“…the religion of Islaam orders justly balanced and moderate behaviour in all affairs….If avoidance of preoccupation with this life is done within the limits of what was prescribed by the Messenger then it is something praiseworthy in Islaam….”
In this averment the Salafi contends that the Zuhd of the Sufiya was immoderate and in conflict with the Sunnah. He makes this conclusion on account of his jahl-e-muraqqab (compound ignorance). What is ‘moderation’? Whatever was practised and taught by Rasulullah (sallallahu alayhi wasallam) is in fact ‘moderation in Islam’. An act or an attitude may be moderate for one person and extreme for another. The standards of moderation vary.
When Rasulullah (sallallahu alayhi wasallam) once called for contributions for a Jihad campaign, Hadhrat Abu Bakr (radhiyallahu anhu) brought 100% of his wealth to Rasulullah (sallallahu alayhi wasallam). He accepted it. Then came Hadhrat Umar (radhiyallahu anhu) with 50% of his wealth. This too, Rasulullah (sallallahu alayhi wasallam) accepted. When another Sahaabi brought a substantial amount of gold, Rasulullah (sallallahu alayhi wasallam), took a portion of it, and returned the balance commenting that it was for the use of his family.
Whereas others would cook food daily, the fire was not even lit in the home of Rasulullah (sallallahu alayhi wasallam) for days. While Rasulullah (sallallahu alayhi wasallam) said: “Poverty is my pride.”, some Sahaabah engaged in the pursuit of halaal wealth which was condoned and perfectly permissible. While Rasulullah (sallallahu alayhi wasallam) and some Sahaabah spent the entire nights in Salaat, other Sahaabah would sleep the greater part of the night.
While some Sahaabah donned beautiful garments, Hadhrat Umar’s (radhiyallahu anhu) garment had a dozen patches, and Rasulullah (sallallahu alayhi wasallam) said to Hadhrat Aishah (radhiyallahu anha): “If you intend to link up with me on the Day of Qiyaamah, then be contented with worldly provision which is sufficient for a horse rider (on a journey), and beware of the company of the wealthy, and do not regard a garment to be old as long as you can patch it.”
While the Sahaabah in general were allowed to earn wealth, the Ashaabus Suffah were prohibited from earning and from even going out to seek their daily food. Whilst there was no condemnation of others who died and left behind considerable wealth, a member of Ashaabus Suffah who left behind just one dinar was stated to be an inmate of the Fire and that he would be branded in the Fire with the dinar.
From these few examples it should be quite clear that ‘moderation’ in Islam is a relative issue. It is not a uniform rule equally applicable to everyone. The severe austerity imposed on Ashaabus Suffah was their degree of moderation. Hadhrat Abu Bakr’s total contribution was his moderation and Hadhrat Umar’s 50% was his moderation, and so on, everyone had his standard of moderation.
What was moderation for Hadhrat Abdur Rahman bin Auf (radhiyallahu anhu) was extravagance and excessive for Hadhrat Abu Darda’ (radhiyallahu anhu) who maintained that it was not permissible to retain any money whatsoever.
Rasulullah (sallallahu alayhi wasallam) standing in Salaat until his mubaarak feet swelled up, was his standard of moderation which was not applicable to everyone. So, whilst the Shariah does not impose on its rank and file this ‘extreme’ method of Salaat adopted by Nabi-e-Kareem (sallallahu alayhi wasallam), it will be the effect of Satanism to criticize a Sufi who adopts this Sunnah of Rasulullah (sallallahu alayhi wasallam). Similarly, while no one will be condemned for indulging in sumptuous food and beautiful garments, no one has the right to condemn the Sufi who adopts Hadhrat Umar’s standard of Zuhd regarding food and clothes. While Rasulullah (sallallahu alayhi wasallam) prohibited some Sahaabah from keeping food for the next day, others were exempted from this rule.
The Qur’aan Majeed, commanding moderation in charity, states: “Do not keep your hand tied to your neck (i.e. do not be niggardly/stingy) nor spread it totally open (i.e. be not extravagant), for then you will sit denigrated and bankrupt.” (Israa’, aayat 26)
This aayat clearly instructs the standard of moderation even in charity. However, in the kutub of Tafaaseer it is mentioned: “The injunction to refrain from spending all of one’s wealth in the Path of Allah Ta’ala applies to those who are weak and will not be able to bear the rigours of poverty. They will regret afterwards when saddled with bankruptcy. The standard of moderation stated in this aayat does not apply to those who enjoy a high level of Tawakkul. They may spend all their wealth in the Path of Allah Ta’ala. The episode of Hadhrat Abu Bakr (radhiyallahu anhu) is famous. He contributed all his wealth for the Battle of Tabook. When Rasulullah (sallallahu alayhi wasallam) asked him: ‘What have you left for your family?’, he responded: ‘I have left Allah and His Rasool (sallallahu alayhi wasallam).’”
While the aayat instructs moderation, it has different meanings for different people. Spending one’s entire estate in the Path of Allah may be extreme for most people, but for the select Mutawakkileen (Men whose trust in Allah is perfect), it is perfectly permissible and does not transgress the bounds of moderation.
What is moderation in food-intake. The stupid salafi slanders the Sufiya for their austerity in this regard because he interprets his own gluttony as ‘moderation’, and the austerity of the Sufiya as extremism whilst in reality the Sufiya follow Rasulullah (sallallahu alayhi wasallam) and many Sahaabah in this regard. So what is the standard of moderation with regard to eating? Again there is a vast difference. Standards differ in terms of attitudes and physical strength/weakness of people. However, Rasulullah (sallallahu alayhi wasallam) has presented a general principle which applies to the masses. He said that one third of the stomach should be for food, one third for water and one third for air circulation. Thus, filling the stomach one third with food will be moderation for most people.
Now how will this third be measured? The volume-capacity of stomachs differ greatly. There are small, medium, large, extra-large and super large stomachs. Perhaps the moron’s stomach fit in the last category, hence he takes umbrage at the little food consumed by the Sufiya who derive considerable physical and spiritual strength from Tasbeeh which is the nourishment of the Malaaikah.
Will every person have to engage a medical practitioner and pay an exorbitant fee for an x-ray or insertion of some scope instrument from the mouth or the hind passage to gauge the volume of the stomach? There is no need for such stupidity. Twenty one slices of bread fills Madkhalee’s stomach to capacity. Twelve slices fill Zaid’s stomach. 6 slices fill Bakr’s stomach. For Madkhalee, moderation will be 7 slices which is one third of his super large belly. For Zaid, moderation will be 4 slices and for Bakr, moderation will be 2 slices.
However, this third-full standard is not applicable to all. There were many Sahaabah, especially the Ashaabus Suffah whose intake of food was substantially less than a third. In a Hadith mentioned earlier, Rasulullah (sallallahu alayhi wasallam) gave each one of them just one date despite their hunger. A near-empty stomach even after eating, was standard practice for Hadhrat Umar (radhiyallahu anhu). That was moderation for Souls of this lofty calibre. But for fellows like these moron salafis of this age, moderation has a different meaning. The consequence of their gluttony is their puddles of excreta. They excrete like camels as Allaamah Abdul Hay Lucknowi mentions in the Haashiyah on Hidaayah.
Mentioning another standard of eating, Allaamah Abdul Wahhaab Sha’raani (rahmatullah alayh) says: “When Sayyidi Ali Khawwaas (rahmatullah alayh) would eat, he would not exceed nine morsels, and he would say that Rasulullah (sallallahu alayhi wasallam) said: ‘A few morsels which will keep erect the back of a person suffices for him.’ The term used in this Hadith is luqaimaat which could mean three to nine morsels.” While nine morsels is not moderation for the masses with extended and bloated bellies, it fully applies to the Sufiya whose spiritual nourishment makes them independent of the gluttony and of even the standard of moderation which applies to the masses.
The same argument and logic applies to all requisites of man. Sleep, lifting weights, menial work and everything else have to be subjected to moderation. But, there is no uniform standard of moderation applicable to all people.
Fasting every alternate day is no problem for some people. Others find it difficult to fast even one day a month. Others are comfortable with the two Masnoon days of fasting per week. In every sphere it is the same. The stupid attempt to impose one fixed idea of moderation on all people is in fact immoderation and extremism which the Shariah does not condone.
The stupid salafi seeks to impose his conception of moderation on all people, even on the Auliya. Then he abortively and stupidly attempts to substantiate his idea of moderation by selectively citing certain Ahaadith of only one category. He cites only such narrations which are applicable to the masses and which provides latitude for worldly indulgence within the confines of the Shariah. He ignores the innumerable Ahaadith which conspicuously support the life-style of the Sufiya. He is thus guilty of skulduggery or he wallows in jahaalat.
With this plethora of moderation standards, Madkhalee’s contention that the Zuhd of the Sufiya was extremism is plain rubbish which portrays his jahaalat. For every act of the Sufiya there is a basis in the Sunnah. Only morons (juhhaal and aghbiya) are capable of denying this confirmed reality. His contention that the lifestyle of the Sufiya was contrary to the Sunnah is palpably baseless. Whether it be food, clothes, ibaadat, etc., the Sufiya have a valid basis in the Sunnah. What may be extreme for the masses is not extreme for the elite Auliya of Allah Ta’ala…
Uttering more slander against the Sufiya, the moron Salafi says:
“As for zuhd of the Sufis then it is abandonment of lawful earning and beneficial work and to sit in seclusion in a private retreat waiting for whatever is brought to them by the people. It is to beg, ask for charity and to frequent the rulers and the traders in order to swindle them and praise and flatter them to attain crumbs from their tables. It is to falsely manifest poverty in their dress, so they wear old and worn out clothes in order to show that they withhold themselves from the life of this world and that they are pious….”
What the evil writer has said here is utter rubbish and slander. He has placed the genuine Sufiya into the category of frauds and deceits who perpetrate the acts which the moron has levelled at all the Sufiya and Auliya of Allah Ta’ala. It is imperative for this scoundrel writer to present the names of the Sufis who are guilty of the heinous misdeeds he has enumerated. Not a single one of the numerous Sufi masters in the Four Sufi Silsilahs is guilty of the calumnies of which Madhkalee accuses the Auliya.
Among the illustrious Sufi masters were Uwais Qarni, Hasan Basri, Fudhail Bin Iyaadh, Ibrahim Bin Adham, Maalik Bin Dinaar, Muhammad Waasi’, Habib Ajmi, Abu Haazim Makki, Utbah Bin Ghulaam, Raabiah Adwiyyah, Bishr Haafi, Zunnun Misri, Bayazid Bustami, Abdullah Bin Mubaarak, Sufyaan Thauri, Shaqeeq Balkhi, Imaam Abu Hanifah, Imaam Ahmad Bin Hambal, Imaam Shaafi’, Dawood Taai, Haarith Muhaasabi, Abu Sulaimaan Daaraani, Muhammad Sammaak, Muhammad Bin Aslam, Ahmad Harb, Haatim Asam, Sahl Tastari, Ma’roof Karkhi, Sirri Saqati, Fatah Musali, Ahmad Hawaari, Ahmad Khadrawi, Abu Turaab Bakhshi, Yahya Bin Muaaz, Shah Shuja’ Kirmaani, Bu Yusuf Bin Husain, Abu Hafs Haddaad, Hamdoon Qasaar, Mansur Ammaar, Ahmad Bin Aasim, Abdullah Khabeeq, Junaid Baghdaadi, Amr Bin Uthmaan, Abu Saeed Kharraaz, Abul Hasan Nuri, Abu Uthmaan Heeri, Abu Abdullah Jallaa’, Abu Muhammad Ruwaim, Ibn Ataa’, Ibraahim As-Raqi, Yusuf Asbaat, Abu Ya’qoob Nahrjuri, Abu Muhammad Murtaish, Abu Abdullah Muhammad Fadhl, Abul Hasan Bu Shabkhi, Muhammad Ali Hakeem Tirmizi, Abu Bakr Darraaq, Abdullah Manaazil, Sahl Isfahaani, Shaikh Nassaaj, Abu Humzah Khuraasaani, Ahmad Masrooq, Abdullah Ahmad Maghribi, Abu Ali Jurjaani, Abu Bakr Kitaabi, Abdullah Khafeef, Abu Muhammad Jareeri, Abu Bakr Waasiti, Abu Amr Haheel, Ja’far Jildi, Abul Khair Aqta’, Abu Abdullah Taroghandi, Abu Ishaaq Razoni, Abu Bakr Shibli, Abu Nasr Siraaj, Abul Abbaas Qassaab, Ibraahim Khawwaas, Ibraaheem Shaibaani, and innumerable other Masters of Tasawwuf.
Are all of these illustrious Souls, who were the Warathatul Ambiya, all frauds, deceits, crooks and robbers who consumed haraam food from rulers and traders under false pretences? On the contrary, these were such illustrious and noble Auliya who diligently implemented the Hadith of Rasulullah (sallallahu alayhi wasallam):
- “Beware of the company of the wealthy.”
- “The most hated Qurraa’ by Allah are those who visit the rulers.”
- “The noblest Jihaad is to state the Haqq in the presence of a tyrannical king.”
- “Proclaim the Haqq even though it be bitter.”
These noble Auliya were the first upholders of these commands. Haroon Rashid, the Khalifah (King) of the Islamic empire would beg to be admitted to the hut of Hadhrat Fudhail Bin Iyaadh (rahmatullah alayh). The Khalifah cried to just meet Hadhrat Fudhail and gain some Naseehat, but he (Fudhail) would not open the door of his hut. The Khalifah begged Dawood Taai (rahmatullah alayh) to be admitted in his presence, but he refused to open the door. Imaam Abu Yusuf (rahmatullah alayh) had to intercede on behalf of the Khalifah to gain admission to Dawood Taai (rahmatullah alayh).
It was the standard practice of all these Sufiya to stay far, very far from rulers and traders. They would refuse gifts of gold and silver which the rulers would offer. Ibrahim Bin Adham would work as a menial labourer one day a week and use the money to feed his mureedeen, yet he would refuse to accept gifts. And, what need did he have to visit kings and traders and hanker after their wealth, when he himself was the king of Balkh? He kicked aside the throne of Balkh and joined the Sufi hermits in the wilderness in search of AllahAzza Wa Jal and to prepare his wealth for the Aakhirah.
Who in the above list of illustrious names had hankered after the wealth of kings and traders? Who among them had visited the kings to flatter them and to come away with gifts? Let the moron Salafi mention the names of those illustrious Sufis whom we have enumerated, and prove his slanders with evidence.
All of these Sufiya are the acknowledged Spiritual Guides of the Ummah. But the stupid Salafis of this age deem it appropriate to slander these Heirs of Rasulullah (sallallahu alayhi wasallam). Bulky volumes could be written on the Istighna’ (Independence) and true Zuhd of these great Auliya. Once a wealthy man presented 10,000 dirhams (silver coins) to Hadhrat Ibraahim Bin Adham (rahmatullah alayh). However, he refused to accept the gift and said: “Do you desire that my name be struck from the roll of the Fuqara by giving me these dirhams?”
The stupid Salafi is ludicrously ignorant of the Sunnah concept of Zuhd (abstinence – renunciation of the world). Salafis are crass materialists given to the fulfilment of their inordinate nafsaani demands, hence their gaze at the Ahaadith on this topic is oblique, for they look with squint eyes. The austere measures of abstinence (Zuhd) adopted by the Sufiya are all based on the Sunnah. Among the Sahaabah were also the Awaam (masses) and the Khawaaas (elite). Among them were traders, farmers, labourers as well as Sufis of the highest calibre who abstained from worldly comforts and luxuries without pronouncing these to be haraam.
The old and tattered garments of the Sufiya which the moron Madkhalee stupidly criticizes were also the garments of Hadhrat Umar (radhiyallahu anhu), Hadhrat Abu Darda’ (radhiyallahu anhu), all the Ashaab-e-Suffah (70 of them) and many other Sahaabah. They donned such garments, not because of their inability to earn and afford luxurious garments, but for the tarbiyat of their nafs, just as the Sufiya practise. In fact, the general practice of Hadhrat Ali (radhiyallahu anhu) when donning a new qamees (kurtah) was to disfigure it by cutting portions of it. This was to eliminate any vestige of ujub and riya.
Hadhrat Ibn Mas’ood (radhiyallahu anhu) narrated that he saw the imprint of a straw mat on the blessed body of Rasulullah (sallallahu alayhi wasallam) as a result of him having slept on the bare mat. Grieved by this hardship of Rasulullah (sallallahu alayhi wasallam), Hadhrat Ibn Mas’ood (radhiyallahu anhu) said: “O Rasulullah! If you instruct us to spread a bed for you, we shall do so.” Nabi-e-Kareem (sallallahu alayhi wasallam) said: “What relationship do I have with the world? Regarding the world, I am like a horse rider (on a journey through the desert), who seeks the shade of a tree (to rest). Then (after resting briefly) he sets off (on his journey) and leaves the shade of the tree.” (Ahmed, Tirmizi and Ibn Maajah).
Similarly, Hadhrat Umar (radhiyallahu anhu) once when he came to Rasulullah (sallallahu alayhi wasallam), saw the marks of the imprint of the straw mat embedded on the noble body of Rasulullah (sallallahu alayhi wasallam). Aggrieved by this observation, he said: “O Rasulullah! Supplicate to Allah for prosperity for you and the Ummah, for verily, prosperity has been bestowed to the Persians and the Romans despite them not worshipping Allah.” Rasulullah (sallallahu alayhi wasallam) responded: “O Ibn Khattaab! They are people for whom their pleasure has been given in this world (and there is nothing for them in the Aakhirah). Are you not pleased that for them is this world, and for us is the Aakhirah?” (Bukhari and Muslim)
Rasulullah (sallallaahu alayhi wasallam) had supplicated to Allah Ta’ala to grant food to him and his family one day, and to keep them hungry the next day. His poverty was not imposed, but was volitional, hence he made Dua: “O Allah! Keep me alive a Miskeen. Let me die a Miskeen and resurrect me in the assembly of the Masaakeen.” (Tirmizi, Baihqi).
Hadhrat Aishah (radhiyallahu anha) narrated: “The family of Muhammad (sallallahu alayhi wasallam) did not fill their stomach with barley bread on two consecutive days until his demise.” (Bukhaari and Muslim) She also narrated that the fire was not lit in their home for several days at a time. Hadhrat Aishah (radhiyallahu anha) is famed for her Zuhd. Once during the Khilaafat of Hadhrat Umar (radhiyallahu anhu), considerable spoils of war came to Madinah. Hadhrat Umar (radhiyallahu anhu) send a very large amount of money to her. She together with her baandi (female bondswoman), sat with the pile of money outside her home and distributed to all those who passed by. By the evening, there was not a dirham left. She and her baandi were fasting on that day. The girl commented that at least something should have been retained for iftaar. Hadhrat Aishah (radhiyallahu anha) consoling her said that today iftaar will be made with water.
Hadhrat Abu Hurairah (radhiyallahu anhu) once passed by a group of people who had roasted a goat. They invited him to join them. However, he refused to eat and commented: “The Nabi (sallallahu alayhi wasallam) left this world without filling his stomach with even barley bread.” (Bukhaari)
Hadhrat Abu Hurairah (radhiyallahu anhu) who was a member of the Ashaab-e-Suffah, used to occasionally faint because of hunger. For days there was no food to eat, and Rasulullah (sallallahu alayhi wasallam) had prohibited the Ashaab-e-Suffah from earning and begging. They had to remain in the Musjid with Tawakkul on Allah Ta’ala. Abu Hurairah (radhiyallahu anhu) said that he had seen 70 of the Ashaab-e-Suffah having grossly inadequate clothing to wear. Some of them would clasp the rags around them firmly to prevent their aurah being exposed.
Abu Hurairah (radhiyallahu anhu) narrated that once when the Ashaab-e-Suffah were overwhelmed by hunger, Rasulullah (sallallahu alayhi wasallam) gave them one date each. (Tirmizi).
When one of the Ashaab-e-Suffah died, it was reported to Rasulullah (sallallahu alayhi wasallam) that a dinar was found on him. Nabi-e-Kareem (sallallahu alayhi wasallam) said that he would be branded with it, i.e. in the Fire. This was the extreme austerity which Rasulullah (sallallahu alayhi wasallam) had imposed on the Ashaab-e-Suffah. They had to totally renounce the dunya and live on Tawakkul. They were not allowed to earn nor to keep even a single coin with them. They had to exercise patience even if there was no food for days.
The extreme measures of Zuhd which were imposed on the Ashaab-e-Suffah are adequate basis for the Zuhd of the Sufiya.
Once Hadhrat Umar (radhiyallahu anhu) asked for some water. Water mixed with honey was brought to him. He commented: “Verily it is‘Tayyib” (wholesome). However, I heard that Allah Azza Wa Jal had criticized a people for (fulfilling) their desires. You have taken your Tayyibaat in your worldly life and derived its benefit. I, therefore, fear that the (reward) of our good deeds are hastened for us (in this world).” Then he did not drink it.” (Razeen, Mishkaat)
Once Abdullah Ibn Umar (radhiyallahu anhu) invited his father Hadhrat Umar (radhiyallahu anhu) for meals. When he arrived at his son’s home and saw that the meat had been fried in ghee (butter), he got up, refused to eat and departed. He felt that his son had committed extravagance by adding ghee to the meat, despite the fact that Hadhrat Abdullah Ibn Umar (radhiyallahu anhu) had saved money for several months to buy this food.
On the occasion of the conquest of Jerusalem, Hadhrat Umar (radhiyallahu anhu) refused to wear a new/clean set of garments. He preferred to meet the dignitaries of Jerusalem donning his tattered and patched qamees which had further suffered the ravages of the severe climatic conditions on the journey from Madinah to Jerusalem.
Muaath Bin Jabal (radhiyallahu anhu) said that on the occasion when Rasulullah (sallallahu alayhi wasallam) despatched him to Yemen, he (Rasulullah – sallallahu alayhi wasallam) said: “Beware of luxury/pleasure. Verily, the Servants of Allah are not pleasure-seekers.” (Ahmed)
Rasulullah (sallallahu alayhi wasallam) said: “Every Ummah has a fitnah, and the fitnah of my Ummah is wealth.” (Tirmizi)
“It was not revealed to me that I accumulate wealth and be of the traders. But it was revealed to me: “Recite the tasbeeh of your Rabb and be of those who make Sajdah, and worship your Rabb until there comes to you Yaqeen (Maut).” (Sharhus Sunnah and Abu Na-eem)
“The world is the home for one who has no home (in the Aakhirah), and it is the wealth for one who has no wealth (in the Aakhirah), and the one who has no intelligence accumulates wealth for the world.” (Ahmad, Baihqi)
“Uthmaan (radhiyallahu anhu) narrated that the Nabi (sallallahu alayhi wasallam) said: ‘The son of Aadam (i.e. man) has no need for (anything) besides these: a home in which to live; a cloth to cover his aurah, and some bread and water.’” (Tirmizi)
“Ibn Umar (radhiyallahu anhu) said: ‘Rasulullah (sallallahu alayhi wasallam) took hold of part of my body and said: ‘Be on earth as if you are a stranger or a traveller, and enumerate yourself to be among the inmates of the graves.” (Bukhaari)
Rasulullah (sallallahu alayhi wasallam) said: “If you knew what I know, you will laugh little and cry much, and you will not derive pleasure from your wives on your beds. You would go out into the wilderness crying to Allah.” Abu Zar said: ‘Would that I was a tree which would be cut.” (Ahmed, Tirmizi, Ibn Maajah).
“When you rise in the morning, do not concern yourself with the evening, and when you are in the evening, do not concern yourself with the morning.”
One night the slave of Hadhrat Abu Bakr (radhiyallahu anhu) gave him some food. Just as Hadhrat Abu Bakr (radhiyallahu anhu) ate a morsel, the slave said: “What is the matter with you? Every night you ask me (about the food). Why did you not ask me tonight?” Hadhrat Abu Bakr (radhiyallahu anhu) said: “Hunger constrained me to do so (i.e. not to ask). From where did you bring this?” The slave explained that during the days of Jaahiliyyah he used to tell the fortune of people. They had not paid him. However, when he passed by them presently, they paid him. This was the food from which Hadhrat Abu Bakr (radhiyallahu anhu) had ate the morsel. When he heard this, he inserted his hand into his throat to induce vomiting. However, after several attempts the morsel did not come out. Someone said that he should drink water, then induce vomiting. He did so and laboured much to vomit. Finally the morsel was expelled. He was considerably weakened by this struggle.
Someone said to him: “May Allah have mercy on you. You did all this for the sake of one morsel?” Hadhrat Abu Bakr (radhiyallahu anhu) said: “If the only way
for it to come out was with my soul (and I had to die), I would have extracted it. I heard Rasulullah (sallallahu alayhi wasallam) said saying: “Everybody which is nourished with haraam, the Fire is more deserving of it.” Thus, I feared that part of my body would be nourished with this morsel”
This is the Tareeq (Way) of the Sufiya. This is the ‘immoderate’ and ‘extreme’ way which the moron Salafis criticize.
Someone asked Hadhrat Shibli (rahmatullah alayh) for the meaning of Tasawwuf. He replied: “It is to follow Rasulullah (sallallahu alayhi wasallam). Allah Ta’ala said (in the Qur’aan): “Say: This is my path. I and those who follow me call unto Allah with insight (conviction of the truth). Glory unto Allah! I am not of the mushrikeen.” (Yusuf, aayat 108)
The aforegoing few Ahaadith have been taken at random from innumerable narrations emphasizing the kind of austere Zuhd of the Sufiya. In his abortive attempt to falsify and refute the Zuhd of the Sufiya, the moron Salafi mentioned some wealthy Sahaabah who engaged in trade as if such narrations abrogate the avalanche of Ahaadith confirming and exhorting observance of the type of Zuhd which was the practice of many Sahaabah and the Sufiya, as well as the practice of Rasulullah (sallallahu alayhi wasallam) and his household.
Whilst the moron with his oblique vision is in stupid denial of the numerous Ahaadith which condone the Zuhd of the later Auliya and Sufiya, we do not deny the Ahaadith which mention the virtues of halaal wealth, halaal earning, and participation in mundane activities within the confines of the Shariah. Just as the latter is permissible, so too is the former permissible. In fact, the former has greater and more virtues than the latter. The significance and virtues of Zuhd and Faqr (poverty) are numerous in the Ahaadith. Either Madkhalee has perpetrated flagrant chicanery and dishonesty by ignoring the Ahaadith pertaining to austere Zuhd, or he is shockingly ignorant of the existence of all these exhortations of Rasulullah (sallallahu alayhi wasallam).
There are various stages of Zuhd of which the highest stage as confirmed by the Ahaadith, is the extreme austerity and renunciation of the world practised by the Auliya and Sufiya. Participation in mundane activities is for the masses. But those noble Souls whose focus is on Divine Love and the Aakhirat adopt the Sunnah of Rasulullah’s Zuhd which was the Zuhd of many Sahaabah, Taabieen and Tab-e-Taabieen. Only morons will deny this irrefutable reality.