Fwd: 1) Istighaathah(Seeking Deliverance and Rescue.2)The Soul th

---------- Forwarded message ----------
From: E-Tabligue <e-tabligue@thekhalids.org>
Date: Fri, Aug 13, 2010 at 5:41 PM
Subject: 1) Istighaathah(Seeking Deliverance and Rescue.2)The Soul th
To: palashbiswaskl@gmail.com

In the name of Allah, the Most Beneficent, The Most Merciful

 
Assalam Alikum Wa RahmatullahWa Barakatahu

Complied, Edited, and Adapted by Khalid Latif.
If you would like to change your details or unsubscibe, please click here

  

1) Istighaathah (Seeking Deliverance and Rescue)

The evidence for seeking deliverance (istighaathah) and rescue is the saying of Allaah, the Most High:
"When you  sought aid and deliverance of your Lord and he responded to you." [Al-Anfaal 8:9]

"The evidence for seeking deliverance (istighaathah) and rescue" - Al-istighaathah is to seek deliverance and rescue; it is a Du'a that is made at times of severe distress. The difference between  istighaathah  and  du'aa  is that  du'aa  is unrestricted to a particular situation, as it can be made at times of difficulty and ease, whereas istighaathah is made only at times of distress.

"is  the saying of Allaah, the Most High: "When you sought aid and deliverance of your Lord and he responded to you."" - This is one of the verses where Allaah informs us about the people of Badr; He mentions that from His favours upon them is that He responded to them when they sought rescue and deliverance at the time when the Messenger of Allaah (Peace be upon him) sought the rescue and deliverance of Allaah. Allaah answered his supplication and sent angels to assist him. He made him victorious over the polytheists even though the believers were few in number and had inadequate weaponry, and the polytheists were great in number and were adequately equipped.  It is permissible to seek  istighaathah  from the creation and the rules pertaining to isti'aanah also apply here.

Understanding Istighaathah and its Conditions in Relation to Mankind:

[Source: spubs.com - taken from salafitalk.net]

Its Meaning: It  is to seek support, aid, in a time of distress, hardship, and it is connected to Ruboobiyyah, and it is worship.

Its Conditions: That the one from whom Istigaathah is sought is:
a) Hayy (living)
b) Haadir (present in the same location)
c) Samee' (hearing)
d) Qaadir (able)
These conditions relate to mankind.

And as for Allaah He is Ever-living, and is present in the sense that nothing escapes his knowledge, will, hearing, sight, and command (while He is above the Throne, above the seven heavens), and he is all-hearing, and he is all-powerful and able, and to him belongs Ruboobiyyah. Thus, Istigaathah and providing aid and relief and support belongs to Him alone.

As for humans, then they do not possess these qualities absolutely, at all times, in all situations, thus, they die, they are not present, they do not have power or ability over many things (outside of their control), and they cannot hear those in distress because their hearing is limited. Thus, the combination of these conditions are required for Istigaathah through mankind, so that it does not enter into the Major Shirk.

Its Rulings:

When any of the four conditions are not present it is Major Shirk.

Examples:

Seeking Istigaathah from a dead person.

Seeking Istigaathah from a person who is remote, distant from you, even though he is alive, hears and is able (in what you seek from him).

Seeking Istigaathah from a person who cannot hear you (like one who is dead, or far away in a different place), even though he is able (in what you seek from him).

Seeking Istigaathah from a person who is not able in that which you are seeking istigaathah (like asking someone to remove your illness or pain or calamity, or to calm the violent ocean, and so on, from those things that mankind have no control over, but only Allaah has control over), even if he is living, present and hears you.

Thus, the scholars have specified conditions for making Istigaathah from other than Allaah, for it not to be considered Shirk, and they are that the one being sought for aid, is living, present, hearing, able.

Further Clarifications: You fall into a lake, and you are holding onto some debris, near the shore. So you firstly seek aid from Allaah, seeking Istighaathah through him, depending upon him, then you shout hoping that someone might hear you. This is not major Shirk. Because you are shouting to bring the attention of one who is alive, present in that area, can hear, and is able to pull you out by any of a number of methods. So your call is to the creation in that which they can actually help you, should any one of them be present in that area. However, you acknowledge that it is Allaah who is actually helping you, should help arrive, and that  He is called upon first, and heart depends upon Him, and that by shouting to bring the attention of someone is from the ways and means that are permitted legislatively in the likes of this situation, in order to receive His support and aid. Apply this to all other similar situations.

You fall into a lake, and you are holding onto some debris, near the shore. So you shout, "O Abdul-Qadir al-Jeelaanee". This is Major Shirk. Or you shout, "O Fulaan", for a friend who is alive, hearing, able, that you know is certainly not in that area but miles away, or hundreds of miles away, at home, and cannot hear you or help you, but you call upon him in expectation of a response. This is Major Shirk.

So the issue revolves around the presence of these conditions and their absence.

Source: Adapted from Sharh Thalaathat Usool of Shaykh Saalih Aal ash-Shaykh, with some additional points and explanations added.

May Allaah establish our hearts upon Tawheed and make us remain upon that in every instance of our lives. Ameen.

------------------------------------------

2) The Soul that Greatly Commands Evil

 This is a condemned soul, which Allaah placed inside the individual. It orders him with every evil, invites him to all perils and guides him to every vulgarity.

This is its nature and that is its trait, except for the soul that Allaah grants tawfeeq and which He makes firm and assists. None has been saved from the evil of his soul except by the tawfeeq of Allaah, as Allaah says relating from the wife of al-Azeez:

"And I free not myself (from the blame). Verily, the soul does indeed incline greatly to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful." (Soorah Yoosuf 12:53)

Allaah says:

".....And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure..." (Soorah an-Noor 24:21)

Allaah also says to the most honorable and beloved creation to Him:

"And had We not made you stand firm, you would nearly have inclined to them a little." (Soorah al-Israa 17:74)

Furthermore, the Prophet (sallallaahu alaiyhi wa salam) used to teach them (i.e.., the people) the 'Speech of Need' (Khutbah al-Haajah): " All praise is for Allaah; we praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the evil of our souls and from the wickedness of our actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him..." (related by Aboo Daawood)

Thus, evil is concealed within the soul and it necessitates actions of evil. If Allaah lets the servant have his own way with his soul, he will perish at the evil of his soul and the evil actions that it sanctions. If Allaah on the other hand, grants the servent tawfeeq and assists him, he will deliver him from all of this.

Allaah has made in contrast to this soul, a soul that is content. If the soul that constantly commands evil urges the servant with something, the content soul prohibits him from it. The person at times obeys this soul, and at other times obeys the other; he himself is one of the two that is prevalent over him.

Ibn al-Qayyim, may Allaah have mercy upon him, states: "Allaah has assembled two souls: a soul that greatly orders evil and a soul that is content, and they are hostile towards one another. Whenever one diminishes, the other strengthens. Whenever one takes pleasure in something the other suffers pain as a result of it. Nothing is more difficult for the soul that constantly encourages evil than performing deeds for Allaah and preferring His pleasure to its own desire and there is nothing more beneficial to it than Allaah. Likewise, there is nothing more difficult upon the content soul than performing deed for other than Allaah and that which the incentives of desire bring about, and there is nothing more harmful to it than desire.... and the war is continuous, it cannot come to an end until it completes its appointed time from this world."

Hence, there is nothing more harmful to a person's eemaan and religion than his soul that constantly commands evil, whose standing and description is such. It is a primary reason and effective and active constituent that weakens eemaan, unsettles it and impairs it.

As such, it becomes imperative for the one who seeks to safeguard his eemaan from diminution and weakness to tend to the matter of calling his soul to account, admonishing it and to increase in censuring it, so that he can deliver himself from its adverse and devastating consequences and ends.

by Shaikh Abdur-Razzaq Al-Abaad

Taken from Causes behind the Increase and Decrease of Eemaan pg.109-111

http://ibad-ur-rahman.org/soul_that_commands_evil.html

------------------------------------------------------------------------------------------------------------------------------------------

 

 

--
Palash Biswas
Pl Read:
http://nandigramunited-banga.blogspot.com/