Aḥmad Riḍā Khān Barelwī: Awliyā in Actuality Present at Multiple Places at One Time


It is written in Malfūẓāt A‘lā Ḥaḍrat:

Question: Huḍūr, do the Awliyā’ have the ability to be present in multiple places at one time?

Answer [by Aḥmad Riḍā Khān Barelwī]: If they want, they can accept 10,000 invitations from 10,000 cities at one time!

Question: Huḍūr, we get the impression from this that the “bodily images” (ajsām mithāliyyah) from the “world of images” (‘ālam al-mithāl) are subject to the Awliyā’, thus one individual is seen in multiple places at one time. If this is so, a doubt arises on this, that the image is other than the thing. The existence of the images is not the existence of the thing. So the existence of those bodies will not be regarded as the existence of that body?

Answer [by Aḥmad Riḍā Khān Barelwī]: Even if they are images, they are [images] of the body [only]. His pure soul, being connected to all of these bodies, has powers of discretion. Thus, via the spirit and reality, that one being, is present in all places. This too is according to a surface understanding. Otherwise, it [states] in Sab‘ Sanābil Sharīf that Ḥaḍrat Sayyidī Fatḥ Muḥammad (his soul be sactified) wrote about attending ten gatherings, and upon this, someone asked: “Ḥaḍrat, you have agreed to be present at ten places at one time, how can this be?” The shaykh said: “Krishna/Kanhaiya was a disbeliever and was present at one time in several hundred places; if Fatḥ Muḥammad is present at one time in several places, what is strange about that?” (Sab‘ Sanābil)

Saying this, [Aḥmad Riḍā Khān Barelwī] mentioned: Do you think that Shaykh was present at one place and images at other places? Absolutely not! In fact, the Shaykh himself was present at all places. The inner realities are beyond the surface understanding. (Malfūẓāt A‘lā Ḥaḍrat, p176-7)

4 Responses to Aḥmad Riḍā Khān Barelwī: Awliyā in Actuality Present at Multiple Places at One Time

  1. […] heaven and hell. He is all-hearing and all-seeing, and thus hears and sees everything in creation. He can be physically present in many places at one time. Thus to call out to him for assistance, at times of distress or at […]

  2. Aurangzeb says:

    Doesn’t Shaykh Ashraf Ali Thanwi say the same thing?
    I thought this was the belief of many of the Ahle Tassawuf? You can find many similar statements in the books of Hazrat Haji Imdadullah Muhajir Al Makki, Allama Rashid Ahmad Gangohi and other great elders of Deoband.

    (I am not a Barelwi. You shouldn’t be unfair and biased like Abu Hasan. Please stick to exposing the falsehoods of the Barelwis and their slandering of ulama.)

    • Abdul-Jabbar says:

      few points i would like to address

      #1 graduates from deoband affiliated universities when shown any mistake they will accept it where as Barelwis will never

      #2 I have not come across books of scholars affiliated to deoband making such claims, such as, raza khan barelwi using a hindu to justify creed.
      what sufis and deobandis say that it is possible for a person to be present in different place because this is miracle not because hindu yogi can do it so why shouldn’t a barelwi be present in 100000 different places.

      notice the difference between karamah vs proof of barelwi.

      only proves shallow barelwi knowledge

    • Abdullah says:

      One is an image or likeness (mithal) of the body appearing purely by Allah’s power, with which the soul may or may not have a connection. The image may appear, without the knowledge of the person. Any actions carried out by the image will be exceptional, temporary, mu’jizahs or karamats, not permanent states.

      Barelwi belief is that the soul is present via numerous likenesses, and by means of them has knowledge and power. The Hanafi Fuqaha have explicitly stated: “Whoever says: The souls of the Mashayikh are present and knowing have disbelieved.” Moreover, Barelwis say the physical body itself may be present in multiple locations (as documented here).

      For details, see Itmam al-Burhan (by Maulana Sarfraz Khan Safdar), 466-472.

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