Shaykh Thanvi commiting shirk???

Shaykh Ashraf ali thanvi says
" ( O Pophet!) you are the one who reveals what is hidden in our heart".

Now this is clear that Shaykh Ashraf ali thanvee al deobandi is attributing the knwoledge of unseen to prophet ! ( Hayatul Muslimeen,page 9 )
( how else will prophet come to know the secret of heart??)




Please recall , Imam e rabbani of the deobandis , Shaykh Rashid Gangohi said
"any one who says prophet was given the knowledge of the unseen , then he is in shirk"

( Fatwa Rashdiya)


If the fatwa of imam e rabbani of the deoabandis is correct , then shaykh Ashraf ali thanvee commiited shirk!

2. Shaykh Ashraf ali thnavee further writes
" (O prophet) you are the one who provides relief from difficulty to those in need "

Is it not clear that Shaykh Ashraf ali thanvi is calling prophet as Mushkil Kusha.?
( remover of difficulty)

The "shahid" of the deobandis Ismail Dehalvi who killed innocent sunni muslims , wrote in his tafwiyatul iman
" if any one considers besides Allah to provide relief ( from difficulty),then they are in shirk".

So now Shaykh Ashraf ali thanvi has commited shirk as per Ismail dehalvi.


3. Hakim Al Ummah of the deobandis , Shaykh Ashraf ali thanvi writes
" ( O prophet! ) if you hide ( ghayab) or become absent then death will come and world will go into darkness"

Here Shaykh Ashraf ali thanvee is accepting prophet to be " Hazir and Nazir"!

The last will of Shaykh Thanvi! !

The" hakimul Ummah" of the Deobandis loved money through out his life!

He said " if I had Rupees 10,000 , I would have distributed among the people and they would have automatically become wahabis !
[ scan provided earlier in blog ]

But what was the last will of shaykh Thanvi?

Read it , from his biogrpahy

Shaykh Ashraf Ali Thanvi says :
" Take care of (first)wife after I am dead.Twenty people should contribute Rupee one each and should give it to my wife after I am dead...

And this humable man ( haqeer) married another woman in last Ramadhan in 1334 AH , so take care of her also after my death. Try to arrange Twenty Rupees monthly for her , or even Rupees Ten will do. You can also distribute Rupees fifteen monthly to my both wife after my death!

So this was the state of Shaykh Ashraf Ali thanvi who said in his book Hifzul iman
" The knowledge which prophet had , that type ( aysa) of knowledge is also possessed by lunatics, any tom and harry , child or any four legged animal"

For his filthy comment, showing disrespect to propjet , thirty three scholars of Makkah and Medina and two hundred and sixty eight scholars from Indian sub continet issued fatwa of Kufr on him.

Monthly allotment of Shaykh Tahnvi !

The Deobandi sect was divided into two political group before 1947. The first group was led by Shaykh Hussein Tandvi who was a blind follower of Gandhiji. He used to wear cotton ( khaddar) clothes and issued a verdict that all the deceased should be wrapped in cotton sheet only! This was his love for Gandhiji who was propogating the use of cotton clothes. This group was called Congress.

The other group was led by Shaykh Shabbir Ahmed , who was against Shaykh Hussein Tandvi. This group was supporting Muslim league.

Both the groups wanted to take control of Deoband. Many times they engaged in verbal fights and correspondece.

In one such reply , which is mentioned in their own document , MUKALAMUTUSSADARIAN , PAGE 10-11 , it is mentioned
" Mawlana Shabbir Ahmed Al Deobandi, president Jmaitaul Islam Calcutta, wrote in refutation to Mawlana Hifzur rehman , that Mawlana Ashraf Ali sahab , was a respected figure for both the groups. About him . many people have told that he used to take RUPEES SIX HUNDRED MONTHELY FROM ( BRITISH) GOVERNMENT'

Another Fabrication in Tahdhir al-Nas

The Deobandis have done it again! The book “ Tahdhir al-Nas” which was written by their own scholar Shaykh Qasim Nanotvee, has been tempered again by Deobandis.

It is the same book upon which Fatwa of Kufr was issued by two hundred and sixty leading scholars of India and thirty three leading scholars from Makkah al muazzama and Medina al munawara..

Original Translation

"Prophets are higher /chosen one among their followers( Ummati) only in knowledge. When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them "










In the fabricated version it reads

“
"Prophets are higher /chosen one among their followers( Ummati). When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them "

Deobandis have deleted “ Only in Knowledge”!

Mawlana Fazle Rasul Badayuni Rh

'O believers! If any disobedient comes to you with any news make a strict inquiry lest you may hurt any people improperly then remain repenting on what you have done. ( 49: 6)

http://www.ahadees.com/english-surah-49.html

It has been an old trick of enemies of Islam to spread rumor and cause confusion among the muslims. Shia and Deobandi , both these deviant sect present false history to the muslim population. Shaykh Rashid Gangohi, who is called ‘Imam e Rabbani” by the Deobandis, said

“ Guru Nanak was the “Khalifah ”[student] of Fariduddeen ganj shakar[ rh] . Since he used to be in the state of ecstasy, muslims did not pay attention to him “
[ Tazkiratur Rashid ]

Imam e Rabbani of the deobandis also said
‘ Guru Nanak was a muslim .‘

Scan :

http://i363.photobucket.com/albums/oo72/dadu21/1.jpg

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This is such a big lie that any lay person can check and see the truth. Baba Fariduddeen Ganj Sahakr [ Radi Allahu taa’la] was born in 1175 CE and died in 1263 CE. Guru Nank , the founder of Sikh religion was born in 1469 CE and died in 1539 CE. There can not be any meeting between these two person ! But the deobandis are so full with love for their “imam e rabbani’ that , they accept this lie to be a fact and still publish that lie in their book !

This is the state of Shaykh Rashid Gangohi , who is one of the top leader of Deobandi sect! This statement not only shows how poor was Shaykh Rashid Ahmed in history , but also , how he used to quote things without any reference! This characteristic of making statements without providing any evidence is a special mark of this deobandi sect!


In past this deobandi made many claims which was refuted and can be read on marifah forums ,under Ahlus sunnah wal jamah section. [ Subcontinent polemics , can be read only by registered members of marifah forums]

This deobandi made more than fifteen post attacking great scholar of Islam , Fazle Rasul Badayuni [rh] and in none of his post he provided any detail about this scholar. This is sufficient to know that this deobandi is not aware of history , like Mawlana Rashid gangohi !

Before I start refuting this deobandi ,I would like to inform that Mawlana Fazle Rasul Badayuni al Uthmani [Rh] was one of the great scholar of Islam who was born in India , in the year 1213 AH and died In 1289 AH. The deobandi who wasted his time in attacking this scholar , could not provide this small detail in any of his post ! Mawlana Fazle Rasul Badayuni [rh] was from the well known Uthmani family of Badayun [ India ] and one of the greatest scholar of his time. His knowledge, piety and fame can be realized by the fact that Imam Ahmed Raza Khan Barelwi [rh] went to him to become his disciple ( mureed). Mawlana Fazle rasul Badayuni [rh] , instead sent Imam Ahmed Raza Khan [Rh] to Syed Aale Rasul [Rh] ( in the town of Marhara ) who was another great scholar of that time. Imam Ahmed Raza Khan wrote three hundred and thirteen (313) couplets in praise of Mawlana Fazle Rasul Badayuni {rh}


A deobandi said

“Mawlana Hakim Syed Lukhnawi [r.h / father of Shaykh Abul Hassan Ali Nadawi [r.h]] writes in Nuzhat al-Khawatir about Fazl Rasul Badayuni:

"He was a faqih who was argumentative and very biased in his beliefs, in constant opposition of the ulama, most far away from the sunnah and an aid to biddah, encountered the people of haqq with his lies and innovations and a lover of the World.



Our deobandi friend should know that that Hakim Abdul Hay lucknawi was born in 1286 AH and died in 1341 AH. It means he was only three years old when Mawlana Fazle Rasul Badayuni died . So what is the source of this information which he is quoting? From whom did he “hear’ this? In which book did he read this? It seems deobandis are not aware of the basic rule of history. If some one makes a remark about an historical incidence or a person , then it should be supported with a strong evidence, other wise it does not hold any weight. Even if a contemporary scholar makes a remark about another person , he should provide evidence to support his remark and when some one who is not even a contemporary scholar makes a comment , he needs to bring strong evidence to support his claim.

Hakim Abdul Hayy was a wahabi scholar from India, who was against four school of fiqh and sufi tariqah. He supported Hindu view in the dispute of Babari masjid. In his historical biographical work’ Nuzhat al khawatir wa bahjat al masami wal nawazir “, he has made very wrong and biased comments in Vol 6 and 7 about scholars of Ahlus sunnah . But these comments hold no weight , as he has not provided any reference to support his claim.


Deobandi said

“He was a faqih who was argumentative and very biased in his beliefs, in constant opposition of the ulama, most far away from the sunnah and an aid to biddah, encountered the people of haqq with his lies and innovations and a lover of the World.”


It seems Shaykh Abdul Hayy lucknawi did not know which was the first book written on the life of Mawlana Fazle Rasul Badayuni [ Rh]. And our deobandi friend would not even have thought of this question , before writing his article!

The first book which was written on the life history of Mawlana Fazle Rasul Badayuni [Rh] was “ Tawaliul anwaar fi mahamad akmalul kamileen al abraar’. It was written by Mawlana Anwar al Haq uthmani ( student of Mawlana Fazle Rasul Badayuni) and was first published in 1297 AH , just seven years after the death of Mawlana Fazle Rasul Badayuni [ Rh]

Scan

http://i363.photobucket.com/albums/oo72/dadu21/3.jpg

To realize why Shaykh Abdul Hayy made those remarks , it is sufficient to see the books which Mawlana Fazle Rasul Badayuni [ Rh] wrote.

Here is the list from “Tawaliul Anwaar’


http://i363.photobucket.com/albums/oo72/dadu21/14.jpg


http://i363.photobucket.com/albums/oo72/dadu21/15.jpg

1. Tahqeeq rafadayn—This was written when wahabis attacked Hanafis stating rafadyan is a “must” and hanafis have no evidence for not doing rafadayn.

2 A booklet on Mawlid.
4. Sharah Fususl hikam

5 A booklet on Tasawwuf : Written in Makkah al muazzamah on the request of Shaykh Abdul Aziz makki .

6. A booklet on “wahdatul wajood”
7 Al mutaqad al muntaqad.
9. A booklet describing life history of scholars of qadri tariqah.

13 Book dealing with permissibility of saying “ Ya Rasul Allah” .
14 Refuting Ishaq dehalvi ( on his attack on mawlid and tasawwuf)
15 Al bawariqul muhammediya : Refuting wahabis
16 Evidence of ‘shafaat” ( intercession)
18 Refuting wahabi scholar haider ali tonki
19 Virtues of “ tabarruk” ( holy relics)
20 . Sayf al jabbar—perhaps one of the best refutation of wahabi sect

21 On mawlid.

If any wahabi looks at this list , he will definitely call the author as ‘ innovator”! That is what Shaykh Abdul Hayy did! What evidence does Shaykh Abdul Hayy or any deobandi can present to prove that Mawlana Fazle rasul badayuni ( rh) was encouraging biddah? Which biddah did he support and in which book? Can any deobandi provide the reference? Mere making remarks without evidence is not accepted by Ahlus sunnah.

Mawlana Badayuni wrote Al Mutaqad Al Muntaqad is a classic book on Aqida of Ahlus sunnah wal jamah which was written in Arabic and he refuted all wahabi belief like ‘seeing Allah in direction ‘ etc.

The net result is : Deobandis have just made a remark without supporting it with evidence. Even shias do the same trick.


Deobandi said

“He made takfeer of Shaykh Shah Ismail bin Abdul Ghani al-Dehlawi [r.h] and he acused Shaykh Shah Waliullaah al-Muhaddith al-Dehlawi [r.h] of being a Nasibi Khariji.."

In which book did Mawlana Fazle Rasul Badayuni did this? What is the quote? This is just an accusation unless it is proved and I request any deoandi to provide the EXACT QUOTE with Book reference . It is for everyone to see that this deobandi does not even provide the name of the book ! If he is true in his effort , he should provide book name and exact quote.



Deobandi said

And he accused and spoke ill of Shaykh Ahmad bin Abdul Ahad al-Sirhindi [Mujaddid Alf-e-Sani [r.h]] who was the Imam of the Mujaddidiya and he [Fazl Rasool] would say, "all of them are deviated and are leading others astray”


This is deobandi style statement which has no reference. Readers can see this lie! Mawlana Fazle Rasul Badayuni [rh) was associated with all the traqia ( sufi order). He has ijaza ( permission) to make mureed ( disciple) in all the sufi tariqah, including Naqshabndi!

Kindly see the scan of the letter from Tawaliul Anwaar , which Mawlana Fazle Rasul Badayuni wrote to his son ( Mawlana Abdul Qadeer rh) in which he grants him permission in NAQSHBANDIYA tariiqah !

http://i363.photobucket.com/albums/oo72/dadu21/16.jpg


This deobandi does not have any reference for these claims ! He is just relying on some secondary resource and that is why he never gives the book name and exact quote !


Deobandi said

“And Hakim al-Ummah Mawlana Thanvi [r.h] writes in Fatawa Imdadiya, vol 6 p78:

"Hadhrat Shah Abdul Aziz [r.h] wrote a book against Isna Ashris named Tuhfa Isna Ashriya and this book created a storm amongst this sect. During those days the state of Audh [in India] was under the rule of Imamis...When the government of Audh were in need of reliable individuals to refute Tuhfa Isna Ashriya then they came across an individual [Fazl Rasul] who was working in Lukhnow at that time. This individual helped the mujtahids of Isna Ashris in answering Tuhfa Isna Ashriya...And he published lies regarding masail [laws/issues] mentioned by Mawlana mausoof [Imam Shah Abdul Aziz]”


Shaykh Ashraf ali thanvi was born in 1280 AH and died in 1362 AH. It means he was nine nine years old when Mawlana Fazle Rasul Badayuni died .

Shaykh Ashraf Ali thanvi says “And he published lies”… but I ask what was the name of that book?
Ashraf ali thanvi has just concoted this statement from his desire and it is a plain lie. In which history book is this mentioned? Which scholar/ historian mentioned this? Morever Shaykh Ashraf ali thanvi himself was a wahabi as he said “ If I had Rs 10000, I would have distributed it and people would have automatically become wahabi.

Scan :
http://i337.photobucket.com/albums/n398/kadu21/164.jpg


The deobandi author should know that the shias invited scholars from Iran to debate with Shah Abdul Aziz Muhaddith dehalvi [rh] ! This deobandi does not know that Mawlana Fazle Rasul badayuni followed Shah Abdul Aziz Muhaddith dehalvi and held him in high respect . He does not even know that Shah Abdul Aziz was a teacher of Mawlana Fazle Haq khairabadi and Mawlana Fazle Rasul Badayuni was a close friend of Mawlana Fazle haq khairabadi!


Deobandi said

“one can rely on reliable narrators who have mentioned Fazl Rasuls' attacks against Mujaddid Alf-e-Sani [r.h] and labelling him a biddati”

This is a big joke! He has not quoted any book , he has not quoted any narrator , he has not provided the quote and he claims that he has provided reliable narrator!!

Another example of “ baba guru nanak”!





Deobandi writes

Famous historian Professor Ayyub Qadri writes in his book Jang-e-Azaadi 1857, p 63:

"An important point that we have noticed about the publishing of the books of Fazl Rasul Badayuni is that most were published with the help of government officials. It would not be inept to mention here that Molvi Fazl Rasul Badayuni would get paid 17 rupees daily from the state of Hyderabad which was later changed to 11 rupees."


Prof Ayyub Qadri died around 1980 and how did he come to know this? From which book has he taken this? If our deobandi friend has read this book of Prof Ayyub he should provide the source of this information!

And who was the ruler of Hyderabad that time? Does our deobandi friend knows that Hyderabad was the only state which was never under british rule! Does he know that the ruler (nawab) of Hyderabad was one of the mureed ( disciple) of Mawlana Fazle Rasul Badayuni!

They say even to copy things one must know the basics of topic and our deobandi friend does not even know that!

Look here , scan from Tawaliul An waar which clearly states that these two nawabs from Hyderabad were the disciple ( mureed) of Mawlana Fazle Rasul Badayuni [rh]!

http://i363.photobucket.com/albums/oo72/dadu21/13.jpg

When the british took over the area of Badayun and all financial aid from muslim rulers to the scholars of Islam was stopped by the british , then the rich mureed ( disciple) of Mawlana Fazle Rasul badayuni (rh) started sending gifts and aid to their teacher!

Our deobandi friend wanted to show that Mawlana was taking money from british! Even a student of history knows that Hyderabad was never under British rule!


Deobandi says

And he writes on page 163 of the same book:

"Mawlana Hyder Ali Tonki [r.h] has written an important point in this regard that Molvi Fazl Rasul Badayuni started to write books against Wahhabis 20 years after the shahadat of Mawlana Ismail shaheed Dehlwi [r.h] in 1831


Readers can see book no 18 above and realize that Shaykh Hyder ali tonki was a wahabi who was refuted by Mawlana Fazle Rasul Badayuni . Shaykh Hyder tonki was against mawlid , Istighata and other issues on which wahabis always have problem.
Shaykh Ismail dehalvi died in 1831 CE and when we add 20 years to it ,it becomes 1851 . As per wahabi scholar Shaykh Tonki , Mawlana Fazle Rasul badayuni (rh) started refuting wahabis only after 1851!!

Can we all see that our deobandi friend has admitted himself that Mawlana Fazle Rasul Badayuni was against wahabis and used to write against wahabis!!!

And his claim of 1851 is wrong , because Al Bawariq al Muhammadiya was published in 1849 and this book is against wahabis . Before this was written , books like Tahqeeqe rafadayn and mawlid were already written , which were against wahabis !


This is the state of Deobandis who post articles ! Readers should judge to see the truth!


If Deobandis consider Prof Ayyun Qadri as an evidnence then they should read these scan from Ayyub Qadris book

http://i363.photobucket.com/albums/oo72/dadu21/4.jpg

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Chisti Sabri

Calling non muslims as muslims!

Deobandi scholar Shaykh Rashid Gangohi said that Guru Nanak ( founder of Sikh religion) was not only a muslim but also a disciple ( mureed) and a khalifah of Sayyeduna Fariduddin ganj shahakr ( Rd) !!

This is the hall mark of Deobandis , calling non muslims cas muslims and calling muslims as biddati and mushrik!

DEOBANDIS AND WAHABIS: PART 6 ( LAST PART)

CONCLUSION

1.From this it can be derived that holding all Ahl-e-Sunnat to be polytheists and killing them was lawful and permitted in the eyes of Gangohi Sahib. He also says that the followers of (Ibne Abdul Wahaab) are good men, while all other ulama of Deoband hold them to be Kharijis and rebels. It, thus, becomes clear that Gangohi Sahib believes that Kharijis and rebels are good men.


2. Gangohi Sahib says that their beliefs are excellent and he and his followers are good men, while Husain Ahmad Sahib Tandvi Madni says that his views were evil and his beliefs were most wretched. He considered the killing of Ahle-Sunnat as an act, which brought blessings, and justified taking away of their properties as spoils of war and, as such, lawful. He put the people of the Haramain and the Hijaaz to great hardships until they were forced to flee. He was most insolent towards the pious men of the earlier generations. He was guilty of killing thousands of Musalmaans, and was tyrannical, rebellious, blood-thirsty, and sinful.

3.Now, if Gangohi Sahib is speaking the truth, then Husain Ahmad Sahib Tandvi Madni is speaking the lie. Only one of two can be in the right. Now, a decision about them rests on the followers of the two men.

4. Gangohi Sahib says that their (Najdis) beliefs are excellent. How excellent can be seen in the writings of the Principal of Deoband, Husain Ahmad Sahib t Tandvi Madni, who has listed, serially, examples of the beliefs of the Najdis in F his book, Ash Shahaubus Saaqib! ( As quoted earlier)

THE WORST PART OF THE WHOLE SITUATION IS THIS :

Darul Uloom Deoband has issued this fatwa regarding Ibn Abdul Wahab Najdi

"Najdi is called one who is attributed to a great reformer and scholar Hadhrat Shiakh Muhammad ibn Abdul Wahab Najdi (رحمۃ اللہ علیہ). This great reformist was accused of many things; therefore the opponents attribute us to him for irritating us. It is useful to study the book ?Muhammad ibn Abdul Wahab ke khilaf propaganda aur Hindustan ke Ulam-e- Haq per uske asaraat? written by Hadhrat Maulana Manzoor Nomani. "

Check fatwa id 5177 at this direct link

http://darulifta-deoband.org/viewfatwa.jsp?ID=5177

So the official Darul Uloom Deoband has now accepted that they love Ibn Abdul Wahab Najdi and his Aqida was ' sound" . This has also been accepted by a livig Deobandi Mufti!


The deobandis are pleasing wahabis and deceiving sunni muslim population !





1) Many living Deobandi scholars have adopted the policy of appeasement in this modern time. Going totally against their Officiaal aqida Book Al Muhannad they have praised Ibn Abdal Wahab Najdi and called him a man with correct aqida!

In order to continue deceiving the muslims of Ahlus sunnah wal jamah , they have criticised the " wahabis"in general and have said that wahabis have anthropomorphic belief.

2) This smart move allows deobandis to call themself as' wahabis" when they are with wahabi population and they become sunni when they are with sunni population.


3) The official fatwa from Darul Uloom Deoband has praised and approved Ibn Abdal Wahab al najdi.
Please check here :

http://darulifta-deoband.org/viewfatwa.jsp?ID=5177

Why did they not issue this fatwa in Al Muhannad? Why did deonadi grop hide their aqida when Al muhnnad was presented to sunni arab scholars?


4 Now official Deobandi fatwa is totally against official deobandi aqida as mentioned in ALMUHANNAD.!

5) If Deobandis would have given their fatwa in support of Ibn Abdal Wahab Najdi in their book AL MUHANNAD , no sunni arab scholars would have signed this book! So it is again proved that AL MUHANNAD was written by Deobandis to fool the sunni arab scholars.

6) The scholars of Ahlus sunnah have always told that AL MUHANNAD is not against Hussamul Harmayn as the confused deobandis claim . Rather it is a book written by Deobandis to fool sunni arab scholars.

7) Alhamdulillah , what we sunnis have been saying has now been proved CORRECT by the deobandis themself!!


8) My Deobandi brother should examine the whole situation with open mind and heart. Insha Allah everyone can see the truth

DEOBANDIS AND WAHABIS : PART 5

VIEW OF SHAYKH RASHID GANGOHEE ON IBN ABDUL WAHAB NAJDI AND DEOBANDI JUSTIFICATION

Shaykh Rashid Gangohee was asked


Question: What kind of a person was (Muhammad ibn) Abd al-Wahhab al-Najdi?”

“Answer: People call Muhammad ibn Abd al-Wahhab a Wahhabi. He was a good person, and I have heard that he was a follower of the Hanbali School of Islamic law and acted upon the Hadith. He used to prevent people from Shirk and innovation (bid’a), but he was harsh (shadid) in his attitude.”

Please Note: I have heard

THE DEOBANDI JUSTIFICTAION

Read this Justification by a Deobandi where in he is trying to prove that , Shaykh Gangohee had this view because it was based on information which he got ( I HAVE HEARD). Later in this justification it has been tried to prove that Shaykh Gangohee would have chnaged his view , had he known the fact!

Read carefully

The Deobandi Justification says


" Mufti Mahmud al-Hasan al-Gangohi (Allah have mercy on him) states in his Fatawa that, Shaykh Rashid Ahmad (Allah have mercy on him) was initially unaware of Muhammad ibn Abd al-Wahhab al-Najdi’s position, because al-Najdi was initially known in the Subcontinent as a reformer of Sunnah, and the one who strived greatly in rejecting Bid’a and establishing the Sunnah. As such, the respected Shaykh also said what he had heard, for a Muslim should always hold good opinions about other Muslims until it is proven otherwise. "

The Deobandi Justification continues

"

Thereafter, the respected Shaykh’s mentor and teacher sent him the copy of Radd al-Muhtar wherein Allama Ibn Abidin (Allah have mercy on him) clearly refuted Muhammad ibn Abd al- Wahhab. Allama Ibn Abidin states:

“…As it has occurred in our times with the followers of Abd al-Wahhab al-Najdi, who appeared from Najd and imposed their control over the two sacred Harams. They used to attribute themselves to the Hanbali School but they believed that only they were Muslims and that who ever opposed their beliefs were polytheists (mushrik), thus theyconsidered the killing of those who were from the Ahl al-Sunnah and their scholars to be legitimate, until Allah Most High destroyed their might and power.”

(Radd al-Muhtar, 3/339-340, chapter regarding the followers of Abd al-Wahhab, the Khawarij of our times)


And also

"had Shaykh Rashid Ahmad read what Allama Ibn Abidin stated in his Radd al-Muhtar regarding the Wahhabis, he would surely not have stated what he had in his Fatawa"

. Allama Ibn Abidin (Allah have mercy on him) was geographically closer to Najd, thus he was aware at first hand of what Shaykh Rashid Ahmad, who was living in India, was unaware of. (See: Fatawa Mahmudiyya, 13/411-412)
ANALYSIS


As per this Deobandi Justification, "IF" shaykh Gangohee would have had acess to the Book Durrul Mukhtar ( shami) then he might have not had this GOOD VIEW about Ibn Abdul Wahab!

How ever , this justification also mentions that later Haji Imdadullah (rh ) sent this book to Shaykh Gangohee! So when shaykh Gnagohee got this book , why did he not change his views about Ibn Abdul Wahab?

And the deobandi books are a witness to this fact that Shaykh Gnagohee became an expert in this book Raddul Muhtar! This has been stated in manu deobandi books that shaykh Gnagohee was an expert on Raddul Muhtar and used to issue Fatwa based on this book!

Read this incidence which is mentioned in both Tazkiratur Rashid and Arwahe Salasa !

" It states
" Hazrat Gangohi ( Rashid ahmed) asked his student Mawlana Mohammed Yahya sahib Kandhalvee to look for some ruling in the book Shami . Mawlana Yahya replied that the particular ruling is not present in the book". Hazrat Ganho said how can this be possible? Bring the book to me. The book was brought infront of Hazrat (Rashid Ahmed gangohi).

At that time hazrat ( Rashid ahmed) had already lost his eye sight. He took the book and turned two-third of the pages to the right and one third to the left and opened a page and said " look on the bottom side of left page" . It was found that the ruling was very much present there. Every one was amazed. Hazrat ( Rashid ahmed ) said " Allah has promised me that he will not let anything wrong come come out of my tongue"

( Arwahe salasa, page 292)


Can we see? Even when Shaykh Gnagohee was Blind he could locate a particukar matter mentioned in that book! It means he must have read that book so many times !

But Shaykh Gnagohee did not chnage his view about Ibn Abdul Wahab najdi al Tamimi

DEOBANDIS AND WAHABIS PART 4

View of a Living Deobandi Mufti regarding Ibn Abdul Wahab Najadi and Wahabis


His View about Wahabis

Can you please explain who are Wahabies (is this a sect), are they also Ahlus Sunnah Wal Jammah
I really would like to know who Wahabies are and what they believe in. I'am hanafi and was wondering what is the difference between us and them. Jazzakallahairun selam

A.) The Wahabis, who call themselves Salafis, are a group who had appeared in the last few centuries and hold beliefs contrary to the Ahlus Sunnah wal Jamaa'ah.

They try to pull the wool over our eyes by affiliating themselves with the Salaf (Sahabah and Tabi'en) but in effect their beliefs and practices are completely in contradictory with those of the Salaf.

The Wahabis are in essence Mujassimah (anthropomorphists-Those who attribute
a body to Allah Ta'ala).

They attribute a hand, leg, face etc to Allah Ta'ala, while the illustrious Ulama of the Ahlus sunnah wal Jama'ah hold fast to the belief that Allah knows best the meaning of these words.

Similar is the case with all the sifat (qualities) etc in the Quran ie. the Wahabis take them on there apparent meaning , claiming that interpreting the Quran is not permissible, while we say that Allah knows best what it means or at times we interpret it in a suitable manner.

-The Wahabis reject the permissibility of using a deceased person as a intermediary in dua, while we hold that it is permissible.

-The Wahabis reject the Ambiyaa being alive in their graves

- The Wahabis hold that Allah is really resting on His throne in the sky, while we hold that this is from the Mutashabihaat.(Those unclear statements hose meaning is only known to Allah).

- The Ulama of the Ahlus sunnah wal Jamaa'ah disagree with the destruction of numerous blessed historical landmarks by the Wahabis.

-The Ulama of the Ahlus sunnah wal Jamaa'ah hold that taqleed of one mazhab is necessary, while the Wahabis generally do not adhere to a mazhab and claim that following one imam blindly is Bidah and shirk.

-There are dozens of other differences.


The Wahabis are vehement opponents of the Asharis and Maaturidis, who constitute the Ahlus Sunnah Wal Jama'ah and are two groups whose beliefs are correct. They also vehemently oppose tawassuf.

It is necessary for us to be on our guard against them as they are very active propagators of their Baatil and false beliefs.


View of the same above Mufti regarding Ibn Abdul Wahab Najadi

[ Compare it with the Official Deobandi view mentioned in AL MUHANNAD and also as stated by Shaykh Tandvi al Deobandi}

Question
What do ulemas of deoband consider about Molana Abdul Wahhab? Do you agree that the present form of wahhbism has nothing to do with teachings of Maulana Abdul Wahhab?



Answer


Your observation is correct. Sheikh Muhammad ibn Abdul-Wahhaab [ra] was a reputable and God-fearing Aalim of the eighteenth century aligned to the Hanbali Madhab. Sheikh enjoyed unique acceptance and love across the spectrum of social class. Sheikh, in conjunction with the royal family of the time, was responsible for rekindling the love for the Qur’aan and Sunnah in the populace of the Arabian peninsula. Unfortunately, subsequent to the death of the Sheikh, his opponents embarked on a vehement campaign of concocting erroneous beliefs and views and attributed them to the Sheikh. This, in an attempt to discredit the Sheikh and to bring about discord between his followers.

When these attempts failed miserably, these opponents rescinded and capitalized on the influence that Sheikh’s name enjoyed and the love of the masses. By hijacking his movement and using it as a vehicle to spread their incorrect views and beliefs. For more information, refer to ‘The Life of Shaykh Abdul Wahhaab’ by Sheykh Muhammad Abu Bakr Ghazipuri.

and Allah Ta'ala Knows Best


WARNING WARNING WARNING WARNING WARNING WARNING WARNING

Can we see this " deobandi tactical shift"? The official book of Deobandis states that these deobandis have the same belef about Ibn Abdul Wahab Najdi which is mentioned in Durrul Mukhtar!

By giving this lie , these Deobandi liars managed a Fatwa from sunni Arab scholars of Arabia .

Now this Deobandi mufti was asked :What do ulemas of deoband consider about Molana Abdul Wahhab?

So let this be known that this deobandi mufti is not only giving his views but also the official view of Deobandis !

But this is totally against the official view ( as in AL MUHANNAD) !

AL MUHANNAD says ibn abdul wahab was a bad man who killed sunnis and this mufti of deobandis say that ibn abdul wahab was a good man !


This is called policy of appeasement ! The Deobandi mufti is smart to praise ibn abdul wahab najdi , but he criticizez wahabis !!

THIS IS YET ANOTHER PROOF THAT AL MUHANNAD WAS WRITTEN TO FOOL THE SUNNI ARAB SCHOLARS!

DEOBANDIS AND WAHABIS: PART 3

More View of scholars of Deoband regarding Ibn Abdul Wahab Najdi Al Tamimi


1. This title (Wahaabi) means a person who subscribes to, or is subservient, to the creed of Ibne Abdul Wahaab". (Imdaad-ul-Fataawa), Page 233.

2. On Page 45 of Ashrafus Sawaanih, it is stated thus: "A story is narrated of the times when Ashraf Ali Thanvi Sahib was a teacher at the Madrasah Jaamiul-Uloom, Kanpur. Some women living in the neighbourhood of the Madrasah brought some sweets so that the Holy Qur'aan may be recited and the reward so earned be conveyed. Students of the Madrasah did not do so and ate up the sweets. This created quite a row. When informed of the row, Thanvi Sahib came and told the people in a loud voice, "Brethren! This place is populated by Wahaabis. Don't bring anything here for the sake of faatihah and niyaaz."


3. One Page 192 of the biography of Janab Yoosuf Kandhalvi, it is stated that 'we are staunch Wahaabis."


4. One of the elders of the Deobandi Wahaabi propagandist group, Sheikh-ul-Hadees Muhammad Zakariya Sahib, declares: "I am a more staunch Wahaabi than all of you."—(Biography of Maulana Muhammad Yoosuf Kandhalvi, Page 193, authored by Muhammad Saani Hasni and Manzoor Nu'maani).


5. If I had Rs 10000 I would have distributed it and people would have automatically become WAHABI --

---- Mawlana Ashraf Ali Thanvee ( Al ifadatul Yaumiya)

DEOBANDIS AND WAHABIS: PART 2

VIEW OF DEOBANDI SCHOLARS ON IBN ABDUL WAHAB NAJDI AL TAMIMI

Al-Muhannad, the book of beliefs of the ulama of Deoband, on page 12, contains the following question and answer:

"Question number 12: Muhammad Ibne Abdul Wahaab held the view that shedding the blood of Musalmaans and taking away their property and defiling their honour, all these things were lawful. He also termed them idolaters. He was insolent towards the elders. What is your view of him? And do you (think calling the Ahle Qiblah as infidels is a lawful act? Or do you think that he who does these things belongs to a legitimate sect?

Answer: In our view ( Please note: OUR VIEW ( not My view) and Al Muhanned was sigbed by 40 leading scholars of deoband school of thought) the same verdict applies to them as has been given by the writer of Durr-e-Mukhtaar. And Khawarij are a band of people who waged war against the Imam because they thought him to be guilty of falsehood, that is, idolatry, which justified waging war. For this reason they take the taking of our lives and our property and making our women captives to be lawful. He further held that they were rebels. He also held that they did not Describe them as infidels because this was a matter of interpretation, though a faulty one. And Allamah Shaami, in his marginal notes on the book, has said, "Like it happened in our times when the followers of Ibne Abdul Wahaab sallying forth from Najd overwhelmed Haramain Shareefain. They described themselves as belonging to Hambali creed, but it was their belief that only they were Musalmaans and whoever was against their belief was an idolater and, so, they justified the killing of the Ahle Sunnat and the ulama of the Ahle Sunnat until Almighty Allah deprived them of their ascendancy."

2. Hussein Ahmad Sahib Tandvi Madni says: "Gentlemen' Muhammad Ibne Abdul Wahaab appeared in the Najd in the 13th century A.H., and, because he harboured evil thoughts and held wrong beliefs, he waged war on the Ahl-e-Sunnat Wall Jama'at, sought to force his evil thoughts upon them and considered lawful seizing of their properties as the spoils of war, and killing them, and considered all these acts to bring blessings. He was harsh on the people of the Haramain (Makkah and Madinah) in particular and on the people of the Hijaaz in general. He used most foul language against the pious men of the earlier generations. Because of the atrocities committed by him on them, countless people had to flee the holy cities of Makkah and Madinah, and many of them were martyred by his troops. In short, he was a tyrant, a rebel and an altogether evil person."

(Ash-Shahaubus Saaqib, Page 42)

3. "Muhammad Ibne Abdul Wahaab believed that people all over the world and all Muslims were polytheists and infidels. (Page 44)

4. The Najdis believed, and his followers still believe, that the lives of Prophets (Alihumus Salaam) were limited to the times during which they lived upon this earth. Thereafter, in death, they and other faithfuls are equal. (Page 45)

5. This group holds that having a vision of the blessed Prophet (Sallal Laahu Alaihi Wasallam) and visits to his blessed tomb are bad innovations and unlawful. He also holds as unlawful even journeying in that direction for this purpose. According to some of them, even journeying for the sake of paying a visit to the blessed tomb is like committing fornication. May Allah save us from such evil thoughts! (Page 45)


6. The Wahaabis use most insolent language in respect of Prophethood and the person of the holy Prophet himself (Sallal Laahu Alaihi Wasallam) and, in their insolence, claim to be the equals of the personality of the holy Prophet, and, according to them, only a little benefit accrued from him during the times he was preaching the Messages of Allah, and no benefits flowed from him after his passing away. And because they think so, they consider as unlawful praying for Allah's forgiveness through his intercession. Their elders also said that praying for Allah's forgiveness through his intercession was unlawful. (May Allah save us from having such thoughts)! But, perhaps, it may be permissible to reproduce such thoughts, for merely reproducing blaspheming words does not by itself constitute blasphemy). They also said that the staff in a man's hand was of greater advantage to him than the glorious personality of the king of the universe (Sallal Laahu Alaihi Wasallam), for with a staff in his hand one can defend himself from a dog while the personality of the pride of the universe (Sallal Laahu Alaihi Wasallam) cannot do even this much for him. (Page 47)

7. The Wahaabis are against performing mystic rites and sophistic practices-meditating, engaging in the remembrance of Allah and thinking about Him, owing allegiance to spiritual guides and the whole system of spiritual guides, and having a mental rapport with the spiritual guides, believing in the doctrine of annihilation and permanent life etc. etc In their view, al' such things are of no consequence, bad innovations and demeaning.

(Page 59, Ash-Shahaubus Saaqib)


8. In Wahaabi belief, following any particular Imam is considered to be blasphemy against the Prophet, and they use wretched and wicked words for the four Imams and their followers, and thus they are alienated from the Ahl-e-Sunnat-Wa-Jama'at and so the non-emulators of India belong to this wicked group. While they claimed to be Hanbalee when they first appeared on the scene, but in many matters they do not follow Imam Ahmad Bin Hanbal (Alaihir Rahmah)—

(Page 62, Ash-Shahaabus Saaqib).


9. Through verses Ar-Rahmaanu 'Alal 'Arshis Tawa etc, the Wahaabis try to prove that Allah physically occupies a throne and also make out His dimensions and, therefore, His bodily presence. - (Page 24, Ash-Shahaabus-Saaqib)


10. The Wahaabis of Arabia have often been heard to harshly denounce the expression, "As Salaatu was Salaamu Alaika ya Rasoolal Laah" (Peace and salutation to you, O Allah's Messenger)", and most scathingly condemn and ridicule its use, and hurl most unbecoming language against the people of the Haramain who use such an expression.—(Page 65, Ash-Shahaabus-Saaqib)

11. The wicked Wahaabis harshly denounce sending repeatedly peace and salutation on the mercy to the worlds, and consider reciting Dalaa'ilul Khairuat, Qaseedah Burdah and Qassedah Hamziyah and such like as most detestable and unwarranted. They also consider some couplets of Qaseedah Burdah to be downright blasphemous, as for example the couplet:

Ya Ashrafal Khalqi Maali Man Aloozu Bihi Siwaaka Inda Huloolil Haadisil 'Amami

(O. the best of creations! I have no one To look up to in perilous times like these)

(Page 66, Ash Shahaabus Saaqib)

12. Except for the knowledge by him of Allah's commands, the Wahaabis think the personality of the Last of the Prophets (Alaihis Salaatu Was Salaam) to be devoid of all hidden and true knowledge. (Page 62, Ash-Shahaabus Saaqib)

13. The Wahaabis consider the narration of the birth of the king of the universe (Alaihis-Salaatu-Was-Salaam) itself to be a most reprehensible act and a very bad innovation".

(Page 67, Ash-Shahaabus Saaqib)

DEOBANDIS AND WAHABIS : PART 1

ABOUT IBN ABDUL WAHAB AL NAJDI AL TAMIMI


Page 15, divine text by Imam Mustafa ibn Ahmad ash-Shatti ( Rh)

Translator: Abu Ja`far al-Hanbali

1. Imam Mustafa ibn Ahmed ash – Shatti writes about Ibn Abdul Wahab al Najdi al Tamimi

Some of the major doctrinal positions propounded at variance with Muslim Orthodoxy were as follows

(5) The vast majority of Muslims down through the ages, since the first three generations have slipped into idolatry.

Foot note: Muhammad ibn Abdul Wahab said the following: ‘ The best spoken word that could be said was the cause of a Bedouin coming to us one day saying he had heard something about Islam. He said,’ I bear witness that we were kuffar ( he meant all the desert Arabs) and I bear witness that the guard who came to tell us about things is of the people of Islam’. So the man bore witness that he was an unbeliever.’ Sharah Sittah Mawali’min as Sirah,pp 25-26. This indeed shows that this creed was taught to the people. Further could be said by his son and first successor, Abdullah Ala sheikh who stated: ‘Indeed major shirk has become the norm for most of these people due to ignorance spreading and knowledge disappearing.” Al –Kalimat un Nafi atu fil Mukaffirat il Waqi’ah,pp. 15-16.

2. Ibn Abidin al Hanafi (Rh ) writes :


His words and who consider the Companions of our Prophet (Allah bless him and give him peace) to be disbelievers are not a condition for someone to be a kharijite, but rather are a mere clarification of what those who revolted against ‘Ali (Allah Most High be well pleased with him) in fact did. Otherwise, it is enough to be convinced of the unbelief of those they fight against, as happened in our own times with the followers of [Muhammad ibn] ‘Abd al-Wahhab, who came out of the Najd in revolt, and took over the sanctuaries of Mecca and Medina. They followed the Hanbali madhhab, but believed that they were the Muslims, and that those who believed differently than they did were polytheists (mushrikin). On this basis, they held it lawful to kill Sunni Muslims (Ahl al-Sunna) and their religious scholars, until Allah Most High dispelled their forces, and the armies of the Muslims attacked their strongholds and subdued them in 1233 A.H. [1818] (Hashiya radd al-muhtar, 4.262).

( Cited by Shaykh Nuh : http://www.masud.co.uk/ISLAM/nuh/masudq6.htm


3. The Shafi‘i mufti of Mecca, Ahmad ibn Zayni Dahlan (d. 1304/1886), a historian as well as a scholar, recorded the story of the Wahhabis’ takeover of the holy places in a number of books, one of which, his two-volume history al-Futuhat al-Islamiyya [The Islamic conquests], gives the following description of what became perhaps their most famous, and certainly their most lethal ijtihad; namely, that the sunna of tawassul or ‘supplicating Allah through an intermediary’ was shirk:
Muhammad ibn ‘Abd al-Wahhab claimed that his aim in this school of thought he innovated was to make sincere the belief in Allah’s unity (tawhid), and to abjure worshipping false gods (shirk), and that Muslims had been worshipping false gods for six hundred years, and that he had revived their religion for them. He interpreted Qur’anic verses revealed about worshippers of false gods (mushrikin) as referring to those who worship Allah alone…


4. `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine Lightnings in Answering the Wahhabis] also writes that ibn Andul Wahab was misguided and considered the muslim population to be involved in “ shirk”.

PERVERT NATURE

1) Incidence No 1: Once, “Bannu” the wrestler from the town of Deoband, defeated a wresetler from another town. Mawlana Qasim Nonatvee felt very happy and said I also want to see the wrestling tricks of “Bannu”. Bannu, the wrestler was invited in the gathering which took place at the house of Hafiz Anwarul Haq and every one saw his wrestling tricks. Mawlana (Nanotvee) used to laugh and play around with children. Mawlana used to do lots of fun with Mawlana Yaqoob , who was a child at that time . He was son Jalaluddin. Mawlana some times used to remove cap from his head ,or some times used to open his warp around ( KAMARBANDH , LUNGI)
( Ashrafttanbih, page 40 , hakayat number 114).


This is the state of ‘founder” of Deoband madarsa. He used to remove lower clothing of young children, when he used to play with them!


Other incidence can be read under SHAME SHAME series on this blog spot.

If we read shame shame part 4 , we can see a Deobandi scholar falling in trap of love for a young boy. He was later cured by the ‘miracle “ done by another deobandi scholar.

But the most interesting incidence is shame shame part 2 , which I have provided with scan. Kindly note , these views are my personal view and the scholars of Ahlus sunnah have not used these types of words .

Here is the interesting incidence





Hazrat ( Rashid Ahmed ) and Hazrat ( Qasim Nanotvee) were also present in the gathering. Hazrat Rashid Ahmed gangohi said to Hazrat Qasim Nanotvee in a very sweet way “lay down here for a while ‘ ( YAHAN ZARA LAET JAO) .

Hazrat Qasim Nanotvee became shy , but when Hazrat Rashid Ahmed told him again , then he ( Mawlana Qasim nanotvee) laid down on his back( stomach facing up) .Hazrat Rashid Ahmed also laid on the same bed and laying on his side he turned towards Mawlan Qasim nanotvee and placed his hand on Qasim nanotvee;s chest like some some one who is in love ( Aashiq) gives comfort to his heart. Mawlana Qasim Nanotvee kept on saying “ Mian. ! What are you doing ? What will these people say/ think? Hazrat Rashid Ahmed Gangohi replied” let the people think what they want”..


Respected readers,

Will any student feel ‘shame” if his teacher or doctor tounches him? And will a teacher put his hand on the chest of his colleague in a way a Lover puts his hand on chest of his beloved? ( These are not my words , but the original words in deobandi book) .

Will a student say to his teacher “ Mian what are you doing , what will people say”?

Suppose a father and a son are waking on the road side and the father decides to kiss his son ,, will the son say” dad, what will people say”?

And the teacher says” let people think what they want’!

The student is same who used to remove clothes of young children ,

These 2 personality were laying on the same bed !

This action is a pervert action and Mawlana Nanotvee himself knew that this is something objectionable, so he said” WHAT WILL PEOPLE THINK?

Were the people in DEOBANDI khankhaq not aware that ‘ this is a teacher student relationship’? If they were aware then why did Mawlana said” what will people think?

There can be no justification. Look at the words > JAISEY KOEE AASHIQ SADIQ APANEY QALB KO TASKEEN DIYA KARTA HAI

Meaning

“ Like a lover gives comfort to his heart “

So when Mawlaan Rashid placed his hand on the chest of Mawlana Nanotee , laying on the same bed , facing him . And the feeling which Mawlana Rashid had was this

“Like a lover gives comfort to his heart”.



READ THESE WORDS FROM ASHARF ALI THANVEE

On page 668 of "Imdaadul Mushtaaq" see the following account of Thanvi Sahib's sexual propensity.

"A person told me (Thanvi Sahib) that he did not find pleasure in the remembrance of Allah (Zikr). I told him there is no pleasure in the (Zikr) remembrance of Allah; pleasure (Maza) is in "Mazi" (involuntary seminal discharge) which comes out at the time of cohabitation with a woman. How is it that you are looking for it here (in the remembrance of Allah)?"

Look at another proof of Thanvi Sahib's filthy mentality on page 673 of this very book. Who else could be more equipped to explain things in a better way than this Hakeemul Ummat of the Deobandi-Wahaabis does? He says:

"Thus, the real thing is revelation. And if mere reason is relied upon, then it would also mean as a person had said. He used to cohabit with his own mother and when somebody pointed out to him that what he was doing was shere wickedness, his reply was, my entire body was once inside her, so now what harm there was in it that only a part of me went into her" (that is, doing so is logically correct).
Another proof of the sexual tendency and impulse of the lmam of Deobandi-Wahaabis (Thanvi Sahib), in explaining the difference between saying and acting, is provided on page 713 of this very book "Imaadul Mushtaaq". He says: "Boys at the 'Maktab' (madrasah) induced the Hafiz (a person who has learnt the Qur'aan by heart) to get married, as doing so was very pleasurable.

The Hafiz tried and got married, and all night he ate bread with a touch of his wife's private part. Poor fellow, he felt no enjoyment. In the morning he burst upon the boys, saying, wrecked fools, you had fold me that it gave great enjoyment. I ate bread after rubbing it with my wife's private part. It tasted neither saltish, nor sweet. The boys advised the Hafiz that pleasure comes out of beating (in Urdu Maara Karte Hein). The next night he heat her (his wife) black and blue with shoes. The entire neighbourhood was woken up and gathered round his house and up-raided him. The next morning, he came to the 'Maktab' and said, you wretched people, you have made be miserable. Last night I beat her up and yet found no enjoyment and earned so much ridicule, besides. Then the boys explained to him fully whet 'beating' meant. The next night the reality dawned on the Hafiz, and when he came to the Maktab the next morning he was very happy. So, gentleman, the reality of certain acts dawns only when they are done".


More to come.

SHAME SHAME PART 5

Important request :

Before reading below , please read Shame shame part 2 and then come back to read this.

Once Mawlana Rashid Ahmed narrated that he saw Mawlana Qasim Nanotvee as a beautiful bride in his dream and he ( Mawlana Rashid) is getting married to him. So like a Husband and Wife benefit from each other, so we both got benefit from each other. He ( Qasim Nanotvee) praised about Hazrat ( Haji Imamdullah) and made me give bayyah to him and I requested Hazrat( Haji Imdadullah) and made Qasim Nanotvee do bayyah on Haji sahab’s hand. .Hakeem Siddiq said , Men are responsible over women .. Mawlana Rashid said Yes , after All I take care of his children.

( Tazkiratur Rashid, vol 2, page 362-363)

Punishment for Disrespect to Prophet

Insha Allah , this artcile will be continuosly updated with additions in future.


While going for battle of Tabook, there was three groups of Munafiqeen (hypocrites) . one of them were saying about the Holy Prophet (SalallahoAlaiHeWasallam ) that he (SalallahoAlaiHeWasallam ) thinks that we will defeat the Romans. The second group listened their mocking and laughed jockingly and the third group only listened but did not say anything. When Rasulallah asked these groups about their comments, the groups replied we were saying that just to pass journey. Upon this answer of the Munafiqeen, Allah immediately sent the following verse "Don't make any excuses, you become kafir after accepting Imaan. If we pardon some of you, We will punish others amongst you, for that they are in sin" (Quran: Surah Tauba, verse 66)

Dear Muslims, just think of the above incident how a small disrespect about the prophet (SalallahoAlaiHeWasallam ) invites Allah's Anger. Those groups were only talking with each other and passed the remark that the prophet thinks he will defeat the Romans. If this little disrespect made Allah to declares those people Kafirs then think of those who say the following about our beloved prophet Muhammad (SalallahoAlaiHeWasallam ) that he is "human like us", "he was just a messenger with no authority", "his message is important, not his personality" , "Allah did not give him the knowledge of unseen" , "he is dead and decompose" etc, etc

MUHAMMAD (SalallahoAlaiheWasalam) MESSAGE AS WELL AS HIS PERSONALITY (CHARACTER) IS IMPORTANT

Muhammad's (SalallahoAlaiheWasalam) Message as well as his Personality is important. In fact, the authenticity of his message is totally dependable on the credibility of his personality. Long before the announcement of his prophet hood, Muhammad (SalallahoAlaiheWasalam) was given the title of Sadiq and Ameen by the Kafirs of Makkah. It was his immaculate personality that kuffar of Makkah entered into Islam upon his (SalallahoAlaiheWasalam) invitation. Those who say his personality is not important look like they have not read the Quran. In Quran, Allah Ta'ala commands Muslims to obey His beloved Prophet Muhammad (SalallahoAlaiheWasalam) and to adopt his (SalallahoAlaiheWasalam) examples (Sunnahs) thus in surah Al-Ahzab, verse-21 Allah Ta'ala said “Undoubtedly, you have the best in the following of the Messenger,” . The personality of the Prophet Muhammad (SalallahoAlaiheWasalam) is complete Islam. Once Hazrat Aisha (radiAllahAnha)was asked concerning the character of the Holy Prophet (SalallahoAlaiheWasalam) and she answered, "Do you not recite the Holy Quran". When the people replied that they did, she then said: "His Blessed Character is the Holy Quran"

Our beloved prophet Muhammad Mustufa (SalallahoAlaiheWasalam) is the symbol of Islam. He is a vital link between Allah Ta'ala and the Universe. Remembrance of the Holy Prophet (SalallahoAlaiheWasalam) is the Sunnah of Allah and His Angels as said in Quran “Undoubtedly, Allah and His Angels send blessings on the prophet the communicator of unseen news, O you who believe! send upon him blessings and salute him fully well in abundance”
(Surah Al-Ahzab, V-56).


If Muhammad (SalallahoAlaiheWasalam) personality has no importance then why it has made compulsory

to say "Muhammad ur Rasulallah " in the Kalima.? Woud not "La ilaha ilallah" be enough for the Shahada that Allah is one.
to call his blessed name in every Azaan
to send Salaam in the prayer during reciting "Attahyaat"
to recite Darood in the Namaaz after Attahyaat.
to ask third question in the grave by the Angels that " What you used to say about this person (i.e Muhammad) in the world.
Dear Muslims, don't be misguided by the Shaytaan and his off springs. Don't Flunk the third question of the grave by saying Muhammad's message was important not his personality or he was human like us or so on.

May Allah Ta'ala protect our Imaan and fill our hearts with the love and respect of His Habib Muhammad Mustufa (SalallahoAlaiheWasalam) . Ameen!

Reciting Quran to get blessings( Barakah) in food.

Hadiths

1

It is narrated on the authority of Abu Huraira: We were accompanying the Apostle (may peace be upon him) in a march (towards Tabuk). He (the narrator) said: The provisions with the people were almost depleted. He (the narrator) said: (And the situation became so critical) that they (the men of the army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said: Messenger of Allah, I wish that you should pool together what has been left out of the provisions with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (the Holy Prophet) did it accordingly. He (the narrator) said: The one who had wheat in his possession came there with wheat. He who had dates with him came there with dates. And Mujahid said: He who possessed stones of dates came there with stones. I (the narrator) said: What did they do with the date-stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon them (provisions). He (the narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished their provisions fully. He (the narrator) said: At that time he (the Holy Prophet) said: I bear testimony to the fact that there is no god but Allah, and I am His messenger. The bondsman who would meet Allah without entertaining any doubt about these (two fundamentals) would enter heaven.

( Sahih Muslim , Vol 1 , hadith 41)
2
It is narrated either on the authority of Abu Huraira or that of Abu Sa'id Khudri. The narrator A'mash has narrated this hadith with a little bit of doubt (about the name of the very first narrator who was in direct contact with the Holy Prophet. He was either Abu Huraira or Abu Sa'id Khudri. Both are equally reliable transmitters of the traditions). He (the narrator) said: During the time of Tabuk expedition, the (provisions) ran short and the men (of the army) suffered starvation; they said: Messenger of Allah, would you permit us to slay our camels? We would eat them and use their fat. The Messenger of Allah (may peace be upon him) said: Do as you please. He (the narrator) said: Then 'Umar came there and said: Messenger of Allah, if you do that (if you give your consent and the men begin to slay their camels), the riding animals would become short. But (I would suggest you to) summon them along with the provisions left with them Then invoke Allah's blessings on them (different items of the provisions) It is hoped Allah shall bless them. The Messenger of Allah replied in the affirmative. (the narrator) said: He called for a leather mat to be used as a table cloth and spread it out. Then he called people along with the remaining portions of their provisions. He (the narrator) said: Someone was coming with handful of mote, another was coming with a handful of dates, still another was coming with a portion of bread, till small quantities of these things were collected on the table cloth. He (the narrator said): Then the messenger of Allah invoked blessing (on them) and said: Fill your utensils with these provisions. He (the narrator) said: They filled their vessel to the brim with them, and no one amongst the army (which comprised of 30,000 persons) was left even with a single empty vessel. He (the narrator) aid: They ate to their fill, and there was still a surplus. Upon this the Messenger of Allah (may peace be upon him) remarked: I bear testimony that there is no god but Allah and I am the messenger of Allah. The man who meets his Lord without harboring any doubt about these two (truths) would never be kept away from Paradise.

( Sahih Muslim , vol 1 , hadith 42)

THE PERMISSIBILITY OF RECTING AZDHAN AT THE GRAVESIDE

THE PERMISSIBILITY OF RECTING AZAAN AT THE GRAVESIDE
"Izaanul Khabar fi Izaanul Qabar"

by
A'la Hazrat Imam Ahmed Raza Bareilwi (alaihir rahma)

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QUESTION:

What do the learned Scholars of Islam say about the following question: Is it permissible to recite the Azaan at the graveside of any individual? If it is, please supply ample proof from authentic sources so that the doubt the Muslims face at this moment could be eradicated. May Allah reward you for your effort. Aameen.

THE LEGAL OPINION:
All Praise is due to Allah, Peace and Salutations upon His beloved Prophet (sallal laahu alaihi wasallam), upon his blessed family and beloved Companions, upon the great Scholars and Saints, till the Day of Judgement. Aameen.

Some Scholars have stated that the recitation of the Azaan at the graveside is an act of Sunnat. Scholars who have done so include ibn Hajar Makki, the teacher of the author of "Durre Muhtaar", etc. We should clearly bear in mind that in the great volumes of Islamic Jurisprudence, the prohibition of this action is definitely not stated, which in itself is a clear indication of it's permissibility. However, this servant of Islam (Imam Ahmed Raza), has been called upon to state proofs certifying its permission, and through the Grace of the Great Creator, I will proceed to do so. There in fact numerous authentic material that can be put forward by this servant of Islam proving the benefits and advantages of this blessed act. Let us, therefore, proceed by the Grace of Almighty Allah.

PROOF NO. 1

It is reported that when a person is placed in the grave and about to face the two Angels, Munkar and Nakeer, at that crucial moment Shaitaan also appears with the intention of misleading and robbing that person of great spiritual bliss. The great Scholar, Imam Tirmidhi (rahmatullahi alaih), in his famous book, "Nawaa dirul Usool", reports the words of Hazrat Sufyaan Sourie (rahmatullahi alaih), who states: ARABIC"When the person is being questioned, the first question being, 'Who is your Lord?' At this specific moment, the Shaitaan appears and indicating to himself, he says to the person, 'I am your Lord!'"

It is due solely to this state of affairs that it has been recommended that one should make Du'a for the deceased so that he may, through the Grace of Allah, remain steadfast when answering these crucial questions.

After reporting these words of the great Scholar, Imam Tirmidhi (rahmatullahi alaih) further narrates a Prophetic statement to substantiate his argument. It is reported in the Ahadith of the Prophet (sallal laahu alaihi wasallam) that at the time of burial, the great Prophet prayed for the deceased in the following manner: ARABIC"O Allah, protect him from the Satan."

We can clearly see that the dreaded Shaitaan does appear at this crucial moment, for it is for this reason that the Prophet (sallal laahu alaihi wasallam) has pleaded for the protection of the deceased from Shaitaan. If, as some misled individuals say, the Shaitaan does not appear, then it would have been against the Prophetic logic to pray for the person's protection.

The only logical conclusion, dear Brethren, we arrive at is that we know that the Shaitaan appears so we should adopt ways and means of eradicating his presence and also ways and means of protecting ourselves against him!

Let us, therefore, see what are some of the means of eradicating the very presence of the dreaded Shaitaan.

In the authentic books of Sahih Bukhari and Sahih Muslim, the words of Prophet Muhammad (sallal laahu alaihi wasallam) are quite clear. Let us see what the great Prophet (sallal laahu alaihi wasallam) states: ARABIC"When the Mu'ezzin recites the Azaan, the Shaitaan turns his back and departs as quick as he can."

In the Sahih Muslim, the words of Hazrat Jaabir (radi Allahu anhu) are reported. It is stated, "When the Azaan is recited, the Shaitaan runs away as far as thirty miles."

In some narrations it is reported that if one hears the "whispers of the Shaitaan", then he should recite the Azaan, for by doing so, he will eradicate the very presence of the Rejected One.

After we have seen that the recitation of the Azaan is a powerful deterrent to the very presence of Shaitaan, and after also realising that he appears to the deceased in the grave, we ask you in all fairness - What is better remedy for spiritual and eternal hardship that the very recital of the Azaan through whose recital we are saved from the Shaitaan and his deceit.

PROOF NO. 2

Let us narrate another Prophetic action. The following narration of Hazrat Abdullah bin Jaabir (radi Allahu anhu) is found in the great books of Ahmed, Tabraani and Baihaqi. He says: ARABIC"When Saad bin Ma'az (radi Allahu anhu) was buried and the grave was made presentable, the Prophet (sallal laahu alaihi wasallam) repeated at his grave the 'Subhan-Allah' after which the Companions did the same. The Prophet (sallal laahu alaihi wasallam) then repeated the 'Allahu Akbar' after which the Companions did the same. The Companions then asked, 'O Prophet of Allah, why did you first recite the Tasbih and then the Takbeer?' The Prophet (sallal laahu alaihi wasallam) replied, 'The earth was beginning to constrain this pious person. Almighty Allah (with the Barakah of these recitals) eradicated this pain and made his grave spacious'."

The great Scholar, Allama Tabibi (rahmatullahi alaih), in his commentary of the Mishkaat, states: ARABIC"The meaning of this Prophetic action is that by the continuous recital of the Takbeer and Tasbih, Almighty Allah freed a person of the pain experienced within the grave."

We see from this action of the Prophet (sallal laahu alaihi wasallam) that he recited the Takbeer (Allahu Akbar) at the grave of his beloved Companion so that he could be spared from the dangers of the grave.

When we inspect the Azaan, we also find these very words in it. If we, therefore, repeat it at the graveside, we are doing nothing but following the Prophetic action. It should also be remembered that although there are a few words added in the Azaan, yet it does not alter the intention that one has, which is the pleading for Allah's mercy. It is, in fact, this very intention that the great Companions like Hazrat Umar, Hazrat ibn Umar, Hazrat Abdullah ibn Mas'ud, Imam Hassan (radi Allahu anhum) always bore in mind.

In the great book of Jurisprudence, "Hidaya", it is stated: ARABIC"One should not lessen any words, for they are certainly the words narrated by the Holy Prophet (sallal laahu alaihi wasallam). If, on the other hand, words are added, then it is permissable, for the intention that one possesses is but to praise Almighty Allah and to make one's servitude apparent. It is, therefore, not forbidden to add any words to it."

PROOF NO. 3

In numerous books of Jurisprudence, it is clearly stated that when a person is about to leave this world, those around him should recite the Kalima. The simple reason being that the person will automatically realise the religion he belongs to and have no difficulty in repeating it thereby achieving eternal bliss. There is, in fact, a Prophetic statement commanding us to perform this deed. The Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Teach those of your people about to leave this world the Kalima, i.e. La ilaha illal laahu." (Ahmed, Muslim, Abu Dawud, Tirmidhi, Nisaai, Ibn Majah)

We know that a person who is about to die is, metaphorically speaking, speaking to a dead person. Nevertheless, we are commanded to recite the Kalima in front of him so that he may save himself from the clutches of Shaitaan. The person who has just entered the grave is also in need of this help. Therefore, if we recite the Azaan at his graveside, he will not only be able to save himself from the clutches of Shaitaan, but he will also be able to answer the questions put to him by the Munkar and Nakeer.

Let us see how he can be assisted by the mere recitation of the Azaan. We know that the three questions to be asked of him will be:

"Who is your Lord?"ARABIC

"What is your Religion?"ARABIC

"What do you have to say about this man?" ARABIC

How will the recitation of the Azaan help him? When he hears the words of the Azaan,ARABIC"I bear witness that there is no diety, but Allah",

he will immediately realise who his Lord is!

When he hears the words of the Azaan, ARABIC"Come to Salaah. Come to Salaah",

he will immediately realise that his religion was that religion in which Salaah was prescribed five times a day, which can only be Islam. He will thereafter gain the answer to the second question.

When he hears the words of the Azaan ARABIC"I bear witness that indeed Muhammad (sallal laahu alaihi wasallam) is the Messenger of Allah",

he will gain the answer to the third question!

Inspect for yourself, O you who believe, how advantages certainly is the recitation of the Azaan at the graveside, but there are still those who wish to rob the poor Muslims of this great benefit.

PROOF NO. 4

We know that without doubt circumstances within the grave are absolutely and extremely trying. It would, in fact, be likened with the hardship experienced when there is a fire. Let us, therefore, inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) and see for ourselves what could be a possible remedy for extinguishing this fire.

Hazrat Abu Hurairah (radi Allahu anhu), narrates that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Extinguish the fire with the Takbeer."

Let us now quote another Prophetic statement, the great Companion, Hazrat Abdullah bin Abbas (radi Allahu anhu) has narrated that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"When you see a fire, then indeed recite the Takbeer for it will extinguish the fire."

We see that by the recitation of the Takbeer, the fire of both the worlds are lessened. It is also this same Takbeer that is found in the Azaan. We leave it to you to imagine the benefits achieved when this very Takbeer is recited at the graveside.

PROOF NO. 5

The two great Scholars, ibn Majah and Baihaqi, narrate the words of Saeed ibn Musayib (radi Allahu anhum) in which the manner of burial is very clearly explained. This great personality said, "I was indeed once present with the great Companion, Abdullah ibn Omar (radi Allahu anhuma), when he placed the person inside the grave and he said, 'In the Name of Allah, in the Path of Allah.' When the people began to fill the grave with sand, he pleaded, 'O Allah! Protect the person from the Shaitaan and torment of the grave.' After doing so he clarified that this was the manner which he heard from the great Prophet (sallal laahu alaihi wasallam) himself."

The great Imam Tirmidhi (rahmatullahi alaih) in his masterpiece narrates the words of Hazrat Omara bin Marra (radi Allahu anhu), who describing the manner of the illustrious Companions stated: ARABIC"It was certainly considered Mustahab (desirable) by the great Companions and those who came after them that at the time of placing the person in the grave, they used to supplicate as follows: 'O Allah! Protect him from Shaitaan, the Rejected'."

Hazrat ibn Abi Shayba (radi Allahu anhu), the illustrious teacher of the two most famous Scholars of Prophetic Tradition, namely, Imam Bukhari and Imam Muslim, states:ARABIC"It is considered Mustahab (desirable) that when the person is being buried, one should recite, 'In the Name of Allah, in the Path of Allah, in the religion of the Holy Prophet (sallal laahu alaihi wasallam), O Allah! Save him from the torment of the grave, from the punishment of the Fire and from the mischief of the Shaitaan, the Rejected'."

Let us now for a moment recount what we have read. We will see that it is an act of Sunnat to adopt means of eradicating the presence of the dreaded Shaitaan. We have seen in previous passages that the Takbeer, the Tasbih and supplications have all to be utilised to achieve this result. Certainly, we come to realise that all means that are instrumental in achieving this result are permissable. If this be the case, and without doubt it is, then how can we say that it is not permissable to recite the Azaan at one's graveside when we have explained the great effect it has in eradicating the very presence of Shaitaan. We can clearly state that not only will it destroy his presence, but it will also assist the person in answering the three crucial questions.

PROOF NO. 6
In the great books of Abu Dawud, Baihaqi and Haakim are narrated the words of the third Caliph of Islam, Hazrat Uthman bin Affan (radi Allahu anhu). He narrates:ARABIC"When the Prophet (sallal laahu alaihi wasallam) (and those around him) had completed the burial of the deceased, he would stay a while at the grave side (and addressing us) he would say, 'Seek forgiveness for your brother and plead for him so that he may remain firm when questioned, and indeed he will be questioned'."

Let us now inspect another Prophetic action to see whether the concept of pleading for the forgiveness of the deceased holds any basis or not.

Saeed ibn Mansoor (rahmatullahi alaih) in his Sunan narrates the words of the great Companion, Hazrat Abdullah bin Masood (radi Allahu anhu), who states,ARABIC"When the person was buried, and the grave made presentable, the Holy Prophet (sallal laahu alaihi wasallam) used to stand for a while at the graveside and supplicate in the following manner, 'O Allah! Our friend in certainly Your guest. He has turned his back to the world. O Allah! Let his tongue be true at the time of questioning and let him not be faced with those difficulties within the grave which he has no power to defend against'."

We have already, through this proof and the one preceding it, clearly proven that it is certainly an act of Sunnat to stand at the graveside of a Muslim and plead for his forgiveness. Let us nevertheless continue with our argument.

It has been stated on the legal authority of the great books of Jurisprudence like "Fathul Qadeer", "Bahrur Raa'iq", "Fatawa Alamgiri", etc. that the act of standing while at the graveside and supplicating for the deceased is an act of Sunnat. In other words, the act of Du'a has been classified as Sunnat and we know that the Azaan is also a Du'a.

The great Scholar of Jurisprudence, Mulla Ali Qari (rahmatullahi alaih), in his commentary of Mishkaat says: ARABIC"Every Du'a is the Zikr (of the Almighty Allah) and every Zikr is a Du'a."

To substantiate this, let us quote a Hadith of the Holy Prophet (sallal laahu alaihi wasallam). It is stated that once the beloved Companions where reciting the Takbeer (Allahu Akbar) extremely aloud. (Fearing for their external health), the Holy Prophet (sallal laahu alaihi wasallam) advised them,ARABIC"Have mercy upon yourselves, indeed you are not making Du'a in front of One Who is deaf and blind, rather you are making Du'a in front of One Who is All-Hearing and All-Knowing."

We see from this Hadith that the Prophet (sallal laahu alaihi wasallam) has clearly termed the recitation of the Allahu Akbar as a Du'a, and it is this very word which is found in the Azaan. The Azaan, therefore, now becomes a Du'a, and when it is, as it definitely is, then how can any person say that it is not permissable to recite the Azaan at a person's graveside when we have already proven to you through authentic sources that to recite the Du'a at a Muslims grave is an act of Sunnat!

PROOF NO. 7

Now that we have clarified that it is absolutely an act of Sunnat to make a Du'a for the deceased, let us inspect what the great Scholars have to say. The great Scholars of Islam have stated that among the ethics of the Du'a is that before each Du'a is performed, one should perform some good deed. The great Imam Shamsudeen al-Jazari (rahmatullahi alaih) said, ARABIC"Among the ethics of the Du'a is that before it is performed, one should perform some good deed."

This very tradition is also reported in the books of Abu Dawud, Nisaai, ibn Majah and ibn Habban. Do we have to remind the Muslims how great and good in fact is the very recital of the Azaan? When each and every Muslim is totally aware of it's excellence, benefit and the reward achieved by reciting it, why should it not be recited at the graveside, after which the Muslims may proceed with the Du'a for the deceased!

PROOF NO. 8

The Holy Prophet (sallal laahu alaihi wasallam), explaining the times when the Du'a of a person is mostly accepted, said: ARABIC"There are two Du'as which are not refused. One is at the moment of Azaan and the other is at the beginning of Jihad." This tradition is reported in the book of Abu Dawud.

In another Prophetic statement, the Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"When the reciter recites the Azaan, (at the moment) the Doors of Jannah are opened and the Du'a is accepted."

Need there be any more to explain this? We clearly see that at the moment of Azaan, not only is the reciter rewarded, but the Du'a after this is also accepted. Imagine the status of the Du'a made after the recital of the Azaan at the graveside! But, as we have stated earlier, there are some misled individuals whose sole aim is nothing but to rob the Muslims of this great blessing. May Allah guide them to the right path!

PROOF NO. 9

Let us now inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) to see another aspect of the benefit that can be achieved by the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"As far as the sound of the Azaan reaches, the reciter of the Azaan is forgiven to that proportion. Upon every dry and wet object that the sound reaches, they ask for the forgiveness of the reciter of the Azaan." (Abu Dawud; Ahmed; ibn Majah; Nisaai)

We see that by this very statement of the Holy Prophet (sallal laahu alaihi wasallam), the person reciting the Azaan is one who when he has finished the Azaan is like one who is pure of all sin. Do we have to remind the Muslim how beloved in fact is the Du'a of such an individual? When we are aware of it, why should we not ask this very person to recite the Azaan at the graveside, thereafter requesting him to perform the Du'a.

In fact, this policy of calling Azaan by a person is assured of forgiveness to recite a Du'a is nothing else but following the Prophetic command. Let us see what the Holy Prophet (sallal laahu alaihi wasallam) has said: ARABIC"When you meet a returning Haaji, you should greet and meet him before he enters his house. You should request him to perform a Du'a for you, for he is indeed one who has been forgiven."

We now ask you, O Muslims, if at the graveside of any Muslim we request that a Muslim should recite the Azaan knowing fully well that he will be forgiven as the indication has been given to us from the very Prophet (sallal laahu alaihi wasallam) himself, thereafter we ask him to supplicate and make Du'a for the deceased Muslim, how, we ask you, can this act be non-permissable? May Allah guide those to the straight path whose sole object it is to mislead the Muslims and to rob them of great spiritual blessings.

PROOF NO. 10

Indeed we have already proved to you that Azaan is among the remembrance (Zikrullah) of the Almighty Allah. We shall now state the Prophetic statement clearly describing how immensely beneficial is the Zikr of Allah. The Holy Prophet (sallal laahu alaihi wasallam) has stated: ARABIC"Nothing is more supreme than saving one from the Wrath of Almighty Allah than His Zikr (remembrance)." (Ahmed)

It has already been stated that wherever the Azaan is recited, that place is safe from the Punishment of Allah for the duration of the entire day. From this injunction, we clearly see that if we recite the Azaan at a Muslim's grave we are doing nothing but ensuring that the place is free from the Wrath of Allah for the entire day. We will also be instrumental in assisting a fellow Muslim. Need we say the great benefit to be achieved by doing so?

The great Jurist, Mulla Ali Qaari (rahmatullahi alaih), in his commentary of Sahih Bukhari, after comprehensively describing the many benefits and advantages to be achieved by reciting the Quran and other Zikrs of Allah at the grave of a Muslim, clarifies further by saying, ARABIC"All types of Zikrullah certainly assist the deceased Muslim within the grave."

Imam Badrudeen Ani (rahmatullahi alaih) in his commentary of Sahih Bukhari further clarifies this point. He states: ARABIC"Among the considerations for the deceased person are (among others) that the Muslims should gather at his graveside, they should recite the Holy Quran and also busy themselves in the Zikr (remembrance) of the Almighty Allah. These actions are in fact a great gain to the deceased Muslim."

After stating these excerpts and clearly proving that the Azaan is also among the Zikrs of Almighty Allah, what is there, we ask you, restricting us from reciting the Azaan at a Muslim's graveside?

PROOF NO. 11
We know also that when reciting the Azaan we are also in the process of remembering the Holy Prophet (sallal laahu alaihi wasallam). We are also aware the tremendous blessings to be achieved by remembering Allah's beloved Prophet (sallal laahu alaihi wasallam). For indeed we know that to remember the Prophet (sallal laahu alaihi wasallam) is but to remember his Creator. The great Scholars ibn Ata and Imam Qaazi Ayaaz (radi Allahu anhuma) explains the Quranic verse:ARABIC "And raised high the esteem in which you (O Muhammad) are held." (Sura Inshirah: Verse 4)

They explain this verse as follows: ARABIC"I (Allah) have made you (O Muhammad) a remembrance among my remembrance. Indeed, he who remembers you (O Muhammad) remembers Me."

Let us now see the condition of those who remember the Almighty Allah. The Holy Prophet (sallal laahu alaihi wasallam) said, ARABIC"The Angels of Allah surround them. The Mercy of Allah engulfs them and peace and serenity descends upon them."

We should also remember that when remembering any pious slave of the Almighty Allah, it becomes a means of receiving Allah's Mercy. The great Saint, Hazrat Sufyaan bin Ainiya (rahmatullahi alaih) clarifies this point. He states:ARABIC"With the remembrance of the pious, the Mercy of Allah descends."

Let us logically inspect the great status of the Holy Prophet (sallal laahu alaihi wasallam) and we will immediately realize the immense advantages achieved in the recitation of the Azaan at the graveside. Abu Jaffar bin Hamdaan, quoting Abu Omaro bin Majia (radi Allahu anhuma) states: ARABIC"Indeed, the Prophet (sallal laahu alaihi wasallam) is the head of the Pious."

Now that we have seen that he is certainly the head of the Pious and with the remembrance of the pious the Mercy of Almighty Allah descends, we can imagine the Mercy that will descend when he is mentioned in the Azaan, for his name is quite clearly uttered. Yet, unfortunately, we see that there are some misled individuals who hope to rob the Muslims of this great benefit!

PROOF NO. 12

In is indeed stated in many Traditions of the Holy Prophet (sallal laahu alaihi wasallam) that the person in the grave, as in a new house, feels imprisoned, experiences extreme fear and anxiety. Need we ask for more when we know of the great comfort that is to be achieved by the remembrance of the Almighty Allah by reciting the Azaan which is is indeed a form of His remembrance.

Almighty Allah quite clearly certifies this fact in the Holy Quran. He states: ARABIC"Indeed in the Remembrance of Almighty Allah do hearts find peace." (Sura Ra'ad: Verse 28)

The following Tradition will clearly explain the peace that is to be found in the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) explains: ARABIC"When Hazrat Adam (alaihis salaam) descended upon Hind (India), he experienced extreme anxiety. At this stage, Hazrat Jibrael (alaihis salaam) arrived (and to dispel the anxiety) he recited the Azaan."

We ask you, O Muslims, if we recite the Azaan at the graveside of a brother Muslim knowing full well that he will experience peace and hope, will we not be instrumental in helping a fellow Muslim? Need we explain the great benefit that is to be achieved by helping a brother Muslim? The Prophet (sallal laahu alaihi wasallam) has said: ARABIC"The Almighty Allah assists the slave as long as he (the slave) assists his fellow brother (Muslim)." (Abu Dawud; Muslim; Tirmidhi)

The Prophet (sallal laahu alaihi wasallam) further clarifies the excellence of helping a brother Muslim. He states: ARABIC"He, who (is in the process) of helping his fellow Muslim brother, Almighty Allah will certainly help him in his need.He who lessens a fellow Muslim brother's problem, in it's place Almighty Allah will on the Day of Judgement lessen one problem he possesses." (Bukhari; Muslim)

PROOF NO. 13

Let us see now see what other benefits the recitation of the Azaan blesses us with.

In the book, "Masnadul Firdous", Hazrat Ali (radi Allahu anhu) narrates:ARABIC"The Holy Prophet (sallal laahu alaihi wasallam) saw me in a state of sadness and anxiety, he remarked, 'O Ali ibn abi Taalib! I find you in a state of sadness, therefore, command a member of your household to recite in your ear the Azaan, for verily, the Azaan eradicates sorrow'."

We should also remember that the great scholars have stated about this Prophetic statement. They have clarified: ARABIC"We have certainly experimented with this and found it to be as exact as this." (Mirqaat)

We ask you, should we not bring joy to the person within the grave when we know that the recitation of the Azaan brings joy to a Muslim? Need we also remind Muslims how beloved is this action of bringing joy to a Muslim and how lofty this act is considered with the Almighty Allah? Let us quote a Prophetic statement to substantiate this action which is so loved by the Almighty Allah: ARABIC"Hazrat Abdullah bin Abbas (radi Allahu anhu) narrates that the Prophet (sallal laahu alaihi wasallam) has stated that, 'Indeed, the most beloved action with Almighty Allah after the Fard (compulsory) deeds, is to make a Muslim happy and joyous." (Tabraani)

PROOF NO. 14

Almighty Allah explains the importance of praising him. In the Holy Quran, He says:ARABIC"O you who believe! Celebrate the Praises of Allah and do this often." (Sura Ahzab: Verse 41)

Again clarifying this great position to be allocated to the praising of the Almighty Allah, the Holy Prophet (sallal laahu alaihi wasallam) has said, ARABIC"Celebrate the Praises of Almighty Allah so much so that the people begin to think you are insane." (Ahmed)

We see clearly that it is absolutely compulsory and extremely beneficial to continuously recite the Praises of the Almighty Allah. We also know that, without doubt, the Azaan is among the Praises of the Almighty Allah. Need we recount the great benefit to be achieved by being involved in the Praise of the Almighty Allah! If this be the status of the action, ponder upon the Sawaab and blessing that will be achieved by reciting the Azaan at a Muslim's graveside!

PROOF NO. 15

Let us now see what are some of the benefits to be achieved by being involved in Islamic activities at the graveside of a fellow Muslim.

Imam Abu Bakr Zakaria Nuwi (rahmatullahi alaih), in his commentary of the great book, Sahih Muslim, states:ARABIC"It is certainly considered Mustahab (desirable) that when the deceased has been buried, one should sit awhile at his graveside, as much as that time within which a camel could be slain and it's meat divided. The people sitting around should busy themselves with the recital of the Holy Quran and they should also supplicate (make Du'a) for the deceased Muslim. They should busy themselves also with giving one another good advice and also narrate stories of the Pious slaves of the Almighty Allah."

These are, with the Help of Almighty Allah, some of the proofs that this servant of Islam (Imam Ahmed Raza) has put forward to substantiate the action of reciting the Azaan at the graveside of a fellow Muslim. May Almighty Allah reward those great Scholars who spent so much and sacrificed so much to combine and analyse these proofs.

SUMMARY

To summarise, let us mention in point form, the benefits to be achieved by reciting the Azaan at the graveside, it's benefit to the reciter and to those who are listening, especially to the deceased Muslim:

1. The person is protected from the evil or dread of the grave,

2. He is protected from the Fire of Hell,

3. The reciter helps the person in answering the questions of Munkar and Nakeer.

4. The person is protected from the punishment of the grave,

5. Since the Azaan mentions the name of the Prophet (sallal laahu alaihi wasallam) it becomes a reason for the descending of the Mercy of Almighty Allah for the deceased,

6. The recital eradicates fear and sorrow,

7. The recital is a means of bringing joy to a fellow Muslim,

8. It is also a means of fulfilling the beloved Sunnat of the Holy Prophet (sallal laahu alaihi wasallam),

9. It is a means of Praising the Almighty Allah,

10. It is a means of making the Du'a which the Ahadith of the Prophet (sallal laahu alaihi wasallam) has mentioned as Ibaadah (worship).

All Praise is due to Almighty Allah. Indeed it is surprising that those who prohibit this wonderful deed of reciting the Azaan are doing nothing but robbing the Muslims of all the above mentioned benefits. As a matter of fact if we do recite the Azaan at the graveside of a brother Muslim we are doing nothing but practising the blessed words of the Holy Prophet (sallal laahu alaihi wasallam) wherein he has clearly stated: ARABIC"You should as much as you can be of benefit to your brother Muslim."

Those individuals who say that the Azaan should only be recited at the time of Salaah are absolutely wrong. On numerous ocassions within the Shari'ah it has been seen that it is considered Mustahab (desirable) to recite the Azaan when a child is born, when one is sad, anxious, etc. At no place has it been mentioned that the Azaan should not be recited at the graveside of a fellow Muslim.

May the Almighty Allah give us the strength to follow rightfully His beloved Prophet (sallal laahu alaihi wasallam), the rightfully guided Companions, the Blessed Family and the Pious of this Ummah. Aameen.







OTHER INSTANCES WHERE AZAAN CAN BE GIVEN:

With the exception of Namaaz, it is also Mustahab (desirable) to give Azaan in the following instances:-

1. To give Azaan at times of fear brings tranquillity.
2. During an uncontrollable fire. Insha-Allah, the fire will be quickly extinguished.
3. Azaan can be given in the ears of a person to remove fear and sadness.
4. At the birth of a child, Azaan should be given in the right ear and Iqaamah in the left ear.
5. Azaan can be given at the graveside to give Sukoon (tranquillity) to the deceased.
6. Give Azaan to cure somebody who is affected by Jinnaat or Shaitaan.
7. During the time of storm.
8. To ask for rain during drought, or to stop a heavy storm.
9. When lost in a forest, by giving Azaan, someone will show you your way.
10. Giving Azaan in your business or residence will increase Barakah (blessings).