I examine music education in the Maizbhandari Sufi tradition through my sixteen years of work with Bangladeshi folk practice and teaching. I argue that learning here is embodied, relational, and ethical. It grows in zikr, in shrine-centred mehfil, and in careful listening to senior disciples. I have observed how breath control, collective timing, and attention to sonic texture contribute to competence. Technique matters, but character formation is the foundation of the pedagogy.This model troubles the dominant story of “proper” music education in Bangladesh. Many schools center on notation, fixed curricula, and assessment by external exams. Maizbhandari teachers center on intention, presence, and social responsibility. I call this affective literacy. Learners sense when a phrase conveys devotion, when a tone disrupts the moral mood, and when silence should take precedence. I use the term' ethical reflexivity' to describe the reflective habits that guide performance choices and repertoire selection.Bangladeshi scholarship clarifies these claims. Hassan describes Maizbhandari teachings that link song with remembrance and pluralist ethics, which I see daily in the pedagogy of repertoire, posture, and care (Hassan 2022). Ethnographic research in Chattogram reveals how collective remembrance encompasses musical repetition, tonal ascent, and disciplined listening, which I interpret as a curriculum of presence rather than a syllabus of scales (Tanjim and Hossain 2021-2022). Studies of Sufi authority track how lineage, shrine governance, and civic pressure shape who teaches and what can be taught, which helps explain the uneven institutional reception of Maizbhandari music education in the city (Al Mostofa 2023).Critical questions follow. I ask how women and gender diverse practitioners gain stable visibility within shrine and urban stages, since pedagogical authority often travels through male-coded lineages. I ask how digital platforms elevate some charismatic voices while thinning slow apprenticeship. I ask how NGO cultural projects and city policy in Chattogram support festivals yet neglect year-round teaching. I consider how universities can evaluate learning without flattening devotional nuance into competency checklists. I propose rubrics that include ethical reflexivity, ensemble responsibility, and consistency of presence alongside pitch accuracy and phrasing. I integrate close reading of Bangla lyrics used in Maizbhandari settings, since lyrical semantics and prosody guide phrasing, gesture, and affective stance.I will advance this argument at the conference by presenting field-derived models of assessment, a mapped comparison of Maizbhandari pedagogy with conservatory syllabi, and a brief analytical reading of two canonical songs to demonstrate how lyrical meaning informs musical decision-making (Hassan 2022; Tanjim and Hossain 2021-2022; Al Mostofa 2023).