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10th October 2013

A Shaykh is one who has full knowledge and experience of spiritual ailments (amradh-e-batinah), attributes of vice and virtue (akhlaq-e-razeelah and akhlaq-e-hameedah), their characteristics (khawas) and their effects (ta’theerat). He should further be able to distinguish between their similarities and he must have perfect ability in devising plans and prescriptions for the acquisition of the attributes of virtue and the elimination of the attributes of vice. He has to be aware of the progress and retrogress of these attributes. He must be well versed in the hazards of the nafs and shaiytan, the intuitive senses and feelings pertaining to the angels and the Divine Being. He must be able to distinguish these various intuitive and extra-sensory feelings and perceptions. It is therefore imperative that the Shaykh of tareeqat be one who is qualified in this knowledge, be a mujtahid in this field and possesses natural ability and inherent propensity. if he has acquired the Tareeq by a mere self-study of books on Tasawwuf or by listening from others, he will destroy the mureed whom he is attending, because he will not be in position to correctly diagnose the various states of the mureed.

Shaykh Ibn Arabi (rahmatullah alayh) briefly summarises the signs of a Shaykh-e-Kamil (the perfect and qualified Shaykh) to be three:

1. Deen resembling the Deen of the Ambiya. 2. Prescribing like the physicians. 3. Management and control like that of kings.

The exposition of the above summary is as follows:

1. He should possess the necessary knowledge of the Deen which he must have acquired by either academic pursuit of such knowledge or from companionship with the Ulama-e-Muhaqqiqeen .
2. He must be a deputy (Khalifah) of a Shaykh-e-Kamil attached to an authentic Silsilah.
3. He should be uprighteous and pious.
4. He derived spiritual benefit by remaining for an adequate period of time in the company of the Shaikh. Such “companionship” is either by means of correspondence or by physical presence in the association of the Shaykh.
5. The people of knowledge (i.e. the Ulama) hold him in high esteem, and refer to him.
6. The effect of his companionship (suhbat) is increase in the desire for Akhirat and Divine love as well as detestation for the love of the world.
7. The majority of his mureeds are followers of the Shariat, their conditions conforming with the demands of the Shariat.
8. He is devoid of greed and desire (for worldly gain and benefit).
9. He engages in zikr and devotional practices.
10. He does not leave his mureeds unfettered, but reprimaands them when the need arises. He treat everyone according to their respective abilities.

The one in whom these attributes exist is worthy of being a Shaykh and he should be considered a wonderful alchemy. His companionship and service to him are in fact priceless treasures. Once these attributes or perfection are found in a Shaykh. one should not be concerned about karamat (miracles) and kushf (inspiration). It is not necessary that these states exist in the Shaykh-e-Kamil nor is it necessary that he be one who does nor himself earn his livelihood.

Maulana Mohammed Maseehullah Khan RA
Tags: sufism
posted by Naqshband66 on 10th October 2013 - 1 comment


taalibah wrote on 15 Oct 2013
A very beneficial blog, MashaAllah.
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