Barelwi Ulama Use Pagan Arab Polytheist Tactics to Avoid Accusations of Shirk

January 27, 2019

Barelwi ulama attempt to avert difficult accusations of shirk by using the ‘ata’i (God-given) excuse.* A common person would tire himself finding the root of such belief. If we do find a trace of this belief in history then surely it will be among the pagan mushrikin Arabs who would declare belief in one supreme god, along with tens of other gods by way of ‘ata (God-given powers). The Noble Qur’an called this belief shirk.

(Extracted from Mutala‘a Barelwiyyat V.5 Pg.161, Dr Allama Khalid Mahmood)

* Aḥmad Riḍā Khān for example states: “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)

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 50th 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 (arām) for anyone whatever he decides. Similarly, he may make permissible (alāl) whatever he wishes and exempt whatever obligation (far) he desires.” (Bahār e Sharī‘at, p. 42-3)

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


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

January 26, 2019

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.


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

January 25, 2019

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.


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.


Ghāyat al-Ma’mūl: The Scholars of Madīnah Refute Aḥmad Riḍā Khān’s Views on ‘Ilm al-Ghayb

January 19, 2019

Ghāyat al-Ma’mūl is a work that was written by Shaykh Sayyid Aḥmad al-Barzanjī (d. 1919), one of the greatest scholars of Madīnah of that era, and its Shāfi‘ī Muftī. It was written in refutation of Aḥmad Riḍā Khān’s view that the Prophet (ṣallallāhu ‘alayhi wasallam) was given complete and exhaustive knowledge of creation from the beginning of creation till the end of the world and beyond.

One can find the most recent edition of the work, published by Shirkah Dār al-Mashārī‘, at the following link:

https://barelwism.files.wordpress.com/2019/01/ghayat-al-mamul-sayyid-ahmad-barzanji.pdf

Barelwīs will point out that Sayyid Aḥmad al-Barzanjī was a signatory of Aḥmad Riḍā Khān’s Ḥusām al-Ḥaramayn – which is true.* But the reality of his signature was described by Shaykh al-Islām Mawlānā Sayyid Ḥusayn Aḥmad Madanī (1879 – 1957) (who was at that time residing in Madīnah) in his al-Shihāb al-Thāqib. He explains that Sayyid Aḥmad Barzanjī initially felt that Aḥmad Riḍā Khān was reliable and a person of learning. Based on this good opinion, he signed his treatise, and even encouraged others to do so. However, when he had his final meeting with him in the house of Sayyid ‘Abdullāh Madanī, and they discussed the issue of ‘ilm al-ghayb, he realised the academic and ideological reality of Aḥmad Riḍā Khān and began to regret his previous actions. At this time, he took back his commendation and demanded his seal be removed, and told them that he has come to realise that Aḥmad Riḍā Khān is a person of misguidance and thus spoke very harshly about him.

Muftī Aḥmad Barzanjī himself told Mawlānā Madanī afterwards that on the following day, Aḥmad Riḍā Khān’s son came to him, kissed his feet and hands, and begged him to keep the seal on the commendation, saying: “Do not take back the endorsement because we have no disagreement on these issues, and while we disagree on the issue of ‘ilm al-ghayb, let that remain as it is.” He also showed extreme flattery in speech and conduct. Muftī Aḥmad Barzanjī used some harsh words, but feeling embarrassed at his pleading, said it will be fine to keep the seal. However, he also pointed out that the seal is of no benefit to them given that his endorsement was conditional. A number of other ‘Ulamā’ from the Ḥaramayn also made their endorsements conditional. (Mawlānā Madanī quotes some of these on page 215-6 of al-Shihāb al-Thāqib.) Mawlānā Madanī notes that even those ‘Ulamā’ who did not put conditions, it is obvious that their endorsements were premised on the information in the treatise being correct.

Sayyid Aḥmad Barzanjī, soon after the last meeting with Aḥmad Riḍā Khān, began to pen a detailed refutation of the latter’s views on the knowledge of ghayb given to the Prophet (ṣallallāhu ‘alayhi wasallam). In al-Shihāb al-Thāqib, Mawlānā Madanī said the treatise is in the process of being published. (It was eventually published as Ghāyat al-Ma’mūl.) In this treatise, Sayyid Barzanjī, and by extension those who approved of it, used harsh words against Aḥmad Riḍā Khān. The positive words that were said of him by some of the scholars, either out of good character or because of not being fully aware of his true character, must be weighed against the negative words used by Sayyid Barzanjī. (see for this account: al-Shihāb al-Thāqib, p. 210-1)

In Ghāyat al-Ma’mūl, Sayyid Barzanjī refers to Aḥmad Riḍā Khān as follows:

ثم بعد ذلك  ورد إلى المدينة المنورة رجل من علماء الهند يدعى أحمد رضا خان

“Then after that a man from the ‘Ulamā’ of India arrived at Madīna Munawwara called Aḥmad Riḍā Khān…” (Ghāyat al-Ma’mūl, p. 9)

Note, he does not use any honorifics or words of praise to describe Aḥmad Riḍā Khān Barelwī. Similarly, he says afterwards:

ثم بعد ذلك أطلعني أحمد رضا خان المذكور على رسالة له

“Then after that the aforementioned Aḥmad Riḍā Khān made me aware of a treatise of his…” (ibid. p. 10)

He mentions that he explained to Aḥmad Riḍā Khān why his views are unacceptable but he “persisted and was obstinate” (aṣarra wa ‘ānada) (ibid. p. 11)

He further says:

زعم هذا غلطا وجرأة على تفسير كتاب الله بغير دليل

“[Aḥmad Riḍā Khān] made this claim erroneously and being daring in interpreting the Book of Allāh without evidence.” (ibid)

Here he finds Aḥmad Riḍā Khān guilty of tafsīr bi ‘l-ra’y which is severely condemned in ḥadīth.

Then he goes into detail in refuting Aḥmad Riḍā Khān’s view. He refers to his view as “a grave error” (khaṭa’ ‘aẓīm) (ibid. p. 14) and as being “rejected” (mardūd) (ibid. p. 57)

Ghāyat al-Ma’mūl was endorsed by several leading scholars of Madīnah including Shaykh ‘Abd al-Qādir ibn Tawfīq al-Shalabī (1878 – 1950), the imām of the Ḥanafīs in Madīnah, and Shaykh Tāj al-Dīn ibn Ilyās al-Ḥanafī, the Ḥanafī Muftī of Madīnah. This is clear evidence that it is not only the Ahl al-Sunnah of the Deobandī school/orientation that refuted Aḥmad Riḍā Khān’s heretical views, but the Ahl al-Sunnah of Madīnah had also done so.

One of the great imāms of the subcontinent from the Firangī Maḥall school (non-Deobandī), ‘Allāmah ‘Ayn al-Quḍāt al-Ḥaydarābādī al-Lakhnawī al-Ḥanafī (1858 – 1924) – a foremost student of ‘Allāmah ‘Abd al-Ḥayy al-Lakhnawī – also wrote a refutation of Aḥmad Riḍā Khān’s view in a work called Ibrāz al-Maknūn fī Mabḥath al-‘Ilm bi Ma Kāna wa Mā Yakūn.

Sayyid Aḥmad Barzanji also endorsed al-Muhannad in a treatise called Kamāl al-Tathqīf, which was written in response to ‘Allāmah Khalīl Aḥmad Sahāranpūrī’s request to review al-Muhannad. In Kamāl al-Tathqīf, he refers to ‘Allamah Khalil Ahmad Saharanpuri as “al-‘Allāmah al-Fāḍil” (the virtuous erudite scholar) and “al-Muḥaqqiq al-Kāmil” (the accomplished research-scholar) and “one of the well-known ‘Ulamā’ of India”. (al-Muhannad, Dār al-Fatḥ, p. 122) Clearly, he did not believe ‘Allamah Khalil Ahmad Sahāranpūrī, one of the four elders of Deoband that Aḥmad Riḍā Khān targeted with his takfīr campaign, to be a disbeliever.

His general endorsement of al-Muhannad in Kamāl al-Tathqīf (ibid. p. 124) shows he agreed that the allegations against Mawlānā Gangohī, Mawlānā Nānotwī, Mawlānā Sahāranpūrī and Mawlānā Thānawī are false and he did not agree with the takfīr. Al-Muhannad clarifies that the fatwā attributed to Mawlānā Gangohī which was the basis of Aḥmad Riḍā Khān’s takfīr is spurious and fabricated, and opposes what he has clearly articulated in his published fatwās; that Mawlānā Nānotwī in Taḥdhīr al-Nās did not deny the finality of prophethood but merely elaborated upon and expanded the meaning of the title “Khātam al-Nabiyyīn”; that Mawlānā Sahāranpūrī in al-Barāhīn al-Qāṭi‘ah did not make a blanket judgement of Satan’s knowledge being more expansive than the Prophet’s but was referring to lowly, insignificant knowledge of worldly matters; and that Mawlānā Thānawī in Ḥifẓ al-Īmān did not compare prophetic knowledge to that of laymen, madmen and animals, but only affirmed partial knowledge of ghayb for laymen, madmen and animals and thus concluded that if someone insists on calling another “‘Ālim al-Ghayb” based on partial knowledge of ghayb this would not be exclusive to the Prophet (ṣallallāhu ‘alayhi wasallam). (see: al-Muhannad, p. 67-8; 71-3; 74-7; 84-6)

In Kamāl al-Tathqīf, Sayyid Barzanjī also supports the Deobandī/Sunnī position (as opposed to the Barelwī position) on the expanse of Allah’s power as it relates to issuing a statement that is not true. See: https://barelwism.wordpress.com/2018/12/31/imkan-al-kidhb-and-the-arab-scholars/

* However, most of the content of his attestation is known only on Aḥmad Riḍā Khān’s authority, who is not reliable. There is proof he meddled with at least one of the attestations. See: https://zakariyya.wordpress.com/2007/04/02/molwi-ahmed-radha-khan-among-the-arab-ulama/

 

 

 


Shaykh al-Islām Mawlānā Ḥusayn Aḥmad Madanī: Barelwī Slanderers are Vile, Wicked

January 16, 2019

While writing an Arabic biography of his teacher ‘Allāmah Khalīl Aḥmad Sahāranpūrī (1852 – 1927)*, Shaykh al-Islām Mawlānā Ḥusayn Aḥmad Madanī (1879 – 1957) states while listing his works:

فمنها: المهند على المفند، ذكر فيها معتقداته ومعتقدات مشايخه الكرام أتباع الأسلاف العظام، وأهل السنة الفخام، ردا على ما افترى عليهم الخبثاء اللئام، مما تقشعر منه الجلود وتفتت عنه العظام

“One of them is al-Muhannad ‘ala l-Mufannad, in which he described his beliefs and the beliefs of his noble teachers, followers of the great predecessors and the glorious adherents of Sunnah, in refutation of what the wicked, vile ones invented about them, from which the skins crawl and bones crumble.” (Badhl al-Majhūd, Dārul Bashā’ir al-Islāmiyyah, 1:79)

Recall ‘Allāmah Khālid Maḥmūd’s comment on ‘Allāmah Khalīl Aḥmad Sahāranpūrī referring to Aḥmad Riḍā Khān Barelwī and his followers as a “Satanic Army”:

Those who at times are heard saying in the circles of the ‘Ulamā’ of Deoband that Mawlānā Aḥmad Riḍā Khān gave his fatwā against the ‘Ulamā’ of Deoband in the passion for prophetic love, and not out of ill-intention, how untrue this is! The Akābir of the ‘Ulamā’ of Deoband called them a Satanic Army and these ignoramuses consider him to be intoxicated in prophetic love! There is a great disparity between the two. (Muṭāla‘ah Barelwiyyat. 5:68-9)

Shaykh al-Islām Mawlānā Ḥusayn Aḥmad Madanī has much more to say about his opinion on Aḥmad Riḍā Khān Barelwī and his followers in his dedicated work on this topic, written in the early 1910s, al-Shihāb al-Thāqib. See:

https://barelwism.wordpress.com/2017/02/15/al-shihab-al-thaqib-and-the-response-of-the-arab-scholars-to-a%E1%B8%A5mad-ri%E1%B8%8Da-khan/

https://barelwism.wordpress.com/2017/02/20/mawlana-madani-barelwis-are-wahhabis/

https://barelwism.wordpress.com/2017/02/22/mawlana-madani-barelwis-are-little-rafi%E1%B8%8Dis/

https://barelwism.wordpress.com/2017/02/27/mawlana-madani-barelwi-takfir-falls-back-on-a%E1%B8%A5mad-ri%E1%B8%8Da-khan-barelwi-and-his-followers/

* The biography was written in the lifetime of ‘Allāmah Khalīl Aḥmad Sahāranpūrī.


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)