Consistency of the Deobandi Akaabir’s View on Mawlid

November 8, 2013

Source: http://reliablefatwas.com/consistency-deobandi-akaabir-regarding-mawlid/

The Deobandi view on Mawlid consists of the following ingredients:

1. To discuss, commemorate and mention the birth of Rasulullah (sallAllahu ‘alayhi wasallam) is in itself rewarding and recommended just as commemorating any other aspect of his person (sallAllahu ‘alayhi wasallam).

2. The commemoration that is observed at the time of Rabi’ al-Awwal is customarily attached to, and inseparable from, a number of innovated or unlawful conditions, like specifying it to the date of the 12th and narrating fabricated reports.

3. In principle, it is these conditions, and not the birth-commemoration itself, that make the Mawlid functions impermissible, bid’ah or makruh.

4. As this commemoration-with-unawful+innovated-conditions is the common and widespread (murawwaj) form of Mawlid functions held in Rabi’ al-Awwal, a general fatwa of impermissibility ought to be given, based on the principle of preventing the ‘awamm (common people) from falling into evil. This is known as “Sadd adh-Dharaa’i” (blocking the means), a principle proven from rulings of Hanafi fiqh.

Such a position is self-consistent. There is nothing inherently contradictory in this position. If all these ingredients are kept in mind, then one will be able to make sense of all pronouncements on mawlid made by the Akabir of Deoband.

It is often insinuated by Barelwis that Deobandis are inconsistent, or even coy and deceptive, in their views about Mawlid. For instance, it is claimed that there is a contradiction between what Mawlana Khalil Ahmad as-Saharanpuri wrote on the Mawlid in al-Muhannad (in 1325 H/1907), after the death of Mawlana Rashid Ahmad Gangohi, to the Arabs, and what he wrote in al-Barahin al-Qati’ah (in 1304 H/1887 CE) with the approval of Mawlana Rashid Ahmad Gangohi, to the Indians.

In fact, what was mentioned in Muhannad is almost identical to what is found in al-Barahin al-Qati’ah.

On p. 8 of al-Barahin al-Qati’ah, it clearly states:

نفس ذكر ميلاد فخر عالم عليه السلام كو كوئى منع نہیں كرتا بلکہ ذكر ولادت آپ ص كا مثل ذكر دیگر سير وحالات مندوب ہے چنانچہ يہ امر فتوی مولوی احمد علیصاحب محدث سہارنپوری میں صراحۃ مذکور ہے

We do not consider commemoration of the birth of the Pride of the World, upon him peace, itself, prohibited. Rather, commemorating his birth, just like commemorating his other conditions and states, is praiseworthy. Thus, this matter is mentioned explicitly in the fatwa of Mawlawi Ahmad ‘Ali Sahib Muhaddith Saharanpuri.” (Al-Barahin al-Qati’ah, p. 8)

In Muhannad, he says, reiterating this same message: “Commemorating the states which have the least connection with the Messenger of Allah (Allah bless him and grant him peace) is from the most desirable of recommended acts (ahabb al-mandubat) and the greatest of preferable acts (a‘la l-mustahabbat) according to us, whether it is the commemoration of his noble birth or commemoration of his urine, faeces, standing, sitting, sleeping and waking as is stated clearly in our treatise called Al-Barahin al-Qati‘ah at various junctures therein.”

He also refers to the fatwa of Mawlana Ahmad Ali Saharanpuri in Muhannad. The fatwa states that if the commemoration of the birth is free of impermissible activities, like narrating fabricated narrations, missing obligatory prayers, introducing polytheistic and innovated practices, giving it greater importance than it has, restricting its timing, then it is a rewardable practice. Mawlana Saharanpuri adds to the impermissible activities: free-mixing, extravagance and the belief in its obligation.

However, in Muhannad, he adds that the mawlid gatherings of India are rarely found to be free of these impermissible practices. Therefore, based on the principle of Sadd adh-Dhara’i, , the fatwa will be of general impermissibility. For details on this, one may refer to the 2nd and 3rd principles discussed here: http://www.deoband.org/2010/02/fiqh/miscellaneous/mawlid-deoband-and-hanafi-fiqh/ and this article: http://www.deoband.org/2011/12/general/principles-of-fiqh/the-principle-of-blocking-the-means/.

The Hanafis have put a stop to acts which are originally mubah or mustahabb if it is feared they will lead to innovated or impermissible ends. For example, the Hanafis regard specification of a particular Surah to a particular rak’ah impermissible, as it may lead to the ‘awamm believing that that Surah is masnun in that rak’ah. And there are other such examples. Al-Halabi mentioned a general principle in Sharh al-Munyah, based on these rulings, that every mubah that leads to the ignorant people (juhhal) believing it is Sunnah or Wajib, renders that act makruh tahrimi. And it is certainly a reality that many juhhal believe that to commemorate the Prophetic birth on the specific date of the 12th of Rabi’ al-Awwal is sunnah or even necessary. Hence, the fatwa would be of general impermissibility.

Al-Barahin al-Qati’ah says:

البتہ امور غير مشروعہ جو اس کے ساتھ ضم ہو گئے ہیں اس كي وجه سے حكم مجموعہ پر بدعت ومنكر  ہونے كا يا شرك وحرمت كا لگايا جاتا ہے اور يہ حكم باعتبار ان قيود غير  مشروعہ کے ہے نہ بوجہ  نفس ذكر کے

However,  due to the unlawful things that have become attached to them (the Mawlid functions), a ruling is given to the combination of it being bid’ah and abomination, or of shirk and prohibition. And this ruling is by consideration of those unlawful restrictions, not because of the commemoration itself.” (p. 8)

Keep in mind that these are passages from al-Barahin al-Qati’ah, the book written by Mawlana Khalil Ahmad Saharanpuri and approved by Mawlana Rashid Ahmad Gangohi.

It is clear from this passage from al-Barahin and the answer in al-Muhannad, that there is essentially no difference in what they say.

From reading all of Mawlana Rashid Ahmad Gangohi’s fatwas on this issue, and not looking at only some of them selectively as Barelwis usually do, we get the same message. Thus, in one fatwa, he explicitly says:

نفس ذكر ولادت مندوب ہے اس مين كراهت قيود کے سبب آئي ہے

The birth-commemoration itself is recommended, and its reprehensibility is a result of the [innovated] restrictions [in the general Mawlid functions].” (Fatawa Rashidiyyah, p. 258)

Furthermore, in several places of the Fatawa, Mawlana Gangohi clearly qualifies the prohibition with the “widespread” (murawwajah) Mawlid functions. For example, on p. 174, he says: “The widespread mawlud function is bid’ah, and because of being mixed with reprehensible matters it is prohibitively disliked.” On p. 270, it explicitly states that because most mawlid and ‘urs functions are not free of bid’ah (innovated restrictions) and unlawful practices, all of them should be avoided.

There are other fatwas that give the general ruling of impermissibility. This is not a contradiction as one who understands the above-mentioned principles will appreciate. This ruling reflects the general condition of the Mawlid functions of that time for which the fatwa of impermissibility was given, regardless of whether the unlawful aspects are present in the specific function in reference or not. Those that are free of the impermissible activities are not excused from the fatwa for the principle of blocking the means (sadd adh-dhara’i’); that is, to prevent the public from falling into the impermissible aspects that such functions could could lead to.

Hence, there is no inconsistency between what is found in Fatawa Rashidiyya, al-Barahin al-Qati’ah and al-Muhannad on the issue of the Mawlid, if all are read in context.

In sum, Barahin and Fatawa Rashidiyyah clearly state that the essence of the birth-commemoration is permissible and desirable. Mawlana Gangohi’s fatwas in general opposition are based on the principle that even those gatherings free of the impermissible activities that have become associated with them could eventually lead to them.

There is, therefore, no contradiction in the Deobandi view regarding the Mawlid as expressed by Mawlana Gangohi and Mawlana Saharanpuri.

One may summarise the Deobandi position in one sentence as follows:

The birth-commemoration in its essence is praiseworthy, but because the Mawlid functions held in Rabi’ al-Awwal have become inseparable from impermissible and innovated aspects, the fatwa is given of general impermissibility, to prevent the masses from falling into sin and to block the means to these evils.


Ahmad Rida Khan refuted on the earth being stationary

November 6, 2013

Often, the lovers of Ahmad Rida Khan give him a status of even a scientist. One of his blunders surrounding science, is his claim that the earth is stationary and the sun moves around it. This claim, was refuted centuries ago by the scholars and unfortunately Ahmad Raza Khan revived this innovation.

By Shaykh Naeem Abdul Wali:

Here is one of Raza Khan’s writings proving the Earth is stationary and the Sun, etc orbit it. Now please do NOT go off on silly tangents, but the English translation is challenging to say the least, so trying to understand his arguments at least in this pdf is really difficult, any one want to take it on and refute it?

http://www.barkati.net/book/english/Complete_AFairSuccess.pdf

Source: www.facebook.com/gary.l.edwards.9/posts/10153427878860710

By Sh. Hani Ali:

هل صحّ أن أحمد رضا خان البريلوي كفر كل من قال بدوران الأرض حول الشمس ؟؟

إن صحّ فهي مصيبة ومثال واضح لأهمية التفريق بين “قداسة النص” و “فهم النص” بغض النظر عن هوية من صدر عنه الفهم وقدره ولو كان من أعلم أهل زمانه كما هو حال أحمد رضا البريلوي .
ويتأكد هذا التفريق عندما يتعلق فهم النص بأمور كونية أو علوم تجريبية لا تميز فيها لمؤمن على كافر .

لا أصدق أنه يوجد في زماننا هذا من ينشر هذا الكلام ويعتقده فقط لأنه صدر عن أحمد رضا البريلوي !!

Source: http://www.facebook.com/hani.hussein/posts/10151725889087401


Deceptions and Distortions of Abu Hasan

November 4, 2013

Source: http://reliablefatwas.com/deceptions-distortions-abu-hasan/

The following are examples of lies and distortions collected from just a few of the writings of the fabricator and falsifier, Abu Hasan, who writes on Masabih Forums and collaborates with/is admired by young Barelwi preachers from UK like Asrar Rasheed, Munawwar Ateeq, Naveed Jameel etc. Hopefully, this sample will serve to alert unbiased and clear-minded individuals to the fact that this person is not a reliable source of information, and is no less than a kazzāb.

For an in-depth study of some of the slanders and lies perpetrated by the undisputed Imaam of these Barelwis, see Maulana Manzoor Nu’mani’s detailed analyses posted here: The Barelwi Slanders Against the Ulama-e-Deoband

Deceptions and

Distortions of Abu

Hasan

NUMBER ONE:

LIE/SLANDER

Abu Hasan said:

[Shāh] Ismāýīl…was slain by upright Muslims in Balakot – but Deobandi/Wahābī followers colour it as a martyrdom.

Shāh Ismā’īl was killed by Sikhs. The Balakot Battle was led by Maharajat Sher Sing. See, for instance, Sayyid Abu l-Hasan Nadwī’s Idhā Habbat Rīh al-Imān, pp. 181-8. The academic, Harlon O. Pearson, says: “In 1831, in a full-scale battle at the town of Balakot located in the Himalayan foothills, the Sikh army decisively defeated and dispersed the mujahidin. The two Muhammadi leaders, Sayyid Ahmad Brelwi and Muhammad Isma’il were killed.” (Islamic Reform and Revival in Nineteenth Century India, p 41)

NUMBER TWO:

LIE/SLANDER

Abu Hasan said:

The fatwā of Gangohī, however is disputed by later Deobandis and claimed to be a forgery – yet, Gangohī did not deny it himself; his followers point out OTHER fatāwā to prove Gangohī’s actual belief, but there is no explicit denial of Gangohī of that fatwā, even though it was reproduced by his critics and publicly decried in his own lifetime, and takfīr was also made by his critics on this issue. There is not a single statement of Gangohī that explicitly repudiates that fatwā or simply says: “That fatwā is not mine”.

Mawlānā Rashīd Ahmad Gangohī did deny the fatwa as documented by his student, Mawlānā Murtazā Hasan Chāndpūrī, in several of his works. See translation of Fayslah Kun Munāzarah, pp. 37-8 (http://ukkhuddam.files.wordpress.com/2012/03/fayslah-kun-munazarah-updated-translation.pdf)

Note: Abu Hasan is aware of Fayslah Kun Munāzarah and its translation.

NUMBER THREE:

LIE/SLANDER

Abu Hasan said:

[Deobandi elders believe] that it is bidáh to believe that Allāh does not have a direction.

In Mawlānā Khalīl Ahmad Sahāranpurī’s al-Muhannad ‘ala l-Mufannad, signed by many of the Deobandi elders (including Shaykh al-Hind and Mawlānā Ashraf ‘Alī Thānawī), it says: “As for direction and place, we do not allow affirming them for Him – Exalted is He – and we say that He – Exalted is He – is pure and transcendent beyond them and from all qualities of temporality.” (وأما الجهة والمكان فلا نجوز إثباتهما له تعالى ونقول إنه تعالى منزه ومتعال عنهما وعن جميع سمات الحدوث)

[Note: Shāh Ismā‘īl Shahīd is not technically an elder of Deoband, and the attribution of the above view to him is also incorrect.]

NUMBER FOUR:

LIE/SLANDER

Abu Hasan said:

“It is also true that Ismāýīl Dihlawī…derided adherence to madh’habs… and Deobandis choose to ignore the subject

The claim “Deobandis choose to ignore the subject” is demonstrably untrue and another clear falsehood. Mawlānā Rashīd Ahmad Gangohī himself addressed the issue. He said in Fatāwā Rashidiyyah: “That which this slave has heard, it was the condition of the deceased Mawlānā [i.e. Shāh Isma‘īl] that as long as a non-abrogated authentic hadith could be found, he would act on that. And if it could not be found, he would do taqlīd of Imām Abū Hanīfah – And Allah Ta’ala knows best…” (p. 93) He goes on to say that this is what becomes clear from reading his books.

NUMBER FIVE:

LIE/SLANDER

Referring to Taqwiyat al-Imān, Abu Hasan said:

commonly accepted practices like tawassul were slammed as polytheistic.”

In fact, far from saying it is polytheistic, Shāh Isma‘īl said tawassul through personalities was correct in Taqwiyat al-Imān. He wrote: “But if it is said, ‘O Allah, give me for the sake of Shaykh ‘Abd al-Qadir’, then this is allowed.” (Taqwiyat al-Imān)

NUMBER SIX:

TAHREEF/INEPTITUDE

Abu Hasan quoted an Arabic passage of Musamarah/Musayarah and then translated it as follows:

وأما 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, and is clear distortion (tahrīf). 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-’Umdah.

“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.

NUMBER SEVEN:

LIE/SLANDER

Abu Hasan said:

what khalil wrote was: “ilm e muHiT e zameen” and alahazrat in husam (according to numani mistranslated the above) “bi `ilmi’l arD al-muHiT”.

Nowhere does Mawlānā Manzūr Nu’māni say Ahmad Ridā Khān Barelwī mistranslated this phrase.

NUMBER EIGHT:

LIE/DECEPTION

Regarding the view that having the garment below the ankle without pride is not makrūh tahrīmī or harām but only slightly disliked, Abu Hasan said: “qaDi iyaD, nawawi, ibn Hajar [al-‘Asqalānī], sanusi, qastallani on one side

It is not true that Ibn Hajar al-‘Asqalānī sided with this view as clear from his Fath al-Bārī

NUMBER NINE:

LIE/SLANDER

Abu Hasan said:

What Khalīl had said was that the encompassing knowledge of the earth is proven for Satan but unproven for RasūlAllāh.

Nowhere does Mawlānā Khalīl Ahmad Sahāranpūrī say encompassing knowledge of earth is proven for Satan. He only affirms “extensive” knowledge of the earth for Satan based on the evidences provided by his opponent. He only mentions “encompassing knowledge of the earth” as a hypothetical knowledge which was wrongly affirmed for Rasūlullāh (sallAllāhu ‘alayhi wasallam) based on a false analogy.

NUMBER TEN:

LIE/SLANDER

Abu Hasan said:

Tawassul of Awliyā’ / Prophets [is] Bid‘ah/Shirk according to elders [of Deoband].”

The Deobandi elders clearly pronounced the permissibility of tawassul in al-Muhannad, quoting from Mawlānā Gangohī himself: “According to us and according to our mashāyikh taking a means (tawassul) in supplications through Prophets and the righteous, from the Friends, martyrs and truthful saints, is permissible during their lifetime and after their death, in that one says: ‘O Allah! I take so-and-so as a means to You that you accept my supplication and You accomplish my need,’ etc. as stated by our shaykh and our master, Shāh Muhammad Ishāq al-Dehlawī thumma al-Muhājir al-Makkī; and then our shaykh and our master, Rashīd Ahmad al-Gangohi – Allah’s mercy on them – clarified it in his Fatāwā, which is in this time widespread and well-circulated in the hands of people, and this issue is mentioned on page 93 of the first volume of it, so whoever wishes may refer to it.”