Aḥmad Yār Khān Na‘īmī: The Meaning of Ḥāḍir Nāẓir

April 22, 2020

Aḥmad Yār Khān Na‘īmī (1906 – 1971), a very well-known and accepted Barelwī scholar (and student of famous Barelwī scholar Na‘īmuddīn Murādābādī; and someone who had met Aḥmad Riḍā Khān Barelwī), writes:

The legal meaning of Ḥāḍir Nāẓir in the universe is that one with spiritual strength, while remaining in one place, sees the entire universe just like he sees his hand and palm, and hears sounds near and far; or at one moment, traverses the whole world and at great distances fulfils the needs of those with needs – whether this action is purely with the soul or with a bodily image or with the very body that is buried in the grave or is present at any place; there is proof of all meanings for the seniors of Dīn from Qur’ān, Ḥadīth and statements of the ‘Ulamā’. (Jā’ al-Ḥaqq, p138-9)


Aḥmad Yār Khān Na‘īmī: The Prophet is Present and Watching Like Allāh

April 22, 2020

Aḥmad Yār Khān Na‘īmī (1906 – 1971), a very well-known and accepted Barelwī scholar (and student of famous Barelwī scholar Na‘īmuddīn Murādābādī; and someone who had met Aḥmad Riḍā Khān Barelwī), writes:

“It is not permissible to address someone in ṣalāh and speak to them. If someone does this, the ṣalāh will end. [This is the rule with everyone] besides Allāh and the Beloved of Allāh (upon him peace), in the manner that here [the muṣallī] says: iyyāka na‘budu and in attaḥiyyāt says: assalāmu ‘alayka ayyuhannabī. It is realised from this that just as the muṣallī recognises Allāh to be present and witnessing, he recognises the same of the Beloved (Allāh bless him and grant him peace). And just as he makes the intention of pleasing the Lord, in the same way, [he intends to please] the Beloved [upon him peace]. This is why the noble ṣaḥābah in the very ṣalāh itself, showed respect to Ḥuḍūr (upon him peace).” (Tafsīr Naīmī, Maktabah Ismāliyyah, 1:58)

 


Barelwi Belief About the Prophet

April 22, 2020

Barelwi belief about the Prophet (sallallahu alaihi wasallam) can be summarised as follows:

The Prophet is all-knowing, and thus knows the entire cosmos (from the start of creation till the final hour and beyond) in full detail, not even an atom escaping his all-encompassing knowledge. He is all-powerful, and thus has full control over everything in creation including sending people to 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 other times, is completely justified (and encouraged), given he hears and knows the petitioner’s plea and has full powers to respond and carry out his request. (Major Barelwi scholars also hold that) He is not physically a man, but only appeared as a man (like the angel Jibril appeared to Maryam); his physical reality is a special light; he is thus, an utterly different form of creation to all that exists. We can name and regard our selves as his slaves (‘abd, ‘ibad).”

Apart from going against explicit texts of Qur’an and Hadith, for any Muslim of sound fitrah, who has not been poisoned by the Barelwi (or any Barelwi-esque) virus, such belief will immediately be seen for what it is: utterly repulsive and extreme. On such a view, one will be justified in having full reliance, trust and dependence in the Prophet, rather than Allah!

How do Barelwis justify such beliefs? By saying:

  1. All the above qualities were endowed by Allah, thus to hold such beliefs is not shirk;
  2. It does not entail making the Prophet exactly equal to Allah in any quality

This, in truth, is their only criterion. Everything else, about staying faithful to Qur’anic and Prophetic teachings, and imbibing the spirit of Islam (dependence only on Allah), just goes out the window.

In brief, the above-described belief about the Prophet is just like belief in a sub-God to a main God, but carefully modeled in such a way that it does not negate, in a strict sense, belief in tawhid.


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

January 25, 2019

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

Describing correct Sunnī belief, Mawlānā Sarfrāz Khān Ṣafdar (1914 – 2009) said: “Our īmān and conclusion is that Imām al-Rusul Khātam al-Nabiyyīn Ḥaḍrat Muḥammad Rasūlullāh (ṣallallāhu ‘alayhi wasallam) was a human being as well as light. From the perspective of his species and essence, he was a human being, and from the perspective of his character and guidance he was a light. By virtue of him, the world of darkness acquired light. The darkness of kufr and shirk disappeared and from the rays of the light of īmān and tawḥīd, the surface of the earth became illuminated.” (Nūr wa Bashar, Maktabah ‘Ukāẓ, p. 8) Explaining correct belief, Mawlānā Ashraf ‘Alī Thānawī said: “In terms of being a human being, in terms of physical composition and make-up, he is the same as the ummah.” (Quoted in Nūr wa Bashar, p. 82-3)

Disrespect of the Prophet

Indeed, denying that the Prophet (ṣallallāhu ‘alayhi wasallam) is from the human species is degrading his lofty status since human beings are the greatest of species. ‘Allāmah Khalīl Aḥmad Sahāranpūrī (1852 – 1927) said: “To take out his (ṣallallāhu ‘alayhi wasallam) person from being human – which is the noblest and most exalted of creation – and placing him in another species is pure disrespect and degradation of his lofty station…There is no doubt that brotherhood in the very property of being a human being, and equality in terms of being from the children of Ādam, has been established in the text of the Qur’ān; while, in the perfections of proximity, nobody has called him a brother or believes him to be equal [with others].” (al-Barāhīn al-Qāṭi‘ah, Dārul Ishā‘at, p. 7)

Muḥammad ‘Umar Icharvī: The Prophet is a Light that Came in Human Garb

According to this popular Barelwī belief, articulated by some of their leading scholars, the Prophet (ṣallallāhu ‘alayhi wasallam) was not a human being in reality, but only appeared as one outwardly. Muḥammad ‘Umar Icharvī (1901 – 1971), a prominent Barelwī scholar, debater and writer, said: “It is established from this noble verse that the reality of the Chosen One (Allāh bless him and grant him peace) was not of human nature, but his reality was of light.” (Miqyās e Nūr, Makabah Sulṭāniyyah, p. 24)

Muḥammad ‘Umar Icharvī further says: “The Chosen One (Allāh bless him and grant him peace) was really light, and the divine power sent him into the world through the intermediary of parents by giving the light a human and luminous form. The Muḥammadan reality of light overpowered his blessed body. Thus, from amongst the creatures made of light, angels were also of light. However, when Ḥaḍrat Jibrīl Amīn (upon him peace) appeared, dressed in a human body, his human body overpowered his luminuous nature, such that in this specific bodily form he could not fly to the furthest lote tree, and in fact he could not go to the first heaven. But the true light of the Chosen One (Allāh bless him and grant him peace) overpowered his human body, which together with the bodily and luminous nature traversed all the heavens.” (ibid. 26-7)

While justifying his belief vis a vis the Prophet’s clearly human features, ‘Umar Icharvī says: “Jibrīl too came in the form of a human being, and he too came adorned with human features like hands, feet, nose, ears…If Jibrīl (upon him peace) coming in human garb and hands, feet and so on appearing on him do not cause any difference to him being a light, then the Prophet (Allāh bless him and grant him peace)’s pure hand and pure feet being apparent does not necessitate any difference to him being a [physical] light.” (Miqyās e Ḥanafiyyat, p. 242-3)

Icharvī even goes as far as to analogise the Prophet in this respect to Allāh! He says: “Just as it is necessary to adopt īmān in hands that are without equal, a shin without equal and a face without equal for the pure and free essence of Allāh (Exalted is He), you have been prohibited from drawing any likeness with the pure limbs of the embodied light of the Noble Prophet (Allāh bless him and grant him peace) and have to adopt īmān [in this]. Allāh (Exalted is He) is without comparison in His essence and characteristics and He created His beloved (Allāh bless him and grant him peace) from pure light, so he manifested his essence together with his characteristics without any equal.” (ibid. p. 243)

Analogies of this kind between the Prophet (ṣallallāhu ‘alayhi wasallam) and Allāh when making such points are not uncommon in Barelwī literature.

Aḥmad Yār Khān Na‘īmī: The Prophet is not from Jinn, Man or Angels

Aḥmad Yār Khān Na‘īmī (1906 – 1971), another very well-known and accepted Barelwī scholar (and student of famous Barelwī scholar Na‘īmuddīn Murādābādī), says: “The Prophet appears from the species of man and is a human [but] is neither jinn, man nor angel. These are material laws. Otherwise, being a human being started at Ādam (upon him peace) since he is the father of man, while Ḥuḍūr (upon him peace) was a prophet at the very time that Ādam was between water and clay. He himself said: ‘I was a prophet while Ādam was between water and clay.’ At this time Ḥuḍūr was a prophet not a human being.” (Jā’ al-Ḥaqq, Na‘īmī Kutub Khānah, p.173)

Note: He is arguing from this ḥadīth that the Prophet (ṣallallāhu ‘alayhi wasallam) existed in his true form before Ādam (‘alayhissalām) was created. But the correct meaning of this ḥadīth (the correct wording of which is, “I was a Prophet while Ādam was between spirit and body”) is, as explained by al-Ṭaḥāwī, that Allāh had sent a written decree confirming his prophethood at this time. (Sharḥ Mushkil al-Athār, Mu’assasat al-Risālah, 15:234)

Aḥmad Yār Khān Na‘īmī: The Prophet Said he is a “Human Like You” just as a Hunter Imitates his Prey!

Aḥmad Yār Khān Na‘īmī says about the verse of Qur’ān: “Say: I am only a man like you” (18:110): “The address in this verse is towards the Kuffār. Since each thing repels a foreign species, therefore it was said: ‘O Kuffār, don’t fear me, I am from your species, I am a human being.’ A hunter produces the sound of animals to hunt. The aim of this is to draw the Kuffār towards him. If Deobandīs are also from the Kuffār, this address may also be towards them.” (Jā’ al-Ḥaqq, p.176)

Here, Aḥmad Yār Khān Na‘īmī compares the Prophet (ṣallallāhu ‘alayhi wasallam) to a hunter pretending to be something he is not so as to catch prey! Is this not disrespect? Is this not accusing the Prophet (ṣallallāhu ‘alayhi wasallam) – na‘ūdhu billāh – of deception?

His point is all the more flawed from the perspective that the Prophet (ṣallallāhu ‘alayhi wasallam) said, “I am a man like you” (innamā ana basharun mithlukum) to the ṣaḥābah – the most elite of Muslims. According to the Muwaṭṭa’ of Imām Mālik in the transmission of Abū Muṣ‘ab al-Zuhrī (Mu’assasat al-Risālah, no. 2877), Umm Salamah (raḍiyallāhu ‘anhā) narrated from the Prophet (ṣallallāhu ‘alayhi wasallam) that he said: “I am only a human being like you. Indeed, you argue before me and one of you may be more expressive in his argumentation than the other, so I will decree in his favour according to what I hear from him…”

Ibn Mas‘ūd (raḍiyallāhu ‘anhu) transmitted from the Prophet (ṣallallāhu ‘alayhi wasallam) that he said: “I am a man like you, I forget like you forget.” (Ṣaḥīḥ Muslim, Maktabat al-Bushrā, no. 1282) Ṭalḥah ibn ‘Ubaydillāh (raḍiyallāhu ‘anhu) transmitted from the Prophet (ṣallallāhu ‘alayhi wasallam) that he said: “I am a man like you, and [my] speculation may be incorrect or correct.” (Sunan Ibn Mājah, Dār al-Risālat al-‘Alamiyyah, no. 2470)

In all of these instances, the Prophet (ṣallallāhu ‘alayhi wasallam) said “I am a man like you” to his believing companions.

Na‘īmī’s take on the verse is thus an example of tafsīr bi ‘l-ra’y (misinterpreting the Qur’ān based on personal judgement), an activity strongly condemned in ḥadīth, and something that betrays the falseness of Barelwī claims to orthodoxy and adhering to tradition.

Aḥmad Yār Khān Na‘īmī: “Say: I am a Man Like You” is from the Mutashābihāt!

Aḥmad Yār Khān Na‘īmī further says: “Just as ‘Allāh’s hand is above their hands’ or ‘the likeness of His light is like a niche…’ and other verses which are found to apparently be against divine nature and are from the mutashābihāt (unclear verses), in the same way innamā ana basharun mithlukum and other verses which are apparently against the status of the Chosen One are from the mutashābihāt. Thus, to adhere to their outward as evidence is wrong.” (Jā’ al-Ḥaqq, p. 178)

This is a further example of Barelwī literature drawing a false analogy between the Prophet (ṣallallāhu ‘alayhi wasallam) and Allāh.

Muḥammad ‘Abd al-Rashīd Rizvī: The Prophet was Light that Appeared in Human Garb

Barelwī, Muḥammad ‘Abd al-Rashīd Rizvī, says: “Ḥuḍūr Raḥmatun lil ‘Ālamīn was in reality and in origin light. For the guidance of human beings, to present an example worthy of imitation before people, his light was made to appear in the form of a human being. When the light was made to appear in human garb, he remains a light despite being affected by human attributes, and his reality and origin is not negated. Several accounts of such are found in Qur’ān and Ḥadīth. Thus in a pure ḥadīth it is narrated that the angel of death came to Mūsā (upon him peace) so Mūsā struck the eye of the angel and gouged it out. Jibrīl Amīn is light yet to grant Sayyidah Maryam (Allāh be pleased with her) a child he came in the garb of a human being. Despite this, he remained a light.” (Rushd al-Īmān, Maktabah Rushd al-Īmān, p. 45)

Conclusion

In correct Islāmic/Sunnī belief the Prophet (ṣallallāhu ‘alayhi wasallam) is from the species of man and did not just appear as a man. In the Barelwī belief described above, the Prophet (ṣallallāhu ‘alayhi wasallam) is only a man in as much as Jibrīl (‘alayhissalām) was “a man” i.e. in mere appearance, not in reality. This belief amounts to denying the reality of the Prophet’s humanity, and is thus disbelief and diminishment of the lofty status of the Prophet (ṣallallāhu ‘alayhi wasallam). (Aḥsan al-Fatāwā, 1:57)

Will Barelwīs who pretend to be neutral, objective Sunnīs (like the liar Asrar Rashid) denounce this unIslāmic, repugnant and blasphemous belief?

What this example (and others like it) illustrate is that Deobandī ‘Ulamā’ were true defenders of the correct, orthodox Islāmic creed, while Barelwīs were innovators and distorters of Sunnī belief. Barelwīs are the ones who in truth are guilty of heresy while they casually and unjustifiably throw around accusations of heresy at those undeserving of it. It may even be that their deviance is a punishment for their unfounded attacks of righteous ‘Ulamā’ and Awliyā’.

 


‘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.