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Shaykh Yusuf Al-nabahani On Istighatha


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#1 faqir

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Posted 17 May 2009 - 08:05 PM

al-Shaykh al-Ramli said:  And the Messengers, Prophets and the Awliya have [the ability to] assist after their death because the miracles of the Prophets and Karamat of the Awliya are not severed following their death.

As for the Prophets, then they are alive in their graves praying and performing Hajj as it has come in the reports. So assitance from them will be a miracle from them. And the martyrs as well, they are also alive, and have been seen, openly fighting the disbeleivers.

As for the saints then it is a Karamah from them. [End of quote from al-Ramli]

Shaykh abd al-Ghani al-Nablusi mentioned after that a fatwa of al-Allamah Imam Abdul Hayy al-Shurunbali al-Hanafi -rahimahullah, in summary, was his saying:

"As for Tawassul through the Prophets and Awliya,  then it is permitted; as it is not to be doubted that a Muslim believes that it is Sidi Ahmad or others of the Awliya that bring about a fulfiilment of ones needs conditioned by the will of Allah and His Power. Whenever it is possible to interpret the speech of a Muslim as having a correct meaning void of what nessesitates imputation of disbelief, then this is the obligatory route that must be followed." (end quote of al-Shrunbali)

Abdul Ghani (al-Nablusi) then narrated the legal verdict of  Sahikh Sulayman al-Shabarkhiti al-Maliki with that (which coincides with the verdict of al-Ramli) and followed it with (the verdict) of Shams al-Shubri al-Shafi'i of which i have brought forth at the end of the first chapter of this book. After that he (al-Nablusi) said:

And this is a reproduction of what the Imam al-Humam Shaikh Muhammad al-Khalili replied with, and then he (al-Nablusi) mentions his verdict, in its length up to where al-Khalili said:

"And know that opposition to the folk, meaning the Sufis  is what causes abandonment and it will bring its practitioner to a valley of loss, as has been textually stated by the Allamah, our Imam Ibn Hajr. So it is feared for  whoever opposes them an evil end-as has occured with many people thereby being despised and prevented from success. So whomever Allah wishes to guide, He expands their breast to Islam, and whoever He wished to lead astray, He makes his breast tight and constricted.  

Shaikh al-Khalili said:

As for his statment, meaning the opponent, that it is not permitted to perform Tawassul through the Prophets and Awliya, then this is a lie and fabrication. For indeed, our Imams have textually stated that is is permitted to perform Tawassul through the people of good and righteousness. And there is not a single commoner from among the common folk, much less from the elite that thinks that the likes of Sidi Ahmad al-Badawi can originate something from within the universe. Rather, they only see their own rank as so low to ask from Allah the exalted, so they perform Tawassul through those mentioned out of seeking their blessings as is not hidden (i.e. obvious).

He said: If you come to know that, then you know that performing Tawassul through the Prophets and the Awliya is permitted and recorded from the Salaf and the Khalaf, whether they (the Awliya) be alive or dead,

. And none deny this except those that have been tested with deprivation or a corrupt creed. We seek refuge in Allah from such a person, and his ways, for everything he says is rejected and it is incumbent that he not be relied upon.

And the gnostic al-Nablusi said before that in his previously mentioned book, quoting from the legal verdict of the Shaikh Imam Allamah Abul 'Izz Ahmad ibn al-'Ajami al-Shafi'i al-Wafa'i al-Azhari:

"And the saying: Oh Sidi Ahmad al-Badawi, Oh Shaykh so and so is not from associsating [partners with Allah] because  the intention is that of Tawassul and Istighathah, . Allah the Exalted said: "Oh you who believe fear Allah and seek unto Him a means of approach."

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#2 al-kakazai

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Posted 17 May 2009 - 08:45 PM

Salam.  Shah Waliullah al-Dehlawi mentions the following story in his wonderful 'Anfas al-Arifin' regarding his father's miracles.  Shah Sahib said pg.134:

    

Quote

He said:  Muhammad Fazil wanted to send his son to Ajmer and due to the presence of danger of the route also wanted to go with him.  When he came to bid farewell I said to him:  "Your going is not necessary because he will return safely, yes however two stops (manzil) from Ajmer bandits will attack the caravan and his protection is our responsibility. But explain to him that at this time to move his cart to one side".

    When this time came Hazrat focussed towards there and during his focus discomfort was evident on his body.  Those present all asked so he replied that an arduous journey of some days has tired me.

    When that boy returned he informed that there were bandits there, I moved my cart to one side, there the image of Hazrat's form was present.  The bandits looted the whole caravan but my cart was protected.

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#3 al-kakazai

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Posted 17 May 2009 - 08:48 PM

Shah Waliullah mentions the following incident from his father in the 'Anfas al-Arifin'  (pg.111-112):

    He said that in Akbarabad during studies with Mir Muhammad Zahid once on the way back from a lesson I passed by a long alleyway.  At that time I was reciting with full enjoyment these verses of Sadi Shirazi:

    Juz ya dost har che kunni umr zai ast
    Juz sirr ishq har che najawani batalat ast
    Ittifaq ki baat chu tha dil az naqsh ghair haq
    Ilmi ki rah bahaqq nanmayad jahalat ast


    It so happened that the fourth verse had slipped from my mind, I exerted my mind to remember but I did not.  The break in this flow  caused a serious perplexment and a lack of enjoyment developed that suddenly a person who looked like a dervish (faqir), with a fine face, long hair appeared and prompted me:

   Ilmi ki rah bahaqq nanmayad jahalat ast

    I said: May Allah reward you the best of rewards, you have delivered me from so much upset.  I presented some paan to him.

    He said to me smiling:  Is this the wage for reminding of a forgotten verse?

    I replied no, I am presenting this as a gift and and thanks.

    At this he said that: I do not use paan.

    I said: Is there some legal prohibition regarding paan or is it some rule of a tariqah?  If it such a matter tell me so that I may also avoid it.

    He replied:  It is not such a matter it is just that I do not eat paan.  He then said: I should be going quickly.

    I said: I will also go quickly.

    He said:  I will go very quickly, at this he lifted his foot and placed it at the end of the alleyway.  I understood that this was the soul of one of the people of Allah which has manifested in a human form.

    I called out that atleast inform me of your name so that I may recite fatiha for you!

   He replied:  This "faqir" is called Sadi.
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#4 al-kakazai

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Posted 21 May 2009 - 09:04 PM

Salam

Can the above two incidents be regarded as that of istighatha?  I have scans of both should anyone be in doubt about them.

How do we then interpret all of the material we have from the Waliullah family?  It is clear that Shah Abd al-Aziz cited istighatha from Sayyidi Ahmad Zarruq in a postive light in his 'Bustan' despite the far fetched explanations of opponents of istighatha.  

Likewise affirming istighatha by means of karamah does not mean the Shaykh has the intrinsic power or can hear everyone at all times.

Any thoughts on this would be welcome

Ws
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#5 faqir

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Posted 21 May 2009 - 09:51 PM

salam
i don't think they are istighatha to be honest

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#6 al-kakazai

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Posted 21 May 2009 - 09:58 PM

Hmm... In the first incident Shah Sahibs father was telling the father of the boy what will happen and that he will come to his sons help from a distance which he did and could be seen by his students when he was exerting himself and by the boy when he saw the Shaykhs image appear when he was attacked.  

In the second incident Sadi Shirazi appeared to help Shah Sahibs father having noticed in the barzakh (via means of Allah Taala) that someone is trying to remember his poetry so he appeared to help.

Is this therefore not istighatha or does it have to be an explicit call for help?  If it does then why does the Awliyahs coming to help without being explicitly asked not entail the same definition, even though outwardly it may not be seeking help.
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#7 faqir

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Posted 22 May 2009 - 05:10 PM

arent these just examples of karamaat of the awliya?

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#8 al-kakazai

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Posted 22 May 2009 - 06:53 PM

Salam

Yes, but I thought they also prove istighatha, or more simply the awliyah helping from a distance. I think perhaps those who are anti istighatha have tried to somehow differentiate between the two in the attempt to argue their point.  

I personally cannot see the difference, as in the case of the awliyah hearing from a distance is by a karamah anyway, so why this differentiation?

Likewise I am in contact with an Arab scholar who is actually writing a work on istighatha at the moment, he has found some interesting quotes.

Apparently Hafiz Ibn Hajar has mentioned in one of his works that the hearing of the dead is not by normal sensory means which the scholar mentioned is one of the main arguments for istighatha.  Those who say it is permissible from next to the grave but not from afar are not making a sound argument as the hearing of the dead is not by normal sensory means which goes against any reason to call on them "near" to the grave.

More to follow Insh-Allah when the booklet is published
Ws
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#9 Revan

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Posted 19 May 2010 - 07:01 PM

View Postal-kakazai, on 22 May 2009 - 06:53 PM, said:

Salam

Yes, but I thought they also prove istighatha, or more simply the awliyah helping from a distance. I think perhaps those who are anti istighatha have tried to somehow differentiate between the two in the attempt to argue their point.  

I personally cannot see the difference, as in the case of the awliyah hearing from a distance is by a karamah anyway, so why this differentiation?

Likewise I am in contact with an Arab scholar who is actually writing a work on istighatha at the moment, he has found some interesting quotes.

Apparently Hafiz Ibn Hajar has mentioned in one of his works that the hearing of the dead is not by normal sensory means which the scholar mentioned is one of the main arguments for istighatha.  Those who say it is permissible from next to the grave but not from afar are not making a sound argument as the hearing of the dead is not by normal sensory means which goes against any reason to call on them "near" to the grave.

More to follow Insh-Allah when the booklet is published
Ws

After one year now brother al-Kakazai, I wanted to ask you what happened to this booklet?

as-salamu alaykum
Forgive my groggy english - but I'm understanding you perfectly, be sure!

#10 al-kakazai

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Posted 19 May 2010 - 07:17 PM

Salam

As far as I know the booklet still has not been published.  

Ws

View PostRevan, on 19 May 2010 - 07:01 PM, said:

View Postal-kakazai, on 22 May 2009 - 06:53 PM, said:

Salam

Yes, but I thought they also prove istighatha, or more simply the awliyah helping from a distance. I think perhaps those who are anti istighatha have tried to somehow differentiate between the two in the attempt to argue their point.  

I personally cannot see the difference, as in the case of the awliyah hearing from a distance is by a karamah anyway, so why this differentiation?

Likewise I am in contact with an Arab scholar who is actually writing a work on istighatha at the moment, he has found some interesting quotes.

Apparently Hafiz Ibn Hajar has mentioned in one of his works that the hearing of the dead is not by normal sensory means which the scholar mentioned is one of the main arguments for istighatha.  Those who say it is permissible from next to the grave but not from afar are not making a sound argument as the hearing of the dead is not by normal sensory means which goes against any reason to call on them "near" to the grave.

More to follow Insh-Allah when the booklet is published
Ws

After one year now brother al-Kakazai, I wanted to ask you what happened to this booklet?

as-salamu alaykum

www.daralhadith.wordpress.com




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