Ibn al-Humam in al-Tahrir on the Issue of Lying in Allah’s Power

October 24, 2012

Courtesy of Muzzammil Husayn

In the following translated passage from Ibn al-Humam’s al-Tahrir fi ‘Ilm al-Usul and Ibn Amir al-Hajj’s commentary, they ascribe to the Ash’aris the view that apparently reprehensible acts (qaba’ih) like lying are included in Allah’s power but impossible due to His eternal choice. Regardless of whether this ascription is accurate or not, Ibn al-Humam continues to say that this view is acceptable and does not differ in outcome from the other view, and it is not permissible to repudiate it. The section from al-Tahrir with the commentary can be found here: http://feqh.al-islam.com/Page.aspx?pageid=278&TOCID=102&BookID=87&PID=219

In favour of the Hanafis [i.e. Maturidis] and the Mu‘tazilah in the third [issue of contention] i.e. the impossibility for Allah of punishing the obedient and burdening [a soul] more than can be borne, is that it is established with certainty that an action has the quality of goodness (husn) and badness (qubh) in reality [even if this cannot be determined rationally] so it is impossible for it i.e. the action of Allah (Most High) to have this quality i.e. badness, Exalted is Allah from that.

Furthermore, there is agreement [between the Maturidis, Mu‘tazilah and Ash‘aris] on the independence of the intellect to grasp them i.e. goodness and badness, in the sense of an attribute of perfection (kamal) and imperfection (naqs) like knowledge [is an attribute of perfection hence good] and ignorance [is an attribute of imperfection hence bad] according to what has preceded*, so by immediate necessity that in which an imperfection is perceived is impossible for Him i.e. Allah (Most High). And since that in which an imperfection is perceived is impossible for Him, the certainty of the impossibility of giving Him i.e. Allah (Most High) the quality of lying and its like, Exalted is He from that, is manifest.

Furthermore, if it was not impossible for His action to have the quality of badness (qubh), trust in the integrity of His promise and the integrity of His report besides it i.e. promises from Him (Most High) will be lifted, as well as the integrity of prophecy; i.e. there can be no certainty of His integrity at all, neither rationally, because it is supposed there is no judgement in favour of it [i.e. His integrity], nor legally, because it is from that which cannot be affirmed by transmission because transmission being a proof, rather its establishment, is a corollary of His (Most High) integrity; since if lying were possible for Him, His confirmation of the Prophet by producing a miracle by his hands would not be [effective] because He is in effect saying “he is truthful in his claim” indicating his integrity, but when transmission is dependent on His integrity, this will not be established thereby. This also entails that the integrity of the claimant of prophethood cannot in essence be held with certainty due to the possibility of a miracle appearing on the hands of a liar so the door of prophethood will close and trust in his speech will be lifted, and this consequence is unacceptable so the cause is likewise [unacceptable]…

According to the Ash‘aris, there is certainty of not attributing Him (Most High) with anything bad but not rational impossibility, like all knowledge in which it is certain that the reality is one of two opposites despite the possibility of the other if it were supposed that it is the reality; just like the certainty of Makkah and Baghdad, i.e. their existence since their non-existence is not rationally impossible. Therefore, i.e. since the matter is such, trust [in His integrity] being lifted is not necessary because the possibility of something rationally does not entail not having certainty of its absence.

The disagreement occurring in the rational impossibility and possibility of this occurs in every deficiency: Is His (Most High) power absent or is it i.e. the deficiency contained within it i.e. His power, while it is certain that He will not do [it] i.e. while the situation is that it is certain that He will not act on that deficiency? The Hanafis and Mu‘tazila are [agreed] on the first i.e. that His power over it is absent due to the impossibility of His power being associated with impossibilities; and based on this they derive the impossibility of burdening [a soul] what cannot be borne and the impossibility of punishing the obedient.

His [i.e. Ibn al-Humam’s] words in al-Musayarah are: “Know that the Hanafis, since they made it impossible for Him to burden [a soul] that which cannot be borne, they prohibit more strongly that He will punish the good-doer who spent his life in obedience opposing the passions of his soul to please his Master, in the sense that He is exalted beyond that, for it is from the issue of transcendence, since making the good-doer and the sinner equal is unfitting in the dispositions of all intellects, and indeed Allah stated clearly its reprehensibility where He said: ‘What! Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds,- that equal will be their life and their death? Ill is the judgment that they make.’ (Qur’an 45:21) Hence He considered it evil. This is regarding the possibility and impossibility for Him. As for occurrence (wuqu‘), it is certain of its absence, although according to the Ash‘aris it is because of the promise contrary to it, and according to the Hanafis and others, because of that and because of the reprehensibility of its opposite.”

We mentioned in al-Musayarah that the second [opinion], i.e. that He is able but He will definitely not do [it], is most inclusive [of the two opinions] in transcendence. That which is in al-Musayarah is: “The author of al-‘Umdah from our [Maturidi] scholars said: ‘He (Most High) is not described with power over oppression, foolishness and lying because the impossible is not included in the power and according to the Mu‘tazila, He has the power but will not do [them].’ There is no doubt that excluding power from what was mentioned, it is the position of the Mu‘tazila, and as for its establishment and then the impossibility from associating with them, it is more suitable to the position of the Ash‘aris. There is no doubt abstention from them is from the issue of transcendence, so the mind understands which of the two opinions is further in transcendence from ugliness: Is it power over them and then abstention from them by choice or abstention due to the absence of power, and the view of the most inclusive of the two opinions in transcendence is incumbent.”

This [being said], had Allah willed, a speaker would have said: It i.e. the dispute between the three groups is semantic; for the opinion of the Ash‘aris is that the intellect does not find it impossible for one who has the quality of divinity and sovereignty over everything to be described with oppression (jawr) and all that is not fitting since its outcome would be that he is an oppressive king and the intellect does not find it impossible for a king to be so i.e. oppressive; and it is not permissible for the Hanafis and Mu‘tazila to repudiate this [view].

This passage is sufficient to dismiss the claim that the view that lying is included in the divine power but contingently impossible is heretical or even disbelief. According to Ibn al-Humam it only differs semantically from the other view as its outcome is the same, and he states clearly that it is not permissible to repudiate it.

*Ibn al-Humam is referring to his following statement:

There is no disagreement [between the Ash’aris, Maturidis and Mu’tazila] on its i.e. the intellect’s perception of the quality of an action in the sense of [it being] a quality of perfection (kamal) as is sometimes meant by “goodness” (husn) and a quality of imperfection (naqs) as is sometimes meant by “badness” (qabih) like knowledge and ignorance, as is said: “Knowledge is good [and perfect]” and: “Ignorance is bad [and imperfect].”

And there is no [disagreement] on them [i.e. on describing an action with goodness and badness] in the sense of praise and dispraise i.e. there is also no disagreement on the intellect grasping goodness in that which is unconditionally termed good of that which is associated with praise in the practices of norms and customs and [the intellect grasping] badness in that which is unconditionally termed bad of that which is associated with dispraise in the practices of norms and customs.

Rather, the disagreement is on the intellect grasping goodness and badness regarding them i.e. good and bad, i.e. on that which they are unconditionally used in the sense of deserving His (Most High) praise and His reward for the doer of that action as is sometimes meant by “good” and their opposite i.e. in the sense of deserving His (Most High) dispraise and His punishment for the doer of that action as is sometimes meant by “bad.”

( وَلِلْحَنَفِيَّةِ وَالْمُعْتَزِلَةِ فِي الثَّالِثِ ) أَيْ امْتِنَاعِ تَعْذِيبِ الطَّائِعِ وَتَكْلِيفِ مَا لَا يُطَاقُ أَنَّهُ ( ثَبَتَ بِالْقَاطِعِ اتِّصَافُ الْفِعْلِ بِالْحُسْنِ وَالْقُبْحِ فِي نَفْسِ الْأَمْرِ فَيَمْتَنِعُ اتِّصَافُهُ ) أَيْ فِعْلِ اللَّهِ تَعَالَى ( بِهِ ) أَيْ بِالْقُبْحِ ( تَعَالَى ) اللَّهُ عَنْ ذَلِكَ ( وَأَيْضًا فَالِاتِّفَاقُ عَلَى اسْتِقْلَالِ الْعَقْلِ بِدَرْكِهِمَا ) أَيْ الْحُسْنِ وَالْقُبْحِ ( بِمَعْنَى صِفَةِ الْكَمَالِ وَالنَّقْصِ كَالْعِلْمِ وَالْجَهْلِ عَلَى مَا مَرَّ فَبِالضَّرُورَةِ يَسْتَحِيلُ عَلَيْهِ ) أَيْ اللَّهِ تَعَالَى ( مَا أَدْرَكَ فِيهِ نَقْصٌ وَحِينَئِذٍ ) أَيْ وَحِينَ كَانَ مُسْتَحِيلًا عَلَيْهِ مَا أَدْرَكَ فِيهِ نَقْصٌ ( ظَهَرَ الْقَطْعُ بِاسْتِحَالَةِ اتِّصَافِهِ ) أَيْ اللَّهِ تَعَالَى ( بِالْكَذِبِ وَنَحْوِهِ تَعَالَى عَنْ ذَلِكَ وَأَيْضًا ) لَوْ لَمْ يَمْتَنِعْ اتِّصَافُ فِعْلِهِ بِالْقُبْحِ ( يَرْتَفِعُ الْأَمَانُ عَنْ صِدْقِ وَعْدِهِ وَ ) صِدْقِ ( خَبَرِ غَيْرِهِ ) أَيْ الْوَعْدِ مِنْهُ تَعَالَى ( وَ ) صِدْقِ ( النُّبُوَّةِ ) أَيْ لَمْ يَجْزِمْ بِصِدْقِهِ أَصْلًا لَا عَقْلًا لِأَنَّ الْفَرْضَ أَنْ لَا حُكْمَ لَهُ وَلَا شَرْعًا لِأَنَّهُ مِمَّا لَا يُمْكِنُ إثْبَاتُهُ بِالسَّمْعِ لِأَنَّ حُجِّيَّةَ السَّمْعِ بَلْ ثُبُوتُهُ فَرْعُ صِدْقِهِ تَعَالَى إذْ لَوْ جَازَ كَذِبُهُ لَمْ يَكُنْ تَصْدِيقُهُ لِلنَّبِيِّ بِإِظْهَارِ الْمُعْجِزَةِ عَلَى يَدَيْهِ فَإِنَّهُ فِي قُوَّةِ قَوْلِهِ هَذَا صَادِقٌ فِي دَعْوَاهُ دَالًّا عَلَى صِدْقِهِ وَإِذَا كَانَ السَّمْعُ مُتَوَقِّفًا عَلَى صِدْقِهِ لَمْ يَكُنْ إثْبَاتُهُ بِهِ وَيَلْزَمُ مِنْهُ أَنْ لَا يَجْزِمَ أَيْضًا بِصِدْقِ مُدَّعِي الرِّسَالَةِ أَصْلًا لِجَوَازِ إظْهَارِ الْمُعْجِزَةِ عَلَى يَدِ الْكَاذِبِ فَيَنْسَدُّ بَابُ النُّبُوَّةِ وَأَنْ يَرْفَعَ الثِّقَةَ عَنْ كَلَامِهِ وَاللَّازِمُ بَاطِلٌ فَالْمَلْزُومُ مِثْلُهُ وَلَعَلَّ الْمُصَنِّفَ إنَّمَا لَمْ يُفْرِدْ الْوَعِيدَ بِالذِّكْرِ كَمَا أَفْرَدَ الْوَعْدَ إمَّا اكْتِفَاءً بِدُخُولِهِ فِي خَبَرِ غَيْرِهِ وَإِمَّا مُوَافَقَةً لِلْأَشَاعِرَةِ فِي جَوَازِ الْخُلْفِ فِي الْوَعِيدِ كَمَا هُوَ ظَاهِرُ الْمَوَاقِفِ وَالْمَقَاصِدِ لِأَنَّهُ لَا يُعَدُّ نَقْصًا بَلْ هُوَ مِنْ بَابِ الْكَرَمِ وَقَدْ أَشْبَعْنَا الْكَلَامَ فِيهِ فِي حَلْبَةِ الْمُجِلِّي وَعَلَى هَذَا فَيَكُونُ قَوْلُهُ وَخَبَرُ غَيْرِهِ مَخْصُوصًا بِمَا سِوَاهُ ( وَعِنْدَ الْأَشَاعِرَةِ كَسَائِرِ الْخَلْقِ الْقَطْعُ بِعَدَمِ اتِّصَافِهِ ) تَعَالَى بِشَيْءٍ مِنْ الْقَبَائِحِ ( دُونَ الِاسْتِحَالَةِ الْعَقْلِيَّةِ كَسَائِرِ الْعُلُومِ الَّتِي يُقْطَعُ فِيهَا بِأَنَّ الْوَاقِعَ أَحَدُ النَّقِيضَيْنِ مَعَ عَدَمِ اسْتِحَالَةِ الْآخَرِ لَوْ قُدِّرَ ) أَنَّهُ الْوَاقِعُ ( كَالْقَطْعِ بِمَكَّةَ وَبَغْدَادَ ) أَيْ بِوُجُودِهِمَا فَإِنَّهُ لَا يُحِيلُ عَدَمُهُمَا عَقْلًا ( وَحِينَئِذٍ ) أَيْ وَحِينَ كَانَ الْأَمْرُ عَلَى هَذَا ( لَا يَلْزَمُ ارْتِفَاعُ الْأَمَانِ ) لِأَنَّهُ لَا يَلْزَمُ مِنْ جَوَازِ الشَّيْءِ عَقْلًا عَدَمُ الْجَزْمِ بِعَدَمِهِ ( وَالْخِلَافُ ) الْجَارِي فِي الِاسْتِحَالَةِ وَالْإِمْكَانِ الْعَقْلِيِّ لِهَذَا ( جَارٍ فِي كُلِّ نَقِيصَةٍ أَقُدْرَتُهُ ) تَعَالَى ( عَلَيْهَا مَسْلُوبَةٌ أَمْ هِيَ ) أَيْ النَّقِيصَةُ ( بِهَا ) أَيْ بِقُدْرَتِهِ ( مَشْمُولَةٌ وَالْقَطْعُ بِأَنَّهُ لَا يَفْعَلُ ) أَيْ وَالْحَالُ الْقَطْعُ بِعَدَمِ فِعْلِ تِلْكَ النَّقِيصَةِ ( وَالْحَنَفِيَّةُ وَالْمُعْتَزِلَةُ عَلَى الْأَوَّلِ ) أَيْ أَنَّ قُدْرَتَهُ عَلَيْهَا مَسْلُوبَةٌ لِاسْتِحَالَةِ تَعَلُّقِ قُدْرَتِهِ بِالْمُحَالَّاتِ ( وَعَلَيْهِ فَرَّعُوا امْتِنَاعَ تَكْلِيفِ مَا لَا يُطَاقُ وَ ) وَامْتِنَاعَ ( تَعْذِيبِ الطَّائِعِ ) وَلَفْظُهُ فِي الْمُسَايَرَةِ وَاعْلَمْ أَنَّ الْحَنَفِيَّةَ لَمَّا اسْتَحَالُوا عَلَيْهِ تَكْلِيفَ مَا لَا يُطَاقُ فَهُمْ لِتَعْذِيبِ الْمُحْسِنِ الَّذِي اسْتَغْرَقَ عُمْرَهُ فِي الطَّاعَةِ مُخَالِفًا لِهَوَى نَفْسِهِ فِي رِضَا مَوْلَاهُ أَمْنَعُ بِمَعْنَى أَنَّهُ يَتَعَالَى عَنْ ذَلِكَ فَهُوَ مِنْ بَابِ التَّنْزِيهَاتِ إذْ التَّسْوِيَةُ بَيْنَ ” – ص 97 -” الْمُسِيءِ وَالْمُحْسِنِ غَيْرُ لَائِقٍ بِالْحِكْمَةِ فِي فِطَرِ سَائِرِ الْعُقُولِ وَقَدْ نَصَّ اللَّهُ تَعَالَى عَلَى قُبْحِهِ حَيْثُ قَالَ ( أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ سَاءَ مَا يَحْكُمُونَ ) فَجَعَلَهُ سَيِّئًا هَذَا فِي التَّجْوِيزِ عَلَيْهِ وَعَدَمِهِ أَمَّا الْوُقُوعُ فَمَقْطُوعٌ بِعَدَمِهِ غَيْرَ أَنَّهُ عِنْدَ الْأَشَاعِرَةِ لِلْوَعْدِ بِخِلَافِهِ وَعِنْدَ الْحَنَفِيَّةِ وَغَيْرِهِمْ لِذَلِكَ وَلِقُبْحِ خِلَافِهِ ( وَذَكَرْنَا فِي الْمُسَايَرَةِ ) بِطَرِيقِ الْإِشَارَةِ فِي الْجُمْلَةِ ( أَنَّ الثَّانِي ) أَيْ أَنَّهُ يُقَدَّرُ وَلَا يُفْعَلُ قَطْعًا ( أَدْخَلَ فِي التَّنْزِيهِ ) فَإِنَّ الَّذِي فِي الْمُسَايَرَةِ ثُمَّ قَالَ يَعْنِي صَاحِبَ الْعُمْدَةِ مِنْ مَشَايِخِنَا وَلَا يُوصَفُ تَعَالَى بِالْقُدْرَةِ عَلَى الظُّلْمِ وَالسَّفَهِ وَالْكَذِبِ لِأَنَّ الْمُحَالَ لَا يَدْخُلُ تَحْتَ الْقُدْرَةِ وَعِنْدَ الْمُعْتَزِلَةِ يَقْدِرُ وَلَا يَفْعَلُ ا هـ وَلَا شَكَّ أَنَّ سَلْبَ الْقُدْرَةِ عَمَّا ذَكَرَ هُوَ مَذْهَبُ الْمُعْتَزِلَةِ وَأَمَّا ثُبُوتُهَا ثُمَّ الِامْتِنَاعُ عَنْ مُتَعَلِّقِهَا فَبِمَذْهَبِ الْأَشَاعِرَةِ أَلْيَقُ وَلَا شَكَّ أَنَّ الِامْتِنَاعَ عَنْهَا مِنْ بَابِ التَّنْزِيهَاتِ فَيَسْبُرُ الْعَقْلُ فِي أَنَّ أَيْ الْفَصْلَيْنِ أَبْلَغُ فِي التَّنْزِيهِ عَنْ الْفَحْشَاءِ أَهْوَ الْقُدْرَةُ عَلَيْهِ مَعَ الِامْتِنَاعِ عَنْهُ مُخْتَارًا أَوْ الِامْتِنَاعُ لِعَدَمِ الْقُدْرَةِ فَيَجِبُ الْقَوْلُ بِأَدْخَلِ الْقَوْلَيْنِ فِي التَّنْزِيهِ ا هـ ( هَذَا وَلَوْ شَاءَ اللَّهُ قَالَ قَائِلٌ هُوَ ) أَيْ النِّزَاعُ بَيْنَ الْفِرَقِ الثَّلَاثَةِ ( لَفْظِيٌّ فَقَوْلُ الْأَشَاعِرَةِ هُوَ إنَّهُ لَا يَسْتَحِيلُ الْعَقْلُ كَوْنَ مَنْ اتَّصَفَ بِالْأُلُوهِيَّةِ وَالْمِلْكِ لِكُلِّ شَيْءٍ مُتَّصِفًا بِالْجَوْرِ وَمَا لَا يَنْبَغِي إذْ حَاصِلُهُ أَنَّهُ مَالِكٌ جَائِرٌ وَلَا يُحِيلُ الْعَقْلَ وُجُودُ مَالِكٍ كَذَلِكَ ) أَيْ جَائِرٌ ( وَلَا يَسَعُ الْحَنَفِيَّةُ وَالْمُعْتَزِلَةُ إنْكَارَهُ
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The Decisive Debate – Mawlana Manzur Nu’mani

March 20, 2012

At last, the book Faysala Kun Munazara has been translated into English by a sincere brother. The work fully refutes the false accusations against the four Deobandi scholars, in a comprehensive manner. The PDF link: http://ukkhuddam.files.wordpress.com/2012/03/fayslah-kun-munazarah-updated-translation.pdf

Note from the Translator

Fayslah Kun Munazarah, first printed in 1933 CE, is a thorough rebuttal of the verdicts of disbelief against four senior scholars of the Deobandi School as presented in Husam al-Haramayn of Mawlawi Ahmad Rida Khan Barelwi. Sufficient details about the book are given in the author’s introduction below. Due to the paucity of material on the subject in the English language, many Muslims in the English-speaking world were easily swayed towards the view propounded in Husam al-Haramayn due to the vigour with which the fatwa is propagated by its English-speaking proponents and the gravity of the allegations made. The book translated here provides a balanced, level-headed, point-by-point critique of the fatwa in simple and easy-to-understand language, demonstrating with complete clarity the deception of the original accusations against the Deobandi elders and their innocence from the heresies ascribed to them. Sincere readers who have been exposed to the allegations will now have the opportunity to assess the validity of such claims. Allah, Most Exalted, commands in the Glorious Qur’an: “O you who believe, if a sinful person brings you a report, verify its correctness, lest you should harm a people out of ignorance, and then become remorseful on what you did.” (49:6)

Born in 1323 H/1905 CE, the author of the book, Mawlana Muhammad Manzur Ahmad Nu‘mani (Allah have mercy on him), graduated from India’s leading Islamic seminary, Dar al-‘Ulum Deoband, in the year 1346 H/1927 CE. At the madrasah, he studied under such luminaries as Imam al-‘Asr ‘Allamah Anwar Shah al-Kashmiri and other major scholars of hadith and fiqh from the Indian subcontinent. Upon graduating, he returned to his hometown of Sunbhul and began serving the Muslim community there. In the period following his studies, he was also actively engaged in debates against various groups, particularly the Barelwi group which had instigated a tragic fitnah of takfir that had spread throughout India. With meticulous research and lucid speech, he composed many comprehensive works related to these groups, the work translated here being one of them. Within a few years of graduating from Deoband, he also established a monthly journal, al-Furqan, which gained wide popularity. His pledge in the spiritual path was to Shaykh ‘Abd al-Qadir Raipuri (1295 – 1382 H). He passed away in the year 1417 H/ 1997 CE. He authored a number of works on hadith, tasawwuf, politics and other topics, and he left behind a lasting legacy in the field of da‘wah and tabligh.

Zameelur Rahman Rabi‘ al-Thani 1433 H/March 2012


The Argument of the Barelwis: Regarding the Fabricated Fatwa

February 29, 2012

Even when Mawlana Rashid Gangohi explicitly stated that the fatwa justifying lying for Allah, was a lie ascribed to him, the Barelwis still come with this false accusation. Is this what you call academic honesty?

In Faisla Kun Munazra when discussing Ahmad Rida Khan’s justification of attributing the fabricated fatwa to Mawlana Rashid Ahmad Gangohi, Mawlana Manzoor Nomani discusses the “proofs” given by Ahmad Rida Khan in Tamhid e Iman to justify this attribution and illustrates their flimsiness, which completely falsifies Ahmad Rida’s self-claim that he is extremely cautious and careful in issuing takfir. Such a flimsy attribution can never be the basis of takfir even for the most careless and reckless mufti let alone somebody who claims to be extremely cautious.

Even if this aspect is ignored, the main premise for attributing this fatwa to Mawlana Gangohi (from Rida Khan’s Tamhid e Iman and Appendix C in the ebook mentioned above) that he did not deny the attribution of this fatwa to him, is in fact untrue. This should be enough to silence the blind followers of Ahmad Rida Khan on this matter:

For references, see pages 77-8 of Mawlana Nomani’s Faisla Kun Munazra here (originally printed in 1933). For example, Mawlana Murtaza Hasan Chandpuri (1868 – 1951) who was a student of Mawlana Rashid Ahmad Gangohi, Mawlana Muhammad Ya’qub Nanotwi, Mawlana Zulfiqar, Shaykh al-Hind and others, wrote in several of his works in reply to Ahmad Rida Khan, including Tazkiyat al-Khawatir and al-Sahab al-Midrar that he wrote to Mawlana Rashid Ahmad Gangohi in 1323 (the year he passed away) with the text of the fatwa based on which Ahmad Rida Khan issued the fatwa of kufr and asked him to clarify whether it was his fatwa or not, and Mawlana Gangohi replied: “This is an outright fabrication and pure slander. Who can write such a thing?!” Mawlana Manzoor notes that Ahmad Rida Khan was aware of these writings of Mutaza Hasan Chandpuri, and yet refused to retract his takfir which was baseless to begin with. This should be sufficient for even the present-day followers of Ahmad Rida Khan to absolve Mawlana Gangohi of this baseless fatwa which allows the attribution of lies to Allah – Exalted is He.


Ml. Gangohi and the Fabricated Fatwa of Raza Khan

January 23, 2012

Question:

Did the eminent shaykh, the scholar of his time, Mawlawi Rashid Ahmad Gangohi, say that the Creator (Exalted is He) has actually lied, and that the one who says this has not erred, or is this amongst the fabrications against him? Assuming the latter, how do you respond to what Al-Barelwi (Ahmad Rida Khan) mentioned that he has with him a photocopy of the respected shaykh’s fatwa?

Answer:

That which they attributed to the eminent and incomparable shaykh, the scholar of his time, the peerless of his age, Mawlana Rashid Ahmad Gangohi, that he said that the Creator (Exalted is His Eminence) actually lied and that the one who says this has not erred, it is a fabrication about him (Allah Most High have mercy on him) and is from the lies concocted by the deceptive and lying devils (Allah confound them! How they are perverted!). His respected person is innocent of such heresy and disbelief. The fatwa of the shaykh that was printed and published in volume one of his Fatawa Rashidiyyah (p. 119) falsifies their [claim]. It is in Arabic and was verified and stamped with the seals of the ‘ulama of Makkah al-Mukarramah. A copy of this question [and answer] follows:

In Allah’s Name, the Ever Merciful, the Beneficent. We praise Him and send blessing on His noble Messenger. What is your view (your blessings last!) on Allah being described with the attribute of falsehood? And what is the ruling on the one who believes He lies? Provide us with an answer, and be rewarded.

Answer:

Allah (Exalted is He) is certainly transcendent beyond being described with falsehood, and no element of falsehood is found in His Speech, as Allah says, “Who is more truthful than Allah in speech?” (4:122) Whoever believes or professes that Allah lies, he is certainly an accursed disbeliever, and has opposed the Book, the Sunna and the Consensus of the Ummah.

Yes, the belief of the people of faith is: that which Allah foretold in the Qur’an, that Pharaoh, Haman and Abu Lahab are from the inhabitants of Hell, it is a decisive decision that He will not act contrary to, but Allah (Exalted is He) is Able to admit them into Paradise and is not incapable of this, but He will not do so by His choice.

Allah (Exalted is He!) said, “And if We had so willed, We could have given every soul its guidance, but the word from Me concerning evildoers took effect: that I will fill the Fire with the jinn and mankind together.” (32:12). It is evident from this verse that had Allah wished, He would have made everybody believers but He does not contradict what He says, and this is all by choice, not coercion. He is a Doer by choice, acting as He wills.

This is the belief of all the ‘ulama of this Ummah, as Al-Baydawi said under the explanation of His statement (Exalted is He), “If you forgive them…” (5:118) that “the absence of forgiveness for shirk is a consequence of His threat, but it is not intrinsically impossible.” Allah knows best the truth.

The lowly Rashid Ahmad Gangohi (may he be pardoned) wrote this.

A review of the endorsements of the ‘ulama of Al-Makkah al-Mukarramah, Allah increase its honour:

“All praise to the One Who is deserving of it, and from Him extends all help and guidance. That which ‘Allamah Rashid Ahmad said in reply as cited [above] is the truth from which there is no escape. Allah send blessings and peace on the Seal of the Prophets, his family and his companions.”

The servant of the Shari’ah, seeking tender grace, Muhammad Salih ibn al-Marhum Siddiq Kamal al-Hanafi (Allah support them), the present Mufti of Al-Makkah al-Mukarramah, ordered his signature.

The one hopeful of perfect attainment from His Lord, Muhammad Sa’id ibn Muhammad Babusayl at the Protected Makkah (Allah forgive him and his parents, and his teachers and all the Muslims) signed it.

Seeking pardon from the Giver of bestowals, Muhammad ‘Abid ibn al-Marhum Shaykh Husayn, Mufti of the Malikis at the Protected Land of Allah, [signed it].

“[After] sending blessing and peace; that which ‘Allamah Rashid Ahmad answered is sufficient and upon it is dependence, rather it is the truth from which there is no escape.”

Written by the lowly one, Khulf ibn Ibrahim, a servant of ifta (answering juristic problems) for Hanbalis, at the Noble Makkah.

The response to what Al-Barelwi said that he has in his possession a copy of the fatwa of the deceased shaykh in photocopy form containing what he mentioned, it is from his inventions that he invented and forged by himself, as a slander against the shaykh (Allah sanctify his secret). Such lies and slanders are insignificant for him, for he is the teacher of teachers in this and all of them are dependent on him in his time, and indeed he is a distorting manipulator and a scheming imposter, sometimes creating outright forgeries. He is not less than the Masih al-Qadiyani, since the latter claims messengership manifestly and openly, and the former conceals [hopes of] being the mujaddid, and anathematises (yukaffiru) the ‘ulama of the Ummah, just as the Wahhabis, the followers of Muhammad ibn ‘Abd al-Wahhab, anathematise the Ummah (Allah Most High disgrace him as He disgraces them).


Barelwi Takfir of Ml. Rashid Ahmad Gangohi

December 20, 2010

One of the distinguishing features of the Barelwi sect is that they consider the Deobandi scholars as unbelievers. Four Deobandi scholars were explicitly named by Ahmad Raza Khan and declared unbelievers for different reasons.

Mawlana Rashid Ahmad Gangohi was declared an unbeliever, because according to Ahmad Raza Khan, he supposingly said in a fatwa that Allah had already lied (and we seek refuge with Allah from such words).

Our question for the Barelwis remains:

– Can you find any original manuscript were this statement can be found?

The opposite can be found in Fatawa Rashidiyya clearly stating that such a person who holds this believe, is certainly an unbeliever.

Before any of the Barelwis want to discuss intricate discussion on imkan al-kadhib, they should first acknowledge that their big leader Ahmad Raza Khan lied against Mawlana Rashid Ahmad Gangohi, or at least was severely mistaken in his accusation against Mawlana Rashid Ahmad Gangohi.

We recommend every person who wants to highlight the fraud of the Barelwi sect, to bring up this point first in order to show the swindle of the Barelwis.

Do NOT move forward to the discussion of Imkan al-Kadhib, but rather first highlight the fabricated fatwa mentioned by Alahazrat, and let them accept this point first. Then we can move on.