The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)
On which basis have the Deobandis called it a false allegation? This statement is very much present in the book.
Please see the scan.
There is no place of Tawil here. Because Allah has used to term Rahmatal lil aalmeen only for His most beloved prophet. The word”aalam ‘ means “ ma siwa Allah” ( everything except Allah). Prophet was still a nabi when Adam was in clay form ( Tirmidhi) and when we say prophet is rahmatal lil aalmeen , it means he is a mercy for every creation , including , wind , sun , moon , all human beings and jinn.
By which tawil can any other person be ascribed with this usage? In the history of Islam , has this term being used by any scholar for any one except our beloved prophet?
The simple reason is , this fatwa was issued by Mawlana Rashid Ahmed , in keeping with the Deobandi belief on “ Khatame nubuwwat” .
Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam). (Barahine Qatia pg. 51 – Khalil Ahmad Ambhetwi)
This again is a big lie. Mawlana Khaleel Ahmed Ambethvee did make those remarks.
He said’ the angel of death and satan have the knowledge of unseen and this is proved from nass ( quran and saunnah) , but there is no such proof for prophet and if any one thinks that prophet had the knowledge of unseen then he is in SHIRK”.
And they have the sufi tariqah! Only Allah knows what benefit someone gets who has this belief or who loves those people who have this belief.
The exact urdu wordings are
“ al hasil gaur karma chahiye ki shaitan wa malkul mawt ka haal dekh kar ilm muheet zameen ka fakhre aalam ko khilafe nasoos qatiyya ke bila daleel mahaz qayas fasida sey saabit karma shirk nahee to kauna iman ka hissa hai? Shaitan wa malkulmawt ko ye wasat nass sey saabit hue. Fakhare Aalam ki wasat ilm ki kaun see nas qatai hai, jisasey tamam nasoos ko radd karke ek shirk saabit karta hai.
[ See the scan under ” Deoband, Shaykh Gangohi and Wall]
I would like to know from Deobandi Scholars what is their belief about this knowledge of unseen possessed by Satan and angel of death? Do they think this knowledge is their Dhati ( self) knowledge or is it Ataee (given to them ) from Allah?
Almighty Allah Taãla is not always ‘all knowing’. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).
This is an open Calumny and a False Accusation. This sentence is not written at all in ‘Tawiyatul Eemaan’ that ‘Allah Taãla is not always “all knowing”. He finds out when necessary.
The statement is very much present.
I don’t know which edition of Taqwiyatul Iman was checked by the author of this article.
Presently I have access to many editions of Taqwiyatul Iman , printed in India and also Kingdom of Saud ( Riyadh edition).
Taqwiya tul iman salfiyah Varanasi 1986
” ” ” ” ” ” 1987
” ” ” faruqi press Delhi 1895
” ” ” mujtabai press Delhi ( 1900 )
” ” ” jayyed press Delhi (1937)
” ” ” Muhsini press culcutta ( 1954)
Deoband edition 1976
Bombay edition 1987
Mubarakpur edition 1997
1920, Delhi edition
1990, Riyadh edition ( was distributed freely to Urdu speaking pilgrims on Hajj during that year!!)
The extant of fabrications found in these editions cannot be explained here. To expose these fabrications one need to write a book on this subject.
Coming back to the topic.
This is the statement in all editions of Taqywiyatul Iman printed before 1980.
The Urdu wordings are
“is tarah zahir ki cheezon ko daryaft karna logon ke ikhtiyar mein hain. Jab chahein karein jab chahein na karein . So is tarah ghayb ka daryaft karna apaney ikhtiyar mein ho ki jab chahey kar lijiye yeh Allah sahab hee ki shank hai kisee wali wa nabi ko jinn ko,farishto ko….
“ To find out about the clear worldy matters is with in the prerogatives of Human beings. They can chose when to make an inquiry and when not to. Like wise to find out about the matters of the unseen ( ghayb) is with in the contol/ authority ( Ikhtiyar) of Allah, when He wants He does it….
Now as per the forefather of Deobandis , the attributes of Allah ( all knowing)is not always present with Him and was not always with Him . As per Mawlana Ismail Dehalvee, the attributes of Allah come into existence with time ( hawadith) and Allah is not always in the possession of all type of knowledge.
It is upon the scholars to decide what is the ruling on these type of statement.
Just to remind , this is the same book” Taqwiyatil Iman” regarding which Mawlana Rashid Ahmed said in his fatwa “ to keep this book and to read this book is the REAL ISLAM ( ayn islam) and a means to save from hardship .
I would like to know from my deobandi friends which book was used by the muslims before taqwiyatul Iman was written?