The role of the spiritual mentor is underscored by the Shaykh in his
explanation of his doctrine of spiritual advancement. In
Futuh al-ghayb
he
compares the spiritual guide to “a wet nurse who feeds the baby.” However,
in the same work he makes the point that the Shaykh is a necessity only in so
far as his listeners are consumed by base instincts and desires, and are bent
upon achieving unworthy ends. But once the lower cravings have been
overcome, the Shaykh is no longer needed. This explanation makes it clear
that, in the early stages of one’s spiritual pursuit, the guidance of a mentor is
essential, but that if one’s later career is marked by due progress, one may
proceed independently. Once the Shaykh has brought his disciple to the point
of turning resolutely away from worldly allurements, he is no longer needed
as a spiritual guide.
Shaykh Abdul Qadir urged his followers to desire for others what they
desired for themselves, and to refrain from wishing for others what they
did not wish for themselves.
10
He quoted the following verse of the Qur’an:
“Surely God loves the doers of good to others,” (3:133) advocating the
principle that service to mankind is a worthy spiritual deed and that it is a
major religious and spiritual duty to make every effort to bring about social
welfare.When he equated the “service of mankind” with “the highest spiritual
activity of man”, he greatly broadened the scope of such effort. He looked
upon all people as “children of God on earth”
11
and considered that true
religious dedication was to be found in giving assistance to the indigent.
“Whoever fills his stomach while his neighbour starves is weak in his faith.”
12
His altruism reaches its zenith when he says that “he would like to close the
10
Fath al Rabanni, p. 107; compare with the teachings of the Chishtis, who advocated the same
attitude
11
Ibid., p. 19
12
Ibid., p. 109
Th e Qa d r i Or d e r 122
