Book Review: A Sufi Study of Hadith by Mawlana Ashraf Ali Thanwi
by britishmisk
‘A Sufi Study of Hadith’ is a translation of a Persian work ‘Haqiqa at-Tariqa min as-Sunna al-Aniqa’ by the famous Indian scholar Mawlana Ashraf Ali Thanwi. What the texts presents is a series of ahadith that act as evidence for certain Sufi practices that existed in the Sub-Continent and other parts of the Muslim world during the Mawlana’s lifetime, many of which are still prevalent today. So in this text one will see evidences provided for group dhikr, using beads, giving allegiance to a Shaykh, serving a Shaykh and so on. Mawlana Thanwi also presents hadith that act as evidence against illegitimate practices that were being done in his time in the name of Sufism.
The work is an excellent reference for those who are confused about certain things one may hear about amongst certain circles and are unsure about the nature of tasawwuf. It is also shows that many of the ‘ulema of Deoband cannot be classed into the same group as Salafis (As many people would like to claim), as many of the ahadith and comments made by the author clearly contradict Salafi ideas and ideology and show clear support of tasawwuf.
On the other hand myself being quite conservative, I found I disagreed with some of the things Mawlana Thanwi mentions in his book. For example he cites ahadith that showed the respect the Sahaba had for the Prophet (SAWS) possessions, he states that this is evidence to show that one may hold items his Shaykh once owned with great reverence. I would argue those ahadith are with regards to the Prophet’s (SAWS) items and cannot necessarily be transferred to Shuykh or the Awliya. One will find this many times in his work, where he supports ideas with regards to how a murid should be with his Shaykh by citing hadith on how the Sahaba were with the Prophet (SAWS). One will also find certain hadith, although very few, which are weak or have no source, but the translator who has spent many years on this work will mention these when appropriate. One thing I found quite irksome was Mawlana Thanwi’s statement in his commentary for Hadith 41: “…the Prophet (SAWS) being only human and not possessing knowledge over all things…”, while there is an opinion that there were five things the Prophet (SAWS) was not given knowledge of, the hadith being discussed is with regards to when ‘Aisha (May Allah be pleased with her) was exonerated by Allah about the accusation made against her, it does not include one of the five subjects people may choose to believe the Prophet (SAWS) was not given knowledge over, and in any case the ‘ulema agree that as the Prophet (SAWS) progressed in his life, so did his knowledge and spiritual station, so it may be this incident occurred before Allah gave the Prophet (SAWS) the vast knowledge he had by the end of his life. What’s ironic is the hadith that contradicts the belief that the Prophet’s (SAWS) knowledge was limited is mentioned by Mawlana Thanwi later on in his work, albeit without the latter part of it which mentions: “And lo, everything was revealed to me, and I knew” and in another narration of the same hadith: “I knew everything between the East and West”. This is a perfect example one of the few things that bug me with regards to some of the teachings of Deoband, but each to his own.
All in all, a good piece of work and highly needed in our time. The Arabic for each hadith is given, so for students of Arabic such as myself it’s also very handy in that regard.
And to Him is our return.
Britishmisk's Blog 
How do we refute that rasoolulahi (SAW) is Alimul Ghaib? consider the following:
Believers use the following evidences to support their belief that rasoolulla (SAW) had IlmulGhaib: 1. The verse ?And taught you whatever you did not know? (4:113) implies that prophet SAW had all knowledge except which is given specification. 2. The 5 things which only Allah knows mentioned in 31:34 means those who claim to know them without Allah teaching them does not know it. But Allah taught rasoolullah SAW ? this is why the Hadith mentioned in Bukhari that he told the congregation ?Ask of me and I shall tell you anything from now till Qiyamah? and the other hadith that rasoolullah SAW mentioned the places where people would die at Badr. 3. When Jibreeli Ameen questioned prophet SAW about the time of Qiyamah he said ?The questioned has no more knowledge than the questionnaire? ? he did not lie and say ?I don?t know? or tell the truth because the Mushriks would consider him as god; rather he meant Jibreel (AS) knows no more than himself SAW, but Jibreel knows when Qiyamah is because he is the leader of the angels and Israfeel (AS) knows so he must know. 4. The ayah ?Knower of the unseen and does not give clarification on the unseen to anybody except those he is pleased with from the messengers? (72:26-26) 6. Allah is Al-aleem ? his knowledge is limitless, the prophet?s knowledge is vast but limited. 5. If you claim Allah?s qualities are taken ? he is also Alimush Shahadah. Mufti: 1) How do we refute these arguments? 2) does believing in this tantamount to shirk or not?
Answer 10756 February 16, 2004
Tell a friend
Printable Copy
Search Q & A’s
View Q & A’s
Ask a Question
At the outset it is important to clarify what is Ilmul Garb. The literal translation of Ilmul Garb Knowledge of the unseen is not general and neither is it mentioned here. Ilmul Garb refers to knowledge without any means whatsoever. That is not the case with the knowledge of Rasulullah (Sallalahu Alaihi Wasalam).His knowledge was from Allah. Allah says “and He thought you that which you did not know” The verse is clear that Rasulullah (Salallahu Alaihi Wasalam) knowledge was limited. It is therefore incorrect to state that His knowledge was absolute like the knowledge of Allah. How would we then differentiate between Allah and His Rasul in knowledge? How would we explain the incident of Ilq (false accusation) against Ayesha (R.A) and Rasulullah (Salallahu Alaihi Wasalam) investigating the issue. Why did he not simply deny the allegations from the beginning? How would we explain the delay in the revelation of Surah Kahf for 15 days upon being asked three questions and Rasulullah (Salallahu Alaihi
Wasalam) not knowing them? The list goes on….
1) “The following are the answers to their objections: 1) The actual translation of this verse is “And he taught you what you knew not.” This is definitely correct, for Allah did teach Nabi(Salla Allahu alayhi wa
sallam) that knowledge which Nabi(Salla Allahu alayhi wa sallam) did not have. But at the same time there is no indication in this Aayah that he(Salla Allahu alayhi wa sallam) possessed Ilmul-Ghaib. 2ndly this Aayah is in fact a refutation of Ilmul-Ghaib, since as mentioned earlier Ilmul-Ghaib is that knowledge which is attained without means, i.e. direct knowledge. This Aayah shows that Nabi(Salla Allahu alayhi wa
sallam) was taught therefore his knowledge was with means which shows that he did not have Ilmul-Ghaib. 2) The 5 things mentioned in the Quraan 31:34 are known only by Allah and these were not taught to Nabi (SAW). Allah Taa’la says in the Quraan “And with him are the keys of the Ghaib (all that is hidden). None knows them but him” (6:59). Nabi(Salla Allahu alayhi wa sallam) whilst making Tafseer (commentary) of this verse remarked “The keys of the Ghaib are five, and then he read the verse 31:34. From here it is apparent that it is in regards to these exact five things that Allah Taa’la said “None knows them but Him”. Such is the clarity of this verse that even a child can understand that it means , Allah and Allah alone knows them with no exception whatsoever. Undoubtedly there were many future events which Allah revealed to Nabi(Salla Allahu alayhi wa sallam) but to deduce from this that he was Aalimul-Ghaib is incorrect. Since there were many occurrences about which Nabi (SAW) had no knowledge of. To the extent that when his own wife Hadhrat Aisha (RA) was falsely accused of Zina, Nabi (Salla Allahu alayhi wa sallam) did not know if the allegation was true or false until Allah himself revealed her innocence. 3) The meaning of “the questioned has no more knowledge than the questionnaire” is “As you Jibrael (AS) do not when Qiyamat will take place similarly I also am unaware of its date of occurrence. Secondly, Israfeel (AS) is also unaware of when Qiyamat will take place. In fact the Hadith of Targheeb informs us that at present he is listening intently waiting for the command to blow the soor. Thirdly, the contention that if Jibrael (AS) told the truth the mushriks would think him to be God is far fetched. This incident took place toward the end of the prophet’s (Salla Allahu alayhi wa sallam) life in Madinah and there was a gathering of the Muslimeen around the prophet (Salla Allahu alayhi wa sallam ), not the mushrikeen. For argument’s sake, if the mushrikeen were present, when they had seen Nabi (Salla Allahu alayhi wa sallam) splitting the moon in front of their very eyes, they did not accept that he was the messenger of Allah, let alone God. Why would they believe that a man who told them that Qiyamat would take place over thousands of years away, to be God?
4) The ayat that Allah shows the unseen to His Rasool, does not show that Rasulullah (Salla Allahu alayhi wa sallam) is Aalimul Ghaib. Allah definitely gave him knowledge of the unseen to the extent of the requirement of his prophet hood, as other Ambiya were also given knowledge of the unseen to the extent of their prophet hood.
5) “Allah is Al-Aleem, His knowledge is limitless. The prophet’s (Salla Allahu alayhi wa sallam) knowledge is vast but limited” is a correct belief.
6) Aalimush Shahadah means whatever can be seen, Allah knows all of it. This is also an exclusive quality of Allah.
2)The belief that Nabi(Salla Allahu alayhi wa sallam) is Aalimul-Ghaib is tantamount to Shirk.
Mufti Ebrahim Desai
FATWA DEPT.
Asalaam Alaikum,
If you would like to comment on any blog posts you are more than welcome to do so, but please don’t just copy and paste large chunks of text, you could have just easily submitted the URL to what you posted.
Salaam ‘aleikum brother BritishMisk. I love your blog as there are many beneficial articles in here. May Allah increase u in goodness. I know that the Deobandis try to show that the ‘ilm of the Messenger of Allah sallAllahu ‘alayhi wa sallam was dependent on what Allah gave him. I respect them, but I don’t like the way they say and explain things like this. How do we advise them and tell them that it makes it seem like the Prophet sallAllahu ‘alayhi wa sallam was dumb as a board, naudhobillah, when one tries to say things like he saws didn’t knw wt ws behind the wall or his own fate. Also, some laymen get confused and think tht Allah and His Messenger saws were equal in knowledge when someone says tht the Prophet sallAllahu ‘alayhi wa sallam knws everything. Or is it best to affirm everything tht ws mentioned abt the Messenger ‘alayhis salaatu was salaam in the Quran and Sunnah and leave it at tht? I am looking forward to hear ur feedback in sha Allah. jazakAllah khair.
Walaikum Salaam, thank you for your kind words, I’m glad people receive benefit from this faqir’s efforts.
I think one thing that needs to be clear first of all is that many of our brothers and sisters who align themselves with what we can call the Deobandi school of thought, are a wide ranging group of people. They’re made up of people having many different opinions, and some of the views they have with regards to the Prophet (SAWS)’s knowledge is no different from the rest of Ahl al-Sunnah.
I think there is a general trend for conservatism amongst Muslims today, especially among many South Asian Muslims who have seen practices they don’t really understand or what they have seen are truly outside the bounds of Shari’ah. So what happens is many of our brothers and sisters tend to lean towards a conservative stance so that they feel secure in their faith and what they believe in, unfortunately this sometimes has a negative effect where people say things about the Prophet (SAWS) which they should never say, this usually comes about because they misunderstand the purpose of the verses of the Qur’an where Allah tells his Messenger (SAWS) ‘Say, I am a human being like you’.
With regards to your questions on how to respond to people, some of whom on one hand do not understand the reality of the immensity of the Prophet’s knowledge, and on the other go to extremes regarding it, it is coincidental that Shaykh Abu Aliyah in a recent blog post outlines the sublime character of the Prophet (SAWS) using only the Qur’an and sound hadith, and it is also very short and easy to read, I believe it will your questions. I reblogged his post on mine, but you can also find it here: http://thehumblei.com/2012/09/20/the-prophets-status-what-can-be-said/ the section you would be interested is regarding the difference in ilm al-ghayb al-mutlaq and al-ghayb al-nisbi.
I hope that answers your queries.
jazakAllah khair brother.
[…] time he had finished reading it he was cured. The book is very similar to A Sufi Study of Hadith, which I reviewed back in 2011, both in manner of content and style, in that it presents a number of hadith that support the […]