Mufti Taqi Usmani on Fayslah Kun Munazarah/The Decisive Debate by Mawlana Manzur Nu’mani

January 12, 2019

Mufti Taqi Usmani writes:

During my time as a student, I had the opportunity to read numerous books on the methodological differences between the scholars of Deoband and the scholars of Bareli. The reality of the matter with respect to the strong objections that were raised by the scholars of Bareli against some writings of the senior scholars of Deoband (may Allah have mercy on them) was clarified by many respected personalities. However, the book that impressed me most on this subject was Hazrat Mawlana Manzur Nu‘mani Sahib’s (may Allah have mercy on him) book Fayslah Kun Munazarah. The truth is that after reading the evidenced, engaging and firm way in which Hazrat Mawlana clarified these writings, the slightest doubt cannot remain in the heart of any fair-minded person about the beliefs of those elders.

Although the name of the book is Fayslah Kun Munazarah, from which one may get the impression that it is a typical polemical book, and it is our misfortune that we have the impression of “debates” (munazarah) that it is a term used for a public arena in which two headstrong “wrestlers” each seize every opportunity to bring down the other in every just and unjust [rhetorical] battle, and behind these opportunities, the urge to seek the truth is left behind and suppressed; but the reality is that this book of Mawlana is far afield from this type of polemical ground. Rather, in reading it, one comes to know what a good-intentioned debate is.

In its origin “munazarah” is a word from the Arabic language, the meaning of which is “to collectively ponder over a particular issue.” In this book, Mawlana presents a practical demonstration of this reality of “munazarah.” His style and method is not the style of a typical debate. It is in a sincere, positive, objective and evidenced form of writing, the objective of which is to provide understanding, not to debase and humiliate the opposition. (Nuqush-e-Raftegan, pp. 395 – 6)

Read a translation of Fayslah Kun Munazarah here:

Icharwi distorting quotes about ilm al-ghayb

December 30, 2011

by Saad Khan

It is a well-known belief of the Barelwis that the Messenger (Allah bless him and give him peace) was given complete knowledge of the unseen (ilm al-ghayb) from the advent of creation till people enter Paradise and Hell and even after that.

Famous high-ranking Barelwi scholar and debater Molwi Muhammad ‘Umar Icharwi (d: 1971), known as ‘Munazir-i-Islam’ in Barlewi circles, has tried in vain to prove that Holy Messenger had complete ilm al-ghayb. In this effort he goes as far as misquoting Shihab al-Din Qastalani al-Shafi’i (d. 923).

Molwi Muhamamd ‘Umar quotes from Irshad al-Sari which is a Sharh of Sahih al-Bukhari by Qastalani,

يرى ان صحة النبوة تستلزم اطلاع النبى صلى اللّه عليه وسلم على جميع المغيبات

“For the Prophethood to be valid it is required the Holy Prophet knows all of the unseen.” (Miqyase Hanafiyyat, p. 385)

He misquotes ‘Allamah Qastalani. Below is the accurate quote from Irshad al-Sari of Qastallani:

فإن بعض من لم يرسخ في الإيمان كان يظن ذلك حتى كان يرى أن صحة النبوة تستلزم إطلاع النبي صلى الله عليه وسلم على جميع المغيبات

“Some of those who are not firm in faith (Iman) believe to such a degree that they consider that for the Prophethood to be valid it is required the Holy Prophet (Allah bless him and hive him peace) knows all of the unseen.”

Notice how he left out the part in red as it demolishes their ‘aqidah.

This exact quote can also be found in Fath al-Bari, 13:364, of Hafiz ibn Hajr al- ‘Asqalani (may Allah have mercy on him).

فإن بعض من لم يرسخ في الإيمان كان يظن ذلك حتى كان يرى أن صحة النبوة تستلزم إطلاع النبي صلى الله عليه وسلم على جميع المغيبات

It is bold of him to leave out the first part of the sentence in which ‘Allamah Qastalani is attributing the ‘aqidah of complete knowledge of unseen to those who are not solid in faith and belief.

Scan from Umar Icharwi:

Original scan of Qastalani: