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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.
A Wahaabi Aalim, Janab
Fakhrud-deen, Head Teacher of Moradabad, India, says: "Our differences with
Maulana Ahmad Raza Khan apart, we take great pride in his services. We could so
far tell non-Muslims that if all the knowledge of the world can be accumulated
in any one person that person has to be a Musalmaan, and, see, a personality
like Maulana Ahmad Raza Khan is still present in our midst who is thoroughly
abreast of all the knowledge that is there in the world. How unfortunate that
with him has departed from us this pride of ours!".
To find out about more impressions of his personality you should see the article
"Imam Ahmad Raza in the eyes of men of intellect" in Khayaabaan-e-Raza; the
article, Faqeeh-e-Islarn, Imam Ahmad Raza Number, in Al-Meezaan, Bombay; the
article, "Jahaan-e-Raza", in the weekly "Chattan", Lahore.
The Imam of the Ahl-e-Sunnat,
A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih)
besides being the author of more than a thousand books and a unique personality
of his times, was well-versed in 55 different branches of knowledge and arts,
and a poet of high calibre. He served Deen through all the branches of knowledge
and arts. His poetry is very popular among all people, his own and others.
The collection of his poetical
work is called "Hadaa'iq-i-Bakhshish" which is divided in two authentic parts.
After the passing away of A'laa
Hazrat, one of his devotees, Maulana Mahboob Ali Khan Sahib, collected A'laa
Hazrat's unpublished poetical works. He made efforts to collect every
unpublished poem of his from every one living near or far. Yet, nothing can be
said with a degree of certainty whether these works are in truth those of A'laa
Hazrat. His authentic poems are only those which were published in two volumes
during his life-time.
The entire responsibility for the
poems included in the third volume lay on Maulana Mahboob Ali Khan Sahib, but
unfortunately he could not himself do the proof-reading. Moreover, Muslims owned
next to no printing press in the pre-partition days, as is the case even now in
non-Muslim countries. Also, non-muslim printing presses paid no attention to the
correctness of the verses and some verses got printed in a wrong order.
Friends said that this was indeed
done at the behest of the evil-doers. So, Maulana Mahboob Ali Khan promptly got
the true state of affairs published as also his repentance.*
Maulana Mahboob Ali Khan had
compiled the 3rd volume of A'laa Hazrat's poetical works. He himself says: "The
caligraphist and the proprietor of he Nabha steam press both were irreligious.
"I had made it plain to the caligraphist as well as the proprietor of the Nabha
Steam press that the ode had not been acquired in full and the couplets were not
continuous, that is to say, they were not in the order they should have been
(the subject-matter of the couplets were separate from one another)— hence these
couplets should not be printed together, and the word "Separate" should be
underlined in thick lines before the couplets. I had also pointed out to them
the order in which the couplets of the ode were to be printed. But the
caligraphist and the proprietor of the press, either by design or by mistake,
paid no heed to the order in which they were to be printed. After the book was
printed, this poor man (Mahboob Ali Khan) had got his repentance published
repeatedly. May Allah and the Messenger of Allah (Sallal Laahu Alaihi Wasallam)
accept my repentance! And may my Sunni Muslims brethren also forgive me for the
sake of Allah and His Messenger"!
Dear readers! Please take note
that a mistake occurs in the printing of an unpublished and un-authenticated
poetical works of A'laa Hazrat after his passing away. The man responsible for
the mistake repeatedly gets his repentance printed in the form of posters,
pamphlets, newspaper articles and fatwa, because he is intensely conscious of
his mistake. His ego does not come in the way, but after acknowledging his guilt
gets his repentance published. All criticism by his own people and others ends
with the publication of his repentance. On the other hand, please observe the
behaviour of the other side. How very foolish are the propagandists of Deoband
resident in South Africa? (“The photo of Page 37 of Hadaa'iq-e-Bakhshish,**
Volume 3 is reproduced on Page 7 Part 2 of the booklet "Johannesburg to
Bareilly") which they have, perhaps, published with pride. But those people
without insight seem to be deprived of sight as well. In this photo the word
"Separate" is written in bold letters, and a line has been drawn under the
couplets which are meant to be separated and which have been taken objection to
by the author of the booklet "Johannesburg to Bareilly".
------------------------------------------------------------------------------------------------------------
* Maulana Mahboob Ali Khan's detailed published material and
repentance can be seen in the monthly 'Sunni" of Luckhnow for the month of
Zilhij 1374 A.H. The detailed fataawa of the Shahi Imam of the famous Fatahpuri
Masjid of Delhi, and renowned scholar, Mufti-e-A'zam Shah Muhammad Mazharul Laah
(Alaihir Rahmah) called "the Qur'aanic verdict of Daarul Iftaa, Delhi", was
published in the form of a booklet and distributed throughout the country. All
the details on this subject are given in it. The accusation died down after the
publishing of the details and the repentance.
* * The words
printed by the "Nabha Steam Press" appear on the photograph of the title-page of
Hadaa'iq-e-Bakhshish Volume 3 as published in the booklet, Johannesburg to
Bareilly, Page 7, Part 2.
------------------------------------------------------------------------------------------------------------
It is a miracle that by printing the photograph of Page 37 of the
"Hadaa'iq-e-Bakhshish". Volume 3 Page 7, Part 2 of "Johannesburg to Bareilly",
the Deobandi Wahaabi propagandists in South Africa have made themselves an
object of ridicule throughout the world, and because of it the statement of
Maulana Mahboob Ali Khan also stands vindicated.
Now thirty three or so years
later, these Deobandi Wahaabi propagandists of South Africa are once again
criticising A'laa Hazrat with reference to these couplets under the mistaken
notion that in South Africa people would hardly be knowing details of an event
which occurred in India in 1955 and, in any case, who would be investigating
about it, so they would succeed in organising public opinion against A'laa
Hazrat. These self-proclaimed monopolists of Deen who call themselves
right-guided ulama think that their conspiracies and nefarious doings will be
beneficial for them. But they do not know that that which had been destined for
someone at the beginning has already materialised.
It is the destiny of the
Mulla-worshipping people of Deoband that, inspire of the wrong doings of the
propagandist ulama of Deoband, they should go on praising and defending their
ulama. It is the great good fortune of us (The Sunnis) that Almighty Allah has
blessed us with His tremendous grace, in that He has destined for us praising
and defending the honour of His beloved Prophet (Sallal Laahu Alaihi Wasallam),
his progeny, his companions and the friends of Allah (Ridwannul Laahi Alaihim
Ajma'een). May the Merciful Allah eternally preserve this honour and distinction
upon us! And may the Merciful Allah end our lives as the slaves of His beloved
Messenger!
If these self-proclaimed
right-guided ulama adhere to the principles of justice and equity, then they
should tell us what justification for levelling accusations would be there when
the reality becomes known. If they do not, then the. ulama of the propagandist
group of Deoband should cease criticising the Imam of Ahl-e-Sunnat, Maulana
Ahmad Raza Khan Bareilvi, and accept their own mistake, and thus save themselves
the ignominy of slandering a Musalmaan.
The author of the pamphlet
"Johannesburg to Bareilly" on page 11, part 1, has reproduced the fatwa of the
ulama of Deoband, Rasheed Ahmad Gangohi and Khaleel Ahmad Ambettvi, with regard
to celebrating the Meelaad Shareef of the last Prophet of Allah (Sallal Laahu
Alaihi Wasallam) according to which "celebrating it is like celebrating the
birth of their god, Kanahiya, by the Hindus".
By way of clarification, but
without reference to any book, the author of "Johannesburg to Bareilly" has
heaped upon us Ahl-e-Sunnat-Wa-Jama'at the worst kind of slander, for which
Allah Almighty will, Insha Allah, punish him. We, the Ahl-e-Sunnat-Wa-Jama'at
supplicate to Almighty Allah to give him an awful punishment here in this world
and in the next as well.
Just see the words used by the
author of the booklet "Johannesburg to Bareilly". These are the exact words:
"Hazrat Moulana Rashid Ahmed Gangohi forbade Meelaad, because the Meelaad
reciters copy and imitate the Blessed Birth of Rasulullaah Sallal Laahu Alayhi
Wasallam in the following manner; that a lady sits behind a curtain with a baby
in her lap. When the Meelaad reciters mention the birth and that Aamina is
going through severe labour pains, the lady behind the curtain starts moaning
and groaning as if she is really experiencing labour. Suddenly she pinches the
baby and the baby cries out aloud. On hearing this cry the Meelaad reciters
adjudge it to be the cry of the Blessed Birth, and start chanting; "Ya Nabi
Salaamolaik, Ya Rasool Salaamolaik'. They tie up small pieces of clothes with
bloodstains on it to mark the Blessed Birth. They mimic the scene as if it is
really taking place". La'natul Laahi Alal Kaazibeen!
Dear readers! This servant of the
Ahl-e-Sunnat submits that whatever has been written by the author of the booklet
"Johannesburg to Bareilly" is a story wholly concocted by him, and is greatly
insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam). No Sunni Musalmaan
with correct beliefs throughout the world can even think of doing such a thing
much less actually does it. We Ahle-e-Sunnat-Wa-Jama'at hold the belief that
whosoever does so has got nothing to do with Islam. I challenge the author of
"Johannesburg to Bareilly" and every preacher of Deobandi Wahaabi-ism to prove
that it (what this wicked person has written) is practiced anywhere at any
Meelaad Shareef congregation. He must admit that by levelling such a slander he
has not only hurt the feelings of true Musalmaans but has also been insolent to
the holy Prophet (Sallal Laahu Alaihi Wasallam) and his pious mother, Hazrat
A'minah (Radiyal Laahu Anha), and thus invited the wrath of Allah to visit him.
This wicked person will be, Insha Allah, punished for slandering us like this.
Dear readers! The Wahaabis of
Deoband have slandered the Ahl-e-Sunnat-Wa-Jama'at by concocting several
unfounded things against them, since to do so is their fundamental aim and
according to their favourite bad habit, and tried to defame us,
Ahl-e-Sunnat-Wa-Jama'at, amongst the general public. Besides this, the author of
the booklet "Johannesburg to Bareilly", has wrongly quoted some couplets and by
twisting their meaning has indulged in his favourite pastime, that is
slandering.
It was the wish of this servant of
the Ahl-e-Sunnat to dissect each and every sentence, rather each word, of the
booklet "Johannesburg to Bareilly", and to present a post-mortem report to the
readers. But the manuscript became so voluminous that friends advised me to
withhold pan of it for the time being, and to present it in volume 2 of the
rejoinder to "Johannesburg to Bareilly". This was a correct advice, and I
accepted it. Still, in the present volume under your perusal all the accusations
and allegations levelled by Deobandi-ism on us, that is the
Ahl-e-Sunnat-Wa-Jama'at, have been, by the grace of Allah, answered well and
adequately. This servant of the Ahl-e-Sunnat submits that by indulging in such
acts the Deobandi-Wahaabi-Tableeghi band, instead of harming us, exposes its own
ugly face and people come to know how very bad and how big liars these votaries
of Wahaabi-ism and ulama of Deoband are! May Allah protect us from their evil!
Dear readers! The author of
"Johannesburg to Bareilly" and all those who adhere to the
Deobandi-Wahaabi-Tableeghi creed, as well as their ulama, take Deen to be their
fiefdom, and so, at every step they call true Musalmaans as polytheists and
innovators. They think that only they are Musalmaans and all true Musalmaans the
world over have nothing to do with Imaan and Islam. These
(Deobandi-Wahaabi-Tableeghi band), in fact, do not do justice but indulge in
transgression, which has been defined as calling what is right to be wrong and
what is wrong to be right, and holding somebody else to be guilty while the
guilt lies on somebody else. These Deobandi-Wahaabi-Tableeghi people call every
act which is lawful and desirable according to Sunnat as shirk and bid'at.
Readers should themselves decide whether calling a lawful and good act to be
wrong and pernicious act does not come under the definition of the term
transgression. And it has been clearly declared in the Qur'aan that, "Surely,
Almighty Allah does not guide a people who transgress."
On page 17, part 1, of the booklet
"Johannesburg to Bareilly", the author has levelled the following calumny upon
true Musalmaans. He says: "On the occasion of ('Urs) the death anniversaries of
the saints and friends of Allah, Sunni Musalmaans circmbulate their graves,
prostrate before their graves and indulge in other shirk practices. Unless Sunni
Musalmaans recant from their practices, they cannot be allowed to enter into a
marriage contract". I have already said that this is a great calumny upon us.
Kissing a grave or its covering is done only out of love and it is proved to be
a correct practice even according to the writings of Thanvi Sahib, the
Hakeem-ul-Ummat of the Deobandi Wahaabis. To call it a shirk practice is a great
injustice. No Sunni Musalmaan can ever indulge in acts like prostrating before
any other being than Allah and circumbulating any grave etc. except Ka'batul
Laah. They are transgressors, indeed, who level such a calumny against Sunni
Musalmaans. In the writings of such Deobandi-Wahaabi-Tableeghi ulama, who
declare true Sunni Musalmaans to be polytheists, there is enough scope in this
fatwa for dubbing their own stalwart ulama as polytheists. But they do not have
any perception of their own polytheism.
Maybe that this
Deobandi-Wahaabi-Tableeghi band is not aware of the correct definition of shirk
and bid' at.
I deem it necessary to humbly state before my readers our beliefs regarding
shirk and bid' at according to the Qur'aan and the Sunnat, so that readers may
know how great transgressors are these Deobandi-Wahaabis who call us,
Ahl-e-Sunnat-Wa-Jama'at, to be polytheists.
We believe that none can be the
equal of Allah, the One and Unique, the Almighty, in His being and in His
attributes, in His names and in His acts. We, the Sunni Musalmaans, consider
Allah Almighty and Allah Almighty alone to be worthy of worship. We do not
consider anyone else to be Allah Almighty's partner or His equal in His Dominion
or His powers. We do not believe that any one (whoever he may be) except
Almighty Allah is the Absolute, who wields absolute power. Our firm and
announced belief is that everything in the universe, at every moment and in
every act, is surely dependent upon Almighty Allah, while Allah Almighty is not,
nor can He ever be, dependent upon any one of His creations at any moment, or in
anything or in any act. To put it in a language more easily understood we,
Ahl-e-Sunnat-Wa-Jama'at (i.e. Sunnis), do not believe Almighty Allah's
Messengers, Prophets, friends of Allah to be the equal of Allah, in His being or
in His attributes, and do not at all take anybody else than Almighty Allah to be
worthy of worship.
THE MEANING OF SHIRK ACCORDING TO
THE SHARI'AH:
In "Lisaunul 'Arab", Vol. 10, Page
449, it is said: "When it is said that somebody committed shirk with Almighty
Allah, it means that he has joined (Except Allah) somebody else in Almighty
Allah's Dominion and Powers. And shirk means to join anybody else with Him in
His being Rabb, whereas Almighty Allah is independent of all forms of joiners".*
------------------------------------------------------------------------------------------------------------
* Will the author of the booklet "Johannesburg to Bareilly"
please consider the sentences that occur in his book "Fazaa'il-e-Durood Shareef
' by his Sheikh-ul-Hadith, Muhammad Zakariya Kandhalvi, and try to answer us? In
the two sentences the Imam of the Deobandi-Wahaabi-Tableeghi band has joined
Mu'mineen with Allah.
1. "What greater
excellence can there be that Mu'mins join Allah and His angels in this act."—
Page 6.
2. "In this act of
honouring the holy Prophet (Sallal Laahu Alaihi Wasallam), apart from people,
Almighty Allah Himself participates"—Page 7
------------------------------------------------------------------------------------------------------------
Dear readers' You have seen what,
according to the Shari'at, the word shirk means, and before this you have also
seen what beliefs about Almighty Allah we hold. Now, does not your inspiration
urge you to say that there is not even an inkling of polytheism in our beliefs?
It is a pity that without knowing
the meaning of the word shirks in its true and Shar'ee import, these
transgressors have defined polytheism and infidelity to mean 'joining together
of two things in one attribute'. If this definition were to be accepted in full,
the Muftis of Deoband would find themselves immersed in polytheism and
infidelity. In the light of this definition by the Deobandi-Wahaabis, look at
the following writings of theirs. The line in which this argument runs is this:
Allah exists and man also exist, that is to say, in the matter of being both
share the same trait; Almighty Allah hears, so does man; Almighty Allah sees,
and so does man; Almighty Allah is knowing, and man, also, ha
knowledge; Almighty Allah is Paak
(Pure), and man calls himself, his clothes, his food, his utensils and his place
pure, and there are such other examples.
If shirk, in the eyes of the "Deobandi-Wahaabi-Tableeghi group, merely means
sharing of one attribute or one matter by two beings, then these Muftis of shirk
should kill themselves and get rid of their beings; should pour boiling coal-tar
in their ears so that they may get rid of hearing; should put burning iron rods
in their eyes to help themselves get rid of sharing with Allah the faculty of
seeing; should so hammer their heads that all matter relating to consciousness
gets destroyed and they become altogether ignorant; should put themselves before
beasts and then announce the almightiness of Almighty Allah; should act rid of
every purity in them by adorning themselves with all sorts of filth and evil.
What a pity that these Deobandi-Wahaabi-Tableeghi band who are at all times
ready and willing to fire salvos of polytheism and infidelity on true Musalmaans
would not, "under any circumstances", dare to do so. When they come under the
mischief of their own fatawaa linen they begin to take cover behind "because",
"thus", "if", "supposing", and "that is to say".
Dear readers! It is the most firms
conviction of us, the Ahl-e-Sunnat-Wa-Jama'at that 'being' in fact, belongs to
Almighty Allah. Hearing, seeing, knowledge and authority are the personal and
real attributes of Almighty Allah. Almighty Allah is the true originator and
owner of all things but He has also granted some of His own attributes to some
of His creations. Can it be denied that Almighty Allah can grant some of His
best attributes to some of His best creations, more than most of His creations?
Almighty Allah makes some of His creations the manifestation of some His
attributes. Only he can make a true estimate of the bounty of His attributes
whom He has so blessed him with, otherwise ordinary people may estimate His
bounty to His favoured person in the measure of the bounty conferred upon them.
This is not so. It is proved with reference to the Qur'aan and the Sunnat that
tremendous blessings are showered by Allah upon these whom He chooses, and there
is no limit to the greatness and loftiness of the holy Prophet (Sallal Laahu
Alaihi Wasallam) who is a special manifestation of Almighty Allah's 'being' and
attributes.
It is a miracle of Allah that the
writings of the stalwart ulama of Deoband bear witness to this fact. In
Sheikh-ul-Hadith Muhammad Zakariya Sahib's books, Tableeghi Nisaab (Re-named
Fazaa'il-e-A'maal) which is apparently regarded by Deobandi Wahaabi Tableeghi
group of South Africa as more important than even the Qur'aan and
Kamaalaat-e-Ashrafiyah, Page 56, this command of Allah (Hadith-e-Qudsi) can be
found: "My bondsman attains to My nearness through offering voluntary prayers to
the extent that I make him My beloved. And then I become his hearing with which
he hears, and I become his sight with which he sees, and I become his hand with
which he holds, and I become his feet with which he walks, and I become his
tongue with which he speaks, and I grant him whatever he asks of Me." (Bukhaari
Shareef).
By way of explaining this Hadith-e-Qudsi, Imam Fakhrud-deen Raazi (Alaihir
Rahmah) says that eminence of a bondsman who becomes Allah's beloved is such
that he sees and hears everything near or far and has sway over things, since
according to Allah's command Allah's exclusive powers become such a bondsman's
attributes. This means that that bondsman becomes a special manifestation of
such attributes of Allah. Consequently, having faith in this command of Allah,
we the Ahl-e-Sunnat-Wa-Jama'at, believe that Allah's Prophets and the friends of
Allah are, undoubtedly, persons blessed by Allah with spiritual and other
special powers and help Allah's creations through powers and authority granted
to them by Allah.
The biographer of the Imam of the
Deobandis, Rasheed Ahmad Gangohi, and A'lim of Deoband, Muhammad A'shiq llaahi
Meruthi, has devoted a whole chapter to what he calls, "tazkiyyah and tasarruf'
(sanctification and power to give). He says: "He (Gangohi) departed from this
world, but his powers to help people are still at work" — (Page 151, Volume 2.)
The renowned Aalim of Daarul-Uloom
at Deoband, Mahmood-ul-Hasan Sahib, says this in praise of his Gangohi Sahib:
"O Rabb! To whom should I go for
redress of my worldly and other-worldly needs.
Now that the redresser of my
spiritual and physical needs is gone".
On page 252, Vol. 2, of this very
book Tazkiratur Rasheed, Gangohi Sahib himself says: "The powers to benefit and
miracles of the friends of Allah are extant not only after their death, but
their power to benefit and their miracles arc augmented after their death. In
this statement, Ibne Abdul Barr also quotes a Prophetic hadith".
On page 9 of his another book
Imdaadus Sulook, Gangohi Sahib says:
"The disciple must also believe
that (Rooh), the spirit, of the Sheikh is not confined or limited to any
particular place. So, the disciple, wherever he may be, either near or far, is
removed from the Sheikh’s mortal body but is never removed from the Sheikh's
spirituality. When he attains total belief in this fact, and remembers his
Sheikh all the time, then a spiritual affinity develops which will always be
beneficial. The disciple whenever he happens to be in need of some lining should
ask for it from his Sheikh, for the affinity which has developed between him and
the Sheikh will stand him in good stead."
On page 12 of the magazine,
"Ashraf-ul-Uloom" for the month of Sha'baan, 1355, A.H., Thanvi Sahib writes:
"Graves do benefit, at times through the intentions of the persons being
benefited and at times without his express intention, like the sun benefits
without the intention of the person benefiting from it".
On page 30 of the same magazine
for the month of Jamaadeen 1354 A.H. Thanvi Sahib says: "The Maulana (Gangohi)
saw a truthful person in his dream and told him that Almighty Allah has, after
my death, granted me His vice grency. By this, he probably meant that he had
been granted permission to use his sway over things for the benefit of others.
This is the power, which is the point of distinction, and it is not commonly
bestowed. Some holy men arc granted this after their death.
To a question put by somebody
about the nature of this sway, he said that it was like somebody beginning to
feel great zeal and zest (for acquiring Allah's nearness) after visiting the
grave of a pious man and this condition is produced because of the power and
attention of that cleaved person.
Somebody from the audience said
that such benefit can also occur by sitting at home. At this he (Thanvi) said
that the dead has a special connection with the grave, so there are greater
chances of benefits accruing there".
On page 166 of his book
"Ta'leem-ud-Deen", the same Thanvi Sahib has reiterated that "one should try to
benefit from the graves of the friends of Allah".
One page 223, of
Kamaalaut-e-Ashrafiyah, Thanvi Sahib says: "It is the habit of Allah that He
does not bestow blessings without intercession".
On page 80 of his last book
'Bawaadir-un-Nawaadir', Thanvi Sahib says: "It should be understood that some
friends of Allah use their power to benefit others and perform miracles even
after death, and this they do repeatedly".
The present set of ulama of the
Deobandi-Wahaabi-Tableeghi band altogether denies that it is at all possible for
anyone created to have the power to benefit others, but their stalwarts say that
the friends of Allah are not only capable of having the power to benefit others
but also have this power even after death, and go on increasing in them. Readers
should now themselves know that the present band of propagandists of Deoband is
being proved wrong even by those of their elders who are considered by them to
be their Imams and leaders.
Dear readers! The present-day
Deobandi-Wahaabi-Tableeghi band is totally against Prophets and friends of
Allah. They are unjust to the extent that they hold the belief that love for,
and devotion to them, is polytheistic. To venerate Prophets and friends of Allah
is, in their eyes, polytheism. Perhaps, they do not believe in the Qur'aan or
they do not study the Qur'aan. They should be questioned, if merely venerating
or showing respect and honour is polytheism or amounts to worship then how is it
that Almighty Allah in the Qur'aan gives the command Watu'az-ziroohu Watu
Waq-qiroohu ("Show respect to him and venerate him").
The holy Qur'aan abounds in
commands to pay utmost respect to the holy Prophet. For instance, it says: "La
Taqooloo Raa'ina Waqoolun Zurna" (Do not say make concession to us, but say
please turn your kind attention to us).
It also says: "La Tar fa'oo
Aswaatakum Fauqa Sautin Nabiy" (Do not ever raise your voice over that of the
Prophet (Sallal Laahu Alaihi Wasallam).
At another place it is said, "La
Taj'aloo Dua'ar Rasooli Bainakum Kaduaa'i Ba'dakum Ba'da" (Never call the
Prophet, Sallal Laahu Alaihi Wasallam), as you would call one another but call
him with deep respect and veneration."
We have also been told, "Wa Maien
Yu'az-zim Sha'aa'iral Laahi Fa'innaha Min Taqwal Quloob." (And those who
venerate the Prophet and friends of Allah their hearts are filled with the fear
of Allah).
All these verses speak of the
importance of veneration. The Holy Qur'aan clearly says, "Wa Lil Laahil iz-zatu
Wall Rasoolihi Walil Mu'mineen" (And honour is for Allah, and His Messenger and
true Mu' mineen).
And along with this, it has been
said, "Walaa kinnal Munaafiqeena La Ya'lamoon." (But the hypocrites are not
aware of this).
It is thus proved that those who
deny honour and respect to the Prophets and the friends of Allah are, according
to Qur'aanic judgement, "ignorant hypocrites". In fact, such people deny the
Qur'aan itself, for the Qur'aan calls for honouring and respecting the Prophets
and the friends of Allah, describes paying respect to be the signs of Allah as
fearing Allah in the heart, while these unjust people describe honouring them to
be polytheism.* What is it, if not a denial of the Qur'aan?
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Readers should know that those who believe in
Deobandi-Wahaabi-Tableeghi-ism act contrary to what they believe in. They have
already seen how they indulge in exaggerated respect for their elders.—Kaukab
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Dear readers! The friends of Allah (Ridwaan-ul-Laahi Alaihim) are the beloved of
Allah and his elevated bondsmen. Their favour to the Millat is that they have
guided Allah's creations on the right path, and filled their hearts with the
love of Allah and the love of the Prophet of Allah (Sallal Laahu Alaihi
Wasallam). They fully adhered to the Shari'al and Sunnat while they were
physically alive, and admonished the creations of Allah to adhere to the
Shari'at and the Sunnat, and devoted themselves to the correction of their
beliefs and practices. When the friends of Allah depart from this mortal world,
then people go to their graves, because, according to the Book of Allah and the
Prophetic traditions, the graves of the friends of Allah are blessed places,
where supplications are listened to. People do go to their graves out of their
love for them, but in no case do reverential prostration before neither them nor
they circumbulate their graves. They do not believe the great man in the grave
to be the partner of Allah. What they do is simply this: stand before the graves
of the elevated bondsmen of Allah, pray to Allah through the intercession of the
men in the grave, whom they supplicates to intercede with Allah on their behalf,
kiss the graves out of love and respect or having touched the graves or their
coverings place their hands over their faces. Doing so can never be called grave
worship or polytheism.
Dear readers! Kissing the graves
can raise the question in people's minds as to why graves are kissed when they
are made of earth and stones. And it is obvious that the graves by themselves
have no standing. In answer to this, it can be said that their residences or
their graves are kissed only because of love for them in view of their
association with Allah. If it is thought strange that earth or stone should be
kissed, then it should be remembered that the Hajr-e-Aswad (Black Stone) is
kissed by everybody although it also is a stone. You might say that it is kissed
because it is a stone from Paradise, so it has gained distinction and importance
because of its association with Paradise. At this point, I may submit that a
Mu'min's grave also becomes associated with Paradise, for the Holy Prophet
(Sallal Laahu Alaihi Wasallam) is reported to have said: Qabrul Mu'mine Raudatum
Min Riyaadil Jannah, i.e. "a Mu'min's grave is a garden from amongst the gardens
of Paradise". So, its distinction and importance cannot be denied. Moreover,
consider this. All Or us kiss the Holy Qur'aan only because of our love for it
in view the fact that it is the Word of Allah. Even though the Words of Allah
are the words which are printed on paper in ink, but we kiss the paper, the ink,
the card-board with which these papers are bound or the cloth in which the
Qur'aan is wrapped. We kiss all these because all of them get associated with
the Word of Allah. The most vital thing is the special relationship with
Almighty Allah. Similarly, whatever honour and rank the friends of Allah attain
to is only because of their special attachment to Almighty Allah. Thus, all
those things which become the beloved of Almighty Allah are, also, fit for being
loved and respected.
Just because the feet of a beloved
bondswoman of Allah, Hazrat Haajrah (Alaihas Salaam) touched the hillocks of
Safa and Marwah, these hillocks turned into the signs of Allah
(Sha'a'iril-Laah). We learn through the Qur'aan that the places which are
touched by the feet of the friends of Allah become signs of Allah, and so how
can greatness and grandeur be denied to those places where the friends of Allah
are resting with their whole being?
All the same, I deem it necessary
to state that the graves and the relics of the friends of Allah are kissed only
because of love, and merely kissing them is not worshipping them; although doing
so is not without its rewards. Consequently, details of the daily routine of the
Imam of the Deobandis-Wahaabis, Rasheed Ahmad Gangohi, is mentioned in
Tazkiratur Rasheed, including details of kissing the relics and reverencing
them. And the stalwart ulama of Deobandi Wahaabiism have proved in their
writings the greatness attained by people through their association with the
blessing and excellence of places and peoples. Thus, Ashraf Ali Thanvi Sahib
says: "A good deal of effect attaches to the relics of pious people and still
greater good accrues from being in their company". He further says: "It is
inconceivable to estimate the good that accrues from being in the company of
pious men or from visiting them. And this is the truth about their relics. By
laying eyes on them, their remembrance is revived which puts light into our
hearts, and we get associated with Almighty Allah".— (Kamaalaa'-e-Ashraf yah,
Page 68.)
Thanvi Sahib says: "Because of
them (pious people), hearts get illuminated and purified. The condition that
attaches to their being benefited by blessings is devotion to the pious men".—
(Kamaalaat-e-Ashraf iyah, Page 130.)
On page 85 of his
Bawaadir-un-Nawaadir, Ashraf Ali Thanvi Sahib says: "Like the company of fire
heats up water, and this accompaniment benefits the living as well as the dead
when the souls of the two have affinity with each other, which is the
pre-condition for benefiting, In the same way, if the person in the grave has an
affinity and the affinities of the two have a relevance with each other and as a
result the condition of the visitor gets strengthened, this is called progress
and power, and since this affinity is unitary so one also gets inspirational
benefit".
Remember that to worship a thing
is one act, and to respect and honour a thing is just another. There is a great
difference between the two. Remember, also, that polytheism is concerned with
beliefs, and we, Ahl-e-Sunnat-Wa-Jama'at do not ever take the person in the
grave (Whether he be a Prophet or a friend of Allah) to be the permanent and
real authority, but even when they go to the graves of the friends of Allah they
still supplicate to Allah hoping that He, in His forgiveness and mercy and
grace, will erase the black spots in their scroll of deeds, for the sake of the
goodness of His elevated bondsmen, their prayers and their service to the Deen
and Millat.
If the Deobandi-Wahaabi
Mulla-worshipping people still insist on calling this action of ours as
"grave-worship" then I must ask them this question: By what name would they call
those who go to Bait-ul-Laah (Makkah Mukarramah) and prostrate before the K'abah
from near or far? These Deobandi-Wahaabi-Tableeghi people very well remember the
word (Chair ul Laah) "non-Allah” and they use this epithet with great contempt
and insolence for Prophets and friends of Allah although they are not at all
aware of the meaning of (Chair) "non". Let me put this question to these
transgressors: The stones with make up the four walls of what you call Ka'bah
are also non-Allah, then why do these Deobandi-Wahaabis turn their faces towards
these stones while saying their prayer? The obvious answer would be that it has
been commanded to "prostrate facing the stones used in the building of
K'aba-Tul-Laah". They should then be told that they should also accept the
position that if Almighty Allah were to command prostration before any
"non-Allah" such a command has to be obeyed. To this, these people would say:
"While we are apparently clinging to the walls or the cover of the Ka'bah and
weeping, or supplicating, or asking for the grant of our wishes, yet never but
never the thought occurs in our minds that the stones which make up the walls
are worthy of being worshipped or ask them for the grant of our wishes." So, O
you Deobandi-Wahaabi Tableeghi who issue fatwa why do you have a misconception
about those who visit the graves of the friends of Allah and the sacred places
not because they take the friends of Allah to be deities but because they deem
them to be the beloved of Allah and pious beings, and while there supplicate to
Allah alone. Why do you, then, consider them to be polytheists?
The ulama of Deoband know that the
inner part of the Ka'batul Laah (Hateem) contains the graves of Hazrat Isma'iel
(Alaihis Salaam) and his mother, Hazrat Haajirah (Alaihas Salaam). For this
reason, it can be said that those who circumambulate the Ka'bah, those who
protraste in the direction of the Ka'bah, those who cling to the Ka'bah while
supplicating, do not ask Allah for the grant of their wishes but, in fact, to
placate those inside these graves. If in reply to this the ulama of Deoband say
that practice is related to beliefs: so long as no polytheistic beliefs with
regard to those buried in the graves are involved, then no conception can come
that circumambulation or prostration of the Ka'bah is not taking place but that
of the graves is. So also those who go to the graves of the friends of Allah
bear no such beliefs which are polytheistic, rather the visitors to the graves
of the friends of Allah supplicate to Allah alone and never circumambulate the
graves or prostrate in the direction of the graves. After knowing this fact, how
very unjust it is to call true Musalmaans as polytheists. Those who say so are
most unjust. May Allah protect us from their evil! (If it is possible for them
to do so, the author of the booklet, "Johannesburg to Bareilly" and people of
his ilk should read the chapter "28th Ghareebah" of Bawaadir un Nawaadir, the
last book by their own Thanvi Sahib. This will make them aware of the greatness
and excellence of the friends of Allah).
O Deobandi-Wahaabis! If you can be
called Musalmaan even after prostrating in the direction of one of the things
which is non-Allah (That is, stones of the Ka'bah) because, in your eyes, the
real deities are not those stones but the True Deity is the being of the
Almighty Allah, then why you begin firing salvos of polytheism against those
true Musalmaans who visit the graves of the friends of Allah but say that "we
supplicate only to Almighty Allah while being near to the beloved of Allah, and
our true goal is Allah Himself"?
O you who are bereft of wisdom!
Perhaps you do not know it, but it is a fact that the treasure of Deen and
Imaan, the proper way to bow before the one and only Allah and to behave as His
slave, the way to ask of Him in the right manner are gifts which have been given
to us by these very friends of Allah, whom you contemptuously and continuously
call 'non-Allah' and we the Sunnis never tire of affectionately calling them
(Ahlul Laah) "people of Allah".
Because of the favours of these
very "people of Allah", we have been guided in the straight path. These are the
monasteries through which people receive admonition and guidance.
It is for this reason that we
occasionally visit their tombs and present ourselves before "people of Allah" to
get from them confirmation of our devotion and association. It is but true that
these "people of Allah" are gates to the mercy of Allah, and had there not been
their tombs then there would have been no clue to Him who is limitless and
without any fixed abode.
Dear readers! I might present
before you a saying of the holy Prophet (Sallal Laahu Alaihi Wasallam). The
beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam) says! "I do
not have any fear of my ummah committing polytheism, but I think my ummah will
become more inclined towards this world".
This hadith can be found in
Kitaabul Maghaazi of Bukhaari Shareef. Of course we belong to the ummah of
Allah's beloved Prophet, and when our Prophet (Sallal Laahu Alaihi Wasallam) had
no fear that we would indulge in polytheism, then we can never become
polytheists only because these fatwa issuing muftis of polytheistsm give such a
fatwa against us. Remember that if we are not polytheists in the eyes of Allah
and our belief is in the unity of Allah, as has been taught to us by the Qur'aan
and the Sunnat, then by the grace of Almighty Allah we are true Musalmaans. We
pray to Almighty Allah to keep us firm on the true path and protect us from the
evils of Deobandi-Wahanbi-Tableeghiism!
After refuting polytheism, I will
now briefly touch upon the subject of bid'at (Innovation) in the light of the
Qur'aan and the Sunnat. (This servant intends, Insha Allah, to write a complete
booklet on the subject of "the truth about bid'aat", in which I will try to
prove the veracity of my true standpoint on the basis of the writings of the
ulama of Deoband themselves).
Dear readers" Every true Musalmaan
knows it well that belief in faith is founded on the Qur'aan and the Sunnat. Any
saying or action of any /mare, Mujtahid or Mufti which is not exactly according
to the Qur'aan or the Sunnat is altogether unacceptable and cannot be thought to
be a Shar'ee argument. Nobody in the whole universe has any authority to bring
about changes in the commands given by the Qur'aan and the Sunnat only because
in his opinion it should be so. Those who gave priority to their own opinion in
the mailer of the Qur'aan and the Sunnat and gave importance to their thinking
have not only themselves been mislead but have also mislead others. The
principle enunciated by the Qur'aan and the Sunnat is this: "He who explains the
Qur'aan according to his own opinion builds for himself a place in Hell". It is
possible for the fatwa of a Mufti to be wrong since it is not according to the
Qur'aan and the Sunnat, but it cannot be that the commandments contained in the
Qur'aan and the Sunnat are wrong. If some of the commandments are not properly
grasped by some one, then the fault lies with their understanding, for which
they should undergo treatment.
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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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