Nizamuddin Jami & the Sunniyat of Imam Ahmad Rida and Muhaddith e Azam Pakistan رحمة الله عليهم

I take back what i said about his father (i.e sayyid naseeruddin naseer)

 

Because of the possibiliity of janab pir sayyid naseeruddin shah sahib marhum 's actual ruju, i recant from going after him

 

Shaykh Asrar (Allah preserve him) explains the same point:

 

** Note the words cited by Mufti Monawwar may have a mistake in it, may Allah preserve him. The text mentions aulad-i-Peghambar ﷺ (children of the Prophet ﷺ) not aulad (children) of Sayyida Fatima al-Zahra رضى الله عنهأ specifically

و در شرح قصیده عملیه نقل کردند که افضلییه خلفاء أربع مخصوص از بما اولاد پیغمبر صلی الله علیه و سلم

Mufti sahib hafizahuLLah wa akramahu fid darayn mentions -

“Know that the fadila of the
Four Khulafa’ is restricted to being over other than the children
of Fatima, may Allah be well-pleased with her,” according to `Abd
al-Haqq Muhaddith Dihlawi in Takmil al-Iman

 

The individuals who cite this text do not mention that Shaykh Abd al-Haq رحمة الله عليه mentions on Takmil al-Iman p. 148 that Imam al-Shafi'i and others mention a consensus (ijma') on the afdhaliyya mutlaqa of Sayyiduna Abu Bakr al-Siddiq رضى الله عنه and Sayyiduna Umar al-Faruq رضى الله عنه after the Anbiya 'alayhim al-salatu wa salam- Shaykh Abd al-Haq رحمة الله عليه also mentions the view of Imam Ibn Abd al-Barr as being disregarded and inauthentic (ghayr mu'tabaar) . They also did not mention that the text cited is about juzwi fadhila or al-afdhaliyya min haythatin 'ala al-alamin ala al-itlaq not afdhaliyya mutlaqa. Mufti Monawwar Ateeq mentions as such

"
4. As for the Afdhaliyya of Sayyida Fatima (‘ala Nabiyyina wa alayhassalam) and her family, again quoting Shaykh Yusuf (p.66-9), the Ahl al-Bayt are most noble of all in their Hasab and Nasab. However on p. 214, he explains that their afdhaliyya over absolutely everyone is from only this angle that they are the children of the Noble Prophet upon him be pleace and blessings, and their excellence over everyone is not “min kulli haythiyya”. Shaykh Nabhani explains that the statements of the Ulama in preferring Sayyida Fatima and her children over everyone including the Two Shaykhs is restricted only and only to the aspect of their lineage, so there is difference between *al-Afdhaliyya al-Mutlaqa* and *al-Afdhaliyya min haythiyyatin ala al-aalameen alal itlaq* the first which remains with the Shaykhan and the latter which is for the family. And this can be very easily confused too.”
An additional explanation is here by Mufti Monawwar:
“They are trying to include our liegelord `Ali into the afdaliyya
mutlaqa (he means afdhaliyya haythatin ala al itlaq not mutlaqa) of Sayyida Fatima and her sons: “Know that the fadila of the
Four Khulafa’ is restricted to being over other than the children
of Fatima, may Allah be well-pleased with her,” according to `Abd
al-Haqq Muhaddith Dihlawi in Takmil al-Iman; and “Fatima and her
brother Ibrahim are better than the Four Caliphs by agreement”
according to `Alim al-Din al-`Iraqi (d. 704); and Imam Malik said:
“I do not prefer anyone whomsoever to the offspring of the
Messenger of Allah, upon him blessings and peace” all of which as
cited in Jami` al-`Ulum fi Istilahat al-Funun, known as Dastur al-
`Ulama’, article “Aal”, by Qadi `Abd al-Nabi Ahmadnagri (12th c.).”


Sayyid Muzaffar Shah Sahib (may Allah reward him) also explains this point:

 

Pir Sahib also misquotes Sayyidina Imam Malik رضى الله عنه on the fadhila juzwiyya (not afdhaliya mutlaqa) of Sayyida Fatima al-Zahra رضى الله عنها



The answer to this is within the text of Takmil al-Iman.

The text of the `ibarat is:
وشیخ جلال الدین سیوطی در کتاب خصایص ا ز امام علیم الدن عراقی نقل کرده است که فاطیما و برادر ابراهیم بی اتفاق افضل از خلفاء أربع
Shaykh Jalal al-Din in his Khasa'is from Imam 'Alim al-Din al-Iraqi mentions that Sayyida Fatima and her brot is greater in stature (in terms of lineage)


However, the individuals who cite this text do not mention other considerations - which will be mentioned in the next post in sha Allah

 

Sayyidi Ala Hazrat alaihi rahmah wa riDwan ka naam na laingay to inki daal kaisay galay gi.

 

Pir Sayyid Nizamuddin Jami sahib says we want to follow the Sunniyat of Imam Ahmad Rida (رضى الله عنه ) and Huzur Muhaddith e Azam (رضى الله عنه ) . But is he ready to follow books like Zulal alAnqa and Matla alQamarayn or is he going to continue to attack Sunni 'ulama like Allama Jalali for doing nothing more than defending the creed of Ahl al-Sunna?

See here:



The imam of Ahl al-Sunnah, Imam Ahmad Ridā Khan Qādiri wrote a voluminous treatise on the superiority of Abu Bakr رضى الله عنه and ‘Umar رضى الله عنه entitled Maţlá al-Qamarayn fī Ibānati Sabaqat al-Úmarayn. His words are summarised here:

Amongst the companions, superiority is for Abu Bakr رضى الله عنه and ‘Umar رضى الله عنه , in this order. However, in various facets and matters, Allah gave various companions specialities and merits; and in these, the most prominent is ‘Ali رضى الله عنه and no unbiased person of learning and perspicuity should deny this. Absolute superiority means that if a believer is asked, 'Who is most superior amongst all companions?' His answer will be, 'Abu Bakr رضى الله عنه .' But this should be seen in a positive sense and not a negative one. Thus, absolute superiority (afđaliyyah muţlaqah) and superiority in all aspects (min kulli'l wujūh) do not carry the same meaning.1




The imam of Ahl al-Sunnah, Imam Ahmad Ridā Qadiri (then) writes:

The conclusion is that the superiority of Abu Bakr رضى الله عنه is proven from Qur’an, hadith and consensus of Muslims. Whoever denies this, it is near that his faith be in danger.


He further writes:

Whoever gives superiority to ‘Ali رضى الله عنه over Shaykhayn رضى الله عنهم in closeness to Allah, he is misguided, opponent of the sunnah.6

He further writes:
Ignoramuses today who give precedence to ‘Ali رضى الله عنه over
Shaykhayn رضي الله عنهم , this is clashing with the shariah and opposition to the sunnah. Hence, scholars declared Tafđīliyyah to be from the Rawāfid.

He further writes:

In fact, even if there appears a sahīh hadith that opposes the superiority of Shaykhayn رضي الله عنهم , it is necessarily interpreted (wājib al-ta'wīl) and if it cannot be interpreted favourably, it is necessarily rejected (wājib al- radd) as the superiority of Shaykhayn عليهم الرضوان is mass transmitted (mutawātir) and consensual (ijmāýī) and lone reports are not heard against mass transmitted and consensual matters.

He further writes:

The issue of superiority is not from the chapter of merits (bāb al-fađāyil) in which weak reports are heard. Rather, it is elucidated in Mawāqif and Sharh Mawāqif that it is from the chapter of beliefs (bāb al-áqāyid) in which even the lone reports of the sihāh are not heard.7


He further writes:

The concluding position of Sunnis is that after prophets and messengers, the closeness, dignity, honour, nobility, high rank, lofty position, plenitude of privilege and magnificence of esteem in the court of Allah is for the four caliphs رضي الله عنهم أجمعين . Anyone else, no matter the heights he reaches in knowledge, worship and gnosis; whether he is from the first or the last, from the prophetic household or companion; certainly cannot reach their rank.

The imam of Ahl al-Sunnah was asked:

A person says, 'Despite Abu Bakr رضي الله عنه being superior after the prophets, this excludes Hasanayn رضي الله عنهم because they are the princes of the prophetic household and the four caliphs are the viziers. The rank of princes is higher than of viziers.'

Imam Ahmad Ridā replied:

If he had said Hasanayn رضي الله عنهم hold partial merit over the four caliphs radhiyAllahu anhum ajmain due to being a part of RasulAllah صلى الله عليه وسلم but the four caliphs hold a higher rank, then this would be
true. But due to his ignorance, he gave overall superiority to Hasanayn رضي الله عنهم and interpreted the statement 'Abu Bakr رضى الله عنه is the most superior man after the prophets' to be generic with an exception and gave Hasanayn رضى الله عنهم precedence over ‘Ali رضى الله عنه - this is all rejected and against Ahl al-Sunnah. It is obligatory to repent from this incorrect belief otherwise he is not Sunni. His proof is only rejected and disgraced. If being a part of RasulAllah is the basis of superiority near Allah, then all the صلى الله عليه وسلم sayyids of today would be superior to ‘Ali رضى الله عنه - and no one would say this except an ignorant, most ignorant, madman or a misguided, misguider, etc. (from the Fatwa on Tafdil)

See
1 Maţlá al-Qamarayn fī Ibānati Sabaqat al-Úmarayn, p.68
5 Maţlá al-Qamarayn fī Ibānati Sabaqat al-Úmarayn, p.129

6 Fatāwā Riđawiyyah, 29:615
7 Fatāwā Riđawiyyah, 5:581
8 Maţlá al-Qamarayn fī Ibānati Sabaqat al-Úmarayn, p.101

Hadrat Muhaddith e Azam Pakistan رحمة الله عليه writes:
"Some Companions رضى الله عنهم have certain excellences over others, due to which they are superior to one another.

•  Such is the example in the question of Sayyiduna Khuzayma رضى الله عنه , whose individual witness was equivalent to two men.
  
  
•  In the same manner, we note that Sayyiduna ‘Uthman رضى الله عنه received in marriage two daughters of the Prophet ﷺ , one after the other. This nobility was not attained by any companion of any Prophet ﷺ ever, for this reason he was famed by his title “the Possessor of the Two Lights”, (Dhu al-Nurayn).
  
  
•  Also, the blessed name of the companion Sayyiduna Zayd رضى الله عنه mentioned explicitly in the Glorious Qur’an.
  
  
•  We also note that Sayyiduna Hanzala رضى الله عنه was bathed (Ghusl) by the Noble Angels, consequently was recognised as “Bathed of the Angels” (Ghasil al-Mala’ika), thereby becoming superior.
  
  
•  Sayyiduna Ja’far al-Tayyar رضى الله عنه , who was the brother of Sayyiduna ‘Ali رضى الله عنه , was revealed with the news that he takes wing with the angels. He became famous for his title Ja’far al-Tayyar (Ja’far, the Flier).
  
  According to such equivalence, the Noble Companions رضى الله عنه have Partial Excellences (Fada’il Juz’awiyya) which are not possessed by any Companion other than them. Likewise, the Patron of the Universe, the Lion of Allah, Sayyiduna ‘Ali رضى الله عنه is the possessor of certain excellences that are not possessed by any other companion.
  
  However, Absolute Complete Excellence (Fadila Kulliyya Mutlaqa) over all companions, rather all companions of every single Prophet, is with Sayyiduna Abu Bakr al-Sidiq al-Akbar t and Sayyiduna ‘Umar al-Faruq al-‘Azam رضى الله عنه . This is the creed of Ahl al-Sunnah.
  
  This creed of Zayd is in accordance with the Ahl al-Sunnah Wa al-Jama’ah. Declaring him a Kafir for this belief alone is a severe crime and ignorance. Whoever declares him Kafir for this reason, then he is unaware of the School of Ahl al-Sunnah.
  
  According to the explicit traditions (Ahadith) and the certainties of the Noble Jurists, declaring any Muslim a Kafir, without legal excuse (al-Wajh al-Shar’i), results in the claimant becoming a Kafir.
  
  May Allah, the Most High, give us the success in remaining steadfast on the true discipline, the Ahl al-Sunnah Wa al-Jama’ah. And may He give us our final moment on this true discipline, the Ahl al-Sunnah Wa al-Jama’ah. (1322-1382AH)
  
  و الله تعالى و رسولھ الاعلى اعلم
  Imam Abu al-Fadl Muhammad Sardar Ahmad al-Qadiri (نورالله مرقده )

Now let's see the 'aqida of Tajdar i Golra Hadrat Pir Mehr Ali Shah Sahib رحمة الله عليه :
https://archive.org/details/FatawaMahariaByPirMaharAliShah/page/n281/mode/2up?view=theater https://archive.org/details/FatawaMahariaByPirMaharAliShah/page/n283/mode/2up?view=theater

Hadrat Tajdar-i-Golra Hadrat Pir Sayyid Mehr Ali Shah Sahib rahmatullahi alayh writes to say anyone other than the Shaykhayn رضى الله عنهم has afdhaliyya mutlaqa is bida' in 'aqida i.e. gumrahi

I will mention now the open 'aqida (which *some* say that he did ruju' from although it isn't entirely established or clear what the ruju entailed) of Sayyid Nasiruddin Shah Sahib Golravi followed by the 'aqida of his son Sayyid Nizam al-Din Jami:

Pir Naseeruddin:









Jami sahib:




And

https://yo utu.be/YBOXuA6k8d4

https://youtu.be/YBOXuA6k8d4

https://youtube.com/shorts/DCj9Y0PxDr8?feature=share
https://www.youtube.com/watch?v=4X8BrWyFUo0


Note Jami sahib in order to save himself in another place says he follows Afdhaliyya of Sayyidina Abu Bakr al-Siddiq رضى الله عنه as per jamhur (like the Tafdhiliyya of today who say jamhur) but otherwise actually holds the 'aqida of Afdhaliyya of Sayyidina Ali رضى الله عنه : https://youtu.be/YBOXuA6k8d4

A'lahazrat رضى الله عنه and Muhaddith e Azam رضى الله عنه 's aqida is ijma' not jamhur.


A'lahazrat رضى الله عنه is free of people like Jami sahib, Muhaddith al-Azam رضى الله عنه is free of him. His (and by extension his walid sahib marhum) are not on the aqida of Hadrat Pir Mehr Ali Shah Sahib قدس الله سره **

** That is unless his father did ruju' in which case this doesn't apply or if Jami sahib did tawba