Is entering under the tutelage of a sheikh a prerequisite for spiritual purification?
Purifying the heart of spiritual vices such as envy, ostentatious behavior, vanity, the desire for worldly goods and power and other forbidden inclinations that hinder one’s approach to Almighty Allah is a believer’s duty. This is indicated by the verses and hadiths that prohibit these actions and warn of severe punishment for them.
Scholars are unanimous in stating that purifying the heart is a duty for everyone, with the exception of those whose hearts are naturally free of these vices. However, the key question is: how can this purification be achieved? Is entering under the tutelage of a spiritual mentor (sheikh) mandatory or can one purify his heart independently, relying on knowledge and diligence in service, without entering under the tutelage of a spiritual guide?
In this article, with Allah’s permission, we will consider the scholarly opinions on this issue. Most believe that entering the tutelage of a spiritual mentor is a mandatory condition for cleansing oneself of spiritual vices, while others consider this path desirable but not obligatory. How can we understand these seemingly contradictory opinions? Are they truly mutually exclusive?
To clarify this issue, we will first present the arguments of scholars who maintain that entering under the tutelage of a sheikh is obligatory, then examine the arguments of their opponents and, finally, conduct a comparative analysis of both positions.
Sheikh Hasan Afandi, in his book Al-Buruj al-Mushayyada, writes the following: “It is said: ‘Riyadh (restraining the nafs) without a sheikh (mentor) only gives rise to doubt and uncertainty.’” In the book Al-Fajr al-Munir, Ahmad ar-Rifa’i is quoted as saying, “Whoever sets out on the path to Allah alone will go astray at the first step.”
Imam al-Ghazali writes in his book Ihya’ Ulum ad-Din: “A murid also needs a sheikh-mentor to follow and to guide him on the true path. For the paths of religion are hidden, while the paths of Satan are numerous and obvious. Without doubt, Satan will lead along his own path anyone who does not have a sheikh to guide them. Thus, anyone who sets out on disastrous desert paths without a guide exposes themselves to mortal danger.”
After all, it is said that the guide of one who lacks a true sheikh-mentor is Satan. This is a truth confirmed in the recognised works of the classics of tasawwuf, such as Ar-Risala by Imam al-Qushayri, Al-Ithaf Sharh al-Ihya, and others. (Al-Buruj al-Mushayyada, pp. 19-20)
Sheikh Hasan Afandi further writes: “In the book Tanwir al-Sadr is written: “Truly, istiqama (steadfastness in strict adherence to the path of Sharia) and sincerity in Sharia cannot be considered complete without friendship with a sheikh who knows God.” (Al-Buruj al-Mushayyada, p. 46)
Hasan Afandi further writes: “As for ridding oneself of the nafs’ evil thoughts, which prevent one from turning to Almighty Allah without entering the true path under the guidance of a sheikh-mentor, this is impossible. This is written in the book Lawakih al-Anwar.” (Al-Buruj al-Mushayyada, p. 49)
In his book Ad-Durra al-Bayda, Hasan Afandi cites the work Mutamimat, which states that purification through dhikr is achieved only when it is received from a sheikh who knows Allah.” (Ad-Durra al-Bayda, p. 143)
Hasan Afandi further writes: “It is known that they (the scholars of tasawwuf) unanimously agreed on the necessity of a person having a sheikh-mentor to guide them. Thus, Imam Muhammadali al-Chuhi (may God have mercy on him) said in his book Fatawa, answering a question: “I affirm that it is our duty to accept a sheikh-mentor if we find one, even if this means undertaking a journey and spending funds comparable to the cost of the Hajj pilgrimage.” (Ad-Durra al-Bayda, p. 146)
Hasan Afandi further writes in his book, Ad-Durra al-Bayda: “Whoever wishes to be convinced of the necessity of every man and woman entering under the tutelage of a perfect mentor, as well as the obligation of receiving spiritual knowledge from a sheikh-murshid, should consult the books of the scholars of truth (ahl al-tahqiq) from among the jurists (faqihs) and Sufis. They have discussed this in detail and presented such convincing evidence that they have left no room for denial or doubt.
For this purpose, you can refer to books such as:
- Tuhfat al-Muhtaj by Ibn Hajar (section “Siyar”);
- Nihayat al-Muhtaj by Ar-Ramli (same section);
- Fatawa by Ibn Hajar (p. 57);
- Al-Mutamammat, Jami’ Usul al-Awliya’, Lata’if al-Minan, Al-Mizan al-Kubra, Al-Mizan al-Sughra, Lawakih al-Anwar al-Qudsiya, Al-Ajviba al-Mardiya by Imam ash-Sha’rani;
- Al-Futuhat al-Ilyahiya by Zakariya al-Ansari;
- Al-Fatawa al-Umariya, Risala ‘Abd al-Latif, and Al-Fatawa by Muhammad ‘Ali al-Chuhi (may God sanctify his soul), who most fully explored this topic;
- An-Nur al-Rati’;
- Al-Anwar al-Rudsiyah;
- Awarif al-Ra’arif;
- Ihya ‘Ulum ad-Din;
- Al-Rahja al-Raniyyah;
- Al-Mawahib al-Rariqa;
- Majmu’ al-Rasa’il;
- Sharh Taeeyati al-Suluk;
- Tarjamat al-Rashahat;
- An-Nafais al-Saniha;
- Ruh al-Bayan;
- Silk al-‘ayn with commentary (sharh);
- Tasdiq al-Ma’arif;
- Bayan al-Asrar;
- Ar-Risala al-Khalidiya;
- Az-Dhahab al-Ibriz and others.
I personally leafed through the pages of the aforementioned books, saw what was stated in them with my own eyes and confirmed that they confirm this position. So let an impartial person consult these sources.
I once tried to count how many times al-Sha’rani calls for the need to enroll under the tutelage of a sheikh-mentor in his book Lawakih al-Anwar but I was unable to encompass and count all such statements due to their abundance. And he is the master of those who know Allah, the support of the scholars of the four madhabs, and he bequeathed [to enter under the tutelage of a sheikh-mentor].
How can someone who has spent his life in carelessness, wasted his time on passions and become a lost wanderer, who should be lamenting all that he has missed in relation to Almighty Allah and His slaves, deny what the authors of these works have unanimously affirmed and on which the scholars of the four recognized madhhabs have agreed? May Allah grant us and our opponents success in attaining the truth and guide us and them to the true path!” (Ad-Durra al-Bayda, p. 181)
To be continued…
