Sayyid Barzanjī: Complete Knowledge of the Five is Exclusive to Allāh, the Minority Disagreement is Rejected

January 24, 2019

In Ghāyat al-Ma’mūl, Sayyid Barzanjī explains in regard to the “five things”* that total knowledge of them is exclusive to Allāh. Angels and human beings may only receive partial, non-detailed knowledge of them. He explains that “the angel of death being aware of who will die that year and the angel of rain of all rain that will occur in it and the angel of wombs of who was born in it, it is an awareness that is non-detailed, not with full detail; and likewise the awareness of a prophet or saint of any of that or of something that will occur from him the next day – it is in a non-detailed manner not with full detail…The awareness of those mentioned is of only some particulars (juz’iyyāt) of those things, not by way of total encompassment.” (Ghāyat al-Ma’mūl, p. 67-8)

He also explains that Isrāfīl’s (‘alayhissalām) knowledge of when the final hour will be just before it occurs does not contradict the fact only Allāh knows when it is. He states: “…like Isrāfīl’s (upon him peace) awareness of the timing of the occurrence of the final hour when Allāh (Exalted is He) commands him to blow into the trumpet, this too does not arise [as an objection to the knowledge of the five being exclusive to Allāh], because this is at the time of Allāh establishing [the final hour], so it falls under the ruling of us becoming aware of it after it occurs because something that is near to a thing is given the same ruling as it.” (ibid. p. 69)

In other words, no one knows the precise time of the final hour until it will take place. Isrāfīl’s knowledge of it just before it occurs does not contradict this, as that is exactly at the time of its occurrence. As the Qur’ān states: “Knowledge of [the final hour] is only with my Lord. None will reveal it at its time, besides Him.” (7:187) At the time the final hour is to occur, no one will reveal it besides Allāh.

Barzanjī further says: “The truth that is derived from the evidences of the Book and Sunna and the statements of the ṣaḥābah and others from the vast majority of the salaf and khalaf, as you have seen, is that [the Prophet] (upon him blessing and peace) is not aware of the timing of the occurrence of the final hour, nor of the five unseen things in the manner that we mentioned (i.e. with encompassment, and in full detail). This does not entail diminishing his status because that which is intrinsically sought after in the appointment of prophets and sending heavenly books is explaining religious rulings and the obligations of Sharī‘ah. So what is necessary for prophets is for their knowledge of these rulings to be in the most complete manner [possible]. A small minority of the later ones have adopted the view that [the Prophet] (Allāh bless him and grant him peace) was aware of the five unseen things also but they did not cite a clear evidence for that from the Book and Sunnah…The answer to this is what Shaykh ‘Abd al-Wahhāb al-Sha‘rānī said in the introduction to his book al-Yawāqīt: ‘Allāh forbid that I oppose the majority of the Mutakallimīn and believe the truth of the speech of those after them from the people of spiritual unveiling who are not infallible.’” (ibid. p. 81-2)

The belief that the Prophet (ṣallallāhu ‘alayhi wasallam) was given knowledge of the precise timing of the final hour and of exhaustive, total knowledge of all creation (including of the five things) is amongst the most cherished beliefs of Barelwīs, which sets them apart from the Ahl al-Sunnah wa ‘l-Jamā‘ah. Barelwīs who pretend to be objective, neutral Sunnīs, and claim to follow mainstream Ash‘arī creed, should weigh this claim of theirs against the absurdly unscriptural and irrational Barelwī belief that the Prophet (ṣallallāhu ‘alayhi wasallam) was given total, encompassing knowledge of all creation. Do they give more priority to the aberrations and heresies of Aḥmad Riḍā Khān Barelwī or to correct Sunnī ‘aqīdah? If the former, they are not “Sunnīs” as they fraudulently claim but pseudo-Sunnīs and Ahl al-Bida‘.

* Mentioned in Sūrah Luqmān, namely the exact timing of the final hour, knowledge of rain, what is in the wombs, where people will die and what will happen in the future.


The Clear Blasphemy & Kufr of Aḥmad Riḍā Khān Barelwī – Ḥakīm al-Ummat Mawlānā Ashraf ‘Alī Thānawī and ‘Allāmah Khālid Maḥmūd

January 14, 2019

Ḥakīm al-Ummat Mawlānā Ashraf ‘Alī Thānawī raḥimahullāh addresses the “explicit kufr in which there can be no ta’wīl” of some heretics who claimed that Shaykh ‘Abdul Qādir al-Jīlānī is equal to, or has surpassed, Allāh Ta‘ālā in the quality of the creation being in need of him! Na‘ūdhu billāh. (Imdād al-Fatāwā, Maktabah Dārul ‘Ulūm Karāchī, 6:75)

Ḥakīm al-Ummat Thānawī raḥimahullāh explains that, “The being and characteristics of Allāh, the Absolutely Powerful (Qādir Muṭlaq), are themselves outside the Divine Power. Otherwise, it would necessitate believing that He is able to bring into existence His own likeness, which is absurd.” (ibid. 76)

He then explains this as divine punishment for the Mubtadi‘īn (innovators) who lay false allegations against the noble ‘ulamā’ of dīn:

The Mubtadi‘īn who have waged war against those who wrote that [creating] a likeness of the Prophet (Allāh bless him and grant him peace) is under the Power of the Creator (Exalted is He) but extrinsically impossible, and have popularised the [correct] belief of expressing the Power of the Absolutely Powerful under the [ambiguous] slogan of “imkān al-kidhb” and thereby have created ill-feeling amongst the ignorant for the ‘ulamā’ of dīn, those [very same Mubtadi‘īn] have fabricated the [false] belief about Ḥaḍrat Shaykh [‘Abdul Qādir al-Jīlānī] that, Allāh forbid, Allāh has made him His equal, and in fact made him superior to Himself, which is certainly explicit kufr. This punishment has befallen these people on account of the bad language they have used in relation to the respected ‘ulamā’ of dīn and as a result have acquired the mark of blackened faces in both worlds. (ibid. 6:76)

The “blackened faces” in this world refers to humiliation and being exposed. (Muṭāla‘ah Barelwiyyat, by Dr. ‘Allāmah Khālid Maḥmūd, Hafzi Book Depot, 5:69)

Ḥakīm al-Ummat Thānawī raḥimahullāh explains further that the one who entertains such a belief is “certainly a Mushrik and Kāfir”. He then quotes two poems which are “in the same vein” (Imdād al-Fatāwā, 6:76). The first poem states that, na‘ūdhu billāh, Allāh, the Sovereign, has made the one He has given His attention to equal to Him and thus he is “not less than Allāh”! He writes that this poetry is “explicit shirk”, and “the one who composed this verse is worthy of being considered a Mushrik and outside of Islām.” (ibid.)

Then he refers to a second verse of poetry that says:

I will call you Mālik (the Owner) for you are the Mālik’s beloved, for there is no otherness/separation between the beloved and the lover.

Ḥakīm al-Ummat Thānawī raḥimahullāh states that “Mālik” here has been used in the meaning of “God” (Khudā), and thus the clear meaning of the verse is that the person being addressed “is Allāh’s beloved and there is no difference between the beloved and the lover, and thus he is also, Allāh forbid, divine!” Thus, the writer of the verse “is deserving of the same ruling which has been given for the first verse. The ruling cannot change based on any ta’wīl because the words are completely clear.” (ibid. 6:76-7)

‘Allāmah Khālid Maḥmūd ḥafiẓahullāh comments:

The fatwā that Ḥakīm al-Ummat (Allāh have mercy on him) gave on the first verse is that the one who said this verse is a Mushrik and outside of Islām.

Now, he has given this same fatwā on the one who said this second verse. To whom does this second verse of poetry belong? It belongs to Mawlānā Aḥmad Riḍā Khān. (Muṭāla‘ah Barelwiyyat, 5:70)

The line can be found in Aḥmad Riḍā Khān’s Ḥadā’iq Bakhshish. (Scans below).

Those who lie and slander the great imāms of dīn should take heed. Allāh has declared war against those who show enmity to his Awliyā’. It would not be farfetched that the one Allāh has declared war against, the greatest gift Allāh has given him – his īmān – will be snatched away from him in one way or another. Shaykh al-Islām Mawlānā Ḥusayn Aḥmad Madanī raḥimahullāh explains:

Based on a prophetic statement, the takfīr will fall back on Aḥmad Riḍā Khān Ṣāḥib Barelwī. It is found in a clear text and an authentic ḥadīth that one who does takfīr or curses anyone, it will certainly fall back on one of the two: if that individual is deserving [of takfīr or the curse], then on him, and if not, it will turn back on the speaker. Thus, since the respected Elders of Deoband and Sahāranpūr are innocent of this [takfīr], this is why all of these takfīrs and curses, turning back on Barelwī and his followers, will become a cause of punishment for them in their graves, and a cause of īmān coming out and certainty and conviction departing them at the time of death. Upon Judgement, these [takfīrs that turn back on them] will be a cause of the Angels saying to Ḥuḍūr regarding all his followers: “You do not know what they did after you!” and, saying, “[Go] far away, far away!”, Rasūl Maqbūl (upon him peace) will push them away from the Fount from which drink is taken and from the Praiseworthy Intercession, [treating] them worse than dogs; and they will be denied the reward, positions and bliss of this blessed Ummah. (al-Shihāb al-Thāqib, p. 290)


Lies of Asrar Rashid

December 20, 2018

Ahmad Riḍā Khān Barelwī (1856 – 1921) and his successors, known as “Barelwis”, had/have a penchant for distorting texts/history to paint their opponents in a bad light, and even to make completely unjustified takfīr of them.

This tradition is upheld by English-speaking Barelwi preachers in the west. One such preacher is Asrar Rashid of Birmingham, UK. He has openly attacked Deobandis, a group of Sunnī Ḥanafī scholars who Barelwis treat as their greatest opponents. In doing so, Asrar Rashid has had to resort to distortions and falsifications just like his Barelwi predecessors. The following will document ten such lies/distortions that have surfaced from only a few of Asrar Rashid’s talks. If someone had the will and energy to scour through other talks of his, who knows how many more lies would be uncovered?

The following is a short summary of these ten lies:

  1. Asrar Rashid claimed that Basṭ al-Banān, Mawlānā Ashraf ‘Alī Thānawī’s refutation of the false allegation made against him by Aḥmad Riḍā Khān Barelwī, was written after the latter’s death. This is categorically false. It was written in 1911, several years before his death.

 

  1. Asrar Rashid claimed the “Wahhābī scholar” al-Tuwayjirī authenticated a ḥadīth in Ṭabarānī mentioning that the world appeared to the Prophet (ṣallallāhu ‘alayhi wasallam) like the palm of one’s hand, and said it is ṣaḥīḥ. This is false – he did not say it is ṣaḥīḥ. The ḥadīth is in fact very weak.

 

  1. Asrar Rashid claimed Faḍl e Ḥaqq Khayrābādī was hanged. This is false. He died a natural death while imprisoned on the Andaman Islands.

 

  1. Asrar Rashid claimed that Nuzhat al-Khawāṭir – a work he does not like – misreports that Faḍl e Ḥaqq Khayrābādī only rebelled against the British because the British stopped paying him. This is false – nothing like this is found in Nuzhat al-Khawāṭir.

 

  1. Asrar Rashid claimed that Mawlānā Rashīd Aḥmad Gangohī referred to Muḥammad ibn ‘Abd al-Wahhāb as a “reviver of Islām”. This is false. Mawlānā Gangohī never referred to Ibn ‘Abd al-Wahhāb as a “reviver of Islām”.

 

  1. Asrar Rashid claimed that Taqwiyat al-Īmān was written in 1821. This is categorically false, since the earliest known manuscript of the work dates to 1818.

 

  1. Asrar Rashid claimed the British distributed an Urdu edition of Taqwiyat al-Īmān in India, claiming this is a “fact”. This is false and an unproven myth.

 

  1. Asrar Rashid claimed Shāh Ismā‘īl Shahīd was said to have gone to Balakot (where he was martyred) to preach Tawḥīḍ or to fight the British. This is false. Shāh Ismā‘īl Shahīd went to Balakot as part of a contingent of Mujāhidīn to continue activities in establishing Islāmic governance and overthrowing a brutal Sikh regime.

 

  1. Asrar Rashid claimed that according to (the Ṣūfī tract) Ṣirāṭ e Mustaqīm to think “of the best of creation” invalidates the ṣalāh. This is false – Ṣirāṭ e Mustaqīm does not say anywhere that to think of the Beloved Prophet (ṣallallāhu ‘alayhi wasallam) in ṣalāh invalidates it. (In fact, it states the opposite – that at times the thought of prophets can be from the blessings of ṣalāh).

 

  1. Asrar Rashid claimed that a passage of Barāhīn e Qāṭi‘ah states that the Prophet (ṣallallāhu ‘alayhi wasallam) being in the higher abode does not make him any better than Malak al-Mawt (the angel of death). This is a completely false reading of the passage in question. The passage in question actually states that the Prophet (ṣallallāhu ‘alayhi wasallam) is superior to Malak al-Mawt and is in the highest ‘Illiyyīn, but despite this one cannot claim he has equal knowledge to Malak al-Mawt in areas that the latter is known to have greater awareness (like the locations/times of death of people).

For documentation and details of these lies, visit:

https://www.basair.net/sectarianism-and-its-roots-in-the-indian-subcontinent-a-response-to-asrar-rashid/

https://barelwism.wordpress.com/2018/12/04/more-lies-of-asrar-rashid-al-barelwi/

https://barelwism.wordpress.com/2018/12/16/further-lies-of-asrar-rashid-al-barelwi/

When it is at the expense of opponents or in favour of their own misguidance, Barelwis like Asrar Rashid don’t appear to have any problem with outright lies.

Asrar Rashid had ample time to retract some of the above false claims. If an individual does not take back clear falsehoods and persists on them, he will be considered a “liar”. Ibn Ḥibbān said: “One whose error was explained to him and he comes to know of it, but does not take it back and persists on it, he is a liar.” So like others of his ilk, Asrar Rashid is a flagrant liar, and nothing he says should be trusted without proper verification.


Further Lies of Asrar Rashid al-Barelwi

December 16, 2018

Barelwism can be characterised (amongst other things) as a tradition bent on distorting texts and history to paint opponents in a bad light. Asrar Rashid is a contemporary Barelwi who upholds this distinctive Barelwi tradition. Under our previous post documenting some of Asrar Rashid’s lies*, a commenter posted a relatively old talk of his in which he regurgitates Barelwi “reasons” for making takfeer of the Deobandi Akabir. The talk is titled “Refutation of Nuh Keller’s ‘Iman, Kufr and Takfir’”. Since we are on the topic of Asrar Rashid’s lies, it would be fitting to list a few lies that have surfaced from this talk.

First Lie

Asrar Rashid claims:

With [Hifz al-Iman] is Bast al-Banan wa Taghyir al-Unwan which he wrote after to defend his statement, after he was taken to task by al-Imam Ahmad Rida Khan. He wrote these works after al-Imam Ahmad Rida Khan passed away.

He is claiming that Mawlana Ashraf ‘Ali Thanawi’s Bast al-Banan – which is a refutation of the false allegation made against him by Ahmad Rida Khan Barelwi and of the false reading of a passage from Hifz al-Iman – was written after the death of Ahmad Rida Khan Barelwi. This is false. Bast al-Banan was written in 1911, many years before the death of Ahmad Rida Khan Barelwi. Bast al-Banan is dated Sha‘ban of 1329 AH (1911 CE) (Hifz al-Iman, Darul Kitab, p 32). Mawlana Sarfraz Khan Safdar (1914 – 2009) writes: “Hazrat Thanawi (Allah Most Exalted have mercy on him) published this lengthy answer with the title Bast al-Banan in Sha‘ban of 1329 which is appended to Hifz al-Iman itself. After the publication of this answer, Khan Sahib was alive for around 11 (lunar) years, but despite this clarification and explanation of Hazrat Thanawi Sahib, Khan Sahib did not part from his kufri determination…” (Ibarat e Akabir, p 191)

Bast al-Banan of course did not go unnoticed by Barelwis, hence some wrote “refutations”. One of these Barelwi refutations, Waq’at al-Sinan is clearly dated to 1330 AH – several years before the death of Ahmad Rida Khan Barelwi. Asrar Rashid’s claim, therefore, that Bast al-Banan was written after the death of Ahmad Rida Khan is resoundingly false.

Second Lie

Referring to Sirat e Mustaqim, Asrar Rashid says:

Where the statement regarding the Muslim praying in his prayer and he thinks of a donkey his prayer is not invalid but if he thinks of the best of creation his prayer is invalid. Everyone has heard this statement. This is found in this book Sirat e Mustaqim.

This statement is not found in Sirat e Mustaqim. The discussion in Sirat e Mustaqim is not about the validity or invalidity of salah, but about certain distractions and preoccupations of the mind, and which are worse than which. Hence, Asrar Rashid’s claim that Sirat e Mustaqim states that the salah is invalid because of thinking of the best of creation is false and another lie. In fact, in one place of the discussion in question from Sirat e Mustaqim, it states that on some occasions the thought of prophets can be from the blessings of salah – almost exactly the opposite of what Asrar Rashid imputes.

A detailed discussion of the passage in question can be found here: https://barelwism.wordpress.com/2017/03/10/refuting-the-allegation-that-shah-ismail-said-allah-forbid-that-to-think-of-the-prophet-saw-in-salah-is-worse-than-thinking-of-animals/

Third Lie

Discussing a sentence of Barahin e Qatiah of Mawlana Khalil Ahmad Saharanpuri, Asrar Rashid says:

On page 52 he has worse statements where he says “a‘la ‘illiyyin mein ruh mubarak alayhissalam ki tashrif rakhna aur malak al-mawt se afzal hone ki wajh se hargiz sabit nehin hota”, that if you say the Messenger sallallahu alayhi wasallam went to the higher abode then this does not in any way make him any better than Malak al-Mawt.

This is a false reading of the passage from Barahin e Qatiah. Asrar Rashid is claiming that the sentence states the Prophet (sallallahu alayhi wasallam) is not proven to be greater than Malak al-Mawt (Angel of Death) on account of being “in the higher abode”. This is not at all what it says.

The actual passage says that on account of his blessed soul being in the ‘Illiyyin and on account of his superiority to Malak al-Mawt, the Prophet (sallallahu alayhi wasallam) cannot be said to have knowledge of certain things (like the locations and times of death of people) that Malak al-Mawt possesses. As one can see, Asrar Rashid’s reading is completely false. He did not read the full Urdu sentence, and nor did he translate the sentence correctly. The full Urdu sentence reads:

“Pass a‘la ‘illiyyin mein ruh mubarak alayhissalam ki tashrif rakhna aur malak al-mawt se afzal hone ki wajh se har giz sabit nehin hota keh ilm aapka in umoor mein malak al-mawt ki barabar ho cheh jaikeh ziyadah.”

A translation of which is:

“Thus, due to the blessed soul, upon him peace, being in the Higher ‘Illiyyin and being superior to Malak al-Mawt, it is not established at all that his knowledge is equal in these matters (about the locations and times of death of people etc.) to that of Malak al-Mawt, let alone being greater.”

Mawlana Khalil Ahmad Saharanpuri is refuting the fallacious reasoning that just because someone is superior or more virtuous, he must therefore possess more knowledge than another in matters on which virtue does not depend (like the locations/times of death of people).

Thus, these are three further lies that have surfaced from an older talk of Asrar Rashid. These are only the clear lies and falsehoods. Otherwise, there are many problems and holes in Asrar Rashid’s arguments, but this is not the place to go into detail. Readers can find detailed responses to these old arguments on this website and elsewhere.

* https://barelwism.wordpress.com/2018/12/04/more-lies-of-asrar-rashid-al-barelwi/


More Lies of Asrar Rashid al-Barelwi

December 4, 2018

Some lies of Asrar Rashid were documented in a detailed response to one of his talks:

https://www.basair.net/sectarianism-and-its-roots-in-the-indian-subcontinent-a-response-to-asrar-rashid/

These are “lies” because Asrar Rashid refuses to acknowledge or correct them. Two clear lies from the above response are noted here:

  1. His claim that Fadl e Haqq Khayrabadi was hanged
  2. His claim that Nuzhat al-Khawatir reports that Fadl e Haqq Khayrabadi only rebelled because the British stopped paying him

Both of these claims are completely false. Why does Asrar Rashid not retract? Is it because he is afraid of what it will do to his credibility? Is it because he is not interested in the truth when it does not serve the cause of his sectarian agenda? Whatever the case may be, he will justifiably be deemed a liar.

Recently Asrar Rashid was preaching Barelwism to a student from South Africa. Some more lies surfaced from this conversation. Two further lies will be documented here:

First Lie

Asrar Rashid said:

Rashid Ahmad Gangohi in his Fatawa, he says that Muhammad ibn Abd al-Wahhab was a reviver of Islam

He then repeats the claim:

Now if you went back to your teachers and you told them that I disagree with Mawlana Rashid Ahmad Gangohi saying Muhammad ibn Abd al-Wahhab is a reviver of Islam

Mawlana Rashid Ahmad Gangohi never said Muhammad ibn ‘Abd al-Wahhab is a “reviver of Islam”. This is a clear falsehood and lie, and indeed a slander.

Yes, based on limited knowledge of Muhammad ibn ‘Abd al-Wahhab and his movement, Mawlana Gangohi held a positive opinion of them – but never called Ibn ‘Abd al-Wahhab a “reviver of Islam”! These are the two complete statements found in his Fatawa:

People call Muhammad b. Abdul Wahhāb ‘Wahhābi’. He was a good person, and I have heard (sunā hey) that he follows the Hanbali School of thought and acts upon the Hadith. He used to prevent people from innovation and idolatry, but he was harsh in his attitude. (Fatawa Rashidiyyah, p. 292)

And:

The followers of Muhammad b. Abdul Wahhāb are known as Wahhabis. They had good beliefs and their school of thought was Hanbali. They were very stringent in their attitude but he and his followers were good people. Yes, those who exceeded the limits were overcome by corruption. The belief of all is the same, and the difference they have in actions is like that of the Hanafi, Shafi’i, Maliki and Hanbali schools of thought. (ibid.)

As can be seen, nowhere does Mawlana Gangohi refer to Ibn Abd al-Wahhab as a “reviver of Islam”.

Mawlana Gangohi’s major students like Allamah Khalil Ahmad Saharanpuri, Mawlana Anwar Shah Kashmiri and Mawlana Husayn Ahmad Madani all clearly spoke negatively of Muhammad ibn Abd al-Wahhab. Mawlana Madani even explained that the reason Mawlana Gangohi held a positive opinion of the movement is because of his lack of knowledge about it. For details, see: http://ahlussunnah.boards.net/thread/17/muhammad-wahhab-sight-deobandi-ulama

Second Lie

Asrar Rashid says:

In a hadith in Tabarani the Prophet sallallahu alayhi wasallam said: إن الله رفع لي الدنيا, that Allah subhanahu wa ta‘aalaa raised for me the world and I look at it like the way one of you looks at the palm of your hand. Yes, that’s a hadith in Tabarani. That hadith is authenticated even by Wahhabi scholars. You know there’s a Wahhabi called al-Tuwayjiri. Al-Tuwayjiri authenticates the hadith. He says it’s sahih.

Tuwayjiri has a work on the signs of the Final Hour. He refers to the hadith Asrar Rashid cites in 2 places of this work (Ithaf al-Jama‘ah bima ja’a fi l-Fitan wa l-Malahim wa Ashrat al-Sa‘ah, 1:6, 12). In neither place does he say the hadith is “sahih”. The hadith* is in fact da‘if jiddan (extremely weak) or mawdu (fabricated). It hinges on a Sa‘id ibn Sinan al-Shami, about whom Ibn Hajar concludes “discarded (matruk), al-Daraqutni and others accused him of forgery” (Tahrir al-Taqrib, 2:33). Hence, in his comment on the hadith, al-Haythami in his Majma’ al-Zawa’id refers to the “excessive weakness” of Sa‘id ibn Sinan.

The hadith is thus not sahih and nor did Tuwayjiri authenticate it. This is another of Asrar Rashid’s lies. If Asrar Rashid wants to know what Wahhabis say about the hadith, he can have a look at Albani’s comments in Silsilat al-Ahadith al-Da‘ifah where Albani describes the hadith as “da‘if jiddan”.


The above has referenced/detailed 4 lies of Asrar Rashid. Like his Barelwi comrade, Abu Hasan, it is fast becoming clear that Asrar Rashid is another fraud and liar.

Perhaps the biggest lie of all is Asrar Rashid’s claims of being “objective” in his judgement on Deobandi-Barelwi disputes.

Needless to say, people should be careful not to accept Asrar Rashid’s claims – they may turn out to be lies made in the service of advancing a Barelwi agenda.

* The full hadith in al-Mu‘jam al-Kabir is as follows:

حدثنا بكر بن سهل، ثنا نعيم بن حماد المروزي، ثنا  بقية ، عن سعيد بن سنان ، ثنا أبو الزاهرية، عن كثير بن مرة، عن ابن عمر، قال: قال رسول الله صلى الله عليه وسلم: «إن الله عز وجل قد رفع لي الدنيا، فأنا أنظر إليها وإلى ما هو كائن فيها إلى يوم القيامة، كأنما أنظر إلى كفي هذه؛ جليان من الله جلاه لنبيه كما جلاللنبيين من قبله»


Ilmul Ghayb and the Kufr of Barelwis

December 3, 2018

Source: https://reliablefatwas.com/ilmul-ghayb-and-the-kufr-of-barelwis

The extreme deviance of the Barelwis and the crooked lie of their deceptive claim of being authentic adherents to the Hanafi Madh-hab and the generality (Jumhoor) of the Fuqaha, are exposed thoroughly by their attribution of detailed (tafseeli) knowledge of “everything that was and everything that will be” to Rasulullah (sallallahu alayhi wasallam).

This belief is summed up, in very clear terms, as follows by their arch-idol, Ahmad Raza Khan:

“It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge.” (Inba al-Mustafa, p.486)

To illustrate better what is meant by the detailed knowledge of “every leaf that falls and every grain in the darkness”, let us consider the example of a Nikah (wedding). According to this perverted Barelwi creed, Rasulullah (sallallahu alayhi wasallam) possesses the knowledge of every single one of the billions of Nikah that had ever taken place in the past, is currently taking place, and the billions more that are due to take place in the future.

Furthermore, according to this twisted creed, Rasulullah (sallallahu alayhi wasallam) possesses not only the knowledge of the general arrangements of each and every Nikah, but also every single paraphernalia attached to each Nikah, from the food items, the guests, the clothes worn by the guests, to every other minute detail connected to the Nikah, even the detailed knowledge of each and every leaf that falls in the vicinity of the Nikah and the detailed knowledge of each and every grain that is consumed during the Nikah.

The leafy and grainy detail of the knowledge attributed to Rasulullah (sallallahu alayhi wasallam) is made clear in unambiguous terms:

From all of the above (i.e. all that has occurred and all that will occur – including obviously every single Nikah) not even an iota is outside the knowledge of the Prophet….It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail.”

Similar statements affirming detailed (tafseeli) knowledge of everything to Rasulullah (sallallahu alayhi wasallam), as opposed to a summary overview (ijmaali) of all significant events relevant to the creation, can be found in other books of Ahmad Raza Khan such as ad-Dawlat ul-Makkiyyah, Khaalis ul-I’tiqaad, al-Malfooz al-Shareef, and also in the books of other arch-idols of the Barelwis such Jaa al-Haq and Shane Habeebur Rahman of “Hakeem ul-Ummat” (The quack doctor of the Ummah), Ahmad Yaar Khan.

Now compare and contrast this belief, O Barelwi worshippers of Ahmad Raza Khan, against THE Fatwa of the Hanafi Madh-hab regarding a person who attributes to Rasulullah (sallallahu alayhi wasallam) the knowledge of a single and solitary Nikah for which there is no apparent means for him (sallallahu alayhi wasallam) to gain the knowledge of.

The Hanafi Mujtahid from the 5th Century, As-Sadr ush-Shaheed Husam ud-Deen, who was the senior teacher of numerous other pillars of the Hanafi Madh-hab, including the famous authors of al-Hidaaya and al-Muheet al-Ridawi, narrates the following ruling from his pious predecessors:

من تزوج امرأة بشهادة الله و رسوله لا يجوز لأنه نكاح لم يحضره الشهود، وحكى عن أبو القاسم الصفار أن هذا كفر محض لأنه اعتقد أن رسول الله يعلم الغيب وهذا كفر

“Whoever marries a woman, taking Allah and his messenger (sallallahu alayhi wasallam) as witnesses – it is not permissible because witnesses are not present for the Nikah. It is related from Abul Qaasim as-Saffaar that this is Kufr Mahd (pure, unadulterated disbelief that expels a person from Islam) because he believed that Rasulullah (sallallahu alayhi wasallam) knows the unseen (ghayb) and this is Kufr.” [Al-Waaqi’aat, page 70 of the manuscript]

Imam Abul Qaasim as-Saffaar as-Soofee (326H) was a Hanafi Mujtahid with only three links between himself and Imam Abu Hanifah (rahmatullahi alayh). This fatwa has been accepted and transmitted in every age by the Hanafi Fuqaha. The very same Fatwa or similar versions to it were accepted and quoted approvingly by the early Fatwa manuals which constituted the Hanafi Madh-hab such as al-Fataawa ul-Walwaalijiyyah (Vol. 5, pg. 422), Khulaasat ul-Fataawa (Vol. 4, pg. 385), al-Muheet ul-Burhaani (Vol. 7, pg. 407), al-Fataawa al-Bazzaaziyyah (Vol. 6, pg. 325), al-Fusool ul-Imaadiyyah, al-Multaqat (pg. 244), Fataawa Qaadhi Khaan (Vol. 2, pg. 517), and other authoritative texts.

Again, compare and contrast the statement, “this is pure Kufr because he believed that Rasulullah (sallallahu alayhi wasallam) knows the unseen (ghayb)”, with the Barelwi Aqeedah as exemplified by another one of their arch-idols, Muhammad Umar Icharwi, who commits the greatest act of Kufr and Gustakhi (demeaning Allah and his Rasool sallallahu alayhi wasallam) by making Rasulullah’s (sallallahu alayhi wasallam) prophethood wholly dependent on an attribute exclusive only to Allah Ta’aala:

For the Prophethood to be valid it is necessary that Nabi (sallallahu alayhi wasallam) knows ALL OF THE UNSEEN.” (Miqyase Hanafiyyat, p. 385) 

Let us now relate a few of the different versions of the same Fatwa related by all the authoritative Hanafi texts, in order to aid in acquiring a better understanding of the import of the Fatwa and the severity of the issue at hand.

The following version is found in the authoritative compendium of the Hanafi Madh-hab, Fataawa ul-Hindiyyah, which was the product of a collaborative effort involving hundreds of Ulama from around the Ummah who were commissioned by Hadhrat Alamghir Aurangzeb (rahmatullah alayh) to record those rulings upon which there is consensus or a general agreement amongst the Hanafi Fuqaha:

“A man marries a woman while witnesses are not present. He says: “I make Allah and His Rasul witness”, or he says, “I make Allah and His Angels witness”, he becomes Kaafir; but if he says: “I make the angel on the left shoulder and angel on the right shoulder witness”, he does not become a Kaafir.” [Vol. 2 pg. 288]

As in most of the other authoritative Fatwa manuals, no ikhtilaaf on this particular issue is cited, while in the very same chapters, multiple other beliefs or statements are often listed  regarding whose Kufr there exists an Ikhtilaaf. For example, regarding the anthropomorphic statement, “Allah is looking from the throne“, Fataawa al-Hindiyyah states that this is Kufr (with no attention paid to the intention of the utterer) “according to the majority” i.e. a minority refrained from doing Takfeer for this crime.

The same version of the Fatwa narrated by Fataawa al-Hindiyyah is found in earlier compilations such as Khulaasat ul-Fataawa, al-Fusool ul-Imdaadiyyah, Fataawa al-Bazzaaziyah and al-Muheet ul-Burhaani.

Explaining why the one who invokes the two writing angels (Kiraaman Kaatibeen) as witnesses does not become a Kaafir, as opposed to the one who attributes the knowledge of the very same Nikah to Rasulullah (sallallahu alayhi wasallam), the author of al-Muheet narrates from an earlier Fataawa compilation:

He does not become Kaafir because those two (i.e. the writing angels in the right and left shoulders) do know that (i.e. the Nikah), since they are not absent from him (i.e. the man making the statement).” [Vol. 7, pg. 407]

This succinctly answers the moronic question posed by Bidatis and Mushriks today, “If it’s not Kufr to ascribe such knowledge to the two writing angels, how could it be Kufr to ascribe it to Rasulullah (sallallahu alayhi wasallam)???”

The Hanafi authority of the 6th century, Qaadhi Khaan, while narrating this Fatwa, added:

He (sallallahu alayhi wasallam) didn’t have knowledge of the unseen while alive, so how would he after his death?” [Vol. 2, pg. 517]

The terrible crime of the apostate which caused his instantaneous exit from Islam, is mentioned in absolutely unambiguous terms by Imam Abul Qaasim as-Saffaar, in one of numerous transmissions of his Fatwa:

“…since he believes that Rasulullah (sallallahu alayhi wasallam) knows this Nikah…”

O Barelwi, if the authentic belief of Ahlus Sunnah is that Rasulullah (sallallahu alayhi wasallam) has detailed knowledge, leaf and grain, of EVERYTHING that was and that shall be (maa kaana wa maa yakoon), then on what grounds did all these Fuqaha attribute Kufr to the man who believes that Rasulullah (sallallahu alayhi wasallam) has knowledge of just the one Nikah?

Isn’t this one Nikah automatically and by default included in the“detailed knowledge of everything that was and everything that will be” which Rasulullah (sallallahu alayhi wasallam) supposedly has according to your religion?

Were the Fuqaha all guilty of Haraam Ghuloo’ (extremism) and Gustakhi – demeaning Rasulullah (sallallahu alayhi wasallam) –  by denying for him (sallallahu alayhi wasallam) the knowledge of billions and billions of Nikah ceremonies?

Or is it not you, O Barelwis, who are guilty of the most abominable degree of Ghuloo’ and Gustakhi – of the degree of Kufr – by fabricating upon Rasulullah (sallallahu alayhi wasallam) the multitude of categories of knowledge which can be termed  “Ilmun Laa Yanfa’” (knowledge which serves no beneficial purpose) from which Rasulullah (sallallahu alayhi wasallam) would repeatedly and earnestly seek refuge?

Is it not you, O Barelwis, who are guilty of the most abominable level of Gustakhi by mutilating beyond recognition many of the supreme and sublime attributes of Rasulullah (sallallahu alayhi wasallam), such as the noble quality of “Ummi” – defined as “unlettered” by the consensus of the Fuqaha whom you fraudulently claim to follow – which Rasulullah (sallallahu alayhi wasallam) proudly proclaimed for himself and his (sallallahu alayhi wasallam) noble Sahabah (radhiyallahu anhum)?

Is it not you who commit the dastardly Gustakhi crime of implying deficiency in Rasulullah (sallallahu alayhi wasallam) by propounding the perverted idea that the consensus of the Fuqaha on the definition of Ummi (unlettered), and the consensus of the Fuqaha on negating for Rasulullah (sallallahu alayhi wasallam) the multitude of categories of knowledge that is Ilmun Laa Yanfa’ (such as billions of Nikah ceremonies) from which Rasulullah (sallallahu alayhi wasallam) himself repeatedly sought refuge, results in a diminishing of the perfections of Rasulullah (sallallahu alayhi wasallam), Na’oozubillah!?

Did the Salafi arch-idol, Ibn Abdul Wahhab, perform a spectacular and unprecedented miracle (istidraaj) by time-travelling back to the third century and injecting “wahhabism” into the books of all the Hanafi Fuqaha whose books are replete with Fatwas such as the above – Fatwas which condemn unequivocally numerous beliefs and acts that have become the Sha-aair (salient identifying features) of the Barelwis today, such as attributing knowledge of the Hour to Rasulullah (sallallahu alayhi wasallam) and a chronic addiction to building and plastering over graves – which when cited faithfully by the Ulama-e-Haqq tend to elicit violently allergic reactions and irrational allegations of “wahhabi influence”?

We interject here to point out that while we accept the Hanafi ruling that this particular aspect of Barelwi creed is Kufr, we refrain from doing Takfeer on the Barelwis in general, just as we refrain from doing Takfeer of the Salafis despite the very same Hanafi texts cited above declaring as Kaafir the one who attributes a place or direction to Allah Ta’aala as the Salafis do. We shall dilate on this point in the complete article, to be published in future, which will contain, insha-Allah, a demolition of the Ghutha (trash) arguments employed by the Barelwi arch-idols to befool their followers.

For now, we release this much information, which we believe to be sufficient for most sincere seekers of truth, to warn the Barelwi masses of the potentially eternal doom that awaits them – the status of a Kaafir according to the Jumhoor Fuqaha of the Hanafi Madh-hab – should they persist in clinging onto their deviant religion.


‘Allāmah ‘Abd al-Ḥayy al-Laknawī Refutes False Barelwī Beliefs

November 21, 2018

‘Allāmah ‘Abd al-Ḥayy al-Laknawī (1848 – 1886), a renowned ‘ālim and muḥaddith of the 19th century whose works are accepted amongst Deobandīs and Barelwīs, Arabs and non-Arabs, clearly and strongly refuted some extreme Barelwī beliefs.

āir Nāir/ ‘Ilm al-Ghayb

One of his fatāwā is as follows:

استفتاء: ما قولكم في رجل يظن أن الأولياء يعلمون ويسمعون نداء المنادي قريبا وبعيدا ويستمده بألفاظ يقولها الحاضر للحاضر، وينذر له بالأنعام يقول: نذرت له. بينوا توجروا

هو المصوب: هذا رجل فاسد العقيدة، بل يخشى عليه الكفر فإن سماع الأولياء النداء من بعيد ليس بثابت والعلم الكلي بجميع الجزئيات في جميع الأزمان مختص بالله جل جلاله، وقد قال فى الفتاوى البزازية: من قال إن أرواح المشايخ حاضرة تعلم يكفر، انتهى. وذكر فيه أىضا أن: من تزوج بشهادة الله ورسوله يكفر لأنه ظن أن الرسول يعلم الغيب، انتهى. والنذر لغير الله حرام، ويحرم المنذور لغير الله كما بسطه فى البحر الرائق والدر المختار وغيرهما، والله أعلم. حرره الراجي عفو ربه القوي أبو الحسنات محمد عبد الحي تجاوز الله عن ذنبه الجلي والخفي – مجموعة الفتاوى، ص٣٧٨-٣٧٩

“Question: What do you say about a man who assumes that the Awliyā’ know and hear the call of a caller from near and far, and seek his assistance using words that a person uses for someone in his presence, and makes vows of animals to him, declaring that he has made a vow to him. Explain, and be rewarded.

“Answer: [Allāh] grants rectitude. This is a man of corrupt belief. In fact, it is feared he has disbelieved because the Awliyā’ hearing the call from far is not proven, and complete knowledge of all particulars in all times is specific to Allāh (Glorious is His Grandeur). It states in al-Fatāwā al-Bazzāziyyah: ‘Whoever says the souls of Mashāyikh are present and knowing has committed disbelief.’ It also states in it: ‘Whoever marries taking as witness Allāh and His Messenger, he disbelieves because he assumes the Messenger knows the Ghayb.’ Taking a vow by other than Allāh is ḥarām, and whatever a vow was made upon is ḥarām, as explained in al-Bar al-Rā’iq, al-Durr al-Mukhtār and other books. This was written by one hopeful of the pardon of his Master, Abu l-Ḥasanāt Muḥammad ‘Abd al-Ḥayy, may Allāh pardon his manifest and hidden sins.” (Majmū‘at al-Fatāwā, p. 378-9)

In another fatwa in Farsi, it states:

“Question: What do you say (may Allāh ۢMost High have mercy on you) regarding the issue that is prevalent in our lands amongst the common people that in times of calamity and dire need, they call out in asking for assistance from the prophets and saints from afar believing that they are ḥāḍir & nāẓir and that whenever they implore them they are aware, and in turn, supplicate for them in the fulfilment of these needs? Is this permissible or not? Explain, and be rewarded.

“Answer: He grants direction to what is correct: In reality, such belief in the prophets and saints being ḥāḍir and nāẓir, and at all times are aware of our calling out to them even from afar is shirk, since it entails belief in ‘ilm al-ghayb for other than Him Most High, and this belief is shirk. This is because this characteristic is from those exclusive to Allāh (Great is His Grandeur), which no other being can have partnership with Him in. It states in al-Fatāwā al-Bazzāziyyah: ‘One marries without witnesses, saying: I make Allāh, His Messenger and the Angels witness, he disbelieves, because he believes that the Messenger and Angel know the Ghayb.’ [1] Further, it states in Bazzāziyyah: ‘About this our scholars have said: Whoever says the souls of Mashāyikh are present and knowing have committed disbelief.’ And Allāh knows best. This was written by one hopeful of the pardon of his Powerful Master, Abu l-Ḥasanāt Muḥammad ‘Abd al-Ḥayy, may Allāh pardon his manifest and hidden sins.” (ibid. p. 344-5)

In al-Āthar al-Marfū‘ah, ‘Allāmah ‘Abd al-Ḥayy al-Laknawī states:

“From amongst these [fabrications] is what the sermonisers mention, that the Prophet (Allāh bless him and grant him peace) was given knowledge of the first and the last in full detail, and was granted knowledge of all that has transpired and all that will occur as a whole and in terms of its minutiae, and that there is no difference [in this respect] between his knowledge and the knowledge of his Creator in terms of encompassment and inclusiveness, and the only difference between them is that the knowledge of Allāh is pre-eternal and eternal by virtue of His own self without having been taught by another as distinguished from the knowledge of the Messenger as he acquired it by the teaching of his Maker. This is flowery speech and falsehood as stated by Ibn Ḥajar al-Makkī in al-Mina al-Makkiyyah Shar al-Qaīdah al-Hamziyyah and other spiritual masters. What is established from the verses of Qur’ān and the Prophetic ḥadīths is that [such] inclusiveness and encompassment and knowledge of all Ghayb is exclusive to the Revered Deity, and this characteristic has not been granted by the Revered Deity to any of creation. Yes, the knowledge of our Prophet (Allāh bless him and grant him peace) is more extensive and more numerous than the knowledge of all prophets and messengers; and the teaching of his Creator to him of unseen matters in relation to His teaching to others is more complete, thus he (Allāh bless him an grant him peace) is most complete in knowledge and practice and is the master of creatures in status and virtue.” (Al-thār al-Marfū‘ah li l-Akhbār al-Mawū‘ah, p. 38)

Ummī

He states in the same work:

“From these [fabrications] is what they state that he (Allāh bless him and grant him peace) was not unlettered but was able to write and recite from an initial natural state. This view is opposed to the Book, Sunnah and Consensus of the Ummah, so has no consideration according to those possessing understanding.”  (ibid)

Note: Famous Barelwī writer, Aḥmad Yār Khān, articulated this belief. See: https://barelwism.wordpress.com/2017/04/26/barelwi-distortion-of-the-prophetic-title-ummi-unlettered/

The Hearing of the Prophet (allallāhu ‘alayhi wasallam)

He writes in the same work:

“From these [fabrications] is what they state when mentioning the Muḥammadan hearing that he hears the blessing of one who sends blessing on him even if far from his grave without an intermediary. This is false, not confirmed by transmission. In fact, the opposite is proven, since the Prophet (Allāh bless him and grant him peace) said: ‘Whoever sends blessing on me at my grave I hear it and whoever sends blessing on me from afar, Allāh has appointed an angel for it to convey it to me.’…” (ibid. p. 46)

The Prophet Attending Majālis of Mawlid

He states in the same work:

“From these [fabrications] is what they state that the Prophet (ṣallallāhu ‘alayhi wasallam) attends the gatherings of remembering his birth himself at the mention of his birth, and they base the standing out of reverence and respect at the mention of the birth on this. This is also from the falsities; no evidence being established for it. Mere possibility and supposition are outside the parameters of explanation.” (ibid.)

‘Allāmah Laknawī mentions that those who believe such things and articulate them are guilty of major sins and fall under the prophetic warning: “Whoever lies upon me let him prepare his abode in Hell.” He says: “It is necessary for every Muslim to be careful on such matters and not say anything before investigating it in the reliable books…and not be daring in mentioning what his mind invents or something [unproven] written by those before him…” (ibid. p. 47)

Naming a New-Born “‘Abd al-Nabī”

Al-Laknawī also opposed the Barelwī practice and belief of calling someone “‘Abd al-Nabī”, “‘Abd al-Muṣṭafā” etc. He wrote:

الاستفسار: هل يجوز التسمية بعبد النبي وعبد الرسول وأمة النبي وأمة الصديق وغير ذلك؟ الاستبشار: لا يجوز كل اسم فيه لفظ العبد أو الأۢمة، أو ما يؤدي مؤداهما بأي لسان كان، إلى غير الله، صرح به علي القاري في شرح الفقه الأكبر، وقد ورد الحديث بالنهي عن ذلك في سنن أبي داود وغيره، وأما إضافة لفظ الغلام إلى غير الله فهو جائز، فيجوز غلام الرسول ولا يجوز عبد الرسول أو بنده رسول أو نحو ذلك نفع المفتي والسائل/فتاوى اللكنوي، دار ابن حزم، ص٤٢٥

“Question: Is it permissible to use the names “‘Abd al-Nabi” (bondsman of the prophet) and “‘Abd al-Rasul” (bondsman of the messenger) and “Amat al-Nabi” (bondswoman of the prophet) and “Amat al-Ṣiddiq” (bondswoman of the truthful saint) etc?

“Answer: Every name in which the words ‘‘abd’ (bondsman) and ‘amah’ (bondswoman) or their equivalents in any other language are attributed to other than Allāh (Exalted is He) is impermissible. ‘Alī al-Qārī stated this in Shar al-Fiqh al-Akbar, and a ḥadīth prohibiting this appears in Sunan Abī Dāwūd and other [collections]. Attributing the word ‘Ghulām’ to other than Allāh is permissible, and thus Ghulām al-Rasūl is permissible, but ‘Abd al-Rasūl or Bandah e Rasūl or the like is not permissible.” (Naf‘ al-Muftī wa al-Sā’il, p. 425)

[1] The jurists also state that if one were to say the angels on their shoulders are witness to their marriage, they will not become disbelievers “because these angels are never absent from them.” (al-Muī al-Burhānī, 7:407; see also: al-Fatāwā al-Hindiyyah, 2:288) Hence, shirk and kufr is in affirming knowledge of something to a being that is not proven that they have acquired.