The Hadith of Rabi‘ah ibn Ka‘b al-Aslami does not Support the False Belief of Mukhtar Kull or the Practice of Istighathah

Barelwīs (including Aḥmad Riḍā Khān in Barakāt al-Imdād and other works) point to a ḥadīth of Rabī‘ah ibn Ka‘b al-Aslamī from Ṣaḥīḥ Muslim to prove that the Prophet (ṣallallāhu ‘alayhi wasallam) has full and complete authority (mukhtār kull) within creation (to grant whatever he wants or to refuse whatever he wants), and he can be asked for anything (istighāthah). The ḥadīth is as follows:

قال: كنت أبيت مع رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فأتيته بوَضوئه وحاجته، فقال لي: “سل”، فقلت: أسألك مرافقتك في الجنة. قال: “أو غير ذلك؟ ” قلت: هو ذاك. قال: “فأعني على نفسك بكثرة السجود”.

Rabī‘ah ibn Ka‘b al-Aslamī said: “I used to spend the night with the Messenger of Allāh (Allāh bless him and grant him peace) and bring him his wuḍū water and his needs, so he said to me: ‘Ask’, I said: ‘I ask for your company in Jannah.’ He said: ‘Or [perhaps] something else?’ I said: ‘It is [only] that.’ He said: ‘Then assist me in [fulfilling this need of] yours by making plenty of sujūd.”

The final part of the ḥadīth where the Prophet (ṣallallāhu ‘alayhi wasallam) asks for assistance in achieving this objective in fact disproves the contention that he had free discretion in the matter. Ibn al-Malak, a well-known early commentator on Maṣabīḥ, comments: “There is an indication in this that this high status will not be acquired just by asking for it, but by this along with the Prophet’s (upon him peace) supplication for it from Allāh.” (Quoted in Dil Kā Surūr, p. 180)

More importantly, other wordings of this ḥadīth show that what is meant by this request is to make du‘ā to Allāh for his entry into Jannah; not that the Prophet (ṣallallāhu ‘alayhi wasallam) has the power to grant this request of his own. In ḥadīth no. 16579 of Musnad Aḥmad, a lengthy version/explanation of the entire incident is found:

حَدَّثَنَا يَعْقُوبُ، قَالَ: حَدَّثَنَا أَبِي، عَنِ ابْنِ إِسْحَاقَ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَمْرِو بْنِ عَطَاءٍ، عَنْ نُعَيْمِ بْنِ مُجْمِرٍ، عَنْ رَبِيعَةَ بْنِ كَعْبٍ قَالَ: كُنْتُ أَخْدُمُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَقُومُ لَهُ فِي حَوَائِجِهِ نَهَارِي أَجْمَعَ حَتَّى يُصَلِّيَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعِشَاءَ الْآخِرَةَ فَأَجْلِسَ بِبَابِهِ، إِذَا دَخَلَ بَيْتَهُ أَقُولُ: لَعَلَّهَا أَنْ تَحْدُثَ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَاجَةٌ فَمَا أَزَالُ أَسْمَعُهُ يَقُولُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” سُبْحَانَ اللهِ، سُبْحَانَ اللهِ، سُبْحَانَ اللهِ وَبِحَمْدِهِ “، حَتَّى أَمَلَّ فَأَرْجِعَ، أَوْ تَغْلِبَنِي عَيْنِي فَأَرْقُدَ، قَالَ: فَقَالَ لِي يَوْمًا لِمَا يَرَى مِنْ خِفَّتِي لَهُ، وَخِدْمَتِي إِيَّاهُ: ” سَلْنِي يَا رَبِيعَةُ أُعْطِكَ “، قَالَ: فَقُلْتُ: أَنْظُرُ فِي أَمْرِي يَا رَسُولَ اللهِ ثُمَّ أُعْلِمُكَ ذَلِكَ، قَالَ: فَفَكَّرْتُ فِي نَفْسِي فَعَرَفْتُ أَنَّ الدُّنْيَا مُنْقَطِعَةٌ زَائِلَةٌ، وَأَنَّ لِي فِيهَا رِزْقًا سَيَكْفِينِي وَيَأْتِينِي، قَالَ: فَقُلْتُ: أَسْأَلُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِآخِرَتِي فَإِنَّهُ مِنَ اللهِ عَزَّ وَجَلَّ بِالْمَنْزِلِ الَّذِي هُوَ بِهِ، قَالَ: فَجِئْتُ فَقَالَ: ” مَا فَعَلْتَ يَا رَبِيعَةُ؟ “، قَالَ: فَقُلْتُ: نَعَمْ يَا رَسُولَ اللهِ، أَسْأَلُكَ أَنْ تَشْفَعَ لِي إِلَى رَبِّكَ فَيُعْتِقَنِي مِنَ النَّارِ، قَالَ: فَقَالَ: ” مَنْ أَمَرَكَ بِهَذَا يَا رَبِيعَةُ؟ “، قَالَ: فَقُلْتُ: لَا وَاللهِ الَّذِي بَعَثَكِ بِالْحَقِّ مَا أَمَرَنِي بِهِ أَحَدٌ، وَلَكِنَّكَ لَمَّا قُلْتَ سَلْنِي أُعْطِكَ وَكُنْتَ مِنَ اللهِ بِالْمَنْزِلِ الَّذِي أَنْتَ بِهِ نَظَرْتُ فِي أَمْرِي، وَعَرَفْتُ أَنَّ الدُّنْيَا مُنْقَطِعَةٌ وَزَائِلَةٌ وَأَنَّ لِي فِيهَا رِزْقًا سَيَأْتِينِي فَقُلْتُ: أَسْأَلُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِآخِرَتِي، قَالَ: فَصَمَتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ طَوِيلًا ثُمَّ قَالَ لِي: ” إِنِّي فَاعِلٌ فَأَعِنِّي عَلَى نَفْسِكَ بِكَثْرَةِ السُّجُودِ “

This version clarifies that Rabīah’s request was: “I ask you O Messenger of Allāh to intercede for me to your Lord to free me from the Fire.” The Prophet (ṣallallāhu ‘alayhi wasallam) after enquiring how he came to decide upon this request, remained quiet for a long time and then said: “I will do so, so assist me in [fulfilling this need of] yours by making plenty of sujūd.”

The editors of Musnad Aḥmad describe this chain as ḥasan as all the narrators are reliable, and although Muḥammad ibn Isḥāq is a mudallis, he has stated explicitly that he heard the ḥadīth from his teacher.

In another version from Musnad Aḥmad (no.  16076), it states:

حَدَّثَنَا عَفَّانُ، حَدَّثَنَا خَالِدٌ يَعْنِي الْوَاسِطِيَّ، قَالَ: حَدَّثَنَا عَمْرُو بْنُ يَحْيَى الْأَنْصَارِيُّ، عَنْ زِيَادِ بْنِ أَبِي زِيَادٍ، مَوْلَى بَنِي مَخْزُومٍ، عَنْ خَادِمٍ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، رَجُلٍ أَوْ امْرَأَةٍ، قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِمَّا يَقُولُ لِلْخَادِمِ: ” أَلَكَ حَاجَةٌ؟ ” قَالَ: حَتَّى كَانَ ذَاتَ يَوْمٍ فَقَالَ: يَا رَسُولَ اللهِ، حَاجَتِي قَالَ: ” وَمَا حَاجَتُكَ؟ ” قَالَ: حَاجَتِي أَنْ تَشْفَعَ لِي يَوْمَ الْقِيَامَةِ، قَالَ: ” وَمَنْ دَلَّكَ عَلَى هَذَا؟ ” قَالَ: رَبِّي قَالَ: ” إِمَّا لَا، فَأَعِنِّي بِكَثْرَةِ السُّجُودِ “

This version clarifies that he asked: “My need is that you intercede for me on the Day of Judgement.” The chain of this narration is ṣaḥīḥ as stated by the editors of the Musnad.

These versions clearly show that what is meant by Rabī‘ah saying “I ask you your companionship in Jannah” is: “I ask you to supplicate to Allāh to grant me entry into Jannah and safety from Jahannam.”

There is thus no evidence in this ḥadīth that the Prophet (ṣallallāhu ‘alayhi wasallam) has full control and authority over all things.

For further discussion on this ḥadīth (including the apparently problematic commentary of Mullā ‘Alī Qārī and Shaykh ‘Abdul Ḥaqq), see pages 179 – 190 of Dil Kā Surūr, where ‘Allāmāh Sarfraz Khān Ṣafdar concludes after a lengthy discussion: “This ḥadīth establishes the Noble Prophet (Allāh bless him and grant him peace) as a teacher, preacher, intercessor, one whose supplication is accepted and as Allāh’s Messenger, not that he has complete authority, which is the false and baseless claim of the opposition.” (Dil Kā Surūr, p. 189-90)

 

Misguided Barelwi Belief: The Prophet is Mukhtar e Kull/All-Powerful

Aḥmad Riḍā Khān wrote in a work he compiled on creed, called I‘tiqād al-Aḥbāb fi ‘l-Jamīl wa ‘l-Muṣṭafā wa l-Āl wa ‘l-Aṣḥāb:

“He made him (i.e. the Prophet ﷺ) the centre of the circle and the circle of the centre of kāf and nūn. He clothed his worthy body with the elevated-in-rank cloak of complete successorship, so that all individual existents can take rest under his continuous shade and prominent hem.

“It is not possible for the great ones brought-near to reach the King unless they take an intermediary through this refuge of the world. The keys of the treasures of knowledge and power, governance and control, were placed in his hands.” (al-Fatāwā al-Riḍawiyyah, 29:347; Das ‘Aqīdey, p176)

And:

“What is there to say about his power? It is an illustration and reflection of the power of the Absolutely Powerful, great is His majesty. His rule operates in the upper and lower worlds. The powerful kun is at the disposal of his tongue. If he says qum to the dead, it will come to life. If he points to the moon it will split immediately into two. Whatever he wants God wants given he wants only what God wants. The decree of “absolute successorship” and “complete handing over” was recited for his glorious name. His rule and sermon [of praise] was carried forth from the lowest company to the highest world.

“Whatever anyone receives from the world or religion, they receive it from his court-resembling-the-throne. He is supreme commander: everything apart from Allāh are subordinate to him and there is no commander apart from him in the world. All are in need of him and he is in need of Allāh.” (al-Fatāwā al-Riḍawiyyah, 29:348-9; Das ‘Aqīdey, p176-7)

And:

“He has acquired all perfections that are conceivable within the storehouse of omnipotence for a possible being, so there is no scope for equality with another.” (al-Fatāwā al-Riḍawiyyah, 29:350; Das ‘Aqīdey, p177)

Aḥmad Riḍā Khān states in another work: “Allāh Ta‘ālā is the ‘intrinsic assister’ (bizzāt madadgār) and this characteristic does not belong to any other. The Messenger and Awliyā of Allāh are assisters via Allāh giving them the power. All praise to Allāh!…Allāh Subḥānahū intrinsically waives harm while the Prophets and Awliyā (upon them blessing and praise) by God’s bestowal [waive harm].” (al-Amn wa l-‘Ulā, Fayḍān e Madīnah Publications, p. 125)

He further states: “Allāh’s deputy [i.e. Rasūlullāh ṣallallāhu ‘alayhi wasallam], on Allāh’s behalf, has the authority of complete discretion (taṣarruf) in Allāh’s kingdom.” (ibid. p. 136)

He states further: “The entire workshop of taking and giving from the Divine Court are in the hands of Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wasallam.” (ibid. 102)

He describes the “keys the Owner of the Kingdom, the King of Kings, the All-Powerful, Jalla Jalāluhu, gave to his greatest deputy and most eminent representative ṣallallāhu ‘alayhi wasallam: keys to treasures, keys to the earth, keys to the world, keys of aid, keys of benefit, keys of paradise, keys of hellfire, keys of everything.” (ibid. 142-3)

How does he get around this belief amounting to shirk? He says: “When it is accepted that [the powers] are God-given, what is the meaning of shirk?” (ibid. p. 72)

He says in another work: “Ḥuḍūr, master of both worlds, Allāh bless him and grant him peace, is the greatest deputy of Allāh and is the one that distributes His provision. If any blessing of religion, this world or the next, is received, then it is only from Ḥuḍūr; it was received from the graceful and merciful hand of Ḥuḍūr.” (Inbā’ al-Ḥayy, p413) He mentions further that he has written a whole book on this called Salṭanat al-Muṣṭafā (The Sovereignty of the Chosen One).

Describing this Barelwī belief, Amjad ‘Alī A‘ẓamī (1882 – 1948), one of Aḥmad Riḍā Khān’s closest disciples and successors, wrote while describing “true Islāmic beliefs” (this being the 50^th belief regarding nubuwwah): “Ḥuḍūr Aqdas (Allāh bless him and give him peace) is the absolute deputy of Allah ‘azza wa jall. The entire universe has been put under the control (taṣarruf) of Ḥuḍūr. He may do as he desires, give to whomsoever he wishes, take from anyone whatever he desires. None in the universe can turn back his rulings. The entire universe is under his governance and he is under the authority of none except Allāh. He is the owner (mālik) of all humans. Anyone who does not accept him to be his owner (mālik) remains devoid of the sweetness of the Sunnah. All the earth is his property. The entire paradise is his estate. The kingdom of earth and the sky are under Ḥuḍūr’s command. The keys to paradise and hell have been given to him in his holy hand. Sustenance, goodness and other types of blessings are distributed from his noble office. This world and the hereafter is a portion of his blessings. The rulings of Shari‘ah have been delegated to his authority. He may make impermissible (ḥarām) for anyone whatever he decides. Similarly, he may make permissible (ḥalāl) whatever he wishes and exempt whatever obligation (farḍ) he desires.” (Bahār e Sharī‘at, p. 42-3)

Mufti Kifayatullah Dihlawi (1875-1952) was asked about this passage, and he replied: “This belief is clearly in opposition to the teachings of the Qur’an, Hadith and Holy Shari‘ah.” (Kifayat al-Mufti, 1:95)

For a thorough refutation of such false belief, see Dil Kā Surūr (written in 1951) of Mawlānā Sarfrāz Khān Safdar.

See also:

Refutation of Misguided Barelwī Belief of “Mukhtār Kull”/Omnipotence of the Prophet ﷺ

Imam al-Tahawi Refutes Barelwi Belief of Mukhtar al-Kull

Barelwīs Adopt the Attitude of Satan and Kuffār in Regarding Bashariyyah as Dishonourable

It is a common trope amongst Barelwīs that:

1. The Kuffār referred to the Prophets as bashar (human beings)
2. Iblīs referred to Ādam (‘alayhissalām) as bashar
3. Thus, to refer to prophets as bashar is the practice of Kuffār and Satan, so should be avoided

See, for example, ‘Umar Icharvī’s (1901 – 1971) Miqyās e Nūr (p. 194 – 216), where he lays out the above argument.

Famous Barelwī scholar, Na‘īmuddīn Murādābādī (1883 – 1948), writes in his commentary on Aḥmad Riḍā Khān’s (1856 – 1921) translation of the Qur’ān: “It is realised from this that in calling someone bashar, it results in denial of his virtues and perfections. Thus, in many places the Pure Qur’ān refers to those who call the Noble Prophets bashar as Kāfirs. And in reality, such an expression is far from etiquette and is the practice of the Kuffār in respect to prophets.” (Khazā’in al-‘Irfān, p. 6-7)

Barelwīs however have this completely backward as Mawlānā Sarfrāz Khān Ṣafdar explains in detail in his critique of Khazā’in al-‘Irfān called Tanqīd e Matīn (p. 54-100).

The mistake of Satan and the Kuffār was not that they considered/called the prophets bashar but that they treated bashariyyah (being human) as something degrading or lowly. Satan believed he, as a creature of fire, was superior to Ādam (‘alayhissalām), a creature of earth. The Kuffār who opposed the prophets believed human beings were not worthy of receiving Allāh’s revelations and being prophets, and thus said: “Did Allāh appoint a bashar as messenger?!” (أ بعث الله بشرا رسولا)

Thus, the mistake of Satan and the Kuffār was to treat bashariyyah (being human) as something lowly. This is precisely the same attitude adopted by Barelwīs. Hence, Barelwīs adopt the attitude of Satan and Kuffār in considering bashariyyah as something without virtue and excellence.

On the other hand, the Qur’ān says. “We have ennobled the sons of Ādam…and have granted them excellence…” Allāh said to the angels: “Indeed I am to create bashar from clay, so when I have proportioned him and breathed My spirit into him, fall in prostration to him.” The Qur’ān says: “We have created humanity in the best constitution.”

In other words, Allāh and the Angels regard humanity and human beings with honour. The Kuffār and Satan regarded humanity and human beings as being dishonourable. Barelwīs have adopted the attitude of the Kuffār and Satan, while Sunnīs adopt the correct attitude of regarding bashariyyah as something honourable.

For a detailed refutation of this Barelwī attitude, see Tanqīd e Matīn, p. 54-100.

Blasphemous Barelwī Belief: The Prophet is Not a Human Being in Reality but Only Appeared in Human “Garb”

One of the most perverted and repugnant Barelwī beliefs is that the Prophet (ṣallallāhu ‘alayhi wasallam) was not from the jins (species) of humanity, but was a separate creation made of light that came in human form. To illustrate their belief, Barelwīs will often draw an analogy with Jibrīl (‘alayhissalām) – who is an angel made of light that at times came in human form. Hence, according to this Barelwī belief, in his physical reality, the Prophet is not a human being. This is a blasphemous belief.

The Fatwā of Ḥakīm al-Ummat Mawlānā Ashraf ‘Alī Thānawī

In a fatwā dated Shawwāl of 1346 H (1928 CE), Ḥakīm al-Ummat Mawlānā Ashraf ‘Alī Thānawī (1863 – 1943) describes the statement of a preacher that the Prophet (ṣallallāhu ‘alayhi wasallam) was a human being in outward form but not in reality (ānḥaḍrat ṣallallāhu ‘alayhi wasallam dar ẓāhir ṣūrat bashar būd walekin dar ḥaqīqat bashar nabūd) as kufr. (Imdād al-Fatāwā, Maktabah Dārul ‘Ulūm Karāchī, 5:234)

The Correct Sunnī Belief

Mawlānā Sarfrāz Khān Ṣafdar: Barelwī ‘Ulamā’ are Kāfirs but not their Laymen

Mawlānā Muḥammad Rashīd, teacher of Ḥadīth at Dārul ‘Ulūm Madīnah, and student of Mawlānā Sarfrāz Khān Ṣafdar (1914 – 2009)*, said:

I once asked Ḥaḍrat Imām e Ahl e Sunnat [Mawlānā Sarfrāz Khān Ṣafdar]: ‘What is the ruling on Barelwīs? What belief should we hold concerning them?’ He replied: ‘The Molvī and Pīr kinds of people amongst them, on account of blasphemous beliefs, are pure Kāfirs and Mushriks. Ṣalāh behind them is undoubtedly invalid. However, we do not make takfīr of the common people because they are completely ignorant. They should be made to understand, but if despite being made to understand, they knowingly stay firm on blasphemous idolatrous beliefs, then takfīr will also be made of them – but otherwise, not.’

In his tafsīr, Dhakhīrat al-Jinān, Mawlānā Sarfrāz Khān Ṣafdar said:

The noble Fuqahā’ have said that the one who says the souls of mashāyikh are present and knowing is a Kāfir – even if they pray ṣalāh, keep fasts, perform ḥajj, offer qurbānī and fiṭrānah, they are pure Kāfirs. This is the belief of Barelwī Molvīs and Pīrs. Their close attendants, the extreme type of people, also have this belief. The remaining helpless commoners are ignorant. Their Molvīs, Pīrs and the extreme Barelwīs amongst the commoners regard Prophets as ḥāḍir nāẓir, and regard saints and martyrs as ḥāḍir nāẓir also – all of this is Kufr. The class of noble Fuqahā’ is a very precautious class. They are the ones who said that if a person makes a statement that has 100 possible meanings, 99 are blasphemous and one is not, don’t call him a Kāfir because his intent may be the non-blasphemous meaning. A one percent possibility even has not been overlooked. What greater precaution can there be than this? Despite this precaution, this very class of noble Fuqahā’ are unanimous that those who regard the souls of saints as being ḥāḍir nāẓir and ‘ālim al-ghayb are pure Kāfirs. These are not peripheral issues that can simply be ignored.

* For more on Mawlānā Sarfrāz Khān Ṣafdar see here and here.