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…
Presence Of Graves Of The Ambiyaa alaihim us salaam In India
Some of the noble ones (buzurg) received kashf (hidden ghayb) that even in India also there are shrines (graves) of certain ambiyaa alaihim us salaam and there is a place after Ambaala (name of a place) there is an enclosure and in it there are these graves/shrines. The signs of these graves have not remained intact of all these graves but for some of them the signs still remain. Maulana Rafee uddeen once visited that place and some students aswell accompanied him and maulana became a MURAAQIB ( Devotee of the grave who medidates at the grave to receive hidden knowledge from the souls and enguages in communication with the dead souls) there and I did not hear from the Mawlaana directly but he mentioned it to his soofi-desciple (mureed) named Hussaini , and this mureed (follower of a peer – soofee shaykh) mentioned it to the son-in law of the Maulana and his son-in-law mentioned it to me that Maulana described the kayfiyah (state) of receiving kashf (hidden ghayb) – the souls of those noble ones (those alleged Prophets) enguaged in a spiritual connection with the Maulana and he met them and it came to be known that from among them one noble person’s name was Khidr or Khidhr and one other was his son (named) Ibraaheem and he informed that his era was Karnaa. With a rigorous research it was found that there was a King Karan (Raja Karan) who lived there and passed away approximately 2000 years from now.
[Ashraf Alee Thanvi in Malfoozaath – Malfooz number 403 Volume 5 page 355]
[Note:- Raja Karna is the one mentioned in the hindu religious scriptures, whose city is very close to Ambala]
1. Deobandee maulvees become Muraaqib at the graves (known or maj’hool).
2. Receive Kashf from the graves by enguaging in discussion with the dead souls.
3. Dead souls give the living deobandees knowledge of unseen.
4. Through Kashf deobandees come to know things that only Prophets were able to know through revelation. Like names of the Prophets that neither Allaah nor His Messenger Sallallahu Alaihi Wa Sallam have informed us, their location of graves, etc.
5. Deobandee maulvees dont have any shame to declare a Prophet named Ibrahim during the time of Raja Karna without any evidence from either the Qur’aan or the Sunnah but by way of Kashf!!!