In the sharia (sharʿan), it is a quality that is desired. Sehâ (generosity) occupies a middle position between miserliness and extravagance. Allah has praised this state: "And those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate." (al-Furqān 25:67)
Know that moderation (iʿtidāl) sometimes arises from the perfection of fitra (innate disposition). This is a gift from Allah. There are many children who are created truthful, generous, and gentle-natured. Sometimes, however, it is acquired through discipline (iktisāb) and ascetic practice (riyāḍa), by imposing upon the nafs (the lower self) those actions that attract the desired akhlāq (character traits). Whoever wishes to acquire the character of generosity should persist in acts of generosity until this character becomes his nature! (Qudāma, 157)
I once heard my master, ʿAlī Mürṣafī, say: The effect of the shaykh's (spiritual guide) instruction (talqīn) upon the murīd (disciple) is like the state of a seed planted in dry ground, waiting to be satiated by rain. That is, its growth, nourishment, and the emergence of its leaves depend on its thorough absorption of water. Thus, the blessing depends not on the shaykh's planting of the seed, but on the degree to which it is satiated by water.
The shaykh exerts effort (gayret), and Allah causes the plants to grow. Sometimes a shaykh plants a tree for his murīd and then dies, and the fruit appears later in the hands of another shaykh. This is either due to the weakness of the murīd's spiritual aspiration (himma), or because the meanings of dhikr (remembrance of God) do not come successively to the qalb (the heart) and the lisān (the tongue). They have said: The successive coming of dhikr after instruction (talqīn) is like rain repeatedly falling upon a seed after it has been planted, for this hastens its opening and fruition.
It is known that after talqīn (instruction), the murīd should not be content merely with attending dhikr gatherings with the poor morning and evening. Yet, most murīds in our time are content with this. The fruit of such dhikr, in terms of effect, is like someone who drops a single drop of water on a seed in the morning and another in the evening. Meanwhile, between morning and evening, the sun and wind intervene, so the soil of the seed is not satiated with water. Sometimes not even a single drop reaches the seed, and thus the time of its opening is prolonged. Sometimes it dies and nothing ever opens. Sometimes this murīd blames his shaykh for the instruction, saying inwardly: What need have I for this instruction? For it has brought me no benefit. He forgets that the shaykh's duty is only to plant the seed. Therefore, the murīd must engage much in dhikr and perform deeds that are pleasing. (Anwār, I, 40)
In Sufi terminology, the shaykh is the father of the secret (sirr). Thus, the child (walad), that is, the murīd, should not rebel against or oppose his father, the shaykh. Rebellion is in no way possible; this rule is universal (it pertains to all states of the murīd). The state of the child (murīd) in the hands of the shaykh is like that of a corpse in the hands of the washer (ghassāl). (Anwār, I, 189)
The shaykh is the Kaʿba to which the murīd turns in all his states and actions. (Anwār, II, 82)
The people of the tariqa (Sufi path) are unanimous that it is necessary for people to find a shaykh who will lead them to good and prevent them from evil. This shaykh will warn and guide people to remove the bad qualities that prevent the heart from entering the presence of Allah Most High, so that their prayer may be valid. Whatever is required for the validity of prayer must also be fulfilled. For whatever is necessary to fulfill an obligation is itself obligatory.
As stated in the hadith, there is no doubt that the treatment of inner diseases such as love of the dunya (world), arrogance, pride, ostentation, hatred, envy, jealousy, and hypocrisy is necessary. Those who are afflicted with these diseases are threatened with punishment. It should be known that whoever does not acquire a shaykh to treat these diseases has disobeyed Allah Most High and His Messenger. For no one can find the cure for his disease without a shaykh, even if he memorizes a thousand books on knowledge. It is like someone who memorizes medical books but does not know how a medicine cures a disease. Everyone who hears his name says he is a great physician, but anyone who consults him about a cure realizes how ignorant he is. (Bughyat, 14)
The shaykh to whom the murīd will entrust himself must possess five conditions: Zevk-i