Wednesday, 30 September 2015

Imam Ibn Qayyim al-Jawziya: No Proof Jesus (A.S) was Raised Alive into Heaven (Bodily)


The great Islamic scholar Imam Ibn Qayyim al-Jawziya (d. 751 H) said regarding the common belief that the Messiah (peace be upon him) was raised alive into Heaven:

وأما ما يذكر عن المسيح أنه رفع إلى السماء وله ثلاث وثلاثون سنة فهذا لا يعرف له أثر متصل يجب المصير إليه

Translation: “As for what is mentioned regarding the Messiah that he ascended into Heaven at the age of thirty three years, there is no known report that is sound and connected in this regard to which one could turn to.”

Reference: Zaad-ul-Ma'ad; v.1 p.82

Furthermore, in the same book, Imam Ibn Qayyim al-Jawziya explains that apart from the Prophet (peace be upon him), no other person, including the prophets, has ever ascended into Heaven with both body and soul:

ومن سواه لا ينال بذات روحه الصعود إلى السماء إلا بعد الموت والمفارقة ، فالأنبياء إنما استقرت أرواحهم هناك بعد مفارقة الأبدان

Translation: “No one, apart from him (the Prophet Muhammad – peace be upon him) was taken into Heaven except after death and through separation (of soul from body). As for the Prophets, their souls are stationed there (in Heaven) after the separation from their bodies.”

Reference: Zaad al-Ma'ad; v.3 p.36-37






Republican sect of Mahmud Taha: Coming of Allah in Clouds Means Coming of Messiah!


The deviant shaikh Muhammad Mahmud Taha who claimed that all of the Medinese verses of the Holy Quran are no longer applicable, was executed by the Sudanese government for in 1985. He founded a new sect called the Republican Brothers (Hizb al-Jamhuri). They have publicised a book on their website entitled The Return of Christ. Regarding the verse of the Quran

ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ یَّاۡتِیَہُمُ اللّٰہُ فِیۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَ الۡمَلٰٓئِکَۃُ وَ قُضِیَ الۡاَمۡرُ ؕ وَ اِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ

Translation: Are they looking for nothing (to accept the truth) but that Allah (Himself) comes upon them in canopies of cloud with angels, and the matter is closed. To Allah shall all matters be returned. [2:210]

In respect to this blessed Ayah of the Quran, the Republican sect (followers of Mahmud Taha) write:

Of the coming of the final Messiah, and his personification of the qualities of the Lord at the peak described by Mohamed, “Adopt the qualities of Allah, my Lord is on the straight path,” the Koran says, “Are they not only expecting when Allah comes to them in shadows of clouds, accompanied by the angels when all is done, and to Allah returns all things.”


So we see how the Republican sect has interpreted the above cited verse about Allah coming in the shadow of clouds and Angels as a reference to the coming of the Messiah Jesus (peace be upon him)!

In fact, the Republican followers of Mahmud Taha have inherited this belief and understanding of the verse [2:210] from an extinct sect of Mu'tazilites known as the Khabitiyya. The Habitiyya (also known as Khabitiyya) is a sect attributed to Ahmad b. Habit. Regarding his and his sect's belief, Imam Ibn Abdul Karim al-Shahrastani (d.548 H) explains:

إثبات حكم من أحكام الإِلهية في المسيح عليه السلام موافقة للنصارى على اعتقادهم أن المسيح عليه السلام هو الذي يحاسب الخلق في الآخرة وهو المراد بقوله تعالى: وجاء ربك والملك صفاً صفاً (الفجر: 22 )هو الذي يأتي في ظلل من الغمام وهو المعنى بقوله تعالى: ويأتي ربك( العنام:158) وهو المراد بقول النبي عليه السلام: إن الله تعالى خلق آدم على صورة الرحمن. وقوله: يضع الجبار قدمه في النار. وزعم أحمد بن خابط أن المسيح تدرع بالجسد الجسماني وهو الكلمة القديمة المتجسدة كما قالت النصارى

Translation: “They assign to the Messiah one of the divine prerogatives, agreeing with the Christians in their belief that he is the one who will call mankind to a reckoning in the next life. He is the one meant by Allah's Words “Your Lord comes with Angels in their ranks” [89:22]. He (Messiah) is also the one who will come in shadowing clouds, and who is referred to by the words of Allah: “Until Your Lord comes” [6:158]. Again, he is the one of whom the Prophet peace be upon him spoke when he said: “Allah created Adam in the Image of Al-Rahman”, also when he said: “Al-Jabbar will put His Foot in the Fire”. Ahmad b. Khabit maintained that the Messiah put on a body of flesh, that is, [Shahrastani comments], the eternal Word became incarnate, as the Christians say.”

Reference: Al-Milal wan-Nihal; p.54

 

To Believe that Allah No Longer Speaks is Tantamount to Idolatry (Verdict of the Salaf)


Regrettably, many Muslims, who blind follow their Mullas and Shaikhs, believe that all forms of divine revelation have ceased with the death of Prophet Muhammad (Sallallaho alaihi wasallam) and now Allah no longer speaks to mankind. But we shall see that such a doctrine is the very antithesis of Islam, and is a resemblance to idolatry. Allah Most High says in the Qur'an regarding the idol of the golden calf that was worshiped in the time of Prophet Moses:

اَلَمۡ یَرَوۡا اَنَّہٗ لَا یُکَلِّمُہُمۡ وَ لَا یَہۡدِیۡہِمۡ سَبِیۡلًا

Did they not see that is could neither speak to them nor guide them to a path?” [7:148]

Similarly, in Prophet Abraham's (peace be upon him) debate with his polytheistic nation, he instructed them to ask their large idol a question, to which they replied:

ثُمَّ نُکِسُوۡا عَلٰی رُءُوۡسِہِمۡ ۚ لَقَدۡ عَلِمۡتَ مَا ہٰۤؤُلَآءِ یَنۡطِقُوۡنَ

Then they hung their heads (in shame) (saying): “You know very well that these (idols) do not speak” [21:65]

To which the Prophet Abraham (peace be upon him) replied:

قَالَ اَفَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُکُمۡ شَیۡئًا وَّ لَا یَضُرُّکُمۡ

(Abraham) said: “Do you then worship besides Allah that which can neither benefit you in the least nor harm you?” [21:66]

So we see that the quality of speech and the ability to speak is an Attribute of Allah, and it must never cease, otherwise there will be no difference between Allah, Holy and Exalted is He, and the dead, lifeless and mute idols which are worshiped by the deviated pagans.

The authentic narrator of Hadith and Imam Harun b. Ma'ruf (d. 231 H) said:

من زعم أن الله لا يتكلم ، فهو يعبد الأصنام

Translation: “Whoever claims that Allah does not speak [present tense], then such a person is a worshipper of idols!”

Reference: Kitab-us-Sunnah of Imam Abdullah b. Hanbal; p.172, no.209


 

Deobandi Denies Jesus (A.S) is a Prophet During Second Advent

Deobandi mulla Muhammad Idris Kandhlawi (1899-1974) asserted that the promised Messiah Jesus son of Mary (peace be upon him) is alive in Heaven, but shall descend only in the capacity of a Mujaddid (reformer) and not as a Prophet. This is tantamount to saying that a Prophet of Allah is being demoted to the status of a mere Mujaddid! معاذ الله


*Note: The question arises that if Messiah (peace be upon him) will come only in the capacity of a reformer, will it be a necessary element of Faith to believe in him? That is because the Ulama are agreed that it is not a necessity of faith to believe in any Mujaddid – and acceptance of any reformer is not at all an article of Faith in Islam!


The Deobandi mulla wrote:

حضرت عیسی ٰعلیہ السلام زندہ آسمان پر اٹھائے گئے اور ابھی زندہ ہیں۔ اخیر زمانہ میں امّت محمّدیہ کا ایک مجدّد ہونے کی حیثیت سے نازل ہوں گے نبی ہونے کی حیثیت سے نازل نہ ہوگا۔ نزول کے بعد اپنی نبوّت ورسالت اور اپنی کتاب یعنی انجیل اور اپنی شریعت کی طرف سے کسی کودعوت نہیں دیں گے

Translation: “Jesus peace be upon him was raised up to Heaven alive, and is still alive. Toward the end of time he shall come down among the Muhammadi Ummah as a Mujaddid (Reformer), but shall not come down in the capacity of a Prophet. After descending he shall not invite anyone toward belief in his Prophethood and Messengership, nor toward his book, that is the Gospel, or his Shari'ah.”

Reference: Khatam-i-Nabuwwat; p.36


Ibn Abdul Barr and the Hadith "There is No Prophethood After Me Except if Allah Wills"


The great Islamic scholar of the Maliki school of thought, Ibn Abdul Barr (d.463 H), explaining the Hadith of “La Nabi Ba'di” (there is no Prophet after me) has written:

وفيه أنه لا نبي بعده - صلى الله عليه وسلم - ، وهو تفسير قوله - عليه السلام - لا نبوة بعدي إلا ما شاء الله ، وهو حديث يروى من حديث المغيرة بن شعبة . فإن صح كان معنى الاستثناء فيه الرؤيا الصالحة على ما في هذا الحديث

Translation: The Hadith “There is no Prophethood after me except if Allah wills” is narrated from the Hadith of Al-Mughirah bin Shu'bah. It is correct, the meaning of the exception being the pious visions.

Reference: At-Tamheed; v.5 p.55

 

Imam Barzanji and True Meaning of Hadith "There is No Prophet after Me"


The Islamic scholar of the Shafi'ie school of thought, Imam al-Barzanji (d. 1177 H), wrote concerning the true meaning of the Hadith “There is no prophet after me”:

وأم حديث لا وحي بعدي باطل لا اصل له نعم ورد لا نبي بعدي ومعناه عند العلماء
 
أنه لا يحدث بعده نبي بشرع ينسخ شرعه
 

ترجمہ :۔ حدیث میں لا نبی بعدی کے جو الفاظ آئے ہیں اس کے معنی علماء کے 
 
نزدیک یہ ہیں کہ کوئی نبی ایسی شریعت لے کر پیدا نہیں ہو گا جو آنحضرت ﷺ
 
 کی شریعت کو منسوخ کرتی ہو۔
 

Translation: “The Hadith 'No Wahi (revelation)
after me' is false and baseless. Yes! The narration 'There is no Prophet after me' is there, and according to the Ulama it means no Prophet can come after him (Prophet Muhammad peace be upon him) with a Shari'ah abrogating his Shari'ah.”


Reference: Al-Isha'ah Ashraat as-Sa'ah; p.225

 

Tuesday, 29 September 2015

Deobandi Qasim Nanawti Explaining Meaning of Khaatam


Founder of Darul Ulum Deoband, Mawlana Qasim
 
Nanawtawi explained the true meaning and reality
 
of the word Khaatam as having an alternate
 
meaning apart from chronological finality:
 

سو جس میں اس صفت کا زیادہ ظہور ہو جو خاتم الصفات ہو یعنی اس سے اوپر اور صفت
 
 
 ممکن اظہور یعنی لایق انتقال وعطائے مخلوکات نہ ہو۔ وہ شخص مخلوکات میں خاتم
 
 
 المراتب ہوگا اور وہی شخص سب کا سردار اور سب سے افضل ہوگا۔
 
 

Translation: "Therefore, the person who possesses
 
this attribute, which is Khaatam as-Siffaat (Seal of
 
Attributes), to a greater degree of manifestation,
 
that is, there is no attribute above it or which has the
 
possibility of being manifested and granted into the
 
creation – such a person, among the creation, is the
 
Khaatam al-Maraatib (Seal of Stations), and that
 
person is the master of all and the most superior of
 
all."

Reference: Intisar-ul-Islam; p.48
 

 

Saturday, 26 September 2015

Deobandi Says: Whoever becomes Prophet is Still Beneath the Station of Khaatam an Nabuwwah


The founder of Darul Ulum Deoband, namely, Mulla Muhammad Qasim Nanautawi (d.1880), wrote concerning the status of Khaatam-an-Nabiyyeen (Seal of the Prophets) and the appearance of Prophets who are in subordination to it:

ایسے ہی خاتم مراتب نبوت کے اوپر اور کوئی عہدہ یا مرتبہ ہوتا ہی نہیں جو ہوتا ہے اسکے ماتحت ہوتا ہے

Translation: “There is no status above that of the Khaatam (Seal) of the stations of Prophethood. Whoever becomes (a Prophet) is subordinate to it.”

Reference: Mubahisah Shahjahanpur; p.25


Deobandi Blasphemy of Wahdat ul Wujud


The Deobandi mulla Rashid Ahmad Gangohi wrote the following letter which illustrates very chillingly his concept of Wahdat al-Wujud (the unity of all existence):

پس زیادہ عرض کرنا گستاخی اور شوخ چشمی ہے۔ یا اللہ معاف فرمانا کہ حضرت کے ارشاد سے تحریر ہوا ہے۔ جھوٹا ہوں کچھ نہیں ہوں تیرا ہی ظل ہے، تیرا ہی وجود ہے میں کیا ہوں کچھ نہیں ہوں۔ اور وہ جو میں ہے وہ تُو ہےاور میں اور تو خود شرک در شرک ہے۔

Translation: “Therefore, for me to say anything more would be an insult and personal indulgence. O Allah! Forgive me for having copied down the saying of Hadhrat [Imdadullah Muhajir Makki]. I am a liar, I am nothing. I am Your shadow, I am Your appearance. What am I? I am nothing. And whatever I am You are. And to say 'me and You' is itself nothing but Shirk upon Shirk!”

Reference: Makateeb-e-Rashidiyah; p.36

 

Deobandi Allegation Against the Prophet (A.S): Looking at the Private Parts of Animals While Praying


The Deobandi debater, Amin Safdar Okarvi, fabricated the worst kind of lie against our beloved Prophet Muhammad (Sallallahu alaihi wa Aalihi wasallam). Amin Okarvi wrote:

لیکن آپ ص نماز پڑھا تے رہے اور کتیا سامنے کھیلتی رہی، اور ساتھ گدھی بھی تھی، دونوں کی شرم گاہوں پر بھی نظر پڑتی رہی۔

Translation: “But he (Prophet – peace be upon him) continued to pray while a female dog was playing in front of him, and there was also a female donkey, and both of their private parts were being displayed (before him).”

Reference: Ghair Muqallideen Ki Ghair Mustanad Namaz; p.38

*Note: There exists no such Hadith which describes what has just been quoted from the arch-liar Amin Okarvi!

 

Deobandi Shirk: The Aarif Becomes God Inwardly معاذ الله


The spiritual mentor of the Deobandis, Hajji Imdadullah Muhajir Makki (1817-1899) said concerning the 'Aarif (one who is cognizant):

ظاہر میں بندہ اور باطن میں خدا ہوجاتا ہے

Translation: “He is a slave outwardly, but he becomes God inwardly.”

Reference: Kulliyat-e-Imdadiyah; p.36


Deobandi Fatwa Allowing Shirk: Calling upon Abdul Qadir Jilani for Assistance


Ashraf Ali Thanwi (1863-1943), the so called “Hakim-ul-Ummat” of the Deobandi sect, was asked the following question:

کلمہ یا شیخ عبد القادر جیلانی شیئًا للہ کے متعلق جناب کی رائے مبارک کیا ہے، قرآن کریم کی صدہا آیات ظاہری طور پر تو اس کے مخالف نظر آتی ہیں

Translation: What is your blessed opinion regarding the words “O Shaikh Abdul Qadir Jilani, give me something for the sake of Allah”? It seems that such words literally contravene the plain verses of the Qur'an.

In reply, to this question regarding making an utterance of undeniable Shirk, Mr. Ashraf Thanwi gave the following Fatwa:

الجواب۔ ایسے امور ومعاملات میں تفصیل یہ ہے کہ صحیح العقیدہ سلیم الفہم کے لئے جواز کی گنجائش ہوسکتی ہے

The Answer: “The detail of this affair is that there is a possibility of permission (to say these words) for the one who has a correct belief and a sound understanding.

Reference: Imdad-ul-Fatawa; v.5 p.357

 

Hanafi/Sufi Scholar Qadi Thanaullah Panipati: Siddiqeen are Reflection of the Prophets


The Hanafi, Sufi, Naqshbandi scholar, Qadi Thanaullah Panipati (d.1225 H) explained that the Siddiqeen (extremely truthful people) possess the Kamalat-e-Nabuwwat (perfections of Prophethood) by way of Zill (reflection). Quoting the verse of the Qur'an regarding the Virgin Mary:

وَ اِذۡ قَالَتِ الۡمَلٰٓئِکَۃُ یٰمَرۡیَمُ اِنَّ اللّٰہَ اصۡطَفٰکِ وَ طَہَّرَکِ وَ اصۡطَفٰکِ عَلٰی نِسَآءِ الۡعٰلَمِیۡنَ

And when the Angels said to her: “O Mary! Indeed, Allah has chosen you and purified you, and has chosen you above all the women of the worlds.” (3:42)

Qadi Thanaullah Panipati commented on this verse in his classic Tafsir Mazhari:

صوفیہ نے تجلیات ذاتیہ کی تعبیر کمالت نبوّت سے کی ہے جو انبیاء کو باذات بلاواسطہ حاصل ہوتے ہیں اور ذیلی طور پر انبیاء کی وساطت سے صدیقین کو ملتے ہیں۔ حضرت مریم صدیقہ تھیں اللہ نے فرمایا ہے وَ اُمُّہٗ صِدِّیۡقَۃٌ

اس لئے آپ کو کمالت نبوّت حاصل تھے

Translation: The Sufis have interpreted the personal divine manifestations as being the Kamalat-e-Nabuwwat (perfections of Prophethood), which are directly attained to by the Prophets, and attained to by the Siddiqeen through the intermediary of the Prophets by way of reflection. Mary was a Siddiqah as per the saying of Allah “And his mother was a truthful woman” (5:75) because she had within her the Kamalat-e-Nabuwwat (perfections of Prophethood).

Reference: Tafsir Mazhari; v.2 p.160

 

Deobandis and Concept of Zilli Nabuwwat (Shadow Prophethood)


The Deobandi scholar and historian, Mawlana Sayyid Muhammad Mian, wrote that the Mujaddid (reformer) is the shadow and resemblance of a Prophet:

فرق اگر ہے تو یہ ہے کہ نبوت اصل ہے اور تجدید اس کا ظل ہے۔وہاں الہام قطعی ہے جس کو وحی کہتے ہیں، یہاں ظنی ہے۔ اس کا منکر خارج از اسلام ہے، اس کا منکر خارج از اصلاح وتقوی ہے۔ بہر صورت مجددیت، نبوت کا ایک نہایت روشن اور درخشاں پر تو ہے۔ اس لئے مجدد علم وعمل کے لحاظ سے نبی کا سایہ اور اخلاق و ملکات کے لحاظ سےنبی کا نمونہ ہوتا ہے۔

Translation: If there is a difference, then it is this that Nabuwwah (Prophethood) is the original, and Tajdid (status of being a reformer) is its shadow. In Prophethood, Ilham (inspiration) is definite and is referred to as Wahi (revelation), while in Tajdid it (Ilham) is not definite. The rejecter of Prophethood is excluded from Islam, while the rejecter of a Mujaddid (Reformer) is excluded from rectification and righteousness. However, Mujaddidiyat is an extreme manifestation of the Light and Brilliance of Prophethood. This is because, in terms of knowledge and deeds, the Mujaddid is the shadow of the Prophet, and in terms of character and morals, he is a sample of the Prophet.

Reference: Ulama-e-Hind Ka Shandar Mazi; p.144



Deobandi Quoting "Hadith" That Shuyukh and Ulama are Like Prophets


The major Deobandi scholar, Mulla Rashid Ahmad Gangohi (1829-1905), cited the following alleged “Ahadith” of the Prophet (Sallallahu alaihi wasallam) which are related to the subject of Khatam-an-Nabuwwah (Finality of Prophethood):

کیونکہ جناب رسول اللہ صلی اللہ تعالے علیہ وسلم کا ارشاد ہے کہ ”شیخ اپنے مریدوں میں ایسا ہے جیسے نبی اپنی امت میں“ اس کے علاوہ آپ ص نے اپنی امت کے علماء کو بنی اسرائیل کے انبیاء کے مثل فرمایا ہے

Translation: Because the Messenger of Allah (Sallallahu alaihi wasallam) has said: “The Shaikh among his disciples is like a Prophet among his Ummah” and apart from this he (Sallallahu alaihi wasallam) said that the Ulama (scholars) of his Ummah are like the Prophets of the children of Israel.

Reference: Imdad-us-Suluk; p.65

 

Deoband Founder Qasim Nanautawi Calling Upon the Dead to Pray for Him


The founder of the Deobandi sect, Mawlana Muhammad Qasim of Nanawta (d.1880) used to visit the Mazaars (shrines built over the graves – something itself that is forbidden according to the teachings of Islam), and would ask the dead inmate of the grave to pray for him!

اگر اکیلے کسی مزار پر جاتے اور دوسرا شخص وہاں موجود نہ ہوتا، تو آواز سے عرض کرتے کہ آپ میرے واسطے دعا کریں۔

Translation: If he (Qasim Nanautawi) went to a Mazar alone, and there was no one else present there, he would vocally say [to the inmate of the grave]: “Please pray for me.”

Reference: Sawaneh Qasimi; v.2 p.29

 

Deobandi Belief: An Ummati Can Surpass a Prophet in Deeds! معاذ الله


The founder of the Deobandi school of thought – Muhammad Qasim Nanautawi (1833-1880) claimed that an Ummati can surpass even a Prophet in good deeds:

دلیل اس دعوے کی یہ ہے کہ انبیاء اپنی امت سے اگر ممتاز ہوتے ہیں تو علوم ہی میں ممتاز ہوتے ہیں۔ باقی رہا عمل، اس میں بسا اوقات بظاہر امتی مساوی ہوجاتے ہیں بلکہ بڑھ جاتے ہیں

Translation: “The evidence for this claim is that the Prophets, if they excell their Ummah (nation), then it is in the field of knowledge that they excell. As for good deeds, then sometimes an Ummati, at face value, exceeds (a Prophet).”

Reference: Tahzeer-un-Nas; p.47

 



Deobandi Belief: Punishment of Grave Does not Occur in the Grave!

The Deobandi mulla “Hakim ul-Ummat” Ashraf Ali Thanwi (1863-1943) explained his belief that the Adhab al-Qabr (punishment of the grave) does not actually occur in the “ditch” that is dug which we call grave, but punishment of the grave refers to a parallel world. He wrote:

بس اس عالم مثال ہی کا نام قبر ہے، اب سب اشکال رفع ہوگئے، کیا معنی کہ قبر سے مراد یہ محسوس گڑھا نہیں ہے کیوںکہ کسی کو بھیڑیا کھا گیا، کوئی سمندر میں غرق ہوگیا، تو اس صورت میں چونکہ وہ زمین میں دفن نہیں ہوا اس لیے اس کو چاہیے کہ قبر کا عذاب ہی نہ ہو، لیکن اب اشکال ہی نہ رہا، کیوں کہ وہ عالم مثال ہے، وہیں اس کو عذاب قبر بھی ہوجائے گا، اشکال تو جب ہوتا جب قبر سے مراد یہ گڑھا ہوتا جس میں لاش دفن کی جاتی ہے، حلانکہ اصطلح شریعت میں قبر گڑھے کو کہتے ہی نہیں، بلکہ عالم مثال کو کہتے ہیں
Translation: Therefore, this Alam-e-Misaal (Parallel World) is named as Grave. Now the confusion is removed, because by grave is not meant this earthly ditch. A person may be eaten by a wolf or drown in the sea, so that his corpse is not buried in the Earth. Therefore, he should not receive any punishment in the grave. But now the confusion does not remain, because it is the parallel world where he will receive the punishment of the grave. There can only be confusion if by “grave” is meant this ditch in which the corpse is buried, whereas in the terminology of the Shari'ah this ditch is not even considered as the grave, but only the parallel world is!
Reference: Ashraf-ul-Jawab; p.600-601



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