My beloved may have gone from my sight, but he resides in my heart day and night.
Although he may be absent physically, he is indeed present in essence.
The word “connection” (Rabita) is derived from “Rabt,” which means to tie something firmly. Therefore, in Arabic, a bouquet or a packet is called “Rabt.” In Sufism and the spiritual path, connection with the Sheikh means that the disciple establishes a strong and firm relationship with their Sheikh, adopting his moral and behavioral characteristics by keeping his company and serving him. When the Sheikh is present, one should respectfully keep their gaze fixed between his eyebrows, without paying attention elsewhere, and when the Sheikh is not present, one should visualize his form. Just as a person, when outside their home, consciously or unconsciously imagines the people and precious belongings there—imagining a person will be in a certain place, and a certain item will be in a corner of the room or in the closet—one should similarly visualize their Sheikh being in the mosque, in gatherings, or engaged in divine worship. Since the actions, sayings, and practices of the saints of Allah are in exact accordance with the divine commandments, a disciple with a strong and firm connection will also try to adopt the same qualities and actions as their Sheikh, according to the saying
“Indeed, the lover is obedient to the one he loves.”
Proof of the Concept of Sheikh from the Holy Quran
In Surah Yusuf, it is the Divine command: “And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the evidence of his Lord…” (12:24)
Regarding the word “evidence” (Burhan) in this noble verse, the opinion of the exalted commentators is that it refers to Prophet Jacob (peace be upon him), whose blessed visage appeared to Prophet Joseph (peace be upon him) at that moment, and he spoke to him. Although at that time, father and son were physically miles apart, their heart-to-heart connection was exceedingly strong and firm. Moreover, Allah Almighty has mentioned the prophets and saints of Allah in various places and also commanded contemplation in the verses of the Quran. See Surah Al-Baqarah verse 26, Surah Al-Ghashiyah verse 17, and Surah An-Nahl verse 8. Obviously, when a person recites these blessed verses and contemplates their meanings, the images of these individuals and things will come to mind in some form, which will also serve as a lesson, a warning, and strengthen one’s faith. Similarly, the absent vision of the perfect Sheikh, which the honorable Sufis call “connection,” becomes a means of guidance and reform for the seeker.
Evidence of Connection with the Sheikh from the Hadith
Hazrat Moulana Abdul Hai (may Allah have mercy on him) quoted the blessed words of Abdullah bin Masud (may Allah be pleased with him) from the book “Hilyat al-Awliya”: “By Allah, as if I am seeing the Messenger of Allah (peace be upon him) during the battle of Tabuk.” After mentioning the hadith, Hazrat Moulana Abdul Hai elaborately explained it in writing:
فَبِھٰذَا الْحَدِیثِ وَاَمْثَالِہِ الْوَارِدَۃِ فِی الصِّحَاحِ اسْتَنْبَطُوْا جَوَازَ تَصَوُّرِ الشَّیْخِ وَلَہ وَجْہٌ لَٰکِنَّہٗ لَایَفْھَمُ الْمُنَاظِرُ
ھدایۃ الانسان – Page 102
Based on this noble hadith and other similar hadiths present in the six authentic books of hadith (Sahih Bukhari, Sahih Muslim, Jami` at-Tirmidhi, Sunan an-Nasa’i, etc.), the esteemed Sufis have justified the practice of visualizing the Sheikh as permissible. Indeed, this is true, but those who engage in debates (who have the habit of criticizing for the sake of opposition) will not understand this.
Regarding the connection with the Sheikh, Hazrat Imam Rabbani, Mujaddid Alf Sani (may his secret be sanctified), states: “For the seeker, the closest path is the connection with the Sheikh.”
One should know that if the connection with the Sheikh (spiritual guide) is attained effortlessly and without hardship, it is a sign of complete compatibility between the peer (spiritual guide) and the disciple, and it is the means of obtaining and imparting benefit. Fortunate is the person who is bestowed with this felicity.
Maktoobat Shareef – Letter 187, Chapter 1, Volume 3
On the same topic, the renowned saint and knower of Allah, Hazrat Sheikh Sharfuddin Ahmad ibn Yahya Muniri (may Allah’s mercy be upon him), has written:
This means that a disciple should establish a heart connection with their spiritual guide (Pir). The heart connection implies that the disciple believes that only their spiritual guide can lead them to Allah Almighty, and no one else. A spiritual guide benefits and blesses their disciples in the same manner a Prophet does for their ummah. The saying ”الشیخ فی قومہ کالنبی فی امتہ“ “The Sheikh in his community is like the Prophet in his ummah” points towards this concept. The disciple should follow whatever the spiritual guide commands without going beyond, even if there are thousands of contemporary spiritual guides and mentors. Moreover, the masters say that if a disciple thinks there is someone greater than their spiritual guide, then their discipleship is incomplete, and they will not achieve full benefit.
(Lataif al-Ma’ani, Discourses of Hazrat Yahya Muniri, may Allah’s mercy be upon him, page 4)