theAmnsiommpeowrthaanttiisdtehaethidaetacoofmaes from rules and commands but departs from ṣūfī shaykh giving counsel ( naṣīhah ). This advice is not a fatwā , nor is it part of the fatwā tradition. However, a seasoned ṣūfī givinsghaaykh who knows the law will be able to give sincere counsel without fatwā . The intended outcome of this is that the recipient does ss oo mm ee tt hh ii nn gg ww hh ii cc hh , ios nb eotctcearsfioorn ,hmi masyebl fe, floarb ehliesds oc ounl , tarnadr yf ot or ht hi se s a l v a t i o n — fatwā . But the ṣūfī refowrmill(give that dispensation as a prescription for the sake of individual iṣlāḥ ), not for the sake of Sharīʿah . Here, we have the old debate between the ṣūfī and the muftī , where the muftī will claim that the ṣūfī is taking the impermissible and rendering it permissible. The ṣūfī shaykh would retort claiming his advice concerns the recipient’s personal discipline and education ( tarbiyah ). Here are some examples for consideration: 1) Af r iMe nuds lwi mh oi niqs ui ni r ense eadb oouf tt hwaht ef rt hi eenrdhseh isph, obuul dt ims saiimn tualitna nf reioe un sdlsyhoi pp ewniltyh a engaged in ḥarām . From a strictly fatwā point of view, the muftī would likely prohibit this. However, the ṣūfī shaykh may approach the problem fcroommp aa nn oi ot nh es hr ivpi emwa, yt ebl el i na gc ot hned iuni dt itvoi dr eufaolrtmh afto trhtehier i br ehneeefdi cl ei asls f r i e n d . 2) AnoMt huaslvime asneyllos tlhoettremryetainckseotfslaivnidngp.oTrhkeat a convenience store and does ṣūfī shaykh will say, “Stay there for a while until you find another job.” This is a prescription, not a fatwā .
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