Dought & clear, - Intuition.

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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 inFadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani inal-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.

PUBLISHER "M_NajimudeeN"

For children, - Learn to control your anger and bad temper as per the teachings of Islam: Do Fingers Grow Back?

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A man came out of his home to admire his new truck. To his puzzlement, his three-year-old son was happily hammering dents into the shiny paint.
The man ran to his son, knocked him away and hammered the little boy's hands into a pulp as punishment. When the father calmed down, he rushed his son to the hospital.
Upon taking a closer look, the man saw that his little boy had etched the words, " I LOVE YOU DAD" on the truck.
Although the doctor tried desperately to save the crushed bones, he finally had to amputate the fingers from both the boy's hands.
When the boy woke up from the surgery and saw his bandaged stubs, he innocently said, "Daddy, I am sorry about your truck." Then he asked, "But when are my fingers going to grow back?"
Think about the story the next time you see someone spilled milk at a dinner table or hear a baby cry. Think first before you lose your patience and become angry with someone you love. Trucks can be repaired. Broken bones and hurt feelings often cannot.
Too often we fail to recognize the difference between the person and the performance. People make mistakes. We are allowed to make mistakes. But the actions we take while in a rage, anger and bad temper will haunt us forever. Pause and ponder. Think before you act. Be patient.
Always remember: YOU HAVE THE RIGHT TO BE ANGRY, BUT YOU HAVE NO RIGHT TO BE CRUEL.
Those who spend (freely) whether in prosperity or in adversity; who restrain their anger and pardon men; And Allah loves those who do good. ( Noble Qur'an, 3:134)

PUBLISHER "M_NajimudeeN"

For children, - Anger Management Moral Stories in Islam: The King, Genghis Khan and his Hawk

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One morning Genghis Khan, the great king and warrior, rode out into the woods to have a day's sport. Many of his friends were with him. They rode out, carrying their bows and arrows. It was a merry hunting party. They expected to carry much game home in the evening. On the king's wrist sat his favorite Hawk, for in those days Hawks were trained to hunt. At a word from their masters they would fly high up into the air, and look around for prey. If they chanced to see a deer or a rabbit, they would swoop down upon it swift as any arrow.
All day long Genghis Khan and his huntsmen rode through the woods. But they did not find as much game as they expected. Toward evening they started for home. The king, Genghis Khan had often ridden through the woods and he knew all the paths. So while the rest of the party took the nearest way, he went by a longer road through a valley between two mountains. The day had been warm, and the king was very thirsty. His pet Hawk left his wrist and flown away. It would be sure to find its way home.
The king, Genghis Khan rode slowly along. He had once seen a spring of clear water near this pathway. If he could only find it now! But the hot days of summer had dried up all the mountain brooks.
At last, to his joy, he saw some water trickling down over the edge of a rock. He knew that there was a spring farther up. In the wet season, a swift stream of water always poured down here; but now it came only one drop at a time. The king, Genghis Khan leaped from his horse. He took a little silver cup from his hunting bag. He held it so as to catch the slowly falling drops.
It took a long time to fill the cup; and the king was so thirsty that he could hardly wait. At last it was nearly full. He put the cup to his lips, and was about to drink. All at once there was a whirring sound in the air, and the cup was knocked from his hands. The water was all spilled upon the ground. The king, Genghis Khan looked up to see who had done this thing. It was his pet Hawk.
The Hawk flew back and forth a few times, and then alighted among the rocks by the spring.
The king picked up the cup, and again held it to catch the trickling drops.
This time he did not wait so long. When the cup was half full, he lifted it toward his mouth. But before it had touched his lips, the Hawk swooped down again, and knocked it from his hands.
And now the king began to grow angry. He tried again, and for the third time the Hawk kept him from drinking. The king was now very angry indeed. "How do you dare to act so?" he cried. "If I had you in my hands, I would wring your neck!" Then he filled his cup again. But before he tried to drink, he drew his sword. "Now, Sir Hawk," he said, "that is the last time."
He had hardly spoken before the Hawk swooped down and knocked the cup from his hand. But the king was looking for this. With a quick sweep of the sword he struck the bird as it passed.
The next moment the poor Hawk lay bleeding and dying at its master's feet. "That is what you get for your pains," said Genghis Khan. But when he looked for his cup, he found that it had fallen between two rocks, where he could not reach it. "At any rate, I will have a drink from that spring," he said to himself.
With that he began to climb the steep bank to the place from which the water trickled. It was hard work, and the higher he climbed, the thirstier he became. At last he reached the place. There indeed was a pool of water; but what was that lying in the pool, and almost filling it? It was a huge, dead snake of the most poisonous kind. The king stopped. He forgot his thirst. He thought only of the poor dead bird lying on the ground below him.
"The Hawk saved my life!" he cried, "and how did I repay him? He was my best friend, and I have killed him." He clambered down the bank. He took the bird up gently, and laid it in his hunting bag. Then he mounted his horse and rode swiftly home.
The king, Genghis Khan said to himself, "I have learned a sad lesson today and that is, never to do anything in anger."
Moral of the anger management story in Islam:Please don't do any thing in anger, which later on you have to repent for it. Be calm down and control your anger. If you can control one moment of anger, you can escape hundred days of sorrow. When anger rises think of the consequences. We need to consider our actions and what the consequences will be.

PUBLISHER "M_NajimudeeN"