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by Maulana Nassir Khan Al-Qaderi

“All who obey Allah And the Prophet, are in the Company of those on whom is the Grace of Allah, of the Prophets (who teach), the Sincere (Lovers of Truth), The Witnesses (Who Testify), and the Righteous (Who do Good) Ah! What a Beautiful Fellowship!” (Surah An Nisaa: 69)

SHARI’AH AND TARIQAH by A’la Hadrat Ash Shah Imam Ahmed Raza Qaadiri (alaihir rahmah)

Shari’ah and Tariqah (Revealed law and Observance) are not two different or opposite things. Without obeying the Shari’ah (Revealed Law) one cannot approach Allah. Revealed Law is the collection of all the commands concerning body and soul, the spirit and heart, all the divine science and the infinite knowledge. A part of Shari’ah (Revealed law) is called Tariqah. It possesses cognizance so unanimously that it is conclusive and final. So all the actions and performances of the Saints have to be judged in accordance with the Divine Shari’ah (Revealed law). If they are perfectly in accordance with the said law then they are true and acceptable, otherwise they are condemnable and unacceptable.

So necessarily the absolute Shariah is a must. It is the centre and the orbit. It is the only standard and in fact, a touch-stone to test the truth and the falsehood. Shari’ah means the path and the Shari’at-e-Muhammadia means the path followed by the Holy Prophet (sallal laahu alaihi wasallam), and it is absolutely popular and universal and is not limited to few commands relating to physical existence of body. This is the path which is prayed for five times (in every prayer Salaah) in its every “Rakaah” (part of Salaah) saying “Oh Allah lead us to the straight path”. This path is the path of steadiness and of the uprightness. It is the path of the Holy Prophet, Sayyiduna Muhammad (sallal laahu alaihi wasallam). We pray Allah to establish us firmly on this path.

Similarly, Tariqah is also a path, it does not mean an approach. So if Tariqah would have been a different path from Shari’ah then it may not help us in approaching Allah and on the other hand, it may lead us to Satan. The latter may carry us to the Hell instead of Paradise, because except the Shari’ah (Revealed Law) all other paths are false and condemnable according to Holy Quran. There is no crime if we believe that Tariqah is the same path as that of Shari’ah and that in fact it is a lustrous part of the latter, which cannot be separate from it in any case.

One who regards Tariqah (Observance) to be separated from Shari’ah (Revealed Law) then he regards the former to be a separate path or the path of Iblis (Allah forbid it).

Tariqah (Observance) is absolutely the path of Allah and not the path of Iblis. Any individual who performs many austerities and religious exercises and also sacred endeavours cannot attain such rank or status that he can be exempted from the commands and prohibitions of the Shari’ah and he is not free to behave like a horse let loose from reins or a camel without bridle. Allah reveals in Quran: “No doubt on this straight path meets my Rabb (Raiser)” from the beginning of the Ruku (Section) Allah addresses the Holy Prophet (sallal laahu alaihi wasallam), saying “And that this is My straight path (Shari’ah) so follow it and accept it, do not follow any other paths for they will separate you from the way of Allah”. Thus the Holy Quran has clearly stated that Shari’ah (Revealed Law) is the only path of which the final destination is Allah. One who follows it, he advances unto Allah. Except this path, one that follows any other path will be dragged away from the path of Allah.

Whatever is disclosed in Tariqah (Observance) it is the grace of obeying the Shari’ah. Otherwise without following the Shari’ah also great disclosures were made to people like hermits and jogi’s (ascetics/yoga devotees) and Sannyasis (Brahmins of fourth order/religious mendicants). But all these disclosures lead them to Hell and they deserve the painful torment.

On the other hand, the Sufi who controls his wishes and desires according to the Shari’ah (Revealed Law) and is never swept away by self-desires nor falls prey to the lust of life and lasciviousness, he never disregards the Shari’ah.

Remember that Shari’ah is food and Tariqah is energy. If one stops to consume food then he is bound to suffer the loss of energy. The Shari’ah is like a mirror and Tariqah is the power of sight. If one damages his power of sight by destroying his eyes then he loses his power of sight. Any contradiction to this belief may not be acceptable by common sense. If the compliance of Shari’ah would not have been compulsory or if it could have been neglected or set aside optionally then the Sayyid of the Worlds, the Holy Prophet (sallal laahu alaihi wasallam), and Sayyiduna Ali (Radi Allahu anhu) (Allah's favours be bestowed on his face) would have regarded to be right to leave or discard Shari’ah.

Absolutely not! Appearance to the contrary as the degree of nearness to Allah increases the reins of Shari’ah are held more tightly. The good deeds of the righteous people happen to be greater in number than the common people. The people who enjoy supreme and exalted ranks in the presence of Allah are bound to perform many good deeds. The Holy Prophet (sallal laahu alaihi wasallam) used to offer voluntary prayers (Nafil Salaah) for the whole night and used to be sorry and always shed tears in the interest of welfare of Muslims Ummah. The daily five time prayers was obligatory for the Holy Prophet (sallal laahu alaihi wasallam) like any other but in addition to those prayer the pre-dawn prayer (Tahajjud) was also made obligatory for him whereas this prayer is only a Sunnah (Tradition of Prophet) for the Ummah.

When Syed of the Taifa (party) Sayyiduna Junaid Baghdadi (radi Allahu anhu) was asked about some people who were proud of the fact that by following command of Shari’ah they had become “Joined” (Wasil) and they did not need Shari’ah any more, then he replied, “They are telling the truth they have become Wasil (Joined) but unto what? Unto Hell.”

He added: “The thieves and adulterers are better than the people of such faith. If I live for a thousand years I shall neither reduce any obligation and Wajibats (expedients) nor shall I without any excuse of Shari’ah reduce the number of Nawafil (supplementary prayers) and Musta-habat (preferable religious acts) which I have fixed for myself. So, for the people all other ways except the way of the Holy Prophet (sallal laahu alaihi wasallam), are closed”.

One who does not follow the way of the Holy Prophet (sallal laahu alaihi wasallam), then he can never reach his destination.

It should be borne in mind that the disrespect or contempt of Shari’ah tantamounts to infidelity. Those who reproach and use abusive language against the scholars of the religion then they are bound to be disgraced and humiliated in Hereafter. Those who go out of the circle (Jurisdiction) of Shari’ah they actually commit disobedience of Allah.

On the other hand, a Sufi is in fact righteous and truthful in his action therefore an upright Sunni Muslim who follows the true faith following the commands of Allah and His Holy Prophet (sallal laahu alaihi wasallam), always believes that the scholars of the manifest Shari’ah are the heirs of the Last of the Holy Prophet (sallal laahu alaihi wasallam), and that they are the flag bearers of the troops of religion and are guardians and custodians of the Science of Shari’ah.

So they regard that paying respect to the scholars is in fact like honouring the Holy Prophet (sallal laahu alaihi wasallam), which is the real orbit of religion. So those who behave humbly and respectfully with the upright righteous and people fond of Allah are in the refuge of Allah and they are Knowers of Allah. Those who regard the scholars of religion to be eminent and superior to themselves and to be free from the worldly vices if by chance they find something in the scholars which is repugnant to Shari’ah then they should broad-mindedly over look such errors and leave them to Allah so that He sets them right. It is the only way open to the true followers of Sunni faith in the aforesaid circumstances.

Oh Allah, Guide all of us and make us steadfast and firm in our faith and make us to part from this world being the perfect followers of the truthful articles of faith. Ameen Oh the Merciful of the Merciful.

Oh Allah, all praise is for You and unto you we look for help and there is no power nor any force except You, You are Allah the Exalted and the Greatest. Let greetings of Allah be unto His friend Sayyiduna Mustafa (sallal laahu alaihi wasallam), and unto his pious members of household and unto his purified companions collectively.



The practice of the great Sufis has always been their strict following of the Quran and Sunnah. They considered any deviation from this as an act of disbelief and heresy.

Imaam She’ranni (radi Allahu anhu) quotes Sayyiduna Junaid Baghdadi (radi Allahu anhu) who states that: “Our revealed book, the Holy Quran, is the most comprehensive and the most supreme of all laws and the most lofty. The path of the Sufis has become mighty with the Quran and Sunnah. That person who does not read the Quran and does not practice upon the Sunnah, then his leadership is not proper, (In other words, he should not be made a leader).”

This great Saint also used to advice his followers: “If you see a person travelling on the air, do not follow him until you inspect his deeds and prohibitions. If he practices upon the advices of the Quran and Sunnah and refrains from its prohibitions, then follow him, if not, remain aloof from him”.

Imam She’ranni (radi Allahu anhu) states that a person once visited him with many of his followers (Mureeds). This person did not possess any knowledge on Fana and Baqa. One day the Imam asked him whether he knew the pre-conditions of Salaah. He replied that he had not attained knowledge. Surprised, the Imaam told him, “Dear Brother, it is compulsory for a person to perform his apparent worship (which can be seen) correctly. That person who cannot distinguish between what is Harram, Mustahhab and Waajib is a Jaahil (ignorant person), and to follow a Jaahil is totally incorrect, whether it be in the context of interior as well as exterior Ibaadat”. That person did not reply and immediately departed. The Saint then said, “Truly Allah did protect me from that Jaahil”.

From this narration it becomes clear that those who consider Tassawaf to be a path separate from the Quran and the Sunnah are misled. On the contrary, for Tassawaf to be Tassawaf in the true sense, it has to be in accordance with the Quran and the Sunnah. In the language of the Sufis, “the true Sufi is he who is a Scholar and practices upon what he has learnt”. The Sufis, of course, do advise their Disciples (Mureeds) on the strict following of Mystical exercises and Spiritual training. These actions are all within the precepts of the Shari’ah.

It is mentioned that some Sufis were so strict in following the Quran and Sunnah, that if they did not have proof for an action within Shari’ah, they used to spiritually communicate with the Holy Prophet (Sallal laahu alaihi wasallam) to find proof. Thereafter, their actions were moulded according to his divine teachings and advice.

Imam She’ranni (radi Allahu anhu) states that this action is unique to those great Sufis who hold a supreme position among the ranks of the Awliya.

The great Sufi, Sayyiduna Fuzail ibn Ayyaz (radi Allahu anhu) states that: “Choose the path of Guidance, even if the travellers on this path are little, it does naught to the path. Save yourself from the path of misguidance. Even if the travellers on this path are many, it is of no gain”.

Sayyiduna Bayazid Bustami (radi Allahu anhu) states that: “If you see a person travelling on air with legs folded and displaying many miracles, do not follow him till you see how well he safeguards the commands and prohibitions of Shari’ah”.

Sayyiduna Junaid Baghdadi (radi Allahu anhu), explaining this path states: “All paths are indeed closed, except for him who follows the Holy Prophet (Sallal laahu alaihi wasallam). Therefore, he who does not recite the Holy Quran, neither does he study the Ahadith, his leadership will not be accepted. Simply because, the knowledge of the Sufis is confined within the Quran and Sunnah”.

Sayyiduna Abu Saeed Khurraaz (radi Allahu anhu) states: “He whose interior state is contrary to his exterior state in the following of the Shari’ah, is indeed false”.

Explaining the real essence of Tassawaf, Sayyiduna Sirri Saqti (radi Allahu anhu) states: “The Sufi is that person, whose light of knowledge does not cloud his light of piousness. He practices upon the commands of the Shari’ah and refrains from its prohibitions. The miracles shown by him, does not blind him in following the Shari’ah”.

It is recorded that once Sayyiduna Bayazid Bustami (radi Allahu anhu), accompanied his Mureeds to visit a certain “Mystic” about whom they had heard many tales. When they arrived they noticed that the famous “Mystic” was entering the Mosque. However, they also noticed him spitting in the direction of the Qibla. When Sayyiduna Bayazid Bustami (radi Allahu anhu) noticed this, he immediately returned without even meeting this “Mystic”. Then addressing his Mureeds, he stated, “This person cannot even protect one etiquette of the Holy Prophet (sallal laahu alaihi wasallam), how can he even hope to protect a great trust like Wilaayat (Sainthood)”. From this incident, we clearly come to see how dearly the great Sufis protected the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam).

In the Mishkaat Shareef an incident is mentioned wherein a person was prohibited from becoming a Imam (Leader of the congregation), for he had just spat in the direction of Qibla. When he insisted upon the reason for his prohibition, the Holy Prophet (Sallal laahu alaihi wasallam) replied, “You have indeed insulted Allah and His Prophet by spitting in the direction of Qibla”.

We now realise the lofty position of etiquette within the framework of Islam. This person was stopped merely because he had performed an action contrary to Islamic etiquette. What would the position of those who daily transgress countless Islamic laws? This should be a warning to those also who belittle the Holy Prophet (sallal laahu alaihi wasallam) and the great Saints.

Sayyiduna Zul Nun Misri (radi Allahu anhu) states, “Among the signs in the reverence of Allah, is that we should follow the Holy Prophet (sallal laahu alaihi wasallam) in all his actions of humility, commandments and prohibitions”.

Sayyiduna Basher Haafi (radi Allahu anhu) narrates that he saw the Holy Prophet (sallal laahu alaihi wasallam) in a dream. The Holy Prophet (sallal laahu alaihi wasallam) asked him, “O Basher! Do you know why Allah has made you supreme among your contemporaries?” I replied that I did not know. The Holy Prophet (sallal laahu alaihi wasallam) replied, “It is because of your strict following of my Sunnah and because you love and respect my family and companions. It is because this that Allah has included you among those that are pious”.

We clearly see that all these great Sufis and Scholars portrayed absolute respect for the Shari’ah. They considered it compulsory to mould their external as well as internal behaviour according to the ways and manners of the Holy Prophet (Sallal laahu alaihi wasallam). Where are those ignorant fools who do not even consider Shari’ah incumbent upon themselves? They mock at Salaah and Fasting and consider keeping the beard a huge joke. Day and night they deliberately contradict the Shari’ah in their actions and behaviour. Some of them even consider themselves as “great Faqeers” and “Dervishes”, claiming without proof that the path of Shari’ah is different from the path of Tassawaf. This is all done in their ignorant wisdom.

Thus so far it has become apparent to us that the Sufis tried their utmost in fulfilling the conjunctions of the Quran and Sunnah. We should stay away from those who try to use the lives of the great Sufis merely to substantiate their evil ways.

We know that the path to Allah is the path of Shari’ah and those individuals who hope to attain the status of an eminent Sufi must follow this path strictly. We must also remember that all these Sufis were strict conformists (Muqallids). None of them ever disrespected or contradicted their Imam as some modern day “non-conformists”. Consequently, in the famous book of Islamic Jurisprudence, “Durre Mukhtaar”, it is stated that eminent Sufis such as, Sayyiduna Ibrahim Adham (radi Allahu anhu), Sayyiduna Shafiq Balkhi (radi Allahu anhu), Sayyiduna Maroof Kharkhi (radi Allahu anhu), Sayyiduna Bayazid Bustami (radi Allahu anhu), Sayyiduna Fudail ibn Ayyaaz (radi Allahu anhu), Sayyiduna Daud Ta'I (radi Allahu anhu), Sayyiduna Abdullah ibn Mubaarak (radi Allahu anhu), Sayyiduna Abu Bakr Warraaq (radi Allahu anhu), were all Muqallida (followers) of Sayyiduna Imam Azam, Imam Abu Hanifa (radi Allahu anhu).


Among the ethics and manners of the famous Sufis, sincerity held a mighty and lofty position. Every action of theirs portrayed absolute sincerity. The thought of insincerity never crossed their minds. They clearly understood that action could only be considered noble, if it contained sincerity. Their aim was not to become famously known as Sufis, neither did they consider worldly respect as the all important factor. Their aim was merely to achieve the Pleasure of Allah. The world in front of them held no real value. They understood that if a person spent day and night in the Ibaadat of Allah, yet, he was devoid of sincerity, he would achieve nothing from his worship.

It is recorded that when the Holy Prophet (sallal laahu alaihi wa sallam) sent Sayyiduna Ma’az (radi Allahu anhu) to Yemen, he advised him, “O Ma’az create sincerity in your belief. In this way (even if you perform little deeds) it will be enough for you”.

The incident of Sayyiduna Ali (radi Allahu anhu), clearly portrays the importance of sincerity. Once while he was in battle, he had captured an enemy and was about to kill him when the enemy spat on his blessed face. Sayyiduna Ali (radi Allahu anhu) immediately released him. When he was asked the reason, he replied, “I chose the sword strictly for the Pleasure of Allah. I have been delegated to see that His commands are obeyed. I do not obey my Nafs (carnal desires). I am the Lion of Allah, I am not the lion of my desires. When you spat on me, my desire immediately entered this battle and sincerity began to depart. It is because of this that I have spared you, for my action was not based on sincerity”. When the enemy heard this amazing reply, he instantly repented and became a Muslim.

Sayyiduna Wahab Mambeh (radi Allahu anhu) states, “He who desires the world with the actions of the Hereafter, Allah will indeed alter his heart. His name will then be included among those who are to enter Hell”.

It is recorded that certain Sufis actually re-performed 30 years of Salaah, simply because they felt that they had not shown enough sincerity.

Sayyiduna Maroof Kharkhi (radi Allahu anhu) has mentioned that his Nafs stating, “O Nafs, adopt sincerity so that you may be known as sincere”. He has also stated, “The sincere person is he, who conceals his good deeds as he conceals his evil deeds”.

Sayyiduna Sufyaan Souri (radi Allahu anhu) has mentioned that his pious mother once advised him, “O beloved son! If you intend practising upon your acquired knowledge, then seek knowledge. If not, on the Day of Judgement this very knowledge will be your calamity”.

Once a little meat arrived at the house of a Sahaba as Sadqa (charity). Even though he was very poor, he advised that the meat be given to another Sahaba. That Sahaba did the very same thing. It continued in this manner till the meat actually arrived at the house of the same Sahaba who had first received it.

An incident of similar portent is recorded about the Battle of Yarmuk. A Sahaba was given water but refused to drink it till the other Sahaba had their share. In this manner it continued until it arrived at the first Sahaba, but he had already become the beloved of Allah. In other words he had expired due to thirst.

A group of Dervishes were once taken prisoner by a King. He ordered that they should be beheaded. At the time of the execution each Dervish offered his head first. When they were asked the reason, they replied that they had done so simply because it gave the others a longer time to live. When the King noticed that this state of affair and the utter selflessness of the Dervishes, he immediately freed all of them.

This pattern of conduct is also found in the incident regarding Sayyiduna Ali (radi Allahu anhu) and his august family. It is stated that they remained hungry for 3 consecutive days so that a poor beggar could eat.


Among the attributes of the Sufis were their refrainment from all hypocrisy. In simple terms, their inner selves were in complete concordance with their outer self.

It is said that Sayyiduna Omar bin Abdul Aziz (radi Allahu anhu) asked Sayyiduna Khidr (alaihis salaam) to give him some advise when they both found themselves in Medina Shareef, Sayyiduna Khidr (alaihis assalaam) replied, “O Omar! Save yourself from this state, wherein, outwardly you are the friend of Allah, yet, inwardly you are His enemy. Those whose inner self is not in concordance with their outer self are hypocrites and for them will be extreme punishment”.

Sayyiduna Abdul Wahid bin Yaazid (radi Allahu anhu) has expressed, “Sayyiduna Hasan Basri (radi Allahu anhu) has reached a lofty position in Tassawaf simply because whenever he advised any person to perform any action he firstly did so himself. Whenever he prohibited a person, he always firstly refrained himself. I have therefore, never seen a person whose inner self is precisely as his outer self”.

Sayyiduna Mu’awwiya bin Qurra (radi Allahu anhu) has stated, “Whenever I heard a person being praised, I had always found him less then his tribute, except for Sayyiduna Wakee’ah (radi Allahu anhu). I have always found him to be even more superior then his acclaim”.

Sayyiduna Abdullah Antaaki (radi Allahu anhu) states, “To refrain from internal sins is the most superior of acts”. When he was asked the reasons, he replied, “Simply because he who refrains from internal sins will have a better chance of refraining from external sins. Therefore, he whose internal self is better then his external self, this indeed is the Mercy of Allah. While he whose both selves are equal, this indeed is equality. He on the other hand he whose external self is better then his internal self, he indeed is an oppressor”.

It is because of this that the great Sufis hide their worship. They state that he who hides his worship will be made famous in the world and will become distinguished as a beloved slave of Allah.

The Holy Prophet (Sallal laahu alaihi wasallam) has stated, “He who loves for the sake of Allah, and despises for the sake of Allah, he who gives up for the sake of Allah and refrains for the sake of Allah, has perfected his Imaan”.

It is said that the Almighty Allah sent revelation to Sayyiduna Moosa (alaihis assallam), querying whether he had done anything for the sake of Allah. The great Prophet replied, “O Allah, I have recited the Salaah for you, I have performed the Fast and given Charity, including many other deeds”. The Almighty proclaimed, “O Moosa! These actions were for you (for your benefit). Have you loved one of My friends, for My sake, and have you despised My enemy for My sake?"

Sayyiduna Hasan Basri (radi Allahu anhu) states, “If a person claims to love a certain person for the sake of Allah, yet does not consider it bad when that person transgresses the Laws of Allah, verily, he is a liar in his claim”.

Sayyiduna Maalik bin Dinaar (radi Allahu anhu) is reported to have always welcomed a dog which sat next to him. On further inquiry, he replied, “The dog is without doubt better then an evil person”.

Sayyiduna Ahmed bin Harb (radi Allahu anhu) has said, “To love those who are pious, to sit in their company and to practice upon their words and actions is one of the most advantageous actions for the heart. But to sit in the company of bad people, to witness their actions and not to think bad of their actions, is one of the most disadvantageous actions for the heart”.

It is recorded that Sayyiduna Esa (alaihis salaam) once advised his companions, “Scorn those who are disobedient and have no love for Allah. Refrain from their company, yet turn towards Allah. To think evil of the disobedient is to turn towards Allah”.

When his companions inquired as to which company they should adopt, he replied, “Sit in the company of those of whom when you see remind you of Allah, through whom your good deeds increases and through whom deeds for the betterment of the Hereafter are increased”. 


Among the conduct of the Awliya were their absolute selflessness. They preferred others over themselves, even though they had to endure difficulty and hardship.

It is said that in the time of the Holy Prophet (sallal laahu alaihi wasallam) an Ansaar once offered to feed a visitor, even though he was very poor and had food only for one person. When the guest had seated himself, the Ansaar ordered his wife to put off the candle and to behave as if they were eating. In this way the entire family including the children remained hungry for the entire night. It is reported that the following verse of the Holy Quran was revealed after this incident:

“But those who, (the Ansaars) before them had homes(in Medina) and had adopted the faith, - show there affection to such as came to them in refuge (the Muhaajirs) and entertain no desire in their hearts for things given to the (latter) but give them preference over themselves, even though poverty was their (own lot). And those who saved from covertness of their own Nafs, - they are the ones that achieve prosperity”. (Surah Hashr: 9)

Imam Ghazzali (radi Allahu anhu) narrates the following incident in his book, “Ihya ul Uloomuddin”:

There once lived a pious person in a city in which the majority of people worshipped a certain tree. When the pious person heard of it, he became extremely angry. The next day he set out with the intention of cutting the tree. On the way he met Iblis, dressed as an old Sheikh. When he told Iblis the intention of his mission, the rejected reply, “You are a poor person. You travel with the purpose of cutting the tree. What would you achieve by this? I suggest that you remain in Ibaadah and refrain from your plan”. The pious person retorted that his intended action itself was Ibaadah. When Iblis heard this he became very angry and challenged the man to a duel. The pious man immediately overpowered Iblis who was about to kill him. When Iblis remarked, “The Almighty Allah has not made it Fardh upon you to cut the tree, since you do not worship the tree. Therefore, there is no reason to cut it. You are not a Prophet. If you were Allah Almighty would have commanded you to cut the tree”.

The two began to again wrestle and again the pious man immediately overpowered Iblis. In a state of helplessness, he said, “Let me tell you of something which would be of great benefit to you. You do not have any wealth. Do you not desire to have any wealth? In this way you would become rich and independent. I promise you that if you refrain form cutting the tree, every day and every night, I would leave two dinars at your bedside with which you will be able to amply support yourself and your family”.

When the poor man heard this he thought that what Iblis had said was quiet true. He was not a Prophet therefore, it was not compulsory upon him to cut the tree. Besides, what Iblis had promised him would be quite beneficial to him and his poor family.

With this in mind he agreed and returned home. Every day, as promised, he found two dinars at he bedside with which he duly spent on his family. One day, he noticed that the two dinars were not there as promised. He became very angry with Iblis and immediately took his axe with the intention of cutting the tree. On the road he again met Ibis who asked him the reason for his journey. He replied that he was off to cut the tree. When Iblis heard this, he retorted that the poor man could not do so, and if he tried then he would have to prepare for a duel.

They both began to wrestle and immediately Iblis overpowered the poor man. The poor man was surprised and inquired as to how Iblis had so quickly beaten him. Iblis, the rejected replied, “Previously when you intended cutting the tree, it was done solely for the pleasure of Allah in mind and you had complete sincerity. Now you have not come with the same intention. Rather, the only reason that you have come is that you were angry about the mere two dinars which I had promised you and which you had not received”.

This incident clearly highlights the fact that Satan can overpower the insincere slaves of Allah, but will not do so for the sincere ones. This certainty is also mentioned in the Holy Quran. It is because of this that the imminent Sufis stressed the importance of sincerity, which was so clearly demonstrated in their actions and lives.


Among the attributes of the imminent Sufis were there strict outlook on life and that of every action of theirs were based on seeking the pleasure of Allah. They never showed dislike or affection for any person simply for worldly gain. If they showed respect for a rich person, they did so because he was either very pious or sacrificed his Deen. If they despised a certain poor person it was either because he was lazy or did nothing for the Deen.

Sayyiduna Abu Daud Tayyaasia (radi Allahu anhu) states, “It is compulsory upon a scholar that when he undertakes the task of writing a book, his intention should be to assist the Ummah. He should not think that people will think highly of him because of a beautiful book. If he adopts the latter intention, then sincerity will leave him”.

The great Caliph, Sayyiduna Ali (radi Allahu anhu) states: “There are three indications of insincerity. When a person is alone, he is lazy to perform worship and when he does perform it, he performs the Nawafil while sitting. Secondly, when he is in front of people and people begin to praise him he increases his worship. Thirdly, when people belittle him he refrains from performing the worship”.

Sayyiduna Sufyaan Souri (radi Allahu anhu) states: “Those actions of mine which have become apparent, I do not even include those actions among my acts of worship”. What this prominent Sufi is trying to tell us is that actions which are performed in front of people are actions in which sincerity is very seldom found. It is because of this that he considers those actions as null and void.

It is recorded that the Sufi, Sayyiduna Ebrahim Tayymi (radi Allahu anhu) used to adorn such cloths which made it difficult for others to recognise him. He has mentioned, “The sincere person is he who conceals his good deeds just as he conceals his evil deeds”.

It is said that Sayyiduna Hasan Basri (radi Allahu anhu) once noticed Sayyiduna Ta’oos (radi Allahu anhu) sitting in a gathering within the precincts of the Kaaba and explaining the Ahadith. He approached him and said, “If your Nafs is satisfied with what you are doing at this moment, then I would advise you to leave this gathering”.

The latter immediately awoke and joined the company of Sayyiduna Ebrahim Adham and Sayyiduna Bashar Hafi(RA). He then explained, “If this was a gathering of the Sahaba, then the Nafs would be very afraid of acting insincerely”.

It is recorded that when Sayyiduna Sufyaan Souri (radi Allahu anhu) used to sit to discuss the Hadith, he used to sit in absolute fear. If a huge cloud passed overhead, he used to remark fearfully, “I fear that this cloud may contain stones which could rain down on us at any moment”.

When a person once laughed aloud in a gathering headed by Sayyiduna A’mash (radi Allahu anhu), the great Sufi became very angry and thereafter refused to speak to the person. He rebuked that person by saying, “You dare to laugh while acquiring Knowledge, especially that Knowledge which has been made compulsory upon you”.

When Sayyiduna Sufyaan Souri (radi Allahu anhu) was asked the reason for not teaching the Ahadith, he replied, “I do not consider myself qualified enough to do so, nor do I think my Nafs is fit for you to listen to an individual such as myself”.

Sayyiduna Fuzail ibn Ayyaaz (radi Allahu anhu) has said, “To perform good deeds for the sake of people is insincerity and to refrain from good deeds for the sake of people is polytheism. Sincerity, therefore, is to implore Allah for protection from both”.

It is mentioned that Sayyiduna Esa (alaihis salaam) used to advise his companions to oil and comb their beards while fasting so that others would not perceive that they were fasting.

Sayyiduna Akramah (radi Allahu anhu) has stated, “I have never seen a more stupid person then he, who knows that the Nafs is imperfect, yet, desires that others consider him a great Scholar. His similitude is like that person who plants a thorn tree, yet desires that it bears fruit”.

It is recorded that Sayyiduna Hasan Basri (radi Allahu anhu) used to continuously address his Nafs by stating, “O Nafs! You speak as if you are very pious, religious and hard at worship, but your duty is nothing but the work of insincerity, bad behaviour and hypocrisy. By Allah, the work of sincere people is not mere talk and no action”.

Listen carefully to the above words of such an imminent Sufi who was breast fed by none else then the beloved wife of the Holy Prophet (sallal laahu alaihi wasallam), Sayyiduna Umme Salma (radi Allahu anha). He was also adorned with the cloak of Khilaafat by none else then Sayyiduna Ali (radi Allahu anhu). Sayyiduna Hasan Basri (radi Allahu anhu) is also considered to be the great Shaikh of the three imminent Schools of Tassawaf-Qaadiria, Chistiyya and Suhrwardiya.

Study how these prominent Sufis take pleasure in reprimanding their Nafs when it comes to insincerity, yet today “modern” individuals actually consider insincerity as part of their “faith”. May Allah protect us Ameen.

It is recorded that someone asked Sayyiduna Yahya bin Ma’az (radi Allahu anhu) as to when a person could be considered sincere. He replied, “When he becomes like a small child. A small child is such that if one praises him, he does not feel elated and if one scolds him, he does not feel insulted”.

In the very same manner, when a person reaches the stage where he feels no elation when he is praised and no insult when he is disgraced, that person can be considered to be sincere.

It is said that Sayyiduna Abus Saahib (radi Allahu anhu) considered sincerity so important that when listening to the Quran and Ahadith he began to weep in ecstasy. He used to immediately smile, for fear that his weeping would not be a cause of insincerity.

Today, there are certain individuals who take great pride in weeping in public. They hope to show others how much they really love Allah and His Rasool (sallal laahu alaihi wasallam). They should remember that this type of show is extremely disliked by Allah and His Rasool (sallal laahu alaihi wasallam). May we be protected from this show and insincerity. Ameen.

Sayyiduna Abdullah Antaaki (radi Allahu anhu) states, “On the Day of Judgement, the insincere person will be told to ask that person for his reward, for whom he had shown insincerity while performing a deed”.

Sayyiduna Hasan Basri (radi Allahu anhu) has explained, “That person who belittles himself in public, unwittingly, has praised himself. This is also a part of insincerity”.

This should be a lesson to those individuals who are called upon to deliver a few words in public. At first they mention they are not fit and that they are like this or that. In reality, this is nothing but insincerity, for they hope to do nothing but add praises on themselves.

Sayyiduna Ebrahim Adham (radi Allahu anhu) has advised that we should not ask a person whether he is fasting. If he replies positively then his heart will become joyous and he will begin to think that his piety has become famous. On the other hand, if he replies negatively, his heart will become sorrowful and he will begin to think that many people will now begin to disrespect him. In this manner, the person will either experience joy or sorrow and both these feelings are an indication of insincerity. It is because of this that one should ponder a while before questioning.

The same Saint has also stated, “He who desires that people should speak good of himself has strayed away from sincerity and piousness”.

It is recorded that Sayyiduna Akrama (radi Allahu anhu) used to advise people, “Have a pious intention before commencing any action, for in this manner, insincerity will disappear”.

Sayyiduna Maalik bin Dinaar (radi Allahu anhu) warned, “One should be cautious and refrain from being a friend of Allah during the day, while continue to be His enemy during the night”.

Sayyiduna Samarqandhi (radi Allahu anhu) used to say the following words whenever anybody used to applaud him, “By Allah! The parable of you and I is similar to that of a young girl whose virginity has been destroyed through evil deeds. Her family is not aware of this, yet, during the wedding night they will be happy, while she on the other hand will be sad, for on that night her true self will be apparent”.


If one inspects the lives of the great Saints one will find many incidents of patience shown by them when in the face of oppressive rulers and tyrants. They understood that Allah is with those that are patient. Whenever they were forced to act they did so, yet, they also understood that for Destiny to change, a Nation had to change its own ways and manners. It is because of this that they stressed on the important factor of firstly changing oneself, before one hoped to change a nation.

Sayyiduna Omar bin Abdul Aziz (radi Allahu anhu) states, “Yusuf bin Hajjaj was indeed a test from Allah which befall individuals according to their deeds”.

It is stated that Haroon Rashid (radi Allahu anhu) once imprisoned one of his subjects. The latter then wrote the following letter to the Caliph, “O Haroon! As my days of hardship pass within the prison, so too also your days of riches and comfort. The command (Judgement) is indeed near, and Allah is between you and I”. When Haroon Rashid (radi Allahu anhu) received this letter, he immediately freed the prisoner and showered many riches upon him.

Money was once sent to Sayyiduna Ebrahim Adham (radi Allahu anhu) from the King, so that the great Saint could distribute it among the poor and needy. The Saint immediately returned the money and remarked, “When Allah shall question tyrants about their wealth, they shall reply that they gave it to Ebrahim Adham. Why should I, therefore, become their answer. He who hoards his wealth let him distribute it”.

Sayyiduna Maalik bin Dinaar (radi Allahu anhu) states that the Almighty Allah has revealed in the Torah, “The heart of the King is within my power. He who obeys me will find the King extremely merciful upon him, while he who disobeys Me, will find the King extremely tyrannical upon him. Therefore, do not waste your time in insulting Kings, rather spend your time pleading for My Mercy, I will in return make them merciful upon you”.

These words are also highlighted in the Hadith-e-Qudsi. Almighty Allah states, “I am Allah. Besides Me there is no being to be worshipped. I am the Master of the king and the King of all kings. The heart of the king is within My Power. When people obey My Commands, I position Mercy and tolerance in the hearts of kings. When they disobey Me and become rebellious, their hearts are returned towards evil and oppression. People should not, therefore, waste their time insulting kings. They should rather adopt piety and humility. I will become enough for them against any king”.

This Hadith clearly makes apparent the Divine Medicant. It is a great pity that people do not practice it. It is due to this state that their cries for mercy are hardly ever answered. The great Saints on the other hand spend their entire lives practising upon this lesson. How sorrowful is it that present day leaders, instead of accepting this advise, on the contrary, take pains in negating it. Perhaps their hopes are to create within people’s minds a sense of apathy and hopelessness.

It is recorded that the Caliph Abdul Mutallib bin Marwan used to advise his subjects to adopt the behaviour of Sayyiduna Abu Bakr (radi Allahu anhu) and Sayyiduna Omar (radi Allahu anhu) if they wished him to behave with them as such.

Sayyiduna Sufyaan Souri (radi Allahu anhu) narrates that he had met such Saints and Ulema who felt it more excellent staying at home. On the contrary, in the present time, these “individuals” are the slaves of oppressive rulers and tyrants. When someone asked Sayyiduna Attar bin Ribbah (radi Allahu anhu) about a person who was the servant of a tyrant, he replied that it would be better for that person to leave his employment.

Sayyiduna Abu Dhar (radi Allahu anhu) has stated, “There will come a time when people will receive their gifts from Governors and Kings, while its price will be their Deen”. In other words, they will sell their religion merely to achieve some worldly gift.

Sayyiduna Sufyan Souri (radi Allahu anhu) has warned, “He who laughs in front of a tyrant, makes place for him in a gathering or accepts a gift from him, has broken the rope of Islam. His name will be recorded among those that support tyrants”.

It is said that Sayyiduna Ta’oos (radi Allahu anhu) used to sit largely at home. When questioned about this, he replied, “I sit largely at home because conditions have become critical. The path of the Holy Prophet (sallal laahu alaihi wasallam) has been abused. Kings and leaders are in the habit of causing oppression and he who cannot distinguish truth between his servant and son is indeed a tyrant”.

Sayyiduna Maalik bin Dinaar (radi Allahu anhu) has stated, “When a leader becomes fat after being thin, then remember that he has been distrustful to his position and has disobeyed Allah”.

Sayyiduna Abu Aaliya (radi Allahu anhu) once advised Haroon Rashid (radi Allahu anhu) to be cautious of an oppressed person because the Almighty Allah does not reject the Du’a of the oppressed, even if he be a sinner.


Among the conduct of the Sufis was their ability to avoid laughter as much as possible. They never showed joy when receiving worldly gifts. When they did receive gifts they became worried and concerned thinking that they were receiving gifts, which they were supposed to receive in the hereafter!

Their conducts were completely opposite to that of the worldly people. They considered themselves as slaves, waiting the moment when they could be free to meet their Creator.

The Holy Prophet (sallal laahu alaihi wasallam) has stated, “By that Being in Whose power my life is, if you knew what I know, you will laugh less and cry a lot. You will not even achieve happiness from women and will take to the jungles seeking the protection of Allah”. From this Hadith, we clearly see that the conduct of the Saints is based on Prophetic Wisdom. They seldom laughed but cried excessively in fear of Allah. We also come to realise from this Hadith that the Holy Prophet (sallal laahu alaihi wasallam) is the most learned of all creations.

It is recorded that Sayyiduna Hasan Basri (radi Allahu anhu) once saw a person laughing. He asked, “O youngster! Have you passed over the Pulsiraat?” When he received the answer in the negative, he asked, “Do you know whether you will enter Jahannam or Jannat? When you are not certain, why do you laugh?” It is said that the person thereafter never laughed out loud.

The Holy Prophet (sallal laahu alaihi wasallam) has stated, “Extremely surprising is that person who knows for certain that he will one day die. Yet continues to laugh”.

When Sayyiduna ibn Abbas (radi Allahu anhu) was asked as to who were those who feared Allah, he replied, “They are those whose hearts have been wounded by fear of Allah. Their hearts weep and they proclaim, ‘How can we be joyous when death is behind us and the grave is in front of us and the Day of Judgement is our hour of reckoning? How can we be joyous when we will have to pass over Hell and we will still have to meet Allah’”.

Sayyiduna Haatim (radi Allahu anhu) states, “A man should not be proud about his lofty position for even Firoun was disgraced. He should not be proud about his worship, for in spite of this Iblis became the rejected. Nor should he be proud about his knowledge for even Bal’am who knew the secret Name was humiliated thereafter”.

Sayyiduna Hasan Basri (radi Allahu anhu), it is recorded used to remain so fearful and frightened that one got the impression he had just committed a sin, even though no sin had been committed by him.

Sayyiduna Fuzail ibn Ayyaaz (radi Allahu anhu) states, “There are many individuals in the process of laughing but they do not realise that at that very moment their Kafans are being prepared”.

Sayyiduna Aamir bin Qais (radi Allahu anhu) has warned, “He who laughs plenty in this world will weep plenty in the Hereafter”.

Sayyiduna Anas bin Malik (radi Allahu anhu) states: “In every gathering the Satan accompanies that person who laughs excessively”.

It is recorded that Sayyiduna Ma’az bin Adidiya (radi Allahu anhu) once passed by a youth who was laughing aloud, yet the same youth had extremely tattered clothes. Seeing this, he remarked, “All praise is due to Allah, the clothes of the pious is being adorned, yet the character of the misguided is being portrayed”.

Inspect your own conduct. Are all the above-mentioned characteristics of the pious Saints found in you? Has not disinterest clouded your vision? How will you hope to succeed in the present life and more important in the Hereafter? Consider the present very important and strive to achieve the pleasure of Allah. May Allah assist all Muslims. Ameen.

When Sayyiduna Syedina Ghousal Azam, Sayyiduna Sheikh Abdal Qaadir Jilaani (radi Allahu anhu), was asked as to how many days was one’s life in this world. He replied: “Three days. Yesterday, which will not return, today which is quickly decreasing and tomorrow which you have no assurity about”.

Remember this advice, for your own spiritual and physical safety in this world and in the Hereafter.


Among the attributes of the Saints was their constant fear of Allah Almighty.

Sayyiduna Abu Sayid Khudri (radi Allahu anhu) has warned, “There are four deeds, which if performed in excess will invariably destroy a person. The first, is excessive female relationship. The second, is excessive hunting, the third is excessive gambling, and the fourth, is excessive sinning”.

Sayyiduna Abu Turab Bakshi (radi Allahu anhu) states, “When a person intends refraining from sin, Allah Almighty assists him at all times”.

Sayyiduna Mohammed Maroozi (radi Allahu anhu) states, “Iblis became rejected simply because he did not make apparent his sin neither did he look down on himself and nor did he reprimand his Nafs. As a matter of fact he had lost hope in the Infinite Mercy of Almighty Allah.”

Sayyiduna Abdullah ibn Abbas (radi Allahu anhu) states, “It is not proper for an intelligent person to harm his beloved”. When he was asked as to how this could happen, he replied, “When a person disobeys the commands of Allah he harms nobody but himself, therefore in the process he harms nobody but his own life, which is very precious to himself”.

He also mentions, “Little deeds performed by one who possesses little sin, is more lofty then many pious deeds performed by a person who possesses many sins”.

Sayyiduna Hasan Basri (radi Allahu anhu) states, “Those who were responsible for killing Imam Husain (radi Allahu anhu), even if they are forgiven, what face will they show to the Holy Prophet (sallal laahu alaihi wasallam)? By Allah! If I had any part of this killing and was given a choice either to enter Jannat or Jahanam, I would enter Hell with this fear that I would have had to face the Holy Prophet (sallal laahu alaihi wasallam)”.

Sayyiduna Abdullah ibn Abbas (radi Allahu anhu) has stated, “He who obeys Allah has indeed remembered Him even though he has performed little Salaah, Fasting or reading of the Holy Quran. He who has disobeyed Him has indeed forgotten Allah”.

When Sayyiduna Sufyan bin Ainiya (radi Allahu anhu) was asked as to how the Angels recognized one who was about to perform a good deed. He replied, “Through either a sweet smell or through a stench. When a slave intends performing a good deed a sweet scent emanates from him. The slave who intends performing an evil deed then, from him emanates an evil stench. It is in this manner that the Angels recognise a slave who is about to perform good or evil”.

Sayyiduna Bashar Haafi (radi Allahu anhu) has stated, “By Allah, I have met such individuals whose good deeds are as equal to mountains yet still they do not make a show of it. People today perform very few good deeds, yet, continuously make a show of it. In other words, the speech of the pious are being portrayed but the deeds of the hypocrites are being performed”.

Sayyiduna Haatim (radi Allahu anhu) states, “I have met such people who think gravely of little sin, but these days people actually think lightly of major sins”.

It is recorded that Sayyiduna Rabbi bin Khayshim (radi Allahu anhu) used to say to himself on the morning of Eid, “By Allah, in Whom there is great respect and power, if I knew that Your Pleasure was for me to sacrifice my Nafs, then today I would have sacrificed it”. Sayyiduna Kemish bin Hasan (radi Allahu anhu) wept for forty years, for the simple reason that he had once used his neighbours sand for Tayyamum without permission.

It is recorded that Sayyiduna Maalik bin Dinaar (radi Allahu anhu) walked bare-footed for Hajj from Basra. When he was advised to at least ride on a donkey, he replied, “For the run-away slave to enter the court of His Master, do you think it proper for him to enter riding on some mount? By Allah, even if I had to travel on burning hot coal, I would still think this as extremely easy”.

Reflect for a few moments on the immense fear possessed by these great Sufis for Allah. We should remember that punishment is an accepted doctrine, but what we are unsure of is that - will we be forgiven? Taking this into consideration, we should spend as much time as possible seeking for forgiveness of Allah and striving to achieve His pleasure.


Among the attributes of the Saints were their extreme fears for the rights of creation, even if it concerns merely a toothpick. All this was due to the fact that they thought very little of their numerous Ibaadah.

When the Holy Prophet (sallal laahu alaihi wasallam) asked his companions as to which person would be a very poor person on the Day of Judgement, they replied it would be that person who did not have any Dinars or Dirhams. Answering in the negative, he explained, “A poor person on the Day of Judgement will be that person who brings forward his Salaah, Fasting etc. But he will be one who would have sworn at someone, stolen someone’s wealth and would have oppressed and unjustly punished another. The victim will come forward and claim his right. Then Allah Almighty will then bestow the reward of all the oppressors deeds upon the victim, leaving the oppressor without any good deeds. He will then be ordered to enter Hell. So in reality, the poor person on the Day of Judgement will be that person who comes forward with his Salaah, his Fasting, etc. Yet, will be left with nothing”.

Sayyiduna Abdullah Anees (radi Allahu anhu) states, “The Allah Almighty will proclaim on the Day of Judgement, ‘No person is allowed to enter either Jannat or Jahanam until all rights to one another has been settled’.”

Sayyiduna Wahab bin Mambeh (radi Allahu anhu) narrates, “A youth from the Bani Israeel pleaded for Mercy and decided to spend his entire life in the worship of Allah. He spent seventy years in this manner. When he passed away, a few people saw him in a dream and asked him as to how Allah had treated him. He replied, ‘Allah has indeed forgiven me, besides for that stick which I used to clean my teeth with, without the permission of the owner. It is because of this that my entrance to Jannat has been delayed for a while’”.

Sayyiduna Haaris Majaasi (radi Allahu anhu) states, “A person whose occupation was to weigh grain, one day decided to abandon his work and spent the rest of his life in the worship of Allah. When he passed away, a person saw him in a dream and asked how Allah had treated him. He replied, ‘A little grain should fall into the container in which I used to weigh the grain which resulted in each person receiving less then the actual weight. It is for this reason that I am now receiving punishment’”.

There are many incidents which clearly highlights the punishments received by those traders who deliberately used to rob in weight and measure.

One Saint has stated, “Save your self from bribery, for verily bribery clouds the vision”.

Whenever Sayyiduna Hasan Basri (radi Allahu anhu) used to see a Governor giving alms to the poor, he used to say, “O you who give alms! Those whom you have oppressed, have mercy on them. This is better then charity”.

Sayyiduna Maymoon bin Mahraan (radi Allahu anhu) states, “He who has oppressed an individual should pray for his forgiveness after every Salaah”.

He has also stated, “There are many who recite the Quran yet curse themselves”. When he was asked as to how this was possible, he replied, “They recite the verse of the Quran, ‘Verily upon the oppressors is the curse of Allah’, they are in fact doing nothing but cursing them selves. Simply because there are many who recite the Quran, yet, oppress and insult others. They rob and cheat others. Upon such people is the curse of Allah. The person who does this but also recites the Quran is invariably cursing himself for he, himself is an oppressor”.

Sayyiduna Kaab Ahbaar (radi Allahu anhu) saw a person oppressing another on the day of Juma, he remarked, “Have you no fear that you are oppressing someone on the day when Qiyaamat will occur and on the day in which Adam (alaihis salaam) was created”.

Sayyiduna Ahmed bin Harb (radi Allahu anhu) states, “There are many communities who will leave this world with many good deeds, but will appear on the Day of Judgement extremely poor, for the simple reason that they had forgotten the rights of their neighbours”.

Imagine the intense fear of the Saints, in affairs of the rights of humanity. We should learn a lesson from the above incidents and correct our daily lives according to their advice and example.


There are numerous incidents in the lives of the Sufis, which clearly highlights the facts that whenever they listened to any Quranic verse pertaining to the conditions of Qiyaamat they used to become extremely fearful.

Once the Holy Prophet (sallal laahu alaihi wasallam) recited the verse from Sura Yasin, “With us are fetters (to bind them) and fire to (burn them) and a food that chokes and a penalty grievous”. Sayyiduna Hamraan bin Ayaan (radi Allahu anhu) who was listening to the verse immediately fell unconscious and passed away.

Once a saint approached Sayyiduna Omar Abdul Aziz (radi Allahu anhu). The pious Caliph implored the Saint to give him some advice. The Saint replied, “O Ameerul Mo’mineen! You are not the first Caliph, neither are any of your ancestors alive, nor is there a third station between Jannat and Jahannam”. Sayyiduna Omar ibn Abdul Aziz (radi Allahu anhu) wept so excessively when he heard this advice that he lost consciousness.

It is recorded that once while reciting the Azaan, Sayyiduna Hasan bin Saleh (radi Allahu anhu) lost consciousness when he had recited the declaration, “I bear witness that there is no God but Allah”. His brother had to be called in to complete the Azaan.

Sayyiduna Sulayman Daaraani (radi Allahu anhu) states that he had never met a person so fearful and humble in Salaah as Sayyiduna Hasan bin Saleh (radi Allahu anhu). It is recorded that the latter once continued to recite the last para of the Quran in Salaah the entire night. Due to extreme fear of Allah Almighty he continued to lose consciousness. Whenever he regained consciousness he immediately performed Wudu and continued with his Salaah.

It is recorded that when Sayyiduna Rabia bin Khayshim (radi Allahu anhu) heard a person reciting the verse in Sura Furqan, “When it sees them from a place far of, they will hear its fury and raging sigh,” he immediately fell unconscious and stayed in this manner for the entire day.
In some narrations it has been recorded that the reciter of the verse was Sayyiduna Abdullah ibn Masood (radi Allahu anhu).

Once when Sayyiduna Jibraeel (alaihis salaam) inquired of Sayyiduna Ebrahim (alaihis salaam) why he showed such intense fear of Allah even though he was considered, the friend of Allah, he replied, “When I remember my shortcomings I forget that I am a friend of Allah”.


Brothers and Sisters in Islam, we hope and pray that these narrations portraying the qualities and conducts of the true Friends of Allah will be as a means for us Muslims in rectifying our inner and outer selves. By doing so not only will our attachment to Islam become much more meaningful, but the spiritual growth that is so lacking in our selves will manifest itself and lead us to the Hereafter. Insha-Allah. Ameen.