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Khidr said to him, “If what you say is true then you should be able to tell me who I am. Who am I?” He lifted up his head and said, ‘If my intuition does not fail me then you are Khidr.’ Hazrat Khidr said, “From that I realized that among the saints of Allah there are such who are so exalted in rank that I cannot recognize them.” 512 This story mentions the gross deviation of the Sufis, where they believe that ‘some of their special ones’ can directly communicate with Allah. This deviant concept of the Sufis is not something said by them in a state of intoxication or insanity, but is amongst their well-established beliefs and can be found mentioned in many of their books, as in ‘The Doctrines of the Sufis’ - “Sahl said, “For thirty years I was speaking to Allah, and men imagined that I was speaking to them.” 513 Such a belief is clear Kufr, since it implies that someone may not be in need of Allah’s Messenger for guidance and matters of the religion, as the young man (from the above story) said, “Over there you see those who listen to the Hadeeth from the mouth of Abdur-Razzak (the slave of the sustainer), while over here you see him who listens to Hadeeth directly from Ar-Razzak (Allah).” Allah says in the Qur’aan, “It is not given to any human being that Allah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave.” 514 Allah did not speak directly to any human being like He spoke to Prophet Moosa (when he was on the mount of Toor) and Prophet Muhammad (on the occasion of Meraj). The Qur’aan is a witness upon the stupidity and ignorance of those who wish that Allah should speak to them directly. “And those who have no knowledge say, ‘Why does not Allah speak to us (face to face)… So said the people before 512 Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.9, story no.9, p.171, (New Edition 1982, Published by Dini Book Depot - Delhi). 513 The Doctrines of the Soofis, p.145. 514 Soorah ash-Shoorah (42): 51. 181
them word of similar import. Their hearts are alike; We have Indeed, made plain the signs for people who believe with certainty.” 515 Bestowed Knowledge The Deobandis claim ‘bestowed knowledge’ for many of their Shaikhs and prominent scholars. Moulana Ashraf Ali Thanvi’s statements mentioned in ‘Marif-e-Mathnawi’ indicate that inspirations are normal occurrences for the Sufis, to which they look towards to and benefit the people by them… 1. “Hakim al-Ummat, Thanvi has at this juncture written an important note that the friend of Allah should always talk as the occasion and the time demands, i.e. when he is in the right mood, the audience is attentive and the flow of the heavenly cognizance is natural with moderation, neither forcing himself not being overpowered by emotions. With this state of mind one should engage himself in benefiting the people there and then. Hazrat Thanvi was inspired by the following verse (of Mathnawi): “When (your beloved master) orders you to speak, then speak and speak in fervor.” 516 2. Moulana Zakariyah says: “Shaikh Nizamuddin Deen al-Umri Thanesri acquired Uloom-e-Dhahiri (outward knowledge or the Sharee’ah) without having pursued an academic career. Night and day he engaged in Dhikr Nafl-Ithbaat (a form of Dhikr) and Dhikr bil-Jahr (audible Dhikr). He engaged in such intensive Dhikr that he would not emerge from the room for a full month.” 517 We find similar claims for the founder of the Jamaat Tableegh, Moulana Ilyas and his successor, Moulana Muhammad Yusuf. 3. Mentioned in ‘Tazkirat Hazratjee Moulana Muhammad Yusuf’ (p.31) by Moulana Manzoor Numani and Ateequr Rehman 515 Soorah al-Baqarah (2): 118. 516 Marif al-Mathnawi, p.27. 517 Mashaikh-e-Chist (Eng. Trans.) p.191. 182
Page 1 and 2:
The JAMAAT TABLEEGH and the Deoband
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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
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Foreword Indeed, all praise is due
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As the discussion in this book will
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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,
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Comment: The Religion of Islam, as
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These remarks prove that the concep
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2. Abu Saeed al-Khudree reports th
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Imam Malik (d.179H): Abdullah Ibn N
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Imam Ibn Katheer (rahimahullah) wri
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This idea that every god whom men w
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Sufism, Grave-worship and Saint-wor
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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
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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
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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
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“Our Lord! Verily, we have heard
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Fazaail-e-Aamaal mentions a number
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The Deobandi’s Error in Understan
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So he ... “…then went to the gr
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Messenger of Allah. Beg the interce
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He (Mufti Abdur Rahim Lajpuri) says
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Conclusion In this chapter, we have
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Chapter 8: Worship in Islam Introdu
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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 200 and 201: the other is Moulana Rasheed Ahmad,
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 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
Page 251 and 252: whom the letter was addressed to (i
Page 253 and 254: The Shaikh saves from the torment i
Page 255 and 256: Tawheed al-Matlab as explained by R
Page 257: Therefore, the scholars of Deoband
Page 261 and 262: Chapter 12: The Deobandi’s Unders
Page 263 and 264: As proof, they quote the verse, “
Page 265 and 266: Hadeeth, which rules different from
Page 267 and 268: Eemaan (p.72-74), “Trifling there
Page 269 and 270: 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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