Shaykh Al-Islam Ibn Taymiyah on Kashf
Shaykh ibn Utheymeen’s explanation of Wasitiyah
Utheymeen said about “Kashf” in his Sharh Wasitiyah of Shaykhul Islam
“Concerning his statement: “In types of knowledge (Ul-Ulum) and unveiling (Al-Mukashafat), and types of ability (Al-Qudrah) and effects (At-Ta’thirat):” meaning that Karamah is divided into two categories: A category that has to do with knowledge and unveiling, and another category that has to do with ability and effects.
As for Al-Ulum, one may possess some kinds of knowledge which other do not have.
As for Al-Mukashafat, that is what becomes apparent to him from things which are unveiled for him, in a way that does not occur for others.
An example of the first Al-Ulum (knowledge) is what is mentioned about Abu Bakr, that Allah let him look at what was in the womb of his wife, the pregnancy, Allah made him know that it was a girl (Reported by Al-Lalikai in “Karamat Al-Awliya” 63 and Ibn Hajar mentioned it Al-Isabah (4:261)
An example of the second category, Al-Mukashafat (unveiling) is that what happened to the Commander of the Believers, Umar ibn Al-Khattab, may Allah be pleased with him, when he was giving a sermon to the people on the Minbar one Friday. They heard him saying: “O Sariyah! The mountain!” They were surprised at this statement. Then, they asked him about that. He replied that it had been shown to him that Sariyah bin Zanim, one of his leaders in Al-Iraq, was being surrounded by his enemies (in the war front). So he (Umar) was directing him to go towards the mountain, and he said to him: “O Sariyah! The mountain” Sariyah heard the voice of Umar, so he went up to the mountain and sought fortification therein.
by Al-Bayhaqi in Dalail An-Nubuwwah and ibn Kathir in Al-Bidayah (7:131) and
said: “Its chain is Hasan Jayid”. And Al-Albani graded it Hasan
(good) in As-Silsilah As-Sahihah 1110)
This is among the matters of unveiling because it was a real occurrence, but it was far away.” (Eng Tran Darussalam)
Shaykh Fawzan’s explanation of Wasitiyah:
Al-Fawzan said about “Kashf” in his Sharh Wasitiyah of Shaykhul Islam
“In his saying: “Fi Anwa Al-Ulum wal Mukashafat wa Anwa’ Al-Qudrah wat Tathirat” there is an indication to the fact that the Karamah, some of them can be from the category of knowledge and Kashf by the servant hearing what others do not hear or SEEING what other do not see, AWAKE or in sleep, or he knows what other do not know, and some of them can be from the category of Qudrah and Ta’thir.
An example of the first category: the saying of Umar: “O Sariyah the Mountain” while he was in Madeenah and Sariyah in the east.
(Narrated by Al-Bayhaqi in “Ad-Dalail” (6/370) and Abu Na’eem in “Ad-Dalail” (525), and it has many ways as in “Tarikh ibn Kathir” (7/131) and “Al-Isabah” (4/98) of ibn Hajar, “Takhrij Al-Arabeen” n 5 of As-Sakhawi and “Al-Maqasid” (736) of As-Sakhawi as well and “As-Silsilah As-Sahihah” 1110)
And Abu Bakr informing that there is a daughter in the womb of his wife”
(Narrated by Malik in Muwatta 40, and Al-Lalikai in “Karamat Al-Awliya” (63), see “Al-Isabah” (4/261)
Shaykh Ubaydullah Mubarakpuri on narration of Saariya
In a letter to
Shaykh Ghazi Ozair Mubarakpuri dated of 13/5/79, Shaykh Ubaydullah Mubarakupri
replied to some questions on Ahadith and among these questions was the
anthenticity of the narration of Umar ibnul Khattab of Sariyah about the Kashf
of Umar, he replied:
“The incident of Hazrat Umar (rad) saying “O Sariyah go to teh mountain” is mentioned in “Tahzeeb Al-Asma wa Lughat” of An-Nawawi v 2 p 10, “Asad Al-Lughah” v 4 p 65 and “Tarikh Khulafa” p 49 by quoting Al-Bayhaqi, Abu Nuayim in “Dalail Nubuwah”, Al-Lalikai in “Sarh As-Sunnah”…Ibnul Arabi in “Karamat Al-Awliya” and Al-Khateeb among narrators of Malik and ibn Mardawaiyah with the mentioned chain of narration. Hafiz after mentioning the incident in a concised way in “Al-Isabah” said “Its chain is Hasan” so telling that this incident is not authentic is not correct”
“Makateeb Rehmani” to Shaykh Ameen Athari p 112.
Ilham according to Shaykh Ahmad Hasan
Allah said: “And with Him are the keys of the Ghayb (all that is hidden), none knows them but He” [al-An’aam 6:59]
Shaykh Ahmad Hasan Dehlwi wrote in his “Ahsan At-Tafaseer in explanation of this verse: “Explanators of books of Hadith and scholars of exegesis have written that matters of the knowledge of the Unseen are made apparent by Allah (Ta’ala) to Prophets through Wahi (revelation) and to saints through Ilham or dreams, hence the Prophets mentioned clearly the punishment of the grave, the condition on day of gathering (Al-Hashr), the condition of paradise and hell which is among the knowledge of the unseen, Prophet Isa told people of things in their houses without looking at them, and Prophet Yusuf told about one prisoner that he would be freed and the other would be crucified. And saints are also told some matters of the future by Karamat, and the difference is that what is known to Prophets, it is known by revelation which is certain (Yaqeeni), and what is known from unseen to saints is through Ilham or dream which can contain a mistake like the Ihtihad of the Mujtahid”
Allah said: of Surah Jinn, verses 26-28: “[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone, Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers, That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number“
Shaykh Ahmad Hasan Dehlwi wrote in his “Ahsan At-Tafaseer” about this verse:
“Zamakhshari and the Mu’tazilah deduced from the verse “Except whom He has approved of Messengers” that Allah has particularized the Messengers with being given news from the Unseen, so the Karamat of the saints should not continue in the world because saints are not Messengers, but authentic Ahadith prove the Karamat of saints so this is how scholars from Ahl e Sunnah convinced the people from the Mu’tazilah sect”
Note: Shaykh Attaullah Haneef Bhujiyani who has done Takhrij and published this Tafsir did not write any objection to it.
Hafiz Abdullah Ropri on Ilham
Ropuri was asked: what is difference between ilham and istikharah, and are
these two Zanni or Yaqeeni evidences, and how is it to put a ruling on someone,
whether he is good or evil, based on them.
He replied (Fatawa v 1 p 156):
“What is known from Istikharah, if it is in state of wakefulness, then it is Ilham, and Ilham of other than Prophets are Zanni evidences, and Shaytan can play a role in it, and if it is against the Shariah, it will not be reliable. And the ruling of someone being evil will be according to the level of Ilham, if it comes from Kamil buzurg, it will be more reliable, else just normal”