The Murshid & Mureed

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OTHE MURSHID

AND THE MUREEDBy

Moulana Abdun Nabi Hamidi

PUBLISHED BY

IMAM AHMED RAZA ACADEMY

DURBAN SOUTH AFRICA

A BARAKAATUR RAZA PUBLICATION

COPYRIGHT RESERVED


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Date of Publication: Rajab 1422 A.H. (October 2001)

Number of copies: 1 500

Publishers:

Imam Ahmed Raza Academy

Ahmed Raza Building

3rd Floor, 20-22 Lorne Street

Durban. 4001

South Africa

Postal Address:

P.O. Box 5325

Durban. 4000

South Africa

Phone: (031) 309-3642

Fax: (031) 309-3707

Cell: 083-988-6554

Int. Code: (27) (31) + Number


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PREFACE

oday, false Sufis have emerged in many parts of the world and in our very own environmhese pseudo-Sufis, with what little knowledge, if any, of the Deen that they possess and

e Spiritualism, prey on the ignorant by revealing the secretsof the common people, oressing in false garbs of piety, have thoroughly destroyed the true meaning of Tasawwuf.

ommand people to become their Mureeds and act as true spiritual guides when their everctions are not even in conformity with the Shareeah. The unwary masses, totally ignoranteir reality, begin to follow them and become so attached that they themselves fail to reco

ruth from Falsehood.

asawwuf is a branch of Islamic knowledge that is not readily understood nor appreciated e masses. The need for its explanation in simple language is, therefore, an urgent need.

ook fulfils this need adequately for the aspiring, enquiring mind.

he meaning of Tasawwuf is clearly defined in this book. Who is a Murshid (spiritual guide)nate qualities and his duties towards his Mureeds (disciples) is discussed. The relationshietween Murshid and Mureed is clearly illustrated. The two types of Murshids is explained.

eaning and types of Bayah is also discussed.

y writing this book, Moulana Abdun Nabi Hamidihas done a great service to Spiritualism. spiring and informative book is a must for every Mureed and intending Mureeds because xplains in simple terms the various principles involved in this relationship between Murshidureed. The ultimate goal of this relationship is to inculcate love in the heart of the Murees of her Murshid, which would, through spiritual exercise and perseverance lead to love f

asoolullah r and for Allah Y. If the intention of every Muslim is to attain the Pleasure of Al


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en love for the Holy Prophet r and Allah Y is an important pre-requisite towards thetainment of this Pleasure.

ay Allah Y, the Creator and Sustainer of all the Universes cleanse our hearts of all itsaterialism and illuminate it with the love for the Holy Prophet r and Allah Y Himself. Aame

ay Allah Y, the Most Compassionate, make it easy for all of us. Aameen.

Sayed Mohammed Habeeb Chisti

(Educationist and former Lecturer)

11 Rajab 1422 A.H.

29 September 2001

FOREWORD

l Praise is due to Almighty Allah Y, Peace and Salutations upon our beloved Prophet Hadruhammad r, his noble Companions t and his exalted Family t.

mighty Allah Y states in the Holy Quran: Undoubtedly, he attained to his goal who purifiAl-Ala: 14)

he body and the soul together make up a complete person. While the body belongs to thiorld, the souls origin is the realm of Divine Power. Almighty Allah Y by His Divine Power nited them and made provisions for their growth. Just as Almighty Allah Y has provided vaods for the nourishment of the body, He Y has also provided sustenance for the soul. Thital sustenance, which invigorates the soul, is the Remembrance of Almighty Allah Y.


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t times the body is prone to ailments, the cure of which is available in various medicines. oul also falls ill in which case Almighty Allah Y has provided remedies. Doctors treat the bomes of illness and Friends of Almighty Allah t are healers of the soul. As we consult doctour physical ailments, we should consult the Awliya Allah t for our spiritual ailments.

he body and the soul each have their particular impurities. Impurities of the body are urineces, pus, and so forth. Similarly, impurities of the soul are lying, cheating, polytheismssociating partners with Almighty Allah Y), and any other activities that is against the

hareeah (Islamic Law). Just as we dislike any filth to defile our bodies and if this happensmmediately remove it, it is incumbent on every Muslim to cleanse and purify his soul from mpurities. The impurities of the body are cleansed with water, and the water to cleanse th

oul is sincere repentance. The tear of a repenter purges his soul and cleanses his heart.

mighty Allah Y declares: Undoubtedly, he attained to his goal who is purified. Theeanliness and purity intended in this Ayah is of a comprehensive and inclusive nature. Helam calls us to physical as well as spiritual and mental cleanliness; both outer and innereanliness. To realise this complete purity in a balanced manner, Islam offers comprehensuidelines. Other religions lack this balance and symmetry found in Islam. Some religions f

nly on the mind and neglect the physical dimension. However, the heart, mind and body aterwoven that they mutually affect each other. Hence, purification of the body affects theurity of the mind and heart. In the light of this, the Holy Quran teaches: Glorify your Loreep your garments clean.(Mudaththir: 4-5). The Holy Prophet r informs us that cleanlineart of faith (Mishkaat, Book of Cleanliness, Chapter 1).

o attain purity of the soul one needs knowledge relevant to this purity. This particular

nowledge is the science of Tasawwuf, which is the faculties governing the conduct of theurshid (spiritual guide) and the Mureed (disciple), and the knowledge and practice of Awrpecial prayers).

Moulana Abdun Nabi Hamidi

mam of Sultan Bahu Juma Masjid


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ayfair. Johannesburg

OWHAT IS TASAWWUF

asawwuf is the concept, which embodies the purification of the heart by sincerely, andbediently practising the lifestyle of the Holy Prophet r in all spheres of his life.

adrat Sheikh Data Ganj Bakhsh Ali Hajweri t (400-465 A.H.) narrates from Hadrat MurtaisTasawwuf is refined character. This refined character may be attained in three ways: Firstbey the commandments of Almighty AllahYand his Rasoolr with utmost sincerity. Secon

o respect all those senior to us in age, knowledge and piety; love the young; observe justl times and not to expect any return for our good actions. Thirdly, to avoid all evil desiresatanic attractions. By complying to the aforementioned regulations one attains piety.(Kaahjoob, pg. 106)

SUPP ORTING THE CAUSE OF TASAWWUF

hose who have devoted themselves completely to the service of Almighty Allah Y do not eother to obtain a means of substance. Such people are being provided with financial help nonymous sources. These pious people do not have hopes of material gain from people. Tave complete trust in Almighty Allah Y. When they receive some gift from the public, theyceive it with the Niyyah (intention) that Almighty Allah Y is the Giver and the donor is theeans. To be of any assistance to such people is actually to do good to us.


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hausul Azam, Sayyiduna Sheikh Abdul Qaadir Jilani t states that Nabi r has recommendedving food to ascetics and pious persons and giving clothing to the Believers. By assistingperson with worldly necessities we minimize his burden and enable him to devote himsel

ompletely to Almighty Allah Y. In this way, we will receive the reward of his good deeds se have provided him with necessary physical nourishment and helped him furthering the

Almighty Allah Y. (Al-Fathur Rabbani, pg. 192)

he general public at times presents Mashaaikh and Ulama with gifts. This is a good practifrees them from worldly trivialities, enabling them to dedicate themselves fully in the wormighty Allah Y.

owever, there are fraudulent persons amongst the Ulama and Mashaaikh who are involvenful deeds and practice acts refuted by the Shareeah. These people should not be givenssistance or gifts since it makes the donor, if he is aware of the nature of such a person, accomplice to the sin. The onus lies on the public to exercise discretion and judgement anecide if the person is deserving of any form of assistance.

CATEGORIES OF AHLUS SAFA ( PEOPLE OF PURITY)

People of Purity, also known as Ahlus Safa, are characterised as follows:-

SUFI: Sufi is that person who has overcome his self-ego as well as all human weaknesshilst at the same time being aware of the reality of all existence. Truth is the hallmark of e. The term Sufi refers to an established and completely realised Wali Allah t (Friend ofmighty Allah Y). In Kashful Mahjooba Sheikh is quoted as saying one who is emergede friendship of Almighty AllahYand has freed himself from all other than Almighty AllahSufi. (Kashful Mahjoob, pg.97)


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hausul Azam, Hadrat Sheikh Abdul Qaadir Jilani t explains that until a person has not reae rank where he is graced by the vision of Nabi Muhammad r in his dream and is given

ommands and prohibitions, he cannot be regarded as a Sufi. If this fortunate incident doeccur, then his heart gains promotion and his innermost being is cleansed and he attains thoximity of Almighty Allah Y while his hands are in the hands of Nabi Muhammad t. (Al Faabbani, pg. 389)

MUTASAWWIF: One who is striving to attain the status of a Sufi through MujahidahContinuous struggle against evil desires). He follows the examples of the Sufis to bettermself.

MUSTASWIF: One who impersonates a Sufi for monetary gain, power, and worldly

onour. He does not have any of the qualities of the Sufi or Mustasawwif. (Kashful Mahjog. 98)

HE NECESSITY FOR A MURSHID

a person wants to learn any art form or gain knowledge/science he will seek help from axpert in that field. Knowledge of Almighty Allah s Y Zaat (Being) is the most difficult secree universe. It can only be achieved with the help of its experts, the Awliya Allah t. Only t

eople can be accepted as Murshids (guides). The following quotation defines the need anduidance of a Murshid.

hausul Azam, Hadrat Sheikh Abdul Qaadir Jilani t brings home the necessity of a Murshideautiful metaphor. He says: The heart is the plantation for the Aakhirah (Hereafter). Sow

eeds of Imaan in your heart. Irrigate, fertilise and mature it with regular good deeds. If thndness and energy in the heart it will be fertile and an abundant harvest will result. Shoueart be harsh and contemptuous, the soul becomes infertile and barren and no crop will bble to grow. Learn this art of farming by its farmers/experts, the Awliya Allaht. Do not thour opinion to be sufficient. Our Prophetr says, Seek help in every field from an expert ineld. (Al-Fath-ur-Rabbani, pg. 202)


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hausul Azam t said: Arrogance, hypocrisy, egoism, are all arrows of Shaytaan aimed at yearts. One should formulate a strategy to defend oneself from this attack. The correctrategies are explained and demonstrated by the Mashaaikh (Guides). You should heed to

ommands and act on them. They will guide you on the path of Almighty AllahYsince theyave already travelled on this path. Asktheir advise on matters relating to the Nafs (carnal

esires), cravings and other weaknesses because they have also suffered their consequencnd are well aware of the dangers and harms of evil desires. They have battled these overng period of time and can confront, control and defeat them. (Al-Fath-ur-Rabbani, pg. 1

EARCHING FOR A MURSHID

haus-ul Azam t says: If a person is unable to differentiate between a true and false Mure should read 2 Rakaats Nafil for achieving recognition of Almighty AllahYat Tahajjud timhen he should ask Almighty AllahYto inform him of those pious people who will be able tuide him on the Right Path. He should beseech Almighty AllahYto show him the person will intoxicate him with Almighty AllahsYlove and adorn the eyes of his heart with the lighmighty AllahsYcloseness and inform him of unseen happenings that he personallyitnessed. (Insha-Allah by doing so, one will receive the answer)(Al-Fath-ur Rabbani, pg.1

someone is unable to do this then he should seek the advise of a well versed Sunni Aalimmes, people take advice from the ignorant and become Mureeds of Shaytaan. May Almighlah Y protect us all.Aameen.

HE MURSHID A ND HIS COMMITMENT TO SHAR EEAH

he Murshid is obligated to follow the commands of Shareeah with absolute respect andedication. The role of the Murshid is to enlighten the path of those who are astray withghteousness and guidance. AMurshidwho does not respect and follow the Shareeah ismself in darkness and totally incapable of illuminating (rating someone elses path or guidem). Such people are disciples of Shaytaan and the enemies of Islam. Some Murshids go


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bout sowing doubts in the minds of their followers. They teach that Salaah and Saum (Fae outward forms of worship and should be left to the Ulama. They claim that they practicorship with their hearts only. Such Mushids are astray and mislead their followers too. Thast in Ramadaan openly mocking the Shareeah and Tareeqah. Yet, ignorant Mureeds are

onvinced that these people will transport them into Jannah. It is strange that bodilyquirements like eating, drinking, sleeping, taking medication and other physical activities

one promptly. It is only those physical duties commanded by Almighty Allah Y and Nabi r

rain their bodies and they choose to perform it with their heart. Why do they not performher functions like eating and drinking with the heart? True Saints only feel hungry once rty days. (Kashful Mahjoob, pg. 444)

should be remembered that Nabi r, his Noble Companions t, the Tabiin t, Taba Tabiin t,ue Saints t, and the Allah-fearing people never performed such heartySalaah or Saum.hese are physical forms of Ibadah, which have to be performed bodily. They should be

erformed not just with the heart; they should be carried with the heart and mind completngrossed in Almighty Allahs Y worship.

adrat Umar Farooq t demonstrated the importance of Salaah when he was fatally woundebu Lulu. He performed Fajr Salaah even though bleeding profusely and said that those whot perform Salaah have no part in Islam. (Izaalatul Khifaa, Vol. 4, pg. 281)

ome Murshidsdeny the Absolute Unity and Oneness of Almighty Allah Y (Tauheed). Theelieve Nabi r to be the Lord and regard this as the supreme secret of Tasawwuf. To justeir evil beliefs, they misuse terms like Anal Haqwhich is sometimes uttered by Saints inate of spiritual intoxication. (The nature of the Anal Haqphrase will be explained later o

hen the Ulema-e-Haq challenge such blasphemous claims, these fraudulent Murshidshehind false claims that the Ulama are mere followers of Shareeah and un-informed of innnowledge. To protect their fraudulent practices, they instruct their Mureeds not to publiciseir teachings because others would not understand the finer points and implications of thlled inner knowledge. They do this so that they may not be exposed. They also keep thureeds away from the Ulama so that the Mureeds must not become aware of their tricks eir means of income is not terminated.

ultaanul Aarifeen, Hadrat Sultaan Bahu t affirms that when a person steps in the area of


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asawwuf (Durwesh-hood) he should diligently follow the demands of the Shareeah. He shllow the teachings of the Holy Quran and Sunnah at every step and he should keep the

ompany of the Ulama and Fuqara. He should only do those things advised by the Shareeand refrain from those actions that are prohibited by the Shareeah. He should not allow eitrnal desires or evil temptation to influence him. (Mihakul Foqaraa, pg. 93)

adrat Data Ganj Bakhsh Ali Hujweri t writes: A group of heretics have joined the Sufis. Treach that once obedience to Shareeah is intensified to such an extent that WilaayahSainthood) is achieved, Taat (obedience to the Laws of Shareeah) is no longer necessaryhis is an incorrect and false claim. In the path of truth, there is absolutely no stage whereecomes redundant. (Kashful Mahjoob, pg. 312)

adrat Data Saahib t emphasizes that to achieve Wilaayat, the compliance to the Sunnah oabi r is definitely required. (Kashful Mahjoob, pg. 455)

adrat Data Ganj Baksh t explains the relationship of Haqiqah and Shariah as follows:Shareeah without Haqeeqah is a farce and show and Haqeeqah without Shareeah is hyporetence and hypocrisy are both the ruination of Imaan. Almighty AllahYsays: Whoeverxhibits Mujahidah (continuous striving) towards us, We will show them Our path. Mujahid

hareeah and guidance towards the path of Almighty AllahYis Haqeeqah. Shareeah funco protect the outward and Haqeeqah guards the inner conditions of the Believer. (Kashfuahjoob, pg. 526)

ne should note that Shareeah is established on the firm foundation of Quran, Sunnah,onsensus and analogy of the Jurists. If a person disputes any particular analogical Masalaequipped with substantiating evidence, then the matter is not so serious. However, when

erson openly defies the Quran, Hadith and Ijma (consensus), he not only gives up any claeing a Murshid, but of also being a Muslim.

XPECTATIONS THA T A MUREED SHOULD HAVE IN HIS R ELATIONSHIP WIT

HE MUR SHID


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ome people become Mureeds hoping for financial prosperity, release from the worldlyardships and living a comfortable life. At times, the Awliya Allah t bless their Mureeds withorldly favours. The Mureed should avoid worldly motives and take Bayah (pledge allegianolely to attain Almighty Allah s Y Marifah, cure the soul and express true repentance. Hehould have the pure intention of complete obedience to Almighty Allah Y and the Holy Pruhammad r.

THE DIFFEREN CE BETWEEN A COMPETEN T AND

AN INCOMPETEN T MURSHID

ultaanul Fuqara, Hadrat Faqir Nur Muhammed Sarwari Qaadri t, defines a perfect Sheikh as one wscards the Nafs (carnal desires), purifies the soul and cleanses the mind of his Mureed for the sole

urpose of guiding his disciple on the correct path and delivering him to Almighty AllahY. A perfecurshid does not attain worldly gain.

false Sheikh takes Mureeds so that his worldly status is boosted. The Mureed gives his haarned income to his Murshid who lives a luxurious lifestyle, which cannot even be affordede affluent people. These heavens-marketershave furnished their homes with the trappHell and have become the Fuel of Hell.

disciple must first evaluate the Murshid in the context of worldly transactions. As soon as he is

nvinced of a selfish or worldly motive he should immediately disassociate himself from such a Mu

he Murshid should not claim his status because of lineage, rather, he should have been under trainin

perfect Sheikh and practiced upon the spiritual exercises, travelled the inner paths and be well vers

ith all the stages of spiritual progress. Acquainting oneself with books of Tasawwuf or attaining

perficial knowledge of Jurisprudence or logic or being born in the household of a pious person or

aiming Khilaafat (permission to take Bayah) from a false Murshid does not qualify one as a Murs

ne cannot hope for any guidance (Hidayah) or grace (Faiz) from such a false Murshid. Unfortunate

ese pretentious Murshids roam our streets in abundance causing mayhem and chaos. May Almight

llahYgrant Hidayah to these customary Sheikhs (Peers) and bless the Mureeds with better judgemrfaan, pg. 326)


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THE RELATIONSHIP BETWEEN T HE MUREED AN D

THE MUR SHID

1. The Mureed should not harbour any objections against the Murshid. This would causMureed destruction if the Mureed has some doubt about the Murshid. He should keemind the example of Hadrat Khidr u because he did things that were apparently quitobjectionable, for example, making a hole in the boat belonging to poor people andtaking the life of an innocent child. It later became apparent that these actions were

justifiable. Similarly, the Mureed should be convinced that even if some of the Murshdeeds do not seem appropriate, the Murshid knows better and he has justifiable reafor his actions.

2. The Mureeds will not benefit from his Murshid unless he (the Mureed) is convinced tfrom all the Saints of the time, his Murshid is most advantageous to him.

3. One should become a Mureed for the sole purpose of purifying ones heart. To achieFaiz (Grace) from ones Murshid, ones intentions and heart must be clear.

4. If a fellow Mureed gains more spiritual benefit from the Murshid then one must not eor grudge him. This will lead him or her to Jahannam. Almighty Allah Y endowed Na

Adam u with such a high status that he asked all the Angles to prostrate to him.Shaytaan, due to his jealousy refused and was thrown into Jahannam. If someone hmore worldly possessions than ourselves, we should be thankful that we have fewerburdens than him. If someone is greater than you spiritually, you should recognise

greatness by reverence. Envy is actually an affront to Almighty Allah Y Who has givemore grace.

5. All doubts and hesitations must be revealed to the Murshid because the Murshid is aspiritual healer. To conceal any illness from the doctor (healer) would result in self-destruction.

6. It is incumbent upon the Mureed to regard his Murshid with utmost respect and


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reverence. If one attends the Majlis (gathering) of his Murshid, but does not reallyrespect him, he will be punished. Almighty Allah Y will render the heart of such a pedevoid of truth and he will becomes oblivious of Almighty Allah Y. According to someSaints t, it is said that when a Mureed is disrespectful towards his Murshid, then the (light) of Emaan (Faith) is snatched away from him.

7. It is recommended that the Mureed kiss the Murshids hands, feet, hair, clothing, etcAhaadith and the conduct of the Noble Companions t support this practice. Hadrat Zt, who was from the delegation of Abdul Qais narrates: When we arrived in Madina hurried from our transport so that we could kiss Nabisr feet and hands. (MishkaatuMasaabih, Babul Musafaha Wal Muaanaqa, Second Section)

8. A Mureed should not expect to see any miracles from his Murshid. Diligent obediencobservance of the Shareeah and his continuous authentic Silsila (chain) is a sufficienrequirements for the Murshid. Karaamat is not a precondition for Wilaayat.

9. The Mureed should be like a deceased in front of his Murshid. As a lifeless person iscompletely at the mercy of those performing his bath/Ghusal, so should the Mureed himself before the Murshid. The Murshid has to guide his disciple through the thorny

of Tareeqah. If the Mureed is alivehe is actually interfering in the tasks of the Mur

10. When the Mureed is in the company of his Murshid, he should maintain an order simto that when one is amongst sharks and beasts. The Mureed must not look at the poof the Murshid or think low of his lineage. He must not doubt the Ibadah (worhsips)the Murshid since he cannot see the heart of the Murshid or cross any limitation set the Murshid. (Al Fathur Rabbani, pg.411)

11. In Tareeqah, it is necessary that the Mureed conduct himself with his Murshid in thedignified manner. Then only will he gain the benefit of the Murshids attention. If theMureed is enriched either in knowledge or spiritually he must not credit himself, butaccept it as the Murshids grace (Faiz).


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12. The Mureed must strive to achieve the status ofFana-Fish Sheikhor immersing oninto the Sheikh. Ala Hadrat, Imam Ahmed Raza t has explained the way to achieve tHe said: The Mureed must imagine the Murshid in front of him and place his heart the Murshids heart. He must imagine that Faiz (grace) and Barakah (blessing) is flowfrom Nabir into the Murshids heart and then flowing into his own heart. After a wh

will see his Sheikhs image everywhere. It will not disappear; even at the times of Sthe Mureed will always find the Sheikh with him. (Malfoozaat Ala Hadrat, pg. 169)

13. The daily Wazaaif (special prayers) prescribed by the Murshid must be read diligentthe Mureed must not object to anything the Murshid has advised. As far the rest of tShareeah Laws are concerned, he (Mureed) may learn them from any Ahlul Fatwa S

Aalim. In fact, these commandments can be learnt from any Murshid. The Murshid t

can learn from any Aalim, from another Murshid or from his own Mureed.

14. After pledging allegiance (Bayah) with a Murshid, the Mureed can only change the Bif he finds any Shari faults in his Murshid. However, renewal of Bayah with his Mursor Bait-e-Taalab (becoming any Sheikhs student while having ones own Sheikh) wiany Murshid is permissible. Sheikh Ibnul Arabi said: Just as the world is not betweeGods, the Mukallaf (duty bound with Shari laws) is not between two different Share

of two Rasools. A wife is not between two husbands. A Mureed cannot be between tSheikhs (Murshids) as well.

15. If the Murshid commands the Mureeds to disobey the Shareeah, for example, not toSalaah, or not to fast, or if he tries to diminish the important of the Shareeah and itpractices, the Mureed should immediately disassociate from such a Murshid. The Mudoes not even need to consult anyone prior to his disassociation from such a false

Murshid.

16. After the Murshids demise, the Mureed should visit the Qabr (grave) of the Murshid conduct himself in the following manner. He should stand four hand lengths away frthe grave facing it with ones back towards the Qibla and read Fateha. He must be jrespectful as he was prior to the demise of the Murshid. He must enter the Mazaar fthe front. He must visualise the Murshids face and visualise that the Murshid is seat


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urshids are two types:

A. Murshid Aam (General Guide,) andB. Murshid Khaas (Specific Guide)

he Murshids Khaas comprises of the Sheikhul Ittisaal and the Sheikhul Isaal.

he Murshid Aam comprises of the Quran, Hadith, the writings of the Jurists, the Murshids,uthorities of Tasawwuf, the writings of the scholars, and the writings of the people of guidnd righteousness. The guide of the general public is the Kalaam (Speech and Writings) of cholars. The guide of the Ulama or Scholars is the writings of the Imams t of Fiqh. The guImams t of Fiqh is the Sunnah and Hadith of Nabi r. The guide of the Holy Prophet r is t

uran/Speech/Revelation of Almighty Allah Y.

om this it can be seen that the Murshid Aam is an absolute necessity. A person withoutuidance of both the Murshids, i.e. Khaas and Aam is under the reign of Shaytaan. It is in ense that Ala Hadrat, Moulana Ahmed Raza Khan Bareilwi t writes that Sayyiduna Baayazustaamis t declaration in Awaariful Maarifthat those without a Murshid (Khaas and Aamave Shaytaan as their guide. (Fatawa Afriqa, pg.124)

WELVE SECTS TO BE AVOIDED

la Hadrat Imam Ahmad Raza Khan Bareilwi t has identified 12 cults which have Shaytaaneir Murshid. Muslims should avoid such groups, as taking guidance from them will inviterath of Almighty Allah Y. The Cults identified by Ala Hadrat t are:

The evil jesters who mock the Ulama and jeer at the teachings of the Shareeah. Theyalsely) claim that the Ulama and the Fuqara have always been at odds with each other. Tnorant idiots cast doubts over the most eminent Ulama and question their integrity. They


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ander them by calling them (Ulama) pundits and say that the Ulama should exhibit/perfiracles like those of the Prophets of Bani Israel u.

Heretics who are self-proclaimed Faqeers and Walis (Saints). They claim that Shareeah ath, which is no longer needed once the destination is reached.

Those who are actually unlettered, uncultivated and uneducated. They skim through a feooks and feign to be most knowledgeable. They disregard the Imams of Fiqh like Imam Aanifa t, Imam ShafiI t and consider themselves more learned than them and find faultseir rulings and decrees. They consider themselves greater scholars of the Quran and Hadan the Imams t. Such persons are misguided - Ghair Muqallids.

Worse than the first three cults are those who believe in the BookTaqwiatul Imaanbymail Dehlawi and have turned their backs on the Quran and the Hadith. According to theinciples and beliefs contained in the afore-mentioned text, even Almighty Allah

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