Translation of A’lahadrat Shaykh Ahmad Barelwi’s al-Dawlah al-Makkiyyah

The Prophet’s knowledge of the unseen (‘Ilm al-Ghayb)

THE FIRST ARGUMENT

Muckraking By The Opponents:

Besides the stunts, the ill-blabbers on the Glorious and Most High Allah and His Prophet (sallallahu ‘alaihi wasallam) endeavoured to ascribe deceitfully to me something that may render me (Allah protect me) liable to sacrilege or perversion. For this purpose they began muckraking me on the issue of the Knowledge of the Unknown. In this respect some of the lies they have fabricated against me are as follows:
1) That I regard the knowledge of Allah’s Prophet (sallallahu ‘alaihi wasallam) as being personal, without the Divine Conference upon him;
2) That I consider the knowledge of His Sacred Presence (sallallahu ‘alaihi wasallam) encompassing all the Divine information’s except for the Divine Self and His Attributes;
3) That I believe that the knowledge of His Illuminated Presence (sallallahu ‘alaihi wasallam) comprises, in complete details, the knowledge of the actual infinite things.

And the One Almighty Allah knows that all this is nothing but muckraking by these ill-fated crooks. If they are truthful tell me which of these sentences is found in any of my booklets or verdict or writing;
Say “Come up with your evidence if you are truthful. And when they cannot produce witnesses, then to Allah they themselves are liars. Undoubtedly those who do not believe fabricate lies.”
They embarrass people by relating to them these very aspersions. And the people’s discomfort is justifiable. On this if some scholar opposes me he is certainly upright and appropriate. If these mendacious fabricators had sought my own legal opinion on these statements I myself would have been the first to refute them. The book “Addaula-tul-Makkiyya Bil Madda-til-Ghaibiyya” that this Faqeer wrote in Makka Muazzama in this respect and whose numerous copies were achieved by the respectable scholars of Makka contains all that refutes obviously such baloney. Opposing or refuting these untruths whatever a scholar writes, reverts, in fact, to these cursed fabricators, not to me who am as innocent of these lies as these mendacious fabricators are destitute of the belief and modesty.
“And now the unjust will soon know as to which side they shall return.”

Allah confer on Your Highness perfect and immediate health. If Your Highness, by way of your old generosity and universal benevolence, elevates this servant of yours by coming here I’ll show you the original book that bears reviews along with stamp-signatures by the two muftis of Madeena Munawwara, Taj-ud-Din Ilyas and Maulana Uthman bin Abd-us-Salam. Presently, I produce some extracts from the book so as to illustrate to what extent the muckraking of the fabricators is false. It is equal to saying that religion of Ahl-us-Sunna is nothing more than repudiating Siddique-e-Akbar (radiyallahu ta’ala anhu) and calumniating the Chaste Siddiqua, and I seek protection from all this by Allah, the Sustainer, Lord of the Worlds.

(1) The first section of the book contains.
The private knowledge is particular to the Lord (subhanuhu wa ta’ala) and is impossible for anyone else. And whosoever proves even the smallest amount of it to be for anyone else in all worlds commits undoubtedly denial of Allah and polytheism.
(2) The Infinite-quantitative is peculiar to the Knowledge of Allah Ta’ala only.
(3) Both legally and rationally it is impossible for anyone among the creatures to encompass Allah Ta’ala’s information so far as its full details are concerned. Even if knowledge’s of all creatures from the first to the last is summed up it would never, in comparison with the knowledge of Allah, even so much as one part out of one million parts of a drop is in comparison with one million seas.

The revision of the same book bears:
(4) It is crystal clear from what has been proven that Muslims cannot even think of the equation of the knowledge’s of all the creatures to the knowledge of our Sustainer-Lord, God of all worlds.
(5) We have established through convincing arguments that the encompassing of whole Divine information by the Knowledge of the creature is definitively impossible.

The third revision of the same book bears.
(6) The Personal-Absolute, All- inclusive and Exhaustive knowledge is particular to Allah Ta’ala, and men cannot have the absolute knowledge but through the Divine Bestowal. It’s fifth revision bears.

(7) We neither acknowledge the equation of the knowledge of Allah Ta’ala and obtaining of it in itself independently nor proclaim that Allah Ta’ala confers all the knowledge by grant, except for some of it.
My Fatwa (legal decision), “Amba-ul-Mustafa” has been published thrice in thousands from Muradabad Since 1718 Hijra. I am sending your honour its copy published along with the treatise “Al-Kalima-tul-Ulya.” Anyone who ascribes to me a belief other than that expressed in it is a mendacious muckraker and Allah take him for accountability.

THE SECOND ARGUMENT

Ayahs Authority On The Conferment Of The Knowledge Of The Unknown On Men And The Import Of The Ayahs Negating It.

It is evident from the very extracts that being of the knowledge of the Unknown peculiar to His Great Honour Allah Ta’ala is undoubtedly right, and why not be so? The Sustainer-Lord ((subhanuhu wa ta’ala)) himself says:
Say: “None in the Heavens and the Earth knows the Unknown but Allah.”
And this means the same private all-inclusive knowledge proven for and particular only to the Glorious, the Most High Creator, while bestowed knowledge granted by someone else, non-Inclusive knowledge familiar with some things and unfamiliar with others can never be for Allah (subhanuhu wa ta’ala), not to speak of its being particular to him. And the non-inclusive knowledge of the Unknown conferred on the Prophets (‘alaihimus salam) by the glorious the most high Allah is also proven decidedly. The sustainer-Lord (subhanuhu wa ta’ala) himself says:

(1) It does not become of Allah to inform you of the Unknown, Allah, however, chooses out of his Prophets one whom he likes.
(2) The Knower of the Unknown reveals not His secret to anyone except His Chosen Prophets.
(3) And this Prophet is not niggardly as to the disclosing of the Unknown.
(4) These are some tidings of the Unknown which we reveal to you.
(5) He even describes Muslims as those: Who believe in the Unknown.
Faith is verification and verification is knowledge.
(6) It’s impossible to believe a thing of which there is no knowledge absolutely. “At-Tafseer-ul-Kabeer” says:
It is not forbidden to say that we know something out of the Unknown of which we have no proof.
(7) Naseem-ur-Riyaz of Allama Khafaji says: “Allah has charged us to believe the Unknown only when he has opened the door of His Unknown on us.
I, (Ahmad Raza) the Faqeer, claimed the Unknown for the Prophet only, but these leader-scholars claim it for themselves also. I don’t know what Fatwa these people will stick on them.
(8,9) In Kitab-ul-Yairaqeteti-wal-Jawahir, Imam Sha’rani relates through Hazrat Sheikh-e-Akbar: “The mujtahids have firm footing in the knowledge of the Unknown.
(10,11) Maulana Ali Qari (whose authority the opponents mistakenly quote with reference to this issue), in Mirqat the exegesis of the Dignified Mishkat cites form Kitab-ul-Aqaid by Hazrat Sheikh Abu Abdullah Shirazi:
We believe that man is so much transported with “States” that he attains to the spiritual qualification and then he is blessed with the knowledge of the Unknown.
(12) The very Ali Qari quotes from the same book in his Mirqat: “Man comes to know of the realities of things and the Unknown, even the Unknown of the Unknown is revealed to him.
(13) The same Ali Qari in the same Mirqat pronounces:
People are of two types: the sagacious who perceive the non-present as testimony, and such are the Prophets” and those who are overwhelmed by the pursuance of the sense and imagination only, such are the most of the masses. They require a teacher to reveal the Unknown to them, and that teacher cannot be other than the Prophet who is sent for this purpose.
(14, 15) Again the same Ali Qari, in the exegesis of Fiqh-e-Akbar, quotes from Hadrat Abu Suleiman Darani, (radiyallahu ta’ala anhu):
The acumen (of the Muslim) is the revelation of the soul and the observation of the Unknown: it pertains to the scales of the Imam (Faith).
(16, 17) Imam ibn-e-Hajar Makki in his Kitab-ul-Aalam and then Allama Shami in his Sull-ul-Hisam proclaim.
it is permissible that the chosen come to know the Unknown about an issue or issues as it dawned upon many of them and got known.
(18, 19) In the tafseers Muaalim and Khazin, it has been annotated under the word of Allah Ta’ala.
Allah Ta’ala asserts that the Prophet (Sallallahu ‘alaihi wasallam) knows the Unknown, hence he is never niggardly but imparts it to you.
(20) The tafseer Baidawi comments on Allah’s word: i.e. From what is peculiar to us and he (Hadrat Khidar) knows it only by our sweet favour and that is the knowledge of the Unknown.
(21) The tafseer Ibn-e-Jareer relates by Hadrat Sayyiduna Abdullah bin Abbas (radiyallahu ta’ala anhuma):
Hadrat Khidar (upon him salam) said to Moses (upon him salam): “you can never keep to patience along with me” and he (Hadrat Khidar) was a person who knew the Unknown. The knowledge of the Unknown had been imparted to him.
(22) In the same commentary, Hadrat Abdullah bin Abbas tells that Khidar (upon him salam) said: “You do not encompass what I know of the Unknown.”
(23) In the Honourable Mawahib-ul-Ladunya, Imam Qastalani asserts:
“The prophethood means to be briefed on the Unknown.”
(24) Elucidating the blessed appellation of the Prophet (sallallahu ‘alaihi wasallam) as “Nabi” (Prophet) in the same book the Imam has asserted:
The word “Nabuwwat” has been derived from “An-Naba” that means particular news i.e. Allah Ta’ala has briefed the Prophet (sallallahu ‘alaihi wasallam) upon His Unknown.
(25) The same book continues: “It was undoubtedly known and published among the companions that the Prophet (sallallahu ‘alaihi wasallam) had known the Unknown.”
(26) The exegesis Zarqani explains the same text as: “The companions of the Prophet (Sallallahu ‘alaihi wasallam) decisively assured of his being informed on the Unknown.
(27) In his exposition of the honourable Encomium “Burdah”, Ali Qari writes: “The Knowledge of the Prophet (sallallahu ‘alaihi wasallam) comprises all branches of knowledge; and one of these branches is his knowledge of the things of the Unknown.
(28) The Tafseer by Imam Tabari and the Tafseer Durr-e-Mansoor relate by Abu Bakr bin Abi Sheiba – the teacher of the Chief Muhadditheen like Imam Bukhari and Muslim and Imam Mujahid and the chosen pupil to Sayyiduna Hadrat Abdullah bin Abbas (radiyallahu ta’ala anhu): “He said about the Word of Allah Ta’ala “One of the Hypocrites said”: Muhammad (sallallahu ‘alaihi wasallam) informs us that the she-camel of so-and-so is in such-and-such camel of so-and-so is in such-and-such valley, and what does he know of the Unknown?”
i.e. someone lost his she-camel. The Prophet of Allah (upon him Salat and Salam) said: “It is in such-and-such valley”. A hypocrite spoke out. “What does Muhammad (sallallahu ‘alaihi wasallam) know of the Unknown? On this, Allah Ta’ala sent down the above-mentioned dignified Ayah, asking the Prophet (sallallahu ‘alaihi wasallam) to warn the hypocrites: “you (the hypocrites deride Allah, his Prophet and His Ayahs. Don’t make pretences; you have re-engaged after that you had faith.”
Your Honour yourself can note what a great bane to the opponents of this Ayah is.

MULTIPLICITY OF WRATH ON THE WAHHABIA

(1) The first type of wrath on the Wahhabia are the statements of the Imam’s, out of which only a few have been quoted, for in accordance with the credence of these antagonists of the Religion, all these Imams of the Religion will stand (Allah protect us) Kafir and Mushrik.
(2) Greater ruin to them is ibn-e-Abbas Hadith that by informing us of Hadrat Khidar’s (upon him salam) knowledge of the Unknown he (Radiyallahu ta’ala anhu) stands (Allah protect us) Kafir.
(3) Still more abominable curse on the Wahhabia are the passages quoted above from the Honourable Mawahib of Imam Qastalani and the Zarqani that not only Abdullah bin-e-Abbas but all the venerable Companions believed in the Prophet of Allah (sallallahu ‘alaihi wasallam) as being blessed with the Unknown. According to the creed of Wahhabia all of them stand Kafirs.
(4) The fourth terribly severer anathema for them is in the second Hadith of ibn-e-Abbas (radiyallahu ta’ala anhu) in which Sayyiduna Khidar (‘alaihis salam) who himself was a prophet stands (Allah protect us) Kafir in accordance with the Wahhabian Creed when he himself informs of his being blessed with the knowledge of the Unknown.
(5) The grossest of the curses is the fifth one: How can Sayyiduna Musa Kaleemullah who is unanimously, certainly, confirmedly one of the most resolute Prophets and a “Nabi” escape from the Wahhabian charge of unbelief (Takfeer: call someone Kafir).

Khidar (‘alaihis salam) himself told to Moses (‘alaihis salam) that he enshrined the knowledge of the Unknown that he (Moses) did not have, and Moses (‘alaihis salam) did not deny it. At this won’t a Wahhabi say: “Alas! He could not keep patience at the breaking of the board of the boat or the straightening-up of the falling wall”? And then having uttered a mouthful of words of kufr (unbelief) he has to relapse into silence.
Anyhow the Wahhabia could have explained away all these curses above-mentioned by these three cliches:

(a) When Moses (‘alaihis salam) professed the Unknown for Hadrat Khidar the Wahhabia might say: “Moses conforms to his religion and we conform to ours”
(b) When Hadrat Khidar (‘alaihis salam) declared himself to have the knowledge of the Unknown, they might take the cover of the clich¿: “Who did drown the boat? Khawaja Khidar!”
(c) And when ibn-e-Abbas and the Noble Companions acknowledged the Unknown for the Prophet (sallallahu ‘alaihi wasallam), what would have been to a foul-mouthed Wahhabi if he had said: “Pirs (The Spiritual guides) don’t fly; The “mureeds” (The spiritually guided) make them fly”. Allah’s curse be upon transgressors!.
(6) But the sixth doom has been hurled on the Wahhabia by the one Powerful Allah Himself and the condemnation has been consummated by the honourable above mentioned Ayah and the cause of its Dissension. Here the Almighty, the most high Allah Himself promulgates the commandment that anyone who denies The Prophet’s (sallallahu ‘alaihi wasallam) knowledge of the Unknown is a Kafir, derides Allah and His Rasool and has gone apostate after having pronounced Kalima. Alas! Here is left no choice but for this forth saying.
“We expected friendship of the friends;
The fact was that whatever we thought was wrong.”

Lo and behold! Allah for Whom “Tauheed” (Oneness of Allah) is, for Whom they have poisoned their relationship with the Prophets, for Whom they have spurned the knowledge of all authorities, even that Allah not only renounces the Wahhabia and sides with the Prophets but rather hurls curse on them! True, Creed of friendship is nowhere these days! I don’t know whether the opponents now accept the Fatwa of their ringleaders or that of the Only One Almighty Allah.

THE THIRD ARGUMENT

DIVISIONS OF KNOWLEDGE INTO PRIVATE AND CONFERMENTAL AND THE EXPLANATIONS GIVEN BY SCHOLARS

The opponents have been blinded and deafened by their opposition to the noble excellencies of Allah’s Prophet Muhammad (sallallahu ‘alaihi wasallam); they are unable to discern the truth, but even a man of a little wisdom can understand that the point offers no difficulty. Knowledge is certainly one of those virtues that can be attained through the Divine Bestowal. Its division into the private and the bestowed is undoubtedly confirmed. Likewise, its classification is obvious. Of these two, only the first order i.e. The private or personal and the Real Comprehensive knowledge is peculiar to the Most High Allah. Accordingly those Ayahs and ahadith and the utterances of the scholars that negate the Unknown for others pertain definitively to this order only. The Fuqaha (The Muslim Jurists) mean this very order when they pass their verdict on blasphemy because the basis for blasphemy is only to ascribe to others an Attribute peculiar to Allah Ta’ala as it is. Now you yourself can perceive whether the private and personal knowledge or the bestowed one is peculiar to Allah Ta’ala. Allah forbid! The bestowed knowledge for Allah Ta’ala is a definitive impossible, not to speak of its being peculiar to Him. Again, whether the Real-Comprehensive knowledge is peculiar to the Most High Allah or the non-comprehensive one. Allah forbid! A non-comprehensive knowledge some of whose information’s remain anonymous is a definitive impossible for Allah Ta’ala. Consequently how can the proving of the bestowed-really non-comprehensive knowledge for any other than Allah Ta’ala be ascribing the special attribute of the Magnificent Allah to him? IF the Fuqaha’s Verdict on blasphemy tends towards this idea it will mean: “Lo and behold! You prove for one other than Allah Ta’ala an Attribute that can never be Allah’s so you are Kafir! i.e. you should have proved for the other an Attribute that is peculiar to Allah Ta’ala! Can there be any dunderhead to pocket such a malevolent crazy daredevilry?
“But the Najdi’s are people who don’t understand.”

(20,30) Imam ibn Hajar Makki proclaims in The Fatawa Hadeethiyya:
“Expounding the Ayah mentioned by us Imam Nawawi (Allah bless him) says in his Fatawa: “The Ayah means that he does not possess the Unknown absolutely by himself; Allah Ta’ala only has such absolute knowledge as is comprehensive of all information’s.”
(31) Again he says in his exposition of The Hamziyya:
“The Unknown is peculiar to Allah Ta’ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta’ala’s intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (sallallahu ‘alaihi wasallam) has said that none but Allah knows them.”
(32) It is said in At-Tafseer-ul-Kabeer of Imam Raazi: “The Ayah “I don’t know the Unknown” means that His (The Prophet’s) knowledge does not encompass all the Divine Information’s.
(33,34) Imam Qadi Iyad in his Ash-Shifa and Allama Khafaji in its exposition Naseem-ur-Riyadh proclaim:
The miracle of the Prophet’s (sallallahu ‘alaihi wasallam) being informed of the Unknown is such an established fact as none of the wise can deny or waver in it for its being substantiated by a host of relaters, and unanimity on its meanings about His information on the Unknown. And this does not negate the Ayahs indicating that none but Allah Ta’ala knows the Unknown, and the Ayah “If I had known the Unknown I would have accumulated the abundance of the excellent”, but repudiates that He (sallallahu ‘alaihi wasallam) possesses knowledge without the Divine Means. But as far his information on the Unknown by Allah Ta’ala it is a proven fact established by the Ayah: “Allah does not manifest His Unknown to anyone but a prophet whom He chooses“.
(35) The Tafseer Neeshapuri says:
The Ayah “I do not know the Unknown” denotes that none but Allah Ta’ala knows the Unknown absolutely by himself.”
(36) The Tafseer “An-Namooz-ul-Jaleel” carries on:
The Ayah means that none but Allah Ta’ala knows the Unknown without any guide or instruction or more but the Exalted Allah knows the All-Absolute Unknown.
(37) The Jame-ul-Fooleen” declares: “The question that the Fuqaha have adjudicated one’s claim on the Unknown to be blasphemy while the ahadith and the books by authentic Imams contain undeniable tidings about the Unknown has been answered by the adaptation that what is repudiated is one’s claim to the Unknown absolutely by oneself, not that by the Divine Instruction; or it is the negation of the absolute Unknown, not the supposed one, and this is confirmed by the Ayah: “The angels said, ‘do you make a caliph of him who will indulge in perversity there?’ “This is an item from the Unknown, and the angels reported it either by supposition or by instruction by the Almighty Allah. So the charge of blasphemy should be levelled against him who claims to have the Unknown absolutely by himself, not against him who claims to enshrine it by the Divine Instruction while sleeping or waking by way of afflatus. Such a knowledge of the Unknown is not contradictory to the Ayah.
(38,39) The Raddul-Mukhtar narrates from The Mukhtarat-un-Nawazil by the Imam who compiled Hidaya
If anyone claims to achieve the Unknown by himself is Kafir.
(40,41,42,43,44)
The same book reports: “It is written in At-Tatarkhania, Al-Hujja and Al-Multaqat that he who marries invoking Allah and His prophet as witness does not commit Kufr because things are undoubtedly presented to the Spirit of the Prophet (sallallahu ‘alaihi wasallam) and certainly the Prophets know some of the Unknown. Allah Ta’ala has said: “He is Knower of the Unknown; So he does not reveal his Unknown to anybody but one whom He selects from among the Prophets” I (Allama Shami) say that the Imams of Ahl-us-Sunna have mentioned in the books on Beliefs that to be informed on some of the Unknown pertains to the prodigies of the Auliya (The Muslim Saints) and have rebuffed the Mutazala who have inferred negation of the Unknown for the Auliya from this Ayah.
(45) The Tafseer Gharaaib-ul-Quran says: “The Prophet (sallallahu ‘alaihi wasallam) denied the knowing of the Unknown by his own self but not by the Revelation.

(46,47) The Tafseer Al-Jamal, an exposition of Jalalain and the Tafseer Al-Khazin affirm: The Ayah “I do know the Unknown” means: “I do not know it unless the Almighty Allah informs me on it.
(48) The Tafseer “Enayah-ul-Qadi” says:
The Ayah means: “I do not know the Unknown unless it is revealed to me or evidence for it is established“.
(49) The same Tafseer continues:
And the Ayah that he Ta’ala has the keys to the Unknown” refers to its specificity to Him Ta’ala. And the reason for this specificity is that none but He Ta’ala knows them primitively as they are.
(50) In the Tafseer Neeshapuri it says: “The Prophet (sallallahu ‘alaihi wasallam) was asked: “O Prophet! Say; “I don’t possess the treasures of Allah Ta’ala” so that it be known that the Treasures of Allah Ta’ala which is the knowledge of things are with Him (sallallahu ‘alaihi wasallam) for His prayer: “Show us things as they are”. But He (sallallahu ‘alaihi wasallam) speaks to people in accordance with their understanding. And “I do not know the Unknown” means: “I do not know the Unknown” means: “I don’t say this to you” in spite of the fact that sallallahu ‘alaihi wasallam) said: “I briefly know what was and what will be”

Gratitude to Allah! One exegesis of the Ayah, “Say: I do not know the Unknown” is what the Tafseer Al-Kabeer has offered that the Ayah repudiates the encompassing of the whole of the Unknown and not the knowledge of the Unknown itself. The other exposition presented by many books is that the Ayah negates the knowledge of the Unknown for someone without the Divine Instruction and not by the Divine Instruction. And now, thank Allah, is the third and most delicate interpretation: “I do not say to you that I have the knowledge of the Unknown; for O Unbelievers! You are not capable of such things; otherwise I have been, in actual, gifted with the knowledge of what was and what is to be.”

THE FOURTH ARGUMENT

Unanimous Verdict on The Knowledge of the Unknown.
Hitherto what has been presented is agreed upon by the majority of the Imams of Deen.
(1) Anyone other than Allah Ta’ala undoubtedly does not possess an iota of the Private-Personal knowledge of the Unknown. This belief is one of the essentials of the Deen, and he who denies it is Kafir.
(2) Undoubtedly anyone other than Allah Ta’ala cannot encompass the Divine Information. Not to speak of equality, the cumulative knowledge of the first and the last, the Prophets, the Messengers and the most favourite angels, compared with that of Allah Ta’ala, cannot be even in such a proportion as is the ten millionth of a drop to millions of seas, for both all these seas and this ten-millionth of a drop are limited and the limited has certainly a relation to the limited. Conversely the knowledge of Allah Ta’ala is unlimitedly unlimited, and hence cannot be compared with the knowledge of the Creation. The Knowledge the Creation stands limited even if it be spanning the Arsh (The Divine Throne) and the Farsh (The earth as compared to the Arsh), the east and the west, and all the creatures from the first day to the last day, for the Arsh and the Farsh are two limits; the east and the west are two extremes; the first day and the last day are two bounds, and whatever falls within them is limited. In actual it is impossible for the Creation to have the particular knowledge of the limited. Consequently bearing the very relation of all the knowledge of the Creation to the knowledge of Allah Ta’ala is primarily an absolute impossible, not to speak of its equality to the Divine knowledge, Allah Protect!
(3) Likewise it is the consensus belief that the Great, Almighty Allah has granted the Esteemed Prophets (upon them Salat and Salam) abundant and ample knowledge out of the Unknown. This is also one of the essentials of the Deen, and anyone who denies it is a Kafir (non-believer), for he out-rightly denies the Prophethood.
(4) It is also unanimous that out of this magnificent abundance, the lot of Allah’s Prophet Muhammad (Sallallahu ‘alaihi wasallam) is more perfect and greater than that of all the Prophets and all the Creation. By the grant of Allah (Azza wa Jalla), the Exalted Beloved (sallallahu ‘alaihi wasallam) enshrines so much knowledge of the Unknown as can be calculated only by the Creator Almighty Allah Himself. Muslims have reached the Consensus to this extent.
But how can the Wahhabia endure the greatness of Muhammad, Rasoolullah – (sallallahu ‘alaihi wasallam)? So they have blatantly proclaimed:
(1) His Honour (upon him salat and salam) does not know even what is behind a wall;
(2) He (upon him salat and salam) did not know even the state of his own end, not to speak of his knowing that of others. Along with this, they also declare:
(3) Even the acknowledgement of His having the knowledge of some of the Unknown Secrets through the Divine Instruction will be shirk (profession of someone’s participation in the Divinity);
(4) To add curse to themselves, they deny for Muhammad, Allah’s Rasool (sallallahu ‘alaihi wasallam) even the knowledge of what is behind a wall but believe in the accursed Satan as having the knowledge of the whole Earth;
(5) and this on the pretext that the spaciousness of Satan’s knowledge is proven by the Nass (the clear-cut Holy Text of the Holy Quran), and what definitive Nass is there on the amplitude of the knowledge enshrined by the Pride-For-The world (upon him Salat and Salam)?
(6) Again damnation to them! If it is acknowledged for Muhammad, Allah’s Rasool (sallallahu ‘alaihi wasallam) what they have professed to be proven for Satan they immediately brand it shirk, i.e. the peculiar Attribute of Allah Ta’ala is proven. Alas! for Satan, and thus he participates in the Divinity (They regard this belief as not being shirk, but it will be shirk!), but it will be shirk if the same is proven for his Presence (upon him salat and salam);
(7) Some of the extremists went so far as to declare expressively that every lunatic, even every quadruped has such a knowledge of the Unknown as Muhammad Allah’s Rasool (sallallahu ‘alaihi wasallam) enshrines.

The real discussion is about these words. The malicious stiflingly shun them and uselessly fall into a mere discussion on the peculiarity or non-peculiarity of knowledge that the Ayahs and Ahadeeth have peculiarised the Unknown to Allah Ta’ala, and the Fuqaha have imputed the acknowledgement of the Unknown for others to Kufr. To this an answer has already been made that only the Private-Real-Comprehensive knowledge is peculiar to Allah Ta’ala and the Fuqaha have called the affirmation of this specific knowledge for others to be Kufr. The Confermental-Real-Non-Comprehensive knowledge can never be for Allah Ta’ala, not to speak (Allah save us!) of its being His Peculiar Attribute. Neither we confirm this knowledge for the non-Divine nor the Nasoos (The plural of the Nass) and the Fuqahas legal opinions are applicable to us. But ask these sires whether the Ayahs and the ahadeeth about the encompassing and the Fuqahas opinions include the Confermental-Real-Non-Comprehensive knowledge or not. If not, why are you so crazy as to present them to us? What contradiction do they bear to our claim? And if they include, then tell us O Gangohi! You who prove the comprehensive knowledge of the earth for satan, O Ashraf Thanvi! you who are convinced of the Unknown even for every lunatic and every quadruped, you tell us whether you affirm for them the Private-Real-Comprehensive knowledge or otherwise. For the first opinion you are Kafir absolutely; for the second the same Ayahs and ahadeeth and the Fuqaha’s opinions as uttered by you are applicable to you yourselves, and thus you yourselves stand Kafirs and renegades in accordance with the very arguments offered by you yourselves.

Now say whereto is the way out? Yes! The only way out is the acknowledgement that Satan, lunatics and quadrupeds have the knowledge of the Unknown! The Ayahs, the ahadeeth and the Fuqahas opinions are not about them, they are about the refutation of the knowledge for Muhammad, Allah’s Rasool (sallallahu ‘alaihi wasallam) only! Allah’s curse be upon the transgressors!

THE FIFTH ARGUMENT

The Controversial Limits of the Unknown and the Course Followed by the Urafa.
Let those who deny the Superiority of Muhammad, Allah’s Rasool (sallallahu ‘alaihi wasallam) be damned! Please listen to the conclusion.

After all these consensus’s our Ulema (The especially trained-in-religion scholars) differ with one another as to whether the incalculable knowledge out of the Unknown that the Most High and Supreme Lord has granted His Greatest Beloved (sallallahu ‘alaihi wasallam) includes the whole of the universe from the first day to the last day as the Ayahs and the ahadeeth generally denote or there is specification in it.

Many of the exteriorists (Ahl-uz-Zahir) espouse specification. One thinks that the specificity pertains to the Mutashabihat (The obscure Ayahs), while for the other it belongs to the knowledge of the Five Mysteries. Numerous of them say that it is about the Great Hour. The interiorist Ulema (Ulema-ul-Batin) and numerous exteriorist Ulema following them have maintained the generality of these Ayahs and ahadeeth. Accordingly, they have generalised the meaning because the utmost contains both inclusion and exclusion whether the Great Hour is included or not. Anyhow this aggregate is also a slight somewhat of the Divine knowledge’s and, rather, is included in the information’s of Al-Mustafa (upon him salat and salam).

I have proved through the Encomium “Burdah Shareef” and its interpretation by Mulla Ali Qari that the sum-total knowledge of “What was and what is to be” is one drift out of the ocean of the knowledge possessed by Muhammad Allah’s Rasool (Sallallahu ‘alaihi wasallam), not to speak of Allah’s knowledge that is infinitely-limitless. Then how can it be matched with Allah’s Infinite knowledge? Those who have failed to perceive the Divinity equate this very knowledge with Allah’s. Allah save us! They have not evaluated Allah as He deserves. And certainly so! When their Imam takes the counting of the leaves of a tree for the Divinity, the knowledge of “Ma Kaana wa Ma Yakoonu” is assuredly for greater. Let them be damned! This specific issue as it revolves among our Ulema of Ahl-us-Sunna is just like controversial issues between “The Ash’aris” and “The Matureedis” that are by no means reproachable.
Yes! Our authentic argument that is generally the creed of the honourable Urafa (Those who recognise Allah Ta’ala by Allah Ta’ala Himself) and the overpowering majority of the religious dignitaries is the last one. Your honour will find some of the Ayahs, ahadeeth and the clarifications by the Imams about this matter in my booklet “Amba-ul-Mustafa“, “Al-Luelu-ul-Maknoon fI Ilm-il-Basheer Ma Kana wa ma Yakoonu” and other booklets written by myself comprise them abundantly. And so far as the statements of the revered Auliya and the great Ulema, they are so profuse that a copious volume is required to record them. Here I’ll confine myself to a few mentions by The Imams. And we have no succour and power except by Allah, the Powerful the Ever-Forgiver. The Authentic-Comprehensive Tirmizi reports the Prophet (Sallallahu ‘alaihi wasallam) as saying:
Everything has manifested to me and I have recognised it“.
And He (upon him Salat and Salam), Further says:
I have known whatever is in the Heavens and the Earth.”
(51) The Researcher Sheikh Maulana Abdul-Haq Muhaddith of Dehli footnotes this very Hadeeth in his Ashia-tul-Lum’aat an exposition of the Mishkat.
I know whatever is in the Heavens and the Earths” refers to the fact that He (upon him Salat and Salam) has achieved and encompassed the whole of knowledge partial as well as total.
(52) Imam Muhammad Buseeri puts forward in his Honourable Encomium “Burdah“.

“O Allah’s Prophet! The world and the Hereafter are one portion of the Bounty: and the knowledge of the Tablet and the Pen is a single segment of Thy knowledge’s.
(53) Allama Ali Qari, while glossing the above couplet, writes:
The knowledge of the Tablet and The Pen is only one segment of His (Sallallahu ‘alaihi wasallam) knowledge’s because his knowledge is multifarious, pertaining to the general and the particulars, the truths and the niceties, the gnosis and the sciences relating to the Divine Self and His Attributes; and the knowledge of the Tablet and the Pen is a single line out of the lines of the Prophet’s knowledge, a single river out of the seas of His knowledge. And then despite all this, it is because of the Blessing of the Prophet’s Being (Sallallahu ‘alaihi wasallam).
(54) “The Noble Umm-ul-Qura” says:
The knowledge and Percipience of his Presence (upon him Salat and Salam) encompasses all worlds.
(55) While explaining it Imam ibn-e Hajar declares:
Because Allah Ta’ala informed Him of the world and thus He (upon him Salat and Salam) achieved the knowledge possessed by the first and the last, of what has been and what is to be.
(56,57) Naseem-ur-Riadh says:
In his exposition of The Muhazzab, the Iraqi pinpoints that all creation from Hadrat Adam (upon him Salat and Salam) up to the Judgement Day was put before Him (sallallahu ‘alaihi wasallam); consequently He (upon Him salat and salam) recognised all of it as His Presence Adam (Upon him salat and salam) recognised all the Names.
(58) That is why Imam Buseeri, in his Hamziyya Encomium proclaims:
For Thou (upon Thou salat and salam) is the self of the Knowledge’s out of the Unknown, and for Adam (upon Him salam) are only The Names out of them.
(59,60) Imam ibn-e-Hajar Makki in his Madkhal and Imam Ahmad Qastalani in his noble Mawahibul Ladunya say:
Our Ulema (Allah ta’ala Bless them) have declared that the pilgrim must convince himself of his being standing Before Him (sallallahu ‘alaihi wasallam) as much as he stood before Him (upon Him salat and salam) in His life; for there is no difference between His life and His Departure so far as his observation of His Ummah, his recognition of their states, their resolves, their determination and their minds. All these are crystal-open to Him (upon Him Salat and Salam).
(61) The noble Mawahib further continues: “Undoubtedly Allah Ta’ala has informed Him (upon Him Salat and Salam) on more than this, and has revealed to Him (upon Him salat and salam) all knowledge of the First and the last.”
(62,63,64) Imam Qadi Allama Qari, and Allama Manawi in Taiseer, the exposition of Jami-us-Sagheer by Imam Suyuti write:
When the sacrosanct dignitaries get free of the physical bonds, they are united with the Uppermost Body and no veil remains for them. Consequently they see and hear all as if they were present here.
(65) Mulla Ali Qari, elucidating the noble Shifa says:
Indeed, the Soul of the Prophet (Sallallahu ‘alaihi wasallam) is present in the houses of all Muslims.
(66) The Great Madarij-un-Nabuwwah proclaims: “All that is in the world from the time of Hadrat Adam (Upon Him Salam) to the first Blow has been revealed to His Presence (upon Him Salat and Salam) until He has known all affairs from the First to the Last, out of which He (sallallahu ‘alaihi wasallam) has communicated some with his friends.
(67) It continues on: “He is the Knower of everything and He (sallallahu ‘alaihi wasallam) knows all – The Divine standings and terms, the terms of the Attributes of The Haq, the names, actions and effects – and has encompassed all the exterior and interior knowledge from the First to the Last; upon Him the best of salats and the most perfect and consummate of tahiyyats.
(68) Shah Wali-ul-Allah, the author of Fuyoodh-ul-Haramain, says:
His Holy Excellency (Sallallahu ‘alaihi wasallam) has revealed to me the state in which man ascends from his own sphere to the Sacrosanct Domain; and thus everything becomes crystal-clear to him as He (upon him Salat and Salam) has informed of this station in the narrative of The Miraj.
(69) He further says:
Attracted towards the Domain of the Haq, the Arif (singular of Urafa) draws so near to Allah that everything becomes crystal-open to him.
(70) The Shah elaborates, in the same book, the traits of the Solo-Wali that he dominates over all elemental and physical life, and this domination is obvious in respect of the Prophets (upon them salat and salam) and so far as the non-prophets, they have ranks of inheritance of the Prophets as Mujaddidiyyat, Qutbiyyat, the emergence of their effects and powers and attaining at the reality of every knowledge and state.
(71) Having elucidated the delicacies of the Solo-Wali in detail the same Shah says: “After all this, man’s self has originally been moulded sacrosanct self; it is neither diverted from any such thing to another nor prevails upon it any such state from its getting free of all here to its attaining to the Universal Centre as it does not know now. What comes next will be the detail of this brevity.”
(72) Imam Qadi Iyad, in his noble Shifa, writes: “Though the Prophet (sallallahu ‘alaihi wasallam) did not write, yet he was granted knowledge of everything so far that ahadeeth inform of His recognition of the characters of calligraphy and beauty of their shape as He (upon him salat and salam) has said: “Don’t lay out (i.e. form the notches of the letter “seen”. Ibne Shaban narrated this Hadeeth from ibn-e-Abbas. Another Hadeeth narrated by Muawiya (radiyallahu ta’ala anhu) reports that once Muawiya was writing down before Him, He (sallallahu ‘alaihi wasallam) said to him, “Put sponge into the ink-pot, nib the pen at a slant, straighten the “Baa” vertically, match the “Seen” distinctly, don’t blend the “Meem”, better the word and prolong the word with madda and write the word beautifully.
(73,74) Imam Sha’rani (Quddassa Sirruhu) in his Kitab-ul-Jawahiri wad-Durar and then again Durra-tul-Ghawwas cites from Sayyid Ali Khawwas: “Muhammad (Sallallahu ‘alaihi wasallam) is the First and the Last, the Manifest and the Hidden. On the Night of the Miraj he entered the world of the Names, the first of which was the centre of the Earth and the last the Heaven of the Earth and He came to know all its principles and relationships. Then He (upon him salat and salam) traversed the Barzakh to its end that is the Seventh Heaven. Then He entered the world of Al-Arsh and travelled up to where there is no end and all forms of the Uppermost and the Lowermost Worlds were revealed to Him (upon Him salat and salam).
(75) In the exegesis of the Noble Ayah the Tafseer-ul-Kabeer of Imam Fakhr-al-Din al-Razi says:
Only the great of the Prophets (upon them salat and salam) are informed upon the marks of the Wisdom of Allah Ta’ala, embedded in each and every of the creatures of this Universe in accordance with their genre, specifics, categories, persons and bodies. To this purport our Rasool (sallallahu ‘alaihi wasallam) used to say in his prayer: “O Our Allah! show us things as they are“.
I (Ahmad Raza) say that what is meant here is that for the Imam of Ahl-us-Sunna (al-Razi), the Prophets (upon them salat and salam) know minutely the genesis, kind, category, person and body of every particle of the creatures of this Universe, and the Divine purports embedded in them. For the Wahhabia, this very is sufficient to be Kafir and Mushrik, but the glorified Imam is rather more than this. Mr. Gangohi, merely on the fact that his Holy Presence (sallallahu ‘alaihi wasallam) is present of the Meelad Congregation wherever it is held, which indicates his knowledge to be comprehensive of the Earth only, passed the judgement of shirk saying: “if not shirk, which part of Iman it is!” So the Imam (al-Razi) who confirms comprehensive knowledge not only of the earth but also of the Heavens, The Arsh and the Farsh, and all genera, species, categories, persons and bodies of the whole universe for not only His Presence, the Leader of the Sent (sallallahu ‘alaihi wasallam) but all the reverend Prophets (upon them salat and salam) must, by millions of degrees, be Kafir according to the Gangohi Creed (Allah Shelter us against this nonsense). Otherwise, the fact is that by grant and viceregancy, the conferment of detailed knowledge of every particle of the universe on the revered Auliya the great servants to the Prophets – (Allah’s ridwan upon them) is not impossible at all, as soon you will read of it. Alhamdu lillahi rabbil ‘aalameen.
(76) The same argument has been confirmed by the the Tafseer Neeshapuri in the following words: “Only the great of the Prophets are informed on the details of the signs of the Wisdom of Allah Ta’ala imbedded in every of the creatures of these Worlds, relating to their genre, kinds, categories, accidentals and their essentials as they are. That is why His Presence (sallallahu ‘alaihi wasallam) prayed. “Show me things as they are”.
This passage contains “Tafseel” (details). Added to “atharu hikmatillahi” (The signs of the Wisdom of Allah), and “hazihil awalim” (These worlds) in stead of “hazal alam” (This universe) so that the “details” be kept in view more than anything else. Further, along with genera, kinds, accidentals and essentials have also been mentioned so that the elements and properties be explained away. Although the genera of the universe also include the accidentals, even yet the words “Kama Hiya” (as they are) have been added so as to accentuate the accuracy of the knowledge, by which to banish any type of doubt or casuistry about it. So Allah reward them with the best reward, Ameen!.
(77) The Tafseer Neeshapuri comments on the Ayah: “Because the soul of the Prophet (sallallahu ‘alaihi wasallam) is the witness to all souls, hearts and selves, in accordance with the word of His own (sallallahu ‘alaihi wasallam): “The first that Allah created was My Soul”.
(78) The Hafiz of the Hadeeth Sayyidi Ahmad Saljasi (Quddassa Sirruhu) narrates for his Noble Sheikh Hadrat Sayyidi Abdul Azeez ibn-e-Masood Dabbagh (radiyallahu ta’ala Anhu) in the commendable book Al-Ibreez that the Sheikh commented on the Holy Ayah, “And Allah taught Adam all the names”.
“What is meant by these Names are the Sublime Names, not the Sub-names. Every Creature has a Sublime Name and a Sub-Name. The Sub-Name informs of the named in general while the Sublime Name informs of the very nature of the named, the source of his creation, his utility and essence. All these things are known as soon as the Sublime Name is heard. Adam (upon Him salat and salam) was taught all these Sublime Names, and in accordance with human need and capability he knew all the things. And they range from under the Arsh to what is under the earth. They include the Paradise, the Hell, the Seven Heavens and what is within them and what is between the Heaven and the Earth, and what is on and within, the earth including forests, deserts, valleys, rivers, and rivulets and trees etc.;, and every creature there speaking as well as non-speaking. Thus, Adam (upon Him salam) knew by the Sublime Name three things. About the named: its nature, its utility, and its order and structure. Accordingly He (upon Him salam) knew by the very name of the Paradise where from and for what the Paradise was created. Then he also knew the system of its orders. The “Hoors” in it and number of those who would live in it after the Resurrection. In the same manner He (upon Him salam) knew by the name of the the “Naar” (hell) all that related to it and by the name of “As-Samau” (The Heaven / The Sky) he Knew why the First Heaven was where it is, and why the second one was as it is. Likewise he came to know the nature, position and utility of every Heaven. By the word “Angels” he (upon him salam) recognised where from and for what they were created, along with the nature of their creation and the system of their orders, and why this angel deserved this station and other are other than his. Likewise he knew about all Angels from the Arsh to the underneath of the earth. Consequently, all those are the knowledge of Adam and his descendants from among the Prophets (upon them salat and salam) and the perfect Auliya (radiyallahu ta’ala anhum ajma’een). And the mention of Adam has been particularised because he was the first to receive these knowledge’s, and His descendants knew them after Him. And this does not mean that none except Adam knows. And we have confined these knowledge’s to what Adam and His descendants require and to what they were capable of, so that the encompassing of all the information’s of Allah Ta’ala should not be indispensable. The difference between our Prophet’s (sallallahu ‘alaihi wasallam) knowledge of these things and Adam’s and other Prophet’s (upon them salat and salam) knowledge is that when they turn toward these knowledge’s, they become almost dormant to the Observation of the Haq Subhanahu wata’ala and similarly when they turn to the Divine Observation they become almost dormant to these knowledge’s, while our Prophet (sallallahu ‘alaihi wasallam) enshrines such a perfect power that His turning to the one does not divert Him from the other. Consequently, when He turns towards the Haq Subhanahu wa ta’ala, he receives the perfect Observation and simultaneously he attains all these knowledge’s along with many other ones of which none is capable, and when He turns towards these knowledge’s, he simultaneously observes the Haq Subhanahu wa ta’ala. Thus, the Observation of the Haq does not screen him off from the Observation of the Creation, nor does the Observation of the Creation screen Him (upon him salat and salam) off from the Observation of the Haq Subhanahu wa ta’ala.

O Wahhabia! Do you find any air now? Yes! Yes! Hurry up with the Shirk-pot of “Taqwiyat-ul-Iman” and the Baraheen-e-Qaatia! Count the rosary of “Mushrik, Mushrik”! You’ll know tomorrow, on the Day of Judgement who the Mushrik, Kafir, apostate or loser was (you shall know the worst liar tomorrow).

The worst are also of two types:
(i) The worst by word who burble orally:
(ii) The worst by act who keep silent by the tongue but keep at their wickedness and malevolence.

The Wahhabia are both of these. Allah has fought against them, so where will they find a refuge? Sayyidi Hadrat Shah Abdul Azeez (Quddassa Sirruhu) is one of the greatest Auliya and dignified venerated Saadaat (plural of Sayyid). It will not be strange if the unbridled Wahhabia, in accordance with their sordid habit, commit a depraved impudence and tongue-lashing to him; it, therefore, seems appropriate, in support of this sacred, auspicious, endeared son, to refer to some of the statements of his gracious father, the lord of the Muslims, the Triumphant lion of the Only One Omnipotent Allah, Sayyiduna Ameer-ul-Mu’mineen Maula Ali, the dispeller of difficulties and problems, fulfiller of needs, killer of the Kuffar., the refuge of Mo’mineen (Karram Allahu Wajhahu = Allah honour him) so that the burblers of “Shirk, shirk” should flee away and be silenced definitively.
(79) Ibn-un-Najjar Abdul Mu’tamar Muslim Bin Aus and Jaria Bin Qadama Sadia relate that Ameer-ul-Mu’mineen, the father of “The Immaculate Imams” Sayyiduna Ali (Karram Allahu Wajhahu) said: “Ask me before you lose me because I’ll inform of whatever beneath the Arsh I am asked.

“Beneath the Arsh” includes the Elevated Chair, the Seven Heavens, the Seven Earths and whatever there is between the heavens and the Earths to the Subterranean. His Presence, Maula Ali, declares that his knowledge encompasses all of them, so “you can ask me of anything out of them.
(80) Imam ibn-ul-Ambari in Kitab-ul-Mashif”u and Imam Abu Umar bin Abdul Birr in Kitab-ul-Ilm quote Hadrat Abu Tufail Amir bin Wathila (radiyallahu ta’ala anhu): He said that he was present when Ali bin Abi Talib was addressing and said: “Ask me. By Allah! You will not ask me of anything up to the Day of Judgement except that I report you on it“.
Ameer-ul Mo’mineen claims to enshrine all knowledge of the whole universe until the Day of Judgement. His Majesty of Millat and Deen, the sublime Imam Suyuti has also made a mention of these reports in the Jamiul-Kabeer.
(81,82,83,84) ibn-e-Qutaiba, ibn-e-Khalkam, Imam Dameeri and then Allama Zarqani in his exposition of Mawahib-e-Ladunya: say: “Al-Jafar” is a one-volume book which Imam Jafar Sadiq (radiyallahu ta’ala anhu) wrote and in which he wrote, for “The Ahl-e Bait”, everything they wanted to know of and everything that was to occur to the Day of Judgement.
(85) Allama Sayyid Shareef (Allah bless him) says in his exposition of “The Mawaqif” “Al-Jafar” and “Al Jamia” are two books written by Hadrat Ali (radiyallahu ta’ala anhu). By means of the knowledge of letters he has mentioned those events that are to take place until the end of the world. The famous Imams out of his descendants knew them well, and made decisions in accordance with the books. In the acceptance-letter written by Imam Ali bin Moosa (radiyallahu ta’ala anhu) to Mamoon who appointed him his Crown-Prince, the Imam said; “You have recognised our rights not recognised by your ancestors. I accept your covenant but “Al-Jafar” and “Al-Jamia” do indicate that the covenant shall not be fulfilled” (and so happened, for the Imam met his martyrdom during the very life of Mamoon-ur-Rasheed). And the Shaikhs of the west have a portion of this knowledge which they ascribe to “The Ahl-ul-Bait” and in Syria I saw a poem that symbolically referred to the events of Egyptian Kings, and I heard that the poem was composed out of these two books.
I have made a great and rare research on this noble sublimated knowledge and on its legality in my booklet “Mujtal-ul-Uroos wa Murad-un-Nufoos
(86) His Luminous Presence Sayyiduna Ghauth-ul-Azam (Radiyallahu ta’ala anhu) says: By honour of my Rabb, the blessed and the wretched are presented to my eye that is in the Preserved Tablet.
(87) He (radiyallahu ta’ala anhu) further says: “If there were not the check of shariat on my tongue, I would tell you of what you ate and what you laid by in your houses. Before me you are just like crystal vials; I see whatever is your interior and whatever is your exterior.
(88) He (radiyallahu ta’ala anhu) says: “My heart is informed on the secrets of creatures and I am looking into all hearts. Allah has purified it of the squalor of viewing other than Him until it has become a tablet to which is translated what is on the Preserved Tablet, and He has consigned to it the rains of the affairs of the people of the world and empowered it to grant him whom it likes and refuse whom it wills.
(89) Walhamdu lillahi Rabb-il-alameen. Many great Imams like Imam Auhad Sayyidi Noor-ul-Haq wad Deen and Abdul Hasan Ali Shatnuni, the writer of the commendable book “Bahjat-ul-Asrar” have quoted this and such other magnificent and sacred utterances of the Ghauth.
(90) The great Imam Sayyidi Abdullah bin Asad Yafi’ee Shafi’ee, the writer of “Khulasat-ul-Mufakhir” has quoted this word of Hudoor Ghauth-ul-A’zam (radiyallahu ta’ala anhu) by authentic sources.
(91) Ulema like Ali Qari and others have cited these words of the magnificent Ghauth in “Nuzhat-ul-Khawatir“, and the books on grand manaqib.
(92) The great Arif one of the Four Qutbs Sayyidana Hadrat Ahmad Rafa’ee (radiyallahu ta’ala anhu) writes on the perfect spiritual advancements: “Allah ta’ala informs the Arif on his Unknown so that neither a tree grows nor a leaf gets green but before his eyes.
(93) Arif Billah Hadrat Sayyidi Raslan Damishqi (radiyallahu ta’ala anhu) defines the Arif: “The Arif is a person in whose heart Allah ta’ala installs a tablet on which the secrets of the beings are inscribed and whom He assists with lights of “Haqq-ul-Yaqeen”, who comprehends these inscribed facts despite the difference of their states, and understands the secrets of actions. So there occurs not a single movement, exterior or interior, in the Dominion or the kingdom but that the Arif Observes it by knowledge as well as revelation, for Allah ta’ala opens the eye of His Iman and observation to it.”
(94) The above two great statements have also been reported by Sayyidi Imam Abdul Wahhab Sharani (Quddisa Sirruhur Rabbani) in “Tabaqat-ul-Kubra“.
(95) Hadrat Azeezan (radiyallahu ta’ala anhu), the Imam of the Sublime Order “Naqshbandiyya” used to say:
To the eye of this denomination the earth is open like the dining-table.
(96) Having narrated the above Statement, Hadrat Khawaja Bahaul-Haq-wad-Deen Naqshband (radiyallahu ta’ala anhu) used to say: And we say “like the surface of a nail.” Nothing is secret to their eyes.

Oh Gangohi! See your satanic contentions on Shirk a while!

(97) The above two auspicious statements have also been reported by Hadrat Maulana Jami (Quddisa Sirruhu) in “Nafahat-ul-Ins.
(98) The great Imam Sayyidi Ali Wafa (radiyallahu ta’ala anhu) says: “Man is not one who is confined to the Arsh and what it includes out of the Heavens, the Paradise and the Hell, but one whose eyes penetrates across this whole existence and thereby recognises the greatness of its Creator Subhanahu wa ta’ala.
(99) This sacred passage has also been written in “Kitab-ul-yawaqeeti-wal-Jawahiri fi Aqaid-il-Akabir“.
(100) The honourable “Ibreez” contains: “Many times I heard him (radiyallahu ta’ala anhu) say: “to the eyes of a perfect Mu’min, the seven Heavens and the seven Earths are just like a ring thrown into a desert.
(101) In “Kitab-ul-Jawahir“, Imam Sharani reports Hadrat Sayyidi Ali Khawa (radiyallahu ta’ala anhu) as saying:
The heart of a perfect man is, in detail, a mirror of the Upper and the Lower worlds.”
(102) Multiplying arguments for the nature of the miracles done by the Auliya so as to stultify the Mutazila, Imam Razi says in his “Tafseer-ul-Kabeer“:
“The seventh argument is that the soul, not the body, is undoubtedly in charge of actions. Therefore we hold that one who possesses knowledge of the states of the world of the Unknown more is stronger in the heart. That is why Hadrat Ali (Karramallahu ta’ala wajhuhu) said:” I did not pull out the gate of Khaibar by the physical power but by the Divine power“. Likewise, when man perseveres in devotions he gets to the station where Allah Ta’ala says that He becomes man’s eye and ear. When the light of Allah’s magnificence becomes his ear, he hears far and near, when this light (“Noor”) becomes his eye he sees far and near, and when this light becomes his hand, he has power over the difficult and the easy, the near and the distant.”
(103) Hadrat Allama Manawi (Quddisa Sirruhu) in “Dafter III” of “The Mathnawi” (Maulana Rumi) says that His Enlightened Presence, the Lord of the Divine Sent (sallallahu ‘alaihi wasallam) has said: “Although Allah Ta’ala showed us every Unknown, yet our heart was busy in itself that moment.”
(104) Maulana Bahr-ul-Uloom Malik-ul-Ulema (Quddisa Sirruhu) explains the couplet: “Namely the heart was not conscious of the body. And because of the absorption some of the events of the Unknown become secret to the Prophets. The couplet means that the heart was observing its own self, and the One Essential Self along with His All Names is in the heart. So because of the absorption in these observations, attention was to the beings, consequently, some of the beings remained unattended. This is the best justification.”
(105,106,107,108) Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Saheeh Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows): “Anybody who claims to have knowledge of any of these Five without Allah’s Prophet’s (Sallallahu ‘alaihi wasallam) informing him on it is a liar in his claim.

It is crystal clear that Allah’s Prophet (sallallahu ‘alaihi wasallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and salam) information is false.
(109) The Great Imam Suyuti, in his book Raudh-un-Nadheer, the exposition of Jame-us-Sagheer writes on this Hadeeth: “So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery.
(110) The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his “Lama’at” – The exposition of Mishkat writes on this Hadeeth: “This means that these Five cannot be known without the instruction of Allah Ta’ala“.
(111) Allama Beijoori, in his exposition of the commendable “Burdah“, says: “The Prophet (sallallahu ‘alaihi wasallam) did not depart from this world but after that Allah Ta’ala had imparted to him the knowledge of the Five.
(112) Allama Shanwani, in “Jam-un-Nehaya“, has reported it as Hadeeth that: “Allah Ta’ala did not take the Prophet (sallallahu ‘alaihi wasallam) out of this world but when He Ta’ala had informed Him (upon Him Salat and Salam) on every thing.
(113) Hafiz-ul-Hadeeth Sayyidi Ahmad Maliki reports the Ghauth of the time Sayyid Shareef ‘Abdul’ Azeez Mas’ood Hasani (radiyallahu ta’ala anhu) as saying: “The Five Unknown (i.e. (1) when will the Day of Judgement be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die?) Mentioned in the Great Ayah are not secret to Him (sallallahu ‘alaihi wasallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghauth. So what about the Ghauth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates!
(114) “Al-Ibreez” further goes on: “I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (sallallahu ‘alaihi wasallam) had the knowledge of them or not. The Shaikh said: “How can the Five be concealed from Him. (sallallahu ‘alaihi wasallam) when none of “The Ahl-u-Tasarruf” (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five.”
(115) At-Tafseer-ul-Kabeer comments on the Noble Ayah: “Namely the time of the occurrence of the Day of Judgement is of those Unknown that Allah ta’ala does not reveal to anyone. If it is said that when you have applied this Ayah to “the knowledge of the Day of Judgement why Allah has said,” “except the Prophet Whom Allah Chooses,” despite the fact that Allah will not reveal this Unknown to anyone, we answer that He ta’ala shall reveal it near the occurrence of the Day of Judgement.”
This exquisite tafseer obviously shows that Allah ta’ala is the Knower of the Unknown and He reveals the knowledge of the time of the Day of Judgement to none but His Choice Prophets.
(116) Mentioning the false doubts of the false sect Mu’tazala about the miracles of Auliya and refuting them in “Sharh-ul-Maqasid”, Allama Sad-ud-Deen Taftazani says: “Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. “Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses” they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta’ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here “The Unknown” is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta’ala is correct.
Note: The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu’tazala: for the Mu’tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets,; while the vicious Wahhabia have denied the Prophets themselves.
Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly.
(118,119) Allama Hasan Bin Ali Mudabighi in his glossary on Fath-ul-Mubeen, Imam ibn-e-Hajar Makki and Fadhil ibn-e-Atiyya in Futoohat-e-Wahbiyya – The exposition of “Al-Arbaeen” by Imam Nawawi – write about the conferment of the knowledge of the Day of Judgement on the Prophet (sallallahu ‘alaihi wasallam):
The authentic creed is what a school of Ulema has declared that indeed the Perfect Majestic Allah did not take our Prophet (sallallahu ‘alaihi wasallam) out of this world unless He had informed Him (upon him Salat and Salam) on whatever was concealed from him. He ta’ala, however, commanded His Presence to reveal some of the Unknown and keep some of it.
(120) In his commendable book “Ajab-ul-Ajaib“, the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta’ala anhu), Allama Uthmawi says: “It is said that He (sallallahu ‘alaihi wasallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement.

A SIGNIFICANT WARNING

Alhamdulillah! These are, for example, one hundred and twenty cogent extracts because of which not only the weak abject edifice of the Wahhabia Crumbles down but the very foundation of its house sinks underground. Bihamdillahi ta’ala, this is the part of the total. If you wish to look for hundreds of such texts, study my book ” Ma Liyal Habeebi be-Uloom-il-Ghaib” and my booklet “Al-Luelu-ul-Maknoonu fi Ilm-il-Basheeri Ma Kana wa Ma Yakoonu“, where rivers of texts are overflowing; the moons of the love for Al-Mustafa (sallallahu ‘alaihi wasallam) are beaming; the suns of reverence for His Presence are effulgent; the stars of the light of the Faith are glittering; The gardens of Al-Haq are swaying; The flowers of research send out fragrance; the nightingales of the Guidance are twittering; the crows of the Najdiyyat breathing their last; the owls of the Wahhabia squalling; and the impudent slaughtered tossing.

The Wahhabia (Khazzalahum-Allahu ta’ala) cite some sundry passages about the Specificity of the Unknown in comparison to these cogent “nusoos” and foolishly rejoice whereas they demonstrate their mere ignorance, crooked-mindedness, obvious deceit and stubbornness. Seen justly these passages actually present the other aspect of what we say.
The Faqeer has already stated that after having the consensus mentioned in the Fourth Argument, the Ulama of the Ahl-us-Sunna differ in the issue of the Specificity and the generality. Most of the reverent Auliya and majority of great Ulama have espoused the generality. And this is what the text of the Great Quran and the purport of the Ahadeeth of the Illuminant Presence (sallallahu ‘alaihi wasallam) illustrate. And many surfacists, even out of them perhaps the most narrow-minded.

ALL PROPHETS, ALL COMPANIONS ALL ULAMA AND AULIYA THE TARGETS OF THE WAHHABI TAKFEER

Now consider that Imams, Ulama, Muhadditheen, Fuqaha, Mufassirs, mutakallims, Auliya, Sihaba and Prophets (upon them salat and salam) have been rendered Kafirs by Mr Gangohi, Mr Isma’eel and the Wahhabia! Count only those whose statements have been recorded in this brief.

(1) Shah Wali-Ullah Dehlwi,
(2) Maulana Malik-ul-Ulama Bahr-ul-Uloom,
(3) Allama Shami – The writer of “Rad-dul-Mukhtar”,
(4) The Imams of Ahl-us-Sunna and writers on the Beliefs,
(5) The Researcher Shaikh Maulana Abdul Haq Muhaddith Dehlwi,
(6) Allama Shahab-ud-Din Khafaji
(7) Imam Fakhr-ud-Deen Razi
(8) Allama Sayyid Shareef Jurjani
(9) Allama Sad-ud-Deen Taftazani
(10) Ali Qari Makki
(11) Imam ibn Hajar Makki
(12) Allama Muhammad Zarqani
(13) Allama Abd-ur-Raoof Manawi
(14) Imam Ahmed Qastalani
(15) Imam Qurtubi
(16) Imam Badr-ud-Deen Aini
(17) Imam Baghawi – The writer of “Tafseer-ul-Mu’aalim
(18) Shaikh Ala-ud-Deen Ali Baghdadi – The writer of “Tafseer-ul-Khazin”
(19) Allama Baidawi
(20) Allama Nizam-ud-Deen Neeshapuri – The writer of the Tafseer “Gharaib-ul-Quran”.
(21) Allama Jamal – The expositor of “Jalalain”
(22) Imam Ibne-e-Bakre Razi – The write of the Tafseer “Anmozaj-ul-Jaleel”
(23) Imam Qadi Iyad
(24) Imam Zain-ud-Deen Iraqi – The teacher of Imam ibn-e-Hajar Asqalani
(25) Hafiz-ul-Hadeeth Ahmed Kaljalbasi
(26) Ibn-e-Qutaiba
(27) Ibn-e-Khalqan
(28) Imam Kamal-ud-Deen Dameeri
(29) Allama Ibraheem Beijuri
(30) Allama Shanwani
(31) Allama Mudabighi
(32) Allama Ibn-e-Atiyya
(33) Allama Uthmawi
(34) Imam Nasir-ud-Deen Samarqandi – The writer of “Multaqat”.
(35) Allama Badr-ud-Deen Mahmood bin Israeel (The writer of “Jame-ul-Fasoolain)
(36) Shaikh Alim bin Sahib Tatar Khania
(37) Imam Faqeeh – The writer of “Fatawa Hujja”
(38) Imam Abdul Wahhab Sharani
(39) Imam Yafi’ee
(40) Imam Auhad Abul Hasan Shatnooni
(41) Imam ibn Hajar Makki
(42) Imam Muhammad “Sahib-e-Madhiyya Barda Shareef”
(43) Hadhrat Maulana Jami
(44) Hadhrat Molvi Manavi
(45) Hadhrat Sayyid Abdul Azeez Dabbagh
(46) Hadhrat Sayyid Ali Khawwas
(47) Hadhrat Khawaja Baha-ul-Haqqu-wad-Deen
(48) Hadhrat Khawaja Azeezan Rameitni
(49) Hadhrat Shaikh-e-Akbar
(50) Hadhrat Sayyidi Ali Wafa
(51) Hadhrat Sayyidi Raslan Damishqi
(52) Hadhrat Sayyidi Abu Abdullah Sheerazi
(53) Hadhrat Sayyidi Abu Sulaiman Darani
(54) Hadhrat Qutb-e-Kabeer Sayyed Ahmed Rafaee
(55) His Presence Quib-ul-Aqtab Sayyiduna Ghauth-ul-Azam
(56) Hadhrat Imam Ali Raza
(57) Hadhrat Imam Jafar Sadiq
(58) Their Presences other Immaculate Imams
(59) Imam Mujahid
(60) Hadhrat Sayyiduna Abdullah ibn-e-Abbas
(61) His Presence Sayyiduna Ameer-ul-Momineen Ali Murtada
(62) The Venerable Companions generally
(63) Hadhrat Khidr
(64) Hadhrat Moosa Shakhan
(65) His Presence the Lord of the Prophets Himself (Sall Allahu alaihi wa sallam)
(66) Allah Rabb-ul-Alameen Himself (Curse upon these Trangressors – The Wahhabia and Deobandia!)

In count they are sixty-six, but out of them the Imams of Ahl-us-Sunna, The writers on the beliefs, whom Allama Shami has quoted, and the Immaculate Imams whom Allama Sayyid Shareef cited and all the Companions quoted by Imam Qastalani and Allama Zarqani all are schools in themselves. And above all when even Allah and the Prophet themselves fall within the pale, all jinni and men The first and the Last The angels, all Momins fall to the target of the Wahhabia’s Takfeer (call somebody a kafir).

Look on these disbelievers! When takfeer was meted out to the ill blabbers of Allah’s Prophet Muhammed (Salla Allahu taala wa sallam) They whimpered out so painfully that they declared all the world to be Kafir (as if the world contains only these two-and-half persons). Alas! The sphere of Islam was straitened! (As if the sphere of Islam comprise these disbelievers and when they got smothered the sphere of Islam got straitened!). And these wicked themselves have gone to such lengths as to pass kufr-verdict on the Auliya, the Sihaba, Mustafa (Sall Allahu taala wa alihi wa sallam), and His Grand Presence (Azza wajal), and still they are “corpulent” Muslims! Hello! Verily the curse of Allah is levelled on transgressors.

Yes! Yes! oh Wahhabis! Gangohis! Deobandis! Thanis! Dehlavis! Amratsaris! If you are true to your word, with your eyes shut, pronounce distinctly that certainly from Shah Wali Allah all the Fuqaha, Muhaddiths, Musfassirs, Matakallims to the great Ulama, from the great Ulama to Auliya from Auliya to the great prophets, from the great prophets to the Lord of the Prophets, from the Lord of the Prophets (Sall Allahu alaihi wa sallam) to the One Omnipotent – All are Kafirs in your creed. This is actually what is to be discussed. Producing mere two, four, ten or twenty passages on The Specificity, twisting sides, saying, then backing out, flying off and wandering round will not do. It was easy to say that Ahmed Raza confessed the knowledge of the Unknown for Allah’s Prophet (Sall Allahu alihi wa sallam), and this belief was Kufr, but none saw who were the sacred propitious souls to whom Ahmed Raza was related. Ahmed Raza’s Chain of the Faith is Continuously related through the Ulama, The Auliya, the Imams, and The Sahaba to Muhammad, Allah’s Prophet (Sall Allahu alihi wa alihi wa sallam), and through the Prophet to Allah Rabb-ul-Allamenn.
Wal Hamdu Lillahi Rabb-il-Almeen
“Though I am inferior, my relation is superior”.
Hadhrat Maulavi Manavi (Quddisa Sirruhu) has said well: “Rumi neither has talked nor will talk Kufr, don’t repudiate it; Kafir is he who denies and turns universal outcast.”

Now think of yourselves. To what extent has reached the flame of your fire that has branded The Ulama, The Auliya, The Sahaba, The Prophets, Mustafa (Sall Allahu alaihi wa alihi wa sallam) and The Most High The Most Loftly Presence Taala with the same accursed verdict (Allah save us), and thus achieved for yourselves the medal of (a kafir becomes a universal outcast.)

Then again, will your fire do any injury to Allah Jalla wa Ala and The Prophet (Sall Allahu alaihi wa sallam)? Not at any rate. Contrarily it will burn you up, let you die without any contraction and make you taste eternally (taste it, verily you are created the best and the wisest) In Sha Allah-ul-Qahhar.

Even then we’ll talk justly. It is not complainable that you call all the Imams, the Auliya, and the beloveds of Allah Kafir; They have committed such a “gross crime”! The vastness of Satan’s knowledge of whom you have sung in “Braheen-eQuati”, is a comfort for your heart and a delight of your eye. But it is regrettable that they haven’t said, “your enemies have taken away the vastness of Muhammad, Allah’s Rasool’s and His men’s knowledge why not you, then, pass the very verdict of” `if not shirk what part of Imam it is” on them”.

Hitherto it was easy for you, but “takfeer” of Allah will be a bit difficult. you have called Him liar but feel ashamed of calling Him Kafir. And the greatest calamity is Hadhrat Sah Waliullah’s affair that has proved for Wahhabia a task that they can neither do nor avoid. He has declared that everything is known to Muhammad, Allah’s Rasool (Sall Allahu alaihi wa sallam), His men and Urfa, they have attained at the nature of every knowledge and every state; they are informed on whatever is to occur until death. How gross is Mr Gangohi’s Kufr-Shirk Claptrap on one’s confessing the Prophet’s (Sall Allahu alaih wa sallam’s) being informed on the Meelad Assemblies! And above all, to your preposterousness, how many are your takfeers of Fatawa Hanfiyya for one’s mere confessing one’s being informed on mere a nikah (marriage)! And how great and obvious is Walliullahs’s statement! Now if he is not called kafir how will the takfeer of the poor-minded be possible, apart from the worst humiliation of Wahhabiyyat? And if stone-heartedly he is branded with Kufr, every relation of Wahhabiyyat is snapped! And as soon as he is branded with Kufr Mr. Isma’eel whom you sing of, whom you admit to be your Imam, your leader, your spiritual lord, your hakeem-ul-Umma and owner of revelation and innocence, directly turns a Kafir doubly, and you who are the eulogisers and followers of Mr Isma’eel, and his bound disciples are all ancient Kafirs.

Allah! Allah! how much love Kufr has for you that however you pace, wherever you go, whatever guise you wear, it remains a garland ever-hanging about your necks! “The bee of Kufr, even if driven away, does not go off and if it ever goes off it immediately comes back; it is, indeed, the mole of a Wahhabi’s cheek”. Such is the comeuppance for them, and the comeuppance on the Day of Judgment is greater, would that they know.

The Humbler
Faqeer Ahmed Raza Khan al-Qadiri Uffi anhu (Be he pardoned)
From: Bareilly
Monday, 14th Rabee’-ul-Awwal Shareef, 1328 Hijri

Source: http://www.aqdas.co.uk

One thought on “Translation of A’lahadrat Shaykh Ahmad Barelwi’s al-Dawlah al-Makkiyyah

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