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wisdomrays · 1 year

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IRSHAD and MURSHID (Guidance and the Guide): Part 2

A guide is one who has sufficient knowledge of the relationship between God, humans, and the universe, and the matters concerning this sphere of the Religion. Anyone who does not recognize God is a denier and an ignorant one; and those who are unable to perceive the relationship between Him and existence are blind and unaware of the real nature of their existence, while one who does not know himself is, in fact, lonely and a stranger amidst existence. All of these types of human beings themselves are in need of guidance.

A guide is a hero of spirituality, one who is a careful student of the Qur'an and the book of the universe, and one who has an inquiring mind which has an acquaintance with existential mysteries. A guide is also a sagacious, insightful one with eyes that are observant of things, a tongue busy with reciting the Qur'an, and ears that listen to it. With sound and accurate sense perceptions, profound and comprehensive observations, and powerful reasoning, a guide is distinguished with the manners that are found in a Prophet at a perfect level. Such a person has a universal viewpoint in dealing with matters, is careful of the intersecting points of the revealed rules and commandments and the Divine laws of creation and life. These individuals seek only God's good pleasure and approval in conveying to people what God wants them to convey and in communicating whatever is inspired into them to needy souls, thereby considering His nearness in whatever they do and say.

Guides are those individuals who try their utmost to proclaim, on any platform, the cause on which they have set their heart in a mood of dedication, and who mediate between what should be conveyed to others and those to whom it should be conveyed. As they never think of any wage, compensation, or reward, they also attribute any material or spiritual return coming, without expectation, to the sincere efforts of those around them. Without ever appropriating whatever spiritual gifts come to them personally, they regard their followers as a means for the arrival of these gifts. This is, without doubt, self-denial; but in a true guide's sight, it is what an ordinary Muslim should do, not something worthy of acclamation. Such true guides never expect others to appreciate their activities, nor do they aim by them at any worldly or otherworldly outcome, except God's good pleasure and approval. They are always sincere and upright before God, for they are aware that they follow the way of the Prophets and that this way has certain rules to observe, the most important of which is that any guide should pursue only God's pleasure in the act of guiding others.

A guide is also a hero of love and tolerance, one who has full knowledge of his audience or followers with all of their characteristics; a guide keeps them under wings of compassion, shares their joys and grief, congratulates them on their accomplishments, and ignores their faults and deficiencies. Like sources of fragrance, such guides diffuse "incense" to satisfy needy hearts; like candles, they consume themselves to illuminate the dark souls around them, for the well-being of the latter. They find true happiness in the happiness of others and avoid no sacrifice in conveying their ideals. They die in order to revive; weep in order to make others laugh; become tired to enable the rest of others; strive constantly in order to be able to awaken others to eternity—without paying any attention to either sincere or insincere appreciation, or to unfair criticisms. They beg God's forgiveness in the face of compliments, welcome any rightful reactions and criticism, and go on without faltering.

A guide is a wise one equipped with the necessary knowledge of both religious and certain secular sciences to discuss different subjects with an audience and present satisfactory solutions to their problems. In the Naqshbandiya Order, the duty of guidance was not entrusted to those who did not successfully complete all the courses taught in the madrasas or who could not combine spiritual and intellectual enlightenment. Rather, the lodges where the elders or guides of this school taught were each like a fountain of Khadr at which those studying were able to quench their thirst. Any houses of guidance where guides of such caliber did not, or do not, teach are no different from ruins; those who claim guidance in them are deceived and the people who hope for illumination in such centers, which are themselves devoid of light, are indeed unfortunate ones.

Do not offer your hand to whoever claims guidance,

For he may lead you to a slope which is impossible to climb,

Whereas the path of a perfect guide

Is easy enough to follow.

Niyazi Misri

However transcendent in general knowledge and knowledge of God they may be, in particular, guides are perfect preachers who can combine, in a balanced way, their ascension toward God while still maintaining the level of their audience when conveying to them what they should convey. They always consider the dispositions, feelings, and thoughts of those whose education they have shouldered, and they avoid causing any misunderstandings or ambiguity in conveying the messages that arise from the particular gifts they have received in the horizon of their relationship with God. A true guide is a strict follower and meticulous student of the Qur'an and is, therefore, obliged to follow the Qur'an in the duty of guidance. Despite being the Word of the All-Great, All-Transcendent One, the Qur'an came to the horizon of the Prophet, upon him be peace and blessings, not in a wholly transcendental manifestation of the Divine Attribute of Speech, but rather, in consideration of the levels of all its audience. Thus, just as the Qur'an addresses humankind according to their many levels of understanding, its first and greatest communicator—and the greatest of all guides—the Prophet Muhammad, upon him be peace and blessings, also considered the different levels of his audience and said: "We, the community of the Prophets, have been ordered to address people according to their capacity of understanding."

Guides speak with the sublimity of their character, the depth of their spirituality, and the language of their actions. They are exceptionally faithful and devoted to God Almighty. It is an undeniable truth that those whose words do not conform to their actions and who are not trustworthy by their own actions cannot have any positive, lasting influence on people; thus, their message cannot be acceptable. The only way for those things that are said to be acceptable to the human conscience is the unshakable conviction of the truth of those things and the practice of them in one's life. It is reported that God Almighty said to the Prophet Jesus, upon him be peace: "O Jesus! First give advice to your own soul, and only after you have accepted and followed it, then give it to others—or else be ashamed of Me."[9] This is in perfect conformity with what the Qur'an quotes from the Prophet Shu'ayb, upon him be peace: "I do not want to act in opposition to you (myself doing) what I ask you to avoid." (11:88)

O God, make us among Your servants who are sincere and who have been endowed with sincerity in faith and in the practice of the Religion, and honor us with following the Lord of those who have been endowed with sincerity, upon him be the greatest of blessings and perfect peace, and on his Household and noble Companions.

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muhammadankhadim · 7 months

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Shaykh Nojan Mirahmadi

Les 11 principes de la tariqat Naqshbandiya relatifs au corps, à l'âme et à l'esprit

Suite 3

4. La solitude dans la foule ("Khalwat dar anjuman")

"Khalwat" signifie isolement. Il s'agit d'être extérieurement avec les gens tout en restant intérieurement avec Dieu. Il existe également deux catégories d'isolement. La première est l'isolement externe et la seconde est l'isolement interne.

L'isolement extérieur exige du chercheur qu'il s'isole dans un endroit privé, vide de toute personne. Il y reste seul, se concentre et médite sur Dhikrullah, le souvenir de Dieu, afin d'atteindre un état dans lequel le royaume céleste se manifeste. Lorsque vous enchaînez les sens externes, vos sens internes sont libres d'atteindre le royaume céleste. Cela vous amène à la deuxième catégorie : la réclusion intérieure.

L'isolement interne signifie l'isolement parmi les gens. Le cœur du chercheur doit être présent auprès de son Seigneur et absent des Créations, tout en restant physiquement présent parmi elles. Il est dit : "Le chercheur sera si profondément impliqué dans le Dhikr silencieux de son cœur que, même s'il entre dans une foule de gens, il n'entendra pas leurs voix. L'état de Dhikr l'envahit. La manifestation de la Présence divine l'attire et le rend inconscient de tout sauf de son Seigneur.

Il s'agit de l'état de réclusion le plus élevé, considéré comme la véritable réclusion, comme le mentionne le Saint Coran : "Des hommes que ni les affaires ni le profit ne détournent du souvenir de Dieu" [24:37]. Telle est la voie de l'ordre Naqshbandi.

Le principal isolement des shaykhs de l'ordre Naqshbandi est l'isolement intérieur. Ils sont avec leur Seigneur et simultanément avec les gens. Comme l'a dit le Prophète, "J'ai deux côtés : l'un fait face à mon Créateur et l'autre à la création". Shah Naqshband a souligné la bonté des rassemblements lorsqu'il a dit : Tariqatuna as-suhbat wa-l-khairu fil-jam`iyyat ("Notre voie est la compagnie, et la bonté est dans le rassemblement").

Il est dit que le croyant qui peut se mêler aux gens et supporter leurs difficultés est meilleur que celui qui se tient à l'écart des gens. Sur ce point délicat, l'imam Rabbani a dit,

"Il faut savoir qu'au début, le chercheur peut utiliser l'isolement extérieur pour s'isoler des gens, en adorant et en se concentrant sur Allah, le Tout-Puissant et l'Exalté, jusqu'à ce qu'il atteigne un niveau plus élevé. A ce moment-là, il sera conseillé par son shaikh, selon les mots de Sayyid al-Kharraz, 'La perfection n'est pas dans l'exhibition de pouvoirs miraculeux, mais la perfection est de s'asseoir parmi les gens, de vendre et d'acheter, de se marier et d'avoir des enfants, tout en ne quittant jamais la présence d'Allah, même pour un seul instant'".

Des questions ?

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tawakkull · 2 years

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ISLAM 101: SPIRITUALITY IN ISLAM: PART 32

Aim of Tasawwuf

By purifying one’s heart and directing one’s senses and faculties in the way of God, Tasawwuf aims to live life at a spiritual degree. Tasawwuf also enables one to deepen his consciousness of being a servant of God by performing constant acts of worship. It enables one to renounce the world that pertains to human desires and fancies, and awakens him to the hereafter and the faces of this world that reminds one of the Divine, Beautiful Names.

Benefit of Tasawwuf

Rather than accepting religion and faith superficially, traditionally, or culturally, one develops the angelic dimension of one’s existence and acquires a strong, heart-felt, and experienced conviction of the truths and articles of faith and belief— and this is the benefit of Tasawwuf.

Principles of Tasawwuf

§ Reaching substantial and true belief in Divine Oneness and living in accordance with its demands.

§ In addition to heeding the Divine Speech (the Qur’an), discerning the physical and metaphysical commands and wills of the Divine Power (the laws of creation and life which are the subject matter of the sciences) and obeying them.

§ Overflowing with Divine love and getting on well with all other beings in the consciousness (originating from Divine love) that the universe is a cradle of brotherhood.

§ Acting with a spirit of altruism and therefore giving preference or precedence to the well-being and happiness of others.

§ Acting in accordance with the demands of the Divine Will—not with the demands of our own will—and trying to lead our lives at the ‘peaks’ of self-annihilation in God and subsistence with Him.

§ Being open to love, spiritual yearning, delight, and ecstasy.

§ Visiting places and being in the company of people that will encourage avoidance of sin and to strive in the way of God.

§ Being content with lawful and licit pleasures and being determined not to take even a single step towards the unlawful or sinful.

§ Continuous struggling against worldly ambitions and the illusions that may lead us to suppose this world as eternal.

§ Always being aware, even in the path of serving religion and working towards the guidance of people to the way of the Truth; salvation is only possible through certainty and conviction (of the truth of religious principles of belief and conduct) and sincerity and purity of intention and aiming only to please God.

§ Acquiring knowledge, an understanding of the religious and cognitive sciences, the paths leading to knowledge and love of God, and following the guidance of an exemplary spiritual master may be added to these principles. This is also of considerable significance in the way of the great Imam Naqshbandiya.

§ It may be useful to discuss Tasawwuf in the light of the following basic concepts which are the subject-matter of books written on good morals, manners, and asceticism in the pursuit of finding the “Muahmmadan Truth” in one’s heart.

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noirchene · 3 years

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rest-in-being · 3 years

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For all the 40 Shaykhs of the Naqshbandiya silsila, the foundation was the breath. Understand that everything in this life is based on your breath. When you breathe, you are nourishing your lungs, and our lungs are the tree of life. The fuel of your soul is your breath. A wise seeker must safeguard his breath from heedlessness This teaching is regarding disciplining the mind, disciplining the body and the soul. Who knows himself knows his Lord. The importance of the body is that it is the vehicle to take us to the Divine presence and we need to know how to clean it, purify it and perfect it. A big training for the self is [to realize] that we have all these plans, all these hopes, all these things we are forecasting for the future and awliyullah [the saints] come into our lives to remind us that our life is really only one breath away. All the plans in the world, will not mean anything if Allah Subhana Wa Ta’Ala does not give that breath (nafas). It is already written how many breaths you are going to have, inhaling and exhaling. There is immense importance on the breath. Breath with consciousness. Before we ask Allah for anything in life, thank Allah for your breath. You have to be a person of tafakkur (contemplation) you have to try to improve day by day and be better than yesterday. Only through contemplation, you can be better. If you don't sit and take accounting (hisab) at night, you keep repeating the same errors every day, and then we are not becoming better people, therefore, the breath is not unlocking its power. To do the daily accounting of your deeds (hisab), talk to Allah by saying: ya rabi (oh my Lord) I want to do a hisab of my day, and then start thinking about the places you visited during the day or who you talked to and ask yourself, what did I do today? who did I harm? who did I agitate? what did I do wrong for this day? When Allah Subhana Wa Ta’Ala finds sincerity in His servants, He starts to inspire them [to change]. -Shaykh Nurjan Mirahmadi (may Allah bless him.)

#breath #be conscious of ur breathing #have u thanked Allah for ur breath?#one of 11 naqshbandi priciples #naqshbandi aaliya #Allah Hu

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dupuhobepud · 2 years

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Masnavi sharif pdf

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Masnavi Rumi by Maulana Jalaluddin Rumi Urdu translation pdf Jalāl ud-Dīn Mian Umar Hayat r.a (Astana Ladoana Shareef) Education, Fashion, Moda, Fashion. Book title ” Masnavi Maulavi Maanavi” Written by Maulana Jalal-ud-Din Romi r.a. Urdu translation by Maulana Qazi Sajjad Hussain. Download in pdf format. httpsMasnavi Maulana Roomi in Urdu Complete 6 Volumes Authored by Maulana Jalal-ud-Din Romi r.a. Translated into Urdu by Qazi Sajjad Hussain. Masnavi, Maulavi, Book title ” Masnavi Maulavi Maanavi” Written by Maulana Jalal-ud-Din Romi r.a. Urdu translation by Maulana Qazi Sajjad Hussain. Download in pdf format. Shajra Sharif Murids must read on daily basis highly recommended. Daily Wazaifs Azkaars of Naqshbandiya/Qasimiya Order. khatam-e-khawajgan.

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sgybabar · 3 years

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#alratv @mehdifoundation_urdu *** ENABLE CC FOR ENGLISH SUBTITLES ***

New Video: Silsila e Naqshbandiya Aur Zikr e Jahar • Haq Ki Adalat | ALRA TV

https://www.youtube.com/watch?v=axcw8gs3f2k

In this video, Sufi Master Younus AlGohar speaks about the Naqshbandiya Sufi Order which is now being represented by imposters who claim to be practicing Sufis but are misguiding masses from the path of spirituality and imposing their own teachings. Sufi Master also talks about Zikr e Jahar and its importance with references from Ahadith (Prophetic Traditions).

❓ Question Sufi Master Younus AlGohar directly! Text your questions to us on WhatsApp: +447472540642 or Facebook messenger: http://m.me/alratv

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rafaqatali1972 · 3 years

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https://youtu.be/axcw8gs3f2k In this video SM Younus AlGohar speaks about the #Naqshbandiya #Sufi Order which is now being represented by imposters who claim to be practicing #Sufis but are misguiding masses from the path of #Spirituality & imposing their own teachings #Naqshbandi

youtube

#Youtube

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murtaza07 · 3 years

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Watch "Silsila e Naqshbandiya Aur Zikr e Jahar • Haq Ki Adalat | ALRA TV" on YouTube

youtube

#Youtube

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wisdomrays · 1 year

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SAFAR (Journeying): Part 2

The third type of journeying or the third stage of journeying consists of going beyond the difference between the outward and the inward in existence and the Religion, and being favored with the unshakable conviction of and experiencing God's particular manifestations on oneself and relations with oneself as an individual, as well as the overall manifestations of His Names throughout the universe. This highest point in journeying corresponds to the horizon of feeling absorbed in Divine Existence. This absorption must never be thought of as Incarnation or Union, both of which are false beliefs. Rather, it means going beyond all opposites in the sensed dimension of existence and experiencing the transcendent unity that encompasses and operates in everything. As explained by Jalalu'd-Din ar-Rumi, absorption means that initiates feel annihilated in their horizon of knowledge and love of God. This rank, which is described in the Qur'an (53:9) as nearness to the point where there is only a distance between the strings of two bows (put adjacent to each other), or even nearer (than that), essentially belongs to the Prophet Muhammad, upon him be peace and blessings. And those who have reached the final point of nearness to God and sainthood can experience its shadow, each according to their particular capacities, and are freed from all opposites and dichotomies in their hearts.

We can mention another type of journeying. This type of journeying is particular to the heirs of the mission of Prophethood. It consists of turning back among the created after completing ascension to the Creator and feeling absorbed in His Existence. It is such a particular Divine favor that, having set their feet firmly on the Divine Oneness, initiates who are distinguished by it deepen their ascension with "descent," with the zeal of conveying to others all their experiences and the gifts with which they have been, are, and will be, favored. These initiates become the translators of the Creator among the created. This type or stage of journeying, which is also called "journeying from God and with God," is the most valuable and meritorious of journeys and is another to designate the rank of having reached the highest point.

Those who have achieved this last journeying sometimes seem strange and are estranged among people. However, conscious of their being favored with Divine company, they spend lives in an atmosphere where they always feel the breeze of Prophetic congratulations: "How happy are those estranged!" They constantly feel the breezes that flow from the worlds beyond and the next world and they experience both of the worlds together.

Some of the Sufi elders regard the beginning of journeying as "journeying," and its end as "residence." Some others approach both the beginning and end as "residence," while still others see the journey, with all of its stages, to be "journeying."

There are some different considerations concerning journeying that arise from differences of temperaments and schools of Sufism. Believing that they are not directly related with journeying itself in its essential nature, we will be content with briefly mentioning the concept of " journeying in the native land (safar dar watan)," which the followers of the Naqshbandiya Order regard as one of the eleven essentials of journeying. We will also give a short definition of the other essentials.

Safar dar watan (journeying in the native land) is used when a traveler toward God is freed from bad morals and the influence of carnal desires, being equipped with angelic attributes. This is in conformity with the saying of the Greatest of Migrants in God's cause, upon him be peace and blessings: "A migrant in God's cause is the one who migrates from what God has forbidden."[5]

The other eleven essentials, each of which is expressed with a particular term, are as follows:

Hush dar dam (Awareness in every moment): This means that initiates are conscious of what they do and are aware that God sees them at every breath. An initiate who accomplishes this is regarded as one who constantly remembers and mentions God.

Nazar bar qadam (Noticing one's steps): This signifies that travelers toward God are always careful of where they put their feet and how they take each step. It also describes how travelers fix their eyes upon God without ever setting their hearts upon anything or anyone else.

Halwat dar anjuman (Secret meeting amidst crowds): This term, which signifies that an initiate is alone with God while among people, implies the reaction of the Naqshbandiya against seclusion. They maintain that seclusion suggests a secret desire for renown, whereas social life prevents such a desire and is preferable in respect of being beneficial to people.

Yad kard (Remembrance): This term means that travelers toward God should keep their inner world under constant supervision, holding their breath and mentioning God in their hearts. This can also be described as remembrance or mention of God through the heart.

Baz kasht (Distinguishment): This is what is meant in the verse, When you are free (from one task), resume (another task) (94:7), and it denotes how initiates resume a new good deed after they finish their invocations. It is the summation of "O my God! You are the One Whom I seek out, and Your good pleasure is what I yearn for."

Nigah dasht (Noticing): This means more than s elf-supervision and denotes being meticulously careful about one's inner world, trying not to think of, or remember, anything other than God. It varies in degree according to capacities.

Yad dasht (Keeping in mind): This denotes what the Qur'anic term ihsan (excellence, perfect goodness) means. It is used to express that initiates should continually act in the awareness that God always sees them and their actions.

Wuquf zamani (Awareness of time): This signifies that initiates who have almost reached the final point in journeying should be awake and employing the utmost care and self-possession, acting with insight at every moment of their lives. It is often regarded as one of the significant spiritual stations toward the final point in journeying.

Wuquf adadi (Awareness of number): This is a term used to describe how initiates should be careful to mention certain words or phrases in the exact number that their guide wants them to.

Wuquf kalbi (Awareness of one's h eart): This term signifies that initiates who have reached the final point in journeying should turn to God with all their faculties and concentrate on Him. It is a state belonging to those who have reached the peak.

May God guide us and you to the safe and sound way, and may His blessings be upon our master, Muhammad, full of pity and compassion, and on his Family and Companions, who were noble, godly and virtuous.

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muhammadankhadim · 4 months

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MuhammadanWay Follower

B'ism Allah... Alhamdulillah, d'après les enseignements de Mawlana Shaykh Nurjan Mirahmadi (QS), Sayyidina Abu Bakr occupe un poste spécial dans la tariqa, connu sous le nom de " poste de Sirr e Sir " (le secret du secret). C'est à ce poste que commence la tariqa Naqshbandiya et il est associé à la perfection de l'âme. Sayyidina Abu Bakr as-Siddiq enseigne la perfection de la foi et l'importance d'aimer le Prophète Muhammad ﷺ plus que soi-même.

À la station de Sirr e Sir, Sayyidina Abu Bakr nous enseigne à être un serviteur véridique et juste de la Présence divine. Il souligne l'importance de se sacrifier entièrement pour le Prophète Muhammad ﷺ. Cette station est représentée par la lumière blanche et signifie la perfection du caractère. Sayyidina Abu Bakr nous enseigne à entrer en tant que serviteur véridique et à sortir en tant que serviteur véridique, car le seul moyen d'entrer en présence du prophète Muhammad ﷺ est d'être un serviteur véridique.

En résumé, Sayyidina Abu Bakr occupe le poste spécial de Sirr e Sir, qui est le secret du secret, et enseigne la perfection de la foi, l'amour pour le prophète Muhammad ﷺ et l'importance d'être un serviteur véridique. Puissions-nous tous nous efforcer d'incarner les nobles qualités enseignées par Sayyidina Abu Bakr et d'atteindre la perfection de notre foi et de notre caractère.

Qu'Allah vous bénisse et vous donne la capacité d'incarner les enseignements des nobles compagnons. Ameen.

🌹 Votre soutien à la Tariqa est incroyablement précieux, et si c'est dans vos moyens, envisagez d'aider cette noble cause sur www.MuslimCharity.com. Chaque geste compte.

🌟 Pour plus de connaissances spirituelles, visitez les vidéos de Mawlana sur www.youtube.com/nurmir

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tawakkull · 3 years

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ISLAM 101: Spirituality in Islam: Part 121

Irshad and Murshid (Guidance and the Guide)

Guidance is defined in different ways, among which are directing to the right path, awakening hearts to the Ultimate Truth, helping feelings and thoughts reach God by removing the obstacles between Him and people’s minds and hearts, and serving as a means for the souls to have some acquaintance with God, and for the souls who have acquired acquaintance with Him to deepen in their relationships with Him. It consists of educating people individually or in communities and, thus, elevating those endowed with the required capability and merit from among them from being potentially human to being really human, or directing them to the horizon of being perfect humans.

We can also see guidance as a call which a perfect teacher, who has full knowledge of the outer and inner aspects of the Religion and who is able to combine them in theory and practice, makes to those endowed with the required capabilities to be human at a certain level of humanity. From this perspective, we can regard guidance as the special efforts of heroes of spirituality to convey to others whatever of spirituality they have particularly been favored with. In the hands of such heroes, coal has always been transformed into diamonds, and rocks and soil have been raised to the level of gold. The teachers of Sufism have dealt with the matter of guidance and guides in this respect and have considered it as the superhuman effort of those with transcendent qualities. They do not regard endeavors at a low level as guidance, nor do they consider as guides those who are unable to open the doors to the horizon of perfect humanity for souls with the required capabilities. For these, themselves, are in need of guidance and must certainly be trained. A famous Turkish proverb states:

A guide who himself is in need of special favor Cannot know how he can impart favor to others! It is truly as if this proverb has been coined in regard to such people. [1]

voices the same consideration in a poetic way:

Our teacher himself suffers from a lack of knowledge, So how can he know what guidance really is? Ruhi of Baghdad[2] approached the matter a bit more humorously:

Look at the ascetic: he aspires to be a guide; He started school yesterday, today he wishes to teach. It is a fact that if there is one thing that is the most enduring in this world and the most meritorious in the Hereafter, it is guidance; and therefore a guide is the most valuable person. However, guides can only educate according to their own capacity. It is possible to talk of a wide range of guides, from the spiritual poles or axes to ordinary preachers.

As we have briefly mentioned, guides are, in a general sense, heralds of truth who possess whatever is necessary for guidance, heroes of spirituality, and heirs to the mission of Prophethood, who convey Divine gifts to the hearts. In regard to some aspects of this mission, a guide is also called a “sitter-on-rug” (postnishin), or the “elder one” (shaykh). The word shaykh is also used in the sense of teacher or professor. A guide favored with special nearness to God and special knowledge from God’s Presence, and charged and autho- rized with the duty of guidance, is different from an ordinary preacher. Ordinary guides find in themselves the truths to be imparted to others according to their own horizon of perception, and convey them to others in accordance with their capacity. However, perfect guides, like the North Star, direct all to the true way, based on the fundamental sources of the Religion, and present to others whatever should be presented out of the depths of their hearts and spirit. As for those who are both a spiritual Pole (Qutb) and a Helper or Means of Divine Help (Ghawth), they shape whoever enters their atmosphere in the mold of their own horizon, and rebuild them with the material purely from the Qur’an and the Sunna.

At whatever level it occurs, guidance is the most valued among the duties of servanthood, provided it is done purely for God’s sake; and any hero of truth who fulfills such a responsibility is a guide who is an heir to the Prophet, upon him be peace and blessings. However, it should be noted that the companionship of a perfect guide has a particular pleasure of its own and bears signs of a possible “meeting” with God, while it is highly difficult to be able to advance in the company of an imperfect one.

A couplet, whose writer is unknown, reads:

Go to a guide, to a guide, a guide, A guide has a cure for any suffering, O “father!” Anwari[3] contributes to this meaning with the following:

The mystery lying in, “You will never be able to see Me!”[4] — Which signifies the impossibility of seeing God’s “Face”— I was not able to understand it Before my weeping eyes became the Mount of Sinai with love for Him. The mystery of the Cloak in which the People of the Cloak[5] was covered— I was not able to understand it before I became happy in meeting a perfect guide. Now, without going into the differences that arise from the capacity and amount of knowledge each guide has, or the spiritual gifts that each is favored with, I will try to explain the subject in relation to certain essential elements that are found in every guide.

A guide is a hero of spirituality, one who is a careful student of the Qur’an and the book of the universe, and one who has an inquiring mind which has an acquaintance with existential mysteries. A guide is also a sagacious, insightful one with eyes that are observant of things, a tongue busy with reciting the Qur’an, and ears that listen to it. With sound and accurate sense perceptions, profound and comprehensive observations, and powerful reasoning, a guide is distinguished with the manners that are found in a Prophet at a perfect level. Such a person has a universal viewpoint in dealing with matters, is careful of the intersecting points of the revealed rules and commandments and the Divine laws of creation and life. These individuals seek only God’s good pleasure and approval in conveying to people what God wants them to convey and in communicating whatever is inspired into them to needy souls, thereby considering His nearness in whatever they do and say.

Guides are those individuals who try their utmost to proclaim, on any platform, the cause on which they have set their heart in a mood of dedication, and who mediate between what should be conveyed to others and those to whom it should be conveyed. As they never think of any wage, compensation, or reward, they also attribute any material or spiritual return coming, without expectation, to the sincere efforts of those around them. Without ever appropriating whatever spiritual gifts come to them personally, they regard their followers as a means for the arrival of these gifts. This is, without doubt, self-denial; but in a true guide’s sight, it is what an ordinary Muslim should do, not something worthy of acclamation. Such true guides never expect others to appreciate their activities, nor do they aim by them at any worldly or otherworldly outcome, except God’s good pleasure and approval. They are always sincere and upright before God, for they are aware that they follow the way of the Prophets and that this way has certain rules to observe, the most important of which is that any guide should pursue only God’s pleasure in the act of guiding others.

A guide is also a hero of love and tolerance, one who has full knowledge of his audience or followers with all of their characteristics; a guide keeps them under wings of compassion, shares their joys and grief, congratulates them on their accomplishments, and ignores their faults and deficiencies. Like sources of fragrance, such guides diffuse “incense” to satisfy needy hearts; like candles, they consume themselves to illuminate the dark souls around them, for the well-being of the latter. They find true happiness in the happiness of others and avoid no sacrifice in conveying their ideals. They die in order to revive; weep in order to make others laugh; become tired to enable the rest of others; strive constantly in order to be able to awaken others to eternity—without paying any attention to either sincere or insincere appreciation, or to unfair criticisms. They beg God’s forgiveness in the face of compliments, welcome any rightful reactions and criticism, and go on without faltering.

A guide is a wise one equipped with the necessary knowledge of both religious and certain secular sciences to discuss different subjects with an audience and present satisfactory solutions to their problems. In the Naqshbandiya Order, the duty of guidance was not entrusted to those who did not successfully complete all the courses taught in the madrasas or who could not combine spiritual and intellectual enlightenment. Rather, the lodges where the elders or guides of this school taught were each like a fountain of Khadr[6] at which those studying were able to quench their thirst. Any houses of guidance where guides of such caliber did not, or do not, teach are no different from ruins; those who claim guidance in them are deceived and the people who hope for illumination in such centers, which are themselves devoid of light, are indeed unfortunate ones.

Do not offer your hand to whoever claims guidance, For he may lead you to a slope which is impossible to climb, Whereas the path of a perfect guide Is easy enough to follow. [7] However transcendent in general knowledge and knowledge of God they may be, in particular, guides are perfect preachers who can combine, in a balanced way, their ascension toward God while still maintaining the level of their audience when conveying to them what they should convey. They always consider the dispositions, feelings, and thoughts of those whose education they have shouldered, and they avoid causing any misunderstandings or ambiguity in conveying the messages that arise from the particular gifts they have received in the horizon of their relationship with God. A true guide is a strict follower and meticulous student of the Qur’an and is, therefore, obliged to follow the Qur’an in the duty of guidance. Despite being the Word of the All-Great, All-Transcendent One, the Qur’an came to the horizon of the Prophet, upon him be peace and blessings, not in a wholly transcendental manifestation of the Divine Attribute of Speech, but rather, in consideration of the levels of all its audience. Thus, just as the Qur’an addresses humankind according to their many levels of understanding, its first and greatest communicator—and the greatest of all guides—the Prophet Muhammad, upon him be peace and blessings, also considered the different levels of his audience and said: “We, the community of the Prophets, have been ordered to address people according to their capacity of understanding.”[8]

Guides speak with the sublimity of their character, the depth of their spirituality, and the language of their actions. They are exceptionally faithful and devoted to God Almighty. It is an undeniable truth that those whose words do not conform to their actions and who are not trustworthy by their own actions cannot have any positive, lasting influence on people; thus, their message cannot be acceptable. The only way for those things that are said to be acceptable to the human conscience is the unshakable conviction of the truth of those things and the practice of them in one’s life. It is reported that God Almighty said to the Prophet Jesus, upon him be peace: “O Jesus! First give advice to your own soul, and only after you have accepted and followed it, then give it to others—or else be ashamed of Me.”[9] This is in perfect conformity with what the Qur’an quotes from the Prophet Shu’ayb, upon him be peace: “I do not want to act in opposition to you (myself doing) what I ask you to avoid.” (11:88)

[2] Ruhi of Baghdad (d. 1605) was one of the important figures in Ottoman-Turkish classical literature, who usually wrote about moral issues.

[3] Awhadu’-Din ‘Ali Anwari is a famous poet who lived in the twelfth century in Iran and Afghanistan. Besides poetry, he was adept in logic, music, theology, mathematics, and astrology. His Diwan, a collection of his poems, consists of a series of long poems, and a number of simpler lyrics.

[4] It refers to the Prophet Moses’ desire to see God on Mount Sinai and God’s reply to him, saying: “You will never be able to see Me (while in the world).” See the Qur’an, 7:143.

[5] God’s Messenger, upon him be peace and blessings, once gathered together ‘Ali, his cousin and son-in-law, Fatima, his beloved daughter, and their sons Hasan and Husayn under his cloak, and said: “O Lord, these are my family.” (Muslim, “Fadail al-Ashab” 32; at-Tirmidhi, “Manaqib,” HN: 3726.) After this event, together with the Messenger himself, these people came to be called “the People of the Cloak.”

[6] (al-) Khadr is he with whom the Qur’an recounts (18: 60–82) the Prophet Moses made a journey to learn something of the spiritual realm of existence and the true nature of God’s acts in the world. It is controversial whether he was a Prophet or a saint with a special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life.

[7] Mehmed Niyazi Misri (d. 1694), a Sufi poet, educated in Egypt.

[8] ad-Daylami, al-Musnad, 1:398.

[9]Ibid., 1:144; Abu Nu’aym, Hilyat al-Awliya, 2:382.

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