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Rabita as Sharif Options

Abu Naim Jan 10 2008, 01:15 AM Post #1

As salamu aleykum,

What is exactly Rabita as Sharif, and what is the stance of the Deobandi ulema on it?
Group: Members
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Joined: 20-December 07 I asked once to a Deobandi Mufti from SA (Mufti A.K. Hoosen) about Rabita as Sharif as practiced by the manual here
Member No.: 762
Gender: Brother
Madhhab: Hanafi

He told me that these are not permissible, while other Deobandi Mufti's i asked seems to have no idea what it is, and
some said the only thing we know is that a students corrospondences with his teacher either personally, by phone or
letter for discussing problems or questions to be short making mashwara (consultation to each other).

Was salaam

faqir Jan 10 2008, 01:44 AM Post #2

Generally, the sufis don't have any problem with it.... the naqshbandis practice it for sure.

see here: Sh. Gibril on Tassawur, Rabita, etc


Group: Marifah-A
Posts: 563 In his Sharh for his own work „an-Nazm al-Atid", called „Irgham
Joined: 8-October 05
al-Marid", when he is talking about Ubaydullah Ahrar Kadasallahu
Member No.: 119
Gender: Brother Sirrahul Aziz, he says:

This Person is one of those, in whose name the Tariqah got famous and
the first one, who showed the ayah above [Fear Allah and be with those
who are true (in word and deed).9;119] is a dalil for Rabita. Many
Ulama reported this opinion from him.
In our time, some lazy people don't understand the topic of Rabita and
I dont understand this problems of theres, because where are the
reports from the salaf or the khalaf denying rabita? Rather, there
are reports in support of this issue.
Imam Razi and Muhaqqiq Taftazani said, that one who is visiting the
grave of a great person, has to turn his self to the soul of the
person, which is in the grave, to gain fayz in their works
[see: Al Matalib al-Aliyyah, 7/276-277, 443 and Sharhul Maqasid, 2/32]
The Imam and Leader in the science of Usul and Furu, Allamah Sadrush
sharia al-Hanafi says in his book „Tadilul Ulum", that it is necessary
for a salik to make rabita.
Allamah Jami' in his Sharh of Ruba'iyyad, Allamah Nablusi in many of
his books such as Jamius Saghirs Sharih Allamah Abdurrauf al-Munawi
in his „al-Jawharatul Fahira fi Marifati aslit Tariqi ila Malikid
Dunya wal Ahira", Imam Sharani and Hadimi and those like them,

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numerous scholars in little risalahs, spoke of the necessary of

rabita .
So can any intellectual person now think, that those great people
played with the rulings of shariah? I declare them to be far away from
such thoughts. Let me say too, that I dont know anyone of those who
deny rabita being in a rank which reached the rank of those who
accepted rabita."

[Irghamul Marid p.62-63]

faqir Jan 10 2008, 04:15 AM Post #3

for a 'mujaddidi' naqshbandi perspective:


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absalih Today, 11:02 AM Post #4

Shaykh Huseyn Hilmi Isik.d.2001AD .ISTANBUL. wrote
Great scholar of Islam and perfect wali Sayyid 'Abdulhakim Arwasi (rahmat-Allahi ta'ala 'alaih), who was a professor of
tasawwuf at the Madrasatu 'l-mutahassisin, the most advanced educational institution of the Ottomans, equivalent to
Group: Members
Posts: 17 present-day universities in Istanbul, wrote:
Joined: 10-November 07
"It is called rabita to attach one's heart to and to keep in one's imagination the image of the face of a wali, in his
Member No.: 486
Gender: Brother presence or absence, who has been qualified with the Qualities of Allahu ta'ala and attained to the stage of mushahada.
Madhhab: Shafi`i Thinking of those who have attained perfection is very useful, as expressed in the hadiths, 'Allahu ta'ala is remembered
when they are seen,' and 'Those who are with them do not become rebels [against Allahu ta'ala]', which are related by
al-Bukhari and Muslim. A faithful, pure Muslim attains the qualities and hals of such a man of Allah by thinking of him.
The hadiths order Muslims to stay with pious Muslims, that is, Allahu ta'ala's beloved servants. [A hadith ash-Sharif noted
by ad-Dailami and at-Tabarani and in Kunuz ad-daqaiq declares, 'I am the city of knowledge. 'Ali is its gate.' As indicated
in this hadith ash-Sharif, faid, marifa and nur flow from the hearts of the men of Allah, who are like the gate of Allahu
ta'ala's endless ocean of faid, to the hearts of Muslims who love and remember them. To attain this faid, first it is
necessary to possess the belief of the Ahl as-Sunnat, to live up to Rasulullah thoroughly, to love the men of Allah and to
keep love for them in the heart. Those who lack these prerequisites remain deprived of the faid and marifa of the men of
Allah. They can find no other way out than to deny the facts they do not know. The second condition necessary to receive
faid is that the man of Allah should be a perfect inheritor of Rasulullah, should be following in his footsteps and should be
a beloved servant of Allahu ta'ala. Since there is no such man of Allah among the Wahhabis, the doors to faid and marifa
are closed from them. It is for this reason that polytheists, who worship idols and statues, and those wretched Muslims
who follow ignorant people and false rehbers cannot gain any faid or benefit. The reason why Abu Jahl, Abu Talib and Abu
Lahab and the like could not obtain any faid or guidance from Rasulullah (sall-Allahu 'alaihi wa sallam) was because they
themselves did not fulfill the first condition. Prophets ('alaihimu 's-salam) are the Khalifas of Allahu ta'ala on the earth.
And awliya', because they are the inheritors of prophets, have taken a share of this honor, and their blessed hearts have
become a mirror of Allahu ta'ala. The 26th ayat al-karima of Surat as-Sad and the 165th ayat al-karima of Surat
al-Anam and many other ayats document our words. A Muslim who attaches himself to the heart of a perfect (kamil) wali
will attain Allahu ta'ala's faid through the blessed heart of that wali. The hadith ash-Sharif quoted in ad-Dailami's book
and in Kunuz ad-daqaiq declares, 'A scholar among his people is like a prophet among his umma.' It does not make any
difference for the heart's attaining faid and marifa whether the man of Allah is alive or dead. His perfections (kamalat)
never depart from his soul. And the soul is not bound by time, place, death or life. If the above-mentioned two conditions
are fulfilled, any Muslim who attaches himself to, that is, who loves and remembers, a man of Allah -wherever he is, alive
or dead- immediately attains faid and marifa. It is necessary to believe that the tasarruf (disposal, possession) of their
souls is by Allahu ta'ala's tasarruf on them. Until a man can receive faid from Allahu ta'ala without a mediator (wasita),
he needs a mediator whom Allahu ta'ala loves and who can receive and transmit faid to his disciples.]

"That the 'ulama' of Bukhara, Khiwa, Samarqand and India (rahmat-Allahi ta'ala 'alaihim ajmain) have unanimously

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declared and performed and ordered their students to perform rabita since 200 up to 1200 A.H. is the greatest support
and document of our above statements. An attempt to search for another document besides this would mean humiliating,
even slandering, millions of Islamic 'ulama' who have come up in the huge continent of Asia for more than one thousand
years. Their books which exist now show that they were 'ulama' and that most of them were perfect walis.

"The 32nd ayat al-karima of Surat al-Ma'ida declares, 'look for wasila to attain Him.' The wasila, or wasita, in this
imperative ayat karima is not bound by any condition but is used in a general sense. 'Ibadat, dhikr, du'a' (prayers) and
the ruhs of awliya' are included in this command. An attempt to put limits to this general order is nothing but a calumny
against the ayat al-karima. That the wasila is Rasulullah (sall-Allahu 'alaihi wa sallam) is made known in the Divine
Command in the 31st ayat al-karima of Surat Al 'Imran: 'If you love Allahu ta'ala, adapt yourselves to me! Allahu ta'ala
loves those who adapt themselves to me.' Everyone who says that he is a Muslim should believe this ayat. The hadith
ash-Sharif, ''Ulama' are the inheritors of prophets,' shows that awliya' (qaddas-Allahu ta'ala sirrahum) are wasilas, too.
It is impossible to obey the Qur'anic command 'adapt yourselves' without loving.

"Al-Bukhari wrote [in his Sahih] that Abu Bakr as-Siddiq (radi-Allahu 'anh) said that Rasulullah was never away from his
heart and mind so much so that he complained that Rasulullah's image was in his memory even when he was in the

"Allahu ta'ala declared, 'Oh believers! Fear Allah! Be with the faithful!' in the 120th ayat al-karima of Surat at-Tawba.
Here also, 'be with' is not bound by any condition. It is a general statement. Therefore, it includes 'being with' the faithful
in the material sense as well as spiritual. To be with the faithful bodily, materially, means to stay modestly, respectfully
and affectionately in their presence. And to 'be with' spirit vis-a-vis spirit means to remember a beloved faithful servant
of Allahu ta'ala respectfully.

"The 'burhan' (proof) mentioned in the 20th ayat al-karima of Surat Yusuf (If Yusuf ['alaihi 's-salam] had not seen his
Allah's burhan...) is, almost by unanimity, the visual appearance of Yaqub ('alaihi 's-salam) to him. Az-Zamakhshari, the
author of the tafsir Kashshaf, though he was one of the heretics of the Mutazila, joined the majority of the 'ulama' of
tafsir and said that Prophet Yaqub who was in Jordan became visible to the Prophet Yusuf who was in a room with
Zalikha in Egypt.

"Sayyid Ahmad al-Hamawi [al-Misri, passed away in 1908 A.H. (1686)], a Hanafi alim and the annotator of the book
Ashbah, noted in his book Nafakhat al-qurb wal-ittisal bi-ithbati 't-tasarrufi li awliya'i'llahi ta'ala wal-karamati ba'd
al-intiqal that the ruhaniyya (spirituality) of awliya' was more powerful than their jismaniyya (physical existence), and
they therefore could be seen in different places at the same moment. He quoted the following hadith ash-Sharif as a
document for his words: 'There are people who will enter Paradise through every gate. Each gate will call them to itself,'
upon which Abu Bakr as-Siddiq (radi-Allahu 'anh) asked, 'Will there be anyone to enter through all of the eight gates, oh
Rasulullah?' and Rasulullah (sall-Allahu Alaihi wa sallam) answered, 'I hope you will be one of them.' One can appear in
different places at the same moment when his soul acquires the power of having connection with his original position in
'alam al-amr. Since the soul's interest in the world decreases when a man dies, his soul becomes more powerful. It
becomes easier for him to appear in different places at the same moment.

"It is written in the commentary on Shama'il by Ibn Hajar al-Makki and in Tanwir al-halak by Jalal ad-din as-Suyuti that
'Abdullah ibn 'Abbas said, 'I dreamt of Rasulullah. He treated me with favor. I visited one of his wives after I woke up. I
looked at the mirror. I saw not me but Rasulullah in the mirror.' This state (hal) is not one of the things peculiar
(makhsus) only to Rasulullah. For this reason, the 'ulama' of Islam collected Rasulullah's (sall-Allahu ta'ala 'alaihi wa
sallam) khasa'is (peculiarities, special virtues) in books and did not record this state as one of the khasa'is. According to
the basic rules of fiqh and usul al-fiqh, the 'ulama' and awliya' of Rasulullah's umma are the inheritors of his every hal,
which is not among his khasa'is. For example, talking with Rasulullah when performing salat does not break one's ritual
salat. But this is a khassa (peculiarity) of Rasulullah belonging to him exclusively, and talking with 'ulama' or awliya'
therefore breaks salat. It is not one of his khasa'is to call down blessings upon (salat) and to greet (salam) Rasulullah
(sall-Allahu 'alaihi wa sallam) as if he is in sight -by visualizing him. Therefore, it is permissible to imagine, to form in the
mind a picture of, a wali and expect help from this soul. Jalal ad-din as-Suyuti, a Shafi'i scholar, says, 'The
twenty-second kind of karamat is that awliya' can appear in forms of different persons,' in his book At-tabaqat al-Kubra.
The 26th ayat al-karima of Surat al-Mariam declares, 'He (Archangel Gabriel) became visible to her (Hadrat Mariam) in
[the form of] a human being.' 'Ulama' have interpreted this ayat karima as that the souls of awliya' may appear in
various forms. The well-known event of Qadib al-Ban Hasan al-Musuli (d. Musul, 570 A.H.) is one of this kind of karamat.
[For details of this and other karamat of his, see Yusuf an-Nabhani's Jami al-karamat al-awliya. Allama al-Jaili, a Shafi'i
scholar, wrote in his commentary to the Sahih of al-Bukhari: "The Devil cannot appear in the shapes of perfect walis, who
are Rasulullah's (sall-Allahu alaihi wa sallam) inheritors, just as it cannot take Rasulullah's shape."]

" 'Allama Sayyid Sharif al-Jurjani (rahmat-Allahi 'alaih), a Hanafi scholar, noted before writing about the 72 Muslim
groups at the end of his book Sharh al-Mawaqif and in his annotation to the book Sharh al-Matali' that living or dead
awliya' (rahimahum-Allahu ta'ala) become visible to their students in various forms and that their disciples receive faid
and get much benefit from those images.

"Taj ad-din Ahmad ibn 'Ata'-Allah al-Iskandari ash-Shadhili (rahmat-Allahi 'alaih), a Maliki scholar who passed away in
Egypt in 709 A.H. (1309), wrote in his work Tajiyya that one can get much benefit from a perfect wali when he sees or

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thinks of him.

" 'Allama Shams ad-din ibn an-Nuaym (rahmat-Allahi 'alaih), a Hanafi scholar, wrote in Kitab ar-ruh, 'Souls may be in a
different state other than when they are in their bodies. The souls of awliya' are at Rafiq al-ala and also have a relation
with their dead bodies. If a person visits such a wali's grave and greets him, his soul at Rafiq al-ala anwers that person.'
This is also noted in al-Imam as-Suyuti's Kitab al-Munjali. All these proofs show that awliya' have powerful tasarruf
(disposal) and influence after their death in a way which we may not know.

"Khalil ibn Ishaq al-Jandee (rahmat-Allahi 'alaih), a Maliki scholar and author of the book Mukhtasar, who passed away in
767 A.H. (1365), wrote, 'The ability to appear in various forms is given by Allahu ta'ala to a wali when he becomes
perfect. This is not impossible, because the images that are seen in different shapes are non-material; the body is not
seen. Souls are not material and do not occupy a place in space.'

"Disbelieving the teachings and documents which are clearly reported by so many profound 'ulama' and awliya' is nothing
but disagreeing with the religion and reason. May Allahu ta'ala bestow reason and justice upon those who classify the
Muslims of Ahl as-Sunnat as non-believes or polytheists on account of this belief of theirs! Shame on those who liken the
Muslims who believe this fact to the polytheists who worshiped graves and regarded idols and creatures as creator! 'Umar
ibn al-Farid (rahmat-Allahi 'alaih), a Maliki and a Qadiri, who passed away in Egypt in 576 A.H. (1180) and was known as
'Sultan al-'ashiqin' (Head of he lovers) and whose heart burnt in flames with love and affection for Rasulullah and the
awliya', the inheritors, praises the superiors of tasawwuf befitting their honor in his famous eulogy Khamriyya. The
heretics who are marked as 'heretic' and 'sufferer of calamity' in the eternity cannot attain the blessings of being
believers no matter how well it is explained and how many documents or even karamat they are shown. Hadrat Mawlana
'Abd ar-Rahman Jami (rahimah-Allahu ta'ala), who passed away in Herat in 898 A.H. (1492), answers them very well in
the following quatrain:

World's lions are all links of the same chain;

how dare a fox break it with wile?

If a heretic takes awliya's names in vain,

they remain spotless, he proves himself vile.

Only his beard will catch fire if someone tries to blow out the torch lit by Allahu ta'ala." [Sayyid Abdulhakim Arwasi,
Rabita-i Sharifa, Istanbul, 1342 (1924).]

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