Deceptions and Distortions of 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




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)



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 (

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



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.]



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.



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)



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.



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.



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



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.



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.”

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