Aḥmad Riḍā Khān Mistranslates Verses of Qur’ān

February 13, 2019

We have encountered Abu Hasan Barelwi of sunniport carelessly translating verses of Qur’ān and making horrible errors.* (In one instance, he translated shajara in verse 4:65 as “tree”!!!)

It turns out Abu Hasan was only following the footsteps of his arch-idol, the mujaddid of takfīr and ḍalalāh, Aḥmad Riḍā Khān Barelwī (1856 – 1921).

Although there were already reputable Urdu translations of the Qur’ān available like that of Mawlānā Ashraf ‘Alī Thānwī (completed in 1907) or of Mawlānā ‘Āshiq Ilāhī Mīruthī (completed in 1909 under the supervision of Shaykh al-Hind), Aḥmad Riḍā Khān Barelwī on the suggestion of his student Amjad ‘Alī A‘ẓamī thought he will try his hand at translating/interpreting the Qur’ān. (Some years later, in 1918, Shaykh al-Hind Mawlānā Maḥmūd Ḥasan Deobandī had completed his own widely-accepted Urdu translation of Qur’ān.)

Unlike other reputable translations, the intention of Aḥmad Riḍā Khān’s translation it seems was not to be faithful to the message of the Qur’ān, but to put across particular Barelwī ideas in the guise of a translation. (Tanqīd e Matīn, p. 17-20) Hence, there wasn’t any careful study and attention to detail that would be required before writing a translation. Shaykh al-Hind (1851 – 1920), for instance, completed his translation over a period of nearly 10 years (between 1909 and 1918), carefully consulting the earlier reputable Urdu translations (mainly, Mūḍiḥ al-Qur’ān of Shāh ‘Abdul Qādir Dehlawī) and tafsīrs, and having it checked by students and colleagues (like Shāh ‘Abd al-Raḥīm Rāipūrī). (For a detailed study, see Mawlānā Nūrul Ḥasan Kāndahlawī’s Shaykh al-Hind Mawlānā Maḥmūd asan Deobandī Ka Aṣl Muqaddama Tarjama e Qur’ān Majīd.)

On the other hand, Aḥmad Riḍā Khān spontaneously dictated his translation to his student in some free moments at the time of resting at midday or at night, without checking earlier translations or tafsīrs. (Sawāniḥ A’lā Hazrat, p. 367) Barelwīs treat this as a great achievement, claiming that his translation miraculously corresponded to well-known tafsīrs (a false claim). Muslims conscious of the great awe and respect due to the Qur’ān know, however, that such a method is reckless and a great sin.

The clearest example of the “fruits” of such recklessness is mistranslating/misinterpreting verses of Qur’ān. Three examples are given below.

Mistranslation Number One

Allāh says in the Qur’ān:

قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ مَثُوبَةً عِنْدَ اللَّهِ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ أُولَئِكَ شَرٌّ مَكَانًا وَأَضَلُّ عَنْ سَوَاءِ السَّبِيلِ

“Say: ‘Shall I tell you of a reward with Allāh worse than that: that of those whom Allāh has cursed and [those] with whom He is angry and [those] from whom He has made monkeys and swine and [those who] worshipped false gods/satan? Such people are in a worse situation and further from the right way.’” (Qur’ān, 5:60)

As can be seen this verse lists 4 characteristics of people that are in a worse-off state:

  1. Those who are cursed by Allāh
  2. Those on whom is His anger
  3. Those from whom He has made monkeys and swine
  4. Those who worship false gods/Satan

But how does Aḥmad Riḍā Khān translate it? He translates it as follows:

“…Those on whom is Allāh’s curse, and on whom is His anger, and from whom He has made monkeys, swine and Satan-worshippers.”

The fourth category, those who worship Satan, Aḥmad Riḍā Khān has treated as a third object of the verb ja‘ala (He made). However, this is not possible grammatically. The last category here is ‘abada al-ṭāghūt ([those who] worship Satan/false gods), it is not a noun like qiradah and khanāzīr, so cannot be made an object of ja‘ala. It appears Aḥmad Riḍā Khān mistook ‘abada (worshipped) for abadata (worshippers).

This is a clear error. The meaning of the verse and Aḥmad Riḍā Khān’s translation are both very different. The Qur’ān refers to those who worship Satan as a category of people in a worse-off state. But in Aḥmad Riḍā Khān’s translation these people were made Satan-worshippers by Allāh Himself as punishment just as He made people into monkeys and swine!

This is not a minor mistranslation or mistake. But shows a daringness in casually interpreting the Qur’ān without prior study. And this is not the only example.

For comparison, Shaykh al-Hind’s translation is as follows:

As can be seen, he correctly translates the last phrase as “and those who worshipped Satan”.

Mistranslation Number Two 

Allāh says in the Qur’ān:

وَمَا بِكُم مِّن نِّعْمَةٍۢ فَمِنَ ٱللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ

“Any blessing you have is from Allāh. Then when harm touches you, it is to Him you cry for help.” (16:53)

Aḥmad Riḍā Khān translated this as follows:

As can be seen, he translated the last verb taj’arūn as “you take refuge in Him”. Yet this verb is from ju’ār, meaning to “cry out”, not from ijārah, to grant protection/refuge. Aḥmad Riḍā Khān apparently mistook the latter for the former. This is another glaring error. Even a perfunctory glance at the tafsīrs would have borne this out.

Shaykh al-Hind translates it correctly as follows:

Mistranslation Number Three

Allāh says in the Qur’ān:

ذو العرش المجيد

“Glorious Owner of the Throne.” (85:15)

Aḥmad Riḍā Khān mistranslates it as follows:

“Owner of the Glorious Throne.”

As can be seen, there is a ḍammah on the “majīd” (glorious) which means it is a characteristic of Owner (“dhū”), not of the throne (‘arsh). Aḥmad Riḍā Khān made it a characteristic of the Throne. This is another clear error.

Shaykh al-Hind’s translation is as follows:

“Owner of the Throne, One of High Status.”

Concluding Remarks

The above is clear proof that Aḥmad Riḍā Khān Barelwī didn’t even, at places, while dealing with the most sacred and perilous of tasks, glance at the tafsīrs. Barelwī biographers admit this, but perversely take pride in it.

Can a person who makes such reckless “translations” of verses of the Qur’ān be regarded as a pious Muslim authority? Let alone a mujaddid?! Of course not.

This is an objective test for any Barelwī claiming to be “sincere”, “neutral” and “objective” (like the liar Asrar Rashid). They cannot escape the fact that Aḥmad Riḍā Khān was careless and reckless in his translation of the Qur’ān, and given that the Prophet (ṣallallāhu ‘alayhi wasallam) has severely warned against such a practice and said such a person “should prepare his place in the Fire”, he is guilty of a grave and major sin. Can such a flagrant and incompetent fāsiq be taken as one’s guide and leader?

* https://barelwism.wordpress.com/2013/06/14/abu-hasans-distorted-translation-of-quran-verses/ . It should be noted Abu Hasan has acknowledged these stupid and careless errors.

UPDATE (23/03/19)

Abu Hasan Barelwī has written a response to the above.

On the third verse (dhu l-‘arsh al-majīdu), he points out that it is common knowledge that majīd can be read with both ḍamma and with kasra. According to the latter reading, Aḥmad Riḍā Khān’s translation will be correct. But it is also common knowledge that the reading Aḥmad Riḍā Khān was using is not the one with kasra but the one with ḍamma. And in fact, this is what is found in the Arabic script itself alongside which the “translation” is written! So are we to suppose, the Arabic can reflect one reading and the translation another?!

He further claims Mawlānā Ashraf ‘Alī Thānawī in his translation treated majīd as an adjective of ‘arsh also, just like Aḥmad Riḍā Khān. But one can easily verify that Mawlānā Ashraf ‘Alī Thānawī’s translation (‘arsh ka malik aur azmat wala hai) treats it as an attribute of Allāh:

https://ia801900.us.archive.org/17/items/BayanUlQuranurdu-MoulanaAshrafAliThanviRh.a/BayanUlQuran.pdf (p. 1216)

https://ia600501.us.archive.org/15/items/TaraajimAlQuran-Urdu/AlQuranTarjamaThanvi-AshrafAliThanvi.pdf (p. 773)

On the second verse, he claims Aḥmad Riḍā Khān’s translation is the intended meaning, not the direct or literal meaning, and thus his translation of taj’arūn as “seeking refuge” is fine. The literal meaning of taj’arūn is to cry out. Yes, it means to cry out taking refuge from Allāh. But there is no reason to translate it as “taking refuge from Allāh” when there would be no problem, linguistic or otherwise, to translate it as crying out. Unless of course Aḥmad Riḍā Khān’s objective was to, na‘ūdhu billāh, improve on the Qur’ān (!), rather than simply convey accurately what it says. (For more examples of this, see Tanqīd e Matīn and other critiques of Kanz al-Īmān.) Of course, if there are idioms or expressions in the Qur’ān or linguistic barriers to a direct translation, a non-literal translation can be employed to help convey what the Qur’ān is saying. But here there is no need whatsoever to move away from a literal translation.

On the first verse, he claims Aḥmad Riḍā Khān’s “and Satan-worshippers” is not a third object of ja’ala but a fourth characteristic of those who are in a worse-off state (as it should be). While this is a possible reading of Aḥmad Riḍā Khān’s translation, it is certainly not how a person who saw only the translation (with no background knowledge regarding the verse) will understand it. What is immediately understood from his translation is that “Satan-worshippers” is made an object of ja’ala just like monkeys and swine. Abu Hasan’s ta’wil is a bit of a stretch, so we are justified in regarding Aḥmad Riḍā Khān’s rendition to be a mistranslation.

—————

Abu Hasan the hypocrite claims this genuine critique is a result of “hate”. While we do not deny hating Aḥmad Riḍā Khān for his deviation and wickedness, there is no evidence that this hate has taken us out of fairness. The Qur’ān orders that despite the hate that we harbour for enemies this should not swerve us from justice.

But with Abu Hasan his hatred for the ulama of Deoband is undeniable. And it is also undeniable that his hatred has led him to lie against them.* These lies Abu Hasan has not accounted for, and by the looks of it never will. Hence he is not only a liar and a fraud, he is a hypocrite.

* For examples, see here and here.

—————

It should be noted that these are not the only examples of mistranslations or highly problematic translations in Kanz al-Īmān. Apart from Tanqīd e Matīn, one may consult the following books:

https://ia802703.us.archive.org/26/items/FazilBarelviKayKirdarONazriyatKaMukhtasarJaizaByProf.AbuUbaidDehlvi_201412/FazilBarelviKayKirdarONazriyatKaMukhtasarJaizaByProf.AbuUbaidDehlvi.pdf

https://ia902703.us.archive.org/29/items/KanzulImanKaTehqiqiJaizaByMolanaMuhammadIlyasGhumman/KanzulImanKaTehqiqiJaizaByMolanaMuhammadIlyasGhumman.pdf

Update 2 (24/03/19)

In the interest of fairness, we acknowledge that Abu Hasan’s response to verse 1 and verse 2 above do have some merit. However, the objections also hold merit. Truly neutral readers can assess for themselves which perspective they deem stronger.

Note, however, there was no foul play in writing the above. Abu Hasan on the other hand has many documented distortions and lies – clear examples of foul play, incompetence and carelessness. Will he acknowledge them? Don’t count on it.


Abu Hasan the Fraud and Liar

July 27, 2018

The Barelwi Abu Hasan of Sunniport has been exposed as a fraud and liar on this website, most notably here:

https://barelwism.wordpress.com/2013/11/04/deceptions-and-distortions-of-abu-hasan/

This is a post from around 5 years ago.

But only yesterday, Abu Hasan wrote: “frauds have always existed. even in those good times 1300 years ago. there were people who claimed to have ijazah and that they heard from saHabah. so ulama devised strategies to trap pretenders. the only way we can do it in our time is to make knowledge accessible, such that even common people can detect the elaborate fraud of the celebrity shakes in the west.” He comments about a particular scholar that he “lied, and 5 years after i demonstrated how he lied, there is no remorse – and people seem to have just moved on.”

The irony is of course not lost on anyone. Abu Hasan has been proven without a shadow of doubt to lie and deceive, just like his “AlaHazrat”. Why does he not show remorse, make amends and admit he lied?

 


Shāh Ismā‘īl and Negating Direction for Allah

December 1, 2016

Some Berelwis, in imitation of Ahmad Rida Khan Barelwi, claim that Shāh Ismā‘īl Shahīd said that to believe Allāh is free from direction and place is bid‘ah (heresy/innovation). Ahmad Rida Khan made this claim in, for example, Qawāri‘ al-Qahhār, where he said Shāh Ismā‘īl wrote in his book Īḍāḥ al-Ḥaqq al-Ṣarīḥ that the belief in Allah’s transcendence from place and direction is innovation and heresy. Abu Hasan of Masabih Forum wrote in an ebook going by the name “The Preamble to Faith”: “Ismāýīl wrote that it is a heresy to believe that God is without a direction or that He is transcendent from space.”

Shāh Ismā‘īl, however, did not say this.

To understand the passage in question, it would help to clarify a few of the terms Shāh Ismā‘īl used. The book Īḍāḥ al-Ḥaqq al-Ṣarīḥ is on the subject of bid‘ah (innovation). He explains the term “bid‘ah” by reference to the ḥadīth, “Whoever innovates in this matter [i.e. religion] of ours what is not from it, it is rejected [i.e. as bid‘ah].” “Religious matters” in this context, he explains, as those things which the Prophet (ṣallallāhu ‘alayhi wasallam) assigned ukhrawī (otherworldly) benefits to, as benefits of the afterlife can only be known through the medium of prophets. Such actions of ukhrawī benefit have particular specifications determined by the Prophet (ṣallallāhu ‘alayhi wasallam) which he came to teach. To make new specifications or change those specifications established from the Prophet (ṣallallāhu ‘alayhi wasallam) is what he explains as amounting to bid‘ah.

He assigns two categories to bid‘ah: bid‘ah ḥaqīqiyyah (real bid‘ah) and bid‘ah ḥukmiyyah/‘amaliyyah (effective or practical bid‘ah). The first is where a specified action is done with the belief that it is part of religion i.e. that the specification has ukhrawī benefit (or a specific action is omitted believing it has ukhrawi harm) when it is in fact not part of the religion i.e. it is not established from the Prophet (ṣallallāhu ‘alayhi wasallam) and the general practice of the ṣaḥābah. The second (ḥukmī bid‘ah) is where an action is done without holding such a belief, but it is done in such a way that gives the appearance of it being done with the belief in its ukhrawī benefit. He gives the example of īṣāl al-thawāb to the dead, which is in principle permissible, but to specify the day of death and undergo immense difficulty in performing this act on the day of death, despite the many other duties on that day, gives the impression that this specification (i.e. of the day of death for īṣāl al-thawāb) is believed to be of benefit, and it is thus bid‘ah in effect or in practice (‘amali/ḥukmī bid‘ah), though not in reality (ḥaqīqī).

Now Shāh Ismā‘īl’s discussion in the section in question can be understood. A rough translation of this section – which is what Ahmad Rida Khan Barelwi and his followers base the above allegation on – is as follows:

“On the explanation of those things which are included in real bid‘ah (ḥaqīqī bid‘ah). First Issue: It should be known that discussing the issue of waḥdat wujūd and shuhūd, and discussing the tanazzulāt khamsa, and discussing the ṣādir awwal and discussing tajaddud amthāl and kumūn and burūz; and likewise the (philosophical) discussions of taṣawwuf, and likewise the issue of the Almighty being abstract and simple in relation to one’s mind, meaning abstract from time, place, direction, māhiyyattarkib of the philosophical kind; and the discussion of attributes being part of Allāh’s essence or additional to the essence, interpreting the mutashābihat, and to affirm the vision of Allah without direction or opposition, and affirming atomistic philosophy while negating hylomorphism or vice versa; and to discuss the issue of qadr, and discussing the world as being emergent and existent by way of necessity, affirming the world as being pre-existent; and likewise engaging in studies of ‘Ilm al-Kalām, Ilāhiyyāt and philosophy; all of this is from the category of real bid‘ah (haqiqi bid’atif those upholding them regard, and have conviction in them, as established beliefs of the religion. And if they do not believe them to be from the beliefs of religion, still such theories and investigations are definitely included in effective innovations (ḥukmī bid’ahin this age. This is because to exert effort in order to understand the reality of these matters, and to assess them, and to include those who discuss these matters amongst the scholars of religion and lordly sages, and to praise them because of this just as truly religious perfections are praised, is not only rampant amongst the commoners but this type of talk is found amongst the elite also.” (Īḍāḥ al-Ḥaqq al-Ṣarīḥ, Urdu Tr, Qadimi Kutub Khanah, p. 77-8)

It is clear that in this entire passage Shāh Ismā‘īl is not discussing “beliefs” per se, but rather the act of studying these issues related to kalām, taṣawwuf and philosophy, while having the belief that these issues are established elements of Islam, which are sought after for their own sake. In effect, he is censuring the study of the peripheral and abstract issues of kalām, philosophy and taṣawwuf. If it is done with the belief that these peripheral matters are established issues of Islamic belief that are learnt for their own sake, this is real innovation, as it is specifying an act in religion that was not specified by the Prophet (ṣallallāhu ‘alayhi wasallam). However if this is not the belief, then he says that in our time, this is effective innovation due to these elements being treated in such a way by the Muslims that gives the impression that they are as important to them as actual religious matters.

Shāh Ismā‘īl’s qualification “in this age” clearly indicates that he believed that these areas of study are not in and of themselves blameworthy. Only when they are done with the belief that they are intrinsic elements of Islam (in which case they will be ḥaqīqī bid’ah) or are treated in such a way (in which case they will be ḥukmi bid’ah), are they considered innovations. However, his explanation allows for these discussions in the correct context and with the correct belief and treatment. In fact, he himself discusses many of these issues in another work called al-‘Abaqāt. Under one of the discussions in the latter work, he clarifies that the reason for entering into these investigations is to stave off doubts produced by the misguided, although the default rule is that they should not be entered into. (al-‘Abaqāt, Urdu Translation*, p. 182-3).

And in fact, in the work al-‘Abaqāt, Shāh Ismā‘īl explicitly negates direction and place for the being of Allāh (ibid. p. 76, 211), which, for objective and fair-minded observers, should lay this allegation to rest – not forgetting, of course, that the allegation to begin with is baseless, as the passage from Īḍāḥ al-Ḥaqq al-Ṣarīḥ does not in any way imply that the belief in Allāh’s transcendence from direction and place is innovation.

* https://ia801208.us.archive.org/10/items/besturdubooks9/ABQAAT.pdf


Deceptions and Distortions of Abu Hasan

November 4, 2013

Source: http://reliablefatwas.com/deceptions-distortions-abu-hasan/

The following are examples of lies and distortions collected from just a few of the writings of the fabricator and falsifier, Abu Hasan, who writes on Masabih Forums and collaborates with/is admired by young Barelwi preachers from UK like Asrar Rasheed, Munawwar Ateeq, Naveed Jameel etc. Hopefully, this sample will serve to alert unbiased and clear-minded individuals to the fact that this person is not a reliable source of information, and is no less than a kazzāb.

For an in-depth study of some of the slanders and lies perpetrated by the undisputed Imaam of these Barelwis, see Maulana Manzoor Nu’mani’s detailed analyses posted here: The Barelwi Slanders Against the Ulama-e-Deoband

Deceptions and

Distortions of Abu

Hasan

NUMBER ONE:

LIE/SLANDER

Abu Hasan said:

[Shāh] Ismāýīl…was slain by upright Muslims in Balakot – but Deobandi/Wahābī followers colour it as a martyrdom.

Shāh Ismā’īl was killed by Sikhs. The Balakot Battle was led by Maharajat Sher Sing. See, for instance, Sayyid Abu l-Hasan Nadwī’s Idhā Habbat Rīh al-Imān, pp. 181-8. The academic, Harlon O. Pearson, says: “In 1831, in a full-scale battle at the town of Balakot located in the Himalayan foothills, the Sikh army decisively defeated and dispersed the mujahidin. The two Muhammadi leaders, Sayyid Ahmad Brelwi and Muhammad Isma’il were killed.” (Islamic Reform and Revival in Nineteenth Century India, p 41)

NUMBER TWO:

LIE/SLANDER

Abu Hasan said:

The fatwā of Gangohī, however is disputed by later Deobandis and claimed to be a forgery – yet, Gangohī did not deny it himself; his followers point out OTHER fatāwā to prove Gangohī’s actual belief, but there is no explicit denial of Gangohī of that fatwā, even though it was reproduced by his critics and publicly decried in his own lifetime, and takfīr was also made by his critics on this issue. There is not a single statement of Gangohī that explicitly repudiates that fatwā or simply says: “That fatwā is not mine”.

Mawlānā Rashīd Ahmad Gangohī did deny the fatwa as documented by his student, Mawlānā Murtazā Hasan Chāndpūrī, in several of his works. See translation of Fayslah Kun Munāzarah, pp. 37-8 (http://ukkhuddam.files.wordpress.com/2012/03/fayslah-kun-munazarah-updated-translation.pdf)

Note: Abu Hasan is aware of Fayslah Kun Munāzarah and its translation.

NUMBER THREE:

LIE/SLANDER

Abu Hasan said:

[Deobandi elders believe] that it is bidáh to believe that Allāh does not have a direction.

In Mawlānā Khalīl Ahmad Sahāranpurī’s al-Muhannad ‘ala l-Mufannad, signed by many of the Deobandi elders (including Shaykh al-Hind and Mawlānā Ashraf ‘Alī Thānawī), it says: “As for direction and place, we do not allow affirming them for Him – Exalted is He – and we say that He – Exalted is He – is pure and transcendent beyond them and from all qualities of temporality.” (وأما الجهة والمكان فلا نجوز إثباتهما له تعالى ونقول إنه تعالى منزه ومتعال عنهما وعن جميع سمات الحدوث)

[Note: Shāh Ismā‘īl Shahīd is not technically an elder of Deoband, and the attribution of the above view to him is also incorrect.]

NUMBER FOUR:

LIE/SLANDER

Abu Hasan said:

“It is also true that Ismāýīl Dihlawī…derided adherence to madh’habs… and Deobandis choose to ignore the subject

The claim “Deobandis choose to ignore the subject” is demonstrably untrue and another clear falsehood. Mawlānā Rashīd Ahmad Gangohī himself addressed the issue. He said in Fatāwā Rashidiyyah: “That which this slave has heard, it was the condition of the deceased Mawlānā [i.e. Shāh Isma‘īl] that as long as a non-abrogated authentic hadith could be found, he would act on that. And if it could not be found, he would do taqlīd of Imām Abū Hanīfah – And Allah Ta’ala knows best…” (p. 93) He goes on to say that this is what becomes clear from reading his books.

NUMBER FIVE:

LIE/SLANDER

Referring to Taqwiyat al-Imān, Abu Hasan said:

commonly accepted practices like tawassul were slammed as polytheistic.”

In fact, far from saying it is polytheistic, Shāh Isma‘īl said tawassul through personalities was correct in Taqwiyat al-Imān. He wrote: “But if it is said, ‘O Allah, give me for the sake of Shaykh ‘Abd al-Qadir’, then this is allowed.” (Taqwiyat al-Imān)

NUMBER SIX:

TAHREEF/INEPTITUDE

Abu Hasan quoted an Arabic passage of Musamarah/Musayarah and then translated it as follows:

وأما ثبوتها أي القدرة على ما ذكر ثم الامتناع عن متعلقها اختياراً فبمذهب أي فهو بمذهب الأشاعرة أليق منه بمذهب المعتزلة ، و لا يخفى أن هذا الأليق أدخل في التنزيه أيضا

“That is, proof of Power on that which has been mentioned but impossibility to act upon it by His Choice. But the madh’hab that is the madh’hab of Ash`aris is more suitable than that of the mu’tazilah. And it is obvious that this better position is also included in Transcendence of Allah.”

Anybody with a basic comprehension of Arabic can see that the “translation” does not correspond to the original Arabic, and is clear distortion (tahrīf). The original Arabic leading up to this sentence is as follows:

ثم قال أي صاحب العمدة : و لا يوصف الله تعالى بالقدرة على الظلم و السفه و الكذب لأن المحال لا يدخل تحت القدرة أي لا يصلح متعلقا لها و عند المعتزلة يقدر تعالى على كل ذلك و لا يفعل انتهى كلام صاحب العمدة ، و كأنه انقلب عليه ما نقله عن المعتزلة ، إذ لا شك أن سلب القدرة عما ذكر هو مذهب المعتزلة ، و أما ثبوتها أي القدرة على ما ذكر ثم الامتناع عن متعلقها اختياراً فبمذهب أي فهو بمذهب الأشاعرة أليق منه بمذهب المعتزلة ، و لا يخفى أن هذا الأليق أدخل في التنزيه أيضا

The translation of which, in context, is as follows:

“Then he i.e. the author of Al-’Umdah said, ‘Allah (Exalted is He) is not described with Power over oppression, impudence and falsehood because the impossible is not included in [His] Power, i.e. it is improper for it to pertain to them. According to the Mu’tazilah, He (Exalted is He) is Able over all that but does not do [them].’ End quote from Al-’Umdah.

“It appears as though he altered that which he transmitted from the Mu’tazilah, since there is no doubt that the absence of power over what was mentioned is the madhhab of the Mu’tazilah. As for its presence, i.e. power over what was mentioned, and then abstention from pertaining to them by choice, to the madhhab, i.e. it is to the madhhab of the Ash’aris, more fitting than it is to the madhhab of the Mu’tazilah. It is obvious that this more fitting [position] is also included in transcendence.”

The underlined part is the section “translated” by Abu Hasan above. It is very clear that Abu Hasan tries to convey the complete opposite meaning of what was intended by the original passage, which states that the inclusion of the aforementioned things in the Divine Power (and then abstention from them by choice) is the view most suitable to the Ash’aris.

NUMBER SEVEN:

LIE/SLANDER

Abu Hasan said:

what khalil wrote was: “ilm e muHiT e zameen” and alahazrat in husam (according to numani mistranslated the above) “bi `ilmi’l arD al-muHiT”.

Nowhere does Mawlānā Manzūr Nu’māni say Ahmad Ridā Khān Barelwī mistranslated this phrase.

NUMBER EIGHT:

LIE/DECEPTION

Regarding the view that having the garment below the ankle without pride is not makrūh tahrīmī or harām but only slightly disliked, Abu Hasan said: “qaDi iyaD, nawawi, ibn Hajar [al-‘Asqalānī], sanusi, qastallani on one side

It is not true that Ibn Hajar al-‘Asqalānī sided with this view as clear from his Fath al-Bārī

NUMBER NINE:

LIE/SLANDER

Abu Hasan said:

What Khalīl had said was that the encompassing knowledge of the earth is proven for Satan but unproven for RasūlAllāh.

Nowhere does Mawlānā Khalīl Ahmad Sahāranpūrī say encompassing knowledge of earth is proven for Satan. He only affirms “extensive” knowledge of the earth for Satan based on the evidences provided by his opponent. He only mentions “encompassing knowledge of the earth” as a hypothetical knowledge which was wrongly affirmed for Rasūlullāh (sallAllāhu ‘alayhi wasallam) based on a false analogy.

NUMBER TEN:

LIE/SLANDER

Abu Hasan said:

Tawassul of Awliyā’ / Prophets [is] Bid‘ah/Shirk according to elders [of Deoband].”

The Deobandi elders clearly pronounced the permissibility of tawassul in al-Muhannad, quoting from Mawlānā Gangohī himself: “According to us and according to our mashāyikh taking a means (tawassul) in supplications through Prophets and the righteous, from the Friends, martyrs and truthful saints, is permissible during their lifetime and after their death, in that one says: ‘O Allah! I take so-and-so as a means to You that you accept my supplication and You accomplish my need,’ etc. as stated by our shaykh and our master, Shāh Muhammad Ishāq al-Dehlawī thumma al-Muhājir al-Makkī; and then our shaykh and our master, Rashīd Ahmad al-Gangohi – Allah’s mercy on them – clarified it in his Fatāwā, which is in this time widespread and well-circulated in the hands of people, and this issue is mentioned on page 93 of the first volume of it, so whoever wishes may refer to it.”


Some challenges to Abu Hasan of Masabih Forums Regarding his Book, “The Killer Mistake”

October 27, 2013

In this post, we challenge Abu Hasan to substantiate some of the claims he made in his recent book, “The Killer Mistake.” We will only ask him to substantiate two statements that he made in this book. If he cannot, then let him and his blind followers remember what he himself wrote in this book: “May the damnation of Allāh táālā be upon liars.”

[For the rest of us, these examples serve as further evidence that Abu Hasan has imbibed the qualities of deception and lying displayed so strikingly by his ‘grand master’, Ahmad Rida Khan Barelwi]

Challenge 1

On page 100, Abu Hasan writes: “What Khalīl had said was that the encompassing knowledge of the earth is proven for Satan but unproven for RasūlAllāh.”

Challenge: Substantiate that Mawlānā Khalīl Ahmad Sahāranpūrī said that “encompassing knowledge of the earth” is proven for Satan.

{Note: Nowhere does Mawlānā Khalīl Ahmad Sahāranpūrī say encompassing knowledge of earth is proven for Satan. He only affirms “extensive” knowledge of the earth for Satan based on the evidences provided by his opponent. Never does he affirm “encompassing knowledge.” This is, in fact, one of the lies of Ahmad Ridā Khān Barelwī, which Abu Hasan has rehashed here.}

Challenge 2

On page 118, Abu Hasan writes: “Tawassul of Awliyā’ / Prophets [is] Bid‘ah/Shirk according to elders [of Deoband].”

Challenge: Prove that Tawassul is Bid‘ah or Shirk according to the elders of Deoband.

{Note: Even Shāh Ismā‘īl – who is technically NOT an elder of Deoband – allowed Tawassul in Taqwiyatul Imān. He said in Taqwiyatul Imān: “But if it is said, ‘O Allah, give me for the sake of Shaykh ‘Abd al-Qadir’, then this is allowed.” (Taqwiyat al-Iman, p.123) – which Salafis conveniently omit in their translations.

And the Deobandi elders clearly pronounced the permissibility of tawassul in al-Muhannad, quoting from Mawlānā Gangohī himself: “According to us and according to our mashāyikh taking a means (tawassul) in supplications through Prophets and the righteous, from the Friends, martyrs and truthful saints, is permissible during their lifetime and after their death, in that one says: ‘O Allah! I take so-and-so as a means to You that you accept my supplication and You accomplish my need,’ etc. as stated by our shaykh and our master, Shāh Muhammad Ishāq al-Dehlawī thumma al-Muhājir al-Makkī; and then our shaykh and our master, Rashīd Ahmad al-Gangohi – Allah’s mercy on them – clarified it in his Fatāwā, which is in this time widespread and well-circulated in the hands of people, and this issue is mentioned on page 93 of the first volume of it, so whoever wishes may refer to it.”}

Update: Noori, senior moderator on the Barelwi forum, replies: “Khalil said ‘ilm e muhit zamin ka’, did he not use the word muhit?” The challenge was to prove that this “encompassing” knowledge was affirmed for Satan – which is what Abu Hasan claimed -, not that Mawlana Khalil Ahmad Saharanpuri merely used the word. Hence, challenge still stands.

Update 2: After the above update, Noori sneakily added another sentence to his post (which was not there in the original post): “He said ‘shaytan o malik al-mawt ko yeh wus’at nas say sabit hoi’, which wusa’t? That is ‘ilm e muhit zamin ka’.” Incorrect. ‘Ilm muhit zamin ka (encompassing knowledge of the world) is used in Barahin Qati’ah for the hypothetical knowledge that is mistakenly affirmed for RasulAllah (sallAllahu ‘alayhi wasallam) based on a false analogy with Satan/Malak al-Mawt (not “Malik al-Mawt” by the way). It is not the knowledge affirmed for Satan. The knowledge affirmed for Satan is the “expansive” knowledge proven in the book that is being refuted (Anwar Sati’ah) i.e. being present with most of the children of Adam. The “expanse” of Satan’s knowledge is already assumed in the passage, as the sentence starts, “Seeing the condition [i.e. expansive earthly knowledge as shown in Anwar Sati’ah] of Satan and Angel of Death” – even before “encompassing knowledge” is mentioned. One can refer to the original book, and clearly see that this is the case. Both challenges, therefore, still stand.

Update 3: Abu Hasan has replied here. I’ll ignore the excess and filth. But what it boils down to is the same thing that Noori said, which has been addressed in “Update 2” above. I see no point in repeating. Anyhow, does that mean Abu Hasan is conceding he lied on the second issue above, which they seem to have conveniently skipped?


Reply to Abu Hasan on Deobandi fatwa on Isbal

July 1, 2013

Reply to Abu Hasan on Deobandi fatwa on Isbal

Abu Hasan attacked the fatwa of a respected Deobandi Mufti (http://askimam.org/public/question_detail/17064) here:

http://sunniport.com/masabih/showpost.php?p=42595&postcount=3

He says:

the “mufti” and his approver are both idiots. and his words reek of the stench of wahabism they drown in when nobody is looking.

I’m sure these cheap insults are consoling for him and his crew but for those who are after truth, his insults mean nothing. And the truth is there is no “wahhabism” in this fatwa, as it carefully describes where and how it is following principles of Hanafi fiqh. And it is Abu Hasan that is the idiot which has again and again been proved on this very site, and a few of his idiocies are described below.

In answer to the comment in the fatwa by the Deobandi scholar: “It is amazing to see that inspite of this hadith being quoted in five of the six authentic books, the Barelwis still opt to give a reference of a hadith from a Fiqh book,” Abu Hasan says:

so deobandi fatawa are only hadith citations? or do they doff the ‘hanafiyat’ when it is not conducive?

Which as usual is a complete distortion of what was being said. The Mufti in the fatwa merely explained that it is strange that in the Barelwi fatwa quoted in the question, the so-called (Barelwi) mufti giving the fatwa quotes a famous hadith (on not folding one’s garments) from a fiqh book. Of course you would quote fatwas and fiqh from fatwa and fiqh books, but the norm and convention is to quote hadith from reliable hadith-books, as fiqh/fatwa books are not reliable sources of hadith. This is the simple and straightforward point that was being made which Abu Hasan not only overlooked but twisted and distorted.

He then quotes some commentators of hadith to “prove” that having the garments below the ankles without pride is only makruh tanzihi, and not makruh tahrimi as stated by the Deobandi Mufti. From amongst these commentators, he quotes Ibn Hajar al-‘Asqalani; whereas the truth is that Ibn Hajar al-‘Asqalani in his lengthy explanation inclines to the view that it is makruh tahrimi (i.e. haram) when garments are deliberately below the ankles even without pride! Abu Hasan in fact does not give the full quotes of Ibn Hajar. For example in the explanation of a Bab title, Abu Hasan quotes Ibn Hajar as follows:

“on he who drags his garment but not out of pride. that is such a person is exempt from the dire warnings mentioned [for those who let flow their garments dragging behind them]”
However, Ibn Hajar al-‘Asqalani goes on to discuss that there is another condition: if it is done for an excuse (‘udhr), then there is no blame on the person. But if (without pride) one does it without an excuse, Ibn Hajar says there is detail to this issue, which he discusses later. And in his discussion, he explains that some are of the view that it is makruh tanzihi and others that it is makruh tahrimi; and he brings a number of proofs for the latter view. For example he shows that the prohibition was not restricted to the state of pride by the fact that Umm Salamah asked about the ruling for women after the Prophet (peace be upon him) mentioned this. If it was restricted to the condition of pride, Umm Salamah would not have asked this, as the lowering of the garments was only a manifestation of pride for men. Similarly, he quotes the hadiths which say that lowering the garments itself is “from pride” (من المخيلة) to show that this condition of pride is not to exclude those who do it without pride but to clarify that this act itself is a prideful act. For a long quote from Ibn Hajar al-‘Asqalani where he gives other reasons from hadiths why the prohibition is not restricted to the condition of pride, see here: http://www.sunniforum.com/forum/showthread.php?57315-Mufti-Taqi-Usmani-on-Isbal&p=470268&viewfull=1#post470268
 
This view was not only elaborated by Ibn Hajar al-‘Asqalani, but the Maliki imam, Ibn al-‘Arabi.
Abu Hasan paraphrases a recent Salafi commentator:

however safiyu’r RaHman mubarakpuri in his commentary of muslim says that there are three types who drag their clothes:

1. out of pride
2. unwittingly or unknowingly or for a necessity
3. not out of pride, and not of necessity, but deliberately.

according to the mubarakpuri mazkur, 1 and 3 are haram and 2 has no sin.

He does not realise however that these distinctions are found also in Ibn Hajar’s Fath al-Bari.

 He then says:
 
i don’t know which hadith these three categories are mentioned; if it is istinbat or derivation from hadith, or ‘understood’ from the hadith, why should you be forgiven for ‘interpretation’ and ulama are accused of rejecting hadith if they do the same?
 
Again Abu Hasan puts things in the mouth of the scholar . Which ‘ulama’ were accused of rejecting hadith if they do this istinbat based on the hadiths? In the entire fatwa no such accusation was made. In fact it was conceded in the fatwa that major ‘ulama of hadith and of fiqh held this view, that to let the garments go below the ankles is haram with pride and makruh tanzihi without. But all it argued was that based on a number of hadiths condemning the practice, the harshness and severity of the warning, the favoured interpretation of the Deobandi scholars that the prohibition is with and without pride, and the aspect of caution, it has been decided to give fatwa on the view of prohibition (makruh tahrimi) with or without pride; and there is no authoratative ruling in the madhhab contradicting this.
He then says:
regardless, qaDi iyaD, nawawi, ibn Hajar, sanusi, qastallani on one side – pretenders of the 15th century on other side. choose your pick.
Which as has been explained above is inaccurate. Ibn Hajar and Ibn al-‘Arabi held the view supported by the Deobandi mufti, and the Deobandi scholars take this opinion on the strength of its evidence and in accordance with the principles of Hanafi fiqh.
Finally, another of Abu Hasan’s idiocies:
 
 He says: “in ikmal [of ubayy d.828AH]” whereas the name of this author is “Ubbi” not “Ubayy”

Abu Hasan’s Distorted Translation of Qur’an Verses

June 14, 2013

Abu Hasan’s Distorted Translation of Qur’an Verses

We have by now seen numerous examples of Abu Hasan’s inept, and sometimes deceptive, translations of various Arabic passages. Here we will take a look at one of his terrible translations of a Qur’an verse.

Qur’an 25:23 says:

وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاء مَّنثُورًا

Which Abu Hasan translates as:

“And they sent forth to us from their deeds, [but] we made them useless, like spent wool.” 

http://www.noorulislambolton.com/books/the-preamble-to-faith.pdf page 2

This is Abu Hasan’s own concocted translation.

The first part of the sentence does not mean “they sent forth to us from their deeds.” The word “qaddama” means to send forth, but here the word “qaddama” is not used; instead the word “qadima” is used. Furthermore the subject of the word qadima is not “they” but is We i.e. Allah. “Qadima” means to go towards/approach/advance/proceed towards. So the first part of the sentence means: “We will proceed to what they did.” Which Abu Hasan translates as: “they sent forth to us from their deeds.” One can notice the clear difference in the meanings of the two.

The second part of the sentence says “We will make it haba’ manthur.” “Haba” refers to the dust particles that become visible when the rays of sun enter a room through a window; and “manthur” means scattered. So this part means: “We will make it scattered particles of dust.” Which Abu Hasan mistakenly translates as “spent wool.”

Abu Hasan therefore mistranslated both parts of this verse.

It is of course a far more heinous crime to interpret/translate the Qur’an based on one’s deficient understanding than it is any other text. The Prophet (sallAllahu ‘alayhi wasallam) said: “Whoever interprets the Qur’an with his own opinion, let him prepare his seat in the Fire.” (Tirmidhi)

This is not the first time Abu Hasan was informed of an error in his personal translation of a Qur’an verse, and was warned of the dangers of this. Several years ago, he was, after been corrected on a mistranslation, advised not to produce his own translation but to rely on already available ones; his response was to correct his mistaken translation and say: “the verse has been corrected as pointed out by the brother. may Allah ta’ala reward him amply for his naSihah.” Yet, many years later he adopts the same careless attitude of (mis)translating the words of Allah using his own manifestly deficient knowledge and understanding.

In the same “work” linked above he attacks a Deobandi scholar, saying: “It is incredible that a person who claims to believe in Judgement day – can slander and lie with such ease.” Is it not then incredible that someone who believes in Judgement day can be so careless when it comes to interpreting the words of Allah, even after having been previously warned?