Another piece by Zamil: https://barelwism.wordpress.com/202...granted-knowledge-of-ghayb-for-the-prophet-ﷺ/
it's bombay parlance for a useless dimwit; but has its origins in Arabic and Hadith. يأتي على الناس زمان، يكون اسعد الناس فيه، لكع بن لكع means an idiot and jahil, also used for donkeys and muels. see Arabic dictionaries. (courtesy; brother Abu Hasan taught me that once)
the jahil mutlaq has been citing that hadith and his fanciful interpretation of it, as if that's his master stroke and signature KO against Sunnis! so which sharh of devband mentions lyrics of songs or lines from movies? ---- zameel is desperately clutching at straws here! first of all, i'm guessing what zaleel alludes to is the phrase from the popular dua: اللهم إني أعوذ بك من علم لا ينفع ---- there are various shuruh scholars have given for this dua. no scholar has given any explanation to talk down the expanse of the Prophet's knowledge, 3alaihis salam, regardless if someone held the opinion it encompasses the five things mentioned in 31:34 or not essentially, what the shuruh say, is that 1) the dua is teaching for the ummah 2) the non-beneficial knowledge is knowledge that CAN'T be acted upon, like sorcery 3) it is also knowledge of deen that IS NOT acted upon or used to earn duniya, as alluded to in verse 62:5 (like a donkey carrying a pile of books; apt example of zameel and his devbandi akabir) 4) it also includes knowledge that doesn't concern oneself in his specific case per the hadith مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ (i'm sure brother Abu Hasan can add more) ---- the context of the dua itself explains appropriately that it is spoken not in an objective sense of quantification or collation or specification of types of knowledges*; but rather the application of the dua is subjective and person-specific. for example other versions of the hadith also mention مِنْ دُعَاءٍ لَا يُسْمَعُ of course Allah hears everything; and we also know that every dua of the Prophet 3alaihis salam is mustajab. what is implied here is a dua that is not accepted by Allah AND for the case of some from us ummah. *if zameel feels otherwise that the dua taught in Sahih Muslim is based on some bill of material style checklist of the types of knowledges that are blameworthy or proven in Islam not to have been given to the Prophet, 3alaihis salam - 1) let him provide an exhaustive list of non-beneficial types of knowledge. 2) let him prove from the Quran, hadith, works of scholars etc. that specifically those forms of knowledge were NOT given to the Prophet 3alaihis salam he mentioned lyrics of songs and movies; let him give us a full list of these non-beneficial knowledge types, categories, etc. ---- some actual ulama mentioned sorcery, palmistry, astrology as non-beneficial knowledges etc. so what about scholars who know about sayings and actions of kufr, in fact including some methods of committing sorcery (non-beneficial); but issue rulings against them for benefiting the masses? oh, but we also come to this dua اللهم انفعني بما علمتني، وعلمني ما ينفعني، وارزقني علما ينفعني incidentally, Nasai has mentioned this hadith in كتاب الاستعاذة، باب الاستعاذة من علم لا ينفع ---- Ali Al-Qari cites Al-Ghazali saying that knowledge by itself is not blameworthy as Allah is attributed with it, in his Sharh of Mishkat - under the sharh of this hadith and dua also notice Al-Teebi's mention where he mentions knowledge that is not required IN deen (so if a mufti knows, or is made known, about the lyrics of a kufriya song, only to issue a fatwa against it, that is not the same thing as a lukka like zameel humming it walking on the sidewalk) https://archive.org/details/MirghatAlmafatih/mmsmm05/page/n369/mode/1up (pg 370)
jo deen kawwon dey baythe unko yaksan hai kalagh le kay chalay ya ulaagh le kay chalay kalagh: crow / ulagh: donkey --- aql chaupayon ko de baythay hakim e thanawi main na kahta tha? ke suhbat dev ki achhi nahin --- yeh hai deeN ki taqwiyat uskay ghar - yeh hai mustaqeem: sirat e sharr jo shaqi ke dil mein hai gaaw khar - to zaban pay chohda chamaar hai if the depraved wretch has cow and donkey in his heart, he would certainly have "janitor and cobbler" upon his tongue. -- nur e ilaah kya hai? maHabbat habib ki jis dil mein yeh na ho woh jagah khuuk o khar ki hai nas'alu Allah al-aafiyah.
What kind of idiotic reasoning is that(by the author of the article)? It is as if he assumes everything related to wordly knowledge is useless and inherently blameworthy. Possesing knowledge is perfection in of itself. There is no point in pursuing knowledge which are not beneficial since our lifespans are limited in this world. That does not mean possesing them is somehow a flaw, especially since the knowledge is given to the Prophet(sallahu alayhi wa alihi wa sallim) by Allah(Subhanahu wa ta'ala). Jeez, even a high schooler could point out the flaw in this reasoning. Spiritual knowledge>Wordly Knowledge. Spiritual Knowledge + Wordly Knowledge> only spiritual or wordly knowledge. Possesing knowledge of the world does not entail an interest in wordly affairs. Seeking and pursuing it may perhaps entail an interest, but being granted knowledge of it from Allah directly does not necessitate that. I mean could we not extend this and say, since Allah knows both Good and Evil, Wordly and Spiritual Knowledge, does this somehow make Allah Evil or interested in Evil? Or invested with His Essence in wordly affairs? Naudhubillah . Allah is Free from Imperfection and possesing flaws. The whole point of Wujud is to increase in Ma'rifah of Allah, so being able to see evil and good allows one to learn more about the wisdom of Allah. Having knowledge of the patterns of the world, the wordly systems and recurring patterns in let's say History, allows one to see how Allah replaced a nation with another. How small decisions, which were preordained led to the present. If one reflects on these things , it increases a person in awe and reverence of Allah, i,e Gnosis of Allah. Possesing knowledge is an attribute of Perfection. Nothing was created in absolute vain, saying that something is absolute vain is an insult to the very Creator of such. Is the writer a deobandi? May Allah guide us, protect us and save our intellectual faculties from commiting such blunders. Sorry, just saw that you @ abu hasan.... ...I will not post anything more here unless requested.
Specifically Zameel writes in the first article: " In fact, the fact of the smallness and the insignificance of the utility of the Dunya can be advanced as evidence against the Prophet’s ﷺ encompassing knowledge of it. How so? Because he himself said: “You are more knowledgeable about the matter of your world.” (Sahih Muslim) Allah says: “We taught him not poetry, nor is it fitting for him.” (36:69) As in, the Prophet’s ﷺ concern is with gnosis of the Creator, how to observe the reverence of his Lord, protect himself from being misled and guide his ummah towards divine pleasure and eternal salvation. His heart is much too filled with the realities of the divine, religion and otherworldly realities (i.e. real, true, virtuous knowledge) to be concerned with the insignificant knowledge of this lowly world. Furthermore, he sought refuge from useless knowledge (Sahih Muslim), which will surely include insignificant details of this world, like lyrics of songs, lines from movies etc. Sayyid Ahmad Barzanji defined the knowledge which the Prophet ﷺ was imbued with as: “Knowledge and recognition of what is due to the greatness and exaltedness of Allah in terms of reverence, humbleness, servility, worship and devotion as hinted at in Allah’s statement: ‘It is only the knowers who from Allah’s slaves fear Him.'” (Risalah fi ‘Ilm al-Ghayb) فإن قلت: فما معنى قوله صلى الله عليه وسلم: ((إن أتقاكم وأعلمكم بالله أنا))، وقولهم: ((العلماء بالله والعارفون))؟ قلت: معنى ذلك: العلم والمعرفة بما يجب لكبريائه وعظمته من الخشية والخشوع والتذلل والعبادة والخضوع المشار إليه بقوله تعالى: ((إنما يخشى الله من عباده العلماء)) Qadi ‘Iyad said: “As for that which is connected from these [knowledges] with the affair of the world, protection is not a condition with respect to prophets, in that the prophets are unaware of some of it or hold a belief about it contrary to reality. There is no blemish on them in this, since their aspirations are connected to the next life and its events, and the matter of Sharī‘ah and its laws, while the matters of the world are contrary to these, as distinguished from others of the people of the world who ‘know the outward of the worldly life and are heedless of the next life.’ (Qur’ān, 30:7)…Although it may not be said that they know nothing of the affair of the world because that will amount to ignorance and foolishness which they are free of.” (al-Shifā’, pp. 631-2) And: “In such things and their likes from the matters of the world which have no involvement in religious knowledge, belief or education, what we mentioned is possible for him, as none of this is deficiency or diminishment. Rather, they are ordinary things known to those who have experience of them and make it their concern and occupy their minds with them. The Prophet’s ﷺ heart is filled with knowledge of the divine, his sides filled with knowledges of Sharī‘ah, his mind restrained by the religious and worldly interests of the Ummah.” (al-Shifā’, pp. 724) It is almost as though Ahmad Rida Khan is substituting the vast spiritual knowledge of the Prophet ﷺ with vast physical knowledge, apparently because he sees value in worldly knowledge but doesn’t see the same value in spiritual knowledge. This goes against the very evidence he cites about the smallness of the Dunya. This and other “evidences” of Ahmad Rida Khan can actually serve as good case studies for how Ahl al-Bida‘ argue their positions. How, as al-Shatibi explained in al-I‘tisam, if someone wanted to they could try to “prove” anything from the Qur’an. But this is in fact not the way of “Ahl al-Haqq” (the people of truth), who adhere to the correct way of drawing evidence that is not based on whims and false belief. (This is not to say Ahmad Rida Khan does not present any points of substance that need addressing. Some of these points have been dealt with in this article. Also relevant is the refutation by the scholars of Madinah of Ahmad Rida Khan: Ghayat al-Ma’mul.)" Mukhtasar response: Firstly, Qadi Iyad's saying it (physical knowledge) is not a condition or that His ﷺ ;s heart is filled with knowledge of the Divine does not entail physical knowledge not being given. Secondly, physical knowledge in respect to the Messenger ﷺ is not an issue of being a blemish, wa iyadhubillah.
https://barelwism.wordpress.com/202...t-in-ahmad-rida-khans-al-dawlat-al-makkiyyah/ https://barelwism.wordpress.com/202...ng-of-hifz-al-iman-in-al-dawlat-al-makkiyyah/ https://barelwism.wordpress.com/202...art-between-kitab-al-tawhid-taqwiyat-al-iman/ https://barelwism.wordpress.com/202...rsed-by-the-senior-figures-akabir-of-deoband/ Shaykh @abu Hasan
