Another Example of the Distortions of Abu Hasan

April 29, 2013

Barelwi, Abu Hasan, has recently been publishing a number of e-books to propagate the heresies and distortions of Barelwism. A number of his lies and manipulations have already been documented on this website. Some years ago an extraordinary example of his deceptive translation of a passage from Ibn al-Humam’s Musayarah was exposed. Unfortunately, that mistranslation and its expose have now been lost as Abu Hasan has taken the time to cover up his tracks. However, one sentence from this deceptive translation remains, and will be presented below as another example of Abu Hasan’s outlandish lies and distortions. The purpose of this and other exposes is to alert readers to the dangers of taking Abu Hasan as a reliable source.

Abu Hasan quoted the Arabic of the text of Musamarah/Musayarah and then translated it as follows:

و أما ثبوتها أي القدرة على ما ذكر ثم الامتناع عن متعلقها اختياراً فبمذهب أي فهو بمذهب الأشاعرة أليق منه بمذهب المعتزلة ، و لا يخفى أن هذا الأليق أدخل في التنزيه أيضا

that is, proof of Power on that which has been mentioned but impossibility to act upon it by His Choice. But the madh’hab that is the madh’hab of Ash`aris is more suitable than that of the mu’tazilah. And it is obvious that this better position is also included in Transcendence of Allah

Anybody with a basic comprehension of Arabic can see that the “translation” does not correspond to the original Arabic. The original Arabic leading up to this sentence is as follows:

ثم قال أي صاحب العمدة : و لا يوصف الله تعالى بالقدرة على الظلم و السفه و الكذب لأن المحال لا يدخل تحت القدرة أي لا يصلح متعلقا لها و عند المعتزلة يقدر تعالى على كل ذلك و لا يفعل انتهى كلام صاحب العمدة ، و كأنه انقلب عليه ما نقله عن المعتزلة ، إذ لا شك أن سلب القدرة عما ذكر هو مذهب المعتزلة ، و أما ثبوتها أي القدرة على ما ذكر ثم الامتناع عن متعلقها اختياراً فبمذهب أي فهو بمذهب الأشاعرة أليق منه بمذهب المعتزلة ، و لا يخفى أن هذا الأليق أدخل في التنزيه أيضا
The translation of which, in context, is as follows:

“Then he i.e. the author of Al-’Umdah said, ‘Allah (Exalted is He) is not described with Power over oppression, impudence and falsehood because the impossible is not included in [His] Power, i.e. it is improper for it to pertain to them. According to the Mu’tazilah, He (Exalted is He) is Able over all that but does not do [them].’ End quote from Al-’Umda.

“It appears as though he altered that which he transmitted from the Mu’tazilah, since there is no doubt that the absence of power over what was mentioned is the madhhab of the Mu’tazilah. As for its presence, i.e. power over what was mentioned, and then abstention from pertaining to them by choice, to the madhhab, i.e. it is to the madhhab of the Ash’aris, more fitting than it is to the madhhab of the Mu’tazilah. It is obvious that this more fitting [position] is also included in transcendence.”

The underlined part is the section “translated” by Abu Hasan above. It is very clear that Abu Hasan tries to convey the complete opposite meaning of what was intended by the original passage, which states that the inclusion of the aforementioned things in the Divine Power (and then abstention from them by choice) is the view most suitable to the Ash’aris.
Readers of his “works” should bear this and his other distortions in mind. 

The Sahaaba did not believe the Prophet had absolute knowledge

April 12, 2013

Two points become clear from this hadith mentioned in Bukhari under the chapter of jihad:

1. The Prophet (peace and blessings be upon him) did not have full knowledge of the unseen. He would never let his Sahaaba get killed on purpose.

2. The Sahaaba dit not believe the Prophet was seeing (naazir) and present everywhere. The Sahaabi would not have made du’aa to Allah to inform His Prophet of what happened if this was known.

The full hadith:

The Messenger of Allah (sallallahu 'alaihi wa sallam) sent an espionage mission of ten men under the leadership of ‘Asim bin Thabit Al-Ansari (May Allah be pleased with him). They proceeded till they reached Al-Had’ah, a place between ‘Usfan and Makkah and the news of their arrival reached a section of the tribe of Hudhail, called Banu Lihyan. About one hundred men, who were all archers, hurried to follow their tracks. When ‘A sim and his companions came to know of their pursuers, they took refuge in a safe place. The infidels encircled them and said to them: “Come down and surrender, and we promise and guarantee you that we will not kill anyone of you.” ‘Asim bin Thabit (May Allah be pleased with him) said: “By Allah! I will not come down to be under the protection of disbelievers. O Allah! convey this news to our Prophet (sallallahu 'alaihi wa sallam).” Then the infidels shot arrows at them till they killed ‘Asim. Three men came down relying on their promise and covenant. They were Khubaib, Zaid bin Ad-Dathinah and another man. When the disbelievers captured them, they tied them up with the strings of their bows. The third of the captives said: “This is the beginning of first betrayal. By Allah! I will not go with you. I have a good example in these (martyrs).” So they dragged him and tried to compel him to accompany them, but he refused. At last they killed him. They took Khubaib and Zaid bin Ad- Dathina with them and sold them as slaves in Makkah. This incident took place after the battle of Badr.

Khubaib was bought by the sons of Al-Harith bin ‘Amir bin Naufal bin ‘Abd Manaf. It was Khubaib who had killed Al-Harith in the battle of Badr. Khubaib remained a prisoner with those people for a few days till the sons of Al-Harith resolved to kill him.

When Khubaib (May Allah be pleased with him) got wind of this plot, he borrowed a razor from one of Al- Harith’s daughters in order to remove his pubic hair. Her little son crawled towards Khubaib because of her carelessness. Later on, she saw her son on his thigh and the razor was in his hand. She got scared so much that Khubaib noticed the agitation on her face and said: “Are you afraid that I will kill him? No, I will never do that.” She later remarked (after Al-Khubaib got martyred): “By Allah! I never saw a prisoner better than Khubaib.” She added: “By Allah! I saw him once eating of a bunch of grapes in his hand while he was chained and there was no such fruit at that time in Makkah. Probably it was a boon which Allah bestowed upon Khubaib.”

When they took him out of the Haram of Makkah to kill him outside its boundaries, Khubaib requested them to let him offer two Rak’ah of voluntary prayer. They allowed him and he offered two Rak’ah prayer. Then he said: “Had I not apprehended that you would think that I was afraid of death, I would have prolonged the prayer. O Allah! Count their number; slay them one by one and spare not one of them.” He then recited these poetic verses:

‘I do not care how they kill me as long as I get martyred in the Cause of Allah as a Muslim. I received my death for Allah’s sake. If Allah so desires, He will bless, the amputated limbs of the torn body.’

Then the son of Al-Harith killed him. It was Khubaib who set the tradition for any Muslim sentenced to death in captivity to offer two Rak’ah of voluntary prayer. On that day the Messenger of Allah (sallallahu 'alaihi wa sallam) informed his Companions of the martyrdom of Khubaib. Later on, when some disbelievers from Quraish were informed that ‘Asim had been martyred, they sent some people to fetch a significant part of his body to ascertain his death. (This was because) ‘Asim had killed one of their chiefs. So Allah sent a swarm of wasps, resembling a shady cloud, to hover over the body of ‘Asim and to shield him from their messengers, and thus they could not cut off anything from his body.

[Al- Bukhari].

The Prophet is a Human Being – Ibn Abd al-Ghani Abideen

April 2, 2013

It is mentioned in minahu dhi al-jalaali ishlaah ‘ilm al-haal by Allama Ahmad bin Abd al-Ghani Abideen:

He is the most ashraf from amongst the servants of Allah the Most High in obedience (inqiyad) and action regarding with his commandments and avoiding that which is forbidden. He is the highest in rank and class amongst them. He peace and blessings of Allah be upon him, was a human being (insaan) who married with women and had children from them, males and females.

Ibn Abd al-Ghani Abideen states in the sharh:

We belief firmly [yaqeenan] (that he, peace and blessings be upon him was a human being) from the propgeny of Adam and Hawwa.

(Dar al-Bashaa’ir edition 1999, edited by Sh. Adib Kalaas p. 150)