The difference between a Murīd and a Murād
The travelers on the path of love are of two types. The first is called a murīd [seeker], and denotes one whose progress is based on his own effort and worship. The second is called amurād [one who is sought], and denotes a person whom the Beloved (سبحانه و تعالى) Himself wishes to draw near to Him.
The difference between a murīd and a murād may be understood by comparing the lives of Prophet Musa (عليه السلام) and the blessed Prophet Muhammad (صلی اللہ علیہ وسلم). Prophet Musa (عليه السلام) was a lover of Allah [muhibbullah], while the blessed Prophet (صلی اللہ علیہ وسلم) was the beloved of Allah [mahbūbullah]. This distinction is highlighted by the following examples:
Example Number One
Prophet Musa (عليه السلام) was granted a meeting with Allah (سبحانه و تعالى) at Mount Sinai. Allah (سبحانه و تعالى) narrates:
و ﻟﻤﺎ ﺟﺎء ﻣﻮﺳﻰ ﻟﻤﻴﻘﺘﻨﺎ
And when Musa came to meet Us. (7:143)
However, when the blessed Prophet (صلی اللہ علیہ وسلم) was granted a meeting with Allah (سبحانه و تعالى) during the Ascension [mi’rāj], Allah (سبحانه و تعالى) stated:
ﺳﺒﺤﺎن اﻟﺬي أﺳﺮى ﺑﻌﺒﺪﻩ
Glorified is He who brought His slave for a journey at night. (17:1)
The verb “came” [jā’a] is used for Prophet Musa (عليه السلام) whereas the verb “brought” [asrā] is used for the blessed Prophet (صلی اللہ علیہ وسلم). Prophet Musa (عليه السلام) was told where tocome for the meeting, whereas the blessed Prophet a was sent an angel to bring him to the meeting.
The enamored one is brought by the Beloved to the gathering,
Whilst the seeker [sālik] is shown the direction from afar.
Example Number Two
Prophet Musa (عليه السلام) prayed:
رب اﺷﺮح ﻟﻲ ﺻﺪري
O my Lord, expand my breast for me. (20:25)
Whereas, regarding the blessed Prophet (صلی اللہ علیہ وسلم), Allah (سبحانه و تعالى) revealed:
أﻟﻢ ﻧﺸﺮح ﻟﻚ ﺻﺪرك
Have We not expanded for you your breast? (94:1)
Example Number Three
Prophet Musa (عليه السلام) had to climb Mount Sinai to receive revelation, whereas the Quran was sent to the blessed Prophet (صلی اللہ علیہ وسلم):
ﻓﺈﻧﻪ ﻧﺰﻟﻪ ﻋﻠﻰ ﻗﻠﺒﻚ ﺑﺈذن اﷲ
It is he (Gabriel) who has revealed (this scripture) upon your heart by Allah’s leave. (2:97)
The ways of love dictate that the lover [muhibb] hopes and desires to meet the Beloved [mahbub] (سبحانه و تعالى). Yet sometimes the Beloved (سبحانه و تعالى) also desires that the lover come to meet Him. And when the Beloved (سبحانه و تعالى) also wishes to meet, then it becomes easy to draw near to Him.
When the Most Beautiful One (سبحانه و تعالى) arranges a meeting, then the true pleasure of love [’ishq] is attained. When the lover knows that the Beloved (سبحانه و تعالى) loves him as well, then his happiness knows no bounds.
The love of the lover manifests in deep sighs of longing, whereas the love of the Beloved (سبحانه و تعالى) is subtle and hidden. The love of the lover weakens his body, while the love of the Beloved (سبحانه و تعالى) invigorates the lover’s body.
The love of the Beloved is subtle and hidden,
While the love of lovers is a noticeable wound,
The love of lovers weakens the body,
Whereas, the love of the Beloved invigorates the lover.
When Allah (سبحانه و تعالى) bestows His grace upon a servant, He opens the way to reach Him. Then the remembrance [dhikr] of Allah (سبحانه و تعالى) predominates.
The call to love was issued throughout the worlds,
Yet he whom the Beloved Himself loved,
Was granted the remembrance of the Beloved.
Understand that since the goal can be attained only with the help of Allah (سبحانه و تعالى), He alone should be called upon:
اﻟﻠﻬﻢ ﻳﺎ ﻗﺎﺿﻲ اﻟﺤﺎﺟﺎت و ﻳﺎ داﻓﻊ اﻟﺒﻠﻴﺎت
و ﻳﺎ ﺣﻞ اﻟﻤﺸﻜﻼت و ﻳﺎ كاﻓﻲ اﻟﻤﻬﻤﺎت
و ﻳﺎ ﺷﺎﻓﻲ اﻷﻣﺮاض و ﻳﺎ ﻣﻨﺰل اﻟﺒﺮكات
و ﻳﺎ ﺳﺒﺐ اﻷﺳﺒﺎب و ﻳﺎ راﻓﻊ اﻟﺪرﺟﺎت و ﻳﺎ ﻣﺠﻴﺐ اﻟﺪﻋﻮات
و ﻳﺎ أﻣﺎن اﻟﺨﺎﺋﻔﻴﻦ و ﻳﺎ ﺧﻴﺮ اﻟﻨﺎﺻﺮﻳﻦ و ﻳﺎ دﻟﻴﻞ اﻟﻤﺘﺤﻴﺮﻳﻦ
و ﻳﺎ ﻏﻴﺎث اﻟﻤﺴﺘﻐﻴﺜﻴﻦ اﻏﺜﻰ إﻟﻬﻲ أﻧﺖ ﻣﻘﺼﻮدي
و رﺿﺎك ﻣﻄﻠﻮﺑﻲ، ﺗﺮآﺖ ﻟﻚ اﻟﺪﻧﻴﺎ و ﻵﺧﺮة أﺗﻤﻢ ﻋﻠﻲ
ﻧﻌﻤﺘﻚ و ارزﻗﻨﻲ وﺻﻮﻟﻚ اﻟﺘﺎم، ﺑﺠﺎﻩ ﺳﻴﺪ اﻟﻤﺮﺳﻠﻴﻦ
و ﺑﺮﺣﻤﺘﻚ ﻳﺎ ارﺣﻢ اﻟﺮاﺣﻤﻴﻦ. ﺁﻣﻴﻦ ﺛﻢ ﺁﻣﻴﻦ