Divine Grace (Fayz)

Question: What is meant by fayz? When the murshid (spiritual guide) imparts fayz to the murid (disciple), what is actually being transferred? Is this transfer associated with metaphysical waves? If so, what kind of effects are induced upon the murid?

Answer: Spirituality, like any other field of knowledge, constitutes a formal discipline. Just as a teacher in secular fields transmits knowledge to a student, a spiritual guide—whether referred to as a murshid or a spiritual master—imparts spiritual wisdom. The key distinction, however, lies in the nature of the knowledge conveyed. In worldly sciences, the teacher’s intellectual framework significantly influences the student, who internalizes the teacher’s way of thought and adheres to it. In contrast, when a spiritual guide imparts spiritual knowledge to a disciple, it is not merely intellectual information that is transferred but also the guide's inherent spiritual disposition. For example, in the spiritual domain, it is essential for a disciple to place their full trust (tawakkul) in Allah the Almighty, to cultivate detachment (istighna) from worldly concerns, and to express gratitude to Allah the Almighty during times of prosperity. Conversely, in moments of hardship, the disciple seeks refuge in Allah the Almighty, seeking forgiveness and reflecting upon the divine wisdom embedded within their trials. The disciple, in such instances, recognizes their own frailty and inability to withstand these challenges without divine assistance, imploring Allah the Almighty for mercy and guidance. Thus, spirituality can be understood as a distinct cognitive framework, where spiritual knowledge is inextricably linked to this particular mindset. A spiritually oriented individual’s consciousness is perpetually attuned to Allah the Almighty. Upon careful examination of the teachings of all the prophets and a succinct distillation of the divine scriptures, one arrives at a singular, overarching truth: the relationship between the servant and Allah the Almighty. The servant is the created, while Allah the Almighty is the Creator.

When the relationship between the servant and Allah the Almighty is established, the servant turns every action toward Allah the Almighty. For instance, when the servant eats, they give thanks to Allah the Almighty afterward, acknowledging that Allah has provided the means for sustenance. They recognize that not only did they have good food, but Allah the Almighty also granted them a healthy digestion. It is not the case that the food would lead to vomiting or diarrhea. The servant contemplates that the food remained in the stomach, was digested, and transformed into blood, which in turn became energy circulating through the body. Through continuous reflection, patience, and gratitude, the servant realizes that their own personal control over their actions is insignificant. A person consumes food, but if the internal mechanisms—such as the intestines—cease to function, the food will not be digested. This awareness leads the servant to the realization that human existence is entirely subject to the will of Allah the Almighty, and that whatever is happening is orchestrated by Allah. The blessings that the servant receives are solely from Allah the Almighty. Those who possess complete faith, the pious, identify with this mindset, asserting that whatever is given is from our Lord, as expressed in the Quran.

If Allah the Almighty does not send rain, does not create the earth, does not bring forth sunlight, does not bring forth the moon, or does not cause water to flow in the earth, nothing can grow on the earth. One cannot create the earth, one cannot produce water, and one cannot create seeds. If the seed of wheat were to vanish from the earth, which science could generate it? Whatever you use, it is inevitably a creation of divine nature. We use fertilizer to increase the production of the earth, but if Allah the Almighty does not produce the raw materials for the fertilizer, how could it be made? For instance, you cannot bring yourself into existence by your own will. If Allah the Almighty does not will it, no human being can come into existence. Allah the Almighty may create a person born with a mental condition, and no treatment exists that can restore such a condition. New diseases arise, such as cancer, which further exemplify human helplessness.

Cancer has yet to be cured. Despite the accomplishments of great scientists who claim to have traveled to the moon and walked in space, or who have made other significant discoveries, many of these prominent figures have passed away. Why could they not conquer death with their scientific inventions? Why could they not defeat death? When we reflect on our own lives, the life of the earth, the future, and the past, the only conclusion that emerges is that everything occurs by the will of Allah the Almighty, and it is Allah who orchestrates everything. For example, when a child is born, Allah the Almighty places love in the hearts of the parents. If Allah did not place love in the mother’s heart, the child could not be nurtured.

Whether the mother is a cat, a goat, a buffalo, or a human, there is a system in place that ensures that when a child is born, Allah places love in the parents' hearts for its care and growth. If Allah the Almighty were to remove that love from their hearts, no child could be raised. Before birth, Allah fills the mother's breast with milk, and the mother plays no part in the creation of the milk. The deeper one reflects, the clearer it becomes that humans are not in control; everything is orchestrated by Allah the Almighty. It is human ignorance to believe that everything is within our control. If you believe you are in control, then why do you experience loss in business or illness?

Once, someone asked Hazrat Ali (may Allah be pleased with him) how he recognized Allah the Almighty. He replied, "Through the failure of intentions—what I do not want, happens, and what I want, does not happen." Even the will is beyond our control. If you analyze your life, you will find that hunger arises on its own. No one can control hunger to the extent that they could decide to never eat again. It is impossible to live without eating. Similarly, no one can refuse to drink water; survival demands it. The meaning is clear: if one wishes to stay alive, they must drink water. A person cannot live without sleep; they must eventually rest. No one can stay awake their entire life; sleep is necessary. No one can live a life of complete idleness; movement is inevitable. Is there any moment in your life, in my life, or in the life of the earth, where we can claim that our life is entirely our own?

This philosophy cannot be explained with mere intellectual reasoning or logic. One cannot claim to be independent of Allah the Almighty. Take, for example, scientific inventions like missiles, atomic bombs, and other advancements; without the necessary components such as gunpowder, even a firecracker cannot be made. No scientist can create the earth or manufacture the minerals within it. The uranium discovered within the earth made the atomic bomb possible. If Allah the Almighty had not created uranium in the earth, the atomic bomb could not have been made. Similarly, iron is required for missiles—without iron, not only would missiles be impossible to make, but even nails would be unattainable. Every creation in the universe, every invention, and every advancement, from Adam until now, is dependent on earthly resources. If you disregard the earth's resources, no invention would be possible. Allah the Almighty Himself desires new inventions, inviting scientists to utilize these resources. As stated in the Quran: "We sent down iron so that people may benefit from it."

If you look around you, you will find iron in many places—iron beams in the ceiling, iron locks on doors, iron grills in windows, pulleys for drawing water from wells, pipes for carrying water, spades, picks, and even large scissors used for cutting fences. The term "iron" here refers to metals in general, including aluminium, copper, and brass. If all metals were to be referred to as iron, you would see that iron is used in countless items—atomic bombs, missiles, railway tracks, ships, etc. Allah the Almighty explicitly states that He has created these resources for human use, so that through their utilization, humans can create new inventions. In essence, everything created on earth is made possible through Allah's resources.

The knowledge imparted by a spiritual guide is such that the servant develops a connection with Allah the Almighty, where the servant enjoys the finest food, wears the best clothes, resides in the best home, experiences pleasant scents, cultivates the best gardens, listens to the songs of birds under the shade of trees, and hears the music of the trees swaying in the wind—yet, the mind remains focused solely on Allah the Almighty, undistracted by anything else.

Example: You work throughout the day, eating, walking, traveling by car, and going to the office. However, in the daylight, your mind is never distracted. If, either voluntarily or involuntarily, your mind deviates from the daylight, darkness will come before you, and you will not be able to walk or read. Night falls, and the darkness of the night is also a form of light. All the tasks of the night—such as sleeping, resting, calming the mind—rely on this light. If your mind deviates from the light of the night, you cannot perform the tasks of the night. Our experience of life is that while living during the day, we cannot voluntarily or involuntarily separate from the light. In such a scenario, why can we not maintain a connection with the One who created light, with Allah the Almighty? In reality, this is a practice that trains our mind to recognize that we are walking in the light, eating in the light, writing in the light, and sleeping in the light. The truth is that light surrounds us.

The spiritual guide, by imparting this way of thinking to the disciple, enables them to do everything—whether it is marriage, raising children, or doing business—in the same way the daylight surrounds them and allows them to carry out their tasks. Similarly, Allah the Almighty surrounds them, and this is the confirmation of the following verses of the Quran:

Translation: "Allah encompasses all things."

The fundamental difference between worldly knowledge and spiritual knowledge is that when a spiritual guide possesses spirituality, they pass on a way of thinking to the disciple, one that establishes a direct relationship between the disciple and Allah the Almighty. Whatever you do, wherever you go, your mind remains focused on Allah, and this way of thinking is transferred to you. As a result, the closer you become to Allah, the more you will become His friend. What does friendship mean? Friendship means closeness, and enmity means distance. When you become close to Allah, you become His friend. Allah the Almighty has said in the Quran:

Translation: "The friends of Allah will not experience fear or grief."

If your life, which is currently like hell, becomes close to Allah, it will transform into paradise. What is paradise? The defining feature of paradise is the vision of Allah. If there is no vision of Allah in paradise, then there would be no purpose to it. Hell is the name of distance from Allah. Thus, in this world, if you draw close to Allah, your relationship with Him will become so intimate that when you eat, Allah will be before you, just as the daylight is before you. When you wear clothes, Allah will be before you, just as daylight is before you. When you conduct business, Allah will be before you, just as daylight or the dim light of night is before you.

The esteemed saying of the Prophet (P.B.U.H.) is that every person carries their own heaven and hell with them. Among His creation, the one closest to Allah is the Prophet. When you adopt the way of thinking of the Prophets, you will draw closer to Allah. The great virtue of the spiritual guide is that they instill the same way of thinking in their disciple that was passed down to them from the Prophet (P.B.U.H.).