Author Archives: shehzadsattar

Ashraf Ali Thanwi Teaches Magic || Deoband Exposed || Abu Ibraheem Husnayn

Ashraf Ali Thanwi Teaches Magic || Deoband Exposed || Abu Ibraheem Husnayn

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Deobandi Elders Rashid Ahmad Gangohi and Ashiq Ilahi Meerthi – Divinty and Jahmi Kufr Taweelat of Allaahs Sifaat

Deobandi Elders Rashid Ahmad Gangohi and Ashiq Ilahi Meerthi – Divinty and Jahmi Kufr Taweelat of Allaahs Sifaat

By Abu Hibbaan & Abu Khuzaimah Ansaari

Rashid Ahmad Gangohi, a deobandi hanafi sufi churchfather who is considered one of the pillars of the deobandi sect had a biography written about him. It was per his sons instruction Masood Ahmad and the chief contributors and annotators were also deobandi sufi churchfathers in their own right from them were the likes of Ashiq Ilahi Meerthi, Abdul Qadir Raipuri and Khalil Ahmad Saharanpuri (or Ambethvi – the author of Muhannad). It was essentially penned by Ashiq Ilahi and Khalil Ahmad Saharanpuri annotated it. Then Khalil Ahmad Saharanpuri took it upon himself to publish this biography.

2 points to be noted

There is ample evidence this book (ie Tazkirrah ur-Rashid) was published in Rashid Ahmad Gangohis lifetime, so he saw it, read it and might have even checked it. Although this is not exactly certain as there is no publication date on the book and neither does the intro indicate anything.

Secondly some deobandi quarters and “innocent sympathisers” may argue that Rashid Ahmad Gangohi never actually wrote this. So we answer and say this is not problematic from a number of angles. The first being his close students, murids, disciples and sympathisers compiled and penned the book and they were aware of his Aqidah and what it conformed to ie essentially what his aqidah was. secondly, these compilers are the pillars of the deobandi sect themselves and hold enormous weight so this is detrimental in itself. Thirdly this book is his memoirs ie his thoughts, what he presented to the people, how the people saw him and in what light and his general teachings. At the very least we should understand and hold this as a deobandi aqidah.

So what do they say, and it indeed this type of belief and aqidah sends shivers up the spine. In the same token let this be a reminder to the deobandi sympathisers, when will you stop defending such anti Islam and idolatrous aqidah

tazkaitur-rashid-cover1

tazkaitur-rashid-cover2

(Tazkirah ut-Rashid (2/322)

“during the era his opposers (ie Rashid Ahmad Gangohis) were causing commotion concerning the issue of Imkaan al-Kadhib (the possibility of Allaah lying) and issued a legal edict of his takfir. In a gathering of Sian (a reverend saint) Tawakul Shah Anbalwi a moulvi mentioned the divine and holy Imams name and said he believed that Allaah could lie. On hearing this Sian Tawakul Shah lowered his head an began to meditate (in a trance) for a while and then lifted his head and said  in punjabi, “What are you people saying!!! I am seeing the pen of Maulana Rashid Ahmad (Gangohi) writing above and beyond the (Allaahs) Arsh .” (Tazkirah ut-Rashid (2/322) (this was the outcome of his meditation)

One begs to ask, what was Mr Gangohi Rashid Ahmads pen doing there? What is this notion implying? We know Allaah Jallo Wa A’la rises above his throne but here we find Mr Gangohis pen. This jahmi aqidah is despicable as on one hand they claim they make ta’weel of the sifaat and here they are claiming elements divinity and this wont be the first time they have done this.

Does it not suggest that Mr Gangohis pen is traversing above the Throne is meddling with core elements of divinity. We have not even begun the address the seriously grave mistakes in aqidah in this passage. Mr Sian Shah knowing the unseen and meditating. There is also a staunch and horrid smell of infallibility lurking in this passage.

This is the dangerous aqidah  of the deobandis we warn the people about. What was Khalil Ahmad Saharanpuri doing during his annotation and was Ashiq Ilahi Meerthi day dreaming when he was writing this. Where is the basic element of Eemaan and Tawheed here. So please all of those who are giving the deobandis excuses, lets us all save ourselves first. This is a clear Jahmi aqidah. They also accuse us of all sorts from anthropomorphism and from the mushabihah etc but here Rashid Ahmad Gangohis QALAM is above the throne. I mean how do we take this, are they saying Mr Gangohis qalam is the law, are they say Mr Gangohi is a deity that he writes everything. Was Mr Sian Shah saying that as Mr Gangohis pen is writing how can Allaah lie because he is……

This is clear shirk and kufr and if these deobandi elders died upon such beliefs then Inna Lillahi Wa Inna Ilayi Raajioon

Sourcehttps://ahlulhadeeth.wordpress.com/2014/03/29/deobandi-elders-rashid-ahmad-gangohi-and-ashiq-ilahi-meerthi-divinty-and-jahmi-kufr-taweelat-of-allaahs-sifaat/

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The Gawth A’zam Al-Jilani can save a ship from drowning by Sufi meditation

The Gawth A’zam Al-Jilani can save a ship from drowning by Sufi meditation

P 46, in story n°18, Imdadullah writes: “One day, Hazrat Ghawth Al-A’zam was sitting with seven Awliya, he saw with his profound eyes that there was a ship that was closed to be drowned, and with courage and Tawajjuh Batini (he paid some kind of Sufi attention), and he saved it from drowning.”

http://pic60.picturetrail.com/VOL1773/9677484/19920162/322109811.jpg

Related fairy tale: http://deobandhikaramaat.blogspot.com/2014/03/karamaat-4-deobandhi-peer-lifts-dying.html

There are many Steven Spielberg type stories attributed to Shaykh `Abdul Qaadir Jeelaani rahimahullah. He is free from these lies. I wonder, if these deobandhis ever went to debate Non-Muslims against their illogical faith and creed, how would they respond if the non-Muslims asked them the same question?

Source & Read more In sha Allah: http://deobandhikaramaat.blogspot.com/2014/04/gawth-azam-jilaani-can-save-drowning.html#ixzz3IQlASGS6

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Qasim Nanotwi returns from the dead

Qasim Nanotwi returns from the dead

Qasim Nanotwi coming back after death In “Arwah Ath-Thalathah” story n°247

it is written that a dispute occurred between Molvi Ahmad Hasan Sahib Amrohi and Molvi Fakhr ul Hasan Sahib Ganghohi, and Mahmud ul Hasan Deobandi took one side and entered the dispute, and this matter remained for a long time, so: “One morning after the prayer of Fajr, Maulana Rafi’ ud Din Sahib (rah) called Maulana Mahmud ul Hasan Sahib in his room (which is in Dar ul ‘Ulum Deoband) and Maulana came…the weather was very cold. Maulana Rafi’ud Din said: first look at my condition, and Maulana looked at his condition and he was wet (because of sweating), he said: The fact is that Maulana Nanotwi (rah) came with his physical body (Jasad ‘Unsuri) which made me sweat this much…and he asked Mahmud ul Hasan not to enter this dispute, so I called you only to tell you this. Maulana Mahmud ul Hasan said: Hazrat, I make Tawbah at your hand and after this I will not talk about this issue.

”Ashraf Ali Thanvi wrote in notes: “There can be two possibilities: one that it was a Mithali body which was resembling the physical (‘Unsuri) body, and the second possibility is that the soul did Tasarruf (some Sufi control) and prepared a physical (‘Unsuri) body.”

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http://pic60.picturetrail.com/VOL1773/9677484/19668720/317733309.jpg

http://pic60.picturetrail.com/VOL1773/9677484/19668720/317733310.jpg

Source & Read more In sha Allah: http://deobandhikaramaat.blogspot.com/2014/04/qasim-nanotwi-returns-from-dead-astala.html#ixzz3IQl5ka00

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The Prophet (Peace & Blessings of Allah be upon him) descended from the heavens to act as an Accountant

The Prophet (Peace & Blessings of Allah be upon him) descended from the heavens to act as an Accountant

The Prophet (Sallallahu Alyahi Wasallam) coming to Deoband In “Arwah Thalathah” story n° 440,

It is written: “Diwan Muhammad Yaseen (Marhum) who was a Khadim (servant) of Hazrat Nanotwi (rah) was famous for his aloud Zikr, and it was not possible that someone heard his Zikr and did not cry. He was doing Zikr with a very painful voice and was crying a lot…he said himself that once he was sitting under the northern dome of the mosque of Chathah and was busy in aloud Zikr, when Hazrat Nanotwi (rah) also sat outside the mosque in the northern side and started a Muraqabah (Sufi meditation) and his Tawajjuh (attention) was towards my heart. At this moment, I entered in a state and I saw while doing Zikr that a throne is descending from the sky, and Janab the Messenger of Allah (saw) is sitting on it, with the four caliphs also present in the four corners. And they left the throne and come in the mosque and they were very close to me, and Aan Hazrat (Sallallahu Alyahi Wasallam) asked one of the four caliphs: “Brother, call Maulana Muhammad Qasim” so he left and came with Maulana. Aan Hazrat (Sallallahu Alyahi Wasallam) said: “Maulana, give the Hisab (accounts, results) of the Madrasah” and he said: it is present, and he started the tell the Hisab, and he gave all the details of the Hisab. Hazrat (Sallallahu Alyahi Wasallam) became extremely happy and he said: “Right Maulana, now give me the permission to leave.” Hazrat said: As you wish…then the throne raised in the sky until it disappeared.”

Ashraf Ali Thanvi wrote: “This was a kind of Kashf and it was possible that the Tawajjuh (attention) of Maulana played a role in it, which is a kind of Tasarruf (Sufi control)…”

Scan

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http://pic60.picturetrail.com/VOL1773/9677484/19668720/317447253.jpg

Source & Read more In sha Allah: http://deobandhikaramaat.blogspot.com/2014/04/the-prophet-descended-from-heavens-to.html#ixzz3IQkyhBOy

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Mumtaz ul Haqq al-Deobandhi the Comedian

Source & Read more In sha Allah: http://deobandhikaramaat.blogspot.com/2014/04/mumtaz-ul-haq-al-deobandhi-comedian.html#ixzz3IQi2pSz2

Mumtaz ul Haqq al-Deobandhi the Comedian

I happened to come across a post on the Hanafi fiqh facebook page [https://www.facebook.com/hfiqh]

Trust me, all the sensible people out there, don’t wanna miss this one.

Okay so their “shaykh” Mumtaz ul-Haq says:

 

Quote:

“Pray as you have seen me praying…”

Many people use this hadeeth to cause confusion amongst Muslims and criticise their prayer claiming it not to be the way Rasoolullah sallallaho alaihe wasallam used to pray, while the way they pray ..”IS”..the way the prophet prayed.

The prophet sallallaho alaihe wasallam has been reported to have said as narrated in saheeh and authentic narrations,

صلوا كما رأيتموني أصلي: صحيح البخاري –

“Pray as ..”you have seen me”.. praying..” ( Bukhari ).

When we look closely at the hadeeth , it is clear that after the sahaabah , “NOBODY” can act upon this hadeeth as it states..”pray as “you have seen me” praying, because nobody after the sahaabah ever saw Rasoolullah sallallaho alaihe wasallam praying. So after the sahaabah , the ONLY way to pray is and has always been to “pray the way people were.. “told”.. that the prophet sallallaho alaihe wasallam used to pray ” by the sahaabah.

Imam Bukhari rahimahullah has reported the above mentioned hadeeth but has not seen the prophet praying. He was born 184 years after the prophet sallallaho alaihe wasallam passed away. So if a person is simply going to pray, “not the way he actually saw the prophet praying “- as the hadeeth states , but the way he is told that the prophet used to pray, then by any reasonable logic, the most authentic method will be the one which was compiled closest to the time of the prophet sallallaho alaihe wasallam. Imam Abu Hanifah rahimahullah was born and lived a hundred years earlier than Imam Bukhari. While Imam Bukhari rahimahullah has to rely on a chain consisting in many cases of five , six links or narrators, Imam Abu Hanifah rahimahullah had the good fortune of seeing some of the sahaabah and many famous , prominent and learned tabi’eens. So his reports consist of only two links between him and Rasoolullah sallallaho alaihe wasallam; namely the tabi’eens and the sahaabah.

So if a person can “only ” pray the way he has been told about the prayer of the prophet sallallaho alaihe wasallam and one has to rely upon scholars and people do, so if one can rely upon Imam Bukhari or Sheikh Albani or anybody else who lived many hundreds of years after the prophet , then surely one can rely even more upon the “Al-Imam-Al-A’zam”, the greatest of imams , whose era was the closest to the prophet sallallaho alaihe wasallam and who lived a hundred years closer to the time of the prophet than even Imam Bukhari.

By Shaykh Mumtaz ul Haq

End Quote

Source: https://www.facebook.com/hfiqh/posts/642651092473576

More than approx. 100 likes and 36 shares. The deobandis seem really desperate to use this new tantrum to prove their praying style to be right

A moment of silence so as to offer our deepest condolences to Shaykh Mumtaz ul-Haq for his brain loss. Absolutely brilliant deduction from that hadeeth I must say. This post of theirs doesn’t even need a refutation or clarification. I mean how far can they go to simply justify their fiqh or taqleed? Since when did the senior (actual not imposter deobandhi) Hanafi scholars ever deduce such a disastrous ta`weel for this hadeeth?

Source & Read more In sha Allah: http://deobandhikaramaat.blogspot.com/2014/04/mumtaz-ul-haq-al-deobandhi-comedian.html#ixzz3IQi2pSz2

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Ashraf Ali Rasoolullah

Disciple of Molvi Ashraf Ali Thanwi wrote to him that in a dream, he read the Kalima in the following manner, “Laa ilaaha illallaaah Ashraf Ali Rasoolullah”. He wished to recite the Kalima correctly but this was the only thing coming out of his mouth.

When he awoke, he read Darood Shareef in the following words, “Allah huma Salle alaa Sayyidina wa Nabiyyina Ashraf Ali.”

The disciple was now in a predicament because he was not dreaming anymore but was awake and in a state of consciousness.

Molvi Ashraf Ali replied to him, “There is satisfaction in this incident because the person who you are turning to [i.e. Molvi Ashraf Ali] is the follower of the Sunnah by the help of Allah (S.W.T). (Molvi Ashraf Ali Thanvi, Risaala Al-Imdaad, page 34-35, 1136 H (Month of Safar), Imdad Al-Mutabe, Thana Bhawan Publication)

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The uncle of Ashraf Ali Thanvi wants his penis pulled out and anus fingered…..

malfozaat hakeem ul ummat ashraf ali thanvi

The uncle (Mamu) of Ashraf Ali Thanvi was requested again and again to come give a lecture. To which he refused again and again so much so that the final time the uncle of Ashraf Ali Thanvi said that he would agree to conduct a lecture only if the condition that he goes out naked to the market and has someone pull his penis from one end and anal finger him from the other end and call him “bharwa bharwa” [a very bad abusive word in the Urdu/Hindi language which I have no idea how to translate]

[Ref: Malfoozat hakeemil Ummat]

To be honest, I didn’t even know how to translate this. I mean I want to be just here so let me make an excuse for him. Maybe he wanted to show that the occurrence of him agreeing to give a lecture was as much possible as his hypothetically impossible condition coming true. But either ways, even if it were true, who talks like that? or gives an example like that to show his denial? Plus this isn’t the first time Deobandhi akabireen have used such language in an “Islamic situation”.

Source: http://deobandhikaramaat.blogspot.com/2014/04/the-uncle-of-ashraf-ali-thanvi-wants.html#ixzz3IQh6gEBn

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Deobandhi Moulana Rashid Gangohi’s pen is writing above and beyond Allah’s Arsh

Deobandhi Maulvi Rashid Gangohis fanboys said his pen is writing above and beyond Allah’s arsh

“During the era his opposers (i.e. Rashid Ahmad Gangohi’s) were causing commotion concerning the issue of Imkaan al-Kadhib (the possibility of Allaah lying) and issued a legal edict of his takfir. In a gathering of Sian (a reverend saint) Tawakul Shah Anbalwi, a moulvi mentioned the divine and holy Imam’s name and said he believed that Allaah could lie. On hearing this Sian Tawakul Shah lowered his head and began to meditate (in a trance) for a while and then lifted his head and said in Punjabi, “What are you people saying!!! I am seeing the pen of Maulana Rashid Ahmad (Gangohi) writing above and beyond the (Allaah’s) Arsh.” Tazkirah ut-Rashid (2/322) (this was the outcome of his meditation)

Rashid Ahmad Gangohi, a deobandi hanafi sufi churchfather who is considered one of the pillars of the deobandi sect had a biography written about him. It was per his sons instruction Masood Ahmad and the chief contributors and annotators were also deobandi sufi churchfathers in their own right from them were the likes of Ashiq Ilahi Meerthi, Abdul Qadir Raipuri and Khalil Ahmad Saharanpuri (or Ambethvi – the author of Muhannad). It was essentially penned by Ashiq Ilahi and Khalil Ahmad Saharanpuri annotated it. Then Khalil Ahmad Saharanpuri took it upon himself to publish this biography.

2 points to be noted

There is ample evidence this book (ie Tazkirrah ur-Rashid) was published in Rashid Ahmad Gangohi’s lifetime, so he saw it, read it and might have even checked it. Although this is not exactly certain as there is no publication date on the book and neither does the intro indicate anything?

Secondly some deobandi quarters and “innocent sympathisers” may argue that Rashid Ahmad Gangohi never actually wrote this. So we answer and say this is not problematic from a number of angles. The first being his close students, murids, disciples and sympathisers compiled and penned the book and they were aware of his Aqidah and what it conformed to i.e. essentially what his aqidah was. Secondly, these compilers are the pillars of the deobandi sect themselves and hold enormous weight so this is detrimental in itself. Thirdly this book is his memoirs i.e. his thoughts, what he presented to the people, how the people saw him and in what light and his general teachings. At the very least we should understand and hold this as a deobandi aqidah.

So what do they say, and it indeed this type of belief and aqidah sends shivers up the spine. In the same token let this be a reminder to the deobandi sympathisers, when will you stop defending such anti Islam and idolatrous aqidah?

(Tazkirah ut-Rashid (2/322)

Source: http://deobandhikaramaat.blogspot.com/2014/04/deobandhi-maulvi-rashid-gangohis.html#ixzz3IQfOUIPj

Source: http://ahlulhadeeth.wordpress.com/2014/03/29/deobandi-elders-rashid-ahmad-gangohi-and-ashiq-ilahi-meerthi-divinty-and-jahmi-kufr-taweelat-of-allaahs-sifaat/

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List of Books and Epistles written against ibn ‘Arabi .

Bismillahi Ir-Rahman Ir-Raheem.

List of books and epistles written against ibn ‘Arabi . How many books written defending ibn arabi and how many scholars defending him vs how many refuting him?

1) “Risalah fi Zamm ibn ‘Arabi” (epistle in the blame of ibn ‘Arabi) of Abu Muzaffar Muhammad ibn ‘Umar Al-Kamili Ash-Shafi’i.

2) “Al-Irtibat” (the conjunction) of ibn Al-Qastalani Ash-Shafi’i

3) “An-Naseehah As-Sareehah min Qareehah Saheehah” (The clear advise from correct disposition) of ibn Al-Qastalani Ash-Shafi’i.

4) “Al-Bayan Al-Mufid fi Farq bayna Al-Ilhad wa Tawheed” (the beneficial expose in diffenriating between infedility and monotheism) of ibn Shaykh Al-Hizamiyayn al-Hanbali.

5) “Lawami’ Al-Istirshad fil Farq bayna Tawheed wal Ilhad” (The flashes of seeking guidance in differentiating between monotheism and infedility) of ibn Shaykh Al-Hizamiyayn al-Hanbali.

6) “Ash’at An-Nusus fi Hatk Astar Al-Fusus” (The rays of the texts in unveiling the veils of Al-Fusus) of ibn Shaykh Al-Hizamiyayn al-Hanbali.

7) “Ar-Rad Al-Aqqwam ‘ala ma fi Fusus Al-Hikam” (The strongest refutation on what is in Al-Fusus Al-Hikam) of ibn Taymiyah (in his Fatawa 2/362-451)

8) “Haqiqah Madhab Al-Itytihadiyeen aw Wahdatil Wujud” (The reality of the Madhab of the people of Ittihad or creed of unity of existence) of ibn Taymiyah (In his Fatawa 2/134-278)

9) “Risalah fi Ar-Rad ‘ala ibn ‘Arabi fi Da’wa Iman Fir’awn” (epistle in refuting ibn ‘Arabi in his claim about the faith of Pharaoh) published in his “Jamir Rasail” (1/201-216)

10) “An-Nusus ‘alal Fussus” (The texts on Al-Fusus) of ibn Taymiyah (mentioned by by Ad-Dawadari in “Kanz Ad-Durar wa Jami’ Al-Ghurar”)

11) “Mualif fi Ar-Rad ‘ala ibn ‘Arabi” (the writing in refutation of ibn ‘Arabi) of ibn Taymiyah (mentioned in “Al-‘Uqud Ad-Duriyah”)

12) “Al-Qawl Al-Munbi ‘an Tarjamah ibn ‘Arabi” (the informative speech in the mention of ibn ‘Arabi) of ‘AbdulLateef As-Su’udi

13) “Fatawa fi Ar-Rad ‘ala ibn ‘Arabi” (Fatwa in refutation of ibn ‘Arabi) of ‘AbdulLateef As-Su’udi

14) “Bayan Hukm ma fil Fusus minal I’tiqadat Al-Mafsudah wal I’tiqadat Al-Batilah Al-Mardudah…(expose of the ruling on what is in Al-Fusus among corrupt beliefs and false and rejected beliefs…)) of ‘AbdulLateef As-Su’udi.

15) “Risalah fi At-Tahzeer min ibn ‘Arabi wa Kitabihi Al-Fusus” (epistle in warning against ibn ‘Arabi and his book Al-Fusus) of Taqiyudin As-Subki.

16) “Ar-Rad ‘ala Abateel Kitab Fusus Al-Hikam li ibn Arabi” (A refutation of the falsehood contained in the book “Fusus Al-Hikam” of ibn ‘Arabi) of Sa’d At-Taftazani.

17) Many booklets and Fatawa of Al-Bulqini on Ibn ‘Arabi.

18) Booklet of Hafiz Al-‘Iraqi of his Fatwa against ibn ‘Arabi.

19) “Al-Fatawa Al-Muntasharah” of Shamsudin Al-‘Ayzari Ash-Shafi’i

20) “Tasawurat An-Nusus ‘ala Tahawurat Al-Fusus” ” (The assaults of the Texts against the excesses of “Al-Fusus”) of Shamsudin Al-‘Ayzari Ash-Shafi’i.

21) “Juzz fi Al-Man’ min Qiraah Kutub ibn ‘Arabi” (Juzz in forbiding from reading the books of ibn ‘Arabi) of ibn Al-Khayat Ash-Shafi’i.
22) “Kitab fi Bayan Fasad Madhab ibn ‘Arabi” (book in exposing the corruption of the Madhab of ibn ‘Arabi) of Ahmad An-Nashiri Ash-Shafi’i.

23) “Hashiyah ‘alal Fusus” (notes on Al-Fusus) of Ahmad Al-Ba’uni Ash-Shafi’i.

24) Book written by Jamaludin Al-‘Awadi Al-Yamani (as mentioned by As-Sakhawi in his “Al-Qawl Al-Munbi”)

25) “Kashf Az-Zulmah ‘an Hazihi Al-Ummah” (unveiling the darkness from this ummah) of Muhammad Al-Muzi’i Ash-Shafi’i.

26) “Tahzeer An-Nabeeh wal Ghabeeh minal Iftinan bi Ibn ‘Arabi” (warning to the sagagious and idiot person from the trial with ibn ‘Arabi) of Taqiyudin Al-Fasi.

27) “Hawashi ‘alal Fusus” (notes on Al-Fusus) of As-Sayrami Al-Hanafi.

28) “Fatwa fi At-Tahzeer min ibn ‘Arabi” (Fatwa in warning against ibn ‘Arabi) of ibn Al-Jazari Ash-Shafi’i.

29) “Az-Zaree’ah ila Nusrah Ash-Sharee’ah” (The means in assisting the Sharee’ah) of ibn Al-Muqri Ash-Shafi’i.

30) “An-Naseehah” (advise) of ibn Al-Muqri Ash-Shafi’i.

31) “Al-Hujjah Ad-Damighah li Rijal Al-Fusus Az-Zaaighah” (The invalidating proof on the men of the deviated Al-Fusus) which is his poem known as “Ar-Raaiyah” of ibn Al-Muqri Ash-Shafi’i.

32) “Ar-Rad ‘ala Fusus Al-Hikam” (Refutation of Fusus Al-Hikam) of ibn Zaknun Al-Hanbali.

33) “Fadhihah Al-Mulhideen wa Nusrah Al-Muwahhideen” (The calamity of the infidels and the advise of the monotheists) of Al-‘Ala Al-Bukhari.

34) “Fath An-Nabi fi Ar-Rad ‘ala ibn Sab’in wa Ibn ‘Arabi” (The informing opening in refuting ibn Sab’in and ibn ‘Arabi) of Al-Bisati Ash-Shafi’i.

35) “Kashf Al-Ghita ‘an Haqaiq At-Tawhid wa Aqaid Al-Muwahideen wa Zikr Aimah Al-Ash’arriyn wa man khalafahum minal Mubtadieen wa bayan Haal ibn ‘Arabi wa Atba’ihi Al-Mariqin…” (unveiling the veil from the realities of Tawheed and the beliefs of the Monotheists and the Zikr of Ash’aris Imams and those who oppose them from innovators, and mention of the condition of ibn ‘Arabi and his followers exiting (the religion)…” of Al-Ahdal Ash-Shafi’i.

36) “Qaseedah fi Al-Hath ‘alal ‘Ilm…” (Poem in exhorting to knowledge) of Al-Ahdal Ash-Shafi’i.

37) “Sharh Qaseedah fi Al-Hath ‘alal ‘Ilm…” of Al-Ahdal Ash-Shafi’i.

38) “Ar-Rasail Al-Mardhiyah fi Nusrah Madhab Al-Ash’ariyah wa Bayan Fasad Madhab Al-Hashawiyah” (The satisfied epistles in assisiting the Ash’ari Madhab and expose of the corruption of the Amdhab of Hashawiyah) of Al-Ahdal Ash-Shafi’i.

39) “Ar-Rad ‘ala ibn ‘Arabi” (refutation of ibn ‘Arabi) of Siraj Ar-Rumi Al-Hanafi.

40) “Hujjah As-Safarah Al-Bararah ‘ala Mubtadi’ah Al-Fajarah Al-Kafarah” (The proof of the shining and pious upon the corrupt and disbeliver innovators) of Al-Kazruni Ash-Shafi’i.

41) Poem of 140 lines of ibn Al-Hamsi Ash-Shafi’i against ibn ‘Arabi.

42) “Ar-Rad ‘ala ibn ‘Arabi” (refutation of ibn ‘Arabi) of Muhammad ibn Muhammad Ash-Shafi’i, Imam of Al-Kamiliyah.

43) Booklet of Muhammad ibn Muhammad Ash-Shafi’i, Imam of Al-Kamiliyah, against ibn ‘Arabi.

44) “Tanbih Al-Ghabee ‘ala Takfeer ibn ‘Arabi” (alerting the idiot on the Takfeer of ibn ‘Arabi) of Al-Baqa’i Ash-Shafi’i.

45) “Sawab Al-Jawab” (correctness of the answer) of Al-Baqa’i Ash-Shafi’i.

46) “Tahdeem Al-Arkan” (demolition of the pillars) of Al-Baqa’i Ash-Shafi’i.

47) “Al-Qawl Al-Munbi ‘An Tarjamah ibn ‘Arabi” (the informative speech in the mention of ibn ‘Arabi) of As-Sakhawi Ash-Shafi’i.

48) “Kifayah fi Tareeq Al-Hidayah” (sufficiency in the way of guidance) of As-Sakhawi Ash-Shafi’i, which is summary of “Al-Qawl Al-Munbi”

49) “Muntakhab min Al-Qawl Al-Munbi” (selection from Al-Qawl Al-Munbi (of As-Sakahwi)) of Ibn Fahd Al-Makki.

50) “Al-Hujjah Ad-Damighah li Rijal Al-Fusus Az-Zaaighah” of ibn Fahd Al-Makki (which has the same name as the poem of ibn Al-Muqri, but is a different book)

51) “Tasfeeh Al-Ghabee fi Takfeer ibn ‘Arabi” (declaring stupid the idiot in the Takfeer of ibn ‘Arabi) of Ibrahim Al-Halabi Al-Hanafi.

52) “Durat Al-Muwahhieen wa Riddah At-Mulhideen” (The pearl of the people of Tawheed and the apostasy of the infidels) of Ibrahim Al-Halabi Al-Hanafi.

53) “Ni’mah Az-Zaree’ah fi Nusrat ash-Sharee’ah” (The blessing of the means in giving victory to the Sharee’ah) of Ibrahim Al-Halabi Al-Hanafi.

54) “Fatwa fil Fusus” of Sa’di Effendi

55) “Tanzih Al-Kawn ‘an I’tiqad Islam Fir’awn” (purifying the creation from the belief of the Islam of Pharaoh) of Zayn Al-‘Abideeen Muhammad ibn Muhammad known as “Sabt Al-Marsafi”

56) “Haqiqah At-Tawheed fi Rad ‘Ala ibn ‘Arabi” (the reality of Monotheism in the refutation of Ibn ‘Arabi)” of ‘Abdullah Al-Himyari.

57) “Furr Al-‘Awn min Mudda’i Eman Fir’awn” (the best of assistance about the claimant of the faith of Pharaoh) of ‘Abdullah Al-Himyari.

58) “Ar-Rad ‘ala Qaailiin bi Wahdatil Wujud” (refutation of the adepts of the creed of unity of existence) of Mulla Ali Al-Qari.

59) “Furr Al-‘Awn miman Yadda’i Eman Fir’awn” (the best of assistance about the one who claims the faith of Pharaoh) of Mulla Ali Al-Qari.

60) “Nateejah At-Tawfeeq wal ‘Awn fi Rad ‘ala Qaailin bi Sihati Iman Fir’awn” (the consequence of success and assistance in refuting those who clain the correctness of the faith of pharaoh) of Badran ibn Ahmad Al-Khaleeli.

61) “Fath Al-Wadud fi Takalum fi Masalah Al-‘Ayniyah wa Wahdatil Wujud” (opening of Al-Wadud (loving One, name of Allah) in the topic of the identity and the creed of the unity of existence) of Muhammad Hayat As-Sindhi.

62) “Al-‘Awn fi Kashf Haal Pharaoh” (the assistance in unveiling the condition of Pharaoh) of Muhammad Hayat As-Sindhi.

63) “As-Sawarim Al-Hidad Al-Qati’ah li ‘Alaiq Maqalat Arbab Al-Ittihad” (The mourning swords cutting the basis of the sayings of the people of Ittihad) of Ash-Shawkani.

64) “Sharh As-Sayid ‘Arif ‘ala Risalah ibn Al-Kamal fi Tanzih ibn ‘Arabi” of As-Sayid ‘arif Muhammad ibn Fadlillah Al-Husayni.

And these are books especially written against ibn ‘Arabi, else many other scholars refuted ibn ‘Arabi in their books of Tafseer, history and others.

Via Ali Hassan Khan – http://www.umm-ul-qura.org

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