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obligations which are waived for him.” 394 In other words, his
status is just like the insane person upon whom the Sharee’ah is
not applicable.
The Majzoob is useless even to Sufism:
In any field of learning, one who masters a certain subject
becomes an asset for it. He becomes an authority on that subject,
and is often referred to by novices to that subject. Sufism is
however, just the opposite. The Sufis suffer self-inflicted
punishments and hardships, until they drive themselves insane.
But once they have reached their goal, they become useless to
Sufism itself.
“Although a Majzoob has attained the goal (Matloob), he is not
qualified to be a Shaikh because he is unaware of the dangers and
calamities of the Road. He is unable to guide and conduct the
spiritual sojourn.” 395
Among the conditions of an acceptable Sufi Shaikh, Irshaadul-
Mulook mentions, “He (the Shaikh) should not be lost in a state of
ecstasy (i.e. he should not be maghlubul hal), making statements in
conflict with the Sharee’ah. Although such person will himself be
absolved (be ma’zoor) on account of ghalbah-e-hal, he is not fit to be
made a Shaikh.” 396
The Majzoobs have miraculous powers
Since the Majzoob is someone who has reached the pinnacle of
Sufism, the Sufis ascribe all sorts of powers to them, from helping
others miraculously to knowing matters of the Unseen. The books
of the Deobandis and even the Fazaail-e-Aamaal have numerous
stories involving Majzoobs and their supernatural escapades. The
Deobandis, who wish to portray themselves as the moderate voice
amongst the Sufis, claim that rulings of the Sharee’ah are not to be
taken from the example of the Majzoobs, but the fact remains that
394 Ikhmaalush Shiyaam (Eng. Trans.) p.105.
395 Irshaadul-Mulook (Eng. Trans.) p.53.
396 Irshaadul-Mulook (Eng. Trans.) p.58.
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