Sufism
What is Sufism and Wilaayah?
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Sufism is known at the way of the heart, the Way of the Pure, the Mystical Path of Islam. By whatever name it is called, it is the path which takes the seeker to the Divine Presence. In essence Sufism is a means and a way by which the seeker will move from the gravity of his or her lower self, to ascend, with the assistance of mystical guide, and through the methods of practice defined by the Way he or she has chosen, to the state wherein the vision of Allah is presented to him or her.  The ways to Allah are as numerous as the breaths of mankind. Each individual person has his or her own, personal and private way to the divine presence. Each person is a unique representative of the Divine.

The Sufis say “if human beings knew their own inner secrets, never would they look elsewhere for seeking happiness, peace and inner light”. Therefore the essence of the path is to find "Know thyself, know thy Lord!" is an imperative of the Sufi Way.

As beings endowed with the Divine Light, we are the custodians and maintainers of all that is of benefit for the personality of humankind, the protection of the planet, and for connecting with our inner childlike self. It is this spiritual connection that enables human beings to draw from the universal flow of energy which penetrates every interstice of this universe, and to channel it towards healing and soothing the body and souls of our sisters and brothers on this tiny green planet, floating like a sparkling sapphire in the depths of space.




The pursuit of truth is the quest for a particular goal, a quest pursued no matter how difficult the path -- and for the most important truths, the way may be long and arduous indeed. Tasawwuf, or Sufism, is the esoteric school of Islam, founded on the pursuit of spiritual truth as a definite goal to attain: the truth of understanding reality as it truly is, as knowledge, and so achieving ma'arefat.

 

In Tasawouf when we speak of understanding or cognition we refer to that perfect self-understanding that leads to the understanding of the Divine. This very logical principle is based on a typically succinct saying of Prophet Mohammed: "Whoever knows oneself, knows one's Lord."

 

The origins of Tasawouf can be traced to the heart of Islam in the time of the Prophet, whose teachings attracted a group of scholars who came to be called "ahle suffe", the People of Suffe, from their practice of sitting at the platform of the mosque of the Prophet in Madinah-tul-munawwarah. There they engaged in discussions concerning the reality of Being, and in search of the inner path they devoted themselves to spiritual purification and meditation. The ahle suffe believed that it was the unique human right and privilege to be able to find the way towards understanding the reality of the Divine. As the cognitive tools of ordinary mental logic are limited in their ability to comprehend such a great and all- embracing subject, disputation and all discussions based on language alone cannot open any door to understanding such reality. Instead, such a path of understanding necessitates spiritual striving, the understanding and the knowledge of the heart, in its quest to realize the existence of the Divine. Such an approach separates Sufis from philosophers, and indeed from any other group of scholars whose knowledge is founded upon traditions, words, assumptions, and the imagination instead of the actual and direct understanding of all that exists.

 

Thus the path of Sufis, of cognizant Moslems, was separate from that of the traditional understanding. They became the people of the tarigh, or the way; their particular goal was to understand and introduce the esoteric aspect of Islam, as opposed to the exoteric public elements of this universal religion. The principles of Sufism are all based upon the rules and teachings of the Koran and the instructions of the Prophet. To a Sufi there is no gulf of separation between all of Being, the Creator, and His creations. That the multitude cannot perceive this fundamental unity is the result of the impurity of nafs and the limitations of the material and physical tools that mankind possesses. If man were free from the limitations of matter, then he would surely witness this immense and eternal unity of Being. But there is a chance for mankind to ascend to such a level of understanding, a pathway that can be followed through purification and meditation to the realization of its achievement.

 

When one's heart is purified, the manifestations of the Divine is reflected in the mirror of the heart. Only then may man ascend from the level of his animal nature to the level of the true human being. Since all the principles that underlie the instructions of Sufis are based on the Koran, it is impossible to relate Sufism to any religion outside of Islam. Yet the search for true understanding and abstract knowledge of reality is a universal quest. As long as humanity endures, so too will the search for such understanding continue. History shows us that every nation and religion has its own way of expressing the universal spiritual quest.


What is Wilaayah

A Wali is a pious Muslim, who due to his knowledge and closeness to Allah Ta'ala, has been given a specific position. Usually this grade is given to a Wali due to his strict followance the Shari'ah and also his devotion and his worship. Wilaayat is, however, sometimes given to a person from birth and, therefore, without devotion and effort.

From the Awliyah-e-Ummat-e-Muhammadi, the most superior Awliyah are the four Khulafa, namely Sayyiduna Abu Bakr, Sayyiduna Umar, Sayyiduna Uthman and Sayyiduna Ali (radi Allahu anhum) and then all the Sahaba-e-Kiraam. All the Sahaba are also Awliyah. The source of the blessing for the Awliyah after these is Sayyiduna Ali (radi Allahu anhu). In other words, they are all blessed with Wilayah through the blessing of Sayyiduna Ali (radi Allahu anhu).From the Awliyah of all the Ummah, the greatest Awliyah are from the Ummah of Rasoolullah (sallal laahu alaihi wasallam). There have been Awliya in every era and there will always be Awliya in every era, however, their recognition may be difficult. Their knowledge is extensive, till the extent that many give information of "Makaana Wamaayakoon" or what has happened and what will happen and on Lauhe Mahfooz.

There are four famous Silsilas (Spiritual Orders) in the world of Spiritualism. "Qaaderiyah", whose Imam is Sayyiduna Sheikh Abdul Qaadir Jilani (radi Allahu anhu), "Chishtiyah", whose Sheikh is Khwaja Mu'eenudeen Chishti (radi Allahu anhu), "Suharwardiyah", whose Sheikh is Khwaja Shahabudeen Suharwardi (radi Allahu anhu) and "Naqshabandiyah", whose Sheikh is Khwaja Baha'udeen Naqshbandi (radi Allahu anhu). To follow the Holy Quran and the Hadith is the real aim of each one of them. Islam is one huge sea, and these four Silsilas are its rivers. From these four Silsilas' Sheikh Abdul Qaadir Jilani (radi Allahu anhu) is very great.

BELIEFS CONCERNING THE AWLIYA

Allah Ta'ala has given the Awliya great strength. Whoever asks for their help is given that help even though they may be a great distance away. After the demise of the Awliya their power and strength increases.

To visit the Mazaars (shrines, tombs) of the Awliya is to gain virtue, prosperity and blessing. To present them with Esaale Sawab is a very good thing and a way of gaining blessings. To perform the Urs (death anniversary) of the Awliya-e-Kiram, meaning that every year to recite the Quran, perform Fateha, speech ceremony, Esaale Sawab and send the Sawaab to the Awliya are all good things and are worthy of reward. However, as regard to bad acts and non-permissible actions like, dancing, playing music, etc. are all sinful deeds and are even more sinful when performed near Mazaars.

To make Sajdah-e-Tazeem (Prostration of Respect) to anyone other than Allah Ta’ala is totally Haraam. To make Sajdah-e-Ibadah (Prostration of Worship) to anyone other than Allah Ta’ala is undoubtedly and certainly Shirk and open Kufr. Sajdah-e-Tazeem for one's Peer-o-Murshid or Mazaar of a Wali is not permitted, but is a grievous sin and also Haraam.

Any ignorant person or a person of a Cult Sect (Wahabi, Shi'ite, etc) can never be a Saint.

Cleansing of the heart and to accept and follow the Prophet (sallal laahu alaihi wasallam) physically and spiritually and to follow the commands of Shari'ah is known as Tassawuf.

A Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Surah Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment. (Tirmidhi Shareef) From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah Ta’ala are still alive within their graves.

It is recorded that in the period of Sayyiduna Mu'awiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. (Jazbul Quloob, Sharahus Sudur)Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Sayyiduna Sa'eed (radi Allahu anhu). The great Saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Sayyiduna Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Sayyiduna Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him." Sayyiduna Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. This proves that the Awliya are alive in their graves and perform Ibaadah as when they were alive in the physical world.

It is reported in the Hadith-e-Qudsi that Allah Ta’ala has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the mercy and assistance of Allah Ta’ala. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Allah Ta’ala Himself has promised them all these gifts?

After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah Ta’ala whereas Allah Ta’ala has promised His slaves His assistance.

The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Sheikh Abdul Qaadir Jilani (radi Allahu anhu): "If any person takes your name in respect and honour though he may not be your Mureed or not initiated by you personally, would he be counted as your Mureed?" The great Ghous replied: "Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Mureeds, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)". (Bahjatul Asraar)

MIRACLES PERFORMED BY THE AWLIYA

Saints perform miracles at times, however miracles are not necessary a condition of Sainthood. The Saints (Awliya) regard obeying the Shari’ah conscientiously as the biggest miracle. Ghousal A’zam (radi Allahu anhu) said: "The miracle of a Wali is his complete compliance to the teachings of Nabi (sallal laahu alaihi wasallam)". Sheikh-e-Akbar, Muhayyuddin Muhammed Ibnul Arabi (radi Allahu anhu) explains the phenomenon of miracles:-

a. One type of miracle is the Hissi (apparent) miracle, that is, it is evident and clearly seen by the general public. For example, flying in the air, walking on water, foretelling the future, traversing hundreds of miles in one step, etc..
b. Another type of miracle is the Ma’nawi (spiritual) miracle, which can only be seen and perceived by special people. For example, control of carnal desires, adopting virtues by Divine Guidance, refraining from bad habits, and practicing all Waajibaat (compulsory acts) punctually and diligently. These types of miracles do not contain any connivance while it is probable those Hissi miracles to contain connivance. (Futuhaate Makkiyah)

The steadfast adherence to the Shari’ah is the best Karaamat. A true Saint is righteous and follows the path laid down by the Holy Prophet (sallal laahu alaihi wasallam). Sheikh Bayazid Bustaami (radi Allahu anhu) cautions us: "If you see a person sitting cross-legged in the air, don’t be fooled by his act! Observe his approach/attitude to the compulsory acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquette’s of the Shari’ah". (Risaalah Qushayriya)

 

What is Bayaah

 

The meaning of Bai'at or pledging spiritual allegiance is to totally surrender yourself to a Spiritual Master (Murshid) to guide you to Allah Ta’ala. One who helps you to walk on the path of Shari'ah and Tariqah is known as a Peer-o-Murshid and Sheikh. One who walks on this path and follows this pious person is known as a Mureed (Disciple).

It is of great benefit to become a Mureed and is worthy of much blessing. To become followers of Awliya and to become involved with them is a worthy action to gain reward in both worlds. It is, therefore, necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bai'at (take oath). These qualitiies are:

1. He must be a Sunni with the correct beliefs, otherwise you may actually lose your faith.
2. He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will not be able to differentiate between forbidden and acceptable, allowed and not allowed.
3. He must not be a Fasiq (wrongdoer, one who does not follow Shari’ah) as it is necessary to disrespect a Fasiq and it is important to respect a Peer.
4. His tree of virtue must be connected to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) otherwise he will not gain virtue from the top.

People, today, consider Bai'at to be some kind of fashion. They are ignorant of the reality of Bai'at. An example is given here to give you an idea of what Bai'at really is. Once a Mureed (Disciple) of the great Sheikh Sayyiduna Yahya Maneri (radi Allahu anhu) was drowning. Sayyiduna Khidr (alaihis salaam) appeared and said to the Mureed, "Give me your hand and I will save you". The Mureed replied, "This hand has already been given in the hands of Sheikh Yahya Maneri (radi Allahu anhu) and since it belongs to him I cannot give it to anyone else". Sayyiduna Khidr (alaihis salaam) disappeared and, instantly, Sheikh Yahya Maneri (radi Allahu anhu) appeared and saved him.

Tajdeed or renewal of Bai'at used to take place in the time of the Holy Prophet (sallal laahu alaihi wasallam). Once the Holy Prophet (sallal laahu alaihi wasallam) personally took Bai'at thrice from Sayyiduna Salmah bin Akwah (radi Allahu anhu) who was preparing to leave for Jihad. Therefore, one is allowed to renew his Bai’at with his Peer.

BAI'AT AND ITS BENEFITS

There are two types of Bai'at:

A. BAI'AT-E-BARAKAH:

This is to initiate one's self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today's Bai'ats. This should, at least, be done with a good intention. If Bai'at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bai'at is Baatil (null and void). The great Mujaddid, Ash Shah Imam Ahmed Raza (radi Allahu anhu) states: "The above Bai'at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehboobaan-e-Khuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing". A divine link is connected with the Awliya and Saleheen. Rasoolullah (sallal laahu alaihi wasallam) says that His Rabb, the All Powerful and Almighty Allah says. "There are those people who, by merely sitting with them, one will never become a Kaafir". (This refers to the Awliya)

B. BAI'AT-E-IRADAH:

This means to totally abolish one’s desires and intentions and surrender one's self at the hands of a true Guide or Spiritual Master. You have to sincerely obey and execute all his orders and methods entrusted on you by him.Never take a step without his consent even though some laws and orders may not suit you or make sense to you. The Murshid's commands may cause great discomfort to you and at such moments the Mureed must regard this as the interference of the Cursed Shaitaan. Your every hardship and difficulty must be presented to him. In conclusion, the Mureed must totally hand himself over to the Sheikh like a corpse in the hands of a person performing Ghusal. This is known as Bai'at-e-Salikeen. Such Bai'at leads one to Allah Ta’ala. It was Bai'at-e-Salikeen that was taken by the Ashaabs at the hands of the Holy Prophet (sallal laahu alaihi wasallam). Sayyiduna Obadah bin Samat (radi Allahu anhu) states: "We had taken Bai'at (at the hands of Rasoolullah (sallal laahu alaihi wasallam) on the following principles: We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him". The command of the Murshid is the command of Rasoolullah (sallal laahu alaihi wasallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey.

In "Awariful Ma'arif" Sheikh Shahaabudeen Suhrawardi (radi Allahu anhu) states: "To be under the command of the Sheikh is to be under the Command of Allah and His Rasool (sallal laahu alaihi wasallam) and is the revival of a Sunnah - Bai'at. This is only applicable on those persons who imprison themselves in the hands of the Sheikh, discard all desires and dissolve themselves in the Sheikh (Fana-fi-Sheikh)".Sheikh Suhrawardi (radi Allahu anhu) also states: "Abstain from criticizing the Sheikh for it is a deadly poison for the Mureed. It is extremely rare for a Mureed who criticise his Sheikh to find serenity and success. In any action of the Sheikh, which does not seem correct to the Mureed, he should remember the events of Sayyiduna Khidr (alaihis salaam). This is because the actions performed by Sayyiduna Khidr (alaihis salaam) were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Sheikh should not be questioned".Sayyiduna Imam Abul Kaasim Kasheeri (radi Allahu anhu) states in his Kitaab, "Risalah", that Sayyiduna Abu Sahal Sahlooki (radi Allahu anhu) states, "Any person who says 'why' to any word of his Sheikh will never achieve success."
 


                   THE RELATIONSHIP BETWEEN THE MUREED AND THE MURSHID
 


1. The Mureed should not harbour any objections against the Murshid. This would cause the Mureed destruction if the Mureed has some doubt about the Murshid. He should keep in mind the example of Hazrat Khidr (alaihis salaam) because he did things that were apparently quite objectionable, for example, making a hole in the boat belonging to poor people and taking the life of an innocent child. It later became apparent that these actions were justifiable. Similarly, the Mureed should be convinced that even if some of the Murshid’s deeds do not seem appropriate, the Murshid knows better and he has justifiable reasons for his actions.
2. The Mureed will not benefit from his Murshid unless he (the Mureed) is convinced that from all the Saints of the time, his Murshid is most advantageous to him.
3. One should become a Mureed for the sole purpose of purifying one’s heart. To achieve Faiz (Grace) from one’s Murshid, one’s intentions and heart must be clear.
4. If a fellow Mureed gains more spiritual benefit from the Murshid then one must not envy or grudge him. This will lead him or her to Jahannam. Allah Ta’ala endowed Nabi Adam (alaihis salaam) with such a high status that he asked all the Angles to prostrate to him. Shaitaan, due to his jealousy refused and was thrown into Jahannum. If someone has more worldly possessions than we do, we should be thankful that we have fewer burdens than he does. If someone is greater than you are spiritually, you should recognize his greatness by reverence. Envy is actually an affront to Allah Ta’ala Who has given him more grace.
5. All doubts and hesitations must be revealed to the Murshid because the Murshid is a spiritual healer. To conceal any illness from the doctor (healer) would result in self-destruction.
6. It is incumbent upon the Mureed to regard his Murshid with utmost respect and reverence. If one attends the Majlis (gathering) of his Murshid, but does not really respect him, he will be punished. Allah Ta’ala will render the heart of such a person devoid of truth and he will becomes oblivious of Allah Ta’ala. According to some Saints, it is said that when a Mureed is disrespectful towards his Murshid, then the Noor (light) of Imaan (Faith) is snatched away from him.
7. It is recommended that the Mureed kiss the Murshid’s hands, feet, hair, clothing, etc. The Ahadtih and the conduct of the Noble Companions (radi Allahu anhum) support this practice. Hazrat Zar’ah (radi Allahu anhu), who was from the delegation of Abdul Qais, narrates: "When we arrived in Madina we hurried from our transport so that we could kiss Nabi’s (sallal laahu alaihi wasallam) feet and hands". (Mishkaatul Masaabih)
8. A Mureed should not expect to see any miracles from his Murshid. Diligent obedience/observance of the Shari’ah and his continuous authentic Silsila (chain) is a sufficient requirement for the Murshid. Karamat is not a precondition for Wilaayat.
9. The Mureed should be like a deceased (corpse) in front of his Murshid. As a lifeless person is completely at the mercy of those performing his bath/Ghusal, so should the Mureed place himself before the Murshid. The Murshid has to guide his disciple through the thorny path of Tariqah. If the Mureed is "alive" he is actually interfering in the tasks of the Murshid.
10. When the Mureed is in the company of his Murshid, he should maintain an order similar to that when one is amongst sharks and beasts. The Mureed must not look at the poverty of the Murshid or think low of his lineage. He must not doubt the Ibaadah (worhsips) of the Murshid since he cannot see the heart of the Murshid or cross any limitation set by the Murshid. (Al Fathur Rabbani)
11. In Tariqah, it is necessary that the Mureed conduct himself with his Murshid in the most dignified manner. Then only will he gain the benefit of the Murshid’s attention. If the Mureed is enriched either in knowledge or spiritually he must not credit himself, but accept it as the Murshid’s grace (Faiz).
12. The Mureed must strive to achieve the status of "Fana-Fish Sheikh" or immersing oneself into the Sheikh. A’la Hazrat, Imam Ahmed Raza (radi Allahu anhu) has explained the way to achieve this. He said: "The Mureed must imagine the Murshid in front of him and place his heart below the Murshid’s heart. He must imagine that Faiz (grace) and Barakah (blessing) is flowing from Nabi (sallal laahu alaihi wasallam) into the Murshid’s heart and then flowing into his own heart. After a while he will see his Sheikh’s image everywhere. It will not disappear; even at the times of Salaah the Mureed will always find the Sheikh with him". (Malfoozaat A’la Hazrat)
13. The daily Wazaa’if (special prayers) prescribed by the Murshid must be read diligently and the Mureed must not object to anything the Murshid has advised. As far the rest of the Shari’ah Laws are concerned, he (Mureed) may learn them from any Ahlul Fatwa Sunni Aalim. In fact, these commandments can be learnt from any Murshid. The Murshid too can learn from any Aalim, from another Murshid or from his own Mureed.
14. After pledging allegiance (Bai’at) with a Murshid, the Mureed can only change the Bai’at if he finds any Shari’ faults in his Murshid. However, renewal of Bai’at with his Murshid or Bai’t-e-Taalab (becoming any Sheikh’s student while having one’s own Sheikh) with any Murshid is not permissible. Sheikh Ibn-ul-Arabi (radi Allahu anhu) said: "Just as the world is not between two Gods, the Mukallaf (duty bound with Shar’i laws) is not between two different Shari’ahs of two Rasools. A wife is not between two husbands. A Mureed cannot be between two Sheikhs (Murshids) as well".
15. If the Murshid commands the Mureeds to disobey the Shari’ah, for example, not to read Salaah, or not to fast, or if he tries to diminish the important of the Shari’ah and its practices, the Mureed should immediately disassociate from such a Murshid. The Mureed does not even need to consult anyone prior to his disassociation from such a false Murshid.
16. After the Murshid’s demise, the Mureed should visit the Qabr (grave) of the Murshid and conduct himself in the following manner. He should stand four hand lengths away from the grave facing it with one’s back towards the Qibla and read Fateha. He must be just as respectful as he was prior to the demise of the Murshid. He must enter the Mazaar from the front. He must visualise the Murshid’s face and visualise that the Murshid is seated in front of him. Keep in mind that the Faiz (grace) received previously is being received now too, since a Wali is alive and transmits grace even after his demise. This reality is explained by Ghausul Aa’zam (radi Allahu anhu) who said: "Those remembering Allah Ta’ala are eternally alive. They merely pass from one life to another and except for one moment, they do not die. Their death is a formality which is fulfilled by Allah". (Al-Fathur Rabbani)
17. The Mureed should always conduct himself ethically and morally. A Mureed is a reflection on his Murshid. If a Mureed is a sinner, people will cast doubt and unwarranted suspicion on the Murshid.
18. The Mureed should always respect the Sheikh, his family and friends. Such (civil) conduct is pleasing to the Sheikh. A true lover even respects everything related to the beloved.
19. In the gatherings of the Murshid, the Mureed must sit with respect. He should not sit at a place higher than the Murshid or raise his voice above that of the Sheikh. He must avoid unnecessary chatter and queries. He must listen attentively when the Murshid speaks and spread the message amongst others. He should also seek advice from the Murshid.
20. When the Murshid is a guest of a Mureed, the Mureed should not take him to visit worldly people or engage the Murshid in hosting others. If there is an Aalim, Murshid or Islamic organisation present in the city the Murshid should be taken to visit them if he is willing.
21. A Mureed must not speak ill of other Murshids, as it may invoke the Mureeds of the other Murshid to retaliate. This is not a practice of Islam.

 THE EXCELLENCE OF RECITING ONE'S SHAJRAH

There are many virtues in reciting one's Shajrah of which a few are mentioned below:
1. Memorising the chain of Awliya up to Rasoolullah (sallal laahu alaihi wasallam).The Zikr and remembrance of Saleheen (Awliya) is the means of receiving Allah's Rahmah (Mercy).
2. Performing the Esaal-e-Sawaab for all the Spiritual Masters, which is a cause of receiving their spiritual guidance.
3. When the Mureed remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him or her.

Acknowledgements
Jazakullah to Imam Ahmed Raza Khan Academy of South Africas website.