Friday, March 13, 2009

Allama Niyaz Fatehpuri and his Faith - 17


Books and Documents 03 Mar 2009, NewAgeIslam.Com

The War Within Islam: Niyaz Fatehpuri’s Struggle Against The Fundamentalists by JUHI SHAHIN

Excerpts from a newly published book in Pakistan: The War Within Islam: Niyaz Fatehpuri’s Struggle Against The Fundamentalists


Late. Allama Niyaz Fatehpuri [1884-1966]

Fatehpuri believed that the changes in Islam were brought about by the medium of the hadith (plural – ahadith, sayings of the Prophet). He claimed that many of the ahadith were simply fabricated to suit the ruler of the day. The reason why he could simply state such a conclusion, taking it for granted that people would agree with him, was that almost all the modernists – Sayyid Ahmad Khan, Shibli Nu’mani and even his contemporaries like Muhammad Iqbal, the philosopher- poet – were to a greater or lesser degree all doubtful of the ahadith in their entirety and were urging Muslims to be cautious in relying on them. Sayyid Ahmad disapproved of classical hadith criticism since it was based on the characters of the people relating the hadith, and not on rational criticism of the actual text. [See: Zaman, Ulama in Contemporary Islam, 12. Aziz Ahmad, Islamic Modernism in India and Pakista@n: 1857-1964 (London; Bombay; Karachi: Oxford University Press, 1967), 49-50., Murad, Intellectual Modernism of Shibli Nu’mani, 186-245. From: Shibli Nu’mani, Sirat al-Nu’man (Lahore: Kutub Kha@nah-i Azi@ziyah, 195?), 170-245. Ibid., Smith, Modern Islam in India, 117]


Dear Editor New Age Islam,

It is not always possible to give a reference to every 'cut and paste'. Amir Mughal, your blue-eyed boy keeps doing it all the time. [Hasan Iqbal]


Dear Hasan Sahab,

Another one of such reply [loaded with references and by the way Quran and Hadith have no copyrights] from a Kaafir Wahabi from Across the Border to refute the Hadith Rejector Late. Allama Niyaz Fatehpuri. Read and Enjoy.

Decisions of Allah and Prophet Mohammad [PBUH]

Allah said:

"It is not befitting for a believing man or woman, when a matter has been decided by Allaah and His Messenger, to have any option about their decision." [33:36]

This Verse indicates that when it is confirmed that Allah or Prophet Mohammad [PBUH] have made a decision or have informed about a particular matter, then no believer, male or female, may choose differently. Any opposing choice would contradict Eemaan.

Ash-Shafi'ee reported a consensus among the scholars of the Sahaabah, the Tabi'een, and their followers, that:

"If a sunnah of Allah's Prophet Mohammad [PBUH] becomes manifest to a person, he does not have any choice but to follow it, regardless of what other people say." No Muslim scholar disputes or doubts the truth of this statement. The only evidence that people are required to follow [besides Allah's Book] is the words of the Prophet Mohammad [PBUH]

"who does not say anything out of (his own) desire" [53:3]

Other people's talks could, at best, be acceptable to follow. But in no way may they oppose or outweigh the Texts (of the Quran and Sunnah). We ask Allah to protect us from the failure [incurred on those who do not abide by this].

The Guidance Is in Obeying the Prophet Mohammad [PBUH]

Also, Allah said:

"Say: Obey Allah and obey the Messenger: but if you turn away then he (the Messenger) is only responsible for the duty placed on him, and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger's duty is only clear deliverance [of the Message]" [24:54]

Note that repeating the verb "obey" here has an important significance that will be discussed below.

Here Allah makes obeying the Messenger (saws) a condition for guidance; guidance cannot be acquired without this obedience. The duty of the Prophet Mohammad [PBUH] is to deliver the Message; and people's duty is to follow, obey, and submit to him. Bukhari reported that Az-Zuhri1 said:

"From Allah [comes] the knowledge; from the Messenger (saws) [comes] the deliverance [of the knowledge]; and from us [comes] the submission [to the Message]."

Thus if people neglect their duty of belief and obedience, they would harm themselves not him; his responsibility is not to make them believe, but only to deliver the Message to them; it is not required from him that people be guided and successful.

Addressing the Believers

And Allah said:

"Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allaah and the Messenger (for judgment) if you (truly) believe in Allaah and the Last Day: that is best, and most suitable for final determination" [4:59]

Allah is requiring obedience to Him and to His Messenger (saws). He starts the ayah with an address to the "believers", hinting that what is required thereafter is a consequence of that name with which they are addressed.

This is similar to saying, "You whom Allah has favoured and enriched with His bounties, be good to others as Allah has been good to you." And like, "Learned man, teach people what would benefit them." And, "Ruler, rule with justice." And so on.

For this reason, legislative matters in the Qur'an are frequently addressed to the believers, starting the address with "Believers". For example Allah says:

"Believers, fasting is prescribed for you..." [2:183]

And He says:

"Believer, when the call is proclaimed for prayer on Friday, hasten earnestly to the remembrance of Allaah..." [62:9]

And He says:

"Believers, fulfill the contracts... " [5:1]

Addressing the believers like this carries the implication that: "If you are true believers, you should perform the following action, because it is a requirement for the integrity and sincerity of Iman."

To Obey the Prophet Mohammad [PBUH] is to Obey Allah.

"Believers! Obey Allah, and obey the Messenger and those charged with authority among you; if you differ in anything, refer it to Allaah and the Messenger (for judgment) if you (truly) believe in Allaah and the Last Day: that is best, and most suitable for final determination" [4:59]

In the above Verse (4:59), Allah demands obedience to Him, the Messenger, and those of authority. The verb "obey" is applied only once in regard to the Messenger and those of authority. One might expect the opposite - [that it would be applied only once in regard to both Allah and the Messenger] because:

"He who obeys the Messenger obeys Allaah indeed" [4:80]

However, this usage here has a subtle meaning. It implies that the Messenger must be obeyed in all that he commands, even if it were not something specifically required in Qur'an.

Let one then not imagine that the Prophet Mohammad [PBUH] should only be obeyed when his commands confirm the Qur'an, otherwise he need not be obeyed. [In refutation of such fallacy, al-Miqdam bin Ma'di Yakrib (R) narrated that] Prophet Mohammad [PBUH] said :

"There will be a man with full stomach, reclining on his pillow, who will hear a command from me and say, "Let the judge between us (in this matter) be Allah's Book: we obey whatever we find in it." [Know that] indeed, I have been given the Book and, with it, that which is similar to it (the Sunnah)." 2

However, obeying the people of authority is not required independently, but as part of obeying the Prophet Mohammad [PBUH]. This fact is confirmed by the hadith (narrated by Ibn 'Umar (R)):

"One should listen and obey (those charged with authority) whether it were something he liked or hated, as long as he is not commanded to disobey Allaah (T). If he is commanded to disobey Allaah, he should neither listen nor obey."3

Toward the end of this ayah (4:59), Allah emphasizes obeying the Prophet Mohammad [PBUH] by saying (what means), "... refer it to Allaah and the Messenger ...." rather than saying, "... and to the Messenger ...". Referring matters to the Qur'an is equivalent to referring them to Allah and the Messenger. Also, Allah's judgement is the same as His Messenger's; and the Messenger's judgment is the same as Allah's.

Thus if you refer your disputes to Allah, i.e. to His Book, then you refer to His Messenger (saws) as well. And if you refer to His Prophet Mohammad [PBUH], then you refer to Allah as well. This is one of the subtleties of the Qur'an.

Uulul Amar

Two views have been expressed by the Sahaabah and the 'ulama (scholars) as to who are the ones "charged with authority". The first is that they are the 'ulama and the other is that they are the rulers.

In reality, it applies to both groups, because both the 'ulama and the rulers are in charge of the affairs concerning which Allah has sent His Prophet Mohammad [PBUH]

As for the 'ulama, they are charged with protecting the Deen, explaining it, teaching it, and refuting those who deviate from it or try to alter it. Allah gave them this charge, as He said:

"These [prophets] were the men to whom We granted the Book and Judgement and Prophethood; if these people [of the Scripture] reject them, behold! We shall entrust their charge to a new people who do not reject them..." [6:89]

This is indeed a great assignment to the 'ulama that requires from people to obey and follow them.

And as for the rulers, they are charged with establishing the Deen, safeguarding it, compelling people to adhere to it, and punishing those who deviate from it.

Thus these two groups are in charge of the affairs of people, and other people are their followers and subjects.

When Dispute is arises.

Furthermore, there is in the above ayah (4:59) a clear evidence that all matters of disagreement, in all aspects of the Deen, should be referred to Allah and His Prophet Mohammad [PBUH] - and to no one else.

Anyone referring disputes to other than Allah and His Messenger opposes this command by Allah. And anyone who calls to other than Allah's and His Prophet Mohammad [PBUH] 's judgment to resolve disagreements, calls indeed with the call of Jahiliyyah4 .

One does not truly enter the realm of Iman until he refers all differences arising among people to Allah and His Messenger. For this reason, this ayah continues as, "... if you believe in Allah and the Last Day..."

Thus if this condition (of referring disputes to Allah and His Messenger) is not satisfied by a person, this implies the absence of Iman in him.

This ayah should be a sufficient clarification and guidance in this matter (of obeying the Messenger). It constitutes a protection and a support for those who abide by it; and it is a powerful refutation and attack against those who deny it, as Allah said:

"... That he who would perish might perish in clear evidence [of the truth], and that he who would remain alive might live in clear evidence [of the truth]. And verily Allaah is All-Hearing, All Knowing..." [8:42]

The earlier and later Muslims agreed that referring matters to Allah means referring them to His Book, and referring matters to the Prophet Mohammad [PBUH] means referring them to him personally during his life, and to his Sunnah after his death.

The Excellence of Obeying the Messenger

The above ayah (4:59) ends with, "... that is best, and most suitable for final determination. .." This means, "That with which I commanded you (to obey Me and obey My Messenger and the people of authority, and to refer disputes to Me and My Messenger) is better for you in this life and in the Hereafter; it leads to your happiness in both lives. Therefore, it is best and most rewarding for you."

This indicates that obeying Allah and His Prophet Mohammad [PBUH], and taking them as the referees, is the means to immediate and continued happiness.

Anyone who examines closely the evils of the world will find that each of them is caused by disobeying the Prophet Mohammad [PBUH]. Similarly, every good in the world results from obeying him. Furthermore, all the evils and pains in the Hereafter result from disobeying Prophet Mohammad [PBUH].

Thus, all the evils in both lives are caused by disobeying the Prophet Mohammad [PBUH]
and by its consequences. If people obeyed Prophet Mohammad [PBUH] properly, there would be no evil on earth. This applies equally to the general natural catastrophes and calamities, and to the personal evils, pains, and sorrow that occur to people.

In obeying Prophet Mohammad [PBUH] is a refuge and a protection for those who want to prosper and be happy. And this prosperity and happiness cannot be achieved until one strives first to learn what the Prophet Mohammad [PBUH] taught, and then confirm it with true actions.

There are two additional actions which complete the happiness arising from truly obeying the Prophet Mohammad [PBUH]. The first is to invite people to obey Prophet Mohammad [PBUH] , and the second is to have patience and perseverance in fulfilling this mission.

First, knowing the Message of Prophet Mohammad [PBUH].

Second, acting in accordance with this knowledge.

Third, spreading this knowledge among people and inviting them to it.

Fourth, persevering and striving in accomplishing all this.

One who seeks to learn how the Sahaabah (R) lived and who want to follow them should know that this was indeed their way [so let him follow it).


1. One of the Tabi'een. He is a famous scholar of Hadith and one of the important teachers of al-Bukhari.

2. Recorded by Ahmad, Abu Dawud, and others; judged authentic by al-Albani (Sahih ul-Jaami no. 2640).

3. Recorded by al-Bukhari and Muslim.

4. Jaahiliyyah: The state of ignorance and disbelief which prevailed in the Arab Peninsula before Islam.

Following Falsehood: The People of Misery By Imaam Ibn Qayyim al-Jawziyyah

Deviating from the Messenger

Allah said addressing His Prophet Mohammad [PBUH]

"Say, 'Were I to go astray, I would only stray to the hurt of myself; but if I am guided, it is because of what my Lord reveals unto me; He is indeed All-Hearing, Ever-Near.'" [34:50]

This carries a clear evidence that the Messenger's guidance occurs only through the wahy1 How surprising it is then to find men with confused minds and conflicting opinions claim to be guided! How does this guidance reach them?

"He whom Allah guides is rightly guided; but as for him whom He leaves to stray, you will find no protector to lead him" [18:17]

What misguidance is worse than that of one who claims that guidance does not occur through the wahy! He would rather refer matters to the opinions of this and that person! Great indeed is Allah's bounty toward one whom He guarded from such a serious deviation and a great disaster. All praise is due to Allah, Lord of the peoples.

Also, Allah said:

"A Book has been revealed unto you, so let there be no tightness in your chest about it - that you might warn [people] with it, and remind the Believers. Follow [people] what has been sent down to you from your Lord, and do not follow other than Him - as allies or protectors. How seldom do you remember [the admonition]. " [7:2-3]

Here, Allah commands people to follow what He revealed to His Messenger, and He forbids following others. One can either follow the Revelation or follow others - as allies; Allah does not give other than these two alternatives. Thus, anyone not following the wahy is indeed following falsehoods and other allies instead of Allah. By Allah's Grace, this should be clear and obvious.

And Allah said:

"On the Day when the wrong-doer will bite his hands [in despair], saying, 'Oh! Would that I had followed the path shown to me by the Messenger! Ah! Woe is me! Would that I had never taken so- and-so for a confidant! Indeed, he lead me astray from the Message (of Allah) after it had come to me! Ah! Satan is ever a betrayer of man.'" [25:27-29]

Anyone who follows a person other than the Prophet Mohammad [PBUH], abandoning his guidance for the sake of that person's words or opinions, will surely say these same words. This is why Allah refers here to the confidant as 'so-and-so', which is a generic term that could apply to any person taken as a confidant instead of Allah.

This applies then to confidants whose friendship is based on anything other than obeying the Prophet Mohammad [PBUH]: their friendship will eventually turn to enmity and accusations, as Allah said:

"The confidants on that Day will be foes unto one another - except the pious." [43:67]

Allah describes the plight of the followers and of those whom they followed in several places of His Book; He says for instance:

"On the Day when their faces will be tossed about in the Fire, they will say, 'Woe to us! Would that we had obeyed Allah and obeyed the Messenger!' And they will say, 'Our Lord! We obeyed our chiefs and our great men, and they lead us astray from the right path. Our Lord! Give them double suffering, and banish them utterly from Your Grace!'" [33:66-68]

Those people will wish that they had obeyed Allah and His Prophet Mohammad [PBUH]. But they will do it at a time when wishes avail them nothing. They will confess that they had obeyed their chiefs and leaders and disobeyed the Messenger (saws), acknowledging that they had no excuse for doing so. This realization will lead them to request doubling the punishment and curses for those leaders.

This carries an important lesson and a useful admonition for a man of reason, Indeed, assistance [in seeing the truth] is from Allah only.

Partners In Deviation

Allah said,

"Who could be more unjust than one who devises lies against Allah or rejects His messages? For such, their appointed portion must reach them from the Book [of Decrees] until, when Our messengers [of death] arrive to take their souls, they say, 'Where are the things that you used to invoke besides Allah?' They will reply, 'They have forsaken us!' And thus they will testify against themselves that they had been denying the truth (kaafirs).

He (Allah) will say, 'Join those peoples who have preceded you, of men and jinn2, in the Fire.' Every time a new people enters, it curses its sister people [that went before].

Once they have all joined each other in it, the last of them will say about the first, 'Our Lord! It is these who have misled us, so give them a double suffering in the Fire.' He will reply, 'Every one of you will have a double suffering, but this you do not understand.'

Then the first of them will say to the last, "See then! You have no advantage over us, so taste of the suffering for all that you did!'" [7:37-39]

A sensible person should reflect on these ayat, and on the lessons they carry. The first aayah (Al Araaf 37) mentions the two classes of evildoers:

Those who start fallacies, establish injustice, and call people to it. Thus they distort the truth and initiate falsehood.

Those who reject or deny the truth.

Every evildoer belongs to one of these two classes. If, in addition, he invites people to his evil and drives them away from the truth, then he deserves a double penalty because of his disbelief and evil. For this reason Allah says:

"Those who disbelieve and hinder people from the Path of Allah, for them will We add penalty to penalty because of the mischief that they used to spread" [16:88]

They deserve a double punishment because of their double evil. But as for those who commit kufr (disbelief) without coaxing others toward it, Allah does not threaten them with a doubled suffering:

"For those who disbelieve, there is a grievous punishment.. ." [58:4]

In the above ayat (7:37-39), Allah informs that what had been decreed for the evildoers in their first life reaches them, such as their life span, sustenance, etc.

Then, when death comes to them, they part with their old claims, acknowledge their falsehood, and become witnesses against themselves.

Allah commands them to enter into the Fire where many previous peoples have preceded them. Every time a new people enters, its members curse their ancestors who preceded them into the Fire. When they are all in it, the later nations request doubled penalties for the previous ones because they led them astray and drove them away from obeying Allah's messengers.

Allah replies that the punishment will be doubled for both the "followers" and the "followed", in accordance with their deviation and disbelief, and that a generation does not know what doubled suffering other generations deserve.

The former generation then tells the later, "You do not possess any advantage over us. You had your own messengers who showed you the truth, warned you against our deviation, and forbade you from following or imitating us. Yet you rejected them and insisted on following and imitating us, and on forsaking the guidance of the messengers. Thus what advantage do you have over us, when you strayed just as we did, and when you gave up the truth just like us? You strayed because of us, just as we strayed because of other people. You can claim no advantage over us, and thus you should taste the suffering because of what you earned yourselves."

By Allah, this is indeed a strong admonition and an eloquent advice for any living heart! These, and similar ayat would awaken the hearts of those who migrate to Allah (T). But as for the lazy people, they have no effect on them.

Untrue Followers

The above discussion deals with the followers who share in the deviation with those whom they follow.

Another case is that of the followers who turn away from whom they claim to follow, taking a different course than theirs, while maintaining false claims of true compliance with them. Allah mentions such people in the following:

"Then would those who had been followed disown their followers; they (the followers) would see the suffering [awaiting them], and all relations between them would be cut off. And then those followers would say: 'If we can only have one more chance: we would disown them as they have disowned us.' Thus will Allah show them the fruits of their deeds as nothing but bitter regrets. Nor will there be a way for them out of the Fire" [2:166-167]

The followed ones are truly guided. Their "followers" claim to adhere to them when, in reality, they follow a different way and guidance. They claim to love them, presuming that this love would benefit them despite their deviation. But they will discover on the Day of Judgement that they will be disowned by them. They take them as allies instead of Allah, imagining this to benefit them!

Great indeed is the deviation of a person who takes other than Allah and His Prophet Mohammad [PBUH] for allies and confidants, making peace or hostility for their sake, and getting satisfied or infuriated for their cause. Regardless of how numerous his deeds are, or how much effort and toil he puts into them, they will be futile on the Day of Judgement, and will only add to his misery and regret.

His allegiance and enmity, love and hatred, satisfaction and anger, and so on, are not sincerely maintained for Allah and His Messenger; because of this, Allah will shatter his deeds and sever his connections.

The Only Un-severed Tie

Thus, on the Day of Resurrection, all connections and allegiances that had not been for Allah will be severed, leaving only one tie: that which connects a 'abd to his Lord.

This tie is maintained by:

Continued migration to Allah and to His Prophet Mohammad [PBUH].

Continuously purifying one's acts of worship to Allah. This includes love, hatred, giving, preventing, taking as allies or enemies, and the like.

Continuously purifying one's adherence to the Prophet Mohammad [PBUH]. This includes abandoning others' opinions for what he says, discarding anything that disagrees with his guidance, and associating none with him in this adherence.

This is the only tie that will not be severed. It is the true relationship between a 'abd and his Lord: the relationship of pure 'uboodiyyah. It is the only thing that he continues to long for, no matter how far he departs from it.

This relationship [with Allah] is the only one that profits man. Nothing else will profit him in any of his three lives: the first, the intermediate (barzakh), and the final eternal life. He cannot endure or live or be happy and successful without this relationship.


In conclusion, on the Day of Judgement Allah will sever all connections and ties that are among people in this life, sparing only the ties between them and Him - the ties that reflect pure 'uboodiyyah (servitude), which can only be accomplished through true adherence to Prophet Mohammad [PBUH]. Allah said:

"And We shall turn to whatever deeds they did (in the first life), and We shall make such deeds as floating dust scattered about" [25:23]

So all the deeds of the first life conflicting with the way and guidance of Allah's messengers, and with which was sought anything other than Allah's Countenance, will be turned by Allah (on the Day of Judgement) into scattered dust, availing their owners nothing.

This is indeed one of the greatest miseries on the Day of Judgement: for one to find all he did completely lost and worthless, at a time when one will be in the greatest need for every good deed.


Wahy: The revelation.

Jinn: An invisible creation that Allah (T) made from fire and smoke. Like human beings, the jinns have a choice of action, and are accountable for their deeds. Satan is one of the jinns.

The People of Misery By Imaam ibn Qayyim al-Jawziyyah From the book Ar-Risaalat ut-Tabukiyyah Translation & Comments by Muhammad al-Jibaali


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