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 translations 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 ثبوتهاأي القدرة على ما ذكر ثم الامتناع عن متعلقهااختياراً فبمذهبأي فهو بمذهبالأشاعرة أليقمنه بمذهب المعتزلة ، ولا يخفى أن هذا الأليق أدخل في التنزيه أيضا
that is, proof of Power on that which has been mentioned butimpossibility to act upon itby His Choice. But the madh’habthat is the madh’hab ofAsh`aris is more suitablethan 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.