Actually, Sufism is a light that God sends forth into the heart that has been purified through spiritual struggle and orientated towards the Truth. At times, this light elucidates a divine mystery, a lordly wisdom, an obscure legal problem or an ambiguous aspect of the Book and the Sunna. However, the Sufi must neither dwell upon this gift nor be contented with it lest it become a veil that disrupts the Path. He must persevere on his way to God and never disclose the secret. God's secret is most deserving of being kept hidden. We have explained how spiritual struggles differ according to their underlying motives. If the goal is salvation only, then the novice struggles towards God-wariness and moral care. If the goal is felicity and the loftiest levels of realization (al-darajat al-'ula) in the Hereafter, then the wayfarer struggles towards walking on the straight path.

Finally, if the goal is knowledge through the lifting of the veil and witnessing of God in this world, the combat is unveiling. We have also mentioned that the name Sufism applies to all three struggles, in spite of the fact that it eventually referred to the last two. The great Sufis and their followers, whose lives are compiled in the Risala, spoke of Sufism as these last two struggles, together with their properties, rules and nomenclature. The teacher Abu al-Qasim al-Qushayri has explained how the difference between the struggles towards walking on the straight path and unveiling lies in their different underlying motives. He said, 'If the wayfarer believes in the Sufis' teachings and in gradual wayfaring (suluk wa-tadarruj) towards the goal, he will share in the knowledge Sufis have been given, namely the unveiling of the Unseen World (mukashafat al-ghayb). The disciple will not need to intrude upon and seek support from anyone foreign to their Path. But if the disciple is not of an independent nature and wishes to follow a more conventional way within a conforming pattern (taqlid) until he reaches realization, then he should imitate his predecessors and travel their Path, for it is best for him to follow them rather than anyone else.' Know that the need for the teaching master (al-shaykh al-mu'allim) and for the advising educator (al-murabbi al-nasih) varies according to the struggle.

Sometimes his presence renders the struggle more complete and appropriate, or worthier and safer, and sometimes his presence is so imperative that the struggle cannot be without him. Let us explain and describe this in detail.