Disgorging another slander, Madkhalee says:
“This is one of the reasons for the extreme deviation of the Sufis, they have abolished forbidding evil so that evil actions have become good to them.”
Nothing is further from the truth than this slanderous averment. The Sufiya are paragons of virtue and beacons of guidance. Amr Bil Ma’roof Nahyi Anil Munkar [enjoining good, forbidding evil] is a lifelong obligation in which they are involved. Where, when and how did the genuine Sufis abolish Amr Bil Ma’roof? It is a blatantly false claim unsubstantiated by evidence. There is not the slightest evidence to substantiate this blatant lie uttered by al-Madkhalee. All the Auliya – the genuine Sufiya – were always active in the duty of Amr Bil Ma’roof. Their writings and statements are permeated with the theme of Amr Bil Ma’roof. The Sufiya were persecuted, imprisoned and tortured for their Amr Bil Ma’roof by kings and rulers to whom the Sufiya directed their Naseehat. What is this miscreant’s basis for contending that the Sufiya have abolished Amr Bil Ma’roof Nahy Anil Munkar?
Continuing with his affirmation of Amr Bil Ma’roof Nahyi Anil Munkar, the noble Sufi, Hadhrat Khwaajah Ma’soom (rahmatullah alayh) says in his Maktubaat: “Understand well that if abstention from opposing (the people of baatil) had been praiseworthy, then Amr Bil Ma’roof, Nahyi Anil Munkar would not have been among the Waajibaat of the Deen, and Allah Ta’ala would not have awarded the title, Khair-e-Ummah (the Best Ummah) to those who practise Amr and Nahyi. Praising them, the Qur’aan states:
“….They command righteousness, prohibit evil and observe the limits of Allah….”
Elsewhere in the Qur’aan, Allah Ta’ala says: “The Believing men and the Believing women are mutual friends. They command righteousness and prohibit evil.” The Ambiya (alayhimus salaam), the Sahaabah, Taabieen, Tab-e-Taabieen and all the Salaf-e-Saaliheen expended great effort in the execution of Amr Bil Ma’roof Nahyi Anil Munkar, and they suffered horrendous torture and persecution to uphold this obligation.
Whatever the Auliya (Sufiya) had acquired in the spheres of Wilaayat, Ma’rifat Muhabbat, and Qurb-e-Ilaahi was via the Ambiya. The Path of Wusool is confined to obedience to the Ambiya. All paths besides this path are deviation and the roads of the shayaateen. Therefore, whoever attempts to plod the path of Haq without obedience to the Ambiya, will never attain success. He will gain nothing besides deviation. Even if such a person acquires something (by way of supernatural feats), it will be istidraaj (satanic manipulation and influence), the consequence of which is loss and deprivation. ‘Whoever searches for a deen other than Islam, never shall it be accepted of him, and in the Aakhirah he will be from among the losers.” (Qur’aan):
Hadhrat Junaid Baghdaadi (rahmatullah alayh), who is among the leaders of the Sufiya, said: “Whoever has not made hifz of the Qur’aan nor studied Hadith, he cannot become a leader in our (Sufi) Maslak (Path) because our Path is totally fettered to the Qur’aan and Sunnah.”
Hadhrat Khwaajah Ahraar (rahmatullah alayh) – a prominent Sufi – said: “If all ahwaal and mawaajid are bestowed to us, but if our nature is not adorned with the Aqaaid of the Ahlus Sunnah Wal Jama’ah, then we shall view these bestowals as nothing but corruption. On the contrary, if all corruption accumulates in us, but our nature is bestowed with the Aqaaid of the Ahlus Sunnah Wal Jama’ah, then we have no fear.”
Be just (by refraining from your baseless criticism which you level at the Sufiya)! Nubuwwat has terminated. The era of Wahi has ended. The Deen has been perfected. Divine Ni’mat has been completed. Now on the basis of which daleel and authority is it possible to set aside the ahkaam of this powerful Deen? ……..Employ intelligence. Do not become entrapped in the deception of imagination and dreams. Stay far from the path of shaitaan. Do not let slip from your hand the beautiful Sunnah of Siraatul Mustaqeem. Undoubtedly, the way of Najaat (salvation) is to follow the Ambiya (alayhimus salaam). Besides this, everything else is dangerous. It is therefore imperative to beware and abstain from such danger. Abandoning the Path of Salvation and adopting the path of danger is to become ensnared in the net of shaitaan, the accursed one, and to plunge yourself in everlasting perdition.
When you will have to deal with Allah Ta’ala, when the stages of the grave and Qiyaamah will have to be traversed, then nothing besides obedience to the Ambiya will be of benefit to aid you. Yes, if ahwaal, mawaajid, kushoof and ilhaamaat are in accord with the teachings of the Ambiya, then it will be light upon light.” (The above are all extracts from the discourse of the Sufi, Khwaajah Muhammad Ma’soom, the son of Hadhrat Mujaddid Alf-e-Thaani.)
Continuing his discourse, Sufi Khwaajah Muhammad Ma’soom (rahmatullah alayh) says:
“What is the conflict between Shariat and Tareeqat? (In other words, there is no conflict whatsoever). The Shariah has been established on the basis of such Absolute Revelation in which there is not the slightest scope for doubt and uncertainty. There is no abrogation and changing in the ahkaam of the Shariah which will endure until Qiyaamah. It is imperative for the masses and the elite to practise in accordance with the commands of the Shariat. Tareeqat has no authority to efface any of the ahkaam of the Shariat and to emancipate the people of Tareeqat from the impositions of the Shariah.
Among the Aqaaid of Absolute Certitude of the Ahlus Sunnah Wal Jama’ah is that a person can never attain a stage which frees him from the impositions of the Shariah. Whoever subscribes to such a belief, is beyond the pale of Islam…………Yes, undoubtedly, sometimes some actions in apparent conflict with the Kitaab and Sunnah emanate from some Saalikeen… On such occasions the Saalik should hold on firmly to the Shariah with his jaws, and act in conflict with his kashf and wijdaan and in obedience to the Ahlus Sunnah Wal Jama’ah. At such times, the Saalik should, like Ibraaheem Khaleelullah (alayhis salaam) say: “I do not love that which disappears.”, and proclaim: “Verily, I have turned my face to Allaah…” (The Saalik, sometimes in a state of ecstacy undergoes certain spiritual experiences which are seemingly in conflict with the Shariah. But when the state of ecstacy disappears, he repents and affirms his Aqeedah of the Ahlus Sunnah Wal Jama’ah. Never does he propagate his experience for public consumption. In fact, for their own benefit and the safety of the masses, they publicly renew their Imaan. This they do instead of resorting to explanation, interpretation and justification of the statements which they had made in a state of intellectual abnormality.)”
Hadhrat Khwaajah Muhammad Ma’soom (rahmatullah alayh) further says in regard to Amr Bil Ma’roof Nahy Anil Munkar:
“Hadhrat Shaikh Abdul Qaadir Jilaani (rahmatullah alayh) has written an entire chapter in one of his treatises on the subject of Amr Bil Ma’roof Nahyi Anil Munkar. In it he has elaborated its subtleties. In this treatise he states: “Is Amr Bil Ma’roof Nahy Anil Munkar permissible or not at a time when there is almost certainty of being killed? According to us (Sufis), at such a time too, it is permissible, in fact preferable on condition that the the one who embarks on Nahyi Anil Munkar has the ability of toleration (to bear the torture). This Nahyi Anil Munkar resembles Jihaad fi sabeelillaah against the kuffaar.” Now be just! These illustrious Souls were the leaders and guides of the People of Wilaayat. They were the Sufiya-e-Kiraam. If their maslak was flattery (or to be lax in this field), then why did they emphasize so much on the obligation of Amr Bil Ma’roof Nahyi Munkar?”
The slander of al-Madkhali is rejected with contempt…
AMR BIL MA’ROOF NAHYI ANIL MUNKAR
Mr. Madkhalee says:
“The Sufis make it obligatory for a follower to be a slave in mind and body to his shaykh, deprived of all will like a deceased person with the one washing him. Even if he sees him committing a sin or something contrary to the Sharee’ah still is not permissible for him to ask about the reason for that, if he were to do so then he would be rejected from the mercy of his shaykh and would never prosper. This is one of the reasons for the extreme deviation of the Sufis, they have abolished forbidding evil so that evil actions have become good to them, even becoming righteous deeds….”
This averment is drivel, extremely misleading and plain slander of the Auliya of Allah Ta’ala. Just as obedience to the Rasool (sallallahu alayhi wasallam) is obedience to Allah Ta’ala, as the Qur’aan states: “He who obeys the Rasool, verily he has obeyed Allah.”, so too, is obedience to the Warathatul Ambiya (Heirs and Representatives of the Ambiya), obedience to the Rasool and to Allah Ta’ala.
Rasulullah (sallallahu alayhi wasallam) commands obedience to the Shariah of Allah Ta’ala, hence obeying him is to obey Allah Ta’ala. The Sufiya teach and command the Shariah of Allah Ta’ala, hence for the mureedeen to obey the Shaikh is tantamount to obedience to Rasulullah (sallallahu alayhi wasallam), and via him, it is obedience to Allah Azza Wa Jal.
Such total obedience demand that the follower’s mind be ‘enslaved’ to Rasulullah (sallallahu alayhi wasallam), and this mental ‘enslavement’ is acquired in the post-Nubuwwat eras via mental ‘enslavement’ to the Shaikh who is the Representative of Rasulullah (sallallahu alayhi wasallam). This kind of wholehearted and mental ‘enslavement’ is commanded by Allah Ta’ala in the Qur’aan Majeed:
“It is not lawful for the Mu’min nor for the Mu’minah to have any choice in any matter when Allah and his Rasool have decreed an issue. He who disobeys Allah and His Rasool, verily he has lapsed into clear deviation” (Ahzaab, aayat 36)
Rasulullah (sallallahu alayhi wasallam) too has commanded total obedience to superiors in charge, even if the superior is a “squint-eyed black slave” Further, emphasizing the imperative importance of mental ‘enslavement’ to superiors, Rasulullah (sallallahu alayhi wasallam) said: “The pleasure of Rabb is in the pleasure of (your) father, and the wrath of Rabb is in the wrath of (your) father.” Similar Ahaadith are recorded regarding the wife’s obedience to her husband. Total obedience is commanded to the degree of mental ‘enslavement’. ‘As-sam’a wat Taa-ah’ (We here and we obey) is the slogan and the platitude of the Mu’mineen.
Undoubtedly, the fundamental basis for the validity of this imperative attribute of mental ‘enslavement’ is conformity with the Shariah. Every Sufi implicitly subscribes to the command: “There is no obedience to makhluq (creation ,i.e. to people) in disobedience to Khaaliq (i.e. Allah, The Creator).” Let the moron Salafi produce his evidence for claiming that the Sufiya require their mureedeen to obey what is haraam, and to obey any orders of the Shaikh which may be in conflict with the Shariah. This is a heinous slander against the Auliya of Allah Ta’ala, they who are the Warathatul Ambiya in the truest and highest form after the Sahaabah.
The entire ta’leem of the Sufiya is pure Amr Bil Ma’roof Nahy Anil Munkar in both the Zaahiri (exoteric) and Baatini (esoteric) dimensions of the Deen. They are meticulous in observing the Zaahiri Shariah as well as the Baatini Shariah. No one observes even the Mustahabbaat and the Aadaab of the Zaahiri A’maal so meticulously and so steadfastly as the Sufiya. Every Zaahiri act of Rasulullah (sallallahu alayhi wasallam) is accorded the highest care. There are innumerable episodes of this nature of the Sufiya. Volumes can be filled with their methodology of strict obedience to the Sunnah.
The Sufiya when initiating a mureed into the Silsilah, stipulate as a precondition, rectification of the Zaahiri acts of the Shariah. Thus, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh), who was among the leading Sufiya of this era, states in his Haqeeqatut Tareeqat:
“After rectification of Aqaaid (Beliefs) and A’maal-e-Zaahirah (External/physical acts), it is fardh upon every Muslim to reform his A’maal-e-Baatiniyah (the states of the nafs).”
Upholding the command of Amr Bil Ma’roof by the Sufiya is quite apparent from their teachings. Hadhrat Junaid Baghdaadi (rahmatullah alayh) said:
“All avenues besides the strict following of Rasulullah (sallallahu alayhi wasallam) are closed to mankind.”
Hadhrat Bayazeed Bustaami (rahmatullah alayh) said:
“Do not be deceived if you see a performer of supernatural feats flying in the air. Measure him on the Standard of the Shariah – how he adheres to the limits of the commands of the Shariah.”
Hadhrat Nuri (rahmatullah alayh) said:
“Do not venture near to one who lays claim to a state which brings about transgression of the limits of the Shariah.”
Hadhrat Khwaajah Naseerudden Chiraghi Dehlawi (rahmatullah alayh) said:
“Obedience to Rasulullah (sallallahu alayhi wasallam) is imperative. Such obedience is essential in word, deed and intention. Love for Allah Ta’ala is not possible without obedience to Hadhrat Muhammad Mustafa (sallallahu alayhi wasallam).”
Hadhrat Khwaajah Mueenuddeen Chishti (rahmatullah alayh) said:
“He who adheres to the Shariah, executing its commands and abstaining from transgression, progresses in spiritual rank, i.e. all progress is dependent on adherence to the Shariah.”
Hakeemul Ummat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said:
“Whoever acquires the wealth of Wusul (i.e. attaining Divine Proximity), has acquired it by virtue of obedience to the Sunnah.”
Hadhrat Ibn Ataa’ (rahmatullah alayh) said:
“He who adorns himself with the aadaab of the Sunnah, his heart brightens up with the noor of Ma’rifat…There is no stage higher than the stage of obedience to the commands of Allah and the Rasool (sallallahu alayhi wasallam).”
Hadhrat Hasan Basri (rahmatullah alayh), the Chief, Father and Progenitor of all the Sufiya, was once giving a discourse when the notorious tyrant Hajjaaj entered the Musjid with his soldiers and with a drawn sword in his hand. A Buzrug who was present, said to himself: “Today is Hasan’s day of trial. Will he continue with his Amr Bil Ma’roof or will he begin to flatter Hajjaaj?” Hajjaaj sat down in the gathering. Hadhrat Hasan (rahmatullah alayh) continued with his Naseehat and Amr Bil Ma’roof without the slightest change in his attitude or tone. He was totally unperturbed by the presence of Hajjaaj. He did not even look in the direction of Hajjaaj. The Buzrug said to himself: “Truly, Hasan is Hasan.” (Hasan means beautiful).
At the end of the bayaan (lecture), Hajjaaj went up to Hadhrat Hasan and kissed his hands. Then he (Hajjaaj) commented: “If anyone wants to see a man, let him look at Hasan!”
The fearless attitude which Hadhrat Hasan (rahmatullah alayh) displayed in his delivery of Amr Bil Ma’roof Nahy Anil Munkar was the attitude of almost all the Sufiya. Many of them were imprisoned, tortured and executed precisely for upholding the command of Amr Bil Ma’roof. It is among the vilest slanders of the moron Salafis to accuse the Sufiya of having abolished Amr Bil Ma’roof.
When Hadhrat Ali (radhiyallahu anhu) entered Basra, he attended a discourse which Hadhrat Hasan, the great Sufi, was giving in a Musjid. After listening to his bayaan, Hadhrat Ali (radhiyallahu anhu) asked him: “Are you an Aalim or a Taalibul Ilm (a student)?” Hadhrat Hasan said: “I am nothing. However, I narrate the words of Rasulullah (sallallahu alayhi wasallam) which have reached me.” Hadhrat Ali (radhiyallahu anhu) commented: “This young man is qualified to give discourses.”
This was the first meeting between Hadhrat Ali (radhiyallahu anhu) and Hadhrat Hasan Basri (rahmatullah alayh) who was not aware that the person who was interrogating him was Ameerul Mu’mineen Hadhrat Ali (radhiyallahu anhu). After Hadhrat Ali (radhiyallahu anhu) had departed, someone informed Hadhrat Hasan who he was. He immediately alighted from the mimbar and rushed out after Hadhrat Ali (radhiyallahu anhu). When he reached Hadhrat Ali, he said: “For Allah’s sake, teach me how to make wudhu.” A dish of water was brought and Hadhrat Ali (radhiyallahu anhu) physically demonstrated to Hadhrat Hasan the way in which Rasulullah (sallallahu alayhi wasallam) used to make wudhu. That spot became famous by the name Baabut Tasht (the Gate of the Dish).
This was the great Sufi whom Hadhrat Ali (radhiyallahu anhu) had authorized to teach the Ummah. Among his mureeds were famous Sufiya such as Hadhrat Habeeb Ajmi, Hadhrat Rabiah Basriyyah and others.
Shaikh Abdul Wahhaab Sha’raani (rahmatullah alayh) states in his kitaab, Tambeehul Mughtarreen:
“Sayyidut Taaifah, Imaam Abul Qaasim Junaid (rahmatullah alayh) said: ‘Our kitaab, the Qur’aan, is Sayyidul Kutub. It is the most comprehensive Kitaab. Our Shariah is the best and subtlest of all Shariats, and our Tareeqah (i.e. the Tareeqah of the Sufiya) is fortified by the Kitaab and the Sunnah.
Whoever has not acquired the knowledge of the Qur’aan and Hadith and who has not understood the meanings of these Two (Sources of the Shariah), following him is not valid.
If you see a man sitting cross-legged in the air, do not follow him as long as you have not seen his action on the occasions of Amr (commands of the Shariah) and Nahi (prohibitions of the Shariah). If you find him obedient to all the commands of Allah Ta’ala and abstaining from all His prohibitions, then follow and obey him. If you find him deficient in observing the commands and not abstaining from the prohibitions, then refrain from him.”
Allaamah Sha’raani (rahmatullah alayh) further says:
“O my Brother! To rectify ibaadat in accordance with the Zaahir of the Kitaab and Sunnah is Waajib by Ijma’ (Consensus). A man who does not distinguish between haraam and makrooh is a jaahil.”
“Our Shaikh, Sayyidi Ali Khawwaas (rahmatullah alayh) said: ‘The Tareeq of the Ahlut Tasawwuf has been purified according to the Kitaab and Sunnah in the same way as gold and diamonds are purified from contaminations …
I say that the one who claims that the Qur’aan and Sunnah do not expound Tasawwuf is a kaathib (liar) and a muftari (fraud). His statement in this regard is clear evidence for his jahaalat (ignorance) because the Sufi is one who is an Aalim who practises with ikhlaas in terms of his Ilm (knowledge).”
Rejecting the baseless criticism of the Sufiya by ignoramuses such as the Salafi morons, Allaamah Sha’raani, himself a great Sufi, states in his kitaab:
“When those who followed the way of the Salf-e-Saaliheen became non-existent, the Path of the Salf was eliminated. Because of the dearth of the people of the Tareeq, some people began to believe that Tasawwuf was beyond the pale of the Shariah. I have elaborated on this subject in my kitaab, Al-Manhajul Mubeem fi Bayaani Akhlaaqil Aarifeen.”
Commanding righteousness and prohibiting evil are the primary obligations of the Sufiya. There is no group who is as constant, firm and diligent in the execution of the obligation of Amr Bil Ma’roof as the Sufiya. Regarding this obligation, Hadhrat Uwais Qarni (rahmatullah alayh), the Sufi Recluse who would flee into the wilderness at the sight of human beings, said: “The Mumin’s firmness on the Haqq leaves for him no friend on earth. Whenever someone calls people to righteousness and prohibits them from evil, they vilify him with the worst kind of slanders (as Madkhalee is guilty of), and they seek to ruin his reputation.”
It was the usual practice of Sufyaan Thauri (rahmatullah alayh) to command righteousness and prohibit evil whenever he would visit the marketplace.
If any unbiased person in search of the truth researches the lives of the Sufiya, he will be convinced that their entire lives were devoted to the command of Amr Bil Ma’roof, and in fulfilling this obligation they had to suffer much persecution at the hands of tyrannical rulers as well as the Ulama-e-Soo’. He will understand that Madkhalee’s charge of abolition of Amr Bil Ma’roof Nahyi anil Munkar, requiring mureeds to submit to sin and deviation, to obey the Shaikh even if his instructions are in conflict with the Shariah and to regard evil deeds as virtuous deeds, are calumnies of the worst kind.