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PARAMETERS OF SALVATION
Twenty Points to Discern a Sunn
PARAMETERS OF
SALVATION
Twenty Points to Discern a Sunn
Third Edition
TheSunniWay
ABOUT THESUNNIWAY
Imm Amad Riz was born on 10 Shawwl 1272 AH (circa 14 June 1856
CE) in Bareilly Sharf, UP, India. His father, the Ghazzl of his era, Mawln
Naq Al Khnz, and grandfather, Mawln Ri Al Khnz, were from
the eminent scholars and saints of their time. His forefathers migrated from
Qandahar, Afghanistan, to Lahore firstly, and then later took up residence in
Bareilly.
Imm Amad Riz at a glance:
In 1276 AH (1860 CE), aged four, Imm Amad Riz completed the
reading of the Qurn.
In 1278 AH (1862 CE), aged six, he conversed with an Arab in eloquent
Arabic.
In 1280 AH (1864 CE), aged eight, while studying the renowned book
of Arabic grammar, Hidyah al-Naw, he wrote a commentary on it in
the Arabic language.
In 1282 AH (1866 CE), aged ten, he wrote an astonishing commentary of
the complex and intricate book on the principles of jurisprudence (Ul
al-Fiqh), Musallam al-Thubt.
On 14 Ramadn 1286 AH (1869 CE), aged 13, 10 months and five days,
he completed his study of all the conventional sciences and graduated as
a Muft. He studied the remaining sciences by himself and mastered both
Islamic and secular sciences. At that very age, he began teaching and also
took up the responsibility of issuing edicts (fatwa).
In 1286 AH (1869 CE), aged 13, he wrote a monograph on the definition
of praise (amd) and guidance (hidyah) in the Arabic language entitled,
D al-Nihyah f Ilm al-amd wa al-Hidyah.
In 1320 AH (1902 CE), aged 48, he issued a ruling of kufr upon four elders
of Deoband in al-Mustanad al-Mutamad al al-Mutaqad al-Muntaqad.
In 1323 AH (1905 CE), aged 51, during his visit to the holy sanctuaries,
he presented his ruling of kufr extracted from al-Mustanad al-Mutamad
to the scholars of Makkah Muazzamah and Madnah Munawwarah to
endorse. The scholars attested the ruling of kufr and their attestations
along with the ruling of kufr were compiled in ussm al-aramayn,
which was later published in India.
In 1324 AH (1906 CE), aged 52, the scholars of Makkah Muazzamah,
Madnah Munawwarah and other countries also gave Imm Amad Ri
the title of reviver and praised him as the leader of the leaders (Imm
al-Aimmah).
In 1326 AH (1908 CE), aged 54, Imm Amad Ri zcompiled a
detailed Arabic commentary, Jadd al-Mumtr, on the renowned Hanaf
text, Radd al-Mutr of Allmah Ibn Abidn al-Shmzin five volumes.
In 1330 AH (1911 CE), aged 58, Imm Amad Riz blessed the
world with an accurate translation of the Qurn, Kanz al-Imn (the
Treasure of Faith). Thereafter, he also blessed the world with a 12 volume
jurisprudential encyclopaedia entitled, al-Aty al-Nabawiyyah f alFatwa al-Riawiyyah (The Prophetic Gifts in the Riwi Edicts). This
encyclopaedia is now available in 30 volumes after the translation and
addition of monographs written by the Imm.2
Imm Amad Riz left this mundane world on 25 Safar 1340 AH (28
October 1921) at the age of 68, according to the lunar calendar.
The number of known works written by Imm Amad Riz amount to 679,
of which 206 monographs are included in the 30-volume edition of Fatwa
Riawiyyah.
1Before the splitting of what was then India. Thus including what today is India as well as
Pakistan and Bangladesh.
2Extracted from yat e Al azrat by Allmah Zafar al-Dn al-Bihr.
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PREFACE
All praise is for Allhl, the Lord of all the worlds. Blessings and peace be upon
our master Muammad b; the eradicator of falsehood and the light of guidance, and upon his noble family and his honourable companions.
Al-Mujaddid al-Aam, Al azrat, al-Imm Amad Ri, the Imm of the Ahl
al-Sunnah, requires no introduction to many. His praises and commendations
are being sung in the hearts of all gatherings and circles of knowledge. He is
the one who taught us true love of the Messenger of Allh b and he is the one
who has protected the faith of the Sunn Muslims with his sword-like pen single-handedly in a time of devastation.
In the times of the illustrious Imm, many heretical sects emerged, claiming to be
part of the Ahl al-Sunnah and preachers of the true message but, in reality, were
far from it. Al azrat refuted these sects, leaving them utterly dumbfounded.
They tried and tried, yet failed to reply; and until the day of reckoning Allh
,l willing they will have no reply.
The concise treatise Umr e Ishrn Dar Imtiyz e Aqid Sunnyyn is one of
the Imms many masterpieces. It was written by the Imm in 1318 AH upon
the request of an admirer who wished that Al azrat would write a few words
regarding a particular scholar. The great Imm, however as outlined in the
introduction to the treatise did not know the scholar particularly well; he
listed twenty brief points and requested it to be presented to the scholar to
affirm. The initial request for some words about the scholar were to appease
the public, who had agreed to accept the scholar if the Imm endorsed him as a
scholar of the Ahl al-Sunnah; and though the Imm did not know the scholar
well enough to write anything with certainty, he wrote a list of creedal points
that would serve the same purpose if the scholar agreed to them.
It is the beauty of the Imams work that it can be used universally as a means of
differentiating a true Sunn and a false claimant.
This translation has been done from the Urdu text found in volume 29 of alFatwa al-Riawiyyah, published by Markaz e Ahl e Sunnat Barkt e Raz,
Porbandar, India (2003). As the original Urdu text does not contain footnotes,
they have been added in certain places to aid understanding and explain
terminology, as well as to provide important clarification, which may be
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beneficial to the reader. Additionally, for the twenty points made by Al azrat,
names of the monographs and tracts he has authored on those particular points
and matters have also been included in the footnotes; for reference purposes.
Many thanks to all those who reviewed this translation. Any errors that remain
are mine alone.
Muhammad Kalim (Preston, UK)
10th Shawwl al-Mukarram
27th July 2015
ip
ip
Allh, in the name of, the Most Gracious, the Most Merciful. All praise
is for Allh l, the Lord of mankind and Jinn. Blessings and peace be
upon our majestic and kind Prophet y; the protector from hell and
granter of paradise; whose remembrance is protection and whose love is
a shield; and upon his family, companions and the Ahl al-Sunnah.
INTRODUCTION
In the month of Raman, 1318 AH, I [Al azrat r] received a letter from
Jaipur (Rajasthan) summarised as follows Letter from fi Muammad Uthmn ib addressed to this faqr:
In the noble court of Mawln Molv Amad Ri Khn ib Bareilw,
Muaddith and Imm of the Ahl al-Sunnah wa al-Jamah.
After greeting you in accordance with the Sunnah, respectfully, I must
inform you that our city, Marwar (Rajasthan), is profoundly fortunate that
Mawln Molv Amad Al Shh anaf Naqshband Uways has come to
bless us. We had been blessed with his works and now we are being blessed
with eloquent sermons, which are spiritually uplifting and enthral the hearts3.
Ghayr Muqallidn4 and others with heretical beliefs repent after listening to
his speeches. There has not been one discourse in which he has not explained
the evil of Nadwah5. The people here used to praise Nadwah; now they detest
it as much as they despise an evil devil (Jinn). One Molv of the Nadws has
also arrived here. He says that if Molv Amad Al Shh opposes it [Nadwah],
then he is an ignoramus and a deviant himself. Some people have been duped
by his words. They say that if Molv Amad Ri Bareilw writes something
in praise of Molv Amad Al Shh, we will accept his words and repent from
our ideologies. I therefore respectfully request you to write what you think of
Molv Amad Al Shh. These words of yours will be very beneficial for the
rebels.
[Al azrat r writes] Before this, I was not given a detailed introduction to the
scholar, and the matter of bearing witness, especially for Aqdah, is important
and paramount. I therefore sent the following letter in reply
I received your kind letter. I am grateful that you remembered me. Molv
Amad Al Shh ib blessed my humble abode with his presence, and it
was the first time we met. After that, we met in Azeemabad (Patna Bihar),
which was briefer than the first; besides Salm and a handshake, there was no
opportunity for further dialogue. The matter of bearing witness (ie the request)
is paramount. I Allh forbid! do not harbour bad assumptions; in fact, the
virtues of Mawln that I now know briefly [from your letter], I wish to know
in more detail. I have hope that Mawln will be content and delighted with
this request of mine due to his love for the truth. Nowadays, it is not only the
tribulation of the Ghayr Muqallidn or Nadwah in India, but Allh Protect!
there are countless calamities.
I present twenty points; Mawlns written attestation, wherein he clearly
expresses his approval, will be sufficient and satisfactory it should then be
imprinted with his stamp and sent to me.
the Awliy s, whose stations are much higher, not be able to?)21
14. Allhl has divulged the knowledge of every single atom from the first
day until qiymah, that which was and that which will be,22 to His most
beloved b. The knowledge of the Prophet b encompasses all these unseen
matters.23
15. The possibility of Allhl lying (Imkn e Kidhb), as believed by Isml
Dehlw in Rislah Yakrz and now by Rashd Gangh in his [attestation
of] Barhn e Qiah, is explicit misguidance. The lying of Allhl is
undeniably and consensually intrinsically impossible (mul b al-dht). The
matter of Khalf e Wad24 has no relevance whatsoever to these polluted
thoughts.25
16. To believe the knowledge of Shayn to be greater and vaster than the
knowledge of the Prophet b, as stated in Barhn e Qiah of Gangh,26 is
explicit misguidance and insulting the Messenger of Allh b.27
17. The gatherings of Mld [also known as Mawlid] and standing (qiym) in
his honour, as has been widely practised and established for centuries in
the two Holy Sanctuaries (al-Makkah al-Mukarramah and al-Madnah al-
21See al-Wifq al-Matn Bayna Sam al-Dafn wa Jawb al-Yamn (volume 9); ayt alMawt f Bayni Sam al-Amwt (volume 9).
22M kna wa m yakn.
23See Khli al-Itiqd (volume 29); Inb al-Muaf bi-li Sirr wa Akhf (volume 29); Izat
al-Ayb bi-Sayf al-Ghayb (volume 29); al-Dawlat al-Makkiyah b al-Mddat al-Ghaybiyyah.
24Khalf e Wad: waiving or foregoing the promise of punishment. The Deoband elders
used this idea in an attempt to prove that lying is included within Divine Power. See Subn
al-Subb an Ayb Kadhib Maqb (volume 15/404).
25See Subn al-Subb an Aybi Kadhib Maqb (volume 15); Dmn e Bgh Subn al-Subb (volume 15); al-Qam al-Mubn li-Aml al-Mukadhibn (volume 15).
26Written by Khall Amad Ambhetv and endorsed by Rashd Gangh.
27The writer, Khall Amad, was pronounced kfir in 1320 AH for this blasphemous
statement. As these 20 points (Umr e Ishrn) were written in 1318 AH, two years before the
ruling of kufr upon the four Deoband elders was issued, takfr has not been mentioned in these
points. The ruling of kufr was issued in 1320 AH in al-Mutamad al-Mustanad by Al azrat,
which was endorsed by 33 scholars of aramayn in 1323 AH and was later published as ussm
al-aramayn in 1325 AH. Thereafter, 268 scholars of the subcontinent endorsed this fatwa,
which was published as al-Sawrim al-Hindiyyah in 1345 AH by Allma ashmat Al Khn.
Along with Ghulm Amad Qdiyn, four Deoband elders were ruled kfir in 1320 AH for
their blasphemous passages written in their books: Rashd Amad Gangoh, Khall Amad
Ambethv, Ashraf Al Thnv and Qsim Nnotw. See ussm al-aramayn al Manar alKufri wa al-Mayn; Tamhd e mn ba-yt e Qurn.
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28See Iqmah al-Qiymah al in al-Qiym li-Nab al-Tihmah (volume 26); Izqat al-sm
li-Mni Amal al-Mawlid wa al-Qiym (written by Muft Naq Al Khn and marginalia written
by Al azrat).
2911th Rab al-Thn. The demise date of Suln al-Awliy al-Ghawth al-Aam al-Shaykh
Abd al-Qdir al-Jln.
30See al-ujjah al-Fiah l-b al-Taayyun wa al-Ftiah (volume 9).
31Oneness of Being. See Appendix.
32See Maql al-Uraf bi-Izzi Shar wa Ulam (volume 21).
33See Fatw al-aramayn bi-Rajf Nadwat al-Mayn.
34Referring to himself.
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And all praise is for Allh, the Lord of all the worlds.
Abd al-Muaf Amad Ri Khn al-Qdir al-Bareilw
%
35Qurn 48:10.
36Qurn 3:144.
37Qurn 57:24.
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APPENDIX
Wadat al-Wujd
There are three things [to consider] here: monotheism (tawd), oneness of
being (Wadat al-Wujd) and pantheism (ittid). Tawd is the essence of faith
and to doubt in it is kufr. Wadat al-Wujd is true; it is proven from the Qurn,
Aadith and the statements of the pious predecessors, and to label those who
believe in it as kfir is, itself, a disgraceful and evil utterance of kufr. What
remains is pantheism [ittid]; it is unequivocally heresy and apostasy, and the
utterer of such is most definitely a kfir. Ittid means [to believe] that Allhl
is the Lord and you too are the Lord; everyone is the Lord (al-iydhu bi-llhi
tala).
Allhl is Allhl [ie the only one worthy of worship] and the servant is a
servant. Neither can the servant be Allhl nor can Allhl be the servant.
Wadat al-Wujd means that only Hel is existent and all else are shadows and
reflections. It is stated in the Qurn:
It is in many books, such as al-Isbah and also in Musnad, that Sawd ibn Qrib
said to the Messenger of Allh b:
I bear witness that there is no Lord except Allh, and you (O Messenger of
Allh) are entrusted with all unseen matters.41
1. The people of insight and sound intelligence - They have reached the
conclusion and made it their belief that in reality, only the one king exists
only him. The rest are shadows and reflections, but they are not truly existent
in their essence. Cut them off from the reflected and see whether any of them
remain. There is nothing but complete non-existence! When these images are
non-existent and transient in their essence, and the king is existent in his
essence, then the images are dependent on him and he is independent of them.
They are defective and he is perfect; they do not even own a particle but he is
the owner of a kingdom; they hold no special quality: they are bereft of life,
knowledge, hearing, sight, strength, will, speech, but he bears all of these
attributes; so how can they be him? Undeniably, it is not that all of them are
him, rather he is himself and they are merely reflections of his manifestation.
This is the truth and the reality. This is Wadat al-Wujd.
2. Those with no intellect and flawed understanding They are worse
than those nave children. They have seen that the reflections are the same as
that of the king, and the actions of the king are also the same as theirs. Just as
the crown is on the head of the king, in the same way, it is on their heads too.
They have turned their backs to intelligence and wisdom, and have started to
talk nonsense that they are all the king and in their imprudence, they have
labelled the king the cause of all of the defects and imperfections that were
present in the reflections due to their deficiencies. When they are him, and
since the reflections are defective, weak, dependent, reversed, ugly and blurred,
then these flaws are decisively attributed to the one who is the source of these
reflections Allhl is much greater and beyond the sayings of the oppressors.
Man is dependent on a mirror to see his reflection, whereas the Truly Existent
(Wujd e Haqq) is free from dependence. There, that which is called a mirror
is in itself a shadow. And in the mirror, only mans outer surface is reflected and
mans attributes such as speech, hearing, sight, knowledge, will and life are not
even slightly reflected; however, the manifestations of the Wujd e Haqq have
reflected these qualities as well as its essence (Nafs e Hast) on many of their
shadows. These reasons have further confused the children and strayed these
intellectually challenged individuals, and those who have received the guidance
of Allh have realised that:
They have made two types of these attributes and of wujd itself: Haqq Dht,
which is specific for Allhl and Zill Aty, which is for the shadows. Allhl
forbid this categorisation; mutual in meaning but, in fact, actually corresponding
in words. This is the reality of the truth and the absolute recognition. And all
praise is for Allhl.
Translators note: This is a concept that laymen are incapable of comprehending.
Wadat al-Wujd is only truly understood by the saints of Allhl, due to their
powerful insight and spiritual unveilings (kashf). The general public should
therefore believe it is correct and true, without delving too much into this
intricate matter.43
43For further details, see Sirj al-Awrif f al-Wasy al-Marif, Urdu translation, al-Majma
al-Misbh, Mubarakpur, pages 64 & 65.
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TheSunniWay
Ridawi Translations
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