Barelwism can be characterised (amongst other things) as a tradition bent on distorting texts and history to paint opponents in a bad light. Asrar Rashid is a contemporary Barelwi who upholds this distinctive Barelwi tradition. Under our previous post documenting some of Asrar Rashid’s lies*, a commenter posted a relatively old talk of his in which he regurgitates Barelwi “reasons” for making takfeer of the Deobandi Akabir. The talk is titled “Refutation of Nuh Keller’s ‘Iman, Kufr and Takfir’”. Since we are on the topic of Asrar Rashid’s lies, it would be fitting to list a few lies that have surfaced from this talk.
Asrar Rashid claims:
With [Hifz al-Iman] is Bast al-Banan wa Taghyir al-Unwan which he wrote after to defend his statement, after he was taken to task by al-Imam Ahmad Rida Khan. He wrote these works after al-Imam Ahmad Rida Khan passed away.
He is claiming that Mawlana Ashraf ‘Ali Thanawi’s Bast al-Banan – which is a refutation of the false allegation made against him by Ahmad Rida Khan Barelwi and of the false reading of a passage from Hifz al-Iman – was written after the death of Ahmad Rida Khan Barelwi. This is false. Bast al-Banan was written in 1911, many years before the death of Ahmad Rida Khan Barelwi. Bast al-Banan is dated Sha‘ban of 1329 AH (1911 CE) (Hifz al-Iman, Darul Kitab, p 32). Mawlana Sarfraz Khan Safdar (1914 – 2009) writes: “Hazrat Thanawi (Allah Most Exalted have mercy on him) published this lengthy answer with the title Bast al-Banan in Sha‘ban of 1329 which is appended to Hifz al-Iman itself. After the publication of this answer, Khan Sahib was alive for around 11 (lunar) years, but despite this clarification and explanation of Hazrat Thanawi Sahib, Khan Sahib did not part from his kufri determination…” (Ibarat e Akabir, p 191)
Bast al-Banan of course did not go unnoticed by Barelwis, hence some wrote “refutations”. One of these Barelwi refutations, Waq’at al-Sinan is clearly dated to 1330 AH – several years before the death of Ahmad Rida Khan Barelwi. Asrar Rashid’s claim, therefore, that Bast al-Banan was written after the death of Ahmad Rida Khan is resoundingly false.
Referring to Sirat e Mustaqim, Asrar Rashid says:
Where the statement regarding the Muslim praying in his prayer and he thinks of a donkey his prayer is not invalid but if he thinks of the best of creation his prayer is invalid. Everyone has heard this statement. This is found in this book Sirat e Mustaqim.
This statement is not found in Sirat e Mustaqim. The discussion in Sirat e Mustaqim is not about the validity or invalidity of salah, but about certain distractions and preoccupations of the mind, and which are worse than which. Hence, Asrar Rashid’s claim that Sirat e Mustaqim states that the salah is invalid because of thinking of the best of creation is false and another lie. In fact, in one place of the discussion in question from Sirat e Mustaqim, it states that on some occasions the thought of prophets can be from the blessings of salah – almost exactly the opposite of what Asrar Rashid imputes.
A detailed discussion of the passage in question can be found here: https://barelwism.wordpress.com/2017/03/10/refuting-the-allegation-that-shah-ismail-said-allah-forbid-that-to-think-of-the-prophet-saw-in-salah-is-worse-than-thinking-of-animals/
Discussing a sentence of Barahin e Qatiah of Mawlana Khalil Ahmad Saharanpuri, Asrar Rashid says:
On page 52 he has worse statements where he says “a‘la ‘illiyyin mein ruh mubarak alayhissalam ki tashrif rakhna aur malak al-mawt se afzal hone ki wajh se hargiz sabit nehin hota”, that if you say the Messenger sallallahu alayhi wasallam went to the higher abode then this does not in any way make him any better than Malak al-Mawt.
This is a false reading of the passage from Barahin e Qatiah. Asrar Rashid is claiming that the sentence states the Prophet (sallallahu alayhi wasallam) is not proven to be greater than Malak al-Mawt (Angel of Death) on account of being “in the higher abode”. This is not at all what it says.
The actual passage says that on account of his blessed soul being in the ‘Illiyyin and on account of his superiority to Malak al-Mawt, the Prophet (sallallahu alayhi wasallam) cannot be said to have knowledge of certain things (like the locations and times of death of people) that Malak al-Mawt possesses. As one can see, Asrar Rashid’s reading is completely false. He did not read the full Urdu sentence, and nor did he translate the sentence correctly. The full Urdu sentence reads:
“Pass a‘la ‘illiyyin mein ruh mubarak alayhissalam ki tashrif rakhna aur malak al-mawt se afzal hone ki wajh se har giz sabit nehin hota keh ilm aapka in umoor mein malak al-mawt ki barabar ho cheh jaikeh ziyadah.”
A translation of which is:
“Thus, due to the blessed soul, upon him peace, being in the Higher ‘Illiyyin and being superior to Malak al-Mawt, it is not established at all that his knowledge is equal in these matters (about the locations and times of death of people etc.) to that of Malak al-Mawt, let alone being greater.”
Mawlana Khalil Ahmad Saharanpuri is refuting the fallacious reasoning that just because someone is superior or more virtuous, he must therefore possess more knowledge than another in matters on which virtue does not depend (like the locations/times of death of people).
Thus, these are three further lies that have surfaced from an older talk of Asrar Rashid. These are only the clear lies and falsehoods. Otherwise, there are many problems and holes in Asrar Rashid’s arguments, but this is not the place to go into detail. Readers can find detailed responses to these old arguments on this website and elsewhere.