Saturday, 13 August 2016

Barelwi Pir Affirms that Prophet صلى الله عليه وآله وسلم was affected by Magic

The Barelwis take exceptional pride in supposedly being the ‘Ushaaq (passionate lovers) of Prophet Muhammad (Sallallahu ‘alayhi wasallam). They are particularly infamous for accusing other sects, particularly the Ahmadiyyah movement in Islam, for being Gustaakhaan-i-Rasool (those who have offended the Prophet).

The reality is that no one from this Ummah can match the true love and loyalty which Hadrat Sayyidina Mirza Ghulam Ahmad al-Qadiyani (A.S) has demonstrated for the beloved Prophet (Sallallahu ‘alayhi wasallam). Mere boasts and loud slogans are hollow if they are lacking in substance.
Take for example the controversy of whether or not magic was effected upon Prophet Muhammad (Sallallahu ‘alayhi wasallam). We have already logically and in light of Islamic principles refuted such an absurdity in our previous posts on this blog. I took my inspiration for this stance from the ‘aqeedah of Hadrat Mirza sahib, founder of the Ahmadiyyah movement, who said:
“Magic is also the work of the Satans. It is not befitting for the Messengers and Prophets of God that any magic have an effect on them. Rather, magic flees from them, as God Most High says:

وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ
(Surah 20:69)

Look! Moses (peace be upon him) was also confronted by magic. In the end was Moses victorious over it or not? This idea is utterly incorrect that the Prophet Muhammad (Sallallahu ‘alayhi wasallam) was confronted by magic, but it overpowered him. We can never accept this. To close one’s eyes and blindly follow Bukhari and Muslim is against our way. Even the intellect cannot accept that such a lofty Prophet was effected by magic…We approach the Hadith with respect, but those Hadith which are opposed to the Qur’an al-Karim, or opposed to the ‘Ismah (infallibility) of the Prophet Sallallahu ‘alayhi wasallam, how can we accept them? That was the time to compile the Hadith. They [Muhaditheen] collected the Hadith with utmost care and consideration. But even then they were not able to completely observe all precautionary measures. That was the time for compiling, but now is the time for reflecting and pondering…This idea that, God forbid, magic was effected upon the Prophet (Sallallahu ‘alayhi wasallam), it results in the decimation of Faith. God Most High says:

إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
It is the criminals who say: ‘You follow none but a man bewitched’ (Surah Bani Israeel 17:47)

Those who say these kinds of things are Zaalimeen (evil-doers), not Muslims. So this is the saying of the faithless and evil-doers that magic effected the Prophet (Sallallahu ‘alayhi wasallam) – God forbid. They don’t even pause to think for a moment that if this is, God forbid, the condition of the Prophet Sallallahu ‘alayhi wasallam, then imagine what would be the position of the Ummah?! The Ummah has no chance, it will be destroyed. I don’t know what has happened to these people that that innocent (Ma’soom) Prophet Sallallahu ‘alayhi wasallam which all the Prophets considered to be free from the touch of Satan, yet these people say such and such words against him.”

Reference: Malfoozaat; v.5, p.349




Now compare the beautiful belief of Promised Messiah Mirza Ghulam Ahmad (A.S) which is full of wisdom and respect for the lofty status of Prophet Muhammad (Sallallahu ‘alayhi wasallam) with the creed of the self-proclaimed Aashiqaan-i-Mustafa (Barelwis).
The Barelwi, Chishti Pir Mehr Ali Shah of Golara is immensely venerated by the Barelwis of India and Pakistan. He was also a bitter opponent of Hadrat Mirza Ghulam Ahmad. He and his ilk accuse Ghulam Ahmad of being an enemy of the Prophet (Sallallahu ‘alayhi wasallam). But what was the belief of Pir Mehr Ali Shah and the Barelwis? He wrote:
واقعہ مسحوریّت ذات بابرکات جناب سرور کائنات صلی اللہ علیہ وسلم صحیح و دروست ہے
The incident of magic being done to the blessed essence of the Prophet (Sallallahu ‘alayhi wasallam) is authentic and true.


Reference: Fatawa Mehria; p.14


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