Qadiani Mal'oon

Qadiani Mal'oon



This article draws special attention of the reader to the fact that the Qadianis deem Mirza Ghulam Ahmad as a Prophet incarnate through reincarnation, i.e. rebirth of the holy Prophet of Islam in Mirza Ghulam Ahmad's person. Thus they have rebelled against Islam and seceded from it. They have infective the pretender a place higher than that of the holy Prophet (SAW).

The contents of this text are based on authentic Qadiani literature with references to the relevant book and page. We take full responsibility and do hereby declare that the sources are authentic and correct.

The below-cited incontrovertible proofs indicate beyond the slightest doubt that Qadianism is an entirely different religion Qadiani Mal'oonfrom Islam. The reality of the Qadiani religion is that if you accept the Qadiani Mirza as Prophet then it is all right, otherwise the Religion of Islam is abused as being dead, cursed, satanic and contemptible, and the Prophet hood and Apostleship of Muhammad (SAW) too is denied. May not Almighty Allah deprive anyone of Wisdom and Faith!

To Qadianis Muhammad (SAW) is Mirza Ghulam Ahmad Himself
Mirza Ghulam Ahmad claims that he himself is (na-auzoo-billah) Muhammad (SAW):
Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. (HQ 48.29)
Mirza said, "In this divine revelation (the above verse) I have been named Muhammad as well as the Messenger of Allah". (Ek Ghalti Ka Izala, p.3;Roohani Khazain vol.18, p.207).

The So-Called Two Prophetic Appointments Of Muhammad (SAW)
The reasons why the Qadianis deem Mirza to be Muhammad (SAW) is that according to the Qadiani belief, `Khatam un Nabieen' (the final Prophet (SAW)) had been ordained to be born in Mecca as Muhammad. For the second time, according to the Qadianis, he was reincarnated in Qadian as Mirza Ghulam Ahmad ! In other words, the sprit of Muhammad (SAW) along with his prophetic accomplishments allegedly appeared a second time in the incarnation of Mirza. And we quote:

"And know that just as our holy Prophet (SAW) was born in the 5th century, in the same way he was reborn in the end of 19th century in the incarnation of the Promised Masih" (Mirza). (khutbah-e-Ilhamiah,p.180; Roohani Khazain, vol.16,p270)
"The holy Prophet (SAW) had two births as a Prophet. In other words, we may say that it was promised that the holy Prophet (SAW) would be born in the world once and once more reincarnated and this was fulfilled by the incarnation of the promised Masih and the promised Mahdi" (Mirza). (Tuhfa-e-Golravia, p94; footnote, Roohani Khazian, vol.17,p.249)

Mirza of Qadian Claimed To Be The Same As Muhammad (SAW)
According to Qadiani belief Muhammad (SAW) with all his excellence was reincarnated in Mirza of Qadian. As such the entity of Mirza of Qadian is (na-uzoo-billah)the same as the entity of Muhammad (SAW). Mirza has said:

"And Allah bestowed upon me the bounty of the holy Prophet and made it perfect, and he drew towards me the kindness and generosity of that merciful Prophet, so much so that my entity became his entity. Thus he who joins my Jamaat really becomes one of the Sahaba of my chief who was better then all the Prophets. It is not hidden from those with the ability to think that this is what the words "others of them" mean. The person who makes a difference between me and Mustafa has neither seen me nor recognized me". (Khutbah-e-Ilhamiah, p.171; Roohani Khazain, vol.16, pp.258-259).

Mirza of Qadian Claimed That He Possessed All The Virtues And Excellence Of Muhammad (SAW)
Once the belief had been fabricated that the being of Mirza is exactly the being of Muhammad (SAW) and that it is Muhammad (SAW) himself who was reincarnated in Qadian as Mirza, then it must also be alleged that all the accomplishments and distinctions of Muhammad (SAW) were transferred to Mirza. Mirza has said:
"When I am the holy Prophet incarnate and when all the accomplishments of Muhammad including the prophet hood are reflected in my mirror of my shadiness, then who is the man who has claimed prophet hood in a separate being ?" (Ek Ghalti Ka Izala, p.8; Roohani Khazain, vol.18,p.212)
"The entity of the promised Masih (Mirza), in the sight of Allah is the entity of the holy Prophet (SAW). In other words, in the records of Allah there is no duality or difference between the promised Masih and the holy Prophet (SAW). Rather they both share the same eminence, the same rank, the same status and the same name. Although verbally they are two, yet in reality they are one and the same". (Al-Fazl, Qadian, Vol.3, No.37, dated 16th September 1915, as cited in Qadiani Mazhab page 207, 9th edition, Lahore)

Mirza Of Qadian Claimed That He Was The Final Prophet
According to the Qadiani belief, the "Qadiani based" birth of Muhammad (SAW) as a prophet took place in the incarnate AUTAR, Mirza of Qadian. And as he became incarnate of Muhammad (SAW) then Mirza becomes the "final prophet" too ! Mirza says:
I have told so many times that according to the verse: "And others of them.." I am incarnate the last of the Prophets. Twenty years ago Allah named me in Braheen-e-Ahamadia, Muhammad and AHmad and declared that I am the holy Prophets (SAW) incarnation. (Ek Ghalti Ka Izala, p.8; Roohani Khazain vol.18; p212)
"Blessed is he who has recognized me. Of all the paths to God I am the last path, and of all his Lights, I am the last Light. Unfortunate is he who forsakes me, because without me all is darkness". (Kashti-e-Nooh, p.56; Roohani Khazain, vol.19, p.61).

Mirza of Qadian Claimed He Was The Best Of The Prophets Of Allah
"Many thrones have descended from heaven but thy throne has been placed the highest". (Tazkirah 2nd Ed, p.643)

"The various accomplishments which were bestowed upon all other Prophets were concentrated in a greater degree in the holy Prophet. All those accomplishments have been conferred on me through the holy Prophets reincarnation in me. That is why I bear the names of Adam, Abraham, Moses, Noah, Solomon, Jesus, etc. All the previous Prophets were the incarnations of special attributes of the holy Prophet but I am the the reincarnation of all the attributes of the holy Prophet". (Malfoozat-e-Mirza, Vol.3, P.270)

Mirza of Qadian Claimed That He Was Superior To Muhammad (SAW)
The Qadianis believe that Mirzas reincarnation was superior to the Prophets first birth in Mecca . Mirza says:

One who denies that the orainment of the Prophet (SAW) is related to the 6th thousand as it was related to the 5th thousand, denies the truth and the mandate of the Quran. the truth is that the spirituality of the (reincarnated) holy Prophet at the end of the 6th thousand (i.e. these days), is much more stronger, more complete and severe than in those early years. rather it is like the 14th (moonlit) night". (Khutbah-e-Ilahmiah, p181; Roohani Khazain, vol.16, pp.271-272)

The Simile Of "The New Moon" Used For The Holy Prophet (SAW) And That Of "The Full Moon" Used For Mirza
The superiority of the Qadiani incarnation has been expressed in yet another style: viz. During the Meccan age the holy Prophet (SAW), Islam was like the Crescent in which there is no light but in his so-called Qadiani reincarnation, Islam became lighted and illuminated like the full moon. Mirza said:
"And Islam started like the cescent which was destined ultimately to become in the later ages the full moon by the command of God. Thus Allahs wisdom willed that Islam should asume the form of the full moon in that century which should resemble the full moon by way of counting". (Khutbah-e-Ilahmiah, p181; Roohani Khazain, vol.16, p.275)

"To declare those who denied the holy Prophet in his first birth as unbelievers and outside the fold of Islam, but to regard the deniers of his second birth as Muslim is an insult to the Prophet and a joke against the signs of Allah, although the promised Masih has in Khutbah-e-Ilahmiah, compared the mutual relation between the first and the second births of the holy Prophet to the relationship between the crescent and the full moon". (Akhbar Al-Fazl, Qadian, Vol.3, No.10, dated 15th July 1915 as cited in Qadiani Mazhab p262)

Greater Manifest Victory
In order to express the superiority of Mirza it was claimed that the manifest victory achieved by Mirza was greater then the manifest victory of the holy Prophet (SAW). Thus Mirza said
"It is apparent that the time of the manifest victory of the era of the holy Prophet has expired, and the second victory which was to be much greater and clearer then the first one had yet to be achieved. It was ordained that its time should fall during the times of the promised Masih". (Khutbah-e-Ilahmiah, pp193-194(Khutbah-e-Ilahmiah; Roohani Khazain, vol.16, p.288)

SO-CALLED BEGINNING AND PERFECTION OF MIRZA'S SPIRITUAL EXCELLENCE
It was also claimed that the era of the Makki birth of the holy Prophet (SAW) was only the first step in his progress of spiritual attainments, whereas his Qadiani reincarnation represents the highest pinnacle of his spiritual development. Thus it is said:
"The spirituality of our holy Prophet (SAW) was conceived 5th thousand (i.e. Makki birth) with its precise attributes and that period was not the the climax of his spirituality's development. It was rather the first step to the highest pinnacle of its perfection. Thereafter this spirituality manifested itself in its full glamour during the 6th thousand [his rebirth in Qadian] at the present time". (Khutba-e-llhamiah, p177; Roohani Khazain, Vol.16, p.266)

THE SO CALLED SUPERIOR MENTAL DEVELOPMENT OF MIRZA
It is also claimed that the mental development of Mirza of Qadian was superior to that of the holy Prophet (SAW). Thus it is said:
"The mental development of the promised Masih (i.e. the Mirza of Qadian) was higher than that of the holy Prophet (SAW). And this is only a part of the superiority which the promised Masih has over the holy Prophet. The mental faculties of the holy Prophet could not manifest fully owing to the deficiency of civilization; although the ability existed. They have now manifested themselves fully through the promised Masih by virtue of the advancement of civilization." (Review, May 1929, as cited in Qadiani Mazhab, p.266, ninth edition. Lahore )

QADIANIS TERM REClTERS OF KALIMAH OF MUHAMMAD (SAW) AS KAFIR(!)
When it is admitted, according to the Qadiani belief, that the Qadiani Mirza is (God forbid) superior to Muhammad of Arabia (SAW) in dignity then it must also be necessary to believe that those who recite the Kalimah of Muhammad (SAW) are not Muslims. In other words. the Kalimae Tayyibah, (La Illaha Ill-lah, Muhammadur Rasoolullah), without belief in the Qadiani Mirza becomes false. Thus it is said:

"The point is now quite clear. If it is 'Kufr' to deny the gracious Prophet it must also be 'Kufr' to deny the promised Masih, because the promised Masih is in no way a separate being from the gracious Prophet; rather he is the same (Muhammad incarnate). If anyone is not deemed a Kaflr for denying the promised Masih, then anyone else who denies the gracious Prophet also cannot be considered a Kafir. How is it possible that denying him in his first birth as Prophet should be regarded as Kufr, but denying him in his (reincarnated) second birth as prophet should not be regarded as Kufr, when, as claimed by the promised Masih, his (Mirza's as Muhammad incarnate) spiritual attainment is stronger, complete and severe." (Kalimatul Fasl, pages 146-147, as cited in the Review of Religions, dated March-April 1915).

"Any person who believes in Moses but does not believe in Christ, or believes in Christ but does not believe in Muhammad, or believes in Muhammad but does not believe in the promised Masih, is not only a Kafir, but a 'pakka' (confirmed) Kafir, and (he is) out of the fold of Islam." (Kalimatul Fasl, page 110, by Mirza Bashir Ahmad, M.A.)

"The Ahmadi movement bears the same relationship to Islam as Christianity bears to Judaism." (Muhammad Ali Lahori Qadiani cited from Mubahasah Rawalpindi, page 240).

"All such Muslims as did not swear allegiance to the promised Masih (Mirza Ghulam Ahmad of Qadian), even though they did not hear the name of the promised Masih, are Kafir and debarred from the fold of Islam." (Aiena-e-Sadaqat, page 35, by Mirza Mahmud Ahmad Qadiani).

"It is incumbent upon us that we should not regard non-Ahmadis as Muslims, nor should we offer prayers behind them, because according to our belief they deny one of the prophets of Allah. This is a matter of faith None has any discretion in this." (Anwar-e-Khilafat, page 90, by Mahmud Ahmad Qadiani).

THE SO-CALLED QADIANI KALIMAH
It also became necessary in the Qadiani strategy to include the Qadiani Mirza in the meaning of the Qadiani Kalimah: Thus it is said:

"As a result of the birth of the promised Masih (the Qadiani Mirza) a difference has cropped up (in the meaning of the Kalimah). Before the birth of the promised Masih (the Qadiani Mirza) in the world as a prophet, the words Muhammad ur Rasul Allah) included in their meaning only such prophets as had preceded him; but after the incarnation of the promised Masih (the Qadiani Mirza) in the world as a prophet, one more prophet has been added to the meaning of Muhammad ur Rasul Allah. Therefore on account of the incarnation of the promised Masih the Kalimah, God forbid, does not become abolished; it rather shines more brightly. In short, the same Kalimah is (effective) even now for embracing Islam, with the only difference that the incarnation of the promised Masih (Mirza Qadiani) has added one more prophet to the meaning of Muhammad ur Rasul Allah". (Kalimatul Fasl, page 158, by Mirza Bashir Ahmad Qadiani).

In short, the Qadiani Religion has retained the same words of the Kalimah but the Qadiani belief has changed the meaning of the Kalimah. In the Kalimah of the Muslims Muhammad ur Rasul Allah means Muhammad of Arabia (SAW) but in the Qadiani Kalimah Muhammad ur Rasul Allah means Mirza Qadiani as Muhammad incarnate, reborn in the world as a prophet for the second time. Thus it is said:

"Moreover, even if we accept by supposing the impossible that the sacred name of the gracious Prophet has been included in the sacred Kalimah because he is the last of the Prophets, even then there is no harm and we do not need a new Kalimah because the promised Masih is not a separate entity from the gracious Prophet as he (Mirza) himself says: "My being is exactly the being of Muhammad ur Rasul Allah". Also, "One who discriminates between me and Mustafa has neither recognized me nor seen me". And the reason for this is Allah Almighty's promise that He would reincarnate "Khatam un Nabieen" in this world once more as a prophet as is evident from the verse "And others of them... Thus the promised Masih (Mirza of Qadian) is himself Muhammad ur Rasulullah, who has been incarnated in the world again to spread Islam. We do not, therefore, need any new Kalimah. Albeit, a new Kalimah would have been necessary, if some other person had been reincarnated instead of Muhammad ur Rasul Allah. So contemplate!" (Kalimatul Fasl, page 158).

QADIANI BELIEF: PROPHET HOOD OF MUHAMMAD STANDS ABROGATED AND HIS KALIMAH STANDS CANCELLED
A little thought on the above-cited passages makes it quite clear that not only do the Qadianis consider Mirza Ghulam Ahmad to be a Prophet and Messenger (of Allah) but they also consider Mirza of Qadian a complete incarnation of Muhammad (SAW) and as such recite his (Mirza's) Kalimah. They consider as Kafirs all those who recite the Kalimah of Muhammad of Arabia (SAW). This proves that for the Qadianis the Kalimah of Muhammad of Arabia (SAW) stands cancelled.

If we look more closely into the issue we shall find that according to the Qadiani belief-like that of the Bahais - the period of the Prophet hood and Apostleship of Muhammad of Arabia (SAW) has expired and it stands repealed for all practical purposes, because according to the Qadiani belief the basis of salvation lies in obeying the Qadiani Mirza only. So Mirza said:

"Say to them: if you love God then come and obey me so that God also may love you".
(Mirza Qadiani's "revelation as cited in Haqiqatul Wahi, Page 79/82, Lahore , 1952; Roohani Khazain. Vol. 22, p. 82. Also see pages 46, 62, 81, 182, 205, 277, 360, 363, 378, 395, 495, 630, 634, in Tazkirah, 2nd Edition).

"In Braheen-e-Ahmadia, God has called me by the name of Ibrahim, as He said: "This means: Salutation on Ibrahim (i.e. this humble man [Mirza]). We truly made friends with him and saved him from every sorrow. And O ye who follow, let the place of Ibrahim's footsteps be the place of your prayers. That is, obey completely so that you may attain salvation." (Arbaeen, Vol. 3, pp. 30-31; Roohani Khazain, Vol. 17, p. 420).

"As regards the assertion (verse from Quran regarding Ibraham) this is a verse of the holy Quran. Here it means: Perform your prayers and hold beliefs on the pattern of Ibrahim (i.e. Mirza Qadiani) who has been sent, and mould yourself on his model in every matter". (Arbaeen, Vol. 3, p. 31; Roohani Khazain, Vol. 17, p.42).

"Similar is the verse (same verse quoted above) which contains a hint that at a time when the Ummat-e-Muhammadia will become divided into many sects, then during the last era an Ibrahim (i.e. Mirza Qadiani) will be born and out of all the sects, the sect which follows this Ibrahim, (i.e. Mirza!), will be saved". (Arbaeen, Vol. 3, page 32; Roohani Khazain, Vol. 17, p. 4213.

"My teachings contain orders as well as prohibitions and renovation of important injunctions of the Shari'at. For this reason God has named my teachings and the 'wahi' (revelation) that comes to me as a 'boat. Thus see, God has declared my 'wahi', my teachings and allegiance with me to be Noah's Ark and the basis of salvation for all human beings. Let he who has eyes may see and he who has ears may hear." (Arbaeen, Vol. 4, footnote of page 6; Roohani Khazain, Vol. 17, p. 435).

Thus obedience to Mirza Qadiani's prophet hood, teachings, 'wahi' and his renovated Shari'at is allegedly the only basis for salvation for all mankind. This only means, that the Shari'at of Muhammad of Arabia (SAW), his teachings and 'wahi" are no longer the basis of salvation. In other words, Mirza's incarnation has rendered all these useless, suspended and abolished!

THE PRE MIRZA ISLAM IS THE 'DEAD RELIGION
The above-cited quotations confirm beyond a shadow of doubt that in the opinion of the Qadianis, lslam without the Qadiani Mirza is dead. So it is said:

"Probably in the year 1906, at the proposal of Khwaja Kamaluddin, Moulvi Muhammad Ali entered into an agreement with the Editor of Akhbar-e-Watan to the effect that the Review of Religions would publish no articles about the (Qadiani) sect; it would only publish general articles on Islam and the Editor of the Watan would propagate in his paper for the assistance of the Journal, Review of Religions. The promised Masih disapproved this proposal and it was strongly opposed by the Jamaat also. Hazrat Sahib said: 'Will you present dead Islam before the world by excluding me?"
(Zikr-e-Habib by Mufti Muhammad Sadiq Qadiani page 146, First Edition, Qadian).

"We believe that a religion which does not have the chain of prophet hood (as in Islam-- Compiler) is a dead religion. We call the religions of the Jews, the Christians and the Hindus dead only because now there are no prophets in them. If this were the position in Islam too, we would be no more than mere story-tellers. Why do we regard it superior to other religions? It must have some distinction". (Malfoozat-e-Mirza, Vol. 10, page 127).

"During the lifetime of the promised Masih (Mirza Qadiani), at the proposal of Moulvi Muhammad Ali and Khwaj a Kamaluddin, the Editor of Akhbar-e-Watan started a fund-collecting scheme in 1905 for the purpose of sending copies of the Review of Religions to foreign countries, on the condition that it should not contain the name of the promised Masih (Mirza Qadiani). But 'hazrate aqdas' (Mirza Qadiani) rejected this proposal saying: Will you present dead Islam by excluding me?' Thereupon, the Editor Watan announced the closure of this fund-collecting scheme".
(Al-Fazl, Qadian, Vol. 16, No. 32, dated 19th October, 1928, as cited in Qadiani Mazhab, pages 461-462).

QADIANIS DENOUNCE ISLAM AS THE 'CURSED, SATANIC AND CONTEMIBLE RELIGION
According to the Qadiani belief, the Religion of Islam, without the prophet hood of Mirza Qadiani, is only a 'collection of tales', it is a 'cursed, satanic and contemptible religion'.

"That religion is no religion and that prophet is no prophet by following whom a man does not come so close to God as to be honored with divine conversation (i.e. Prophet hood - Compiler). That religion is cursed and contemptible which teaches that human progress depends only on a few narrated anecdotes (i.e. the Shari'at-e-Muhammadia which is narrated from the holy Prophet (SAW) - Compiler) and that the 'wahi' has lagged behind instead of going ahead ........ Hence such a religion deserves to be called satanic rather than divine." (i.e. Islam of the holy Prophet (SAW) is, God forbid, Satanic - Translator). (Zamima-e-Braheen-e-Ahmadia, Part V, pages 138-139; Roohani Khazain, Vol. 21, p. 306).

QADIANI ARROGANCE
"How absurd and false it is to believe that after the holy Prophet (SAW) the door of the divine 'wahi' has been closed for ever and there i8 no hope of it in the future till the Day of Resurrection - only worship tales. Can a religion having no direct trace of Almighty Allah be called a religion? I say, by Almighty God, that in this age there is no one more disgusted than myself with such a religion. (There is no doubt about this.- Compiler). I name such a religion as satanic religion, not divine (religion)". (Zamima-e-Braheen-e-Ahmadia, Part V, page 183; Roohani Khazain, Vol. 21, p. 354).

The above-cited incontrovertible proofs indicate beyond the slightest doubt that Qadianism is an entirely different religion from Islam. The reality of the Qadiani religion is that if you accept the Qadiani Mirza as Prophet then it is all right, otherwise the Religion of Islam is abused as being dead, cursed, satanic and contemptible, and the Prophet hood and Apostleship of Muhammad (SAW) too is denied. May not Almighty Allah deprive anyone of Wisdom and Faith!

by Maulana Muhammad Yusuf Ludhianvi

Ramadhan ke ikhteytaam par

Question 12871

Question 12871
Ibn Arabi said, "or "al-`abd-u rabb-un wa-r-rabb-u `abd-un" (the slave is the lord and the lord is the slave)."Ibn Arabi has also said, " "ar-rabb-u rabb-un fî t-tanazzul-i wa-l-`abd-u `abd-un fî t-taraqqâ" (The lord is a lord in his descent [to his creations] and a slave is a slave in rising)in Fusoos Al-Hikam" and "Al-Ahkaam. Is such aqeedah is right?IF yes then can you explain it shortly?Was he a muslim of ahle sunnat waal jamat? [Germany]





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Text Answer
Hazrath Mohiuddin Ibne Arabi, who authored “Fusoos-ul-Hikum” hailed from Ahle-Sunnath-wal-Jamaat. A large number of religious scholars and Ulema place him among the Ahle-Allah, the Sufiya and Aulia-Allah. Even Hazrat Mujaddid Alf-Sani (RA) includes him among the great Auliya/Saints. Among the major Aulia Allah of the Ahle-Sunnath-wal-Jamaat, a large number have great faith in him. Though he hailed from the Ahle-Sunnath-wal-Jamaat, his books particularly “Fusoos-ul-Hikam” etc., are books relating to “Ilm-e-Kashf” (Knowledge of Revelation). These persons are those who have acquired knowledge through Kashf (manifestation). In this line, others having instruments of knowledge, which are in common practice of the men in general, cannot acquire this knowledge or Ilm. Unless one has an idea of the “Ilm-e-Kashfi”, one cannot understand it. This is the reason due to which Hazrat Mohiuddin Ibne Arabi (RA), has written in the starting pages of his book “Futoohat-e-Makkiah,” that: “it is not permissible for everyone to read our book. Even it is not permissible for the Ulema to read it. Until and unless these scholars of religion have passed through Sufiya Ulema’s method of “sulook”. When he has said such a thing in respect of the Ulema, we the people, do not even come in the list of any ulemas and, in particular, whoever has put this question, he is not at all in this list. How could he ever be able to understand this subject, when doesn’t even know how to copy two sentences in Arabic. He has wrongly copied the excerpt from the book. So, how can we even expect that he will be able to understand this subject Earlier also, we had answered this question. Probably it is the same person who has got the question repeated. So that your minds need not be in confusion, I will just quote a summary of this quotation. But in future please avoid such questions. Hazrat (RA) wants to say “Allah (SWT), has revealed His names, and characteristics and attributes, based on which He has made all His creations, but these names and attributes of Allah (SWT) cannot be termed to be the Rab (Creator), in the same manner as these creations cannot be termed as Rab (Creator). For further clarification, an example is coming to my mind. “If the mirror is put before the moon, then the moon, which is seen in the mirror by being seen in the mirror, the mirror cannot be the moon, and by being seen in the mirror, the moon cannot be the mirror”. This is what he means. The meaning conveyed by Hazrat Shaikh (RA) that “Al-abdu rabbun war-rabbu abd” or “Ar-rabbu rabbun wa-in tanazzal wal abdu abdun wa-in taraq” I have also corrected the excerpt which you have copied wrongly.

Allah (Subhana Wa Ta'ala) Knows Best


Mufti Naval-ur-Rahman Miftahi

RESPONSIBILITIES OF IMAAM

RESPONSIBILITIES OF IMAAM



As the month of Ramadhaan approaches, the Huffaz will be selected to lead the people in Taraweeh Salaah. Thus you will be appointed as the Imaam to enable the people to perform the special Ibadah of Taraweeh Salaah.

According to the Ahadith the Imaam enjoys a superior status among the congregation. It is reported in a Hadith that the Imaam who performs Salaah in such a manner that the congregation is pleased with him will have a mound of musk on the day of Qiyamah (Tirmizi vol.2, pg.84).

Rasulullah (Sallallahu Alaihi Wasallam) also made dua for the hidayat (guidance) of the Imaams (Tirmizi vol.1, pg.51). This is indeed an honour – but more than that it is a tremendous responsibility.

Rasulullah (Sallallahu Alaihi Wasallam) is reported to have said: "The Imaam is responsible (for the Salaah of the muqtadies) (Haakim)." If the Imaam performs the Salaah correctly, the Salaah of the congregation will likewise be correct. If the Imaam is negligent, he will bear the burden of the deficiency that occurred in the Salaah of the entire congregation due to his negligence. Furthermore the Imaam should be an Imaam in the Musjid while leading the Salaah, as well as conduct himself as an Imaam when out of the Musjid. This applies even though you may just be an Imaam for the Taraweeh Salaah only.

Hence the Hafiz who will lead the Taraweeh Salaah should at all times possess, among others, the following qualities of an Imaam:

He must be upright and pious
He must be able to recite the Qur'an correctly
He must know the basic masaa'il of Deen pertaining to Taharah, Salaah, etc.
He must be one who knows the Sunnah and practices upon it
He must not be one who openly commits sins
He must at all times be humble

How To Make Our Tilawat More Realistic?

How To Make Our Tilawat More Realistic?

* Before tilawat, reflect and bear in mind the azmat (exalted nature) of the Qur'an Majid. Imam Ghazali rahmatullahi alayhi has quoted the statement of some elders to show the exalted position of the word of Allah Ta'ala: "Each letter of the word of Allah Ta'ala in the Lowhe Mahfuz (sacred tablet) is higher than a fabulous and magnificent mountain like the mount of Caucasus. If all the angels gather to lift up one letter, they will be unable to do so."

* Make istighfar (repentance) before tilawat.

* Renew your Imaan by saying: O Allah! This is Your word. It is haq (the absolute truth), we believe in it.

* Make du'a thus: O Allah! Grant us true ma'rifat (recognition) and tilawat of the Qur'an Majeed with ikhlas (sincerity). Mould our lives according to its teachings and grant us its blessings.

* Recite the Qur'an Majid with the tongue and make (confirm the truth) of its ahkam (laws) and subject matter with the heart. Reciting with the tongue is a physical (zahir) tilawat and confirming with the heart is a spiritual (batini) tilawat.

Fazail e Ramazan

Best Deeds

Once Sheikh Fuzail bin Ayaz Rahemahullah said:

Whoever gets to know about people, whom he is dealing with, with feel at ease. The best kinds of deeds are the ones done in private; and the deeds that are protected from shaitan are the ones that are not done for boasting.

Imam Shafiee

Once Imam Shafiee said the following:

There are five qualities for leadership:

(1) Saying the truth.

(2) Keeping secret private.

(3) Fulfilling the promise.

(4) Giving advice.

(5) Fulfilling the trust

Shaikhul Hadees Moulana Naeem RH

From: http://attalib.blogspot.com/2007/08/when-skys-wept-shaykh-al-tafseer.html



Unfortunately, we in the West sometimes remain aloof of the magnificent personalities who surround us and who hold together the fragile threads that bind our communities. The fact that this great scholar lived amongst us for so long in the U.S. and that people remained oblivious of his presence and stature, his merit and academic prowess, baffles the mind.

This was a man who had taught the highest level books of hadith at Darul Uloom Deoband for decades. He was named Shaykh al-Hadith by his own teacher and Ustadh of Bukhari at Darul Uloom Deoband, Mawlana Fakhrul Hasan al-Muradabadi (rh). His twelve-volume tafseer of the Qur'an, Anwar al-Qur'an, is unparalleled in the urdu language. His commentary on Tafseer al-Jalalayn, entitled al-Kamalayn, is a standard reference book for students of tafseer.

He was a close compatriot of Allamah Qari Muhammad Tayyib (rh) and a student of Shaykh al-Islam Husain Ahmad al-Madani (rh). He had a special connection and love for Allamah Shabbir Ahmad 'Uthmani (rh), who he mentioned with so much respect and awe that you would think that all of his knowledge and piety had come through him.

And yet this man lived amongst us in his old age, retired from teaching due to illness and weak health, and no one really knew who he was. When I read his books in Pakistan and became lost in his marvelous tafseer of the Qur'an, I was shocked that this was the very same Abu Jee that I knew lived in Chicago amongst us. Strange, I thought. This man is a giant. How come I have come to know of him and his scholarship only now?!

Within hours of his death, calls from around the globe were received here informing us that the announcement of Hadrat's death had already been made in Deoband, in Bihar, in Lucknow, etc... Not long after, Mufti Rafi 'Uthmani called from Karachi to send his condolences and express his grief. Apparently, they were even distantly related and Mufti Rafi has studied alongside Hadrat's son, Shaykhuna Mawlana Abdullah Saleem (db). Students of his students called in and sent their salams from all over the world.

It is sad that sometimes we don't realize a man's worth until he is separated from us. When I went to wash his body this morning, I couldn't help but notice how much peace and tranquility surrounded him. I have seen many dead bodies and performed countless janazah prayers, and almost always I have felt a strong sense of wahsha, a discomfort and unease, due to the presence of the deceased. And yet this time, even as I handled the mayyit and helped wash his lifeless body, I couldn't help but imagine that he was simply resting. Such was the state of peace that I saw in his face and in the faces of all those who washed him.

As people convened for the janazah prayers, we quickly realized that the building would not be able to handle the vast multitude of people that was flocking towards the masjid to attend the prayer. The parking lot was full, the lawn was covered with vehicles, even the streets were filled in both directions with cars.

After the janazah, a caravan of cars and pedestrians packed the street in their short march towards the graveyard. You could see a look of curious amazement in the eyes of so many non-Muslims who passed us by as they witnessed a spectacle they will probably never see again in their lives. What a scene! Hundreds of men clothed in the dress of their noble Prophet (sallallahu 'alayhi wa sallam) marched towards the graveyard, braving the heat and scorching sun, to attend the burial of the greatest savant Chicago has ever known.

They say that Allah sends signs to people at the time of the death of a wali, as if to indicate the status of that man in the eyes of Allah. It was not five minutes after Hadrat was laid to rest, as we walked out the gates of the graveyard with an emptiness in our hearts, that Allah sent us a sign of acceptance. The heavens began to weep. The skies rumbled in furious complaint. The horizon darkened in sadness. Within a minute of our exit from the graveyard, a vicious storm had unleashed itself on the people of the Earth. Those of us who walked could barely stand in the face of the fierce winds and stinging rain. Most of us were picked up by passer-by's who saved us from the storm outside.

Everybody recognized the sign. It was as if the storm had waited for Hadrat to be laid to rest in his garden before it showered it with the gift of life, before it roared its reprimanding complaint to the people that with this man you have lost more than you can ever know because of your ignorance and neglect. For too long have you disregarded this valuable gem. Now we take him back to us!

Posted by at-Talib

Fatwa (film khuda k liye!!!!!!!!!!)

Hazrat Farooq e Azam RadhiAllahu Anhu

Salman Rushdie wajibul qatal

The Nisbat of the Shaikh is Attained through Self-Annihilation

The Nisbat of the Shaikh is Attained through Self-Annihilation

Hazrat Hakeem Akhtar Sahib (DB) said, “This issue is very common that if a donkey falls into a bed of salt, then it turns into salt. The reason for this is that once it falls into a bed of salt, it dies after a while, and then it becomes salt. As long as it is breathing, it remains a donkey. We come in the company and presence of the Shaikh (this means coming into contact with the shaikh by any means, i.e. through letters, emails, over the phone, and obviously physically being in their company, etc.) and we maintain our ego. If we annihilate our ego, then the way our Shaikh is, we too will become like that. All the nisbat of the shaikh will transfer into us (Insha Allah).

-Mawaahib-e-Rabbaaniyah pg. 71

ALLAMA DR. KHALID MAHMOOD SAHEB

Shariah Board of America
In cooperation with MCC, Jama Masjid & MSI
is pleased to host the programs of

A Renowned Scholar of Islam, Highly Recognized Author & Former Professor
Hazrat Allama Dr. Khalid Mahmood saheb (DB)
Founding Director of Manchester Academy

The entire Muslim community is welcome to benefit from the arrival of ALLAMA and listen to the different scholarly addresses on selective topics at the following locations

Date Time Location Address

Sat. June 30, 2007 After Maghrib MEC 8601 Menard Ave. Morton Grove, ILSun. July 1, 2007 After Zuhr Jama Masjid 6340 N. Campbell Ave, Chicago, ILSun. July 1, 2007 After Maghrib MSI 1785 Bloomingdale Road, Glendale Heights, ILMon. July 2, 2007 After Maghrib MCC 4380 N. Elston, Chicago, IL
For more information contact:
Shariah Board of America
Ph. 773-764-8274, 773-764-8501www.shariahboard.org

The Silsilah of Mufti Shah Muzaffar Ahmed Saheb Rahemahullah

The Silsilah of Mufti Shah Muzaffar Ahmed Saheb Rahemahullah

The Muzaffaria, Hussenia,Rashidia, Quddusiyya, Chishtiyya - Sabiriyya Lineage


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1. Sayyid al-Mursalina Khatam an-Nabi Ahmad al-Mujtaba Muhammad al-Mustafa (Sallallahu Alihi wa Sallam)

2. Sayyidina Madinatil 'Ilmi Amir al-Mu'mineen 'Ali ibn Abi Talib (Karram allahu wajhahu)

3. Shaikh al-Mashaikh Sayyidina Khwaja Hasan al-Basri (Qaddas allahu sirahul 'aziz)

4. Shaikh al-Mashaikh Sayyidina Abdul Wahid bin Zaid (Qaddas allahu sirahul 'aziz)

5. Shaikh al-Mashaikh Sayyidina Fudayhl bin 'Ayad (Qaddas allahu sirahul 'aziz)

6. Shaikh al-Mashaikh Sayyidina Sultan Ibrahim bin Adham al-Balkhi (Qaddas allahu sirahul 'aziz)

7. Shaikh al-Mashaikh Sayyidina Huzaifah al-Marashi (Qaddas allahu sirahul 'aziz)

8. Shaikh al-Mashaikh Sayyidina Abi Hubayrah al-Basri (Qaddas allahu sirahul 'aziz)

9. Shaikh al-Mashaikh Sayyidina Mamshad 'Alw ad-Dinwari (Qaddas allahu sirahul 'aziz)

10. Shaikh al-Mashaikh Sayyidina Abi Ishaq ash-Shami (Qaddas allahu sirahul 'aziz)

11. Shaikh al-Mashaikh Sayyidina Abi Ahmad al-Abdal al-Chishti (Qaddas allahu sirahul 'aziz)

12. Shaikh al-Mashaikh Sayyidina Abi Muhammad al-Muhtaram al-Chishti (Qaddas allahu sirahul 'aziz)

13. Shaikh al-Mashaikh Sayyidina Abi Yusuf al-Chishti (Qaddas allahu sirahul 'aziz)

14. Shaikh al-Mashaikh Sayyidina Maudood al-Chishti (Qaddas allahu sirahul 'aziz)

15. Shaikh al-Mashaikh Sayyidina al-Haj Sayyid Sharif az-Zindani (Qaddas allahu sirahul 'aziz)

16. Shaikh al-Mashaikh Sayyidina Uthman al-Haruni (Qaddas allahu sirahul 'aziz)

17. Shaikh al-Mashaikh Sayyidina Markaz at-Tariqah Mu 'in uddin Hasan Mu'inuddin Chishti (Qaddas allahu sirahul 'aziz)

18. Shaikh al-Mashaikh Sayyidina Qutb uddin Bakhtiyar al-Kaki (Qaddas allahu sirahul 'aziz)

19. Shaikh al-Mashaikh Sayyidina Farid uddin Shakar Ganj al-Ujudhani (Qaddas allahu sirahul 'aziz)

20. Shaikh al-Mashaikh Sayyidina wa Sayyid al-Arifin 'Ala uddin Ali Ahmad as-Sabir (Qaddas allahu sirahul 'aziz)

21. Shaikh al-Mashaikh Sayyidina Shams uddin at-Turki al-Panipati (Qaddas allahu sirahul 'aziz)

22. Shaikh al-Mashaikh Sayyidina Jalaluddin Kabir al-Awliya al-Panipati (Qaddas allahu sirahul 'aziz)

23. Shaikh al-Mashaikh Sayyidina Ahmed Abdul Haq Radaulawi (Qaddas allahu sirahul 'aziz)

24. Shaikh al-Mashaikh Sayyidina Ahmed 'Arif ar-Radaulawi (Qaddas allahu sirahul 'aziz)

25. Shaikh al-Mashaikh Sayyidina Muhammad 'Arif ar-Radaulawi (Qaddas allahu sirahul 'aziz)

26. Shaikh al-Mashaikh Sayyidina Qutb al-'Alam al-Shaikh Abdul Quddus al-Gangohi (Qaddas allahu sirahul 'aziz)

27. Shaikh al-Mashaikh Sayyidina Jalaluddin Thanesari (Qaddas allahu sirahul 'aziz)

28. Shaikh al-Mashaikh Sayyidina Nizam uddin al-Balkhi (Qaddas allahu sirahul 'aziz)

29. Shaikh al-Mashaikh Sayyidina Abi Sa 'id al-Gangohi (Qaddas allahu sirahul 'aziz)

30. Shaikh al-Mashaikh Sayyidina Muhibbullah Ilahabadi (Qaddas allahu sirahul 'aziz)

31. Shaikh al-Mashaikh Sayyidina Shah Muhammadi (Qaddas allahu sirahul 'aziz)

32. Shaikh al-Mashaikh Sayyidina al-Shaikh Muhammad al-Makki (Qaddas allahu sirahul 'aziz)

33. Shaikh al-Mashaikh Sayyidina Adh uddin al-Amruhi (Qaddas allahu sirahul 'aziz)

34. Shaikh al-Mashaikh Sayyidina Abdul Hadi al-Amruhi (Qaddas allahu sirahul 'aziz)

35. Shaikh al-Mashaikh Sayyidina Abdul Bari al-Amruhi (Qaddas allahu sirahul 'aziz)

36. Shaikh al-Mashaikh Sayyidina Shah Abdur Rahim al-Shahid (Qaddas allahu sirahul 'aziz)

37. Shaikh al-Mashaikh Sayyidina Nur Muhammad Jhinjhanawi (Qaddas allahu sirahul 'aziz)

38. Shaikh al-Mashaikh Maulana al-Haj al-Hafiz al-Shaikh Imdadullah Muhajir Makki (Qaddas allahu sirahul 'aziz)

39. Shaikh al-Mashaikh Qutub ul Aalam Moulana Rashid Ahmed Gangohi (Qaddas allahu sirahul 'aziz)

40. Shaikh al-Mashaikh Sheikhul Islam Mujahid e Azam Moulana Syed Hussein Ahmed Madni
(Qaddas allahu sirahul 'aziz)

41. Shaikh al-Mashaikh Gouse Waqt Sheikhul Hadees Moulana Peer Khwaja Muzaffar Ahmed Burmi Makki (Qaddas allahu sirahul 'aziz)

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The Silsilah of Mufti Shah Muhammad Nawal-ur-Rahman

The Silsilah of Mufti Shah Muhammad Nawal-ur-Rahman

The Maseehiya, Ashrafiya, Quddusiyya, Chishtiyya - Sabiriyya Lineage


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1. Sayyid al-Mursalina Khatam an-Nabi Ahmad al-Mujtaba Muhammad al-Mustafa (Sallallahu Alihi wa Sallam)

2. Sayyidina Madinatil 'Ilmi Amir al-Mu'mineen 'Ali ibn Abi Talib (Karram allahu wajhahu)

3. Shaikh al-Mashaikh Sayyidina Khwaja Hasan al-Basri (Qaddas allahu sirahul 'aziz)

4. Shaikh al-Mashaikh Sayyidina Abdul Wahid bin Zaid (Qaddas allahu sirahul 'aziz)

5. Shaikh al-Mashaikh Sayyidina Fudayhl bin 'Ayad (Qaddas allahu sirahul 'aziz)

6. Shaikh al-Mashaikh Sayyidina Sultan Ibrahim bin Adham al-Balkhi (Qaddas allahu sirahul 'aziz)

7. Shaikh al-Mashaikh Sayyidina Huzaifah al-Marashi (Qaddas allahu sirahul 'aziz)

8. Shaikh al-Mashaikh Sayyidina Abi Hubayrah al-Basri (Qaddas allahu sirahul 'aziz)

9. Shaikh al-Mashaikh Sayyidina Mamshad 'Alw ad-Dinwari (Qaddas allahu sirahul 'aziz)

10. Shaikh al-Mashaikh Sayyidina Abi Ishaq ash-Shami (Qaddas allahu sirahul 'aziz)

11. Shaikh al-Mashaikh Sayyidina Abi Ahmad al-Abdal al-Chishti (Qaddas allahu sirahul 'aziz)

12. Shaikh al-Mashaikh Sayyidina Abi Muhammad al-Muhtaram al-Chishti (Qaddas allahu sirahul 'aziz)

13. Shaikh al-Mashaikh Sayyidina Abi Yusuf al-Chishti (Qaddas allahu sirahul 'aziz)

14. Shaikh al-Mashaikh Sayyidina Maudood al-Chishti (Qaddas allahu sirahul 'aziz)

15. Shaikh al-Mashaikh Sayyidina al-Haj Sayyid Sharif az-Zindani (Qaddas allahu sirahul 'aziz)

16. Shaikh al-Mashaikh Sayyidina Uthman al-Haruni (Qaddas allahu sirahul 'aziz)

17. Shaikh al-Mashaikh Sayyidina Markaz at-Tariqah Mu 'in uddin Hasan Mu'inuddin Chishti (Qaddas allahu sirahul 'aziz)

18. Shaikh al-Mashaikh Sayyidina Qutb uddin Bakhtiyar al-Kaki (Qaddas allahu sirahul 'aziz)

19. Shaikh al-Mashaikh Sayyidina Farid uddin Shakar Ganj al-Ujudhani (Qaddas allahu sirahul 'aziz)

20. Shaikh al-Mashaikh Sayyidina wa Sayyid al-Arifin 'Ala uddin Ali Ahmad as-Sabir (Qaddas allahu sirahul 'aziz)

21. Shaikh al-Mashaikh Sayyidina Shams uddin at-Turki al-Panipati (Qaddas allahu sirahul 'aziz)

22. Shaikh al-Mashaikh Sayyidina Jalaluddin Kabir al-Awliya al-Panipati (Qaddas allahu sirahul 'aziz)

23. Shaikh al-Mashaikh Sayyidina Ahmed Abdul Haq Radaulawi (Qaddas allahu sirahul 'aziz)

24. Shaikh al-Mashaikh Sayyidina Ahmed 'Arif ar-Radaulawi (Qaddas allahu sirahul 'aziz)

25. Shaikh al-Mashaikh Sayyidina Muhammad 'Arif ar-Radaulawi (Qaddas allahu sirahul 'aziz)

26. Shaikh al-Mashaikh Sayyidina Qutb al-'Alam al-Shaikh Abdul Quddus al-Gangohi (Qaddas allahu sirahul 'aziz)

27. Shaikh al-Mashaikh Sayyidina Jalaluddin Thanesari (Qaddas allahu sirahul 'aziz)

28. Shaikh al-Mashaikh Sayyidina Nizam uddin al-Balkhi (Qaddas allahu sirahul 'aziz)

29. Shaikh al-Mashaikh Sayyidina Abi Sa 'id al-Gangohi (Qaddas allahu sirahul 'aziz)

30. Shaikh al-Mashaikh Sayyidina Muhibbullah Ilahabadi (Qaddas allahu sirahul 'aziz)

31. Shaikh al-Mashaikh Sayyidina Shah Muhammadi (Qaddas allahu sirahul 'aziz)

32. Shaikh al-Mashaikh Sayyidina al-Shaikh Muhammad al-Makki (Qaddas allahu sirahul 'aziz)

33. Shaikh al-Mashaikh Sayyidina Adh uddin al-Amruhi (Qaddas allahu sirahul 'aziz)

34. Shaikh al-Mashaikh Sayyidina Abdul Hadi al-Amruhi (Qaddas allahu sirahul 'aziz)

35. Shaikh al-Mashaikh Sayyidina Abdul Bari al-Amruhi (Qaddas allahu sirahul 'aziz)

36. Shaikh al-Mashaikh Sayyidina Shah Abdur Rahim al-Shahid (Qaddas allahu sirahul 'aziz)

37. Shaikh al-Mashaikh Sayyidina Nur Muhammad Jhinjhanawi (Qaddas allahu sirahul 'aziz)

38. Shaikh al-Mashaikh Maulana al-Haj al-Hafiz al-Shaikh Imdadullah Muhajir Makki (Qaddas allahu sirahul 'aziz)

39. Shaikh al-Mashaikh Mujadid-e-Milath Hakeem ul Ummah Shah Mohammed Ashraf Ali Thanvi (Qaddas allahu sirahul 'aziz)

40. Shaikh al-Mashaikh Hadhrat Maseehul Ummat Maulana Maseehullah Khan Sherwani Jalalabadi (Qaddas allahu sirahul 'aziz)

41. Shaikh al-Mashaikh Maulana al-Haj al-Hafiz al-Shaikh Doctor Tanveer Ahmed Khan (Damat Barakatuhum)

42. Shaikh al-Mashaikh Mufti Shah Muhammad Nawal ur Rahman (Damat Barakatuhum)

Best Deeds

Best Deeds

Once Syyedi wa Syyedina Fudail bin Iyad Rahemahulla said:

"Whoever gets to know people, whom he is dealing with, will feel at ease. The best kind of deeds are the ones done in private; and the deeds are protected from shaitan are the ones that are not done for boasting."

Signs of Wickedness

Signs of Wickedness

The four signs of wickedness

1. Spreading secrets

2. Belief in betraying and deceiving

3. Backbiting your friends

4. Harming your neighbors

Three

Three

Three individuals that we cannot do without them: Sultan (leader), a knowledgeable scholar, and a friend. Whoever disdains the Sultan, his life is over, whoever disdains the scholar, he loses his religion; and whoever disdains his friend, he loses his honor and dignity.

What is knowledge

What is knowledge

To get to know the unknown is not knowledge; but to benefit from the knowledge is true knowledge.

Levels of knowledge

a. The first level of knowledge is silence

b. The second level is good listening

c. The third level is good memorization

d. The fourth level is absorbing the knowledge, and

e. The fifth level is disseminating and spreading that knowledge.

'O son of Aadam, I was sick yet you did not visit me..'

'O son of Aadam, I was sick yet you did not visit me..'

Hadrat Abu Hurairah (R.A.) reports that the Prophet(sallallahu alaiyhi wassallam)said, "On the Day of Qiyaamah, Allah Ta'ala will announce: O son of Aadam, I was sick yet you did not visit me. He will reply, 'O Allah, how could I have visited You since you are Rabbul 'aalameen? Allah Ta'ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him. " [Sahih Muslim]

Hadrat Abu Moosa (R.A.) reports that the Prophet(sallallahu alaiyhi wassallam) said, 'Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).' [Sahih Bukhaari]

Hadrat Ali (R.A.) reports that the Prophet(sallallahu alaiyhi wassallam)said, 'When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.' [Timizi, Abu Dawood]

Hadrat Anas (R.A.) reports that the Prophet(sallallahu alaiyhi wassallam)said, 'When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Jahannam by a distance equivalent of Sixty years.' [Abu Dawood]

Our Beloved Prophet(sallallahu alaiyhi wassallam)also said, 'Whoever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.' [Ibn Maajah]

Hadrat Ibn Abbaas (R.A.) relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat]

Once our Prophet(sallallahu alaiyhi wassallam) said, 'The best type of visit to a sick person is when the visitor gets up to leave without delay.' [Bayhaqi]

If we act upon these simple teachings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the administration of hospitals.

Hadrat Umm Salmah (R.A.) relates that the Prophet (sallallahu alaiyhi wassallam)said, 'When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say 'aameen' to whatever you will say.' [Sahih Muslim]

Understanding Islam and the Muslims

Understanding Islam and the Muslims
Examples of the Prophet`s sayings


The Prophet said:

'God has no mercy on one who has no mercy for others.'

'None of you truly believes until he wishes for his brother what he wishes for himself.'

'He who eats his fill while his neighbor goes without food is not a believer. '

'The truthful and trusty businessman is associated with the prophets the saints, and the martyrs.'
'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger. '

'God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.'

'A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. Then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.' The Prophet was asked: 'Messenger of God, are we rewarded for kindness towards animals?' He said, 'There is a reward for kindness to every living thing.'

From the hadith collections of Bukhari, Muslim, Tirmidhi and Bayhaqi

WORDS OF WORTH

WORDS OF WORTH

100 Statements of Hadhrat Maseehul Ummat Mawlana Maseeh Ullah Khan Sahib (RA)

Compiled by: Hadhrat Mawlana Muhammad Farooq Sahib.

WORDS OF WORTH
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1) All progress is dependant upon remaining steadfast on the Shariah.
2) The Wealth of Attainment (reaching Allah) is acquired through the Shariah and adherence to the Sunnah.
3) Earning is not your control, but spending is.
4) Shariat is knowledge. Tareeqat is acting upon that knowledge.
5) Tareeqat actually means practising on the masaa’iI of the Shariat.
6) Islaah (spiritual reformation) of the nafs is faraz (Compulsory).
7) The goal and destination of this path of Sulook is the pleasure of Allah.
8) The pleasure of Allah is obtained through following the Shariat.
9) To take bay'at is sunnat.
10) It is compulsory to place oneself into the hands of a (qualified) Shaikh for the rectification of evil deeds
11) Continue to take stock of your actions.
12) Make muraqaba-e-maut (contemplation of death).Compulsory upon yourself.
13) The first step in sulook is to regard yourself as nothing.
14) Bay'at is a sunnat promise. (Bay'at is a sunnat practice through which one pledges and promises to remain steadfast on the teachings and advice enjioned at the time. This was the sunnat promise Rasoolullah sallallahu alaihi was'allam extracted from the Sahaaba at the time of bay'at is termed a sunnat promise).
15) Success lies in informing the Shaikh of your true condition and then following his instructions.
16) Perfection cannot be attained without the guidance of a teacher.
17) One cannot attain perfection without staying in the company of one who is already perfect.
18) One should not interfere in the diagnosis and prescription of the Shaikh. (For example, if the Shaikh diagnosis jealousy in you and prescribes generosity as the cure, then do not believe that you are free from this disease nor opt for another type of cure. Translator)
19) The company of the pious makes one pious.
20) Congeniality is a pre-requisite for gaining spiritual benefit. (Congeniality or munasabat means the existence of such compatibility between Shaikh and mureed that the latter has no rejection for any word or practice of the Shaikh. In fact, he readily accepts every statement and act of his Shaikh. When two persons of a different nature cannot travel in this world together, how can two such people tread the Path of Sulook together. -Trans.)
21) The hearts of pious are illuminated by the noor of Allah Ta'ala.
22) The dua of the Shaikh is through the permission of Allah Ta'ala
23) The Shaikh's dua is a sign of the blessing and favour of Allah Ta'ala (No.23 is an explanation of no 22. The Shaikh's dua is a sign of the blessing of Allah Ta'ala because such dua is through the permission of Allah Ta'ala, meaning that Allah Ta'ala causes the Shaikh to make dua. When the Shaikh makes dua for you, Allah Ta'aala accepts his dua in your favour and blesses you with the good of this world and the hereafter.)
24) Do not reject any statement of your Shaikh. (if you cannot understand something the Shaikh says then regard your understanding to be deficient and not the explanation of the Shaikh)
25) Have this belief that the Shaikh's error is better than your correct action.
26) A sign of compatibility is that the-mureed loves all actions of the Shaikh. (This means he does not deliberately reject or object to any action or statement of the Shaikh.)
27) The Shaikh should constantly keep an eye on his mureeds.
28) A (true) Shaikh is one who reprimands his mureeds on their misdeeds.
29) The qualities of an elder can be noticed in his juniors, provided the juniors have appreciated and valued him (the senior).
30) By delaying your correspondence with your Shaikh, your congeniality with him gradually diminishes.
31) It is imperative to stay in the company of a Shaikh for lengthy spells. If one is unable to do so, then corresponding with the Shaikh and acting upon his advice is a substitute for his companionship.
32) The fruit of silence is success. (The moment you utter a statement there is the possibility of it being contrary to the Shariah, such as a lie, gheebat etc., and there is also the danger of being taken to task for it. On the other hand, if one adopts silence then the possibility of being punished for something that was never said does not exist.)
33) Do not speak excessively.
34) The reality of Mujaahadah is to oppose the nafs.
35) Maintain the habit of opposing the nafs.
36) The necessity of Mujaahadah always exists
37) Sleep and eat to your fill; decrease speech and association with people.
38) Think before you speak.
39) Always keep in mind that if my Allah is pleased with me, the beloved of Allah, (Nabi Muhammad (sallallahu alaihi wasallam) is pleased with me, and my Shaikh too. In so doing there will never be retrog­ression in one's spiritual condition. (In other words, do such actions that will keep them all happy.)
40) There are two principles of life, sabr (patience) and shukr (gratitude).
41) Adopt two things to save yourself from harm, viz., Istighfaar (seeking forgiveness from sin) and Isti'aaza (seeking The Protection of Allah).
42) It is the experience of thousands of Wise people that increasing friendship and relations is spiritually destructive.
43) Refrain from sitting (unnecessarily) in the company of hakeems and poets because in these is danger
of losing wealth and Imaan.
44) Be fond of seclusion.
45) When not in seclusion then mix with the friends of Allah.
46) Acting upon the commandments, abstaining from the prohibitions and being punctual with your Ma'moolaat (daily practices prescribed by the Shaikh) are sure signs of progress.
47) By keeping the, creation happy, the Creator, Allah Ta'ala, becomes happy.
48) Always sit in the company of elders.
49) Good character is a Divine weapon. (The Holy Prophet sallallahu alaihi wasallam was granted good character through which he conquered his entire nation).
50) Refrain from following natural habits; use the intellect and follow the Shariah.
51) In permissible worldly matters contentment should be dominant.
52) Be obsessed with Tableegh (propagation), Ta'leem (imparting knowledge), and Tadrees (academic teaching).
53) Rectification of the niyyat is necessary for the niyyat of rectification. (That is, in order to have an intention of islaah when stepping onto the . Path of Tasawwuf, it is incumbent that your initial intention be proper and correct. This results in sincerity of quest.)
54) In some people signs of perfection are noticed whilst they are still in the initial stages of Tasawwuf.
55) The perfection of tauba is necessary.
56) The reality of tauba is remorse.
57) Zikr of Allah should be made with an intention of gaining the Love of Allah.
58) Youth should reflect on the Wrath and Might of Allah Ta'ala. This will make fear for Allah Ta'aala predominant in their hearts, thus saving them from disobedience.)
59) The sick and weak should allow Hope in Allah to dominate their lives.
60) While staying in this world one should have a yearning for the hereafter.
61) Only ask from Allah Ta'ala and seek help from Him alone.
62) Comtemplate over the (eventual) destruction of this world and you will be blessed with contentment (of the heart).
63) The need for sabr (patience) exists in every action.
64) To make shukr (show gratitude unto Allah for his 'numerous favours) is faraz.
65) Through sabr shukr becomes easy.
66) Forebearance is acquired through contemplation.
67) Real sabr is to abstain from sin.
68) Real Shukr is not to regard oneself as deserving of any ni'mat.
69) Through shukr one remains protected (from pride, vanity, etc).
70) One who adopts shukr is always humble.
71) One who has sabr is a mutawakkil (one who relies upon Allah).
72) The Zaahid (one who detaches himself from the world) is always content.
73) The essence of imaan is perfect piety.
74) The essence of Islam is perfect humility.
75) The characteristic of durood and salaam is adherence to the sunnat.
76) The effect of following the sunnat is the interces­sion of Rasoolullah sallallahu a/aihi wasallam.
77) The gem of complete hidayat is attained through love for the Sahaaba.
78) Love for The Auliyaa (friends of Allah Ta'ala) is a means of attaining the love of Allah Ta'ala.
79) The beloved of the Auliyaa are very close unto Allah.
80) The majalis (gatherings) of the pious is association with Allah. (Since the hearts of these people are attached to Allah Ta'ala, being in their company is like being in the company of Allah.)
81) The stage of Radhaa means to remain pleased with the decision of Allah Ta'ala from the bottom of the heart.
82) The stage of Tafweez means to eliminate your ambitions and be sure of Divine Wisdom in the actions of Allah.
83) Opposing the nafs and abundant zikr is the method of annihilation (of the nafs).
84) Proficiency in the Akhlaaq-e-hameeda (beautiful attributes) is called baqaa (steadfastness).
85) A true mureed is one who has a fervent desire to spread the silsilah (order) of his Shaikh.
86) Greed is eradicated by suppressing the demands of the nafs.
87) Anger is a good quality when used against the enemy.
88) Being forced to resort to lies for the purpose of unity among Muslims is praiseworthy.
89) Divine love is the cure for vanity and pride.
90) To adopt arrogance against arrogant people is actually humility.
91) Refrain from honouring an innovator or else the greatness of Deen will disappear from the heart.
92) Malice destroys the noor of a human being.
93) Refrain from situations of lust and fame.
94) That enjoyment which does not bear fruit in the hereafter is dunya. (For example, sexual relations with the wife is not dunya because although one experiences pleasure, the fruit of such enjoyment will be experienced in the hereafter form of reward. On the other hand, one also gets enjoyment from zina, but that does not result in reward in the hereafter, therefore that is pure dunya and lust, for which one will be punished in the hereafter).
95) The act of refraining from lengthy plans and amassing wealth is in fact abundant remembrance of death.
96) Have affinity for Allah Ta'ala alone or else you will become enmeshed with the creation.
97) The desire for good (deeds) is inspiration (from Allah Ta'ala).
98) It is faraz to become a friend of Allah Ta'ala.
99) Continuous obedience (to every command of Allah Ta'ala), abundant zikr, and excessive contempla­tion of Allah Ta'ala in the heart are effects of the friendship of Allah Ta'ala.
100) Refrain from opposing the sunnat.
101) Avoid the softness of women and the company of young lads.
102) Verbal abuse is a sign of deprivation.
103) Every difficulty that is beyond one's control (such as illness, death, etc.) is a means of connection to Allah.
104) Volitional deeds (within one's control) are very easy.
105) Refrain from pride and despair, adopt humility and hope.
106) Shagal should only be done with the permission of the Shaikh.
107) Regard the reading of the Shaikh's mawaa’iz (lectures) and malfoozat (written statements) as his majlis (in his absence).
108) Do not mix too much with acquaintances, for much time is wasted in their company.
109) Do not invent stories for this causes a great deal of hurt.
110) The first step is sincerity, the last is Ihsaan (always thinking that Allah is watching me) this is the siraat-e-mustaqeem.
111) To have jealousy for a fellow mureed is a sign of destruction.
112) There is no need to furnish proof for entertaining a good opinion about someone. (But one will be accountable on the Day of Judgement for harboring evil thoughts about others.)
113) All seasons are equal for those who are in the habit of performing good deeds. For the lazy ones, every season becomes an obstacle. (For example, one who is in the habit of performing taha Dud, will do so whether it is raining or snowing and in summer or winter. Whereas the person who has no concern for taha Dud will find it too cold to wake up in winter and will find the nights too short in summer and so forth).
114) Among all the students in a madrasa there are perhaps only three or four who are true seekers of knowledge.
115) Be open with the Shaikh, but not to the extent that one becomes disrespectful.
116) Eating more food does not give one extra strength. (In fact it makes one more lazy.)
117) Each person wants to make the next person think like him.
118) When something is done in the correct manner then it is definitely beneficial.
119) If the heart finds pleasure in Ibadat (worship), regard such Ibadat as food for the Rooh, and if it becomes disinclined towards worship then consider that Ibadat as medication for the rooh.
120) Whatever journey one undertakes, let it be for the purpose of learning (from what you see and who you meet).
121) When speaking it is necessary to take into consideration the audience. (For example, do not explain the different stages of tasawwuf to a listener who does not even know the basic laws of namaaz.)
122) What type of person is he who has no desire to serve others?
123) Who stands by you nowadays? It is only the taufeeq (guidance) of Allah that lends support. (In other words, don't rely upon people, rather upon the support of Allah.)
124) One whose nature is dominated by good, mere contemplation on his name is sufficient for his spiritual reformation.
125) He who does not adopt ttle lifestyle of a Nabi cannot be a Wali.
126) Differentiating between the status of people is a necessary measure. (This implies treating each individual according to his status and rank.)
127) It is necessary to have discipline and order in everything.
128) Every principal should remain concerned (about the running of his institute), one should be hardworking.
129) One has to endure hardships when travelling.
130) A Shaikh should never be negligent of his own islaah.
131) Wealth and intelligence are not necessary corollaries. (That is, the two don't always go together).
132) Elevation of the spiritual status is dependant upon good deeds.
133) Tasawwuf entails preference of faraa-iz over nawaafil.(Tasawwaf does not advocate that people make excessive zikr on one hand, while they neglect the faraa-iz on the other.)
134) Solitude is achieved through (seclusion of) the heart, not just by physical separation. (Seclusion does not mean to sit alone and have the entire world in your heart.But just as sitting in seclusion is necessary, it is even more important to attain seclusion of the heart, meaning that one should expel everything besides Allah Ta'ala from the heart).
135) One should remain aloof from market places, shopping centres, etc. (This is not a prohibition from working and earning in such places. Earn halaal to spend in Allah's Way. However, never allow attachment to mislead you from the Laws of Allah.)
136) The Mashaa-ikh should also remember their childhood.
137) Unnecessary objections stem from ignorance.
138) To attain love, seeing the beloved is not necessary. Yes, constant remembrance is necessary.
139) To ignore stray thoughts (that come into mind unintentionally) is the remedy for many problems. (For example, you are ill and everyone comes to visit you except your best friend. A thought flutters through the mind that, "he was the first one at my wedding, walima, etc but where is he now?" You now begin doubting the sincerity of this friendship. If one pays attention to this thought then gradually it becomes stronger in the heart, building up to voluntary hatred towards this friend. Thereafter it becomes difficult to even speak to or associate with him any more).
140) Ulema should not be the third party in the disputes of laymen.
141) It does not befit one in'charge of affairs to adopt a habit of lengthy discussion. (Such a person has to plan and make decisions, and this can only be achieved by speaking less and ponder­ing. Secondly he would have to command his subordinates to do certain things, and if he continues reprimanding them for every blemish, they will turn a deaf ear to him and his words will no more be effective.)
142) To search for, or to expose the fault of someone, is an extremely evil quality.
143) The vitality of knowledge is to ask and to practice. (In other words, in order to learn one must ask. Then to preserve that learning one needs to practice it).
144) Suspicion is the root of all faults.
145) If a saalik does not refrain from mingling and meeting, it will be very difficult for him to tread the path of sulook.
146) Help becomes available through courage.
147) You will receive help commensurate with your courage.
148) Help is promised on adopting courage; the courage of man brings the help of Allah Ta'ala.
149) The Shaikh should have a tongue and the mureed an ear. (Meaning that when the Shaikh commands the mureed to do something he should accept and carry it out immaterial of whether he understands the wisdom behind it or not, and he should not question the Shaikh as to why it should be done).
150) When one is considered an aalim in society then it becomes very necessary for him to honour the quality of Um (knowledge).
151) The important thing is work (good deeds), not name or fame. Name is subject to work. In this world an item is first manufactured and then a label is attached to it. One has to first write a book and only then is one called an author; likewise one has to do good deeds and only then can one be termed a pious servant by Allah Ta'ala.
152) There is no place for doubt or uncertainty in tasawwuf.
153) A greedy person always remains disgraced.
154) Television is there to destroy the iman of Muslims.
155) People say that to desire something is difficult. They are all wrong. Instead, to maintain something is very difficult. (This Hazrat Maseehul-Ummat rahamatullahi alaih said regarding marriage. Just to fall in love with a women and marry her is very easy.
166) There is a great difference between assuming seniority and being made a senior.
167) One who is not tolerant is disgraced. 168) "If I find anger anywhere I shall slaughter it, for it has caused a great deal of destruction."
169) To display bravery is easy, but to be truly braveat the time of a crisis is difficult.
170) Nowadays the tendency among people is more towards outer display or show, but real manifestation (of what is needed) on the appropriate occasion rarely happens.
171) The Mashaaikh should not give special attention to either concealment or exposure of their spiritual condition.
172) Don't look upon yourself with vanity and pride, nor look upon others with contempt.
173) Make good character and noble speech, coupled with taqwa and humility, your life-long constitution.
174) Keep compassion predominant in your nature.
175) Do not become angry over every mishap.
176) Make shukr upon your nisbat (connection with Allah), and make constant dua for further progress in this connection.
177) The one who asks (from Allah) is never deprived.
178) The one who fears Allah is always protected.
179) Make it a habit to always forgive the faults of others.
180) Generosity is the remedy for jealousy,
181) Continuous renewal of sincerity (ikhlaas) and awareness of Allah's presence (ihsaan) is a means of spiritual progress.
182) Always consider Your position and affiliations, and respect the next person's position and affiliations.
183) One will be rewarded in accordance with the account rendered.
184) An intelligent person is one who recognises occasions and people. (That is, he knows how to deal with each occasion and how to treat each individual.)
185) The heart is the soil of Allah, Laa ilaha illallah is the seed. After sowing this seed of imaan one will have to irrigate it with good deeds.
186) Tareeqat is the name of those Paths that link the servant to his Creator through the medium of the Shariah.
187) Keep your nafs occupied (with the remembrance of Allah with good deeds) before it keeps you occupied with its own pursuits.
188) The assistance of Allah is obtained through spreading the Deen.
189) The companionship of Allah is attained through zikrullah (Remembrance of Allah).
190) The meaning of hud is one who refrains from foolish acts and activities that have no benefit. Therefore one who does not abstain from foolish and futile acts, nor prevents others from the same, is called be-huda. Every Saalik should be a "hud".
191) Today's times are very delicate. It is imperative to recognise the era you live in. Don't be hasty in making someone your close friend, for hypocrisy has become widespread.
192) To bear something displeasing with displeasure is called tahallum (pretending to be tolerant). And to bear displeasure with pleasure is true hilm (tolerance).
193) There should be a great deal of respect for Ulema in the heart.
194) Do not reproach, taunt, or criticise those who are not involved in Tableegh.
195) While staying in the Khanqah one should observe silence, be content at heart, and not befriend anyone.
198) One should regard service to Ulema as the highest and most virtuous service.
197) At all times think: "My Allah is watching me with much love and affection."
198) Students should pass the annual holidays in accordance with the guidance of the Shaikh.
199) Remain happy; adorn yourself with good; prosper and flourish in virtue; swallow grief and swallow anger, but feed others with sweetness Insha-Allah the world will fall at your feet.
200) May Allah grant us the ability to differentiate between truth and falsehood and save us from innovations.

Saying of Hazrat Ali (RadhiAllahuanhu)

Don't and Don't

Don't be happy with what you earned from this world. Don't be sad from whatever you missed. Don't wish paradise without working for it. Don't delay repentance with long hope. (Sayyidina Ali Karramullahe Wajhahu)

Five in Five

Five-in-Five

• Logic is found in the Qur'an
• Nobility is in Contentment
• Disgrace is found in Disobedience
• Respect is by performing night prayers, and
• Richness is shunning away from the extras

Forsake

Forsake

Reported by Abi Al-Abbass Sahl Saad Al-sa'idi (May Allah be pleased with him) that Prophet (Sallallahualihewasallam) said;

"Forsake worldly pleasures, Allah will like you, and forsake what another people have, mankind will like you." Ibn e Majah

HOPELESSNESS

Hopelessness

There are three things whereby it is not easy to correct them:

1. Poverty mixed with laziness
2. Enmity with jealousy, and
3. Sickness with senility

your power vs. Allah's Power

Your power vs. Allah's Power

If your power pushed you to commit injustice on people, remember the power of Allah on you.

Jealousy

Al Hasad (Jealousy)

Once Ibn Sireen said: I never had jealousy against any person. If he is one of the friends of Allah, how can I grudge him while he is going to paradise? However, if he is from enemies of Allah, how can I envy him about the vanities of this world, while he is going to hell?

Imam Abu Hanifa Rahemahullah

Hazrat Abu Hanifa Rahemahullah

Once Abdullah bin Dawood Al-Hamazani Al-Sha'bi said about Imam Abu Hanifa (RH) the following:

No one talk wrong about Hanifa except one of the two persons; either the one who is jealous the scholarly knowledge that Abu Hanifa has; or an ignorant person who does not know how ignorant he is about Abu Hanifa.

The road is long

The Road (tariqat) is Long

While walking on this (tariqat) road, some will get tired; others will fall down, others will go back, others will hurry; others will loose hope, however, a very few faithful believers will stay on the road. They are patient to the decision of Allah Tabarakawata'ala. They withstand to hardship of the road till they reach their goal.

Doing Favours

Doing Favours

If you did favour to a person, try not to mention it all; however, if someone did favour to you, try not to forget it at all.

The most strange

The most Strange

Once a wise person said:

The strangest thing I saw was a person who has the Qur'an in his hands, and he seeks knowledge from outside source; and the thing which is stranger than that is a person who recognizes Allah Ta'ala but he disobeyed Him.

Spiritual Garden

Spiritual Garden

How are we fortunate to have this lush oasis five times in every day; to rejuvenate our body; therefore, let us water our spiritual garden and keep it alive.

Secret

1. the secret of friendship is concern.
2. the secret of love is sacrifice.
3. the secret of happiness is giving.
4. the secret of life is faith in Allah Ta'la.

Video Refuting Barelvi allegations made against Deobandis

Video Refuting Barelvi allegations made against Deobandis:


http://video.google.com/videosearch?hl=en&q=brailvi&ie=UTF-8&oe=UTF-8&um=1&sa=N&tab=wv

Riyakaar Darvesh

Qurbat e Elahi ke chaar Daryaa

Muraqaba

ISTEHZA O TAMASKHUR

LAA YANI KAAM KALAM

THE PATH TO PERFECTION

http://ismaeelnakhuda.blogspot.com/http://ismaeelnakhuda.blogspot.com/2007/02/review-path-to-perfection-by-shaykh.html

In spite of its intrinsic attachment to Islam, Sufism – otherwise known as tasawwuf or tazkiya – remains one of the most misunderstood aspects of the din. It is a sad reality that in this day and age there are two extremes – to some, the Sufis are a heretical sect while to others they are individuals above Shariah law.

However, orthodox Sufism sits in the middle of this paradigm and is totally in tune with the requirements of the Shariah. It is this Sufism, which is the subject matter of "The Path to Perfection".

The False Allegation - The Truth - Clarification

The False Allegation - The Truth - Clarification

The false propaganda against and blatant fabrications about our highly acclaimed and respected Ulama of Deoband by the ignorant must be refuted at all costs. Numerous pamphlets and booklets have been written distorting the truth about and writings of our distinguished Ulama.
Among the most common pamphlets displayed is "Tabliqism - one way ticket to Hell". "Are these Islamic Beliefs": in one column is the 'Deobandi Tabliqi Beliefs' and next to it is the 'Islamic beliefs'. However, answers to the allegations have been given in various publications. Therefore, this publication will attempt to print all the false allegations and the correct views.
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The False Allegation
Rashid Ahmed Gangohi, a founder of Deobandi Movement has the following beliefs:
1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20) 2. Allah has already spoken a lie (Taqseedul Qadeer pg. 79).
The Truth The view of Hadhrat Moulana Rashid Ahmad Gangohi Saheb is that Allah is far above and pure from being attributed with falsehood. There is no blemish of falsehood in His words at all for Allah says, 'Who is more truthful than Allah in speech.' He who believes that Allah speaks a lie is an accursed outright Kaafir and opposed to the Qurãn and Sunnah. (Fataawa Rashidiyya part 1 pg. 3)
Clarification (I) Fataawa Rashidiyya pg. 84: 'From servant Rashid Ahmed Gangohi, after Salaam Masnoon, you have inquired concerning the Masalah 'Imkaane Kizb' (possibility of falsehood). But 'Imkaane Kizb' in the sense that Allah Taãla has the power to act contrary to what He has ordered, but will not to do with His Free Will, is the belief of this servant. The Qurãn Shareef and the Sahih Ahaadith bear testimony to this belief, and this is the belief of all the Ulama of the Ummah too. For example, Firáwn is promised to be thrown into Hell, but Allah Taãla has the power to enter him into paradise, although He will never give him paradise. And this is the Masalah under discussion at the moment. This is the belief of all my friends. The enemies must have related it differently. Referring to this Power and the non-occurrence of it is termed 'Imkaane Zaati' and 'Mumtana bi Ghayr' Was salaam Rashid Ahmad Gangohi.
Look, how they lay waiting with vicious, malicious attempts to defame this noble personality. If it is not slander then what is it?
To distort the above mentioned Masalah and refer it to Hadhrat Moulana Rashid Ahmad Gangohi Saheb is totally evil and wrong. It is a slander and slander is worse than back-biting,
Clarification (II) Fataawa Rashidiyya pg. 90: 'That person who believes or utters with the tongue concerning Allah Taãla that "He spoke a lie", is positively a Kaafir, an accursed and opposed to the Qurãn, Hadith and the unanimity of the Ummah. He is definitely not a Mu'min. Taãlallaahu ammaa yaqoolu dhaalimoona oluwwan kabeeraa. (Allah is far above from what the transgressors are saying).'
The misrepresenter, besides being involved with misrepresentation, has earned the wrath of Allah. Let the Hadith of the Master of the Green Dome once again ring in his ears. 'A person does not target another with impiety or a person does not target another with Kufr, but it returns to the former if the latter is not guilty of it.' (Bukhari)
Taqdeesul Qadeer is not compiled by the Ulama of Deoband. In fact there is no such Kitaab by this name.
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False Allegation The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)
The Truth The view of Hadhrat Moulana Rashid Ahmad Gangohi is that: ''One should know that the attribute of being Omnipresent is the quality of Allah Taãla alone, like All-Knowing, Creator of the Skies and Earths and so forth. Therefore to attribute this quality of being Omnipresent to someone else, though it be a 'Nabi', 'Wali', or Saint, is to ascribe Partners to Allah in His Qualities, which is termed as 'Shirk-fis-Sifaat."
Clarification The word 'Rahmatullil Aalameen' is not a characteristic only of Rasulullah (Sallallaahu Álayhi Wasallam). In fact other Awliyaa, Ambiyaa and Ulamaa-e-Rabbaniyyeena are also a means of mercy unto the world, although Rasululla (Sallallaahu Álayhi Wasallam) is the highest of them all. Therefore, if it is used for others with 'Taaweel' (by elucidation) it is permissible.' (Fataawa Rashidiyya pg. 96/97)

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False Allegation To lecture on or discuss the Shahaadat of Hadhrat Imaam Hussayn (Radhiallaahu Ánhu) is Haraam even if the stories are true. (Fataawa Rashidiyya part 3 pg. 113)
Clarification The incident of the martyrdom of Hadhrat Hussayn (Radhiallaahu Ánhu) who sacrificed his life for the sake of Truth, is surely very important. But the method adopted, like beating the chest, tearing the garment, pulling the hair, slapping the face, shouting slogans of 'Yaa Hussayn, Yaa Hussayn' and taking out processions to parade in the streets, is what Hadhrat Moulana has stopped and said is Haraam.'
The reason for stopping this is that Rasulullah (Sallallaahu Álayhi Wasallam) has forbidden the slapping of faces and the tearing of garments.
Therefore to lecture on or discuss the Shahaadat of Hadhrat Hussayn in the abovementioned fashion, with that type of pomp and show, is forbidden in the light of the Hadith. (Fataawa Rashidiyya pg. 104/105)

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False Allegation In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113)
Clarification To feed the poor and needy and to distribute water free to quench their thirst as 'Isaale Sawaab' is no sin. Neither did Moulana Rashid Ahmad Gangohi nor anyone else say it is Haraam.
The Barelvis belief is this, that on the plains of Karbala the martyrs sacrificed their life in thirst. Therefore, the water that is given here as a drink, reaches them.
It is common sense, that this water does not reach them, nor are they in need of it. They are in Jannat. If the whole idea is to convey the reward (Isaale Sawaab), the whole year is available for that. No question arises then whether to make 'Isaale Sawaab' or not. The practice mentioned above similitudes the practices of the Rawaafidh; therefore it is Haraam.' (Fataawa Rashidiyya pg. 147/148)

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False Allegation Ashraf Ali Thanvi, a founder member of Deoband says: 'The Holy Prophet (Sallallaahu Álayhi Wasallam) has an education like that of children, lunatics and animals of every category.' (Hifzul Imaan pg. 7)
The Truth The view of Hadhrat Moulana Ashraf Ali Thanvi is that: Hadhrat Moulana was asked, 'Did you in Hifzul Imaan or any other book write anything directly or indirectly comparing the education of Rasulullah (Sallallaahu Álayhi Wasallam) to that of children, lunatics and animals? If not then what is your ruling regarding a person who holds such a belief?' In reply to that Moulana states, 'Let alone writing such falsehood and filth, my heart had never even perceived such falsehood and verily if anyone holds such a belief he is out of the fold of Islam.' (Faisal-e-Khusoomat pg. 21)
Clarification Hadhrat Hakimul Ummah, Moulana Ashraf Ali Thanvi (author of the famous 'Bahishti Zewar') did not write the abovementioned statement in Hifzul Imaan. Nor is it his belief. It is a slander on the said Moulana. In fact Hadhrat Moulana has stated clearly in 'Hifzul Imaan' that, 'Knowledge with regard to the Excellence of Prophethood has been bestowed totally upon Rasul (Sallallaahu Álayhi Wasallam) (Hifzul Imaan pg. 12)

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False Allegation Prophets are not free from sins. (Tasfiyatul Aqaaid pg. 24 - Cassim Nanotwi, a founder of Deoband)
Clarification The topic under discussion in 'Tasfiyatul Aqaaid' was this: It was mentioned in the Hadith, in Shaf'at that on the plain of resurrection people will gather with great fear, perturbed and disturbed. They will go to Hadhrat Aadam (Álayhis salaam) and request him to intercede on their behalf in front of Allah Taãla. Hadhrat Aadam (Álayhis salaam) will refuse and say that it is beyond his influence, because of the incident that he ate from the tree of Jannah which was forbidden to him. Hadhrat Aadam (Álayhis salaam) will say, 'Today Allah's wrath is so great that His anger was never great before and will never be so great after' (though Allah Taãla has forgiven him). He will advise them to go to Hadhrat Nuh (Álayhis salaam). In this way people will flock to the other Ambiyaa (Álayhimus salaam). Each one will be fearful and reluctant, for some reason or the other to intercede on behalf of man. At the end when the people will come to Rasulullah (Sallallaahu Álayhi Wasallam), Rasul (Sallallaahu Álayhi Wasallam) will say, 'Very well, I will intercede on your behalf. I will take permission from my Sustainer and He will grant me that permission.'
Hadhrat Moulana wrote that, which was mentioned in the Hadith and not that, 'Prophets (Álayhimus salaam) are not free from sins,' as mentioned in the said leaflet.
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False Allegation Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam). (Barahine Qatia pg. 51 - Khalil Ahmad Ambhetwi)
The Truth We strongly believe and openly claim that Rasulullah (Sallallaahu Álayhi Wasallam) was given more knowledge than the entire creation of Allah and it is our belief that whosoever says that anyone has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then such a person is a Kaafir. Our great Úlama have already given a Fatwa of Kufr upon a person who says Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then how could I ever have written such a thing. (Al Muhnad Allal Mufannad Q&A 18-19)
Clarification
It is totally incorrect. This sentence is not written anywhere in 'Baraahine Qaati'ah', that 'Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam).'
Moulana Khalil Ahmad (RA) was asked whether he wrote such a statement or not? He replied, 'I did not write such a statement anywhere. It is an open slander on me. On the day of Qiyaamat account will be taken with Ahmad Raza Khan.'
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False Allegation To read Alhamdu Fateha before eating food is Bidat (Fataawa Rashidiyya part 2 pg. 150)
Clarification In order to establish anything in Islam, it is necessary that it be verified in the light of the Shariáh. Unless it is not proven by the Shariáh, it cannot be regarded as Deen. Yes, one may call it a matter of convenience. For example, the use of an electric fan, motor vehicle, etc. The moment a person wants to make it part and parcel of Deen, immediately it will need verification from the Shariáh, whether it be Meelaad, Fateha, Giyaarwi, Urs, Dua-e-Thani, Dua immediately after Janaaza prayer or any other ritual for that matter. And on failing to be verified, it will be regarded as Bidat - innovation. The wickedness of being involved in Bidat is that the Sunnats are automatically left out. As darkness spreads, light vanishes.
To read Al-Hamd, Fateha before eating food is not verified and proven in the Shariáh, therefore, it is a Bidat.
Regarding Bidat, Rasulullah (Sallallaahu Álayhi Wasallam) has decreed: 1. "He who innovates something in this matter of ours that is not of it will have it rejected." (Bukhari) 2. "Beware of newly-invented matters! For every invented matter is an innovation and every innovation is leading astray and every leading astray is in Hell-Fire." (Abu Dawud; Tirmidhi)
The 'Masnoon' Duas read by Rasulullah (Sallallaahu Álayhi Wasallam) before meals and after meals, should surely be read. Hadhrat Moulana Rashid Ahmed Gangohi (RA) did not stop anyone from this.

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False Allegation We cannot make Nikah with any person who takes part in Urs, etc. (Fataawa Rashidiya part 2 pg. 142)
The Truth Moulana Rashid Ahmed says in Fataawa Rashidiya, "Taking part in Urs is not an act of Kufr therefore Nikah with a person who takes part in Urs is valid."
Clarification Those who go to the Urs and make Sajdah (prostrate) to the graves, pray for boon or ask for a favour from the inmates of the graves, and make Tawaaf of the graves; to solemnise marriages with them will inculcate these Shirk practices in them and others as well. Therefore, unless they don't make Tawbah and refrain from such Shirk practices, Nikah is not allowed until then.
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False Allegation Giyaarwi Shareef is Haraam and Kufr, even if Qur'an is read. (Fataawa Rashidiyya part 1 pg. 95)
Clarification Anything in the name of 'Ghayrullah' (someone other than Allah), whether it be Giyarwi Shareef' or 'Baarwi', is Haraam. This Masalah is found in Shaami, Tahtaawi, Bahrur Raaiq and in many other Kitaabs.
On the other hand, Esaale Sawaab is permissible. No one prohibited Esaale Sawaab provided it is done without specifications of time, place and invitation. But look at the beliefs of these people. They have this belief that the distribution of sustenance is entrusted to Peerane Peer (RA). If the Giyaarwi is held back, he will stop the food.
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False Allegation It is Sawaab to eat crows (Fataawa Rashidiyya part 2 pg. 130)
Clarification: Crows are of three types: The first type is that which feeds only on grain. It is exactly like a wild pigeon. It is Halaal according to all Jurists. The second type is that which only feeds on excreta, and prey on other animals. It is exactly like a vulture. It is Haraam according to all Jurists. The third type is that which feeds on grain, eats excreta and it catches and eats mice as well. It is like an uncaged fowl, which feeds on grain, worms and even on mice.
Hadhrat Moulana wrote concerning this third type of crow that it is not Haraam. This Masalah of the crow is found in Hidaaya, Durre Mukhtaar, Fataawa Aalamghiri, as well as the other 'Kitaabs' of Fiqh (Jurisprudence).
Therefore, should anyone not eat a crow or a fowl for the rest of his life, there is no criticism and blame on him according to the Shariáh. Yes, if he takes it to be Haraam then he will be answerable. Thus whosoever takes it to beHaraam, in order to correct his belief it is a 'Sawaab' and reward to eat it.' (Fataawa Rashidiyya pg. 492 Rahimia print)

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False Allegation Almighty Allah Taãla is not always 'all knowing'. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).
Clarification This is an open Calumny and a False Accusation. This sentence is not written at all in 'Tawiyatul Eemaan' that 'Allah Taãla is not always "all knowing". He finds out when necessary.

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False Allegation The Prophet (Sallallaahu Álayhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)
The Truth The view of Hadhrat Moulana Rashid Ahmed Saheb is that: The meaning of the (phrase) 'to lie on sand' has two meanings. The one is to become soil, the other is the body touches the sand. The latter meaning is meant, and the Moulana (author of Taqwiyatul Imaan) also believes that the bodies of the Anbiyaa (Álayhimus salaam) do not turn to dust. Because a deceased is buried in a grave and he is surrounded with soil all over, his body together with the 'Kafn' touches the sand beneath him is called 'Mitti me milnaa' - to lie on sand. Hence, there is no point of objection. (Fataawa Rashidiyya pg.s 83/84)
Clarification In Taqwiyatul Imaan, a Hadith is mentioned in which a Sahaabi (Radhiallaahu Ánhu) told Rasulullah (Sallallaahu Álayhi Wasallam) that the people of other places bow out of respect to their Rulers; whereas Rasulullah (Sallallaahu Álayhi Wasallam) is more worthy of being bowed to. At this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'Look if you happen to pass by my grave, will you bow to it?' The Sahaabi (Radhiallaahu Ánhu) said 'No, I will not do so.' On this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'So do not bow to me ...' (A Sajdah Taazimi is also forbidden).
Commentary: 'I will also die one day and lie on sand (buried); therefore am I worthy to be prostated to?' This phrase 'Mitti me milne waalaa hoo - I will lie on sand' (meaning to be buried one day), became the bone of contention for the Barelvis.
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False Allegation To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)
Clarification The abovementioned statement is not found anywhere in 'Siraate Mustaqeem' that, 'To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys.'
That which was written in 'Sarfe Himmat'. This is terminology used by the Sufis in Tasawwuf (the spiritual field). 'Sarfe Himmat' in 'Tasawwuf' means that a person's meditation over a thing becomes so overpowering and predominant that no other thoughts penetrate into the mind and soul. Like a mirror, if a person does not want any person's reflection to come into it, he covers it with a black cloth and thus no reflection will appear. To contemplate over a figure so that no other thing is contemplated is called 'Sarfe Himmat'.
This has been forbidden in Salaat, that besides Allah, 'Sarfe Himmat' should not be done towards anyone. Salaat should purely and solely be for Allah alone. If 'Sarfe Himmat' is done towards Rasulullah (Sallallaahu Álayhi Wasallam), then the entire Salaat and Ibaadat will be for him.
On the other hand, if any thoughts of cows, donkeys, business, etc. come to mind, or a person gets drowned in these thoughts whilst in Salaat, it is regrettable. There is no fear of it being worshipped. In fact the person regrets that in the course of an esteem Ibaadat like Salaat, he should have such thoughts, Astaghfirullah.
The Kitaab, 'Siraate Mustaqeem' is based on 'Tasawwuf'. The objector is not versed in Tasawwuf'. Therefore, he has translated 'Sarfe Himmat' to mean a mere thought.
What comes to mind is this; that the Objector presents a picture of a Grade One child, learning to read and write ABC and wishing to interpret the writings of Shakespeare.
Moreover, it is stated in the Hadith that Salaat should be performed with full attention. Therefore, when the name of Rasulullah (Sallallaahu Álayhi Wasallam) is recited in 'Tashahhud' the thought of the Rasul (Sallallaahu Álayhi Wasallam) will come and should come. The Salaat will not be rendered incorrect and this is not unlawful at all. The respected Moulana did not stop anyone from this.
The End