Sohbet (Sufi Discourse)

The topic of sohbet (Sufi discourse) consists of the following subheadings:

The Importance, Benefit, and Effects of Sohbet; Evidences from the Book; Evidences from the Sunnah; Statements of Jurists and Hadith Scholars Regarding Sohbet; Words of the Sufi Gnostics (ʿārif-i billāh).

A- The Importance, Benefit, and Effects of Sohbet

Indeed, sohbet has profound effects and influences on a person's character, morals, and trajectory. A person, often without realizing it, falls under the spiritual influence of their companion and acquires the habit of following them in action. Certainly, in social life, a person naturally mingles with others, forms friendships, and acquires companions. If one chooses friends from among those who are corrupt, evil, impious, and shameless, their akhlaq (character) will decline, their attributes will gradually deteriorate without their awareness, and they may even descend to the lowest levels.

If a person prefers the sohbet of people of taqwa (God-consciousness), uprightness, and those who possess knowledge of Allah (ahl-i iman), they will continually ascend to their lofty ranks. From them, they acquire correct character, sound iman (faith), noble attributes, and divine maʿrifa (gnosis). They are saved from the faults of their own nafs (lower self) and from the baseness of their character. For this reason, a person's character is known by recognizing their friends and those with whom they associate.

A poet says in verse:

“Whenever you are among a people,

Be friends with the best among them,

Do not befriend the lowly,

For if you fall in with the fallen, you too will fall,

Ask about a person not from themselves, but from their friend,

For everyone follows the companion to whom they are close.”

The noble Companions (ṣaḥāba) (may Allah be pleased with them) attained their high station and rank after the darkness of ignorance by being companions to the Messenger of God (peace and blessings be upon him) and by frequenting his assembly. The Tābiʿīn also attained their high honor by being with the Companions of the Messenger of God (peace and blessings be upon him).

However, the prophethood of the Messenger of God (peace and blessings be upon him) is universal and enduring until the Day of Judgment. Certainly, there are heirs to the Messenger of God (peace and blessings be upon him), scholars who are ʿārif-i billāh (gnostics). They have inherited knowledge, character, iman, and taqwa from their Prophet, and have become khalīfa (successors) in guidance, spiritual direction, and calling to Allah. They have drawn knowledge from the light of the Messenger of God (peace and blessings be upon him) to illuminate the true and straight path for humanity. Whoever sits in their assembly is affected by the spiritual states (ḥāl) they have received from the Prophet (peace and blessings be upon him). Whoever helps them has helped the religion. Whoever ties their rope to theirs has certainly reached the Messenger of God (peace and blessings be upon him). Whoever drinks from their waters of hudā (guidance) and irshād (spiritual direction) has truly drunk from the fountain of the Messenger of God (peace and blessings be upon him). These are the heirs who transmit and convey the true religion to people. They represent it by living out its conduct, actions, and tranquility. The Messenger of God (peace and blessings be upon him) indicated these people in his hadith: “A group from my ummah will continue to be upon the truth until the command of Allah (the Hour) comes, and those who oppose them will not harm them.”^[1]

Their influence does not cease with the passage of time. No region is ever devoid of them. The sohbet of the murshids (spiritual guides) who are heirs to the Prophet is a tried antidote; being distant from them is a deadly poison. This is a group in whose assembly no one is wretched. Befriending them is an effective remedy for the rectification of the nafs, the cultivation of character, the establishment of creed in the qalb (heart), and the strengthening of iman. This state cannot be attained by merely reading books or reviewing journals. These are qualities and spiritual states known through experience, which are acquired by watering the heart, attaining spiritual influence, and following them.

On the other hand, no person is free from the diseases of the heart. A person cannot know their own hidden ailments such as ostentation, hypocrisy, pride, envy, egotism, shahwa (carnal desire), love of fame, self-admiration, arrogance, and miserliness. They may even think themselves the most perfect in character and the strongest and most complete in religion.

This is compounded ignorance and manifest misguidance. Allah the Exalted says in al-Kahf 18:103–104:

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“Say, ‘Shall We inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work.’”

A person cannot see the faults of their own nafs except as one sees themselves in a clear mirror, revealing the reality of their state. Thus, a believer must necessarily befriend a sincere, faithful advisor who is more beautiful in state, stronger in character, and firmer in iman than themselves, so that this companion may show them the faults of their nafs, whether by word or by state, and reveal the hidden diseases of their heart...

Regarding this, the Messenger of God (peace and blessings be upon him) said: “The believer is the mirror of the believer.”^[2]

It is incumbent upon us to consider the types and qualities of mirrors. Some show clearly, some are flawed and distort the beauty of the face, some magnify or diminish. So it is with companions: some do not show you the reality of your nafs, but praise you, causing you to think yourself perfected, casting you into self-admiration and pride. Others criticize you to the point of making you despair of reform. But as for the perfect believer, he is the truthful murshid. He has polished his mirror through the sohbet of the perfect murshid, inheriting from the previous murshid, thus reaching the Messenger of God (peace and blessings be upon him) through a chain. Such a mirror Allah has made a lofty example for the virtuous. Allah the Exalted says in al-Ahzab 33:21:

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“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.”

The path based on action that leads to purification of the nafs and adornment with noble character is the sohbet of a truthful murshid who is an heir to Muhammad. This path strengthens iman, increases taqwa and character, and by being present in their assembly and making their state and conduct necessary for oneself, it cures the diseases of the heart and the faults of the nafs. Your personality is affected by the personality that takes the Prophet Muhammad (peace and blessings be upon him) as its model.

The error of those who think they can cure the diseases of their heart and be saved from the ailments of the nafs by merely reciting the Qur'an and becoming acquainted with the hadiths of the Messenger of God (peace and blessings be upon him) is exposed here. The Qur'an and sunnah have gathered all the varieties of remedies for the various diseases of the nafs and heart. But for every ailment and its cure, and for every illness and its remedy, a skilled physician who prescribes according to the Qur'an and sunnah is needed.^[3]

Certainly, the Messenger of God (peace and blessings be upon him) would treat the hearts of his Companions, purifying their nafs by his state and word.

As an example, the great Companion Ubayy ibn Kaʿb (may Allah be pleased with him) narrated an incident: “While I was sitting in the mosque, a man entered, prayed, and recited the Qur'an, but I did not approve of his recitation. Then another man came and recited the Qur'an in a different way from his companion. After they finished their prayers, we all went to the Messenger of God (peace and blessings be upon him). I said, ‘This man recited the Qur'an, but I did not approve of his recitation. Another came and recited differently from his companion.’ The Messenger of God (peace and blessings be upon him) ordered them both to recite. Both did so, and he approved and was pleased with both. I was then afflicted with doubt about the Prophet (peace and blessings be upon him) as I had never been even in the time of ignorance. When the Messenger of God (peace and blessings be upon him) saw my state, he passed his hand over my chest. At that moment, I began to sweat, as if I were seeing Allah in fear.”^[4]

As seen, even the Companions could not cure their nafs by mere recitation of the Qur'an. But they frequented the hospital of the Messenger of God (peace and blessings be upon him), who, as Allah described, was a purifier and controller of their training.

Indeed, Allah the Exalted describes our Prophet in al-Jumuʿa 62:2:

“It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom—although they were before in clear error.”

As understood, purification (tazkiya) is one thing, and learning the Qur'an is another. Allah the Exalted teaches them the state of purification in this verse. Just as there is a great difference between the science of health and health itself, so too is there a great difference between the science of purification and the state of purification. Uniting these is kamāl (perfection).

We hear of many who recite the Qur'an and are aware of many Islamic sciences, who speak of satanic whispers, yet cannot rid themselves of these in their prayers. Just as in modern medicine, reading medical books does not enable one to cure oneself, so too is a physician needed to reveal hidden illnesses. Certainly, for the emergence of the diseases of the heart and the ailments of the nafs, there is an acute need for a purifier. For these diseases are the greatest danger and are more subtle and severe in their concealment.

All this shows that to be saved from the ailments of the nafs and to be purified, it is necessary to take the hand of a murshid-i kamil (perfect spiritual guide) who is authorized in spiritual direction, qualified in knowledge, taqwa, purification, and guidance, and is an heir to the Messenger of God (peace and blessings be upon him).

O my brother!

Here, we will present to you the evidences and beautiful works that prove the importance of the sohbet of those who, by the words of Allah's Book, the sunnah of the Messenger of God (peace and blessings be upon him), the scholars of sharia, the hadith scholars, the jurists, and the rightly guided murshids who are ʿārif-i billāh, guide to Allah and are heirs to the Prophet.

B- Evidences from the Book

1. Allah the Exalted says in al-Tawba 9:119:

“O you who have believed, fear Allah and be with those who are true.” The "truthful" referred to here are the select believers mentioned in al-Ahzab 33:23:

“Among the believers are men true to what they promised Allah.”

2. Allah the Exalted says in al-Kahf 18:28:

“And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose qalb (heart) We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.”

This address is to the Messenger of God (peace and blessings be upon him) for the instruction and guidance of his ummah.

3. Allah the Exalted says in Luqman 31:15:

“Follow the way of those who turn to Me.”

4. Allah the Exalted says in al-Furqan 25:27–29:

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“And the Day the wrongdoer will bite on his hands [in regret] he will say, ‘Oh, I wish I had taken with the Messenger a way. Oh, woe to me! I wish I had not taken that one as a friend. He led me away from the remembrance (dhikr) after it had come to me. And ever is Satan, to man, a deserter.’”

5. In al-Zukhruf 43:67, Allah the Exalted says:

“Close friends, that Day, will be enemies to each other, except for the righteous.”

6. Allah the Exalted says in al-Furqan 25:59:

“Then He established Himself above the Throne—the Most Merciful. So ask about Him one well informed.”

7. After a determined resolve and a long, arduous journey, Musa (Moses) encountered Khidr. Allah the Exalted narrates in al-Kahf 18:66–67:

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Musa said to him,

‘May I follow you so that you teach me, from what you have been taught, right guidance?’

He said,

‘Indeed, with me you will never be able to have patience.’”

C- Evidences from the Hadiths

1. The Messenger of God (peace and blessings be upon him) said: “The example of a good companion and a bad companion is like that of the musk seller and the blacksmith’s bellows. The musk seller may give you some, or you may buy from him, or you may smell a pleasant fragrance. As for the blacksmith’s bellows, it may burn your clothes or you may smell a foul odor from it.”^[5]

2. Ibn Abbas (may Allah be pleased with him) said: “It was said to the Messenger of God (peace and blessings be upon him): ‘O Messenger of God, which people is it best for us to sit with?’ He said: ‘Those whose appearance reminds you of Allah, whose words increase your deeds, and whose actions remind you of the Hereafter.’”^[6]

3. Abu Hurayra (may Allah be pleased with him) narrated that the Messenger of God (peace and blessings be upon him) said: “A person is upon the religion of his companion, so let each of you look to whom he befriends.”^[7]

4. Umar ibn al-Khattab (may Allah be pleased with him) narrated that the Messenger of God (peace and blessings be upon him) said: “Among the servants of Allah are people who are neither prophets nor martyrs, but the prophets and martyrs will envy them on the Day of Resurrection for their rank and closeness to Allah.” The Companions asked: “O Messenger of God, who are they?” He said: “They are people who love one another for the sake of Allah, without kinship or material benefit. By Allah, their faces are light and they are upon light. When people fear, they do not fear; when people grieve, they do not grieve.” Then he recited Yunus 10:62:

“Unquestionably, [for] the awliyāʾ (friends of Allah), there will be no fear concerning them, nor will they grieve.”^[5]

5. Abu Dharr (may Allah be pleased with him) said: “I said to the Messenger of God (peace and blessings be upon him): ‘O Messenger of God! A man loves a people but cannot do deeds like theirs?’ The Messenger of God (peace and blessings be upon him) said: ‘O Abu Dharr! You are with those whom you love.’”^[9]

6. It is narrated from Hanzala (may Allah be pleased with him):

Abu Bakr (may Allah be pleased with him) met me and said, “How are you, O Hanzala?” I said, “Hanzala has become a hypocrite.” Abu Bakr said, “Subhanallah! What are you saying?” I said, “When we are with the Messenger of God (peace and blessings be upon him), he reminds us of Paradise and Hell as if we see them with our eyes. But when we leave his presence and are occupied with our families, children, and wealth, we forget much.” Abu Bakr said, “By Allah, we experience the same.” So Abu Bakr and I went to the Messenger of God (peace and blessings be upon him) and I said, “O Messenger of God! Hanzala has become a hypocrite.” He said, “What is the matter?” I said, “O Messenger of God! When we are with you, you remind us of Paradise and Hell as if we see them with our eyes. But when we leave you and are with our families and wealth, we forget much.” The Messenger of God (peace and blessings be upon him) said: “By Him in whose hand is my soul, if you continued as you are with me and in dhikr, the angels would shake hands with you in your beds and in your streets. But, O Hanzala, a time for this and a time for that!” (A little for the world, a little for the Hereafter.) He repeated this three times.”^[10]

Certainly, the hadiths mentioned and others clarify the importance of sohbet and its effect on the nafs, and that it is a true path based on action for the rectification and training of the nafs. Especially the hadith of Hanzala (may Allah be pleased with him) clearly shows how the assembly of the Messenger of God (peace and blessings be upon him) was, how it enveloped hearts with the lights of certainty, purified the nafs with the torch of iman,

spiritualized the souls,

sanctified them,

raised them to lofty heights, cleansed the hearts from the filth of materiality, and elevated iman to the level of vigilance and witnessing. Thus, the assemblies and sohbet of those who are heirs to the Messenger of God (peace and blessings be upon him) purify the nafs, perfect iman, awaken hearts, and remind of Allah. Being distant from them leads to heedlessness, occupies the heart with the world, and inclines a person toward the fleeting pleasures of worldly life.

D- Statements of Jurists and Hadith Scholars Regarding Sohbet

Ibn Hajar al-Haythami

The Meccan shaykh, hadith scholar, and jurist Ahmad Shihab al-Din, son of Hajar al-Haythami, said in his work “Fatawa Hadithiyya”: “In summary, before the seeker attains this maʿrifa (gnosis), it is most appropriate for him to remain under the command of a master who unites sharia and ḥaqīqa (inner reality). For he is the supreme physician, the source of pleasurable maʿrifas and divine wisdoms. Thus, he gives to every body and soul what is suitable for its healing and nourishment.”^[11]

Imam Fakhr al-Din al-Razi

Imam Fakhr al-Din al-Razi, in his famous tafsir, while explaining the surah al-Fatiha, in the third subtlety of the third chapter on the rational secrets derived from al-Fatiha, narrates from some exegetes: He did not suffice with saying “the noble one,” but added the phrase “Allah (may His majesty be exalted).” This indicates that a murid has no way to reach the stations of hudā (guidance) and unveiling unless he follows a shaykh who shows him the straight path, warns him against confusion and misguidance, and teaches him the truth. For most people are dominated by deficiency. Their intellects are not sufficient to affirm the truth and distinguish right from wrong. A person of deficient intellect must strengthen himself with the light of the intellect of a perfect person by following and keeping sohbet with him. Then he will attain degrees of happiness and rise to perfection.”^[12]

Shaykh Ibrahim al-Bajuri

The author of “Jawharat al-Tawhid,” Shaykh al-Islam Ibrahim al-Bajuri al-Shafiʿi (may Allah have mercy on him), while commenting on the poem of Shaykh Ibrahim al-Laqqani, said: “Be gentle and dignified like the best of people, and follow the Truth.” That is, adopt the character of the best of people, be in harmony with them... He continued: If one is under the hand of a shaykh who is an arif and a struggler, it is more beneficial. Some gnostics said: “The state of one man benefits a thousand men more than the words of a thousand preachers benefit one man.” It is necessary for every person not to leave a shaykh who knows the Book and the sunnah well. Before pledging allegiance, he should test him; if he is a person upon the Book and sunnah, he should follow him and learn adab (etiquette) from him. It is hoped that through this state, he will attain the purity of his own inner self (qalb). Allah watches over those whom He guides.^[13]

Ibn Abi Jamra

The imam, hafiz, hadith scholar, and man of piety, Abu Muhammad Abdullah ibn Abi Jamra al-Azdi al-Andalusi, while commenting on the hadith narrated by Abdullah ibn Umar (may Allah be pleased with them both) from the Messenger of God (peace and blessings be upon him): “A man came to the Messenger of God (peace and blessings be upon him) seeking permission to go for jihad. The Messenger of God (peace and blessings be upon him) asked, ‘Are your mother and father alive?’ He said, ‘Yes.’ The Messenger of God (peace and blessings be upon him) said, ‘Strive in jihad for their pleasure (i.e., serve them).’” After explaining this hadith in ten points, he said in the tenth: “This hadith is evidence for entering the path of suluk (spiritual journey) and striving, and that the sunnah in this path is to be under the hand of an arif (gnostic). The arif guides him to the most beneficial path and shows him the way most suitable to his state. For when this Companion (may Allah be pleased with him) wanted to go for jihad, he did not act on his own knowledge, but consulted someone more knowledgeable and learned than himself. If this is the case for the lesser jihad, how much more so for the greater jihad?”^[14]

Ibn Qayyim al-Jawziyya

The famous Hafiz Abu Abdullah Muhammad ibn Qayyim, known as Ibn Qayyim al-Jawziyya, said: “When a person wishes to follow another, let him look carefully: is that person among the people of dhikr (remembrance of God) or among the heedless? Is he ruled by his desires or by revelation? If he is ruled by his desires, he is among the heedless and has transgressed. He added: ‘You must carefully examine and research the shaykh and leader you will take as an example and follow. If you find him following his desires and in heedlessness, avoid him. But if you see that he is dominated by the remembrance of Allah, clings to the sunnah of the Messenger of God (peace and blessings be upon him), is diligent in his work, and is not among the transgressors, then adopt his state, cling firmly to his stirrup, and follow him in both command and prohibition. Do not leave him.’”^[15]

Abdulwahid ibn Ashir

The Maliki jurist Abdulwahid ibn Ashir, in his poem “Murshid al-Muʿin,” which versifies the acts of worship and beliefs of Maliki fiqh, explains the necessity of the sohbet of the shaykh who is a murshid and the pleasant effects arising from this sohbet, saying in a poem:

“Whoever befriends a shaykh who knows the path, conduct, and manner,

Protects his disciple from dangers on his path,

Reminds the servant of Allah when seen, brings the servant to his Master,

Reckons his nafs with every breath,

Measures every thought with the soundest scale,

Preserves the obligatory acts as his capital,

Performs and guards the supererogatory acts as profit,

Remembers much with a pure and sincere mind,

Seeks help from his Lord in every state and action,

Struggles against the nafs and shaytan for the Lord of the worlds,

Adorns himself with the stations of certainty, then becomes a gnostic,

Casts all but Allah from his heart and becomes free,

Allah chooses and elevates him to the presence of the Most Holy.”

Commenting on this poem, Shaykh Muhammad ibn Yusuf, known as “al-Kafi,” in his work “al-Nur al-Mubin ʿala Murshid al-Muʿin,” said: “Through the sohbet of the shaykh, the seeker attains remembrance of Allah. Seeing that Allah has clothed the shaykh in the garment of awe is a strong reason for the disciple to remember his Lord. As evidence, we may cite the hadith narrated by al-Hakim from Anas (may Allah be pleased with him): ‘The best among you is the one who, when seen, reminds you of Allah.’

One of the fruits of the shaykh’s sohbet with the seeker is that he shows him the faults of his nafs and thus brings him to his Master. He advises his disciple to flee from all but Allah and turn to Allah. He knows that benefit and harm for himself and all creatures come from Allah. He does not incline toward any creature to avert harm or attract good. Rather, he sees that all changes and actions in movement and stillness are from Allah. This is the meaning of attaining Allah.

The benefit of being with the shaykh is that the shaykh reveals the faults that distance the disciple from Allah, diagnoses his illness, and shows him its remedy. This is only possible with a truthful disciple who authorizes his shaykh in his affairs, conceals nothing from him, and if he does conceal even a single thing, he will not benefit from his shaykh.^[16]

The Author of “Hashiyat al-Kashshaf,” al-Tayyibi

Al-Tayyibi said: “Even a scholar as vast as the sea, even if he is the unique scholar of his time, should not be content with his own knowledge. He must be with the people of tariqa (Sufi path) who will show him the straight path and guide him. He must avoid the evil desires of the commanding nafs, the corruption of his desires, and the tainting of his knowledge until he becomes one of those whose hearts are purified and to whom Allah gives knowledge. He must prepare his heart for the coming of the ʿilm-i ladunni (knowledge directly from Allah). He must be nourished from the lamp of the lights of prophethood. This is not generally easy. The diseases of the nafs are only cured through a perfect, learned shaykh. This is attained by purification from spiritual impurities. The wisdom of dealing with the nafs through knowledge and spiritual taste is to remove the seeker from the foolishness and hidden plots of the commanding nafs. The people of tariqa have agreed that it is obligatory to choose a shaykh to remove the bad attributes that prevent the heart from entering the presence of Allah. In all acts of worship, it is obligatory to avoid bad attributes for the realization of presence and humility. According to the principle ‘that which is necessary for the completion of an obligation is itself obligatory,’ following a shaykh is also obligatory for the completion of this obligation. Certainly, the treatment of the diseases of the heart is necessary. For those overwhelmed by illness, it is obligatory to seek a shaykh who will deliver them from all dangers. If a perfect murshid cannot be found in one’s own land or region, it is obligatory to travel to where the shaykh is.^[17]

E- Words of the Sufi Gnostics (ʿĀrif-i Billāh)

Indeed, the Sufi masters (Saadat-i Sufiyya) are the most eager among people to attain a life of pure servitude. Their motto is to listen and obey, to conform to the advice of the advisor and the guidance of the murshid. Spiritual schools establish the strongest spiritual bonds between shaykh and disciple through the best methods of training and rectification. For this reason, the ʿārif-i billāh, in their sohbet, advise those who wish to walk the path of truth to seek maʿrifatullah (gnosis of Allah) and the pleasure of Allah. The essence of this path is to believe in and affirm these murshids who guide to Allah and bring one to the Most Holy.

Abu Hamid al-Ghazali

Hujjat al-Islam, Imam Abu Hamid al-Ghazali (may Allah have mercy on him) said: “It is an individual obligation (fard ʿayn) to mix with the Sufis, for no one other than the prophets is free from faults and illnesses.”^[18]

Imam Ghazali (may Allah have mercy on him) also said: “At first, until I befriended my shaykh (Yusuf al-Nassaj), I denied the states of the righteous and the stations of the gnostics. My shaykh continued to polish me through spiritual struggle until I received a share of the inspirations that descend into the heart. I saw Allah the Exalted in a dream. He said to me: ‘O Abu Hamid! Leave your occupation and befriend those whom I have made the focus of My gaze on earth. They sold the world and the Hereafter for My love.’ I said: ‘By Your might, You have made me taste the pleasure of good opinion of them.’ Allah the Exalted said: ‘I have done so. What separates you from them is your preoccupation with love of the world. Leave the love of the world in humility and abasement. I have poured lights upon you in the vicinity of My Most Holy.’”

I awoke with joy and happiness. I went to my shaykh Yusuf al-Nassaj, told him the dream, and he smiled: “O Abu Hamid! This is but a glimpse of our state at the beginning. Perhaps my sohbet will anoint your eye of insight with the kohl of the most powerful name.”^[19]

Imam Ghazali said: “The seeker of the true path must have a murshid who will train him, guide him to the tariqa, remove bad character from him, and replace it with good character.” The meaning of training is: The trainer (shaykh) is like a farmer tending his crop. Whenever he sees a stone or harmful weed in his crop, he removes and throws it out. He waters his crop repeatedly until it grows, so that it will be better than the neglected crops. Just as a crop needs a caretaker, so too does the seeker need a murshid. Allah sent the Prophets to guide the people. They show the straight path. Before the Prophet (peace and blessings be upon him) passed to the Hereafter, he appointed the Rightly Guided Caliphs as deputies to guide the people to Allah. This continues until the Day of Judgment. “Certainly, the seeker needs a murshid.”^[20]

In another statement: “Certainly, a murid needs to follow a shaykh and teacher who shows him the straight path. The path of religion is hidden, while the path of shaytan is clear. If a person does not have a shaykh to show him the straight path, shaytan will draw him to his own path. Whoever goes unprotected into dangerous desert roads puts himself at risk and perishes. One who lives alone is like a tree that grows by itself; it will soon wither. Even if it lasts a while and produces leaves, it will not bear fruit. The murid’s support is his shaykh. He must cling to him tightly!”^[21]

Ghazali (may Allah have mercy on him) also said: “If Allah wills good for a servant, He shows him the faults of his nafs. Whoever has an open eye of insight, his faults are not hidden from him. If he knows his faults, he can treat them. But most people are unaware of the faults of their nafs. They do not see the log in their own eye but see the speck in their brother’s eye. Whoever wants to know the faults of his nafs needs four things. One of these is to be in the presence of a shaykh with insight who is aware of hidden defects and sees the faults of the nafs, to judge himself, and to follow the indications of his shaykh in the struggle against the nafs. This is the relationship between shaykh and murid, student and teacher. The teacher and shaykh are those who show the faults of the nafs and the way to treat them.”^[22]

Emir Abd al-Qadir al-Jaza'iri

The Algerian gnostic Abd al-Qadir, in his book “al-Mawaqif,” stance 151, said: “Allah the Exalted, narrating the words of Khidr (peace be upon him) to Musa (peace be upon him), says in al-Kahf 18:66:

‘Musa said to him (Khidr), “May I follow you so that you teach me, from what you have been taught, right guidance?”’ Know that a murid cannot benefit from the knowledge and states of his shaykh unless he follows his shaykh’s commands and prohibitions with complete faith and submission. Some people think they can attain their desires from the shaykh without fully believing in him or following his commands and prohibitions. But belief in the shaykh’s virtue and obedience to his commands are inseparable. Musa (peace be upon him), despite his greatness, sought to meet Khidr (peace be upon him) and asked Allah where to find him. He endured hardship and fatigue in his journey. As Allah says in al-Kahf 18:62:

‘Indeed, we have suffered much fatigue in this journey of ours.’ Yet, in al-Kahf 18:70, he did not obey one prohibition of Allah:

‘He (Khidr) said, “If you follow me, do not ask me about anything until I make mention of it to you.”’ Musa (peace be upon him), despite knowing with certainty by Allah’s testimony how knowledgeable Khidr (peace be upon him) was, could not benefit from his knowledge. Because Musa (peace be upon him) said, without distinguishing any specific knowledge, ‘I do not know anyone more knowledgeable than myself.’ Allah then said, ‘Our servant Khidr is more knowledgeable than you.’ Musa (peace be upon him) did not know whether he was capable of accepting Khidr’s knowledge. But Khidr (peace be upon him) knew this from the first encounter, as Allah says in al-Kahf 18:67:

‘He said, “Indeed, with me you will never be able to have patience.”’ This points to the loftiness of Khidr’s knowledge. Let the intelligent person observe the etiquette of these two great men!

Allah the Exalted says in al-Kahf 18:66:

‘Musa said to him (Khidr), “May I follow you so that you teach me, from what you have been taught, right guidance?”’ That is, will you permit me to follow you so that I may learn from you? These words contain a sweetness of etiquette that delights every person of spiritual taste.

In al-Kahf 18:70:

‘He (Khidr) said, “If you follow me, do not ask me about anything until I make mention of it to you.”’ He told him not to ask and remained silent. Musa (peace be upon him) was left in amazement and bewilderment. Khidr (peace be upon him) promised that there was wisdom in every action he performed and that he would explain it later.

If the murid does not obey the shaykh’s commands and avoid his prohibitions, the shaykh’s perfection in the intended knowledge will not benefit him. For the murid always needs his shaykh.

A poem says:

“If a person’s origin is Bahili,

Being from the Hashimi tribe will not benefit him.” (Bahili is the name of a tribe known for bad character).

In terms of guidance to the goal, the shaykh’s perfection in the intended knowledge certainly benefits. A shaykh only benefits the murid according to the murid’s capacity, which is hidden in his self and actions. Like an expert physician, when the patient is ready, he prescribes medicine. If the patient does not use the medicine, will the physician’s skill meet the patient’s need? The patient’s failure to follow the doctor is a sign that Allah does not will healing for that person. When Allah wills something, He prepares its means.

It is obligatory for a murid to find the most virtuous and perfect shaykh among the shaykhs, for entrusting oneself to an ignorant person who does not know the way to the goal leads to destruction.^[23]

Ibn Ata’ Allah al-Iskandari

Ibn Ata’ Allah al-Iskandari (may Allah have mercy on him) said: “Whoever is determined to walk the path of guidance must seek a mature murshid who is more steadfast in the service of his Lord, who has abandoned his desires, who walks the straight path, and who is a person of ḥaqīqa (inner reality). When he finds him, he must obey his commands and avoid whatever he forbids.”^[24]

He also said: “Your shaykh is not the one you merely listen to, but the one whose teachings you live by. Your shaykh is not the one whose explanations you encounter, but the one whose indications penetrate your heart. Your shaykh is not the one who calls you to the door, but the one who removes the veil between you and himself. Your shaykh is not the one who speaks to you face to face, but the one who directs you by his state.

Your shaykh is the one who takes you out of the prison of desires and brings you to the presence of your Lord. Your shaykh is the one who continues to polish the mirror of your heart until the lights of your Lord manifest in it. He directs you to Allah, and you turn to Allah. He makes you walk until you reach Allah! He continues until he brings you to the divine presence, urging you toward the light of the Presence, saying, ‘Here you are, here is your Lord.’”^[25]

He also said: “Do not befriend anyone whose state does not enliven you and whose words do not guide you to Allah!”^[26]

Shaykh Abd al-Qadir al-Gilani

My master, Abd al-Qadir al-Gilani (may his secret be sanctified), the author of “ʿAyniyya,” said in a poem:

“If destiny helps you and fate leads you

To the truth and to a capable shaykh,

Fulfill his wishes, follow his desires,

Abandon the sins and bad character you committed before,

Do not object to what you do not know in his commands,

For objection leads to conflict,

The story of Khidr (peace be upon him) killing the child,

And Musa (peace be upon him) defending him,

Suffices as a lesson.

When the secret of the night (darkness) departs,

And the sword of certainty is drawn (when morning comes),

When Khidr (peace be upon him) explains what Musa (peace be upon him) did not know,

Musa (peace be upon him) apologized to Khidr (peace be upon him),

Such is the wondrous knowledge of this people.” (Allah knows best)^[25]

Shaykh Abdulwahhab al-Sha’rani

The godly scholar Abdulwahhab al-Sha’rani (may Allah have mercy on him), in his book “al-Uhud al-Muhammadiyya,” said: “After every ablution, we were given a general covenant (ʿahd) from the Messenger of God (peace and blessings be upon him) to perform two rakʿas of prayer, on the condition that we do not converse with ourselves about worldly matters or do anything impermissible in prayer. Whoever wishes to act upon this covenant needs a shaykh to whom he can attach himself until the thoughts that distract him from Allah’s address are cut off from him.”

He then said: “O my brother! Walk under the hand of a shaykh who gives advice and occupies you with Allah, until he cuts off from you the whisperings of the nafs, such as ‘I will go here, I will do this, I will say that,’ even during prayer. Otherwise, whether the prayer is obligatory or supererogatory, you will never be free from the speech of the nafs. Know this well! Beware of seeking to attain this state without a shaykh! You will be like those who struggle without knowledge. This will never be correct for you.”^[28]

Al-Sha’rani also said: “When I struggled with my nafs without a shaykh, I would read and act upon the books of this people, such as ‘Risala al-Qushayriyya,’ ‘ʿAwarif al-Maʿarif,’ Abu Talib al-Makki’s ‘Qut al-Qulub,’ and Imam Ghazali’s ‘Ihya,’ and similar works. After a while, the opposite of what I understood would become clear. I would abandon the former and act upon the latter. Thus, I was like someone who enters a narrow alley, not knowing whether he can pass through or not; if he sees an exit, he leaves, or if not, he returns. If he were with someone who knew the alley, he would explain its state, saving him from fatigue and bringing him to comfort. This is the example of one without a shaykh. The benefit of the shaykh to the disciple is that he shortens the path. Whoever enters this path without a shaykh will be confused, his life will end, and he will not reach his goal. The shaykh is like a guide who leads pilgrims to Mecca on dark nights.”^[29]

He also said: “If it were possible to reach the path of this people by understanding alone, without a shaykh to guide the seeker, then people like Hujjat al-Islam Imam Ghazali (may Allah have mercy on him) and Shaykh Izz al-Din ibn Abd al-Salam (may Allah have mercy on him), who were called ‘Sultan of the Scholars,’ would not have needed a shaykh before entering the path and learning its etiquettes. These two said: ‘Whoever claims that there is knowledge with us other than what is in our hands has lied against Allah.’

When these two entered the path of this people, they said: ‘We wasted our lives in laziness and veiling.’ For they proved and praised the path of this people.^[30]

Then: “Musa (peace be upon him) saying to Khidr (peace be upon him) in al-Kahf 18:66:

‘Musa said to him (Khidr), “May I follow you so that you teach me, from what you have been taught, right guidance?”’ is sufficient as an honor for the people of tasawwuf (Sufism).

Imam Ahmad ibn Hanbal (may Allah have mercy on him) accepted that Abu Hamza al-Baghdadi (may Allah have mercy on him) was superior. Likewise, Imam Ahmad (may Allah have mercy on him), son of Sureyj, accepted the superiority of Abu al-Qasim Junayd al-Baghdadi (may Allah have mercy on him). Just as Imam Ghazali (may Allah have mercy on him), despite being Hujjat al-Islam, sought a shaykh to guide him to the tariqa, so too did Izz al-Din ibn Abd al-Salam (may Allah have mercy on him), despite being called Sultan of the Scholars, seek a shaykh... He used to say: ‘I did not know what it was to be a perfect human until I met Abu’l Hasan al-Shadhili.’ (May Allah be pleased with them)

Despite their vast knowledge of sharia, these two scholars needed a shaykh. For people like us, needing a shaykh is even more necessary and essential.^[31]

Abu Ali al-Saqafi

Abu Ali al-Saqafi (may Allah have mercy on him) said: “Even if a person gathers all sciences and befriends every group of people, he cannot reach the station attained by the Sufi masters. This is only possible through the training of a shaykh who gives advice and rectifies. Whoever does not take his training and adab from someone who enjoins good and forbids evil, shows his faults, deficiencies, and heedlessness of the nafs, it is not permissible to follow him in correcting conduct and behavior.”^[32]

Abu Madyan

Abu Madyan (may Allah have mercy on him) said: “Whoever does not take his adab from those who have been trained will corrupt those who follow him.”^[33]

Shaykh Ahmad Zarruq

Shaykh Ahmad Zarruq (may Allah have mercy on him) said in his “Qawaʿid”: “Taking knowledge and action from the mashayikh is better and more complete than taking knowledge from those who are not murshids. In al-Ankabut 29:49:

‘Rather, the Qur’an is clear verses [preserved] in the breasts of those who have been given knowledge.’” He also said in Luqman 31:15:

‘Follow the way of those who turn to Me!’ The station of shaykhhood is established by these verses. The noble Companions took from the Messenger of God (peace and blessings be upon him), and the Messenger of God (peace and blessings be upon him) took from Jibril (peace be upon him), who was both servant and prophet. The Tābiʿīn took from the Companions. Each had their own followers. For example, Ibn Sirin, Ibn al-Musayyab, and al-Aʿraj took this path from Abu Hurayra (may Allah be pleased with him); Tawus, Wahb, and Mujahid took from Ibn Abbas (may Allah be pleased with him). And so on.

It is clear that knowledge and actions are to be taken as the scholars have mentioned. As for spiritual aspiration and state, Anas (may Allah be pleased with him) indicated this with his words: ‘After we buried the Prophet (peace and blessings be upon him) and shook the dust from our hands, we felt a change in our hearts.’^[34]

It is clear that seeing the noble person of the Prophet benefited their hearts. Because the state was realized, those who kept his sohbet were not deprived of benefit. For this reason, we are commanded to keep sohbet with the righteous and forbidden to keep sohbet with the impious.^[35]

Ali al-Hawwas

My master Ali al-Hawwas (may Allah have mercy on him) said in a poem:

“Do not travel a road you do not know without a guide,

If you do, you will fall into a pit along the way.”^[36]

For the true guide and murshid brings the seeker to a safe shore, keeps him from slipping and from dangerous paths. The true guide and murshid is one who has himself traversed the path, knows its hidden ways, is aware of its dangers and safety, has reached his goal, and has been authorized by his shaykh to guide others.

Ibn Banna (may Allah have mercy on him) indicated this in his “Manzuma”:

“Indeed, the people (of Sufism) journeyed and migrated to Allah, and to reach the places of walking and resting, they needed a guide with insight. The guide had himself traversed the path and returned to inform the people of its benefits.” ^[37]

Shaykh Muhammad Hashimi

The trainer of the gnostics who guide to Allah, our great shaykh, our master Muhammad Hashimi (may Allah have mercy on him) said: “O my brother! Walk on the path of a living shaykh who is ʿārif-i billāh, truthful, an advisor, sound in knowledge, clear in spiritual taste, high in aspiration, whose state is pleasing, who takes his adab from trainers, who knows how to guide, who protects you from dangers on your path, who is a guide uniting you with Allah, who teaches you to flee from all but Allah, who leads you on the path until you reach Allah, who makes you stand over the evils of your nafs, who teaches you Allah’s ihsan (spiritual excellence), who makes you love Him when you learn, who makes you struggle for Him, who shows you His path when you strive in jihad for Him, who chooses you for His Presence, and who is alive. Allah the Exalted says in al-Ankabut 29:69:

‘But as for those who strive for Us—We will surely guide them to Our ways. And indeed, Allah is with the doers of good.’ Following the sohbet of the shaykh is obligatory. The basis for this is in Luqman 31:15:

‘Follow the way of those who turn to Me.’

Again, Allah the Exalted says in al-Tawba 9:119:

‘O you who have believed, fear Allah and be with those who are true.’

One of the conditions is that the shaykh must be a murshid-i kamil with open insight and skill, authorized to train the people. It cannot be said, ‘Where is such a person?’

As Ibn Ata’ Allah al-Iskandari (may Allah have mercy on him) said in “Lata’if al-Minan”: ‘Do not let the rarity of guides cause you to despair. You must be sincere in seeking them. Be truthful in your search so that you may find the murshid.

A poem says:

‘But the secret of Allah is in seeking the truth.

Many who seek the truth have witnessed wondrous states.’

In “Lata’if al-Minan”: ‘It is appropriate for you to follow a wali whom Allah has made known to you by His special qualities, whose humanity He has concealed within his existence, whom He has guided you to on the path of guidance, and whom He has made a leader for you.’

Ibn Ata’ Allah (may Allah have mercy on him) also said in “al-Hikam”: ‘No one can reach the awliyāʾ (friends of Allah) except that Allah, free from all deficiency, wills to guide him to His awliyāʾ.’^[38]

Footnotes

1. See Sahih Muslim, Kitab al-Imara; Sahih al-Bukhari, Kitab al-Iʿtisam bi’l-Kitab wa’l-Sunnah; Tirmidhi, Kitab al-Fitan; Ibn Majah, Kitab al-Sunnah.
2. Abu Dawud from Abu Hurayra (may Allah be pleased with him); Bukhari in al-Adab al-Mufrad. Al-Zayn al-ʿIraqi said the isnad is hasan. See Fayz al-Qadir, vol. 6, p. 252.
3. Some readers misunderstand this phrase and attack it, thinking that we are diminishing the importance of the Qur’an and the noble sunnah, or departing from recitation of the Qur’an and hadith. In reality, the Sufi masters are ahead of most people in reverence for and adherence to the Qur’an and the Prophetic hadith. In other words, mere recitation of the Qur’an and adherence to the noble sunnah is not sufficient; understanding and acting upon them is also necessary. The Book and sunnah call to good sohbet. We will clarify this in the discussion on the importance of the Book and sunnah. Furthermore, along with recitation of the Qur’an and the noble sunnah, it is necessary to add the sohbet of murshids who purify the nafs and encourage people to recite and implement the Book and sunnah.
4. Sahih Muslim, Bab Bayan Qur’an ʿala Sabʿat Ahruf.
5. Bukhari, Kitab al-Dhaba’ih; Muslim, Kitab al-Birr wa’l-Sila, from Abu Musa al-Ashʿari (may Allah be pleased with him).
6. Abu Yaʿla narrated it. Its narrators are sound. See Majmaʿ al-Zawa’id, vol. 10, p. 226.
7. Abu Dawud and Tirmidhi, Kitab al-Zuhd. Tirmidhi said the hadith is hasan gharib.
8. Abu Dawud narrated it.
9. Abu Dawud narrated it.
10. Muslim, Sahih, Kitab al-Tawba.
11. Ahmad ibn Hajar al-Haythami al-Makki, al-Fatawa al-Hadithiyya, p. 55 (d. 974 AH).
12. Fakhr al-Din al-Razi, Tafsir al-Kabir (Mafatih al-Ghayb), vol. 1, p. 42.
13. Bajuri’s commentary on Jawhara, p. 133. Shaykh Ibrahim al-Bajuri was the Shaykh of al-Azhar and a great scholar of the Shafiʿi school in his time (d. 1277 AH).
14. Ibn Abi Jamra’s commentary on the abridgment of Sahih al-Bukhari, Bahjat al-Nufus, vol. 3, p. 146 (d. 699 AH).
15. Ibn Qayyim al-Jawziyya, al-Wabil al-Sayyib min al-Kalim al-Tayyib, p. 53 (d. 751 AH).
16. al-Nur al-Mubin ʿala Murshid al-Muʿin, p. 178.
17. Allama Shaykh Amin al-Kurdi al-Shafiʿi, Tanwir al-Qulub, pp. 44–45.
18. Ibn Abi ʿAjiba, Sharh al-Hikam, vol. 1, p. 7.
19. Taha Abdulbaqi Surur, Shakhsiya Sufiyya, p. 154, d. 1382 AH in Egypt.
20. Hujjat al-Islam al-Ghazali, Khulasat al-Tasanif fi’l-Tasawwuf, p. 18, d. 505 AH in Baghdad.
21. Ihya, vol. 3, p. 65.
22. Ihya, vol. 3, p. 55.
23. al-Mawaqif, vol. 1, p. 305. Emir Abd al-Qadir al-Jaza’iri was a great mujahid who fought the French for 17 years. He was born in 1222 AH/1807 CE in Qaytana, Algeria, and died in 1300 AH/1883 CE. His body was later moved to Algeria in 1386 AH/1966 CE.
24. Miftah al-Falah, p. 30.
25. Lata’if al-Minan, p. 167.
26. Ahmad ibn ʿAjiba al-Hasani, Iqaz al-Himam fi Sharh al-Hikam, vol. 1, p. 74. This is a commentary on the Hikam of Ata’ Allah al-Iskandari (d. 709 AH).
27. Gilani, Futuh al-Ghayb, from the poem al-Nawadir al-ʿAyniyya fi’l-Bawadir al-Ghaybiyya, p. 201, d. 561 AH in Baghdad.
28. Abdulwahhab al-Sha’rani, Lawamiʿ al-Anwar al-Qudsiyya fi Bayan al-ʿUhud al-Muhammadiyya, vol. 1, p. 51, d. 973 AH in Egypt.
29. Imam al-Sha’rani, Lata’if al-Minan wa’l-Akhlaq, vol. 1, pp. 48–49.
30. Imam al-Sha’rani, Lata’if al-Minan wa’l-Akhlaq, vol. 1, p. 25.
31. Imam al-Sha’rani, Lata’if al-Minan wa’l-Akhlaq, vol. 1, p. 50.
32. Sulami, Tabaqat al-Sufiyya, p. 365.
33. al-Nusra al-Nabawiyya, p. 13.
34. Imam Ahmad ibn Hanbal, Ibn Majah, and Tirmidhi, who said the hadith is hasan, sahih, and gharib. The wording is from Anas, who said: “When the Messenger of God (peace and blessings be upon him) entered Medina, everything was illuminated. When he died...”
35. Ahmad Zarruq, Qawaʿid al-Tasawwuf, rule 65.
36. al-Sha’rani, al-Minan, vol. 1, p. 51.
37. Ibn Banna, al-Futuhat al-Ilahiyya (Sharh al-Mabahith al-Asliyya), vol. 1, p. 142.
38. Shaykh Muhammad Hashimi al-Tilmisani, Sharh Shatranj al-ʿArifin, p. 14.
39. Ibn ʿAjiba (may Allah have mercy on him) said: “Regarding affirmation and negation of special qualities, people are of three types: 1) Some accept the early murshids and deny the later ones; these are the most detested among the common people. 2) Others accept both the early and the later ones, saying: ‘They are hidden in their times. Allah has deprived people of their blessings.’ 3) The third group accepts both the early and the contemporary murshids, knows them, benefits from them, and honors them. These are the people whom Allah has willed for felicity and brought near to His presence. In the Hikam: ‘No one can reach the awliyāʾ except that Allah, free from all deficiency, wills to guide him to His awliyāʾ...’ Those who claim that the training of the shaykh has ceased are refuted by this. For Allah’s power is universal and His dominion is everlasting. The earth will never be devoid of those who provide guidance until the Day of Judgment. Ibn ʿAjiba, al-Bahr al-Madid fi Tafsir al-Qur’an al-Majid, vol. 1, p. 77. Some lines of poetry have reached me on this subject, refuting those who say there are no murshids in our time or that they are rare: ‘The misguided people said: In our time, murshids are rare or nonexistent. I said: No! They are too exalted to be seen by the eyes of the ignorant.’ Praise be to Allah, we have met gnostic murshids in our time who fulfill the conditions of training in perfection, possess words, states, and spiritual aspiration, and have trained many, from whom a large portion of people have benefited. But bats cannot see that light.”