Category Archives: Imdadullah Makki

The Prophet was the Chef of Imdaadullah, serving his Guests

The Prophet was the Chef of Imdaadullah, serving his Guests

Ashraf `Ali Thanvi narrated regarding Aala hadhrat (makki) Sahab that one day Aala Hadhrat saw a dream that his brother’s wife was cooking food for his guests. Meanwhile the Prophet (Sallallahu Alyahi Wasallam) comes and says (to her): get up and go, you’re not eligible to cook for Imdaadullah’s guests. His guests are (respected) scholars for whom I shall cook.

[Ref: Imdadullah Masaahaiq page 20]

See the love and respect of the Sahaba (RadhiAllahu Anhum) for the messenger of Allah (Sallallahu Alyahi Wasallam): http://the-finalrevelation.blogspot.com/2012/08/sahabas-love-for-prophet.html

Source & Read more in sha Allah: http://deobandhikaramaat.blogspot.com/2014/04/the-prophet-was-chef-of-imdaadullah.html#ixzz3IQlIaeiy

 

 

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Imdaadullah Muhaajir Makkee – Seeking Waseelah (Intercession) Via the Dead

Seeking Waseelah (Intercession) Via the Dead

In order to understand this belief we present the statement of the Deobandee Elder Shaikh and a major scholar in his own right from the scholars of Deoband. Khaleel Ahmad Saharanpooree writes, “According to us and our Mashaykh (scholars) it is permissible to use the waseelah (Intercession) of the Prophets, auliyaa, the martyrs and the Siddeeqeen, during their lives or after their deaths. By saying “Oh Allaah by the Waseelah (Intercession) of such and such respected person, we want the acceptance of our invocations and the removal of our calamities.” (al-Muhannad A’la Mufannad (pg.7)

He further wrote “Our honorable elders Akaabir Murshid al-Arab Wal-Ajam Hadhrat Haajee Imdaadullah Saahib Muhaajir Makkee, Shaikh al-Mashaiykh Qutb-e-Aalim Maulana Rasheed Ahmad Saahib Gangohee and Hakeem al-Ummat Hadhrat Maulana Shah Muhammad Ashraf Thanwee Saahib Quds-Surrah have authored lineage’s (of the Soofee Tareeqahs) of their revered elders in which they have included the names of the people they used to use as intercessors.” (al-Muhannad A’la Mufannad (pg.7)

So here seeking waseelah through the dead has been established for Imdaadullah Makki.

Imdaadullaah who is known as the Murshid al-Arab Wal-Ajam. Writes some poetry in which he calls his teacher Shaah Noor Muhammad by saying, “There is only support of your essence in this world, There is absolutely no plea to anyone other than to you, but It will be the day of judgement when God is the Judge,  I will hold your shirt and say open manifestly, Oh Shah Noor Muhammad it is the time of Imdaad (Help)’ (Shamaa’im Imdaadiyyah pg.84)

So this is the affair of Imdaadullah Muhajir, clearly his beliefs are contrary to the fundamental teachings of Islam. This is not one mistake that can be over looked but there are many and as we mentioned.

A dear brother by the name Hussain/Khurram left a comment which clearly showed he was angry or upset.  You mentioned some points which were very trivial and as we highlighted in the previous part it was a case of just showing the mindset and thinking. For example in the year 2001 and some years after that a whole conference was organised in india in Refuting the Ahlul Hadeeth and all sorts of false allegations. The same conference was organised and replicated in England Birmingham under the banner of “Tahafuz-e-Sunnat” ie a conference in preserving the Sunnah when yet the whole conference was about ridiculing the Scholars of Ahlus Sunnah and the Sunnah, the Ahlul Hadeeth and the good righteous scholars like Shaikh Abdul Azeez ibn Baaz and Shaikh Muhammad Naasir ud deen al-Albaanee. At the same time numerous hate fuelled books and treatises were given out free. We never got angry or annoyed nor did we have a huff and a puff. The reality is sometimes we have to approach these issues with an open mind.

Rather then getting upset all of us should seek clarity and help the muslims in ridding our community of these bad and corrupt beliefs so that our future generations can be free of any false beliefs which may lead them astry as opposed to us just getting all angry and wound up. This is our deen something we have to die upon so we dont take these issues lightly.

The point being we should free ourselves from bigotry and partisanship open our minds and research the truth without blindly following personalities and eloquent speakers. Insulting remarks will not benefit yourself nor us. Lastly we wish good for you and all the Muslims. We hope people see that the aqeedah of Imdaadullah Makki was not the basic Sunni Aqeedah and hence clarifications are necessary more so for those who profess love and promote Imdaadullah Makki.

Source: https://ahlulhadeeth.wordpress.com/2011/10/12/the-reality-of-zaheer-mahmood-his-as-suffa-institute-imdaadullah-muhajir-makki-part-2/

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Imdaadullah Muhajir Makki – The Aqeedah of Wahdatul Wajood

The Aqeedah of Wahdatul Wajood

This belief entails that Allaah is in everything that exists eg trees, stones, animals and humans ie meaning that everything that exists Allaah is in it. There are varying understandings of this belief but the most common understanding is that the creation is a physical manifestation of Allaah and unfortunately the Deobandee school of thought is also riddled with this belief. This polytheistic concept is also rampant amongst the Soofee, Bareilwees and many muslim groups and sects.

The irony of this is Imdaadullah Muhajir Makki was a strong proponent and propagator of this belief to his students specifically and to the general masses generally. This is why you find the same stench of this corrupt belief amongst the Deobandee Elder Shaikhs.

Imdaadullah Muhajir Makki said, “The issue of Wahdatul Wajood is true and also correct and there is no doubt or uncertainty in it. So this is my belief, my teachers and all those who have given their pledges of allegiance to me from the likes of Moulwee Muhammad Qaasim (Nanautwee), Moulwee Rasheed Ahmad (Gangohee), Moulwee Muhammad Yaqoob and Moulwee Ahmad Hasan. All of the ones I have mentioned are beloved to me and very close to me and they will never formulate their own beliefs or differ with me as I am their teacher.” (Shamaa’im Imdaadiyyah pg.32, Kulliyyaat Imdaadiyyah pg.218)

This statement has never been denied but rather accepted by the later Scholars of Deoband not only this but they also propagated this belief further and taught it throughout their various madrassahs and institutes for example in Dar al-Uloom Deoband, in Saharanpoor, Dhabel in India and in all of the other major institutes around the subcontinent including Pakistan, Bangladesh, Afghanistan, Burma and Sri lanka.  This statement also further shows some of the early major Deobandee scholars also believed in Wahdatul Wajood because their teacher affirmed it for them.

Also from his sayings are, “Man before his physical apparent existence was himself in essence inwardly God (ie Allaah) and now (after being created as a man) man is an apparent manifestation of god (ie Allaah)” (Shamaa’im Imdaadiyyah pg.38)

Here Imdaadullah Muhajir Makki is saying that man is in reality a manifestation of Allaah in human form which is the belief of wahdatul wajood.

In another place Imdaadullah Muhajir Makki he said concerning the verse, “Verily! I am your Lord! So take off your shoes.” (Ta-Ha 20:12), “The sound that came from (mount) Toor came from the innerself of Moosaa (Alayhis-Salaam) and this is present in all humans.” (Shamaa’im Imdaadiyyah pg.59)

Meaning Allaah was in Moosaa and the voice that spoke from within Moosaa was really Allaahs voice meaning Allaah exists in everyone that is human. This again shows Imdaadullah Muhajirs belief that Allaah was incarnate in Moosaa and in all of man for that matter as this is the aqeedah of wahdatul wajood. We say incarnate as this is in essence the belief of other religions and sects who believe that Allaah incarnate himself into humans or other things. For example the belief of the Alawi sheeah who believe Allaah was incarnate in Alee (Radhiallaahu Anhu)

He also said, “Because intercession with Messenger of Allaah (Sallalahu Alayhee Wasallam) is true, you can call the slave of Allaah the slave of the Messenger of Allaah (Sallalahu Alayhee Wasallam)” Whereas Allaah says “Say oh my slaves who have oppressed themselves.” (Soorah Zumar:53) The one who is referred to here is the Messenger of Allaah (Sallalahu Alayhee Wasallam). Maulana Ashraf Alee Thanwee said the meaning is also indicated by this. (Allaah further said), “Do not despair from the mercy of Allaah.” If Allaah was the one who was being referred to here, then he would have said Mir-Rehmatee (from my mercy [and not said from the mercy of Allaah) so that it applied to my slaves.” (Shamaa’im Imdaadiyyah pg.71)

Imdaadullah Muhajir also said which elucidated his belief of Wahdatul Wajood and everything that is created was in the manifestation of Allaah that, “A woman is the manifestation of man and man is the manifestation of the truth (ie Allaah). The woman is in the image of Allaah and hence beauty and attraction are visible in her.” (Shamaa’im Imdaadiyyah pg.70)

Imdaadullahs beliefs again show he believed Allaah was on this earth in Human form disguising himself. Sometimes this anti Islamic belief is explained further that a part of Allaah is in everything, meaning Allaah took a part of himself and he created everything that exists.

He says, “I (me the narrator) said your female servant narrates from the female Saint that once my nephew came to Hajj and the ship was almost destroyed. In such a helpless state he saw in his dream that Haajee (Imdaadullah) Saahib from one side and Hafiz Jeauw from the other side were shouldering the ship out of trouble. In the morning we found the ship had reached its destination safely after journeying for two days. He said “How did I know?” If the real helper was Allaah and how astonishing it would be if this were true. He relieves the problems of other himself by appearing in the cloak of others and it this gets attributed to me and you.” (Shamaa’im Imdaadiyyah pg.100)

Haajee Imdaadullah writes in ‘Dhiyaa al-Quloob’, “Meditate in his Wahdah and say, “He is the First and the Last…” (Soorah al-Hadeed:3) His existence is manifest everywhere, and he is in the beginning and in the end. Say with the tongue and meditate there is no one other than him and then become engrossed in this thought.” (Dhiyaa al-Quloob pg.33 also Shamaa’im Imdaadiyyah pg.100)

This form of meditation is what a common day soofee does ie continuously reciting some words of the Quraan so much so that he loses his senses and reaches a state of oblivion known as Fana which means extinction or annihilation of the self with Allaah, but when he loses his senses he physically remains alive. Fana is a pure soofee term and its concept is taken and found in other religions. Fana can only be achieved by engrossing yourself and this is exactly what Imdaadullah Muhajir asks everyone to do.

When these soofee enter this state they have no existence outside of  the unity with Allah. These misguided soofees from the deobandees and barailwees have taken this from other misguided religions. Fanaa is equivalent to the concept of nirvana in Buddhism,or moksha in Hinduism which also aims for annihilation of the self.

A prime current day example of this are the whirling dervishes or the Dhikr some soofees do in unison saying Haq-Allaah and slowly by slowing this Haq (truth) becomes one with Allaah and hence the state of Fana. In Syria, Turkey, Jordan, Morocco and Egypt aswell as many other countries special gatherings are organized just to meditate and to perform dhikr loudly aswell as other means to achieve this fana.

In some countries especially in the Indian sub continent music is used to aid this unison or fana. So at shrines and tombs you often have musicians playing instruments and the public dancing without any segregation with abundant free mixing all based on evilness, with the opposite sexes heavily mixing and touching, all in the presence of these learned people from Allamah this to Shah that. A single word of disapproval is not uttered from them and all in the name of soofee fana and unsion with Allaah. They organise dances with drums and bells and music known as Qawaalian.

Sometimes you find the men with bells around their ankles and they dance, sometimes young boys or girls are made to dance. They believe the constant sound of the music will help them better and assist them in achieving the state of Fana.

Some of the soofees believe because Allaah is already in them based on the aqeedah of Wahdatul Wajood it is a lot easier for them to achieve fana with Allaah. When this happens they appear to be in vegetative state helpless as if they are in a coma. The people around them begin to respect and revere them thinking they have reached a high status as they have achieved communion with Allaah and then they become known as Holy saints or Peers.  All of these concepts lead to what we have in our society and community from holy saints, peers, mureeds, shamans and so on. This is the reality and the core idea and basic principle of the deobandee scholars and especially their founding father, Imdaadullah Makki.

When the soofees reprimand the other soofees who allow the usage of music, and free mixing and all of the other sins, its just a case of, the better of them reprimanding the worse amongst them just because they don’t use music or dance and rather use pure words from the Quraan. This does not change anything, the concept, idea and end goals remains the same but just the means of getting to the end change.

Imdaadullah Muhajir Makki further writes after a couple of lines, “There are many other (words/verses) for meditations like, “Wherever you turn you will find the face of Allaah.”(Soorah al-Baqarah 2:115)  And “Allaah is ever watchful over you.” (Soorah an-Nisaa:1) and “And he encompasses everything.” (ash-Shura:54) And “In yourselves do you not see.” (Soorah adh=Dhaariyaat:21)

So he says the aforementione verses are other words of the Quraan that can also be used for meditation to achieve  fana and this is evident from the usage of the type of verses.

These statement of Wahdatul Wajood and the mixing of the creation with the creator propagate shirk and indicate similarities to the beliefs of other false religions. The Hindus, Buddhists as well as other religions all believe similar concepts regarding the supreme creator. As muslims we should warns against such beliefs and aid the Muslims with good correct sound beliefs which the pious predecessors understood and explained to the people.

Source: https://ahlulhadeeth.wordpress.com/2011/10/12/the-reality-of-zaheer-mahmood-his-as-suffa-institute-imdaadullah-muhajir-makki-part-2/

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Imdaadullaah Muhaajir Makkee – The Aqeedah of Seeking Help From Other Than Allaah

The Aqeedah of Seeking Help From Other Than Allaah

Imdaadullaah Muhaajir Makkee used to say, “Yaa Muhammad (Oh Muhammad) we plea to you, Oh beloved of Allaah we plea to you, I am in extreme difficulty nowadays, Oh my remover of difficulties I am pleading to you.” (Munaajibaat Naala’e Imadaad Ghareeb pg.32)

Imdaadullaah Muhajir Makki also said, “I certainly gained benefit from the graves of my Shaikhs just as I did in their lifetime.” (Shamaa’im Imdaadiyyah  pg.81)

These 2 statements of Imdaadullah Makki show how he asked the Messenger of Allaah (Sallallahu alayhee Wasallam) for help and to remove his difficulties and how he held it was permissible to go to the graves of his teachers and benefit from them. It is apparent he must have only benefitted from them as he would in their lifetime by asking them for help.  The statement of Yaa Muhammad we plea to you is sufficient to elucidate a shirkee concept.

Source: https://ahlulhadeeth.wordpress.com/2011/10/12/the-reality-of-zaheer-mahmood-his-as-suffa-institute-imdaadullah-muhajir-makki-part-2/

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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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Deobandi peer lifts the dying ship, saves the day

Deobandi peer lifts the dying ship, saves the day

Maulaana Ashraf Ali Thanvi narrates from Maulvi Nidhaam ud-Deen Karaanwi, and he narrates from Maulvi Abdullah Haraaqi that a very trustworthy person Walaaiti said that: One of my Friends, who had given allegiance (Bayt) to Baqiyyat us-Salaf Hujjat ul-Khalaf Qaduwwat us-Saalikeen Zubdat ul-Arifeen Shaikh ul-Kul fil Kul Hadhrat Maulaana Haaji Imdaadullaah Saahib Chishti Saabri Thaanvi al-Makki rahimahullah, went to Khana Ka’bah for Hajj. He departed on a ship from Mumbai (India). The ship, on its way, got struck, and it was very close that it would drown in the sea, or it might demolish into pieces with another strike. When he saw that there is no other way except dying, he thought of his Peer and said what else would be the best time of Imdaad than this. Allaah Ta’aala is the absolute Hearer and Observer of all things. Immediately, their Ship got out of the water and all the people were saved.

This incidence occurred here and on the other day “the Patron of the mankind” [Imdaadullaah] told his servant to massage his back as it hurts very terribly. As the servant lifted his shirt while massaging, he saw that his back is awfully wounded and the skin is peeled away from most of the places.

“Hadhrat what’s the matter, why is your back wounded?” asked the servant. “Nothing”, replied Peer Sahab [Imdaadullah]. He asked again, but he remained silent. “Hadhrat, I think your skin got abraded from somewhere, whereas you did not even go anywhere”, asked the servant again for the third time. Hadhrat replies: “A ship was about to drown, in which one of your Brothers in Deen and Silsilah was also present; his cry for help made me upset, so I lifted the ship while giving it the support of my back, I went ahead [with the ship] and the people were saved, this is how my back might have been wounded and this is why I feel pain, but do not mention this to anyone.”

[Karamaat-e-Imdaadiyaah Pg 36]

I am sure Titanic regrets not having a silsilah on board.

Source: http://deobandhikaramaat.blogspot.co.uk/2014/03/karamaat-4-deobandhi-peer-lifts-dying.html#ixzz3IQeXDQf1

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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”,]

Scan: http://pic60.picturetrail.com/VOL1773/9677484/17902368/301585547.jpg

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.

Source: http://deobandhikaramaat.blogspot.co.uk/2014/06/ganghoi-never-took-breathe-except-after.html?m=1

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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.

Source: http://www.ahya.org/tjonline/eng/01/04chp1.html

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Tahreef of Allaah’s Attributes – Changing the Meaning

Regarding Istiwaa Maulana Ashraf Alee Thanwee said in an explanation of a verse,

“This verse is an evidence that Allaah is not in a particular direction, (rather everywhere).” [Tafseer al-Bayaan pg.36), and Maulana Shabeer Ahmad Uthmaanee (the author of Fath al-Mulhim Sharh Saheeh Muslim) also said the same in his notes to the Qur’aan (pg.22 note.7)]

Maulana Hussain Ahmad Madanee, another eminent deobandee scholar wrote in refutation of the Aqeedah Ahlus-Sunnah wal-Jama’ah, who he terms ‘Wahabiyyah’,
“The Wahabiyyah group take Istiwaa literally and establish a direction (for Allaah) from the verse, “The most Merciful rose over his Throne.” and other similar verses, which necessitate a body for Allaah.” (ash-Shihaab ath-Thaaqib (pg.64)]

In this defective understanding of the deobandee’s, Imaam Maalik (rahimahullaah) said when replying to the one who asked, ‘How did Allaah make Istawaa? (Ascension above the Throne)’,
“Al-Istiwaa is Known, and its how is unknown, to have faith in it is obligatory, and to question it is an innovation.” Then he said to the questioner, “I do not think except that you are an innovator,” and he ordered him to be expelled.”
[The sanad of this narration is good. See Mukhtasar al-Uluww of Imaam al-Albaanee and al-Asmaa was Sifaat (pg.516) of Baihaqee, Aqeedatus-Salaf Wa Ashaabul-Hadeeth (pg’s.17-18), also a supporting narration from Umm Salamah with a similar meaning in Aqeedatus-Salaf Wa Ashaabul-Hadeeth (pg.16), Laalikaa’ee in Shrah Usool al-Ei’tiqaad, Fath ul-Baaree (13/406), Imaam Dhahabee in al-Uluww (pg.65) and Ibn Qudaamah al-Maqdisee in Kitaab al-Uluww (no.82).]

A prominent Hanafee scholar, counted amongst the mujtahid of his madhhab Allaamah Nisfeee Hanafee said, says in his book ‘Tafseer Madaarik at-Tanzeel wa Haqaiq at-Ta’weel’ (2/56),
“We translate thuma Istiwaa to mean Istawlaa (conquer) that Allaah conquered the Arsh … and so Allaah subhaanahu wa ta’aala conquered the whole of the creation.” And he says to take the meaning of Arsh as Throne and Istiwaa to mean establishment is baatil like it is the Aqeedah of the Mushabihhah Sect (those who liken the creation with Allaah)

Regarding this we bring the words of the great Muhaddith Imaam Ibn Khuzaimah, author of ‘Saheeh Ibn Khuzaimah’ and student of the great Imaam of Hadeeth, Imaam Bukhaari.

Imaam Haakim mentions in ‘Ma’arifah Uloom Al-Hadeeth’ that Imaam Abu Bakr Ibn Khuzaimah said:
The one who does not proclaim Allaah subhaanahu wa ta’aala is above His Arsh, then he commits kufr with Allaah and he must be given the instruction to repent. If he repents it is better otherwise his neck should be cut and it should be thrown on piles of rubbish so that the Muslims and disbelievers are not troubled by the smell of the body (his condition will be an advice). No Muslim can be his inheritor because it is the saying of the Messenger of Allaah sal-Allaahu ‘alayhe wa sallam that the Muslim can not be the inheritor of the kaafir.”
[Ma’arifah Uloom al-Hadeeth (pg. 84), Aqeedatus-Salaf Wa Ashaabul-Hadeeth (pg’s 20-21) of Imaam Saboonee, Shaikh ul-Islaam Ibn Taymiyyah authenticated it]

The statement of the pious predecessors are numerous with regards to this issue which. Refer to the article, ‘The Sunnah of the Ascension of Allaah’.

Source: http://ahlulhadeeth.wordpress.com/2011/06/15/the-aqeedah-creed-of-the-deobandi-hanafis/

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Reality of Deobandi Aqeedah

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