Forum Menu - Click/Swipe to open
 

Abaqat of Hazrat Maulana Shah ismail Shaheed (rah) & Epistemology (knowledge)

You have contributed 0.0% of this topic

Thread Tools
Appreciate
Topic Appreciation
Naqshband66, samah
Rank Image
dr76's avatar
Offline
Unspecified
2,178
Brother
5,825
dr76's avatar
#16 [Permalink] Posted on 14th October 2014 05:59
contd from above..

"The verses in this connection are very many and the Holy Prophey May God send His blessings and salutations to him, has said that, “there were Muhadditun among the communities which have gone before you, but that no revelation was made to them, and if there is any of that rank in my community, then that is ‘Umar’” (Bukhari,Vol.II Bab Manaqib ‘Umar)

Again His saying is that “Be afraid of the insight of the believer, because he sees with the light of God (Suyuti-al-Fath-al-Kabir Vol.I P:36)

Likewise the Holy Prophet (saw) has said that “Nothing has remained from Prophecy except correct dreams”. ( Bukhari, Vol IV Bab-Mubasharat).

And he has said that “I find that your dreams have agreed with in the last ten days of the month of Ramadhan, therefore seek them in such and such night”. (Bukhari Vol.IV Bab Tawat’ Ala Ru’iya)

He has also said to the crier to prayer that “it is a true dream, so rise O Bilal and call out to prayer”. ( Bukhari Vol.I Bab Bad’al-Adhan).

In the like manner he has said that “He who devotes himself to God for forty days, the fountains of wisdom will gush out from his heart and will flow from his tongue”.( suyuti-a-Fath al-Kabir Vol.I P: 152)

Then this is a fact that on many occasions the revelation made was found in agreement with the opinion of ‘Umar. He who carefully examines the traditions of the companions will not find such a thing concealed from himself.

But if by that, the objector means, that there is a confusion in the way of receiving knowledge through inspiration which disturbs the acquisition of certain knowledge, then the possibility of such confusion is common in all the ways.

However, if his intention by it is, that it is difficult to discriminate the right from the wrong, and if by that he means, that it is difficult for persons like him who have not practiced and learnt such an art of discrimination, then that difficulty is also common in all the ways.

Have you not seen that Ghazzali and Marghinani, inspite of the fact, that they possessed thorough knowledge of the sciences, were not able to discriminate the correct tradition from the weak one.

But if his intention is, that it is not possible for anyone to discriminate, then it is a claim without any proof and a judgment about the rank of the skilled masters on the basis of one’s own rank.

In short, there are experienced experts for every art who can discriminate the correct from the incorrect, a work which however cannot be performed by others.
Yes, if we were to say that to achieve skill in it to an extent that one may become a critic is very difficult and in comparison to two other ways, the number of such critics is very small, then, however, there is a reason for that.

Attention to points:

1. The want of proof for the existence of a thing is not a proof of its non-existence, much less, the want of finding of a proof for the existence of a thing, particularly when a certain class of people did not succeed in finding out that proof.

2. Silence in no way runs counter to the exposition (bayan).

3. The reason cannot comprehend everything as it actually is in reality.

4. It is not necessary for the Law (Shar’iat) to explain every real thing.

5. what the Law has disacknowledged is the disacknowledged one in reality, and what the Law has acknowledged is the acknowledged one in reality. And what the Law is silent over may be or may not be as such. Thus neither of them both is opposed to the law. Take note of this and don’t be careless."

Posts end from Abaqat
report post quote code quick quote reply
No post ratings
back to top
Rank Image
dr76's avatar
Offline
Unspecified
2,178
Brother
5,825
dr76's avatar
#17 [Permalink] Posted on 14th October 2014 06:06
(bism1)


A few golden words by Hakeem ul Ummat Hazrat Thanvi رحمة الله عليه taken from Dawa e Dil ,P:59 ( a collection of priceless sayings of Hazrat Thanvi رحمة الله عليه sourced from a large collection of his Khutbaat (sermons).. Malfuzat (sayings, Anecdotes).. Maktubaat (letters) ..etc.. compiled by Janaab Ishaq Multani sahab)



Intellect- a Slave girl and Shari'ah - The Emperor:


"Intellect is akin to a slave girl and Shari'at an emperor.. so to obey upon acts of shari'ah by intellectual reasoning is just like obeying an emperor merely by observing to the nodding of a slave..and the foolishness being clear. the words of an emperor is itself binding proof.. attesting it by the reasoning of a slave is itself clear asininity.."
report post quote code quick quote reply
No post ratings
back to top
Rank Image
dr76's avatar
Offline
Unspecified
2,178
Brother
5,825
dr76's avatar
#18 [Permalink] Posted on 14th October 2014 06:20
(bism1)


Hazrat Maulana Shabbir Ahmed usmani رحمة الله عليه on Abaqat :


" Al-‘Abaqat (Diffusions of Perfume), by Shah Isma’il Shahid رحمة الله عليه, is one of the most comprehensive works on tasawwuf.

‘Allamah Shabbir Ahmad ‘Uthmani writes, “We have not found an elaboration of the laws of Tajalli (divine manifestation – in Sufi terminology) and a realization of its essence in a manner the heart finds rest and by which the chest expands, in spite of an extreme search and intense investigation in the books of the Folk (i.e. Sufis), except what the magnificent ‘Allamah, the noble Gnostic, the incomparable [scholar] of his time and amongst his contemporaries, my master and my support, Muhammad Isma’il al-Shahid al-Dahlawi (Allah sanctify his soul) verified in his book Al-’Abaqatan extremely rare book that has no equal.

(Fath al-Mulhim, 2:315) In this work, Shah Isma’il Shahid discusses at length one of the most burning issues of tasawwuf, namely Wahdat al-Wujud and Wahdat al-Shuhud.

In this book Shah Isma’il Shahid has reconciled the two views, and has shown that the difference is one of perception, arising from the difference in spiritual stations (Maqamat). He has also differentiated between those Wujudiyyah Sufis who are orthodox Sunnis and those false Wujudiyyah who say, “there is actually nothing except this sensible universe characterized by existence”. He refers to them as “infidels, mischievous, heretics and the dirt of all the atheists”."

(Deoband.org)



report post quote code quick quote reply
No post ratings
back to top
Rank Image
dr76's avatar
Offline
Unspecified
2,178
Brother
5,825
dr76's avatar
#19 [Permalink] Posted on 14th October 2014 06:27
Malangi's reply:

Malangi thinks it is rather simple....!

The difference is that of how sharp one's vision is,otherwise both Wujoodi and Shuhoodi are talking about the same thing.

" During night we clearly see stars on the sky.....during the day they are not visible,because the brightness of the Sun is hiding them.......but being ' Non visible' does not mean they are 'non existent'.

Wujoodi's thought every thing was non existent,when the creation became invisible,due to the Tajalliyyat of Zat and Sifat......Shuhoodi's on the other hand had more sharp vision,they could see that all the creation is present by the will of Allah سبحانه وتعالى,it is we who cannot appreciate it when Tajalliyyat of Zaat and Sifaat overwhelm our senses.

So you see,the difference is only in words,not in reality

Or... Let us take the example of a Firefly.....During the dark of night,even it's tiny Fire is visible,sparking in the Jungle,but when the Sun arise,neither the Firefly nor it's fire is visible anymore,as they are almost as if they don't exist in comparison to the light of the Sun.

Wujoodi's thought the Firefly does not Exist,....Shuhoodi's on the other hand had more sharp vision...saying both the Firefly and it's tiny fire very much exist.....but they are Kal Maadoom...!

ie, in comparison to the brightness of the Sun,it's fire is Almost as if it does not exist.

Wallahu alam
report post quote code quick quote reply
No post ratings
back to top
Rank Image
dr76's avatar
Offline
Unspecified
2,178
Brother
5,825
dr76's avatar
#20 [Permalink] Posted on 14th October 2014 06:37
dr76 replied (to Malangi):

ماشاء الله That was beautiful Hazrat..

A repost from letters of Shaikh Sharfuddin Yahya Maneri رحمة الله عليه the Matkubaat e Sadi :

(bism1)



Intuitive Insight


The letters of Hazrat Shaikh Sharaf ud-din Yahya Maneri رحمة الله عليه shed light on some of the most intricate problems and highest manifestations of intuitive religious perception experienced by highly evolved and elevated, sensitive and self conscious souls.

The Gnostic imagery and mystical truths vividly described at different places and in different contexts in these letters bear an eloquent testimony to the higher place of consciousness attained by Makhdum through prayer and penance and his researches into the inner content of religious experience as also his endeavor to combine speculative reason with the intuitive experience.

These indescribable truths given forms of expression by Makhdum so chant and evoke rapturous joy as a few poetical compositions or elegantly written tracts can claim to produce.


Unity of Manifestation


The writings of Makhdum contain certain concepts and doctrines which are generally believed to have been articulated a few centuries after him. One such mystical doctrine known as Unity of Manifestation (Wahdat -us-Shuhud), was propagated in the eleventh century of the Islamic era by Mujaddid Alf Thani رحمة الله عليه to contradict the then prevalent concept of Unity of being (Wahdatul Wujood).

It is true that Mujaddid Alf Thani رحمة الله عليه was par Excellence the greatest exponent of the doctrine of the Unity of manifestation but one is surprised to see that Makhdum Yahya Maneri رحمة الله عليه too, had clearly delineated the fundamental position of this concept about two and a half centuries before it was revived by the Mujaddid.

Makhdum has explicitly stated in his letters, in the light of his personal religious experiences and intuitive knowledge, that was commonly known by Unity of being or annihilation of every created being in the Divine Essence was really no more than a state of eclipse of other beings and objects in the presence of Divine light exactly in the same way as the dim light of the stars is deprived of its brilliance before the luminous lamp of the Sun.

He succinctly describes the process by pointing out the extinction of any object is altogether different from its being invisible. He explains that the tenuity and evasiveness of the immanentist feeling deludes many an elevated soul in the ecstatic state of Divine effulgence unless grace of God and guidance of an illuminated teacher giver shoulder to lead him on the right path.

The effulgence of Divine Essence is so manifested before the traveller of spirit that its radiance blots out every other object and being from his view. The tiny particles of dust are put out of sight in the light of the sun but it does not mean that these particles become extinct or get absorbed in the sun. what it actually means is that these minute atoms cover up their faces in shame before the luminous lamp of heaven.

Man never becomes God for God is Exalted, Glorious and Great. Nor is ever a created being swallowed up, incorporated or united with the Divine Essence. Becoming extinct is quite different from being invisible. A Gnostic poet has lent articulation to this truth in these words.

For the Eternal One nothing is old or new;
All others are insignificant, He that He is.


“When you look into a mirror, you get absorbed in the reflection of your own self and forget the mirror: then you do not aver that the mirror has become extinct or that it has turned into your reflection or that your reflection has melted into mirror. This is the substance of annihilation in Divine Oneness which manifests itself in a like manner.

He talks funny who speaks of it, but does not know
To set a limit between one’s annihilation and his refulgent glow.


“This is the tenuous path where many have slipped. No traveller of spirit can forge ahead unless the grace of God and the guidance of an elevated mentor, who had himself waded through the billow’s rage of this furrowed sea, help him to find out his way.” (Letter.No.1)


Transformation of Attributes Alone

Here it might be contended that a lamp brought before the Sun loses its luster so completely that its existence becomes merely illusory; for, nothing can be existent and nonexistent both at one and the same time. Makhdum says that such a contention is not correct because the transformation undergone by the lamp is of attribute and not of essence. He writes in a letter:

“Some say that when the sun shines, the lamp practically loses its entity: the sun is then the only reality that exists. What is the use of a lamp, they say, which melts into nought , for its entity and light rest on an even keel. If anybody contends that the existence and non-existence are each other’s anti-thesis and the two cannot be found at one and the same time, then he ought to know that we are talking about the attributes and not about the essence.

The essence does not undergo a change but the attribute does. The sun shines over a stream and warms its water. Its quality is changed not its nature; the rays of sun act on the attribute and not on the essence. There is no contradiction at all in it. (Letter.no.86) "

wa assalam..
report post quote code quick quote reply
No post ratings
back to top
Rank Image
dr76's avatar
Offline
Unspecified
2,178
Brother
5,825
dr76's avatar
#21 [Permalink] Posted on 14th October 2014 06:59
Abu Zakir wrote:
This is confusing. Essence and Attaribute are One and united as far as I know, this speaks as if they are 2 seperate things, I know I might be misunderstanding and they may be One but appear as 2 to our intellect and language just to make sense of it.


dr76 replied:

This is really simple bro.. Esssence is Zaat and Attributes means Sifaat.. Sifaat are contained in Zaat and can manifest in creations..whereas Zaat is wara hul wara.. now lets get back to Shaikh Sharfuddin Yahya Maneri sahab رحمة الله عليه .. when he gives the example of the sun..

See the Sun is a mass that emits light and heat.. agreed..? now at night when we see a faqeer moon climbing up the horizon with basically no light of his own.. but gets illuminated by the light reflected upon by the Sun.. it is now bright and shining.. so with this borrowed sifat (attribute of light) from the sun does the moon gets transformed into a sun.. No.. it never had any light of its own.. and is merely reflecting what the Sun gives it..

And with the attribute of Heat let me again repeat the words of Shaikh Sharfuddin Yahya Maneri رحمة الله عليه ..

" The essence does not undergo a change but the attribute does. The sun shines over a stream and warms its water. Its quality is changed not its nature; the rays of sun act on the attribute and not on the essence. There is no contradiction at all in it."

so there is NO Hulool of Zaat but of Sifaat.. and this is where many were led astray.. like the greeks and Hululiya sect..

ok lets come down to us Humans.. the Sifat (attribute) of Al Raheem and Al Kareem was also found in our beloved Nabi (saw) .. and so is this from the Hallowed Sifaat of Allah سبحانه وتعالى .. now the answer is.. some sifaat of Allah azza wajal is also present in us humans in a limited and variable amount..like when someone does amal e salih and gets closer to Allah سبحانه وتعالى he gains superiority over angels.. now the Anwaar and Tajalliyat (manifestations of sifaat) he gains from his merciful Lord is understandable..

Such is his mercy that even his Sifat of Noor is scattered all over the universe as he himself says Allahu Noor us samawati wal Ardh.. Allah is the light of heavens and earth..(surah Nur:35.Pickthal translation)..

Now those eyes that refrained from Zina and the hearts that are polished by his sublime Zikr remain spectators to the brilliance of his Noor in all his creations.. they see his word written everywhere... and here some even scream Hama ost..

but this is only possible when a life of sin is renounced and the goblet of his love sipped after the cloak of sunnah is adorned..

Annihilation is the evaporation of self before the will of his Majestic Eminence.. this is the mount where one reaches the peak of Taqwa.. just like someone asked Shaikh Junaid Baghdadi رحمة الله عليه :

"How are matters of the world going on..?" and he replied "According to my will.." the person, in a state of shock inquired.. " O'shaikh this is what Firaun proclaimed..!" and Hazrat رحمة الله عليه replied saying " see i have submitted all my will to the will of Allah سبحانه وتعالى such that i have no will left of my own.. so whatever happens is Allah's will and in his will is my will.."

report post quote code quick quote reply
+1 -0Like x 1
back to top