Category Archives: Shirk

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



(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


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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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The Prophet (Peace & Blessings of Allah be upon him) gave two hair strands from his beard in a dream

The Prophet (Peace & Blessings of Allah be upon him) gave two hair strands from his beard in a dream

Shah Sahab delivers a saying that : “My father informed me that once he fell sick , so he received the honour of visiting the Prophet (Sallallaahu Alayhi Wassallam) in his dream. The prophet (Sallallaahu Alayhi Wassallam) said: “My son, how are you?” after this the Prophet foretold my father’s well being and granted two blessed hairs from his blessed beard. I was cured there and then and when I opened my eyes had I both the strands of hair in my hand”. Shah Sahab further says that his father granted him one of those blessed hair strands.

[Ref: Fadhail Durood Shareef Hikaayat 48]


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Cure from the sand of Ya’qub Nanotwi’s grave In “Arwah Thalathah” story n° 366

Cure from the sand of Ya’qub Nanotwi’s grave In “Arwah Thalathah” story n° 366, 

It is written: “Molvi Mu’een ud Deen Sahib was the eldest son of Hazrat Maulana Muahmmad Ya’qub Sahib and he mentioned a Karamat of Hazrat Maulana (after he passed away): he said that once in Nanotah the fever of Jarah spread a lot, and whoever would take the sand at the grave of Maulana and attach it, would get better, and they would take so much sand that whenever we will put some, it would be finish almost at that time. I had put some (sand) many times, and once I went on the grave of Maulana Sahib and said: (this son was very bright) “This Karamat happened for you, but for us it is a problem, remember that now if anybody takes some, we would not put any sand, and you will remain like this, people will walk with their shoes on you like this” And after this day, it (sand) did not bring any good (to the health) and people stopped taking it.”



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Deobandis and Wahdatul Wujud – A reply to Molana Mumtaz ul Haq

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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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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’.


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Ashraf Alee Thanvee & Aqeedah Of Deoband – Built Upon Concocted Lies!!!

Ashraf Alee Thanvee & Aqeedah Of Deoband – Built Upon Concocted Lies!!!

After mentioning who the Walee Of Allaah is according to Shaykh Abd al-Qaadir rahimahullaah one should beware of those who concoct lies upon the Shaykh and have deviated far away from his path. (check here)

Ashraf Alee Thanvee says in his book Malfoozaath Volume 3

# Malfooz Number 41- Para 2

….The third affair of strangeness is that a desciple (mureed) of Hadhrath Ghaws-al-Aadham ( referring to Shaykh Abd al Qaadir Jeelaanee rahimahullah which means Very Great Helper – This is why they invoke him in the times of need not just at his grave but anywhere, everywhere! Other Awliyaa and Saaliheen and Ambiyaa are considered just helpers but he is considered the greatest aider in the times of distress) narrated a strange incident which is quite astonishing which most probably I have come across in some book of Shaykh Abd-al-Haq Muhaddith Dehlavi.

That once Hadhrath Ghaws-al-Aadham rahimahullah woke up in accordance with his mundane schedule for Salaah at-Thahajjud and stepped out of his monasterial hermitage (Khaankhaah) and this khaadim (desciple) aswell got together with him. After walking for a while they reached a town and soon afterwards entered a house in which there was a congregation and those people stood up after seeing him and he (the Shaykh rahimahullah) seated himself in a position while the desciple also seated himself in a corner.

From a nearby chamber there could be heard a patient’s groaning voice and after sometime this voice disappeared and four people exited (the chamber) with a janaazah and accompanied with them was an old person and this janaazah was placed in front of Hazrath (Shaykh Abd al-Qaadir) and he offered janaazah prayer soon after that congregation took the janaazah and left. The Shaykh got back to his previous position.

When the congregation had left, soon after a person who was a Christian appeared. Hadhrath pulled out the cross hanging on his neck and broke its chain and made him recite the Kalimah and then addressed the congregation that he (this new muslim) is (now) such and such headed back to his hermitage.

After reaching his place he became busy in Salaah at-Thahajjud. After the night passed, this mureed (desciple) questioned Hadhrath as to what the issue was concerning the incident the previous night. Hadhrath said, that the maqaam to which we had been was a town named Mawsil and that congregation was the jamaah of Abdaal ( A soofee terminology; their belief is that all the affairs of this universe are governed by Abdaal who are human beings and whenever one of them dies, there is a replacement and their number remains fixed) and that ailing person was one of them and they communicated to me spiritually (baathinee – soofees believe their saints have super natural ways to communicate that are far above general human abilities) that he shall be dying very soon and they requested him to be replaced. This is why I had been there and when he died then I requested Allaah to appoint someone in his place. Then there was an Order from Allaah that in Rome, a Christian is immersed in worshipping the cross, so he should be appointed as a replacement for the dead person.

Then I asked (Allaah) as to how should his appearance here be requested? He then appeared in a strange abnormal miraculous way and immediately he was converted to a Muslim and placed on the position of abdaal and the message was conveyed that no one should be proud of one’s class/elegance and everything is restricted to My (Allaah’s) Fadhl.


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Deobandi’s and Black Magic

As other Sufis, many Deobandis are also involved in magic, and this shows that many of the Sufis so-called Tasarrufat (controls) and karamat are in fact the works of Jinns and they use magic and Jinns to fool people and make them think they have Karamat from Allah and many of their ignorant followers are deceived by this.

Ashraf Ali Thanvi and magic to separate between two persons

Ashraf Ali Thanvi wrote a book called “A’mal e Qurani”, a book of invocations, Ta’wizat (Tamaim) and ‘Amaliyat (Sufi formulas).

In this book, p 21, Thanvi told how to use some magic to separate between two persons: “(Allah said:) ”We have put hatred and animosity between them until the day of Resurrection”

If you desire to separate and put hatred between two persons, write this verse on a Bhuj stone, then write (the picture):

And below the picture write the sentence: may the separation occur between Fulan (so and so) and Fulan. Write the names of the two persons instead of Fulan, make a Ta’wiz (Tameemah) of it and bury it between two old graves , but don’t do it for people not deserving this, as it will be a sin.”

One can clearly see that the picture Ashraf Ali Thanvi told to write contains the words “Sihr” meaning magic, and learning magic is Kufr. The heart of the Muslim cries and gets a shock to see that such a Kufr is propagated under the name of Islam and Quran. And in this book, Ashraf Ali Thanvi gave other Ta’wizat to cure from some disease or to have a boy and these Ta’wizat contain numbers and unknown words, and this is also clear magic.

Invocation to control the Humans and Jinns and possess the kingdom of Sulayman

The Deobandi book called “Jawahir Khamsah” is about Du’a, Ta’wizat and ‘Amaliyat. The author is Muhammad Ghawth Gulyari, and it has been translated from Persian by Mirza Muhammad Beg An-Naqshabani and it is published by famous Deobandi publisher of Karachi “Dar ul Isha’at”, and it is also published by another Deobandi publisher of Lahore “Maktabah Rehmaniyah”. At the end of this book, the Risalah “Futuh ul Ghayb” has been added.

In this book, the author teaches an invocation to possess the kingdom of Sulayman, control humans and Jinns: “Name 33 for greatness and control of humans and Jinns: “Ya Quddus Tahir min kuli Su fala Shayun Yu’azuhu min jami’ khalqihi” (O Quddus, pure from all evils, none can be protected in

His whole creation). This composed name’s particularity is that whoever for Zahiri and Batini (apparent and interior) greatness, reads it ten thousands time fir forty days, will be cut from what is other than Allah, and all the creation including humans and Jinns will be under his control and obedience…and he will become the inheritor of the kingdom of Sulayman (aley salam)

Also to possess the kingdom of Sulayman: whoever read this name for five years … (in a specific manner), he will have improvement in all of his works and the kingdom of Sulayman (aley salam) will come in his hands, and he will possess the control of the earth and the skies, and all the creation of the great and small universe will be under his control, and the whole universe will be enlightened by his benediction…even if he gives order, then the sun will appear in the night and disappear in the day

One can wonder is such things are possible then why did the Sahabah fought their enemies and some became martyrs? This kind of Tasawwud totally destroys the intelligence of its author, and they are totally lost in this world of hallucination and madness and accept any kind of fairy tale and nonsense. Allah created humans on pure Fitrah, but this wrong Sufism corrupted his Fitrah and made him accept such falsehood.

Invocation to the men of the invisible (Rijal ul Ghayb)

In the same book “Jawahir Khamsah” p 310 there is an invocation:
Peace be upon you O men of the invisible (Rijal ul Ghayb) and noble souls, help us with your special help and look at us with your special looking, O Ruqaba, O Nuqaba, O Nujaba, O Bukhaba, O Abdal, O Awtad, O Aqtab, O Qutb al Aqtab help me in this matter…”

About the invocation called ”Du’a Sayfi”, the author showed that it is finished with a table of numbers, and he does not know reality of it. So these people are writing numbers not knowing what they mean, they found this from Sufis.

He also gave a circle of the men of invisible (Rijal ul Ghayb) which is at the end of this invocation:

And it has preceded that these people believe that these Awliya, Abdal and Qutb rule the world.

Writing Al-Fatihah in disorder

This book “Jawahir Khamsah” also tells to write Surah Al-Fatihah in disorder to cure from some diseases. And it is well known that this is pure magic and clear Kufr pleasing Jinns, as Shaykh ul Islam Ibn Taymiyah explained in his book “Furqan bayna Awliya Rahman wa Awliya Shaytan”.

Circles and crosses with strange words

This book also contains some pictures of crosses made with letters.

And there are strange circles with words like: Haqiqat Ism A’zam, Haqiqat Muhammad Haqiqi, ‘Alim Wahdat, ‘Alim Sifat, Arwah Maqam Haqiqat, Maqam Arwah.

There is also a circle containing 19 circles containing words such as: Soul (Ruh), secret (Sir), reason (‘Aql), imagination (Khyal), the heart (Qalb) and others.

And these terms are the Batini and Zahiri sense known to the Greek philosophers and used by Ibn Sina and then Sufis like Al-Ghazali and others.

Formula to kill someone

In “Futuh Ghayb” of Mirza Beg Naqshabandi published at the end of “Jawahir Khamsah” there is a formula telling us how to kill someone deserving death, not an innocent:

“’Amal (Sufi formula) number ten: killing an enemy whose killing is permissible by the religious law. One should take and put a tree of Sanubar in an empty house, and he should write on it all the Great Names (of Allah) and if there is a group, then 48 times and if there are three then 27 times, and should do Dam (Ruqiyah) with the Great Names (of Allah) on the tree…and he should have no cloth on the head, and he should take a stick and imagine his
enemy then beat the Sanubar and say: I have killed Fulan (so and so) with the domination of Allah (Jalla Jalaluhu)”. He should do such three or seven days.”

One can wonder if such things were correct why the Sahabah and Salaf fought and got martyred. But this kind of Sufism is an opium which totally destroys the reason of the person who enters it. This person might be attracted by the stories softening the heart, but then he is brain washed and accepts magic and all these fairy tales containing abominable Kufr and Shirk

Invocation to have the attributes of Allah

In the same “Futuh Ghayb”, there is an invocation for the purpose of possessing the
attributes of Allah:

“If someone wants to enter the state of Fana fi Allah and Baqa bi Allah, and wants to possess the attributes of Jamal and Jalal of Haqq (Allah), and great subsistence and honour…and Ilm Ladduni (Sufi secret knowledge) and Kashf (unveiling) of hidden lights, then he should first fulfill the conditions of this name…then he should do Ghusl in one of the beginning day of the month, sing one or two songs for the soul of the leader of Prophets (saw) and read hundred times Darood Sharif, then he should start reciting this
name 2695 times in the day and night for forty days…”

May Allah protect us from such Kufr and Shirk.
May Allah send Salah and Salam on the Prophet (saw), his household, companions and those who follow them.
Compiled by Ali Hassan Khan

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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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Filed under Aqeedah, Ashraf Ali Thanvi, Imdadullah Makki, PDF, Qasim Nanotowi, Rasheed Ahmad Al-Gangohi, Shirk