Surat al-Muzammil, verse 15. Proof for Haadir and Naazir?

August 18, 2012

Our Barelwis love to quote Qur’an verses out of its context. Instead of citing the reliable tafasir, they bring forward their own interpretations of the verses, not mentioned by anyone of the classical scholars. An example is the following verse:
إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا 

“Verily, We have sent to you (O men) a Messenger (Muhammad SAW) to be a witness over you, as We did send a Messenger [Musa (Moses)] to Fir’aun (Pharaoh)”

From the above verse, our Barelwi brothers somehow try to conclude that our Prophet (sallallahu alayhi wa sallam) sees everything what is happening in the world. Some of the Barelwis go even this far that he saw everything from the beginning until the last. However, when we open up the reliable commentaries of the Qur’an, we see that this is not the case:

Al-Qurtubi wrote in his Tafsir:
الأولى: قوله تعالى:{ أَلَمْ تَرَ } أي ألم تُخْبَر. وقيل: أَلَمْ تَعْلَم. وقال ابن عباس: أَلَمْ تسمع؟
“Have you not seen” meaning: were you not informed? It has been said: Don’t you know? Ibn ‘Abbas said: “Did you not hear about?”

An-Nasafi wrote in his Tafsir:
والمعنى إنك رأيتآثار صنع الله بالحبشة وسمعت الأخبار به متواتراً فقامت لك مقام المشاهدة
“The meaning is: you have seen the results of Allah’s dealing with the Ethiopian and you heard the news about it in a Mutawatir way(abundant ways), and this is similar of being witness”

So for An-Nasafi, the Prophet (saw) heard the news of this event in a mutawatir way, and this is similar to being witness of these events.

Al-Baydawi said:
{ أَلَمْ تَرَ كَيْفَفَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ} الخطاب للرسول صلى اللهعليه وسلم، وهو وإنلم يشهد تلك الوقعةلكن شاهد آثارها وسمعبالتواتر أخبارها فكأنه رآها،
“This speech is addressed to the Messenger (saw), and even if he did not witnessed this event, but he witnessed the consequences and heard its news in a Mutawatir way, so it is as if he saw it.”

Ar-Razi wrote:
الأول: لم قال:{ أَلَمْ تَرَ } مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل؟ الجواب: المراد منالرؤية العلم والتذكير، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضرورياًمساوياً في القوة والجلاء للرؤية،
“Why did He say: “Have you not seen” when this event occurred a long time before his sending? The Answer is: what is intended is seeing with knowledge and remembrance, and this is an indication towards the fact that the news about it are Mutawatir, so the knowledge obtained from them is certain (Dharuri) and similar in strength and clarity to the vision.”

Pir Karam Shah and his Tafsir Diya al-Qur’an

August 17, 2012

An article published in al-Bayyinat. Some quotes presented in Urdu showing he had a belief contrary to the elders of Bareilly:

Regarding the shadow of the Messenger (Allah bless him and give him peace)

August 14, 2012

Few proofs that the Holy Prophet (Allah bless him and give him peace) had a shadow.

[1] Imam Hakim Abu ‘Abdullah Muhammad bin Abdullah al-Hafiz (d. 405 AH) narrates that Sayyidna Anas bin Malik (may Allah be pleased with him) stated: “one night the Prophet (Allah bless him and give him peace) was praying. All of a sudden he stretched his hand and then withdrew it. We asked him: O Messenger of Allah! We saw you doing an act in salah which you did not do in past. He said: yes, Jannah was presented before me and I saw therein lofty trees the fruits of which was close at hand. So, I wanted to pick up something from it. I was asked through revelation to retreat, so I retreated. Then, Jahannam was presented before me which was between me and you, even I saw my and your shadow in its light. So, I signaled to you to move back‎, so I was asked through revelation: let they be in the same condition; since you accepted Islam and they also, you migrated and they too, you fought in the way of Allah and they as well, so I do not see any superiority in you except prophethood. So, I concluded that my Ummah will face trials (fitnas) after me.” (Mustadrak, 4:456, Al-Hakim and Al-Dhahabi said: this hadith is sahih)

Imam al-Hakim and ‘Allamah Shams al-Din Abu ‘Abdullah al-Dhahabi (d. 751 AH), the famous scholar of Hadith principles, are of the opinion that the hadith is sahih. Hafiz ibn al-Qayyim al-Hanbali (d. 751 AH) also narrated the hadith. Ssee Hadi al-Afrah ila Bilad al-Arwah, p 16, Egypt) This sahih hadith suggests that the Prophet (Allah bless him and give him peace) had shadow as the Companions (may Allah be pleased with them) had. This was the reason that he saw his shadow and the shadow of the Companions in the light of the flames. Had he not had shadow, this would not have any meaning, as this is not hidden from any sensible and wise person.

[2] Sayyidah ‘Aishah (may Allah be pleased with her) states that the Prophet (Allah bless him and give him peace) was traveling with some of his wives. The camel of Sayyidah Safiya (may Allah be pleased with her) fell sick. Sayyidah Zaynab (may Allah be pleased with her) had an extra camel. He said to Zaynab: it is better if you give your extra camel to Safiya as her camel is sick. She replied: why should I give my camel to this yahudiah (Jewish woman)?  The improper reply angered the Prophet (Allah bless him and give him peace) and he abandoned going to her room for two three months. “She said: until I was disappointed and shifted my bed from there, while one noontime I suddenly saw the shadow of Allah’s Messenger (Allah bless him and give him peace) coming to me.” (Tabqat bin Sa’d, 8:126, Beirut)

(Nur wa Bashar, ‘Allamah Sarfaraz Khan Safdar)

Sufis on the Bashariyyah of the Holy Messenger (Allah bless him and give him peace)

August 12, 2012

(1) ‘Allamah Busiri, the renowned Sufi, says in Qasidah Burdah: “Our utmost knowledge about him says that he is a bashar (human being). He is the most distinguished and the best, out of all of Creation.”

(2) Shaykh al-Akbar Muhyyi al-Din ibn al-‘Arabi (d. 638H) writes: “The Messenger of Allah (Allah bless him and give him peace), in spite of being on the high post of risalah (messengership) and khilafah (vicegerency) always said that he is a human being (bashar) like others, so his high status did not prevent him to recognize his reality.” (Futuhat Makkiyah, 2:23, Egypt)

I.e. though Allah bestowed him the lofty status of risalah (messengership) and khilafah (vicegerency), but he did not hesitate to admit himself as human being in open and clear words, and he did not deny it.

(3) Shaykh Ahmad Sirhindi Mujaddid Alf al-Thani (d. 1034H) states: “O brother, Muhammad (Allah bless him and give him peace), in spite of his lofty status, was a bashar characterized with mortality and transience.” (Maktubat, Letter 73, First Vol., p.177)

I.e. neither he was qadim and wajib (immortal and infinite) nor eternal and perpetual, rather he was a mortal human being.

Mujaddid says at another place: “Do not you see that the prophets (may peace be upon them) are equal to other people in being bashar and all are equivalent as per their haqiqah and person (dhat). Yes, they are superior in status as per their perfect attributes. (Maktubat, First Vol, part 4, p.128)

At another place, he writes: “However, there is a status of prophethood which cannot be accessed by an angel. The status was obtained due to the element of soil, so this is characteristic to human being.” (Maktubat, First Vol. Part 4, p.123)

(Taken from Nur wa Bashar – ‘Allamah Sarfaraz Khan Safdar)

Knowledge of Nabi is Equal to the Knowledge of Allah – Ahmad Yar Khan

August 11, 2012

Ahmad Yar Khan Na’imi, in his booklet called Shaane Habibur Rahman states more or less that the Prophet knows everything what Allah knows:

The Holy Prophet has knowledge of everything – Rasoolullah [a:sallallahu alayhi wa alihi wa sahbihi wa baraka wa salama wa sharafa wa karama] has complete understanding of the Being and Qualities of Allah ,and all former and latter creation’s sciences of knowledge are encompassed by him. Within creation, he holds the highest rank with regards to the verse,

Barelwi source:

Differences between Ahl al-Sunnah and Ahl al-Bid’ah

August 9, 2012

Mawlana Muhammad Fayyaz Khan Sawati writes,

“In principle the Barelwis and Deobandis disagree at two points; first is the issue of shirk and second is the issue of bid’ah.

The scholars of Deoband regard believing in ‘ilm al-ghayb, hadir and nadir, mukhtar al-kull, nur and bashar, seeking help from other than Allah, nadhr and niyaz, etc. for anyone else other than Allah as shirk in the light of the Qur’an, Sunnah, the teachings of the Companions, the salaf and the four Imams. While on the contrary, the Barelwis regard these as lawful.

Likewise the same case is with bid’ah, e.g. durud and salam before Adhan, supplication after funeral prayer, cementing graves, covering graves with cloth, kissing thumb in adhan, calling adhan on graves, celebrating mawlid al-Nabi (Allah bless him and give him peace), hila isqat, tija, satwan, daswan, biswan, chaliswan and other such rituals and superstitions… To us, the real difference between the Barelwis and Deobandis lies in these two issues. ” (Nur wa Bashar, p.5 – ‘Allamah Sarfaraz Khan Safdar)

Our belief regarding the Holy Messenger (Allah bless him and give him peace)

August 8, 2012

Mawlana Muhammad Fayyaz Khan Sawati writes, “My respected uncle and teacher, Imam of Ahl al-Sunnah, Muhaddith A’zam of Pakistan, Researcher of his time, Imam of asma’ al-rijal, Shaykh al-Qur’an and Hadith, Mawlana ‘Allamah Muhammad Sarfaraz Khan Safdar writes in his book entitled Tanqid Matin pages 84 and 85:

“It is our belief and research that the leader of all messengers and Seal of the prophets, Sayyiduna Muhammad (Allah bless him and give him peace) is bashar as well as nur; as per his genus and person he is bashar, but as per his attribute and guidance he is nur. Due to him, the dark world experienced light, the darkness of kufr and shirk was dispersed and the surface of earth was lit with the rays of iman and tawhid. Those who were wandering in the darkness of carnal desires and lusts and were falling in the deep pits of disputes and contentions started marching ahead on the bright highway of peace and guidance. None of the Muslims can deny this reality. But, if he is considered nur in a sense that – Allah forbid – he is denied to be bashar and human being all together, then we will oppose it tooth and nail as it is against the nusus (sources of Islam).”