Tag Archives: tablighee

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

Advertisements

Leave a comment

Filed under Aqeedah, Bid'ah, Dua, Imdadullah Makki, Rasheed Ahmad Al-Gangohi

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

Leave a comment

Filed under Aqeedah, Rasheed Ahmad Al-Gangohi, Tablighi, Tablighi Jamaat, Zakariyyah Khandelvi

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/

Leave a comment

Filed under Aqeedah, Bid'ah, Imdadullah Makki, Qasim Nanotowi, Rasheed Ahmad Al-Gangohi, Shirk

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/

Leave a comment

Filed under Aqeedah, Ashraf Ali Thanvi, Qasim Nanotowi, Rasheed Ahmad Al-Gangohi