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 Post subject: Fairy tales of Ahmad Raza Khan regarding Al-Jilani
PostPosted: Thu Dec 12, 2013 3:24 am 
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Fairy tales of Ahmad Raza Khan regarding Abdul Qadir Al-Jilani

1) Al-Jilani on the night of Mi’raj

It is written in v 28 of “Fatawa Ar-Rizwiyah” in the “Risalah Fatawa Karamat Ghawthiyah” p 406-407 that the soul of ‘Abdul Qadir Al-Jilani appeared on the night of Mi’raj when the Prophet (saw) touched the neck of Al-Buraq, and the Prophet (saw) climbed on ‘Abdul Qadir Al-Jilani’s neck to climb on the Buraq.

Ahmad Raza Khan mentioned this story from the book “Tafrih Al-Khatir fi Manaqib Shaykh ‘Abdul Qadir” of ‘Abdul Qadir Al-Qadiri ibn Muhyidin Al-Irbili who quoted it from the book “Hirz Al-‘Aashiqin” of Rasheed ibn Muhammad Junaydi. This ridiculous and fantasist story ends as such:

“Al-Buraq said: “I want that you touch my neck with your noble hand so that it becomes a sign on the Day of Judgment.” So the Prophet (saw) touched with his hand the neck of Al-Buraq and he became extremely happy…and he (saw) did not climb for a while based on hidden and eternal wisdom, and the soul of Al-Ghawth Al-A’zam (rad) appeared, and he said: “O Sayidi (my leader), put your foot on my neck and climb, so the Prophet (saw) put his foot on his neck and climbed, and then said: “My foot is on your neck and your foot is the neck of all the Awliya of Allah.”

This fairy tale is totally ridiculous, as if it was true, it would be mentioned by the Prophet (saw) and the Sahabah would mention it, and also Shaykh ‘Abdul Qadir Al-Jilani would mention this in one of his famous books. But unfortunately it is only mentioned in books long after ‘Abdul Qadir Al-Jilani, and this males no sense that scholars of same century missed such Karamat but only centuries after people mention them.

Ahmad Raza Khan in his vol 28 of “Fatawa Ar-Rizwiyah” mentioned many stories from the book “Bahjat Al-Asrar” of Ash-Shatnufi that ‘Abdul Qadir Al-Jilani told all saints that his foot was on their neck and they accepted such.

On p 384 of v 28 of “Fatawa Ar-Rizwiyah”, Ahmad Raza Khan mentioned this fairy tale from “Bahjatul Asrar”:

“When Shaykh AbdulQadir Al-Jilani said: “My foot is on the neck of all saints of Allah”, Al-Haqq (Allah) appeared in his heart, and a mantle came from the Messenger of Allah (saw) through a group of close angels, and they made him wear it in front of a gathering containing all previous and present saints, those alive were present with their bodies and the dead were present with their souls. The angels, Rijal Al-Ghayb (men of the unseen) were surrounding this assembly, standing in the air and making rows until it filled all horizons, and there was no saint on the earth except that he bent his neck (to Abdul Qadir Al-Jilani in acceptance).”

If such fairy tales were true, why did the other saints alive at the time of Al-Jilani did not mention such events in their books, until it had to be told centuries after in the book “Bahjatul Asrar” of Ash-Shatnufi?

And Shaykh AbdulQadir Al-Jilani also never mentioned such stories and Karamat in any of his books, why would he miss to mention this mantle send by the Prophet (saw)?

And what is funny is that Ash-Shatnufi mentions another story in which Shaykh Ar-Rifa’i was in his Zawiyah when he heard such, and lowered his head in a sitting with his students. Ahmad Raza Khan wrote on p 381-382 of vol 28 of his Fatawa many stories from “Bahjatul Asrar” telling this:

“They said: we were with Shaykh Ahmad Ar-Rifa’i in his Zawiyah at Umm ‘Ubaydah, and he extended his neck and said: “on my neck”. We asked him about this and he replied: “Shaykh ‘AbdulQadir said at this time in Baghdad: “My foot is on the neck of all saints of Allah””

So according to this story, Shaykh Ahmad Ar-Rifa’i was in his own Zawiyah when he heard such from Baghdad, and he lowered his neck in acceptance, and this contradicts the previous story which tells that when Al-Jilani made his claim, all saints alive and dead appeared in an assembly with angels and they lowered their necks.

So it shows that not only these fairy tales make no sense, as none of the companions lowered their neck to the Prophet (saw) and said that the Prophet’s foot was on their neck, and nor did any of the Tabi’i lowered their necks to any of the Sahabah and said such, but also they contradict each other, showing they have been fabricated by humans.

Ahmad Raza Khan on p 364 of vol. 28 of his Fatawa also mentioned from the book “Bahjatul Asrar” that Al-Jilani said:

“The humans have leaders (Mashaykh), the Jinns have leaders (Mashaykh), the angels have leaders (Mashaykh) and I am the leader (Shaykh) of all of them. Do not compare me with anyone nor anyone with me.”

And what is funny is that many Sufis claim that their Shaykh is the greatest of saints, and ibn ‘Arabi, Muhammad Wafa and Ahmad At-Tijanis also claimed to be the seal of saints, who is the greatest of saints. Shazilis generally consider Abul Hasan Ash-Shazili has the greatest of saints and the Rifa’is claim the same for Shaykh Ahmad Ar-Rifa’i. So all of other Sufi groups do not accept such fairy tales, and also it would mean that ibn ‘Arabi and others who claimed to be the seal of saints were liars. We let the Sufis tell us who is lying and who is telling the truth in the greatest of saints.

Ahmad Raza Khan on p 364-365 of vol. 28 of his Fatawa, even quoted from “Bahjatul Asrar” that Al-Khidr also said that Al-Jilani was the greatest of saints. The words attributed to Al-Khidr are:

“No saint will reach a level except that Shaykh ‘AbdulQadir will be superior to him.”

And of course all Sufis books attribute different and contradicting statements to Al-Khidr, and they even differ in his physical description, showing that they either lie or actually saw devils claiming to be Al-Khidr.

2) Al-Jilani drinking from the milk of Aishah

In this competition between different Sufi Turuq, each of them will try to invent some Karamat that others do not have. And some followers of the Qadiri Tareeqah even claimed that ‘AbdulQadir Al-Jilani drank from the milk of ‘Aishah, the mother of the believers.

Ahmad Raza Khan in v 28 of his Fatawa, in the Risalah “Karamat Ghawthiyah” was asked about such stories and he replied on p 416:

“Hazrat the mother of the believers, the beloved of the leader of the Messengers (saw) breast feeding the soul of our Sayid Al-Ghawth Al-A’zam (Al-Jilani), some of those who praise Huzur (Al-Jilani) mentioned this event as a dream, as I saw clearly mentioned in some books. If we suppose such, then there is nothing making it far from being the truth, and whatever is said against it is futile and misplaced. And if we suppose such to occur in state of wakefulness, then without any doubt it is permissible by the reason and religious law (Shar’). There is nothing impossible in such from the perspective of Dirayah (understanding) and there is nothing making it far from being the truth, as indeed Allah is capable of all things.”

Ahmad Raza Khan further wrote that ‘Aishah not having milk, as she was never pregnant is not preventing such events, as it is among Karamat and they are above natural causes.

What a revilement of the mother of believers! She had to breast feed the soul of Al-Jilani before his birth!!!

And the Brelwis claimed that no other saint had such privileges, and in their race to prove Al-Jilani as the best of all saints, they are even ready to degrade the mother of believers by claiming she did ridiculous things!!!

more to come insha Allah


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 Post subject: Re: Fairy tales of Ahmad Raza Khan regarding Al-Jilani
PostPosted: Tue Dec 17, 2013 1:07 am 
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3) Salah Al-Ghawthiyah

In vol. 7 p 633 (619 of the PDF), Ahmad Raza Khan has a Risalah entitled “Azhar Al-Anwar min Saba Salah Al-Asrar” which tells about the prayer Al-Asrar also called “Salah Al-Ghawthiyah”, and tells about the virtue of it and how to pray it.

This invented prayer has been mentioned in the book “Bahjatul Asrar” of Ash-Shatnufi and it falsely attributes it to ‘AbdulQadir Al-Jilani, that Al-Jilani said:

“Whoever prays after Maghrib two Rak’ah, then sends Salah and Salam on the Prophet (saw), and then walks 11 steps towards ‘Iraq in which he mentions my name, Allah will fulfil his needs”

Then Ahmad Raza Khan mentioned that there were 2 different ways of praying such a prayer as told by the Mashaykh (seniors), and he mentioned the shortest way and easiest that it is recommended to give a Sadaqah before praying, then one should pray 2 Rak’ah reciting Surah Al-Ihklas 11 times in each Rak’ah and send the prayer’s reward to Al-Jilani and then he writes on p 642 (628 of the PDF):

“Then he turns his heart towards Madinah At-Taybah and says 11 times: “O Messenger of Allah! O Prophet of Allah! Save me (Aghithni) and help me (Amdidni) in the fulfilment of my need, O Qadhi Al-Haajat (one who decides and fulfils needs). And then he walks towards the direction of ‘Iraq…”

Then Ahmad Raza Khan wrote that these 11 steps should be done slowly without rushing, they should be equal in distance and timing, and one should show humility while walking and that the person should say with each step:

“Ya Ghawth Ath-Thaqalayn, Ya Kareem At-Tarafayn (as he is Hasani from the father and Husayni from the mother), save me (Aghithni) and help me (Amdidni) in the fulfilment of my need, O Qadhi Al-Haajat (one who decides and fulfils needs)”

Brelwis call AbdulQadir Al-Jilani as Ghawth Ath-Thaqalayn, which means: Succour of the humans and Jinns. And Kareem At-Tarafayn means: noble from both sides, meaning father and mother.

In vol. 7 p 569 (556 of the PDF), Ahmad Raza Khan has a Risalah called “Anhar Al-Anwar fi yam Salah Al-Asrar” in which he tried to prove that the “Salah Al-Asrar” also called “Salah Al-Ghawthiyah” is authentic and there is nothing wrong in it. He rejected all claims that the manuscripts of the book “Bahjatul Asrar” which mentions it might be altered, and he considers this prayer to be correct and tried to justify it by saying that ‘Abdul Haqq Muhadith Ad-Dehlawi approved of it in his epistle in Persian “Risalah Muta’alqa bi Salah Al-Asrar”. But ‘Abdul Haqq Ad-Dehlawi only mentions the version of Ash-Shatnufi which says to mention Al-Jilani’s name while walking 11 steps towards ‘Iraq and Allah would fulfil the needs.

Yet, this version of Ash-Shatnufi is a clear innovation and it amounts to establish a religion that Allah did not prescribe. Allah (Ta’ala) said:

Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed” (Shura : 21)

As for the way described by Ahmad Raza Khan that one should invoke the Prophet (saw) and Al-Jilani saying “Aghithni” and others, this is clear Shirk.

Note: Ahmad Raza Khan also mentioned that Mulla Ali Al-Qari also said in his book “Nuzhat Al-Khatir” that he took Ijazah from his teacher to read this Salah Al-Asrar, but I could not find online such a book, to check it such claims are true.


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 Post subject: Re: Fairy tales of Ahmad Raza Khan regarding Al-Jilani
PostPosted: Mon Dec 23, 2013 8:49 am 
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Salam aleykum

lecture on this topic:

http://www.youtube.com/watch?v=0tBqIsRlvNA

And article on this topic with quotes from Nasafi, Maturidi, Baydawi and others on miracles not coming by choice of Prophets

http://docs.umm-ul-qura.org/RazaKhan1.pdf


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 Post subject: Re: Fairy tales of Ahmad Raza Khan regarding Al-Jilani
PostPosted: Fri Feb 21, 2014 11:43 pm 
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Salam aleykum

Second part of the lecture regarding the fairy tales concerning Abdul Qadir Al-Jilani

https://www.youtube.com/watch?v=4CXdZJ36EUY

Also quotes from Ibn Al-Wardi, Ibn Rajab amd ibn Hajar criticizing the book Bahjatul Asrar of Ash-Shatnufi, saying it has unknown and weak Asaneed, and some matters in it are only for Allah and also ibn Rajab said that Ash-Shatnufi himself was accused of lying in this book

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 Post subject: Re: Fairy tales of Ahmad Raza Khan regarding Al-Jilani
PostPosted: Sat Feb 22, 2014 5:20 pm 
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The reality of the book “Bahjat Al-Asrar” written by ‘Ali ibn Yusuf Ash-Shatnufi who died in 713, around 150 years after the death of Shaykh Abdul Qadir Al-Jilani in 561.

All the quotes below are taken from the urdu translation of “Ghuniyah At-Talibin” by Shaykh Mubashar Husayn Al-Lahori

Hafiz ibn Hajar in his “Ad-Durar Al-Kaminah” quoted that Shaykh Al-Kamal Ja’far said about the book “Bahjat Al-Asrar” of Ash-Shatnufi:

“He (Ash-Shatnufi) mentioned in it odd and strange things, and people criticised in many of its stories and the chains of narrations in it.”

Ibn Al-Wardi said in his “Tarikh” as mentioned in “Kashf Az-Zunun” v 1 p 657:

“There are in the book “Bahjah” matters that are not authentic and exaggerations regarding the status of Shaykh Abdul Qadir that are not suitable except for the Rububiyah (meaning except for Allah).”

Hafiz ibn Rajab said in “Zayl At-Tabaqat” v 1 p 293:

“It has been compiled by the Muqri Abul Hasan Ash-Shatnufi…it contains narrations from unknown narrators (Majhulin)…And Ash-Shatnufi himself was accused in what he narrates in this book.”

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