he never followed him if he found him deviating from Sunnah. He used his knowledge of Islamic mysticism, Sufism and "Wahdt al Wujud" only for purely academic purposes and never allowed his devotees, followers and descendants to treat him as a Pir. Although, he was capable of creating a 'Khanqah', 'Darbar' a centre of Sufi mysticism, and though Shams-ud-Din Sialvi of Sial Sharif authorised him to do so, he did not create any 'Gadi' or 'Drabar', and also forbade his descendants to do this, as he was also a strong critic of Darbars and "family Gadi Nasheen". He also forbade his descendants not to establish Dargah after his death and made a will to bury him in the ordinary grave. After his death his elder son Qazi Mazhar Qayyum made every effort to stop the people from making Dargah of the grave of his father. He was a Sufi and Alim at the same time. In the words of Sarah F. D. Ansari, "Rigid distinctions have been drawn between ulama (plural of Alim) and sufis. They have been portrayed as antithetical, irreconcilable representatives of the same truth and consequently very different from the point of view of their relationships with governments of the day. As guardians of the Sharia, ulama were officially appointed as muftis and qazis to interpret and administer God's Law. They often came to rely on the state for their livelihood in the form of stipends and grants; they tended to become involved in worldly interests, which could lead them both to be distracted from essentially spiritual matters and to identify with the concerns of rulers rather than those of ordinary Muslims. Sufis, on the other hand, sought to gain knowledge of God in their hearts. By following the path, which meant observing various techniques of spiritual development, they aimed to obliterate self in unison with God. Because they placed greater emphasis on spiritual growth rather than on the letter of God's law, they were often able to reach out to people of other faiths, indeed to draw them towards Islam. For these reasons, and because they depended on the offerings of the pious rather than the gifts of kings, they often tended to stand aloof from state power and its representatives." In poetry Sir Muhammad Iqbal criticised the pirs of Punjab in his poem (پنچاب کے پيرزادوں سے) "To The Punjab Pirs". In this poem he