HIGH ARE THE RANKS OF THE LOVER AND THE MURID!
(adapted from a discussion with Shaykh Muhammad Salih regarding the question: Does the non-Murid achieve the fruits Shaykh Salih mentions in regard to his awrad and salawat in some of his poetry)
There are many people who used to ask the permission of Shaykh Abd al-Ghani to read the awrad and salawat of Shaykh Salih al-Ja’fari, despite their having another shaykh and being very loyal to them (i.e. treading that path diligently).
These people did so out of a sincere love of Shaykh Salih, and they would oft-return to Shaykh Abd al-Ghani to ask him to explain the meaning of certain visions they had, after reciting the awrad and salawat.
Sidna Shaykh Muhammad Salih asked his noble father about this, during a conversation about ‘the Shaykh’s awareness of the murid’s actions’, “Mawlana Shaykh [Abd al-Ghani], what is the reason for taking bay’a/ahd? As Mawlana Shaykh Salih treats all those who read the awrad and salawat, very well, including those who do not have the responsibilities of the bay’a (i.e. to attend the Hadra, to have the ahd and take qabda of the Path)!”. Shaykh Abd al-Ghani responded, “One day you will come to know the answer, yourself, and you will clearly understand the difference between the murid and the muhib[1] (the lover).”
After many years, Sidna Shaykh Muhammad Salih saw Mawlana Shaykh Salih, with two people standing in front of him: one of them was a murid, clearly Ja’fari, and the other one was a lover, whose shaykh and tariqa were Rifa’iyya. These two people had some questions and secrets that they wanted to share with Mawlana Shaykh Salih, and the Shaykh began with the lover, listening to him and giving him the answers to his questions. Upon seeing this, the murid began to feel jealous and was upset (hiding these emotions in his heart) as to why Mawlana Shaykh Salih preferred this other person who is not from our Path. The Shaykh continued to talk with the lover, bringing him closer to him, until he rested his hand on the lover’s shoulder; after their conversation concluded, the man took leave of the Shaykh.
Then the Shaykh began to talk with the murid and was drawing him close unto himself, until the Shaykh instructed him to sit down at his feet (i.e. at the feet of the Shaykh) – which the murid did. Then Shaykh Salih said ‘I know you are upset, my son, however, I have a protective jealousy of how I treat my sons and murids! I do not like for anyone to see this treatment, and I do not want it to be known as to the high degree and station of my sons and murids, so it is my preference to hide this and keep it as a secret between shaykh and murid. The lover sometimes reads part of the salawat, part of the awrad and part of the diwan, and for this, I take care of the lover! However, this is not to the same degree of care that I give to my sons and murids! Then Shaykh Salih spoke with the murid until they were fully satisfied.
The relationship between the shaykh and the murid is incomparable to any other relationship. Our Mashayekh, Mawlana Shaykh Salih and Mawlana Shaykh Abd al-Ghani are always watching over and taking care of their sons, those who took the bay’a and have the commitment to attending the Hadra and reciting the Diwan. They are also looking over the lovers who read from the Diwan and the Salawat, but the main difference between these people is the permission from and commitment[2] to the Shaykh.
This permission in tasawwuf is very important. Anyone who reads the awrad, salawat, and\or from the diwan without permission, then of course they are rewarded in a general way for doing dhikr, salawat and praise of Allah, His Messenger ﷺ and mentioning the pious. As for those lovers with permission, even with no commitment, they will receive a special care and achieve wonders. However, for those with permission and commitment, there is no comparison to their rank and share with the shaykh.
[1] the Muhib is one who loves the Mashayekh, the awrad, salawat, and diwan, and attend the Hadra without having any sort of commitment to the Path and the Mashayekh.
[2] Commitment here refers to the allegiance to the shaykh and the path (ie bay’a, ahd, qabda)
