Shah Muhammad Yaqub Mujaddidi (d. 1970) was a renowned spiritual leader and mentor from Bhopal. Many prominent scholars of his time were associated with him, including Maulana Abdul Shakoor Lakhnavi (d. 1962), Maulana Muhammad Manzoor Nomani (d. 1997), Maulana Imran Khan Nadvi Azhari (d. 1986), and Maulana Syed Abul Hasan Ali Nadvi (d. 1999).
Maulana Syed Abul Hasan Ali Nadvi has compiled the teachings of Sheikh Mujaddidi in a book titled Suhbat-e-Ba-Ahl-e-Dil. In this book, Maulana writes that, upon asking, Sheikh Mujaddidi said:
“In my youth, when I was in Hyderabad, Sufi books were read and taught in the gatherings of the mashaykh. In particular, Futuhat al-Makkiyah and Fusus al-Hikam were frequently discussed, and Mathnavi of Maulana Rumi was recited day and night. The ideas of Wahdat al-Wujud (unity of existence) were explained in depth, and intricate discussions on this subject took place. However, my eyes were always searching for the explanation of the Qur’an and the teachings of
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Hadith, and my ears were eager to hear them. I longed for at least one verse of the Qur’an to be explained or one Hadith to be interpreted, but these gatherings had no such content. There was no lack of enthusiasm, spiritual states, chants, or ecstasies, but the straightforward teaching of the Qur’an and Hadith was absent. The reason is that the Qur’an breaks down the concept of hierarchical spiritual leadership (Pir-Muridi) and brings everyone down to the level of servitude and humanity. It eliminates all distinctions and privileges. As a result, when a Bedouin from the desert entered the Prophet’s gathering, he had to ask, ‘Who among you is the Messenger of God?’ because there were no outward marks of spiritual distinction in the Prophetic assembly.” (p. 48)
In another gathering, he said:
“The Qur’an denies buzurgi (elevation of ranks based on spirituality) and spiritual leadership. It proves that everyone is a servant and dependent on God. It clearly declares: ‘O mankind, you are the ones in need of Allah, while Allah is the Self-Sufficient, the Praiseworthy’ (Surah Fatir 35:15). This is why, instead of the Qur’an, books of Sufism are read and taught in the (khanqahs). In these, people are given titles like Qudwat al-Salikeen (Leader of the Seekers) or Zubdat al-Arifeen (Essence of the Gnostics), and disciples hold their mentors’ feet as a sign of submission. When poetry is recited, the whole gathering is swayed, but no one experiences ecstasy upon hearing the Qur’an.” (p. 152)
The institution of the khanqah (Sufi lodge), in its original essence, was established as a place of spiritual training, with the murshid (spiritual guide) serving as a mentor. The need, importance, and respect for a true mentor, guide, and teacher are absolutely unquestionable. However, just as every institution has undergone decline, the institution of the khanqah is no exception. Nowadays, it is generally either caretakers or grave-diggers who remain in these places. Shah Mujaddidi’s aforementioned remarks critique precisely this type of mystical mashaykh (spiritual leadership).
This undesirable form of institutionalized, monastic-like mysticism is undoubtedly foreign to Islam. It not only alienates its followers from the true religion of Allah (the Qur’an and Sunnah), but it has also led them into a self-invented notion of religiosity, where they are distanced from the spirit of faith and practice, drifting instead towards a path of indulgence in mystical experiences devoid of true substance.