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the other is Moulana Rasheed Ahmad, the Shaikh of Moulvi Ahmad Buzurg, former principal of Dhabel Madrasa.” 456 The Deobandi’s lax conditions in authenticating dreams The Deobandi claims of seeing Allah’s Messenger in dreams cannot be accepted because they attribute all kinds of dreams to Allah’s Messenger without verification. According to Moulana Zakariyah, anyone who thinks that he has seen the Prophet in his dream, whether the one whom he sees fits the description of the Prophet or not, or whether the dream is in accordance with the Sharee’ah or not, has truly seen the Prophet ! Moulana Zakariyah mentions in Fazaail-e-Aamaal: - “Shaytaan does not have the power to declare himself a Prophet in a dream.” “It is impossible that that the person dreaming may misunderstand Shaytaan as the Holy Prophet.” “If the person does not see the Prophet in a good feature, then that is the fault of the dreamer.” “If the person sees the Prophet doing an unlawful act, then the dream need interpretation in light of Islamic law even though (the person who dreamt) may be a pious saint.” 457 These conditions mentioned in Fazaail-e-Aamaal have no basis from the Book and the Sunnah and are against the understanding of the Sahabah . Whilst the Deobandis speak highly of Ibn Sirin and his knowledge of dream interpretation, they completely ignore his saying, “Only if he sees the Prophet in his (real) shape.” 458 Deobandis have themselves mentioned in their books that Shaytaan appeared to Shaikh Abdul Qadir Jilanee with a 456 Mashaikh-e-Chist (Eng. Trans) p.248-249. 457 See, Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood , Chapter.2, p.67. (Edt. 1985, Published by Dini Book Depot - Delhi). 458 Saheeh al-Bukharee, vol.9, p.104, no.122. 161
magnificent throne and claimed to be his Lord and then declared lawful for him that was unlawful to others. 459 When Shaytaan can play such tricks with people in a state of wakefulness then he can also claim to be the Lord or the Messenger in dreams. The Deobandis, at times, see Allah’s Messenger with a completely white beard and glasses 460 and at other with an English hat 461 ! The Fazaail-e-Aamaal mentions a dream of a man, who dreamt that Allah’s Messenger (allegedly) asked him to ‘Drink Liquor’ 462 , an action which he strictly prohibited and made unlawful during his lifetime. Instead of rejecting such dreams as a trick from Shaytaan, Fazaail-e-Aamaal attributes this dream to Allah’s Messenger , but says that it should be interpreted differently. Even general dreams that are disliked 463 and frightening 464 are attributed to Shaytaan. It would be unjustice to attribute dreams that are sinful or against the Sharee’ah to Allah’s Messenger . Such dreams can be a cause of confusion and misguidance for the people! The innovation in the conditions of dream interpretation of the Deobandis goes on further than just attributing any unverified dream to Allah’s Messenger … (i) Ashraf Ali Thanvi mentions the explanation of the Hadeeth, “Whoever sees me then he has indeed, seen the Truth.” 465 to mean that the one who sees the Prophet, he has Indeed, seen Allah.” 466 459 Kitaab al-Waseelah by Shaikh al-Islam Ibn Taymiyyah p.46. 460 Behjatul-Kuloob (Urdu. Trans.), p.16. 461 As in a dream mentioned by Moulana Anwar Shah Kashmeeri in Faizul-Baree, vol. 1, p.203-204. 462 See, Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Darood , Chapter.2, p.68. (Edt. 1985, Published by Dini Book Depot - Delhi). 463 Saheeh al-Bukharee, vol.9, no.114. 464 Saheeh al-Bukharee, vol.9, no.114. 465 Saheeh al-Bukharee, vol.9, no.125. 466 Shamaaim-e-Imdadiyyah p.49. 162
Page 1 and 2:
The JAMAAT TABLEEGH and the Deoband
Page 3:
Acknowledgements I sincerely thank
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1. Tawheed ar-Ruboobiyyah: Belief i
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Deobandi View: (4) - The Messengers
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The Majzoob is useless even to Sufi
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Analyzing the Deobandi Claims and C
Page 15 and 16:
Foreword Indeed, all praise is due
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As the discussion in this book will
Page 21 and 22:
Bismillah ar-Rahmaan ar-Raheem Intr
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3. Innovations in Beliefs and Worsh
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Hadeeth shows the gravity of imitat
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would be worshiping Allah in the wa
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Chapter 1: Overview and Background
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(propagation) be mine, so that this
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The Training Manual of the Jamaat T
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described as a perfect Muslim” 42
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Vedantic schools. By that time, the
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morsel, his state began to change.
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starvation. He would break fast onl
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These abovementioned examples show
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The Importance of Aqeedah to the Su
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innovators) and Wahabi, live in pea
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others to other than my way, you wi
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Chapter 2: The Islamic Concept of T
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ing us closer to Allah.” 82 Calli
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The Essence of Shirk in Tawheed al-
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you all made it Halaal?” He repli
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Tawakkul in Him.” 107 “And put
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Chapter 3: Pantheism, Wahdat al-Waj
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a rapturous rhapsody that Hazrat Ha
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attendants of the circle of Abu Yaz
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creatures like dogs and pigs! 129 A
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The concept of ‘Allah being every
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2. Moulana Ashraf Ali Thanvi said,
Page 79 and 80:
Comment: The Religion of Islam, as
Page 81 and 82:
These remarks prove that the concep
Page 83 and 84:
2. Abu Saeed al-Khudree reports th
Page 85 and 86:
Imam Malik (d.179H): Abdullah Ibn N
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Imam Ibn Katheer (rahimahullah) wri
Page 89 and 90:
This idea that every god whom men w
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Sufism, Grave-worship and Saint-wor
Page 96 and 97:
people began to stay and confine at
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Narrated Anas , when the ailment of
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Deobandi masses and the cadre of th
Page 102 and 103:
any human immortality before you (O
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3. As for the narration, “The Pro
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In light of this Hadeeth, we clearl
Page 108 and 109:
4. “Once an old man came to Qari
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long as, he was among them. Allah s
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their long deep sleep) that they mi
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Refutation (1) The Angels Convey th
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“Had this woman let him to himsel
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Doubt (2): Kafirs in the well of Ba
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the night, I saw Rasoolullah and hi
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The attitude of the Sahabah toward
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After claiming that Allah’s Messe
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Chapter 5: Visiting Graves Shirk an
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graves as places of worship, for ve
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Moulana Zakariyah expresses his bel
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(b) Al-Medina is visited with the i
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Also, al-Qurtubi writes in his Tafs
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Observed Phenomenon The argument pu
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incident is related in the Qur’aa
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Chapter 7: Waseelah “Seek the mea
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Moulana Aashiq Ilahi Meerathi menti
Page 149 and 150: “Our Lord! Verily, we have heard
Page 151 and 152: Fazaail-e-Aamaal mentions a number
Page 153 and 154: The Deobandi’s Error in Understan
Page 155 and 156: So he ... “…then went to the gr
Page 157 and 158: Messenger of Allah. Beg the interce
Page 159 and 160: He (Mufti Abdur Rahim Lajpuri) says
Page 161: Conclusion In this chapter, we have
Page 165 and 166: Chapter 8: Worship in Islam Introdu
Page 167 and 168: as has been prescribed in the vario
Page 169 and 170: thighs in close proximity to the kn
Page 171 and 172: In the Fazaail-e-Aamaal, Moulana Za
Page 173 and 174: Sending Darood upon Allah’s Messe
Page 175 and 176: Moulana Zakariyah mentions, ‘Once
Page 177 and 178: The Majzoob Sometimes the insanity
Page 179 and 180: these stories are used as a source
Page 181 and 182: and supplicate to Him, and He Desce
Page 183 and 184: 5. “The acts of virtue, the recti
Page 185 and 186: Even when the obligatory acts of wo
Page 187: The JAMAAT TABLEEGH and the Deoband
Page 190 and 191: Our Only Source to the Knowledge of
Page 192 and 193: Qiyaamah, Siraat, Hawdh-e-Kawthar,
Page 194 and 195: These quotes render meaningless the
Page 196 and 197: (iii) Dream interpretation is not p
Page 198 and 199: the people. On the occasion of the
Page 202 and 203: (ii) Rasheed Ahmad Gangohi says,
Page 204 and 205: 5. The Belief that the Awliya after
Page 206 and 207: Umar then said: “By Allah, it was
Page 208 and 209: heart of someone who would possess
Page 210 and 211: Kashf Unlike dreams, in which a per
Page 212 and 213: what Allah will do with me.’ “U
Page 214 and 215: “One of my trusted friends narrat
Page 216 and 217: The hypocrites of Medina, the Quray
Page 218 and 219: disrespect to compare the ranks of
Page 220 and 221: Khidr said to him, “If what you s
Page 222 and 223: Sambhani, “(Moulana Ilyas) has be
Page 224 and 225: Abu Hurayrah who spent the most ti
Page 226 and 227: Even the Sahabah, who were close to
Page 228 and 229: his death however, the guidance and
Page 231: The JAMAAT TABLEEGH and the Deoband
Page 234 and 235: When Allah ascended His Messenger
Page 236 and 237: idea vehemently to the extent that
Page 238 and 239: “If thou (Allah) had not created
Page 240 and 241: Although, Allah’s Messenger is t
Page 242 and 243: False Belief These Qasidas also pro
Page 244 and 245: Conclusion Allah’s Messenger sho
Page 247 and 248: Chapter 11: Blind Following of Sufi
Page 249 and 250: to inquire, “How far is Delhi fro
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whom the letter was addressed to (i
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The Shaikh saves from the torment i
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Tawheed al-Matlab as explained by R
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Therefore, the scholars of Deoband
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Chapter 12: The Deobandi’s Unders
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As proof, they quote the verse, “
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Hadeeth, which rules different from
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Eemaan (p.72-74), “Trifling there
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this way. He prohibited something f
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way for the scholars and the common
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3. The Deobandis forced to follow t
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(1) The Qur’aan and the Sunnah pr
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“Every statement on the authority
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asked to do so and by way of testin
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5: Extremism in defending the Imam:
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The Ruling on Taqleed is dependant
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Deobandis upon their views on, ‘K
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Allah’s Messenger and neither do
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person was blessed with a vision of
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pieces of iron. 656 So, as-Suffa wa
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Shaikh al-Islam, Ibn Taymiyyah (rah
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5: “Whoever visits me in Medina w
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11, Ahqaar Aziz Al-Hassan and Afqar
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32, Imam Ibn Katheer, Stories of th
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53, Moulana Abdul Gafoor Usra, Asli
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76, Muhammad Ibn Rabee Al-Madkhalee
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98, Shaikh Suhaib Hasan, The Journe
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