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Praise be to Allah, the Cherisher and Sustainer of the Worlds. Most Gracious, Most
Merciful. Master of the, Day of Judgment. You do we worship, and Your help we
seek. Show us the straight way. The way of those on whom You have bestowed Your
Grace, Those whose (portion) is not wrath and who go not astray. [Quran 1:1-7]

Certainly did Allah confer [great] favor upon the believers when He sent among them
a Messenger from themselves, reciting to them His verses and purifying them and
teaching them the Book and wisdom, although they had been before in manifest error.
[Quran 3:164]

Oh you who believe, fear Allah and be in the company of the truthful [Quran 9:119]

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Oh Allah, send salutations to our Master Muhammad
(peace be upon him), and His family and companions.

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 Contents Page

Tite Page

Acknowledgement 5

Introduction 6

Virtues of Knowledge 8

Spiritual Excellence (Ihsan) 21

Etiquettes of the sincere seeker 32

Qualities of the Righteous Teacher 50

What is meant by swearing allegiance? 65

Spiritually connecting with the sheikh 75

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 Acknowledgement
All the praises and gratitude are due to Allah Almighty for being blessed
with the ability and strength to complete this book. And endless and
limitless peace and salutations upon the Beloved Prophet (peace be upon
him), His family and His companions.

May Allah Almighty shower His blessings on my spiritual guide, Sheikh-i-

kamil Al Faqir Abu Hamza Mirwais Niazi Saifi Sahib. As with his permission,
guidance, and prayers (duas), I was able to write this book. And may Allah
Almighty also bless my grandsheikh, Hazrat Alfaqir Akhunzada Saifur
Rehman Hanafi Naqshbandi bin Qari Sarfaraz (Allahs mercy be upon him)
and rest of the teachers (shuyukh) of this spriritual lineage (Naqshbandi
Mujadadi of the Saifiya Darbaar), as through their blessings (barakaat) this
book was written.

May Allah Almighty bless my parents, and have mercy upon them, as they
showed mercy upon me when I was a child.

Ameen.

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 Introduction
Some Muslims either have no or little knowledge and understanding about
the spiritual aspect of Islam (also known as Sufism, tasawwuf or ihsan).
Others believe that tasawwuf does not belong to Islam and is therefore a
reprehensible innovation. On the other hand, you have those who claim to
be Sufis (a person on the path of tasawwuf), or claim to be a spiritual guide
(sheikh or pir), but are in fact misguiding people away from Islam.
Consequently, Muslims are in need of reviving their spiritual wellbeing,
develop their character and enlighten their hearts with the love for Allah
Almighty and His beloved Prophet (peace be upon him).

With the permission of Allah Almighty, this book will equip the seeker with
knowledge, which every Muslim should know before they tread upon the
spritiual path.

Before embarking on any journey, the spiritual traveller must have

knowledge about the journey. For this reason the first chapter is on
knowledge, its importance and its different dimensions. Second priority for
the seeker is to understand the fundamental principles of ihsan (spiritual
excellence) and how it is part of Islam. The third chapter will draw
attention to what characteristics and etiquette the seeker must adhere to
when treading on this spiritual journey. At this point, the seeker is ready to
search for a teacher, this fourth chapter will discuss what qualities to look
out for in a spiritual guide and how to safeguard onself from fraudulent
and corrupt ones. This is also very important for the seeker, as the seeker
must ensure that the teacher will be guiding him according to the Islamic
principles. The fifth chapter discusses the concept behind allegiance and its
role in the spiritual path (tariqah). Lastly, after the seeker swears allegiance
to the teacher, the next step is to spend time with that teacher. The seeker
cannot expect to gain spiritual progress if he does not spend time with a
righteous teacher, learn from him and adhere to his teachings and be
steadfast to his prescribed spiritual exercises.

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Anyone who intends to please Allah Almighty and has the love and
sincerity to tread on this path should read this book. Allah willing, you will
find this book of benefit to your social and spiritual wellbeing as well as
enriching your heart with love for Allah and His beloved Prophet (peace be
upon him). So pray (dua) that may Allah Almighty showers his mercy upon
me, my sheikh, grandsheikh and to the entire ummah.

May Allah Almighty bless the reader with the sincerity to act upon this
path and bless us all with the correct mindset and purify our intention to
please Him.

Ameen.

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 Virtues in Acquiring Knowledge
The seeker (salik) should understand that for every action, knowledge of
that action is required as a prerequisite of that action. This will ensure
that one is upon the correct path, and in accordance to the principles of
Islamic law.

The spiritual path (tariqah) is subtle, meaning any action, regardless how
trivial it may be, could have huge consequences for the seekers spiritual
progress. For this reason, the seeker must know the correct creed (aqaid)
of ahle sunnah wal jamaat (Ashari and Maturidi) and adhere to one of
the school of thought (madhab of either Imam Abu Hanifa, Imam Malik,
Imam Shafi or Imam Ahmad ibn Hanbal Allah be pleased with them all)
before embarking on this path.

Below are some passages from the sacred texts (the holy book Quran and
the Prophetic teaching in relation to knowledge and its different
dimensions.

Virtues of knowledge

Quran
1. And Allah has brought you out from the wombs of your
mothers while you know nothing. And He gave you hearing,
sight, and hearts (and mind) that you might give thanks (to
Allah). [Surah al-Nahl 16:78]

In Tafsir Ibn Abbas it comments And Allah brought you forth from the
wombs of your mothers knowing nothing, not knowing different kinds of
things; it is also said that this means: not knowing anything, (and gave
you hearing) with which you hear goodness (and sight) with which you
see goodness (and hearts) with which you perceive goodness (that
happly you might give thanks) so that you give thanks to Allah for his
blessings and believe in Him.

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In this passage it also points out the different levels of realisation and
certainity. When a person hears about some news or information, this is
one level of realisation about the reality of things. When a person sees
something happening, this is next level of consciousness and realisation
in understanding the world. And when all this information is imbedded in
the heart and mind, this gives the highest level of certainity. Where the
servants heart is open to the true reality of the world, realising his own
position in the world and therefore gives thanks to Allah.

The seeker must reflect upon this. Here Allah Almighty informing His
servants that we were created from nothing, we knew nothing, and was
it not for Allah to grace us with faculties of hearing, sight and heart (and
mind), we would not be able to understand our surroundings, and further
we would not able to understand Allah Almighty.

2. Indeed, Allah conferred a great favour on the believers when

He sent among them a Messenger (Prophet Muhammad [peace
be upon him]) from among themselves, reciting unto them His
verses (quran), and purifying them, and instructing them (in) the
Book (the quran) and alhikmah [the wisdom and the Sunnah],
while before that they had been in manifest error [al-Imraan
3:164]

The best of all branches of knowledge are the sciences of Islamic Law
(shariah) through which man comes to know his Lord and His Prophet
(peace be upon him) and religion. This verse highlights that the greatest
favour Allah blessed his creation is by sending His beloved Prophet
(peace be upon him). As the Prophet (peace be upon him) recited verses
of the Quran, purifying them from the disbelief and transgression,
instructing them from Quran about commands and prohibitions and
teaching the wisdom here referring to the Sunnah, the Prophetic
traditions.

3. And follow not (O man, i.e., say not, or do not, or witness not)
that of which you have no knowledge. Verily, the hearing, and

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 the sight, and the heart of each of those will be questioned (by
Allah) [al-Israa 17:36] & elsewhere Allah Almighty says: O you
who believe! Why do you say that which you do not do? Most
hateful it is with Allah that you say that which you do not do [al-
Sa: 2-3].

Allah warns every Muslim against speaking without knowledge, and there
is no goodness in knowledge which is not confirmed by action, or words
which are not confirmed by deeds.

4. Allah witnesses that there is no deity except Him, and [so

do] the angels and those of knowledge - [that He is] maintaining
[creation] in justice. There is no deity except Him, the Exalted in
Might, the Wise. [al-Imraan 3:18]

Here, the quranic verse points to the status of scholars (those who
possess the knowledge). That they too witness in the oneness and
uniqueness of the Creator.

5. And so amongst men and crawling creatures and cattle, are

they of various colours. Those truly fear Allah, among His
servants are those who have knowledge: for Allah is Exalted in
Might, Oft-Forgiving [Fatir 35:28].

It is quite clear from this verse that those who truly possess knowledge
will have fear. If you try to understand this verse with the first quranic
passagage mentioned above. Knowledge that has entered in the hearts
and mind will have deeper understanding and realisation of the world.
And these people wil have fear of Allah and will also thank Allah for what
He has graced them with.

6. Allah will exalt in degree those of you who believe and

those who have been granted knowledge [al-Mujaadilah
58:11] & Say: Are those who know equal to those who know
not? It is only men of understanding who will remember [al-

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 Zumar 39:9]

And for this deep insight into the world and having knowledge of Allah
Almighty, the scholars occupy a noble status in Islam. The greater fear
and thanks they give to Allah, the nobler their status.

7. And that those who have been given knowledge may know
that it (quran) is the truth from your Lord, so that they may
believe therein, and their hearts may submit to it with humility
[Surah al-Hajj 22:54]

Those who have knowledge are the quickest of people to understand the
truth and believe in it. Knowledge is important as it guides people to
distinguish what is right from wrong and to minimise doubtfulness and
heedlessness. Again to see this verse in light of the first quranic passage
mentioned above. Those whose heart and mind are opened and are
filled with deep insight, will easily perceive what is good and what is evil.
They will the first to reject falsehood and will the first to accept the
truth.

8.Verily, those who conceal the clear proofs, evidences and the
guidance, which We have sent down, after We have made it clear
for the people in the Book, they are the ones cursed by Allah and
cursed by the cursers. Except those who repent and do righteous
deeds, and openly declare (the truth which they concealed).
These, I will accept their repentance. And I am the one who
accepts repentance, the Most Merciful [al-Baqarah 2:159-160]

The ummah needs knowledgeable people at all times and in all places. A
nation without knowledge or scholars will live in illusions and sink in
darkness. If a person knows what Allah has prescribed, and then
conceals this knowledge and deprives the ummah of it, Allah will place
on him a bridle of fire on the day of resurrection. He will deserve to be
cursed, except for the one who repents. This emphasises the point that
not just to gain knowledge but to share this knowledge to all, this is a

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fundamental principle of invitation to Islam (dawah).

Hadith

1. The Prophet (peace and blessings of Allah be upon him)

said: When Allah wishes good for a person, He makes him
understand the religion. (Narrated in Bukhari, hadith no. 69).

Correct understanding of Islam is the best favour in which a Muslim may

be honoured. This highlights the difference between knowledge and
understanding. You will get many people who have knowledge of Islam,
but out of those only a few will have the understanding of it. This
understanding is a blessing bestowed by the Lord Almighty Allah. However,
those who will be blessed with this deep insight are those whose heart and
mind are open to receive this again referring to the inner condition of the
seeker.

2. The Prophet (peace and blessings of Allah be upon him) said:

When a man dies, all his deeds come to an end except for three
an ongoing charity, beneficial knowledge or a righteous child
who will pray for him. (Narrated by Muslim, 1631).

Knowledge brings a great reward. The one who directs another towards
good is like the one who does it. When the knowledgeable person dies,
his reward with Allah does not cease when he dies, rather it continues to
increase so long as people benefit from his knowledge

3. The Messenger (peace and blessings of Allah be upon him)

said: The best of you is the one who learns the quran and
teaches it. (Narrated by al-Bukhaari, 4639)

Concerning the matter of paying attention to the quran and learning and
teaching it,

4. The Prophet (peace and blessings of Allah be upon him) said:

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 There should be no envy (hasad) except with two people; a man
to whom Allah has given (knowledge of) the Quran, and he
recites it day and night, and a man to whom Allah has given
wealth, so he spends it (sadaqah) day and night. (narrated by
Muslim, 815)

Reading the Quran, learning it and teaching it, are amongst the best deeds

5. The Prophet (peace be upon him) said: Whoever follows a

path in the pursuit of knowledge, Allah will make the path to
Paradise easy for him. (Narrated by al-Bukhaari, Kitaab al-Ilm,
10)

6. The Prophet (peace and blessings of Allah be upon him)

said: Whoever calls people to correct guidance will have a
reward like that of those who follow him, without it detracting
from their reward in the slightest, and whoever calls people to
misguidance will have a burden of sin like that of those who
follow him, with out it detracting from their burden in the
slightest. (Narrated by Muslim, 2674)

If the scholar spreads his knowledge among the people, he will have a
reward like that of those who follow him.

The praiseworthy knowledge

Quran
1. There is no god but He: that is the witness of Allah His
angels and those endued with knowledge, standing firm on
justice. There is no god but He, the Exalted in Power, the Wise.
[al Imran 3:18]

This means that the witness of Allah Almighty, in His onesness and
uniqueness and understanding of His qualities (sifaat) is Allah Almighty
Himself, then the angels and those who possess knowledge. Those who

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possess knowledge, and have deep understanding of it, will be the first to
know that Allah almighty is one and unique in his qualities and only He is
worthy of worship. This is referring to marifatullah knowledge and
recognition of Allah Almighty.

2. O ye who believe! When ye are told to make room in the

assemblies, (spread out and) make room: (ample) room will
Allah provide for you. And when ye are told to rise up rise up:
Allah will raise you, to (suitable) ranks (and degrees), those of
you who believe and who have been granted Knowledge: and
Allah is well-acquainted with all ye do. [Al Mujadila 58:11]

It is clear from above quranic verse, that a person who possesses Islamic
knowledge is a believer who is raised to higher ranks.

3. Is one who is devoutly obedient during periods of the night,

prostrating and standing [in prayer], fearing the Hereafter and
hoping for the mercy of his Lord, [like one who does not]? Say,
"Are those who know equal to those who do not know?" Only
they will remember [who are] people of understanding." [al
Zumar 39:9]

Those who possess knowledge, are in constant awe of Allah Almighty,

spend the night in prostration and submission and ponder over the
hereafter, and have hope of Allahs forgiveness and mercy. These are
the characteristics of a person who has taqwa (conscious of Allah) and in
possession of marifatullah (knowledge and awareness of Allah
Almighty).

4. Nor should the Believers all go forth together: if a party from

every expedition remained behind, they could devote
themselves to studies in religion and admonish the people
when they return to them that thus they (may learn) to
guard themselves (against evil). [al Tawbah 9:122]

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 5. And before you (oh prophet peace be upon him), We sent
none but men, to whom We granted inspiration: if you realise
this not, ask of those who possess the Message. [al Nahl 16:43]

Hadith

1. Prophet (peace be upon him) was asked, which action is

best? He (peace be upon him) replies: knowledge. He (peace
be upon him) was then asked, which knowledge do you
mean? He (peace be upon him) said knowledge (and
awareness) of Allah Almighty (marifat). They further asked,
we asked you about action but you speak of knowledge. The
Prophet (peace be upon him) said: with your knowledge of
Allah Almighty, a few actions will suce and your ignorance
of Allah Almighty will not suce even though actions are
numerous (Reported in Ihya ulum id-Din, Imam Ghazali).

This confirms that the best knowledge the seeker can possess is of Allah
Almighty (marifatullah). This deep understanding is a light which is cast
upon the heart of the seeker. It opens the doors of spiritual insight into the
workings of the world. The more marifatullah the seeker has, to greater his
fear towards Allah, therefore the virtuous his actions.

Views of Pious People

Islam calls us to seek knowledge. The Messenger (peace and blessings of

Allah be upon him) made seeking knowledge an obligation upon every
Muslim (man and woman), and explained that the superiority of the one
who has knowledge over the one who merely worships is like the
superiority of the moon over every other heavenly body. He (peace be
upon him) said that the scholars are the heirs of the Prophets and that
the Prophets did not leave behind dinars and dirhams (i.e., money),
rather their inheritance was knowledge, so whoever acquires it has
gained a great share. And he (peace and blessings of Allah be upon him)
said that seeking knowledge is a way to Paradise.

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Sayyidina Ali (Allah be pleased with him) said that knowledge is biggest
wealth. Knowledge protects you from evil, whilst materialistic wealth
needs protecting by you. Materialism depletes through spending, whilst
knowledge increases with expense. (Reported in Ihya ulum id-din).

Imam Ghazali (Allahs mercy be upon him) stated in his book Alchemy of
Eternal Bliss: Some people say that knowledge is the recognition of
Allah...The jurists say that knowledge is the code of jurisprudence, that
is, what is halal and haram...and the sufi say that knowledge is of the
heart, soul and nafs, as this is where the secrets of this world and
hereafter is placed and the passage to Allah is open to man. He (Imam
Ghazali, Allah be pleased with him) also states in Ihya ulum al din, that
there are two types of knowledge; practical and spiritual knowledge. The
practical knowledge, which includes beliefs and actions, is incumbent
upon all. The spiritual knowledge is the science of the heart. Its
praiseworthy qualities are patience, gratitude, fear, hope, contentment,
asceticism, taqwa (conscious of Allah, the sublime), generosity, good
iman, good conduct, truthfulness and sincerity. To know the limits of
these attributes, their real nature and the means whereby they are
attained, their results and their signs are included in the knowledge of
the hereafter.

Imam Rabbani Ahmad Al Farooqi Al Sirhindi (Allahs mercy be upon him)

in his maktubat (vol. 1: 36) said something similar: Shariah has three
parts, knowledge (ilm), actions (amal) and sincerity of motive (ikhlas),
unless you fulfil the demands of all these parts, you do not obey the
shariah.

Imam Rabbani (Allahs mercy be upon him), clearly shows that knowledge
has dierent levels. The most common, is known as ilm. This is knowledge
of everything and anything, whether it is knowledge of dunya or the
commands (ahkham) of Allah. The Ikhlas (sincere devotion, aection, loyal
attachment) is the condition of a person who possesses marifatullah
(knowledge and awareness of Allah Almighty). This knowledge itself comes

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in dierent degrees, and the more one has marifatullah, the stronger their
ikhlas and therefore are more conscious of Allah Almighty (taqwa).

Imam Malik (Allahs mercy be upon him) has been reported to have said
that: Whoever studies jurisprudence (fiqh) and did not study tasawwuf
will be corrupted, and whoever studied tasawwuf and did not study
jurisprudence will become a heretic, and whoever combined both will
reach the haqeeqah (truth) (reported by Ali al-Qari Sharh ayn al-ilm wa
zany al ilm (cairo: Maktabat al Thaqafa al Diniyya 1989).

Imam Ghazali (Allahs mercy be upon him) reports in his Ihya ulum deen
that Hazrat Junaid Baghdadi (Allahs mercy be upon him) said: My spiritual
guide said to me once: with whom do you keep company when you leave
my house? I said: I keep company with Muhabasi. He said: Yes, follow his
knowledge and manners but avoid the subtleties of his scholastic theology
(ilm-i-kalam, a branch of knowledge based on logic & arguments) and
return it to him. When I left him, I heard him saying May Allah make you
first a muhaddith (scholar of hadith) and then an ascetic sufi, but not first
an ascetic and then a muhaddith. Imam Ghazali (Allahs mercy be upon
him) comments that this means that he should acquire first the science of
the sunnah and learning and then become an ascetic and he will then get
salvation, but he who becomes an ascetic before acquisition of knowledge
throws himself into faults.

Imam Ghazali (Allahs mercy be upon him) states that good actions (amal-i-
salih) constitutes two levels. The first level is the external actions (amal-i-
zahir), which are the actions of the limbs. And the secone level is that
internal actions (amal-i-batin), which is the condition of the heart and soul.
Evil actions are known as amal-i-saiyiah. He also states that for the five
daily prayers (salah) to be truthful (haqeeqatul-salah) and accepted by
Allah Almighty, it needs both the outer conditions and inner conditions to
be correct (amal-i-salih zahiri wa batini). The outer conditions of prayers
which are mentioned in the books of law and the inner condition is of the
heart which is in awe of Allah Almighty, possessing knowledge of the
gnostics about Allah Almighty (marifatullah) and is cleansed from worldly

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desires, as Allah says in surah Muminoon (23:1-2): Successful indeed are
the believers, those who oer their Salah (prayers) with humbleness and
submissiveness. Humbleness and submissiveness are both conditions of
the heart.

Again, Imam Ghazali (Allahs mercy be upon him) in his book, Ihya ulum
Deen, mentions three types of knowledge.

1. One kind of learning is like the purchase of commodities in journey.

They are the sciences of medicine, laws (fiqh) and all other sciences which
keep connection with the welfare of the people of the world.

2. Another class of learning is like the science of travelling in the desert

and overcome obstacles. They purify the mind from evil traits and take it to
a high place that does no fall on many people except to those whom Allah
Almighty shows favour.

3. The third kind of knowledge is like the knowledge of pilgrimage to the

house of Allah Almighty and its rules and regulations. This is the science of
knowledge of Allah Almighty (marifat), His attributes and the knowledge of
the actions of angels. This is the knowledge which cannot be gained except
with the Sufiyya who are close to Him. And those who are lower in rank
than them will also get salvation.
It states in the noble quran (56:87): As for one who is nearest to Allah,
there is happiness, bounty and garden of bliss for him. And for one who is
of the companions of the right hand there is peace for him.
There is certain truth which they perceived through contemplations, which
is clearer than seeing with the eyes. They have conviction in their faith
(iman) after seeing for themselves. Others are like those who have got
faith (iman) but without contemplation and without seeing with their own
eyes.

From a few passages from the Quran and Prophetic traditions (hadith) and
commentaries from great scholars like Imam Ghazali and Imam Rabbani
(Allah be pleased with both of them) that knowledge constitutes two

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dimensions; outward and inward (ilm-i-zahiri wa ilm-i-batini).

It cannot be said that there is only outward knowledge, and this is what is
only required to have fear of Allah (taqwa). As there are many people who
are well versed in the knowledge of Islam, some of them are not even
Muslims and yet there are others who are Muslims but do not possess
taqwa.

However, those who have purified their hearts from evil traits and possess
the good traits, such as sincerity, humility and contentment, who have the
deep understanding and spiritual insight of Islam by the grace of Allah
Almighty this inward knowledge has caused conviction of faith, of
marifatullah and taqwa. Are all to do with the spiritual development of the
seeker. The principle behind this spiritual revivial is the basis of the next
chapter.

If the person, whose heart is full of evil and darkness, will transgress, but
with an enlightened heart, which reflects the Allah Almightys light (anwar-
illahi), this heart will shine out in his actions. This is because the internal
spirit of man constitutes five points (qalb, ruh, sirr, khafi and akhfah)
known collectively as spiritual subtleties (lataif), which comes from the
realm of command (amal-i-amr), and these subtleties are made from light
(nur). The physical body is from the material realm (amal-i-khalq), and
made from the worldly elements. Therefore, a person only worships Allah
Almighty (which is an external action) and is only accepted by Allah
Almighty when a person has faith in His oneness and uniqueness and in the
messengership of Prophet Muhammad (peace be upon him). Another
words, only when one has purified his soul with the correct faith, then his
acts of worship will be accepted by Allah Almighty, as the saying of the
beloved prophet (peace be upon him): There is piece of flesh if healthy
the whole body become healthy, and if ill then the whole body is ill, and
that is the heart.

When person has spiritual illness, he must attach himself with a rightly
guided teacher (sheikh-i-kamil), who is the means (waseela), passed down

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from many generations from the spiritual lineage (silalah-i-salih) to the
Prophet (peace be upon him). His duty is to help the seeker to purify his
soul, build conviction in his faith (iman) and get closer to Allah Almighty.

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 Spiritual Excellence (Ihsan)
It is reported in Sahih Muslim and narrated by Hazrat Abdullah ibn Umar
(Allah be pleased with him): One day we were sitting in the company of
Allah's Apostle (peace be upon him) when there appeared before us a man
dressed in pure white clothes, his hair extraordinarily black. There were no
signs of travel on him. None amongst us recognized him. At last he sat with
the Apostle (peace be upon him) He knelt before him placed his palms on
his thighs and said: Muhammad (peace be upon him), inform me about al-
Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies
that you testify that there is no god but Allah and that Muhammad (peace
be upon him) is the messenger of Allah, and you establish prayer, pay
Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House)
if you are solvent enough (to bear the expense of) the journey. He (the
inquirer) said: You have told the truth. He (Umar ibn al-Khattab, Allah be
pleased with him)) said: It amazed us that he would put the question and
then he would himself verify the truth. He (the inquirer) said: Inform me
about Iman (faith). He (the Holy Prophet peace be upon him) replied: That
you arm your faith in Allah, in His angels, in His Books, in His Apostles, in
the Day of Judgment, and you arm your faith in the Divine Decree about
good and evil. He (the inquirer) said: You have told the truth. He (the
inquirer) again said: Inform me about al-Ihsan. He (the Holy Prophet)
said: That you worship Allah as if you are seeing Him, for though you
don't see Him, He, verily, sees you. He (the enquirer) again said: Inform me
about the hour (of the Doom). He (the Holy Prophet peace be upon him)
remarked: One who is asked knows no more than the one who is inquiring
(about it). He (the inquirer) said: Tell me some of its indications. He (the
Holy Prophet) said: That the slave-girl will give birth to her mistress and
master that you will find barefooted, destitute goat-herds vying with one
another in the construction of magnificent buildings. He (the narrator,
Umar ibn al-Khattab Allah be pleased with him) said: Then he (the inquirer)
went on his way but I stayed with him (the Holy Prophet peace be upon
him) for a long while. He then, said to me: Umar, do you know who this
inquirer was? I replied: Allah and His Apostle knows best. He (the Holy
Prophet peace be upon him) remarked: He was Jibraeel (the angel). He

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came to you in order to instruct you in matters of religion.

As mentioned in the previous chapter, there are two dimensions to

knowledge (ilm). In the context of the above hadith above, known
famously as hadith-i-jibareel, the outward knowledge (ilm-i-zahiri) is
referring to Islam. As Islam informs of how a Muslim should live his life,
regulating both acts of worship as well as laws governing social and
business aspect of life. The inwards knowledge (ilm-i-batini) refers to both
Iman and Ihsan (faith and spiritual excellence). These are both inward
conditions of the heart, soul and ones ego (qalb, ruh and nafs). When the
Prophet (peace be upon him) says to affirm in this hadith, it is referring to
affirmation and conviction in the heart the belief in the articles of belief as
mentioned in the hadith.

It is mentioned in the holy Quran, surah hujurat, verse 14: "We (the
Bedouins) believe (mumin). Say (oh Prophet (peace be upon him): "You do
not believe. But say, `We have submitted (muslim),' for iman has not yet
entered your hearts. But if you obey Allah and His Messenger, He will not
decrease anything in reward for your deeds. Verily, Allah is Forgiving, Most
Merciful. Imam Suyti (Allah be peaced with him) states in his commentary
of the Quran Tafsir Jalalayn that the bedouins were a group of men from
among the Banu Asad, who newly came into Islam and were saying that
they believe (become Mumin), another words we arm the truth in our
hearts. However, Allah instructed His beloved Prophet (peace be upon
him) to say to them: You do not believe; but rather say, We have
submitted (become Muslims), we are outwardly compliant (Islam); for
faith has not yet entered into your hearts, however, it is expected of you.
Yet if you obey Allah and His Messenger, by [embracing] faith and in other
ways, He will not diminish for you anything of your deeds, that is, of the
reward for them. Allah is indeed Forgiving, to believers, Merciful, to them.
And in tafsir-i-ibn Kathir (commentary of Quran from Allama Ibn Kathir),
comments that this honourable verse provides proof that iman is a higher
grade than Islam, according to the scholars of the Ahl us-Sunnah wal-
Jama`ah. And links this verse with hadith-i-Jibraeel by saying the hadith
moves from the general matter of Islam, to something specific (iman) to

22
something more specific (ihsan).

Iman (faith) is the first level of conviction of the heart in the fundamental
articles of belief. When the seeker struggles and strives strengthening his
faith until he reaches a state of iman-i-kamil (faith that is completed,
perfected and accomplished). Reported in Mishkat Masabih, Chapter on
Iman, Narrated by Hazrat Abu Umamah (Allah be pleased with him) that
the Prophet (peace be upon him) reported to have said that He who loves
one for the love of Allah, and holds another in enemity for the love of
Allah, gives in charity for the love of Allah and withholds giving for the love
of Allah, verily that person has perfected his Iman (iman-i-kamil). And
reported in Sahih Bukhari, narrated by Hazrat Anas (Allah be pleased with
him): The Prophet (peace be upon him) said "None of you will have (true)
iman till he loves me more than his father, his children and all mankind.
When the seekers heart is overfollowing in love for Allah and His beloved
Prophet (pbuh), then this love will dictate to the seeker to act only for the
pleasure of Allah and to refrain from anything which will earn the
displeasure of Allah. When the seeker has reached the perfected faith, he
enters into higher state of Ihsan (spiritual excellence).

The Prophet (Allah be pleased with him) states in hadith-i-jibraeel that

Ihsan is whenever a believer is in worship, it is like he sees Allah, and if he
cannot then he is atleast aware that Allah sees him. This indicates that
after the seeker reaches iman-i-kamil, he enters into Ihsan. Ihsan itself has
different levels, the lowest is having awareness that Allah is watching him,
this is what is known as taqwa. That the seeker is so cognitively aware of
Allah, that it creates fear in Him, this fear ensures the seeker from avoiding
anyting which is in disobediene to Allah. The highest level of Ihsan, is
known as mushahida (witnessing), or seeing Allah. This is when the seeker
has reached a high level of spirituality that his heart is fully aborbed in love
for Allah and nothing else.

To attain Ihsan, the seeker must continue to struggle and strive against his
own ego (tazkiya-i-nafs) cleansing himself from the evil traits of greed,
anger, jealousy, ostentation, etc, he needs to purify his heart from

23
attachment to the material world and have love for the Allah and His
Prophet (pbuh). When the heart is absorbed in love for Allah and His
Prophet (pbuh) it goes into a state of fana-i-qalb (a spiritual experience
where the seeker loses himself in Allah due to the overflowing love for the
Creator). Therefore the seeker loves and hates for the pleasure of Allah
alone and not for any selfish or worldly reasons, acting and refraining for
His sake. Allah will illuminate his heart (qalb) with marifatullah (knowledge
of Allah). This is where the seekers heart looks towards or sees Allah,
everywhere he looks, he sees signs of Allah clearer around him. The
greater his heart is illuminated with marifatullah, the greater the
witnessing.

Further we can learn from hadith-i-jibraeel is that if the seeker wishes to

complete his deen (way of life, religion), he needs to adhere to all three
aspects of Islam, Iman and Ihsan. If the seeker focuses more on Islam and
neglects Ihsan, he has avoided the spiritual aspect of his actions. And if he
was to focus on Ihsan without understanding Islam, will fall into sin and
transgression.

Seeking a means (Waseela)

Allah the exalted has instructed the believers to seek a means to get close
to Him. As stated in the Quran, surah al Maidah, verse 35: Oh believers
(muminoon) attain fear (in Allah), seek the means of approach (waseela)
unto Him, struggling and striving in His cause: that you may prosper. In
the commentary of Sayyidina Ibn Abbas and Hafiz Ibn Kathir (Allah be
pleased with them both) that seek a means or waseela is a means of
achieving a highest grade of Iman, in obedience to achieve highest place in
paradise where prophets and Allahs beloveds reside.

Seeking a means to a way or approach is known as waseela. This is the

spiritual journey the believer must take to complete his deen as
mentioned earlier, from adhering to the laws set by Islam and ascending
his way closer to Allah (qurb-ilallah), as he struggles and strives along
this journey, strenghtening his Iman, and aiming towards spiritual

24
excellence (Ihsan). Elsehwere in the Quran, Allah states in Surah al
Tawbah, verse 119: O believers (mumin) Have fear (in Allah) and be
with the truthful people (siddiqeen). In tafsir Jalalayn comments that
this means O you who believe, fear Allah (have taqwa), by refraining
from [acts of] disobedience to Him, and be with those who are truthful,
in [their] faith and covenants, by adhering to sincerity. This verse
supports the previous Quranic verse (Al Maidah, verse 35) and defines
what the means of approach (waseela) is, that is the truthful people
(siddiqeen). For the seeker to be on the righteous path, he is instructed
to seek the means of this path and this is path of the righteous people.
As instructed in the Quran, the seeker must attach himself to such
people, learning from them the deen, adhering to their instructions and
to strive upon this spiritual journey towards Ihsan.

It is reportedin Sahih Bukhari, Sahih Muslim and in Riyadul Saliheen by

Imam Nawawi on the authority of Abu Said Sad bin Malik bin Sinan Al
Khudri (Allah be pleased with him) who said the Prophet (peace be upon
him) had said in a hadith about a man, before the time of the companions
who killed ninety-nine people and he went to a scholar to see if he can be
forgiven by Allah Almighty. This scholar told him no, and the man kills him
too. He then goes to another scholar to ask him if he can be forgiven and
the scholar instructs him to go to a particular place where there are
people of saliheen (righteous people) and join them in the amal-i-salih
(righteous actions) and not to come back to his village.

This hadith has much wisdom within it, one particular the seeker must
understand is when he makes the intention on trending the path of
righteousness, struggling and striving is required, but one must also
sacrifise and gives up on the environment that made him a sinner in the
first place. The seeker sould surround himself with an environment that is
in obedience to Allah and remove himself from the environement that
enoucurages obedience to sin and transgression. Constantly, being in
contact with righteous people, the seeker will be under the gaze of a
person that sees with the light of Allah, a place where there is
rememberance of Allah, where Allahs mercy and blessings are

25
descending. The seeker will positively be affected by all this merciful
surrounding and this will have a deep impact in purifying the heart and
ego (tazkiya qalb and tazkiya nafs).

The spiritual and righteous guide, known as sheikh or peer, are those
whom themselves have treaded on the spiritual path (tariqah). They too
have gone through vigorous training, practicing the sunnah, and striving
hard with spiritual exercises and aiming towards Ihsan with their
respective spiritual guides. The seeker must bear in mind that this
waseela of the spiritual guide and the spiritual path is regulated by Islam.
Its purpose is to obtain the pleasure of Allah, and its fruits are knowledge
and awareness in Allah the exalted (marifatullah).This marifatullah is a
light which is caste upon the purified heart that is overflowing in love for
Allah (fana-i-qalb). A Sufi Gnostic and a great reviver (mujadid) of his time,
Imam Rabbani Ahmed Al Farooqi Al Sirhindi (Allah be pleased with him) in
his Maktubat (vol 1, letter 36) states, shariah has three parts, knowledge
(ilm), actions (amal) and sincerity of motive (ikhlas), unless you fulfil the
demands of all these parts, you do not obey the shariah. And when you
obey the shariah you obtain the pleasure of Allah Almighty, which is the
most supreme good in this world and there hereafter. The Quran says
The pleasure of Allah is the highest good (quran 9:72). The spiritual path
(tariqah) and the haqeeqah for which the sufis are known are subservient
to the shariah, as they help to realise its third part, namely sincerity
(ikhlas). Hence, they are required in order to fulfil the shariah and not to
achieve something beyond the shariah.

As this path (tariqah) involves knowledge, and spiritual exercises,

guidance is required by the seeker. This guidance will come from the
righteous and accomplished guide (sheikh-i-kamil). In the same way, a
person who has illness will go to a medical doctor for treatment, to
cleanse oneself, one must go to the spiritual doctors of this religion.

The intention and objective of the seeker is to get close to Allah the
exalted and become illuminated with marifatullah. There are numerous
Prophetic (peace be upon him) traditions in relation to the scholars of the

26
religion (ulema, or sheikh). Reported in Sunan Tirmidhi and Sunan Abu
Dawud, it is narrated that the Prophet (peace be upon him) has said that
the ulema (scholars) are the inheritors of the Prophets. And its is reported
in Ihya ulum Deen by Imam Ghazali that the Prophet (peace be upon him)
has said the ulema are those who have iman, are dressed in taqwa and
are ornamented in haya (modesty and shame) and who have fruits of
knowledge. And a narration by Sayyidina Anas (Allah be pleased with him)
said that the Prophet (peace be upon him) has said Whoever possess the
following three qualities will have sweetness of Iman (faith). The one to
whom Allah and His Prophet (peace be upon him) becomes dearer than
anything else, who loves a person and he loves him only for the sake of
Allah, and one who hates to revert to disbelief as he hates to be thrown
into the Fire. Qazi Thanaullah Panipatan (Allah mercy be upon him) in his
commentary of the Quran (tafsir-i-mazhari) elaborates this hadith that if
you have these qualities of iman, you are a true believer (mumin).
Without tasting the sweetness, one will not be able to know its taste.
Through the means of (waseela) of righteous scholars who are the
inheritors of the Prophets, one can obtain this sweetness of love and
closeness to Allah and His beloved Prophet (peace be upon him).

Imam Ghazali reports a saying of the Prophet (peace be upon him) that
the deen (way of life, religion of Islam) is founded upon cleaniness. He
(Imam Ghazali) explains this cleaniness is both inward and outward that is
necessary. Therefore, a qualitied spiritual guide is one who acts upon the
knowledge of outward actions and has attained a pure inward state. If the
seeker wishes to be in the company of Allahs righteous servants, then he
must seek for a sheikh-i-kamil.

Reported in Sahihain (Bukhari and Muslim) that the Prophet (peace be

upon him) reported to have said: The likeness of a righteous friend and
an evil friend is the likeness of a musk perfume seller and a blacksmith. As
for the perfume seller, he may either bestow something on you, or you
may purchase something from him, or you may benefit from his sweet
smell. And as for the blacksmith, he may either burn your clothes or you
may be exposed to his awful smell.

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Views of the righteous scholars

Imam Abu Hanifa (May Allahs mercy be upon him) reported to have said:
If it were not for two years, I would have perished, for two years I
accompanied Sayyidina Jafar as-Sadiq (ra) and I acquired the spiritual
knowledge that made me a Gnostic in the way (that is tasawwuf).
Recorded in Ad-Durr al-Mukhtar, vol. 1, p.43.

Imam Malik (May Allahs mercy be upon him) reported to have said:
whoever studies jurisprudence (tafaqaha) and didnt study tasawwaf (also
known as Sufism or Ihsan) will be corrupted, and whoever studied
tasawwuf and didnt study jurisprudence will become a heretic, and
whoever combined both will reach the truth (haqeeqah). Reported by
Imam Ali al-Adawi, vol. 2, p. 195 & Kashf al-Khafa wa Muzid al-Abas, vol. 1,
p 341

Imam Shafi (May Allahs mercy be upon him) reported to have said: I
accompanied the sufi people and I received from them three knowledge.
They taught me how to speak. They taught me how to treat people with
leniency and a soft heart. And they guided me in the way of tasawwuf.
Recorded in Kashf al-Khafa, Ajluni, vol. 1, p 341 & in Tanwir al-Qulub, p.
405.

Imam Ahmad bin Hanbal (May Allahs mercy be upon him) reported to
have said: O my son, you have to sit with the Sufi, because they are like a
fountain of knowledge and they keep the remembrance of Allah in their
hearts; they are the ascetics and they have the most spiritual power.
Recorded in Ghiza al-Albab, vol. 1, p 120.

Hazrat Bahauddeen Naqshband (May Allahs mercy be upon him) reported

to have said, There is not friend of Allah on this earth who is not under
the special gaze of Allah. When you sit in the company of the friends of
Allah, the blessings (faiz) that you receive is in fact a reflection of that
special gaze.

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Muhiyuddin ibn Arabi (May Allahs mercy be upon him) said: Look for a
perfect teacher who will lead you onto the straight path.

Maulana Rumi (May Allahs mercy be upon him) in Mathnawi said: Butter
cannot be acquired without milk, as recognition of Allah (ilm-i-batin)
cannot be obtained without a spiritual guide...whoever travels without a
guide needs two hundred years for a two day journey. He also said If one
is to meet with Allah Almighty, should spend with the awliya. The heart of
an awliya has the light (nor) of knowledge in Allah (marifatullah). A good
example for this is the most beloved companion of the Prophet (peace be
upon him), Sayyidina Abu Bakr Siddiqi (Allah be pleased with him). The
Prophet (peace be upon him) has said about him: Never was anything
revealed to me that I did not pour into the heart of Abu Bakr. And also he
(peace be upon him) said: Abu Bakr does not precede you because of much
prayer or fasting, but because of a secret that is in his heart.

Maulana Abdul Aziz Dehlwi (May Allahs mercy be upon him) in Qurb-i-
Irshad, page 531: Seekers conduct towards the sheikh, should be like the
companions towards the anbiyas. As a sheikh-i-kamil is on the path of the
sunnah, they are truly inheritors of the prophets. So respecting a righteous
teacher (sheikh-i-kamil), is in affect respecting the Prophet of Islam (peace
be upon him).

Imam Rabbani (May Allahs mercy be upon him) states in his maktubat
(vol. 1: 266): After one has acquired right beliefs and subjected oneself to
the rules of the shariah, one should if Allah so wills, enter the path of the
sufis. But one should not pursue it in order to get something over and
above the beliefs and the practices of the shariah, or acquire something
new. The purpose of following the sufi way is to gain a conviction in the
objects of iman that cannot be weakened by the doubts of a sceptic or
shaken by the remarks of an objector. The conviction which is founded on
arguments is not firm, and one who pursues reasoning does not get
certitude, know that it is through the remembrance of Allah that one gets
the peace and satisfaction of the heart. This is the object of the sufi
tariqah regarding belief. Regarding the practices of the shariah, the object

29
is to make the performance easy and spontaneous and to remove
sluggishness and to subdue the carnal self.

He, Imam Rabbani (May Allahs mercy be upon him) says elsewhere in his
maktubat (vol. 1: 71): To be thankful to Allah Almighty, which is our
primary duty, it is necessary first to have right beliefs (aqaid) as defined by
ahle sunnah wal jamaah, and second, to follow the practical injunctions of
the shariah as enunciated by the Mujtahids (that is, Imam Abu Hanifa,
Imam Shafi, Imam Malik and Imam Ahmad ibn Hanbal (may Allah be
pleased with them all)) of this group, and third to purify oneself on the
principles laid down by the sufis among them. The first two are obligatory
because they form the basis on which the structure of Islam has been
raised; the third is required for perfection, since perfection in Islam
depends upon it. Every action or practice which is opposed to these
principles is a sin, a disobedience to Allah Almighty.

Sayyidina Sheikh Abdul Qadir al-Jilani (May Allahs mercy be upon him) said
in al-Fath ur Rabbani, p. 150: Arrogance, hypocrisy, egoism are all arrows
of shaytan aimed at your heart. One should formulate a strategy to defend
oneself from this attack. The correct strategies are explained and
demonstrated by the mashaikhs. You should heed to their commands and
act on them. They will guide you on the path of Allah since they have
already travelled on this path. He also said (same book, p. 202): The
heart is the plantation for the hereafter. Irrigate, fertilise and mature it
with the regular good deeds. If there is kindness and energy in the heart, it
will be fertile and an abundant harvest will result. Should the heart be
harsh and contemptuous, the soul becomes infertile, barren and no crop
will be able to grow. Learn this art of farming by its experts, the awliya of
Allah. Do not think your opinion to be sucient. Our Prophet (peace be
upon him) says, seek help in every field from an expert in that field.

Imam Ghazali (May Allahs mercy be upon him) in Ihya ulum al-deen said,
Keep the company with those who have firm iman, hear from them and
learn in purifying iman, and follow them always, so that your iman may
become firm as their iman became firm.

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Oh seekers of the truth, it has been made clear from above quranic verses,
hadith and views of great scholars that you should spend time in the
company of righteous people. Shaytan is always ready to divert you from
the straight path. By being in the company of the pious gatherings; there
will be constant remembrance of Allah Almighty and the remembrance of
the beloved Prophet (peace be upon him). From this constant
remembrance, your heart will be purified from attachment to this material
world and will enlighten your heart in love for Allah and His beloved
prophet (peace be upon him), Allah willing.

31
 Etiquettes of the Sincere Seeker

The righteous teacher (sheikh-i-kamil) is already on the path of the

sunnah and in accordance with shariah; his behaviour, manners and
character will be a reflection of the sunnah. The seekers purpose is to
attach himself to a sheikh-i-kamil, and learn from his character and
teachings. The objective is to develop conviction in ones faith (iman),
actions (amal) and attain sincerity (ikhlas).

What is Adab?

The linguistic meaning of adab is to be well-bred, well mannered,

cultured, and to have a refined taste. In relation to Islam, the whole
sunnah of the Prophet (peace be upon him) is in actual fact what a
Muslim should imitate to perfect his character (akhlaq). Linguistically it
also means to invite people to a feast. Which is perfect when applied in
the Islamic context, as when one refines his adab in accordance with the
sunnah; people around him will be attracted by his character and
manners, as if almost inviting them to the same way.

Children acquire adab from their parents, students from their teachers,
the young from the elders. We may have much knowledge but lack in
good manners (adab) towards people; and we may have good manners
(adab) but lack knowledge; but it is adab that holds the greater value and
importance. In todays society, where parents, teachers, and elders are
no longer given their correct honour, respect or rights; basic manners
have made a swift exit, whilst we compete for self-glory, power, or
worldly gain.

The famous example is the mother of Imam Malik (Allahs mercy be upon
him), who placed an imama (turban) on his head and sent him to his
teacher Rabi'ah ibn Abdurrahman (May Allahs mercy be upon him), and
she instructed him to learn first from his manners (adab) then from his
knowledge.

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There are numerous prophetic traditions in relation to adab, below are
just a few. It is reported in Muwatta Imam Malik, in the chapter of Good
Manners that the Prophet (pbuh) reported to have said that I have not
been sent as a Messenger, except to perfect character (akhlaaq) and
reported in Sahih Bukhari that the Prophet (pbuh) has said The nearest
of you to me on the Day of Judgement will be the one who is best in
character. Also reported in Muwatta of Imam Malik, narrated by Yahya
related to me from Malik that Yahya ibn Said said, "I have heard that by
his good character a man can reach the degree of the one who stands in
prayer at night and the one who is thirsty from fasting in the heat of the
day. And beautfully Allah the exalted says in the Quran, Surah Al Qalam,
verse 4 truly, you (Oh Beloved Prophet) have the best of manners.

Below is an extract from the Quran, Surah Al Kahf. This is in relation to

Musa (peace be upon him) and his meeting with Khidr (peace be upon
him).

So they found one of Our servants on whom We had bestowed Mercy

from Ourselves and whom We had taught knowledge from Our own
presence. (65) Musa said to him: "May I follow you, on the footing that you
teach me something of the (Higher) Truth which you have been taught?"
(66) (The other) said: "Verily you will not be able to have patience with me!
(67) "And how can you have patience about things about which your
understanding is not complete?" (68) Musa said: "you will find me, if Allah
so will (truly) patient: nor shall I disobey you in aught." (69) The other said:
"If then you do follow me, ask me no questions about anything until I
myself speak to you concerning it." (70) So they both proceeded: until,
when they were in the boat, he scuttled it. Said Musa: "Have you scuttled
it in order to drown those in it? Truly a strange thing you have done!" (71)
He answered: "Did I not tell you that you have no patience with me?" (72)
Musa said: "Rebuke me not for forgetting, nor grieve me by raising
difficulties in my case." (73) Then they proceeded: until, when they met a
young man, he slew him. Musa said: "have you slain an innocent person
who had slain none? Truly a foul (unheard-of) thing you have done!" (74)
He answered: "Did I not tell you that you have no patience with me?" (75)

33
(Musa) said: "If ever I ask you about anything after this, keep me not in
your company: then you would have received (full) excuse from my side."
(76) Then they proceeded: until, when they came to the inhabitants of a
town, they asked them for food, but they refused them hospitality. They
found there a wall on the point of falling down, but he set it up straight.
(Musa) said: "If you had wished, surely you could have exacted some
recompense for it!" (77) He answered: "This is the parting between me and
you: now will I tell you the interpretation of (those things) over which you
was unable to hold patience. (78) As for the boat, it belonged to certain
men in dire want: they plied on the water: I but wished to render it
unserviceable, for there was after them a certain king who seized on every
boat by force. (79) "As for the youth his parents were people of Faith, and
we feared that he would grieve them by obstinate rebellion and
ingratitude (to Allah and man). (80) "So we desired that their Lord would
give them in exchange (a son) better in purity (of conduct) and closer in
aection. (81) "As for the wall it, belonged to two youths, orphans in the
Town; there was, beneath it, a buried treasure, to which they were
entitled: their father had been a righteous man: so thy Lord desired that
they should attain their age of full strength and get out their treasure a
mercy (and favour) from your Lord. I did it not of my own accord. Such is
the interpretation of (those things) over which you was unable to hold
patience."

Hafiz ibn Kathir sets an extensive commentary on the above verse. For
the purpose of this chapter, I have selected those which are relevant.

Allah tells us what Prophet Musa (peace be upon him) said to that
learned man, who was Al-Sayyidina Khidr (peace be upon him). He was
one to whom Allah had given knowledge that He had not given to
Prophet Musa (peace be upon him), just as He had given Prophet Musa
(peace be upon him) knowledge that He had not given to Sayyidina
Khidr (peace be upon him).

Prophet Musa (peace be upon him) said to him: "May I follow you...''
This is a question phrased in gentle terms, with no sense of force or

34
coercion. This is the manner in which the seeker of knowledge should
address the scholar. (I follow you) means, I accompany you and spend
time with you.

So that you teach me something of that knowledge which you have

been taught. Meaning, teach me something from that which Allah has
taught you so that I may be guided by it and learn something beneficial
and do righteous deeds.

At this point, Sayyidina Khidr (peace be upon him) said to Prophet

Musa (peace be upon him), Verily, you will not be able to have patience
with me! meaning, `You will not be able to accompany with me when
you see me doing things that go against your law, because I have
knowledge from Allah that He has not taught you, and you have
knowledge from Allah that He has not taught me. Each of us has
responsibilities before Allah that the other does not share, and you will
not be able to stay with me,'

And how can you have patience about a thing which you know not!
`For I know that you will denounce me justifiably, but I have knowledge
of Allah's wisdom and the hidden interests which I can see but you
cannot.'

In this quranic verse, Allah did not descent knowledge directly to

Prophet Musa (peace be upon him), even though he is a prophet, but
instructs him to learn from Sayyidina Khidr (peace be upon him). When
Prophet Musa (peace be upon him) wants to learn from him, Sayyidina
Khidr (peace be upon him) put conditions for his company and
knowledge, this in itself indicates the proof of adab.

Hadith

5. Abu Hurairah (Allah be pleased with him) reported that the

Messenger of Allah (peace be upon him) said: Whosoever obeys

35
 me, obeys Allah (Almighty), whosoever disobeys me, disobeys
Allah (Almighty). And whosoever obeys a ruler (ameer) obeys
me, and whosoever disobeys a ruler, disobeys me. Verily an
Imam is a shield who fights in his absence and protects him. If he
enjoins to fear Allah (Almighty) and does justice, there is reward
for him for that, and if he enjoins otherwise, there is against him
there from. (recorded in Mishkat ul Masabih, chapter on
Allegiance & Rebellion).

6. Abdullah ibn Umar (Allah be pleased with him) reported

that the Messenger of Allah (peace be upon him) said: Be hold!
Each one of you is a king and each of you will be asked about
his subjects. A leader is a king over the people...a man is a king
over the members of his household...a woman is a queen over
the members of the household of her hus band and of his
children...a servant of a man is a king over the property of his
master...Behold! each one of you is a king and each one of you
will be asked about his subjects. (Recorded in Mishkat ul
Masabih, chapter on Government & Administration).

This hadith emphasise the responsibilities each of us has and the

accountability it carries. It is sometimes overlooked that the sheikh also
carries a huge responsibility in accepting a student and to help him to
better himself. This huge responsibility also carries the accountability
for the sheikh to be questioned by Allah, the sublime on the day of
Judgement.

7. Abdullah ibn Amr (Allah be pleased with him) reported that

the Messenger of Allah (peace be upon him) said: Whosoever
takes oath of allegiance to an Imam and gives him the palm of
his heart, let him obey him if he can. If another comes to quarrel
with him, strike the neck of another. (Recorded in Sahih Muslim
and Mishkat ul Masabih, chapter on Allegiance and Rebellion).

8.Nawwas ibn Saman (Allah be pleased with him) reported that

36
 he asked Allahs messenger (peace be upon him) about piety (al
birr) and impiety. In reply the Prophet (peace be upon him) said
piety is good character. Impiety is whatever pricks your
conscience and what you would not like others to know about.
(reported in Sahih Muslim and Tirmidhi).

Protocols for the sincere seeker

A seeker (salik) is a person who should be a reflection of the Sunnah. His

character should be of excellent quality. His characteristics (akhlaq)
should be enriched in the Sunnah of the Prophet (peace be upon him).

A good teacher is one who has these qualities and is willing to teach
others. From this, the righteous teachers of tasawwuf (shuyukhs) have
coded some protocols to be followed by the seeker to help him develop
such good qualities.

Below are a few protocols advised by great teachers of the sufi way.
They have been codified for the seeker to reflect upon and adhere to
for the betterment of his spiritual journey towards Allah the exalted.

1. Seeker must select a sheikh who has the right aqeedah, which is in
accordance with the Ahl-i- Sunnah wal Jamaat. This ensures the
seeker is taught correctly, will assist his thinking and spiritual journey.

2. Seeker must have trust in his Sheikh. Whatever instructions and

spiritual exercises is given by his sheikh, the seeker must assume with
conviction to be good (khair) for his spiritual development and faith
(iman) and to believe that these instructions are ordained to bring the
seeker closer to Allah Almighty.

3. The purpose and intention behind the seeker attaching himself to a

sheikh, is only to please Allah and His beloved Prophet (peace be
upon them). Through this, the seeker will live in accordance to
shariah, live in accordance with the sunnah and his worship (ibadah)

37
 to be perfected with sincerity (ikhlas) and spiritual excellence (ihsan).
The intention of the seeker should not be so that one day he becomes
a representative of his sheikh (khaleefa) or to become a sheikh
himself with many followers. Seekers purpose is to attain knowledge,
awareness and recognition of Allah Almighty (marifatullah).

4. It is compulsory (wajib) upon the seeker to keep himself away from

anything which can harm his faith (iman) and spiritual journey. By
keeping himself guarded and safe from evil groups, evil and sinful
talks and gossips and any other surroundings which may lead himself
and his thoughts towards sin. By keeping himself guarded this way, it
will make it easier for the Seeker to act righteously; he will be a
recipient of Allahs light and illumination (anwar-i-tajjaali) and attain
closeness to Allah Almighty (qurb-i-illahi).

5. When the seeker has completed the spiritual education from his
Sheikh, and possibly attains the khilaafat. He must be extra careful
with his thoughts and ego (nafs) as whispers can occur where one can
start believing these attainments are due to his own efforts,
independent from his sheikh. At this point, he must quickly attribute
all what he has attained due to the blessings (barakaat) and spiritual
attention (tawajju) and prayers (duas) of his sheikh. And that Allah
Almighty has blessed you with these qualities through the means
(waseela) of your sheikh. Take heed that even a slight disrespect or
distraction away from the sheikh, the seeker can lose everything. A
time may come when mischief (fitna) and evil is widespread. It will be
incumbent upon the sheikh to appoint khaleefahs to serve their
community and to help reduce the evil. This type of khilaafat is called
can be temporary, because it is given for a particular time. The sheikh
can later withdraw the khilaafat from the seeker. A muttallaq
khaleefa, is he who has completed his spiritual training, and can with
his sheikhs permission open up his own khanaqa to serve the
community.

38
6. When the seeker is on the spiritual journey, he will experience many
things, his iman will become stronger, he will be blessed with dreams
and spiritual insights, and he will experience deep emotions and can
become spiritually ecstatic out of overwhelming love (wajd). In this
instance, he must not attribute these to his own efforts, but must
continue to realise this has been attained through his sheikhs
blessings and spiritual attention (tawajju), who in turn obtained it
from his sheikh and so on up to the Prophet (peace be upon him).

7. The seeker must love and dislike whatever and whoever the sheikh
loves and dislikes. Make friends with his sheikhs friends and an
enemy with his sheikhs enemy. This is the sunnah of the Companions.
Whenever the Prophet (peace be upon him) commented a likeness or
dislikeness to anything and anyone, the companions too would feel
the same. All for the sake of Allah. As Allah says in the quran. Make
friends for my sake and make enemies for my sake.

8. It is incumbent upon the seeker to ask his sheikhs permission before

leaving from his gatherings (mehfil). Especially in the naqshbandi
tariqa, as in this tariqa, the company of a sheikh (suhbat-i-sheikh),
prescribed dhikr and tawajju-i-sheikh and adab towards the sheikh are
keys to the seekers spiritual development.

9. Whenever the seeker is in the company of a sheikh (suhbat-i-sheikh)

he should focus only on the compulsory and emphatic sunnah (fard
and sunnah muaqidah) and to avoid all optional (nawafil) and
recommended (mustahhab) acts. As being attentive towards the
sheikh, who may be giving sincere Islamic advice (naseeha) is greater
than the optional worship (nawafil ibadah).

10. Whenever the seeker is in suhbat-i-sheikh, he must not look around

but fully focus towards the sheikh and concentrate whole heartedly.
a. His physical posture should be such a way that the seeker is
facing the sheikh. Seeker should never point his feet
towards his sheikh. Also the seeker should not be physically

39
 in present of his sheikh, but his mind elsewhere. This is very
harmful to the seekers spiritual development. The seeker
should be physically, spiritually and mentally present.
b. Seeker must not talk or chatter with anyone when sheikh is
present as seeker should be listening attentively to the
sheikh
c. Even when the sheikh is engaged with something or
someone else, the seeker should still remain silent and
instead engage himself in silent rememberance of Allah
(dhikr-i-khafi) whilst facing the sheikh
d. The seeker must not eat or drink unless the sheikh offers it
himself:
i. Before eating, one should wait until the sheikhs
plate has been served to him and he (the sheikh)
starts eating.
ii. Eat silently, with minimum joking around and with
high levels of sincerity and respect towards the
sheikh and his household.
iii. After eating, we must clean up meticulously
afterwards, and not to leave around rubbish,
wrappers, cups and cutlery around.
e. All forms of distractions must be removed. e.g:
i. Phones must be switched off prior to entering the
khanqah (home) of the sheikh or at least kept
silent. However, if kept silent, you must not keep
it in sight, so whilst sheikh is there, the seeker is
distracted by glancing towards his phone.
ii. When there are guests, seeker should discourage
them from talking, especially in present of the
sheikh.
f. If the sheikh leaves the gathering for a short time. The
seeker must not do any idle talk. When talking, then to use
appropriate language and talk about appropriate subjects.
And not to talk loud or laugh loudly.

40
11. In the beginning of this spiritual journey, the sheikh will prescribe
certain spiritual exercises for the seeker. In this initial point, the
seeker must refrain from performing any other nawafil (optional)
worship nor to further his Islamic learning, except to learn what is
obligatory (fard), mandatory (wajib) and what is emphatically
traditional (sunnah muakidah) upon him, and instead focus more on
his obligatory acts of worship and the prescribed spiritual exercises.
Later, with the spiritual insight, the sheikh will know how spiritually
strong the seeker has become and will then instruct him to perform as
many nawafil as he can.

12. When the seeker is going to meet his sheikh. He must dress himself
(according to the sunnah) preferring white kameez (shirt), use the
miswak, comb his hair, put on imaamat on and perfume.
a. When the seeker embarks on his journey to meet his sheikh.
He should be hasty in getting to his sheikh and not be
distracted by and start to divert his path elsewhere.
b. As a preparation, it is a good practice to make the intention
in his heart that he intends to travel to meet his sheikh, to
learn from them, and to attain the pleasure of Allah.
c. Whilst on the journey, it is a good practice to start the silent
rememberance of Allah (dhikr-i-khafi) and to do rabitah-i-
sheikh (see last chapter for further explanation) in his mind
this will make the journey blessed and will help the seeker
mentally prepare for the day of dhikr and subhat-i-sheikh.

13. Whenever a seeker hears anyone backbiting about his sheikh. He

must first listen and then tell him to stop backbiting and spreading
gossip, depending upon his strength he can stop him with his hand,
tongue or reject him from his heart.

14. Whenever a seeker enters the place of his sheikh (khanaqah) and
finds his sheikh in a gathering (mehfil), he must gesture the salaam to
the sheikh from the distance and later to formally give salam to him.

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15. On occasions, the seeker should give gift (hadiyah) to his sheikh. It is
not incumbent for the sheikh to receive it. But the hadiyah is a sunnah
and will increase the love between the seeker and his sheikh.

16. The seeker should continuously develop and improve and try to
perfect all the manners, actions and thoughts, which is in accordance
to the sunnah. As he does this, he will get closer and closer to Allah.
Avoiding such manners, actions and thoughts, can harm and impede
the seekers spiritual progress.

17. The seeker should pay attention to his sheikhs actions and thoughts
and imitate them. How the sheikh performs his salaah, makes dua,
sits, eats and sleeps, etc. because a true sheikh-i-kamil is the one who
performs the sunnah to the detail, and imitating ones sheikh is in
reality following the sunnah of the Prophet (peace be upon him). A
sheikh-i-kamil is upon the sunnah, a true spiritual inheritor (waris) of
the Prophet (peace be upon him).

18. The Seeker must love his sheikh like he loves his parents. As his
spiritual journey develops, the seekers love will also increase towards
the sheikh. His parents brought him into the world and strengthened
him; there are the first gates to paradise. The sheikh is one who will
help you to get to the other side of paradise, where Allahs beloveds
are. Seeker must love the sheikh more than anything else. And in the
spiritual dimension, the seeker can end up loving his sheikh more than
his parents. Because it is through the sheikh, that the seeker shall
attain closeness to Allah and His Prophet (saw). The seeker is warned
that despite on this journey, if he is disobedient to his parents and
does not show them good manners, then doesnt matter how much
worship or spiritual exercises he does, his disobedience will block any
spiritual progress.

19. Whenever the seeker receives and is prescribed a wazaif (quranic

recitations for spiritual remedies) or dhikrullah (rememberance of
Allah). He must constantly put this into practice and be steadfast

42
 towards it and must not lack in its practice. The dhikr prescribed by
the sheikh must be strictly followed with sincerity and should leave
out other practices.

20. Any matter relating to the Deen, the seeker must consult his sheikh
for guidance and advice. Examples of such matters are on marriage,
business, ibaadat, etc. This is for the seekers khair (goodness).
Whatever guidance and advice, the seeker gets, it must be followed
with sincerity.

21. Seeker should try to avoid standing or sitting on areas which you
know his sheikh also stands or sits.

22. Seeker when strolling along with his sheikh, must be at least a step
behind him and not to be positioned in front of him. In the similar
way, the muqtadi (one behind the Iman during salah) is a step behind
his iman at time of salaah. Seeker should not show his back to the
sheikh.

23. Seeker should try not to perform wudu the same place his sheikh
performs it.
a. Using the facilities at the khanqah is not a right but a
privilege. We must show respect for the sheikhs residence
by cleaning where necessary after its usage thoroughly.

24. Seeker should also try to avoid being in his sheikhs shadow.

25. When the seeker shows his adab towards his sheikh, it is like he has
shown adab towards the Allah and His Prophet (peace be upon him),
because the sheikhs are the true inheritors (waris) of the Prophets
(peace be upon them all). Every Prophet has his own station, the
sahabas have their own station, and the sheikh too has his own
station, but the adab must be performed to all the beloveds and
friends of Allah Almighty. And showing adab to Allahs beloved, is too

43
 showing adab and love towards Allah. Through the adab, the seeker
will, inshaaAllah, get closer to Allah and His Prophet (saw).

Extract from Revival of religious sciences by Imam Ghazzali r.a.

To continue with improving the ones character, I have taken some

protocols from the book, Ihya ulum-id-deen by Imam Ghazali (Allahs
mercy be upon him).

1. Seeker first step is to avoid all evil matters and habits as he will start his
journey towards goodness (amal-i-salih). Knowledge is worship (ibaadat) of
the mind, it purifies inner faults and will help to attain closeness to Allah
Almighty (qurb-ilaahi). An example is the five daily prayers (salah), where
ablution is required, in the same way, to attain the essence of knowledge,
one must cleanse his soul (ruh) and heart (qalb) from evil qualities and bad
habits. True worship (haqeeqat-i-ibaadat) is attained with knowledge (ilm),
when seeker is cleansed from all forms of evil and impurity.

It has been reported that the Prophet (peace be upon him) has said that
the religion (deen) of Islam is founded on cleanliness. Imam Ghazali
(Allahs mercy be upon him) comments this includes both inward and
outward purity.

Quran (9:28) O you who believe! Verily, the Mushrikin are

impure. So let them not come near Al-Masjid Al- Haram (precinct
of Kabah) after this year; and if you fear poverty, Allah will enrich
you if He wills, out of His bounty. Surely, Allah is All-Knowing, All-
Wise.

This verse above refers to their inner impurity, as externally, mushirks

clothing and self can be clean. This is verdict of Imam Abu Hanifa (Allahs
mercy be upon him), Imam Ghazali (Allahs mercy be upon him) and in
the commentaries of Tafseer Jalalayn.

It has been reported that Prophet (peace be upon him) has said that

44
angels do not enter a house wherein there are dogs. Imam Ghazali
(Allahs mercy be upon him) comments that the human heart (qalb) is a
house, the abode of the angels. The blameworthy evils are anger; lust,
rancour, envy, pride, conceit and the like are dogs. When dogs reside in
the heart, where is the place for the angels? Allah Almighty takes the
secret knowledge (marifah) to the hearts through the angels. They do not
take it to impure souls.

It has been reportred that Hazrat Ibn Masud (Allah be pleased with him)
said: Knowledge is not acquired through much learning. It is a light cast in
the heart. A Gnostic (a person in who has marifatullah) said: Knowledge
is fear and conscious of Allah (taqwa), as Allah Almighty said in the quran,
The learned among the people have taqwa the most.

2. Seeker must connect with the knowledge (ilm), even leaving his kith or
kin, as acquisition of knowledge is not possible in these environments. A
Gnostic said: Allah Almighty has not gifted two hearts to a man. For this
reason, a certain Gnostic said: knowledge will not give you its full share
till you surrender your entire mind in it.

Allah, the sublime states in Quran, surah Ahzab (33:4): Allah has not made
for any man two hearts in his breast...

Seeker must choose either deen or dunya. He should love his wife,
children, etc, but only for the sake of Allah almighty. The seeker needs to
take part in dunya, earning, fulfilling rights. But he should not make this
purpose of life. Knowledge does not come for free. Seeker must make a
total eort and strive through his body, mind and soul to seek it. Then a
little knowledge can be obtained.

3. Seeker should not exalt himself above his teacher (sheikh), and always
consider he has only but little knowledge. He must show complete
humbleness and excellent character (adab) at all times towards the
teacher, as without this he will not attain knowledge. The seeker must
take what his teacher gives or instructs him, like the patient submitting to

45
a physician.

Quran: Surah Qaf (50:37): Verily, therein is indeed a reminder for him
who has a heart or gives ear while he is heedful.

Imam Ghazali (Allahs mercy be upon him) said that the meaning of the
heart here is to be fit for receiving knowledge and one who is prepared
and capable of understanding knowledge.

Seeker should accept what the sheikh recommends for him, and to put
aside his own opinion, and should question only in the matter that the
teacher permits him. Refer to the story of Hazrat Prophet Musa (peace be
upon him) and Sayyidina Khidr (peace be upon him). As Sayyidina Khidr
(peace be upon him) put a condition of patience on Prophet Musa (peace
be upon him) in order to be with him (peace be upon him).

4. Seeker when acquiring the knowledge to avoid going into debates and
discussions on dierences in school of thoughts or sectarian divides, and
should not pay attention on dierence of opinion even on worldly
knowledge or of the hereafter, as this can confuse the mind and may lose
enthusiasm.

On the authority of Abu Umamah al Bahili (Allah be pleased with him) that
Allahs Messenger (peace be upon him) said, A person who chooses not to
argue when they know that they are wrong will have a house built for
them on the outskirts of Paradise. And a person who chooses not to argue
even when they know they are right will have a house built for them in the
middle of paradise. And a person who works consciously to improve their
character will have a house built for them in the highest (and best) part of
paradise. (Reported in Tirmidhi 1993, Abu Dawud 4800 and Ibn Majah 51).

5. Seeker should attain all branches of knowledge, as the branches are all
connected with one another. If a man does not obtain the understanding
of a field, this can become his enemy. Each branch of knowledge has its
own fixed place. Each has its own rank in it and its own reward in the

46
hereafter according to its rank. The object in the acquisition of knowledge
is to please Allah Almighty.

Seek a teacher (sheikh) which teachers the truthful way. The Sheikh should
be of the ahle-sunnah wal jamaat. One who conducts himself according to
the Quran, Sunnah, follower of the first three generations (tabien and
tabatabien) and Ijtima tul Ulema (consensus of the ulema).

6. Seeker must not take up knowledge all at the same time. First learn
compulsory knowledge and then the knowledge of difference of opinion
(ikhtilaaf). Learning a little but with overwhelming love (jazbah) and
excellent character (adab) perfects the knowledge of the hereafter or the
science of worldly usage. The object of science of worldly usage is to
acquire knowledge of religion of Islam (deen-i-Islam). The knowledge of
deen (Islam) is to know and become constantly aware of Allah almighty
(marifatullah). The object by this knowledge is not the belief that it is
handed down from generation to generation, but the object for this
knowledge is to acquire light arising out of iman which Allah Almighty casts
in the heart. And the highest and the noblest of all sciences is to know
Allah Almighty (marifatullah).

On the authority of Sayyidina Ali (Allah be pleased with him) who said,
speak to people at the level they understand. Would you like it if people
started doubting Allah and His Prophet (peace be upon him). (Reported in
Bukhari 127).

On the authority of Sayyidina Ibn Masud (Allah be pleased with him) who
said, when you speak to people about things they do not understand, you
may be certain that some of them will be led astray. (Reported in Muslim
14).

The above hadith are addressing the teachers in particular, however, this
also points to the seeker to ensure that they do not learn knowledge which
is not appropriate for them or beyond their own intelligence and
understanding and should therefore focus more on knowledge which is

47
more incumbent upon the seeker in Islamic law (shariah), such as belief
(aqidah) and jurisprudence (fiqh) of permisbility (halal) and forbidden
(haram) acts, and on acts of worship (ibadah).

7. Seekers should not take up a new branch of knowledge until he

completes his current branch, because one branch of learning is a guide to
the next branch. Knowledge is a systematic approach and seeker will be
successful if he was to follow this step-by-step approach of learning.

8. Seeker must understand the causes of certain branch of knowledge. It is

known by two things:

Its fruits, what will be outcome of the knowledge gained, example

between religion and medicine. Fruits of religion of Islam are to gain
eternal bliss in the hereafter and medicine is for this temporal life.
Therefore religion is the noblest;

And authenticity of its principles and how it stands in terms of evidence,

such as maths and astrology. Maths is noblest of the two, because its
foundation principles are based on factual information.

From this, it is clear the knowledge of Allah Almighty, His angels, His books
and His Prophets (peace be upon them all) are the noblest and also its
branches which help it.

9. Objective of the seeker gaining the knowledge is to attain closeness to

Allah almighty (qurb-i-ilaahi) and to be in the company of those who are in
close proximity to Him (Almighty). Seekers objective should not be to gain
worldly matters and riches and properties, to argue with the ignorant or to
get pride. One who gains knowledge to know Allah Almighty and to get
close to him should learn all to fulfil this goal. The people of knowledge are
themselves in ranks, some lower and other higher. The highest rank is of
the Prophets (peace be upon him), then the friends of Allah (waliAllah)
and then of the scholars who are firm in knowledge and are of the pious
and righteous.

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Quran, Surah Mujadila (58:11): O ye who believe! When ye are told to
make room in the assemblies, (spread out and) make room: (ample) room
will Allah provide for you. And when ye are told to rise up rise up: Allah will
raise up, to (suitable) ranks (and degrees), those of you who believe and
who have been granted Knowledge: and Allah is well-acquainted with all
ye do.

The final duty of the seeker is that he should keep attention to the primary
object of knowledge. It is not in you power to enjoy the bliss of this world
and that of the next world together. This world is a temporary abode. Body
is a conveyance and the actions run toward the goal. The goal is Allah
Almighty and nothing else. The bliss and happiness lie in Him only. So give
more importance to the sciences which take to that ultimate goal.

49
 Qualities of the Righteous Teacher
All seekers on the spiritual path (tariqah), should not only understand the
parameters of this path and how to conduct oneself during this path with
excellent character and manners; but he must also be able to know what
characteristics and qualities a righteous teacher (sheikh-i-kamil) should
have. Today, there are many false sufi sheikhs whos only objective is
material gain, whos practices are engulfed in innovative beliefs and
practices and are straying their followers onto a satanic path. These are
not representing Allah Almighty (khaleefatullillah) but representers of
satan (khaleefatulshaytaan).

The Imam Rabbani (Allahs mercy be upon him) states: After one has
acquired right beliefs and subjected oneself to the rules of the shariah, one
should, if Allah Almighty so wills, enter the path of the sufis. But one
should not pursue it in order to get something over and above the beliefs
and the practices of the Sharia, or acquire something new. The purpose of
following the sufi way is to gain a conviction in the objects of Iman that
cannot be weakened by the doubts of a sceptic or shaken by the remarks
of an objector. (maktubat, vol. 1:266).

This clearly shows that the sufi tariqah is a path to enable the seeker to
better himself on the sunnah, and increase his conviction upon the Islamic
creed and nothing more than this. From this, the teacher, who the seeker
attaches himself too, must already be on the path of the sunnah, he speaks
only what quran and sunnah says and less on his own whims and desires.
His practices are a reflection of the sunnah and not against shariah. His
objective will not be for material and financial gain, but to revive the
sunnah in his followers and to enlighten the hearts of his followers for the
love of Allah Almighty and Prophet (peace be upon him).

From this, the seeker should see his sheikh to be a living example of the
sunnah. Below are just some points to observe when choosing a sheikh.

1. Outwardky, he should be in accordance to sunnah and shariah and

50
 less on bidah (innovation).

Inwardly, he has nothing except overwhelming love (jazbah) for Allah

Almighty and His Beloved (peace be upon him), and is he frequently
engages himself in the rememberance of Allah (dhakireen); has
patience and excellent character; shows restraint from any adversity
and calamity and not distracted by his environment. When engaged in
his daily duties, he still engages himself in remembrance of Allah
Almighty. Imam Rabbani (Allahs mercy be upon him) has said: Zahir
and batin (outer and inward) of a person are like mixing oil from
almond and sesame seed. Therefore even though separate it must be
mixed and becomes one quality in a person. He also said that it is
impermissible to have love for the world. He is in the state of
annihilation of the heart (fana-i-qalb) and annihilation of the ego
(fana-i-nafs), a spiritual state when the heart is overwhelmed in love
for Allah and when the ego is suppressed into the will of the Almighty.

2. Sheikhs silsilah-i-shajarah (spiritual lineage) must be connected to the

Prophet (peace be upon him). Has authorisation (ijaza) from his own
sheikh to teach and guide others.

3. The people attending the teachers gatherings (mehfil), should start to

have an increase love for Allah almighty and His prophet (peace be
upon him) and develop remorsefulness for any bad deeds. The iman
should strengthen, increase in humility (khushhu). But this initially
depends on the persons intention and sincerity. Anyone who comes
with incorrect intention and no sincerity will not get any development
(tarbiyyah), reform (islaahat) and blessings (faiyzaat).

There is an example of a story when Sayyidina Bayazid Bistami

(Allahs mercy be upon him) was delivering a lecture and someone
came for a few moments. Sayyidina Bistami (Allahs mercy be upon
him) said that he got more than his regular students, because his
intention and sincerity was correct.

51
 Even in the company of the Prophet (peace be upon him) there were
his companions who benefitted greatly and also the hypocrites who
remained disbelievers due to their hypocracy.

4. Sheikh will give life and death, that is, life to ones iman, and ikhlas
and taqwa, and death to the nafs, bidah, sin and love for materialism.
Hazrat Bahaudeen Naqshband (Allahs mercy be upon him) said that
we give death and then life. This means we suppress and kill off the
seekers worldly desires which encourage him to disobey Allah and
revive his heart and soul, which encourages righteous actions. This is
with the blessings and permission from Allah Almighty.

5. Sheikh has gone through the overwhelming love (jazbah) of fana (a

mystical experience of losing the self in Allah) and baqa (a mystical
experience of subsistence or living by and in Allah after fana). This
idea of fana and baqa is best interpreted by Imam Rabbani (Allahs
mercy be upon him) in his Maktubat Vol. 2, letter 99): Real fana is to
forget the not-divine, to free oneself from the love of the world and
to purify the heart from all desires and wishes, as is required from a
servant. And real baqa is to fulfil the wishes of the Lord, to make His
will ones own will without losing ones self-identity.

6. The teacher should have the correct beliefs (aqida) in accordance with
the Ahle sunnah wal jamaah (ashari and maturidi), following quran,
sunnah of the Prophet (peace be upon him), follower of a madhab
(school of either Imam Abu Hanifa, Imam Malik, Imam Shafi or Imam
Ahmad ibn hanbal (Allah be pleased with them all)) and adheres to
the ijma (consensus) of the scholars.

Unrighteous teacher (sheikh-i-naaqis)

Naaqis means faulty, defective, deficient, lacking, imperfect, and

incomplete. A sheikh-i-naaqis is a person who is unqualified to guide or
may have defects in the Islamic law (shariah) and practice or has not gone
through the spiritual experience of fana and baqa (see point 5 under

52
qualities of a righteous teacher for further explanation of these terms).

To summarise previous chapters would be that to attain spiritual

excellence (ihsan) and to get closeness to Allah Almighty, there are five
steps. These include; correct intention and sincerity, allegiance with a
righteous teacher and persevere in their company and guidance, good
character (according to the sunnah), staying away from impermissible
actions, and steadfastness in rememberance of Allah. Any seeker, who
lacks in any of these steps, indicates deficiency in his reform of both his
outward performance and his inward condition. So how could anyone
expect him to guide others? And if this person claims to be a righteous
teacher, would be false and a dangerous for other people.

Even a talented seeker can lose his qualities from such a false teacher
this is why the seeker must tread on this path with knowledge of the Islam,
understand its parameters. For a false and incomplete teacher will always
make permissible acts inpermisible and visa versa, and not necessarily on
obvious matters but even on subtle ones. The seeker must realise before
taking this spiritual path (tariqah), to look inwards and to realise does the
seeker really wish to please Allah Almighty or just to satisfy his own
conscience. If seeker truly wishes to please Allah Almighty, then he must
conduct himself which pleases the Almighty and always fall back onto the
quran and sunnah, when judging between right and wrong. The best
guidance is to follow the clear and to avoid matters which create doubt.

On the authority of Abu 'Abdullah al-Nu'man bin Bashir (Allah be pleased

with him) who said: I heard the Messenger of Allah (peace be upon him)
say: Truly, what is lawful is evident, and what is unlawful is evident, and in
between the two are matters which are doubtful which many people do
not know. He who guards against doubtful things keeps his religion and
honour blameless, and he who indulges in doubtful things indulges in fact
in unlawful things, just as a shepherd who pastures his flock round a
preserve will soon pasture them in it. Beware, every king has a preserve,
and the things Allah has declared unlawful are His preserves. Beware, in
the body there is a flesh; if it is sound, the whole body is sound, and if it is

53
corrupt, the whole body is corrupt, and behold, it is the heart (reported in
Sahih Bukhari and Muslim).

What is halal (permissible) is made clear. This is on those matters which

Allah Almighty and Prophet (peace be upon him) have clearly sanctioned it
to be permissible: This day [all] good foods have been made lawful, and
the food of those who were given the Scripture is lawful for you and your
food is lawful for them. [al-Maa'idah 5:5].

What is haram (impermissible) is made clear: This is on those matters

which Allah Almighty and Prophet (peace be upon him) have clearly made
forbidden for us: Prohibited to you [for marriage] are your mothers, your
daughters, your sisters, your father's sisters... [an-Nisaa 4:23] In both the
halal and haram matters, there is no dispute amongst the righteous
scholars in this matter.

Doubtful matters: these are matters which have no clear cut judgment on
its permissibility and where there will be no unanimous agreement within
the scholarly discussions, such as music for example. Doubt can also be
created when halal and haram matters are mixed leaving the person into
confusion.

3. A good sign of a false and unrighteous teacher is one who tends towards
innovative (bidat) practices and less on sunnah. This is not to say all
innovative practices are impermissible, but if one is true lover of Prophet
(peace be upon him), then he be preaching and practicing the sunnah,
which is far superior than any other practices. Another sign is he will mix
halal and haram practices.

Views of Pious scholars

Futuh al Ghaib (The Revelations of the unseen): by Hazrat Abdul Qadir

Jilani (Allahs mercy be upon him) in the 33rd Discourse, He, Hazrat Gauz-i-
Azam (Allahs mercy be upon him) said: There are four kinds of men. One
who has no tongue and no heart, and he is a man of ordinary position, dull

54
and lowly, who does not count with Allah and one who has nothing good in
him. These are the people of chastisement and wrath of Allah, inhabitants
of the hell fire. The other kind of person has got a tongue, but no heart. He
speaks on wisdom but does not act according to it. He calls people to Allah,
but himself flees from Him. He shows others his piety but contends with
Allah by committing major sins. And when he is alone, he is like a wolf in
clothes. Here is a person again who the Prophet (peace be upon him) has
warned us. He (peace be upon him) has said: The thing to be most afraid of
and which I am afraid of in respect of my followers is the evil learned men.
You should keep away from him, lest you should be carried away by the
sweetness of his talk and then the fire of his sin will burn you and the filth
of his inside and heart should kill you. Third kind of person, who has a
heart but no tongue, and he is a believer. Allah has screened him away
from His creation and hung round him His curtains and given him an insight
into the blemishes of his own self and enlightened his heart and made him
aware of the mischief of mixing with people and of the evil of talking and
speaking and who has become sure that safety is in silence and retirement
in a corner, as the Prophet (peace be upon him) said: Whoever kept silent
attained to salvation. And He (peace be upon him) also said: Surely service
to Allah consists of ten parts, nine of which are in silence. This man is a
friend of Allah Almighty in His secrets, protected, possessing safety and
plenty of intelligence, blessed with His favours. You should keep company
with such a man and render him service and fulfil his needs, and provide
him with things which will give him ease and comfort. If you do this, Allah
will love you and include you in the company of His friends and pious
servants, if it pleases Him. The fourth person is one who is invited to the
invisible world, clothed in dignity, as it is related in the tradition: whoever
learns and acts upon his learning and imparts it to others is invited to the
invisible world and made great. Such a man possesses the knowledge of
Allah Almighty and His sign and his heart is made the place of the rare
things of His knowledge of such secrets as He has kept hidden from others
and He has selected him and drawn him towards Himself and expanded his
heart for the acceptance of these secrets and made him a worker in His
cause and inviter of Allahs servants to the path of virtue and warner
against the punishment of evil deeds and an argument of Allah in their

55
midst, a guide and a rightly-guided man, an intercessor and one whose
intercession has been accepted, a truthful man and one who verifies the
truth of others, a deputy of Allahs prophets and messengers, on whom be
the blessings of Allah upon them.

The honourable sheikh, Hazrat Ali Hujweri (Allahs mercy be upon him)
writes: a group of heretics have joined the sufis. They preach that once
obedience to shariah is intensified to such an extent that wilaayah
(friendship with Allah Almighty) is achieved; obedience to the shariah is no
longer necessary. This is an incorrect and false claim. In the path of truth,
there is absolutely no stage where obedience to shariah becomes
redundant. (kashf-ul-mahjoob, p312).

Shah Wali Allah (Allah be pleased with him) in his book Al-Qoal Jamil said
that the spiritual mentor must be one who has remained in the company
of the Muttaqi (having fear in Allah) scholars, learned the proprieties from
them, and diligently studied the lawful and unlawful. He trembles in fear
when he hears the orders and prohibitions from the Quran and Sunna,
and transforms his sayings, actions, and his whole life in accordance with
the Quran and Sunna. If a spiritual mentor is not a scholar it is expected of
him to possess as much knowledge as is necessary to ensure he leads his
life according to the Quran and Sunna.

Signs of the learned man of the Hereater: Ihya ulum id deen: by Imam
Ghazali (Allahs mercy be upon him)

It is worth mentioning the view of the great sufi scholar, Imam Ghazali
(Allahs mercy be upon him), an extraction from his famous book, Ihya
ulum id deen.

Hadith

1. The Prophet (peace be upon him) said: Nobody is learned unless

he puts his knowledge into practice.

56
 2. The Prophet (peace be upon him) said: Do not acquire
knowledge to boast over the learned nor dispute with the
ignorant and gain popularity among the people. He who does
this will go to hell.

3. The Prophet (peace be upon him) said: He who conceals his

knowledge will be given by Allah Almighty a bridle of fire.

4. The Prophet (peace be upon him) said: He whose knowledge is

great but guidance less is away from Allah Almighty.

A great warning has come about from the above traditions about the
dishonest scholar. This is why the seeker must equip himself with the
knowledge to know the dierence between scholar of this world and the
scholar for the hereafter. The scholars for this world are those whose
object of learning is to live in ease and comforts and to get honour and
prestige from the people.

Sayings from Pious men

Hazrat Utham Ghani (Allah be pleased with him) said: I fear most for this
ummah is of the hypocrite learned men. People asked, how a learned man
be a hypocrite, he replied: He has verbal knowledge, but his mind and his
actions are ignorant.

Hazrat Hassan Basri (Allahs mercy be upon him) said: Do not be included
within those persons who are learned in wisdom and knowledge but are
equal to the ignorant in actions. He also said: Death of the heart is the
punishment of the scholar and death of the heart means search of this
world in exchange of the actions of the hereafter.

Hazrat Khalid bin Ahmed (Allahs mercy be upon him) said: there are four
kinds of men:

1. One who has real knowledge and knows that he knows. He is a

57
 real learned man
2. One who has knowledge but he does not know that he knows. Be
careful of him
3. One who has no knowledge and knows that he does not know.
Such man is fit to be guided, so guide him.
4. One who has no knowledge and do not know he knows not.
Leave him alone.

Signs of the learned man for the hereater

1. He does not seek the world by his learning.

a. Seeing this world insignificant and hereafter as great
and everlasting
b. World-hereafter are like east and west. When you go
west, you distance yourself from the east
c. One who loves this world more than the hereafter is in
the hands of the devil
d. Every action without sincerity is fruitless.
e. All ulema who translate their learning into practice are
in error except those who are sincere.
f. Allah Almighty has described the ulema for the
hereafter as people with taqwa and given to
asceticism.
g. Prophet (peace be upon him) said: do not sit with every
learned man. Sit with the learned man who calls
towards five matters: towards iman and away from
doubt, sincerity away from show, modesty away from
pride, love away from enmity and asceticism away
from worldliness.

2. Words and actions of the scholars for the hereafter are the same,
rather he does not order an action to be done without first doing
it himself.
a. Allah Almighty in quran says: Will you enjoin the
people to do good deeds but forget them for

58
 themselves (2:41)
b. Allah Almighty also said: It is a hateful thing to Allah
that you say what you do not practice
c. Prophet (peace be upon him) said: I passed by a party
of men during my ascention to the heavens (miraj).
Their tongues were being cut with scissors. I asked who
are you? They said: we used to give advice to others for
good deeds but we used to not do them. We used to
prohibit evil deeds to others, but we used to do them.

3. Another sign of the scholars for the hereafter is that he will focus
in learning knowledge which will benefit him in the hereafter and
encourage righteous deeds.
a. He will also avoid learning with less benefit and which
falls into arguments
b. Learned men for the world are engaged in acquiring
wealth and name and fame and give up those learning
for which Allah Almighty sent to the Prophets.

4. Learned for the hereafter are satisfied with the least of

everything.
a. He has no attraction for foods and drinks, luxury in
dresses, furniture and houses
b. He adopts moderate course in all these things
c. The more he gains qurb-i-ilaahi, the less he is attracted
to the luxuries of this world,

5. Learned men for the hereafter keep away from ruling authorities.
a. Prophet (peace be upon him) said: He who lives in
desert becomes hard hearted, he who follows them
becomes unmindful and he who frequently visits the
ruler falls into danger
b. Hazrat Huzaifa (Allah be pleased with him) said: be
careful of the place of danger. He was asked, what is it?
He replies, the palaces of the rulers. Someone of you

59
 will go to a ruler, approve his lies and say that he
possesses an attribute which he does not actually
possess.

6. Scholars for the hereafter do not give legal decision (fatwa) in a

hurry
a. On matters he is sure about from Quran, Sunnah, Ijma
and Qiyas he delivers an opinion
b. If in doubt, he says, I dont know.
c. Ibn Umar (Allah be pleased with him) would always
direct people for decision making to the ruler
d. They mostly remain silent, when spoken to they speak
only the truth, for the sake of Allah Almighty and
straight to the point and very little
e. One who hurriedly makes a legal decision is not a
learned man

7. Learned men for the hereafter main objective is:

a. To learn Islam and gain marifatullah (knowledge and
awareness of Allah, the sublime)
b. Observation of the heart
c. Knowledge of the paths of the hereafter
d. To be in constant muhasbah (self reckoning) and
muraqbah (contemplation and meditation) as this is
the key to gain wisdom, entering the heart
e. Prefers solitude and is in constant zikr-i-ilaahi

8. Learned men for the hereafter are sincere and upright for
making his iman firm and strong
a. The Prophet (peace be upon him) said: Surety in Iman
is belief in its entirety or perfect iman
b. He has yaqin in Allah Almighty, and His Prophet (peace
be upon him) and his deen. Yaqin is that he ha
complete iman without any doubt.
c. As he has yaqin, this is a work of special marifat.

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9. Scholars for the hereafter becomes humble and adopts silence
a. The aect of taqwa appears on his body, dress,
character, movements, speech and silence
b. Looking at him, reminds one of Allah Almighty
c. His face will reflect tranquillity, modesty and freedom
from pride and vanity
d. Taqwa is the garment of Prophets (peace be upon him),
Siddiqs, Shuhadah and the saliheen (the truthful,
martyrs and righteous people).
e. Prophet (peace be upon him) said: There are such good
men amongst my followers who rejoice getting the
mercy from Allah Almighty and weep secretly for fear
of His punishment. Their soul is on earth but their
wisdom is in the hereafter. They walk with modesty
and come close to Allah Almighty through the mean of
His grace.
f. There are five qualities he will posses mentioned in the
quran:
i. Taqwa: of His servants, the learned fear
Allah most (35:25)
ii. Humility: They are humble to Allah and they
do not barter on His verses for a small price
(3:198)
iii. Modesty: And lower your wing for the
believers (15:88)
iv. Good conduct: You have become gentle to
them on account of the mercy of Allah
(3:153)
v. Asceticism: But they to whom knowledge
has been given said; woe to you. The reward
of Allah is better for one who believes and
does good deeds (28:80)
vi. Prophet (peace be upon him) commenting on
the above verse said: If Allah wished to guide

61
 anyone, He expands his breast to Islam
(6:125), he (peace be upon him) was asked
about the expanding of breast. He (peace be
upon him) replies: this is light, when it cast
into heart, it expands. He was then asked,
what its sign? He (peace be upon him)
replies: to be separate from this world of
deceit, to turn to the hereafter and to
prepare for death before it actually comes.

10. Learned men for hereafter gain knowledge which encourages

practices and avoid which destroys action.
a. Hazrat Huzaifa (Allah be pleased with im) used ask the
Prophet (peace be upon him) questions the things
which corrupts good deeds and therefore was most
knowledgeable about hypocrisy, hypocrites, subtleties
of dangers and diculties.
b. The root of religion is to know and to be careful from
evil deeds. The evil deeds which can devoid good deeds
too

11. Learned men for the hereafter rely on his insight (faraasat) and
knowledge which had enlightened his heart and learnt from
pious predecessors and not only from books.
a. His objective is to learn and practice what the law-giver
said and enjoined.
b. The companions (may Allah Almighty be pleased with
them) believed without hesitating what they hear and
saw the Prophet (peace be upon him) says and actions.
c. Later generations compiled books. Many people
engaged themselves into scholastic theology and
argumentation. At this point, yaqin or certainty in
beliefs began to diminish
d. The science of the heart, qualities of the soul and the
learning to protect oneself from shaiytaan began to

62
 disappear.

12. Learned man for the hereafter saves himself from innovations
even though the people are unanimous on innovations and
novelties.
a. They engage themselves to studying the conditions of
the companions, their conduct and character and their
deeds
b. How they spent their lives in jihad, meditation,
avoidance of major and minor sins, observation of their
outer conduct and inner self
c. They avoided composing books - to make
argumentation, to give fatwa, frequent the rulers and
enjoy their company.
d. If you to follow the companions of the Prophet of Allah
(peace be upon him), no blame will attach you even if
you act in opposition to the people of your time.
e. Hazrat Hasan Basri (Allah be pleased with him) said:
two innovators have appeared in Islam. A man of bad
judgement who holds that paradise is for those whose
judgement is like his, and a rich man who loves this
world and searches it. Reject these two. Allah saved
the learned man of the next world from these two
kinds of people. Prophet (peace be upon him) said:
Word and guidance are two matters. The best word is
the word of Allah Almighty and the best guidance is the
guidance of the Prophet (peace be upon him). Beware
of innovation, because it is the worst thing. Every
innovation (in creed and acts of worship) is heresy and
every heresy is a sin. He (peace be upon him) also said:
Blessed is he who humbles himself, makes his conduct
refined, heart good and does not do harm to the
people. Blessed is he who acts upon his knowledge,
spends his surplus wealth, abstains from unnecessary
talks, follows the sunnah and does not introduce

63
 innovations.

The qualities mentioned should be possessed by a righteous teacher, it is

aso advisable for the seeker to take heed of these noble qualities, as the
seeker aims is also to have such qualities.

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 What is meant by swearing allegiance?
The relationship between the seeker and righteous teacher (sheikh-i-kamil)
revolves around three core topics; swearing allegiance (baiyah), good
character and manners and accompanying the teacher (suhbut-i-sheikh).
All these three applied with correct intention and sincerity will determine
the success of the seeker towards its goal in attaining closeness to Allah
Almighty (qurb-i-ilaahi).

Today people object to the idea of baiyah. Some say it is an innovation and
others say it is not applicable today. Below we will explore this concept
and produce evidence to support that firstly, it is part of sunnah and
secondly, it is even applicable today.

The meaning of baiyah is to sell, to make contract, to acknowledge as

leader, to pledge allegiance to. This chapter will show that from the Islamic
perspective that baiyah has different levels; starting from pledging
allegiance to a commander-in-chief (khaleefah) of an Islamic state (which
encompasses political leadership as well as judicial and spiritual
allegiance); to pledging to an organisational level, which could be involved
in dawah (inviting others to Islam) and other charitable works.

When one performs baiyah with a leader (imam), the first step is to
acknowledge that it is a contract, where the seeker is willing to benefit
from the leader (imam), whether it is a political protection and or spiritual
guidance. The seeker must also realise the great responsibility the imam is
undertaking when he accepts the seekers hand for baiyah, because the
imam will be questioned on the day of judgement by Allah Almighty on
what he taught him and how he helped in guiding the seeker. The core
intention behind the seeker is to seek guidance from the imam to get close
to Allah Almighty (qurb-i-ilaahi), and the imams core intention is to teach
according to the way of the Prophet (peace be upon him).

65
Quran

1. Surah Fath (48:10): Verily, those who give Baiyah (pledge) to you
(Oh Prophet peace be upon him) they are giving Baiyah (pledge)
to Allah. The Hand of Allah is over their hands. Then whosoever
breaks his pledge breaks it only to his own harm, and whosoever
fulfils what he has covenanted with Allah, He will bestow on him
a great reward.

Abdul Aziz Dehlwi (Allahs mercy be upon him) in Fatwa Aziziya comments
on this verse that the seeker who gives his hand for baiyah with the
righteous teacher, with the right intention, will in reality do baiyah with
Sayyidina Abu Bakr as-Siddiqi and Sayyidina Ali ((Allah be pleased with
them all)) and the Prophet (peace be upon him).

2. Surah Nahl (16:91 & 92): (91) And fulfill the Covenant of Allah
(Baiyah: pledge for Islm) when you have covenanted, and break
not the oaths after you have confirmed them, and indeed you
have appointed Allah your surety. Verily! Allah knows what you
do. (92) And do not be like the one who undoes the thread which
she has spun, after it has become strong, by taking your oaths as
a means of deception among yourselves when one group is more
numerous than another group. Allah only tests you by this, and
on the Day of Resurrection, He will certainly clarify that which
used to dier over.

Taseer Ibn Kathir states this is one of the commands of Allah, to fulfil
covenants, keep promises and to fulfill oaths after confirming them.
Tafseer-i-ibn Kathir reports that Mujahid said: "They used to enter into
alliances and covenants, then find other parties who were more powerful
and more numerous, so they would cancel the alliance with the first group
and make an alliance with the second who were more powerful and more
numerous. This is what they were forbidden to do.''

3. Surah Al Isra (17:34): And come not near to the orphan's

66
 property except to improve it, until he attains the age of full
strength. And fulfill (every) covenant. Verily, the covenant will be
questioned about.

Tasfeer ibn Kathir: Fulfil everything that you promise to people, and the
covenants that you agree to, because the person who makes a covenant or
a promise will be asked about it.

Hadith

1. Abu Hurairah (Allah be pleased with him) reported that the

Messenger of Allah (peace be upon him) said: Whosoever obeys
me, obeys Allah Almighty, whosoever disobeys me, disobeys
Allah Almighty. And whosoever obeys a ruler (ameer) obeys me,
and whosoever disobeys a ruler, disobeys me. Verily an Imam is a
shield who fights in his absence and protects him. If he enjoins to
fear Allah Almighty and does justice, there is reward for him for
that, and if he enjoins otherwise, there is against him there from.
(Recorded in Mishkat ul Masabih, chapter on allegiance and
rebellion).

To obey is to trust a ruler/imam/scholar is in reality as a result of attaining

love and the pleasure of Allah Almighty and His beloved Messenger (peace
be upon him).

2. Abdullah ibn Umar (Allah be pleased with him) reported that the
Messenger of Allah (peace be upon him) said: Behold! Each one
of you is a king and each of you will be asked about his subjects.
A leader is a king over the people...a man is a king over the
members of his household...a woman is a queen over the
members of the household of her husband and of his children...a
servant of a man is a king over the property of his
master...Behold! each one of you is a king and each one of you
will be asked about his subjects. (recorded in Mishkat ul
Masabih, chapter on Government & Administration).

67
This is commonly overlooked amongst the Muslims. That when a sheikh
accepts a baiyah from a seeker, he is taking on a responsibility to develop
him. His accountability is with Allah Almighty and will be questioned on the
day of judgement. If the seeker deviates from the path of Islam, Allah
Almighty will question the sheikh on this.

3. Nawas ibn Samwan (Allah be pleased with him) reported that the
Prophet (peace be upon him) said: There is no obedience to the
created in disobedience to the Creator. Reported in Sharhi
Sunnat & Mishkat ul Masabih, chapter on Allegiance & Rebellion.

A firm advice to all those seekers, that obedience to ones teacher, is only
for the sake of Allah Almighty and not to satisfy ones own desire or the
desire of the teacher. If the teacher commands the seeker to do what is
against the confines of shariah, basing on Quran and Sunnah, then the
seeker should not obey the teacher.

This is why; the seeker along with treading the path of tasawwuf should
also learn basic fundamentals of Islam. This includes the aqaid (creed) of
the ahle sunnah wal Jamaah, a good understanding of Tauhid and Shirk
and Bida (innovation) in the deen. These basic concepts will help the
seeker to refrain from sin and transgression. Imam Malik (Mercy of Allah
be upon him) reported to have said: He who practices tasawwuf without
learning sacred law (shariah) corrupts his iman (faith); while he who learns
the sacred law without practicing tasawwuf corrupts himself. Only he who
combines the two proves true (haqeeqi). Reported by Ali al-Qari Sharh
ayn al-ilm wa zany al ilm (cairo: Maktabat al Thaqafa al Diniyya 1989).

4. Ibn Umar (Allah be pleased with him) reported that the Holy
Prophet (peace be upon him) said: There is hearing and obeying
on a Muslim in what is pleasing and displeasing to him so long as
he is not ordered with a sinful act. When he is ordered with a
sinful act, there is no hearing and no obeying. (recorded in
Mishkat ul Masabih, chapter Allegiance & Rebellion).

68
5. Hazrat Ali (Allah be pleased with him) reported that the
Messenger of Allah (peace be upon him) said: There is no
obedience in transgression. Verily obedience is in good deeds.
(recorded in Mishkat ul Masabih, chapter on Allegiance and
rebellion).

6. Reported in Sahih Muslim: Narrated from Abdullah bin 'Umar

(Allah be pleased with him) who said that the Prophet (peace be
upon him) said, "One who dies without having bound himself by
an oath of allegiance (to a Khalifah/Imam) will die the death of
one belonging to the days of ignorance (Jahiliyah)".

7. Ahmed and Ibn abi 'Asim (Allah be pleased with them both)
narrated that the Prophet (peace be upon him) said, "Whosoever
dies and he does not have over him an Imaam, he dies the death
of Jahiliyyah".

8. Narrated by Abdullah ibn Umar (Allah be pleased with him) that

he heard the Messenger of Allah (peace be upon him) say:
Whosoever takes o (his) hand from allegiance will meet Allah
Almighty on the resurrection day while there will be no proof for
him. And whosoever dies while there is no allegiance on his neck
dies a death of days of ignorance. Recorded in Sahih Muslim &
Mishkat Masabih, chapter Allegiance & Rebellion.

9. Prophet (peace be upon him) said: Anyone who did baiyah with
me or people after me, till end of time, who has done baiyah
with me. This baiyah will take you to paradise.

10. Abdullah ibn Amr (Allah be pleased with him) reported that the
Messenger of Allah (peace be upon him) said: Whosoever takes
oath of allegiance to an Imam and gives him the palm of his
heart, let him obey him if he can. If another comes to quarrel
with him, strike the neck of another. (Recorded in Sahih Muslim

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 and Mishkat ul Masabih, chapter on Allegiance and Rebellion).

11. Abdullah ibn 'Umar (Allah be pleased with him) said "The people
in the Ummah will not suer even if they were oppressors and
sinful if the rulers were guided and were guiding. But the people
in the Ummah will suer and perish even if they were guided and
were guiding if the rulers were oppressors and sinful". (Abu
Nu'aim narrated in 'Hulayat Awliyyah.)

12. Umar ibn al-Khattab (Allah be pleased with him) said, "There is
no Islam without a community, and there is no community
without a leadership, and there is no authority without hearing
and obeying".

13. On the authority of Awf ibn Malik al Asjai (Allah be pleased with
him) that he said: we were in the company of the Messenger of
Allah (peace be upon him), nine, eight or seven of us, when he
(peace be upon him) said: will you not pledge your allegiance to
the messenger of Allah (peace be upon him)? As we had only
recently pledged our allegiance to him, we said, we have already
pledge ourselves to you, oh Messenger (peace be upon him). Yet
again he asked us, will you not pledge your allegiance to the
messenger of Allah? So we extended our hands and said, To what
are we to pledge ourselves, oh Messenger of Allah? He replied,
that you worship Allah and not associate anything with Him. That
you perform the five daily prayers. And that you hear and obey.
Then he whispered something to us. He said, and do not ask
anyone for anything. Since then, I have seen people of that group
drop their whips (while mounted) and not ask anyone to hand it
up to them. Reported in Muslim 1043, Abu Dawud 1642, Nasai
461 and Ibn Majah 2867.

The above hadith supports not just baiyah, but also that there is baiyah for
other than entering into Islam. The group mentioned in this hadith were
companions of the Prophet (peace be upon him). This also refers to the

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spiritual baiyah, as other than pledging to worship Allah Almighty, they
pledged also for the daily prayers and to seek for no ones help, which was
a pledge to change their character and conduct.

14. Narrated by Aisha (Allah be pleased with her) said: never once in
his life did the Messenger of Allah (peace be upon him) touch the
hand of a woman who was not related to him. He did however
take baiyah from them orally, and when a woman had pledged
herself, he would then say to her, go I have accepted your
pledge. Reported in Bukhari 2713, Muslim 1866, Abu Dawud
2941, Tirmidhi 3306, Ibn Majah 2875

This clearly indicates the boundaries set by the sunnah of the Beloved of
Allah Almighty, may peace and blessings be upon him. A sheikh-i-kamil
must not, under any circumstances physically touch a woman, whom he is
not a mehram of.

15. On the authority of Abdullah ibn umar (Allah be pleased with

him) that Allahs Prophet (peace be upon him) stood up on the
day of the battle of Badr and said, today Uthman is away on
Allahs business and on His Prophets business. So I will pledge
for him myself. Reported in Abu Dawud 2736. And in another
hadith reported in Bukhari and Tirmidhi Allahs Prophet placed
his left hand in his right hand (the left hand representing hand of
Uthman (ra)).

This proves that a sheikh accept the baiyah of the seeker without physically
being present. And also that holding the hands at time of baiyah is also a
sunnah.

16. On the authority of Abu Hurairah (Allah be pleased with him) in a

lengthy hadith from the Prophet (peace be upon him) concerning
the virtues of dhikr and that the Almighty has forgiven those who
were engaged in the gathering of dhikr. But there was person
among them who was passing by and was a wrongdoer and then

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 decided to sit in this gathering, and the angel conveyed that the
Almighty has forgiven him too. Repored in Bukhari 6408, Muslim
2689 & Tirmidhi 3600.

From the above hadith, the sheikh will sometime accept the baiyah from
someone whom little can be expected from but can at least obtain some
blessings.

17. On the authority of Anas ibn Malik (Allah be pleased with him)
related that the Prophet (peace be upon him) said on the day of
resurrection, a person will be with those he loved and will
receive the reward for what he did. Reported in Tirmidhi 2386.

Sometimes a seeker may only do a little and hardly attend any gatherings
with his sheikh, but the performance of baiyah can lead to love for his
sheikh, and from this hadith, it is another form of blessings which can help
the seeker on the day of resurrection, Allah willing.

18. On the authority of Ubaidah ibn asSamit (Allah be pleased with

him) related that while a group of his companions were around
him, the Messenger of Allah (peace be upon him) said: Give me
your pledge that you will not ascribe partners to Allah and that
you will not steal. Reported in Bukhari 18, Muslim 1709, Tirmidhi
1439, Nasai 4215.

Hadith proves that besides pledging baiyah when entering into Islam, but
pledging to abstain from acts of disobedience and to adhere to acts of
obedience is part of a sunnah.

Views of Pious Scholars

Hazrat Bayazid Bistami (Allah be pleased with him): Anyone who does not
do baiyah with sheikh i-kamil has done baiyah with shaytaan.

Abdul Aziz Dehlwi (Allah be pleased with him) in Tafseer Aziziya: if you see

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a person who follows the Quran and Sunnah, eat and speaks according to
the Sunnah, do not leave him. Show him respect and adab towards him,
Allah Almightys hand is over his hand. He will bring you close to Allah
Almighty. Do baiyah with him. And the seeker who pledges baiyah with a
murshid, with pure intentions, will do baiyah with Hazrat Ali (ra), Hazrat
Abu Bakr (ra) and Rasoolallah (peace be upon him). As the Allah Almighty
says in Quran, Surah Fath (48:10): Verily, those who give Bai'h (pledge) to
you (O Muhammad SAW) they are giving Bai'h (pledge) to Allah. The Hand
of Allah is over their hands.

It is the intention of the sheikh to revive the sunnah of baiyah. During the
time of the khulafa Rashideen, the muslim ummah pledged allegiance on
the grounds of politics, jihad, social as well as for spiritual reasons. Today
there is no khilaafat system, politically, but in terms of the reviving the
social and spiritual baiyah are the intentions of the sheikh.

Baiyah is therefore a sunnah of the anbiyas, companions and will continue

till end of days. Taking baiyah from a saliheen (pious person) must be
carried to revive the sunnah. Do not keep baiyah or contact with anyone
who is not a righteous teacher. If one does, then the seeker has done
baiyah with shaytaan. If the teacher is heading towards hellfire, then he
will take his followers too. It ensures in holding onto the chain which binds
us together, which Allah almighty mentions in the quran.

It is mentioned in the Quran, surah Imra, verse 103: And hold fast all of
you together to the rope of Allah and be not divided amongst yourselves.
And remember Allahs favour on you for you were enemies of one another
but He joined your hearts together, so that, by His grace, you became
brethren and you were on the brink of a pit of Fire and He saved you from
it. Thus Allah makes His signs clear to you, that you may be guided.

The seeker must take note that a sheikh who is upright and righteous
(strict adherence to Islam), who has permission (ijaza) from his own
teachers and therefore strongly linked to his spiritual lineage (shahjarah),
going all the way back to the best of creation, the beloved Prophet (peace

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be upon him) then do baiyah with him, this will ensure that the seeker is
holding onto a strong and blessed rope of Allah. Most of the commentaries
of the Quran state that the rope of Allah is Islam and the book of Allah. A
sheikh-i-kamil is a living example and a true representative of Islam and the
book of Allah (the holy Quran).

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 Spiritually connecting with the sheikh

Rabitah-i-Sheikh (connecting with the righteous guide)

Rabitah means to link, connect, attach, and join. Rabitah has two aspects
the outward and inward.

The outward rabitah in when the seeker attends his teachers gatherings,
take part in dhikirullah and adheres to his teachings. The outward rabitah
is the most important and obligatory for all the believers as a believer
trends on the path to seek knowledge on Islam, shaytan will try to divert
the believer as much as he can, creating obsticles along the way. The
believer will be successful if he perseveres in the outward rabitah.

The inward rabitah is the spiritual connection that the seeker strives to
connect his heart with the heart of the sheikh-i-kamil. This is for those
believers who wish to trend on the path of spiritual excellence (Ihsan). The
Naqshbandi tariqa (sufi path) puts great emphasise to both aspect of
rabitah, in particular the inward, as it is through this spiritual connection,
the seeker will receive the illumination and blessings (tajaali and faiyzaat)
from Allah the exalted.

This contact can take place in two ways. Firstly, and the obvious way is to
make an eort to make the journey to the sheikhs place (khanqah), or if
the seeker lives far away, then to communicate through other means.
Second way is through tasawwur-i-sheikh. Tasawwur-i-sheikh means to
visualise the sheikh in ones mind.

The seeker needs to make all the eort to get close to Allah Almighty. To
achieve this, he must have the desire to spend in the company of the
sheikh as much as he can, because with constant contact (rabitah), love
will develop for the sheikh which is the key on this spiritual journey.

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Quran

1. In the quran, surah Asr (103, v1-3): By Al-'Asr (the time). (1)
Verily, man is in loss, (2) Except those who believe (in Islamic
Monotheism) and do righteous good deeds, and recommend one
another to the truth (i.e. order one another to perform all kinds
of good deeds (Al-Ma'ruf) which Allah has ordained, and abstain
from all kinds of sins and evil deeds (Al-Munkar) which Allah has
forbidden), and recommend one another to patience (for the
suerings, harms, and injuries which one may encounter in
Allah's Cause during preaching His religion of Islamic
Monotheism or Jihad). (3).

2. Quran (surah Tawbah): Oh believers, attain taqwa and be with

the people who are truthful.

In this verse, Allah almighty gives a command to the believers to be with

the people of truth (siddiqeen).

Khawaja Ubaiydullah Ahrar Naqshbandi (Allahs mercy be upon him)

commented on this same verse and says that there are two types of
siddiqeen (truthful people), outward (those who focus on laws of Islam)
and others are inward people (those who focus on condition of the heart
and soul). Rabtah-i-sheikh is for islaahat-i-batini (reforming the inward
conditions) and those who understand this verse have been favoured.

Therefore, the seeker who keeps rabitah with his sheikh world benefit his
inward and outward self, that is his character and his heart and soul will be
reformed.

3. Surah 12 Yusuf: verse 24: And indeed she did desire him and
he would have inclined to her desire, had he not seen the
evidence of his Lord. Thus it was, that We might turn away from
him evil and illegal sexual intercourse. Surely, he was one of Our
chosen, (guided) slaves.

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Reported in Tafsir Jalalayn, that Ibn Abbas (Allah be pleased with him) said,
Prophet Yaqub (peace be upon him) was made to appear before him
Prophet Yusuf (peace be upon him), and Prophet Yaqub (peace be upon
him) struck his hand onto the breast of Prophet Yusuf (peace be upon
him), whereupon his [sexual] desire withdrew [from his body] through his
fingernails.

Also in Tafsir-i-kashaad by Allama Zarmaqshari (Allahs mercy be upon him)

also commenting on surah Yusuf, when zulaika tried to seduce Prophet
Yusuf (peace be upon him). He heard Prophet Yaqub (peace be upon him)
three times, Oh Yusuf, you are a prophet, be careful. Prophet Yusuf (peace
be upon him) then stood back and he saw anger on the face of Prophet
Yaqub (peace be upon him) as he struck his hand upon Prophet Yusuf
(peace be upon him) chest.

This indicates the spiritual connection between the the two Prophets of
Allah (Allah be pleased with them both) and through this spiritual rabitah,
how the desire in Prophet Yusuf (peace be upon him) was removed by
Prophet Yaqub (peace be upon him). And similarly, the Sufiya say that the
spiritual rabitah between the seeker and his sheikh is the same.

Hadith

1. A sound hadith reported al-Hakim, al-Tabarani 'The Awliya'

(beloved friend of Allah) of Allah Almighty are those who, when
they are seen, Allah is remembered.'

The awliya of Allah are in a state of constant remembrance of Allah

(dhaakir), they are themselves in constant rabitah-illaahi (connected with
Allah), being under Allahs protection and special gaze. When a seeker is in
the presence of such people, he will be affected by the special gaze of the
awliya, illuminating the seekers heart and soul in the love for Allah this is
what it means that when they are seen Allah is remembered. It is also
reported in Sunan Tirmidhi, and narrated by Abu Saeed al Khudri (Allah be

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pleased with him) that the Prophet of Allah (peace be upon him) reported
to have said that beware of the vision (firasat) of the believer, for he sees
with the light of Allah.

The key is that the seeker must love those who Allah Almighty loves. Allah
loves his devoted and sincere beloveds. When the seeker attaches himself
to such people of dhikr and loves them for the sake of Allah Almighty. Allah
too will love them in turn. This is the intention why the seeker must find a
sheikh-i-kamil and to attach himself to him.

2. Recorded in Sahih al Bukhari: Narrated by Abu Huraira (ra): The

Messenger of Allah (peace and blessings of Allah be upon him)
said, Verily Allah has said: Whosoever shows enmity to a wali
(friend) of Mine, then I have declared war against him. And My
servant does not draw near to Me with anything more loved to
Me than the religious duties I have obligated upon him. And My
servant continues to draw near to me with nafil (supererogatory)
deeds until I Love him. When I Love him, I am his hearing with
which he hears, and his sight with which he sees, and his hand
with which he strikes, and his foot with which he walks. Were he
to ask [something] of Me, I would surely give it to him; and were
he to seek refuge with Me, I would surely grant him refuge.

3. The Prophet (peace be upon him) was asked, which of our

companions are the best? He (peace be upon him) replied: the
person who when you see him, he reminds you of Allah, whose
speech increases in you in knowledge, and whose deeds remind
you of the hereafter (reported in Hakim Tirmidhi)

A sign of a beloved friend of Allah id he will remind you of Allah. The whole
purpose of rabitah is this, to remind the seeker of Allah and to connect him
spiritually to Allah.

Views of the righteous scholars

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Shah Waliullah Dehlwi (Allahs mercy be upon him) in Hidayatul Insaan
said, You need to find sifaat-i-illahi (attribute of Allah) in your inner-self to
be successful in this world and next. So tie yourself with a sheikh, in order
to take the journey towards Allah Almighty.

Hazrat Khawaja Usman (Allahs mercy be upon him), in his book maktubat-
i-usmaniya, has stated that the righteous teacher (sheikh-i-saliheen) is
under the blessings from Allah (faiyzaat-i-ilaahi). The seeker, who keeps in
contact (rabtah) with his sheikh, will benefit from these blessings
(faiyzaat).

Abdullah Al-Khalidi Naqshbandi (Allahs mercy be upon him), student of

Khalid Baghdadi (Allahs mercy be upon him) said that the first part of the
spiritual path (tariqah) is intention, then bayah, followed by spiritual
exercises and dhikr; and the second part is constant contact (rabtah) with
the sheikh. Because the heart of the seeker and sheikh need to spiritually
connect, so that blessings and light from Allah (faiyzat and anwar-i-illahi)
enters into the heart of the seeker through the means of (waseela) of the
sheikhs heart.

Hazrat Masum (Allahs mercy be upon him) in Taufah tul ulema, adds the
third part of tariqah (in addition to Abdullah Al Khalidi Naqshbandi) which
is that the seeker must ponder over the good qualities and character of his
sheikh, this is known as tasawwur-i-sheikh. So that wherever you maybe,
you see your sheikh, this is known as fana-i-sheikh (to become complete
aborbed in your sheikh). This is the point when the seeker becomes one
with his sheikh. This Spiritual connection (rabitah-i-batini) with the sheikh
will help to strengthen the seekers heart and soul.

Hazrat Bahudeen Naqshand (Allahs mercy be upon him) reported to have

said that our spiritual path (naqshbandi tariqah) is based on keeping in
contact and linking with the sheikh (rabitah-i-sheikh) and not absent from
this.

Sheikh Sharfudeen Ahmad (Allahs mercy be upon him) reported to have

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said that the seeker will get closeness with Allah through rabitah-i-sheikh.

Maulana Abdur Rehman Jami (Allahs mercy be upon him), teacher of

Khawaja Ubaidullah Ahrar (Allahs mercy be upon him) stated that to keep
contact with sheikh is important. The third part of tariqah is rabitah-i-dikr
(seeker connecting or attaching with rememberance of Allah), which
comes from rabitah-i-sheikh, because the sheikh is receiving blessed
illumination from Allah (faiyzaat-i-tajjaali-illahi) and is in constant
remembrance of Allah.

Point to note that rabitah-i-sheikh (both inward and outward) is in reality a

means of being in rabitah-i-dhikrullah (connecting to rememberance of
Allah), which in turn leads the seeker to becoming dhaakir (constantly in
the rememberance of Allah). And these are the major steps employed by
the Naqshbandi Sufi path in reforming the seeker, whenever the seeker
gives his hand in bayah, the sheikh will instruct the new seeker to be in
constant rabitah with him.

The spirutal path (tariqah) has two points; rabitah and love, which should
be held tightly to attain and strengthen the means (waseela) to get close to
Allah Almighty. Without either of the two, the seeker may gain the
knowledge but not the closeness to Allah Almighty.

The first thing, the seeker must do is willingly accept the teachings of the
sheikh, and to be steadfast in the spiritual exercises and to refrain from
those things which his sheikh orders him to refrain from. To assist the
seeker in this process, he must do two things. Firstly, to be steadfast in
keeping in contact with the sheikh (rabitah-i-sheikh) and two, to have love
for his sheikh (hub-i-sheikh). As the seeker continuously strives to develop
these two things, the seeker will see improvement in his own character
and changes in his heart and soul (islahaat-i-zahiri and islahaat-i-batini).
The seeker will eventually attain the state of fanaayat-i-sheikh (a spiritual
experience in being absorbed in love for ones sheikh). The seeker who
does attain such a state, his total character and condition of the heart and
soul would become a total reflection of the sheikh.

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Imam Rabbani (Allahs mercy be upon him) said the seeker stops or
disrupts rabitah with his sheikh for two reasons. Firstly, when the seeker
feels and experiences sadness, and secondly, when the seeker makes a
commits sin due to his egos (nafs). In the first instance, the seeker still
performs his Islamic duties and spiritual exercises, so this distruption is
temporary. In the second instance, this is forbidden as he will be missing
out his obligatory duties in Islam. Disruption in rabitah, slows down the
seekers spiritual progress and the overwhelming love for Allah Almighty
(jazbah-i-illahi).

Khawaja Ziyaudeen Naqshbandi (Allahs mercy be upon him) stated in

Tahreek-ul-Rabitah that rabitah is the fundamental principle of
naqshbandiya order. The purpose behind all of Islamic commands
(ahkaam) and acts of worship (ibaadat) is to maintain contact with Allah
Almighty (rabitah-ilaahi).All good deeds (amal-i-salih) is to please Allah
Almighty. The love between Allah Almighty and His servants is also rabitah-
i-illahi. To attain fana-i-sheikh (aborbed in ones sheikh) is through contact
with sheikh and love for him. This fanaayat (aborption) for the sheikh is a
step closer to fana-i-fillah (overwhelming absorption in Allah Almighty).

Imam Harith al Muhasibi (Allahs mercy be upon him) said: you should
only keep in contact (rabitah) with a person who is intelligent and
righteous. You should only sit in the company of an Islamic scholar (Alim)
who has insight. The Prophet (peace be upon him) was asked, which of
our companions are the best? He (peace be upon him) replied: the person
who when you see him, he reminds you of Allah, whose speech increases
you in knowledge, and whose deeds remind you of the hereafter reported
in Hakim Tirmidhi.

Hasan al Basri (Allahs mercy be upon him) used to say: the entire world is
in darkness except for the gatherings of the ulama (reported in Jami bayan
al Ilm wa Fadhili, by Imam Ibn Abdil Barr).

Imam Shafi (Allahs mercy be upon him) said: there are four things which

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increase a persons intelligence: abstaining from futile talk, using the
miswak, sitting in the company of the righteous, and sitting in the company
of the ulama. Reported in Zad alMaad, by Imam Ibn al-Qayyim.

Hazrat Ali Hujwuri (Allahs mercy be upon him) in their book, Kashful
Mahjub stated: Since it is clear that the most important thing for the
learner is companionship, therefore, the fulfilment of its obligations is
necessarily incumbent on him. Solitude is fatal for the learner, for the
Prophet (peace be upon him) said, Satan is with the solitary.

Visualising the sheikh (Tasawwur-i-sheikh)

So far in this chapter a general case of rabitah was discussed and that they
are two aspects to it, inward and outward. The purpose behind the rabitah
is ultimately to reform ones character (through outward rabitah) and to
reform the heart and soul (through the inward/spiritual rabitah). However,
there are other times, when the seeker is not in the presence of his sheikh,
in this instance the seeker must employ tasawwur-i-sheikh bring to mind
and visualise the image of the sheikh with his good qualities. Tasawwur-i-
sheikh reinforces and assists the seeker during his dhikrullah with the
spiritual connection.

1. Quran, Surah Saad, verse 38:29: (This is) a Book which We have
sent down to you, full of blessings, that they may ponder over its
verses, and that men of understanding may remember.

This verse informs us that we must always ponder on the quran. How does
one ponder on the quranic verses? Pondering means to understand the
verse and to reflect upon it. This reflection should further help one to
understand the verse further and to able to extract the wisdom, which will
then enter into the heart, inshallah.

Now, when you read the quran, you will come across many stories and
lessons to learn and reflect upon. There are stories about the Prophets of
Allah Almighty, what they did and the trials they went through. They are

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stories of nations of the past which were destroyed for their evil actions.
They are stories about the people of the cave, and a dog is mentioned who
will enter paradise, other animals are also mentioned in the quran. There
are many verses, which give analogies and examples which helps the
reader to reflect and understand.

For example:

2. Sura 18 - Al-Kahf, Verse 22: (Some) say they were three, the dog
being the fourth among them; and (others) say they were five,
the dog being the sixth, guessing at the unseen; (yet others) say
they were seven, the dog being the eighth. Say (O Muhammad
SAW): "My Lord knows best their number; none knows them but
a few." So debate not (about their number) except with the clear
proof (which We have revealed to you). And consult not any of
them (people of the Scripture, Jews and Christians) about (the
aair of) the people of the Cave.

3. Sura 7 - Al-Araf, Verse 73: And to Thamd (people, We sent) their

brother Salih (Saleh). He said: "O my people! Worship Allah! You
have no other Ilah (God) but Him. (La ilaha ill-allah: none has the
right to be worshipped but Allah). Indeed there has come to you
a clear sign (the miracle of the coming out of a huge she- camel
from the midst of a rock) from your Lord. This she-camel of Allah
is a sign unto you; so you leave her to graze in Allah's earth, and
touch her not with harm, lest a painful torment should seize you.

Examples in Hadith:

4. Hazrat Suban (Allah be pleased with him) who always had the
Prophet (peace be upon him) in his mind and will always cry
when he departed from the company of the Prophets (peace be
upon him) presence.

5. Hadith Muslim: narrated by Lady Aisha (Allah be pleased with

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 her) says regarding the person in ihram wearing scent: it is as if I
am now looking at the shine of the hair perfume in the hair
parting of the Prophet of Allah (peace be upon him).

6. Recorded in Bukhari and Muslim: narrated by Abdullah ibn

Masud (Allah be pleased with him): it is as if I am seeing the
Messenger of Allah (peace be upon him) telling the story from
amongst the messengers whose nation hit him...

Advise from the righteous scholars on Tasawwur-i-sheikh

Shah Waliullah Dehlwi (Allahs mercy be upon him) in Qoal-i-Jameel said

the tasawwur-i-sheikh helps seeker to attain love and adab for his sheikh.
Therefore one should do tasawwur-i-rasool or sheikh to make the love
enter into the heart of the seeker.

Abdul Hay (student of Shah Waliullah Dehlwi) said about the above, that
this is good as the sheikh is a person of saliheen, and love for the saliheen,
will love for Allah and this is acceptable.

Imam Rabbani (Allahs mercy be upon him) in his maktubat also

commented on tasawwur-i-sheikh in a similar way and in addition that the
more love the seeker has for his sheikh, the seeker will attain more faiyzaat
(blessings) and naiymaat (favours) from the Allah Almighty.

Doing tasawwur of idols is shirk, as these are images and objects of

worship. Whilst sheikh-i-saliheen are close to Allah Almighty and are
images of abdiyat (servant hood). For the seeker to have tasawwur-i-
sheikh, love for his sheikh increases, this is the key to fana-i-sheikh.

Imam Masum (Allahs mercy be upon him) who reported to have said that
without tasawwur-i-sheikh and rabitah with him, zikr-i-azkaar (spiritual
exercises of reciting names of Allah Almighty) is empty and ineffective, like
a bow is needed for the arrow to be aimed and shot at its aim.

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Sheikh Khawajah Mohiyudeen Chisti (Allahs mercy be upon him) reported
to have said that the light is obtained through rabtah of sheikh, whether he
is present or not. Loving and acting with adab towards the sheikh is by
being in constant rabitah with him.

Khawajah Masum (Allahs mercy be upon him) in his book Saba-Asrar

stated whenever the seeker does the dhikr nafsi asbaat (reciting kalmia
taiyaba), he must imagine his sheikh, so that the hearts connect, then the
sheikhs body becomes one with the seeker.

The advice by these great righteous scholars is that rabitah-i-sheikh and in

particular tasawwur-i-sheikh is an important practice for the seeker to
employ to attain closeness to Allah the exalted. The more sincere and love
seeker has for his sheikh, this would bring both the hearts spiritually
connected.

Taswwur-i-sheikh in salaah

Maulana Khawaja Ubaidullah Ahrar (Allahs mercy be upon him), a great

Naqshbandi Sheikh reported to have said that tasawwur-i-sheikh in salah is
acceptable. In the same way when one is in salah and sees the prayer mat
and the patterns on the prayer mat does not invalidate the salah, so too
tasawwur-i-sheikh does not either.

Imam Rabbani (Allahs mercy be upon him) in his maktubat: Khawaja

Ashraf sends letter to Imam Rabbani , that he see his sheikh in his salah.
The Imam replies: Oh treasure of love, you are very lucky. Allah Almighty
has blessed you. This is the wish of all seekers. This is a sign of love of the
seeker towards his sheikh, this is proof of sheikhs love for you. It is
possible through rabitah, Allah Almighty may bless you with more
blessings. Never think it is wrong. Sheikh is not the object of prostration,
but the means to make your prostration towards Allah Almighty. In the
same way, tasawwur-i-kabah (visualising the house of Allah in Makka) in
salah, but the prostration is for and towards Allah Almighty. This naiyamat
(favour) Allah Almighty gives to only a few people. Only those who are

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righteous will get this from Him (swt). This is the best way for qurb-i-ilaahi
(close to Allah the exalted). Seeker is in the wrong if he does not do rabtah-
i-sheikh.

Purpose of tasawwur-i-sheikh is in essence to keep ones mind focused

during the spiritual excercises and to establish rabitah (contact) with the
sheikh, whether he is physically present, or through visualising in ones
mind.

Reported in Sunan Abu Dawud: Chapter Regarding rings of Iron: Narrated

by Hazrat Ali (Allah be pleased with him): that Messenger of Allah (peace
be upon him) said to him: Say o Allah guide me and make me adhere to
the straight path, and when you mention guide (hidaya) keep in mind the
right path and when you mention the straight path, keep in mind the
straightness of the arrow.

The purpose behind envisioning the straight path and straightness of the
arrow is to help the mind to focus more and to avoid stray thoughts.
Therefore Tasawwur-i-sheikh is permissible as to attain qurb-i-ilaahi
(closeness to Allah the exalted), the sheikh is no less than the arrow.

A Gnostic once said that the plentiful envisioning of the image of the
sheikh and his perfect traits gives birth to his love and strengthens the
spiritual connections (nisbah), it is through a strong nisbah that many types
of blessings can be gained. Some say that the only benefit of tasawwur-i-
sheikh is that ones thought removes another, something that allows one
to focus and removes thoughts.

Maulana Hussain Ahmad Madani (Allahs mercy be upon him) writes in his
maktubat (vol. 1: 11): Tasawwur-i-sheikh protects one from devilish
insinuations (waswasah) and help rid confuse thoughts. Tasawwur-i-sheikh
also causes amazing and strange spiritual states.

Imam Shah WaliAllah Dehlwi (Allahs mercy be upon him) in his book:
Qoal-i-Jameel: They (the chisti mashaiyks) say that the greatest pillar is

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attaching the heart to the sheikh with love and reverence, and keeping in
mind his image. I (Shah WaliAllah) say indeed Allah Almighty displays
himself in many dierent places/matter, to such an extent that every
worshipper-regardless of whether he is intelligent or not will find Allah
Almighty in front of him being worshipped, in accordance to his status. It is
on account of this secret that facing the qiblah and setting (istiwa) over the
arsh have been revealed in shariah, the Prophet of Allah (peace be upon
him) said, when one of you oers salah, then do not spit to the front, for
indeed Allah Almighty is between him and his qiblah...So oh seeker there
is no harm in you only turning to Allah and only attaching your heart to
Him, even if this is by means of focusing towards the arsh, and focusing on
that light which the Most high has placed on the arsh and it is deep bright
colour like the colour of the moon, or by turning towards the qiblah, as the
Prophet of Allah (peace be upon him) has indicated towards this, and this
is meditation (muraqabah), Allah knows best.

Hazrat Shahab ud Deen Suhrwardi (Allah be pleased with him) said that in
salah, when you recite durood, salutations upon the Prophet of Allah
(peace be upon him), then bring tasawwur-i-rasoolAllah (peace be upon
him), this will make the heart open.

How is it done?

Whenever the seeker is in front of his sheikh, he must look towards him,
whilst he performs his dhikrullah, and to visualise a light from the heart of
his sheikh towards his own heart.

When seeker is not in his presence, then the seeker should visualise his
sheikh (tasawwur-i-sheikh), visualising that you are sitting in the presence
of the sheikh. Then during dhikrullah, to envision a light (spiritual blessings)
pouring from the sheikhs heart into the seekers heart. The purpose is to
strengthen the inward rabitah that is, spiritually connect the two hearts
and to allow the spiritual blessings to pour into the heart of the seeker. As
a consequence, the heart of the seeker will transform and adop the
qualities of the sheikh.

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Visualising the light also helps the seeker in his dhikrullah, to avoid his
mind from diverting and to help focus in the name of Allah Almighty. The
light would also help to intensify his dhikrullah, creating a greater impact
upon the heart. This can create a spiritual experience known as wajd
(trembling in the heart).

If the seeker does experiences wajd (trembling, swooning, etc), then he

must continue his dhikr and even try to intensify it more because this
experience is a sign that ones heart is connecting with the sheikhs heart,
as through this spiritual connection, the seeker will obtain illumination
from Allah.

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Perception today on the path of tasawwuf, more
commonly known as Sufism, is of alienation and an
innovation in the religion of Islam.

This comprehensive book deals with some of the

fundamental issues and equip the seekers on the
spiritual path with knowledge to keep himself on the
track towards spiritual excellence (ihsan).

Published by Naqshbandi Mujadidi Saifiya Publications, UK.

For further information, or to attend any of the study

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circles and dhikr gatherings or for other publication find us
on facebook under Naqshbandi Mujadidi Saifiya