Another Example of Abu Hasan’s Distortions

Another Example of Abu Hasan’s Distortions

There is a common claim made by the Barelwis that Mawlana Khalil Ahmad Saharanpuri/Mawlana Rashid Ahmad Gangohi in Barahin Qati‘ah compared the mawlid celebration to Hindu and Rafidi festivals. This false allegation was answered by Mawlana Saharanpuri in al-Muhannad.

Abu Hasan, whose deceptions and distortions have been documented here before, also makes this claim. He says:

comparing celebration of mawlid an-nabiy, to hindus (or worse) commemorating birthday of krishna. barahin, pg.152
then, this repeated celebration of birthday [of the Prophet sallAllahu alayhi wa sallam] is similar to the gathering[1] of hindus, celebrating the birthday of krishna [2]; or similar to the rafidis who narrate the story of the martyrdom of ahl al-bayt every year; [we seek Allah’s refuge] ma’adhAllah! this is would be equivalent of play-acting [saang] the birth of the Prophet sallALlahu alayhi wa sallam. and this ugly act is in itself worthy of blame and haram [forbidden] and corruption [fisq].

rather, these people are worse than those communities [3] because, they do it on a specific date, and here they have no restriction – they do it whenever they like.

Apart from failing to mention the context of this statement, he also distorts the meaning of the passage.

The whole section of Barahin here, from p. 151 onwards, is a quotation of a fatwa from Mawlana Rashid Ahmad Gangohi, in reply to a question specifically on standing (Qiyam) at the mention of the birth of the Prophet (sallAllahu ‘alayhi wasallam). It is NOT about the mawlid in general.

He first explains in quite some detail that this practice (i.e. standing at the mention of the birth) is not found in the pious early generations, thus to consider it an act of religion constitutes bid‘ah.

Then he moves on to some of the “justifications” given for standing at this moment, where he says:

Alhasil qiyam waqt zikr e wiladat ki ya yeh wajh he

“In sum, standing at the moment of the mention of the birth either has the justification that…”

He mentions two such justifications: mawdu hadiths, and statements/actions of the pious, and explains that both of these are invalid proofs in the Shari‘ah.

And then he says:

Ya yeh wajh he ke ruh pak ‘alayhissalam ki ‘alam e arwah se ‘alam e shahadat meh tashrif lae is ki tazim ko qiyam he to yeh bhi mahz hamaqat he kyun ke is wajh meh qiyam kurna waqt wuqu wiladat sharifah ke hona chahiyeh ab hur roz konsi wiladat mukarrar hoti he? Pus yeh hur roz iadah wiladat ka to misl hunud keh sang kanhaya…

“Or the justification is that the pure spirit [of the Prophet] (upon him peace) came from the world of spirits to the world of seeing, so in reverence of this, one stands. This too is pure idiocy because in this justification, standing is to be done at the moment of the noble birth. Now, each day, which birth is being repeated? Thus, the re-enactment of birth is like the festival of Kanhaya of the Hindus…” (p. 152)

He is basically saying that one of the ways these people justify this practice is that at the moment of the birth of the Prophet (sallAllahu ‘alayhi wasallam), his blessed soul arrived from the world of spirits to the present world, so we should stand at his arrival. But Mawlana Rashid Ahmad retorts that this would only be valid at the moment of his birth not at the mention of his birth. And to re-enact his birth and then to behave as though he is being born (by standing at his arrival) is similar to the practice of the Hindus and Rafidis.

He then goes on to say: “There is no precedent in the Shari‘ah for this, that some supposed matter is enacted and treated in the manner of reality; rather this is haram in the Shari‘ah.”

Aur is amr ki Shar meh kehin nazir nahin keh koi amr farzi thera kur haqiqat ka muamalah is ka sath kiya jaye, bulkeh yeh shar meh haram hey

It is clear, therefore, that in this passage, Mawlana Rashid Ahmad Gangohi is merely challenging one of the justifications given for the Qiyam at the mention of the birth of Messenger (sallAllahu ‘alayhi wasallam). This justification is invalid, he says, because the birth does not recur in these days, so one cannot behave as though the birth is happening – as this has no precedent in the Shari‘ah and would be similar to the festivals of non-Muslims.

Now consider what Mawlana Gangohi actually said, and the way in which Abu Hasan distorted his statement to say: “then, this repeated celebration of birthday [of the Prophet sallAllahu alayhi wa sallam] is similar to the gathering[1] of hindus.”

Notice, he starts his translation of the passage midway so the reader does not understand that Mawlana Gangohi is talking about the Qiyam, and not mawlid. Moreover, nowhere does Mawlana Gangohi say “the repeated celebration of birthday.” He is referring to the re-enactment of the birth. When he says “hur roz iadah wiladat” (repetition of the birth everyday), he is NOT talking about “celebrating” the birthday, but about envisioning a recurrence of the actual birth of the Prophet (sallAllahu ‘alayhi wasallam). “Wiladat” here does not mean the “mawlid celebration” but the event of the birth of the Prophet (sallAllahu ‘alayhi wasallam) itself.

Thus, as is routine with Abu Hasan – and his Barelwi brethren – not only does he not mention the context of the passage in question, but in order to make it fit with what he is trying to put in the author’s mouth, he also distorts it from its original meaning.

9 Responses to Another Example of Abu Hasan’s Distortions

  1. Abul Hussain says:

    Alahazrat Ahmad Raza Khan Barelwi and insulting wife of the beloved Prophet sallallahu alayhi wa sallam ?


    • Abul Hussain says:

      Can the spin-master Abu Hasan Barelwi and his cohorts Abdal-Qadir fraudster comment on this :

    • Abul Hussain says:

      Noori senior barelwi moderator of barelwi forum says: for example deobandis blame ala-hazrat of mocking at umm al-mo’mineen raDiAllahu ‘nahaa, what would be the response of a sunni? should he accept it or doubt the other party? true, a little reading can reveal the truth and falsity but —majority even can’t read very simple urdu. we should admit that the standard of urdu in our time is very very poor, i have seen graduates and their urdu is — i don’t have words to explain.
      — END OF NOORI BARELWI ‘s words

      majority of the deobandis and non-deobandis cannot understand simple urdu yet AlooHazrat of Barelwis Ahmad Raza Khan was able to understand, comprehend and like Abu hasan al-ridawi, interpolate the original urdu of Deobandi scholars into his own defective understanding into Arabic and gave a distorted picture to scholars seeking for takfir for what reason ?

      jealously or was it rivalry ?

      or wanted to increase his customer base and followers so he started this campaign ?

      I must admit to Noori, indeed “a little reading can reveal the truth and falsity”

  2. Abul Hussain says:

    english version:

  3. Julaybib says:

    I very Much doubt whether Abu Hasan Barelvi at Takfiri , has ever read the works of Maulana Rashid Gangohi, rather he is probably just repeating some other Barelvis translation. The defining characteristic of Barelvi Takfiris is their lack of reading and comprehension skills, the repetition of takfiri propaganda, like Brainwashed Parrots, the Promotion of Biddahs and making Takfir of anyone who speaks of the importance of sunnah.

    • Abul Hussain says:

      You can realize the genuinety of these barelwi fraudsters.

      If they were sincere they would have replied to the objections made upon AlooHazrat Ahmed Rida Khan Barelwi such as posted above in the videos , rather they remained silent just to admit that indeed AlooHazrat has more severe creedal deviancies than Dr. Tahir al-Qadri & his likes.

      Imagine if those Arab scholars knew urdu or the scholar of Haramain who were tricked by AlooHazrat endorsed his fatwa knew what Ahmad Raza Khan Sahib wrote ( as shown in the video ) they would have issued the fatwa of deviancy on AlooHazrat just like Sayyid Barzanji the author Mawlid Barzanji did regarding Ilm al-Ghaib…….

  4. But if a person stands in Mawlid just to show respect to the Prophet (Peace be Upon Him), it will be permissible.
    But if it is done with the belief that Prophet’s soul is present in the gathering of Mawlid (Prophet soul can come into Mawlid as it is free to roam anywhere in the kingdom of Allah as mentioned by Khalil Ahmed Sarhanpuri in Barahin Qatia but one should not say that it IS present in the Mawlid or any other function), then it will be impermissible.

    1. Abdul Hai Lakhnavi said
    ومنها ما يذكرونه من أن النبي صلى الله عليه وسلم يحضر بنفسه في مجالس وعظ مولده عند ذكر مولده وبنوا عليه القيام عند ذكر المولد تعظيماً وإكراماً.
    وهذا أيضا من الأباطيل لم يثبت ذلك بدليل، ومجرد الاحتمال والإمكان خارج عن حد البيان
    They say that Prophet peace be upon him himself visits the majalis and preach Mawlid in dhikr of Mawlid, they stand in Mawlid in veneration and Ikram, This is also falsehood and it is not proven which is not proven from evidence..[Athaar alMarfooa fe akhbaar alModhua page 46]

    2. Ibn Hajar al Haytamee said
    ونظير ذلك فعل كثير عند ذكر مولده ( صلى الله عليه وسلم ) ووضع أمه له من القيام وهو أيضاً بدعة لم يرد فيه شيء على أن الناس إنما يفعلون ذلك تعظيماً له ( صلى الله عليه وسلم ) فالعوام معذورون لذلك بخلاف الخواص
    And example of this is the practice of Many people stand at the time of dhikr and mawlid of Rasool Allah peace be upon him. This is an innovation because there is no hadith mentioned regarding this issue. Even if people do it in veneration of him (peace be upon him) But the lay people can be excused because they don’t know. But specials (scholars) can not be excused [Fatawa Hadithiya page no: 60 under the heading مطلب في أن القيام في أثناء مولده الشريف بدعة لا ينبغي فعلها]

    3. Qadhee Naseer ud deen said in ‘Tareeqat as-Salaf,’
    وقد احدث بعض جهال المشائخ امورا كثيرة لا نجد لها اثر فى كتاب و لا فى سنة منها القيام عند ذكر ولادت سيدا لانام عليه التحية والسلام
    “Some of the Jaahil (ignorant) Shaikhs have invented many new things which have no basis in the Quraan or the Sunnah, from these affairs is the standing in the celebrations of the Prophets Birthday.”[Quoted by Allama Shams ul Haq Adeemabadi (1273-1329) in his Fatawa page 166]

    4. Qadi Shihab ud din Dolat Abadi (d 894 h) said:
    وما يفعله الجهال على رأس كل حول وشهر ربيع الأول ليس بشىء ويقومون عند ذكر مولده صلى الله عليه وسلم ويزعمون ان روحه يجيء و حاضر فزعمهم باطل وهذا الاعتقاد شرك
    On the start of year and in the month of Rabi ul Awwal in the name of Mawlid of peace be upon him Ignorant do something that has no value. They claim that his (peace be upon him) soul comes and (he peace be upon him is) present. This is False and this creed is shirk.
    [Majmoo Fatawa 1/27, Tohfa tul Qadha of Qadi Shihab ud din, Taken from Tasheeh al Aqaid of Shaykh Muhammad Raees Nadwi page 190 and Fatawa Shaykh Shams al Haq Adeemabadi page 166]

    5. Mulla Ali al Qari said:
    وأن الصحابة رضي الله عنهم ما كانوا يقومون له – صلى الله عليه وسلم – تعظيما له ، مع أنه سيد الخلق ؛ لما يعلمون من كراهيته لذلك
    The Companions would not stand in veneration of Prophet peace be upon him. Even though He (peace be upon him) was their leader but they knew He (peace be upon him) disliked this practice. [Mirqaat al Mafateeh Kitab al Adab, Chapter al Qiyaam]

    6. Muhammad bin Yusaf as-Saalihi who (allowed only charity and dhikr in mawlid) said
    جرت عادة كثير من المحبين إذا سمعوا بذكر وضعه صلى الله عليه وسلم أن يقوموا تعظيما له صلى الله عليه وسلم، وهذا القيام بدعة لا أصل لها
    “It has become a habit amongst many of the (false) lovers of the Prophet peace be upon him that whenever they organise a gathering in his (peace be upon him) remembrance they stand up in his veneration, whereas this standing is an innovation which has no basis.”[Subl al-Hudaa War-Rishaad (1/415 under the heading of Alerts, Alert no: 2)]

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