What is the Shari'i view on Kashf and Ilham? 7696611436

The Aqeedah of Ahle Sunnat wal Jama'at is that it is true that karamat is revealed from the saints of Allah who follow the Qur'an and Sunnah. As such, Allah Ta'ala sometimes instructs a dear old servant to reveal something or to reveal something or to inspire something. It is called Kashf and Ilham. However, Kashf and Ilham are not evidences of Shariat. Kashf Kashf means revealing something unknown to oneself. This discovery is sometimes correct and sometimes false. Sometimes it is realistic, sometimes it is contrary to reality. Therefore it is not a document of Shari'ah, moreover it must be verified on the hard stone of Shari'ah. Kashf is not a matter of desire in such a way that achieving it is desirable in the Shari'ah or an act of reward. Being an adult is not a requirement to become a similar Kashf. Being old is far from it, being a believer is not a condition either. Kashf was also the mother of Ibnus Sayyid Dajjal. So Kashf cannot be a proof of being old. (Mawqiful Islam Minal Ilham wal Kashfi Warrua-11-114, Ruhul Maani-16/17-19, Shariat and Tariqat ka Talazum-191-192, Shariat and Tariqat-416-418, At Takashshuf an Muhimmatit Tasawwuf-375-419) Hakimul Ummat Ashraf Ali Thanbi said, "What is discovered by elders is not under their authority. Note the case of Hazrat Yaqub. He had no news of his son Yusuf for a long time. But everyone knows the pain he suffered due to not getting news. He went blind crying. If Kashf was something under the will, then why didn't Yaqub AH get the news through Kashf? And when the time came to know the matter, the smell of Hazrat Yusuf's deposit started coming from many miles away. So when discovery is not at will, it is not necessary that elders will always be discovery. The fact is, being a discoverer is not a virtue. Even if a disbeliever performs Riyazat Mujahadah, then he is also Kashf. Mad people are also discovered. (Ilam and Amal, Basaire Hakimul Ummat-215-216) Maulana Thanbi also said, people consider it a great achievement to be Kashf. But it has no role in achieving proximity. Some have a natural affinity with Kashf, some don't. As some are naturally far-sighted, and some are short-sighted. Some people do not have a natural relationship with Kashf, even if they perform thousand Riyazat Mujahada, they do not get Kashf in their whole life. The real thing is the servant of Allah Ta'ala. By God! If Hazara is a discoverer and he concentrates on himself, he will feel that he has not improved even an iota. On the other hand, if he reads Subhanallah Subhanallah two or four times and concentrates on his heart, then he will be able to clearly realize that he has gained some degree of nearness to Allah Ta'ala. Those with fair taste can check it out. (Ashrafus Sawaneh, Bachayre Hakimul Ummat-216-217) The statement of Imam Shaykh Sulaiman Darani (d. 205 AH) of Tasawwuf Shastra regarding non-Kashf evidence is particularly noteworthy. He said, قَالَ أَبُو سُلَيْمَانَ الدَّارَانِيُّ: رُبَّمَا يَقَعُ فِي قَلْبِي النُّكتَةُ مِنْ نُكَتِ القَومِ أَيَّامً فَلاَ أَقْبَلُ مِنْهُ إلَّا بِشَاهِدَيْنِ عَدْتلابَينِ وَالسِّ Often a difference in Tasawwuf arises in my heart, but I do not accept it without reliable witnesses, the Qur'an and the Sunnah of the Prophet. (Siyar al-Alamin Nubala-8/473, Narrative No.-1571) Mujaddis Alf Sani said in his letter, "We do not buy the special condition of wajd and hal, i.e. tasawwuf, even for a small price, until it is checked in terms of Shari'ah. I do not like such revealed revelations to be half-assed until verified by the hard rock of the Book and Sunnah. (Irshadate Mujaddede Alfe Sani-124, Maktoob No-207) Ilham Ilham literally means that something comes to mind without thought or effort. Ilham Kashfer is special. If Ilham is Sahih, it is called Ilme Ladunni. But the thing is that inspiration is like a dream, sometimes it comes from Allah, and sometimes it comes from Satan. An Ilham that is not related to the rulings of the Shari'ah and its content is not in favor of the Shari'ah or that an inspiration of the Shari'ah is related to a ruling of the Ahkam but there is evidence of the Shari'ah in its favor, only this type of Ilham will be called Sahih Ilham and it will be considered that it is from Allah Ta'ala. It will be considered as a blessing from Allah Ta'ala. He needs to be thanked in this regard. And if the above conditions are not found in Ilham, then it will be assumed that it is nothing but the delusion of Satan. It is necessary to refrain from such inspiration and seek refuge in Allah from it. (Fathul Bari-12/405, Kitabut Tabir, Chapter-10, Ruhul Maani-16/16-22, Tabsiratul Adilla-1/22-23, Mawqiful Islam Minal Ilham Wal Kashfi Warrua-11-114) came in the hadith. عَنْ عَبْدِ اللهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” إِنَّ لِلشَّيْطَانِ لِمَّةً، وَلِلْمَلَكِ لِمَّةً، فَأَمَّا لِمَّةُ الشَّيْطَانِ فَإِيعَادٌ بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ، وَأَمَّا لِمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ، وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ مِنْ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ مِنَ الْآخَرِ فَلْيَتَعَوَّذْ مِنَ الشَّيْطَانِ، ثُمَّ قَرَأَ (الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ وَاللهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا) (البقرة: 268) নিশ্চয় মানুষের অন্তরে শয়তানের পক্ষ থেকেও কথার উদ্রেক হয়, ফেরেশতার পক্ষ থেকেও কথার উদ্রেক হয়। Angel's motive is to promise goodness and vindicate right. Whoever experiences it, should understand that it is from Allah Ta'ala, so he should be praised. And whoever experiences the second, he must seek refuge from the banished devil. Then he recited the verse (Surat al-Baqarah No. 268), that is, Shaytaan threatens you with poverty and commands obscenity. On the other hand, Allah Ta'ala promises you forgiveness and greater grace from Himself. (Sunan al-Kubra Linnasa'i, hadith no-10985, Sahih Ibn Hibban, hadith no-997, Musnad Abi Yala, hadith no-4999, Sunan Tirmidhi, hadith no-2988) It is clearly stated in this hadith that inspiration is sometimes from Allah Ta'ala. , and sometimes from Satan. Therefore, inspiration cannot be the criterion of right and wrong and cannot be any evidence of Shariat. Moreover, the signs of being inspired by Allah Ta'ala have only been said that it is right and good. And it goes without saying that the criteria of right and good are Qur'an, Sunnah and Ijma Qiyas. In addition to Imamaye Keram on Fiqh and Aqeed, Haqqani Sufiaye Keram has clearly explained that Kashf and Ilham are not proofs of Shari'ah. Rather, it is essential to analyze Kashf and Ilham in the light of other evidences of Shari'ah. In the back discussion of Kashf, the important statements of Imam Abu Sulaiman Darani and Mujadde Alfe Sani are mentioned. And who said that inspiration is not limited to the Sufiyah of the Imam Al-Shaarani and said: قد زل في هذا الباب خلق كتير فضلوا واءلوا, ولنا في ذلك سميته حد الحسام في عنق من افق يجاب امعل باللهام وهو مجلد لطيف السوفياه السعراني The Imam Shaykh Abdul Wahhab Sharani رضي الله عنه: Said that Ilham is not a proof. He also said, in this case (considering Ilham as a proof) many people have stumbled. They themselves have gone astray, and they have also led others astray. I wrote a book refuting it. His name is, Haddul Hussan Fi Unuki Maan Atlaqa Izabal Amali Bil Ilham. (Tafseer Ruhul Ma'ani-16/17) Imam Shaykh Sari Saqati of Sufiyyah says, من ادعي باطن علم ينقضه ذهر حكم فهو غالط Whoever claims such knowledge (Ilham) which is rejected by the Shariah, he is in great error. there is (Tafseer Ruhul Ma'ani-16/19) Imam Abu Saeed Kharraj Sufi said, وقل ابو سعيد الخراز: كل فيض باطن يكلافه ذهر فهو بائل فهو باتيني الفيض (ilham) which is contrary to Jaher (Shariah) is false. (Tafseer Ruhul Ma'ani-16/19) A well-known basic thing about dreams, Kashf and Ilham is that none of them is subject to the individual's will. Completely out of willpower. Therefore, they do not qualify as the basis of Shariat. These are not the desired objects of Shariat. If these were the desired objects of the Shariah, then Allah Ta'ala would have made them subject to the will of the people. And the instructions for achieving these are also in the Holy Quran and Hadith. Therefore, these must be measured on the basis of the evidence of Shariat. That which is justifiable in the light of Qur'an and Sunnah and Ijma Qiyas will be declared Sahih. Otherwise there will be misguidance and misguidance. But in all cases, no provisions of Shariat will be verified by these. 2127356518