revealing the “secrets” of the common people, or dressing in false garbs of
piety, have thoroughly destroyed the true meaning of Tasawwuf. They command
people to become their Mureeds and act as true spiritual guides when their every
actions are not even in conformity with the Sharee’ah. The unwary masses,
totally ignorant of their reality, begin to follow them and become so attached
that they themselves fail to recognise Truth from Falsehood.
Tasawwuf
is a branch of Islamic knowledge that is not readily understood nor appreciated
by the masses. The need for its explanation in simple language is, therefore, an
urgent need. This book fulfils this need adequately for the aspiring, enquiring
mind.
The
meaning of Tasawwuf is clearly defined in this book. Who is a Murshid (spiritual
guide), his innate qualities and his duties towards his Mureeds (disciples) is
discussed. The relationship between Murshid and Mureed is clearly illustrated.
The two types of Murshids is explained. The meaning and types of Bay’ah is
also discussed.
By
writing this book, Moulana Abdun Nabi Hamidi has done a great service to
Spiritualism. This inspiring and informative book is a must for every Mureed and
intending Mureeds because it explains in simple terms the various principles
involved in this relationship between Murshid and Mureed. The ultimate goal of
this relationship is to inculcate love in the heart of the Mureed for his of her
Murshid, which would, through spiritual exercise and perseverance lead to love
for Rasoolullah r and for Allah Y.
If the intention of every Muslim is to attain the Pleasure of Allah Y,
then love for the Holy Prophet r and Allah Y is an important pre-requisite towards the attainment of this Pleasure.
May
Allah Y, the Creator and Sustainer of all the Universes cleanse our hearts of
all its materialism and illuminate it with the love for the Holy Prophet r and Allah Y
Himself. Aameen. May Allah Y, the Most Compassionate, make it easy for all of us. Aameen.
(Educationist
and former Lecturer)
11 Rajab 1422 A.H.
All Praise is due to Almighty Allah Y, Peace and Salutations upon our beloved Prophet
Hadrat Muhammad r, his noble Companions t and his exalted Family t.
Almighty Allah Y
states in the Holy Quran: “Undoubtedly, he attained to his goal who
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. Almighty Allah Y
by His Divine Power has united them and made provisions for their growth. Just
as Almighty Allah Y has provided various foods for the nourishment of
the body, He Y
has also provided sustenance for the soul. This vital sustenance, which
invigorates the soul, is the Remembrance of Almighty Allah Y.
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
Almighty Allah Y
has provided remedies. Doctors treat the body at times of illness and Friends of
Almighty Allah t
are healers of the soul. As we consult doctors for our physical ailments, we
should consult the Awliya Allah t 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 Almighty Allah Y),
and any other activities that is against the Sharee’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.
Almighty Allah Y
declares: “Undoubtedly, he attained to his goal who is purified”. The
cleanliness and purity intended in this Ayah 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 r 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 is the faculties governing the conduct of the Murshid (spiritual guide)
and the Mureed (disciple), and the knowledge and practice of Awraad (special
prayers).
Imam of Sultan Bahu Juma Masjid
Mayfair. Johannesburg
O
Tasawwuf is the concept, which embodies the
purification of the heart by sincerely, and obediently practising the lifestyle
of the Holy Prophet r in all
spheres of his life.
Hadrat
Sheikh Data Ganj Bakhsh Ali Hajweri t (400-465
A.H.) narrates from Hadrat Murtaish t. “Tasawwuf
is refined character. This refined character may be attained in three ways:
Firstly, to obey the commandments of Almighty Allah Y
and his Rasool r 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 Y
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 Almighty
Allah Y. When they receive some gift from the public, they
receive it with the Niyyah (intention) that Almighty Allah Y 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 Jilani
t
states that Nabi r
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 Almighty Allah Y.
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
Almighty Allah Y. (Al-Fat’hur Rabbani, pg. 192)
The general public at times presents 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 Almighty
Allah Y.
However, there are fraudulent persons amongst the
Ulama and Mashaa’ikh who are involved in sinful deeds and practice acts
refuted by the Sharee’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 t
(Friend of Almighty Allah Y). In “Kashful Mahjoob” a Sheikh is quoted
as saying “one who is emerged in the friendship of Almighty Allah Y and has freed himself from all other than
Almighty Allah Y,
is a Sufi”. (Kashful Mahjoob, pg.97)
Ghausul A’zam, Hadrat Sheikh Abdul Qaadir Jilani t
explains that until a person has not reached the rank where he is graced by the
vision of Nabi Muhammad r 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
Almighty Allah Y
while his hands are in the hands of Nabi Muhammad t. (Al Fath-ur-Rabbani, pg. 389)
2. MUTASAWWIF: One who is striving to attain
the status of a Sufi through Mujahidah (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)
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
Almighty Allah ’s Y
Zaat (Being) is the most difficult secret in the universe. It can only be
achieved with the help of its experts, the Awliya Allah t. Only these people can be accepted as Murshids
(guides). The following quotation defines the need and guidance of a Murshid.
Ghausul A’zam, Hadrat Sheikh Abdul Qaadir Jilani t
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 t.
Do not think your opinion to be sufficient. Our Prophet r
says, ‘Seek help in every field from an expert in that field’”.
(Al-Fath-ur-Rabbani, pg. 202)
Ghausul A’zam t
said: “Arrogance, hypocrisy, egoism, are all arrows of Shaytaan 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 Almighty Allah Y
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)
Ghaus-ul A’zam t
says: “If a person is unable to differentiate between a true and false
Murshid, he should read 2 Rakaats Nafil for achieving recognition of Almighty
Allah Y at Tahajjud time. Then he should ask Almighty
Allah Y
to inform him of those pious people who will be able to guide him on the
Right Path. He should beseech Almighty Allah Y
to show him the person who will intoxicate him with Almighty Allah’s Y love and adorn the eyes of his heart with the
light of Almighty Allah’s Y
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 Shaytaan. May Almighty Allah Y protect us all. Aameen.
The Murshid is obligated to follow the commands of
Sharee’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 Sharee’ah is himself in
darkness and totally incapable of illuminating (rating someone else’s path or
guiding them). Such people are disciples of Shaytaan 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 Sharee’ah and Tareeqah. 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 Almighty Allah Y and Nabi r
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 r,
his Noble Companions t,
the Tabi’in t,
Taba Tabi’in t,
the true Saints t,
and the Allah-fearing people never performed such “hearty” Salaah or Saum.
These are physical forms of Ibadah, 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 Almighty Allah’s Y
worship.
Hadrat Umar Farooq t
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 Almighty Allah Y
(Tauheed). They believe Nabi r
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 Sharee’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 t
affirms that when a person steps in the area of Tasawwuf (Durwesh-hood) he
should diligently follow the demands of the Sharee’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
Sharee’ah and refrain from those actions that are prohibited by the
Sharee’ah. He should not allow either carnal desires or evil temptation to
influence him. (Mihakul Foqaraa, pg. 93)
Hadrat Data Ganj Bakhsh Ali Hujweri t
writes: “A group of heretics have joined the Sufis. They preach that once
obedience to Sharee’ah is intensified to such an extent that Wilaayah
(Sainthood) is achieved, Ta’at (obedience to the Laws of Sharee’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 t
emphasizes that to achieve Wilaayat, the compliance to the Sunnah of Nabi r
is definitely required. (Kashful Mahjoob, pg. 455)
Hadrat Data Ganj Baksh t
explains the relationship of Haqiqah and Shari’ah as follows: “Sharee’ah
without Haqeeqah is a farce and show and Haqeeqah without Sharee’ah is
hypocrisy. Pretence and hypocrisy are both the ruination of Imaan. Almighty
Allah Y says: ‘Whoever exhibits Mujahidah (continuous
striving) towards us, We will show them Our path’. Mujahidah is Sharee’ah
and guidance towards the path of Almighty Allah Y
is Haqeeqah. Sharee’ah functions to protect the outward and Haqeeqah guards
the inner conditions of the Believer”. (Kashful Mahjoob, pg. 526)
One should note that Sharee’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 t bless their Mureeds with worldly favours. The Mureed
should avoid worldly motives and take Bay’ah (pledge allegiance) solely to
attain Almighty Allah ’s Y
Marifah, cure the soul and express true repentance. He should have the pure
intention of complete obedience to Almighty Allah Y and the Holy Prophet Muhammad r.
THE DIFFERENCE BETWEEN A COMPETENT AND
AN INCOMPETENT MURSHID
Sultaanul Fuqara, Hadrat Faqir Nur
Muhammed Sarwari Qaadri t, defines a perfect Sheikh 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 Almighty Allah Y. 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 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. Acquainting
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 Khilaafat (permission to take Bay’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 Almighty Allah Y 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
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.
Murshids are two types:
The Murshids 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 Ulama or Scholars is the writings of the Imams t
of Fiqh. The guide of Imams t
of Fiqh is the Sunnah and Hadith of Nabi r.
The guide of the Holy Prophet r is the Quran/Speech/Revelation of Almighty Allah Y.
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 Shaytaan. It
is in this sense that A’la Hadrat, Moulana Ahmed Raza Khan Bareilwi t
writes that Sayyiduna Baayazid Bustaami’s t declaration in “Awaariful Ma’arif” that
those without a Murshid (Khaas and Aam) have Shaytaan as their guide. (Fatawa
Afriqa, pg.124)
A’la Hadrat Imam Ahmad Raza Khan Bareilwi t
has identified 12 cults which have Shaytaan as their Murshid.
Muslims should avoid such groups, as taking guidance from them will
invite the Wrath of Almighty Allah Y.
The Cults identified by A’la Hadrat t
are:
1. The evil jesters who mock the Ulama and jeer at
the teachings of the Sharee’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 u.
2. Heretics who are self-proclaimed Faqeers and Walis
(Saints). They claim that Sharee’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 t,
Imam Shafi’I t
… 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 t.
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 Almighty Allah