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What do the learned ‘Ulama of religion and the true inheritors of the Prophets Alayhimus Salaam have to say about the following:

Zaid says the Hadith Shareef:

اَلْعُلَمَاءُ وَرَثَۃُ الْاَنْبِیَاءِ

“The ‘Ulama are the inheritors of the Prophets.” (Sunan Abu Daud, 3/317)


In this Hadith Shareef, both the ‘Ulama of Shari’ah and Tariqah are implied. Therefore, that person who is a combination of both, Shari’ah and Tariqah, they are on a very lofty status due to their rank of being the true inheritors. They were also on the highest rank owing to this.


Amar, on the other hand, is of the following opinion:

  1. Shari’ah is merely the name of a few issues which pertains to Faraai’d, Waajibaat, Sunnah, Mustahab, Haraam, etc. as seen in the acts of Wudu, Salaah, etc.
  2. Tariqah, on the other hand, implies reaching the Divine Throne of Allah azza wajal.
  3. Through this (Tariqah), the actual essence of Salaah etc. becomes apparent.
  4. Tariqah is like a major wave in an ocean and is such a mighty sea which has no boundaries. Shari’ah, compared to this mighty ocean, is like a mere droplet.
  5. The purpose of being the inheritors of the Prophets Alayhimus Salaam is to reach the Divine Court of Allah azza wajal and this is also the aim of the Prophets Alayhimus Salaam missions and this is the specific reason that the Prophets Alayhimus Salaam were revealed and sent.
  6. My brother! The ‘Ulama of Zaahir or ‘Ulama who appear outwardly as ‘Ulama are not qualified to be the inheritors of the Prophets Alayhimus Salaam.
  7. These ‘Ulama cannot be called the ‘Ulama of the Divine Mission or Rabbani ‘Ulama.
  8. One should stay away from the deceit and fraud of these ‘Ulama of Zaahir because these people are (Ma’azzallah) the Satan.
  9. These ‘Ulama are an obstacle in the path of Tariqah and a wall even though Tariqah is the true objective.
  10. I am not saying this on my own accord. In fact, many ‘Ulama and Awliya have mentioned and explained this in their books.

Besides this, Amar had mentioned many other things as well.

My question is, between Zaid and Amar whose statements are correct? What is the reality of this? If Amar is incorrect, is there any Islamic Shari’ah ruling on him. He also admits that his mistake would be accepted as a mistake by him if his words are proven incorrect from the statements of the Awliya themselves through whom people receive guidance. If their statements (are not presented as testimony and evidence), his statements would not be proven as incorrect.

Please present us with an in-depth answer and may you receive reward on the Day of Judgement for this.



All Praise is due to Almighty Allah azza wajal Who revealed the Shari’ah and Who has made this as a means to reaching His Divine Court. Therefore, anyone who searches for a path besides the Shari’ah, he is indeed at a loss, merely following his carnal animal desires and he is misguided. The most supreme of Durood and the best of Salaam upon him Sallal Laahu ‘Alayhi Wasallam, who is the most respected and lofty Prophet among all the other Prophets Alayhimus Salaam and the one who is the most supreme of all those who call towards the Path of Allah azza wajal.


There is no doubt that it is only through Shari’ah that one achieves presence in the Divine Court of the Almighty azza wajal. As for that person who refutes the Shari’ah, certainly, he has arrived at a destination. Where? In the Fire of Hell!


Durood and Salaam upon the blessed family radi Allah ‘anhu of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam, upon his eminent companions’ radi Allah ‘anhu, and upon the ‘Ulama of his religion. Indeed, they are the true inheritors of his blessed knowledge and are those who teach the proper ethics of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. Ameen, Ya Rabbal Aalameen.


O Allah azza wajal! Praise is only for You. O Allah azza wajal! I seek refuge in You from the attack of the Satan and I seek refuge in You from the Satan approaching me.


The statement of Zaid is indeed true and correct while the thoughts of Amar are false and clear irreligious. From his satanic statements, there are ten sentences. We will answer each one of them briefly so that it would prove beneficial to Muslims and be able to uproot the satanic tree from its very roots.


  1. The words of Amar that Islamic Shari’ah is merely the names of a few laws which pertain to issues of Fard, Waajib, Halal and Haram is nothing but religious ignorance.


Shari’ah, in fact, is the very body and life and the very heart and soul of the Infinite Knowledge of the Almighty azza wajal which has been revealed to us. And from all of this (vast ocean of Islamic Shari’ah), Tariqah and Ma’rifah is merely the name of a small and minor part of this vast ocean. This is the reason that it is the unanimous decision of the Awliya and which has become Fard that all types of manifestation would be presented in front of Shari’ah. If that manifestation or reality is according to Shari’ah, then it would be considered as the truth and also acceptable. Otherwise, it would be considered as cursed and rejected. Therefore, without doubt whatsoever, Shari’ah is the actual object and Shari’ah is the foundation for everything.


Shari’ah is the scale and the determining factor. At the same time, it must be remembered that Shari’ah means “the path or the road”. Therefore, “Shari’at-e-Muhammadi Sallal Laahu ‘Alayhi Wasallam” means “the Path of Muhammad Sallal Laahu ‘Alayhi Wasallam.” Hence, the meaning is quite clear in its general sense and connotation. It would include everything apparent and hidden and not restricted to merely a few laws pertaining to one’s physical self. This is that path for which a person makes Du’a five times a day to remain upon. In fact, a person makes this Du’a in every rak’ah of Salaah. One can therefore say that to make Du’a to remain steadfast on this path is actually Waajib because to recite Surah Fatiha in Salaah is Waajib.


In this Surah, a person recites:

اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ

“Guide us in the Straight Path.”


In other words, we are making Du’a to be guided in the path of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and to keep us steadfast on his Shari’ah. Hadrat Abdullah ibn Abbas radi Allah ‘anhu, Imam Abul Aaliyah radi Allah ‘anhu and Imam Hasan Basri radi Allah ‘anhu all explain that, “Siraat-e-Mustaqeem” is the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and Hadrat Sayyiduna Abu Bakr radi Allah ‘anhu and Hadrat Sayyiduna ‘Umar radi Allah ‘anhu. (Ad Durrul Manthur, pg. 40).


This Shari’ah is that path on which one meets his Creator. In Surah Hud, verse 56, the Qur’an declares:

اِنَّ رَبِّیْ عَلٰی صِرَاطٍ مُسْتَقِیْمٍ

“No doubt! My Lord is met on the Straight Path”.


As a matter of fact, a person who objects and refutes this path of Shari’ah is considered a disbeliever and someone who is misguided.


In Surah Al An’am, verse 153, the Qur’an declares: “And that, this is My Straight Path, then follow it and follow not other paths for they will deviate you from His path. This He has ordered you that haply you may be self-restrained.”


This verse clearly informs us that Shari’ah is that path which enables a person to reach the Divine Court of Allah azza wajal. If a person chooses any other path, he will distance himself from the Path of Allah azza wajal.


  1. The second claim of Amar which is that Tariqah is the name of reaching or arriving at the Divine Court of Allah azza wajal is nothing but madness and ignorance.


Even a person with little knowledge will be able to tell you that “Tareeq, Tariqah and Tareeqat” all three of these words mean “a path or a road” and not “arrival”. Hence Tariqah would mean a path or a road. Now if this road or path is separate from Shari’ah, then according to the Qur’an, it will not arrive at the Divine Court of Allah azza wajal rather it will arrive at the door of the Satan. In other words, this path will lead to the Fire of Hell and not Jannah because the Qur’an has clearly indicated that all other paths, except the path of Shari’ah, is invalid and cursed. Therefore, one can see that Tariqah has to be a part of Shari’ah and is merely an offshoot or a branch of this enlightened path of Shari’ah. It is impossible to consider that Tariqah is separate from Shari’ah and those who consider that it is separate, they are have not accepted the Path of Allah azza wajal but have accepted the path of Satan. At the same time, it must be remembered that proper Tariqah, if it is firmly established on Shari’ah, is definitely not the path of Satan but a road which leads to the Divine Court of Allah azza wajal and when we accept this fact, we also have to accept that it is certainly a part of Shari’ah in its proper sense.


  1. The various manifestations and secrets which are revealed to a person in Tariqah is through the blessing of totally following Shari’ah. We see that many types of unusual manifestations are revealed to monks and gurus who are locked in seclusion for many years, yet, where does these manifestations take them to? It ultimately takes them to the Fire of Hell and ultimate damnation. Therefore, without following the Shari’ah, any type of manifestation or secret which appears to a person is of no value.


  1. For a person to claim that Shari’ah is a mere droplet while Tariqah is a mighty ocean is again a sign of total ignorance and insanity. This can only be the opinion of that ignoramus who have heard that the ocean is vast and expansive but does not understand the underlying reason for this vastness and expansiveness.


Shari’ah is the source. In other words, a place from where the water emanates. Tariqah is a river which has appeared from this vast ocean, which is Shari’ah. As a matter of fact, Shari’ah is even mightier than this example. The reason is that the actual status and eminence of Shari’ah is still not fully understood from this example. Let us explain further.


When water flows from the source, it nourishes the earth on which it flows and therefore becomes independent of its source. In like manner, when a person uses the river for his advantage, this river is no longer reliant on its source because since it has already departed from the source, it no longer requires the source or is no longer reliant on it. Whether this source remains or ceases, the river is now fully independent.


However, Shari’ah is such a mighty source and foundation that its tributary, which is Tariqah, will always remain in need of it every moment. If it breaks its connection with Shari’ah, then in future the help of Shari’ah will no longer be available to it. The moment the Shari’ah is severed, this tributary called Tariqah immediately ceases to exist. Besides the existence of a single droplet, even a sign of water having existed in this tributary will not be seen! If only the damage was crops drying up, fields dying and people dying of thirst. Yet, this is not the only damage caused by Tariqah separating itself from its source, which is Shari’ah. As a matter of fact, the moment it separates, that tributary and the waves appearing on it ceases to be waves of water and transforms into waves of fire and molten lava. If only people could physically see this so that those who have been blackened by this fire can become a lesson for those who see this and are able to understand the danger of separating oneself for Shari’ah! This is that fire which has been described in Surah Humazah, verses 6-7, as:

نَارُ اللہِ الْمُوۡقَدَۃُ ۙ﴿۶﴾ الَّتِیۡ تَطَّلِعُ عَلَی الْاَفْـِٕدَۃِ ؕ﴿۷﴾

“Allah’s fire that is blazing. One which shall rise over the hearts.”


These are those misled people whose hearts are burning and whose Imaan is being destroyed. But externally it would seem to them that they are watching the “water of Tariqah” which the Satan allows them to see with his usual deception. In appearance it looks like water or an ocean and in reality it is nothing but a huge and mighty churning fire. It is very sad that so many individuals have been destroyed through this deception without realising it.


Besides the example of a source and a river which we have explained, there is also another huge difference. As we have already explained, even though in the physical river the river is now independent and is able to nourish those around it without being reliant on its source, but the spiritual river which is the Tariqah, is always reliant every moment on its actual source. The reason is that there is also another river which flows side by side whose purpose is to mislead and misguide people.


In Surah Faatir, verse 12, the Qur’an declares:

ہٰذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُہٗ وَ ہٰذَا مِلْحٌ اُجَاجٌ

“And both seas are not alike. This is sweet, very sweet (and) a pleasant water

and this, the other one is saltish bitter”.


Which is this other saltish and bitter river which is being specified? It is the evil whisperings and deceit of the Satan which every person who wishes to drink from the sweet water of Tariqah has be ever vigilant of. Every new wave has to be the same colour, the same taste and the same smell which has emanated from its ultimate source, the Shari’ah! If it is not, then remember that it is nothing but the bitter and saltish urine of Satan which is trying to deceive you. At this juncture, there are some people who may ask that if this difference in smell, taste and colour is so apparent then a person should be able to recognize it immediately that is not the sweet taste of Tariqah but a deception of the Satan?


The answer to this question is that this is where the real test and difficulty is to be found. The sweetness of the real source of Tariqah is so fine and delicate that because of this taste of its sweetness it is very quickly absorbed by a person and he does not remember its colour, its smell, etc. At this stage, his power to smell, taste and discern becomes blurred and he is then not able to distinguish between the smell of a rose and the odour of urine. This path is so delicate that he continues to consume the urine of the Satan but is still under the impression is he drinking the sweet and fragrant water from the river of Tariqah! We also come to understand that the example of comparing Shari’ah as the source and Tariqah as a river is far beyond this comparison.


Shari’ah is a lantern of Divine Light which gives light where there is no light. Its brightness knows no boundary. One can compare it to this: that its brightness either becomes less or more and the manner of increasing its brightness or light is what can be termed as Tariqah. This light and brightness is increased and becomes even brighter than the physical sun and reaches many stages in its ever changing brightness. It is through this light that the essence and reality of objects become manifest and clear. This brightness as it progresses further in knowledge and manifestation becomes known as “Ma’rifah” and “Haqeeqah”. In reality, the essence is the same, which is Shari’ah. However, as it progresses into different departments and stages, the names are changed.


At the same time, when this Nur or Light of Shari’ah becomes bright as the sun, then it is at this critical moment that the Satan appears and advises the person to put off the light because “daylight has now appeared”. If the person does not fall for this trap of the Satan, then this light of Shari’ah continues to expand and grow and becomes bright as the midday. Again the Satan appears and insists that he should put the light off because now the sun is at its brightest and what need is there for this light and that to keep having this light on is the work of an ignorant person. At this juncture, once the person is given Divine Help, he is able to recite the “La hawla” and the Satan disappears. At that time a person is also able to say to the Satan, “O enemy of Allah azza wajal! This which you are calling day and sun, what is this? This is the light from the lantern of Shari’ah. If I put it off, where will I be able to get light from?” When the person says this, the Satan realises that he has been defeated and has become unsuccessful in trying to mislead this person. It is after this that the slave is able to perceive the “real Nur” with Divine Help.


However, if the person has been deceived by the Satan and begins to think that day has arrived so what is the use for this lantern of light and then puts off this light of Shari’ah, at that moment, there will only be darkness and such darkness that a person is not even able to see his hands in front of him. The Qur’an declares in Surah Nur, verse 40: “Or it is like the darkness in a deep sea, above which is a wave, above (this) wave another wave is, above which are clouds. There are layers of darkness’s one upon the other. When he puts out his hand, it seems not to be visible, and to whom Allah gives not light; for him there is no light anywhere”.


These are those people who sometimes have even reached the stage of “Haqeeqat” passing through Tariqah and thereafter, because they do not worry about the Shari’ah, have become misled by Satan, they switch off this lantern of Divine Light or Nur and become destroyed in the process. In this instance also, if they only had the opportunity of seeing this darkness physically, they would be able to make Taubah from this ignorance because the Almighty azza wajal is always ready to accept the Taubah of those who are sincere in their repentance.


However, if the person has not taken heed of this warning and has deliberately put off the light of Shari’ah, the Satan also gives him a small satanic candle and this person begins to believe that he is holding the true light. Although in reality, this is not Nur but a burning fire. These same misled people begin to boast that they have the true light which is brighter than the sun while the people of Shari’ah have nothing. They begin to then believe that Shari’ah is a mere droplet and that “Tariqah” which they possess is a mighty ocean. Yet, sadly these people have still not realised that in reality it is Shari’ah which is the true Light and the path of Tariqah which is divorced from Shari’ah is nothing but fraud. Very soon, on the Day of Judgement, this will be clearly revealed whether the person lived in this world as a slave of the Divine Creator azza wajal or whether he was a slave of Satan.




There is absolutely no doubt whatsoever that every Muslim is indeed in need of Shari’ah every minute and every moment of his life until the time he leaves this world. As for that person who is on the path of Tariqah, he would require it even more because the more delicate and dangerous is the road, the more the need for a guide. And in this instance, his guide would be the Shari’ah. This is the reason that the Holy Prophet Sallal Laahu ‘Alayhi Wasallam has stated that, “A person who indulges in worship without the knowledge of Fiqh, is like an ass which turns the stick grinding maize, it strives in excess but receives no reward.” (Hulyatul Awliya).


Hadrat Sayyiduna Ali radi Allah ‘anhu has also declared that, “Two people have certainly broken my back, (in other words, they are such transgressions which have no cure), an ignorant worshipper and that scholar who openly commits sin.”


O my friend! Shari’ah is a building or structure. Its foundation is correct Islamic beliefs and certain prescribed actions. Thereafter, zaahir or apparent action or Amal are the outer walls which have been built around this structure. When this same building rises higher and higher towards the Heavens, it is called Tariqah. And we all know that the higher the structure, the more the need for a solid foundation. As a matter of fact, every new structure above would have even more need for a more solid foundation below it. If the walls are removed from the structure below, the upper level would collapse!


That person is certainly a stupid person who, due to the deception of the Satan, now believes that since his actions have now reached the Heavens, therefore there is now no need for anything below him. Those who have fallen for this satanic trap have broken their links with everything below and the net result is apparent to everyone.


In Surah Taubah, verse 109, the Qur’an declares: “Then is he who has laid the foundation upon fear for Allah azza wajal and His pleasure better or; is he who laid his foundation on the brink of a falling pit, then he fell with it into the Fire of Hell? And Allah azza wajal does not give way to the people unjust”.


We seek Divine Protection from such a calamity. This is the reason that the Awliya have declared that, “A Jaahil Sufi is a toy for the Satan.” In the Hadith Shareef it is mentioned that, “A single learned scholar is mightier against the Satan than a thousand (ordinary) worshippers”. (Tirmidhi Shareef). A person who travels on the road of Mujaahidah (spiritual penitence) without proper knowledge dances on the finger of the Satan. He, (the Satan), then places a bridle in his mouth and a rein in his nose and pulls him along wherever he wishes. This idiotic person, who is completely ignorant of the real path of Tariqah, thereafter actually believes that he is succeeding.


  1. The opinion of Amar that since Shari’ah and Tariqah are two different paths, therefore he is of the opinion that the Prophets Alayhimus Salaam have been revealed strictly for the purpose of Tariqah is clear Kufr and heresy. It is irreligious, apostasy and a cause for eternal damnation. The reason is that this person has considered Shari’ah obsolete, unnecessary and something which is not required. This is clear Kufr! If on the other hand, Amar had stated that the actual purpose of creation was to reach the Divine Court of Allah azza wajal, then it would have been correct. However, this is not the case. In his ignorance, he has refuted the path of Shari’ah which is in essence the path of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and which actually leads one to the Divine Court of the Almighty azza wajal.


We have already proven previously that the only single path which leads to the Divine Court is the path of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. All other paths are closed. Hence, if someone continues to believe that the paths of Shari’ah and Tariqah are separate, then such a path of Tariqah would never lead one to the Divine Court of Allah azza wajal. The reason is that this path is closed and those who travel on such a path are heretics. For a person to thereafter then believe that this is the actual path for which the Prophets Alayhimus Salaam have been sent thereby falsely accusing these sinless Prophets Alayhimus Salaam, is an open lie, a false accusation and an opinion which is certainly cursed. Can anyone give any proof or testimony that the Holy Prophet Sallal Laahu ‘Alayhi Wasallam called anyone to a path which was contrary to the path of Shari’ah? Certainly not!


  1. When the Holy Prophet Sallal Laahu ‘Alayhi Wasallam spent his entire life calling people towards the Shari’ah and has left this path for us, then it means that the person who is a servant of this path, the person who helps this path and the person who is learned in this path, why would such a person not be a true servant of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam? Even for one moment if we accept that Shari’ah is merely the name of a few laws which pertain to Fard, Waajib, etc. we ask this question, are these laws those which came from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam or from someone else? If a person is a Muslim, he would have to admit that it came from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. When he accepts this, he would also have to accept that the person learned in these laws would also have to be a true inheritor of what the Holy Prophet Sallal Laahu ‘Alayhi Wasallam left. If this person is not a true inheritor of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam, then from whose knowledge has he inherited in the first place?


If someone then says, “Yes, we accept that this knowledge belongs to the Holy Prophet Sallal Laahu ‘Alayhi Wasallam, however, he did not inherit the other part which is the hidden knowledge (or ‘Ilme Baatin) and therefore he is not the person who has inherited anything”.


To such a person, our answer will be, “O ignorant person! Is it necessary for a person inheriting to inherit every part of a person’s wealth or inheritance?” If this is the case then there would be no Islamic scholar, no Wali, no Siddique or anyone else who have been the inheritors of the Prophets Alayhimus Salaam because no ordinary human can inherit the complete knowledge of a Prophet Alayhis Salaam! Therefore, the net result of this type of thinking would make the statement of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam which is, “The ‘Ulama are the inheritors of the Prophets,” baseless. (Ma’azallah).


If for one moment we believe that both these paths of Shari’ah and Tariqah are separate and that Tariqah is a vast ocean and that Shari’ah is a mere droplet, as this idiot Amar claims, still too, his statement that the ‘Ulama are not the inheritors of the Prophets Alayhimus Salaam would again prove useless. The reason is that even if a person has received a little from the inheritance of someone, he is still a valid inheritor and everyone is fully aware that whoever has received anything from a Prophet Alayhimus Salaam compared to the actual knowledge of the Prophet Alayhis Salaam, that portion will always be considered small.


If we accept that both these paths are separate, still too, the logic displayed by Amar would actually contradict himself. This is what happens when a person is misled by the Satan. It would actually prove that the ‘Ulama of Zaahir are in fact the true inheritors of the Prophet Alayhis Salaam and the ‘Ulama of Baatin have actually been robbed of any inheritance! The reason is simple.


It must be remembered that the Prophets Alayhimus Salaam are both Nabis (and Ambiya) and also Awliya. The knowledge of the Prophets Alayhimus Salaam is called Shari’ah and it is through this that they call people to their religion. However, the knowledge of Wilaayah (or spiritual knowledge) which this person calls Tariqah is a specific branch of knowledge which is given to a few special people. Hence, these special people would not considered as inheritors of the Prophets Alayhimus Salaam but actually inheritors of the Awliya. And in this manner, because of the ignorance of this person, he would disqualify the true Saints from any inheritance from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and make the ‘Ulama of Zaahir the only inheritors of the Holy Prophet’s Sallal Laahu ‘Alayhi Wasallam knowledge!


However, again we say that this is this person’s ignorance that he has considered both paths to be separate in the first place. These paths are definitely not separate and no Wali has ever been a non-‘Alim. Allama Munaawi radi Allah ‘anhu in his “Sharah Jaami-us-Sagheer” and Arif Billah, Sayyidi Abdul Ghani Naablusi radi Allah ‘anhu in “Hadiqah Nadiyah”, have declared that, “Hadrat Imam Malik radi Allah ‘anhu has stated, “That person knows ‘Ilme Baatin who knows ‘Ilme Zahir.”


Hadrat Imam Shafi radi Allah ‘anhu has stated that, “The Almighty azza wajal has never made any Jaahil His friend.”  (If perchance, He wanted to accept someone as His friend (Wali), he first blessed that person with knowledge then accepted him as His friend).


‘Ilme Baatin or secret knowledge is the net result of having ‘Ilme Zaahir (apparent Islamic knowledge). Therefore, a person who does not possess ‘Ilme Zaahir, how can he achieve ‘Ilme Baatin? As for matters about Allah azza wajal, a person should possess five branches of knowledge.


  1. ‘Ilme Zaat (Knowledge of His Divine Being)
  2. ‘Ilme Sifaat (Knowledge of Divine Attributes)
  3. ‘Ilme Asmaa (Knowledge of Divine Names)
  4. ‘Ilme Af’aal (Knowledge of various action)
  5. ‘Ilme Ahkam (Knowledge of various command)


From these branches of knowledge, the last type is considered as the easiest while the first branch is considered as the most difficult. Therefore, if a person is not able to understand the first branch of knowledge, how will be able to understand the last branch?


In his ignorance Amar has excluded the ‘Ulama as the inheritors of the Prophets Alayhimus Salaam even though the Holy Qur’an has included all of them as inheritors of the Prophets Alayhimus Salaam. As a matter of fact, even those ‘Ulama who, although they fulfil the important acts of Fard and Waajib and have become lazy in fulfilling other deeds which are included in Mustahab and Nawafil actions, they also have been included among the inheritors of the Prophets Alayhimus Salaam! However, it is a pre-condition that they possess the correct beliefs and call towards the right path.


The reason for this pre-condition is that those so-called ‘Ulama whose beliefs are incorrect and call others towards incorrect beliefs, they are misled and are misleading others. Such a person cannot be a true inheritor of the Prophets Alayhimus Salaam knowledge but is actually a deputy of the Satan. In brief, only those ‘Ulama whose beliefs and Aqaa’id are correct and call people towards these correct beliefs are the true inheritor of the Prophets Alayhimus Salaam even though he may not be consistent in fulfilling important acts of worship.


We have said that the ‘Ulama are the true inheritors even though they may be lazy in fulfilling certain acts of worship. How can we substantiate this? In Surah Fatir, verse 32, the Qur’an declares that: “Then We made Our selected bondsmen as inheritors of the Book, then of them is he who wrongs himself; and of them is he who takes a middle course; and of them is he who has gone ahead in goods by Allah’s leave. This is indeed a great grace.”


One should ponder on this verse very carefully. In this verse, even those ‘Ulama who are do harm to themselves by not being practising, even they have been referred to “as the inheritors of the Prophets Alayhimus Salaam”. He azza wajal has even called them as “chosen bondsman”. In the Hadith Shareef, the Holy Prophet Sallal Laahu ‘Alayhi Wasallam has declared that, “Those among us that have gone forward (in deed and reward), they have gone forward. As for him who is in the middle path or condition, he will also be saved. And as for him who wrongs himself, even he will be forgiven.” (Ad Durrul Mansur)


The scholar of Shari’ah (‘Alim) even though he is not a proper practising ‘Alim, still too, he is considered as a moon which is cold but gives brightness to everyone else. If he is a proper practising ‘Alim, then he is like a light who burns himself, but gives others light also. The Holy Prophet Sallal Laahu ‘Alayhi Wasallam has declared that, “The similitude of a person who teaches good and who himself is noble is like the wick of a lantern which burns itself and also gives others light and brightness.” (Bazaaz, Tabarani).


The Holy Prophet Sallal Laahu ‘Alayhi Wasallam has also declared that, “When a person learns the Qur’an and memorizes the Hadith properly and he possesses a stable behaviour, then he is a deputy among the deputies of the Prophets.” If we look at this, besides the issue of being a true inheritor of the Prophet Alayhimus Salaam, in this example, the Almighty azza wajal has only given three conditions for being a true inheritor of the Prophets Alayhimus Salaam, they are to learn the Qur’an and Hadith and to understand it.


There is also a difference between a Khalifah or vicegerent and an inheritor. All the children of a person are his inheritors, yet, the quality of being his deputy or someone who will carry his role in the future is not found in all of them.


  1. When the Almighty azza wajal has called all the inheritors of the Prophets Alayhimus Salaam as His chosen servants, then certainly, they are the people of Allah azza wajal. And when they are the chosen servants, then it means that they are therefore the Rabbani ‘Ulama. In Surah Ale Imran, verse 79, the Qur’an declares: “It is not the right of any man that Allah azza wajal should give him the Book and command and prophethood, then he should say to people, ‘Be my bondsmen leaving Allah azza wajal; Yes he will say this, ‘Be men of Allah azza wajalbecause you teach the Book and because you study it.’”


The Qur’an again states in Surah Maidah, verse 44, that: “Undoubtedly, We have sent down the Taurah, wherein is guidance and light. According to it, the Jews were ordered by Our obedient Prophets and men of learning and jurists for it was desired from them to preserve the Book of Allah azza wajal and they were witnesses to it.”


The qualities of the ‘Ulama in this verse are quite clear. It is to learn the Book and teach it, to be aware of the laws within it, to protect the Book and to deliver opinions as per the Book. If we look at this description, we will find that this is the description which is found in the ‘Ulama of Shari’ah and when this is found in them, it means that they are in reality the Rabbani ‘Ulama. Hadrat Abdullah ibn Abbas radi Allah ‘anhu has stated that, “The Rabbani Fuqaha or jurists are the people who gives dars or teach.” (Ad Durrul Mansur).


His two other eminent students, namely Hadrat Sa’eed bin Jubair radi Allah ‘anhu and Hadrat Imam Mujaahid radi Allah ‘anhu also explain that, “A Rabbani’ Alim or scholar is also known as an Islamic jurists.” (Ad Durrul Mansur).


The Quality of a Hypocrite


When the Almighty azza wajal has termed the ‘Ulama of Shari’ah as His chosen slaves and when the Holy Prophet Sallal Laahu ‘Alayhi Wasallam has referred to them as his inheritors, his deputies and his successors, then only that person would refer to them as “Shaytaan” as Amar has done in this instance who is a Satan himself, or the work of Satan or an offspring of a very evil hypocrite. We do not call these people hypocrites without reason, in fact, it is the Holy Prophet Sallal Laahu ‘Alayhi Wasallam who has termed these people as Munafiqs. The Holy Prophet Sallal Laahu ‘Alayhi Wasallam has declared that, “Only a munafiq or hypocrite will consider the rights of three people as very light (or without value), these (three people) are an elderly Muslim who has become aged (while) in the state of Islam, the second is an ‘Alim (Islamic scholar) and the third is a just Muslim ruler.” (Tabarani).


The Holy Prophet Sallal Laahu ‘Alayhi Wasallam has also stated that, “A person will not oppress people unless he is an illegitimate child or has some blood (of this in his bloodline). (Tabarani fil Kabeer)


If this is the condition of someone who oppresses and insults ordinary people, then certainly the punishment and repercussion for someone who insults the ‘Ulama are much greater. As a matter of fact in the Hadith Shareef the ‘Ulama have been described with the word “Naas” (Insaan) and in the true meaning of the word, the ‘Ulama are actually the proper definition of Insaan. The eminent student of Imam A’zam radi Allah ‘anhu namely Hadrat Imam Abdullah ibn Mubaarak radi Allah ‘anhu was once asked, “Who is Naas or man?” and he replied, “They are the ‘Ulama”.


Hadrat Imam Ghazali radi Allah ‘anhu has explained that, “That person who is not an ‘Alim, Imam ibn Mubaarak radi Allah ‘anhu has not even included this person in the definition of the word “Insaan”. The reason is that the difference between animal and man is knowledge. This is one of the reasons that man is considered as the best of creation. It is not because of physical strength because a camel is far more physically powerful than a human. It is not because he is heavier in weight because an elephant is far heavier. It is not because he is braver because a lion is much more brace. It is not because he eats more because an ox or cow eats more than him. Man has being created for the purpose of acquiring knowledge and it is because of this, that he is nobler than other creatures.”


The ‘Ulama are the safe keepers and guards of Shari’ah


From the above discussion, we clearly come to realise that the ‘Ulama of Shari’ah are certainly not an obstacle on the path of Tariqah. As a matter of fact, they are actually people who open this path. They are the safe-keepers and the guards of this path. However, that path which the friends of Satan call Tariqah and which is separate from the Shari’ah, the ‘Ulama of Shari’ah are certainly an obstacle to this path. Besides the ‘Ulama, even the Almighty azza wajal has considered this road as closed, cursed and false.


We have already mentioned before, the people are in need of these ‘Ulama of Shari’ah at every moment of their lives even more so those people who are on the path of Tariqah. We have seen from the Hadith Shareef that those people who travel this so-called path of Tariqah of theirs without the guide of Shari’ah are like donkeys and it is the ‘Ulama of Shari’ah who stop people from becoming a donkey, what sin have they committed?

  1. The slanders of Amar, which he has made against the ‘Ulama of Shari’ah and against Shari’ah itself, have falsely related this towards the truthful ‘Ulama and the Rabbani Awliya. These slanders of his are nothing but falsehood and words which are cursed. The reason is that he has falsely attributed these words to the Awliya and because of this, we will prove his words incorrect from the statements of the Awliya themselves.


The following statements of the Awliya will prove among other things:

  1. The greatness and eminence of Shari’ah.
  2. That both paths are not separate.
  3. Tariqah is in need of Shari’ah every moment.
  4. Shari’ah is the actual foundation and scale to measure all actions.


Whatever we will present from the Awliya themselves, will certainly refute the false words and statements of Amar.


Statement (1):


Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu declares: “One should not look at anyone else except the Divine Being of Allah azza wajal. This is a very high state of Tariqah. It is also necessary (in this state) that the person is enamoured with those qualities which is prescribed by the Almighty azza wajal and makes certain that he obeys those laws. The person should also protect these laws. If perchance, you surpass the boundaries as prescribed within the Shari’ah, then understand that you have become embroiled in Fitnah and that the Satan is playing with you. You should immediately return to the command of Shari’ah, embrace the Shari’ah and divorce yourself from all carnal desires. The reason is that whatever Haqeeqat or manifestation is not substantiated by Shari’ah, that reality or essence is nothing but falsehood. (Tabqaat Awliya by Imam Abdul Wahab Sheraani radi Allah ‘anhu, Vol. 1, pg. 131)


The words of the great Imam of the Awliya are sufficient for everyone because it contains a summary of everything.


Statement (2):


Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu states: “If you find love or enmity for anyone in your heart, then present this (feeling) in front of the Qur’an and Hadith. If it is acceptable through the Qur’an and Hadith, then you should love that person. If it is unacceptable (as per the law of the Qur’an and Hadith), then you should dislike that person. The reason is that it would prove that you do not like and dislike anyone merely as a personal wish. The Almighty azza wajal has also commanded us not follow our carnal desires or else we will be misled.”


Statement (3):


Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu has declared: “Wilaayat (Sainthood) is a reflection of Prophethood and Prophethood is a reflection of Divinity. The miracle of a Saint is that his deeds should be according to the command and law (as prescribed) by the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.”


Statement (4):


Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu states: “Shari’ah is that mighty sword whose wrath destroys its opponent and those who come against it. The mighty rope of Islam holds fast to it as a powerful helper. The foundation of deeds in both worlds is based only on Shari’ah. It is through the rope of Shari’ah that the ultimate destination in both words are determined.” (Bahjatul Asraar Shareef, pg. 40).


Statement (5):


Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu declares that: “The pure and pristine Shari’ah of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam is the tree of Islam which has fruits in abundance. Shari’ah is that sun through which the entire universe has been brightened and enlightened. To follow the Shari’ah is a means of salvation in both worlds. Beware! Do not go beyond its limit. Beware! Do not go beyond the limits of the Ahle Shari’ah (the people of Shari’ah).” (Bahjatul Asraar Shareef, pg. 49)


Statement (6):


The great Imam of the Awliya, Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu has stated: “The closet path to the Almighty azza wajal is to obey the commands and laws of servitude (of being His ardent servant and slave) and to hold fast to the rope of Shari’ah.” (Bahjatul Asraar Shareef, pg. 50)


Statement (7):


The great Imam, Hadrat Sayyiduna Ghous Paak radi Allah ‘anhu declares: “Learn Fiqh (Islamic Law), then adopt seclusion. That person who worships Allah azza wajal without proper knowledge, as much as he perseveres, so much so that will he damage himself. Hold the light of Shari’ah with you and (then) walk.” (Bahjatul Asraar Shareef, pg. 53)


Statement (8):


Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu narrates: “My Spiritual Master (Peer), namely Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu once made Du’a for me, ‘Allah azza wajal make you a scholar of Hadith and then a Sufi and not a Sufi before you become a scholar of Hadith.” (Ihya ul Uloom, Vol. 1, pg. 13)


Statement (9):


Hujjatul Islam, Hadrat Sayyiduna Imam Ghazali radi Allah ‘anhu explains the Du’a of Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu: “The great Saint has indicated through these words that, that person who learns Hadith and acquires knowledge first and then walks on the path of Tasawwaf, he will achieve success. That person who wishes to become a Sufi before acquiring knowledge, he has thrown himself into destruction. (May Allah azza wajal protect us from this).” (Ihya ul Uloom, Vol. 1, pg. 13)


Statement (10):


Someone once asked Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu: “There are certain individuals who feel that, ‘The laws of Shari’ah was a means of reaching the Divine Court of Allah azza wajal and we have already arrived in the Divine Court of Allah azza wajal therefore, what need do we have for Shari’ah?’” The great Saint replied, “They are speaking the truth, they have indeed reached a destination, the question is where? They have reached the Fire of Hell. People with such belief are worse than a thief and worse than a person who commits adultery. If I live another thousand years, the acts of Fard and Waajib are too major to discuss. I will not even decrease those acts of Nawafil and Mustahab which I have allocated upon myself.” (Al Yawaaqit wal Jawaahir, Vol. 1, pg. 139)


Statement (11):


Hadrat Imam Qushayri radi Allah ‘anhu, in his masterpiece entitled, “Risaalah Qushayriyyah” narrates that Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu has stated that, “That person who has not studied the Qur’an and has not written Ahadith, in other words, he has not learnt Shari’ah. One should not follow him in the path of Tariqah. You should not make him your spiritual master or Peer. The reason is that this knowledge of Tariqah which we possess is confined to the Qur’an and Sunnah.” (Risaalah Qushayriyyah, pg. 24).


He has also explained that, “All roads for creation are closed except that path which one follows: which possesses the sign of the blessed footsteps of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam”. (Risaalah Qushayriyyah, pg. 24)


Shaikh Sa’di radi Allah ‘anhu has explained that: “He who adopts a path contrary to the Holy Prophet Sallal Laahu ‘Alayhi Wasallam, he will most certainly never reach his destination or objective”


Statement (12):


Once Hadrat Sayyiduna Bayazid Bustami radi Allah ‘anhu asked another Saint to accompany him to visit someone and also informed him that “This person has become very famous as a Saint. He is also very famous in piety and Zuhd (spiritual struggle) and that many people visit this person.” When Hadrat Sayyiduna Bayazid Bustami radi Allah ‘anhu arrived there, coincidently, this person spat towards the Qiblah. Hadrat Sayyiduna Bayazid Bustami radi Allah ‘anhu immediately returned from that place without even greeting the person. He then declared, “If this person is not even protective of one single respect of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam, how can he be a protector of (Sainthood) which he claims to possess?” (Risaalah Qushayriyyah, pg. 17)


In another narration, he is said to have stated: “If this person is not even a protector of one single ethic of Shari’ah, how can he be a protector of Divine Secrets.” (Risaalah Qushayriyyah, pg. 153)



Statement (13):


Hadrat Sayyiduna Bayazid Bustami radi Allah ‘anhu declares: “If you see a person who has been given such a miracle whereby he is flying in the air while sitting, then do not approach that person until you do not see how his actions are when it comes (to the fulfilment of laws pertaining to), Fard, Waajib, Makruh and Haraam and how much he protects the limits of Shari’ah.” (Risaalah Qushayriyyah, pg. 18)


Statement (14):


Hadrat Sayyiduna Abu Sa’eed Farraaz radi Allah ‘anhu, who was a companion of Hadrat Sayyiduna Zun Nun Misri radi Allah ‘anhu and Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu and was also a contemporary of Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu, states that, “A person whose outer state is contrary to his inner state, then this inner state is nothing but falsehood.” (Risaalah Qushayriyyah, pg. 28)


Allama Syed Abdul Ghani Nablusi radi Allah ‘anhu, when explaining this statement declares: “The reason is that when this person has gone opposite to his outer state, then his inner state is nothing but the evil whispering of Satan and a creation of his carnal desires.” (Hadiqah Nadiyah, Vol. 1)


Statement (15):


Hadrat Sayyiduna Haarith Muhaasibi radi Allah ‘anhu, who was a contemporary of Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu and many other eminent Awliya, states: “A person who rectifies his inner self through Muraqibah and honesty, the Almighty azza wajal will beautify his outer self with Mujahidah and following the Shari’ah.” This clearly proves that the person whose outer self is not according to Shari’ah, in reality, the inner self of that person does not possess honesty in his affairs with the Almighty azza wajal.


Statement (16):


It is reported that at the time of his passing away, Hadrat Sayyiduna ‘Uthman Heeri radi Allah ‘anhu advised his son, Abu Bakr radi Allah ‘anhu, “O my son! To outwardly contradict the (laws of) Sunnah, is a sign that there is deceit internally.” (Risaalah Qushayriyyah, pg. 15)


Statement (17):


Hadrat Sa’eed bin Ismail Heeri radi Allah ‘anhu states: “The manner that one can be in the spiritual company of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam is that one should fulfil the Sunnah and hold fast to outer knowledge, (Shari’ah).” (Risaalah Qushayriyyah, pg. 25)


Statement (18):


Hadrat Abul Husain Ahmed bin Al Hawaari radi Allah ‘anhu, a famous Saint who was called the “the flower of Syria” by Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu explains that, “Whatever deed or action is performed contrary to following the Holy Prophet Sallal Laahu ‘Alayhi Wasallam, it is false.” (Risaalah Qushayriyyah, pg. 21)


Statement (19):


Hadrat Sayyidi Abul Hafz ‘Umar Al Haddad radi Allah ‘anhu, who is a leader among eminent Imams and Saints and also a contemporary of Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu, states: “Every moment that one who does not weigh his deeds and his inner state on the scale of Qur’an and Hadith and merely places trust on the state which is present in his heart, he will not be included in the register and tablet of the Awliya.” (Risaalah Qushayriyyah, pg. 21)


Statement (20):


Hadrat Sayyiduna Abul Husain Ahmed Noori radi Allah ‘anhu, who was a companion of Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu and a contemporary of Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu, declares that, “If you see a person who claims to have a certain state with Allah azza wajal and yet he is out of the boundaries of Shari’ah because of this, then you should not go near that person.” (Risaalah Qushayriyyah, pg. 25)


Statement (21):


Hadrat Sayyidi Abul Abbas Ahmed bin Mohammed Al Aadami radi Allah ‘anhu states: “A person who makes the respect of Shari’ah compulsory upon himself, the Almighty azza wajal will bless his heart with the Nur of Ma’rifah and beyond this state; there is no greater state than to follow the laws, the actions and the deeds of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.” (Risaalah Qushyariyyah, pg. 30)


Statement (22):


A very eminent Saint in the Chisti Behesti spiritual order, namely Hadrat Sayyiduna Mumshad Deenewari radi Allah ‘anhu, states: “The respect or ethics of a mureed is that he should protect his nafs with having respect for Shari’ah. In other words, he must be punctual (in following Shari’ah).” (Risaalah Qushayriyyah, pg. 32)


Statement (23):


Hadrat Sayyiduna Sirri Saqti radi Allah ‘anhu declares that, “Tasawwaf is the name of three qualities. The first is that the Nur of a person’s Marifah does not extinguish his extreme piety. The second is that he should not allow any thought to enter his heart which is contrary to pure Qur’an and pure Hadith. The third is that he should not reveal any secrets through his miracles because the Almighty azza wajal has made it Haraam to reveal these secrets.” (Risaalah Qushayriyyah, pg. 13)


Statement (24):


Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu narrates that Hadrat Sayyiduna Abu Sulayman Daraani radi Allah ‘anhu has stated that, “There are many occasions when a certain point of Tasawwaf enters my heart for a long period. However, I do not accept it until the two just witnesses, which is the Qur’an and Hadith, does not verify this point.” (Risaalah Qushayriyyah, pg. 19)


In another narration, he has stated that, “There are many occasions on which a point pertaining to Haqeeqat knocks on my heart, yet I do not allow it to enter my heart until it is not accompanied by two just witnesses being the Qur’an and Sunnah.” (Nafhatul Uns, pg. 27)





Statement (25):


Imaamul Tareeqah, Hadrat Sayyiduna Abu Ali Roudbari radi Allah ‘anhu, an eminent Khalifah of Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu and someone whom even Imam Abul Qasim Qushayri radi Allah ‘anhu admits that in his time there was no one equal to him in the knowledge of Tariqah. It is mentioned that one day someone asked this great Imam a question, “There is a person who listens to the harmonium and also claims that, ‘This is Halal for me because I have reached such a state that the objections or disputes of the present time does not affect me.’ The great Saint replied, ‘Yes, he has certainly reached that stage, (and that is the) Fire of Hell.’” (Risaalah Qushayriyyah, pg. 33)


Statement (26):


Hadrat Sayyiduna Abu Abdullah Mohammed bin Khafeef Sabi radi Allah ‘anhu explains that, “Tasawwaf is the name of, ‘Cleaning one’s heart and to follow the Shari’ah of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.’” (Tabqaat-e-Kubra, Imam Sheraani radi Allah ‘anhu, pg. 18)


Statement (27):


Imam Abu Bakr Mohammed bin Ebrahim Bukhari radi Allah ‘anhu, in his masterpiece entitled, “At Ta’arrufi li Mazhabit Tasawwaf”, a treatise which many eminent Awliya have stated that had it not been present Tasawwaf would not have been understood! In this masterpiece, the statement of Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu is recorded wherein the Tasawwaf is defined, in that Tasawwaf is the name of this and the name of this. At the end of this definition, it is mentioned that (Tasawwaf is), “It is also to follow the Shari’ah of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.”


Statement (28):


Hadrat Sayyiduna Abul Qasim Nasar Aabadi radi Allah ‘anhu, who is also among the companions of Hadrat Sayyiduna Abu Bakr Shibli radi Allah ‘anhu and Hadrat Sayyiduna Bu Ali Raudbari radi Allah ‘anhu states: “The foundation of Tasawwaf is to hold fast to the Qur’an and Sunnah”. (Tabqaat-e-Kubra, pg. 122)



Statement (29):


The eminent student and Khalifah of Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu, namely Hadrat Jafer bin Mohammed Al Khawwas radi Allah ‘anhu, explains that, “I do not know of anything nobler than the Marifah of Allah y and the knowledge of the Laws (of Shari’ah). Without knowledge, actions can never be considered as pure or clean. Without knowledge, all deeds are destroyed. It is through knowledge that one gains Marifah and is able to obey the (Divine Command) of Allah y. Only that person would dislike knowledge who is a lowly person.” (Tabqat-e-Kubra, pg. 118)


Statement (30):


The eminent Spiritual Master of Hadrat Sayyidi Mohammed Wafa Shadali radi Allah ‘anhu, namely Hadrat Sayyidi Daud Kabeer radi Allah ‘anhu, explains that, “The ‘Ulama are the medium to the cleansing of the heart and the impurity of this world. In other words, they are the medium between the ordinary people and the Awliya. They are also a mercy upon the common people. The reason is because the ordinary people cannot fathom the knowledge of the unseen and the knowledge of Haqeeqat and it is these ‘Ulama who are able to deliver this spiritual blessing to the ordinary people.” (Tabqat-e-Kubra, pg. 189)


This statement clearly proves that the ‘Ulama are indeed the inheritors of the Prophets Alayhimus Salaam knowledge. The reason is that the Prophets Alayhimus Salaam are sent to be a medium between the Creator and the creation and this is the role that the ‘Ulama have in this world after the Prophets Alayhimus Salaam.


Statement (31):


The leader of the Suhrwardi spiritual order, namely Hadrat Shahaabudeen Suhrwardi radi Allah ‘anhu states that, “There are certain people (as a means) of creating fitna, they have adorned themselves with the garb of the Sufi so that they can be called a Sufi. Yet, they have no connection with the true Sufis. They are on falsehood and deceit. They also claim that, ‘their hearts have completely turned to Allah azza wajal they have arrived (in His Divine Court) and that the path of Shari’ah and to obey it, is the duty of ordinary people.’  These statements of theirs is clearly irreligious and apostasy and something which leads them away from the Divine Court of Allah azza wajal. The reason is that whatever Haqeeqat is refuted by Shari’ah, in reality it is not Haqeeqat but falsehood.”


The great Saint thereafter also presented the statement of Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu where he has stated that these type of irreligious people are worse than thieves and people who commit adultery. (Awaariful Mu’aarif, Vol. 1, pg. 42).


Statement (32):


The same Saint, in his other masterpiece entitled, “A’laamul Huda wa Aqeedah Arbaabut Tuqa” explains that, “For whosoever and from whosoever’s hand a miracle appears but that person he is not strict on Shari’ah, then such a person is without religion. Hence, that unnatural thing which has appeared from his hand is certainly not a karaamat but deceit and magic.” (Nafhatul Uns)


Statement (33):


Hujjatul Islam, Hadrat Imam Ghazzali radi Allah ‘anhu explains: “There is a certain group who claim to have reached the Divine Court of Allah azza wajal, even though the only description they know is Marifah. They are also under the impression their actions are more superior to all past and future knowledge, hence they consider themselves more superior to the Jurists, the Muhadditheen and the Mufassireen. They even look down upon these people. They also look down upon all the ‘Ulama and the ordinary people and consider themselves as having reached the Divine Court of Allah azza wajal. Yet, with Allah azza wajal, these people are nothing but hypocrites and sinners.” (Ihya ul Uloom, Vol. 3, pg. 220)


Statement (34):


Hadrat Shaikh-e-Akbar, Muhiyudeen ibn Arabi radi Allah ‘anhu states: “Do not discard the outer knowledge whose scale is Shari’ah. As a matter of fact, whatever is the command of Shari’ah, one should obey it immediately. If there is something which appears in your mind against the ‘Ulama and that thought is also against the apparent ruling of Shari’ah, then do not trust that thought. The reason is because it is not Marifah but something false which has appeared as Marifah and which you are not aware of.” (Al Yawaaqit wal Jawaahir, pg. 22)



Statement (35):


The same eminent Saint radi Allah ‘anhu, in his “Futuhaat-e-Makkiyah,” again explains that: “Understand that the yardstick which the Almighty azza wajal has established on earth is the same (knowledge) which the Zaahir ‘Ulama of Shari’ah have in their hands. Therefore, if there is any Saint who surpasses this yardstick and he still possesses a sound mind, then it is Waajib to refute that person.” (Al Yawaaqit wal Jawaahir, pg. 24)


Statement (36):


The same Saint radi Allah ‘anhu has again explained that: “Understand that the yardstick and scale of the Awliya or Peer does not (allow them) to falsify Shari’ah. They are protected from going against the Shari’ah.” (Al Yawaaqit, pg. 25)


Statement (37):


Again, the same Saint radi Allah ‘anhu declares that, “Be absolutely certain that the spring of Shari’ah is actually the spring of Haqeeqat. The reason is that Shari’ah has two circles. One is above and one below. The circle above is for those who have been given spiritual vision (Kashaf) and the circle below is for those who ponder over issues (Fikr). When this group of people (the Ahle Fikr) search for a statement of the Ahle Kashaf and find that it is beyond their comprehension, they declare that this is beyond the Shari’ah. Sometimes, this creates an atmosphere where the Ahle Fikr dispute with the Ahle Kashaf, however the Ahle Kashaf, do not dispute with the Ahle Fikr.


“As for those who possess both branches of knowledge, they are indeed the Hakeem (or the true scholar) of that period. In conclusion, as the knowledge of the Ahle Fikr is part of Shari’ah, in like manner, the knowledge of the Ahle Kashaf is also a part of Shari’ah. Both are necessary for one another. In the present time, because there is no one who possesses both these branches together, those who only see what is outside or apparent have stated that both these branches are separate.” (Yet, this is not the case).” (Al Yawaaqit, pg. 35)


All Praise is due to Allah azza wajal! From this explanation, we come to realise that if the ‘Ulama of Zaahir do not understand the knowledge of Haqeeqat, then they are considered as excused or someone who is disable in this regard because they are still in the lower circle of Shari’ah. At the same time, we also come to realise that if there is a person who claims Sainthood and yet refutes the apparent knowledge of Shari’ah, he is indeed nothing but a fraudster and a liar. The reason is that if he had actually entered the circle above, he would know that he is not allowed to refute the circle below. He would not have been ignorant of the lower circle found in Shari’ah.


It can also be understood in this manner that the ‘Ulama who possess the apparent knowledge of Shari’ah are actually the trunk of a tree and the ‘Ulama who possess the inner knowledge are the branches. Even if the branches are cut, the tree still remains. But if a person reaches the highest branch and then cuts the trunk of the tree, you can imagine his injuries. It also proves another point which is that if the ‘Ulama of Zaahir, due to their lack of knowledge in this regard consider both branches to be separate, they can be excused for this and would not be considered as liars (due to their lack of knowledge. However, if there is a person who claims to have in-depth knowledge of Tasawwaf and yet refutes the apparent knowledge of Shari’ah and considers both to be separate, then he is indeed a fraudster and a liar.


Statement (38):


Shaikh Muhiyudeen ibn Arabi radi Allah ‘anhu again explains that, “In his knowledge of Divine Law, the knowledge of a Saint cannot go beyond the knowledge which is revealed to the Prophet of that period and in the Revealed Book of that period. At this point, Hadrat Sayyiduna Junaid Baghdadi radi Allah ‘anhu has stated that, ‘This knowledge of ours is confined to the Qur’an and the Sunnah.’ Another Saint has stated that, ‘Any revelation or Kashaf (inspired knowledge), which is not testified to by the Qur’an and Hadith, is considered as nothing. Hence, no Saint can acquire any Kashaf or inspired knowledge if he does not understand the Qur’an.


“The Almighty azza wajal has clearly declared that He has not left anything but it is in this Book. The same has been said when He described the Divine Tablet which was revealed to Nabi Moosa Alayhis Salaam in that in it, there was some knowledge of everything in it. Therefore, among a hundred different explanations, one is that the knowledge of a Saint would never surpass the knowledge of the Qur’an and Sunnah. If there is something which has surpassed this, then it is definitely neither knowledge nor true Divine inspiration. As a matter of fact, if you inspect it properly, you will find that it is nothing but ignorance.” (Futuhaat-e-Makkiyah, 3/72).


Statement (39):


Hadrat Shaikh-e-Akbar radi Allah ‘anhu further explains that, “Almighty Allah azza wajal help and assist you! Understand with certainty that miracles emanate with the blessing the Divine Name of (Barrun). Hence, this is only achieved by those who are pious. There are two types of Karamat. The first is ‘Hissi-yah’ which is known and seen through the senses. The second type is ‘Ma’anawiyyah’ which is only known and viewed through the heart. The first type is seen by the common people because they are able to see this through their senses, such as the eyes and the ears, etc. Examples of such miracles are to reveal what is in the heart of a person, to reveal the past, present and future events, to walk on water, to fly in the air, to travel long distances with a few steps, to disappear while still present in front of people, etc.


“The second type of miracle which is termed as ‘Ma’anawiyyah’, is only understood and discerned by very special people and not the common man. This is to absolutely and completely restrict one’s nafs or carnal desires according to the ethics of Shari’ah. It is to create good behaviour and attributes, to refrain from evil habits, to fulfil all the Waajibs at its required time and to be punctual in this.


“In this Karamat, there is no possibility of fraud or deceit entering. Those miracles which the common man sees, there is a possibility of fraud and deceit. At the same time, we should also see that the apparent miracle has been achieved through being steadfast in Shari’ah or not, or does it create steadfastness in the people who see it? If it does not achieve any one of them, then it is not a true miracle. Obviously in the second type of miracle, fraud and deceit are not possible. The reason is that knowledge is also attached to this type of miracle and through knowledge one would be able to see properly and Shari’ah is such a means which does not create a cause for fraud and deceit.


“This is the reason that Shari’ah is able to create nobleness and is a clear and bright path. Knowledge should be the intent and through it, there is benefit even though at times one does not practise on it. Another reason is that the Almighty azza wajal has clearly declared that the ‘one who has knowledge and the one who does not have knowledge cannot be equal,’ hence the true ‘Ulama are saved and protected from (religious) fraud and deceit.” (Futuhaat-e-Makkiyah, 2/487)



Statement (40):


Among the Qutubs, the most eminent of them are four in number, the first is Hadrat Ghous Paak radi Allah ‘anhu, the second is Hadrat Sayed Ahmed Rifaa’I radi Allah ‘anhu, the third is Hadrat Sayed Ahmed Kabeer Badawi radi Allah ‘anhu and the fourth is Hadrat Sayyidi Ebrahim Dasuti radi Allah ‘anhu. The fourth among them declares that, “Shari’ah is a tree and Haqeeqat is the fruit.” (Tabqaat-e-Kubra, pg. 168)


The existence of the tree also signifies that as long as there is a tree, there will be branches, and the person who cuts the branches is indeed very unlucky. This is also the same type of example which we have presented for a lake and from where it appears. There is also no doubt that unlike the fruit which remains for a few days, the minute one cuts of oneself from Shari’ah, the fruit of that tree immediately dies. At the same time, not only does the person die religiously, but it is at that moment that Satan appears and fills his mouth with all types of impurities. This person begins to think that these are the fruits of Haqeeqat and swallows them happily. However, when he finally opens his eyes, he will come to realise what has actually filled his mouth!


The same example can be given about a paan and its tree which creeps along. The paan is said to have a nice fragrance, a nice colour, a nice taste, something which creates happiness when you eat it, it is supposed to give strength to the mind and heart, and it cleans the blood and creates a nice smell in the mouth. Yet, it has a very unusual existence. The minute the branches of the paan dry up, wherever the paan leaf is found on this creeper, it immediately dries up and dies. In like manner with Tariqah which is the fruit of Shari’ah and it certainly gives many advantages to those who possess this knowledge, however, the minute this fruit separates from its actual tree which is Shari’ah, it also immediately dies and becomes useless.


Statement (41):


The spiritual master of Imam Abdul Wahab She’rani radi Allah ‘anhu namely, Hadrat Sayyidi Ali Khawwaas radi Allah ‘anhu, declares that, “The manifestation of knowledge is to reveal something about an object as it is to be found. When you study this manifestation very carefully, you will not find it contrary to Shari’ah, but as a matter of fact, you will find it completely according to Shari’ah”. (Mizaanus Shari’atul Kubra, pg. 49)

Statement (42):


The same great Saint radi Allah ‘anhu again states: “Whoever are the ‘Ulama of Zaahir or Baatin, all of their brightness is achieved through the light of Shari’ah. Hence, there is no statement or saying of the A’imma Mujtahideen, (the four Imams) and their followers which is not substantiated by the statements of the people of Haqeeqat. There is no doubt in me about this.”


He has also stated that, “The hearts of all the rightly ‘Ulama of this Ummah have received help and assistance through the blessed heart of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. Therefore, the light of every ‘Alim has been illuminated through the hidden Nur of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.” (Mizaanus Shari’atul Kubra, pg. 49).


Statement (43):

The same Saint radi Allah ‘anhu explains, “The correct and true revelation of any manifestation (Kashaf) is never against the Shari’ah.” (Kitaabul Jawaahir wad Durur, pg. 255)


Statement (44):


He also explains that, “Every Haqeeqat is Shari’ah and every Shari’ah is Haqeeqat. In other words, none of them oppose each other.” (Mizaanus Shari’ah, pg. 50)


Statement (45): 


Imam Hadrat Abdul Wahab She’rani radi Allah ‘anhu explains that, “Hujjatul Islam, Imam Ghazzali radi Allah ‘anhu and various other eminent Saints have clearly indicated that the Almighty azza wajal has given the Satan the power to be able to create pictures of places such as the Heavens, the Divine Arsh, the Divine Throne, the Divine Pen and the Divine Tablet and this is from where knowledge emanates. He (the Satan) then presents this in front of those who have knowledge of Khashaf. (As a test), in reality, this is not the Arsh, the Kursi, the Lawh and the Qalam. This is in fact the deceit of the Satan and through this the Satan is able to instil satanic knowledge in a person. This person of ‘Kashaf’ actually thinks that this is Divinely Inspired Knowledge. He practises upon it with the result he becomes misled and misleads others. This is the reason that the Awliya have made it Waajib upon those who have inspired knowledge, (Kashaf), that whatever knowledge they achieve through Kashaf, before they practise upon it, they should present this in front of the Qur’an and Sunnah. If it is accordance to the Qur’an and Sunnah then they should accept it or else it would be Haram to practise upon it.” (Mizaanus Shari’ah, pg. 13)


O that person who is spiritually blind! Have you now realised the necessity of Shari’ah? If you do not grab hold of the blessed garment of Shari’ah, then the Satan will tie a string around you and continue to make you turn as per his wishes. In the Hadith Shareef, this person has been likened to a donkey which spins the wheel without any reward.


Statement (46):


The same Imam radi Allah ‘anhu further explains: “The absolute final stage of Wilaayah (Sainthood) will never even reach the beginning stage of Prophethood. Even if a Saint proceeds towards that fountain through which the Prophets Alayhimus Salaam receive spiritual blessing, the Saint will burn to death. The actual final stage of a Saint is to perform Ibadah according to the Shari’ah of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam whether he receives inspired knowledge or not. If he proceeds beyond the limit of Shari’ah he will be destroyed. His connection would be severed. It is impossible for him to acquire anything directly from the Almighty azza wajal without the medium of Shari’ah. We have already explained above that all the Prophets and the Awliya receive their help and assistance from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.” (Al Yawaaqit, pg. 220)


Statement (47):


Imam She’rani radi Allah ‘anhu further explains that, “What is Tasawwaf? It is to be steadfast upon the laws of Shari’ah.”


Statement (48):


Imam She’rani radi Allah ‘anhu has also stated that, “The knowledge of Tassawaf is a lake which has sprung up from the spring that is Shari’ah.”





Statement (49):


He also explained that, “If you look carefully, you will come to realise that nothing in the knowledge of the Awliya is outside the folds of Shari’ah. How can their knowledge be outside the folds of Shari’ah when every moment and every second it is Shari’ah which is the means for them reaching the Divine Court of Allah azza wajal?”


Statement (50):


He has also stated that, “All the Awliya are unanimous in the fact that none can become a leader in the path of Tariqah except him who is well learned and well versed in Shari’ah. He must also know the ways of Shari’ah and the technical terms of Shari’ah, like Khaaz (special or unique), ‘Aam (common), Naasikh (which commands have been abrogated) and which have been not. He has to be a specialist in the Arabic language. He must also understand and know the different words which signify a metaphorical meaning or sometimes a meaning which is specific to a certain time and circumstance, etc. Therefore, every Sufi is a qualified Jurist in Islam, but not every Jjurist is a Sufi.” (The above four statements are from Tabqaat-e-Kubra, pg. 4)


Statement (51):


Imam Abdul Wahab She’rani radi Allah ‘anhu also explains that, “True Kashaf (or spiritual manifestation) is always according to Shari’ah as this has already been accepted by the ‘Ulama in this field.” (Mizaanus Shari’ah, pg. 13)


Statement (52):


Hadrat Abdul Ghani Nablusi radi Allah ‘anhu states: “In our time, there are certain people who claim to be Sufis and they also declare, ‘O those who have Zaahir knowledge! You take your laws from the Qur’an and Sunnah and we take this direct from the person on whom the Qur’an was revealed.’ In different ways, this type of statement is actually Kufr. One reason is that although you are a person who is intelligent and mature, still you feel that you are independent of Shari’ah. In other words, the person has actually insinuated that, ‘He does not feel it necessary to learn Shari’ah and not to prepare himself learning outer knowledge (Shari’ah) because this is unnecessary,’ a person like this has actually considered the Divine Word of Allah azza wajal as ignorance, (Ma’azallah) and for a person to consider the Prophets Alayhimus Salaam (because of their knowledge of Shari’ah as ignorant) and consequently because of this, he therefore considers the sending of Prophets Alayhimus Salaam and the Revealed Book as useless, then there is no doubt that such a person who thinks like this is a Kaafir and the worst kind of Kaafir.” (Hadiqah Nadiyah, pages 111-2).


Statement (53):


Describing the respect that one should have for Shari’ah, Imam Abdul Ghani Nablusi radi Allah ‘anhu has quoted the words of such luminaries as Hadrat Junaid Baghdadi radi Allah ‘anhu, Hadrat Sirri Saqti radi Allah ‘anhu and Hadrat Bayazid Bustami radi Allah ‘anhu and various other Saints. After doing this, he advises, “O those who seek the truth! Look at the manner in which these giants of Tariqah and eminent pillars in the path of Haqeeqat have shown respect for Shari’ah. Why should they not show such respect after all? It is through respecting Shari’ah and following the path of Shari’ah that they have reached the Divine Court of Allah azza wajal. There is not one single statement by them or any other eminent Saint which proves that they have looked down upon any command of Shari’ah or refused to accept (any command of Shari’ah). As a matter of fact, every true Saint has lowered his head in front of Shari’ah and have relied on their inner knowledge been firmly established on the path of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.


“Therefore, do not be deceived by those ignorant people who transgress this path and who call themselves Sufis. They are corrupt and wish to corrupt others as well. They are misguided and wish to misguide others as well. They have moved away from the path of Shari’ah and travel on the path to Hell. Those people who are outside the path of the ‘Ulama of Shari’ah, they are out of the folds of Tariqah which is the path of the Saints. The reason is that these people have chosen to turn their faces away from respecting the Shari’ah and have desisted from seeking refuge in the powerful (fort) which is Shari’ah.


“Such people who refute the Shari’ah are indeed heretics even though they claim that they are bright with light. All the eminent Saints of Tariqah are firmly established on respect for Shari’ah. They fully accept the Divine Laws of the Almighty y. This is the reason that the Almighty azza wajal has blessed them with such fantastic blessings.


“As for those people who are completely unaware of true Tariqah, they are wearing the clothing of falsehood and appear as Muslims but in reality they are heretics. These people have always bowed down to their own personal made up gods. They continue to live according to the evil whisperings and evil plots of the Satan. This is total destruction. As for them and those who follow them or those who still consider these (misled) people as people who perform good, for them, there is destruction because they are robbers in the Path of Allah y.” (Hadiqah Nadiyah, pg. 130)


Statement (54):


One of the eminent leaders of the Chistiyah Ashrafiyah spiritual order, namely Hadrat Makhdum Ashraf Jahanghir Chisti Samnani radi Allah ‘anhu states: “If an unusual act appears at the hands of a person who is blessed with the attributes of Sainthood, then it is called ‘Karamat’. However, if it appears at the hands of someone who opposes Shari’ah, then this is called ‘Istidraaj’ or mere magic.” (Lataa’ife Ashraf, pg. 126)


Statement (55):


The Khalifah of Hadrat Najmuddeen Kubra radi Allah ‘anhu, namely Hadrat Ruknudeen radi Allah ‘anhu, narrates from his spiritual master who declares that, “As long as the heart does not hold firmly to Shari’ah until that time, it is impossible to step into the position of Sainthood. As a matter of fact, if the person refutes Shari’ah, he immediately becomes a heretic.” (Nafhatul Uns, pg. 287)


Statement (56):


Shaikhul Islam, Hadrat Ahmed Jami radi Allah ‘anhu once informed his famous mureed, Hadrat Khawaja Moudud Chist radi Allah ‘anhu, “First leave the prayer mat one side and then go in search of knowledge because without knowledge, the person who becomes involved in spiritual penitence and striving is a tool of the Satan.” (Nafhatul Uns, pg. 210)


The background to this statement is also quite interesting which we will describe briefly. It will also achieve many objectives such as:


  1. It would be able to remove any misconception people still have in their minds about Hadrat Khawaja Moudud Chist radi Allah ‘anhu.


  1. It will also be a lesson for those who suddenly become big Peers and Sajjadahs purely because they believe this is something owned by their fathers and grandfathers. In other words, they have this false impression that because their fathers or grandfathers were famous Saints, hence, they are also automatically Saints. In most cases, these people are nothing but fraudsters who prey on the simple minds of people.


It is reported that Hadrat Khawaja Moudud Chist radi Allah ‘anhu was undoubtedly a personality whose forefathers were eminent Saints in the Chistiyah spiritual order. After they had passed away, he inherited their position as the leader. Thousands of people became his Mureed, but the young Saint had not yet gained Islamic knowledge and was still young. He did not gain any spiritual lesson in the path of Tariqah from any eminent Saint of his period. However, he was about to be blessed by one of the giants of his era.


At that moment, Hadrat Shaikhul Islam, Sayyidi Ahmed Jami radi Allah ‘anhu was instructed to travel to Herat in Afghanistan. When the common masses met him and saw the miracles emanating from him, many people became his Mureed. Suddenly he became very famous in that region. The young Saint, Hadrat Moudud Chist radi Allah ‘anhu was extremely perturbed by this new development and decided that this new person was be removed from the area. He then collected a small army and marched towards the great Saint.


When the Mureeds of the great Saint heard about this, due to their immense respect, they did not inform their spiritual master, Hadrat Ahmed Jami radi Allah ‘anhu about it.


However, since nothing is hidden from the vision of a Saint, the great Saint already knew about this. One morning, when breakfast was been served, the great Saint informed his Mureeds, “Wait a little longer, there are some guests that will be joining us.” A few minutes later, the delegation of Khawaja Moudud Chist radi Allah ‘anhu entered. The great Saint, after making sure they had eaten, then informed them, “Shall I reveal why you have come or will you reveal why you have come!” They asked him to reveal the purpose of their visit. He replied, “You have been sent by Khawaja Moudud Chist to ask me why I have entered his domain. He has also informed me that I should leave as I wish or else, as he wished, I would be removed.” The delegation shook their heads in acknowledgement and revealed that this was the exact message of Khawaja Moudud Chist radi Allah ‘anhu.


The great Saint then declared, “If by Sainthood is meant this small village, then this belongs to no one, not even Khawaja Moudud Chist radi Allah ‘anhu. If by Sainthood is meant these people present, then these people are the subjects of the king of Sanjar and in this way, the king actually has become the Shaikhul Shuyukh. However, if by Sainthood is meant that which I believe it is and which the Awliya also believe in, then tomorrow I will show him what Wilaayah is and what it can achieve.”


The delegation then departed. Unexpectedly it began to rain quite heavily for one complete day and night. The next day, the great Saint then instructed his people to prepare the horses so that they could travel to meet Khawaja Moudud Chist radi Allah ‘anhu. However, his Mureeds informed him that the river had flooded. If the rain does not stop then no boatman will be able to even take them across the river. The great Saint replied, “There is no problem in this, today I will be the boatman.”


As they entered the jungle, they saw a huge fully armed army in front of them. The great Saint asked as to why these people had gathered and he was informed, “They have come to know that there is another group which has chosen to oppose you and since they are your Mureeds and supporters, hence they have also decided to join you in this journey.” The great Saint replied, “Let them go back. The work of arrows and spears is the work of the king of Sanjar. The weapon of the Awliya is something totally different.”


He then choose a few servants and they arrived at the bank of the river. The river was not only flooded, but the current was also extremely fast. He then informed his servants, “Did I not inform you that today I will be the boatman?” He then began to explain about the Marifah of Allah azza wajal. When the people heard this speech, they became overwhelmed with the words. He then informed them, “Close your eyes and reading the ‘Bismillah’ walk forward.” Those who opened their eyes quickly, their shoes were a little wet and those who did not open their eyes quickly, their shoes did not even have a sign of water on it, but they were already on the other side of the river!


When the spies of Khawaja Moudud Chisti radi Allah ‘anhu saw this miracle, they immediately informed him about this. No one was convinced about this. The young Saint then took a battalion of nearly two thousand men to confront Hadrat Ahmed Jami radi Allah ‘anhu. However, the minute he looked at the great Saint he immediately alighted from his horse out of respect. He then kissed the feet of the great Saint. The great Saint patted his back and asked him, “Have you seen the work of Wilaayah? You are not aware that Wilaayah of the friends of Allah azza wajal is not achieved through arms and an army. Go ahead and return. You are still a young child and are not aware of what you are doing”.


As they returned together to a small town both of them stayed in different parts of the town. The next day, some of the Mureeds of Khawaja Moudud Chist radi Allah ‘anhu asked him, “We have come to remove Ahmed Jami from this country and today we are staying together in one town. We have to do something to rectify this situation.” However, the young Saint replied, “My personal opinion is that we shall meet him tomorrow and ask him permission to leave. His power is not within our control.”


The Mureeds replied, “Our opinion is that we should appoint a spy to follow him. When it is midday and his time to rest and the people have also departed and he is alone, one of our group will accompany you to visit him at that time. We will also start the Sama. We will then act like we are in spiritual ecstasy and at that moment, we will attack him and kill him.” However, the young Saint objected to this and replied, “This is not correct. He is a Saint and a person who is able to display Karamat.”


However, when it was midday, on the other side of town, when the Mureeds of the great Saint wanted to prepare his bed so that he could rest, he replied, “Wait a little, there is some work to be completed.” Suddenly they heard a knock on the door. Standing outside was the young Saint, Khawaja Moudud Chist radi Allah ‘anhu with a large delegation of his Mureeds. When the Sama began and these mureeds of the young Saint wanted to attack the great Saint, suddenly he called out, “O Sahl, where are you?” He repeated this. This person named Sahl was someone who lived in a town called Sarkhasi and always used to attend to the great Saint.


All of a sudden, this same Sahl appeared as if from nowhere and screamed at these attackers. They ran from this court leaving their turbans and shoes. Only the young Saint remained behind. He stood up with respect without a hat, apologised and informed the great Saint that he had nothing to do with this. The great Saint acknowledged this but also asked him why he had come in the first place. He again apologised for this mishap and asked to be pardoned. The great Saint then asked him to call his supporters back. He was asked to choose two servants from among them to serve the young Saint and that the young Saint was to stay for three days at the spiritual headquarters of the great Saint. After completing this stay for three days the young Saint asked for further instructions.


The great Saint replied, “Now leave the prayer mat on one side and go in search of knowledge because an ignorant worshipper is a tool in the hands of Satan.” The young Saint declared that he would obey this command and asked if there was any other command. The great Saint replied, “When you complete the acquisition of knowledge, then reawaken your spiritual family and spiritual dynasty. Your forefathers were eminent Awliya and people of great Karamat.” The young Saint then requested that the great Saint allow him to sit a little on his chair of spiritual authority (musnad) so that he could gain spiritual power and benediction from this. The great Saint allowed him after telling him, “I will allow you this favour on condition that you promise to seek knowledge of (Shari’ah).” He mentioned this three times.


The young Saint then remained there for another three days. He then travelled to various cities which were centres of Islamic learning at the time such as Balk and Bukhara, etc. After four years of intensive learning, in every town thereafter, the miracles of Hadrat Khawaja Moudud Chist radi Allah ‘anhu started to become well known and famous.


He then returned to the area of Chist and busied himself in teaching and educating his Mureeds. People came from all parts of the world and many of them achieved great spiritual power and status in his blessed court. The famous Saint of his era, namely Hadrat Khawaja Shareef Zindani radi Allah ‘anhu is also someone who received his education from Hadrat Khawaja Moudud Chisti radi Allah ‘anhu and became one of the eminent Saints in the Chistiyah spiritual order. (Nafhatul Uns, pg. 209-11).


Statement (57):


Hadrat Moulana Nurudeen Jami radi Allah ‘anhu has stated that, “Even if a hundred thousand unusual acts are performed and manifests, as long as it does not conform to the laws of Shari’ah and not according to the ethics of the hidden laws of Tariqah, it will be considered as incorrect and mere magic. It will not be considered as a sign of Wilaayah or a Karamat.” (Nafhatul Uns, pg. 19)







A few heavenly benefits


First heavenly benefit:


In the masterpiece, “Nafhatul Uns Shareef”, a report from Hadrat Shaikhul Islam, Abdullah Herawi radi Allah ‘anhu is presented wherein, while praising the eminent Saint, Hadrat Shaikh Ahmed Chisti radi Allah ‘anhu, he states: “The Chisti Mashaa’ikh are all of them internally pure. They are also extremely intelligent and have great foresight. Their condition is such that they are imbued with humility and are not fraudulent. They do not consider it permissible to be lazy in matters pertaining to Shari’ah. (Nafhatul Uns, pg. 18).


In a very old version of “Nafahatul Uns”, which is nearly three hundred years old, it is mentioned that, “Our Chisti brethren should look at the condition of the Saints among the Chisti spiritual order. They never displayed laziness or lack of concern for Shari’ah and never considered this as permissible in the first place. Leaving aside the idea of them thinking lightly of Shari’ah matters, as for those who consider that they are free of Shari’ah, they should take the time to study the words of Sultanul Awliya, Hadrat Khawaja Nizaamudeen Awliya radi Allah ‘anhu who declares that, “For qawwali to be permissible, there are a few conditions. They are the people who make others listen, the people who listen, the words which are been uttered and the tools of qawwali. The people who perform this qawwali cannot be women and children but only men. The people who listen should not be oblivious of the remembrance of Allah azza wajal, the words which are been listened to cannot be play and sport and there should not be any musical instruments in between. If these conditions are met, then only is qawwali allowed.” (Sayrul Awliya, pg. 491-2)


Second heavenly benefit:


Once, a few Mureeds mentioned that, “Nowadays, there are certain people who are attached to a spiritual centre and who consider themselves as dervishes. They go into a state of Wajd while a musical instrument is played”. The great Saint, Hadrat Nizaamudeen Awliya radi Allah ‘anhu replied, “They have not done a good thing. That which is not permissible in Shari’ah can never be something which is favoured.” (Sayrul Awliya, pg. 520)




Third heavenly benefit:


Someone then reported (to the great Saint) that when these people left the function and came outside they were told, “What have you people done. In that place there were musical instruments. Why did you listen to qawwali in a place like that and even went into spiritual ecstasy?” They replied, “We became so oblivious (even of ourself), that we were not even aware of the musical instruments.” Hadrat Khawaja Nizaamudeen Awliya radi Allah ‘anhu replied, “This type of excuse is completely useless. In this way, one can make the same type of excuse for every other sin.” (Sayrul Awliya, pg. 521)


Look at the beautiful answer given by Hadrat Meboobe Ilaahi radi Allah ‘anhu! In other words, if one allows this type of behaviour, then the road to other sins and transgression would also be opened. If someone is caught consuming alcohol, he will give the excuse that I was so oblivious of myself that I was not even aware it was alcohol or water. If someone is caught committing adultery, he could also make the same claim that he was so oblivious of himself that he did not even realise whether the female was his wife or a stranger!


Fourth heavenly benefit:


Someone reported (to the great Saint) that there were certain dervishes gathered in a function even though there were musical instruments and other haraam items present. Hadrat Sultanul Mashaa’ikh radi Allah ‘anhu declared, “I have strictly prohibited the presence of a musical instrument and other non-permissible items to be in between. They have not done good.” (Sayrul Awliya, pg. 522)


Fifth heavenly benefit:


The eminent Khalifah of the great Saint, namely Shaikh Mohammed bin Mubaarak radi Allah ‘anhu narrates that Hadrat Nizaamudeen Awliya radi Allah ‘anhu strictly objected to these kinds of instruments, etc. He even once declared that, “If the Imam is busy in Congregational Salaah and there are some females in this congregation and the Imam has forgotten about this, then the males in the congregation should read ‘Subhaanallah’ and thereby warn the Imam. If the females themselves wish to inform the Imam, then they should create a sound by tapping their palms opposite each and not like in a clap because this is tantamount to play.” In this manner, the great Imam also restricted many other things as well. Hence, in qawwali, one should be also extremely cautious and refrain from those things which are prohibited.


Shaikh Mubaarak radi Allah ‘anhu further explains that, “When there was so much of care when it came to merely clapping one’s hand, then there is no doubt that there must have been even more severe prohibition (displayed by the great Saint) when it came to listening to musical instruments!”


Imagine that the great Awliya of the Chisti spiritual order of the past consider even the clapping of hands as non-permissible and yet the modern day Peers who worship their nafs actually accuse these eminent Mashaa’ikh of listening to instruments like the sitar and the tabla or drums! Some even have the audacity of actually claiming that these eminent Awliya of the Chisti spiritual order actually listened to qawwali while musical instruments were been played! If this is not a great injustice to these eminent Awliya, then we do not know what is!


Sixth heavenly benefit:


In the Malfuz Shareef of Hadrat Nizaamudeen Awliya radi Allah ‘anhu, which is entitled “Fawaa’iudul Fawaad”, compiled by Hadrat Mir Hasan Sanjari radi Allah ‘anhu, the great Saint has clearly declared that all musical instruments are Haraam.


Seventh heavenly benefit:


The Khalifah of Hadrat Nizaamudeen Awliya radi Allah ‘anhu, namely Moulana Fakhrudeen radi Allah ‘anhu, also compiled a treatise on the issue of qawwali at the command of the great Saint. The name of this treatise is “Kashful Qinaa ‘an Usoolis Sama”. In this treatise he explains that, “It is nothing but a false accusation against our eminent Mashaa’ikh that they used to listen to qawwali with musical instruments. They are completely pure of this. It was merely the sound of qawwali and entailed those words which allows us to listen and (to learn) about the Divine Power of Allah azza wajal and what He has created.”

Dear Muslim brethren! Are these eminent Awliya truthful or those who follow their animal nafs and who falsely accuse these eminent Awliya of listening to qawwali with musical instruments truthful? The answer is very simple. We make Du’a that Allah azza wajal give hidaayah to our Muslim brothers and sisters. Ameen.


Statement (58):


A few words are mentioned in praise of the one of the most eminent Saints in the Chisti spiritual order, namely Hadrat Meer Syed Abdul Wahid Balghrami radi Allah ‘anhu by Hadrat Shah Kaleemullah Shah Jahan Abaadi radi Allah ‘anhu who narrates that, “One night, while I was asleep in Madina shareef, I saw that myself and Syed Sibghatullah Rouji radi Allah ‘anhu were present in the blessed court of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. In this dream, there were also many Ashaab and eminent Awliya present in this blessed gathering.  There was one individual whom I noticed in this gathering towards whom the Holy Prophet Sallal Laahu ‘Alayhi Wasallam was looking at with a kind smile and a sense of special favour. He was also speaking softly to this person. When this gathering had finished, I asked Hadrat Syed Sibghatullah radi Allah ‘anhu who was this person towards whom the Holy Prophet Sallal Laahu ‘Alayhi Wasallam had displayed such special favour. He replied, “This was Meer Syed Abdul Wahid Balghrami radi Allah ‘anhu. One of the reasons for this special favour was that he had written a book entitled “Sab’a Sanaabil” Shareef which had been greatly accepted in the blessed court of the Holy Prophet radi Allah ‘anhu.”


This same Saint, namely Hadrat Meer Syed Abdul Wahid Balghrami radi Allah ‘anhu, states in his masterpiece, “Sab’a Sanabil” Shareef: “O that person who is in deep search of the proper religious path! Of the ‘Ulama who are the inheritors of the Prophets, there are three groups. They are the Muhaditheen, the Fuqaha and the Sufis”. (Sab’a Sanabil Shareef, pg. 4)


Look at how clearly this eminent Saint has clarified the fact that ‘Ulama of both Zaahir and Baatin are all true inheritors of the Prophets Alayhimus Salaam.


Statement (59):


This same eminent Saint, in the same treatise further explains that, “The Shari’ah and the religion of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam is the actual source of peace and the straight path. The Holy Prophet Sallal Laahu ‘Alayhi Wasallam accompanied by thousands of Awliya, Sufiyah, Shuhadah and Siddiqeen have walked on this path. They all have blessed this path by removing any thorns and doubts from this path. They have also clearly clarified the various dimensions of this path and its various signs. At every step, there is a sign. They have also placed provision along the path and have protected it with a powerful guard. Therefore, if there is a misled person who invites you to another path, then you should not listen to him and to refute such a person as a help towards the true religion is considered among the Faraa’id, (or compulsory acts to be performed).


“These innovators of religion and misled people appear dressed in Islamic clothing to religiously defraud people and internally they conceal their false (and satanic) beliefs. These people are the true enemies of religion and a brother of the Satan. However, when the blackness of these people’s deceit is revealed through the knowledge of the ‘Ulama and through the Nur of that knowledge possessed by the Awliya, then in a state of helplessness, these misled people begin to consider the ‘Ulama as their ardent enemy. However, the Rabbani ‘Ulama, who are the stars in the sky of religion, protect the common people from these Satans. The presence of these blessed ‘Ulama are like falling stars from the heavens who fall on these thieves of religion from all four sides. The ‘Ulama continue to strike these misled individuals until finally they disperse”. (Sab’a Sanabil Shareef, pg. 8, 9)


Amar in his ignorance has mentioned that these truthful ‘Ulama are Satans, but such is the Divine Blessing of Allah azza wajal that He has clearly proven from the statement and explanations of the Awliya that this person Amar and his companions and those who have such beliefs are actually the Satan themselves and are genuine enemies of Islam. We give thanks in the Divine Court of the Almighty azza wajal that these blessed advices have also been accepted in the court of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam as we have just mentioned in relationship to the acceptance of the book, “Sab’a Sanabil” Shareef.


The same eminent Saint, then explains the conditions of being a proper spiritual master or Peer. He declares: “There are a few conditions without which the Peer and the making of Mureeds would be considered as improper and impermissible. The Peer has to have the correct Maslak, in other words, his spiritual tree has to be proper and unbroken. Secondly, the Peer should not be relaxed and lazy in the fulfilment of any religious commands. The beliefs or Aqaa’id of the Peer should be proper and according to the beliefs of the Ahle Sunnah wa Jamaah. Without these three conditions, the Peer or the making of Mureeds would be considered as improper and impermissible”. After explaining in detail about the first condition, the great Saint then goes on to explain about the second condition more in depth.


He explains that, “The second condition of the Peer is that he has to be an ‘Alim (or qualified religious scholar) of religion. He must fulfil all the required forms of worship. He should not be lazy in fulfilling the commands of Shari’ah and should not display scorn at any command of Shari’ah. If this person is not learned in the laws of Islamic worship, then he would not properly fulfil this duty. Such a person would fall through the confines of Shari’ah and would not be qualified to be a Peer. The reason is that a person who falls from the stage of Haqeeqat, he gains support from Tariqah and that person who falls from Tariqah, he gains support from Shari’ah. However, that person who falls from Shari’ah, he immediately becomes misled and misguided and such a person is definitely not fit to be a Peer.


“As for that religious recluse whom many people come to visit, it is necessary for him to be extremely cautious about the laws of Shari’ah. This is considered as Fard and necessary upon him. He should not even ignore the most delicate of delicate issue in explaining the Shari’ah. The reason is that if he does so then this can become a reason for his Mureeds becoming misled. (We see) that when the Mureed sees something which the Peer has omitted, they claim to everyone, ‘but we saw our Peer doing this’. In this manner, the Mureed becomes misled and also misleads others.”


After explaining these three conditions, the eminent Saint then concludes by explaining that, “When a Mureed (or spiritual seeker) sees these three conditions in a Peer, then he can make Bay’at with this person. His Bay’at would be considered as proper and permissible. However, if there is even one single condition which is not found in a Peer, then making Bay’at with this person is not permissible and if someone has made Bay’at with such a person without knowledge, then he should immediately break this bay’at”. (Abridged – “Sab’a Sanabil Shareef”, pg. 39-43)


In form, this appears to be about sixty statements, however, this is in fact the statements of nearly forty eminent Awliya and nearly eighty statements combined. Some of them were not mentioned as separate statements and with one statement. There were other statements that were also included. Hence, we could say that these are nearly eighty declarations on this specific issue.


Final words:


It was the intention of the great Mujaddid, the Imam of the Ahle Sunnah, my father Moulana Shah Ahmed Raza Khan radi Allah ‘anhu, to create a list of the Awliya mentioned in this book such as Hadrat Sayyiduna Ali Murtaza radi Allah ‘anhu and such luminaries as Hadrat Imam Malik radi Allah ‘anhu and Hadrat Imam Shafi radi Allah ‘anhu, etc. The purpose of my blessed father was so that people would begin to realise that these eminent ‘Ulama were not only eminent Jurists of their era, but also the greatest Awliya of their era. His purpose was to eliminate this doubt in people’s mind who felt that these eminent Jurists were ‘Ulama that possessed only Zaahir knowledge and nothing else. However, as he sat to explain this, another important issue was brought to his attention and this remained unfinished. It then came time for this to be printed and this faqeer, (Haamid Raza radi Allah ‘anhu) decided to complete it. However, such was the spiritual blessing of my eminent father that it was not possible to stop the pen when it started to write on this issue. Hence, I felt that this should also be included in this book.


The final humiliation for those who oppose the great ‘Ulama of Shari’ah:


O Allah azza wajal! I am Haamid and You are Mahmud. Durood and Salaam upon your beloved Sallal Laahu ‘Alayhi Wasallam who is both Haamid and Mahmud and upon his blessed family radi Allah ‘anhu and companions radi Allah ‘anhu until the Day of Judgement. Ameen.


In the final part of this book, he has used the words of Hadrat Imam Malik radi Allah ‘anhu and Hadrat Imam Shafi radi Allah ‘anhu as his testimony. At the end he mentions, “These are the words of forty Awliya and nearly eighty statements.” In brief, among the list of the Awliya, he has also used the names of these eminent Jurists and A’immah Mujtahideen. In other words, the Four Rightly-Guided Imams of the Ahle Sunnah wa Jamaah. Since the common people are not aware of the real spiritual status of these great Imams, he has explained that:


“Even though the A’imma radi Allah ‘anhu are the greatest inheritors of the Prophets knowledge (after the Ashaab radi Allah ‘anhu and the Ahle Bait radi Allah ‘anhu), yet, certain (misled) people are still under the impression that these were ‘Ulama who only possessed zaahir (or outer) knowledge and nothing else. This is certainly far from the truth. It must be understood that they are Imams in both outer and inner knowledge and had reached a very lofty status in this regard. Certain misled people also have this evil habit of only presenting the words of the different Awliya in their argument so that ordinary people would begin to doubt these four eminent Imams. However, the rightly-guided ‘Ulama have always rejected these misled people on numerous occasions.


Some people have presented the statement of Hadrat Syed Ali Mursafa radi Allah ‘anhu as a refutation of the true dimension of knowledge as possessed by these four Imams. We will present a refutation to this. Imam Abdul Wahab She’rani radi Allah ‘anhu states that, “I have heard Hadrat Ali Mursafa radi Allah ‘anhu on numerous occasions wherein he has stated that the four Imams were certainly true inheritors of the Holy Prophet’s Sallal Laahu ‘Alayhi Wasallam knowledge in both knowledge of Haqeeqat and knowledge of Shari’ah. This is contrary to the words of certain people who call themselves Sufis. These, (so called Sufis) have said that these four Imams merely inherited the knowledge of Shari’ah from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.


“Some ignoramuses have even said that the total knowledge of the four Imams is equal to only one third of the knowledge possessed by a person in Tariqah. They have made this ignorant statement because they are under the impression that a person on the path of Tariqah needs to know all branches of knowledge as explained in the words, ‘The first, the last, the inner and the exterior’, and since the four Imams only knew the outer knowledge which is only through the word, ‘Az Zaahir’, hence, (these Imams) only possessed a limited amount of knowledge.


“Words of this nature can only be presented by someone who is a certified Jaahil and not even an ordinary Jaahil. The four Imams are considered to be the Awtad of their period and the very foundation of religion. They are considered as the greatest of Awliya and possessed a very lofty and high status in the field of spiritual manifestation. As much as they are considered as the Imams of Zaahir or exterior or outer knowledge, so much so, they are considered as the Imams of hidden knowledge of Ilm-e-Baatin.” (Mezaanus Sharia’atul Kubra, pg. 49)


Imam Abdul Wahab She’rani radi Allah ‘anhu, in the same treatise, has presented numerous examples of the amazing knowledge possessed by the four Imams. He further explains that, “The fact of the matter is that these Imams established their school of Islamic Fiqh on the principles of knowledge of Haqeeqat which is the highest degree in Shari’ah. Their entire Mazhab is based on the straight path of Shari’ah. Without doubt, they were also eminent ‘Ulama and Imams of Haqeeqat as well. This is contrary to the opinion of certain followers of theirs, who because of lack of knowledge, have claimed that these eminent Imams were only leaders in Shari’ah and learned only in Shari’ah.”


Imam She’rani radi Allah ‘anhu further declares after taking an oath that, “Those who dispute with us on this issue, they are totally ignorant of the real status of these (four Imams). By Allah azza wajal! I swear that without doubt, they were Imams of both Shari’ah and Tariqah.”


Imam She’rani radi Allah ‘anhu then narrates the words which he personally heard from the eminent Saint, namely Hadrat Sayyidi Ali Khawwas radi Allah ‘anhu, which clearly proves as clear as the sun that these four Imams were also the leaders of the Awliya. The great Saint has stated that, “The four Imams have helped and assisted their different Mazhabs not only with Shari’ah but also on Haqeeqat and have also advised their followers of this fact. This had been done so that it becomes apparent to their followers that they were ‘Ulama of both branches of knowledge”.


He also further elaborated that, “There is not a single statement of the four Imams which is outside the fold of Shari’ah and this has been also authenticated by the various Awliya of different periods who admit that it was impossible for them to go outside the limits of Shari’ah. One of the reasons is that they were fully aware of the intent of various Quranic verses, various Sunnah and the opinion of the Ashaab radi Allah ‘anhu. The reason for this is that they possessed true inspired knowledge. At the same time, their blessed souls were present with the blessed soul of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam.


“If they had any doubt on any issue in spite of finding testimony to the contrary, they used to ask directly to the Holy Prophet Sallal Laahu ‘Alayhi Wasallam whether this was a statement of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam or not? As per the state of the people of Kashaf, they used to be present in front of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and understood the Qur’an and Ahadith directly from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. They also inquired directly from the Holy Prophet Sallal Laahu ‘Alayhi Wasallam about the intent of certain verse of the Qur’an and certain Hadith and the Holy Prophet Sallal Laahu ‘Alayhi Wasallam used to either agree with this or not.” (Mezaanus Sharia’atul Kubra, pg. 47)


The same eminent Saint, namely Hadrat Sayyidi Ali Khawwas Sallal Laahu ‘Alayhi Wasallam further explains that, “The fact that we have explained the various incidents of the four Imams been present in front of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam is something which is based on nothing but absolute truth. As for those who doubt this, they are merely victims of doubt and nothing else. We say to these people that these are indeed the Karamat of the Awliya. If the four Imams are not among the Awliya, then there is no one in the world who can be considered as a Wali or Saint!”


There are numerous Awliya who are lessor in status than the four Imams, yet there are numerous incidents of them having been physically present in front of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and seeing him while they were fully awake! Even the contemporaries of these Awliya have attested to this fact. Among the Awliya who have seen the Holy Prophet Sallal Laahu ‘Alayhi Wasallam while in a state of wakefulness and which has been explained in the treatise entitled, “Tabqaatul Awliya”, are such luminaries as Shaikh Ebrahim Fanaadi radi Allah ‘anhu, Shaikh Abu Madeen Maghrabi radi Allah ‘anhu, Sayyidi Abus Saud bin Abul Ashaa’ir radi Allah ‘anhu, Sayyidi Ebrahim Dasuqi radi Allah ‘anhu, Shaikh Abul Hasan Shadhali radi Allah ‘anhu, Shaikh Abul Abbas Mursi radi Allah ‘anhu, Sayyi Ebrahim Batuli radi Allah ‘anhu, Allama Jalaaludeen Suyutwi radi Allah ‘anhu, Shaikh Ahmed Zawaadi radi Allah ‘anhu. And many others as well.


It is also mentioned that one of the letters of Hadrat Imam Jalaaludeen Suyutwi radi Allah ‘anhu was still in the possession of his close companion, Shaikh Abdul Qadir Shadali radi Allah ‘anhu and this letter was also personally seen by Hadrat Sayyidi Ali Khawwas radi Allah ‘anhu himself. This letter was written by Hadrat Imam Jalaaludeen Suyutwi radi Allah ‘anhu to someone who had asked him to intercede on his behalf with the king. In this letter, Hadrat Imam Jalaaludeen Suyutwi radi Allah ‘anhu explains that, “My dear brother! Until this moment, I have been blessed by seeing the Holy Prophet Sallal Laahu ‘Alayhi Wasallam seventy five times and being present in his blessed presence. If I did not have this fear that the Holy Prophet Sallal Laahu ‘Alayhi Wasallam would refuse to meet me because of me visiting the king and other rich people, I would have certainly visited the fort and interceded on your behalf with the king. I am a mere servant of the Hadith and those Ahadith which the Muhadditheen have termed as weak through their rules, I am in need of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam to be able to authenticate these (Ahadith). Certainly, I consider this more beneficial than the benefit that would be accorded to you.”


This is also authenticated by another incident of a famous Na’at reciter named Hadrat Mohammed bin Tareen. It is said that while awoke, he used to be blessed with seeing the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. In the morning when he used to visit the blessed grave, the Holy Prophet Sallal Laahu ‘Alayhi Wasallam used to also converse with him from the grave. This lucky person continued to enjoy this great benefit, until the day someone asked him to intercede on their behalf with the governor of the region. When he arrived at the governor’s mansion, the governor also requested him to sit next to him on his own personal chair. From that moment, he was not able to see the Holy Prophet Sallal Laahu ‘Alayhi Wasallam any longer. He continued for a long period thereafter to humbly request the Holy Prophet Sallal Laahu ‘Alayhi Wasallam to allow him to see his blessed vision, but it never happened. One day, he recited a few couplets in praise of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam and was able to see the Holy Prophet Sallal Laahu ‘Alayhi Wasallam from afar. At that moment, the Holy Prophet Sallal Laahu ‘Alayhi Wasallam informed him, “In spite of sitting in the company of oppressors, you still desire to see me. There is no possibility in this.”


Hadrat Sayyidi Ali Khawwas radi Allah ‘anhu then reports that he heard nothing further about this person or whether he ever saw the Holy Prophet Sallal Laahu ‘Alayhi Wasallam again or not until the time he passed away. (Mizaanus Shari’atul Kubra, pg. 48)


Hadrat Imam She’rani radi Allah ‘anhu states, “Hadrat Imam Abul Hasan Shadali radi Allah ‘anhu and his eminent mureed, Hadrat Shaikh Abul Abbas Mursi radi Allah ‘anhu, declare that, ‘If we become unfortunate by not seeing the beautiful countenance of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam even for one moment, we do not count ourselves as Muslims in that moment!’”. (Mezaanus Shari’ah, pg. 48)


After presenting this statement of such eminent Awliya, Imam She’rani radi Allah ‘anhu continues, “If this is the state of every Saint, then the four Imams are even more entitled for this blessing.”


He then continues, “(There is no doubt) that the four Imams and other great Jurists and all the Awliya will intercede for all of their sincere followers. They also assist their followers at the time when their souls leave their body and the time when they are being questioned by Munkar Nakeer, during the time in Hashar, at the time when the deeds of their followers are being placed on the scale and during the time when a person walks across the Pul Siraat. It must also be borne in mind that in all of these moments, they are never for one moment oblivious of the state of their followers.”


He then further clarifies, “If the Awliya and the Mashaa’ikh are able to help and assist their followers in this world and the next and also remove their difficulties and also protect them, then how is it possible that the four Imams are not able to do this?  Understand, that these four Imams are the very engine of Shari’ah and the very pillars of Islam. They are the Ameen, (or the safe keepers) of the Ummah of the Holy Prophet Sallal Laahu ‘Alayhi Wasallam. Without doubt whatsoever, they will most certainly help and assist.”


It is mentioned that when the eminent Saint, Hadrat Shaikh Nasirudeen Laqqani radi Allah ‘anhu passed away, people saw him a dream and asked him how he had been treated by Allah azza wajal. He replied, “When the Munkar and Nakeer allowed me to sit up so that I could answer their questions, at that precise moment, Hadrat Imam Malik radi Allah ‘anhu appeared and informed them, ‘Shall a person like this be actually questioned about his Imaan on Allah azza wajal and His Prophet Sallal Laahu ‘Alayhi Wasallam? Move away from him.’ Thereafter, Munkar and Nakeer moved away from me.’” (Mizaanus Shari’ah, pg. 87).


Thereafter, Imam She’rani radi Allah ‘anhu states that, “It is our belief and aqeedah, that the blessed companions radi Allah ‘anhu, the Taba’een radi Allah ‘anhu and the four Imams radi Allah ‘anhu are much higher in rank and status than the other Awliya.” (Mizaanus Shari’ah, pg. 172).


Besides these statements, there are hundreds of other statements by eminent Saints who are like the waves of an ocean in this regard which never seems to stop. People continue to enjoy the spiritual blessing of these Saints on a regular basis and at every moment. For those who are able to visualise with honesty and integrity, these few statements are sufficient but for those who are misled and are victims of their own self-doubt and self-conceit, an entire library is considered as insufficient. All Praise is due to Almighty Allah azza wajal and the most supreme of Salaam and Durood upon His beloved Habeeb Sallal Laahu ‘Alayhi Wasallam.