They say Imam Ahmed Raza Khan (RH) made an interpretation of that text of Mawlana Ashraf Ali Thanvi and if the interpretation was not made, it will not amount to Kufr. The blasmphemous comment was used to degrade our beloved prophet ( sal allahu alaihi wa sallam). The fatwa of Kufr which was issued upon Mawlana Ashraf Ali thanvee by Imam Ahmed Raza al Barelwi (Rahimullah) and 33 scholars of Makkah and Medina, was due to Mawlana Ashraf Ali thanvi comparing the prophetic knoweldge of the unseen (Ghayb) with the knowledge possed by Zayd and `Amr, ( that is any tom and harry) in fact, every person and mad man, in fact, all animals and sundry.Ģ The fatwa which was issued upon Mawlana Ashraf Ali Thanvi has nothing to do with denial of ilm e ghayb (knowledge of the unseen) which prophet had. two hundresed and sixty eight scholars of Ahlus sunnah from Indian subcontinent and thirty three scholars from Makkah al mukarramh and medina al munawwara issued fatwa of kufr upon Shaykh Ashraf Ali Thanvi.ġ. He made changes when muslim population read this and started abusing him ! He never did tawba and all he did was to change the word’ aysa'( this sort of).įor this ugly statement in which Shaykh Ashraf Ali Thanvi has compared the prophetic knowledge of the unseen with the knowledge possessed by infants, lunatics,sundry,animals and quadrapeds ( four legged animals). The Deobandi author says that to make the meaning clear Mawlana Asharf ali thanvee made changes in the text! This is another lie.
This is such an ugly statement that no muslim would like to read this statement, forget about talking about those people who have this belief or those who try to justify this. Who on this earth need any interpretation of this statement? It is clear like sun shining in the sky. The Deobandi author in an attempt to justify this writing says that ” This statement should not be taken as interpreted by Imam Ahmed Raza Khan RH “. See the original scan at Refuting Deobandi Mufti: Part 3 at this link Phir yê ke âp kî dhât muqaddasa par `ilm-e-ghayb kâ hukm kiyâ jânâ agar be qawl zayd sahîh hô tô daryâfat talab amri yê hê ke us ghayb se murâd ba`z ghayb hê yâ kul ghayb agar ba`z `ulûm ghaybiyya murâd hê tô is mê Huzûr hi ki kyâ takhsîs hê AYS `ilm-e-ghayb tô zayd-o-`amr-o-balke har sabî-o-majnûn balke jamî`Haywânât-o-bahâhum ke liye bhi Hâsil hê kayûn kê har shakhs kô kisî ne kisî aysî bât kâ `ilm hôtâ hê jô dusrê shakhs se makhfi hê) “And then, if it is correct to attribute the knowledge of the unseen (ilm ghayb) to be possessed by Rasulullah sallallahu ‘alaihi wasallam, as Zayd says, then it remains to be asked, which one he ( the questioner) refers to.?Is it only a ‘part’ of it (baáĎ) or ‘complete’ if he refers to’part’, then what is extraordinary about Rasulullah in possessing it? Such knowledge of unseen is also possessed by all and sundry (Zayd, Amr) even infants, lunatics and all the animals and quadrupeds.
In this book, he has compared the knowledge of Rasulullah sallallahu ‘alaihi wasallam or to show its size or smallness to madmen and animals and has said there is nothing unique to Rasulullah sallallahu ‘alaihi wasallam regarding this knowledge. In 1319 AH, Mawlānā Ashraf Ali Thanwi answered a question regarding ‘Ilm-e-Ghayb and published it as Hifzul Iman.
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