Ḥakīm al-Ummat Mawlānā Ashraf ‘Alī Thānawī raḥimahullāh addresses the “explicit kufr in which there can be no ta’wīl” of some heretics who claimed that Shaykh ‘Abdul Qādir al-Jīlānī is equal to, or has surpassed, Allāh Ta‘ālā in the quality of the creation being in need of him! Na‘ūdhu billāh. (Imdād al-Fatāwā, Maktabah Dārul ‘Ulūm Karāchī, 6:75)
Ḥakīm al-Ummat Thānawī raḥimahullāh explains that, “The being and characteristics of Allāh, the Absolutely Powerful (Qādir Muṭlaq), are themselves outside the Divine Power. Otherwise, it would necessitate believing that He is able to bring into existence His own likeness, which is absurd.” (ibid. 76)
He then explains this as divine punishment for the Mubtadi‘īn (innovators) who lay false allegations against the noble ‘ulamā’ of dīn:
The Mubtadi‘īn who have waged war against those who wrote that [creating] a likeness of the Prophet (Allāh bless him and grant him peace) is under the Power of the Creator (Exalted is He) but extrinsically impossible, and have popularised the [correct] belief of expressing the Power of the Absolutely Powerful under the [ambiguous] slogan of “imkān al-kidhb” and thereby have created ill-feeling amongst the ignorant for the ‘ulamā’ of dīn, those [very same Mubtadi‘īn] have fabricated the [false] belief about Ḥaḍrat Shaykh [‘Abdul Qādir al-Jīlānī] that, Allāh forbid, Allāh has made him His equal, and in fact made him superior to Himself, which is certainly explicit kufr. This punishment has befallen these people on account of the bad language they have used in relation to the respected ‘ulamā’ of dīn and as a result have acquired the mark of blackened faces in both worlds. (ibid. 6:76)
The “blackened faces” in this world refers to humiliation and being exposed. (Muṭāla‘ah Barelwiyyat, by Dr. ‘Allāmah Khālid Maḥmūd, Hafzi Book Depot, 5:69)
Ḥakīm al-Ummat Thānawī raḥimahullāh explains further that the one who entertains such a belief is “certainly a Mushrik and Kāfir”. He then quotes two poems which are “in the same vein” (Imdād al-Fatāwā, 6:76). The first poem states that, na‘ūdhu billāh, Allāh, the Sovereign, has made the one He has given His attention to equal to Him and thus he is “not less than Allāh”! He writes that this poetry is “explicit shirk”, and “the one who composed this verse is worthy of being considered a Mushrik and outside of Islām.” (ibid.)
Then he refers to a second verse of poetry that says:
I will call you Mālik (the Owner) for you are the Mālik’s beloved, for there is no otherness/separation between the beloved and the lover.
Ḥakīm al-Ummat Thānawī raḥimahullāh states that “Mālik” here has been used in the meaning of “God” (Khudā), and thus the clear meaning of the verse is that the person being addressed “is Allāh’s beloved and there is no difference between the beloved and the lover, and thus he is also, Allāh forbid, divine!” Thus, the writer of the verse “is deserving of the same ruling which has been given for the first verse. The ruling cannot change based on any ta’wīl because the words are completely clear.” (ibid. 6:76-7)
‘Allāmah Khālid Maḥmūd ḥafiẓahullāh comments:
The fatwā that Ḥakīm al-Ummat (Allāh have mercy on him) gave on the first verse is that the one who said this verse is a Mushrik and outside of Islām.
Now, he has given this same fatwā on the one who said this second verse. To whom does this second verse of poetry belong? It belongs to Mawlānā Aḥmad Riḍā Khān. (Muṭāla‘ah Barelwiyyat, 5:70)
The line can be found in Aḥmad Riḍā Khān’s Ḥadā’iq Bakhshish. (Scans below).
Those who lie and slander the great imāms of dīn should take heed. Allāh has declared war against those who show enmity to his Awliyā’. It would not be farfetched that the one Allāh has declared war against, the greatest gift Allāh has given him – his īmān – will be snatched away from him in one way or another. Shaykh al-Islām Mawlānā Ḥusayn Aḥmad Madanī raḥimahullāh explains:
Based on a prophetic statement, the takfīr will fall back on Aḥmad Riḍā Khān Ṣāḥib Barelwī. It is found in a clear text and an authentic ḥadīth that one who does takfīr or curses anyone, it will certainly fall back on one of the two: if that individual is deserving [of takfīr or the curse], then on him, and if not, it will turn back on the speaker. Thus, since the respected Elders of Deoband and Sahāranpūr are innocent of this [takfīr], this is why all of these takfīrs and curses, turning back on Barelwī and his followers, will become a cause of punishment for them in their graves, and a cause of īmān coming out and certainty and conviction departing them at the time of death. Upon Judgement, these [takfīrs that turn back on them] will be a cause of the Angels saying to Ḥuḍūr regarding all his followers: “You do not know what they did after you!” and, saying, “[Go] far away, far away!”, Rasūl Maqbūl (upon him peace) will push them away from the Fount from which drink is taken and from the Praiseworthy Intercession, [treating] them worse than dogs; and they will be denied the reward, positions and bliss of this blessed Ummah. (al-Shihāb al-Thāqib, p. 290)