Category Archives: Qasim Nanotowi

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

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Ganghoi showing affection to Nanotwi

Quote 7: Tazkirat ar-Rasheed, vol.2,  p.289 – Rasheed Ahmad Gungohi explains the special bond between him and his Shaikh in the following words, “I once saw a dream that Moulvi Mohd Qasim Sahib is in the appearance of a bridegroom and I have been just married to him. So, just as a wife and husband benefit from each other, I benefited from him and him from me.” Upon this, Hakim Mohd Siddiq Sahib Kandhalvi said, “Ar-Rijaalu Qawaamoona Alan-Nisaa” (Men are protectors and maintainers of women – Soorah an-Nisaa (4): 34). Rasheed Ahmad Gungohi replied, “After all I train his children.”

http://www.ahya.org/tjonline/quotes/index.html

**** Further elaboration to  the Deobandi elders strange behaviour. ****

Gangoi expressing love to Nanotwi in a weird way

Hadhrat Gangoi once in a very love filled gesture asked Hadhrat Nanotwi to lie down beside him. Hadhrat nanotwi felt shy yet when he was requested again (to lie down) then he respectfully lay down on his back on the 4 legged mattress. Hadhrat Gangoi too laid beside him and turned (facing) towards him (Nanotwi) putting his hand on Nanotwi’s chest the way an honest lover does satisfying (pleasuring) himself. (Then) Hadhrat Har chand said : What are you doing? what would the people think (if they saw you in this compromised position)? Hadhrat Gangoi said : ” Let them say (whatever they want)

[Ref: Arwaah e Thalaatha Hikayat (305) ]

Just Imagine if Imam Bukhaari expressed his love for his shaykh `Ali ibn Madeeni this way? Or Imaam Ibn Baaz rahimahullah expressed it to Shaykh Albaanee? My god ! i need asprin to even imagine such Aimmah doing such an act which these Allamah faqeeh hakeem ul Ummat Mujtahid ul-Mars – Hujjat e Saturn , Wasail e Pluto mawlanas end up doing.

http://deobandhikaramaat.blogspot.co.uk/2014/05/gangoi-expressing-love-to-nanotwi-in.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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Ta’weel of Allaah’s Attributes – Figurative Interpretation

Khaleel Ahmad Saharanpooree is one of the foremost scholars of the Deobandee Hanafee’s. He is the author of the book ‘Al-Muhannad A’la Mufannad Aqaa’id Ahlus-Sunnah Wal-Jama’ah.’

This book is a reply to some questions concerning aqeedah posed by Ahmad Raza Khaan Hanafee Bareilwee. The replies of Maulana Khaleel Ahmad have signatures of affirmation to indicate the signed people agree to its contents i.e. the beliefs it contains. So some of the Deobandee scholars who have signed it included:

Maulana Mahmood al-Hasan
Maulana Meer Ahmad Hasan Amaruhwee
Maulana Azeezur Rehmaan.
Maulana Hakeem al-Ummat Ashraf Alee Thanwee
Maulana Muhammad Ahmad (The son of Maulana Qaasim Nanautwee)
Maulana Aashiq Elaahee Meerthy.
Maulana Muhammad Mas’ood Ahmad (The son of Maulana Rasheed Ahmad Gangohee)
Mufti Kifaayatullah,

Infact there are over 100 testification’s of deobandee scholars affirming and agreeing with the beliefs and concepts of the deobandee hanafee’s in this book.

Therefore it will be correct to assume the contents of this book reflect the belief’s of the Deobandee Hanafee’s. We will also include other statements from the eminent deobandee scholars that establish the same beliefs so that a deobandee does not argue we have just quoted from one book and that this may have been a personal belief of the author, as opposed to the general belief of the deobandee’s.

Maulana Khaleel Ahmad writes,
“And our Imaams who have performed permissible ta’weel (figurative interpretations) of the verses in terms of correct language and Sharee’ah, so that we, with little comprehension, understand. For example taking Istiwaa to mean Conquer and Hand to mean Power; then this is also correct with us.” [al-Muhannad A’la Mufannad (p.10) (p.31 in another edition)]

Oh deobandee’s, figurative explanation’s in the attributes of Allaah are not acceptable as his attributes are to be accepted in the same manner in which they were narrated. Similarly and likewise it is also incorrect to figuratively explain Istiwaa to mean conquer, as Istiwaa can only mean conquer when there is something or someone to conquer or to overpower, so who competed with Allaah whilst he was over the Throne, and who was more powerful then Allaah that he had overpower them. We seek refuge in Allaah from this.

Furthermore, the linguists of the Arabic language have declared this meaning (of conquering) to be incorrect. (See Fath ul-Baaree (1/177).

Imaam Abul Hasan al-Asha’aree himself said, “With agreement this meaning according to the explainers of the Qur’aan is incorrect.” (Mukhtasir Sawaa’iq al-Mursalah (2/326).

Maulana Khaleel Ahmad Saharanpooree further said,
“In aqeedah we follow Abul-Hasan al-Ash’aree and Abu Mansoor Mautureedee and in the tareeqah of the Soofiyyah we follow the Naqshbandiyyah, Chistiyyah, Qaadirayyah and the Seharwardiyyah.” [al-Muhannad A’la Mufannad (p.13-14), there are many similar statements from other deobandee scholar affirming also affirming this, see also Ulama Deoband’s Ka Maslak (pg.59) of Qaaree Muhammad Tayyib, Fataawaa Raheemiyyah of Muftee Laajpooree, Taareekh Dawat Wa-Azeemat of Maulana Abul Hasan Alee Nadwee,, Ikhtilaaf-e-Ummat Aur Siraat-e-Mustaqeem of Maulana Yoosuf Ludhiyaanwee and many more.]

We ask the deobandee’s, why do you follow Abul-Hasan al-Asha’aree and Abu Mansoor al-Matureedee in their beliefs? Is it because the belief’s of Abu Haneefah were incorrect, if this is the case then how can you do taqleed of him in subsidiary issues which are of lesser importance then the more important issues of beliefs. Also if his beliefs were incorrect then it must follow that his understanding of subsidiary issues would have also been incorrect as the subsidiary issues are built upon the principles. We say this is disrespect and disparagement to Abu Haneefah from your part because you abandon him in the more important issue’s.

Which tareeqah did Abu Haneefah follow? If he did not follow any tareeqah then why do you follow a particular one, did Abu Haneefah order this? Have the deobandee’s surpassed him in his knowledge and adopted one of these tareeqah’s. The tareeqahs are not from the madhab of Abu Haneefah, this is another discredit to him.

The concept of tasawwuf (Soofism) has not been mentioned from Abu Haneefah so how have the deobandee’s adopted and began this practise. All these points show the vessel echoing, “We do taqleed of Abu Haneefah.” and yet at the same time it is empty.

You follow the old beliefs of Imaam Abul-Hasan al-Asha’aree and you still continue in taqleed of his old beliefs to this today. Hence you follow and do taqleed of two Imaams. The slogan the deobandee’s used to utter of not being allowed to pick and chose between the madhabs has been abandoned. They follow one madhab in issues of belief and another in issues of fiqh. It is well established with the scholars of Ahlus-Sunnah al-Jama’ah that Abul Hasan al-Asha’aree left the way of figurative explanation of the attributes of Allaah and adopted the way of Ahlul-Hadeeth, so we was Ahlul-Hadeeth. So now you should also become and call yourselves Ahlul-Hadeeth. Lastly there are differences in beliefs in the Asha’aree and Matureedee schools of beliefs, so how can the deobandee’s follow both, do you pick and chose again.

Regarding the Aqeedah of Abul-Hasan al-Ash’aree then he has affirmed that he left this Aqeedah (i.e. of ta’weel of the Sifaat of Allaah) and adopted the path of Ahlus-Sunnah, which is to affirm the meaning of the attribute without asking how (the kayfiyyah).

He mentions leaving this old Aqeedah and accepting the correct Aqeedah in his two books, ‘Al-Ibaanah an Usool ad-Diyaanah’ and ‘Maqaalat A-Islaamiyyeen.’ He also proclaimed the Aqeedah of Ahlus-Sunnah wal-Jama’ah whilst giving khutbah’s from the minbar.

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

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The Creed of Deobandi Elders (PDF)

This book shows the creed of the Deobandi elders: Hajji Imdadullah Al-Makki to whom many major Deobandi scholars have given oath of allegiance, Qasim An-Nanowti founder of Dar ul ‘Ulum Deoband, Rasheed Ahmad Al-Gangohi called Imam Rabbani, the Hakeem of the Deobandi community Ashraf Ali Thanvi and others.

Aqidah dewbondi The Creed of Deobandi Elders PDF

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