Faraz Rabbani – The Rawha #123 The Importance of Spiritual Teachers and Guides Qualities of a True Spiritual Guide
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The importance of pursuing the spiritual path of Islam is emphasized, with the sheikh being the most important part for achieving the spiritual guidance of Islam. The path is divided into two levels, with the sheikh being the most important part for achieving the ultimate goal of becoming a watchful servant of Allah. Leading in her behavior is crucial for achieving the spiritual path, and she is seen as a catalyst for fulfilling goals. The importance of seeking guidance and guidance without a guide is emphasized, as it is necessary for achieving the ultimate goal of becoming a watchful servant of Allah. Due diligence in her behavior is also crucial, and she is encouraged to support her through monthly donations.
AI: Summary ©
You're listening to the daily guidance for seekers
with Sheikh Farazrabani,
who will be covering Imam Yusuf and Abiheni's
beautiful collection of 40 sets of 40 hadith
of the prophet, peace and blessings be upon
him, as well as Imam Zarnooji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
In our Roha sessions,
we are completing
Imam Al Ghazali's treatise,
a Yuvalwaled,
a letter
to a student of his,
translated into English as letter to a disciple.
And this is
one of the really powerful councils
on
the way of knowledge and action, the way
of personal transformation
because
true knowledge
transforms.
Right? That's why knowledge has been described as
being light.
So
he shared
the comprehensive
council
of or the comprehensive insights of Hatem al
Assam,
which were 8 reflections
from 30 years of keeping the company
of
Shirk el Balqi.
And then
he
said
that,
my dear child,
you must have realized from these two
stories.
The second of which was the,
8 insights of Hatem Al Asam.
That you don't need to simply acquire more
knowledge.
Right? That knowledge is necessary but not sufficient.
Your knowledge is necessary but not sufficient.
Knowledge
is sought
to act upon. So what do you
need
with the acquisition of knowledge? He says.
And
now I'll make clear for you what is
required by one who wishes to pursue
the path
of the most real Allah
or the path of truth,
the path of those
who are true in their commitment to Allah
So he says,
so Noel
said Noel that it is
required.
It is befitting
for
the one seeking to travel the path of
closeness to Allah
to seek out
a sheikh.
A
a scholar
here, you know, spiritual guide
a scholar, a sheikh,
a learned
scholar.
Murshid,
who can give right guidance.
Morabin,
who can
give one spiritual
training.
Right?
Right. So there's
3 components here to what is required in
a spiritual guide. Right? Firstly, they have to
be a sheikh
in the sense that they're a person
of sound
Islamic knowledge.
They're a person of sound Islamic knowledge.
They learned
that Islamic knowledge
through recognized
people of Islamic knowledge,
and their
understanding
corresponds
to sound Islamic understanding, which is
defined by the the mainstream.
They adhere to the mainstream schools of Islamic
theology
in matters of belief. They they
adhere to the mainstream schools of Islamic law
in matters of Islamic law.
They
follow a recognized
method of
Islamic spiritual
guidance.
So that's with their so their their knowledge
is sound.
Right? They're learned,
but not just in their knowledge, but also
they're upright in that. They act upon
that knowledge.
Right? That's that's a part of them being
a sheikh, and they're.
They're person who can give right guidance.
Why can they give right guidance? Rushd is
right guidance
because they have
gained.
They have taken
the spiritual path
from those who
were on
right guidance,
and such people authorize them
to convey that guidance to others.
Right?
That's the murshid aspect. And who
can
give 1
spiritual
who can cultivate 1 spiritually.
Right? Terbiyah,
who can
instill in one spiritual discipline,
cultivate one spiritually that
gives one a way of growing spiritually.
Right?
So they're sound,
They have
they're able to convey.
They're qualified to convey spiritual guidance,
but they can also spiritually train 1. Right?
Because guidance itself, you can just listen to
passively,
but you you need some kind of way
of training, and that's the they have.
They can give.
And they may be, but can you connect
with that?
That my sheikh is the biggest sheikh in
the world, but you have no means of
communicating with them directly. You don't know their
language,
and you have no indirect way of connecting
with their guidance.
Right?
For example. Because what's the purpose?
So that such a such a
scholar
can take out
the blame worthy traits of character from them
through their spiritual
method, through their spiritual training.
And they place,
in its place,
good traits of character.
And
here he ascribes
the instilling of good character
and the dispelling of bad character to the
sheikh. Why?
Because of the centrality of the role of
the sheikh
and how necessary it is. Because in reality,
of course,
the the the doer is Allah Subha'ala.
It
requires the effort of
the seeker,
but without
the
the
guidance,
the training,
the counsel
of the spiritual guide, it won't happen regardless
of how hard you try, which is that's
why
the
instilling of good traits of character
and the removal of bad traits of character
is ascribed
to the to the catalyst,
which is the sheikh. And this actually
is taken from
the Quranic definition of the prophetic role.
Allah has indeed bestowed great favor upon the
believers.
For he sent to them
a messenger from amongst themselves.
Reciting to them his book, his verses.
And he purifies them.
Why is the prophet mentioned
as the one who purifies them?
The creator of the purification is Allah.
The
direct
normative cause is the effort of
the believer.
Right? But that effort of the believer
without
the catalyst
of the prophet
in his
spiritual guidance, in his spiritual trading, in his
spiritual
counsel.
Without that, it would not typically have been
realized.
Right? That's why it says, he recites them
in his book, and
he,
the prophet,
purifies them. Right? And this is why great
scholars,
classical and contemporary, have mentioned this verse as
being one of the verses that establishes
that,
you know, that facilitative
critical catalyst of a true spiritual guide for
the fulfillment of the spiritual path.
So is this possible
without a spiritual guide?
This is a question addressed
by the great
Muslim
historian,
famous sometimes as the founder of modern,
histor of of historiography
and sociology, etcetera. But he was a distinguished
scholar
and historian
who wrote his Ibn Khaldun,
the author of the famous Muqaddimah.
Because a controversy had arisen, one of the
distinguished jurists of the time, Imam al Shattibi,
questioned rather denied
the
necessity or even the permissibility of taking a
spiritual guide. So many a scholar,
with respect, and sometimes with a little firmness,
responded to him. Amongst those who responded to
him was Ibn Abad Arundi,
the commentator on the hiccup.
In his,
and one of the one of the writings
related to that from Ibn Abed is in
his.
I think his is,
which is translated into English as well. But
available
well, the and the
are both available in Arabic published,
though not that common, sadly.
But, also,
even Khaldun
responded to this issue about is
firstly, is a spiritual guide
is taking a spiritual guide permitted in the
sacred law?
But secondly, what is the purpose
of taking a spiritual guide?
Thirdly,
can
the aims
of the spiritual path of Islamic spirituality be
be attained
without
taking a spiritual guide.
And the work, Shifa' Usayil, has recently been
published by
Fons Vitay, Islamic Text Society.
Has been published in in English.
And you can find Ibn Khaldun on Islamic
spirituality.
And the summary answer is that
the spiritual path has two levels.
Described
in the Hadith Jibril,
right,
As being
that the prophet describes
spiritual excellence as being
that you worship Allah as though you behold
him.
And if you behold him not,
then to know that he beholds you.
So the first the highest attainment of the
spiritual path, the highest potential of religion
is
to behold Allah
to enter into state of
submission
and worship as though you are beholding Allah.
And this is the perfection of faith,
you know.
As sheikh Abdul Rahman put it. Right? Or
that it is faith
that has become
that faith
beheld.
That is not just affirmations of faith,
but
that is more real to you
than
other things.
That's one
as that is
the highest aim of the spiritual path. The
second aim of the spiritual path is
if you behold him not.
Then to know that he beholds you,
which is which is to be watchful of
Allah.
And recently,
we we had a seminar doing an overview
of Imal Ghazali's work on the book of
watchfulness.
What what was it called?
Book of vigilance.
Yeah.
Yeah. Key keys
to keys to change.
Right? And it's there on the seekers hub
YouTube channel, and it'll and it's available shortly
as a it's available now also as an
on demand course.
This
these two levels of the spiritual path are
also the two levels
of being of the chosen servants of Allah.
So there's 2 components to the spiritual path.
The perfection of faith
and the
realization
of mindfulness.
So as as for the first
level of the spiritual path,
becoming a watchful servant of Allah,
becoming a having muraqabah,
having
taqwa.
This is possible
without a spiritual guide, says Ibn Khaldun.
Right?
It is acquiring sound knowledge, acting upon it.
That does not require a spiritual guide.
You learn,
you act on what you learn. If you're
unclear, you ask. You don't need if that's
all you want,
you don't need a spiritual guide to do
it.
However,
there are,
are so there, a spiritual guide is not
a requirement
in itself,
but having a spiritual guide
is generally facilitative.
It gives you a standard of conduct.
You have someone
who you can take in as as a
look up to as an example of
what taqwa entails.
Right? And the
you know?
And
you have someone to consult.
Now what do I do when you're confused?
Who can clarify?
Who can assist you?
So
and in some cases it may be required
where
you you you find yourself unable
to do the obligatory.
You find yourself unable to leave the sin
and you don't know you're
you're in a state
of haira,
of confusion. What do I do? I'm stuck.
So you have someone who can guide you
out of it. In those cases, like you're
unable to to to leave some vice.
Right? Then you you need a doctor. When
the when the
simple medicine, when the off the shelf medicine
doesn't work, you need to go see a
doctor. If it's something
generally harmful.
Likewise with a spiritual doctor.
But then
so
to attain tapa
in itself, a spiritual guide is not required,
but generally,
it it is facilitative.
And it
it's facilitative,
it makes it easier
and it's more likely to succeed.
And it's more likely to be more
more perfect.
Right? Because you are following someone who who
know who who can help you navigate.
So there
you and in certain cases where you where
you you're you're stuck and you are you
prove unable to get out of it, then
seeking
such guidance would be obligatory. But you could
say, well, I could just seek the guidance
in those particular cases.
Right?
But then
the perfection of faith
that you that you attain
the higher aim of the spiritual path, which
is to enter into a state
of beholding Allah, that this is not normally
possible without a spiritual guide. Because this is
this is
an attainment,
a realization
that is beyond normal human experience.
Right? That is beyond
right? And that is not normally possible
without
the expert guidance
of
someone who can who has
traveled the spiritual path,
attained,
and can now guide you to that attainment.
Right? That is,
and that's what
yeah. And that's
and in that case,
if that's what you seek,
then
the pa then one must
take a spiritual guide.
And seeking that without a spiritual guide is
trying this is like trying to climb Mount
Everest on your own,
but it's not Ibn Khaldun speaking, he wasn't
called Mount Everest back then.
Whoever mister Everest was,
wasn't there. Yeah. The name came before the
name.
Yeah.
The mountain came before mister Everest.
But trying to climb Mount Everest on your
own without knowing how to do it.
You could cause yourself grave
harm
by
seeking to
to pursue
that that peak without
the
without knowing the way and without being able
to deal with the challenges that come.
But but even at the general level,
the the facilitative
way
to change
is to have
a spiritual guide
for
actual spiritual training, not just
for a general
ascription.
Right? But it requires
confirmation. Right? And that was the case in
the past and is the case in the
present.
Because it is from the sunnah of the
prophet sallallahu alaihi wa
sallam.
Right. He says in the meaning of terbiah,
of spiritual training,
resembles
the
actions of the farmer
who plucks out
the
thorns.
And who
takes who roots out
the invasive
plants.
Between
the vegetation
and between the crop.
So that the crop itself can grow properly.
And so that it
attains
full
growth
and increase.
Because
such a a trained scholar knows
how to facilitate,
you know, spiritual change,
whereas a person
doesn't. So they're likely
to
misdiagnose,
exaggerate,
overdo things, underdo things,
and
they're likely to struggle and there's a higher
possibility thereby
of giving up.
And then he says,
Because Allah most high sent
to his servants a messenger
to guide them to his path.
Or
And once the prophet moves
on,
he has
you know, they have followed him
successors,
Khulafa,
in his
place, in fulfilling the prophetic function
of spiritual
training, of spiritual purification.
And he purifies them.
So that they guide
to Allah
to the closeness
to Allah
The path of the people of the right
hand,
right, it's for the generality of the believers.
Anyone
could make it but
if one follows a clear focus path
to be of the people of the right
hand,
it makes it much easier.
Right?
But if one is seeking
the way of the mukar rabeen, of of
those of closeness,
then one need Allah says,
Closely follow
and emulate
the the way
of those who have turned to me
penitent penitently,
who have truly devoted themselves
to me.
The condition of a sheikh who is fit
to be
a,
you know, in the pre in the place
of the messenger of Allah sallallahu alaihi wa
sallam, right, as his representative.
Allah's blessings, peace be upon him.
That they be a person of knowledge.
Though not every person of knowledge
is
fit
to be a successor to the prophet
in spiritual guidance.
And he and he will give us some
of the signs of such a scholar. He
says,
Well,
clarify for you some of the signs of
a scholar
who along with their
sound
learning
through having studied
with soundly learned scholars, this is the first
condition.
With that,
they have to have certain characteristics
that Imam Al Rasa mentioned to you briefly.
So that not everyone claim that they are
a guide.
Right. So we say,
right, and these are qualities of
a true prophetic inheritor. So we say, well,
this is not just something to
so so this is also something to aspire
to, not so that we can become spiritual
guides, but because these are representative
of those who are who embody prophetic character,
who who embody
the prophetic
state, who embody the prophetic
way.
Right. So we should and we'll read these
with the intent that Allah subha ta'ala characterize
us
all with these qualities.
Right. And they say,
anyone who follows the trodden path reaches.
Right? And as Imam Darqawi would remind,
the giver is not dead.
He says,
whoever turns away from the love of worldliness,
you know, attachment to other than Allah,
and the love of
status
because they're seeking only Allah.
And they had themselves
closely followed
a true
person of learning, a sheikh, basiran of spiritual
insight.
Whose following
is
connected
generation
after generation
back to the master of messenger
Meaning, that they
learned and they traveled the spiritual path through
direct training under
a learned scholar
who traveled the spiritual path under direct training
like this in every generation
through a connected chain all the way back
to the messenger of Allah
And they themselves have made good
their own spiritual
discipline.
From
limiting their own eating. So they're not gluttonous.
And from limiting their speech. So they're not
speak
frivolously
or foolishly
or let alone sinfully.
And
from reducing their sleep. So they do not
sleep
excessively,
lethargically.
And they are plentiful
in their prayer
and their charity and their fasting,
right,
in accordance with the standards of the sunnah.
At the very least they they uphold
the the emphasized sunnah and they characterize themselves
with devotedness, with the nawafil. Because if the
nawafil,
right, they fulfill the obligations
and they perform the emphasized nawafil, the emphasized
sunnah and
partake of
these acts of drawing closer to Allah because
we know from the hadith of Rasul,
that this is the way to the love
and closeness to Allah Subhanahu Wa Ta'ala.
And by through their own following
of a
of a learned scholar, a sheikh,
of spiritual insight,
meaning basir.
They had made
beautiful traits of character
their own
way and
approach in life, sira,
sira, such as steadfast patience,
and prayer,
and gratitude.
Right. And trust in Allah.
And complete certitude.
And if that's tested
that when
they say
that when difficult things happen,
such a person a person of certitude
sees things as being from Allah.
Whereas the person
who's, you know, who had, you know, the
a person of certitude when others are shaken,
they remain firm because they have
and
generosity
and contentedness.
And serenity of self
and forbearance,
and humility.
The basis of humility is lacking self consequence
because of one realized that it is only
Allah who's
absolutely consequent.
Right. They say
the humble
person is not the one
who thinks they have great standing, but then
they pretend they don't.
But rather, true humility
is that one does
not see oneself
before the greatness of god.
And knowledge,
beneficial knowledge
and being true
in speech and conduct.
And modesty.
And
loyalty.
And dignified
grace
or dignified restraint.
And
and
being calm.
And being circumspect,
meaning not being hasty, not rushing into things
without thinking
about their consequences.
And the like of these.
So such a person then
is a light from the lights of the
prophet, peace and blessings be upon him.
Fit
to be to be followed.
So what you see from this, of course,
that
this requires
careful consideration.
Right? This is not some some free entry
club.
Let's say there's a you know, some people
there's some sheikh passes through town. You don't
even know who they are.
Michelle, they look so
I feel just right in front of them.
Right? Would you buy a house, but say
this house seems just right. I'll just buy
it right away. No. You do due diligence.
Right? But the house,
you know, I have family
indirect family family
in in Houston. Their house is completely flooded.
You lose your house, you move on.
But you lose your your heart, your deen.
What do you have left?
Right?
So this requires due diligence,
which is why Imam Al Hazai said
But the presence of the like of them
is rare.
Rarer
than red sulfur.
Because what color is sulfur?
Yellow. Yellow.
Right.
Ahmer. Right? This is
one of those elusive things that alchemists
sought.
Right?
Seeking red sulfur. They had these
funny things.
Right?
Looking for the elixir that would turn the
base into gold.
But he says,
a learned scholar
who has the qualities that we mentioned,
and the sheikh accepts them,
which may require persistence.
It is incumbent upon them to respect them
outwardly and inwardly. Outward respect is easy. Inward
respect is rare.
So this is and then he'll continue and
we'll look on on Monday at what outward
and inward respect is.
Right?
But he mentioned here some of the qualities
of a true sheikh, which are key characteristics
of the prophet sallallahu alaihi wa sallam. Right?
But this requires
due diligence.
Right? That
that the warnings the scholars give,
right, are hyperbole
in order to warn.
Right? And this is a warning given from
the earliest scholars. Imam al Qusaydi,
in the opening of his Risala,
that his Risala, one of the great treatises
of Islamic spirituality,
was written as a proof against the people
of his age who were falsely claiming the
spiritual path.
He wrote it as a complaint as a
proof. That's why he began it with biographies
early on after saying this is what 2
people of the spiritual path believe, which is
a belief of Ahlul Sunnah wal Jama'ah,
and and this is how they are.
And he mentioned the biographies
of the first generations
of
of the great imams of the spiritual path.
So someone
whose approach
to religion, to life, to practice, to spirituality
differs from that,
then they're pretender.
This is something that
that,
Imam Ali Al Khujwiri
Datagunj Bakhsh, in his
complains about throughout.
And he did this divides the different types
of people claiming the spiritual path.
And it's a constant complaint
in his.
Imam Al Ghazali
warns
against false claimants.
Imam Ahmed Zarook complained about the same thing
in his writings. Abu Madyan said in his
fame famous poem on the spiritual path,
and know well
that the path
of the people
of the spiritual way
has been extinguished.
And the state of those who claim it
is as you see. But
he was there,
and his students were there. And
and even Arabi, you know, did not didn't
get to meet Abu Madyan, but he got
to meet students of his.
And there are giants in their spiritual accomplishment
and states and teachings and wisdom and benefit.
And this is the fadl of Allah Subhanahu
Wa Ta'ala
that
that people of truth and true spiritual guidance
have always been there in the community of
the prophet because of the divine guarantee to
preserve the entire reality of our religion
until the end of time when faith itself
is lifted from all hearts and we're not
quite there.
But protect us.
So those who seek sincerely
will find
as
says in one of his
famous
Never
would he never
let down
one who comes
with a with a true
and sincere intention.
Right? But it has
conditions.
Right?
So empty your heart. Right?
Right?
And polish the eye of your heart
so that you can experience.
And cast aside
all those other things that are busying you
from Allah.
Right?
And devote yourself completely to Allah. And and
if you ask him sincerely,
Allah
will grant.
So we will
continue
looking at these. Right? And
the the other the the say someone who
says
that the spiritual path is dead
is
a
is
a. They are
a highway robber. Right? They are
like someone is seeking closeness to Allah and
say, there's no path to Allah.
Right?
Right?
That is
and Allah has promised
that
the way of the prophet will be preserved
till the end of time, and this is
from the way of the prophet Right? We've
been commanded to follow him completely and part
of following him completely
is
to be of those who are not heedless
of Allah.
To be of those
who acquire these prophetic perfections.
That you worship Allah
as though you behold him. So may Allah
facilitate that for us
Muhammad.
Thank you for listening to the daily guidance
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