Exaggerated Love for the Prophet

False Accusation: He Exaggerated the Rank of the Prophet ﷺ

Abul Hasan Nadawi was probably afraid that scholars reading Arabic would not buy his slander, and therefore resorted to bald faced lies when he alleged that Alahazrat “believed RasūlAllāh ﷺ had complete knowledge of the unseen.” This is a patent lie. Alahazrat never said such a thing. In his celebrated work on the knowledge of unseen granted to the Prophet ﷺ, he says:

Yes, the claim of even a speck of knowledge for anyone without its being granted by Allāh táālā is certainly kufr. It is also an invalid belief that the knowledge of [anyone in the] creation can encompass the knowledge of Allāh táālā, and is against the opinion of most scholars. However, the knowledge about everything from the first day to the final day of judgement – that which has happened and shall happen, mā kāna wa mā yakūn – is only a small fragment from the infinite knowledge of Allāh táālā. This fragment is not comparable even to a billionth part of a drop of water in relation to a billion oceans. Indeed, this ‘part’ is itself a small part of the knowledge of our master Muĥammad ﷺ. I have described all these issues in Dawlatu’l Makkiyyah and other books.

There are other issues, such as the Prophet ﷺ being light, but nowhere did Alahazrat deny that RasūlAllāh ﷺ was a human (bashar).

Another issue is whether the Prophet ﷺ is aware of everything that is happening in the world. Yet another issue is about the parents of RasūlAllāh ﷺ and whether they will attain salvation. None of these issues were invented by Alahazrat; many elder scholars of ĥadīth and áqīdah have ruled similar to this long before Alahazrat. At any rate, Alahazrat did not consider these issues to be core issues of creed, such that contradicting them causes one to go out of Islām. Alahazrat wrote lengthy monographs proving the veracity of these practices that he supported – some containing more than 200 references; but those who scorn him and revile him cannot muster even a dozen references against him, and when someone attempts to do that, either the reasoning is incorrect or their derivation is absurd – and is promptly refuted by Sunni scholars. We encourage Deobandīs and others who criticise Alahazrat to write a point by point refutation of his works, specifically highlighting any errors of citation or derivations in ĥadīth that they might find. And if they cannot, which they too know, why slander him? Do they not fear Allāh táālā?