Code of Ethics

How does one begin to travel the path of the spiritual journey? For many, whose conception of spirituality consists more in feelings than ideas and truths, the question does not arise at all: One simply wanders here and there, guided by one’s own inner impressions of a sense of enlightenment descending. But for Sufis, the question is a vital one, because for Sufism religion is neither more nor less than truth. To be precise, religion is an accurate calculation of principles and practices that ends in the understanding of the self and ultimately the Divine as all there is. This central truth is the foundation of Islam, stated as there is nought but the Divine–la illaha illa Allah.

To journey forward along the spiritual path under the guidance of a truthful teacher is a challenge by itself; yet it presupposes the greater challenge of making oneself ready for such a journey. To qualify oneself for spiritual traveling the individual must look inside and ask: What is it that I am really looking for; how resolved am I to accomplish my goal; is it really necessary for me to understand and learn about the Divine; and what could guide me through this path of mystery?

Today, students and those who are interested in undertaking the journey of spirituality often seem more immediately interested in the teachers and their qualifications, rather than in their own inner being and qualities. The factor fundamental to the pursuit of any spiritual journey is the presupposition of a qualified student–that is to say, a student who is truthful in the heart and willing to take the step.

The Noble Qur’an states: There is no coercian in religion. Such a truth should open up for us new doors to understanding religion. How can anyone be forced to be attracted to a beloved, and how can anyone become a follower of a principle, if the motivation is not already alwasy present in his heart?

The principles and practice of tasawwuf [Sufism] point towards disciplines whose goals are the understanding of the essence of self, disciplines which direct the spiritual traveller towards the path of inwardly understanding and experienceing the Divine and the unity. There must be that magnetic attraction between the sender and the receiver, the follower and that which is followed: and ultimately between the lover and the beloved.

Understanding the rules and the laws of the Divine is a necessary beginning if one is to undertake the journey of the truth of religion. To pursue such an understanding the presence of a teacher who knows the way is one of the essential elements. There is a close correspondence between the two. Since the rule of balance or harmony is one of the most basic laws of being, ordering the universe surrounding us, therefore the purer the intention of the student, the more truthful shall be the teacher to guide him. Such a law makes it essential for any student of the heart to closely review his own will, and make certain that truthful intention exists in his heart before taking the first steps along the path of greater spiritual truth.

Assuming that one has a worthy intention at heart, nonetheless a beginner is unable to directly understand and become united with the Divine. One needs a medium to guide one along through the journey of soul. A teacher or guide is one whose will is annihilated into the will of the Divine, one who already illuminates the clear way of the path. It follows that if a teacher is truly a divine teacher, such a teacher must also be introduced by the Divine. Such a recognition is possible after one understands the necessity of spiritual discipline, and begins to practice accordingly.

The practices of meditation and concentration given by the teacher help a qualified student in opening the gates to the path of understanding the Divine. A truthfulmurid will receive truthful inspiration, and so shall find a teacher whose instruction will lead to Divine Unity.

As a Divine teacher should be introduced to the student by the Divine, then it becomes obvious that our choice of teacher–our selection and likes and dislikes–will not open any doors towards the reality to the Divine. OUr choices are merely the fruit of our desires.

Just as there must be a balanced harmony between teacher and student, expressive of the Divine law, so here also there is a balance between two sides of the equation. A teacher who is the Divine’s own selected one is responsible to reach out to grasp the hand of a truthful and honest student and guide him towards the goal. A truthful student, on the other hand, is his own self-evident proof of receiving Divine guidance; the truthfulness of his intention works accoridng to the rule of harmony and cooperation. Between the two, the attraction is so powerful that nothing can ultimately obstruct the way.

The other side of the coin is that one who is not inwardly honest on a quest of spirituality, one whose intentions and actions do not agree, will not be guided towards such a path, since the path leads straight from the heart of the self to the essence of the Divine. One who, intentionally or mistakenly misrepresents his heart cannot be worthy of the trust of a true teacher, and therefore cannot be permitted to tread the path of truthfulness. The law of harmony does not allow the dishonest to step onto the path of honesty.

Allah the Almighty will reward the people of truth for their truthfulness, reads theNoble Qur’an. Such a statement makes it not only clear, but also extremely fundamental for the prospective follower of the path of spirituality to qualify himself for the journey. Remember, one receives whatever one provides: those who receive the bounty of the treasury of the Divine are also those who can truly appreciate it.

Patience and forgathered knowledge are soft covering veils: the swords of reason and wisdom are sharp. It is well to cover a short temper through patience and dissolve the desires of attachments through wisdom.

— Amir-al Mominin Sayyadina Imam Ali [Radi Allahu ta’ala anhu]




This book, ‘A’daabus-Salikeen’, was compiled by one of the greatest Awliyaliving in the eleventh century Hijri. He was Ghousul-Waqt Abul-Fadl Shams ad-Din Sayyad Ale’Ahmad A’che-Mia Husaini Al-Qadiri Barkati alaihir rahmah.

He wrote this mystical thesis in the Persian (Farsi) language. It was first translated to Urdu in 1935 and published by Taajul-Ulama Allama Sayyad Awlad-e-Rasool Muhammad Mia Qadiri Barkati alaihir rahmah. Taajul-Ulama was a great Sufi and Aalim.  His translation was only fit for the Ulama fraternity and was not easy for the general public to understand. Therefore, it was necessary to simplify it so that everyone could understand and benefit from it. This enormous task was undertaken by another genius of the noble Barkatifamily. He was Professor Dr. Sayyad Muhammad Ameen Al-Husaini Barkati (MA PhD). He is presently a lecturer of Urdu at the famous Aligarh Muslim University in UP. India. He is also the eldest son and spiritual successor of Murshid-e-Kaamil Ahsanul-Ulama Sayyad Mustafa Haidar Hasan Mia Husaini Al-Qadiri Barkati alaihir rahmah.

Though the Urdu translation was simplified, it was again limited only to those who could read and understand this rich language. The other language commonly understood internationally is English. Although this is a very poor language to correctly explain the in-depth meanings of the wisdom ofTasawwuf, it is the only alternative for English-speaking Muslims. Before embarking on this tremendous task of translating, I made Du’a to Almighty Allah and offered the Fateha to the sacred soul of the author, Ghous-e-Kabeer Sayyadi Ale ‘Ahmed alaihir rahmah. By the virtue of this Fateha I gained the Masters approval and assistance to undertake this English translation.

Alhamdulillah, the Mercy of the Almighty Allah and the blessings of the spiritual Masters guided me throughout the translation. I undertook this enormous task to the best of my limited capacity and hereby present it to the Mureeds ofSulook all those interested in Sufism. I hope they that will read and benefit from it. If there are any mistakes or shortcomings in the translation, please bring these to my attention. I will be very much obliged to rectify them. May the Almighty Allah and all my Spiritual Masters accept this humble endeavour. Aameen.

Durwesh Abu-Muhammad Abdul Haadi Al-Qadiri Barkati Radawi


All Praise and Glory is to Almighty Allah and Choicest Salaams and Salutations upon His Most Beloved Habeeb Sayyaduna Muhammadur-Rasoolullah Salla Allahu ta’ala ‘alayhi wa Sallam, his Noble Family & Companions (Sahaba al kiram -Radi Allahu anhum).

This humble servant of Allah Subhanahu wa Ta’ala, A’le-Ahmad, son of Sayyad Shah Hamza, spent many years in the company of my illustrious predecessors and noble Ulama of Islam. By the Barakaat (virtues) of this blessed company, I hereby note a few guidelines for the path of Tasawwuf. I have named this book’Aadaab-us-Salikeen’ (Spiritual Ethics for the Mureed). There is great wisdom and advise in this book for the Mureed of Sulook. It is also a perfect guide on how to spend the day and night in the worship of Almighty Allah.  The foundation of Tasawwuf is based on Moral principles. Therefore, I will firstly discuss ethics, and thereafter, the methods of worship and devotion.


This chapter discusses those ethics that guides a Mureed towards great spiritual success. A person can reach his goal if he obediently executes them regularly. If these are carried out in the presence of one’s Murshid, then one’s struggle is greatly reduced. The company of one’s Murshid increases his potentials immensely. Here are a few ethics:


A Mureed must avoid seeking anything from any creation other than AllahSubhanahu wa Ta’ala. This is so because when you become the beloved of AllahSubhanahu wa Ta’ala, then His entire creation becomes subjugated to you. Thus, it is wisely said:

‘One who becomes a beloved of the Master, then everything becomes his’

Almighty Allah gave preference to the words of Sayyiduna Nabi Ibrahim alayhi asalam because of his great love for Allah Subhanahu wa Ta’ala. This Ummah is blessed with ten of this Noble Prophet’s Sunnahs (Traditions).

When Nimrod placed Sayyiduna Ibrahim alayhi asalam in a leather sling and threw him into a bonfire, Sayyiduna Jibra’eel alayhi asalam immediately arrived accompanied with 70,000 Angels of Mercy. The Angel said to the Beloved Prophet of Allah Salla Allahu ta’ala ‘alayhi wa Sallam:

Have you any desires or requests?

The Beloved Prophet of Allah Salla Allahu ta’ala ‘alayhi wa Sallam replied:

”Yes, but not from you”

(Meaning that, those who submit themselves totally to Allah Subhanahu wa Ta’ala, always depend on Him Alone.) “Hence, I am also dependent as you are dependent on Almighty Allah, therefore I do not require your assistance. It is foolish to seek assistance from someone who is dependent. This displays ignorance of the Sublime Lord. ” The Angel was amazed at this answer. Since the entire creation of Allah Subhanahu wa Ta’ala loves those whom Allah Subhanahu wa Ta’ala loves, thus the love for the Most Beloved Prophet Salla Allahu ta’ala ‘alayhi wa Sallamwas increased in the heart of the Angel.

So the Angel Jibra’eel alayhi asalam said: “Fine! If you do not have any desires so be it. But if you have any requests from Allah Subhanahu wa Ta’ala, I can convey it to His Divine Court with great speed.”

Sayyiduna Ibrahim alayhi asalam replied:

He (Allah Subhanahu wa Ta’ala) is certainly Aware of my desires and what is sufficient for me.

(Meaning, I don’t have to request of Him for anything because He is All-Knowing.) When Sayyiduna Jibra’eel alayhi asalam heard this answer, he became silent and observed the Noble Prophet Salla Allahu ta’ala ‘alayhi wa Sallam sitting relaxed in the huge bonfire. The fire of Nimrod changed to a comfortable garden instead of burning the Beloved Prophet of Allah Salla Allahu ta’ala ‘alayhi wa Sallam. Sayyiduna Jibra’eel alayhi asalam at once realised the lofty pedestal of Sayyiduna Ibrahim alayhi asalam.

This is indeed a very high pitch of Imaan. Such Imaan is only found in the hearts of the super-elite servants (Ambiyah) of Allah Subhanahu wa Ta’ala. This incident proves that it is unethical to seek any sort of assistance from anyone other than the Supreme Lord. Such a quest is against the morals of Love.


A sincere Mureed should always utter words that resemble modesty, poverty and submission. Nothing otherwise should be mentioned. He must not complain about anything at any time. The status of the Awliya is indeed most elevated. At times these intimate servants utter words that may literary sound detrimental. Such statements should be observed in the light of Love and devotion to the Supreme Creator, Allah Almighty.

Listed below are some sayings extracted from the Noble Qur’an al kareem &Ahadith Ash-Shareef. In the Noble Qur’an it is recorded that Sayyiduna Moosaalayhi asalam once said to Allah Subhanahu wa Ta’ala:

This is nothing but Your (Allah’s) Test.

Sayyiduna Ibrahim alayhi asalam said:

He (Allah Subhanahu wa Ta’ala) Argued with me concerning the nation of Loot.

Sayyiduna Noah alayhi asalam said:

Verily, if You (Allah Subhanahu wa Ta’ala) let them stay, then they will mislead Your servants, and if they have any children, then they too will be nothing but evil and ungrateful.

Sayyiduna Rasoolullah Salla Allahu ta’ala ‘alayhi wa Sallam states in a Hadith Shareef:

O Allah Subhanahu wa Ta’ala! If this is what You Ordain that none worships You on this earth, then grant the disbelievers all the power and strength so that they may destroy this small group
of Believers (Muslims).

In another Hadith Shareef it is stated:

I will not be in peace as long as any of my followers be in the Fire of Hell.

Never misinterpret these words of the confidant and beloved of Allah Subhanahu wa Ta’ala. Allah forbid! If you do so, then it will result in total destruction. They themselves did not make these comments. They were Divinely inspired to say so. In fact, the Qudrat of Allah Subhanahu wa Ta’ala Spoke through their tongues. Therefore, it is most important for a Mureed to always be cautious and not exceed the limits of one’s understanding.

In the path of Sulook, a Mureed must never divulge to anyone any secret bestowed upon him by Almighty Allah. If Allah Subhanahu wa Ta’ala, the Supreme, grants the Saalik the privilege to change something on the sacred Tablet of Records, he should not regard this happening due to his personal power. His spiritual state is at all times dependent on Almighty Allah. If this is not so, then there will exist the dangers of pride and vanity. Such pride leads one to spiritual destruction. When a Saalik performs his Fardh and Nafil Salaah, he is blessed with the intimacy to Allah Subhanahu wa Ta’ala. This is indeed a secret blessing from the Merciful Allah Subhanahu wa Ta’ala and should be kept a secret at all times. Do not disclose this to anyone. Adopt a low profile when questioned about it. This will be advantageous for further spiritual advancement.

One must always be cautious that the All-Powerful Allah Subhanahu wa Ta’ala is always fully Aware of one’s internal and external conditions. This means that one’s fundamental belief must be that Allah Subhanahu wa Ta’ala Knows everything about one’s condition. Furthermore, by the Grace of Allah Subhanahu wa Ta’ala, Sayyiduna Rasoolullah Salla Allahu ta’ala ‘alayhi wa Sallam too, is fully aware of the Saalik’s external and internal condition. Therefore, whilst holding such a unique belief, the Saalik will never oppose Allah Subhanahu wa Ta’ala and His Beloved Rasool at any time or place. It is stated:

(In light of guidance) A Murshid amongst his disciples is like a Prophet amongst his nation.

Hence, the Saalik must also regard his Murshid-e-Kaamil to be aware of his entire condition at all times. This is so because the Murshid is a representative of the Supreme Lord and a viceroy of the Glorious Prophet of Allah Salla Allahu ta’ala ‘alayhi wa Sallam. Hence, one will avoid the opposition of his Murshid, because opposition to the Murshid is direct disagreement to Allah Subhanahu wa Ta’ala and His Beloved Rasool Salla Allahu ta’ala ‘alayhi wa Sallam.


No matter how big or small an act may be, always follow the Shari’ah. This means that you should do everything in accordance to the Sunnah of the Most Beloved Nabi Salla Allahu ta’ala ‘alayhi wa Sallam. This is the only way that one can achieve the Pleasures of Allah Subhanahu wa Ta’ala. To follow any path other than that of the Shari’ah is the path of the Cursed Shaytaan.


Great reverence and respect must be shown at all times to those Noble personalities who are from the sacred family of Sayyaduna Rasoolullah Salla Allahu ta’ala ‘alayhi wa Sallam, that is, Sa’daat (descendants of the Nabi Salla Allahu ta’ala ‘alayhi wa Sallam), Masha’ykh-e-Kaamil (The pious spiritual Masters andAwliya) and Ulama-e-Islam. They must be regarded as chosen and the representatives of Sayyadul ‘Alameen Salla Allahu ta’ala ‘alayhi wa Sallam, therefore they must be respected.

A Mureed must regard himself at all times to be under the control of his Murshid-e-Kaamil. The behaviour of the Mureed in the presence of the Murshid must be similar to a corpse in the hands of the person bathing it. Always consult yourMurshid before performing any external or internal act, so much so that not even eating, drinking, or any movement is done without the approval of the Shaykh.

A Mureed must fully discharge every command of the Murshid. The Mureed must not use his own discretion to change any command of his Shaykh. This is because the Shaykh knows best the condition and desires of the Mureed. When a Mureedreaches this stage, then whatever doubt or fear arises in the heart, the Murshidwill spiritual guide him and eliminate the discomforts of his heart. A Mureed must have absolute faith and confidence in the Divine Powers of Almighty Allah, which are always at the disposal of the Murshid.

Spiritual ecstasy is developed in the Mureed when he observes Divine Lustres in the path of Sulook (Spirituality). Sometimes these experiences are beyond the imagination of the Saalik. It is important for the Saalik to control himself when this happens and not to exceed his limitations. Hence, a Saalik must not at any time claim similarity to his Murshid and Spiritual Masters. In fact, it is best for him to exercise humility and regard himself inferior to them. This practise, which is only blessed by the Mercy of Allah Subhanahu wa Ta’ala, is the highest statues of humanity.

In a Hadith-al-Qudsi, Almighty Allah Addresses His Beloved Habeeb Salla Allahu ta’ala ‘alayhi wa Sallam as follows:

O My Beloved! Had it not been for your creation I would not have created the skies.

This is indeed a great honour for Sayyaduna Rasoolullah Salla Allahu ta’ala ‘alayhi wa Sallam. Despite this unique honour, the Glorious Prophet of Allah Salla Allahu ta’ala ‘alayhi wa Sallam  always humbled himself and made the following Du’a:

O Allah ! Keep me alive poor, raise me from the Duniya poor and Resurrect me on the Day of Qiyamah with the poor.

One can deduce the goodness of humility from this virtuous attitude.


All your actions relating to the strengthening of the heart and soul, and your entire existence, may it be by the deceit of desire or virtues of piety, must be totally submitted to Allah Subhanahu wa Ta’ala, The Almighty, The Supreme. This means total obedience to the Supreme Lord at all times.


Abstain from the company of the general public and always control your lustful desires. Adopt seclusion and remove the worldly desires of pride from yourself. By doing this it keeps one’s ten important senses intact (five external physical senses, i.e. Sight, Hearing, Smell, Feeling, and Taste and five internal mystical senses, i.e. Common Sense, Thought, Doubts, Memory, and Greed). When all these ten senses are together, they will not suffer from depression, confusion or fear. Hence, they achieve the closeness of Almighty Allah.


As far as possible, eat and sleep very little. The eminent Awliya and Mystics of the past abstained from food and drinks for as long as 12 years. There are immense benefits in eating and sleeping less. Always consume little food in accordance to the Sunnah of the noble predecessors.

If the Mureed sincerely observes the twelve above-mentioned ethics then, the Merciful Allah Subhanahu wa Ta’ala will be pleased with him. By the Grace of AllahSubhanahu wa Ta’ala, an obedient Mureed will reach the ultimate goal if he carefully discharges all the commands of his Murshid-e-Kaamil, i.e. he will be blessed with the closeness to Allah Subhanahu wa Ta’ala (Qurb-ilallah).

The physical company of one’s Murshid-e-Kaamil is more virtuous than these twelve codes of Ethics. This is because a single moment in the presence of theMurshid-e-Kaamil can eliminate countless obstacles and difficulties in the path ofSulook. Always remember that one of the greatest obstacles for a Mureed in this path is sitting in the company of people engrossed in this world. The worldly people spend much time in obtaining knowledge of Deen, and doing good deeds by worshipping Allah Subhanahu wa Ta’ala and following the path (Sunnah) of Sayyaduna Rasoolullah Salla Allahu ta’ala ‘alayhi wa Sallam. Hence, they think that Allah Subhanahu wa Ta’ala will bless them because of their good deeds.

O Beloved Mureed! This is certainly a dangerous and lustful desire. These thoughts are linked with Satanic conspiracies. They are very destructive for a Mureed ofSulook. One should not worship Allah Subhanahu wa Ta’ala for the greed ofJannah. Devotion must be based solely to achieve the Pleasure of the Merciful Allah Subhanahu wa Ta’ala. If He blesses you with Jannah, then it is nothing but His ultimate Mercy, and if He sentences you to the Fire of Hell, then this by His ultimate Justice. A Saalik can easily understand the above advice. They are a gift from the secrets of the Eminent Spiritual Masters to the devout Saalik.


Some benefits of being a mureed !

1]  He shall imitate the shuyukh that come in the silsila (chain) of his spiritual master and as the Beloved Prophet Salla Allahu Ta’ala ‘alayhi wa Sallam : man tashabbaha bi qawmin fahuwa minhum – whoever imitates another shall be from them. So, Insha’Allah the mureedshall be resurrected in the group of those who have been given great blessings from AllahSubhanahu wa Ta’ala and His Beloved Messenger Salla Allahu ‘alayhi wa sallam.

Hudur Sayyadina Ghawth al-A’zam Shaykh Abd ‘al-Qadir al-Jilani Radi Allahu ‘anhu states that whoever connects with me and adds his name to the Book of my mureeds, then Allah ‘azz wa-Jall shall surely accept him and if he treads a wrong path, he shall be given guidance from Allah Subhanahu wa Ta’ala to repent, and he is in the group of my mureeds and undoubtedly, Allah has promised me that He shall enter into Paradise those who are my mureeds, and those who follow my way and those who love me.

[Bahjat al-Asrar – Imam al-Shatnufi Rehmatullahi ‘alayh as stated in “Imam Ahmed Raza aur Ilm-e-Tasawwuf” – ‘Allama Muhammad Ahmad Misbahi, Pg 112, and also by Sadr al-‘Ulema, Hadrat Shaykh Sayyad Ghulam Jilani Merthi rehmatullahi  ‘alayh in his “Bashir al-Qari sharh Sahih al-Bukhari” Pgs. 61-62]

Sayyadina Shaykh Khawaja Muinud Din Chishti Radi Allahu anhu stated that ” I was once engaged in worship in the Haram of Makkah al-Mukarramah and suddenly I heard a voice from the unseen saying: “O Muin-ud-Deen! We are pleased with you, thus we have forgiven you and those who are in your family” Hadrat Khawaja Muinud Din Chishti Radi Allahu ‘anhurequested: “O Allah ‘azz wa Jall! I desire more” a voice was heard: “Ask and you shall be given” he stated: “O Allah ‘azz wa Jall! Forgive the mureeds of Mu’in-ud-Din and the mureeds of hismureeds” a voice was heard from the unseen: “O Muin-ud-Din! We have forgiven all yourmureeds and all those who shall be in your silsilah until the Day of Resurrection”

[“Bashir al-Qari” – Sadr al-‘Ulema, Sayyad Ghulam Jilani al-Merthi rahmatullahi ‘alayh – Pg. 62]

2]  The shaykh shall Insha’Allah help the mureed in times of difficulty.

When it was the time for the agonies of death for the great scholar of Islam, Imam Fakhr al-Din al-Razi (writer of the famous Tafsir of the Blessed Qur’an ‘Mafatih al-Ghaib’ – “The Keys to the Unseen”), the
Shaitan came, aiming to misguide him in the latter stages of his life and asked this great Imam: “you have spent your whole lifetime in discussions and debates, have you ever recognised God?” he said, “Yes, indeed Allah is One” Shaitan asked: “What evidence do you have as regards this belief” The Imam presented one evidence, but the Shaitan, once the teacher of the angels rebutted this evidence. The Imam presented further evidences, but the cursed Shaitan continued his rebuttals until the Imam had presented 360 evidences to prove that Allah is One. Imam Razi became perplexed and agitated, but because he was a mureed of the great pious saint of Allah Sayyadina Najm al-Din al-Kubra Radi Allahu anhu the shaykh helped him by saying, [whilst he was performing ablution in a far distant place,] was advised to “say that I have believed Allah as One without any proof or evidence”. Thus, Imam al-Razi said so and the shaitan immediately vanished.

[al-Malfuz – Chapter 4 – Pg. 365]

Ala’ Hadrat Imam Ahmed Raza Khan Radi Allahu ‘anhu has stated in ‘Fatawa-e-Afriqiyyah’ that a mureed who has performed the bay’ah on the hands of a Pir (who has fulfilled the conditions) shall gain many benefits and shall be lead to success both in this world and the Hereafter …. “the apparent success” [‘Falah-e-Zahir’], “the inward success” [Falah-e-Batini], “the success in being pious” [Falah-e-Taqwa], “the success in ihsan” [Falah-e-Ihsan]


Some special advice to the Mureed

1. O’ Mureed! Remember that if you live the life as prescribed by the Shariah, then on the Day of Qiyaamah, you will be highly successful and enlightened.

2. O’ Mureed! Remember that you have pledged to refrain from anything which is against the Commands of Almighty Allah and His Most Beloved Rasool Salla Allahu ta’ala ‘alayhi wa ‘aalihi wa Sallam.

3. O’ Mureed! You have pledged to remain within the folds of the Ahl as Sunnah Wa Jama’ah and will refrain from the company of all misled sects and groups. Remember! Do not die, but in the state of Imaan.

4. O’ Mureed! You have pledged to perform all the Faraa’idh of the Shariat-e-Muhammadi Salla Allahu ta’ala ‘alayhi wa ‘aalihi wa Sallam, the Salaah, theFasting, the Hajj, and the giving of Zakaah. Remain steadfast in these duties.

5. O’ Mureed! You have pledged to perform all the commands of Shariah, so do not break this pledge of yours.

Guide & Duties

Guide, Duties & Rules of a Devotee [Murid]

1.   It is necessary that a Devotee [murid] must perform the obligatory 5 times daily prayers -Salat [namaz], regularly observe the Fast [saum] during the month of Ramadan, and if financially capable – pay Taxes to the Poor [zakat] as well as perform the pilgrimage of Hajj,once in his life. One must always perform all acts in accordance to Shariah, Sacred Islamic Law.

2.   Whenever possible, the murid must always engage himself in the remembrance of Allahsubhanahu wa ta’ala with sincerity [zikr] and an attentive heart as well as reciting Salawat[Darood shareef] to the Beloved Prophet salla Allāhu ‘alayhi wa sallam.

3.  The Devotee [murid] should be sincere and must not be imitative when offering Salat, other prayers and good deeds. He must never think that he is superior than others, or that others consider him pious, therefore with every good deed or virtuous act he must always seek the pleasure of Allah subhanahu wa ta’ala.

4.   He must never harm, trouble, or give any type of grief or difficulty to another person.

5.   The Devotee [murid] has to earn sustenance by lawful means and has to avoid unlawful and immoral earnings.

6.   In believing that Allah Almighty, the Omnipresent, exists everywhere, the Devotee [murid] must not engage in sinful acts, and try to save himself from any wrong-doing.

7.   The Devotee [murid] must never be proud and boastful or display any type of arrogant trait. He must also never be sad if insulted, or disgraced by any person nor must he be pleased or excited if people are complimentary and praiseworthy.

8.   He must always show gratitude to Allah subhanahu wa ta’ala when happy and content, and always remain patient when facing difficulty and hardship.

9.  He must not be distracted by amusements, pastimes and with sports. Therefore its important he avoids any activity which provokes excessive laughter, having fun, obscenity, egotism as well as a desire for eating extravagantly and excessively.

By being silent when the other person is silent, helps to keep the sins away from ones tongue as it also increases one’s intelligence by turning your attention to Allahsubhanahu wa ta’ala thus gaining more reward.

10.  Instead of gaining the Will, the murid should be more happier that he doesnt. Because if one gains his will then the self-Nafs is pleased. It must only be the the Will of Allah subhanahu wa ta’ala that should be sought, as only Allah subhanahu wa ta’ala knows what is good and better, therefore the murid has to submit to the Will of Allah the Almighty.

11.   If a murid is bestowed with wealth by Allah subhanahu wa ta’ala or has ample resources then he has to assist the poor and needy.

12.   According to the saying [hadith] of the Beloved Prophet salla Allahu ‘alayhi wa sallam, amurid must respect all Saints [awliya] and Noble shaykhs of the time who have departed the world. Always remember the deceased with the utmost respect.

13.   The murid must always strive to work honestly in all of his worldly affairs by observing the Islamic Law [shariah] and by remembering Allah subhanahu wa ta’ala at all times from deep within the heart.

14.  He must befriend all human beings and love all creatures for the sake of Allah subhanahu wa Ta’ala and serve humanity in this capacity.

15.  If he is oppressed by a tyrant, the murid must always keep his patience and never seek any revenge or retribution. Always treat his enemies as friend’s.

16.   The murid shouldn’t eat until he feels hungry and never sleep until he feels sleepy.

17.   The murid must conceal the errors of others and not be seen as a fault finder.

18.   The murid never breaches trust.

19.   Whilst strictly observing and following shariah if the murid faces opposition from friends and relatives, then without malice or ill feeling he must ignore them but still maintain good manners [adaab] and respect.

20.  The murid must acquire knowledge and reap its benefits. He must always try to remain in the company of the learned.

21.   He must not be provocative, nor look towards another with desire and lust.

22.  He must always keep himself and his clothes pure and clean and always try to remain in ablution [wudhu].

23.  Whatever occurs in his fate, he has to remain content, show patience and always be grateful to Allah subhanahu wa Ta’ala.

24.  Whenever the murid is in good fortune and good health, he should increase all worship [ibadat], supplicate more, by remembering Allah Subhanahu wa Ta’ala more.

25.  He must save himself from all the bad traits, from showing grudges, jealousy, backbiting [gheebah], deceit, lies and slander.

26.   He must have respect and show genuine affection for other faithful and fellow devotees.

27.   The murid must always suppress his anger and treat others with due respect [adaab] and kindness, by being modest and humble in their presence.

28.   The murid must be prepared to sacrifice his most valuable and dearest things for the cause of Allah Subhanahu wa Ta’ala. He must love all the creatures for the sake of Allah the Almighty and serve mankind within this capacity.

29.   The murid must remove himself from the danger and evils of obscenity, from films, music, singing, dancing & concerts and the like. This type of activity can overcome your state of nafsbut if he was to recite verses from the Noble Qur’an then he becomes pure and his spirit remains fresh.

30.   The murid must never eat over-eat too much so that his stomach is full. From 4 parts of food he should leave one part for water and for air, so that he is able to breathe easily, remain healthy and perform all worship [ibadat] with comfort.

31.  The murid must always maintain hope to have Sight [deedar] of Allah Subhanahu wa Ta’ala (on the Day of Judgement).

ref: Kadam Tankarvi [Faizan-e-Karam Vol 1]



1]  One should have firm faith, belief and a firm conviction that his murshid is the greatest of the mashaykh of the era and that there is no one better qualified than his murshid to guide him. If he regards another more perfect than his own murshid, the bond of love is weakened between them and the word of the murshid will have no effect on the mureed. [‘Awarif-ul-Ma’arif’ – Hadrat Shahab Uddin Umar Suhrawardi ]

2]  A mureed must not oppose or contradict the murshid.

3]  One must remain obedient to the murshid in all aspects.

4]  One should not undertake any duty eg. Nafil fasts, nafil salaat, extra wazaif etc without the approval of the murshid.

5]  One should not raise one’s voice in front of the murshid as this is a sign of bad conduct.

6]  The mureed must not conceal from the murshid any of his spiritual experiences, dreams and any gifts that Allah Subhanahu wa Ta’ala has bestowed upon him.

7]  The mureed must not feel at any moment in time that the master is indebted to him because of his devotion but rather he must understand that he owes everything to his murshid.

8]  A mureed must consider the murshid to be present with him at all times. [Miftahul Aashiqeen – Conversations of Hadrat Khawaja Nasir Uddin Chiragh, recorded by Hadrat Mawlana Habib Ullah ]

9]  If the Murshid does something that seems to the mureed contrary to the shariah, he must not state his concern in blunt and explicit terms since that might alienate him. If he notices some kind of fault in his Shaykh he must overlook it and turn the suspicion upon himself. He must try to interpret the sacred law in the Shaykhs favour. Then if he can find no valid excuse for him in the sacred law he must seek forgiveness on behalf of the Shaykh. The mureed must not believe that he posses impecible virtue and he must not tell anybody about this experience. [Ghunyat-ut-Talibeen – Hadrat Shaykh Sayyad Abd’al-Qadir al-Jilani] Hadrat Shahb Uddin Suhrawardi says in Awaariful Ma’arif that if the Murshid does something which is beyond the understanding of the mureed, the mureed should remember the incident of Hadrat Moosaalayhis salaam and Hadrat Khidr alayhis salaam. [Sura Kahf verses 65-82]

10]  The mureed should not imitate his Murshid in any manner without his consent.


Whoever relates himself to a Shaykh, in one way or another, thinking that his relationship will free him from something in the Shari’ah, is sorely mistaken.

Tasawwuf is not wearing the patched wool,

Weeping when singers sing,

Shouting, dancing, or enjoying (these things),

Or behaving like a madman;

Rather, tasawwuf is being pure without turbidity

And following the Haqq, the Qur’an, the din

And humbling the self to Allah, feeling unworthy

Sad, for having committed sins throughout life.

Support for this is found in the Book of Allah. The Exalted says in one ayat: “And no bearer of a burden shall bear the burden of another” (6:164); and in another: “And that his striving shall soon be seen; then shall he be rewarded for it with the fullest reward” (53:39-40).

O Murid, you must be calm and your approach to this path must be the pure Shari’ah. Your actions must be in accordance with the glorious Shari’ah both literally and interpretively. TheShari’ah is the cutting edge and the shining sword that protects itself from imperfection. In this meaning, the Chosen One (upon him be peace and blessings) said, “I leave you with a ‘white’ method (al-muhajat al-baydha’), its night is like its day. Deviation from it leads to destruction.” He also said, “I leave with you something which, if you hold to it, you will never go astray: the Book of Allah and my Sunnah.”

Extracted from Al Murid al Salik ; which is a book by Mehbub al Subhani al-Ghawth al-Adhan Sayyadina Shaykh Abd al-Qadir al-Jilani Radi Allahu ta’ala anhu.



It has been stated that the Shaykh should love his student (mureed), howeverShaykh ‘Abd al-‘Aziz al-Dabbagh Radi Allahu anhu in al-Ibriz stated that in reality, the very reverse is true. Meaning, it is absolutely vital for the student to love the Shaykh and far more important than vice-versa. The reason for this is that the love of the student for his Shaykh is an eye and ear-opener, it brings out the best in the student and prepares in the best way to learn from the Shaykh.

The Shaykh always loves his students, he loves those Allah has placed in his care more than a mother cherishes her infant. However, as much as a Shaykh loves his student, or a father his son, if on the receiving end there are only deaf ears and a rush to misguidance, then on the giving end there is nothing that can be done. I.e. nothing other than ask Allah Most High to guide them beyond the usual causes and effects. Look how much the Beloved Messenger of Allah Salla Allahu ta’ala ‘alayhi wa Sallam loved his uncles and supplicated Allah for their guidance. The only relation of senior to junior in which the rule does not apply that the junior MUST love the senior to benefit, Shaykh ‘Abd al-‘Aziz al-Dabbagh said (qaddas Allahu sirrah), is the relation of Allah to the servant. In the latter relation, if Allah decides to love that servant, then it does not matter at all where or who that servant is: he will be raised instantly and “despite everything” including himself……..

Hajj Shaykh Gibril Haddad



The permissability of kissing the hands & feet of Pious people ?

1]. Some people say that to kiss the hands and the feet of the pious people are prohibited andShirk (associating partners with Allah). They say that by bending (like in Ruku) and kissing the feet of the pious we are making Sajdah to a creation of Allah Ta’ala.

2]. The Ahl as-Sunnah w’al Jama’ah believes that this act is permissible and desirable as the books of Ahadith prove that the Ahl al-Bayt and the Sahaba-e-Ikraam kissed the blessed hands and feet of the Most Beloved  Prophet (Salla allahu Ta’ala ‘alayhi wa sallam) and they even kissed the hands and the feet of one another.

3]. The word Sajdah in the Shariah is meant that while doing Sajdah eight parts of the human body must touch the ground, namely both feet (toes), both the knees, both the arms (hands), nose and the forehead, with the express intention (Niyah) of doing Sajdah. Without the clear intention of Sajdah if a person lies on the ground by bending his legs and feet (as is usually done when some one feels extreme cold or he is inflicted with some ailment), this will not meanSajdah. Therefore, to kiss the feet of the elders or pious persons is not Sajdah since it does not satisfy the conditions of Sajdah.

4].  Sajdah is of two kinds:

(a)  Sajdah Tahiyah (by way of greeting) is when a person meets some dignitary, then to express his reverence the one meeting the dignitary touches the ground with his forehead, while the Sajdah is to regard some one as a deity or god.

(b)  Sajdah Ibaadah (worship) is Haraam in every Shari’ah.

5].  Sajdah Tahiyat was permissible from the time of Hadrat Adam (alayhis salaam) to the Most Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam). The Angels offered Sajdahbefore Hadrat Adam (alayhis salaam). Hadrat Yaqub (alayhis salaam) and the brothers of Hadrat Yusuf (alayhis salaam) offered Sajdah to Hadrat Yusuf  (alayhis salaam). Later on, this Sajdah Tahiyah was declared as Haraam in the Shari’ah of Islam as well. Any one doingSajdah-e-Tahiyah is guilty of a sin and committing act of Haraam. But he is not a Mushrik or a Kaafir. He can offer repentance (Taubah) in the presence of Allah.

6].  As far as the question of bending before someone is concerned, this bending is of two kinds. If it is by way of respect to anyone, provided it is not to the extent of bending as in Ruku. If it is so then it is Haraam and Islamic Jurists have forbidden this kind of bending. The other kind of bending is while doing some other work such as picking the shoes with a spirit of respect. This latter posture is permissible (Halaal) as it has no tinge of worship.

7].  When the Most Beloved Prophet Muhammad (Salla allahu Ta’ala ‘alayhi wa sallam)visited the house of his daughter, Hadrat Fathima Zahra (radi Allahu ta’ala anha) she would stand up for him in respect, take his hand and kiss it and make him sit in her place. When Hadrat Fathima Zahra (radi Allahu ta’ala anha) visited the Most Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam), then he would stand up for her, hold her hand and kiss it and allow her to sit in his place. (Abu Dawood; Mishkaat Shareef)

8].  Hadrat Abdullah ibn Umar (radi Allahu ta’ala anhu) says that the Sahaba-e-Ikiram kissed the blessed hands of the Most Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam). (Abu Dawood)

9].  Hadrat Ashbah (radi Allahu anhu) went to the court of the Most Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam), held the hand of the Noble Prophet (Salla allahu Ta’ala ‘alayhi wa sallam) and kissed it. The Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam)said, “In you there are two habits which is dear to Almighty Allah and the Noble Prophet (Salla allahu Ta’ala ‘alayhi wa sallam)” (Adabul Mufrad). From this incident it is clear that the kissing of the hands is a desired action, which was even preferred by the Beloved Prophet Muhammad (Salla allahu Ta’ala ‘alayhi wa sallam).

10].  Once, two Jews came to the Most Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam)and asked him a question. The Noble Prophet (Salla allahu Ta’ala ‘alayhi wa sallam)answered them. Thereafter, they kissed the hands and the feet of the Beloved Prophet (Salla allahu ta’ala ‘alayhi wa sallam) and told him that they bear testimony that he is a Nabi.(Tirmidhi Shareef; Mishkaat Shareef)

11]. A man came to the Most Beloved Prophet (Salla allahu Ta’ala ‘alayhi wa sallam) and told him that he had taken a vow that should Allah Ta’ala grant Rasoolullah (Salla allahu Ta’ala ‘alayhi wa sallam) victory over Makkah, he would go the Beloved Kaaba and kiss the chaukat. The Noble Prophet (Salla allahu Ta’ala ‘alayhi wa sallam) instructed him: ‘Go and kiss the feet of your mother. Your vow will be complete.’ (Umdatul Qaari)

12].  Imam al-Ghazzali (radi Allahu ta’ala anhu) states that Hadrat Abu Ubaidah bin Jarrah(radi Allahu ta’ala anhu) kissed the hand of Hadrat Umar Farouk (radi Allahu ta’ala anhu). (Kimya-e Sa’adat; Awaariful Mu’aarif)

13].  Whenever the Sahaba-e-Ikraam would return from a journey they would embrace one another and kiss the hands of one another. (Bustaanul Arifeen)

14].  It is said in “Alamgiri”, Bab Mulaqatul Muluk, that if someone kisses the hand of a learned Scholar or the just King because of his erudition (learning) and the quality of justice with his people then there is no harm in it.

15].  In the same book “Alamgiri”, Bab Ziyaratil Qubur, it is said that it does not matter much if some one  kisses the graves of his parents.

16].  There are five kinds of kisses:

(a)  the kiss of affection and love like a father kissing his son,

(b)  the kiss of meeting (mulaqat) like a Muslim kissing another Muslim on meeting one another,

(c)  the kiss of love and regard like a son kissing his parents,

(d)  the kiss of friendship, when some one kisses his friend, and

(e)  the kiss of sensual love, like the husband kissing his wife or vice versa.

Some have added another kind of kiss as a mark of religious sanctity like of the Hajar-e-Aswad.(Alamgiri)

17].  There is another kiss and it is in respect of religious sanctity and it is the kissing of Hajar-e-Aswad and the threshold of the Blessed Kaaba. Some have said that kissing the Qur’an al-kareem is Bid’ah. However, it is reported that Hadrat Umar (radi Allahu Ta’ala anhu) used to kiss the Noble Qur’an al-kareem every morning by holding it in his hands. Kissing the bread (roti) is permissible before Imam Shafa’ee (radi Allahu ta’ala anhu) as a permissible Bid’ah orBid’at-e-Hasanah. (Durre Mukhtar)

18].  It is now obvious that to kiss the hands and feet of the pious and respected persons isSunnah and those who regard this Shirk and a Bid’at have no basis in their arguments.

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