This is a rudimentary translation of articles from my book “Two that are One – the story of Omar Rais and the Shadeli Yashruti Zawiya in Acre”. While is far from ideal, it serves a purpose given the significance of the topic and the distinctiveness of the information contained. I have chosen to publish it in its current state, with the hope that a more refined translation will be available in the future.

To properly understand the context of this article, please read the additional articles on the Shadhili-Yashruti order, especially the article concerning – Sheikh Ali Nur al-Din and the Founding of the Shadeli Yashruti order

The Sheikh al-Akbar – Ibn Arabi

The teachings of Ibn Arabi (1165-1240) have influenced the thinking of Sheikh Ali Nur al-Din Yashruti, and nowadays, they are gaining popularity in the West and Israel too. He is referred to as the “Seal of the Saints,” akin to how Prophet Muhammad is the “Seal of the Prophets,” and also as “The Great Sheikh.” These titles reflect the significant role of Ibn Arabi in shaping Sufi mystical thought. His distinct contribution includes the metaphysical concepts he introduced, portraying the world as a blend of opposites, where things appear contrary to their reality. His pivotal role lies in bridging Sufi mysticism from Andalusia and the Maghreb (in the West) with that of the Middle East.

Ibn Arabi was born on the 27th of Ramadan, year 560 of the Hijrah, in Murcia southern Spain. His family was an honorable Sufi family. Some say that his father was a disciple of Abdel Qadir Gilani, the founder of the Qadiri order. From his childhood, Ibn Arabi was known to have visions. He received a comprehensive education in all areas of Sufism, and among the subjects he studied were metaphysical doctrines, cosmology, esoteric interpretations, the science of letters and numbers, and the various stages of the path. As a disciple, he spent long periods of time in Sufi practices, such as remembrance, prayer, fasting, repentance, isolation and meditation, vigilance, awareness, and had many supersensory experiences during his life that included visions, communication with the dead, healing powers, and more.

As an adult, Ibn Arabi journeyed to North Africa, where he received spiritual enlightenment from El Khidr (the guide of souls), whom he encountered walking on water while he was sailing in the sea. This guidance inspired him to undertake a pilgrimage to Mecca, where he experienced a vision in which he was shown as the “Seal of the Saints”. While in Mecca, he authored the book “Mecca Revelations”, and subsequently, he traveled across the Middle East. Later in his life, he composed his significant work “The Seals of Wisdom”, dedicating a chapter to each of the 27 Prophets mentioned in the Quran. These Prophets are portrayed as archetypes, collectively embodying the concept related to “the complete human” (Al-Insān al-Kāmil – Prophet Muhammad).

Sheikh Ibn Arabi held disdain for the scholars, and in one of their final confrontations with him, he declared, “What you seek lies beneath my feet,” a statement that provoked considerable ire. Their astonishment was immense when, after his passing, a treasure was discovered beneath the place of his feet.

The esteemed Sheikh never accepted things at face value, asserting that interpreting visions requires a capacity for translation. He articulated, with clarity and eloquence, the link between the tangible and intangible realms, the metaphysical framework of the cosmos, and the unfolding of creation through various phases from the absolute to the specific. Ibn Arabi introduced the concept of the complete human as the bridge between heaven and earth, stating: “Understand that the complete human is the column that upholds the skies, by whom God keeps them from descending to the earth. When the complete human departs for the intermediate realm, the skies will crumble, fulfilling what God has declared: ‘The sky will split apart, becoming weak'” (Surah 69: Al-Haqqah, verse 16).

According to Professor Yitzhak Weissman, one significant contribution of Sheikh Ali Nur Al-Din Yashruti was to render Ibn Arabi’s teachings accessible to the faithful. He interpreted these teachings in a manner that was both understandable and relevant, thus making them more approachable for people. Fatima Yashruti asserts that the great Sheikh stands as one of the most pivotal instructors within the order.

Sheikh Ibrahim Yashruti

Twenty years prior to the passing of Sheikh Ali Nur al-Din Yashruti, his son Muhi al-Din Yashruti, who was designated as his successor, tragically died. Following this event, the Sheikh summoned another son, Ibrahim Yashruti (1844-1927), who was residing in Bizerte, Tunisia, to come to Acre to assume leadership of the Order after his demise. However, before revealing the leadership’s secrets to him, Sheikh Ali Nur Al-Din Yashruti insisted that Ibrahim undergo initiation just as the other dervishes had. Consequently, Ibrahim Yashruti spent several years living alongside the other disciples in the Zawiya, engaging in construction projects, donning humble attire, and manually carrying bricks throughout the day. Sheikh Ali Nur Al-Din Yashruti was adamant that his son receive no special treatment, emphasizing the importance of learning through immersion within the order, alongside the brothers. It was only after mastering the everyday tasks of physical labor, as well as those involving prayer, memorization, and service, akin to all other disciples, that he transitioned to living in his father’s house and commenced participation in the leadership activities.

Fatima Yashruti recounts it as follows: “In the Zawiya, each disciple was assigned duties aligned with his education and capability, expected to be fulfilled to the best of his ability. These responsibilities weren’t seen as burdens but as integral parts of life, carried out with love and camaraderie towards one another. Before God, all disciples stood as equals. The learned would educate the uninformed and the laypeople, striving to democratize spiritual knowledge in the tradition of Prophet Muhammad. Those with power exercised kindness towards the less fortunate, while the esteemed guided the modest with grace.”

At the onset of his ministry, Sheikh Ibrahim Yashruti received assistance from his father’s principal Mukadem (office holder) in Acre. Sheikh Ibrahim had authoritarian inclinations and decreed that members of each community should elect their own leaders. Among these communities, the most significant was based at the Balatjiyya Zawiya in Damascus, under the stewardship of Sheikh Muhammad Abu Alshemat. This particular community boasted over 2,000 Disciples.

According to Fatima Yashruti, Sheikh Ibrahim Yashruti (her half-brother) had to face during his life several internal challenges to his leadership within the Tariqa (order), and some external challenges in the world. Within the order was the death of his father the founding Sheikh, the expansion of the order and its decentralization tendencies. All of this was influenced by external events, such as rapid changes that took place in a centuries-old way of life. The Ottomans ruled Israel for 400 years, and when Ibrahim Yashruti became the Sheikh of the order in 1899, it was at the end of their time. In 1908 the Young Turks came to power, and in 1914 the First World War began, when Sheikh Ibrahim Yashruti was 70 years old.

During that era, the Shukeiri family held a prominent position in Acre and across Israel. The family patriarch, Asaad Shukeiri, served as the Sheikh of the fourth Ottoman army and represented the district in the Ottoman parliament. He was sympathetic towards, and likely a follower of, the Shadhili-Yashruti order, suggesting a probable connection with Sheikh Ibrahim Yashruti. The cordial relations maintained with the Ottoman authorities, coupled with the agricultural resources of the order, enabled Acre and its neighboring regions to weather the turmoil of the war with relative tranquility.

Sheikh Ibrahim Yashruti harbored a fondness for village life, making it a routine to ride out on his horse each morning to the Zawiya belonging to the Shadhili-Yashruti order located in the village of Kabri. He cherished the expansiveness of the open fields and the freshness of the air, a stark contrast to the humid atmosphere of Acre. In Kabri, he would engage with the local farmers and host meetings with dignitaries, particularly during the summer months. The Zawiya in Kabri was instrumental in supplying grains to the Zawiya in Acre, thereby ensuring the sustenance of its inhabitants.

Following the war, there was a burgeoning sense of national consciousness across the Arab world, which fueled nationalist movements in Egypt and Syria, as well as the nascent stages of Palestinian nationalism. Omar notes that Sheikh Ibrahim Yashruti displayed Western inclinations and adeptly navigated integration into the British Mandate administration in Israel. He collaborated with local Christian and Muslim factions and was proactive in advocating for the advancement of education among the Arab populace in Israel.

In the Mandate period, the Shadhili-Yashruti order continued to expand across various regions. However, the standing of the Yashrutis in Acre, Damascus, and several other locations in the Levant began to decline. This was partly due to the emergence of a new generation that was less religiously devout than its predecessors. Additionally, the general zeitgeist of the era leaned towards secularism and nationalism, which were at odds with the activities of Sufi orders, viewed as remnants of the old societal structure.

In 1927, at the age of 83, after thirty-eight years at the helm of the order, Sheikh Ibrahim Yashruti passed away. His leadership role was then inherited by his 27-year-old son, Al Hadi Yashruti, who had been residing with him in the Zawiya in Acre. The following year, in 1928, his grandson, Ahmed Yashruti, was born, who serves as the current Sheikh of the order.

Sheikh Al Hadi Yashruti

The third foundational Sheikh of the Shadhili-Yashruti order, Al Hadi Yashruti (1900-1980), led the order for fifty-three years, from 1927 to 1980, through a tumultuous era marked by significant historical events. Among these was the Israeli War of Independence (referred to as the Palestinian Nakba), which resulted in the displacement of many followers of the Order from Israel. They were compelled to leave Palestine for other countries, leading to the order’s center first relocating to Beirut and subsequently to Amman in Jordan. The period of Al Hadi Yashruti’s leadership was continually impacted by major Middle Eastern events. The Six-Day War in 1967 triggered another exodus of refugees, while the Lebanese Civil War in 1975 represented yet another calamity for many of its adherents.

During the British Mandate period, the Shadhili-Yashruti order was regarded as one of the moderate factions within Israel. The Yashruti family had maintained a cooperative relationship with the Shukeiri family since the Ottoman era, forming a moderate alliance that also included the Nashashibi family from Jerusalem. Sheikh Asaad Shukeiri, the family patriarch, served as the Mufti of Acre and was a notable adversary of the Husseini family, particularly opposing Mufti Haj Amin Al Husseini. Sheikh Asaad Shukeiri maintained amicable relations with some figures within the Zionist leadership and publicly opposed any violence against Jews.

Omar recounts that during the riots of 1929, Sheikh Al-Hadi Yashruti took a firm stance against violence towards Jews. The period was marked not only by aggression against Jews but also by hostilities towards moderates within Palestinian society. An example of this internal violence was the assassination of Dr. Anwar Shukeiri, the son of Sheikh Asaad Shukeiri, by individuals acting on behalf of Mufti Haj Amin al-Husseini during the Arab Revolt of 1936-1939. According to Omar, there were also plans to target Sheikh Al-Hadi Yashruti, but these attempts were ultimately unsuccessful.

The onset of British Mandate rule in Israel was initially seen as a period of opportunity; however, with the onset of the 1929 riots, the situation dramatically worsened, marking the beginning of a deeply tumultuous era. Acre prison became the central incarceration facility under the Mandate government in Palestine. Its tower, which loomed over the courtyard of the order, housed prominent Zionists, including Zeev Jabotinsky, while its lower floors were the grim setting for the execution of both Jews and Arabs. Throughout these turbulent times, Sheikh Muhammad al-Hadi Yashruti navigated the order through the stormy waters of conflict and war.

As the situation deteriorated further, a legend recounts that towards the end of 1947, Sheikh al-Hadi Yashruti was troubled by a dream in which an arch within the Acre Zawiya was seen collapsing. He interpreted this ominous vision as a forewarning of Palestine’s imminent downfall. This interpretation proved prophetic following the Jewish victory in the War of Independence, after which many followers of the Shadhili order were expelled (or chose to leave) the country. Consequently, the Zawiyas in Acre and Tarshiha were shuttered, with others falling into disrepair. In response to these dire circumstances, the Sheikh made arrangements for officials to remain in charge of the order’s holy sites and authorized internally displaced refugees to take refuge within the grounds of the Zawiya.

The mass displacement in 1947 undoubtedly marked a pivotal moment in the tenure of Sheikh Al Hadi Yashruti. The destruction of villages and towns, where members of the order had lived, and the ruin of many Zawiyas, led to a profound upheaval. Individuals who had been pillars of their communities, integral to the traditional social structure, were suddenly cast into the uncertainty of refugee status in unfamiliar territories, stripped of their possessions and homes. This calamity would have inevitably prompted deep introspection among the followers of the order. As people of faith, they likely grappled with existential questions about the nature of suffering and divine justice, pondering why such a fate had befallen them and questioning how a benevolent God could permit such events to occur.

In the aftermath of such profound upheaval, the order, deeply rooted in a belief in divine providence, found itself compelled to respond to the spiritual and existential queries of its followers, while also addressing their immediate social and economic hardships. The necessity to provide answers, coupled with the urgent need to establish a new social framework and financial aid for those affected, was paramount. It’s reasonable to speculate that the crisis led some members to reassess their commitment to the Sufi path, with a portion perhaps veering towards political and military avenues as a means of addressing their grievances. Conversely, for others, the mystical traditions of Sufism may have offered solace and a sense of continuity amidst the turmoil, preserving a spiritual connection to their lost homeland and reinforcing their identity in the face of displacement and loss.

Professor Weissman notes that Sheikh Muhammad al-Hadi Yashruti possessed considerable organizational acumen and played a pivotal role in reorganizing the order in the aftermath of the displacement. He was instrumental in constructing a large Zawiya in Beirut, to which he relocated the spiritual and administrative hub of the order. His ability to navigate complex situations was evident in his willingness to make tough decisions, particularly concerning modernization efforts. Additionally, Sheikh Muhammad al-Hadi Yashruti was proactive in establishing connections with various Lebanese factions, facilitating a monthly dialogue among different Muslim groups, thereby fostering a sense of unity and collaboration in a period marked by upheaval and transition.

In response to the inquiry about the nature of his father, Sheikh Ahmed Yashruti, son of Sheikh Al Hadi Yashruti, reflects with admiration, “He was a man who feared nothing. He always spoke his mind and was decisive. His most notable attribute was his strength, his formidable presence. He earned the respect of all who lived in the Galilee. There was an incident in Hurfeish, a dispute between Christian and Druze families over a parcel of land the Christians desired for a church. Called upon to mediate, Sheikh Al Hadi Yashruti simply inquired about the nature of the disagreement and immediately resolved the issue by donating five dunams from his own land for the church’s construction.”

Khaled Yashruti, son of Sheikh Al Hadi Yashruti, rose to prominence within the Palestine Liberation Organization. In 1970, his life was tragically cut short when a crane collapsed at a construction site he was visiting, given his profession as an architect. There are theories suggesting that Mossad was behind this incident. How did Sheikh Al Hadi Yashruti react to his son’s untimely death? In the face of such a personal loss, how is it possible to maintain a sense of love towards those believed to be responsible?

I once questioned Omar about his feelings towards the fact that many members of his order had been expelled from the country, and how this aligns with accepting and supporting the state of Israel and its institutions.

Omar’s response was clear-cut: “Consider this,” he proposed, “even if a child is born out of wedlock, he deserves care.” Through this analogy, he encapsulated the fundamental Sufi principle of embracing destiny with love.

In her book “Journey to Reality,” Fatima Yashruti discusses the Palestinian Nakba, sharing her personal reaction: “Initially, I was filled with anger and bitterness for fifteen days. It took a considerable amount of time before I could see it as part of God’s plan. Being overly attached to material possessions is a trap best avoided.”

Another noteworthy figure related to Sheikh Al Hadi Yashruti is his brother, Abd Latif Yashruti (1916-2016). A doctor by profession, Abd Latif worked in a hospital in Haifa (now known as Rambam) before leaving the country in 1942. He later established himself as both a doctor and a businessman in the Persian Gulf countries, where he forged significant connections and amassed wealth. Living to the age of one hundred, Abd Latif made annual visits to Israel and contributed donations to educational institutions in the northern region, including those serving the Jewish community.

Sheikh Abd al-Rahman Abu Risha, who passed away in 1977, is another significant family member related to Sheikh Al Hadi Yashruti. A cousin of Al Hadi, Abd al-Rahman emerged as an influential independent Sheikh, predominantly active in the Nablus area. His legacy is particularly notable because of a well-known Sufi Sheikh in Jerusalem, Sidi Muhammad Jama, who is recognized and respected in some Western circles as well. Sidi Muhammad Jama professes to be following in the footsteps of Sheikh Abd al-Rahman Abu Risha, illustrating the enduring impact of Abd al-Rahman’s spiritual and communal leadership.

Sheikh Al Hadi Yashruti passed away in 1980 in Beirut and was laid to rest in Acre. Prior to his death, Lebanon was engulfed by a civil war that erupted in 1975, involving clashes between Christians and Palestinians. This turmoil set the stage for Israel’s invasion of West Beirut in 1982. Given these circumstances, it was evident that Ahmed Yashruti, who was to succeed as the Sheikh of the order, would need to relocate the center of their operations. Consequently, that’s exactly what happened.

Sheikh Ahmed Yashruti

Sheikh Ahmed Yashruti was born in 1928 in Acre, where he was a quiet child, preferring reading over playing with other children. He remembers well his years in Israel. In 1947, his family relocated to Beirut. There, he studied political science and economics at the American University. By 1950, he had moved to Cairo, where he continued his studies in Islamic law at Cairo University. In 1960, Ahmed Yashruti arrived in Amman, equipped with a license to practice law and his father, Sheikh Al Hadi Yashruti’s blessing to teach the Shadeli Yashruti way. Alongside preparing for his spiritual role, he practiced law in Amman, serving both the royal family—whom he had close ties with—and the government. Additionally, he achieved a doctorate in law, further cementing his expertise and influence in both the legal and spiritual realms.

From a young age, Ahmed was clearly being prepared to take over as the next Sheikh of the Order. Upon his arrival in Jordan in 1960, a time when the West Bank, including East Jerusalem, was under Jordanian rule, he quickly established connections with the followers in the area. His presence in Jordan likely sparked significant excitement among the Palestinian refugees there, many of whom were either former followers of the Order or at least familiar with it from their homeland. Right from the start of his tenure, he succeeded in rallying a substantial community around him, instigating a fresh resurgence and revival of the Order.

Differing from several other Arab nations, the Kingdom of Jordan embraced Palestinian refugees, offering them full citizenship. This inclusivity has led to their significant integration into both the establishment and broader society, with Palestinians now constituting over 70% of the country’s population. Under the Hashemite royal family, Jordan has highlighted a form of moderate Islam that draws heavily from Sufi teachings. This environment made Jordan an ideal location for the Yashruti order to find a new home. Under Sheikh Ahmed Yashruti’s leadership, the order was able to establish a central base and thrive, promoting its activities within this supportive and harmonious setting.

During the Six Day War, Ahmed Yashruti led the community in Jordan and the West Bank. The war deeply disrupted Palestinian society, affecting the Shadeli Yashruti order’s followers as well. Many experienced displacement for a second time, moving from their homes in the West Bank—some of which were destroyed—to Amman and other areas within Jordan.

The events of 1970, particularly the loss of his brother Khaled Yashruti, and the subsequent outbreak of the civil war in Jordan known as Black September, undoubtedly left a profound impact on Sheikh Ahmed Yashruti and the followers of the Shadeli Yashruti Order. This tumultuous period saw conflict between Bedouin tribes, the Hashemite kingdom government, and Palestinian military factions, resulting in significant casualties and the expulsion of the PLO to Lebanon. Faced with such upheaval, Ahmed Yashruti was compelled to advocate for order and peace, even amidst personal suffering. In 1975, Lebanon also descended into civil war, further engulfing Palestinian communities in turmoil and violence. Amidst these chaotic circumstances, the significance of the Yashruti Order’s center in Jordan grew as a beacon of stability and refuge.

Throughout the turbulent years, Ahmed Yashruti remained deeply engaged in legal and social endeavors, all while fulfilling his role of guiding and instructing the followers of the Order. He underwent a period of growth and development, receiving guidance from his father, Sheikh Al Hadi Yashruti, during visits to Lebanon. These experiences were instrumental in preparing him for his life’s mission. During this formative period, Ahmed’s character solidified, and he cultivated a unique vision for leading the Order into a new era. Today, he places emphasis on modernization, education, and women’s empowerment. For instance, he has expressed that the obligation to wear a veil is not a religious mandate but a cultural tradition, and therefore not binding. His progressive views reflect his commitment to adapting the teachings of the Order to contemporary realities.

In 1980, following the passing of Sheikh Al Hadi Yashruti, his son Sheikh Ahmed Yashruti assumed leadership of the order, leading to the relocation of its administrative center from Beirut to Amman. At this juncture, it’s crucial to highlight the widespread influence of the Shadeli Yashruti order, which boasted hundreds of thousands of followers. The order held significant sway not only among Palestinian refugees in Jordan, Syria, and Lebanon but also among the broader Arab populations in these countries. Moreover, the influence of the order extended across the global Arab diaspora, particularly in regions like South America, where sizable communities of Palestinian and Lebanese Arabs reside. Surprisingly, the order also found a significant following in East African Muslim countries such as Mozambique, Madagascar, Kenya, and notably in the Comoros Islands. This widespread reach underscores the broad appeal and resonance of the teachings of the Shadeli Yashruti order beyond its geographical origins.

Upon assuming leadership, one of Sheikh Ahmed Yashruti’s initial actions was embarking on a pilgrimage to Mecca, accompanied by numerous followers, including individuals from Israel. A year later, in 1981, he successfully obtained permission to lay his father, Sheikh Al-Hadi Yashruti, to rest in the Zawiya in Acre. To facilitate this, Sheikh Ahmed, accompanied by his disciples, made a visit to Israel. It’s plausible that the groundwork for securing permission for the burial was laid during the pilgrimage to Mecca, where connections with the Israeli government may have been established through disciples from Israel.

Another significant step Sheikh Ahmed Yashruti took was republishing Fatima Yashruti’s books, acknowledging them as official representations of the history and teachings of the order. Furthermore, he spearheaded the establishment of new centers worldwide, expanded the Zawiya in Beirut, and initiated the use of a new Zawiya in Amman. This temporary Zawiya was later replaced in 2005 by the current expansive one. Moreover, Sheikh Ahmed began laying the groundwork for the reconstruction of the Zawiya in Acre. As early as 1985, he communicated to the disciples in Israel the need to vacate the compound, indicating plans for its rebuilding.

In 1995, the signing of the peace agreement between Israel and Jordan opened new possibilities for the Shadeli Yashruti order. In 1996, on the centenary commemoration according to the Muslim calendar of the death of Sheikh Ali Nur Al-Din Yashruti, Sheikh Ahmed Yashruti, accompanied by his son Dr. Ali Yashruti and a group of disciples, made a significant visit to Israel. This visit was facilitated by a new member of the order named Omar Rais. As part of the visit, a remarkable memorial ceremony took place at the Zawiya in Acre, specifically in the Mashhad Hall. This event garnered considerable attention and was even broadcasted on the Friday TV news (Channel 1).

“The sensation of the Zikr in Acre was unlike anything else,” explained Dr. Ali Yashruti to me. “There are certain things you simply cannot articulate unless you’ve lived through them. It’s like trying to describe the taste of this tea to someone who hasn’t tried it,” he added, gesturing towards my cup. The reconstruction of the Zawiya in Acre held profound significance for Sheikh Ahmed Yashruti, akin to completing a full circle. He held vivid memories of the place from his childhood, making its rebuilding a deeply personal endeavor for him.

The manifestation of the Sheikh’s ‘Hadrah’ is often revealed to the followers through signs or in dreams. Omar recounted an incident when they were deliberating a solution to a problem in the Zawiya, and unexpectedly, a young boy entered and provided the answer they sought. According to Omar, this child was believed to have been sent by the Sheikh, reminiscent of the boy who sat on Al Mashish’s knee and answered Sheikh Abu Al Hassan Shadeli’s inquiry about the hidden name of God (“You are yourself”). Such occurrences serve as profound reminders of the Sheikh’s spiritual presence and guidance among his followers.

Doctor Ali Yashruti

The designated successor to Sheikh Ahmed Yashruti is Ali Yashruti, born in 1956, a biochemistry doctor who spent thirteen years residing in the United States. He is widely recognized as an educated and remarkably impressive individual. According to the philosophy of the Shadeli Yashruti order, Ali Yashruti was destined to become a Sheikh. It is believed that when the time comes, the light of Muhammad, known as the ‘Hadrah’, will pass to him and through him.

While the 21st century has witnessed dramatic changes with the advent of the information revolution, widespread use of the Internet, and smartphones, Dr. Ali Yashruti is adept at navigating these modern technologies. However, amidst these advancements, the mysteries of human life and religion persist, much as they did in ancient times. Dr. Ali Yashruti’s mission, as I understand it, is to bridge the gap between ancient wisdom and contemporary society, translating profound spiritual teachings into terms relevant to today’s world.

Indeed, Sheikh Dr. Ali Yashruti currently oversees the management of the order’s affairs. He served as his father Sheikh Ahmed Yashruti’s right-hand man for many years, gaining insight into the intricacies of the order’s operations and receiving education in its esoteric traditions. As the natural successor, when the time comes, the mantle will pass to his son, al Hadi Yashruti. Presently, al Hadi Yashruti is undergoing training to prepare him for assuming the position in the future.

The followers of the Shadeli-Yashruti order hold a profound belief in the manifestation of the light of Muhammad, known as ‘Hadrat Muhammadiya’, through the different Sheikhs of the order. They perceive these individuals as diverse faces of the same presence, embodying the archetype of the complete person. Consequently, there exists a connecting thread that binds them together. Despite outward variations in appearance and interpretations, the Sheikhs are said to speak and act in a harmonious manner, reflecting internal similarities.

According to the belief held by the followers of the Shadeli Yashruti order, the leading Sheikhs possess dual facets, setting them apart from ordinary Humans. One aspect of their being is oriented towards earthly reality, akin to other human beings, while the other aspect is directed towards the heavenly, divine realm. As such, they straddle both worlds, embodying what is perceived as the complete human archetype. This dual nature renders them distinct from conventional perceptions of humanity. While some may solely perceive their outward appearance, those who delve deeper recognize their profound spiritual essence and the divine light that radiates from within. Thus, they are revered by their followers as embodiments of spiritual perfection, transcending mere earthly existence.