Refuting Taweel Of Shaykh Naumani: Aisa Is In Meaning Of Itna/Yeh And Their Usage Is Without Tashbeeh.

[MuhammedAli]

Introduction:

Shaykh Naumani believes aisa in statement of Shaykh Thanvi is in meaning of Itna and Yeh. And it is not used in sense of Tashbeeh. According to Shaykh Naumani Aisa in meaning of Tashbeeh is Kufr. Islamic position is aisa on its natural meaning is of Tasbeeh and therefore prophtetic knowledge of Ghayb is being compared/Tashbeeh with those mentioned by Shaykh Thanvi. And if aisa is returned to baaz, via itna, or via Tashbeeh even then in both cases prophetic knowledge is being Tashbeeh’ed via baaz to creations which Shaykh Thanvi mentioned.

0.0 - Shaykh Thanvi’s Statement In Dispute:

“If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); aisa Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb. Now if Zayd decides (and says) yes I will call all of them (with title of) Aalim ul-Ghayb (one should ask Zayd) …” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here]

0.1 - Shaykh Naumani Aisa Meaning Itna And Yeh:

Shaykh Naumani argues his case Aisa means Itna in following: “And now you’re saying that even though word jaisa is not used there aisa has been used therefore the tashbeeh/comaprision is established. In fact this is even your deception. Listen! If word aisa (i.e. like this) is within context of word jaisa (i.e. like this) then it is for tashbeeh (i.e. comparision) but if aisa is without jaisa then tashbeeha (i.e. comparision) is not definitive. In popular usage it is said; ‘God is aisa all-mighty powerful.’ Now in this sentence word aisa is without jaisa and therefore without tashbeeh but here it is used without meaning of tashbeeh, in meaning of itna. And by this (i.e. itna) intended meaning is baaz Ghayb knowledge which Zaid believes is proof/reason for application of (words) Alim ul-Ghayb (upon Prophet sallallahu alayhi wa aalihi was’salam).” [Ref: Fatah Bareilly Ka Dilkash Nazara, By Mawlana Rafaqat Hussain, Pages67/68, here.] With regards to usage of Aisa in meaning of Yeh he states: “Even now if you have not understood meaning of statement (of Hifz ul-Iman) then try to understand it this way that word aisa is used in meaning of yeh (i.e. this/it). And by it all baaz knowledge of hidden (i.e. Ghayb) is indicated. And usage of aisa in meaning of yeh is published and clear and is part of popular Urdu expression. For example if a person says; ‘I will strike Zaid.’ Another says; ‘Don’t take aisa (i.e. this) action.’ Which means that don’t you ever take this action. You should understand/assume as that in this statement of Hifz ul-Iman, which is part of discussion, word yeh (i.e. this) is instead of aisa.” [Ref: Fatah Bareilly Ka Dilkash Nazara, By Mawlana Rafaqat Hussain, Pages90/91, here.] He states both Yeh and Itna referr to Baaz Ilm al-Ghayb and why he chose Itna and Yeh in following:“I have hope that after this explanation, a worst then ignorant person will have no confusion/doubt regarding the statement (of Hifz ul-Iman). Any how Hifz ul-Iman’s word aisa if it is understood in meaning of itna even then meaning is clear and if meaning of yeh (i.e. this) is taken from it even then meaning (of statement of Hafiz ul-Iman) is clear. And in both instances (i.e. itna/yeh) baaz knowledge of Ghayb is intended.” [Ref: Fatah Bareilly Ka Dilkash Nazara, By Mawlana Rafaqat Hussain, Pages91, here.] After stating that Yeh and Itna both return to Baaz Ilm al-Ghayb he states that route to reach to Baaz Ilm al-Ghayb would be different but destination is same. And therefore Ghayb knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be intended due Aisa meaning Yeh/Itna: “And only difference is of explanation and of topic but result of both is one and the same. But from this (baaz) knowledge (equal quantity) of RasoolAllah (sallallahua layhi wa aalihi was’sallam) cannot be intended (meaning of Hifz ul-Iman’s statement) at all.” [Ref: Fatah Bareilly Ka Dilkash Nazara, By Mawlana Rafaqat Hussain, Pages91/92, here.] “Listen to it with attention! I have already stated that statement of Hifz ul-Iman the quantity of Prophet’s (sallallahu alayhi wa aalihi was’sallam) isn’t being discussed but in fact the actual discussion is addressing Prophet (sallallahu alayhi wa aalihi was’sallam) with title Aalim ul-Ghayb.” [Ref: Fatah Bareilly Ka Dilkash Nazara, By Mawlana Rafaqat Hussain, Pages 100, here.] Shaykh Naumani negates Tashbeeh and affirms Aisa in meaning Itna and Yeh. And he returned Itna/Yeh to Baaz knowledge of Ghayb because his objective is to refute the argument; Shaykh Thanvi equaled the quantity of Prophetic knowledge.

1.0 - Tashbeeh In Statement Of Hifz ul-Iman:

Common sense dictates statement like of Hifz ul-Iman there has to be Tashbeeh. To negate or to affirm a merit in statement like of Hifz ul-Iman one has to be compared with another. And to say: There is nothing righteous about Thanvi: Men like Thanvi are no better then Ibleesiyeen incarnate. Comparision has to be made to come to this conclusion. Another example: There is nothing special about this apple; it is sweet like that apple. One apple is being compared with another to negate is speciality. Point is to negate speciality of one apple one was compared with the other. Shaykh Thanvi negated speciality of Prophetic knowledge of Ghayb and equated Prophet (sallallahu alayhi wa aalihi was’sallam) to animals, lunatics, infants in knowledge of Ghayb: “If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); aisa Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here] And he could not negate his speciality if he had not compared prophetic knowledge with the creations he mentioned. When Tashbeeh is fundamental part of statement then there is no other alternative to but to agree that Aisa is of Tashbeeh. He said Aisa is in meaning of Itna and Yeh and not of Tashbeeh. Even this does not change anything; in the statement speciality of Prophet (sallallahu alayhi wa aalihi was’sallam) is being negated and for it comparision between two parties is fundamental hence Itna/Yeh has to be of Tashbeeh: “If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended for prophet (sallallahu alayhi wa aalihi was’sallam); then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); Itna/Yeh Baaz Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here] Prophet (sallallahu alayhi wa aalihi was’sallam) is being compared to lunatics, infants, animals, everyday Joe’s in his knowledge of Ghayb.

1.1 - Equality In Quantity Has To Be Established To Negate Speciality:

Suppose A and B are being compared in knowledge and speciality/uniqueness of A is negated. Speciality and uniqueness of knowledge known to A can be negated; if there is equality in quantity of knowledge. Or if the knowledge possessed by A is less then knowledge known to B. If Amr believes A’s knowledge is greater in quantity and the type of knowledge known to A is unique/special to A then Amr cannot legitimately negate speciality of A. Rather greater quantity and the type of knowledge known to A establishes his speciality and uniqueness. Coming to the statement of Shaykh Thanvi; he negated speciality of Prophet (sallallahu alayhi wa aalihi was’sallam) in knowing Ghayb with following words: “…if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); aisa Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds…” Statement indicates Shaykh Thanvi believes the quantity and the type of knowledge of Ghayb known to Prophet (sallallahu alayhi wa aalihi was’sallam) is equal/less then creations he mentioned in Hifz ul-Iman. If he believed the Ghuyub types known to Prophet (sallallahu alayhi wa aalihi was’sallam) are unqiue to him in comparision to mentioned creations and the quantity known to him is greater he would not have negated speciality because then speciality and merit would be established over Zayd, Amr; every infant, lunatic, all animals and quadrupeds. Undeniably this establishes Shaykh Thanvi compared the two equal quantities to negate speciality/uniqueness of Prophet (sallallahu alayhi wa aalihi was’sallam) in knowing Ghayb.

1.2 - Aisa In Meaning Of Itna/Yeh Or Of Tashbeeh:

Shaykh Naumani wrote Aisa is of not Tashbeeh but it is in meaning of Itna/Yeh. Knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) is being compared with knowledge of Zayd, Amr; every infant, lunatic, all animals and quadrupeds; to negate speciality of Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) then how can Aisa not be of Tashbeeh? If there was actually no Tashbeeh in statement of Hifz ul-Iman then Aisa without Tashbeeh would have been respectable. Coming to home of Shaykh Naumani and his teacher; Shaykh Madani reveals the reality of Aisa: “If it was word itna (i.e. this-much) then it would have occasioned objection, may Allah forbid, that knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) has been equaled with knowledge of other things. If this is not pure foolishness then what else is it. Even if we over look this; even then word aisa is of Tasbih (i.e. comparision) and it is apparent that if something is compared with someothing then comparision is not in all aspects.” [Ref: Shahab as-Saqib, by Shaykh Hussain Ahmad Madani, Page281/282, here.] Shaykh Madani after giving number of examples in which Tashbeeh is made and only a single quality/merit is compared he goes on to say Aisa and its Tashbeeh in Hifz ul-Iman’s statement is in Baaz knowledge of Ghayb: “Therefore you will find many examples of this where Tashbeeh is only between a single quality where objective is to assimilate mushabah (i.e. compared with) and mushaba bihi (i.e. compared to). And where there is no intention to compare other things. In this place (meaning in statement of Hifz ul-Iman) it is absolutely not possible that quantity of knowledge of Ghuyub are being Tashbeeh’ed/compared because he himself says that all knowledges relating to Prophet-hood were all held by RasoolAllah (sallallahu alayhi wa aalihi was’sallam). And these things (of knowledge) are not for Zaid, Umar, Bakr, and others. In here word itna (i.e. this-much) has not been employed. In fact Tashbeeh/comparision (in Hifz ul-Iman) is in baazi’at (i.e. limitedness) because if from qull Ghayb even one thing is omitted even that would be baaz.” [Ref: Shahab as-Saqib, by Shaykh Hussain Ahmad Madni, Page282/283, here.] Therefore according to Shaykh Madani the teacher of Shaykh Naumani; Aisa in statement of Hifz ul-Iman is of Tashbeeh. And with this Shaykh Madani has refuted his student and established position of Muslims. Any how if we ignore Aisa in sense of Tashbeeh in statement of Hifz ul-Iman and take it to mean Itna/Yeh in light of Shaykh Naumani’s Taweel and it returns to Baaz Ilm al-Ghayb. In this context Baaz Ilm of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is being compared with; Zayd, Amr; every infant, lunatic, all animals and quadrupeds; to negate/refute speciality/uniqueness of Prophet’s (sallallahu alayhi wa aalihi was’sallam) Baaz Ghayb knowledge. In conclusion it needs to be said that Aisa is of Tashbeeh; be it Aisa without Taweel of Itna/Yeh, or be it in meaning Itna/Yeh; Tashbeeh is fundamentally part of Aisa and all it’s meanings i.e. Itna, Is-Qadr, and Yeh.

2.0 - Yeh And Itna Return To Baaz Ilm al-Ghayb:

Shaykh Naumani believes both Yeh/Itna return to mention of Baaz Ilm al-Ghayb therefore Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) isn’t being discussed in statement of Hifz ul-Iman and Tashbeeh isn’t possible. Following is reflection of what Shaykh Naumani believes: “If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor (sallallahu alayhi wa aalihi was’sallam); itna/yeh baaz Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here] If Itna returns to Baaz then Tashbeeh is in quantity of Baaz knowledge of Ghayb known to RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and Baaz Ghuyub known to mentioned creations. Implication of which is; Baaz Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is like the mentioned creations. If Zameer (i.e. hint) of Yeh is returned to Baaz knowledge of Ghayb then implications are; from Baaz the type of Ghayb knowledge known to RasoolAllah (sallallahu alayhi wa aalihi was’sallam) also known to mentioned creations. And all these Taweelat are just as insulting and disrespectful. And belittle Prophet (sallallahu alayhi wa aalihi was’sallam) via his knowledge of Ghayb. Islamic perspective is that Taweel of Aisa to Itna/Yeh directly returns to mention of Prophet (sallallahu alayhi wa aalihi was’sallam) and his Ghayb knowledge, and then returns to Baaz: “If according to Zaid it is correct to attribute knolwedge of Ghayb to holy being (of Prophet) then matter needs to be enquired; is intended meaning of this Ghayb; baaz Ghayb or qull Ghayb (of Allah); if baaz knowledge of Ghayb is intended; then in this what is so unique about Hadhoor2 (sallallahu alayhi wa aalihi was’sallam); itna/yeh baaz1 Ghayb knowledge is even possessed by Zayd and Amr; every infant, lunatic, all animals and quadrupeds; because every person knows something which is hidden from another person. (If knowing Ghayb is criteria of attributing title;) then we should call everyone of them Aalim al-Ghayb.” [Ref: Hifz ul-Iman, by Shaykh Ashraf Ali Thanvi, Page15, here] And if hint of Itna is returned to mention of Prophet (sallallahu alayhi wa aalihi was’sallam) in the statement then implication Tashbeeh is between the quantity of prophetic knowledge of Ghayb and quantity of mentioned creations. And implications of this would be that Shaykh considers prophetic knowledge of Ghayb to be equal with mentioned creations and therefore he negates speciality of Prophet (sallallahu alayhi wa aalihi was’sallam). If hint of Yeh is turned to Prophet (sallallahu alayhi wa aalihi was’sallam) in the statement then Tashbeeh is of type of Ghuyub known to Prophet (sallallahu alayhi wa aalihi was’sallam) and Ghuyub known to creations. And in this context of Itna/Yeh; Baaz is inserted as part of essential details.

2.1 - Explaining The Out Come Of Shaykh Naumani’s Taweel :

In simple format Shaykh Naumani’s Taweel would translate into: Itna/Yeh > Baaz > Ghayb Knowledge > Prophet = Zayd and Amr; every infant, lunatic, all animals and quadrupeds. And Islamic position would translate to: Itna/Yeh > Prophet’s > Ghayb Knowledge = Zayd and Amr; every infant, lunatic, all animals and quadrupeds. Islamic understanding of his Itna/Yeh establishes Tashbeeh in equal quantity of prophetic knowledge of Ghayb and of creations mentioned in the statement. Shaykh Naumani’s Taweel negates explicit equality in quantity but affirms Tashbeeh in Baaz Ghayb even though he rejects the existance of it.[See 1.0, and 1.1] Due to these facts Deobandi Taweel or Islamic scholarships understanding; both are two sides of same coin called disrespect. No sane Muslim would choose one over another.

Conclusions:

Shaykh Naumani’s Taweelat result the following order: Itna/Yeh à Baaz > Ghayb Knowledge > Prophet = Zayd and Amr; every infant, lunatic, all animals and quadrupeds. And Ahle Sunnats understanding of statement of Hifz ul-Iman is as follows: Itna/Yeh > Prophet’s > Ghayb Knowledge = Zayd and Amr; every infant, lunatic, all animals and quadrupeds. And both routes lead to insult and disrespect of Prophet (sallallahu alayhi wa aalihi was’sallam). Shaykh Naumani’s Taweel; Aisa in the statement of Hifz ul-Iman is in meaning of Itna/Yeh and not of Tasbeeh is ignoring fact; there is actual Tashbeeh being made between Prophet (sallallahu alayhi wa aalihi was’sallam) and the creations mentioned to negate speciality of Ghayb knowledge of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Therefore Aisa in meaning of Tashbeeh requires no Taweel. Rather it perfectly fits into context of statement of Hifz ul-Iman. And Shaykh Madani is legitimately held to position that Aisa is of Tashbeeh. This is proof of Deobandi refuting Deobandi. And lies of liars being exposed by allies of Shaykh Thanvi. And even if the Taweel of Aisa is made to mean Itna/Yeh Tashbeeh remains fundamental part of both because change of Aisa to Itna/Yeh does not remove the Tashbeeh being made jus the nature of Tashbeeh is changed. Itna denotes Tashbeeh in quantity of Baaz Ilm al-Ghayb and Yeh denotes Tashbeeh in types of Ghayb and quantity of Baaz. And according to Shaykh Naumani Tashbeeh in statement of Hifz ul-Iman would make the statement of Hifz ul-Iman Kufr.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi