The Drivel of Ignorant Soofiyah – Hazrat Maulana Ashraf Ali Thanwi (rahmatullah alayh)
Extracted from: THE ESSENCE OF TARAAWEEH (condensed)
I again respond to the doubt which lingers in many people’s minds that the external form of Namaaz is not the objective and only the essence is the objective. In this regard there are two groups of people. One group are those who do not abandon the external form, however, they regard the prime purpose to be just the essence. Taking the external form to be secondary their hearts are devoid of any veneration for it. They consider it to be absolutely insignificant.
The second group are those people who do not regard the external form to be in force at any stage. Accordingly, ignorant Soofiyah have deduced that the essence of Namaaz is just Zikr. Now they feel themselves liberated from its external form. Their belief is that making Zikr is sufficient as this is the essence of Namaaz.
Just as these Soofi Sahebs have deduced the essence of Namaaz, have they ever deduced their own essence? According to their own reasoning their appearance is secondary. Why then do they nourish their external form [i.e. their bodies] and why do they clothe their external form?
Understand well that just as the essence of Salaat is nourishment for the soul of man, the external form of Salaat is nourishment for the external [i.e. body] of man. Thus, man’s external has been bestowed this nourishment [of Salaat] as well, besides the natural nourishment [of food].
Just as you [ignorant Soofi Sahebs] have discarded this nourishment [of Salaat], discard that nourishment [food] also. Don’t eat! Don’t drink! Then we will know that Soofi Saheb is true to his colours, in that he observes his tastes everywhere. Why is it that you fling away the external form of Namaaz, but hold onto your own external form? If others eat 100 grams of ghee, Soofi Saheb has his ¼ kilo of ghee.
One Soofi Saheb became paunchy by over-eating ghee and revelling at invitations. A mureed [disciple] exclaimed: “Hazrat! You’re becoming stout!” Soofi Saheb replied: “The nafs is a dog. And when a dog dies it becomes bloated.”
[Nafs is the propensity in man which makes him crave for carnal pleasures and be forgetful of Allah Ta’ala. The reformation of the Nafs is the prime object of Tasawwuf.
The Soofi Saheb implied by his response that his nafs was dead, i.e. spiritually reformed. His justification for his obesity, however, is pure sophistry.]
The Mureed responded: “Hazrat! Since it has died, then throw it in the dump. Dead dogs are thrown in dumps!” The Soofi Saheb was silenced. Truly he [the mureed] gave a befitting response. Mureed! He was the peer [guide] of the peer.
So this is the state of affairs. They do not discard their external forms. On the contrary, they conjure up assorted stratagems for the sake of nurturing it. And Namaaz, they conveniently set aside.
There was another Soofi Saheb. He would also discard Namaaz. It was a popular belief among his Mureeds that Soofi Saheb reads his Namaaz in Makkah. A friend of mine said: “Since he reads his Namaaz there then he should have his meals there as well. It will be rich with blessings.”
And truly he hit the hammer on the nail. For Namaaz he goes to Makkah and for meals he returns to Hindustan!!! And why doesn’t he make istinja [relieve himself] there as well? Is Hindustan a toilet for him to come here and make istinja?
If Makkah enjoys greater prestige in view of the Baitullah being there, then there are many blessed sites in Hindustan as well. It is the resting place of innumerable Ambiya, Sahaabah and Awliya. In fact, Aadam (Alaihis Salaam) descended [from Jannat] here. Thus, it may not be equal to Makkah, but in some aspects it is.
It’s all nonsense and fraudulence [what ignorant Soofis and their ignorant Mureedeen claim]. It is plain drivel that he reads Namaaz in Makkah. People have concocted such nonsense and grandiloquence for the sake of their carnal pleasures.
Extracted from:
THE ESSENCE OF TARAAWEEH (condensed)
Hakeemul Ummat Mujaddidul Millat Hazrat Moulana Ashraf Ali Thanwi
(Quddisa Sirruhul Azeez)
Translated and Published by:
Jamiatul Ulama Gauteng
