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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

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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?”

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 “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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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 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: January 10, 2007

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