Tag Archives: Sufi

The Sufi Gaze!!!

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

  • Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)
  • By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)
  • Hazrat Shaykh Abdul-Haqq Quddus Gangohi cast a powerful gaze of Tawajjuh on Moulana Jalal Deen. In consequsnce, his entire treasure of knowledge was affected. (page.188, Saadiq publications)
  • His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)
  • Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)
  • Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)

Comment:

The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

Source: AshabulHadeeth.com

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An-Nabbahanni said in Jami Karamat ul Awliya

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

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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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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.

Source: http://salaf-us-saalih.com/2010/12/07/ashraf-alee-thanvee-aqeedah-of-deoband/

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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).

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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.”

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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.

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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.

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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

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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…”

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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.

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

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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”.

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Circles and crosses with strange words

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

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

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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.

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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.”

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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…”

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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

To download books right click mouse then click save target/link as

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