Excerpt from The Spiritual Guide (Murshid) and The Seeker (Mureed) - NooreMadinah Network. THE RELATIONSHIP BETWEEN THE MUREED AND THE MURSHID 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 Hazrat 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 Murshids deeds do not seem appropriate, the Murshid knows better and he has justifiable reasons for his actions. 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. One should become a Mureed for the sole purpose of purifying ones heart. To achieve Faiz (Grace) from ones Murshid, ones intentions and heart must be clear. 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 Taala 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 Taala Who has given him more grace. 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. 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 Taala will render the heart of such a person devoid of truth and he will becomes oblivious of Allah Taala. 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. It is recommended that the Mureed kiss the Murshids hands, feet, hair, clothing, etc. The Ahadtih and the conduct of the Noble Companions (radi Allahu anhum) support this practice. Hazrat Zarah (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 Nabis (sallal laahu alaihi wasallam) feet and hands. (Mishkaatul Masaabih, Babul Musafaha Wal Muaanaqa, Second Section) A Mureed should not expect to see any miracles from his Murshid. Diligent obedience/observance of the Shariah and his continuous authentic Silsila (chain) is a sufficient requirements for the Murshid. Karamat is not a precondition for Wilaayat. 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. 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) 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 Murshids attention. If the Mureed is enriched either in knowledge or spiritually he must not credit himself, but accept it as the Murshids grace (Faiz). The Mureed must strive to achieve the status of Fana-Fish Sheikh or emersing oneself into the Sheikh. Ala Hazrat, 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 Murshids heart. He must imagine that Faiz (grace) and Barakah (blessing) is flowing from Nabi (sallal laahu alaihi wasallam) into the Murshids heart and then flowing into his own heart. After a while he will see his Sheikhs image everywhere. It will not disappear; even at the times of Salaah the Mureed will always find the Sheikh with him. (Malfoozaat Ala Hazrat, pg. 169) The daily Wazaaif (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 Shariah 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. After pledging allegiance (Baiat) with a Murshid, the Mureed can only change the Baiat if he finds any Shari faults in his Murshid. However, renewal of Baiat with his Murshid or Bait-e-Taalab (becoming any Sheikhs student while having ones 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 Shari laws) is not between two different Shariahs of two Rasools. A wife is not between two husbands. A Mureed cannot be between two Sheikhs (Murshids) as well. If the Murshid commands the Mureeds to disobey the Shariah, for example, not to read Salaah, or not to fast, or if he tries to diminish the important of the Shariah 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. After the Murshids 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 ones 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 Murshids 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 Aazam (radi Allahu anhu) who said: Those remembering Allah Taala 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) 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. 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. 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. 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. 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...
Posted on: Thu, 04 Dec 2014 08:30:08 +0000
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