The Perfect Shaykh and the Perfect Disciple

مرشدِ کامل اور مریدِ کامل

Discourse of 24 Rajab 1379 AH / 24 July 1959, Monday — Gathering of Shabab Siddiq Gulshan

The meaning of a 'Perfect Shaykh' (Murshid-e-Kamil) is one who has reached perfection in the path of spiritual wayfaring. And the meaning of a 'Perfect Disciple' (Murid-e-Kamil) is one who, through the company and guidance of such a perfect shaykh, attains spiritual completion.

Hazrat Bahr-ul-Uloom was born into the silsila (spiritual chain) from his very childhood. He received the bay'at (pledge of allegiance) and was trained under the guidance of Hazrat Ihsan al-Haqq Faruqi Chishti and Hazrat Khawaja Hussam al-Din Gilani. He also trained under Khawaja Baiks Nawaz Khawaja and received his khilafat (deputyship) at the age of seventeen.

The Perfect Shaykh is the deputy of the Prophet, peace be upon him. He holds the station of the 'Ghawth al-A'zam' (the Supreme Helper). His inner being is a mirror for the seeker, and whatever the seeker requires on the path is made available through him.

In the gathering, Hazrat recited a Persian quatrain (ruba'i):

مفلسا نیم آمده در کوئے تو شیناءً اللہ از جمالِ روئے تو دستِ بلشا جانبِ زنبیم ما آفرین بر دست و بر بازوئے تو

(I have not come to your lane as a pauper — I know Allah through the beauty of your face. Our outstretched hand reaches toward you — praise be upon your hand and your arm.)

He then spoke of the distinction between a murshid and a companion. A murshid is not merely a guide on the spiritual path — he is one who watches over us in the manner that the Prophet, peace be upon him, watches over us in guidance. Whatever is needed on the journey, the murshid provides.

The compiler notes: On this date, Hazrat Qibla spoke at length on the qualities of the Perfect Shaykh, drawing from the teachings of the Qadiri order. He emphasized that the murid must be completely sincere in his following and must not allow any worldly attachment to come between him and his shaykh.

Hazrat also recited some of his own Urdu verses (Hasrat's poetry) in the gathering, illustrating the bond between the disciple and the shaykh through the language of love and longing.