Nur and Bashar explained

February 2, 2016

A short talk by Mawlana Khalid Mahmood on the topic of Nur and Bashar. Remember that the Barelwis have nobody in the world, not even from the very sufi-inclined Arab scholars who claim that the Prophet (sallaAllahu alayhi wa sallam) was a physical (hissi) nur, as stated explicitly by the Barelwi scholars such as Icharwi and others.

The fact that not a single scholar outside the barelwi realm (let alone the statements of the scholars of aqida) can be found who agrees with the Barelwis on this issue, which would make the whole world wahhabi.

Answering those who say Holy Messenger (Allah bless him and give him peace) had no shadow

August 28, 2012


Iman Jalaluddin Suyuti (d. 911 AH) writes: “Hakim Tirmidhi narrated from the chain of ‘Abdur Rahman bin Qais Za’farani, from ‘Abdul Malik bin ‘Abdullah bin al-Walid, from Sayyidna Zakwan that the Messenger of Allah (Allah bless him and give him peace) had shadow neither in sunlight nor moonlight. (Khasa’is al-Kubra, 1:71)

This narration proves that the Prophet (Allah bless him and give him peace) had no shadow and when he did not have shadow he was not bashar.


This hadith is not acceptable and reliable. First, because one of its narrators is ‘Abdur Rahman bin Qais Za’farani, he is called liar by Imam ‘Abdur Rahman bin Mahdi. Imam Ahmad bin Hanbal says: his hadith is weak, he is abandoned. Imam Abu Zur’ah calls him kadhdhab (liar). Imam Muslim bin al-Hajjaj says that his hadiths are unacceptable. Imam Abu ‘Ali says he used to fabricate hadiths. Imam Nasa’i calls him as matruk al-hadith (one whose hadiths are abandoned), while Imam Saji says that he was dha’if (weak). (Tarikh al-Baghdad, 10:251-252)

All these comments are reported by Hafiz Ibn Hajar ‘Asqalani in Tahdhib al-Tahdhib. He added that according to Imam ‘Adi, most of his hadiths are not supported by other reliable narrators and Hakim Abu Ahmad says that his hadiths were forsaken, while Imam Abu Na’im Asfahai says that he was nothing. (Tahdhib al-Tahdhib, 6:259)

Secondly, Mulla ‘Ali Qari says: “Hakim Tirmidhi narrated this hadith in Nawadir al-Usul from ‘Abdur Rahman bin Qais, who is criticised. ‘Abdur Rahman narrated it from ‘Abdul Malik bin ‘Abdullah bin Walid, who is unknown. (Sharh al-Shifa’, 2:282, Egypt) So along with a fabricator narrator, this hadith was narrated by a majhul (unknown) narrator too.

Thirdly, Zakwan is a Tabi’i, he did not directly meet the Prophet (Allah bless him and give him peace). Had it been any derivative (far’i) issue, it would have been treated so, but since it is a matter of belief; therefore how one can accept baseless narrations compared to Qur’anic verses and sahih hadiths and how can one found his religion over them. Interesting enough, Imam Suyuti himself writes, at other place, about ‘Abdur Rahman bin Qais al-Za’farani that he was kadhdhab (big liar) and wadhdha’ (fabricator). (Manahil al-Safa fi Takhrij Ahadith al-Shifa‘, p.7) This narration was mentioned in Nawadir al-Usul which was written by ‘Abu Abdullah Muhammad bin ‘Ali al-Hussain (d. 255 AH). Imam Shah Abdul ‘Aziz Muhaddith Dehlawi states: “Most of the hadiths mentioned in Nawadir al-Usul are unreliable.” (Bustan al-Muhadditin, p. 68)

(Taken from: Nur wa Bashar: ‘Allamah Sarfaraz Khan Safdar)

Regarding the shadow of the Messenger (Allah bless him and give him peace)

August 14, 2012

Few proofs that the Holy Prophet (Allah bless him and give him peace) had a shadow.

[1] Imam Hakim Abu ‘Abdullah Muhammad bin Abdullah al-Hafiz (d. 405 AH) narrates that Sayyidna Anas bin Malik (may Allah be pleased with him) stated: “one night the Prophet (Allah bless him and give him peace) was praying. All of a sudden he stretched his hand and then withdrew it. We asked him: O Messenger of Allah! We saw you doing an act in salah which you did not do in past. He said: yes, Jannah was presented before me and I saw therein lofty trees the fruits of which was close at hand. So, I wanted to pick up something from it. I was asked through revelation to retreat, so I retreated. Then, Jahannam was presented before me which was between me and you, even I saw my and your shadow in its light. So, I signaled to you to move back‎, so I was asked through revelation: let they be in the same condition; since you accepted Islam and they also, you migrated and they too, you fought in the way of Allah and they as well, so I do not see any superiority in you except prophethood. So, I concluded that my Ummah will face trials (fitnas) after me.” (Mustadrak, 4:456, Al-Hakim and Al-Dhahabi said: this hadith is sahih)

Imam al-Hakim and ‘Allamah Shams al-Din Abu ‘Abdullah al-Dhahabi (d. 751 AH), the famous scholar of Hadith principles, are of the opinion that the hadith is sahih. Hafiz ibn al-Qayyim al-Hanbali (d. 751 AH) also narrated the hadith. Ssee Hadi al-Afrah ila Bilad al-Arwah, p 16, Egypt) This sahih hadith suggests that the Prophet (Allah bless him and give him peace) had shadow as the Companions (may Allah be pleased with them) had. This was the reason that he saw his shadow and the shadow of the Companions in the light of the flames. Had he not had shadow, this would not have any meaning, as this is not hidden from any sensible and wise person.

[2] Sayyidah ‘Aishah (may Allah be pleased with her) states that the Prophet (Allah bless him and give him peace) was traveling with some of his wives. The camel of Sayyidah Safiya (may Allah be pleased with her) fell sick. Sayyidah Zaynab (may Allah be pleased with her) had an extra camel. He said to Zaynab: it is better if you give your extra camel to Safiya as her camel is sick. She replied: why should I give my camel to this yahudiah (Jewish woman)?  The improper reply angered the Prophet (Allah bless him and give him peace) and he abandoned going to her room for two three months. “She said: until I was disappointed and shifted my bed from there, while one noontime I suddenly saw the shadow of Allah’s Messenger (Allah bless him and give him peace) coming to me.” (Tabqat bin Sa’d, 8:126, Beirut)

(Nur wa Bashar, ‘Allamah Sarfaraz Khan Safdar)

Bashariyyat of Holy Messenger – Pir Mehr Ali Shah

June 3, 2012

Pir Mehr Ali Shah Golri (may Allah have mercy on him), when asked about the Basharriyat of our Holy Prophet (Allah bless him and give him peace), said,

“I am not capable to mediate and judge between the people of knowledge and esteem, but complying with the valued order, I am compelled to put forward what I have present in my mind.

My master! There is no doubt that it is necessary for the believers to remember the Holy Prophet (Allah bless him and give him peace) as a token of respect and reverence. Now, we have to see whether the word bashar, according to the Arabic language, contains the meaning of greatness and perfection or the meaning of abhorrence [lowness/disparagement/despise]. In my humble view, the word bashar contains perfection as per its meaning and application.”

(Maktubaat, p.157 #340)

How to recognize a Barelwi

November 11, 2010

One needs to understand first that there are different groups amongst the Barelwis. Some of them might not know anything about some of the major beliefs of the Barelwis while some others again are very hardcore in propagating in Barelwi beliefs. The less they know, the better.

The points mentioned below can be applied to the average Barelwi who claims to follow Mawlana Ahmad Raza Khan and his representatives. However, sometimes laymen have trouble in recognizing a Barelwi due to the fact he simply does not know those unique stances of the Barelwi. The following points can help laymen into spotting a Barelwi:

1. The Barelwi describes those who follow the scholars of Deoband as “Wahhabis.” They are unbelievers. One should not pray behind Deobandi Imams. The Tablighi Jamaat is Wahhabi too and it is strictly forbidden to go out with them. They have supposedly insulted the Prophet (sallallahu ‘alayhi wa sallam).
2. They agree with the mass takfir of Mawlana Ahmad Raza Khan mentioned in Hussam al-Haramayn. Everybody who does not agree that Mawlana Ashraf Ali Thanwi, Mawlana Qasim Nanotwi, Mawlana Khalil Ahmad Saharanpuri, Mawlana Rashid Ahmad Gangohi are apostates is himself an unbeliever.
3. The Barelwi keeps on talking about so-called Wahhabis every day. Not a day goes by where these “disgusting” Wahhabis are not mentioned. While they themselves proudly claim that they are true lovers of the Prophet [Ashiq Rasul] by singing naats all day. At friday prayers, khatams and even at funerals they will keep on singing.

Nur and Bashar:
4. The Barelwi keeps on saying that the Nabi is literally made of light [nur] and is hesitant in calling the Prophet (Allah bless him and give him peace) a human being [bashar].

Eid Milad al-Nabi:
5. The Barelwi believes that one should definately take part in celebrating the birthday of the Prophet. One who does not perform Eid Miladun Nabi on 12 rabi’ al-awwal is certainly a Wahhabi. Also, walking in a march during this “eid” with a model of the Ka’ba and Masjid Nabawi is done. Participation is very praiseworthy according the Barelwi Ulama.

Kull Ilm al-Ghayb:
6. The Barelwi believes the Prophet has the full knowledge of unseen [ilm al-ghayb] to such an extent that he knows every single detail what is happening in this world. He knows in exact details what happened and what will happen. What we are thinking and what the fishes in the water do. Even the knowledge of the Hour is known by the Prophet.

Hadir Nadhir:
7. The Barelwi believes that the Prophet is present and seeing everywhere. He sees what is happening in this entire world. He can see the whole world through one glance. He even is witness of the vile deeds committed by the people, like murder, theft, adultery, etc.

8. The Barelwi believes that loving the Nabi is enough for one’s salvation. Some of them might even believe that loving Abd al-Qadir Jilani is enough for your salvation, since he will intercede for you.
9. The Barelwi believes that Prophet can do whatever he wants. He has full power over issues such as giving life, giving sustenance, making people healthy. He divides it how he wishes. Some awliya such as Abd al-Qadir Jilani have this power too. That is why they are called upon and according to the Barelwi belief they come to rescue no matter when or where you call. They can remove your difficulties in issues such as rizq, honour, health etc. even though they have passed away, nor are they present.

Ghayrwi and Urs:
10. The Barelwi believes khatam is a necessary function at days such as the third, seventh, 10th, 40th, or after a year. The gathering of urs and ghyarwi is also a must for every true Barelwi. Anybody who disputes these issues is a Wahhabi.

Other innovations:
11. They will keep on insisting on practices such as kissing the thumbs when hearing the name of the Prophet (Allah bless him and give him peace), permissibility of calling yourself Abd al-Nabi, recommendation of reciting salawat before and after every adhan etc. Anybody who refutes these issues, is a Wahhabi.

These are the main issues where Barelwis might have a problem with other Muslims around the globe. There are other issues, which we will highlight in our other posts when we will sum up the differences between Barelwis and other Muslims.