DiscussWorldIssues - Socio-Economic Religion and Political Uncensored Debate - View Single Post - Shaykh-al-Akbar Ibn Arabi ( RAH)'s wisdom in Fazael-e-Amal of Tabligh Jamat

**loikrso** · 07-24-2011, 08:20 AM

Once Imam Ahmed Ibn Hanbal rahimahullah was talking with the Mu'tazali minister of Wasiq Billah, Ibn Abi Dawood,regarding the issue of "Khalq e Quran". An argument of Imam Ahmed rahimahullah changed the heart of Wasiq billah. Imam Ahmed told Ibn Abi Dawood " Do you claim that you have come to know what the Prophet and his companions did not know ? If yes then you are an audacious person of no worth. Do you claim that the Prophet and his companions knew about it and they preferred to remain silent on this issue ? If yes then you should have preferred to remain silent as well"

The same goes for Ibn Arabi and Wahdat ul Wujood.

Ypu have used the above mentioned bold statement out of context for Shaykh Ibn Arabi (RAH).
Such an attitude of using out of context statement has very subtle satanic deception which will cause an ordinary Muslim start hating those people whom Allah loves !!! Consequently , that guy will face troubles in the hereafter.

Regarding Shaykh Ibn Arabi (RAH ) , the following extract taken from this link is worth-mentioning.

-------------------------------------------------------
http://sulook.org/jsp/biographies/Shaykh_Ibn_Arabi.pdf

Through the baraka of the Beloved of Allah’s saw prayer, nearly six centuries after him,
one of the greatest saints of Islam was born to a pious Arab family of the Tay tribe that was
originally from Taif, but had settled in far away Murcia in al-Andalus, Spain. The name of the
child was Muhammad ibn Ali ibn Arabi al-Tayi qs, who later came to be known as al-Shaykh al-
Akbar Muhyi al-Din Ibn Arabi qs.al-Shaykh al-Akbar qs was born to a religious and influential family on Monday, the 17th Ramadan 560 AH/28th July 1165 CE .

The near universal acceptance his works received among the awliya since his time attests to the fact that al-Shaykh al-Akbar qs accomplished this task to perfection. This would have been impossible had
he and his works not been blessed by Allah and Rasul Allah saw. In fact, it was only after he had a
profound spiritual experience in front of the Hajar al-Aswad in Makkah that al-Shaykh al-Akbar qs
started composing his opus magnum, the Futuhat al-Makkiya.

After staying in Makka al-Mukarramah for about two year, al-Shaykh al-Akbar qs
resumed his travels. He first paid another visit to Rasul Allah saw in Madina al-Munawwara and
then visited various places in Syria before arriving in Baghdad. From there, he went via Mosul to
Konya in Anatolia at the invitation of its ruler, Sultan Kaykaus. All this while, he continued to
meet prominent ulama and shaykhs, among them Shaykh Shihab al-Din al-Suhrawardi qs. His
circle of disciples expanded greatly wherever he went.

Finally, in 620 AH, Al-Shaykh al-Akbar qs permanently settled down in Damascus with his
family and disciples. He spent his remaining years teaching and guiding his disciples and writing
many works for their edification. He continued to meet members of the religious and spiritual
elite. Mawlana Jalal al-Din Rumi qs also visited him in Damascus.

While he was always revered in Sufi circles, al-Shaykh al-Akbar qs became controversial
for some ulama a century or so after his death. It is perhaps understandable this would be so,
given the highly technical and symbolic nature of most of al-Shaykh al-Akbar’s qs writings. It is
quite easy for those not familiar with Sufi terminology, and al-Shaykh al-Akbar’s qs own complex
terminology to misunderstand him. Matters are not helped when people ignore the context in
which his works were written and meant to be read. They were not meant for general
consumption, but for those traveling the Sufi path and engaged in Sufi exercises and
contemplation.

Based on superficial misreading, some alleged that al-Shaykh al-Akbar’s qs teachings
implied the negation of the Sharia or at least its outer aspects. Nothing could be further from
the truth. As can be seen from his biography, he was particularly concerned with Hadith, and
was an accomplished muhaddith himself. Not only that, he followed the Dhahiri madhhab and
considered it a must to take revelation literally, whether it was the recited revelation (wahyi
matlu) of the Quran, or the un-recited revelation (wahyi ghayr matlu) of the Hadith. His fiqh, like
his spiritual insights, was based on taking seriously the literal meanings of Quranic verses and
wordings of Hadith. At the same time, he never tried to impose his fiqh on others, nor did he
condemn or allowed his students to condemn other fuqaha or their schools of Fiqh.

Like all major Sufi saints, al-Shaykh al-Akbar qs was particularly concerned with the five
pillars of Islam, and gave elaborate explanations of the spiritual meaning and benefits of each.
Just the way he derived his spiritual insights from the literal meaning of revelation, similarly, he
considered it essential to follow the outer aspect of the Sharia, like the rituals, if one were to
acquire and benefit from its inner dimension.

In any case, the majority of ulama and nearly all Sufis affirmed his lofty status. Even
Shaykh Ahmad Sirhindi al-Mujaddid qs, who initially criticized some of al-Shaykh al-Akbar’s qs
teachings based on his own spiritual insights, later came to accept the Akbari position, as is
attested in some of the later letters he wrote that can be found in the third volume of his
Maktubat

In fact, in his own spiritual journey, as Shaykh al-Mujaddid qs acknowledges, the only
person with whom he could have a discourse all the way was al-Shaykh al-Akbar qs with whom
“sometimes he was at war, and sometimes he was at peace”.

Shaykh al-Mujaddid’s qs own insights give an explanation for this. According to him, the status of a wali depends upon his nearness to God. This, in turn, is manifested by the amount of Divine knowledge revealed to the wali. This criterion gives ample proof of the lofty status of al-Shaykh al-Akbar qs and why other awliya gave him this title.

Sadly, in our times, as many Muslims have moved away from the true teachings of their
religion, the unfair criticism and condemnation of al-Shaykh al-Akbar qs has increased on the one
hand, while on the other, many have started misusing his teachings. As more Muslims have
rejected Tasawwuf they have also rejected one of its greatest saints.
------------------------------

After reading the above post , if someone still does not start loving Shaykh Ibn Arabi ( RAH) , he might see trouble here or hereafter.

07-24-2011, 08:20 AM	#14
loikrso Join Date Oct 2005 Posts 578 Senior Member	Once Imam Ahmed Ibn Hanbal rahimahullah was talking with the Mu'tazali minister of Wasiq Billah, Ibn Abi Dawood,regarding the issue of "Khalq e Quran". An argument of Imam Ahmed rahimahullah changed the heart of Wasiq billah. Imam Ahmed told Ibn Abi Dawood " Do you claim that you have come to know what the Prophet and his companions did not know ? If yes then you are an audacious person of no worth. Do you claim that the Prophet and his companions knew about it and they preferred to remain silent on this issue ? If yes then you should have preferred to remain silent as well" The same goes for Ibn Arabi and Wahdat ul Wujood. Ypu have used the above mentioned bold statement out of context for Shaykh Ibn Arabi (RAH). Such an attitude of using out of context statement has very subtle satanic deception which will cause an ordinary Muslim start hating those people whom Allah loves !!! Consequently , that guy will face troubles in the hereafter. Regarding Shaykh Ibn Arabi (RAH ) , the following extract taken from this link is worth-mentioning. ------------------------------------------------------- http://sulook.org/jsp/biographies/Shaykh_Ibn_Arabi.pdf Through the baraka of the Beloved of Allah’s saw prayer, nearly six centuries after him, one of the greatest saints of Islam was born to a pious Arab family of the Tay tribe that was originally from Taif, but had settled in far away Murcia in al-Andalus, Spain. The name of the child was Muhammad ibn Ali ibn Arabi al-Tayi qs, who later came to be known as al-Shaykh al- Akbar Muhyi al-Din Ibn Arabi qs.al-Shaykh al-Akbar qs was born to a religious and influential family on Monday, the 17th Ramadan 560 AH/28th July 1165 CE . The near universal acceptance his works received among the awliya since his time attests to the fact that al-Shaykh al-Akbar qs accomplished this task to perfection. This would have been impossible had he and his works not been blessed by Allah and Rasul Allah saw. In fact, it was only after he had a profound spiritual experience in front of the Hajar al-Aswad in Makkah that al-Shaykh al-Akbar qs started composing his opus magnum, the Futuhat al-Makkiya. After staying in Makka al-Mukarramah for about two year, al-Shaykh al-Akbar qs resumed his travels. He first paid another visit to Rasul Allah saw in Madina al-Munawwara and then visited various places in Syria before arriving in Baghdad. From there, he went via Mosul to Konya in Anatolia at the invitation of its ruler, Sultan Kaykaus. All this while, he continued to meet prominent ulama and shaykhs, among them Shaykh Shihab al-Din al-Suhrawardi qs. His circle of disciples expanded greatly wherever he went. Finally, in 620 AH, Al-Shaykh al-Akbar qs permanently settled down in Damascus with his family and disciples. He spent his remaining years teaching and guiding his disciples and writing many works for their edification. He continued to meet members of the religious and spiritual elite. Mawlana Jalal al-Din Rumi qs also visited him in Damascus. While he was always revered in Sufi circles, al-Shaykh al-Akbar qs became controversial for some ulama a century or so after his death. It is perhaps understandable this would be so, given the highly technical and symbolic nature of most of al-Shaykh al-Akbar’s qs writings. It is quite easy for those not familiar with Sufi terminology, and al-Shaykh al-Akbar’s qs own complex terminology to misunderstand him. Matters are not helped when people ignore the context in which his works were written and meant to be read. They were not meant for general consumption, but for those traveling the Sufi path and engaged in Sufi exercises and contemplation. Based on superficial misreading, some alleged that al-Shaykh al-Akbar’s qs teachings implied the negation of the Sharia or at least its outer aspects. Nothing could be further from the truth. As can be seen from his biography, he was particularly concerned with Hadith, and was an accomplished muhaddith himself. Not only that, he followed the Dhahiri madhhab and considered it a must to take revelation literally, whether it was the recited revelation (wahyi matlu) of the Quran, or the un-recited revelation (wahyi ghayr matlu) of the Hadith. His fiqh, like his spiritual insights, was based on taking seriously the literal meanings of Quranic verses and wordings of Hadith. At the same time, he never tried to impose his fiqh on others, nor did he condemn or allowed his students to condemn other fuqaha or their schools of Fiqh. Like all major Sufi saints, al-Shaykh al-Akbar qs was particularly concerned with the five pillars of Islam, and gave elaborate explanations of the spiritual meaning and benefits of each. Just the way he derived his spiritual insights from the literal meaning of revelation, similarly, he considered it essential to follow the outer aspect of the Sharia, like the rituals, if one were to acquire and benefit from its inner dimension. In any case, the majority of ulama and nearly all Sufis affirmed his lofty status. Even Shaykh Ahmad Sirhindi al-Mujaddid qs, who initially criticized some of al-Shaykh al-Akbar’s qs teachings based on his own spiritual insights, later came to accept the Akbari position, as is attested in some of the later letters he wrote that can be found in the third volume of his Maktubat In fact, in his own spiritual journey, as Shaykh al-Mujaddid qs acknowledges, the only person with whom he could have a discourse all the way was al-Shaykh al-Akbar qs with whom “sometimes he was at war, and sometimes he was at peace”. Shaykh al-Mujaddid’s qs own insights give an explanation for this. According to him, the status of a wali depends upon his nearness to God. This, in turn, is manifested by the amount of Divine knowledge revealed to the wali. This criterion gives ample proof of the lofty status of al-Shaykh al-Akbar qs and why other awliya gave him this title. Sadly, in our times, as many Muslims have moved away from the true teachings of their religion, the unfair criticism and condemnation of al-Shaykh al-Akbar qs has increased on the one hand, while on the other, many have started misusing his teachings. As more Muslims have rejected Tasawwuf they have also rejected one of its greatest saints. ------------------------------ After reading the above post , if someone still does not start loving Shaykh Ibn Arabi ( RAH) , he might see trouble here or hereafter.
	Quote