Defending Shah Ismail Shaheed against lies

[Al-Faruqi]

Is it okay for me to read the book English translation of Taqwiat-ul-Iman by Shah Ismail Shaheed ?

On my copy it says "Idara-e-Islamiat 190-ANARKALI, LAHORE - PAKISTAN", is this a trustable translation?

[Saad]

Is it okay for me to read the book English translation of Taqwiat-ul-Iman by Shah Ismail Shaheed ?

On my copy it says "Idara-e-Islamiat 190-ANARKALI, LAHORE - PAKISTAN", is this a trustable translation?

Assalam o alaykum,

Who is the translator? I haven't read it my self so I can't say anything.

I am not aware of any good English translation of Taqwiyat al-Iman.

[SeekerOfGuidance]

Is 'Abaqat available in Arabic? If yes, where can I get a copy (digital or hard) from?

[Saad]

Is 'Abaqat available in Arabic? If yes, where can I get a copy (digital or hard) from?

Assalam o alaykum,

It is not available online. You can purchase it from any major bookstore in Pakistan.

[Saad]

Assalam o alaykum,

Shaykh Muhammad Shah Isma'il Shaheed writes in 'Abaqat, Isharah 1, 'Aqaba 20, p.49-51,

People of mystical unveiling

"Wujudiyyah ‘Ainiyyah – They are those annihilated in the Self-unfolding Being. They have achieved the relation of annihilation in and the survival with the Self-unfolding Being. When the Self-unfolding Being which is the stabilizer (Qayyum) of the existing multiplicity became clear to them, lo! they forgot everything else to an extent that when they spoke of themselves, it was the Self-unfolding Being which was meant by them. They believe that God has manifested Himself in the phenomena, and this existence is an over-flow of an existence which is far superior. … They say every existing thing is the essence of the Self-unfolding Being. …These people consider it their special line to prove the essentiality between the created and the Creator.

There are some perfect among them who understand the Divinity as beyond the Self-unfolding Being and its (Divinity’s) plane far beyond is plane. It is, therefore, they don’t believe that the Divinity (Lahut) is in any way characterized by the created things. This theory of theirs is supported by the unanimous opinion of the intellectuals and others, that God the most high, cannot be characterized by the created things. ...They are the foremost among them (mystics) and they are called Wujudiyyah Wara’iyyah. They believe that God transcends these Phenomena and is far, far away from the universe.

The difference between them and those who follow the theory of shadowy vision, when the matter is thoroughly examined, is only the wording which is arisen out of the difference of their stations (Maqamat) and out of the variety of the ways of their reaching the Divinity. The reason is that there are some among them (like Ibn al-Farid and ’Iraqi ) who having completely turned away from the world always fixed their looks upon the Divinity uttering, “I have sincerely turned by face towards one who has created the heavens and the earth and I am not from the polytheists.” (6:79)

(For such persons, it is not strange if they say that within the boundary of this existence, there is nothing save the Divinity. They don’t say that the Divinity is essentially united with every existing thing or that it makes everything as its theater of manifestation…but what they want to say is that here there is no other whatsoever so as to think of some relation between the two). …The customary utterance on their tongues, particularly on the tongue of that lover who is lost in his love is, that in this field there is none save Zayd. And if a lover of high rank ever thought of an imagined plurality for a moment, he will consider himself a polytheist during that moment and will turn to God then and there for forgiveness, knowing that plurality was a false thought which hindered him from his concentration upon the Divinity."

"Among these mystics (Wujudiyyah Wara’iyyah) there are some whose breasts are expanded (as they have attained the stations where the breasts are expanded) and whose outlook had been very wide, and the thought of plurality in no way becomes a veil for them for their deep penetration into the Divinity, but had found it (plurality) as the details of His perfection and the mirrors of His beauty.

To be continued…

[Saad]

Assalam o alaykum,

Shaykh Muhammad Shah Isma'il Shaheed writes in 'Abaqat, Isharah 1, 'Aqaba 20, p.51,

People of mystical unveiling

"Among them are some who consider it as important to explain the comprehensiveness of the Divinity and the link of the stabilizer with the external and (the plurality) that exists in it. They, then engaged themselves in proving the unity of Being between it (Divinity) and the plurality and the disappearance of the latter in the former. They gave this decision in general and by way of a hint, that the Divinity cannot be characterized by it (plurality) in any place and considered Divinity as transcending such characterization and such unity with plurality. It is the path of Shaykh al-Akbar (Ibn al-'Arabi) and his followers. They are the chiefs of the mystics and the leaders of the saints. Some times, some utterances of the followers of the Shaykh seem to bear resemblance at first sight to the utterances of those who believe in the real unity (between the creator and the created, 'Ainiyyah), but when all their utterances are examined thoroughly well this kind of resemblance vanishes."

To be continued…

[London786]

shah ismail shaheed was the man!!!!

[Saad]

Assalam o 'alaykum,

Shaykh Muhammad Shah Isma'il Shaheed writes in 'Abaqat, Isharah 1, 'Aqaba 20, p.51-52,

People of mystical unveiling

"Again there are some mystics who refuse to pronounce any kind of Unity of the Being between the Divinity and the plurality. Their tongues are tired in giving such an utterance. The reason being, that their perceptive faculties are filled with the greatness of Divinity. They found that there is an endless difference between the two (Divinity and plurality). They had seen such weakness of the existence of plurality in opposition to the Divinity and the latter's independence of it (plurality) by the perfection of its essence and by the beauty of its attributes that they summarily make a mention of the unity of Divinity and plurality (and avoid going in details). They rather busied themselves in mentioned distinctly the rules of difference between the two giving decision of the effect that, the plurality if the shadow of Divinity. And how much difference is there between the shadow and the reality? They further say that the shadows have no essence whatsoever, they are simply the non-existences which have received light from the light of Divinity. These mystics are the leaders and the guides of those who follow the law (Shari'ah) and the true mystic path (Tariqah). This is the path of Imam Rabbani Mujaddid Alf-i-Sani."

To be continued…

[Khali]

6. Tanweer al-Ain fi Isbat Rafa al-Yadain - [Arabic].

Any online copy for this work ?

[Saad]

Any online copy for this work ?

Assalam o 'alaykum,

Not that I am aware of.