We see the sufiyah quoting Mulla Ali Qari saying that “Ibaad Allah”
المراد بهم الملىكة او المسلمون من الجن او رجال الغيب المسمون بابدال
“It refers to the angels OR the Muslim Jinns, OR the men of unseen which are named as Abdaal”[Sharh Hisn al-Haseen P. 378]
Comment: Now here they say see the aqeeda of Mulla Ali Qari is that Rijaal al Ghayb exists.
Response no. 1
The response to this claim is that Mulla Ali Qari is not quoting his AQEEDA as he mentioned possibilities that it means Angels OR Muslim Jinns or Men of Unseen, it is totally unexplained by Mulla Ali Qari.
He explained Rijaal al Ghayb in the book of Aqeeda (Sharah Fiqh al Akbar) saying It is mentioned in Sharah al Aqeeda Tahawiya
ونوع منهم [ يتكلم ] بالأحوال الشيطانية ، والكشوف ومخاطبة رجال الغيب ، وأن لهم خوارق تقتضي أنهم أولياء الله ! وكان من هؤلاء من يعين المشركين على المسلمين ! ويقول : إن الرسول أمره بقتال المسلمين مع المشركين ، لكون المسلمين قد عصوا وهؤلاء في الحقيقة إخوان المشركين
ثم الناس من أهل العلم فى حق ثلاثة أحزاب : حزب يكذبون بوجود رجال الغيب ، ولكن قد عاينهم الناس ، وثبت ذالك ممن عاينهم أو حدثه الثقات بما رأوه ، وهؤلاء إذا رأوهم وتيقنوا وجودهم خضعوا لهم. وحزب عرفوهم ، ورجعوا إلى القدر ، واعتقدوا أن ثمة في الباطن طريقا إلى الله غير طريقة الأنبياء عليهم الصلاة والسلام
وحزب ما أمكنهم أن يجعلوا وليا خارجا عن دائرة الرسول ، فقالوا : يكون الرسول هو ممدا للطائفتين . فهؤلاء معظمون للرسول جاهلون بدينه وشرعه .
والحق : أن هؤلاء من أتباع الشياطين ، وأن رجال الغيب هم الجن لأن الإنس لا يكون دائما محتجبا عن أبصار الإنس يحتجب احيانا فمن ظن أنهم من الإنس فمن غلطه وجهله . وسبب الضلال فيهم ، وافتراق هذه الأحزاب الثلاثة – عدم الفرقان بين أولياء الشيطان وأولياء الرحمن .
“There are people who have evil experiences, who see visions, enter into dialogue with “invisible beings” (Rijal al-ghayb), and perform miracles and on that basis claim that they are awliya of Allah. Such people have assisted the polytheists against the believers, and claimed that the Prophet peace be upon him had asked them to fight the believers and help the polytheists because the believers had flouted the Shariah. In fact, they are brethren of polytheists.
Opinions differ regarding these people. Some scholars deny outright the existence of invisible beings; but they have been seen, and the testimony of those who have seen them has been transmitted by reliable persons. Had these people seen them and ascertained their existence, they would have submitted to them, Other scholars testify to their existence and accept the fact as the will of Allah; they believe that there is a way to Allah other than the way of the prophets. A third section, which rules out the existence of walis outside the sphere of prophetic followers, thinks however that both groups receive help from the Prophet peace be upon him. These people have respect for the Prophet peace be upon him but are ignorant of his religion and the Shariah.
The truth is that these so-called awliya are followers of devils, and the invisible beings (rijal al-ghayb) are none other than jinns. Had they been men they would have been visible. True men are sometimes not seen but they are not invisible. Those who think that the rijal al-ghayb are human are wrong.The reason people have differed regarding their identity is that they are not able to distinguish between the friends of satan and the friends of Allah.”[Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]
He did not refuted The Sharah Aqeeda at-Tahawiya as he do, whenever he rejects something from it he says it right after that, but here he accepted this quote and said right after this
بالجملة فالعلم بالغيب أمر تفرد به سبحانه ولا سبيل للعباد إليه
الا بعلام منه والهام بطريق المعجزة أو الكرامة أو الإرشاد الى الاستدلال بالامارات فيما يمكن فيه ذلك.
ولهذا ذكر فى الفتاوى ان قول القائل عند روية هالة القمر أى دائرته يكون مطر مدعبا علم الغيب لا بعلامة كفر.
ومن الطائف ما حكاه بعض أرباب الظرائف ان منجما صلب فقيل له: هل رأيت هذا فى نجمك! فقال رأيت رفعة ولكن ما عرفت أنها فوق خشبة
ثم اعلم أن الأنبياء عليهم الصلاة والسلام لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله
كذا في المسايرة
In short knowledge of ghayb is a matter exclusive Him – Glorified is He – and there is no path for the servants to it with the exception of Ilham by the way of Miracle or karamah… “Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying: Say: “None In the heavens and the earth knows the Ghaib (unseen) except Allah” (An-Naml : 65) This is how it is stated in Al-Musayarah [Sharah Fiqh al Akbar page 421 of Dar al Basaaer al Islamiyah and page 253 of dar al kutub Ilmiya]
see scan http://islaahh.files.wordpress.com/2012/10/4.jpg
Shaykh Rafiq Taahir said:
یہ اقوال متعارض نہیں , کیونکہ پہلے قول میں مختلف اقوال ذکر کیے گئے ہیں , ترجیح کسی کو بھی نہیں دی گئی , جبکہ دوسرے قول میں بھی ایسے ہی اقوال ذکرکرکے حق بات کو واضح کر دیا گیا ہے ۔
There is no contradiction in these quotes (the quote of Sharah Hisn al Husayn and Sharah fiqh al Akbar) Because there are different sayings in first quote, but he did not mentioned Tarjeeh (i.e. which quote is the best). In the second quote after quoting different sayings the truth is explained
Response no. 2
So, In the book of Aqeeda he only mentioned the correct view and in the book Sharah Hisn al Huseen he only mentioned the opinions among people which are famous,this can be understand by some examples.
Example no: 1
Ibn ‘Aabideen said in Radd al-Muhtaar (6/307): Anything other than fish and the like, such as mermaids and dolphins, is impure and remains prohibited. (end quote)
Comment: Now that does not mean according to him mermaids exists, rather he is just explaining to the people that mermaids are not allowed to eat as it was famous among the people that it exists but in reality it is just a myth as
It says in a footnote in al-Mawsoo’ah al-Fiqhiyyah (5/129): From the modern academic resources that are available to us, it may be understood that the mermaid, which is called Sirène in French, is a mythical creature that is described in fairy tales as having an upper body like a woman and a lower half like a fish. End quote.
Example no. 2
Mulla Ali Qari said:
قِيلَ يُصَوَّرُ صُورَتُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ فَيُشَارُ إِلَيْهِ
It is said that the picture of Nabī Sallallāhu Alaihi Wa Sallam will be portrayed for the deceased. [Mirqaat 1/210 dar al fikr]
Now that does not mean It is the opinion of Mulla Ali Qari as he is quoting people with mode of doubt (It is said). And we know that this view is rejected by the scholars even from the likes of Mulla Ali Qari as cleared by himself as he said elsewhere.
قال ابن حجر : ولا يلزم من الإشارة ما قيل من رفع الحجب بين الميت وبينه – صلى الله عليه وسلم – حتى يراه ويسأل عنه ، لأن مثل ذلك لا يثبت بالاحتمال على أنه مقام امتحان ، وعدم رؤية شخصه الكريم أقوى في الامتحان . قلت : وعلى تقدير صحته يحتمل أن يكون مفيدا لبعض دون بعض ، والأظهر أن يكون مختصا بمن أدركه في حياته عليه الصلاة والسلام وتشرف برؤية طلعته الشريفة
Ibn Hajar said: Pointing is not required as what has been said that the veil between the dead and Prophet peace be upon him will be lifted until he sees and ask him, because such possibility is not correct at the time of this test. Not Seeing the personality al karim is more correct at the time of test. I (Mulla Ali Qari) say: There is soundness of it in taqdir because there is a possibility that it is more better for some from others, and apparently this is specific for those who was present in his (peace be upon him) life and he has seen him. [Mirqaat al Mafatih under hadith no: 126]
Response no. 3
Lastly even if brailwiyah stick to their claim than We say that Sharah of Hisn al Haseen is written by Mula Ali qari years before Sharah of fiqh al Akbar. So He changed his views and criticised his old views
Following is the tehqeeq of our brother Raza Hasan
“Usually Mulla Ali al-Qaari, after writing a book, also mentions the date when he finished writing that book. But this is not the case with his Sharh of Fiqh al-Akbar. So to find out when this book was written, I had to find some indirect evidences and they are as follows:
According to the Biographies of Mulla Ali al-Qaari, he started writing books when he migrated to Makkah in 1003 AH.
And he wrote Al-Hirz ath-Thmeen Sharh Hisn al-Haseen in 1004 AH and this is mentioned by Mulla himself at the end of this book.
As for Sharh Fiqh al-Akbar then he did not mention a date as to when he wrote it, but if you study this book you will know that he mentions the names of several of his books in this book, such as His collection of Mawdoo’aat, His Risaalah on Ibn al-A’rabi, and his Sharh of Mishkaat Al-Masaabeeh etc. This evidently proves that the books he mentioned in this book have already been written!
So if he started writing books in 1003 AH then he could not possibly have written all these books BEFORE 1004 AH. This is one evidence.
The second stronger evidence is that at Page # 95 of Sharh Fiqh al-Akbar he points towards his collection of Mawdoo’aat which means that this collection was already written when he wrote Sharh Fiqh al-Akbar. And if you read his Mawdoo’aat, you will see that in this book at several places, he mentions the name of his book “Al-Hirz ath-Thameen”!! This clearly means that: Al-Hirz ath-Thameen was written BEFORE Al-Mawdoo’aat and al-Mawdoo’aat was written BEFORE Sharh Fiqh al-Akbar which indirectly proves that Sharh Fiqh al-Akbar was written AFTER al-Hirz ath-Thameen.
Moreover, at Pg 147 and other page # which I forgot of Sharh Fiqh al-Akbar, he mentions the name of his Sharh of Mishkaat i.e. Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh which proves that the Sharh of Mishkaat was already written at the time he wrote Sharh Fiqh al-Akbar. Thus, if you read his Sharh of Mishkaat, you will see that at the end of this book, Mulla Ali al-Qaari himself says that he finished writing this Sharh in the year 1008 AH. So if this Sharh was completed in 1008 AH this clearly proves that Sharh Fiqh al-Akbar must have been written some time after that!! Which indirectly proves that it was written many years after Al-Hirz ath-Thameen which was written in 1004 AH. wAllaahu a’lam! “