Posts Tagged ‘ tasarruf ’

‘Allamah Muhammad Sarfaraz Khan Safdar (d. 1430 AH) writes that the word mu‘jizah is linguistically derived from ‘ajz (inability), which is an antonym of qudrah (power). He adds that the ‘ta’ at the end is either for intensiveness (exaggeration) or that the word mu‘jizah is an adjective of words like ayah (sign), etc. It is Allah Most High alone who creates ‘ajz (inability) in mu‘jizat and in reality He incapacitates the rejecters. A mu‘jizah is from Allah alone, but appears at the hands...
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Ibn al-Qayyim writes in Madarij al-Salikin (vol.2, p.464): Section — from among the stations of, “It is you who we worship and it is you from who we seek aid,” (4:1) there is the station of knowledge (‘ilm). If this station does not accompany the salik from the first step that he places in the path until the last, then his suluk will be on another path; the path of connecting to Allah (wusul) is cut off from him, the paths of guidance are...
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Shirk is to affirm the special attributes of Allah (Exalted is He) for besides Him, like: (1) affirming absolute disposal (al-tasarruf al-mutlaq) in the cosmos (kawn) by an absolute will (al-iradah al-mutlaqah), which is expressed as "kun fayakun" (Be! And it is); (2) or affirming intrinsic knowledge (al-'ilm al-dhati) which has not been obtained through acquisition (iktisab) by means of the senses, rational proof, dreams (manam), inspiration (ilham) and their likes from material and spiritual means; (3) or affirming existentialising...
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Du'a (supplication and invoking aid) is worship ('ibadah). Allah Most High says in the Qur'an, "And your Lord says, 'Call upon Me; I will respond to you'. Indeed, those who disdain My worship will enter Hell contemptible" (Al-Ghafir, 60). In this verse Allah has equated du'a to worship. The Messenger of Allah (Allah bless him and give him peace) is reported to have said, "Du'a is worship, and then he recited the following verse of the Qur'an, 'And your Lord says, Call upon Me;...
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What say the scholars of the faith and muftis of the firm Shari’ah about the following matter. For almost the past two years this difference is increasing day by day and the people associated with the elders of Deoband are being divided into two factions. Therefore, guide us by writing a detailed answer that is supported with proofs and with references to books to the following issues: Is the Deobandi and Barelwi difference of a peripheral nature (furu’i) or of a fundamental (usuli) nature and...
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In regard to making things halal (permitted) and haram (prohibited), it is the well-established belief of the Ahl al-Sunnah wa 'l-Jama'ah that Allah alone has authority over it. To make something halal or haram is exclusively the work of Allah Most High and He is unique in this. This is purely His right; no one else is involved in this process in any manner. Neither does anyone have this power in essence nor has Allah relegated this power to anyone.
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The issue of the permissibility of istighathah/isti 'anah is one that is widely discussed and a bone of contention for many. The elders of Deoband — like their predecessors from the Wali Allah and Mujaddidi tradition — write that there are three meanings of isti'anah.
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