Maulana Merati in his biography of Maulana Rashid Ahmad Gangohi (rah), Tazkiratul Rashid, quotes him on this subject. Maulana Merati says,

“I found a note in which Hadhrat Gangohi scribbled something with his own hands. He wrote it sometime in his early years for some unknown reason.” He wrote:

“The name of the science of the sufiah is the inward and outward knowledge of Deen and strength of belief and this is the greatest of sciences. The way of the sufiah is perfecting their morals and to be perpetually absorbed in Allah. The essence of tasawwuf is to be embellished with the akhlaaq of Allah, to eliminate the will of the self, and a perpetual infatuation to please Allah. The morals of the sufiah are the same as that of the Blessed Prophet Sallaluhu alayhi wasalam as mentioned in the Quran, “Undoubtedly, you are of a great moral character.”

All that is mentioned in the hadith is also inclusive of the morals of the sufiah.

Read more: The Morals of the Sufi

In the days of his youth, Hadhrat Imaam Rabbani had written an article on the reality of Tariqat. It is reproduced hereunder.

“The knowledge of the Sufiyyah means the knowledge of the zaahir and baatin of the Deen and of the power of Yaqeen. This is the loftiest knowledge.  The reality of Tasawwuf is adornment with the attributes of Allah Ta’ala, the elimination of one’s will and total engrossment in the pleasure of Allah Ta’ala. The character of the Sufiyyah is in fact the character of Rasulullah (Sallalahu alayhi wasalam) as stated by Allah Ta’ala:

“Most certainly, you (O Muhammad!) have been created on a great character.”

Further, whatever has been stated in the Ahaadith is executed within the scope of the characters of the Sufiyyah. The list of the akhlaaq (attributes and characteristics) of the Sufiyyah is as follows:

1. To believe oneself to be the most inferior. Its opposite is takabbur (pride).
2. Kindness to creation and to tolerate the difficulties and inconveniences they cause one.
3. Tenderness and cheerfulness and to abandon anger.
4. Sympathy for others and to give preference to them. This implies priority to the rights of others over one’s pleasures.
5. To be generous.
6. To overlook the wrongs of others and to forgive them.
7. To abstain from pretence.
8. To spend in moderation, without being miserly or wasteful.
9. To have trust in Allah.
10. To be contented with little worldly possessions.
11. To adopt piety.
12. To refrain from arguing, quarrelling and being wrathful except for the truth.
13. To abstain from malice and envy.
14. To abstain from the desire of respect and fame.
15. To fulfil promises.
16. To be tolerant, far-sighted and supportive of brothers.
17. Gratitude to the benefactor.
18. To sacrifice reputation for the sake of Muslims.

The Sufi in regard to akhlaaq adorns his zaahir and his baatin. The whole of Tasawwuf is in fact Adab (respect). The adab of the Divine Court is to shun everything besides Allah Ta’ala on account of shame for Allah’s splendour and grandeur.

The worst sin is to converse with the nafs, for it is the cause of spiritual blindness.”

Extacted from Masha'ikh e Chist by Hazrat Sheikh Zakariyya Rahmatullah Alayhi

When you seek assistance from the 'Friends of Allah Ta'ala' (the Sheikhs), or desire to pursue a purpose and experience a considerable delay in attaining this goal, then you should not become disheartened or become doubtful of the Sheikh’s perfection. Faith in him and love for him should still be displayed towards him. He is, first of all, a Beloved of Allah Ta'ala and, secondly, someone else may be benefiting from him. Thirdly, you have also benefited - though it may not have been outwardly. A good example of this is that of a person who picks up a precious stone without realising its value. To him this stone is like any other ordinary stone. He does not value it until an expert in gems-stones draws his attention to the value of the stone. Only then will he really start to appreciate it.

The Friends of Allah Ta'ala may outwardly be far removed from you, but inwardly you should have complete love and respect for them. Try to remember their sayings and actions. It is possible that you may attain the good fortune of practicing upon it. [Ashraful-Uloom, pg. 28]

From 99 Golden Advices for All Salikeen, Published by KMSZ

Q: It is the quote of the pious that two types of people are always deprived:

(1) the student who does not enquire from the ustaad
(2) the mureed who questions the shaikh. What does this mean?

A: The meaning of question in this context means to enquire about the reason and basis of something. The shaikh instructs the mureed to do something and the mureed questions the reason for the instruction.

The person who asks these types of questions remains deprived forever. The peer should never be questioned regarding the reason for him adopting a particular method. Just follow his instructions.
On the other hand, the student should clarify the doubts arising from the statements of the ustaad; what was the reason for his statement and what is the nuktah (subtle point) behind this.
E.g. the peer said, “Recite the thirteen tasbeehs with darb (striking of the head).” The mureed asks him, “Why must I recite it with darb?”
The mureed should not delve into such matters. The mureed who goes on asking such questions should be sent to herd the animals in the pastures. Likewise, a student who does not question the ustaad should be sent to the pastures. The student is required to question the ustaad. He should clarify and look into every aspect, but a mureed  should never question. Instead, he should follow all the instructions of the shaikh.

The patient should not ask the hakeem the reason for him prescribing a certain medication. If he does so, he will suffer. Our ustaad Moulana Madani  (rahmatullah alayhi) had mentioned this to us during his lesson.

Extracted from Malfoozaat of Mufti Mahmood Hasan Gangohi (rahmatullah alayhi)

If a devotee has remained in the company of his Sheikh for a long time without receiving any benefit, he should search for his spiritual upliftment elsewhere. The aim is Allah Ta'ala and not the Sheikh. Care should be taken that one does not become disrespectful and rude towards one’s previous Sheikh. It is quite possible that the Sheikh was perfect, but that the devotee was destined not to benefit from him.

[Ashraful-Uloom, pg. 26] , From 99 Golden Advices for all Saalikeen

NB. Often it is noticed that mureeds do not carry out the advice of the Sheikh nor do they communicate with the Sheikh. In such cases moving from one Sheikh to another will not help.

The advice above is for those who inspite of carrying out all the advice of his Sheikh and still do not progress.


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