Contents > Chapter 8: Worship in Islam > The Majzoob


The Majzoob

Sometimes the insanity caused by the Sufi’s physical and mental abuse is permanent. People in this state can be seen throughout the Indian Subcontinent, especially near the tombs of the Sufis. They are referred to as, “Majzoobs”. The Sufis glorify the insanity of the Majzoobs claiming that their state is not something that is acquired but something bestowed.

“Majzoobs are such persons whose hearts are illuminated with anwar even before they engage in Dhikr. They do not first engage in Dhikr and Shagl. From the very inception, Allah illumines their hearts and guides them. After being illumined, they engage in Dhikr. Dhikr is not an onerous task for them. It is their state just as breathing is.”[1]


In the words of Ikhmaalush-Shiyaam,

“Allah has appointed a group among His servants for His obedience. He chose another group for His love… One group has been appointed by Allah for His worship. They engage in outward (Dhahiri) acts of Ibaadah such as Nafl, Wazeefah, Sadaqah, Hajj and service to mankind. They are occupied night and day in these acts of worship. Their purpose for executing acts of Ibaadah is admission to Jannah and salvation from Jahannum. The second group has been selected by Allah for His love and proximity. While their external acts of Ibaadah are less than the Ibaadah of the first group, their actual deeds are with their hearts. At all times, they are concerned with Allah. His remembrance permeates their hearts. There is nothing else besides Allah in their hearts. They are not concerned with Jannah (Paradise) and Jahannum (Hell-Fire)”[2]


The Sharee’ah does not apply to Majzoobs:

The Deobandi translator of Ikhmaalush Shiyaam comments: “In the state of Jazb, the intellect is overwhelmed by Divine love, hence the Majzoob is not liable for the execution of the Sharee’ah obligations which are waived for him.”[3] 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.”[4]


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.”[5]


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 these stories are used as a source of encouragement or Targeeb for the common people and these stories beyond doubt affect the people’s Aqeedah.


Some example of the Majzoobs and their virtues…

1. Mentioned in Arwaa-e-Thalatha from Tazkiratul-Rasheed that, “In Lahori province, a Punjabi Majzoob (recluse) used to reside. Haji Abdur-Rahim Sahib who was a resident of the same locality, set out on a journey to visit Haramain-Shareefain (Mecca and Medina) by ship. On the journey, a glass fell down into the sea from Hazrat’s (Abdur-Rahim) hand. In just a while, a hand appeared from the sea holding the glass and disappeared as soon as Hazrat took the glass. In Lahori, the Majzoob said to the servants of Abdur-Rahim, ‘A glass had fallen from the hands of your Haji Sahib. It was me who gave it back to him’. When Haji Abdur-Rahim returned from Hajj, he was informed of this saying of the Majzoob.  Haji Abdur-Rahim said that the incident was true, but he was unable to recognize whose hand it was.[6] (Click to view scanned image of the quote)


2. Moulana Zakariyah says, “One of my trusted friends narrated an event of a scribe of Lukhnow (a city in India) who was habitual of writing Darood (blessings on Allah’s Messenger (sallallahu alaihi wa-sallam)) one time on a small notebook every morning before the start of his work. He was much worried at the time of his death and said, ‘I do not know how would I be treated.’ By chance a Majzoob (a saint totally absorbed in divine meditation) passed by him and on seeing his condition, he said, ‘Do not worry. The notebook has been presented before the Holy Prophet and is being accepted by him.’”[7]

[1] Ikhmaalush-Shiyaam (Eng. Trans.)  p.187.

[2] Ikhmaalush-Shiyaam (Eng. Trans.)  p.183.

[3] Ikhmaalush Shiyaam (Eng. Trans.)  p.105.

[4] Irshaadul-Mulook (Eng. Trans.)  p.53.

[5] Irshaadul-Mulook (Eng. Trans.)  p.58.

[6] Arwaah-e-Thalatha by Ashraf Ali Thanvi, p.444, story no.443.

[7] Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood, Chapter.5, p.112, no.8, (Edt. 1985, Published by Dini Book Depot - Delhi).