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.


‘Allāmah Ibrāhīm ibn Muḥammad al-Ḥalabī (c. 865 – 956 H) Writes Against the Qiyām in Mawlid

April 14, 2020

‘Allāmah Ibrāhīm ibn Muḥammad al-Ḥalabī (c. 865 – 956 H)*, famous Ḥanafī Faqīh and author of Multaqa ‘l-Abḥur and Ghunyat al-Mutamallī, wrote a treatise against the “Ṣūfī dhikr dance” called al-Rahṣ wa l-Waqṣ – this is printed and available. He also wrote a short treatise (in which he references his al-Rahṣ) against the ritualised qiyām (standing) that is done in Mawlid sessions upon mention of the birth of the Prophet (ṣallallāhu ‘alayhi wasallam). A manuscript of the treatise is available here.

He makes a number of important points in the treatise. One interesting point he makes towards the end is as follows:

الإستقراء يفيد أن كل فعل شرع ركنا في عبادة مختصة كالصلاة والصوم فإن فعله لتعظيم غير الله ممنوع، وكل ما كان أدخل فى العبودية كان أشد فى المنع كالسجود ودونه الركوع ودونه القيام، فيكون السجود حراما محضا حتى أنه يكفر به إذا لم ينو التحية، والركوع مكروها تحريما، والقيام تنزيها، إما لأن يكون التعظيم مختصا بالله سبحانه كأخويه، أو لأنه عليه السلام كان يكره موافقة العجم كما كان لا يحب موافقة أهل الكتاب فيما لم يوح إليه فصار هذا القيام كسائر العبادات المكروهة فافهم تغتنم

“A full study shows that every action that has been legislated as an integral part (rukn) of a specific act of worship like ṣalāh and ṣawm, doing it to glorify other than Allāh is forbidden, and everything that is more inclusive of servitude is more strongly forbidden, like prostration less than which is bowing and less than which is standing. Prostrating is completely ḥarām such that it is disbelief when [the doer] does not intend greeting. Bowing is makrūh taḥrīman.

“Standing is makrūh tanzīhan, either so it can be a glorification specified to Allāh (glorified is He) like the other two, or because he (upon him peace) hated agreeing with the non-Arabs just as he would like agreeing with the Ahl al-Kitāb in what was not revealed to him. Thus, this [ritualised] Qiyām is like all rituals that are reprehensible [when directed to non-Allāh]. Understand, and avail yourself [of this point of benefit].” (Risālah fī Bayān Ḥukm al-Qiyām fī Waqt Dhikr Wilādat al-Nabī ‘alayhissalām)

* Read a biography in I‘lām al-Nubalā’ bi Tārīkh Ḥalab al-Shahbā’ 5:534-6

See also:

Maulana Rashid Ahmad Gangohi’s Fatwa Against the Qiyam


Did Ḥadhrat Moulānā Shāh Ismā’ῑl Shahῑd Raḥmatullāhi ‘Alayh say that the Prophet Ṣallallāhu ‘Alayhi Wasallam has turned to sand?

April 8, 2020

 

Original question and answer from AskImam

 

QUESTION

Assalaam alaikum,

I was going through a website on the internet which says that deobandis are KAFIR due to their false beliefs. Please reply since i am very disturbed .

FALSE BELIEF 2: “The Prophet (sallal laahu alaihi wasallam) had died and is mixed in the sand.” (“Taqweeyat-ul Imaan” by Ismaeel Dehlwi).

It has been stated in the Hadith: “Verily, Almighty Allah has made it Haraam upon the earth to eat the bodies of the Ambiya”. It has also been stated that Ambiya are alive and are blessed with Sustenance from Almighty Allah.

 

ANSWER

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

It is the view of the ‘Ulamā of Deoband that the earth cannot eat or decompose the bodies of the Prophets ‘Alayhim Al Ṣalāh Wassalam after their deaths. Rather, the Prophets ‘Alayhim Al Ṣalāh Wassalam are alive in their graves.

Moulānā Khalῑl Aḥmad Sahāranpūrῑ Raḥmatullahi ‘Alayh writes in Al Muhannad ‘Alal Mufannad; a book detailing the beliefs of the ‘Ulamā of Deoband:

عِنْدَنَا وَعِنْدَ مَشَائِخِنَا حَضْرَةُ الرِّسَالَةِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَيٌّ فِيْ قَبْرِهِ الشَّرِيْفِ وَحَيَاتُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دُنْيَوِيَّةٌ مِنْ غَيْرِ تَكْلِيْفٍ وَهِيَ مُخْتَصَّةٌ بِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَبِجَمِيْعِ الْأَنْبِيَاءِ صَلَوَاتُ اللهِ عَلَيْهِمْ وَالشُّهَدَاءِ 

“According to us and our elders, the Prophet Ṣallallāhu ‘Alayhi Wasallam is alive in his blessed grave. His, Ṣallallāhu ‘Alayhi Wasallam’s, living [in his grave] is the same as his living in this world, without any restrictions. This is specific for the Prophet Ṣallallāhu ‘Alayhi Wasallam, all the Prophets Ṣalāwatullāhi ‘Alayhim and the Martyrs”[1]

Taqwiyatul mān is a book written by Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh.

Let us first briefly introduce this great personality from the Indian subcontinent.

A Brief Biography of Moulānā Shāh Ismāl Shahd Ramatullāhi ‘Alayh

Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh was born on 12th Rabῑ’ Al Thānῑ 1193 AH (1779 CE) in Delhi. He was the son of Ḥadhrat Shāh ‘Abdul Ghanῑ Raḥmatullāhi ‘Alayh (d. 1227 AH) and the grandson of the erudite scholar, Ḥadhrat Shāh Waliullah Al Muḥaddith Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1176 AH).

At the age of 8, he completed the memorisation of the Holy Qur’ān. After this, he began to study the books of Arabic grammar (Naw), Arabic morphology (arf) and logic (Maniq) under his father.

After the passing of his father, he was nurtured by his uncle, son of Ḥadhrat Shāh Waliullah Al Muḥaddith Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1176 AH), Ḥadhrat Shāh ‘Abdul Qādir Al Dehlawῑ Raḥmatullāhi ‘Alayh (1230 AH).

Upon completion of his studies, he began to study the field of Ḥadῑth under his uncle, son of Ḥadhrat Shāh Waliullah Al Muḥaddith Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1176 AH), the masterly scholar, Ḥadhrat Shāh ‘Abdul ‘Azῑz Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1239 AH).

He also studied under his uncle, son of Ḥadhrat Shāh Waliullah Al Muḥaddith Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1176 AH), Ḥadhrat Shāh Rafῑ’ Al Dῑn Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1233 AH).

During his days of study, he not only focused on the books that he was studying, but also endeavoured to train his body in vocational arts such as archery, swimming, and fencing.

He was also a passionate ūf, taking a pledge (bay’ah) at the hands of Sayyid Aḥmad Shahῑd Raḥmatullāhi ‘Alayh (d.1245 AH) and writing a book in the field titled; aqqat-e-Tasawwuf.

Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh also wrote many other books. They include:

1)     Al irāt Al Mustaqm

A book compiling the sayings of Sayyid Aḥmad Shahῑd Raḥmatullāhi ‘Alayh (d.1245 AH).

2)     dāh Al aq Al ar F Akām Al Mayyit Wal ar 

A book detailing the laws of innovation (bid’ah)

3)     Manab Imāmah

A book detailing the status of Prophethood.

4)     Imkān Al Nazr Wa Imtinā’ Al Nazr

5)     Raddul Ishrāk Wal Bida’

A book in the Arabic language in refutation of polytheism (shirk) and innovation (bid’ah).

6)     Risālah Fῑ Usūl Al Fiqh 

A treatise in the Arabic language on the principles of Fiqh (Usūl Al Fiqh). 

7)     Tanwrul ‘Aynayn F Ithbāt Raf’il Yadayn

8)     Silk Nūr

9)     Taqwiyatul mān

A book which is a translation in Hindi of the first chapter of his book, Raddul Ishrāk Wal Bida’.

He was married to Ummu Kulthūm Bint ‘Abdir Raḥmān, who was the niece of Shāh Rafῑ’ Al Dῑn Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1233 AH) and the granddaughter of Shāh ‘Abdul Qādir Al Dehlawῑ Raḥmatullāhi ‘Alayh (d.1230 AH).[2]

There are many great stories mentioned regarding Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh’s bravery, knowledge, forbearance, and altruism.

On one occasion, he was invited to give a speech. During the speech, the people noticed that his tone was very low. The people found out that he had not eaten for a full day. When they presented some food to him, he smiled and said: “My companions are also hungry, I will not eat until they are also fed”.[3]

His memory was such that he would dictate five different articles to five different people at the same time.[4]

His teacher, Shāh ‘Abdul ‘Azῑz Al Dehlawi (d.1239 AH) referred to him as:

حُجَّةُ الْإِسْلَامِ 

“A proof for Islām”[5]

The author of Nuzhatul Khawātir, Shaykh ‘Abdul Ḥayy Al Ḥasanῑ (d.1341 AH), describes Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh as:

أَحَدُ أَفْرَادِ الدُّنْيَا فِي الذَّكَاءِ وَالْفَطِنَةِ وَالشَّهَامَةِ وَقُوَّةِ النَّفْسِ وَالصَّلَابَةِ فِي الدِّيْنِ 

“A unique individual in the world in terms of intelligence, acumen, magnanimity, self-power and steadfastness in religion”[6]

He participated in many wars against the Sikhs during the reign of Ranjit Singh. He was considered the main advisor to Sayyid Aḥmad Shahῑd Raḥmatullāhi ‘Alayh (d.1245 AH)[7] and was martyred in 1246 AH in Balakot.

He was buried in Balakot.[8]

Did Moulānā Shāh Ismāl Shahd Ramatullāhi ‘Alayh hold the view that the Prophet Sallallāhu ‘Alayhi Wasallam has turned to sand?

A detailed answer showing the misinterpretation of Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh’s comments has been given by the late Moulānā Sarfrāz Khān Ṣafdar Raḥmatullāhi ‘Alayh in his critically acclaimed work in the Urdu language:

عبارات اکابر

“The statements of the elders”

We have translated his response.

Moulānā Sarfrāz Khāafdar writes[9]:

The claim:

[Aḥmad Radhā] Khān Ṣāḥib Barelwῑ and his followers have raised an objection upon Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh that he has, Allah forbid, claimed that after the Prophet Ṣallallāhu ‘Alayhi Wasallam’s demise, the Prophet Ṣallallāhu ‘Alayhi Wasallam turned to sand, in his grave. This is despite the fact that it is mentioned in an authentic narration that Allah Ta’āla has forbidden for the ground to eat the bodies of the blessed Prophets ‘Alayhim Al Ṣalāh Wassalām.

Thus, [Aḥmad Radhā] Khān Ṣāḥib [Barelwῑ] writes:

“In Taqwiyatul mān, page 20, a [portion of a] Ḥadῑth has been mentioned:

أَرَأَيْتَ لَوْ مَرَرْتَ بِقَبْرِيْ أَكُنْتَ تَسْجُدُ لَهُ 

“Do you see that if you were to pass by my grave, would you prostrate before it?”

He (the author of Taqwiyatul mān, Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh) then translates this Ḥadῑth with the words:

بھلا  خیال  تو  کر  جو  تو  گزرے  میری  قبر  پر  کیا  سجدہ  کرے

“Think! If you were to pass by my grave, would you prostrate in front of it?”

In discussing the explanation of the Ḥadῑth, he adds that the meaning of the Ḥadῑth is: “I (Prophet Ṣallallāhu ‘Alayhi Wasallam) will also die and mix in sand one day”. Those who support and honour him (the author of Taqwiyatul mān, Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh), [I ask you], which word of the Ḥadῑth indicates towards this meaning [that he has extracted]? On one side, you have the words of the Ḥadῑth: “If you were to visit my grave” and on the other side, you have the filthy meaning that [he has extracted]: “I shall die and mix in sand”. Look at this open slander upon the Prophet Ṣallallāhu ‘Alayhi Wasallam?

The Prophet Ṣallallāhu ‘Alayhi Wasallam says:

مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ 

“He who lies upon me intentionally should prepare his abode in the [Hell]fire”

Oh Wahhābis! Show us the abode of your scholar (the author of Taqwiyatul mān, Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh) in light of the Ḥadῑth of the Prophet Ṣallallāhu ‘Alayhi Wasallam.

Our Prophet Ṣallallāhu ‘Alayhi Wasallam has said:

إِنَّ اللهَ حَرَّمَ عَلَى الْأَرْضِ أَنْ تَأْكُلَ أَجْسَادَ الْأَنْبِيَاءِ 

“Surely Allah has forbidden the earth from eating the bodies of the Prophets”

Oh Wahhābis! Look at how your scholar has blasphemed our Prophet Ṣallallāhu ‘Alayhi Wasallam”

[Kawkabah Al Shihābiyyah ‘Alā Kufriyāt Abil Wahhābiyyah, p.27, Maḥal Murād Ābād]

The response

Let us first present the exact statement of Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh as found in Taqwiyatul mān. Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh first presents the following Ḥadῑth:

عَنْ قَيْسِ بْنِ سَعْدٍ قَالَ أَتَيْتُ الْحِيرَةَ فَرَأَيْتُهُمْ يَسْجُدُونَ لِمَرْزُبَانٍ لَهُمْ فَقُلْتُ رَسُولُ اللَّهِ أَحَقُّ أَنْ يُسْجَدَ لَهُ قَالَ فَأَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ إِنِّي أَتَيْتُ الْحِيرَةَ فَرَأَيْتُهُمْ يَسْجُدُونَ لِمَرْزُبَانٍ لَهُمْ فَأَنْتَ يَا رَسُولَ اللَّهِ أَحَقُّ أَنْ نَسْجُدَ لَكَ قَالَ “أَرَأَيْتَ لَوْ مَرَرْتَ بِقَبْرِي أَكُنْتَ تَسْجُدُ لَهُ؟” قَالَ قُلْتُ لَا قَالَ “فَلَا تَفْعَلُوا”

After mentioning this Ḥadῑth, Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh translates the Ḥadῑth into Urdu as follows:

ترجمہ!  مشکوۃ  کے  باب  عشرۃ  النساء  میں  لکھا  ہے  کہ  ابو  داؤد  نے  ذکر  کیا  کہ  (سیدنا  حضرت)  قیس  بن  سعد  (رضی  اللہ  تعالی  عنہ)  نے  نقل  کیا  کہ  گیا  میں  ایک  شہر  میں جس  کا  نام  حیرہ  ہے  سو  دیکھا  میں  نے  وہاں  کے  لوگوں  کو  سجدہ  کرتے  تھے  اپنے  راجہ  کو  سو  کہا  میں  نے  البتہ  پیغمبر  خدا  صلی  اللہ  علیہ  وسلم  زیادہ  لائق  ہیں  کہ  سجدہ  کیجے   ان  کو  پھر  آیا  میں  پیغمبر  خدا  صلی  اللہ  تعالی  علیہ  وسلم  کے  پاس  پھر  کہا  میں  نے  کہ  گیا  تھا  میں  حیرہ  میں سو  دیکھا  میں  نے  ان  لوگوں  کو  کہ  سجدہ  کرتے  ہیں  اپنے  راجہ  کو  سو  تم  بہت  لائق  ہو  کہ  سجدہ  کریں  ہم  تم  کو-  تو  فرمایا  مجھ  کو  بھلا  خیال  تو  کر  جو  تو  گزرے  میری  قبر  پر  کیا  سجدہ  کرے  تو  اس  کو؟ کہا  میں  نے  نہیں!  فرمایا  مت کرو-

ف – یعنی  میں  بھی  ایک  دن  مر  کر  مٹی  میں  ملنے  والا  ہوں  تو  کب  سجدہ  کے  لائق  ہوں-  سجدہ  تو  اسی  ذات  پاک  کو  ہے  کہ  نہ  مرے  کبھی-  اس  حدیث  پاک  سے  معلوم  ہوا  کہ  سجدہ  نہ  کسی  زندہ  کو  کیجیے   نہ  کسی  مردہ  کو  نہ  کسی  قبر  کو  کیجیے  نہ  کسی  تھان  کو  کیوں  کہ  جو  زندہ  ہے  سو  ایک  دن  مرنے  والا  ہے  اور  جو  مر گیا  سو  کبھی  زندہ  تھا  اور بشریت  کی  قید  میں  گرفتار  پھر  مر  کر  خدا  نہیں  بن  گیا  بندہ ہی  بندہ  ہے

“Translation! It has been mentioned in the chapter of the companionship of women (Bāb ‘Ushrah Al Nisā) of Mishkāt that [Imām] Abū Dāwūd [Raḥimahullah] states that Ḥadhrat Qays ibn Sa’d Radhiyallāhu ‘Anhu said:

“I went to a place called Ḥῑrah and saw the people over there prostrating to their king. So, I said [to myself]: “Indeed, the Prophet Ṣallallāhu ‘Alayhi Wasallam is more worthy of being prostrated towards”. Later on, I came to the Prophet Ṣallallāhu ‘Alayhi Wasallam and told him that I went to a place called Ḥῑrah and saw the people over there prostrating to their king, oh Prophet of Allah, you are more worthy of being prostrated towards. So he said “think! If you were to pass by my grave, would you prostrate in front of it?” I replied “no”. He responded “don’t do such a thing””

Explanation – the meaning [of the statement “If you were to pass by my grave, would you prostrate in front of it?”] is that “I am also to die and mix in sand one day, so how can you prostrate before me? Sajdah is only performed before the Being that does not die”. This Ḥadῑth tells us that prostration should not be made before a living person, a deceased person, a grave or a shrine. This is because everyone that is alive will die and everyone that is dead was once alive and shackled in the chains of humanity. Nobody became a god after death; everyone remained a servant.”

All that Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh has mentioned in the statement above is an explanation and elaboration of a Ḥadῑth. In it, he has explained the reason as to why one should not prostrate to anything or anyone besides Allah Ta’āla. The reason for this is that prostration cannot be made in front of a being that is going to die and be buried in sand. Rather, prostration can only be made in front of that Being who will live forever, will not die, and will not be buried in sand; and who can this Being be other than the Lord? For it is only He who is حي لا يموت – “One Who is Living and will not die”. All others besides Him shall die – كل نفس ذائقة الموت – “Every soul shall taste death”.

Now, let us elaborate upon the statement of Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh wherein he interpreted the words of the Prophet Ṣallallāhu ‘Alayhi Wasallam to mean:

میں  بھی  ایک  دن  مر  کر  مٹی  میں  ملنے  والا  ہوں

“I will also die and mix in sand one day”

If Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh meant that the Prophet Ṣallallāhu ‘Alayhi Wasallam’s body shall become sand just as the bodies of ordinary human beings shall turn to sand, then this statement is obviously an objectionable statement and contrary to an authentic narration which explicitly mentions that Allah Ta’āla has prohibited for the earth to eat the bodies of the Prophets ‘Alayhim Al Ṣalāh Wassalām.

However, this is not the intended meaning of Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh’s statement and nor would a Muslim intend such a meaning. Rather, he simply meant that the Prophet Ṣallallāhu ‘Alayhi Wasallam would also pass away and would also be buried in a grave; thus his blessed body would touch and meet the sand of the grave. He did not intend that, Allah forbid, the body of the Prophet Ṣallallāhu ‘Alayhi Wasallam will turn to sand.

A person once presented this quote from Taqwiyatul mān to the erudite scholar, Muftῑ Rashῑd Aḥmad Gangohῑ Rahmatullahi Alayh, and said:

“This quote creates doubt; what is meant by the statement ملنا میں مٹی – ‘mix in sand’? The opposition, with their leader being Aḥmad Radhā Khān Ṣāḥib Barelwῑ accuse Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh of having the view that the bodies of the Prophets ‘Alayhim Al Ṣalāh Wassalām shall turn to sand. Please explain.”

Muftῑ Rashῑd Aḥmad Gangohῑ Raḥmatullāhi ‘Alayh replied:

“The statement ملنا میں مٹی – ‘mix in sand’ has two meanings:

1)     To turn to sand and mix with the earth just as how many things that fall on sand eventually become a part of the sand

2)     To touch the sand

The second meaning is the meaning intended by Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh as he himself was of the view that the bodies of the Prophets ‘Alayhim Al Ṣalāh Wassalām do not turn to sand.

Hence, due to the fact that a deceased person is surrounded by sand and his body and burial shroud touch the sand, it is said that his body ‘mixes in the sand’. Accordingly, there is no basis for any accusation.

And Allah Ta’āla knows best.

Rashῑd Aḥmad”

[Fatāwā Rashdiyyah, v.1, p.9, Delhi]

Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh’s view that the Prophet Ṣallallāhu ‘Alayhi Wasallam is alive in his grave may be understood from the following poem written by Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh himself:

ان   آنکھوں  سے  ہر  چند  وہ  جسم  پاک

بظاہر  ہوا  مختفی  زیر  خاک

“Although outwardly that pure body is hidden from these eyes beneath the earth”

ولے  نور  ان  کا  ہے  قائم  مقام

کہ  ہر  پاک  دل  میں  ہے  ان  کا  مقام

“Its light stands in its place, as there is a place for it in every sound heart”[10]

If [Aḥmad Radhā] Khān Ṣāḥib Barelwῑ were to make the effort of picking up an Urdu dictionary, this issue would have been resolved very quickly.

The word ملنا is brought in the Urdu language for many meanings which vary according to the presentation of a sentence and the intention of the speaker. The famous Urdu dictionary, NūAl Lugāt, defines the word ملنا as:

پیوستہ ہونا – ملحق ہونا – چسپاں ہونا –ایک ذات ہونا

“To stick, to be adjacent to, to affix, to become one”

[Nūr Al Lugāt, v.4, p.632]

The Urdu dictionary, Jāmi’ Al Lugāt defines the ملنا as:

دفن ہونا- مٹی میں پڑنا

“To be buried, to lie in sand”

[Jāmi’ Al Lugāt, v.2, p.565]

The Urdu dictionary, Munayyir Al Lugāt defines the ملنا as:

خاک میں ملنا-دفن ہونا

“To meet in dust, to be buried”

[Munayyir Al Lugāt, p.90]

The Urdu dictionary, Nūr Al Lugāt also mentions:

لفظ  “میں”  کبھی  “سے”  کے  معنی  میں  بھی  استعمال  کیا  جاتا  ہے  جیسے  کہتے  ہیں “درخت  میں   باندھ  دو ”  یعنی “درخت  سے  باندھ  دو”

“The word ‘in’ can at times come in the meaning of ‘with’ [in the Urdu language] such as when we say “tie it in the tree” i.e. “tie it with the tree”

[Nūr Al Lugāt, v.4, p.738]

It is a unanimously accepted principle that a statement should be interpreted within its context. In the context of the discussion in reference, it is unprincipled to interpret Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh’s statement in isolation and make a wrong attribution to Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh about the blessed body of the Prophet Ṣallallāhu ‘Alayhi Wasallam.

It is the belief of all the ‘Ulamā of Deoband including that of Ḥadhrat Moulānā Shāh Ismāῑl Shahῑd Raḥmatullāhi ‘Alayh that while the Prophet Ṣallallāhu ‘Alayhi Wasallam is in his grave (qabr); which is made of sand, his blessed body is absolutely intact.

And Allah Ta’āla Knows Best 

Mu’ādh Chati

Student Darul Iftaa
Blackburn, England, UK

Checked and Approved by,
Mufti Ebrahim Desai.

____


[1] عقائد علماۓ دیوبند اور حسام الحرمین – المہند علی المفند – (221) دار الاشاعت 

انظر إلى:

“جزء حياة الأنبياء” للبيهقي

“حياة الأنبياء” لتقي الدين السبكي

“إنباه الأذكياء في حياة الأنبياء” للسيوطس

وقد جمع هذه الرسالة الحكميم محمود أحمد ظفر السيالكوتي وهو مطبوع بـإدارة المعارف الإسلامية 

[2] شاہ اسماعیل محدث دہلوی شہید بالاکوٹ لپروفیسر خالد محمود (26) مکتبہ دار المعارف 

[3] ارواح ثلاثہ (53) مکتبہ عمر فاروق 

[4] ارواح ثلاثہ (81) مکتبہ عمر فاروق

[5] شاہ اسماعیل محدث دہلوی شہید بالاکوٹ لپروفیسر خالد محمود (26) مکتبہ دار المعارف 

[6] وكان كالوزير للإمام

نزهة الخواطر (914) دار ابن حزم

 

[7] وكان كالوزير للإمام

نزهة الخواطر (914) دار ابن حزم

[8] وقبره ظاهر مشهور بها

زهة الخواطر (916) دار ابن حزم

[9] عبارات اکابر (74-78) مکتبہ صفدریہ

[10] شاہ اسماعیل محدث دہلوی شہید بالاکوٹ لپروفیسر خالد محمود (132) مکتبہ دار المعارف


How Aḥmad Riḍā Khān Barelwī Distorted the Meaning of Barāhīn e Qāṭi‘ah to Make Takfīr on Maulānā Khalīl Aḥmad Sahāranpūrī

March 17, 2020

Read this and this first.

Aḥmad Riḍā Khān’s Allegation & A Brief Explanation of his Deception

Aḥmad Riḍā Khān claimed the author of Barāhīn e Qāṭi‘ah (written in: 1887), Maulānā Khalīl Aḥmad Sahāranpūrī (1852 – 1927), considered Shayṭān more knowledgeable than the Prophet (ṣallallāhu ‘alayhi wasallam), and had thus blasphemed him and diminished his status.

But in making this allegation, Aḥmad Riḍā Khān is guilty of deception because:

  1. Maulānā Khalīl Aḥmad Sahāranpūrī did not make a general statement about all types of knowledge
  2. He said explicitly in the very same context about the type of knowledge under discussion that it does not prove virtue and excellence, and hence to say Shayṭān has more of this worthless/valueless knowledge than the Prophet (ṣallallāhu ‘alayhi wasallam) does not at all diminish the status of the Prophet (ṣallallāhu ‘alayhi wasallam). In fact, as we will see below, to say the Prophet (ṣallallāhu ‘alayhi wasallam) does not have extensive knowledge of insignificant details of the world, even if Shayṭān does, elevates his status and does not diminish it.

The Allegation in Tamhīd e Īmān

In the Urdu work Tamhīd e Īmān (written in: 1908), Aḥmad Riḍā Khān presents the allegation as follows:

“Say with fairness and faith, has not the one who has said: ‘This extensiveness of Shayṭān is proven by text, & from which categorical text is the Pride of the World’s extensive knowledge proven?’ committed blasphemy in respect to Muḥammad Rasūlullāh? Has he not regarded the knowledge of the accursed Iblīs to be more than the holy knowledge of Rasūlullāh (Allāh bless him and grant him peace)? Has he not disbelieved in the expansive knowledge of Rasūlullāh (Allāh bless him and grant him peace) and adopted faith in the expansive knowledge of Shayṭān?” (Fatāwā Riḍawiyyah, 30:316)

Note: As explained in detail here, the example of Shayṭān was only used in response to the author of Anwār e Sāṭi‘ah, who was the first to bring up the example of Shayṭān to apparently argue by analogy for the Prophet’s extensive knowledge of insignificant worldly details. Moreover, in the passage of Barāhīn e Qāṭi‘ah in question, both Shayṭān and the Angel of Death are mentioned, while Aḥmad Riḍā Khān here only mentions Shayṭān, of course to play on the emotions of readers and achieve greatest impact.

al-Mustanad al-Mu‘tamad and Ḥusām al-Ḥaramayn

Aḥmad Riḍā Khān presents the allegation in the Arabic work al-Mustanad al-Mu‘tamad (written in: 1902) as follows:

The part that is relevant to the takfīr is as follows:

صرح في كتابه البراهين القاطعة…بأن شيخهم إبليس أوسع علما من رسول الله صلى الله تعالى عليه وسلم…وقد قال في نسيم الرياض كما تقدم: من قال فلان أعلم منه صلى الله تعالى عليه وسلم فقد عابه ونقصه فهو ساب، والحكم فيه حكم الساب من غير فرق، لا تستثني من صورة

“He stated explicitly in his book al-Barāhīn al-Qāṭi‘ah that their teacher Iblīs has more expansive knowledge than Allāh’s Messenger (Allāh bless him and grant him peace)…It states in Nasīm al-Riyāḍ as has preceded: ‘Whoever says so-and-so is more knowledgeable than him (Allāh bless him and grant him peace) has faulted him, diminished him so is an insulter and the ruling about him is the ruling of an insulter without differentiating, we make no exception of any situation.’” (al-Mustanad al-Mu‘tamad, p226-7)

Aḥmad Riḍā Khān then reproduced this in Ḥusām al-Ḥaramayn (written in: 1906).

The Quote from Nasīm al-Riyāḍ

The first thing to note is that Aḥmad Riḍā Khān played around with the quote from Nasīm al-Riyāḍ. In Nasīm al-Riyāḍ (6:146), the author was actually using the statement “so-and-so is more knowledgeable than the Prophet (Allāh bless him and grant him peace)” as something which is not technically an insult (sabb), but an example of faulting (‘ayb) and dimishment of status (tanqīṣ). He says: “He has faulted him and dimished him but not insulted him.” Aḥmad Riḍā Khān skips “but has not insulted him” (wa lam yasubbahū), and jumps to a later part that explains even though it is not an insult the ruling will be the same as the ruling of an insult.

Maulānā Khalīl Aḥmad Sahāranpūrī is not Guilty of Diminishment

This is significant because the passage of Nasīm al-Riyāḍ defines what is blasphemous about saying “so-and-so is more knowledgeable than the Prophet”. It is not that it is an insult, but that it faults the Prophet (ṣallallāhu ‘alayhi wasallam) and brings down his status. The question therefore will be: Has Maulānā Khalīl Aḥmad Sahāranpūrī done this? And the answer is a categorical no because he makes it clear in the very same discussion that the type of knowledge he is speaking of is not one on which virtue or excellence depends.

Just a few paragraphs before the alleged “blasphemous sentence” that Aḥmad Riḍā Khān quotes, Maulānā Khalīl Aḥmad Sahāranpūrī says:

“The expanse that was given to Shayṭān, as well as the Angel of Death, and the extent of the condition upon which the sun and moon were made, they have no power to add to that. More activity will not emerge from them. Nor is lesser or greater virtue dependent on this fewness or muchness.” (Barāhīn e Qāṭi‘ah, p54)

It should also be kept in mind that Maulānā Khalīl Aḥmad Sahāranpūrī is responding to the author of Anwār e Sāṭi‘ah (written in: 1886) who uses these examples of Shayṭān and the Angel of Death, and the sun and moon, to argue for greater worldly knowledge and worldly presence for the Prophet (ṣallallāhu ‘alayhi wasallam).

The Passage in Question

The passage based on which Aḥmad Riḍā Khān made takfīr is as follows:

The outcome is: It ought to be contemplated: Seeing the state of Shayṭān and the Angel of Death, affirming encompassing knowledge of the world for the Pride of the World, against categorical texts, without evidence, based purely on corrupt analogy, if not shirk, which part of īmān is it? This expanse has been established for Shayṭān and the Angel of Death from texts. Which categorical text is there for the expanse of knowledge [of the world] for the Pride of the World, based on which all texts will be rejected, and one shirk established?” (Barāhīn e Qāṭi‘ah, p55)

As can be seen, the passage begins with “the outcome is”, and thus hinges on the full discussion that precedes it. It is therefore dishonest to quote an isolated statement from this passage without the context of what has come before. Maulānā Sahāranpūrī is referring to the texts of Qur’ān, Ḥadīth and Fiqh that disprove the Prophet (ṣallallāhu ‘alayhi wasallam) has detailed worldly knowledge. The author of Anwār e Sāṭi‘ah presents Shayṭān apparently as an analogy to argue for detailed worldly knowledge for the Prophet (ṣallallāhu ‘alayhi wasallam). From such corrupt analogy (that goes against categorical evidence), only self-generated or intrinsic knowledge of unseen can be affirmed. And this is of course shirk. Thus, the meaning of the rhetorical question is that there are no categorical texts which affirm detailed worldly knowledge for the Prophet, so to affirm such knowledge without evidence is to affirm intrinsic, non-granted knowledge, for him – and this is shirk. This meaning is clear from the preceding discussion and succeeding discussion. For details, see here.

This is similar to what is found in the books of Fiqh – which Maulānā Sahāranpūrī quotes – which state that to affirm knowledge of a marriage session for the Prophet (ṣallallāhu ‘alayhi wasallam) is disbelief but it is not disbelief if affirmed for the angels on the right and left shoulders. It states in al-Fatāwā al-Bazzāziyyah:

A [man] weds [a woman] without witnesses, saying: ‘I make the Messenger of Allāh and Angels witness’, he has become a Kāfir, because he believes that the Messenger and Angel know the Ghayb, as distinguished from his saying: ‘I make the angel on the left shoulder and the angel on the right shoulder witness’, he would not become Kāfir, because they are aware [of that].” (al-Fatāwā al-Bazzāziyyah, 6:325)

In al-Muḥīṭ al-Burhānī (Idārat al-Qur’ān, 7:407), the same is found ending with: “because they are aware of that as they are not absent from him.”

Diminishing or Elevating Prophetic Status?

If someone said as an isolated statement: “So-and-so is more knowledgeable than the Prophet (ṣallallāhu ‘alayhi wasllam)”, this is no doubt diminishing the status of the Prophet (ṣallallāhu ‘alayhi wasallam) and is disbelief. But if someone says: “In matters on which virtue does not depend, like knowledge on worldly gatherings and interactions, and details about insignificant worldly details, another has more knowledge than the Prophet (ṣallallāhu ‘alayhi wasallam),” this is not diminishing the status of the Prophet (ṣallallāhu ‘alayhi wasallam).

The Prophet (ṣallallāhu ‘alayhi wasallam) himself said:

أَنْتُم أعلم بأمر دنياكم

“You are more knowledgeable of the affairs of your world.” (Ṣaḥīḥ Muslim)

In matters of virtue, Maulānā Khalīl Aḥmad Sahāranpūrī clearly states the Prophet (ṣallallāhu ‘alayhi wasallam) is most knowledgeable. He says in a later work al-Muhannad ‘ala ‘l-Mufannad (written in: 1907):

“We say with the tongue and we believe in the heart that our master, the Messenger of Allāh (Allāh bless him and grant him peace), is the most knowledgeable of all creation, with sciences pertaining to the Essence and Attributes [of Allāh], legislations of Sharī‘ah (tashrī‘at), of the practical rules and the theoretical wisdoms, the true realities and the hidden secrets, and other sciences, the walls of whose grounds none of creation have reached, neither an angel brought near nor a messenger sent. He was certainly given knowledge of the earlier and later ones and Allāh’s grace on him was immense.” (al-Muhannad ‘ala ‘l-Mufannad, p70)

He had also said in Barāhīn e Qāṭi‘ah: “Not even the least Muslim will claim likeness with the Pride of the World (upon him blessings) in proximity to Allāh and his lofty perfections.” (Barāhīn e Qāṭi‘ah, p7) Of course “lofty perfections” would include knowledge. That is, in knowledge of things on which perfection and virtue depend, none is more knowledgeable than the Prophet (ṣallallāhu ‘alayhi wasallam).

Clarifying what he meant by the passage in question from Barāhīn e Qāṭi‘ah, he further states in al-Muhannad:

The concealment of some insignificant particular details from the Prophet (upon him be peace) due to his inattention to them does not cause any defect to his (upon him be peace) being the most knowledgeable once it is established that he is the most knowledgeable of the noble sciences that are fitting to his lofty station, just as cognizance of most of those insignificant things due to the intensity of Iblīs’s attention to them does not cause glory and perfection of knowledge in him, since virtue and excellence do not hinge on this. Thus, it is not correct to say that Iblīs is more knowledgeable than the Messenger of Allāh (Allāh bless him and grant him peace) just as it is not correct to say about a child who knows some particulars that he is more knowledgeable than an erudite scholar deeply immersed in the sciences, from whom those particulars are hidden(al-Muhannad ‘ala ‘l-Mufannad, p71)

In fact, to negate the Prophet’s knowledge of insignificant (and perhaps even ugly) things of the world is to elevate him. In refuting an individual who tried to argue from the ḥadīth “You are more knowledgeable of the affairs of your world” that therefore others have a kind of excellence (faḍl) over the Prophet (ṣallallāhu ‘alayhi wasallam), Mullā ‘Alī al-Qārī refutes him and says this is no excellence at all. He said:

“You heedless ignoramus, is all humanity then more excellent than the Prophet (Allāh bless him and grant him peace) from one perspective because they are more aware of trade and more capable [with inventions and contraptions] of lifting stones and more skilled in dyeing and manufacturing and tailoring and cultivating and types of lowly professions?!…Despite him (upon him blessing and peace) having treated these as unbeneficial knowledges and sought protection from them…and praised the inhabitants of paradise for not knowing worldly knowledge and their knowledges being limited to the religious actions and conditions of the next world where he said: ‘Most of the inhabitants of paradise are the simple-minded’, extracted from the meaning of His, exalted is He, statement in censuring disbelievers: ‘They know the outward of the life of this world and are ignorant of the next life.’” (al-Radd ‘ala ‘l-Qā’ilīn bi Waḥdat al-Wujūd, p86)

As Mullā ‘Alī al-Qārī here points out, the Prophet (ṣallallāhu ‘alayhi wasallam) sought protection from knowledge that is of no benefit (Ṣaḥīḥ Muslim). That the Prophet made this supplication is reported by several ṣaḥābah including ‘Abdullāh ibn ‘Amr, Abū Hurayrah, Anas ibn Mālik and Zayd ibn Arqam with authentic chains – making it close to a categorically established ḥadīth. Knowledge of no benefit would of course include useless knowledge of the world, let alone knowledge of dirty and filthy things which is unbefitting the Prophet (ṣallallāhu ‘alayhi wasallam).

Hence, to negate the Prophet’s knowledge of insignificant details of the world is in fact to elevate the Prophet. This is not to say the Prophet (ṣallallāhu ‘alayhi wasallam) is completely ignorant of the world (Allāh forbid!). He of course knows the necessary knowledge of the world from which he could teach the ummah what is in its interests for dīn and ākhirah. Thus, after referring to the hadith “You are more aware of the affairs of your world”, Qāḍī ‘Iyāḍ makes the general point:

“In such things and their likes from the matters of the world which have no involvement in religious knowledge, belief or education, what we mentioned is possible for him, as none of this is deficiency or diminishment. Rather, they are ordinary things known to those who have experience of them and make it their concern and occupy their minds with them. The Prophet’s (Allāh bless him and grant him peace) heart is filled with knowledge of the divine, his sides filled with knowledges of Sharī‘ah, his mind restrained by the religious and worldly interests of the Ummah. But this will only be in some affairs…not in many, which would signify stupidity or ignorance.” (al-Shifā’, Jā’izah Dubai, p. 724)

Thus, to regard the Prophet (ṣallallāhu ‘alayhi wasallam) as not having extensive knowledge of the insignificant details of the world is not at all to diminish his status, but is in fact to elevate him.

Final Points

When we keep in mind that knowledge of insignificant details of the world is not virtuous, and does not make its bearer exceed another in virtue, the entire premise on which Aḥmad Riḍā Khān Barelwī made takfīr on Maulānā Khalīl Aḥmad Sahāranpūrī is proven false. Maulānā Khalīl Aḥmad Sahāranpūrī clearly states the matters under discussion are those referred to by the author of Anwār e Sāṭi‘ah, i.e. insignificant details of the world, and clearly states in Barāhīn e Qāṭi‘ah itself that these are not what virtue depends on.

In fact, it is a virtue of the Prophet (ṣallallāhu ‘alayhi wasallam) to be unaware of these useless, insignificant details of the world as it shows his attention is towards Allāh, dīn and things of benefit, and shows the Prophet’s supplication to be protected from useless knowledge was answered. In short, Maulānā Khalīl Aḥmad Sahāranpūrī was thus elevating the Prophet (ṣallallāhu ‘alayhi wasallam) and not at all diminishing his status.