MuhammedAli

Various Interpretations Of Hifz ul-Iman’s And Implications Of These Interpretations.

2 posts in this topic

Introduction:

Shaykh Ashraf Ali Thanvi wrote  Hifz ul-Iman in which he insulted/disrespected Prophet (sallallahu alayhi wa aalihi was’sallam) by comparing knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) to knolwedge of regular Joe’s knowledge along side of infants, lunatics, quadrapeds and carnivores. Scholars of Islam requested and pleaded him to repeal the statement from Hifz ul-Iman and repent but instead he indirectly encouraged his supporters to defend him and make excuses on his behalf. This article will briefly address their efforts and if Allah (subhanahu wa ta’ala) permits me each of his supporter will receive a due response in time. This is just the beginning greater plans to unravel. Insha Allah.

Literal Translation Of Statement From Hifz ul-Iman:

“If it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then issue needing to be enquired is: Is this baaz (i.e. some/limited) from Ghayb or qull (i.e. every/all) Ghayb (of Allah); if some from knowledge of Ghayb is intended then what is so unique about Hadhoor’s (sallallahu alayhi wa aalihi was’sallam) knowledge of Ghayb; knowledge like (i.e. aisa) this is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds;because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here]

Aisa/Like In Meaning Of Quantity:

Typically Deobandis, such as Shaykh Murtaza Hassan Chandpuri, Shaykh Manzoor Nomani, argued; Shaykh Thanvi’s statement aisa/like is to be understood in meaning of itna (i.e. this much) is-qadr (i.e. in this quantity), yeh (i.e. this) and it was not used comparatively. According to this Taweel (i.e. interpretation) the statement of Shaykh Thanvi would read: “If it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then issue needing to be enquired is: Is this baaz (i.e. some/limited) from Ghayb or qull (i.e. every/all) Ghayb (of Allah); if some from knowledge of Ghayb is intended then what is so unique about Hadhoor’s (sallallahu alayhi wa aalihi was’sallam) knowledge of Ghayb; itna (i.e. this-much) knowledge (in quantity) is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here] This is no less offensive because if the statement is understood in context of itna, is-qadr, yeh then the quantity of Ghayb of Messenger (sallallahu alayhi wa aalihi was’sallam) is being equaled to qauntity of every day Joe’s knowledge of Ghayb along side infants, mad-man, every animal quadrapeds, and carnivores.

Aisa/Like In Sense Of Comparision/Tashbeeh:

In opposition to both of the above another Deobandi scholar; Shaykh Hussain Ahmad Madani argued aisa/like-this is used comparatively if it was in meaning of itna (i.e. this much) then it would be offensive. According to him aisa/like-this was used for sake of comparison (i.e. tashbeeh). If the statement is in this meaning then it is to be understood like: “If it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then issue needing to be enquired is: Is this baaz (i.e. some/limited) from Ghayb or qull (i.e. every/all) Ghayb (of Allah); if some from knowledge of Ghayb is intended then what is so unique about Hadhoor’s (sallallahu alayhi wa aalihi was’sallam) knowledge of Ghayb; knowledge like-this (comparatively) is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here] In this sense the statement means; Ghayb knowledge like [ba-wasta, transltd; via means][1] in comparison to Prophet (sallallahu alayhi wa aalihi was’sallam) is also possessed by Zayd, Amr, infants, lunatics, every animal; quadrapeds and carnivores.

Implications Of Aisa In Meaning Of Itna And Tashbeeh:

Implication of first is; quantity of prophetic knowledge is same as the mentioned in list. People in wordly knowledge aren’t even equale but Shaykh Thanvi made prophetic knowledge equal to the mentioned in list. And not wordly knowledge, but in knowledge of Ghayb, every bit of which establishes speciality of a Prophet. Not only he attributed to them knowledge of Ghayb he attributed equality to them if aisa is in meaning of itna. Implication of second is; the type of prophetic knowledge which suppose to be unique to Prophet (sallallahu alayhi wa aalihi was’sallam) is not unique to him but the mentioned also share it with him there for he’s not unique/special. And this is Kufr on two accounts comparing Prophet (sallallahu alayhi wa aalihi was’sallam) to the mentioned and negating speciality of prophetic knowledge of Ghayb. Ghayb knowledge is special to a Prophet and to Prophet (sallallahu alayhi wa aalihi was’sallam) as well and it is inclusive of Wahi. To say it is not special but others share is to negate the very purpose of his Prophet-hood.

Conclusion:

If aisa/like is interpreted to mean itna/is-qadr (i.e. this much) then knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) is being equaled to knowledge of mentioned and implication is that he is no different from knowledge of mentioned in quantity. If statement is interpreted in context of – tashbeeh – then it is comparing the knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) with the mentioned and pointing out that he is no different to mentioned due to his knowledge. However the statement of Hifz ul-Iman is interpreted in both statements his knowledge is being compared to the mentioned. In the first case – itna/is-qadr – comparison is implied and knowledge is clearly equaled to mentioned. In the second case – aisa/like – being for TASHBEEH the comparison is obvious in types of Ghuyub. However one roles the dice insult and disrespect of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be removed from statement of Shaykh Thanvi.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

- [1] Shar’ri application of mutliq Ghayb (i.e. boundless Ghayb) is upon Ghayb which cannot be established by evidence and for which there is no mean or way of comprehension. On this (stated) foundation it has stated: "None in the heavens and earth knows the unseen except Allah …” (27:65) and: “And if I knew the unseen, I could have …” (7:188) And knowledge which is via means (i.e. ba-wasta) on this [type of knowledge] application of (word) Ghayb is need of qarina (i.e. evidential support).” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page14, here].

Edited by MuhammedAli

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Various Interpretations Of Hifz ul-Iman’s And Implications Of These Interpretations.


Introduction:

Shaykh Ashraf Ali Thanvi wrote  Hifz ul-Iman in which he insulted/disrespected Prophet (sallallahu alayhi wa aalihi was’sallam) by comparing knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) to knolwedge of regular Joe’s knowledge along side of infants, lunatics, quadrapeds and carnivores. Scholars of Islam requested and pleaded him to repeal the statement from Hifz ul-Iman and repent but instead he indirectly encouraged his supporters to defend him and make excuses on his behalf. This article will briefly address their efforts and if Allah (subhanahu wa ta’ala) permits me each of his supporter will receive a due response in time. This is just the beginning greater plans to unravel. Insha Allah.

Literal Translation Of Statement From Hifz ul-Iman:

“If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); Ghayb knowledge like-this is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15,
here]

Aisa/Like In Meaning Of Quantity:

Typically Deobandis, such as Shaykh Murtaza Hassan Chandpuri, Shaykh Manzoor Nomani, argued; Shaykh Thanvi’s statement aisa/like-this is to be understood in meaning of itna (i.e. this much) is-qadr (i.e. this-quantity), yeh (i.e. this) and it was not used comparatively. According to this Taweel (i.e. interpretation) the statement of Shaykh Thanvi would read: “If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); itna (i.e. this-much) Ghayb knowledge like-this is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15,
here] This is no less offensive because if the statement is understood in context of itna, is-qadr, then the quantity of Ghayb of Messenger (sallallahu alayhi wa aalihi was’sallam) is being equaled to qauntity of every day Joe’s knowledge of Ghayb along side infants, mad-man, every animal quadrapeds, and carnivores.

Aisa/Like In Sense Of Comparision/Tashbeeh:

In opposition to both of the above another Deobandi scholar; Shaykh Hussain Ahmad Madani argued aisa/like-this is used comparatively if it was in meaning of itna (i.e. this much) then it would be offensive. According to him aisa/like-this was used for sake of comparison (i.e. tashbeeh). If the statement is in this meaning then it is to be understood like: “If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); comparatively aisa (i.e. like-this) Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15,
here] In this sense the statement means; Ghayb knowledge like [ba-wasta, transltd; via means][1] in comparison to Prophet (sallallahu alayhi wa aalihi was’sallam) is also possessed by Zayd, Amr, infants, lunatics, every animal; quadrapeds and carnivores.

Implications Of Aisa In Meaning Of Itna And Tashbeeh:

Implication of first is; quantity of prophetic knowledge is same as the mentioned in list. People in wordly knowledge aren’t even equale but Shaykh Thanvi made prophetic knowledge equal to the mentioned in list. And not wordly knowledge, but in knowledge of Ghayb, every bit of which establishes speciality of a Prophet. Not only he attributed to them knowledge of Ghayb he attributed equality to them if aisa is in meaning of itna. Implication of second is; the type of prophetic knowledge which suppose to be unique to Prophet (sallallahu alayhi wa aalihi was’sallam) is not unique to him but the mentioned also share it with him there for he’s not unique/special. And this is Kufr on three accounts; i) comparing Prophet (sallallahu alayhi wa aalihi was’sallam) to the mentioned which includes detestables, ii) negating speciality of Prophet (sallallahu alayhi wa aalihi was’sallam) iii) and negating speciality of prophetic knowledge of Ghayb. Ghayb knowledge is special to every Prophet and to Prophet (sallallahu alayhi wa aalihi was’sallam) as well and it is inclusive of Wahi. To say it is not special but others share is to negate the very purpose of his Prophet-hood.

Conclusion:

If aisa/like-this is interpreted to mean itna/is-qadr (i.e. this-much, this-quantity) then knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) is being equaled to knowledge of mentioned and implication is that he is no different from knowledge of mentioned in quantity. If statement is interpreted in context of – tashbeeh – then it is comparing the knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) with the mentioned and pointing out that he is no different to mentioned due to his knowledge. However the statement of Hifz ul-Iman is interpreted in both statements his knowledge is being compared to the mentioned. In the first case – itna/is-qadr – comparison is implied and knowledge is clearly equaled to mentioned. In the second case – aisa/like – being for TASHBEEH the comparison is obvious in types of Ghuyub. However one roles the dice insult and disrespect of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be removed from statement of Shaykh Thanvi.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

- [1] Shar’ri application of mutliq Ghayb (i.e. boundless Ghayb) is upon Ghayb which cannot be established by evidence and for which there is no mean or way of comprehension. On this (stated) foundation it has stated: "None in the heavens and earth knows the unseen except Allah …” (27:65) and: “And if I knew the unseen, I could have …” (7:188) And knowledge which is via means (i.e. ba-wasta) on this [type of knowledge] application of (word) Ghayb is need of qarina (i.e. evidential support).” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page14,
here].

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