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* It should be noted that we, the Ahle Sunnat, do not believe the
holy Prophet (Sallal Laahu Alaihi Wasallam) to be present physically, but do
believe that he is present in a spiritual sense. We believe that the Prophet
(Sallal Laahu Alaihi Wasallam) is in Madina with his blessed living body, but
spiritually he is in the heart of every Mu'min. His spiritually shines forth in
the entire universe.
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When A'laa Hazrat comes to know
that this person was such a favourite at the Prophet's court that the holy
Prophet (Sallal Laahu Alaihi Wasallam) himself came to honour him, the words
which he said clearly indicate that the honour of leading the funeral prayer of
this fortunate person had gone to him. The reason for giving a wrong
interpretation to A'laa Hazrat's sentence is only jealousy and enmity.
After leaving the great slander
against the Imam of Ahle Sunnat, A'laa Hazrat Ahmad Raza Khan Bareilvi, the
insolent author of "Johannesburg to Bareilly" and the followers of
Deobandi-Wahaabi-ism should see their own ugly faces in the mirror. An aalim of
the Deobandis, Marghoob Ahmad Sahib Laajpuri, on page 164 of the "Shaikhul Islam
Number", writing about their "Sheikhul Islam," Janab Husain Ahmad Madni, says:
"It being Jum'ah, a vast number of
worshippers had assembled in the Jaam'e Masjid. The worshippers requested this
humble self (Marghoob Ahmad) to persuade Hazrat Khaleelul Laah (Alaihis Salaam)
to ask the Maulana (Husain Ahmad) to lead the Friday prayers. This humble self
mustered courage to plead with him and Hazrat Khaleelul Laah (Alaihis Salaam)
ordered the Maulana (Husain Ahmad) to lead the Friday prayers. Hazrat Ibraaheem
(Alaihis Salaam) perform his Friday prayers behind the Maulana (Husain Ahmad
Madni). This humble self (Marghoob Ahmad) was among the led". (Allah forbid')
Respected readers! The slanderers
of the Iman of Ahle-Sunnah, A'laa Hazrat Bareilvi, followers of
Deobandi-Wahaabi-ism, loss sight of their own shamelessness in writing clearly
about one of their aalim that this shameless person led the prayers while'
Hazrat Ibraaheem (Alaihis Salaam) was amongst the led. (Allah forbid)
Dhitaa't tuo Deko Zara Be Haya Ki
Imaamat hare Wo Abul Ambiya Ki
"Look at the audacity of the
shameless one! He claims to be the Imam of the father of Prophets".
In Asdaqur Ru'ya, Vol. VII, page
10, it is written that a person, Mahmood Hasan of Madrasah Shahi, Muradabad,
informed Ashraf Ali Thanvi Sahib of a dream of his. This is the dream. "Several
days ago, this humble self saw a dream about Huzoor (Thanvi). And the dream is
that somebody is telling me at night that the Maulana (Thanvi) had died, and one
of my acquaintances comes to me and says that he is going to inform the holy
Prophet (Sallal Laahu Alaihi Wasallam) about this. Now, that person went and
called out at the tomb of the holy Prophet (Sallal Laahu Alaihi Wasallam) that
the Maulana (Thanvi) had died. Hearing this, the holy Prophet (Sallal Laahu
Alaihi Wasallam) rose up to go to the funeral. The dream ends".
In answer to this dream, Thanvi
Sahib says: "The over-all interpretation of the dream is this (and he recites a
couplet, meaning, coming to attend the funeral is a greater favour than what is
said in the couplet.)"
Sheikh Saaeed Takroni says: "I saw in a dream that the king of the universe, the
holy Prophet (Sallal Laahu Alaihi Wasallam) was present when somebody informed
me that this was the Prophet of Allah and he had come to participate in the
funeral of an Indian aalim named Khaleel Ahmad who had died."— (Tazkiratul
Khaleel, Page 469.)
Would the author of "Johannesburg
to Bareilly" like to tell us as to who led the funeral prayer of Khaleel Ahmad
and Ashraf Ali Thanvi? And, also, had the holy Prophet (Sallal Laahu Alaihi
Wasallam) attended the funeral prayer? If neither of those things happened, then
the narrators of the dream are proved to be liars. And if the holy Prophet
(Sallal Laahu Alaihi Wasallam) had attended, then are the Deobandi ulama by
claiming to lead the funeral prayers as the Imam of the holy Prophet (Sallal
Laahu Alaihi Wasallam) with the holy Prophet (Sallal Laahu Alaihi Wasallam) as
their "muqtaadi" not proved to be insolent and shameless? I reserve further
comment until I receive an answer from the author of "Johannesburg to Bareilly".
In Asdequr Ru'ya, vol. 2, page 5
and in Al-Noor for the month of Jamaadiyul Awwal, 1355 A.H., the following dream
is mentioned. The dream is this. There is a mosque situated on a high platform
and rows are being made ready for prayers and this humble self (Shahaabud-deen)
is also present on the floor of the mosque. At that very time somebody said,
this is the holy Prophet (Sallal Laahu Alaihi Wasallam), and this humble self
was on the left of the holy Prophet (Sallal Laahu Alaihi Wasallam), then this
humble self shook hands with the holy Prophet (Sallal Laahu Alaihi Wasallam) and
then this humble self spread out his handkerchief for the holy Prophet (Sallal
Laahu Alaihi Wasallam). Soon, a quarrel ensued between two persons on the floor
of the mosque, and the holy Prophet's (Sallal Laahu Alaihi Wasallam) attention
was drawn towards it. The holy Prophet was dressed in all white, but this humble
self has no remembrance of his blessed face. And in the same mosque
Hazrat-e-Waala (Thanvi) is leading the Jum'ah prayers and the holy Prophet
(Sallal Laahu Alaihi Wasallam) holds his hands and pushes him on to the front
row. I have no words to describe the sort of indescribable pleasure I felt at
this." (Shahaabud-deen, Kashmiri Gate, Delhi).
Thanvi Sahib in his owns Magazine
“Al-Noor” printed this dream. The author of "Johannesburg to Bareilly" says that
to claim to be the Imam of the holy Prophet is open shamelessness. In this
dream, the open shamelessness of Thanvi Sahib lies in this that while he himself
is the Imam of the holy Prophet (Sallal Laahu Alaihi Wasallam), the man who saw
the dream, Shahaabud-deen Sahib, thinks it beneath his dignity to stand by the
side of the holy Prophet (Sallal Laahu Alaihi Wasallam) and only after moving on
to the front row does he feel such happiness which cannot be described in words.
Now, the author of "Johannesburg to Bareilly" should realise that in the dream
seen by A'laa Hazrat Bareilvi's devotee there is no such mention that A'laa
Hazrat Bareilvi had been the Imam of the Holy Prophet (Sallal Laahu Alaihi
Wasallam) but in all the above mentioned dreams of the Deobandi-Wahaabis, the
Deobandi Mullas have been clearly shown to be the Imam of the holy Prophet and
of other Prophets as well. Can the Deobandis-Wahaabis have any doubt about their
own shamelessness as well as of their elders? It should be remembered that the
Hakeem-ul-Ummat of Deobandi-Wahaabi-ism has printed these dreams with evident
pride. This is to say that he is proud of his own shamelessness and insolence.
May the Merciful Allah protect us from them!
Under the heading "A Raza Khani
Says", the following appears on page 22 of part 2 of "Johannesburg to Bareilly":
"When Nakeerain (angels appointed
to the job)
Will ask me in my grave, to whom I belonged,
Respectfully, with my head bowed,
I will take Ahmad Raza Khan's name"
The author of "Johannesburg to
Bareilly" says: "He does not say that he is the slave of Allah. (It should be
noted that he takes 'bandah' to mean "servant of Allah"). He does not even say I
am a follower of the Prophet of Allah. He only takes the name of Ahmad Raza
Khan, and declares himself to be a Raza Khani".
For using the words "Raza Khani"
they can be answered in such a manner that they would feel most annoyed. Still
such tone and tenor only befit the "slaves of devils" (Deo ke Bande). (Janab
Isma'iel Dehlvi is the Imam of Deobandi Wahaabi-ism in the subcontinent, and,
so, they should not feel hurt if they are called "Isma'ielis").
A proper answer to this can be
found in the writings of Ashraf Ali Thanvi Sahib. On page 25, pan 2 of has Al
Ifaazantul Yaumayah (An-Noor, for the month of Rabi-ul-Awwal, 1355 A.H.), he
says: "A washerman died. After his burial, the Munkar-Nakeer came and asked him
what was his Deen. His reply was that he was not aware of that; he was only a
washerman to the Ghaus-e
A'zam (Rahmatul Laahi Alaih). In
fact, his statement reflects his Imaan in brief: I hold the same beliefs as he
(Ghaus-e-A'zam), my Allah is the same as his Allah, and my Deen is the same as
his. The washerman was granted redemption on account of this reply".
What would the author of
"Johannesburg to Bareilly" now say about his master, Ashraf Ali Thanvi, who has
given an authentic answer to his criticism?
The second answer comes from
(Janab Mahmoodul Hasan) the teacher of Thanvi Sahib and a very renowned aalim of
the Deobandis. He says:
"As I rise from the grave and call
the names of Rasheed and Qaasim, Both Maalik and Ridwaan (angels) kiss my lips".
"When I go to the other world
empty-handed and frightened and shamefaced
How I wish I should be holding on to the aprong-strings of both" (Poetical
works) (Kulliyaat-e-Sheithul Hind, Page 17)
Would the author of "Johannesburg
to Bareilly" inform me as to how it would be profitable to take the names of
Gangohi and Nanotvi and to hold on to their apron-strings? I will be waiting for
a reply.
On page 19 of part 2 of the
booklet "Johannesburg to Bareilly", the author quotes a passage from the book
Siraat-e-Mustaqeem of his Imam, Isma'iel Dehlvi Balakoti, and explains it and
tries to prove this filthy statement to be excellent by using Sophistic
terminology. Just see the original statement, and the reply to it.
In chapter 3 of his book which
deals with the "things that vitiate prayers", the author of the book,
Siraat-e-Mustaqeem, Isma'iel Dehlvi Balakoti, says:
"Some evils take precedence over
other evils. For instance, (during the Namaaz) it is better to be tempted by the
thought of going to bed with his own wife, and it is much worse to pay attention
to the spiritual guide or any other holy man like him, even if he be the holy
Prophet (Sallal Laahu Alaihi Wasallam), than to be immersed in the thought of an
ox or an ass. This, because remembrance of these (holy man) comes with a lot of
respect and reverence and is fixed in the hearts of man. Contrary to this, the
thought of an ox or an ass is neither so interesting nor so respectful but is,
in actual fact, mean and of no consequence. And this respect and reverence for
others during Namaaz draws one towards polytheism".
Look at this filthy writing: To be
tempted to go to bed with his own wife is better, and the thought of a holy man
and even of the holy Prophet (Sallal Laahu Alaihi Wasallam) is far worse than to
be immersed in the thought of an ox or an ass. How insulting to the religious
men and to the holy Prophet (Sallal Laahu Alaihi Wasallam)! May Allah pardon us!
The remembrance of the holy
Prophet (Sallal Laahu Alaihi Wasallam) has been called far worse than being
immersed in the thought of an ox or an ass because respect for others during
Namaaz draws one towards polytheism.
Now the question is, how would
Isma'iel Dehlvi and his adherents be able to offer their Namaaz? For, when it is
obligatory to recite chapters from the Holy Qur'aan which extol the holy Prophet
or at least mention his blessed name, then attention is bound to be drawn
towards the holy Prophet (Sallal Laahu Alaihi Wasallam), especially in
At-tahiyyaat in which salutations are sent to the holy Prophet and testimony is
given to his Prophethood and then Durood Shareef is recited for him and for his
progeny. Then at that time it is imperative to think of the holy Prophet (Sallal
Laahu Alaihi Wasallam). Then, how is it possible that salutation be sent to the
holy Prophet (Sallal Laahu Alaihi Wasallam), testimony given about his
Prophethood, Durood Shareef be recited for him and his thought would not occur
in the heart?
Now, this thought can be of too
kinds only. It will come either with respect or with contempt. If it occurs with
respect, then the heart will be drawn towards polytheism, and, so. Namaaz is not
said; and if it occurs with contempt it would again be blasphemy (kufr) and so
Namaaz would not be said, for belittling the holy Prophet (Sallal Laahu Alaihi
Wasallam) is truly (Kufr) blasphemy.
Now, the third alternative is that
At-tahiyyaat is ignored altogether but the difficulty here is that in such a
situation also the Namaaz will not be said. Now, tell us how they would be able
to say their Namaaz. And when they are not able to say their Namaaz, how then
anybody following them would be able to perform his Namaaz?
In short, according to what Isma'iel Dehlvi Balakoti has said, no Deobandi
Wahaabi would be able to perform his Namaaz, except that by not reciting
At-tahiyyaat they would be saved from committing polytheism whether Namaaz is
performed or not. La Haula Wala Quwwata Illa Bil Laahil Aliyyil Azeem. This is
all because of being insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam)
that these people have been deprived of the blessing of saying their Namaaz.
Now, look at another aspect.
Deobandi aalim Abdul Maajid
Daryabadi, in one of his letters to Ashraf Ali Thanvi Sahib, says: "I have for
long been afflicted by the disease of not being attentive during Namaaz. But
sometimes I have undergone the experience of being attentive during Namaaz if,
instead of myself, I thought it was you (Thanvi Sahib) or…who was saying it. But
the difficulty is that such thought does not last for long. However, please
confirm if this act of mine is commendable. Or, I will be more careful in the
future".
To this, (Thanvi Sahib) replied
that it "was commendable if it is not disclosed to others or else it was a
deadly poison" — (Hakeem-ul-Ummat, Pages 63 and 64.)
On page 16 of "Ashraful Uloom" for
the month of Ramadaan, 1355 A.H., it is mentioned that somebody wrote a letter
to (Thanvi Sahib) that "I am attentive during Namaaz if I were to think of your
face", and Thanvi Sahib replied that "it is permitted".
Dear readers! The prominent Imam
of the Deobandi Wahaabis, Isma'iel Dehlvi Balakoti, holds that to think of the
holy Prophet (Sallal Laahu Alaihi Wasallam) during Namaaz is extremely bad, but
the deputy to the same prominent Imam, Thanvi Sahib, declares that to think of
himself during Namaaz is highly commendable and permissible. The author of
"Johannesburg to Bareilly" should now tell us would not Namaaz be invalidated
if, according to the Fatwa of his Imam, Isma'iel Dehlvi Balakoti, the thought of
Thanvi Sahib comes with respect, and so the thought of Thanvi Sahib would be
like the thought about an ox or an ass. What do the ulama of Deoband say
regarding thinking about Thanvi Sahib with contempt? If their reply is that "no
it is not right at all" then they should admit that the statement made by their
Imam, Isma'iel Dehlvi Balakoti, is wrong and polytheistic. And if they take
their own Isma'iel Dehlvi Sahib to be correct, then what would be their Fatwa on
Thanvi Sahib?
I reserve the right of comment on
the above quoted writings of Ashraf Ali Thanvi Sahib in reference to Abdul
Maajid Daryabadi and Ashraful Uloom so long as a reply from the ulama of Deoband
does not come.
Dear readers! Look at another
black deed of the author of "Johannesburg to Bareilly". On page 11 of part 2, he
translates Wa Ma Arsalnaaka Illa Rahmatallil-Aalameen as, "And We sent thee not
save as a mercy for the peoples." Is this not a transgression? Is wrongly
translating words occurring in the Holy Qur'aan, instead of translating them
correctly, not tampering with the Holy Qur'aan? This is called transgression.
The word "Aalameen" (worlds) is being translated as "peoples". Now, it can mean
only two things. One, these Deobandi-Wahaabis are completely devoid of knowledge
and two, the Deobandi-Whaabis arc altering the Qur'aan. So long as these people
call themselves "ulama" they cannot deny that they have knowledge It is,
therefore, obvious that they are altering the Qur'aan. May Allah protect us from
such transgressors!
Whatever the author of
"Johannesburg to Bareilly" has written in part 2, page 11 of the pamphlets by
way of clarification of Gangohi Sahib's writing only strengthens our criticism
of Gangohi Sahib. The author had fried to protect this Gangohi Sahib by
explaining it, but what happened was that not only he (Gangohi) was drowned but
also the author himself got drowned.
Readers should see below Gangohi
Sahib's original writing and its reply
Gangohi Sahib says: "The word Rahmat-ul-lil-Aalameen (mercy unto the worlds)
does not exclusively denote the special trait of the holy prophet (Sallal Laahu
Alaihi Wasallam), but other friends of Allah, and Prophets and
Ulama-e-Rabbaaniyeen are also a mercy undo the world (Rahmat-ul-lil-A'lameen),
even though the holy Prophet (Sallal Laahu Alaihi Wasallam) is the best of them
all. Therefore, it is permissible if it is said about someone else by way of
interpretation"—
(Fataawa Rasheediyah, Vol 2, Page 12.)
With what clarity, this writing
denies the special trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) of
being the "Rahmat-ul-lil-A'lameen". Gangohi Sahib has already said that it is
not the special trail of the holy Prophet (Sallal Laahu Alaihi Wasallam) only.
And in order to include himself in this category, Gangohi Sahib says that it is
permissible to call the Ulama-i-Rabbaaniyeen as "Rahmat-ul-lil-A'lameen".
Everybody who knows the art of
understanding writings knows it full well that there are three ingredients of
the above-mentioned writing contained in Fataawa Rasheediyah, claim, argument,
derivation. The claim is that the word "Rahmat-ul-lil-A'lameen" is not the
exclusive trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) and that
"other friends of Allah, Prophets and Ulama-i-Rabbaaniyeen are also the cause of
mercy to the world, even though the holy Prophet is the best of all" is the
argument. And "that it is permissible to say it about others by way of
interpretation" is the derivation.
Dear readers! This statement by
Gangohi Sahib is candidly proclaiming that "Rahmat-ul-lil-A'lameen" is not the
exclusive trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) but it is
permissible to also call the Ulama-i-Rabbaniyeen as Rahmat-ul-lil-A'lameen. As
for the rider, by way of interpretation, is concerned, this is only a
smokescreen used by Gangohi Sahib to lure ordinary people. Although the argument
is not a positive goal, but the main aim of Gangohi Sahib is to get rid of the
exclusive trait.
Now, let us ask the Wahaabis of
Deoband who they hold to be Ulama-i-Rabbaaniyeen. Are they Sunnis (Bareilvis)?
Or are they Shi'as? It is obvious that they call Bareilvis as bid'atis, and the
non-emulators and the Shi'as as lost, and themselves as the right-guided ulama
and the Ulama-i-Rabbaaniyeen. So, they mean to say that they (the Wahaabis of
Deoband) should be called Rahmatul-lil-A'lameen with the interpretation that the
holy Prophet (Sallal Laahu Alaihi Wasallam) was the bigger
Rahmat-ul-lil-A'lameen and the Mullas of Deoband were lesser
Rahmat-ul-lil-A'lameen. As Isma'iel Dehlvi has written in his book,
"Taqwiyat-ul-lmaan", the holy Prophet (Sallal Laahu Alaihi Wasallam) is "our big
brother"
Readers should know it full well
that the biggest aim of the Deobandi-Wahaabis is only to deny and to divest the
Prophets and the friends of Allah, specially the holy Prophet (Sallal Laahu
Alaihi Wasallam), of their special traits, for so long as this is not done it
would not be possible to claim equality and the same status. So, in order to be
the equal and peer of the holy Prophet (Sallal Laahu Alaihi Wasallam) and to be
included in the special trait of Rahmat-ul-lil-Aalameen, they have said that "it
is permissible to say the word about some others, even though the holy Prophet
(Sallal Laahu Alaihi Wasallam) is the most excellent among them". To say that
somebody excels in some quality is proof of the fact that others also share in
the quality although they are inferior. This writing of theirs goes to prove
that the holy Prophet (Sallal Laahu Alaihi Wasallam) is the bigger
Rahmat-ul-lil-A'lameen and the Mullas of Deoband are the lesser
Rahmat-ul-lil-A'lameen. (Allah Protect us!)
Consequent upon Gangohi Sahib giving this fatawaa, Khaleel Ahmad Ambethvi wrote
thus: "Khaleel Ahmad, the ignoble slave of slaves pleads with his Malja-o-Maawa,
Meezaab-i-Rahmatil Laahi Ta'a'la Alal Aalameen, Cheyaas-ul-Mureedden,
Ghaus-ul-Mushtar-Shideen, Na'a'ib Rasool-e-Rabbul Aalameen, Qutbe Zamaanah,
Mujtahid-i-Asr-e-Dawaanah Hazrat Maulai-o-Murshidi Maulana Maulvi Rasheed Ahmad
Sahib Daamal Laahu Zilaala Barkaatahum Alal A'lameen...."—
(Tazkiratur Rasheed, vol. 1, page 149.)
Observe that in the above writing
first Gangohi Sahib is being called "Meezaab-e-Rahmatil Laahi Ta'ala Alal
A'lameen" (the conduit for Allah's mercy on all the worlds) and then, in the
end, it is said "Daamal Laahu Zilaala Barkaatahu Alal A'lameen" (may Allah for
ever keep the shadows of his blessings upon all the worlds). Both these writings
mean that he (Gangohi) is the "Rahmat-ul-lil-A'lameen" and the
"Bracket-lil-A'lameen", like in Na'a'ib-e-Rasool-e-Rabbul A'lameen. There is
"Al-A'lameen" is both these writings.
Everybody can understand that it
means that in the same way, as Allah is the Rabb of all the worlds, and nothing
is excluded from his Ruboobiyat, Gangohi Sahib is Allah's mercy and blessings
for all the worlds. Despite indulging in such acts can
Deobandi-Wahaabi-Tableeghi ulama be called people in the right"? They are not a
"mercy" (Rahmat), but a great "misery" (Zahmaat) for the entire Islamic world.
May Allah protect us from their evil!
Dear readers! This servant of the
Ahl-e-Sunnat has already submitted that he has so much matter on the subject
that if he would like to print all of them they would spread into numerous
books. In short, three parts of the pamphlet called "Johannesburg to Bareilly"
had been given to me, but the author of all these three parts did not dare to
disclose his name. If a sentence by sentence reply were to be given to the
contents of these booklets then surely they will make a voluminous book. But
unlike the Deobandi-Wahaabis we do not receive material help and money from
non-Muslims. We are only badgers at the door of the beloved of Allah, the holy
Prophet (Sallal Laahu Alaihi Wasallam). May Almighty Allah protect us from aid
given by non-Muslims. What I mean to say is that everybody cannot afford to
purchase such a voluminous book. However, this servant of the Ahle Sunnat has
answered almost all the accusations, and in doing so his main motive has been to
defend the dignity of Prophethood and of the true religion wholly for the sake
of pleasing Allah and his Prophet (Sallal Laahu Alaihi Wasallam). How I wish I
would be able Lo be engage till my last breath in destroying those insolent to
the holy Prophet Huzoor Saiyyidina Muhammad Mustafa (Sallal Laahu Alaihi
Wasallam) and, in making Allah's creations aware of the nefarious conspiracies
of the religious predators so that Sunni Musalmaans could defend their beliefs.
The author of the pamphlets,
"Johannesburg to Bareilly", could not dare to level any valid criticism against
any of the books written by the Imam of the Ahle Sunnat, A'laa Hazrat Maulana
Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih). The Aa'laa Hazrat has
about one thousand books to his credit, which are full of pearls of knowledge
and wisdom. Yet, because of their prejudice, cussedness, and the tendency to
ignore realities, they found occasions to level some wrong and unfounded
criticism only on writings by others about the Imam-e-Ahle-Sunnat, A'laa Hazrat
Bareilvi. On the other hand, we of the Ahle Sunnat Wa Jama'at (the Naajiyah
sect) level valid criticism on original writings of the stalwart ulama of the
Deobandis which are the foundations of Deobandi-Wahaabi-ism and which these
people probably hold more dear than the holy Qur'aan and the Hadith and are,
therefore, engaged throughout their lives and with all their energies in
propagating and disseminating wrong and polytheistic writings contained in these
very books.
Dear readers! For your information
I am presenting to you some excerpts from books by the ulama of Deoband. (In my
future writings, I will, Insha Allah, present to my readers many more such
writings). I am doing so only in order that you may be well acquainted with the
state of the taste and the mentality of these Deobandi-Wahaabi-Tableeghis who
rave against persons loved by Allah. These people call themselves adherents of
Shari'at and Sunnat and try to prove that, except for themselves, all true
Musalmaan are in the wrong.
Unlike the Deobandi Wahaabis who
are in the habit of distorting the original writings, I am presenting their
writings verbatim without making comment on them of my own or explaining them.
Readers will themselves come to know the reality about the ulama of Deoband who
harbour such thoughts about their Deobandi-Wahaabi-ism.
Look at a footnote on page 96 of
"Tazkirah Mashaa'ikh-e-Deoband"'. It says: "Ammi Bi was the maternal grandmother
of hazraat Maulana Muhammad Yahya Sahib and Hazrat Maulana Muhammad Ilyaas
Sahib. She was a deeply religious and a very pious lady. At the time of her
death such an extraordinary smell came out from the clothes which had been
soiled by her stool that to date nobody has been able to smell such a
fragrance".
A'shiq Ilaahi Meruthi on page 46
of "Tazkiratur Rasheed" and the renowned aalim of Deoband, Ashraf Ali Thanvi
Sahib, on page 17 of "Imdaadul Mushtaaq" describing the excellences of their
spiritual guide and teacher write. "One day A'laa Hazrat (Haaji Imdaadul Laah
Sahib) dreamt that as his sister-in-law was, in his presence, cooking food for
guests, the holy Prophet (Sallal Laahu Alaihi Wasallam) came and ordered his
sister-in-law "to get up and go as she was not fit to cook food for Imdaadul
Laah's guests. His guests are ulama, and I will cook food for his guests". Janab
Rasheed Ahmad Gangohi heads the list of the ulama of Deoband for whom the holy
Prophet (Sallal Laahu Alaihi Wasallam) has been designated as the cook (Allah
forbid') Now, let us see what was the state of Gangohi Sahib. Gangohi Sahib
writes: "Once I had seen in a dream that Maulvi Muhammad Qaasim was the a bride
and my 'Nikaah' had been performed with him. Thus, as a husband and wife are
mutually benefited so I have as much benefited from him as he has from me. He
praised me before Hazrat (Rahmatul Laahi Alaih) and I became his disciple, and
it was on my recommendation to the Hazrat that he accepted him (Muhammad Qaasim)
as his disciple. Hakeem Muhammad Siddeeq Kandhalvi remarked, Ar Rijaalu
Qawwaamoona 'Alan Nisa (men are the guardians of women), and he (Gangohi Sahib)
said, 'yes, after all I am looking after his (Muhammad Qaasim Nanotvi)
children'.—
("Tazkiratur Rasheed"', Vol. 2, page 289.)
The Hazrat (Gangohi Sahib)
declared "that Allah Almighty has promised me that He will not cause any wrong
word to come out of my mouth". — (Arwaah-e-Salaasa.)
Consequently, see how "truthful"
was he. The same Gangohi Sahib says: "Raam and Kanahiya (the religious leaders
of the Hindus) were good men, but people of the earlier generations have made
them something different" —
(Tazkiratur Rasheed, volume 2, page 287.)
Furthermore, he says: "Holy men
often gather people on to the right path and yet remain hidden. In the same way,
Baba Naanak (the religious leader of Sikhs) was also a Musalmaan, and led people
on the right path while remaining hidden."—
(Tazkiratur Rasheed, Vol. 2, Page 238.)
The same Gangohi Sahib says,
"Madrasah Deoband belongs to Allah". — (Arwaah-e-Salaasah, Page 281.)
On page 383 of the same book
"Arwaah-e-Salaasah", Ashraf Ali Thanvi Sahib says it:
"Suddenly I saw a throne
descending from the skies and on it was sitting the holy Prophet (Sallal Laahu
Alaihi Wasallam) and the four caliphs were occupying its Four Corners. As it
descended, it stopped very near me. The holy Prophet (Sallal Laahu Alaihi
Wasallam) asked one of the four caliphs to go and fetch maulana Muhammad Qaasim
(Nanotvi). He (the caliph) went and came back with the maulana (Nanotvi). The
holy Prophet (Sallal Laahu Alaihi Wasallam) asked the maulana to present to him
the accounts of the Madrasah (Deoband). He (Nanotvi Sahib) repelled; here it is
and gave account of every single paisa. At that moment, there was no limit to
the joy and happiness of the holy Prophet (Sallal Laahu Alaihi Wasallam). He was
much pleased and asked the maulana for his leave to depart. The hazrat (Nanotvi
Sahib) said, "as you wish". Thereafter, the throne began ascending towards the
skies and vanished from sight".
Gangohi Sahib has called the
madrasah at Deoband the madrasah of Allah and Thanvi Sahib has given description
of coming down from the skies of the holy Prophet (Sallal Laahu Alaihi Wasallam)
for the purpose of checking accounts of the madrasah.
It should be noted that this
servant of the Ahle Sunnat has already mentioned the story spread by
Deobandi-Wahaabis of the holy Prophet (Sallal Laahu Alaihi Wasallam) learning
Urdu language from the ulama of Deoband. He has also mentioned that according to
the Imam of Deobandi-Wahaabis, Isma'iel Dehlvi Balakoti, the "Prophet has no
authority" and also this that "the Prophet has no knowledge of what is happening
on the other side of a wall" and also this, "upon his death the Prophet has
mingled with dust" and also this that "the Prophet has no knowledge of how will
his end come". Allah forbids!
When A'shiq Ilaahi Meruthi was
writing the biography of Janab Rasheed Ahmad Gangohi, a person saw in a dream
that "the biography of the holy Prophet (Sallal Laahu Alaihi Wasallam) was being
written". Some one interpreted the dream to mean that arrangements are being
made for writing the biography of a perfect follower, and Gangohi appeared in a
dream to the biographer and said, "Are you writing my biography?"— (Tazkiratul
Rasheed, page 7.)
On pages 127 and 152 of the same
book, people who engage in "Zikr" have been called "Ahle Suffah". (Readers know
it full well that a special group of the companions of the holy Prophet (Sallal
Laahu Alaihi Wasallam) are called "Ashaab-e-Suffah".
On page 242 of the same book, it
is said, "Once he (Gangohi Sahib) said that in Saharanpur many prostitutes were
the disciples of Zaamin Ali Jalalabadi. Once he was staying with a certain
prostitute in Saharanpur. All the women disciples came to visit Miyan Sahib but
one prostitute did not come. Miyan Sahib enquired from them why a particular
prostitute had not come. The prostitutes replied that they had repeatedly asked
her to come along to pay a visit to Miyan Sahib but she said that she was very
sinful and very wicked, and she could not face Miyan Sahib, as she was not fit
to visit him. Miyan Sahib insisted that she should be brought before him, so,
the prostitutes went and fetched her. When she came before him, Miyan Sahib
asked her why she had not come. And she replied that since she was wicked she
was ashamed to come before him. Upon this Miyan Sahib said, "Bi, why should you
be ashamed? Who, but He, is the doer and the done? The prostitute flew into a
rage and said that although she was wicked and sinful yet she would not like
even to urinate on the face of such a spiritual guide. Miyan Sahib bowed his
head in shame, and she stormed out of his presence".
On this very page, it is mentioned
that Gangohi Sahib said this about Zaamin Ali Jalalabadi: "Zaamin Ali Jalalabadi
had been immersed in the Unity of Allah (Tauheed)".
Also see this. "Once during the
course of a speech to an audience, a young villager without feeling any
embarrassments asked him what was a women's private part like. How excellent was
the education they had received! All those present hung down their heads, but he
(Gangohi Sahib) was not the least bit annoyed, but said spontaneously, "like a
grain of wheat". — (Tazkiratur Rasheed, vol. 2, page 100.)
Rasheed Ahmad Gangohi Sahib
claimed that the holy Prophet's pious companions (Sahaabah) (Radiyal Laahu
Anhum) followed his (Gangohi's) way.
"Once addressing a huge gathering
he (Gangohi Sahib) said these words: Brothers! I tell you one thing—O Allah you
know best why I say so—that my way is exactly the same as that of the companions
of the holy Prophet (Radiyal Laahu Anhum). Therefore, stand steadfast on it and
do not let go of it."—
(Tazkiratur Rasheed, vol. 2, page 32.)
About these words, Ilaahi Meruthi
Sahib says, "that the reason for Gangohi Sahib saying so was not pride but
expressing a truth".
The Deobandi-Wahaabis who think of
the holy Prophet (Sallal Laahu Alaihi Wasallam) as mere mortal and a man like
themselves do not consider their own Rasheed Ahmad Gangohi and other elders to
be mere men. Just look at this writing: "Every man of insight and of taste who
visited him (Gangohi Sahib) at all hours of the day became so convinced of, and
impressed by, his excellent character that he at once recited the Qur'aanic
verse "Ma Haaza Bashara, In Haazza Illa Malakun Kareem."
(He is no human being but is a respected angel.) —
(Tazkiratur Rasheed, vol. 2, page 60.)
Readers know that this verse is
about Hazrat Yoosuf (Alaihis Salaam).
Also see this. "Maulana Rafi'ud
deen said that he had been visiting maulana Nanotvi (Muhammad Qaasim) for 25
years and he never went there without doing the ablution (Wazuw). He found his
station to be above man. That person (Nanotvi Sahib) was an angel near to Allah
who had been manifested in human form". —
(Arwaah-e-Salaasah, page 220.)
Now look at the state of Nanotvi
Sahib himself who was thought to be above man. He would not let a fasting man
keep his fast; he would rather give the good tiding of having done a good act by
breaking the fast.
On pages 298 and 299 of this very
book, "Arwaah-e-Salaasah", it is written that hazrat maulana Rafi'ud deen Sahib
(Rahmatul Laahi Alaih) used to say that he had never done anything against the
wishes of hazrat Nanotvi. One day he (Rafi'ud-deen) visited him (Nanotvi) in the
mosque at Chattah. The hazrat (Nanotvi Sahib) was sitting in the courtyard of
the mosque and eating fried grams. He asked him (Rafi'ud deen Sahib) to join him
in the feast, to which he (Rafi'ud deen Sahib) said that he was fasting. After
sometime he (Nanotvi Sahib) again asked him (Rafi'ud deen Sahib) to join in. At
this, he (Rafi'ud deen Sahib) without any hesitation started eating although it
was past Asr prayers and the time for breaking the fast was drawing near. The
hazrat (Nanotvi Sahib) told him (Rafi'ud deen Sahib) that Almighty Allah would
give him greater reward for doing this than for keeping the fast. As it was, the
satisfaction and the pleasure he (Rafi'ud deen Sahib) felt at breaking the fast
excelled the pleasure he had ever experienced during fasting".
Also look at the meaning of being
above man. It is thus written in "Arwaah-e-Salaasah" compiled by Ashraf Ali
Thanvi Sahib: `'Maulana Ahmad Hasan was a great logician and thought of nobody
to be his peer in this field. One day there was a lecture by the hazrat
(Muhammad Qaasim) Nanotvi and, by chance, he (Ahmad Hasan) was sitting in front
of him and so he became the addressee, and (in Nanotvi Sahib's discourse) there
began the rejection of the problems of logic. The discourse being over, he
(Ahmad Hasan Sahib) exclaimed, Allah is great, such things (which Nanotvi Sahib
said) cannot be the product of any human mind. These are but the sayings of
Allah".
On page 246 of this very book,
"Arwaah-e-Salaasah", it is written: "The maulana (Nanotvi Sahib) also talked and
played with children, and used to cut jokes with Jalalud deen Sahib, son of
maulana Muhammad Yaqoob Sahib, who was then a very young child. Sometimes he
would take off his cap, and sometimes remove his (Naaroo) waste-band".
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