BAY'AT IN SHARI'AH
Reality of Bay’at in Shariah
The proof of taking the Bay’at is
abundantly found in the Aayat of the Holy Qur'aan, and in the
noble sayings of our beloved Prophet, Rasulullah Sallallahu
Alayhi Wasallam.
Two Aayat of the
Holy Qur'aan are presented as examples:
Those who are swearing allegiance
unto thee (Muhammad) In reality they are swearing allegiance
to Allah the Exalted, because the object of this allegiance is
to obey the Commandments of Allah the Exalted, and when this
is so, then the hand of Allah is above their hands. Then
(after allegiance) If anyone who would break his oath or
covenant (that will exhibit opposition instead of obedience)
then the punishment of breaking the covenant will fall on him,
and he who fulfills the covenant which he has made with Allah
(in his “Oath of Allegiance”) then Allah will bestow on him an
immense reward in near future. (Al-Qur'aan 48:10)
O! Nabi Muhammad Sallallahu Alayhi
Wasallam when the Muslim women come to you (with the object)
of taking the Bay’at (Oath of Allegiance) on the following
points that they will not join any partner with Allah the
Exalted, will not commit theft, nor commit adultery, nor kill
their children, nor will produce any illegitimate child
forging falsely (that it Is from the sperm of their husband.)
(In the age of ignorance, it was a custom of Arabian women to
rear up a child of someone else, and claimed that it was the
child from their own husband, or committed fornication and the
illegitimate child so born was ascribed to their own husband,
which besides the major sin of adultery, the sin of ascribing
the child of someone else, to their husband is also involved
on which great warning of punishment has been foretold in the
sayings of Muhammad Sallallahu Alayhi Wasallam as related to
in Abu Dawood and Nisaai) and will not disobey you in Islamic
Canonical Laws (which include all religious commandments. Then
If those women accept all these conditions which form the
basis of faith and acting upon them, perfects one's faith)
then accept their Bay’at and ask Allah to forgive (the
previous sins.) Verily Allah is Forgiving, Merciful. (Al-Qur'aan
60:12).
The Holy Qur'aan and the sayings
of Rasulullah Sallallahu Alayhi Wasallam are full of such
references regarding the Bay’at. Presenting all of them here
will make the subject very lengthy. Whilst I was in Madinah, I
found a speech, in a cassette recording of the learned
scholar, the late Maulana Husain Ahmad Madni Rahmatullah Alayh.
I requested my spiritual guide to hear it. After listening to
it, he ordered that it be printed, which was subsequently
published under the title “Shar'ee status of Bay’at”. This
contains many sayings of Rasulullah Sallallahu Alayhi Wasallam
concerning this subject. In one of the books of my Murshid
(spiritual guide) entitled “Inseparability of Islamic
Canonical Law with that of spiritual Sufistic Orders~, many
sayings of Rasulullah Sallallahu Alayhi Wasallam has been
mentioned. Those who are interested should read those books.
Definition of Bay’at
Mufti Muhammad Shafi Rahmatullah
Alayh writes: The words Bay’at in fact means to take a promise
for performing some special deed. Its customary method
according to the practical way Sunnah of Rasulullah Sallallahu
Alayhi Wasallam Is to place the hands of both persons one on
top of the other, although placing the hands above one another
is not compulsory. If you make a promise to do something, then
it becomes religiously incumbent on you to keep it, and
breaking your promise is unlawful. (Ma'areful Qur'aan)
Kinds of Bay’at
Rasulullah Sallallahu Alayhi
Wasallam had taken the Bay’at at different times on different
occasions. He had taken such covenants, at the time of
accepting Islam, or for performing actions according to all
the Commandments of Islam. Some times, Rasulullah Sallallahu
Alayhi Wasallam had taken the Bay’at for abstaining or
avoiding certain sins, or for doing particular deeds.
Thus there are
different kinds of Bay’at:
Bay’at for Islam: Is
defined as when an infidel or a polytheist discards his
previous convictions, seeks repentance and makes a covenant to
accept Islam, it is called Bay’at in Islam.
Bay’at for Jihad:
This was done at the time of Be'it Ridwan In Hudaibiyah when
Rasulullah Sallallahu Alayhi Wasallam had taken Bay’at from
his Sahaba Radiallahu an hum, that if there would be a need of
fighting against the enemies of Islam, then they would not
desert the battlefield, but would face the enemy until the
end.
Bay’at for Caliphate:
This is the Oath of Allegiance accepting a Vying person as the
Caliph of the Muslims, who would rule over them. After the
death of Rasulullah Sallallahu Alayhi Wasallam the Sahaba
Radiallahu an hum of Rasulullah Sallallahu Alayhi Wasallam
unanimously accepted Abu Bakr Siddiq Radiallahu anhu as their
Caliph and took the Oath of his Allegiance, and this system
continued in this manner.
Bay’at against committing
major sins: As has been stated above with reference to
Ayah 12 of Surah 6O.
There are many incidents in the
Ahadith of Rasulullah Sallallahu Alayhi Wasallam that he took
an Oath of Allegiance from men and women that they would not
make NOHA*.
Taking an Oath for
performing Islamic deeds: Auf bin Malik AshJaee
Radiallahu anhu relates that there were 8 or 9 persons sitting
in the company of Rasulullah Sallallahu Alayhi Wasallam when
he asked, “Why do you not take an Oath of NOHA.”
Allegiance on the hand of
Rasulullah Sallallahu Alayhi Wasallam?”
“We extended our hands, and
asked him what was the issue on which we were to take the
Oath of Allegiance; O Rasulullah Sallallahu Alayhi Wasallam?”
Rasulullah Sallallahu Alayhi
Wasallam said: “On these issues: Worship only Allah and do
not Join partners with Him, perform 5 daily prayers and hear
and obey all commands.” Rasulullah Sallallahu Alayhi
Wasallam also added some thing in low tones, which was “Do
not beg anything from anyone”. The narrator says that he had
observed the Companions of Rasulullah Sallallahu Alayhi
Wasallam to the extent, that if the whip of a horse had
dropped from their hands, they would not ask anyone to pick
it up for them, but would dismount and would pick up the
whip themselves. (Hayatus Sahaba, Tabrani, Abu Nuaim,
AlHakim, Al-Baihaqi and lbn Asakr etc.)
In this manner, there are clear
proofs that Rasulullah Sallallahu Alayhi Wasallam took Bay’at
on the occasion of migration, victory, on death and on other
deeds and occasions.
Saintly Oath of Allegiance:
Regarding this Shah Waliullah Rahmatullah Alayh writes in the
book Al-Qaulul Jameel, the Bay’at which is inherited from the
Saints (mystics) can be given for many purposes.
1. The Bay’at to avoid
committing sins and to make sincere repentance.
2. The Bay’at for blessing or
benediction, which means to enter the fold of the righteous
people to attain auspiciousness, which is proved by a chain
of authoritative sayings of Rasulullah Sallallahu Alayhi
Wasallam.
3. The Bay’at for leaving overt
or covert forbidden things, and making a firm intention to
act sincerely on Divine Commands, and attaching your heart
to Allah the Exalted and Sublime.
This third kind is most
fundamental. In the first two kinds, the aim is to leave all
major sins without insisting on minor ones, and to practice
all the ways of ordained obedience, such as “Sunnat Muakkadah”.
The breaking of this Oath will
involve persisting on committing major or minor infractions
against ordained Commandments of obedience. In the third one,
fulfilling the Oath means continuous steadfastness for
migration, or striving in the path of Allah, or performing
spiritual exercises, until one attains a light of
satisfaction, and it becomes his instinctive voluntary habit.
In such a condition, he is allowed to enjoy certain things
which are permitted in the Canonical Law of Islam; or to keep
himself busy in certain activities, the completion of which
requires a long time, such as courses of religious sciences or
judicial matters. The breaking of Oath refers to the condition
of making it defective before achieving any enlightenment of
the heart. (Shariat-u-Tariqat Ka Talazum Pg. 124)
This type of Bay’at can be
continuously traced since the days of Rasulullah Sallallahu
Alayhi Wasallam. In Quranic terminology it is called TAZKIYAH,
and in the tradition of Rasulullah Sallallahu Alayhi Wasallam
it is called IHSAN which is mentioned in the “Hadith of
Jibraeel”. Later, it was entitled as Tasawwuf or Mysticism.
The order of spiritual leaders and their disciples is an
offshoot of this system. The four major tasks for which
Rasulullah Sallallahu Alayhi Wasallam was responsible, which
are mentioned in 4 places in the Holy Qur'aan. One of them Is
Tazkiya (the purification of self) as Allah the Almighty says:
"It is He, who sent a Prophet for
the illiterate people (of Arabia) who was from their own
(nation), and who recites before them the Aayat of Divine
Revelation, and purifies them (from false convictions, and
immoral practices) and teaches them the “Book” (Al-Qur'aan)
and words of wisdom (which include all internal or external
branches of religious sciences)." (Surah 62 Ayah 2)
Rasulullah Sallallahu Alayhi
Wasallam used to train and purify his Sahaba Radiallahu anhum.
If he detected any special (spiritual) disease, he would pay
special attention for its reformation, and adopt different
methods for its elimination. After the demise of Rasulullah
Sallallahu Alayhi Wasallam the Sahaba Radiallahu anhum used to
take Bay’at and this system was continued by their followers,
and the disciples of the followers. These spiritual leaders
then give permission to some to take the Bay’at who in turn
then can administer this oath to others provided he is granted
authority. It is not permissible that everyone should
administer the oath. This privilege is reserved for those who
have been given permission by a true spiritual leader.
True Nature of Bay’at
Maulana Ashraf Ali Thanvi
Rahmatullah Alayh, a great scholar writes that the nature of
Bay’at and the relation between Murshid (the spiritual guide)
and his disciple is that the Murshid promises to instruct how
to perform Zikr or keep alive the remembrance of Allah, and
act upon Divine orders. He also tries to diagnose the
spiritual diseases of his disciples and prescribes remedies
for their treatment. The disciple gives an assurance that he
will act upon the advices and instructions of his Murshid.
This reformation may be achieved without the customary method
of taking Bay’at. But becoming a disciple (Mureed) of a
spiritual guide in the customary manner has an advantage that
the spiritual teacher pays more attention to his disciple, and
In turn the disciple takes special care in obeying his
spiritual teacher.
It is said that you should have
only one Murshid at a time, and that you should regard him as
the most beneficial of all contemporary guides. This is
because in such a situation, mutual relationship are enhanced
(which is necessary for reformatory progress). Putting your
hand above the hand of the disciple, or allowing the woman to
hold the cloth behind the curtain when she is there, it is a
tradition of religious divines, which is good and is according
to the customary method (Sunnah) of Rasulullah Sallallahu
Alayhi Wasallam. It strengthens the covenant, which is made
between the Murshid and his disciple. The covenant can also be
made on both sides even without it. This is why, a person who
is far away, but desires to become a disciple of some Murshid
can be made to enter the fold of that spiritual teacher
without actually placing both the hands above one another. The
Ahadith of Rasulullah Sallallahu Alayhi Wasallam show that
giving your hand in the hand of the Murshid is a good method.
It is also proven from the Ahadith that Rasulullah Sallallahu
Alayhi Wasallam used to take the hand of his followers in his
hand whenever he took the Bay’at from them. Giving a cloth in
the hand of a woman is regarded as equivalent of giving one's
hand. (Tasheel Qasdus-Sabeel Pg. 21).
Really speaking, a man is composed
of two things: one is the body, and the other is the soul.
There are ways and means of maintaining both of them in a
healthy state. As material food is necessary for the
maintenance of the body, similarly, the soul requires
spiritual sustenance, which is the remembrance of Allah and
perfect obedience to Him. As there are physical diseases of
the body, similarly, there are spiritual diseases, which are
called internal diseases or the diseases of the heart, such as
pride, vanity, conceit, hypocrisy, jealousy, hatred, love of
wealth, love of fame or glory. If medical treatment is not
sought for the diseases of the body it leads to physical
death. Similarly, if the spiritual ailments are not cured then
the health of the heart and soul can be ruined. The death of
the heart is more dangerous than physical death. The Holy
Qur'aan and the sayings of Rasulullah Sallallahu Alayhi
Wasallam emphasize the maintenance and well being of the
heart, and great warning has been given about the diseases of
the heart and its death. This is why Allah the Almighty says
in Surah Al-Baqarah, Ayah 10:
“In their hearts is a disease and
Allah increaseth their disease.”
In Surah 22 Ayah 46, Allah, the
Almighty says: “For indeed it is not the eyes that grow blind,
but it is the hearts, which are within the bosoms that grow
blind.”
“The day (when for your salvation)
neither wealth will be of any use, nor children, but (that one
will achieve salvation) who will bring before Allah, a pure
(perfect, sound and flawless) heart.”
In one of the sayings of
Rasulullah Sallallahu Alayhi Wasallam the following
supplication by him is quoted: “O! Allah open the pores of my
heart for your remembrance.”
In another Hadith, these words of
Rasulullah Sallallahu Alayhi Wasallam have been stated: “Truly
in the body there is a piece of flesh, when it is sound, the
whole body is sound, when it is diseased, the whole body is
diseased. Truly it is the heart.” (It was related by Al
Bukhari and Muslim).
The main difference between
physical diseases and the spiritual disease is that physical
diseases can be felt such as a fever, headache, stomach pain,
etc., but spiritual diseases go un-noticed. Therefore no
attention is paid to their treatment. For those diseases a
spiritual physician called a Murshid or spiritual guide is
required, so that he may diagnose the disease and may suggest
efficacious treatment. The Holy Qur'aan and Ahadith of
Rasulullah Sallallahu Alayhi Wasallam are filled with the
warnings of specific diseases of the heart, and their
injurious effects. For example, a man who has pride in his
heart equal to a particle of a mustard seed, he would never be
able to get the fragrance of Paradise. Some times our actions
are not accepted because of hypocrisy, and hypocrisy has been
called minor polytheism. Regarding jealousy it has been said
that jealousy destroys good deeds in the same manner as fire
destroys wood.
It is said that those who are not
forgiven, even in the Night of Acquittal (Shab-e-Barat 15th
night of the month of Shaabaan), are those people who bear
hatred in their heart. Similarly, other diseases have been
mentioned. Hence, it is necessary that a person should see a
spiritual doctor for effective treatment.
The example of the Bay’at is as if
someone has a chronic disease, or many diseases, then
postponing other worldly affairs, he would find out which
doctor or medical expert is most suitable for getting
treatment. He would search out thoroughly. Finally when he
would know that such and such a specialist is most suitable,
he will go to him, and will promise to act on his medical
instructions. The specialist would say: “The treatment of your
disease would require a long time. You would have to take
medicine according to my prescription, and you would have to
act on those precautions which I suggest.” The patient would
promise to fulfill those conditions. The specialist would say:
“You have to come bi-monthly for a medical checkup.” If the
patient accepts all these conditions, then it is a kind of
Bay’at. If the patient would act carefully on the advices of
the specialist, then lnsha-Allah, Allah the Almighty will
provide a cure.
Similarly. We have to consult a
spiritual doctor for the spiritual diseases, and we have to
act upon his recommended prescription, and the precautions
which he would ask to take (against unlawful, forbidden, or
permitted things) we would have to guard against them. And off
and on we would have to see the spiritual doctor to inform him
about our condition. This is called Bay’at “Oath of
Allegiance” or becoming a disciple. If the patient suffering
from the spiritual diseases (or the disciple) will act on his
promise of following the instructions of his spiritual doctor,
then Allah, the Exalted, will cure the diseases by divine
grace and he would be included in the list of popular,
accepted and revered servants. As in physical diseases one has
to remain in the hospital, similarly, for the treatment of
spiritual diseases, a necessary element is to spend a
considerable time in the company of the Murshid.
This treatment has no fixed time.
The more you pay due attention to the rules of honour and
obedience to your spiritual guide, the quicker you will
achieve your aim. The more you are negligent in carrying out
the instructions, the more it will be delayed. Most of the
people think that becoming a friend of Allah, and achieving
close proximity to him is not so easy. This is an idea put
into their mind by satan, who does not want them to go on this
path, although getting the treatment of the spiritual diseases
is necessary for every Muslim. Hence a thing, which is so
incumbent, cannot be regarded as something, which is
impossible to achieve. In ancient times the people were
stalwart: they were asked to perform difficult spiritual
exercises and they used to reach their destination after hard
labour. These days mankind has become feeble, so Allah the
Exalted has made this path easy.
Sufi Muhammad lqbal Muhajir Madani
writes in his journal “Achievements of Love”, “Because our
organs have become weak, our calibre of courage has waned, the
Day of Judgement is near, hence a little labour is accepted,
and even if one strives a little without vigorous effort, he
is regarded as successful. It has been said about the last
days of this world, that if one acts upon one-tenth of what is
required by Islam he is rewarded equal to the deeds of 50
Sahaba (Radiallahu anhum) of Rasulullah Sallallahu Alayhi
Wasallam. (Vide Mishkat- pg. 437). Similarly traversing the
spiritual path towards Allah has become easy today, just like
going to the Ka'aba has become easy. In earlier times people
had to travel on camel's back for months or for years to reach
Makkah. At present, the distance of thousands of miles in
reaching Makkah has been reduced to that of a few hours. But
the condition is that a person should be capable of going on a
Journey, should have a valid passport, a ticket and his
vehicle Is fit for the passage and must be moving towards the
direction of Ka'aba. If any of these conditions is not
fulfilled, then even if a person makes his voice hoarse by
crying Makkah, Makkah all the time to show his love of the
House of Allah (Ka'aba) he can never reach there. Having this
ease means, that in this path, no such work will be taken
which Is beyond the toleration quotient of a person. As the
ages of the people are becoming shorter, hence the period
required to traverse the spiritual path towards Allah has also
been reduced. For example, instead of many years, only four
months are required and regarded as sufficient. Some times
only 40 days or less than that are sufficient.”
The Need of a Spiritual Guide
Maulana Ashraf All Thanvi
Rahmatullah Alayh says that one needs a teacher even for
learning how to perform outward religious requirements with
their accompanying problems. Religious actions can go wrong
without the direction of a teacher. But there is a greater
need for a teacher for acquiring the knowledge of and acting
upon spiritual and hearty actions some of which are compulsory
injunctions, some semi-compulsory ones. Technically the
teacher of these spiritual branches of knowledge is called
MURSHID (spiritual guide).
Understanding your inner baser
motives, and treating yourself of libidinal disease is not
possible without a Murshid. Hence, anyone, who steps on this
path, needs to search for a Murshid. When he has found him,
then he should follow his teachings and should act on his
orders with full submission. He would realize that even making
repentance requires guidance of a spiritual teacher; otherwise
he would not know how to make repentance properly. (Tasheel
Qasdus-Sabeel pg. 15)
Advantages of Bay’at
Shaikhul Islam Husain Ahmad Madni
Rahmatullah Alayh says that Sayyid Ahmed Shaheed states that
when a person takes a Bay’at at the hands of a chosen servant
of Allah or saint then the honour and dignity which is
accorded to him in the majestic Court of Allah the Exalted,
supports the man who becomes his disciple, and Allah's
blessings begin to shower on the disciple, and guards him in
one of the two ways.
(1) If the spiritual guide has
achieved a high station or rank in the eyes of Allah the
Exalted, then if the disciple of the spiritual guide is going
to fall in a pit of sinful activities, then Allah the Exalted
informs the spiritual teacher of the condition of his
disciple, and the teacher is ordered to pull him out from the
pit of degradation, then the teacher adopts ways and means to
save his disciple from the situation.
Some times, Allah the Almighty
Himself saves that disciple from falling into the abyss of
sins, or either orders some angel or some spiritual, invisible
force to guard the disciple from going astray, but these
forces assume the shape of disciple's spiritual guide. An
example of this is the situation, which has confronted Prophet
Yusuf Alayhis Salaam. Zulaikha tried to seduce Yusuf Alayhis
Salaam, closed all doors, and took him in a private room, to
satisfy her carnal desires. Yusuf Alayhis Salaam avoided her
but she continued to insist and asked Yusuf Alayhis Salaam to
comply with her wishes, so much so that there was a
possibility of Yusuf Alayhis Salaam committing some mistake,
at that juncture, Allah the Exalted appointed the angel
Jibraeel Alayhis Salaam to guard Yusuf Alayhis Salaam.
Jibraeel Alayhis Salaam came to Yusuf Alayhis Salaam assuming
the form of his father Yaqoob Alayhis Salaam and standing
before him, pressed his finger with his teeth, and warned him
not to make such a mistake. Actually, Yusuf Alayhis Salaam's
father Yaqoob Alayhis Salaam, had no knowledge of it, but it
appeared so to Yusuf Alayhis Salaam, who was stopped and saved
from a critical crisis. This is why Sayyid Ahmed Shaheed says
that some time when a disciple of a spiritual guide is ready
to fall towards a sinful path, then Allah the Almighty guards
him by means of an angel or invisible forces. (Vide Shari
status of Bay’at pg. 25). Numerous incidents of this type are
stated in the books of Saints. For example, I relate an
incident from “Tazkeratur Rasheed” Maulana Aashiq Elahi
Rahmatullah Alayh writes:
A man, Zakir Shaghil (devoted in
remembrance of Allah) used to remain in the service of Maulana
Rasheed Ahmad Gangohi Rahmatullah Alayh. His meals were taken
care of by a man who was a resident of Gangoh. He used to lead
prayers in a Mosque. We know full well that satan is always on
the look out to seduce a Muslim. That man fell in love with a
woman and the mutual relation reached such a point that a time
was fixed for meeting together. There was no possibility of
acquainting anyone with this satanic engagement. So no one
knew how the satan was ruining the character of that person.
On the night of the appointment with that lady, the man after
Ishaa served his master (Maulana Gangohi Rahmatullah Alayh)
and thinking that the master had fallen asleep, he quietly
walked out, the sky was quite clear, but after a few steps, he
found the sky was suddenly overcast with dark clouds. He went
ahead and the clouds continued to move with him, till he
reached the wall of that house where the woman was standing
according to her promise. Before he could talk to her, there
was such great thunder and lightning, that both of them were
terrified. That woman ran to her house thinking that if the
family members of her house were awakened by the thunder, and
did not find her there, it would be very detrimental for her
character. On the other hand, the man ran back fast, knowing
that the bed of his master was outside, and that he slept near
the bed and if his master was to call him, and would find him
absent, his service will be at stake. So he ran as fast as he
could to the Khanqah, without fulfilling his desire of meeting
the woman. When he entered the Khanqah, the sky became quite
clear. He went towards his master, peeped and found that his
spiritual master was sitting near the bed, head downcast,
hands resting on the bamboos of the bed in a position as if he
was in deep meditation like a spiritual Sheikh. He quietly
reached his own bed, which was a little away from his master's
bed under a tree. When he reached there, then his master
raised his head and lay down.
In the morning, his spiritual
master gave him advices indirectly, and described the
excellences of controlling one self from baser desires, which
are a test of a man's moral character. After hearing his
master's advices, his heart was so much overwhelmed by shame
and remorse, that he used to weep over that incident when ever
he recollected it, and used to repent whole heartedly. After a
few months, Allah the Exalted strengthened his spiritual
relation with his master, who invested him with the honour of
making him his deputy (Khalifa). Then he returned to his
native place. (Vide: Tazkeratur-Rasheed Vol.11 pg. 149)
Warnings
Incidents of this type have been
written in connection with the Ahadith of Rasulullah
Sallallahu Alayhi Wasallam and from the biographies of
Rasulullah Sallallahu Alayhi Wasallam's, Sahaba Radiallahu
anhum, and other notable spiritual leaders and guides. But
such type of unusual occurrence and miraculous performance is
not necessary for every Murshid or spiritual guide and for
every disciple all the time. Some spiritual guides never
display any miraculous performance. But, the Bay’at at the
hands of a Sheikh and his companionship is always fruitful to
a greater or to a lesser degree. It is not necessary for a
Sheikh to show miracles. The thing, which is necessary for a
Sheikh, is following Islamic Canonical Law and valid practices
of Rasulullah Sallallahu Alayhi Wasallam. Then he is a true
spiritual leader, even if he does not show miracles. On the
other hand, if a person does not follow Islamic Canonical Law,
and opposes the Sunnah of Rasulullah Sallallahu Alayhi
Wasallam even if he performs unusual or supernatural jugglery,
he is himself lost and is misleading others.
This is why Maulana Ashraf Ali
Thanvi Rahmatullah Alayh writes:
(1) When a true spiritual guide is
available, and one tries to become his disciple, he should
first understand the object of discipleship, as people become
disciples because of various personal ends.”
(2) Some want to discover things,
which are not known to others. It has been already emphasized
that it is not necessary for a Shaikh himself to show miracles
or to get the power of disclosure of unrevealed things, then
how can a disciple get such power.
(3) Someone thinks that by
becoming a disciple of a spiritual leader, his Murshid will be
responsible for his forgiveness. And on the Day of Judgement,
he would not go to hell inspite of all his sins. This is
completely incorrect, Rasulullah Sallallahu Alayhi Wasallam
warned his daughter Fatimah (Radiallahu anha) by saying: "O!
Fatimah save yourself from hell fire (by doing virtuous
actions)."
(4) Some think that one glance
from a spiritual leader will change him altogether without any
labour or struggle against bad tendencies. If this had been
the case, then the sacrifices which the Sahaba Radiallahu
anhum of Rasulullah Sallallahu Alayhi Wasallam made for
upholding Islam would not have been necessary. No one can be
more perfect than Rasulullah Sallallahu Alayhi Wasallam, but
Rasulullah Sallallahu Alayhi Wasallam laboured hard to
establish Islam. In exceptional cases, someone might have been
changed by a miraculous glance of a spiritual guide. But
miracles do not occur all the time, nor does every spiritual
leader necessarily display miracles. It is a great mistake to
become a disciple Just for this reason.
(5) Someone says a discipleship
should create a great fervour and enthusiasm, uttering loud
spiritual slogans. This will curb sinful tendencies, and will
eliminate and minimize the desire to commit sin, and doing
good deeds may become involuntary acts. The heart would then
be free from all bad thoughts and we would be immersed in a
spiritual-unconsciousness. Outwardly this idea looks better
than others, but this is based on ignorance. Such conditions
are Sufistic spiritual stages, which are not under the control
of a human being. Such thoughts and states are no doubt good,
but they are not the be-all and the end-all. The real object
is to achieve something, which is under your control. On
thinking seriously you would realize that such desires are a
hidden deceit of your ego. Your ego loves rest, comfort and
renown. These conditions are based on these things. A person
who is dedicated to please Allah, he has nothing to do with
such desires. His condition will show that he is saying:
"Separation or union is not important, the main thing is to
earn the pleasure of the beloved, because one cuts a sorry
figure by asking his beloved to fulfill a desire which is not
according to the pleasure of the beloved."
In other words, separation and
union are only the phases; the main thing is to earn the
pleasure of the beloved. Asking the Almighty for a thing which
is other than Allah is regrettable:
“Passing of the days is of no
value. The remembrance of Allah should remain with us, because
there is none other Holier that Allah.”
In other words, there is of no
importance if different spiritual states come and go. Our
relation with Allah should be strengthened because nothing is
Holier than Allah:
“O! My heart you are still under
delusion if you differentiate between good luck and
misfortune. In other words, the heart is still dominated by
vicious thoughts, if it distinguishes between comfort and
calamity.”
Such a person suffers double
anguish, because either he will undergo these phases or not.
If he has undergone these phases and has achieved some
spiritual insight, he regards himself a perfect sufi, ends up
there and neglects piety and worship of Allah, leaves Salaat
and does not regard it necessary for himself and does not
attach any value to them.
On the other hand, if he is unable
to achieve any spiritual insight, then he pines away in
sorrow. And this is not only the characteristic of such a
person, but any one who would desire such things which are
beyond his control will always suffer from sorrow and grief.
(6) Someone says that the
spiritual leader knows many efficacious spiritual practices,
an amulet may be requested from him whenever needed, or the
Sheikh's supplications are always granted, in worldly affairs
and court matters. A request may be made to the Shaikh for a
special invocation and every problem will be solved
accordingly, as if the spiritual guide or Shaikh or the saint
is controlling the whole universe. Or we will learn such a
thing from him, as to become a holy, blessed person, and our
touch or breath will cure all patients suffering from
different ailments. Such people regard such performances as
the sign of being a saint. But such actions have nothing to do
with sainthood. Such intentions are based on worldly desires
hence it is a compound mistake.
(7) Someone thinks that by
continuous spiritual exercises he will be able to discern some
kind of divine light, or an angelic sound. This is also
incorrect and an illusion. Because It is not necessary that by
spiritual exercises one may perceive some illumination, or
hear some thing unusual, as this is not the main object. More
over, if during spiritual practices, any light or sound or
colour is perceived then it might be a reaction of the mind of
the disciple. It has nothing to do with Invisible forces. If
for this sake of the argument, let us say that one saw
something or heard an unusual voice, what purpose was served
by it? No one can achieve the nearness to Allah by such
things. One can only achieve nearness to Allah by obeying and
worshipping Allah sincerely. Even the accomplices of satan
also see angels sometimes, but they remain as satans. And it
is clear that after death even the disbelievers would see
invisible realities. Hence, a thing, which can be known to a
disbeliever, is not miraculous achievement. It becomes obvious
that according to what has been stated above, none of it is
the primary aim of becoming a saint or a spiritual
personality. Therefore, all such thoughts should be discarded,
and for a Mureed the real aim should be to earn the pleasure
of Allah, which can only be achieved by obeying all the Divine
Commandments and to keep His remembrance always alive in the
heart. This is what is taught by a spiritual guide and the
disciple acts upon it, whether one discerns one spiritual
state from another or not or whether one achieves a miraculous
power or not, even then, the real advantage of remembering
Allah, and obeying His Commands, which results in achieving
the pleasure of Allah, will accrue in the life hereafter, and
he will enter Paradise as Allah is well pleased with him, and
he will have a beatific Divine vision of Allah the Exalted,
and will be saved from Hell.
(Vide: Tasheel Qasdus-Sabeel pg.
17)
Another advantage of Bay’at
Maulana Muhammad Rafi Usman
Rahmatullah Alayh describes another advantage of the Bay’at
which he had heard from Dr. Abdul Hai Aarefi who said: "An
authorized transmitter of Prophetic Ahadith is he who has
learnt the Ahadith of Rasulullah Sallallahu Alayhi Wasallam
from an authorized professor of Ahadith, and that professor
had given him the permission of narrating Hadith." This is the
way in which we have received Ahadith from Rasulullah
Sallallahu Alayhi Wasallam. When a professor relates a Hadith,
he describes the uninterrupted chain of authorities on which
that Hadith is based, that I have received it from that
professor, and he had received it from such and such, until
the chain of narrators reaches up to Rasulullah Sallallahu
Alayhi Wasallam. Then that Hadith is also regarded as
reliable. In this manner, that student or pupil is also
included in the chain of transmitters of that Hadith which is
a great blessing, because in transmission of Hadith his
relation with Rasulullah Sallallahu Alayhi Wasallam is
properly inter-linked and becomes authoritative. This is why
the famous leading personalities of Ahadith used to travel far
and wide to make their narrated Hadith highly authoritative.
The same is true for the system
for the Bay’at that it is interlinked with all the famous
personalities, and finally reaches the greatest benefactor of
humanity, Rasulullah Sallallahu Alayhi Wasallam. Thus, we are
also included in this system of the Bay’at and our relations
is established with all religious divines up to the greatest
Prophet, Rasulullah Sallallahu Alayhi Wasallam. All the stages
of a saintly path are traversed smoothly with spiritual
illumination, and one achieves his object with a little labour
and attention.
You can understand it by means of
an example. Look at the bulb in front of us, which is directly
related with the powerhouse by means of continuous electrical
poles, which are interlinked by means of electrical wires. The
electricity starting from the powerhouse is being transmitted
to this bulb through all those wires and electrical poles.
Similarly, Rasulullah Sallallahu Alayhi Wasallam who is the
treasure house or source of all gnosis and spiritual
blessings, we receive Rasulullah Sallallahu Alayhi Wasallam's
spiritual emanation through the chain of these religious
divines. By taking a Bay’at properly in any Saintly order, the
affinity one establishes with its famous personalities, in
fact, becomes a source of receiving blessing and spiritual
emanation from Rasulullah Sallallahu Alayhi Wasallam provided
one ~s a true adherent, and he continuously informs his
spiritual master about his various states of inner
consciousness, and carefully acts on the advices of his
spiritual master.
(Vide: “Al-Balagh” Aarefi pg. 154)
After the death of the Murshid:
Some people have not been able to reform themselves completely
and the treatment of their spiritual diseases has not been
completed when the death of their Murshid occurs. Among them,
some continue their spiritual journey by attaching themselves
to some other remaining spiritual guide. But some do not
attach themselves to anyone, and thus remain deprived of the
spiritual progress. Shah Waliullah Rahmatullah Alayh has
described many kinds of the Bay’at, as mentioned above, out of
which three types are mentioned here: Bay’at for repentance
Bay’at for blessing or benediction Bay’at with a firm
determination to traverse the spiritual path. Reforming one's
inner self, to achieve nearness of Allah, is called traversing
the spiritual path towards Allah. The one who traverses the
path is called “Salik”. A Salik can fall into three
categories, the beginner, the intermediate and the one who has
reached the highest degree. It is written in the book “lmdadus
Suluk”, “a person who has no spiritual guide, his guide is
satan.”
During the treatment of physical
diseases, if your medical doctor dies, then you refer your
case to some other doctor. The same is true for the diseases
of the heart or spiritual ailments, that until you are cured,
or reach such a point where you do not need the help of
spiritual doctor, up to that time, you must attach yourself to
some living spiritual guide. Some people think that the
emanation of their Shaikh continues even after his death hence
we do not need to go to another Shaikh. This idea is based on
a misunderstanding. This can be true only for those who have
completed the spiritual training and because of the strength
of their relation with the previous Shaikh can continue to
derive benefit from it, but those who have not completed their
spiritual training, for them a living spiritual, guide is very
necessary. The treatment and reformation can only be provided
by the living.
Sayyid Ahmad Shaheed says: “It
should be known that death is a bridge which takes the
intimate and close friends of Allah, the Exalted, up to their
Beloved, and such spiritual rewards are bestowed on them,
which the living one can rarely get. For this reason, they can
be called living, but according to the material condition of
this world, undoubtedly they are dead. They cannot have that
power and capability which the living ones of this world
possess. If such power and ability could be achieved by
remaining in proximity of the graves, then all the people
would have gone to the grave of Rasulullah Sallallahu Alayhi
Wasallam, which is in Madinah, and the whole system of
spiritual training would have become useless and meaningless.
Hence, it is clear that in the spiritual training of the
people, the Divine procedure is that inner spiritual Insight
should be achieved by remaining in the company of the living
Saints.”
(Vide: Serat-e-Mustaqeem)
Hence, those people whose Shaikh
has died, without giving them permission of administering the
Bay’at or if the permission was given~ on the condition that
the disciple should establish his relation with such a person,
such disciples should go to a living saint. If their late
Shaikh had assigned someone as their next teacher after his
death, then they should go to him. If no one was assigned,
then the disciple should select someone from the Deputies (Khalifahs)
of his late Shaikh or any other true Saint compatible to him,
who possesses all the requisites, which are required for a
spiritual guide, and should traverse the spiritual path with
his guidance and supervision.
Some people commit this mistake,
that they want to attach themselves to another Shaikh, but
they search for the same qualities, which were in their
previous Shaikh, and when they do not find those qualities in
others, they do not become their disciple, hence their
spiritual journey is stopped. It is clear that a man does not
always remain in one condition, either he will make some
progress or recede, but as their progress is stopped such
people show marked decline without even feeling it.
My Shaikh and spiritual guide,
Maulana Mohammad Zakariyya Rahmatullah Alayh writes: “There is
a necessary warning that those who were being benefited by
the company of great Saints, fall in extreme deprivation after
their death, because they try to compare other living Sheikhs
with the personalities of those who have passed away. This is
a great mistake; hence they cannot be benefitted by the
blessed company of the then, living Saints. Thus, the most
Important warning, advice, or testament is that my friend
should not compare the living spiritual guides with those who
passed away, but should look at the living ones with the
perspective that if they die, even their equal will be
difficult to find. It is evident that even other Prophets had
no comparison with Rasulullah Sallallahu Alayhi Wasallam, then
how can it be in Rasulullah Sallallahu Alayhi Wasallam's
Sahaba Radiallahu anhum, or the followers of the Sahaba
Radiallahu anhum and so on. It is unjustified to seek the
qualities of the by-gone Saints, in those who are living. It
is a famous saying of Rasulullah Sallallahu Alayhi Wasallam:
"That none of the coming, year will be such that it would not
be more deteriorating than the previous one."
(Vide: Aap Beti (Autobiography)
Vol.Vl pg. 435)
One more important advice: If you
are selecting someone for taking Bay’at, that person should
have all requisites of becoming a spiritual guide, as well as
be compatible with your nature, and it should be easy to avail
of his company and be benefitted from him, even if he is not a
very great Saint. Some people always search for a great Saint,
whether they have compatibility with him or not, whether they
can avail his company nor can be benefited by him with out
undergoing difficulties. Maulana Abdul Qadar Raepuri
Rahmatullah Alayh had become a disciple of Maulana Gangohi's
deputy, Maulana Abdul Raheem Raepuri Rahmatullah Alayh, while
Maulana Gangohi was still alive. Similarly, during the
lifetime of Haji Imdadullah Muhajir Makki, Maulana Khaleel
Ahmad Saharanpuri, and Shaikhul Hind Mahmoodul Hasan
Rahmatullahi Alayhi, and others had become the disciple of
Haji Imdadullah's deputy Maulana Rasheed Ahmad Gangohi
Rahmatullah Alayh. Such examples abound in the lifetime of
great Saints. Many people became disciples of Saints of lower
grade, and Allah the Exalted bestowed on them high degrees of
spiritual blessings. As a matter of fact, the Absolute Divine
Guide is only Allah the Almighty, all others are ways and
means to receive Divine blessing from Allah Ta'ala.
Some ignorant people mistakenly
take Bay’at from more than one Saint at a time. This is
unlawful and harmful for them. There should be only one
spiritual guide at a time and one must not take Bay’at from
any other Saint, as long as the previous one is alive,
provided that, that Saint is the real and authentic one and
has all the qualifications to perform the Bay’at.
Praise be to Allah that by His
grace most of the necessary things connected with the Bay’at
have been recorded. The readers are requested to inform me
about those errors which may have crept in these pages, so
that they may be rectified in the next revision. I will be
greatly indebted to them for this kindness. I conclude with
the call and close with the words “Praise be to Allah, the
Cherisher and Sustainer of the universe, and peace and
blessings of Allah be on Rasulullah Sallallahu Alayhi Wasallam,
the best of creation and on his descendants and on all his
Companions Radiallahu anhum.
Last modified:
July 19, 2007
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