SharHush-shifâ" by Mulla `Ali Qari radiallahu anhu

salams all

shaykh gibril has referenced Mulla Ali al-Qari's Maudu`at al-Kubra in his new book Sunna notes quite extensively. He clearly has access to the book and calls it 'the best work on forgeries' or something to that effect. He also acknowledges that there are errors in it, which he has pointed out. Perhaps some of our learned brothers in contact with him should ask him this question, as I am sure he will be able to reply. As for bro Rafiq's comments: you go, dude! masha-allah

love4all!!
especially Rasulullah, peace and blessings on him

 

Sarfaraz Safdar Khan. The Deobandi was convinced that his research was correct and that Dr Haddad's refutation was erroneous.

Wasalam

 

You need to provide the following information:

1. Which Deobandi scholar authored this?

2. Where in Mawdû`ât al-Kabîr is this allegation found? This must be verified otherwise the claim has no weight at all. If we carry on like this, anyone will say anything they want. Until it is not verified, I suggest that this type of allegations are not posted anywhere else on the net.

The allegation contradicts not only what Mulla `Ali Qari states in one place in Sharhush-Shifa', but also elsewhere in there. He writes in commentary of Verse 2:143:

"(`alaykum shahîdan) ay muTTali`an wa raqîban `alaykum wa nâZiran li-af`âlikum wa muzakuiyyan li-aqwâlikum"
"(a witness over you) meaning, cognizant and observant of you, looking at your deeds, and sanctioning your words"
(`Ali Qari, Mirqât Sharh Mishkât, 10/264)

His main student, Hadrat Shaykh `Abdul-Haqq al-Muhaddith ad-Dehelwî (ra), whose rank is such that every sect and group in the Sub-Continent claims their chains in Hadîth trace back to him, similarly writes:

“In our times the scholars of this ummah differ on many issues. However, there is one topic upon which NONE have differed and that is, that the Holy Prophet (saw) is alive in his grave (wa bar a`mâle ummat HâDir o nâZir) and is present and watching over the actions of his Ummah.”
(`Abdul-Haqq Muhaddith Dehelwî, Maktûbât Bar Hâshiyya Akhbârul-Akhyâr (Sakore: Matbû`a Maktaba Nûriyya; Matbû’a Mujtabâ’î), p. 155)

His teacher, Hadrat Imam Ibn Hajar al-Haytami al-Makki (ra) also held the same view. So it is quite obvious that fabrications are being invented about Mulla `Ali Qari (ra).

I leave you with the following salawât composed by Sayyiduna Habîb Mash-hûr al-Haddâd (ra) which continues in the same style:

Allahumma salli wa sallim 'alaa Sayyidina Muhammad
Habib-ir-Rahmaan
Wa Durratil-akwaan
Al-Haadiri ma'a man salla 'alayhi fee kulli zamaan wa makaan
Wa 'alaa aalihi wa sahbihi wa tabi'eehim bi-ihsaan

O Allah! Bestow blessings and peace on Sayyidina Muhammad,
the beloved of the Beneficent,
and the most precious in all creation
who is present (hâDir) with whoever sends blessings on him in EVERY AGE AND PLACE,
and on his family and companions and good followers.

Ma`as-salama
rafiq

 

Sidi Rafeeq

A Deobandi responding Dr Haddads refutation:

As for the matter of the quote from Sharh ash-Shifaa`, the Shaykh has shown from al-Mawdho'aat al-Kubra that Mulla `Ali Qari did not believe that Rasoolullah Sallallahu `alyhi wa Sallam heard and saw everything and he reffered to those who did as "Ghulat", so according to him, the sentence in Sharh ash-Shifaa' must be a mistake by the katib, because according to the Shaykh, these two opinions are contradictory.

Wasalaam

 

If you don’t mind me asking, which Deobandi scholar wrote this?

I can confirm the statement in Mulla `Alî Qârî’s “Sharhush-Shifâ’” as I have access to this work and have read it myself. Al-Imâm Shahâbuddîn al-Khafâjî (rahmatullâhi `alayhi) also says almost exactly the same thing in his commentary of ash-Shifâ’, “Nasîmur-riyâd”.

As for the claims about Mulla `Alî Qârî’s “Mawdû`ât Kabît”, I’m afraid these are just more fibs against the imam in order to create doubts about our master, the Holy Prophet (sallallâhu `alayhi wa sallam) astaghfirullah. What quotes does the Deobandi scholar give from there?

Ma`as-salama

 

The above quote is a reply from A Deobandi to Dr Haddads' article. Also can anyone confirm the statement of Mulla 'Ali Al-Qari 'alyhi rahma.

 

As salamu alaikum,

Shaykh Gibril Haddad has addressed this very confusion, clearly refuting the Deobandi position mentioned above. The complete text can be found at www.mawlid.net under the "Articles" section.

Excperpted from Omnipresence of the Prophet by Dr. G.F. Haddad

"Al-Qadi ‘Iyad in al-Shifa, in the section titled “Concerning the places where it is desirable to in­voke blessings and peace upon him” cited from ‘ Amr ibn Dinar al-Athram (d. 126) the explanation of the verse [when you enter houses salute one another] (24:61): “If there is no-one in the house then say: ‘as-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh.’”[10]

Al-Qari said in his commentary on al-Shifa’: “Meaning, because his soul, sall-Allahu `alayhi wa sallam, is present in the house of the Muslims (ay li’anna rûhahu ‘alayhi al-salâmu hâdirun fî buyûti al-muslimîn).”[11]

What ‘Iyad cited from al-Athram is only narrated by al-Tabari in his Tafsir from Ibn Jurayj, from ‘Ata’ al-Khurasani (d. 135):

Hajjaj narrated to me from Ibn Jurayj: I said to ‘Ata’: “What if there is no-one in the house?” He said: “Give salâm! Say, al-salâmu ‘alâ al-Nabiyyi wa rahmatullâhi wa barakâtuh, al-salâmu ‘alaynâ wa ‘alâ ‘ibâdillah al-sâlihîn, al-salâmu ‘alâ ahli al-bayti wa rahmatullâh.” I said: “This statement you just said about my entering the house in which there is no-one, from whom did you receive it?” He replied: “I heard it without receiving it from anyone in particular.”[12]

‘Ata’ was a pious muhaddith, mufti, and wâ‘iz from whom Yazid ibn Samura heard the statement: “The gatherings of dhikr are the gatherings of [teaching] the halâl and the harâm.”[13] His trustworthiness and/or memory were contested by al-Bukhari, Abu Zur‘a, Ibn Hibban, Shu‘ba, al-Bayhaqi, al-‘Uqayli, and Ibn Hajar, but he was nevertheless declared thiqa by Ibn Ma‘in, Abu Hatim, al-Daraqutni, al-Thawri, Malik, al-Awza‘i, Ahmad, Ibn al-Madini, Ya‘qub ibn Shayba, Ibn Sa‘d, al-‘Ijli, al-Tabarani, and al-Tirmidhi, while Ibn Rajab concludes he is “thiqa thiqa.”[14]

A Deobandi's False Assertion against Mullah Ali al-Qari

Recently, a Deobandi writer forwarded the strange claim that al-Qari’s text in Sharh al-Shifa’ actually stated, “NOT THAT his soul, sall-Allahu `alayhi wa sallam, is present in the houses of the Muslims” (lâ anna rûhahu hâdiratun fî buyûti al-muslimîn) that is, the diametrical opposite of what al-Qari actually said!:

He [al-Qari] discussed the issue in the Sharh of Shifa, that lâ anna rûhahu hâdiratun fî buyûti al-muslimîn i.e. this notion is incorrect that the soul of our Master Hazrat Mohammed, sall-Allahu `alayhi wa sallam, is present in the homes of the Muslims. In some copies the word lâ has been dropped and has with­out any reason created confusion for some individuals, including Mufti Ahmed Yar Khan sahib (see Jaa al-Haqq p. 142). ... In all his explicit quotes Hazrat Mulla Ali al-Qari himself negates the belief of hâdir wa nâzir. Those who have relied on his brief, indistinct quotes (out of context) are absolutely and definitely wrong.[15]

That one can actually dare to make the above claim is only because of ignorance of the Arabic language since al-Qari prefaces the statement with the word “meaning (ay),” which would be grammatically incorrect if it were followed by a disclaimer such as “not that his soul is present in the houses of the Muslims.” The truth is that no such word as lâ has been dropped because there was no such word there in the first place, and the claim that there was is nothing short of tampering (tahrîf). Furthermore, the word al-Qari used for “present” is hâdir in the masculine, not hâdiratun in the feminine, as rûh can have either gender but the masculine is more appropriate here to refer to the Prophet, sall-Allahu `alayhi wa sallam."

 

Mulla `Ali Qari's commentary
"ayy li anna rûHahû `alayhis-salâmu HâDirun fî buyûti ahlil-Islam"
because his `alayhis-salâm blessed spirit is present in the homes
of the people of Islam"

(`Ali al-Qari, sharHush-shifâ (Beirut, Lebanon: Dâr al-Kutub al-
`Ilmiyya (Makka al-Mukarrama: Dâr al-Bâz)), v. 2, p. 117)

Is this correct or is the following quote from a Deobandi correct:
"As for the matter of the quote from Sharh ash-Shifaa`, the Shaykh has shown from al-Mawdho'aat al-Kubra that Mulla `Ali Qari did not believe that Rasoolullah Sallallahu `alyhi wa Sallam heard and saw everything and he reffered to those who did as "Ghulat", so according to him, the sentence in Sharh ash-Shifaa' must be a mistake by the katib, because according to the Shaykh, these two opinions are contradictory."

I am confused to say the least.

Wasalaam

 

oh, very well then.

the rampant, careless and dont-care bug has bitten you too.

take a look at the forum and the other ala Hazrat forum. people care two hoots to acknowledge the source.

they cut and paste huge chunks from somewhere without saying where they got it from, nor mention who took the trouble to translate it. for the reader, it is perplexing to figure out whether it is the poster's own translation or just a mere cut-and-paste job. by default, if you don't mention the source, it means it is your work.

i get annoyed when i don't see a piece attributed to anyone because i keep wondering 'who might have done it'? sometimes, a piece is distinct by its style and rich content. and the value of that piece is increased when one knows the translator is, for example, shaykh gibril.

references, my dear. references. and sources.

i hope others are reading this and make it a point to acknowledge the sources.

 

i think your translation of the verse not correct abu nibras.

'when you enter [your] homes, send peace on your own selves'

Allah knows best.