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Sufism-Certified Shaikh
The Certified Shaikh
Another fundamental of the Sufi order's structure is the
certified shaikh, necessary to give the murid his
wird. This can also be given by the shaikh's deputy. But
the shaikh himself is the supreme authority, the one from whom the
khulafa' (officials of the order) derive their positions.
When a murid takes an oath it is really to the shaikh,
although most will do it through the medium of their local
deputy.
In the shaikh's hands ultimately lies the invocation of formal
sanctions for the murid. The main two laws peraining to
such a right are:
- The murid must not argue with his shaikh nor ask from
him any proof for what he orders the murid to do.
- Whoever opposes his shaikh has broken the 'ahd, and
is cut off from the shaikh. Even if he stays bodily close to the
shaikh, the door of meddad (assistance) is closed to
him.(42)
The Sunni Muslims believe that any single act of worship must be
substantiated by the Qur'an and Sunnah only. Allah the Exalted says:
 which means,
"Say (to them), 'Produce your proof if you are
truthful.'"(2.111) It has been reported that Ali bin Abi
Taalib, may Allah be pleased with him, said:
"Were religion to be subject to opinion, then wiping
the sole of a boot (in ablution) would be better than wiping its
upper." (43)
The sufi believe that the shaikh is needed, for he links them
with Allah. They feel that the shaikh of the tareeqah is
"the inspired man to whose eyes the mysteries of the hidden are
unveiled, because, according to Sufis, they see with the light of
God and know what thoughts and confusions are in man's hearts.
Nothing can be concealed from them." (44)
The knowledge of the unseen and unknown, and whatever man's
breasts conceal, is restricted to Allah alone; anyone else who
claims such knowledge is contending with Allah and assuming His
attributes.
The shaikhs, the leaders of chiefs of the Sufi orders, are
regarded by their members as superhuman or divine, and paid more awe
and reverence than was paid to the Prophet  by
his companions. M. Gilsenan describes how Sufis show their feelings
of reverence to their shaikh at a hadhreh (sufi worship
session):
At the hadhreh, he (the shaikh) leaves the
ranks of participants first, while they are still seated on the
floor, wrapped in his father's robe, the symbol of authority, he
walks out through the gap in the outer line made for him by the
nuqaba' with one hand raised to his breast in humble
acknowledgment of the cries that echo around him: "ya sidi
Salamah, ya sidi Ibrahim! meddad! meddad!" (help! help!),
while the brothers sitting in the centre brush the carpet where he
has trodden with their hands wash their faces and bodies with
barakeh (blessings). Not only does he not let anyone kiss
his hand, but no one is even allowed to approach him to touch him
as he leaves. In order to maintain the awe and reverence according
to him, the shaikh has to reinforce the concept of
barakeh by increasing institutional space between himself
and his muridin (disciples). By witholding himself from
them, he makes the so-called blessing more difficult to obtain,
therefore more sought after. Scarcity brings value. When the
muridin try to reach him, his official keep them away.
All blame devolves on them, while the shaikh remains above
reproach, and the mystery is preserved, and all loyalty is
concentrated and focused on him as "the living dramatic symbol and
embodiment of the order and the way." (45)
Doubtlessly, to take a learned shaikh as an exemplary and a
teacher is praiseworthy and to be encouraged. It is not possible for
anyone to know Allah, nor the things that please Him and the things
that displease Him, and know how to worship Him, without receiving
relevant instructions from a knowledgeable shaikh. But the dangerous
part of this institution is that it often deputizes an illitereate
who lacks the proper Islamic knowledge to instruct others in
religion. It is a fact that most order's shaikhs, who are usually
self-appointed, have little or no religious knowledge. The most
important qualification for a Sufi shaikh, besides his social
influence or status, is the lenght of service he has extended, to
his superior, the shaikh of the order, who has himself inherited the
title in a chain of succession which Sufis falsely claim to trace
back to the Prophet's company.
Some shaikhs are bold enough to allege that they have no need of
this imaginary chain, because their order derives directly(!) from
the Prophet , not merely
in vision but in reality. Shaikh Muhammad at-Tijari asserts in his
book, Jawahir al-Ma'ani(p.97):
In respect of the chain of authority to which
Muhammadiyyed Tijaniyyeh Order is traced, he informed me, "We have
acquired our knowledge from a variety of shaikhs, but Allah did
not ordain that we be limited to such. Verily, our authority and
teaching mission in this order has been acquired from the Master
of the Universe Muhammad; indeed, Allah has ordained that we
acquire the knowledge and that we reach Him by His agency.
Therefore, no shaikh other htan at-Tijani is is entitled to act
according to His judgment in the disposal of our affairs. As for
the merits of the followers of at-Tijani, the Master of the
Univers (i.e. Muhammad s.a.w) has told him (at-Tijani) that anyone
who loves him is loved by the Prophet ,
and shall not die before he is an absolute waliy or a
favourite of Allah."
The thoughtful Muslim can see how gross these lies are that they
forge against Allah the Exalted and His Messenger , and against
the believers, with no shame or fear.
Oddly enough, Abdul-Qadir Eisa, head of the Shadthiliyyeh Order
in Syria, has related that Shaikh Muhammad al-Djaza'iri, from whom
he inherited the order, named the chair of the order's leaders back
to the Prophet , among whom
are many Sufi imposters and Batini zealots (deviant
clandestine sectarians). The chain is claimed jointly by four Sufi
orders: Qadiriyyeh, Shadthiliyyeh, Darqawiyyeh and Ulaiwiyyeh.
All the Muslim ummah is agreed that the Prophet did not
conceal any knowledge from his ummah, nor did he
distinguish any of his companions with any particular knowledge. He
conveyed the Divine Message as Allah commanded him in the best
manner, for which he deserves to be the best of all the Prophets and
Messengers of Allah. Allah the Glorious says in the Holy Qur'an:
.html) meaning,
"And who is more disbelieving than he who forges a lie
against Allah, or says, 'It has been revealed to me,' when nothing
has been revealed to him?"(6.93)
The Prophet has severly
warned those who forge lies against him, saying:
"Do not forge lies against me, because he who does so
enters the Fire."(46) And he also said:
"He who willfully or intentionally forges a lie
against me, let him occupy his seat in the Fire."(47)
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