The most difficult thing in the world is for a person to leave the pursuit of vain fancies
    and to break he ego’s ingrained bad habits; but it is a sign of a true way that it
    enables its followers to take such action against the ego. It is little wonder that
    materialistic people feel uneasy and their lower selves positively threatened by the
    Sufi Way, as it demands from its followers even more than mere adherence to the
    Divine Law.  It demands that we leave our ego’s will behind by accepting the
    leadership of a guide.  Satan worshipped Allah for thousands of years but fell from his
    station in one instant when asked to submit to another creature and to follow him as
    his guide.

    It is most difficult for the ego to obey anyone’s advice, especially when that advice
    contradicts its own ideas and prevents it from seeking fulfillment of its desires.  
    Whoever is sincerely seeking his Lord’s Love must submit himself to one of his Lord’s
    beloved servants; he must stop being self-willed in order to do the Will of his Creator.  
    How can he know what his Creator wants of him?  The Creator’s Will is expressed
    through the will of those beloved servants.  Don’t imagine that those servants are
    serving their egos – no! Saints can only be Saints when their lower selves have been
    defeated by their souls; then the way is open for the Holy Prophet Muhammed (sal) to
    impart the Secret of Sainthood.  When a Sheikh orders his followers to do something
    or to abstain from it you must know that those orders come from the Holy Prophet
    Muhammed (sal), whose will is in total subservience to his Lord’s command.

    You must also know that the relationship between Sheikh and follower is a very
    delicate one that needs to be preserved with great care.  It is a serious agreement
    between Sheikh and follower and involves responsibility on both sides.  Yes, at the
    beginning it is easy to say: “Oh my Sheikh, I am accepting you and making my will
    subservient to yours.”  Then the Sheikh says: “Yes, I accept you.”  That is the easy
    part; but Grandsheikhs have been ordered to try their followers in order to ascertain
    whether they are trustworthy or not.

    For forty years I have been following the Way of my Grandsheikh, trying to submit my
    will to his but it was so difficult!  So many times he tried me, but through his spiritual
    powers he extended insight to me and kept me from falling.  I remember one of the
    biggest tests of all.  One day, near the beginning of my training, I was with
    Grandsheikh when he said to me: “Oh Sheikh Nazim, if you notice in my actions
    anything that conflicts with the outward Law or established practices of Islam, please
    inform me of it in private as soon as you get the chance.  This is necessary as I am an
    unlettered person and you are a learned religious scholar.  Therefore, I would
    appreciate if you would do me this service, as I wish to conform completely to all the
    laws and practices.”

    Quickly Divine Help reached out to me to prevent me from failing this difficult test, and
    I said: “Oh my Master, I am asking Allah to forgive me.  He knows best that I have
    come here to learn, not to teach.  You are my Sheikh, I am not your Sheikh.”  
    Grandsheikh was very pleased with this reply.  That was his first trial of me, and an
    important one.

    Are you looking down at your Sheikh, thinking that you can judge his actions?  Are
    you appointing yourself the role of “Inspector of Sheikhs”?  As of yet you are all
    “Inspectors of Sheikhs”, “Guides of Sheikhs” and “Correctors of Sheikhs”.  What is the
    result?  You remain at your station and the Sheikh continues on towards his goal in
    the Divine Presence.  This train is moving on:  whoever has boarded it may be in
    connection with the Sheikh, may accompany him through every rank in the Divine
    Presence.  But whoever objects to the train, or its engineer, its conductors, its
    passengers, its accommodations, etc., may get off and seek a different means of
    transportation, for this train carries no prisoners: no one is on it by force or against his
    will.  Nor does the engineer permit the train to be hijacked and ordered to veer from its
    course or to stop on the tracks.

    The train arrives at a station.  Some people climb aboard and others get off: then the
    train moves on without delay.

and of

Sheikh Nazim