THE FAIZI PATH
The Faizi Path is the path of the Faizi Order, founded by its sole teacher Waqar Faiz. The teachings of the Faizi Path, are deeply and completely rooted in the words and actions of the final messenger Nabi Pak Muhammad ï·º and enable the spiritual seeker to pass through the stages of the journey toward nearness to the Divine. This experience may relate to Murshid Waqar Faiz’s journey within a spiritual context and the time in which he offers guidance toward the path of the Divine.
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We live in an era that is physically over 1400 years after the earthly life of Nabi Pak Muhammad ï·º. As time moves forward, the path left to us by Nabi Pak Muhammad ï·º remains incumbent upon all adherents, though following it may feel more accessible to some. Nabi Pak Muhammad ï·º once said to his companions:
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You live in an era in which anyone who abandons even one-tenth of what he has been given will be destroyed. Then, a time will come in which anyone who performs even one-tenth of what he has been given will be saved. (Tirmidhi)
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In this way, the message of Nabi Pak Muhammad ï·º has been reflected upon by those who came after him. The Faizi path is one among various efforts that aim to engage with his example. It is a Sufi order associated with Murshid Waqar Faiz and traces its spiritual inspiration through Hazrat Ali, who also lived over 1400 years ago and was both the cousin and son-in-law of Nabi Pak Muhammad ï·º. Spiritual seekers affiliated with this order may engage in practices aimed at inner realization and exploring the stages of their own spiritual journey.
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Participation in this order typically involves formally becoming a student by accepting Murshid Waqar Faiz as a spiritual teacher within its framework. This order divides its methods into three phases:
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1. Strengthening of the Soul
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2. Service to creation
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3. Closeness to the Divine
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In this approach, each phase is designed to build on the one before it, with progression usually occurring step by step.
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The First Phase: Strengthening the Soul
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Murshid Waqar Faiz says, “In order to strengthen our souls and heal our inner illnesses, we must work on purification of the heart in this physical life. There are various methods which can support this, provided they remain within the boundaries of the Quran and the Sunna of Nabi Pak Muhammad ï·º.”
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The first phase of strengthening the soul involves litanies. These are words or phrases, given to us in the words of Nabi Pak Muhammad ï·º, that when repeated have an augmentative effect on the soul. Nabi Pak Muhammad ï·º was sent as a mercy to mankind, and the soul longs for closeness to its Creator through the path that he taught. Through sincere remembrance of the Divine using His names and the words of Nabi Pak Muhammad ï·º, the soul can become more spiritually receptive and purified.
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Murshid Waqar Faiz uses metaphors to illustrate how souls may differ in their spiritual responsiveness, emphasizing that these are symbolic ways of understanding inner states, not literal classifications. Some souls are like birds caged within the confines of the body. They do not get the chance to gain enough wisdom because the person is engrossed in his worldly desires. Those souls still receive wisdom, but not enough to come out of that cage. They are like dimly burning candles that shine some light on the inner darkness. Some souls receive wisdom and strength regularly as a result of the regular worship or spiritual activities of the person. These souls are restless because they desire to journey to their Creator but are still caged by the confines of the body. Murshid gives an example, in symbolic fashion, of the souls of devoted seekers as being in a state of continual spiritual growth and striving for nearness to their Creator. These are the souls of those who walk the path and become close to the Divine.
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This first phase is when the soul of the student develops this strength of the soul and traverses these levels using the various litanies provided by the spiritual guide. The guide may assign various litanies to help students remain consistent in remembrance. These must be based on what is allowed from the teachings of Nabi Pak Muhammad ï·º. Each litany is believed to help the soul grow in strength and awareness of the Divine. In this manner, seekers undergo a transformation of their inner character.
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In this phase, dreams are often reported and may hold a personal significance. Dreams may contain personal insights or encouragement that support a student’s spiritual growth. However, it is important to remember that dreams are subjective and cannot be used as sources of legal or theological authority. Furthermore, dreams are not easily understood. Students may share dreams with their guide, who may offer interpretations to aid reflection, although only the Divine knows their full reality.
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Spiritual travel signifies a metaphor for inner transformation and deepening awareness. Murshid Waqar Faiz says, “Always remember that any inner journey of the soul, its growth, elevation, or return, is entirely dependent on the Will of the Divine alone.”
The Second Phase: Service to Creation
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As a person grows spiritually, they may become more focused and sincere in their worship of the Divine. Murshid Waqar Faiz says, “Within yourself, there is always a war between the soul and the self (nafs). When the soul is weak, the self overpowers it and controls the body according to its own selfish desires. When the soul is strong, and the person chooses to follow divine guidance, their life begins to align with the commands of the Divine.”
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This phase is often described as the point where deeper spiritual efforts begin, and the seeker may grow in awareness of the Divine as well as in sincerity in submission to Him. At this point, the guide supports the student in turning towards the Divine.
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Murshid Waqar Faiz says, “In addition to private worship, service to creation is a powerful means of spiritual elevation, as Allah loves compassion, generosity, and kindness.”
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What exactly is service to creation? Murshid Waqar Faiz gives us his Three Tenets of Service as follows:
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1. Feeding others
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2. Clothing others
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3. Comforting others
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These are the actions that the Creator Himself loves and favors. Murshid Waqar Faiz describes this path using the metaphor of divine friendship, emphasizing that closeness to the Divine involves aligning one’s actions with His guidance. He provides for His creation and has commanded us to embody mercy and care by feeding, clothing, and comforting others.
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He honors and raises the rank of His Final Messenger Nabi Pak Muhammad ï·º and has commanded the believers to send blessings upon him. He says:
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Truly, God and His angels send durud upon the Nabi. O those who believe, send durud and salam upon him!
(Quran, 33: 56)
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Durud means sending blessings. This practice is not exclusive to this phase; it is practiced in every phase and at every stage and station of this path. To build a deeper relationship with the Divine, acknowledging and revering His final messenger are of utmost necessity and importance. The Divine is always present with His creation in knowledge and oversight. Through following Nabi Pak Muhammad ï·º, one draws near to the Divine and His guidance.
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The Three Tenets are first practiced in an outward capacity.
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The seeker starts with acts like feeding and clothing others, which bring spiritual benefit to the seeker. Murshid Waqar Faiz says, “Nourishment for the body is found in feeding oneself. Nourishment for the soul is found in feeding others.” This benefit prepares one for the Third Tenet, comforting.
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The Third Tenet requires sitting and listening and is the most difficult of the Three Tenets. Practicing the Third Tenet is seen as an early step in developing deeper spiritual awareness. Murshid Waqar Faiz says, “Listening to others is done for the purpose of understanding them, but the majority of us listen just to reply with our own thoughts. If we are lost in ourselves and cannot understand others, then we cannot learn the lessons that the Divine has placed for us in His creation.” The Third Tenet is considered a skill that the guides of this path are trained to embody deeply, though it remains accessible to all who strive to practice it sincerely. It is said that a key quality of a good guide is the ability to listen fully, for true guidance inherently comes from the Divine.
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In this framework, students are given practices based on the Three Tenets and durud to help strengthen their connection with the Divine. As this relationship develops, seekers may grow in realization and deepen their awareness of the Divine. Spiritual awareness begins with recognition of the Divine’s nearness in knowledge, mercy, and oversight. The student begins to see signs of the Divine’s mercy and guidance in others and recognizes their potential for goodness and worship. His character becomes more refined, and he begins to view others with humility, seeing in them reflections of divine guidance, rather than focusing on himself. Murshid Waqar Faiz says, “A sincere seeker avoids pride and sees others with respect and humility without assuming superiority in matters of faith or knowledge.” The student begins to realize his own mistakes and seeks forgiveness for them. He also gains the strength to let go of grudges and forgive others. Murshid Waqar Faiz says, “Charity and forgiveness are both highly virtuous acts. The Divine encourages believers to forgive others as a means of mercy and purification.”
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Now the Three Tenets begin to take on an inner dimension. The student, acknowledging others to be better than him, begins to listen intently to the words of others, and finds the wisdom of the Divine in his everyday activities and routine. He begins to realize the statement of Murshid Waqar Faiz, “One finds the signs of the Divine’s Mercy and Wisdom in the ways people live, interact, and show compassion.” He begins to realize the spiritual feeding found in sharing wisdom, the spiritual clothing found in beautifying one’s character, and the spiritual comfort found in listening to others without saying a word, allowing the Divine Action and Order to take place. He begins to see this Divine Order in his life as well as in the world. He begins to surrender his own will and allow the Will of the Divine to cover him. His actions may reflect sincerity and alignment with divine guidance. He begins to rely less on what is material and more on what has been promised in the teachings of Nabi Pak Muhammad ï·º. He reflects on himself in a way that leads to greater awareness of the Divine, a practice rooted deeply in revelation. The self begins to become subdued and the soul begins to become prominent.
Aspirants may grow in admiration and gratitude for the guide who supports them, recognizing his spiritual role. However, the divine light refers to the guidance of divine revelation, and is not embodied in individuals. At this point, the student has completed the second phase and is ready for the third phase.
The Third Phase: Closeness to the Divine
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This phase of the Faizi Path is where true spiritual journeying begins. The student deepens his commitment to seeking the Divine through sincere worship and adherence to the path of Nabi Pak Muhammad, with encouragement and reminders from the spiritual guide. This love may be influenced by the care shown by the guide in earlier phases, leading one to the realization that true love for the Divine is ultimately rooted in His obedience. It stems from a relationship of consistently seeking guidance and consultation.
The three main themes of this phase are as follows:
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1. Removal of the Burden of Ego
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2. Recognition of the Divine’s all-encompassing Mercy
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3. Awareness of the Divine’s closeness through His Mercy and Guidance
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The first stage is considered essential in this path. Murshid Waqar Faiz says, “The Sufi is the one who seeks nearness to the Divine in spirit and obedience by overcoming his ego, while recognizing that the Essence of the Divine is beyond reach or union. We have our egos and desires that must be subdued. The Divine is above all such attributes. We cannot grow closer to the Divine’s mercy and guidance if we remain engrossed in our own ego and desires. This is the Burden of Ego, and we cannot take a single step in this journey without removing it.”
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The ego-driven excessive love of self must be restrained so that humility and obedience to the Divine can take root. Excessive self-love can only be overcome by sincere love for the Divine and striving against the ego. A spiritual guide may assist. However, it is the Divine who ultimately grants guidance.
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What is complete love? To understand and attain complete love for the Creator, we must first look at the Creator’s love for us. His Mercy encompasses all creation, and when we turn toward Him, He draws nearer to us. Nabi Pak Muhammad ï·º tells us that the Almighty says:
When My servant comes towards Me by a handspan, I go toward him by a forearm’s length. When he comes towards Me by a forearm’s length, I go towards him by a full arm’s length. When he comes towards Me walking, I go towards him running. (Bukhari)
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Many aspirants feel a stronger spiritual motivation and discipline when they commit to a guide. However, light and mercy from the Divine are given according to His Will and one’s sincerity. Some spiritual traditions trace their inspiration through a lineage of teachers (Silsila). While they may offer structure and community, spiritual connection to the Divine is based on sincere obedience and worship.
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Spiritual guidance may be supported by companionship and instruction. However, the only true source of spiritual strength is from the Divine. His guidance is not limited to any particular group or lineage. With spiritual growth, seekers may reflect on the Silsila as part of their tradition, yet their primary focus remains on worshipping the Divine. Love for pious people can inspire us to strive for divine nearness. Nevertheless, love for the Creator must be rooted in sincere faith and worship. Love for the spiritual guide inspires and motivates the student in seeking true assistance from the Divine. The seeker may feel spiritually motivated by remembering righteous people. However, love is made complete through consistent obedience and sincere worship of the Divine.
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To define this connection as love is itself inadequate, as it cannot be learned from books. Similarly, it cannot be understood as what we see of love in the physical world.
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Love for everything other than the Divine becomes like idols for the soul, and these idols will only serve to distract and stop the seeker on his path to his Lord. Love for the Almighty, however, is what breaks these idols and frees up the soul to move toward its Creator.
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The seeker grows in awareness of the Divine’s Mercy through reflecting on the life and teachings of Nabi Pak Muhammad ï·º, who was sent as a mercy to all worlds. He begins to reflect on how the Divine’s Mercy and other Attributes manifest in creation and his own life. This stage is described metaphorically like a polished mirror reflecting light to express how the soul becomes more receptive to the Divine’s Mercy through sincere worship. He may feel a sense of inner peace and personal growth while knowing that true completion belongs only to the Divine and that the journey of self-purification never ends. He begins to witness this Mercy in all of creation.
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Durud remains a key practice at this stage, helping seekers strengthen their love and connection with Nabi Pak Muhammad ï·º as his followers.
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Once the seeker deeply recognizes the Divine’s all-encompassing Mercy, they are considered ready for the next major stage in their spiritual development. Murshid Waqar Faiz emphasizes that the goal of this path is lofty, calling seekers to rise above worldly desires, and even to avoid becoming overly focused on rewards. However, reflection on the Divine’s Names and Attributes remains essential throughout, as the Divine Essence is beyond comprehension. The seeker now internalizes the Divine’s nearness and begins to live with constant awareness of Him.
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Remembrance of the Divine continues with deep reflection on His Names and Attributes. This remembrance begins in the heart once it is purified and its effect extends to one's actions and soul. Through continued remembrance and obedience, the seeker’s love for the Creator deepens, and the guide may offer support in this process. Nabi Pak Muhammad ï·º tells us that the Almighty says:
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When I love [My servant], I become his hearing by which he hears, his sight by which he sees, his hand by which he strikes, and his foot by which he walks… (Bukhari)
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The seeker becomes deeply aware of the Divine’s nearness in mercy. His heart becomes truly alive and fully engaged in remembrance of its Creator. This is the waypoint where the seeker, through sincere reflection and remembrance, gains deeper spiritual understanding of the Divine’s Mercy and guidance.
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The seeker began this path as a student, symbolically placing his trust in the guidance offered. Through support and instruction, the guide helps the seeker grow in faith, but only the Divine brings the soul to Himself as He wills.
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The Divine is beyond limits, and sincere love for Him deepens with submission. The more one loves and submits to Him, the more one grows in nearness and understanding. The guide helps a sincere seeker deepen their understanding of divine truths found in revelation and the teachings of Nabi Pak Muhammad ï·º. At this point, the seeker continues on the path laid out by the Divine, supported by the advice and companionship of their guide. The seeker's journey leads to the Afterlife, where the reward is everlasting closeness to the Divine, as promised to those who lived in sincerity and submission.
