Category Archives: Rasheed Ahmad Al-Gangohi

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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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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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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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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The Deobandis in the World of Dreams

DEOBANDHIS AND THEIR UNIQUE 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.

Source: http://deobandhikaramaat.blogspot.co.uk/2014/06/deobandhis-and-their-unique-dreams.html
Source (for screen prints): http://www.ahya.org/tjonline/eng/09/06Ghayb.html

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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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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: http://www.ahya.org/tjonline/quotes/tazkirat-rasheed-2-17/tazkirat-rasheed-2-17.htm
____________
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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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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