MURSHID –مرشد
Literally and Etymologically: An instructor, director, or one who points out the right way. It derives from the verbal noun رُشْد (rushd), which signifies being rightly guided, attaining maturity, rectitude and walking steadfastly upon the true path. As the Qur'an teaches, rushd embodies absolute istiqâmah. It is mentioned 19 times in its various derived forms throughout the Qur'an.
As an Islamic Term: A ma’nawî mentor and guide who directs rûhs toward the path of haqiqah, purifies hearts from the rust of the nafs and awakens those in ghaflah from their deep slumber.
A part from the Risale-i Nur that elucidates the chracteristic of a Murshid:
Undigested ‘Ilm Should Not Be Inculcated
The real ‘âlim guide (Murshid) is a sheep, not a bird; he gives his ‘ilm for the sake of Allah.
The sheep gives its lamb its digested, purified milk.
The bird gives its chick its saliva-mingled, regurgitated food.
The Gleams
The Mirror Mystery: As a requirement of the belief of tawhîd, a true murshid must never be considered the original source of faydh, but rather a place of manifestation and reflection. To attribute the honour, virtue, or nûr to the murshid himself instead of the real Source is a hidden shirk. The heart and rûh of a murshid are merely a mirror that reflects the light of the Sun of Truth; their rank must never be elevated beyond this station of being a mere means.
A part from the Risale-i Nur that elucidates this haqiqah:
Islam says: لاَ خَالِقَ اِلاَّ هُوَ 1. Furthermore, it does not accept causes and intermediaries as the true source of an effect. It looks to intermediaries through the perspective of ma’nâ al-harfî. The belief of tawhîd and the duty of submission (taslîm) and tafvîdh2 demand this. Due to being corrupted, present-day Christianity considers causes and intermediaries as the true source of an effect and looks to them through the perspective of ma’nâ al-ismî. The belief of waladiyyah3 and clericalism demand this, and drives Christianity to this path. They look to their saints through the perspective of ma’nâ al-ismî, viewing them as a source of faydh and a self-contained mine of nûr — according to one view, like the light of a lamp that is transformed from the sunlight. Whereas, we look to the awliyâ through the perspective of ma’nâ al-harfî, that is, as a place of manifestation like a mirror that spreads the sun’s light. {The Naqshbandis' method of râbita is based on this mystery.}
It is because of this mystery that with us, the ma’nawî journey and ascent of the rûh begins from humility, passes through self-annihilation and reaches the degree of annihilation in Allah (fanâ fillâh), and then begins to journey and ascend through infinite degrees. The ana and the nafs al-ammarah, along with their arrogance and pride, are extinguished. However, not in true Christianity, but in a Christian whose belief has been shaken by philosophy and the corruption of Christianity, the ana strengthens with all its equipment. Thus, if a prominent person of high rank and station with a powerful ana is a Christian, he finds the ground to become uncompromisingly devout, but if he is a Muslim, he becomes indifferent to his religion.
Damascus Sermon (137-138)