Short answer
No one needs a guru to reach God (﷾), though everyone needs teachers. The Upanishads are right that hard knowledge must be learned from someone who has it. Islam agrees. The Prophet (ﷺ) said the best people are those who learn the Qur'an and teach it. But other Hindu texts go further. One yoga manual says "Guru is God even". A law book says a fair criticism of him is punished in the next birth. The Qur'an draws the line there. God (﷾) says He is close and answers everyone who calls, so no one stands between you and Him. A teacher is honoured, tested against God's (﷾) word, and never obeyed against it. Muslim scholars and Sufi guides stand under the same rule. So take teachers, and take God (﷾) alone as your Lord. That is Islam's answer.
Full explanation
The Upanishads: hard knowledge needs a teacher
The Hindu case for a guru is serious, and it starts in the Upanishads, the highest layer of scripture (shruti). The Mundaka sends the seeker, fuel in hand as a pupil's sign, to a guru fixed in Brahman, the ultimate reality. In the Chandogya a pupil says only knowledge learned from a teacher leads to real good. The Katha says the Self (atman) is not reached by argument, only when a wise teacher teaches it. The Chandogya also pictures a man left blindfolded in a wild place. Someone takes off the bandage and points the way home. He then judges for himself, asks from village to village, and arrives. So in this picture the teacher frees the man, and the man walks home on his own feet.
“Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.”
“For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Âkârya), leads to real good.”
“When taught by a man of inferior understanding, this Atman cannot be truly known, even though frequently thought upon. There is no way (to know It) unless it is taught by another (an illumined teacher), for it is subtler than the subtle and beyond argument. O Dearest, this Atman cannot be attained by argument; It is truly known only when taught by another (a wise teacher). O Nachiketas, thou hast attained It. Thou art fixed in Truth. May we ever, find a questioner like thee.”
“As one might lead a person with his eyes covered away from the Gandhâras, and leave him then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, "I have been brought here with my eyes covered, I have been left here with my eyes covered," And as thereupon some one might loose his bandage and say to him, "Go in that direction, it is Gandhâra, go in that direction;" and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhâra,—in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowledge.”
The Gita: learn by asking
The best-known verse on the subject is Gita 4:34. Krishna tells Arjuna to learn knowledge "by salutation, question, and service". Those who "perceive the truth" will teach it to him. Many Hindus read this as the command to find a guru. Notice what the verse asks of the pupil: he is to bow, serve, and also ask questions. It describes a pupil and a teacher who knows. It does not say the teacher is God, which matters for what follows.
“That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you.”
Islam agrees: people need teachers
Islam accepts this case in full. God (﷾) did not send a book alone. He sent a man to recite it, to purify people and to teach them. The Prophet (ﷺ) said the best people are those who learn the Qur'an and teach it. He called the learned the heirs of the prophets. He also warned that when scholars die out, people take ignorant leaders, who go astray and lead others astray. So a person with no teacher is in danger in Islam too. The real question is what a teacher is allowed to become.
“It is He Who has sent amongst the Unlettered a messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error;-”
Uthman reports that the Prophet (ﷺ) said: the best of you are those who learn the Qur'an and teach it. The narrator adds that Abu Abd al-Rahman al-Sulami, who passed on this saying from Uthman, taught the Qur'an from the rule of Uthman until the time of al-Hajjaj, and said: that is what has kept me sitting in this seat of mine.
A man travelled from Medina to Abu al-Darda in the mosque of Damascus for one hadith. Abu al-Darda said he heard the Prophet (ﷺ) say: whoever travels a road seeking knowledge, Allah takes him on a road of Paradise; the angels lower their wings in pleasure with the seeker of knowledge; all in the heavens and the earth, even the fish in the water, ask forgiveness for the learned; the learned man is above the worshipper as the full moon is above the stars; the learned are the heirs of the prophets, who leave no dinar or dirham, only knowledge.
Abdullah ibn Amr reports that the Prophet (ﷺ) said Allah does not take knowledge away by snatching it from people's hearts, but by taking the scholars, until none is left. Then people take ignorant men as leaders, who give rulings without knowledge, going astray and leading others astray.
How the words climb
Set the Hindu texts side by side, and the words climb. The Taittiriya says to let your teacher be "like unto a god". It says the same of mother, father and guest, so this is honour, not a claim about his nature. The Svetasvatara, also shruti, speaks of the highest devotion "for God, and for his Guru as for God". The law book of Manu calls the teacher "the image of Brahman". The Bhagavata, a Purana, has the Lord say the teacher should be known as Himself. The Siva Samhita, a later yoga manual, says "Guru is God even", and tells the pupil to walk three times round him. A well-known verse of praise calls the guru Brahma, Vishnu, Shiva and the supreme Brahman. Not every Hindu goes this far. But it shows why the question matters: honour for a teacher can grow into calling him God.
“Let thy mother be to thee like unto a god! Let thy father be to thee like unto a god! Let thy teacher be to thee like unto a god! Let thy guest be to thee like unto a god!”
“This highest mystery in the Vedânta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth,—then they will shine forth indeed.”
“The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brâhmana, though one be grievously offended (by them). The teacher is the image of Brahman, the father the image of Pragâpati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself.”
The Lord tells his hearer to know the teacher (acharya) as the Lord Himself. The teacher must never be despised, nor resented by thinking of him as an ordinary mortal, for the guru is made up of all the gods.
“There is not the least doubt that Guru is father, Guru is mother, and Guru is God even; and as such, he should be served by all with their thought, word and deed. By Guru's favour everything good relating to one's self is obtained. So the Guru ought to be daily served; else there can be nothing auspicious. Let him salute his Guru after walking three times round him, and touching with his right hand his lotus-feet.”
A well-known verse of praise says the guru is Brahma, the guru is Vishnu, the guru is the Lord Shiva. It says the guru is the supreme Brahman itself, and bows to him.
"like unto a god"
Taittiriya Upanishad, also said of mother, father and guest.
"for his Guru as for God"
Svetasvatara Upanishad.
"the image of Brahman"
The law book of Manu.
Known as the Lord Himself
Bhagavata Purana.
"Guru is God even"
Siva Samhita, a later yoga manual.
A word for Sikh readers
Sikhism (Sikhs also say Sikhi) also teaches that the Guru is needed. Guru Arjan, the fifth Guru, writes that without the Guru no one is set free. But Sikhs do not mean a living teacher by this. They honour the Guru Granth Sahib as their living Guru, so their question is about a scripture. The page on whether God (﷾) spoke through the Sikh Gurus answers it.
Guru Arjan writes: know that the Guru and the Transcendent Lord are One. In the same hymns he calls the Guru the Creator and the Transcendent Lord, and says that without the Guru no one is set free.
No one stands between you and God (﷾)
Here Islam draws its line. God (﷾) says He is close, and that He listens to everyone who calls on Him. Other answers in the same surah tell the Prophet (ﷺ) to "Say". This one does not. The answer comes in God's (﷾) own voice: "I am indeed close". He also says He is nearer to a person than the jugular vein. So in this life you need no one to carry a prayer or open a door. The Qur'an reports the old reason for go-betweens: "We only serve them in order that they may bring us nearer to Allah." It rejects that reason. The Gita's word for salutation, pranipata, means bowing low to the ground. Islam keeps that bow for God (﷾) alone. A teacher can show you how to pray, but your prayer does not pass through him. The page on whether Muslims need a priest gives the full case.
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
“They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may prosper.”
“They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.”
“It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.”
“Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful.”
“Among His Signs are the Night and the Day, and the Sun and the Moon. Do not prostrate to the sun and the moon, but prostrate to Allah, Who created them, if it is Him ye wish to serve.”
Even a Messenger is only a servant
The Qur'an says no one given a Book and prophethood could tell people to be his worshippers. It tells the Prophet (ﷺ) to say, "I am but a man like yourselves". He told people not to over-praise him, and to call him the servant of Allah (﷾) and His Messenger. He could not make even those he loved accept guidance, because only God (﷾) guides the heart. On the day he died, Abu Bakr spoke to the grieving people. Whoever worshipped Muhammad (ﷺ), he said, should know he was dead. Whoever worshipped Allah (﷾) should know He is alive and never dies. This settles the question for every teacher. If God's (﷾) own Messenger is a servant, no teacher after him can be more.
“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah's": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly." Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)?”
“Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.”
Umar reports that he heard the Prophet (ﷺ) say: do not over-praise me as the Christians over-praised the son of Mary; I am only a servant, so call me the servant of Allah and His Messenger.
“It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance.”
Aisha reports that when the Prophet (ﷺ) died, Umar insisted he was not dead. Abu Bakr went in, uncovered his face and kissed him, then came out and told the people: whoever worshipped Muhammad, Muhammad is dead; whoever worshipped Allah, Allah is alive and never dies. He then recited Qur'an 39:30 and 3:144.
“Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.”
Can a teacher be questioned? The Hindu texts pull two ways
The law book of Manu says a student who criticises his teacher, "though justly", will be reborn an ass. It tells him to cover his ears or walk away when others do so. The law book of Apastamba says something else. The student obeys "except (when ordered to commit) crimes which cause loss of caste", meaning the gravest sins. If the teacher breaks the law, the student tells him privately, and may even go home. In the Mahabharata, Bhishma quotes a verse allowing a teacher to be given up if he is vain and has lost right and wrong. The teacher of the Taittiriya tells his own pupil to copy his good works and "Not others". So one text punishes even fair criticism, and others let a pupil correct his teacher or leave him. So these texts do not settle how far a teacher's word goes.
“Wherever (people) justly censure or falsely defame his teacher, there he must cover his ears or depart thence to another place. By censuring (his teacher), though justly, he will become (in his next birth) an ass, by falsely defaming him, a dog; he who lives on his teacher's substance, will become a worm, and he who is envious (of his merit), a (larger) insect.”
“He shall obey his teacher, except (when ordered to commit) crimes which cause loss of caste.”
“If the teacher transgresses the law through carelessness or knowingly, he shall point it out to him privately. If (the teacher) does not cease (to transgress), he himself shall perform the religious acts (which ought to be performed by the former); Or he may return home.”
“The renunciation is sanctioned by the ordinance of a preceptor who is filled with vanity, who is destitute of the knowledge of right and wrong, and who is treading in a devious path.”
“Whatever actions are blameless, those should be regarded, not others. Whatever good works have been performed by us, those should be observed by thee,—Not others.”
| Text | What it says |
|---|---|
| Manu | A student who criticises his teacher, "though justly", will be reborn an ass. |
| Apastamba | Obey, except when ordered to commit the gravest sins. Tell a teacher who breaks the law privately, or go home. |
| Mahabharata | A teacher who is vain and has lost right and wrong may be given up. |
| Taittiriya | The teacher tells his pupil to copy his good works and "Not others". |
No one is obeyed against God (﷾)
Islam gives one answer, and the Prophet (ﷺ) gave it himself. A commander he had appointed lit a fire and ordered his men to enter it. The Prophet (ﷺ) said that had they entered it, they would have stayed in it until the Day of Resurrection. He said there is no obedience in wrongdoing, and obedience is only in what is good. The Qur'an says to obey those in authority, but to take any dispute back to Allah (﷾) and His Messenger. It also says earlier peoples took their priests and monks as lords. Ibn Kathir records that they obeyed them in whatever they allowed or forbade. So a teacher's rank never turns a wrong into a right. Your first duty is always to God (﷾).
Ali reports that a commander appointed by the Prophet (ﷺ) lit a fire and ordered his men to enter it. When the Prophet heard, he said that had they entered it they would have stayed in it until the Day of Resurrection, and that there is no obedience in wrongdoing: obedience is only in what is good. Sahih Muslim 1840 has the same report.
Abdullah ibn Umar reports that the Prophet (ﷺ) said a Muslim must listen and obey those in authority, whether he likes it or not, unless he is ordered to disobey God. If he is ordered to commit a sin, there is no listening and no obeying.
“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.”
“They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).”
Records from Hudhayfah ibn al-Yaman, Abdullah ibn Abbas and others that those people obeyed their monks and rabbis in whatever they allowed or forbade for them.
| A teacher | The Hindu texts that go furthest | Islam |
|---|---|---|
| Teaches what he knows | ||
| Is honoured | ||
| Is called God | ||
| Is known as the Lord Himself | ||
| Fair criticism of him is punished in the next birth |
- Yes
- No
How would you know a true guru?
The Gita asks for those who "perceive the truth". The Mundaka asks for one who "dwells entirely in Brahman". But a seeker who has not reached that state cannot check it in someone else. You need the knowledge to choose the teacher, and the teacher to gain the knowledge. The classical teachers make this harder. Shankara, Ramanuja and Madhva each head a line of gurus, and they give opposite answers on whether the soul is God. Ramanuja says the rival theory rests on "hollow and vicious" arguments. Madhva calls those who teach it "blasphemers". The Svetasvatara adds that its highest teaching is not for one who is not a son or a pupil. So the seeker's answer depends on which door he happens to knock on.
“That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you.”
“Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.”
“This entire theory rests on a fictitious foundation of altogether hollow and vicious arguments, incapable of being stated in definite logical alternatives, and devised by men who are destitute of those particular qualities which cause individuals to be chosen by the Supreme Person revealed in the Upanishads; whose intellects are darkened by the impression of beginningless evil; and who thus have no insight into the nature of words and sentences, into the real purport conveyed by them, and into the procedure of sound argumentation, with all its methods depending on perception and the other instruments of right knowledge.”
“Without knowing the real truth about scriptures, they say that the Vedas teach unity and monism. They go to the utter darkness these blasphemers of the Supreme Self”
“This highest mystery in the Vedânta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth,—then they will shine forth indeed.”
A test anyone can use
Islam puts the measure in the open. God (﷾) told the Prophet (ﷺ) to proclaim what was sent to him, so the message has no secret inner circle. The Qur'an says it is made "easy to understand and remember". Its central teaching fits in a short surah that children recite. So anyone can lay a teacher's words beside the Book. Ibn Sirin, of the generation after the Companions, said this knowledge is religion, so look carefully at whom you take your religion from. Al-Shafi'i, who died in 820, founded one of the four schools of Islamic law. He said that even if you see a man walk on water and fly through the air, do not be deceived by him. First measure him against the Book and the Sunna, the Prophet's (ﷺ) way. Ibn Kathir records this in his commentary on the Qur'an. A Muslim seeker therefore has a public measure that does not depend on the teacher, or on any wonder he shows.
“O Messenger! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith.”
“And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition?”
“Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.”
Muhammad ibn Sirin, a scholar of the generation after the Companions, says that this knowledge is religion, so look carefully at whom you take your religion from.
Records that al-Shafi'i (d. 820 CE) said: if you see a man walk on water and fly through the air, do not be deceived by him until you measure his affair against the Book and the Sunna. He said it in reply to a similar saying of al-Layth ibn Sa'd, passed on by Yunus ibn Abd al-A'la.
A teacher tells you something.
Does he order what is wrong?
Then he is not obeyed. Obedience is only in what is good.
Do you differ?
Take it back to Allah (﷾) and His Messenger.
Does he show wonders?
Even then, measure him against the Qur'an and the Sunna.
Does he ask to be worshipped?
No one given a Book and prophethood could say that.
And your prayers?
They go straight to God (﷾). He says He is close.
But Muslims have scholars and shaykhs
A fair reader will say Muslims have all this too. Muslims do have scholars, and some follow a Sufi shaykh, a guide in the inner life. Most Muslims ask a scholar about the details of the religion, and that is right. But a scholar has no rank between a person and God (﷾). He can be asked for his evidence, and his word answers to the Qur'an and the Prophet's (ﷺ) teaching. No shaykh is a condition for praying, for repentance or for being forgiven. The scholars set this limit themselves, as al-Shafi'i's words show. Sufi writers say the same. Al-Hujwiri was an 11th-century Sufi writer who ended his days in Lahore. He says whoever claims guidance must prove it by keeping the Sunna. Some Muslims do give a holy man more than this. The verses above judge them too, and the page on calling on anyone but Allah (﷾) answers it. So the difference is this: when a Muslim goes too far, the Qur'an itself corrects him.
“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.”
Records that al-Shafi'i (d. 820 CE) said: if you see a man walk on water and fly through the air, do not be deceived by him until you measure his affair against the Book and the Sunna. He said it in reply to a similar saying of al-Layth ibn Sa'd, passed on by Yunus ibn Abd al-A'la.
“Whoever claims to be guided by the Truth must give some proof of his assertion, and the proof consists in observing the Sunna (Ordinances of the Prophet).”
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
“They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).”
Islam's answer: many teachers, one Lord
Keep what is true in the Upanishads and the Gita: seek knowledge, respect those who have it, and ask questions. Then put the teacher where the Qur'an puts him, under God (﷾) and under His word. Read the Qur'an for yourself, and learn from people who know it. Pray as the Qur'an teaches: "O my Lord! advance me in knowledge." You need no one's leave to turn to God (﷾), in your own words, at any hour. He says He is close, and every being will come to Him as a servant. That frees you from every human master, and it is why Islam's answer is good news for a seeker.
“High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation to thee is completed, but say, "O my Lord! advance me in knowledge."”
“When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.”
“Not one of the beings in the heavens and the earth but must come to (Allah) Most Gracious as a servant.”
Verse by verse
Bhagavad Gita 4:34 — chapter 4, verse 34
“That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you.”
Cited for
Krishna himself commands every seeker to bow to a guru and serve him. Without one, knowledge cannot be gained.
The response
The verse says to learn from those who know, by respect, service and questions. Islam says the same of seeking knowledge. It does not say the teacher is God, and it does not say that a person cannot call on God (﷾) without him. Its word for salutation is a low bow, which Islam keeps for God (﷾) alone.
Where it lands — Gita 4:34 supports having a teacher. It does not support the claim that the guru is God.
Svetasvatara Upanishad 6.22-23 — chapter 6, verses 22-23
“This highest mystery in the Vedânta, delivered in a former age, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth,—then they will shine forth indeed.”
Cited for
This is shruti, the highest scripture, and it joins the two together: the same devotion for God and for the guru.
The response
The verse does say this, and here the Qur'an and the Upanishad part. Devotion belongs to God (﷾) alone. The Qur'an says sincere devotion is due to Allah (﷾), and asks that no one be taken as lord beside Him. The verse before it also holds the teaching back from those who are not a son or a pupil. The Qur'an is proclaimed to everyone.
Where it lands — The verse shows that shruti itself sets the guru beside God (﷾). It does not show that he belongs there, and the Qur'an says he does not.
Qur'an 4:80 — Surat al-Nisa (The Women), verse 80
“He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds).”
Cited for
Your own Book says that whoever obeys the Messenger obeys Allah. So Muhammad (ﷺ) is your guru, and you have a go-between too.
The response
He is obeyed because he delivers God's (﷾) message, and for no other reason. The same Qur'an has him say he is a man. It also corrects him over a blind man who came to learn, and he recited those verses to the people himself. A teacher who claimed to be God would not do that. He told people not to over-praise him. When he died, Abu Bakr said Allah (﷾) is the One who never dies. He brought the message to people, and their prayers go straight to God (﷾).
Where it lands — Obeying a messenger means obeying the One who sent him. It makes the Messenger a servant with a task, not a door to God (﷾).
Perspectives
A guru is the way to God
Knowledge of God cannot be had from books or argument. It passes from a living teacher who has it, and God works through him.
The Upanishads say the Self is known only when a wise teacher teaches it. Reading and reasoning are not enough.
Rebuttal
Islam agrees that people need teachers, and God (﷾) sent His Book with a teacher. But a teacher who passes on knowledge is not a door to God (﷾). In the Chandogya the teacher only removes the bandage, and the man finds the way himself. And God (﷾) says He answers everyone who calls.
"Guru is God" is about God, not the man. God teaches through the guru, as the sun shines through a window.
Rebuttal
The words say more than that. The Siva Samhita says "Guru is God even", and has him walked round and his feet touched. The Bhagavata says he should be known as the Lord Himself. A window does not receive that. The reason given, that he brings us nearer, is the one the Qur'an reports and rejects. It says every being comes to God (﷾) "as a servant".
The guru's grace does what effort cannot. Everything good comes by his favour.
Rebuttal
The Qur'an tells God's (﷾) own Messenger that he cannot guide everyone he loves, and that Allah (﷾) guides. If he could not put guidance into a heart he loved, no teacher can.
All souls are divine. The guru is simply one who has realised it, so to honour him is to honour the truth in everyone.
Rebuttal
That is one school's answer, and other lines of gurus call it false. Ramanuja says it rests on "hollow and vicious" arguments, and Madhva calls those who teach it "blasphemers". The Qur'an settles the question plainly: every being comes to God (﷾) "as a servant". The page on whether the soul is God gives the full answer.
The scriptures warn against poor teachers. A bad guru says nothing about a true one.
Rebuttal
The warning is sound, and so the seeker must tell the true from the false. The texts' test is whether the man has reached the truth, and a seeker who has not reached it cannot check that. The Qur'an gives a test anyone can use: does he teach what God's (﷾) word teaches?
Islam is no different
Muslims have their own gurus: the Prophet (ﷺ), the scholars and the Sufi shaykhs.
Muslims learn through chains of teachers, as Hindus do in the guru-shishya parampara.
Rebuttal
A Muslim chain of narration has a different job. It lets people check who passed on a report, so that no one can say whatever he wishes. It guards the words. It gives the person at the end of it no power over anyone's soul, and the words stand open to everyone.
Many Muslims follow a Sufi shaykh and honour him as a saint, as Hindus honour a guru.
Rebuttal
Islam's measure is not what some followers do. It is the Qur'an and the Prophet's (ﷺ) teaching, and they give no one that place. Al-Shafi'i said to measure even a man who walks on water against the Book and the Sunna. The Sufi writer al-Hujwiri asks for the same proof. A Muslim who goes too far can be corrected from the Book. A pupil whose text says "Guru is God" has no such correction in that text.
The Islamic perspective
Teachers are needed and honoured. God (﷾) alone is Lord, He answers directly, and no one is obeyed against Him.
The Prophet (ﷺ) said the best people are those who learn the Qur'an and teach it. He called the learned the heirs of the prophets.
God (﷾) says He is close, answers everyone who calls, and is nearer to a person than the jugular vein. So no one is needed to carry a prayer to Him.
No one given a Book and prophethood could tell people to be his worshippers, and the Prophet (ﷺ) told people not to over-praise him.
The Prophet (ﷺ) said there is no obedience in wrongdoing, and obedience is only in what is good.
Disputes go back to Allah (﷾) and His Messenger, so a teacher's word is always open to the test of revelation.