CHARGE AGAINST ISLAMIC SCHOLARS

Fifthly, as a matter of fact these insolent people have levelled this baseless charge against the Islamic scholars. The experts of the Islamic law have never given such a decision. The insolent people have acted like the Jews and changed the meanings by interpreting the statement out of its context. “The Jews change and interpret a statement out of Its context,” says the Quran. The experts of law have not said that a man who has 99 acts of disbelief and one ad of Islam in his character is a Muslim. 0 Allah we seek your refuge from such a dreadful mischief! The truth, on the other hand, is that the entire Muslim community is agreed on the point that a person who has in his balance-sheet 99 000 statements of Islam and one statement of disbelief is certainly and absolutely a disbeliever. In 99 drops of rose-water if you put one drop of urine, it will all become urine. But these ignorant people say that if you put one drop of rose-water into 99 drops of urine, the whole mixture will become pious and pure impossible. Let alone the Islamic scholars, even an ordinary sensible man cannot make such a silly statement. Actually the experts of lslamic law have said that if a Muslim uses a word which has one hundred possible shades of meaning, and 99 shades of meaning go towards disbelief and one comes towards Islam, it would be fair not to call him a disbeliever, until it is proved that his intention was to express some shade of disbelief through this world.The logic behind this statement appeals to common sense. The experts want to give this Muslim the benefit of the doubt. At least, there is one shade of opinion which is Islamic. 1t is quite possible that he might have intended this one, and this view would go in his favour. However they have already made it clear that, if his intention was based on disbelief, in Allah’s decision he will be a disbeliever. Let us take an example. If Zaid says “Amar possesses knowledge of the unseen definitely.’. This statement has the following possible shades of meaning:

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POSSIBLE SHADES OF MEANING

1. Amar by his very nature knows about everything that is unseen. This is clear disbelief and partnership with Allah.
“Say none in the heavens or on earth, except Allah, knows what is hidden”,
(QURAN XXVI’-65)

2. Amar does not possess the knowledge of the unseen but some spirits (Jinn) who possess this knowledge, convey this knowledge to him. So he definitely gets the knowledge of the unseen. This is also a disbelief.
“The Jinn saw clearly how, if they had know the Unseen, they would not have Read the rest of this entry »

THE BIG ADVANTAGE KNOWLEDGE OF THE UNSEEN

This search for the truth has also made another point clear. In some Islamic decisions like Fataawa QaziKhan etc, it is recorded that a person, who gives the names of Allah and His Prophet صلى الله عليه وسلم as witnesses to a marriage contract, or says that the souls of spiritual guides are present and omniscient, or says that the angels possess the knowledge of the unseen or says ‘I possess the knowledge of the unseen’ is a disbeliever. It implies a declaration of disbelief on account of his personal knowledge, although in these statements there are many possibilities of Islamic interpretation. Here it is not clearly stated that the knowledge of the unseen is definite and the term knowledge is used in good faith. If we go into further possibilities, there will be 42 rather than 21 possibilities. Many of these will be out of the range of disbelief, because assertions of the knowledge of the unseen in good faitry is not disbelief. Baher-ur-Raalq and Durr-E-Mukhtar state as under:

“It is learnt from their issues here trlat one who regards something which Allah has condemned as Haraam being Halaal following his wishful thinking, he will not be condemned as Kafir. He will be condemned as Kafir if he resolutely believes in a Haraam as being Halal, and likewise. What Oartabi has mentioned in the Sharah of Muslim that having wishful thought regarding the Unseen such as the thoughts of the star-gazers and palm-readers regarding the occurrence of things in the future through daily practice which is a correct thought. Claiming to possess the knowledge of the Unseen, apparently such a claim of having ideas of Ghaib is Haraam but not Kufr as against the claim of the knowledge of the Ghaib.

PROBABLE POSSIBILITY

The question arises why have the Islamic scholars issued a verdict of disbelief when so many Islamic Interpretations are possible? Obviously, they have given importance to the more probable possibility, which goes towards disbelief If we do not take this view, the statements and the reasoning of the scholars will be- come null and void. Further details can be seen in Jami-ul-Fasooleen, Radd-ul- Mukhtar, Hashia Allama Nooh, Multaqit Fataawa Mujjat, Tatar Khaniyah, Majma-ul-Anher, Hadiqah Nadiyah and Sal-ul Hisam etc. The key references to the Quranic verses and Prophet’s traditions can be studied in the books concerning knowledge of the unseen, such as AI-lolul-Mahnoon etc. It all depends on the guidance and strength given by Allah. Here it would suffice to quote the following words from Hadiqah Nadiyah:
“That is to say In the books of Islamic decision only those words have been considered adequate to give a verdict of disbelief through which the speaker had the intention of expressing the disbelieving shade of meaning, otherwise it would not be disbelief”.

AN IMPORTANT WARNING:
Only that probability is reliable which appeals to the common sense. When a statement is clear, it is not advisable to explore the far-fetched probabilities If we indulge in this sort of unreasonable exercise, nothing would be classified as disbelief. For example, Zaid says that there are two Gods. If we try to interpret this statement metaphorically as two forms of Allah’s will. The Quran, says:
“Except that which Allah decrees” (that is) the order of Allah (Quran).

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

DECISIONS OF FUQAHA

Ajar may say “I am the Messenger of Allah (Rasool of Allah)” .It can be presumed that he means literally because it is Allah who has put soul into his body. These presumptions are not impossible but they don’t stand to reason. It is stated in Shifa Sharif:
“Where the statement is clear in itself there is no need to hear and consider the far-fetched probabilities”

Sharah Shifa Oari says:
“Such a claim in the Islamic law IS to be rejected.

Nasim-ur-Riaz shows:
“Such an interpretation would not be considered sympathetically and it would be regarded as superfluous.”

Fataawa Khulasa, Fasool-E-Amaria, Jami-ul-Fasooleen and Fataawa Hindiah etc state, “If somebody calls himself a Prophet or a Messenger of Allah and by this he means to say that he takes messages, hence he is a Messenger, he will become a disbeliever.”
This sort of interpretation will not be considered valid. May Allah save us!

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

DENIAL OF DISBELIEF

The fourth fraudulent argument is denial. These insolent people flatly deny the charge of having made insulting statements against Allah and His Prophet. If they are facing a person, who has not read their books, they pretend to be innocent. On the other hand, if some scholar produces their printed books and shows their statement in writing, they either walk away with a frown on their face or look into his eyes and unashamedly say that they would go on saying the same thing over and over again, even if he convinces them to the contrary. To a lay-man, they say that their statements do not mean this. For Allah’s sake make it clear what they were intended to mean by their writers. The answer to this situation is contained in this verse of the Holy Quran. “They swear by Allah that they said nothing, (wrong). yet they did say the word of disbelief and did disbelieve after their surrender (to Allah).”
It’s a fact that liars often deny their own words.

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

PRESENTED ACTUAL BOOKS TO ULAMA OF HARAMAIN

The books containing the disbelieving statement were printed and published by these Insolent people long ago. during their own life-times. Some of these books were printed twice. Time and again the scholars of Ahl-e-Sunnat printed refutations of these disbelieving statements. The printed papers, in which these insolent people have called Allah Almighty a liar, under their seals and signatures, can be seen even today. Photos of these documents were taken. I carried one photo together with other books to Makkah Muazzama and Madina Munawara for presenting the same to the scholars of these Holy places. This photo still exists in the records of the government of Arabia. This unholy verdict relating to Allah being a liar was printed 18 years ago together with a refutation in Rabiul Akhir 1308 A. H. in the magazine Siaanat-un-Naas in Hadiqah-tul-Uloom Press, Meerut. Later on, in 1318 A.H. a detailed refutation of this verdict was printed in Gulzar-e-Hasnie Press, Bombay Still later, in 1320 A.H. a very comprehensive refutation of this verdict was printed In Tuhfah-e-Hunafiah Press at Patna Azimabad.

The author of this unholy verdict died in Jamad-al-Akhir 1323 A.H. He maintained complete silence till his death. He neither said that it was not his verdict nor explained that he did not mean to say what scholars of Ahl-e-Sunnat had understood. He could have clarified what he actually meant to say. It was not an insignificant matter. which he could have ignored. It was a very serious matter of disbelief. If Zaid is alive and well; a sealed and signed verdict is openly printed under his name; he is described as a disbeliever: how can he afford to ignore it? Suppose he does so; and for a number of years his books are reprinted, others refute them branding Zaid as a disbeliever, and he lives silently for 15 years. Can a sane man conclude that he wanted to deny or did not mean it? The other insolent people, who are alive even today are silent on the subject. They can neither disown their printed books nor can they invent any other meaning of their words of insult.

(Tamheed Ul Iman by Ala Hazrat radi allahu anhu)

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