What does Shaykh of spiritual education (tarbiya) mean and why do you show him this level of reverence and respect?

It is important to recognize that most people are often trapped by their egos. It's challenging for the average person to recognize a true walī, and even more difficult to let go of one’s ego to embark on the path of spiritual liberation and enlightenment under the guidance of such an accomplished master. Consider the story of Khiḍr and Mūsā (ʿalayhima al-salām). Imagine living in the time of Khiḍr (ʿalayhi al-salām), encountering him with all the dust he might have accumulated from travel and perhaps with clothes torn from the hardship of his journeys. You would likely not believe he is the most knowledgeable person on earth, even more so than Prophet Mūsā (ʿalayhi al-salām) himself. You might treat him harshly, and if you are kind, perhaps offer him charity out of pity. But unless you are among those for whom God's grace has preceded (sabaqat lahum minna al-ḥusnā), it is unlikely that you would consider taking this servant of God as your teacher or even ask for his prayers. This is because most people are veiled by outward appearances and lack the insight to recognize the true spiritual value of individuals. 

It is also important to mention that, unfortunately, those who criticize the people of Light often elevate Western ideals and sciences, failing to question, even slightly, what they are taught by institutionalized sources. They live with the herd, trapped in the depths of darkness, blinded by desires and ignorance.

Now, the Shaykh of spiritual education (tarbiya) is whom we call the walī. His role is described in the Qurʾān in verse 257 of Sūrat al-Baqara: Allah the Almighty says: “Allah is the walī of those who believe. He takes them out of the darknesses into the Light.” Al-Walī is a name of Allah the Almighty that He shares with His creation. Like the name al-Karīm—which, if Allah the Almighty wills to manifest in the physical realm, He reveals through a person, allowing others to experience His generosity—Allah the Almighty likewise uses a human being to manifest the name al-Walī.

The function of this name, as described in the Qurʾānic verse, is to guide the people who have true belief in the unseen (īmān) and in this divine name into the Light of God. Therefore, the walī or the Shaykh’s job is defined by his capacity to free the believer from the shackles of the physical senses and unveil to them the sensory Lights of the Realm of the unseen, following the fourfold exemplification model established in the Verse of Light (Qurʾān 24:35). 

Indeed, the Shaykh of tarbiya is the one who can journey with you in actuality in both the physical and imaginal realms to help you abstract yourself from your physical lower constraints and delimitations, and ascend and return to your true luminous self emanating from the Realm of Divine Command, thereby knowing who you truly are and having a strong grasp through this spiritual actualization into who Allah the Almighty is. 

It is important to reiterate that a Shaykh claiming to be a genuine Shaykh of tarbiya must validate his credentials to the disciple by opening his heart to the mushāhadāt of Allah’s nūr and the tajalliyāt (meaning awakened visions and disclosures). To find such a Shaykh, one must be sincere in their quest, repentant at heart, and truthful towards oneself and Allah the Almighty. The prayer of consultation (istikhāra) serves as the Prophetic method to discern whether a Shaykh is authentic. If Allah the Almighty affirms this, through a dream or a positive inclination, then the individual should embark on the path with the Shaykh. The moment the disciple experiences a spiritual opening by witnessing the Light of God, they must discard all preconceptions and fully embrace the love and proper adab required on the path of realization (taḥqīq). If these criteria are not met by the Shaykh, there is no need for the seeker to waste their time and energy; they should move on with their lives until they find the right Shaykh of tarbiya. Staying with a Shaykh whose authenticity is not confirmed by Allah the Almighty or His Messenger (PBUH) through istikhāra, and who does not unveil to the disciples the vision of the higher realm of the malakūt and the secret of divine jabarūt, amounts to misguidance. It is not only a waste of time but also a dangerous error, as one entrusts their sick nafs to someone more afflicted—suffering from self-delusion by claiming, despite being in deep darkness, the ability to guide others on the luminous path of return toward the essential realm of divine light and secrets.

Once the seeker finds a genuine Shaykh through divine guidance and submits to the path, it becomes essential to adopt the proper etiquettes that reflect the behavior of the early generations with their spiritual guides. The etiquettes of the path are indeed inspired by the manner in which the Ṣaḥāba, may Allah the Almighty be please with them, behaved with the Prophet (PBUH) and how the elite among the students of the second generation of Muslims, such as al-Ḥasan al-Baṣrī, interacted with Imām ʿAlī, the spiritual master from among the first generation. The seeker should understand that this is not, in any shape or form, a negative form of self-devaluation but rather a following of God’s command based on the clear proofs provided by the istikhāra and the manifestations of divine Light. In this manner, the seeker who submits to Allah the Almighty aligns with His will by discarding preconceptions and relying, in their spiritual education and formation, on those to whom Allah the Almighty has directed them.

Remember the story of Mūsā and Khiḍr (ʿalayhimā al-salām). Even though Prophet Mūsā (ʿalayhi al-salām) was among the greatest prophets of God, when Allah the Almighty revealed to him that another unknown servant was more knowledgeable than him, he left his community without hesitation to seek out this revered master. Upon meeting him, al-Khiḍr was not intimidated by the spiritual status of Prophet Mūsā (ʿalayhi al-salām) but, on the contrary, instructed him to follow him blindly, without questioning any of his actions, if Mūsā (ʿalayhi al-salām) wanted to benefit from his teachings. Here, we observe the student-teacher dynamics in the realm of spiritual education. When the seeker receives direction through a sign (ishāra) from Allah the Almighty, they must abandon their intellect, no matter how elevated, and submit to the higher command and intellect of the divinely appointed teacher, becoming like a servant to the master. In this manner, the seeker will benefit from their companionship with the master, ascending to the elevated luminous realm of Truth and knowledge.