Contents > Chapter 8: Worship in Islam > More Heretical Beliefs of the Sufis in relation to Ibaadah


 

More Heretical Beliefs of the Sufis in relation to Ibaadah

Refraining from Du’aa or Supplication

From Ikhmaalush-Shiyaam, “The Shaan (disposition) of Rasoolullah was to make Du’aa in every affair despite his Radha and Tasleem. Being the highest standard… Some Ahl-e-Haal (Awliya in state of spiritual ecstasy) feel that abstention from Du’aa is proper and Adaab (respect) because it appears as if one is reminding Allah of one’s need or if one does not ask, He will not give… Such men (of high state of spiritual ecstasy) do not present their needs, etc. to Allah. They adopt silence and Radha since they regard asking to be a conflict with Adaab for Allah.”[1]

 

This quotation shows that …

  • Even after knowing the well-known and well-established Sunnah of Allah’s Messenger (sallallahu alaihi wa-sallam), there is room for ifs and buts!!

  • Contrary to the claim, the views of the insane Majzoobs or the so-called, ‘Awliya in state of spiritual ecstasy’ are given consideration and preserved in books.

  • The insane Majzoobs are more aware of the manners (Adaab) of calling upon Allah and being pleased with Allah’s Decree than the Messenger of Allah (sallallahu alaihi wa-sallam), whose practice was to make Du’aa to Allah, as he has been commanded by his Lord - “And your Lord said: “Invoke Me and I will respond to your (invocation)’ Verily, those who scorn My worship, will enter Hell in humiliation.”[2]

 

He (sallallahu alaihi wa-sallam) said, “Whoever does not supplicate unto Allah, He will be angry with him.”[3] This is because abandoning supplication is leaving an important act of worship and implies showing no need for Allah’s Help and Mercy. Allah likes that His slaves ask Him and supplicate to Him, and He Descends to the lower Heaven every night, when its third part has passed and Declares: “I am the King, I am the King! Who is there to invoke Me, so I grant his invocation, who is there to ask Me so I give him, who is there to ask me for forgiveness so I forgive him.’ It continues like this until dawn breaks forth.”[4]

 

The above quote mentions Ridha (content) or being satisfied and patient, which has an important place in Islam. Allah says, “No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart …” Ibn Abbas (radhi allahu anhu) says in the explanation of the above verse, “Allah will guide his heart to certainty. Therefore, he will know that what reached him would not have missed him and what has missed him would not have reached him…”[5]

 

This Tafseer of Ibn Abbas gives great solace and comfort to the grieving heart. But the Sufis here too have their own understanding of “satisfaction on Allah’s Decree”. Their false understanding keeps them away from Dawah, Jihad, acquiring of means, seeking livelihood and even Du’aa. This false type of Ridha is an important Sufi belief and they claim that this Ridha gives their Shaikhs a lofty position with Allah, as in the following example…

 

“Once Ghaus Aadham (Shaikh Abdal-Qaadir Jilanee) was sitting with seven great Awliya Allah and saw with his exalted spiritual insight that a ship was about to sink in the sea. He stopped the ship from sinking with the help of his spiritual insight and strength. The seven Awliya who were steadfast in their love for Allah and in the acceptance of His Decree (Qadr), were greatly angered by this action of Ghaus Aadham and separated him from their gatherings. Ghaus Aadham once noticed seven skeletons. (Upon enquiry) he was told that a beast had supplicated to Allah, “O Allah, Let me eat from the flesh of your friends”. All the seven were presented and the beast began to feed on their flesh. When the beast would bite their flesh, they did not show the slightest movement. All the flesh was given in Allah’s way and only the bones remained.”[6]


[1] Ikhmaalush-Shiyaam (Eng. Trans.)  p.136.

[2] Soorah al-Ghaafir (40): 60.

[3] Saheeh al-Jamee as-Sagheer (no: 2414).

[4] Saheeh Muslim and others.

[5] Tafseer Ibn Katheer, Soorah al-Taghabun (64): 11 and at-Tabaree 23: 421.

[6] Shamaaim-e-Imdaadiyah, p.43.