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  1. #1
    Agent of Chaos Wolfn's Avatar
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    What does Islam say about telepathy and telekinesis (moving things with your mind)?

    Salaam Alikum.

    What does Islam say about telepathy (mind reading and premonitions) and telekinesis (moving things with your mind)

    Does it view it as a magic or a science or what?

    Also, is it haraam to try and learn how to do telekinesis and telepathy?
    Dreams feel real while we're in them. It's only when we wake up do we realize something was actually strange.

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    الله مولانا ولا مولى لهم Abu Suleiman's Avatar
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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    is that stuff actually real?
    im smelling jinns, jinns and more jinns
    so best thing stay away from doubtful matters, theres a hadeeth concerning this along the lines of,
    the halal is clear the haram is clear and between them is doubt, so whoever wants to protect his honour, let him stay away from doubtful matter (if someone can find it inshallah)
    but im betting my left foot that some sufis gonna come up and say its perfectly fine.....

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    Super Moderator al-ghazalli's Avatar
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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    Walakum As Salam Wa Rahmtullah

    but im betting my left foot that some sufis gonna come up and say its perfectly fine.....
    speaking without knowledge is a sin..and so is accusing your fellow muslim..you should make excuses for your brothers & sisters.


    What does Islam say about telepathy (mind reading and premonitions) and telekinesis (moving things with your mind)
    We know through hadiths that it is possible for people to be blessed with metaphysical knowledge.

    In Islam these are categorized as lhām (Inspiration), Firāsa (foresight).

    Imam Bukhari & Imam Muslim narrate in their Sahih's on the authority of Abū Hurayrah that the Prophet (Peace and Blessings be Upon Him) said,“In the nations long before you there were people who were communicated to although they were not prophets. If there is anyone of them in my community, it is ‘Umar ibn Al-Khattāb!”

    In the narration of Sahīh Muslim, the student of Mālik ibn Anas and erudite scholar, Ibn Wahb states,

    “Communicated to means mulham (inspired).”

    Imam Bukhari states, “Truth comes from their tongues.”

    and Ibn Hajar continues in his Fath al-Bari and ends with...This hadīth contains a confirmation of the miracles of the saints (karamātul-Awliyā’).”

    So it is very possible for anyone to experience metaphysical knowledge. I do not think it can be learned but rather it is a blessing from Allah Most High on whom he favours.

    And Allah Knows Best.
    Last edited by al-ghazalli; 21-08-08 at 05:01 PM.
    The spiritual warrior is he who breaks an idol;
    and the idol of each person is his Ego.

    - Imam Abul Qasim al-Qushayri

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    Ibn Abi Ukhti Al Kashmiri Sulaiman Harun's Avatar
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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind





    Quote Originally Posted by Abu Suleiman View Post
    the halal is clear the haram is clear and between them is doubt, so whoever wants to protect his honour, let him stay away from doubtful matter (if someone can find it inshallah)
    but im betting my left foot that some sufis gonna come up and say its perfectly fine.....
    On the authority of Abu 'AbduLlah an-Nu'man ibn Bashir رضي الله عنهما that the Prophet صلى الله عليه و سلم said, "Verily, the allowed matters are clear and the prohibited matters are clear and between them lies the doubtful matters. Whosoever saves himself from doubts has saved his religion (deen) and his honour. Whosoever indulges in doubts, has indeed indulged in prohibited matter like the shepherd who pasturises his cattle near a preserve (hima) with the possibility of falling into it. Verily, all kings have a preserve (hima) and verily the preserve (hima) of Allah سبحانه و تعالى are the things declared unlawful by Him. Verily, in the body there is a piece of flesh if it's sound, then the whole body is sound and if it's corrupt, then the whole body is corrupt. Verily, it is the heart." [Sahihayn]
    www.ashaabulquran.com
    www.aladabalmufrad.wordpress.com

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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    ok i retract my statement i spoke without knowledge and my apologies to anyone i offended
    jazakallah khair al-ghazalli and Sulaiman Harun for the hadeeth

    btw i found this from islam q&a

    Intuition
    Are kashf and ilham true in the light of islam? Sufis every time claim to have the knowledge of the unseen and they call it as kashf and ilham. Some people justify this by saying that when umar (ra) was once giving khutba he told that there is an army in the battlefield. Kindly explain.

    Praise be to Allaah.

    Firstly:

    The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.

    Shaykh al-Islam Ibn Taymiyah said:

    We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf.

    But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like.

    The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf.

    With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources.

    Al-Safadiyyah, p. 187-189

    Ibn al-Qayyim said:

    Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one's own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known.

    Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah.

    Madaarij al-Saalikeen, 3/227, 228

    Secondly:

    What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them.

    Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110

    This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah).

    Thirdly:

    With regard to what happens to the Sufis, it is not spiritual kashf, rather it is either psychological kashf which is something that they have in common with the kuffaar, or it is of satanic origin, which is usually the case.

    Spiritual kashf only happens to the close friends (awliya’) of Allaah who establish sharee’ah and venerate it. It is known that the Sufis do not do that. What happened to ‘Umar, although it is correct to describe it as kashf, was spiritual kashf.

    Shaykh al-Albaani (may Allaah have mercy on him) said:

    There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts?

    I wonder, how can they make such a false claim when Allaah says in His Book (interpretation of the meaning):

    “(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).
    Except to a Messenger (from mankind) whom He has chosen”

    [al-Jinn 72:26-27]?

    Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16).

    This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said (interpretation of the meaning):

    “No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve.

    Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)”

    [Yoonus 10:63]

    And the poet said:

    “If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,

    then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.”

    Al-Silsilah al-Saheehah, 3/102-104

    And Allaah knows best.

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    Super Moderator al-ghazalli's Avatar
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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    Jazkallah Khair Sidi Abu Suleiman for the post..I love the poem my teachers always use to recite it often.

    “If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,

    then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.”
    The spiritual warrior is he who breaks an idol;
    and the idol of each person is his Ego.

    - Imam Abul Qasim al-Qushayri

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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind





    ^^ Bro do you have the Arabic text for it?
    www.ashaabulquran.com
    www.aladabalmufrad.wordpress.com

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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    Quote Originally Posted by Abu Suleiman View Post
    ok i retract my statement i spoke without knowledge and my apologies to anyone i offended
    jazakallah khair al-ghazalli and Sulaiman Harun for the hadeeth

    btw i found this from islam q&a

    Intuition
    Are kashf and ilham true in the light of islam? Sufis every time claim to have the knowledge of the unseen and they call it as kashf and ilham. Some people justify this by saying that when umar (ra) was once giving khutba he told that there is an army in the battlefield. Kindly explain.

    Praise be to Allaah.

    Firstly:

    The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.

    Shaykh al-Islam Ibn Taymiyah said:

    We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf.

    But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like.

    The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf.

    With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources.

    Al-Safadiyyah, p. 187-189

    Ibn al-Qayyim said:

    Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one's own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known.

    Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah.

    Madaarij al-Saalikeen, 3/227, 228

    Secondly:

    What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them.

    Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110

    This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah).

    Thirdly:

    With regard to what happens to the Sufis, it is not spiritual kashf, rather it is either psychological kashf which is something that they have in common with the kuffaar, or it is of satanic origin, which is usually the case.

    Spiritual kashf only happens to the close friends (awliya’) of Allaah who establish sharee’ah and venerate it. It is known that the Sufis do not do that. What happened to ‘Umar, although it is correct to describe it as kashf, was spiritual kashf.

    Shaykh al-Albaani (may Allaah have mercy on him) said:

    There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts?

    I wonder, how can they make such a false claim when Allaah says in His Book (interpretation of the meaning):

    “(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).
    Except to a Messenger (from mankind) whom He has chosen”

    [al-Jinn 72:26-27]?

    Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16).

    This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said (interpretation of the meaning):

    “No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve.

    Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)”

    [Yoonus 10:63]

    And the poet said:

    “If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,

    then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.”

    Al-Silsilah al-Saheehah, 3/102-104

    And Allaah knows best.


    Sooooooo, is telekinesis and telapathy haram or not?

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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    And what about levitation, is it haram also?

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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    subhan'Allah this stuff is so interesting...

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    Re: What does Islam say about telepathy and telekinesis (moving things with your mind

    Quote Originally Posted by Abu Suleiman View Post
    ok i retract my statement i spoke without knowledge and my apologies to anyone i offended
    jazakallah khair al-ghazalli and Sulaiman Harun for the hadeeth

    btw i found this from islam q&a

    Intuition
    Are kashf and ilham true in the light of islam? Sufis every time claim to have the knowledge of the unseen and they call it as kashf and ilham. Some people justify this by saying that when umar (ra) was once giving khutba he told that there is an army in the battlefield. Kindly explain.

    Praise be to Allaah.

    Firstly:

    The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.

    Shaykh al-Islam Ibn Taymiyah said:

    We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf.

    But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like.

    The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf.

    With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources.

    Al-Safadiyyah, p. 187-189

    Ibn al-Qayyim said:

    Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one's own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known.

    Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah.

    Madaarij al-Saalikeen, 3/227, 228

    Secondly:

    What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them.

    Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110

    This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah).

    Thirdly:

    With regard to what happens to the Sufis, it is not spiritual kashf, rather it is either psychological kashf which is something that they have in common with the kuffaar, or it is of satanic origin, which is usually the case.

    Spiritual kashf only happens to the close friends (awliya’) of Allaah who establish sharee’ah and venerate it. It is known that the Sufis do not do that. What happened to ‘Umar, although it is correct to describe it as kashf, was spiritual kashf.

    Shaykh al-Albaani (may Allaah have mercy on him) said:

    There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts?

    I wonder, how can they make such a false claim when Allaah says in His Book (interpretation of the meaning):

    “(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).
    Except to a Messenger (from mankind) whom He has chosen”

    [al-Jinn 72:26-27]?

    Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16).

    This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said (interpretation of the meaning):

    “No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve.

    Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)”

    [Yoonus 10:63]

    And the poet said:

    “If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,

    then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.”

    Al-Silsilah al-Saheehah, 3/102-104

    And Allaah knows best.

    ok i got shocked there reading my name!! lol but then again for the post
    The Messenger of Allah (s.a.w) said, 'Whoever fasts Ramadhan with Iman and Ihtisab [seeking reward], will have his previous sins forgiven.' {Al-Bukhari & Muslim}


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