I am both the disciple of God (murid allah) and His desire (murad Allah) The chain of my discipleship is connected with God without any mediation. My hand is a substitute for the hand of God. I am a disciple of Muhammad connected with him through many intermediaries : in the Naqshbandi order there are twenty one intermediaries in between; in the Qadiri, twenty-five; and in the Chishti, twenty-seven; but my relationship with Allah as a disciple is not subject to any mediation, as has already been related. Hence I am both the disciple of Muhammad the Messenger of Allah and his co-disciple (ham pirah), that is, we are both disciples of the same master: Allah). Though I am a parasite at the table of this wealth, sitting near the Prophet , yet I have not come uninvited; though I am a follower (tabi), I am not without a share of genuineness (asalah); though I am a common believer (ummat), I am sharing in the wealth. This is not a sharing from which a claim of equality would arise; this would be infidelity (kufr). It is a sharing of a servant with a master. Until he called, I did not come to the table of this wealth and until he expressed his wish, I did not stretch my arm to partake in it. Though I am Uwaysi, I have an Omnipresent and All-seeing instructor (murabbi-yi hazir o nazir) . Though in the Naqshbandi order my instructor is Abd al Baqi yet the One who has undertaken my instruction is the Everlasting One (al-Baqi) . His glory is great and is munificence all-pervading. I have received my instruction through His) grace and I have gone the way of the elect. My chain [silsila] is that of the Merciful (rahmani), because I am a servant of the Merciful (abd al-rahman). My Lord is the Merciful One – great is His glory and all-pervading His munificence – and my instructor is the Most Compassionate ahram al-rahimin).
My path is the path of Subhani. I have gone the way of the tanzih; through Name and Attribute I am not seeking anything but the Essence. This subani is not the subhani which was the creed of [Abu Yazid] Bistami. The two do not have anything in common. That one [Bistamis] has not gone out of the circle of the souls: the one [mine] is beyond the souls and the horizons. That one is tashbih cloaked in tanzih; this one is tanzih untouched by even a grain of tashbih. The Most Compassionate did not use in my case anything but muaddat as a means of instruction; His grace was the only active factor in it. His great generosity, care and zeal for me prevented Him from allowing anyone else to take part in my instruction, but I have approached someone else in this matter. I am a divine disciple (murabba-yi ilahi-great is his glory and and elect of His boundless grace and generosity.
Maktubat III 145-146
I have not been brought into this world for the sake of Sufi Instruction (piri) or discipleship (muridii). I was not created in order to perfect and guide the people. My work is different and so is my workshop. Whoever has the proper attitude in this matter will receive the divine bounty; others will not receive it. The work of perfecting and guidance [of the people] is, in comparison with that work [of mine], like a thing lying rejected on the road (ka al matruh fi al tariq). The call (dawah ) of the prophets is also of the same standing when compared with their esoteric mission (muamalati- batiniyah). Though the office of prophecy came to an end, yet the perfect followers of the prophets have a share in the perfections of prophecy through their following and inheritance.
Maktubat II 16-17
the truth on 
m.a.kidwai,CME/IND.RLY.(retd.) on 
Bismillahi Rahmani Rahim
The great Imam Ahmad Faruqi as Sirhindi ar Rabbani (ks) also wrote:
“When I reached (usul) the station, which is the station of the poles (maqam-i aqtab), [Prophet Muhammad,] master of the religion and the world (salam) graced me with the ceremonial robe (khil‛at) of the pole of good-instruction-giving (qutb-i irshad) and honored (sarfaraz) me with this post”.
(…)
“Such a pole of good-instruction-giving (qutb-i irshad) ― who also possesses all the perfections of solitariness (jami‛ kamalat-i fardiyat) ― is definitely the exalted of existence (‛aziz al-wujud) (…)
The light of his emergence (nur-i zuhur-i u) illuminates the darkened cosmos (‛alam-i zulmani) and the light of his good-instruction-giving (irshad) and good-guidance-giving towards God (hidayat-i u) includes (shamil) the entire cosmos.
From the expanse of the heavens (muhit-i ‛arsh) to the center of the earth (markaz-i farsh), whosoever realizes well-instructedness (rushd) or receives good-guidance towards God (hidayat), faith (iman) or knowledge on God (ma‛rifat), attains them only on his (ra) path; and realizes benefit only from him. Without his intermediation, (bi-tuaste) no one can
attain this treasure.
An analogy (mathalan) is this ― the light of his good-instruction-giving encircles the entire world like an all-encompassing sea (darya-i muhit) and that sea seems to be frozen (munjmad) and truly still (aslant harkat nadarad).
For the seeker who is face-turned (mutawajjuh) towards that master and has sincerity (ikhlas) towards that master, or a seeker towards whom that master has the state of being face-turned (mutawajjuh-I hal) ― a small window (ruzn-i) seems to open up (kushadeh mishud) in the heart of the seeker during the time of the face-turning. And on that path,
according to the measure of face-turning [on part of that master] and sincere intention (ikhlas) towards that sea [that is the master on the part of the seeker], his thirst is quenched and he becomes satisfied. (sirab= drunk to good-pleasure, quenched).
In the same way, a person who is absorbed (mutawajjuh) in the zikr of God (ilahi) but is not face-turned towards that exalted man because he does not know [that exalted man] not because he denies [that exalted man] ― in such a case he will obtain the same measure of benefit from that place. However, [the benefit that he will receive will be] more in the first
situation than in the second situation.
Now whosoever denies that master (bozorg) or on whom that master is dissatisfied, however much is he absorbed in the zikr of God (SWT), still he will be deprived (mahrum) of the reality of well-instructedness (rushd) and good-guidance-giving (hidayat). Likewise, that denial of that master will form barriers (sadd) on his path of receiving energy (fayd).
Even when that exalted man does not wish that he does not receive any benefit (ifada) or does not intend (qasd) him harm (dar), he will not have any true good-instruction-giving (haqiqat-I hidayat), instead only the outer form of good-instruction-giving (surat-i rushd). Form without meaning has only little benefit.
The group of people who have sincerity (ikhlas) and love (mahabbat) for that exalted man ― even though they may not have his face-turning (tawajjuh) and they may not be immersed in the zikr of God (ilahi) (SWT) ― still then, because of the essence (mujarrad) of that love (mahabbat), they will receive the light of well-instructedness (rushd) and good guidance-giving (hidayat).
Peace to them who follow guidance (huda)!”
From: Mabda’ va Ma‛ad
May Allah raise his station and the stations of those who came after him up until the last of the perfect inheritors Sultan al Awliya Maulana Sheykh Nazim al Hakkani (ks).
BRR, Salam alaykum
“Whoever has the proper attitude in this matter will receive the divine bounty; others will not receive it.”
Edep, ya Hu…may we not be counted as those ones with the improper attitude, Amin.
As-salamu alaymom (walaykom as-salam wa Rahmatullah)
Excellent huq. Al-hamdu-lillah.
La ilaha illAllah, Muhummodir RasoolAllah (S.A.W)
Sufism and Shari`ah, from Shaykh Ahmad Sirhindi
Assalamu alaikum,
The Shari`ah is of fundamental importance to the Sufi path. This point is very strongly made by the great Naqshbandi Sufi, Shaykh Ahmad Sirhindi (also known as Imam ar-Rabbani), in his letters. Here is a small excerpt from one of his letters, where he clarifies this topic:
The Shari`ah has three parts: knowledge, action, and sincerity of motive (ikhlas); unless you fulfil the demands of all these parts, you do not obey the Shari`ah. And when you obey the Shari`ah you obtain the pleasure of God, which is the most supreme good in this world and the Hereafter. The Qur’an says: “The pleasure of God is the highest good.” Hence, the Shari`ah comprehends all the good of this world and the next, and nothing is left out for which one has to go beyond the Shari`ah.
The tariqah ["way"] and the haqiqah ["reality"] for which the Sufis are known, are subservient to the Shari`ah, as they help to realize its third part, namely, sincerity. Hence they are sought in order to fulfil the Shari`ah, not to achieve something beyond the Shari`ah. The raptures and ecstasies which the Sufis experience, and the ideas and truths which come to them in the course of their journey, are not the goal of Sufism. They are rather myths and fancies on which the children of Sufism are fed. One has to pass over them all and reach the stage of satisfaction (rida) which is the final goal of suluk ["travelling", i.e. the Sufi path] and jadhbah ["overwhelming love"]. The purpose of traversing the stages of of tariqah and haqiqah is nothing other than the realisation of ikhlas which involves the attainment of rida. Only one out of a thousand Sufis is graced with the three illuminations (tajalliyat sih ganah) and gnostic visions, given ikhlas and elevated to the stage of rida.
[Quoted from "Sufism and Shari`ah: A study of Shaykh Ahmad Sirhindi's Effort to Reform Sufism," by Muhammad Abdul Haq Ansari, pp. 221-2. Originally from Shaykh Ahmad Sirhindi's letters, Vol. I:36.]
For those who may not have heard of Shaykh Ahmad Sirhindi, he lived in India in about the 16th Century, and he reinvigorated and repurified Islam in India, after the highly destructive anti-Islamic policies of the Moghul ruler Akbar. Most of the Naqshbandi lineages today stem from Shaykh Ahmad Sirhindi — this is an indication of his great influence. I think there is a strong parallel between Shaykh Ahmad Sirhindi’s time and the world today, and so I think we can learn very much from this great Shaykh’s life and writings.
The Shari`ah is of fundamental importance to Tasawwuf. Therefore, if someone calls himself a “Shaykh,” yet does not practice the Shari`ah, all Muslims should avoid following him, and prefer to follow a Shaykh who does teach and practice Shari`ah.
Wassalam,
Fariduddien Rice
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Taken from the hyper-link below
http://www.haqq.com.au/~salam/sufishar/sufishar.html