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07-10-2012, 10:55 PM
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#21 |
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 contd.. It was indeed one of the favours of God on me that I was born among people who were marks of guidance, the great respected scholars and the noble chiefs. They were my paternal uncles in respect of relation, my fathers in respect of education, my means of leading me to God and my intercessors before Him. Indeed they were my leaders, as I have followed them, and were my lights by which I found the right path. The Godly persons directed me to what was truth and certainty and were my chiefs who helped me in improving my worldly life and religion. May God bless those of them who have passed away and bless us by those who are still alive. I derived advantage from these learned divines who were like oceans of knowledge as much as I could, and tried to receive their lights according to my capability. When God inspired and enlightened me by the knowledge of the Best of investigators (shah waliullah), the pride of those, who probe deep, and the benefit I gained from the men of learning and light, the best servants of God, I intended to light up a lamp for the way leading towards the principles of this science, so that, the travelers may find the right path. Besides, I desired to say a few words by way of preliminaries in order that, the seekers may proceed further without difficulty and fear. I therefore, composed a book which may be an intermediary between the manifest clear (Bayan) and that which is proved through demonstration (Tibyan), and may be a connecting link between the truth arrived at by the divine persons and the conclusions drawn by the rationalists. Though what I have brought in this book may not be exactly the same which I have received from my imams, but what is taken from them is the root of this tree and the seed of this fruit. In this way grows the palm, The seed is its root, The goodness of the earth plant is the result of the good seed. But just as the quality of the earth works upon what grows out of it and the colour of mirror interferes in what is printed on it, similarly whatever in my book may be found in conformity with the lines of truth and righteousness, it may be taken from God and from my imams who were men of intelligence, and whatever may be found running counter to that, may be taken from the devil and as my work. I have named it Abaqat (diffusions of perfume), as it has been mixed up with the aroma diffused from the sweet-basils of Al-Lamahat and Al-Sata’at. However I do not claim it (Abaqat) may be counted from those pearls (Lamahat and Sata’at), and how can I advance such a claim to what I have no right. The relation, the Arabic literature has to the traditional science and the relation, the logical rules have to intellectual sciences, that same relation my book has to them (Lamahat and Sata’at). I have written this book after the type of text, and if God willed, we will prepare a commentary on it which will cool the eyes of the readers. It has been arranged under an introduction four allusions (Isharat) and an epilogue. God is enough for me, He is the best protector. There is neither might nor strength but in God, The High, The Great. (Hazrat Maulana Shah Ismail Shaheed  did not live to write commentary on Abaqat)
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07-10-2012, 11:02 PM
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#22 |
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 Dr Sahab.Philosophy, in my miserable assessment, is the least productive academic discipline. And I am also irritated by the phrase Muslim Philosophers used by advocate Ishaque. A Muslim is a believer while one has to break one's head to get any such information about a philosopher. A philosopher by the most refined definition is a lover of wisdom. Beloved Rasolallah (SAW) told us that wisdom is to ponder over death a lot. This unfortunately is no where near our our imagination when we talk about philosophy and philosophers. It is not nice of a Muslim to ignore the reality so I have to put some things in the fore. Present social, political, economic, financial and military environment is dominated by the materialist west. They are there and that is the reality. In their journey to their present position there enormous contribution of their philosophers. It is difficult to ignore some thing that is successful. People even say that nothing succeeds like success. Then there is this statement of Mufti Muhammed Shafi Sahab (RA), quoted by Mufti Taqi Uthmani Sahab (DB). Senior Mufti Sahab (RA) said that when you see falsehood flourishing then be convinced that they must be doing some thing along the lines of Haq too for falsehood does not have the property to flourish. If we apply this paradigm to the western success then we can attribute their success to their hard work. Allah (SWT) has rewarded them for that. We can take an admonition to work hard and leave their philosophy to themselves. I intend to visit the thread to read Dr76's posts. |
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07-10-2012, 11:29 PM
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#23 |
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This is an absolute gem of a post. How true is the bolded statement of Rasulullah  .Your advice to take heed from their positive actions and to leave their philosophy is adequate admonishment for those people who are blinded by their success and take to thinking that their philosophy should also be adopted. I also remember a Hadith of our Beloved Rasulullah that Allah  will give power and success to a nation which is just even though it maybe disbelieving. The current state of the Muslim Ummah is such that 'adl' has been nearly eviscerated whereas Allah Ta'ala states,"60:8.....for Allah loveth those who are just. " Do kindly remember me in your Duas. 
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07-10-2012, 11:46 PM
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#24 |
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very True Hazrat.. and that was the reason to put the (s)word of Hazrat Maulana Shah Ismail Shaheed sahab at the other end..  Haq shall always flourish.. duas.. wa assalam.. |
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07-11-2012, 12:46 AM
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#25 |
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contd.. pages:19-20 Introduction Abaqa 1 For man, the means of acquiring knowledge are three, and they are as under: 1.Acquisition through the perceptible object. 2.Shifting from the known to the unknown. 3.Receiving from the unseen The acquisition of knowledge through the perceptible object (Mahsus) is, that it is acquired through the particular form characterized by material accidents ( such as length, height, time and place) and that matter of form is also present. This way of acquiring knowledge is called feeling (Ihsas). But, if the knowledge of the particular form is gained without the presence of matter, then that way of the acquisition of knowledge is called imagination (Takhayyul). When the particular form is not characterised by the material accidents, then that way is termed fancy (Tawahhum). But if the particular is characterised by a universal form then it is called perception (Ta’aqqul). The judgments formed from the perceptive forms which were taken from the perceptibles are called the immediate perceptions (Badihiyat, self-evident facts). The shifting from the known to the unknown is, that if the process of shifting is gradual, then that is named speculation (Nazr) and the unknown is termed speculative (Nazari); But if the process of shifting is sudden, then it is named conjecture (Hads) and the result is called conjectural (Hadsi). Acquiring knowledge by means of receiving from the unseen is of many kinds, such as, revelation (Wahy), occurrence (Tahith), instruction (Tafhim), taste (Zauq), cognition (Ma’arifat), divine knowledge (Ilm Laduni), contemplation (Mushahidah), intuition (Wijdan), spiritual manifestation (Tajalliyat Ma’nawi), mystical unveiling (Kashf), attachment with the similitudinary world ( ‘Alam mithal) and the external manifestations (Tajalliyat Suwariyah). The detailed information which is gathered through intuition is called wisdom (Hikmat) and the detailed account gained through cognition is termed the science of realities (Funun Haqaiq). Very soon a hint will be made towards the meanings of these technical terms. You better wait for it. All the forms of receiving from the unseen except revelation are called mystical unveiling and inspiration (Ilham). contd.. |
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07-11-2012, 02:16 AM
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#26 |
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contd.. pages:20-22. Abaqa 2 " The revealed science (‘Ilm Naql) is one which is acquired through the information given by the sinless (Ma’thum). It is included in the speculative sciences (Nazariyat), because the acknowledgement of it depends on the fact, that it (information) has been given by the sinless, and whatever is given by the sinless conforms to the real. Thus, the things which are established by hearing (Sam’iyat, proofs to be believed on traditional authority) form the minor premises (Sughra) of a syllogism, while the major premises (Kubra) of it pertains to the deductive science (Istidlaliyat). But as the information given by the sinless is the source of a great number of sciences, it has been set apart from the speculative sciences and has been reckoned quite a separate science. When the knowledge of the particular things acquired through the perceptibles and the knowledge of the immediate judgments (Qadaya Badihiyah) are not a sign of perfection for man to be taken into account, the people have excluded that form of knowledge which is acquired through various kinds of perceptible, such as the feeling, the imagination, the fancy (Tawahhum) and the immediate perception from those forms of knowledge which are worth consideration. By the death of the Holy prophet , the seal of prophets, the process of revelation came to an end, and there did not remain any other form of receiving from the unseen save the mystical unveiling; and here by mystical unveiling is meant its general meaning (which is applicable to all kinds of receiving from the unseen except revelation).Thus there are three means of gaining knowledge worthy of consideration. The first one is perception and by it is meant the shifting from the known to the unknown, the second one is the Tradition (Naql) and the third one is the mystical unveiling (kashf). Let it be remembered that all these means by which the knowledge is gained are not always free from one or the other defects. In the case of perception, the defect may be in the form or in the matter of means which leads to the desired object. As for the tradition which is also a means of knowledge, the defect may be found at different places. For example, the transmission-chain which reaches the sinless may be weak or the narrator may have committed a mistake somewhere or his power of retention was bad, or he may have been noted for fabricating stories and such other causes which are mentioned at their proper place or the mistake in the Tradition is made in this way that the speech (Kalam) may be diverted from its outward meaning without the presence of any context allowing such diversion. The defect in the mystical unveling is, that it may be influenced by the devils from the Jinn and men or by the habits of the man of mystical unveiling or due to his inability to encompass all the aspects of the mystery unveiled to him. The details of all this will be soon mentioned. When all these ways are safe and free from causing confusion in their conveying the required knowledge, then there will be no opposition among them, or otherwise it will mean that there is an opposition even in the real and the actual. It is however not possible that there may be any opposition between the convincing proof (Burhan Qati’), the unambiguous Tradition in an uninterrupted order (Muhkam Mutawatir) and the taste (Dhauq, intuituion) of the sages (Hukama). May be, sometimes, one of them be silent over what the other speaks on, but that is no opposition. Among these three ways, perception is one to which greater need is felt. The reason being, that no branch of science can become complete but by use of conjecture and speculation. The knowledge which is acquired through the way of tradition is more strong in benefitting, and it is so, because, it is easy to take notice of or do away with the wrong things likely to find their way in it. Here the hope of gaining knowledge which is free from these defects is near, and the chances of confusion in it are rather slim. The circle of mystical unveiling is very vast, as it relates to the Unseen and the Unseen as is known is a treasury of infinite sciences. It is possible for him whose attachment with it is strong, to receive sciences which could not be acquired by any other person." Shall continue tomorrow ..wa assalam.. |
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07-11-2012, 03:57 AM
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#27 |
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I wish I could understand what you people are talking about.
At the same time I am astonished and ashamed of myself that people are able to write things which I can,t even comprehend properly.Where has Maripat and dr 76 learned all this complicated stuff.Some special Brains I suppose.........! Somebody teach me......I want to learn too 
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07-11-2012, 04:22 AM
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#28 |
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I wish I could understand what you people are talking about. everyone is special in a way : ) |
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07-11-2012, 05:18 AM
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#29 |
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Knowledge is a light/Noor which fills the chest of a Momen,through which he comprehends the reality more easily,and which guides him to prepare for Akhera ie his chest is opened up for wisdom.There is a difference between MALOOMAT and ILM.As Baba Bhulle Shah puts it:
Ilma bass Kari o yar Teno hek Alif darker. (Stop accumulating the ever increasing bookish knowledge,You just need to know ALIF=Allah) . In a similar state molana Room says: Sad kitab o sad waraq dar nar kun Roye dil ra janebe dildar kun (Put these bundles of books containing un-necessary knowledge into fire and focus your Qalb instead on Allah). It is said that Ibne seen once went to meet a Sufi Shaikh,who in the course of discussion informed Ibne Seena that he( Ibne seena) has no Akhlaq.When back home,Ibne seena wrote a whole book on Akhlaq and sent it to the Sufi.The Sufi smiled and replied : " I did not say you don,t Know Akhlaq,I said you don,t Have it." This simple difference between Knowing and Having differentiates true ILM from MALOOMAT. May Allah swt open our chest for useful ILM,the one which guide us on our journey to Akhera. |
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07-11-2012, 05:57 AM
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#30 |
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Knowledge is a light/Noor which fills the chest of a Momen,through which he comprehends the reality more easily,and which guides him to prepare for Akhera ie his chest is opened up for wisdom.There is a difference between MALOOMAT and ILM.As Baba Bhulle Shah puts it: Ameen..  that was beutiful hazrat.. here are some golden words of Hazrat Mufti Muhammed Shafi sahab on Ilm and maloomat..see.. im sending u the link and i have none of it.. request for duas.. wa assalam.. |
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07-11-2012, 06:09 AM
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#31 |
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I wish I could understand what you people are talking about. |
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07-11-2012, 06:12 AM
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#32 |
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I wish I could understand what you people are talking about. what to say Hazrat.. Khamosh rahun to mushkil hai.. kahdun to shikayat hoti hai.. ( remaining silent seems difficult.. and uttering something would be a complaint ).. ( bent on translating lest Prof. Maripat throws me at the Higs Bison  )duas.. wa assalam.. |
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07-11-2012, 08:05 PM
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#33 |
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Abaqa 3 "People who are not granted true understanding have said an unseemly thing. They say that the tradition does not give the benefit of certain knowledge. Their argument is, that it will benefit only through the media of words, and the benefit of meaning which the words give depends upon the knowledge of those meanings for which the words have been placed. And there is no way to know the proper meaning the word is placed for but through the narration of the masters of language. Thus, the knowledge of it depends upon knowing as as to how far the narrators were free from falsehood and mistake, and that is not proved. Then again the difficulty is, that sometimes that meaning is taken from the word for which it was not placed, as it happens in what is handed down by tradition (Manqul, Matter of report), in the metaphor and in the allusion. Therefore, what is understood by mind from the words of of the text at the outset is not known as certain, so as to say that, this was the intention of the sinless, as certain, while the knowledge of it depends on proving it as such. Besides, the word employed, at times implies a particular meaning and the possibility of its having been abrogated is also there. This kind of possibility seriously affects the case of certainty. It is not concealed from him who has some experience of the styles of speech that this kind of opinion has arisen out of gross ignorance. The reason being, that the placement of words for their meanings is a fact reported by numerous authorities. As such, the question of the narrator’s being free from falsehood does not arise. Here we are speaking on that part of the text which is unambiguous, as it is what gives the advantage of certainty, and there is no room in it for any metaphor, allusion in tradition. Among the unambiguous, there are cases which do not admit of any particularization (Takhsis) and abrogation, such as, the confirmed traditions which certainly give the advantage of a general meaning ( and it is that general meaning which is intended there as words of God. “Then all the angels prostrated except Iblis.” Surah Hijr:31. The exception here also lends support to the view that the order (for prostration) included all from which the exception was made (by exception is proved that all the angels prostrated). The proof that no such metaphor has been employed here is, that there is no such context suggestive of it. As such there is no need to establish a proof for the absence of its employment. When the word is free from the context of metaphorical meaning, then that is decidedly a sufficient reason to understand the fact that here the metaphorical meaning is not intended but rather the real one. Then there is one thing to remember. What gives the advantage of certainty is applied to that which completely removes away the possibility of difference. It also removes the possibility to be proved by an argument and it is what is intended here. Thus the simple possibility in no way damages the intended purpose. In short, there is no doubt that sometimes the word is associated with external context which rules out the possibility of any particularization, abrogation and the metaphor. There it gives the advantage of fixing the intended meaning, as that is useful for pointing out what is the definite and certain. Don’t you see that when you give something to a person and he praises you (for that) or give him a blow and he (in return) abuses you or if you question him and he answers you or when you tell him a news and he believes you or when you consult him and he in return commands or prohibits you, then there, are you not convinced by his praise, abuse, answer, acknowledgement, command and prohibition? He who thinks otherwise has lost his mind and has admitted himself into the group of the sophisters." contd.. wa assalam.. |
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07-11-2012, 10:00 PM
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#34 |
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Abaqa 4 "He who is not acquainted with knowledge save an idle talk assumes that the inspiration does not give the benefit of knowledge. If by it he meant, that the knowledge cannot be gained but by means of Prophets only who receive the true thing from the Unseen conforming to the real, then he has denied the traditions of religion reported by numerous authorities. God the great has said.” They then found one of Our servants on whom We had bestowed mercy from Ourselves and to whom We had taught knowledge from Our own presence”. (Surah Kahf:65) And He has said,”ThenWe sent to her Our angel and he appeared before her in the shape of a full-grown young man. She said I seek refuge from you to God the most gracious, do not come near if you do fear God. He said, Iam a messenger from Your lord to annaounce to you the gift of a holy son”. (Surah Mariam:17-19) Then His words are “When the angels said, O Mariam, verily God hath chosen thee and hath purified thee and hath chosen thee above the women of all nations. O, Mariam, worship thy Lordprostate thyself and bow down with thoese who bow down”. (surah:Al-Imran: 42-43) He has also said” Behold ; the angels said, O Mariam; God giveth thee glad tidings of a Word from Him, His name will be Isa, the son of Mariam, held in honour in this world and the hereafter, and of (the company of) those nearest to God”. (surah Al-Imran: 45) He has said, “And We made an inspiration to the Disciples” (Surah Maida:114). God the great has said, “And verily We bestowed (in the past) wisdom on Luqman. Asking him tio show thy gratitude to God” (Surah Luqman: 12) Again there are his words, “They were youths who believed in their Lord, and We advanced them in guidance, We gave strength to their hearts behold, they stood up and said, Our Lord is the Lord of the heavens and of the earth, never shall we call any god other than Him, if we did we should indeed have uttered an enormity”. (Surah kahf:15-14) Similarly, God has said, “So We sent this inspiration to the mother of Musa, suckle (thy child0 but when thou hast fear about his cast him into the river, but fear not nor grieve, for We shall restore him to thee, and We shall make him one of Our apostles”. Surah Qasas: 7) Again His words are “We said: O Dhul-qarnain , (thou hast authority) either to punish or to treat them with kindness” (Surah kahf: 86). And He says, “When Talut set forth with the armies, he said, God will test you at the stream”. (Surah Baqara: 249) Then there is His saying “And He had put faith into their minds and had strengthened them through a spirit from Himself”. (Surah Mujadila: 22)" contd.. |
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07-11-2012, 10:57 PM
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#35 |
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"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 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." |
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07-11-2012, 11:05 PM
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#36 |
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so dear brothers i shall end here as the road ahead goes towards zaat and nuzool and things that i shall not move on to. if i tiptoe even an inch ahead from here all my wings shall be burnt..  can already see a wide eyed shaikh Fusoos and a frowning Maulana taliban.. barakallah feek.. duas.. wa assalam.. |
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07-12-2012, 02:30 AM
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#37 |
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Doctor sahib,the language,the style and the content is so different from each other....which one to believe and which one to leave ? |
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07-12-2012, 04:14 PM
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#38 |
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I wonder if the same Ismael shaheed who has written Tqwiyyat ul eeman has written Abaqat ? Shaikh ul Islam Hazrat Maulana Syed Hussain Ahmed Madani sahab has expressed his doubts on Taqwiyatul Iman being written by Hazrat Maulana Shah Muhammed Ismail Shaheed sahab this was incidentally highlighted to me by a prominent Alim and daee Hazrat Maulana Abu Bakr Tayyibi sahab db..it was either in his khutbaat or Maktoobat ( i dont remember).. but People like Mufakkir e Islam Hazrat Maulana Syed Abul Hassan Ali Nadwi sahab have written commentary on Taqwiyatul Iman.. wallahu alam.. duas.. wa assalam.. |
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07-12-2012, 06:13 PM
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#39 |
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The problem with the other forms of knowledge is that they are difficult to demonstrate to others, so someone might claim to have knowledge about something intuatively but they would be unable to prove to others that they have this knowledge. It is a question of trust, who should we trust. I suppose the answer is related to the behaviour of the person making the claim...if they display good character, lack of greed, and desire for the goods of the dunya would raise the persons trust levels.
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07-21-2012, 08:34 PM
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#40 |
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few golden words by Hakeem ul Ummat Hazrat Thanvi taken from Dawa e Dil ,P:59 ( a collection of priceless sayings of Hazrat Thanvi sourced from a large collection of his Khutbaat.. malfuzat.. maktubaat..etc.. compiled by Ishaq Multani sahab)[CENTER]   " Intellect- a Slave girl and Shari'ah - an 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.." duas.. wa assalam.. |
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