Khatam e Qadria

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Khatam e Qadria has many issues and is not allowed. Firstly, Dua should be made to Allah (Most High) not to deceased Pirs or Shaykhs. To make claims of rewards and benefits is to speak about the unseen (Ghayb) without evidence, which is strictly prohibited. To link this all to Shaykh Abdul Qadir without decisive evidence is incredible Dhulm (oppression) against him.

Explanation

قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ

Say, did Allah permit you to do so, or are you fabricating lies against Allah. (Surah Younus, 59).

In the noble verse above, people are strictly warned against speaking on behalf of Allah (Most High) without evidence. People who practice Khatam e Qadria make many claims regarding it that are not from Quran and Sunnah. Therefore, they are guilty of speaking about spiritual matters or affairs of the unseen without evidence.

Commentary

قالت عائشة: من قال إن أحدا يعلم الغيب إلا الله فقد كذب، وأعظم الفرية على الله (تفسير الطبري)

(Sayidah) Aishah said, whoever says that someone besides Allah (Most High) knows the unseen has lied and invented a great falsehood against Allah (Most High). (Imam al-Tabari, Tafseer al-Tabari Vol. 20, p160).

In the Nass (text) above, our blessed mother Sayidah Ayeshah (May Allah Most High be pleased with her), uses the same term as mentioned in the Ayah (Firyah). She explains that saying someone has knowledge of the unseen (Ilm al-Ghayb) is a lie and fabrication against Allah (Most High).

There is no doubt that rewards and benefits in the afterlife and the spiritual realm are part of Ilm al-Ghayb (knowledge of the unseen). Therefore, one must rely upon Quran and Sunnah when asserting them. Otherwise, there is an implicit claim to Ilm al-Ghayb.

Since Khatam e Qadria is not mentioned in Quran and Sunnah, there is no possibility of substantiating the claims made about it. Thus, people must desist from making such claims since they are in violation of so many verses of the Holy Quran and Prophetic Hadith narrations.

Establishing rewards without evidence

Regrettably, the practice of affirming rewards for particular deeds without reference to Quran and Sunnah is widespread. It is not unique to the advocates of Khatam e Qadria.

This is despite the fact that the Quran and Sunnah repeatedly warns against speaking about the unseen and describes it as the way of the disbelievers. As for believers, they do not dare to speak on behalf of Allah (Most High) without evidence.

أَمْ عِنْدَهُمُ الْغَيْبُ. أي: علم ما غاب عن الناس، حتى علموا أنَّ ما أخبرهم به الرسول – صلى الله عليه وسلم – من أمر القيامة، والجنة، والنار، والبعث، والحساب، والثواب، والعقاب، باطل غير كائن. (الكشف والبيان عن تفسير القرآن)

Or do they have knowledge of the unseen. (Surah al-Tur, 41).  That is, knowledge of what is hidden from people. Such that they know that what the Messenger ﷺ told them about the Day of Judgment, Paradise, Hell, Resurrection, Accountability, Reward, and Punishment is false. And it will not happen. (imam Abu Ishaq al-Tha’labi 427H, al-Kashf wa al-Bayan).

ما غاب عن الخلق من الثواب والعقاب، وما تصير إليه الأمور، قاله عطاء. (زاد المسير في علم التفسير)

What is hidden from the creation of reward and punishment. And what matters will come to. It was mentioned by Ata. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Zaad al-Maseer).

Ilham cannot be used

Some people respond to the above concerns by saying that pious people or Awliyaa know these benefits through Ilham. There are so many issues with this assertion. Firstly, only Allah (Most High) knows who the Awliyaa are. So how can we say this Shaykh is a Wali so has Ilham. (See the related answer).

Secondly, Ilham is not a source of definitive knowledge. So it does not lead to having Ilm al-Ghayb. As Ilm al-Ghayb is limited to the Prophets (peace be upon them). Therefore, the problem will remain even if someone accepts such misguided claims of Ilham.

In the following Nass (text), the great Hanafi Imam, Muhammad bin Ahmad al-Sarakhsi explains that believing Ilham leads to knowledge disqualifies one from being a witness in court. Due to the possibility of him lying. Thus, Ilham is certainly not a proof in Islam.

قَالُوا، وَكَذَلِكَ مَنْ يَعْتَقِدُ أَنَّ الْإِلْهَامَ حُجَّةٌ مُوجِبَةٌ لِلْعِلْمِ لَا تُقْبَلُ شَهَادَتُهُ؛ لِأَنَّ اعْتِقَادَهُ ذَلِكَ يُمْكِنُ تُهْمَةَ الْكَذِبِ فَرُبَّمَا أَقْدَمَ عَلَى أَدَاءِ الشَّهَادَةِ بِهَذَا الطَّرِيقِ. (المبسوط).

They said: Likewise, about someone who believes that Ilham is a proof necessitating knowledge, his testimony is not accepted. Since his believing in that permits the accusation of lying. He may testify relying on that (Ilham). (Imam Muhammad bin Ahmad al-Sarakhsi 483H, al-Mabsoot).

Thirdly, if we open the doors to people claiming to being Awliyaa and having Ilham. Then ignorant people will be completely misled. And it will give people the ability to change the Deen of Allah (Most High). This is something no Muslim will find acceptable.

Many people say it

Another unacceptable excuse offered by people who propagate the benefits of Khatam e Qadria is that many people or scholars say this. Sometimes they go further and claim it is agreed upon by the scholars. This is clearly untrue as well as being incredibly shortsighted.

The problem with most people who propagate the Deen is that they conflate their own scholars with all scholars. Just because something is prevalent with the scholars they know or study with, they assume all scholars in the world agree. This is a deeply ignorant approach and leads to widespread misguidance.

أَلَا تَرَى أَنَّهُ لَا يَجُوزُ أَنْ يُقْطَعَ بِكَوْنِ أَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَوْ مِنْ أَهْلِ النَّارِ، وَإِنْ شَهِدَ لَهُ جَمَاعَةٌ كَثِيرَةٌ، بَلْ يُرْجَى لِمَنْ شُهِدَ لَهُ بِالْخَيْرِ، وَيُخَافُ النَّارُ لِمَنْ شَهِدَ لَهُ جَمَاعَةٌ بِالشَّرِّ. (مرقاة المفاتيح شرح مشكاة المصابيح)

Do you not see that it is not permissible to definitively (decree) anyone (as being) from the people of Paradise or from the people of Hellfire, even if a large congregation testifies for him. Rather it is hoped that he will receive good. And it is feared for the one, regarding whom a large congregation has testified (that his deeds were) evil. (Imam Ali al-Qari, Mirqaat al-Mafateeh).

Imam Ali al-Qari, above, made it abundantly clear that a large body of people agreeing something that relates to the unseen does not render it acceptable. Therefore, a large number of Barelvi or Sufi scholars affirming the benefits of Khatam e Qadria does not make it so.

Rather, such affirmations bring the credibility of such scholars into question. They should be well aware of the prohibition upon speaking about the unseen without reference to Quran and Sunnah.

Calling upon dead Pirs

An incredibly troubling aspect of Khatam e Qadria is them making Dua to Shaykh Abdal Qadir al-Jilani. The Muslim must make Dua to Allah Most High alone. Our blessed Prophet ﷺ made it clear that Dua is worship. And we do not worship other than Allah (Most High).

عَنْ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: الدُّعَاءُ هُوَ العِبَادَةُ. ثُمَّ قَرَأَ: وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ. [غافر: 60]. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

(Sayidina) al-Nu’man bin Bashir said: I heard the Prophet ﷺ say: Dua is worship (Ibadah). Then he ﷺ recited: And your Lord says, “Call upon Me, I will respond to you. Indeed, those who arrogantly turn from My worship will enter Hell in humiliation.” (Ghafir: 60). This is a Hasan Sahih Hadith. (Sunan al-Tirmidhi 3247, Hasan Sahih).

Inventing a new action

We must consider Khatam e Qadria a Bidah according to the Hanafi Madhab. This is yet another problem with this practice. The people who propagate it insist upon it being done in a very particular manner.

Reciting certain things, a particular number of times and introducing particular prayers. None of which can be traced back to the Quran and Sunnah. In doing so they have introduced a new act of worship. Which is never permitted.

In the following Nass, Imam Ibn Abideen declares the prayer of pleasing adversaries (الصَّلَاةُ لِإِرْضَاءِ الْخُصُومِ) a Bidah. This is despite the fact that it is a standard prayer, with a specific intention. If that was declared Bidah then Khatam e Qadria does not stand a chance of being permitted.

فَالْمُرَادُ بِالصَّلَاةِ الْمَذْكُورَةِ أَنْ يَنْوِيَ الصَّلَاةَ لِلَّهِ تَعَالَى لِأَجْلِ أَنْ يَرْضَى عَنْهُ أَخْصَامُهُ وَعَدَمُ جَوَازِهِ لِكَوْنِهِ بِدْعَةً بِخِلَافِ الصَّلَاةِ لِتَحِيَّةِ الْمَسْجِدِ أَوْ نَحْوِهَا مِنْ الْمَنْدُوبَاتِ. (رد المحتار على الدر المختار)

What is meant by the mentioned Salah is to intend to pray for the sake of Allah (Most High) so that his (the person’s) opponents become pleased with him. The reason it is not permitted is because it is Bid’ah. As opposed to prayer for entering the Masjid or the like, from recommended prayers. (Imam Ibn Abideen 1252H, Radd al-Muhtaar).

As well as the practices within Khatam e Qadria being Bidah, the beliefs are also Bidah. As explained above, they have proclaimed benefits and virtues for their Khatam that are not found in the Holy Quran or Prophetic Sunnah.

Other Problems

In some communities people have turned so fully towards Khatam e Qadria, they have lost focus on Khatm of the Holy Quran. So instead of reciting the entirety of the Holy Quran they recite that.

This is a terrible loss for the community. Since a strong connection to the Holy Quran is of fundamental importance. However, it is a predictable result of introducing a reprehensible Bidah. Whenever Bidah spreads it impacts Sunnah and praiseworthy practices.

Another significant concern regarding Khatam e Qadria is that they attribute it to Shaykh Abdal Qadir al-Jilani. Is there any genuine proof that he endorsed or encouraged such a practice? It would be deeply shocking if it was traced back to him.

If it is not soundly attributed to Shaykh Abdal Qadir al-Jilani. Then these people are guilty of great oppression against him. To attribute such a practice to a scholar of Ahl al-Sunnah unjustly is a grave crime.

Conclusion

As explained in detail above, Khatam e Qadria is not permitted. The fact that many people in one’s locality practice it does not change the ruling. Even if some of them are considered scholars.

In reality those people all belong to a particular group or sect. If all people from a particular group oppose the Shariah, it does not change the ruling. It is similar to Shia agreeing on something against Shariah and practicing it. It will not change the ruling. Even if they are the majority in a particular community.

The ruling of Khatam e Qadria is similar to Namaz e Ghousia. I have previously written an answer on that too. There are many practices similar to these two that are propagated in certain communities. Their ruling will be like Khatam e Qadria and Namaz e Ghousia.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (18.03.25)