In the book: Fada’il al-A’mal, first edition 1994 of the English translation. On the end of page 21 of Virtues of Salah, you will find the words ascribing kasha of “seeing sins falling down from the limbs of the person performing wudu…” to Imam Abu Hanifah (rahimahullah). Kashf means, in Khandhlawi’s own words, “divine manifestation of unseen things”(pg.128 of Virtues of Dhikr).
Muslims know that seeing the unseen (ghayb) is only possible to Allah, and the claim and lie that people are able to do such things is clear shirk. And on top of that it is a lie on Imam Abu Hanifah (rahimahullah).
While commenting on the Hadith that states that through wudu, one’s sins are washed away, ‘Allamah Suyuti (rahimahullah) writes: “its best to accept the apparent meaning of this Hadith. The reason for this is that sins create a form of darkness on one’s inner and outer self which is evident to those bestowed with Kashf” (see: Fathul Mulhim, vol.2 pg.663)
There is a vast contrast between ‘manifestation of unseen things’ and to have knowledge of the unseen. As mentioned, knowledge of the unseen is only possessed by Allah Ta’ala. This is a fundamental belief of every Muslim and cannot be contested; however, the manifestation of unseen things is different and has taken place time and again from the time of the Sahabah (radiyallahu’anhum) to our day. The angels of Allah are unseen to man, although we believe in their existence.
Similarly, we believe that the punishment of the grave is true but it is unseen to us. However, the manifestations of these things were granted to some Sahabah (radiyallahu’anhum), i.e. visibility of the angels for Sayyidatuna ‘Aishah (radiyallahu ‘anha), Sayyiduna Ibn ‘Abbas (radiyallahu’anhuma) and others. The punishment of the grave was heard and manifested for others. (See Hayatusl-Sahabah, vol.3 pgs.777, 841)
In the same manner, the washing off of the sins in wudu is something we believe in because of the Hadith of Rasulullah (sallallahu’alaihi wasallam) although it is part of the unseen (Sahih Muslim, Hadith: 576). However, it being part of the unseen does not negate the possibility of it’s manifestation by Allah for anyone of His chosen servants as is the case in the above mentioned examples.
The incident of Sayyiduna ‘Umar (radiyallahu’anhu) is quite well known – when once while he was in Madina and his army was in battle in a land far away from Madinah Munawwarah. Allah made it possible for him to see his army’s position in the battlefields and he was able to command them from his spot in Madinah to change their position. (See Dala’ilun-Nubuwwah of Abu Nu’aym and Hayatus-Sahabah, vol.3 pg.808)
In this instance, Allah manifested for Sayyiduna ‘Umar (radiyallahu’anhu) what remained unseen to the rest of those that were present in that gathering.
So, acts of kashf have taken place many a time and its refutation is a clear result of ignorance.
And Allah Ta’ala knows best
Answered by: Moulana Muhammad Abasoomar
Checked by: Moulana Haroon Abasoomar