Murshid, Irshad, And the Menzil Way

Before delving into the life of one of the greatest kamil murshids of our time, it's crucial to understand the meaning of "kamil murshid," why there's a need for them, the nature of tasawwuf, and the distinctive Menzil method of guidance.

Allah (subhanahu wa ta’ala), in the Holy Quran, states that His "mercy encompasses all things" (Al-Araf, 156) and that “He has decreed mercy upon Himself" (Al-An’am, 12). He is “the Most Merciful of all the merciful" (Yusuf, 92; Al-Anbiya, 83).

Consequently, He doesn't leave His believers unassisted in the trials of this world. To enable them to attain precious blessings both in this world and the Hereafter, He bestows countless bounties and opportunities upon them.

Even as He created human beings with an innate disposition towards recognizing the truth and spiritual growth and equipped them with discerning hearts, He calls them towards the straight path with the prophets He sent and the holy books He revealed. He graced us with Islam, the only perfected religion, and the exemplary life of the Last Prophet, Muhammad (sallallahu alayhi wa sallam). And as a testament to His endless mercy, He constantly maintains upon the earth the presence of perfected believers capable of providing guidance, who embody and continue the teachings of the Messenger of Allah (sallallahu alayhi wa sallam) in every era.

Allah, in His infinite wisdom, has designated these exceptional individuals as sources of guidance for those who sincerely seek Him but struggle against their nafs. He expects us to search and find them. Ismail Haqqi Bursawi (rahmatullahi alayh), a revered Sufi scholar, mentions that when the Quran advises believers to "seek means of approaching Him" in ayah 35 of surah Al-Maidah, it refers to these scholars and kamil murshids.

In this context, 'seeking a means' denotes pursuing companionship with scholars and awliya who faithfully uphold the pact of servitude, in accordance with the commandment of the exalted ayah that says, "O you who have believed! Fear Allah and be in the company of the truthful" (At-Tawbah 119). This implies being in their presence, aligning one’s direction and path in life with theirs, and embracing them as models and mentors to be followed.

Many tafsir scholars further explain that ayahs such as "Follow those who do not ask of you (any) payment, and they are (rightly) guided" (Yasin, 21) include the heirs of Prophetic knowledge, the Islamic scholars.

WHO IS A KAMIL MURSHID?

Among the favored servants, whom Allah the Most Merciful has made a means to draw closer to Him and whom He wants us to follow, are the perfected believers who guide other Muslims, namely kamil murshids. A murshid is one who provides guidance, showing the correct path and leading others on it.

While the term ‘murshid’ in a lexical sense could refer to anyone who fulfills the religious obligation of enjoining good and forbidding evil, it is more often used to denote Allah’s chosen friends, who, with divine permission, are authorized to guide their followers along the path of tasawwuf. These individuals, also known as shaykhs or pirs, are deemed the "The scholars are the heirs of the Prophets" as per certain hadith. (Abu Dawud, ‘ilm, 1)

Such individuals take upon themselves the responsibility of transmitting the message of Rasulullah (sallallahu alayhi wa sallam), his teaching methods, and exemplary life, passing it down through generations. Their role demands them to be both "kamil: one who has achieved perfection" and "mukammil: one who enables others to achieve perfection." They achieve this spiritual perfection by adhering closely to the Sunnah, emulating the ultimate model of human perfection, Prophet Muhammad (sallallahu alayhi wa sallam), and by comprehensively practicing both the external and internal dimensions of Islam.

A defining characteristic, and perhaps the singular distinguishing mark, of kamil murshids is their unwavering commitment to following the Sunnah. The most evident sign of a true and perfected murshid isn't miraculous displays of karamah but their steadfastness in meticulously living by the Quran and Sunnah.

Murshids who are authorized through tasawwuf training to guide and give irshad to others are also adept at helping others attain spiritual perfection. They have been commissioned through a genuine lineage connecting back to Prophet Muhammad (sallallahu alayhi wa sallam). Under his guidance, they possess the knowledge of the path their predecessors once treaded, its milestones, and its pitfalls. Through this experience, they light the way for their followers to forge ahead on the path of sayr wa suluk. Their influence over their followers is less through words and more through their state of being. Their faces radiate the light of faith. They possess an aura, a presence of grandness that instills reverence, trust, and peace. With just a glance or a smile, they can captivate people’s hearts, for they have purified their hearts to such an extent that they mirror the hearts of others, reflecting the manifestations of Allah’s names and attributes.

In conclusion, kamil murshids, as described by Prophet Muhammad (sallallahu alayhi wa sallam), are friends of Allah “Those who, if they are seen, they remind you of Allah" (Ibn Majah, Zuhd, 4).

Kamil murshids call people not to themselves but to the path leading to Allah, guiding them along it. They never expect worldly compensation for this. Whatever they preach or recommend, they embody in their own lives. No matter the spiritual heights they achieve, they never consider themselves exempt from their duties as servants of Allah; instead, they intensify their devotion. They possess deep insight and clarity.

MUCH LOVED, YET NOT WITHOUT OPPOSERS

Kamil murshids are radiant individuals who embody divine manifestations of Allah’s jamal attributes. They are dearly loved. This profound, often intense, love for them stems from their unwavering sincerity and dedication in devotion and is a divine blessing.

The Qur'an beautifully states, "Those who believe and do righteous deeds—the Most Merciful will create for them affection" (Maryam, 96). The Prophet Muhammad (sallallahu alayhi wa sallam) also proclaimed, "When Allah loves a servant, He causes him to be loved by angels and people" (Muslim, Birr, 157).

This divinely inspired affection towards the favored servants of our Lord is not just a blessing for the beloved but equally for those who cherish them; it is a manifestation of Allah’s mercy for both. Indeed, love for a murshid is a prerequisite for benefiting from the effluence of spiritual blessings emanating from them and their endeavors to perfect their followers by turning their heart towards Allah the Almighty. It is the gateway one must pass through to follow and submit to their murshid’s teachings on the path to Allah, the spark that kindles the yearning to emulate them. As it's been said, without love, there's no aspiration to emulate the mentor or adopt his ways.

Loving a murshid implies seeing them as the most capable and perfect guide of all. This perspective is not problematic by any stretch of the fiqh rules regarding this issue. Recognizing other murshids from different paths of tasawwuf within the Sunni tradition as capable doesn't detract from one's affection for one’s own murshid. Just as one can see all four Sunni legal schools as "true" in fiqh but regard their own as the "most true," so should the murid think of their murshid’s path in Sufism.

However, immense love for a murshid should never be taken to extremes and evolve into idolization. There are etiquettes and measures to be observed in love, as with all things. Ascribing divine attributes to a murshid is tantamount to polytheism. Elevating them above prophets or the companions of the Prophet is misguided and false. Such ignorance not only risks leading the seeker astray but also tarnishes the reputation of the path they tread.

Kamil murshids are friends of Allah, each one an exemplary believer who epitomizes taqwa. They are deserving of respect and love. Yet, they remain human. They eat, sleep, rejoice, grieve, tire, and fall ill. They might engage in permissible worldly affairs and take care of worldly commitments and responsibilities, and while their professions and endeavors may occupy their time, they do not take up any of the precious space in their hearts, which is reserved for Allah. They are not immune to error. They can make mistakes or misjudgments, but they do not persist in them. Such human traits should not diminish our love for them, nor should they cast doubts on their virtues.

While the cherished kamil murshids have many admiring followers, they are not without detractors and critics. Some critics who partake neither in kufr nor in denial of the awliya generalize the mistakes made by some Sufis due to excessive veneration as a blanket critique. Others argue that a true murshid should isolate himself from society and worldly affairs, living in abject poverty. However, these assertions lack a solid foundation.

Facing slander, allegations, and objections is indeed a hallmark of a true murshid. Allah, in His mercy, points to this characteristic in the Qur'an, where He speaks of the virtuous kamil murshids in the ayah, "And the servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them, they say 'peace'." (Al-Furqan, 63)

This means that in every era, there will be those who mock, belittle, or accuse the friends of Allah. But true murshids, instead of engaging in disputes with such naysayers, pray for their well-being and reform and continue resolutely to embark upon their endeavors in service of Islam with no trepidation of censure or condemnation.

THE PROPHETIC METHOD OF SPIRITUAL EDUCATION: TASAWWUF

The path on which a murshid dedicates his service to bring his followers closer to Allah (subhanahu wa ta’ala) is known as "Sufism" or “tasawwuf.” Tasawwuf is a pedagogical style founded on the method used by the Messenger of Allah (sallallahu alayhi wa sallam) to cultivate his Noble Companions. It is a practical science requiring both an educator and a steadfast commitment to his teachings. Unlike mere words that are read or heard, it is a path that is learned through personal experience and conduct.

The ultimate aim of tasawwuf education is to shape a Muslim into a perfect believer (kamil mumin) who meticulously observes the etiquettes of servitude. Such a believer passionately and wholeheartedly lives their faith in the most accurate and beautiful manner, gaining the pleasure of their Lord while also being content with Him and His ordainment. It seeks to ingrain in them the profound states of heart such as iman, ikhlas, khushu, taqwa, and ihsan. It also aims to mold them into exemplary Muslims who maintain adab and excellent morals in their relationships with Allah the Most High, fellow humans, and all of creation.

Kamil murshids lead their followers, who declare their allegiance and submission to them, on a spiritual journey known as sayr wa suluk. On this step-by-step journey, they guide their followers from ignorance to knowledge, from poor character to commendable morality, from multiplicity to unity, and from the delusion of self-existence towards recognizing the sole existence of Allah the Exalted.

The guidance offered by the murshid on this path entails unveiling the latent spiritual potential inherent in every human being. They prioritize the purification of their followers’ nafs from heedlessness, worldly attachments, various thoughts and desires that divert one’s heart away from Allah, and the dominance of Shaytan and the nafs using various ascetic practices. They also emphasize the purification of their followers’ hearts through remembrance (dhikr). The progress of the seeker on the path of spiritual perfection depends on their meticulous and sincere adherence to these processes of purification.

However, the method of tasawwuf discipline is not uniformly applied to every seeker due to individual differences in aptitude, disposition, and zeal. While the initial stage may be the same for all, the responsibilities and practices assigned vary, tailored to the nature of each disciple. The methods, rituals, and etiquettes of different tariqahs might also vary.

For instance, some training methods emphasize passing through different stages of the nafs, while others focus on the unsealing of the lataif of the heart. Some adopt the audible dhikr, while others prefer the silent one. Within the boundaries of Sunni practices, these differences do not necessitate viewing one method as inferior to another or outright rejecting it.

Conveying the essence of Sufism, which is fundamentally an experiential understanding beyond mere description, is challenging and can lead to misunderstandings when pressed into the confines of language. Theoretical debates about the authenticity of Sufi training methods are unproductive. Just as repeatedly uttering 'honey' doesn't sweeten the mouth, one cannot deem honey to be bitter.

In every definition provided by the people of tasawwuf, there's an emphasis on divine knowledge known as marifah, perfected iman, righteous deeds, good character, and decorum. Trying to interpret the Sufi discipline to find an objective that opposes these principles is, at the very least, a grave, libelous mischaracterization.

However, it is also observed that intense states of ashq, wajd, shawq, jazbah, and istighraq experienced on the Sufi path can sometimes lead adherents to utterances or actions not in line with the Shariah. Some trends mistakenly view such excessive behaviors as inherent to Sufism and normalize laxity and carelessness in adhering to Islamic standards in an attempt to distance themselves from these alleged traits of tasawwuf and achieve a sense of normalcy amidst the misconception caused by this slanted and incomplete understanding.

But it's essential to understand that tasawwuf is not a path separate from the Shariah. In genuine tasawwuf training, no method, principle, or objective that contradicts the provisions of the Qur'an and the Sunnah can find a place.

THE MENZIL METHOD OF IRSHAD

The Menzil branch of the Naqshbandi-Khalidi lineage stands out as a beacon of irfan with its strict adherence to Shariah. The unique style of irshad in Menzil, which comprises this particular characteristic among others, is deeply rooted in the fundamental principles of its traditional path.

One of these principles emphasizes the importance of acquiring Islamic knowledge alongside Sufi training, particularly in fiqh. Throughout Naqshbandi history, dargahs and madrasas have coexisted harmoniously, never conflicting. This has facilitated a method of spiritual guidance that is consistently regulated by the standards of the noble Shariah.

This sensitivity is upheld even today. Sufis are guided by scholars dispatched near them in matters related to the Islamic sciences dealing with the external aspects of Islamic life. Written and visual publications under the banner of guidance are meticulously examined by experts to ensure compliance with the standards of the Shariah. Notable works, like "el-Minhacü’s-Senî" penned by the late Ghawth-i Thani Sayyid Abdülbaki el-Hüseyni (quddisa sirruhu), detail the legitimacy of various practices using ayahs from the Qur'an and hadiths to address potentially misunderstood or misused concepts such as tawajjuh, tawassul (seeking intermediation), istimdat (requesting aid), rabita (establishing spiritual connection), and becoming a murshid’s follower through tawbah (repentance).

Another cornerstone of the Naqshbandi path is "sohbah" (spiritual companionship). Contrary to the concept of "halwah," which entails seclusion from society, sohbah promotes engagement within society, fostering bonds, and caring for its members. It mirrors the method of the Prophet Muhammad (sallallahu alayhi wa sallam) in nurturing his Noble Companions on their journey of drawing closer to Allah. The words "sohbah," "sahib" (owner), and "sahabah" (companions) share the same root.

Thus, in Menzil's Naqshbandi tradition, no follower taking this journey of self-purification is set apart by any attire, demeanor, or practice that might estrange them from society. No one is marginalized; individuals of every temperament, status, and class are accepted unconditionally. Regardless of their commitment level, everyone is embraced in the spirit of friendship, for the sake of Allah, to steer them away from sins. Sufis are not coerced into uniformity; their unique temperaments and lifestyles are respected, and no one is instructed to sever ties with their families or communities. Any divisive tendencies and polarizing rhetorics that might disrupt societal harmony and peace are avoided.

This approach attracts a diverse and large population of disciples, among whom are many who may not yet have completed their preliminary studies of Islamic knowledge needed for their day-to-day lives and practices. Consequently, the primary focus of irshad activities, especially in written and visual publications, as well as face-to-face discourses and study circles, revolves around tenets of faith, worship, social transactions, and Islamic morals.

However, in Menzil's Naqshbandi tradition, those who sincerely repent for their ignorance, shortcomings, and sins, embarking on this path, can progress rapidly. For when a seeker, right from the onset, connects their heart to Allah the Almighty through the recitation of His divine name, they can swiftly traverse the stages of faith and submission, reaching the pinnacle of excellence.

A phenomenon more frequently observed among Menzil Sufis, compared to other paths of tasawwuf, is "jazbah," intense spiritual states arising from Allah's compelling pull on the devotee's heart. It's the result of the Sufi's heart being firmly anchored to their Lord. Such experiences should not be viewed with skepticism or alarm.

Lastly, in Menzil's Naqshbandi tradition, "service" is fundamental. Initially, the services performed by a Sufi are largely for self-purification. As they progress, they're encouraged to participate in charity and community guidance activities proportionate to their capacity and skills. This not only facilitates spiritual advancement and earns them rewards but also shields them from the selfishness of seeking purification through tasawwuf solely for personal salvation. Hence, it is said, "Service is a blessing."