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
Filed under Aqeedah, Shirk, Tablighi, Tablighi Jamaat
An-Nabbahanni said in Jami Karamat ul Awliya (v 2 o 396):
“Our Shaykh Ali Al-‘Umari Ash-Shazili At-Trabulsi, the most famous of Awliya of that time and the one having the most Karamat and Khawariq ul ‘Adat…and among his Karamat, may Allah be pleased with him, is what Al-Haaj Ibrahim mentioned (before) said: I came one day to the Hamam (public bath) with our SHaykh ‘Ali Al-‘Umari and with us there was his Khadim (servant) Muhammad Ad-Dubbusi At-Trabusli, et he is the brother of one the wives of the Shaykh, and there was no other than us in the Hammam. He said: I saw from the Shaykh a Karamat among most amazing Khawariq ‘Adat and most rare, and it is that he became angry on his Khadim, this Muhammad, and desired to punish him, and the Shaykh took his own Ihlil, meaning penis with his both hands below his Izar and it became very long until it exceeded his shoulders and became longer than him, and he started to beat his Khadim mentioned, and the Khadim was shouting because of the intensity of the pain, and he did this many times then left him, and the penis returned to his first size, and I understood that the Khadim indeed did something deserving punishment, and he punished him with this amazing form, and when Haaj Ibrahim narrated this to me, he narrated this in the presence of the Shaykh, and the Shaykh was aware. The Shaykh said to me: Do not trust him but check (before), then he took my hand by force and put it on the place of his penis, and I did not feel anything, as if he was not a man at all…”
And Ahsraf Ali Thanvi summarized this book and it was translated into Urdu by one of his student. Despite such falsehood, Nabbahani is a good Sufi for Thanvi…
http://www.siratemustaqeem.com/phpBB/viewtopic.php?f=14&t=4786
Filed under Ashraf Ali Thanvi
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.
Source: http://salaf-us-saalih.com/2010/12/07/ashraf-alee-thanvee-aqeedah-of-deoband/
Filed under Aqeedah, Ashraf Ali Thanvi, Shirk
Comp. Abu Hibbaan and Abu Khuzaimah Ansaari
Since the establishment of Jamaat ut-Tableegh the scholars of Ahlus sunnah Wal-Jaamah have pointed out and highlighted their mistakes according to their aims and objectives, their way’s method and Manhaj. However the words of the scholars of Ahlus-Sunnah Wal-Hadeeth was and is never taken even after they highlighted the mistakes of Jamaat ut-Tableegh evidently from the book and the authentic sunnah. The most ironic thing of this whole disagreement with Jamaat ut-Tableegh is that the points raised by Ahlus-Sunnah Wa Ahlul-Hadeeth are exactly the same to those that their own leaders, the deobandee hanafees raised themselves, for example
1. The method of Jamaat ut-Tableegh is not in accordance with the Qur’aan, Sunnah or the understanding of the Pious Predecessors.
2. Their abandonement of rectifying the beliefs of the general masses
3. Concentrating on the prayer and leaving the fundamental creed of Tawhed (oneness of Allaah). Also saying the work of tableegh is of the greatest importance.
4. Speaking without knowledge, normal people give the lectures and sermons who lack knowledge
5. and believing the method of Jamaat ut-Tableegh is the only method of rectification and that it is complete.
The Statements Of the Deobandee Hanafee Scholars
Maulana Ehtishaam al-Hasan Khandelvi was a very very close friend of Maulana Muhammad Ilyaas (the founder of Jamaat ut-Tableegh) from childhood to oldage. Maulana Ehtishaam al-Hasan wrote a book called, “Zindagee Kee Siraat-e-Mustaqeem” (The straight Path of Life) at the end of which he included a very small treatise entitled, “An Important Note”, in this he wrote,
“The tableegh of the present Nizaam ud deen (Delhi- the headquarters of the Tableeghi Jamaat) according to my knowledge and understanding it is neither according to the Qur’aan nor to the method of Hazrat Mujaddid Alf Thanee, Hazreat Shaah Waleeullaah Muhaddith Dehlawee or according to the scholars of the truth. So the scholars who participate in this tableegh, their first responsibility should be to conform this effort according to the Qur’aan, Hadeeth, to the way of the Scholars of the Salaf (Predecessors) and the scholars of the truth.”
So another deobandi hanafee scholar attempted to answer this. Mahmood Hasan Gangohee (Not THEE Mualana Mahmood al-Hasan or Shaikh ul-Hindh) said,
“To this day i had been assuming that he (Maulana Ehtishaam al-Hasan) remained in Khandelah because of his bad health and and due to which he abandoned his presence in Nizaam ud deen and did not participate in the work of tableegh, however from this ‘Important Note’ I found out the reason for him not participating was because acording to him the work of tableegh is not necessary rather it is destroying the religion.” (Chashmah Aftaab (pg.7)
The author of Chashmah Aftaab, Qamar ud deen Mazaahiree writes in his foreword,
“Maulana Ehtishaam ul-Hasan is from the founders of this movement and very recently he has strongly refuted Jamaat ut-Tableegh and said it is a group that calls to misguidance.” (Chashmah Aftaab (pg.3)
Maulana Muhammad Zakariyyah admitted this and at the same time he mentions the internal feud of the tableeghee’s and deobandee’s. he says,
“However even I am hearing that some of the represenatatives (khulafaa) and Hawaas of Maulana Thanwee do not like Jamaat ut-Tableegh.” (Chashmah Aftaab (pg.11)
The representative (khaleef) of Khaleel Ahmad Saharanpooree and a close worker with the founder of Jamaat ut-Tableegh Muhammad Ilyaas and his son Maulana Yoosuf, the deobandee scholar Abdur Raheem Shaah said,
“The work that is for the people of knowledge, the general people want to do. Yet not only are they unaware of the religion but they are also not seen in good terms because of their ignorances and bad deeds in the community. Then consider the following, “When the leader of a nation becomes bad then he only teaches a path of destruction to his people.” (Usool Dawat Wat-Tableegh (pg.3)
He further said,
“I (Abdur-Raheem) swear by Allaah and say this tableegh I am doing is only due to a necessity and so I am excused by the people because since these youth have started their open sermons for which they do not have permision according to the sharee’ah and they have exceeded the bounds in regards to its virtue (ie tableegh). Also they have openly hidden other aspects of the religion and after constant reminders by the superiors they were not stopped, then in these situations the people with responsibility should make this open and public.” (Usool Dawat Wat-Tableegh (pg.52)
Maulana Abdur-Raheem Shaah writes,
“Considering the innovation (non-Sunnah) to be the sunnah is a blameworthy act of the creedal aspect. I fall short in understanding how is it correct to rectify some actions (of the people) and yet turn a blind eye to defects in their beliefs as the correct beliefs are the means of salvation, and not the actions.” (Usool Dawat Wat-Tableegh (pg.64)
The famous deobandee scholar Manzoor Ahmad Nu’maanee raises an objection on Jamaat ut-Tableegh, he say,
“This mistake is quite common, that in general gatherings people are encouraged to deliver lectures who are not worthy to do so. Sometimes these very same people are not even fully aware of the associated issues and so whilst speaking they do not even realise the limits of their knowledge. So this is the reality of this and these mistakes occur frequently so it is upon the superiors to think and reflect upon this.” (Tadhkirratudh-Dhafar (pg.244)
Abul Hasan Alee Nadwee said, “One of the disatisfactions the Maulana (Ashraf Alee Thanwee) had, was how will these people (ie Jamaat ut-Tableegh call the people to the importance of tableegh without knowledge. So when (the nephew of the maulana) Dhafar Ahmad (Thanwee) informed him that the speakers who deliver these lectures only speak about the issues they have been ordered to speak about and they do not speak about anything other than this, so he (Maulana Ashraf Alee) became satisfied.” (Deenee Dawat (pg.126).
The biographer of Maulana Dhafar Ahmad Thanwee, Maulana Abdush-Shakoor Tirmidhee said,
“And we are seeing more commonly the people who travel for tableegh do not have knowledge and due to this the speakers, speak about of all kinds of issues whilst mentioning stories and folk tales and in doing so most of them exceed the limits of theie knowledge.” (Tadhkirratudh-Dhafar (pg.242)
Maulana Dhafar Ahmad Thanwee himslef said,
“The present method of Jamaat ut-Tableegh in cultivating the people upon the knowledge of Islaam and of the various sciences, is totally neglected.” (Tadhkirratudh-Dhafar (pg.252)
He further said,
“The tableegh of the defective person is unreliable.” (Tadhkirratudh-Dhafar (pg.253).
Bare in mind Maulana Dhafar Ahmad Thanwee addressed an individual who does tableegh according to the way of Jamaat ut-Tableegh as defective.
Abdush-Shakoor Tirmidhee writes,
“Maulana (Dhafar Ahmad) did not at anytime consider joining and working with Jamaat ut-Tableegh sufficient.” (Tadhkirratudh-Dhafar (pg.241)
Another teacher of Daar al-Uloom Deoband said,
“From the time I familiarised myself with their method of tableegh (ie of Jamaat ut-Tableegh’s), I was never satisfied with it.” (Tanbeehaat (pg.12)
by Shaykh Hammaad ibn Muhammad al-Ansaaree[1]
Reference: Almajmoo’ the biography of Allamah Hammad bin Muhammad Alansaree, Volume 2, page 587 / 672-673 / 762
With regards to Jamaatut-Tableegh [2] then they have within them good and bad [characteristics]. In ‘Aqeedah they adhere to the heretic innovated beliefs of the Matureedeeyah, [3] and are bigoted blind-followers of the Hanafee[4] Madhab [in Fiqh].
He also said: This group [Jamaatut-Tableegh] does not have an interest or zeal for [Islaamic] knowledge, nor do they seek [Islaamic knowledge]. Based upon this methodology, they cause more corruption and mischief [in the religion] than goodness and righteousness. I know [Jamaatut-Tableegh] very well. In Aqeedah they are Matureedee and Chishtis[5], and in Fiqh they are bigoted blind followers of the Hanafee Madhab.
He also said: The Salafees are the people of Sunnah and they are the Jama’ah, because Salafiyyah means to adhere and hold fast upon that which the pious predecessors were upon.
He also said regarding them: Anybody that adheres to a view that contradicts and opposes the [way of the] people of Sunnah, then that person can not be regarded as being from amongst them. Therefore Ikhwaanul-Muslimeen[6] & Jamaatut-Tableegh are not from Ahlus-Sunnah because their ideology contradicts and opposes the way of the people of Sunnah.
[1] He is the Allamah Hammad bin Muhammad Alansaree As’sadee Alkhazrajee, born in the year 1343 or 1344 AH [1924 CE] in Mali, West Africa. He died on Wednesday morning 21st Jamaaduth-Thanee 1418 AH corresponding to 22nd October 1997. For a detailed biography of the Muhadeeth of Madeenah in English refer to: fatwa-online.com [TN]
[2] Jamaatut-Tableegh is a group who ascribe themselves to the innovated ideology in calling to Islam of Muhammad Ilyas Deobandee Chisti [1885-1949 CE]. Muhammad Ilyas founded this group in the early 1920’s and adopted this idea from a man by the name of Saeed Annoorsee, nick-named as Badeeuz-Zamaan Annoorsee [1293-1379 AH] from Turkey. For a detailed history about this group and its beliefs refer to the following books:
1. Alqawlul-Baleegh Fee Tahdeer min Jamaatet-Tableegh by Allamah Hamood Tuwaijaree;
2. Asiraajul-Muneer Fee Tanbeeh Jamaatet-Tableegh Alaa Akhtaaehim by Allamah Dr Taqiudin Alhilali;
3. Jamaatut-Tableegh its history & its beliefs by Abu Usamah Sayeed Talibur-Rahman, with the introduction of Allamah Saleh Alfawzaan. [TN]
[3] Matureedeeyah: a heretic sect in Aqeedah that opposes the methodology of the pious predecessors particularly in understanding the Names & Attributes of Allaah the Most Exalted and many other issues pertaining to Aqeedah. Its founder was Abu Mansoor, Muhammad bin Mahmood bin Muhammad Almatureedee, Asamarqandee Alhanafee born in the year 238 or 258 AH and died on 333 AH. [Almatureedeeyah Volume 1 page 212-213.] For a detailed refutation on this heretic sect, their history and beliefs refer to the outstanding refutation of Allamah Shams Asalafee Alafghani known as ‘Almatureedeeyah’. [TN]
[4] Blind-followers of Numan bin Thabit bin Alkhazaz Alkufi (80-150 A.H), famously known as Abu Haneefah in the application of the subsidiary issues of the Shariah [Fiqh] [TN].
[5] Ascription to the Chishti Sufi order. This order was founded by a man by the name of Khawja Abu Ishaq Shami [d. 941 AH] who brought Sufism to the town of Chist, 95 miles east of Herat in present day Afghanistan. The most famous of the Sufis in the Chisti order is Khawja Moinuddin Chishti who was born 536 AH/1141 CE in Sajistan, Khorasan in Persia. He travelled to India and was the first person to introduce Sufism in India. He settled in the city of Ajmer, India where he died on 627 AH/1230 CE. His tomb has become the central place of grave worshipping worshipped by ignorant Muslims, Hindus, soothsayers, and magicians etc. Jamaatut-Tableegh ascribe themselves to this man and his heretic beliefs. For his detailed biography refer to ‘Nuzhatul-Khawaatir’ Volume 1 page 104. [TN]
[6] The group Ikhwaanul-Muslimeen [Muslim Brotherhood] was founded in 1928 by a school teacher by the name of Hassan Albanna (1906-1949 CE). Its other influential leader and main writer include Sayyid Qutub (1906- 1966 CE). For detailed refutations of this deviated sect refer to the refutations of Shaykh Rabee ibn Hadee Almadhkhalee which include:
1. Mataeenu Sayyid Qutub Fee Ashaabi-Rasulillah;
2. Addwaau-Islamiyyah Alaa Aqeedati-Sayyid Qutub;
3. Alawaasim Mimmaa Fee Kutub Sayyid Qutub minal Qawaasim. [TN]
Translator: Zulfiker Ibrahim al-Memoni al-Athari
Source: http://www.madeenah.com/article.cfm?id=1169
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.
The Creed of Deobandi Elders PDFTo download books right click mouse then click save target/link as
Before I comment on this, please let me tell you that the subject here is not whether one can use a taweez or not. Now coming to the point, I tried alot to find the translation of this part from bahishti Zevar in its english translation but i failed and couldnt find it any where. I have nothing to say about the taweez being written on the left thigh of a woman but I ask my brothers and sisters that adhere to this book to please help me increase my knowledge for the sake of Allaah and tell me if its alright to tie quranic aayah on thighs of women. Allah has given us thighs that is very very near the private parts. Is there Any Quranic aayah, any sahi hadeeth or any saying of Imam Abu Hanifa rahimahullah to justify this? This book is supposed to be one of the top books on hanafi fiqh according to deobandis.
I will appreciate your time and effort to help me find any proof for the justification of this Insult to the Quran.
May Allaah keep us united on the path of Quran and Sunnah and may Allah open up our pathways as we strive in his cause to spread Islam. Ameen.
If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.
Filed under Ashraf Ali Thanvi, Bahishti Zewar, Qur'an, Taweez
Alot of our beloved brothers and dear sisters have made 4 rakaat sunnah before Isha as a part of Deen and they call it Sunnah or rather Sunnat Ghair Muwakkada. We know that Sunnat Ghair muwakkada is the sunnah which the prophet s.a.w didnt do regularly. That means if these 4 rakaat are Sunnat Ghair Muwakkada then Surely there should be just one proof atleast to show that the prophet sal Allahu alyhi wasallam prayed these 4 rakaat but wallahi there is not a single hadeeth with Sahi or Hasan chain which even indicates that the prophet sal Allahu alyhi wasallam offered 4 rakaat sunnah before Isha fard.
Molana Yusuf Binori writes in Ma’arif us Sunan Sharh Jaami’ Tirmidhi, Page number 115 that:
لم أجد في الأربع قبل العشا حديثا في كتب الحديث مع فحص البالغ
Rough translation: “After alot of hard work, I could not find any hadeeth in the hadeeth books which mentions 4 rakaah before Isha”
Then on Page 116 he has written that:
و متون الحنفية متطابقة على ذكر ندب الأربع قبل العشا فربما يكون له حجة في كتب أئمتنا المخطوطة أو الضائع
Rough translation: “The hanafi books are filled with the mention of 4 rakaat before Isha so May be there is proof for it in the books that are “Aimatnal Makhtoota” or the books that have been wasted.”
Im unable to translate Aimatnal makhtoota for now so please pardon me.
Mufti taqi usmani tried to justify these 4 rakaat with a proof of his but Alhamdulillah at the end he make it clear that the prophet s.a.w didnt determine these rakaat and thats my whole point. He says at the end of his fatwa that:
“However, it should be borne in mind that these 4 rak’ats should not be taken as determined by Nabi (Sallallahu Alaihi Wasallam), nor as a specific Sunnah.”
http://www.askimam.org/public/question_detail/15881
With this statement he has basically dismissed the position of nearly all of the hanafi fiqh which holds the view that the prophet s.a.w prayed 4 rakaat sunnah ghair muwakkada.
However, I do have doubts over his attempt to justify this 4 rakaat with the hadeeth of Sahi Al Bukhari. The link provided says:
“On the basis of this Hadith, Muslim Jurists have inferred that it is mustahab (desirable) to perform some prayer, nafl or sunnah, before every obligatory prayer, except before Maghrib, according to the Hanafi Mazhab.”
You can see how he added the exception before maghrib. The hadeeth of Sahi Al Bukhari which mufti Taqi Usmani used is narrated by Abdullah bin Mughaffal Al-Muzani. Now the same Sahabi narrates another similar hadeeth which is mentioned in Sahi Al Bukhari.
Chapter: The (optional) Salat (prayer) before the (compulsory) Maghrib prayers, Hadeeth# 1183
Narrated ‘Abdullãh Al-Muzani:
The Prophet , said, “Perform (an optional) Salat (prayer) before the (compulsory) Maghrib prayers.” He (repeated it thrice) and the third time, he said, “Whoever wants to offer it, can do so,” lest the people should take it as a Sunnah.
The exact same sahabi makes it clear that there is a nafal prayer before maghrib salah and he did not give any exception to maghrib Salaah but mufti taqi usmani used a hadeeth narrated by the exact same sahabi and gives an exception to the maghrib salaah. Its like Justifying something that has no proof any where and leaving out something that has proof from the same proof that one has presented. The nafal before maghrib salaah has its daleel and the 4 rakaat Sunnat ghair muwakkada has no daleel. There is no exception for maghrib salaah in this hadeeth at all and the daleel provided by him applies to the nafal before maghrib salaah as well. It does not have any exception for maghrib salaah either which negates the majority of the position of hanafi fiqh. Allaah knows best.
However my brothers and sisters, if im wrong then i need to be corrected on this issue with proofs from Quran and Sunnah but if im right then it is the right of truth and the right of your own nafs to accept the truth. May Allaah keep us united on the path of Quran and Sunnah and may Allah open up our pathways as we strive in his cause to spread Islam. Ameen.
If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.
Filed under Ashraf Ali Thanvi, Bahishti Zewar
gift2deobandis.com 