Category Archives: Aqeedah

The Sufi Gaze!!!

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

  • Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)
  • By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)
  • Hazrat Shaykh Abdul-Haqq Quddus Gangohi cast a powerful gaze of Tawajjuh on Moulana Jalal Deen. In consequsnce, his entire treasure of knowledge was affected. (page.188, Saadiq publications)
  • His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)
  • Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)
  • Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)


The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?



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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)



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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 –

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A strange incident about the great-grandfather of Ashraf Ali Thanvi

A strange incident about the great-grandfather of Ashraf Ali Thanvi

Book Title: Ashraf-us-Sawaneh

Ashraf-us-Sawaneh vol.1, p.12 – A strange incident is mentioned in Ashrafus-Sawaneh (biography of Ashraf Ali Thanvi) about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. An Urs (festival) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return.


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Allah sends down a letter for his pious slave in the 21st century

Zulnun Misri narrates that he saw some youth bowing and prostrating with great zeal, upon inquiring the youth or one of them said “I am seeking permission from Allah” so within moments, a paper sheet came down flying and it had written on it “this is a message from Allah to his pious and grateful slave that you may go back for I have forgiven all your sins”

[Ref: Fadhail Hajj, Fasl 10, Allah waalo ke Qissay , Qissa number 15]

Source: Deobandi Karamaat Blogspot

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The gaze of a Tableeghi on a pregnant woman could deliver a wali

Tabish Sahib writes that someone informed him that in the masjid of Maharashtra college (Bombay) once a jama`at came to conduct lessons/dars. So this man also sat with this group. So the speaker started praising this blessed work of tableegh and what they do until he said “the virtue of this blessed work is such that even if the one who goes out in it’s path and lays his eyes upon a pregnant woman then she will give birth to a WALI due to his seeing”

[Ref: Kitab mazkuraa page 18]

Source: Deobandi Karamaat Blogspot


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Ganghoi never took a breathe except after consulting the prophet (Sallallaahu Alaihi Wasallam) for 12 years

Ganghoi never took a breathe except after consulting the prophet (Sallallaahu Alaihi Wasallam) for 12 years

Gangohi not doing anything without asking the Prophet (Sallallaahu Alaihi Wasallam) !

it is written: “Once Hazrat Maulana Ganghoi (rah) was very enthusiastic and there was a discussion on the topic of Tasawwur e Shaykh (imagining the face of his Shaykh always when doing Zikr and others) and he asked: “Shall I mention it?” and they said yes, and he said again: “Shall I mention it?” and they said yes, and he said again: “Shall I mention it?” and they said yes. Then he said: “For three complete years, the face of Hazrat Imdad was remaining in my heart, and I did not do anything without asking him. “ Then he became enthusiastic again and said: “Shall I mention it?” and they said: yes surely mention it…: “For 12 years Hazrat (the Prophet (Sallallaahu Alaihi Wasallam)) remained in my heart and I did not do anything without asking him.” And after saying this he became more enthusiastic and said: “Shall I mention it?” and they said yes, but he remained silent, and people insisted and he said: “leave it” and tomorrow they insisted again and he said: “Brother, I remained then in the state of Ihsan”.

[Ref: story no. 307 of “Arwah Thalathah”,]


Only if the sahaaba knew the secret recipee of ganghoi , they would have too been able to consult the prophet (Sallallaahu Alaihi Wasallam) in matters of war-fare and especially the khilafah.


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The Deobandis in the World of Dreams


  1. Rasheed Ahmad Gungohi writes in Al-Baraheen al-Qatiya about the superiority of the Madrasa (school) of Deoband … a noble person was blessed with a vision of the Prophet Muhammad (sallallahu alaihi wa-sallam), in which he saw Allah’s Messenger (sallallahu alaihi wa-sallam) speaking in Urdu. The noble person asked, ‘How do you know this language, while you are an Arab?’ He (sallallahu alaihi wa-sallam) said, ‘From the time I have been in contact with the scholars of the school of Deoband, I’ve known this language’.” Rasheed Ahmad Gungohi comments, “From this we understand the greatness of this Madrasa (school).”[1]

2. Moulana Zakariyah says: “Once he (Imdadullah Muhajir Makki) saw in a dream that he could not lift his feet on account of the awe, which pervaded his being. Suddenly, his honorable ancestor, Mulla Bulaqi appeared and taking hold of Haji Sahib’s hand, presented him to Rasoolullah. In turn, Rasoolullah took hold of his (Haji Sahib’s) hand and assigned him into the care of Shaikh Mashaikh Hazrat Mia’nji Nur Muhammad.”[2]

3. Moulana Zakariyah says: “… Hazrat’s (Imdadullah Muhajir Makki) sister-in-law saw Rasoolullah in a dream saying: “Get up! (Move away!) I shall prepare the food of Imdadullah’s guests who are Ulema.”[3]

4. Moulana Zakariyah says: “Once a man saw in his dream that Hazrat Haji Sahib (Imdadullah Muhajir Makki) was wearing the Mubarak cloak of Rasoolullah…”[4]

5. Moulana Zakariyah says: “After Ziyarat of Rasoolullah’s grave, he (Imdadullah Muhajir Makki) derived fuyudh of that holy place. During his time in Medina, while in Muraqabah in the area known as ‘a garden from the gardens of Jannah’ (i.e. the area between the Sacred grave and blessed minbar), he had the honor of making Ziyarat of Rasoolullah, who placed an amamah (turban) on his head.”[5]

6. Moulana Zakariyah says: “In one of the villages in the district of Surat, there was an Imam of the Masjid, whose name is Sulaiman Mia. He dreamt that two Buzurgs with the holiest countenance were sitting on a throne. Sulaiman Mia asked this man: “Who are these great people?” He replied: “The great one is Rasoolullah and the other is Moulana Rasheed Ahmad, the Shaikh of Moulvi Ahmad Buzurg, former principal of Dhabel Madrasa.”[6]

[1] Al-Baraheen al-Qatiya, p.30.
[2] Irshaadul-Mulook (Eng. Trans) p. 29-30, Mashaikh-e-Chist (Eng. Trans) p.209 and Imdadul-Mushtaq ila Ashraful-akhlaq, (Urdu version) p. 8.
[3] Mashaikh-e-Chist pp. 221, Ikhmaalush Shiyaam (Eng. trans) pp. 45, Irshaadul-Mulook (Eng. trans) p.32 and Imdadul-Mushtaq ila Ashraful-akhlaq, (Urdu version) p. 8-9
[4] Mashaikh-e-Chist p.223.
[5] Mashaikh-e-Chist p.221.
[6] Mashaikh-e-Chist (Eng. Trans) p.248-249.

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Important Personalities amongst theDeobandis and the Jamaat Tableegh

Important Personalities amongst theDeobandis and the Jamaat Tableegh

1. Moulana Qasim Nanotwi (d. 1879): “The Darul-Uloom Deoband (the School of Deoband founded in 1868) was founded by Moulana Qasim Nanotwi.”[1]He was ba’yt (taken the oath of allegiance) at the hands of Imdadullah Muhajir Makki.[2]

2. Imdadullah Muhajir Makki (d. 1899): The highly revered Pir (spiritual guide) of the Deobandis. He is the spiritual guide of Moulana Ashraf Ali Thanvi, Moulana Qasim Nanotwi and Moulana Rasheed Ahmad Gangohi.

3. Moulana Ashraf Ali Thanvi (d. 1943): He was ba’yt at the hands of Haji Imdadullah Muhajir Makki and the author of many books like, “Bahishti Zewar” and ‘Tafseer Bayanul Qur’aan’. He named many of his books after his Pir, Imdadullah Muhajir Makki.

Like Imdadullah Muhajir Makki, Ashraf Ali Thanvi too was an advocate of Wahdat al-Wajood. Ashraf Ali Thanvi’s teachings greatly influenced the founder of the Jamaat Tableegh, Moulana Ilyas.

4. Rasheed Ahmad Gangohi (d. 1908): Another prominent elder of the Deobandis, who was ba’yt at the hands of Imdadullah Muhajir Makki.[3] One of his famous books is ‘Imdadus Sulook.’

5. Other Prominent Deobandi Scholars include: Khalil Ahmad Saharanpuri, Aashiq Ilahi Meerathi, Moulana Mahmoodul-Hasan Deobandi, Moulana Shabbir Ahmad Uthmani and Moulana Abdul-Rahim Lajpuri.

6. Moulana Ilyas, popularly known as Hazratjee: (d. 1944): He was the founder and first Amir of the Jamaat Tableegh. He was the Khalifah (successor) of Khalil Ahmad Saharanpuri, who was amongst the Khulafa of Rasheed Ahmad Gungohi.[4] He founded the Jamaat Tableegh on Sufi principles and incorporated many Sufi practices like Muraqabah (meditation), Chillah (40 day seclusion period) and the silent Dhikr (remembrance) into the routines of his Jamaat.

7. Moulana Muhammad Yusuf (d. 1965): Moulana Ilyas was succeeded by his son, Moulana Muhammad Yusuf (d. 1965), who became the second Amir of the Jamaat Tableegh. Inamul-Hasan succeeded Moulana Muhammad Yusuf. Presently, there is no Amir of the Jamaat Tableegh and its affairs are run by a Shoorah (committee).

8. Moulana Zakariyah: The son-in-law of Moulana Ilyas[5] and the author of Fazaail-e-Aamaal. He was well acquainted with Sufism and was given the Khilafah of all the four Sufi Tareeqahs by Moulana Khalil Ahmad Saharanpuri.[6]

[1] Mashaikh-e-Chist (Eng. Trans.) p.222.

[2] Irshaadul-Mulook (Eng. Trans.) p.32.

[3] Irshaadul-Mulook, (Eng. Trans.) p.32.

[4] Irshaadul-Mulook, (Eng. Trans.) p.12.

[5] Mashaikh-e-Chist (Eng. Trans.) p.307.

[6] Mashaikh-e-Chist (Eng. Trans.) p.304-305.


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Truth is only, what is uttered by the tongue of Rasheed Ahmad

This is the statement of Rashid Ahmed Ganghoi ad-Deobandi al-Hanafee:

Tazkirat ar-Rasheed, vol.2, p.17 – “Listen carefully! Truth is only, what is uttered by the tongue of Rasheed Ahmad. And I swear that I am nothing, but that in this age guidance and success is dependant upon my Ittiba (following).”

See screen print here:
Imaam Maalik quote:
Imam Malik , ‘Take and leave the words of all men, except the one in this grave,’ pointing towards the grave of Allah’s Messenger (sallalalhu alaihi wa-sallam).

Compare both quotes, look at the humility of Imaam Maalik rahimahullah. But on the other side, Deobandi ‘Aalim’ Rashid Ahmed Ganghoi swears that he is guidance in this age, correction…. Nothing but guidance and success.

Yes I agree with him, Rashid Ahmed Ganghoi is nothing but guidance directly towards the Hell-fire and success in attaining the anger and displeasure of Allah the Mighty and Majestic.


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Filed under Aqeedah, Bid'ah, Rasheed Ahmad Al-Gangohi