Retraction and Apology

A post was published earlier mistaking Badr al-Din al-Halabi for Allamah Badr al-Din al-Hasani.

We apologise for the error. The post has now been deleted.



UPDATE (21/11/18): Barelwi apologist, Muhammad Danyaal, has been harping on about mistaking the work al-Ta’lim wa l-Irshad of Badr al-Din al-Halabi as that of Allamah Badr al-Din al-Hasani. He has been scouring through the work looking for anything problematic, and asking if we endorse all contents of the book. In response to his facile objection, we state the obvious: the post was an endorsement of the citation from the work refuting false Barelwi beliefs on hazir nazir and ilm jami ma kana wa ma yakun, it was not an endorsement of all contents of the book.

Furthermore, the post did refer correctly to Allamah Badr al-Din al-Hasani while describing his connection with some ulama of Deoband. This part of the post is reproduced below:




Connection with ‘Ulamā’ of Deoband

The author of Tazkirat al-Khalīl (an extensive biography of Mawlānā Khalīl Aḥmad Sahāranpūrī), Mawlānā ‘Ᾱshiq Ilāhī Mīruthī (1881 – 1941) [3], lists and documents the asānīd of Mawlānā Khalīl Aḥmad Sahāranpūrī (1852 – 1927) in some detail. Mawlānā Khalīl Aḥmad Sahāranpūrī had acquired sanad of ḥadīth from several musnids: his primary teacher, Mawlānā Maẓhar Nānotwī (1823 – 1885), Mawlānā ‘Abdul Qayyūm Bud-hānawī, Shaykh Aḥmad Zaynī Daḥlān, Shaykh Ismā‘īl ibn Idrīs al-Rūmī, Shāh ‘Abdul Ghanī Dehlawī and Sayyid Aḥmad Barzanjī. (Tazkirat al-Khalīl, Maktabah al-Shaykh, p. 43 – 50)

A seventh sanad, the author of Tazkirat a-Khalīl then describes as follows:

“I quote on the authority of Mawlāna Ẓafar Aḥmad Ṣāḥib Tahānawī (1892 – 1974 CE), and this is also my recollection, that in 1329 (1911 CE) when this slave went with the permission of Ḥaḍrat [Mawlānā Khalīl Aḥmad Sahāranpūrī] from Ḥijāz by railway from Madīnah Munawwarah to Damascus, and visited Qub al-Waqt Mawlānā Sayyid Badr al-Dīn Muaddith, may his shadow be maintained, the heir of ‘Allāmah Nawawī’s famous Dār al-adīth and an extremely close adherent of the Sunnah, an unmatched and authoritative senior, he gave this slave ijāzah of the adīths of the iā and some specific awrād and gave me a signed written record of the ijāzah. When this was mentioned to Ḥaḍrat after having returned home, Ḥaḍrat also expressed a desire to acquire ijāzah to narrate ḥadīth from such a great scholar. The abovementioned shaykh gave me three copies of a printed ijāzah document at the time of leaving to write down the name of one I find to be qualified in the blank space and give it to him on his behalf. I wrote down Ḥaḍrat’s noble name and offered it to Ḥaḍrat. Either that or Ḥaḍrat wrote a letter, and Shaykh Badr al-Dīn himself sent an ijāzah to him. If this incident is accurate, which it is to the best of my knowledge, then this is another chain. I will reproduce my ijāzah changing the name [to Mawlānā Khalīl Aḥmad Sahāranpūrī’s] so it is preserved [here].” (ibid. p. 50)

The Arabic ijāzah is then quoted in full.

[3] Mawlānā ‘Ᾱshiq Ilāhī ibn Yād Ilāhī Mīrut-hī (1881 – 1941 CE) was a respected publisher, translator and biographer. He graduated in the Islāmic sciences aged 16, and took bay‘ah from Mawlānā Rashīd Aḥmad Gangohī in the year 1898. He taught at Dārul ‘Ulūm Nadwat al-‘Ulamā’ for a short time. In the year 1900, he founded Khayr al-Maṭābi‘, a printing press which became very successful in a short period of time. In 1903, he performed Ḥajj with his mother. Following Mawlānā Rashīd Aḥmad Gangohī’s death in 1905, he took bay‘ah from the latter’s foremost spiritual successor, Mawlānā Khalīl Aḥmad Sahāranpurī, and eventually received ijāzah and khilāfah from the latter in the spiritual path. In 1908, he wrote and published the famous Tazkirat al-Rashīd, a detailed biography of Mawlānā Gangohī. In 1910, he took part in Ḥajj with Mawlānā Khalīl Aḥmad Sahāranpūrī and Mawlānā Shāh ‘Abdur Raḥīm Rāipūrī, and visited Shām, Palestine and Egypt on this trip. In 1915, he published another popular work, his Urdu translation of Imdād al-Sulūk, called Irshād al-Mulūk. In 1919, his first wife died, leaving behind five children, and shortly after her death, he married his second wife. In 1926, he became the rector of Maẓāhir al-‘Ulūm, Sahāranpūr. Shortly after the death of Mawlānā Khalīl Aḥmad Sahāranpūrī, he wrote his biography, Tazkirat al-Khalīl. Mawlānā Zakariyyā Kāndhlawī describes him as “extremely intelligent, very organised, intelligent and with a joyful temperament; however, he would become very stern upon seeing evils (munkarāt), which would at times lead him to say harsh words.” Mawlānā Zakariyyā Kāndhlawī led his janāzah.




Finally, Muhammad Danyaal should perhaps turn his critical lens more inward, and call out the “horrendous” mistakes of Barelwi apologists like Abu Hasan and Asrar Rashid, most of which have not been answered for. Is it not “hypocritical” of him not to do so? Take for example Abu Hasan, who is someone Muhammad Danyaal has referred to and used.

Will Muhammad Danyaal call Abu Hasan out for his horrendous mistranslation of a verse of the Quran, as documented here: ?

Will Muhammad Danyaal call Abu Hasan out for his horrendous mistranslation of a passage of Musamarah/Musayarah, as documented here: ?

And there are other horrendous mistakes made by Abu Hasan, a list of which is documented here: .



Update (03/01/19): Another important point that we failed to mention in our initial post is that ‘Allāmah Maḥmūd Rashīd al-‘Aṭṭār (1867 – 1943), a great scholar of Shām, and the most notable student of ‘Allāmah Sayyid Badr al-Dīn al-Ḥasanī (1851 – 1935), endorsed al-Muhannad ‘ala l-Muhannad, ‘Allāmah Khalīl Aḥmad Sahāranpūrī’s defence of the beliefs of the ‘Ulamā’ of Deoband in matters that they were alleged to have parted from the Ahl al-Sunnah (including the topic of “imkān al-kadhib“). He writes: “I have come across this important work and found it to be a book comprising of all subtle and manifest [matters] in refutation of the innovated group of Wahhābīs, may Allāh (Exalted is He) increase the likes of its author.” (al-Muhannad ‘ala l-Muhannad, Dār al-Fatḥ, p. 132 – 133)


4 Responses to Retraction and Apology

  1. Ahmad says:

    Good to see some academic honesty and integrity. Allah reward you. Some Barelwis are acting like this mistake is a huge victory for them. Just look at how many of these Barelwis like Abu Hasan and Monawwar Ateeq have been caught out on this site making mistakes and blunders. How many of them had the sincerity to recant and publish an apology?

  2. Ali says:

    There’s this one Barelwi guy – Muhammad Danyaal – who seems super duper excited about this post and the fact that it was taken down. He’s written two posts about it already that the Barelwis are proudly flaunting around on Facebook like it’s some huge victory. Lol. Do these guys honestly believe this mistake (which you immediately retracted) somehow diminishes the value of your website? Well it doesn’t. Keep up the good work. These guys are just getting really desperate and they’re full of air. For example why didn’t Muhammad Danyaal or any of his Barelwi buddies even let out a squeak when you posted this article:

    You’d think they’d be up in arms about this one since it aptly proves that their takfiri Imam, Ahmad Rida Khan, relied on lies and distortion to dupe scholars into declaring unjustified takfir on people…

  3. Abdullah says:

    Masha’Allah I would just like to commend the brothers for this honest retraction and clarification. None of us are infallible but it takes integrity and sincerity to acknowledge an error. I feel, this demonstrates the honesty and transparency of those who are responsible for this site and what is contributed herein. If anything, my confidence in the reliability of the articles posted on this site has certainly been strengthened.

    As for those opportunists who have taken this as a means for them to, in their usual habit, insult and jest then this is nothing less than an expression of their desperation and destitution in not only academia but in morals and decency.

    May Allah reward those behind this site with increasing goodness whilst granting guidance and, at the very least, an iota of civility to those vultures who prey on the goodness of others. Amīn

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: