Presented Knowledge

Question: Can a disciple (murīd) derive spiritual benefit from their spiritual guide (murshid) while being hundreds of miles away, in the same manner as they would through physical proximity, even if they never behold their murshid with their physical eyes throughout their life? Kindly provide an explanation.

Answer: Knowledge is traditionally categorized into two distinct types: ʿIlm Ḥuzūrī (knowledge by presence) and ʿIlm Ḥuṣūlī (knowledge by acquisition). ʿIlm Ḥuṣūlī refers to knowledge attained through personal effort, dedication, and the employment of one’s capabilities within the framework of external, material means. This form of knowledge is inherently dependent on physical tools and resources. For instance, consider an individual aspiring to become a blacksmith. The process involves three fundamental components: the raw material (iron), the inherent skill to mold the iron into desired forms, and the application of that skill. Through the deliberate utilization of this skill, the person is able to produce a variety of objects from the raw material.

In order to acquire knowledge, there exists a common factor: the intention behind its pursuit. That is, for what purpose is the knowledge sought? What is being created through this knowledge, and does it reflect an aspect of destruction or construction? Just as iron is a metal, so too is the skill one possesses, that is, the ability to shape iron into different forms. However, it is essential to examine the purpose for which these objects are created. Are they instruments of construction or of destruction? From the same iron metal, objects can be fashioned that are essential for human well-being, such as tongs, bellows, griddles, railway wheels, train cars, airplanes, and countless other things. Conversely, if the intention is rooted in destruction, the very same metal becomes the precursor to the ruin of humanity, manifesting in the form of bombs, missiles, tanks, and similar instruments of devastation.

ʿIlm Ḥuṣūlī is a form of knowledge that depends on the availability of resources. Its pursuit becomes possible only when the necessary means are present; without them, its acquisition remains beyond reach. Writing, for instance, cannot be transferred onto paper without the pen, as the pen itself serves as the essential medium for this transfer. Additionally, the attainment of ʿIlm Ḥuṣūlī requires the guidance of a teacher—an individual composed of flesh and blood, existing within the confines of time and space. This teacher demonstrates the practical steps: how to hold the pen and how to craft the letters of the alphabet with precision and clarity.

The second type of knowledge is ʿIlm Ḥuzūrī, a form of knowledge that is entirely independent of material resources. Its pursuit does not require paper, pen, or ink, as it transcends the boundaries of physical means. Just as ʿIlm Ḥuṣūlī necessitates the guidance of a teacher, so too does ʿIlm Ḥuzūrī rely on the presence of a mentor. However, since this knowledge exists beyond the confines of time and space, it does not require the teacher to be physically present before the student, nor to possess material form or tangible resources.

In the domain of ʿIlm Ḥuṣūlī, the learner is referred to as a shāgird (student), while the one imparting knowledge is known as a ustād (teacher). However, in the context of ʿIlm Ḥuzūrī, the learner is termed a seeker, and the teacher is identified in Sufi terminology as the murād. When a mureed (disciple) seeks to gain from their murshid (spiritual guide), it is essential for them to undergo a transformation in their way of thinking. In other words, they must align their perspective with that of their murshid, as adopting the guide’s intellectual and spiritual orientation is fundamental for receiving the intended benefit.

In ʿIlm Ḥuṣūlī, the role of the ustād (teacher) is limited to instructing the shāgird (student) on the mechanics of the process, such as how to draw a picture or how to hold a pencil correctly. The teacher’s role is primarily to explain the technicalities of constructing an image, such as the proportions of lines, circles, and arcs. When the student follows the teacher’s instructions, they create a picture that reflects their own inherent abilities. The teacher’s function is limited to imparting the principles of image creation, while the student’s practice progressively refines the work, improving its form and beauty with each repetition.

In contrast, ʿIlm Ḥuzūrī involves the direct transmission of the murād's (spiritual guide's) qualities and abilities into the mureed (disciple). When the mureed creates an image, it carries the essence of the murād's spiritual and intellectual capacities. This transfer of abilities is not reliant on material resources. To receive these abilities and adopt the murād's way of thinking, the mureed must surrender their own mental faculties and ego, offering themselves entirely to the murād. This self-effacement allows the murād's influence to permeate and shape the mureed's thinking and being. As this mental transformation solidifies within the mureed, the murād's perspective and abilities naturally become integrated within them. The example of Hazrat Uways al-Qarni (R.A.) is an apt illustration of this process. Despite never having met the Prophet Muhammad (SAW), his profound love and spiritual closeness were such that the mere mention of Hazrat Uways al-Qarni (R.A.) would bring a joyful radiance to the Prophet’s(P.B.U.H.) face.

The human mind operates as a type of internal screen, analogous to a television. Just as a television receives and displays sound and images transmitted from a station without delay, similarly, when the murād (spiritual guide) directs their attention towards the mureed (disciple), the murād's transcendent abilities, which surpass the constraints of time and space, manifest on the mureed's mental screen. As this transmission takes place, a gradual cognitive transformation occurs within the mureed. Over time, the mureed’s mode of thought becomes so thoroughly aligned with that of the murād that their mental orientation mirrors that of the guide.

The spiritual capacities of the murād (spiritual guide) are fully internalized by the mureed (disciple), and when this process culminates, the distinction between the two dissolves. At this advanced stage, their speech, appearance, and manner of expression become indistinguishable. Such phenomena are well-documented in spiritual history, where, for instance, when the murād experienced pain in a particular area of the body, the mureed would concurrently experience the same sensation in the identical region. Similarly, when the murād developed a fever, the mureed would exhibit the same symptoms of fever, despite being separated by vast physical distances.

When the mureed is endowed with a genuine fervor, this profound devotion to the murād (spiritual guide) leads to a deep immersion in the latter’s love. In this state, the physical distance becomes irrelevant, as the mureed, regardless of being situated thousands of miles away, remains spiritually attuned to the murād or pīr (spiritual mentor), receiving guidance and blessings undisturbed by the spatial separation.