15. They teach their followers many corrupt things from their ‘aqeedah, amongst which are: that at-tawakkul (trust in Allaah) is not completed except by abandoning al-asbaab (the means by which things come about) by claiming that they have no effect, and that performing al-asbaab damages the validity of at-tawakkul. And with this they affected many people, such that they abandoned their governmental jobs and their business-related activities. And they affected the youth, such that they abandoned their knowledge-based studies with the claim of at-tawakkul, and that, for whoever goes out in this da’wah and practiced its manhaj, everything will suffice for him and his provision will come from places which he perceives not, even if he doesn’t do any work. And the affair does not stop at this level, rather, they have been able to affect the young children, such that they removed them from their schools and classrooms and away from their fathers, mothers, and families, and they performed khurooj with them upon their way.
[Source for the above only: A Point-by-Point exposition of Jamaa’at ut-Tableegh by the Mujaahid, the Honorable Shaykh Faalih Bin Naafi' al-Harbee. ]
Zakariyah Kandhalwi mentioned in his “Fazaail ul Hajj” many stories of saints that leave means and provisions and rely on Allah to feed them:
“Shaikh Banaan RA. says, I came for haj from Egypt. With me I had sufficient provisions. Along the way I met a lady who said: to me: "0 Banaan, it seems that you are also a porter — Hammaal — carrying goods. Do you perhaps fear that Allah shall not provide you with sustenance?" Hearing her say this I threw my provisions away. Then for three days I could find nothing to eat. Thereafter all I found lyingf on the ground was an ornament which ladies use as jewellery on their feet. I picked it up with the intention of giving it back to the rightful owner if and when I find him or her. Possibly he may then reward me. Again the lady appeared and said: "It seems you have set forth as a merchant hoping that in return for the ornament you will be rewarded with something." Then she threw some dir'hams in my direction, saying: "Use that for spending." I used the money and the money was sufficient for the entire haj journey and return to Egypt…” (P 294, story 42, Eng. Trans “Virtues of Haj”, published by ZamZam)
“A story is told about a certain walee who set out on a journey to perform haj. He travelled with a caravan without any relatives as companions, and made this promise to himself that never would he beg for anything from anyone. The time came when for days he had nothing to eat, and he became so weak in body that a thought passed through his mind: "Now I have reached the stage of anxiety; I am about to perish and Allah has forbidden that anyone should perish at his own hands or destroy himself. Hence I am now forced to reluctantly beg." But then he drove this thought from his mind and renewed his promise to himself not to beg and not to break his original agreement even unto death. Because he was so weak, he stayed behind while the rest of the caravan proceeded onward. There he waited for death to overtake him, lying with his face towards the Qiblah. Someone on horseback approached him and from a jug of water gave him to drink, and further provided his needs. Then the stranger asked: "Do you wish to rejoin your caravan?" He replied: "I do not know how far ahead of me they will be; How shall I find now?" The stranger said: "Come, rise and follow me." They left and after walking for a short while the stranger said to him: here; the caravan will soon arrive to meet you here He waited there and soon the caravan caught up with him. (Rowdh)”
(P 289-290, story 36, Eng. Trans “Virtues of Haj”, published by ZamZam)
“A saintly man says, on the road to Mecca I saw a young man walking along in such a manner as if he experienced extreme pleasure. I asked: "Why do I see you walking in such ecstasy?" He replied: "This is the walk of those young men who are the servants of the most Beneficent Allah." Then he read this poem:
For Your sake with pride and pleasure I walk
But when Your remembrance is made from fear I melt.
If I had the right to die of my own will,
Then it would be from yearning for You and in honour¬ing Your rank, most high.
Then I inquired: "You are walking in this desert. Where is your camel and your provision?" He looked at me closely and then said: "Think, dear brother and consider: If a poor and weak slave go to the door of a wealthy master to visit him, and with him he takes his food and drink, will the master not command that such a slave be thrown out? Seeing that my Lord has invited me to His House I depend upon Him to see to my needs." Saying this the young man disappeared. (Rowdh)” ((P 301, story 48, Eng. Trans “Virtues of Haj”, published by ZamZam)
Comment: These stories are clearly against Islam, the Sahabah never left their provisions for Hajj, and they had better Tawakkul (reliance) on Allah than these Sufis. Prophet Musa (aley salam) brought his fish with him when he went to meet Al-Khidr. But here some Sufis would rather die than ask for food. We challenge these people to quote any of the Sahabah that went to Hajj without provisions.
Zakriya Kandhalwi then tried to explain why the Prophet (Sallaahu 'Alaihi wa Sallam) did not leave means:
“Imaam Ghazaali RA. wrote the highest degree of tawakkul is to become like the corpse under the hands of the person who washes it before burial. Such a corpse makes no movement of its own. When ones relationship with Allah reaches this stage, it does not even become necessary to beg anything of Allah be¬cause Allah Himself sees to all ones needs without one having to ask, just as the person performing ghusl of the dead sees to the needs of the dead one. (Ihya)
At this stage we have an anomaly which is that Rasulullah Sallalaahu Alaihi wa Sallam himself always prepared his means (asbaab). The answer to this is that Rasulullah (Sallaahu 'Alaihi wa Sallam), chose that for himself, because he wits the exemplar of this ummah. Had he chosen the third and highest de¬gree of tawakkul, it would have been very hard for his ummah to emulate him. We all know that he was always very considerate wishing to make matters as easy as possible for them.” (P 332-333, Eng. Trans “Virtues of Haj”, published by ZamZam)
So for Kandhalwi, the Prophet (Sallaahu 'Alaihi wa Sallam) would have left the means, but he feared this would be too difficult for his community. What falsehood would these people invent to justify their fabricated religion opposing the religion of Allah? The Prophet (Sallaahu 'Alaihi wa Sallam), the Sahabah and Salag are free from such innovations and starving to death, self-mortification and other Sufi innovations
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