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Qasidah Burdah among Deobandis and Tablighi Jamaat

February 18, 2013 Leave a comment

 

Before reading this article make sure you have already read and Know the reality of Qasidah Burdah and Why we Ahl us Sunnah/Ahl ul Hadeeth are against it completely.

 

To read about the reality of Qasidah Burdah, click Here: |Part 1|, |Part 2| and |Part3|

 

 

Many of those who have clenched on to the “Poem of Scarf” by Busairi with their molar teeth, are those who claim to be the blind followers of Imam Aboo Hanifah (Rahimahullah), ascribing themselves to the Deobandi and Barelvi sects.

 

I won’t be speaking about Barelviyyah because we know their clear cut deviation from the Path of Ahl us Sunnah. But I will be speaking about Deobandiyyah who opposes follower of Barelviyyah and accuse them of doing Shirk while they (Deobandis) themselves are promoting Shirk and Kufr.

 

 

The founder of Jamaat ut Tabligh, Maulana Muhammed  Ilyas, stated in his parting advice to Maulana Yusuf, his successor at the time of his death:

“Ulema should read the Qasidah Burdah and the Shiyaamul Habeeb with respect and honor, otherwise without respect and longing, it will be of no use. From reading the Qasidah Burdah attachment with Rasoolullah (Sallallahu alaihi wasallam) is established.”

[Refer to the forward of Qasidah Burdah published by Kanaqah e Zakariyya, Jamaad ul Oola 1415/ october 1995, Lenasia, South Africa.]

 

 

I say, rather than an Individual establishing an attachment with Rasoolullah (sallallahu alaihi wasallam), he or she is indeed forging an attachment with shirk and promoting none other than the founder of Jamaat ut Tabligh.

 

The hidden agenda of Jamaat ut Tabligh is evident to Ahlus Sunnah wal Jamaah, which is to revive sufism, seizing  the Innocent people  from following the Sunnah, steering them towards following them the teachings of the Great Sufi, Maulan Ilyas; its founder and the reviver of Sufism through his  bigoted sect Jamaat ut Tabligh.

 

In reality, Jamaat ut Tabligh is reviving and promoting the Dawahs of Sufis, even on their death beds.

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Ahle hadeeth and Ahlur Rai [جماعة أهل الحديث و أهل الرأي]

February 16, 2013 Leave a comment

 

Ahle hadeeth means the follower of Hadeeth. Ahlur Rai means the follower of Rai (human wisdom). Those who seek solutions of all problems of life on the basis of the holy Quran and saheeh Hadeeth are known as Ahle hadeeth. On the other hand… those who take solutions of the problems of life from Fiqhi Usool i.e. the formulas of practical laws made by any earlier scholar, they, according to Shah Waliullah, are known as Ahlur Rai. They do not seek Hadeeth of the Prophet (sallallahu alaihi wasallam) and Athar of Sahaba  in making solutions to any problem, rather they try to solve it by making comparison with any Fiqhi decision or any Fiqhi principle given by an earlier Mujtahid Faqeeh and bring out its various branches and sub-branches with the help of Qias i.e. analogical method.(a) In this way, they follow in about all steps the Usool-i-Fiqh designed by their Imam or Faqeeh. As a result, in many cases they give preference the Rai of a person above saheeh Hadeeth.

 

On the other hand,

the Ahle hadeeth, in every case gives preference to the decision of the holy Quran and saheeh Hadeeth above others and rejects the person’s Rai which opposes the Hadeeth. They do not appraise the Quran and Hadeeth on the basis of Rai, but they appraise Ray on the basis of the Quran and Hadeeth. They give preference to Wahi (revelation) above Rai i.e. human wisdom and consider Rai as explanatory for Wahi. They do not reject Hadeeth on different pleas, at the time when they find any Rai of self or any person they follow contradicts to the Hadeeth; rather they bow before the decision of Hadeeth in all respect. The Ahle hadeeth believes in Ijtihad and considers it permissible to do by all competent Ulama of all ages. They believe in such type of Ijtihad or Rai and Qias which are based on the holy Quran, saheeh Hadeeth and Ijma-i-Sahaba.

 

For this reason Imam Malik, Shafe‘ii, Ahmad, Ishaque, Imam Bukhari and others, the best Faqeehs and Mujtahids of the Ummah are called Ahle hadeeth, not Ahlur Rai. On the other hand, due to lack of sufficient collections of Hadeeth, Imam Abu Haneefah (Rahimahullah) became more dependants on personal Rai and Qias, for which he was reckoned as Imam of Ahlur Rai i.e. the leader of the followers of Rai. As the world famous historian and social scientist of Morocco Abdur Rahman Ibnu Khaldoon (732-802 A.H.) says,

[The wave of logic also touched the scholars of Ahle Sunnah).As a result, the Fiqh became divided into two main streams by the name of ‘Ahle hadeeth’ and ‘Ahlur Rai’.

One of these was the Tareeqah of the followers of Rai and Qiyas. They were mostly the inhabitants of Iraq.

The second one is the Tareeqah of Ahle hadeeth. They were the inhabitants of Hijaz (Makkah-Madina).

Very few numbers of Hadeeth were there in Iraq. For which they devoted to Qiyas more and they also acquired proficiency in this regard. Therefore, they have been regarded as Ahlur Rai i.e. the followers of Rai. The leader of this group was Abu Haneefah in whose name a Mazhab has been set up]. (b)

 

This is to note that this is Iraq where the fabrication of Hadeeth has begun first.

Hinting to this, Imam Ibnu Shihab Zuhri (50-124 A.H.) says,

A hadeeth of a half cubit, issued from here, becomes one cubit in length when comes back from Iraq.

 

Imam Malek (93-179 A.H.) has termed Iraq as a ‘factory of hadeeth adulteration’ . That is one saheeh Hadeeth after much additions and subtractions is circulated from here adulteratedly.(c)

 

Imam Abu Haneefah (Rahimahullah) was the inhabitant of the city of Kufa in Iraq and his chief disciples were from there. For this reason his followers are named as Hanafee, Kufi, Ahlur Rai, Ahlul Kufa, Ahlul Iraq etc.

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(a) Shah Waliullah, Hujjatullahil Baligah (Cairo: 1322 A.H.) P. 1/129; To know in details, see the discussion in the chapter ‘Difference between Ahlul Hadeeth and Ahlur Rai’ P.1/118-122.

(b) Abdur Rahman Ibnu Khaldoon, Tareekh (Bairut: Muassasatul A‘lami, n.d.) Muqaddamah P. 1/446.

(c) Dr. Mustafa Saba‘ii, As-Sunnah (Bairut: Al-Maktabul Islami, 4th edition 1405/1985) P. 79.

 

[Source: From the book: Ahle hadeeth movement; What and Why? by Dr. Muhammad Asadullah Al-Ghalib, pg, 21-23 ]

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 3|

February 11, 2013 Leave a comment

 

Click here for: |Part 1| and |Part 2|

 

In chapter five, Busairi writes,

I take an oath (of truth) by the moon that was split, it bears.

A connection with his heart (which shows) the truth of my oath.

 

Refutation:

The poet Busairi is swearing and taking an oath by the moon, whereas the Messenger of Allah (sallallahu alaihi wa sallam) said: whoever swears by other than Allah has indeed disbelieved or committed the act of Shirk [associating partners with Allah].

This is an authentic hadith reported by Imam Ahmed in his Musnad.

 

 

In chapter three, Busairi writes,

If his miracles were proportionate (according) to his rank, in greatness,

Then his name would have, when called out, brought decaying bones back to life.

 

Refutation:

The meaning of the aforementioned two lines of the poetry is the following:

If the miracles of the Messenger of Allah (sallallahu alaihi wasallam) were ordained proportionately according to his rank in greatness, the dead would have become decayed would have arise and come back to life with the remembrance of the name of the Messenger of Allah (sallallahu alaihi wasallam).

 

Of course, this does not happen. Therefore, [according to Busairi] Allah, the Most High did not grant the Messenger of Allah (Sallallahu alaihi wasallam) his right from the Miracles. It is as though Busairi is objecting to Allah, the Most High, because Allah, the Most High, did not grant and give the Messenger of Allah (Sallallahu alaihi wasallam) this right!!

 

This is a Lie and fabrication upon Allah, the Most High, because Allah, the Most High, has indeed granted every single Prophet proportional miracles for him.

 

For example, Allah had bestowed and granted upon Isa (alaihissalam) the miracle of healing the one who was blind, and the leper, and bringing the dead alive [by Allah’s permission], and He, the Most High, also granted and bestowed upon our leader Muhammed (sallallahu alaihi wasallam) by giving him the miracle of the Noble Quran, increasing the little food and water he had, and the splitting of moon etc.

 

In conclusion, what is strange is that some people believe this poem has been called and named the “poem of the scarf” and “the poem of healing”, because the poet Busairi- as they claim – became sick, the he saw the Messenger of Allah (sallallahu alaihi wasallam), who gave Busairi a long outer garment open in front with wide sleeves [like a robe]. Busairi wore this garment and was relieved from his sickness. This is indeed a lie and fabrication from these people in order to elevate the significance and importance of the poem. How can the Messenger of Allah (sallallahu alaihi wasallam) be pleased with these types of words that contradict and opposes the Quran, the guidance of the Messenger of Allah (sallallahu alaihi wasallm) and in which there is explicit polytheism?

 

It is known that a Man came to Messenger of Allah (Sallallahu alaihi wasallam) and said to him: whatever Allah wishes and you wish, so the Messenger of Allah (sallallahu alaihi wasallam) responded to him by saying: Have you taken me as a partner with Allah! Say whatever Allah wishes alone.

[Sunan Nasai,  10825 with good chain of narration]

 

So beware O my brother and sister in Islam from this Poem.

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 2|

February 3, 2013 Leave a comment

 

Click Here for Part 1

 

Busairi writes in chapter 5:

Whenever time caused me any distress and I took refuge in him.

I received shelter from him which was not misused.

 

Refutation:

Busairi is saying:

Whatever disease and distress has afflicted and stricken me, I beseeched and asked from the Messenger of Allah (Sallallahu alaihi wasallam) for the cure and healing. So, for the relief of my distress no one but the Messenger of Allah cured me and relieved me.

 

Whereas, Allah says in the Quran- Ibrahim (Alaihis Salam) said:

“And when I am ill, it is He who cures me.” [Surah Shuara Ayah 80]

 

Allah, the Most High says:

And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is able to do all things. (Surah An’am verse 17)

 

The Messenger of Allah Muhammed (Sallallahu alaihi wasallam) said:

If you ask then ask from Allah, and if you seek help then seek it from Allah.

(Jaami Tirmidhi, Book 35, chapter 59, Hadith 2516, classed as Hasan Saheeh by Imam Tirmidhi in His Jaami)

 

Grave of Busairi where now people commit Shirk

Grave of Busairi where now people commit Shirk

 

In chapter Nine, Busairi writes:

For verily I have a security from Him due to My Name

(Being) Muhammed, while he is the most faithful of Mankind in fulfilling his promise.

 

Refutation:

Busairi is saying:

Indeed I have a promise with the Messenger of Allah sallallahu alaihi wasallam that he will enter me into Paradise, because of my name being Muhammed.

From where did he get this Promise and guarantee? We know many people who are transgressors and communists from amongst the Muslims whose name is Muahmmed. Is naming somebody with the name Muhammed a justification for them to enter into Paradise?

 

Whereas Messenger of Allah( sallallahu alaihi wasallam) said to his beloved Daughter Fatima (RadiAllahu anha): Ask me of what I have anything you wish; I possess nothing with which to protect you from Allah.

[Saheeh Bukhari, Book 55, chapter 11, Hadith 2753]

 

 

In chapter Ten, Busairi writes:

Perhaps the Mercy of My Lord when distributed.

Would be distributed in proportion to the Sins.

 

Refutation:

This is [Everything] but truthful and authentic. If the mercy of Allah brings distribution accordingly to the degree of Sins committed as indicated by the Busairi in the aforementioned poem, then as a result, it would be incumbent upon the Muslim to increase in his or her sinning until they obtain more from the mercy of Allah. This is something that no Muslim or any intellectual person could say, because without doubt, it contradicts the statements of Allah:

“Surely, Allah’s mercy is (ever) near unto the good-doers”

(Surah Araf ayah 56)

 

And also His statement:

My mercy encompasses all things.” So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses –

(Surah Araaf ayah 156)

 

 

In chapter Three, Busairi writes:

How can the necessities of such a noble personality incline him toward this world.

For had it not been for him this world would not have come out of non existence.

 

Refutation:

Busairi is Saying:

Had it not been for the Messenger of Allah Sallallahu alaihi wasallam, this world would not have been created? [ i.e this world was created for the Messenger of Allah.]

 

Allah, the Most High proves Busairi to be Liar and states:

I did not create Jinn and Mankind except that they should worship Me alone

[Surah 51verse 56]

 

Even the Messenger of Allah sallallahu alaihi wasallam was created for the sole purpose of worshipping Allah alone and calling to this, Allah states commanding the Messenger of Allah (Sallallahu alaihi wasallam):

And worship your Lord until there comes to you the certainty (death).

[Surah: 15 Ayah: 99]

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Source: Majmu’ah Rasaail at-Tawjeehaat al-Islaamiyyah li-Islaahil-fard wal-Mujtama by Shaykh Jameel Zeeno, vol. 2, page 227. Translated by Zulfikar Ibrahim Al-Memoni Al-Atharee.

Refutation of Qasidah Burdah (The Poem of Scarf of Al-Busairi) by Shaykh Jameel Zeeno |Part 1|

January 25, 2013 Leave a comment

 

A Short Introduction of the Poet Al-Busairi:

He is Muahmmed bin Saeed al Busairi because of his ascription to his town, Abu Sayr in Egypt. He was born in the year 608 AH and busied himself with Sufism. He was a writer even though he had very limited knowledge with regards to this profession. He was neither a Scholar nor a Jurist, nor was he known to be pious or worshiper. He was hated among his people because of eloquently speaking insolently about the people. He was also known for excessively asking [for money] from people. As a result of this, he would support the Muslim ruler regardless whether Muslim ruler was upon truth or upon falsehood. He died in the Year 695AH . Refer to the Deewan of Al Busairi with the editing of Muhammed Sayyid Kaylaanee page 44-45.

 

busairi

The Grave of Busairi, which is now a shrine and place where commit Shirk.

 

Qasidah Burdah is famous among Sufis (Deobandis and Barelwis) who claim to follow Imam Abu Haneefah (Rahimahullah).  Let us see what this Qasidah Burdah has to teach.

 

 

Busairi says in chapter 10 of his poem, the Poem of Scarf:

Most generous of Mankind, I have no one to take refuge in;

Except you at occurrence of widespread calamity.

 

Refutation:

The Poet Busairi is calling and seeking the help and aid of Allah’s Messenger sallallahu alaihi wasallam and is saying to the Messenger of Allah Sallallahu alaihi wasallam:

‘I cannot find anyone to take refuge and shelter with at the time of general calamities and hardship except with you.’

 

 

This is classified as being Major Polytheism (Ash Shirkul Al-Akbar), which regulates the violator to remain and be destined to the Hell-Fire for eternity if he does not repent from it;

hence the statement of Allah:

And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers (Dhalimoon).'” (Surah Yunus Ayah 106)

 

The word Dhalimoon means:

the Polytheist and wrongdoers because associating partners with Allah is a great Dhulm, Wrong.

 

The Messenger of Allah (Sallallahu alaihi wasallam) said:

Anyone who dies invoking others along with Allah definitely enter Hell-Fire.

(Saheeh Bukhari, Book 65, chapter 22, Hadeeth no.4497).

 

 

 

Then Busairi Says further,

For verily amongst your bounties is this world, and the Hereafter.

 

 

Refutation:

This is the Denial of Quran in which Allah has  stated:

And indeed, to Us belongs the Hereafter and the first [life].

(Surah Al Lail Ayah no. 13)

Therefore this world and the hereafter are both from Allah and from His Creation. It is not from amongst the bounties and generosity of the Messenger of Allah Sallallahu alaihi wasallam, and it is not that he Sallallahu alaihi wasallam created them so that they are from his creation.

Busairi going ahead and says,

And part of your knowledge is  knowledge of the Preserved Tablet (Lowh), and the Pen.

Refutation:

The Prophet Sallallahu alaihi wasallam did not know anything that is part of  the Preserved Tablet, because nobody has any knowledge of it except Allah, Alone. This is in reality an overtstated praise and exxageration directed at the Messenger of Allah Sallallahu alaihi wasallam as far as to deem and believe that this world and the Hereafter are amongst the bounties and generosity of the Messenger of Allah Sallallahu alaihi wasalllam. Furthermore, the poem attributes, the he Sallallahu alaihi wasallam knows the knowledge of the Unseen that is in Preserved Tablet, and that whatever is in Preserved Tablet is from amongst the knowledge of Messenger of Salllallahu alaihi wasallam.

This exxageration has been warned against by the Messenger of Allah Sallallahu alaihi wasallam and he forbade us from exxagerating and overpraising him, as he Sallallahu alaihi wasallam said:

“Do not praise me excessively as the Christians did to Isa the son of Maryam; verily , I am only a slave, so call me instead the slave of Allah and His messenger. “

( Saheeh Bukhari, Book 60, chapter 48, Hadeeth 3445).

Source: Majmu’ah Rasaail at-Tawjeehaat al-Islaamiyyah li-Islaahil-fard wal-Mujtama by Shaykh Jameel Zeeno, vol. 2, page 227. Translated by Zulfikar Ibrahim Al-Memoni Al-Atharee.

 

The Sufi Gaze !!!

September 20, 2011 Leave a comment

 

Below are some powers attributed to the sufis of the Chisti Tariqah by Zakariya Khandlawee al-Deobandee al-Hanafee (Mashaikh-e-Chist, Eng.Trans. Saadiq publications)

  • Any person, on whom Hazrat (Nizamuddin Deen al-Umri) cast his gaze would become a Shahid-e-Shuhood immediately. (Shahid-Shuhood is a high ranking Wali those who dwell in a lofty state of Divine Presence and Perception – Translator of Mashaikh-e-Chist) (page.192, Saadiq publications)

 

  • By a gaze of Hazrat Abu Ahmad (Khawajah Abu Ahmad Abdaal Chisti), a man could be transformed into a performer of karaamat. (page.145, published Majlisul Ulama of South Africa)

 

  • Hazrat Shaykh Abdul-Haqq Quddus Gangohi cast a powerful gaze of Tawajjuh on Moulana Jalal Deen. In consequsnce, his entire treasure of knowledge was affected. (page.188, Saadiq publications)

 

  • His (Khawajah Moinud Deen Chisiti) gaze was sufficiant to transform a man into a Sahib-e-Marifat.(page.45, Saadiq publications)

 

  • Khawajah Moinud Deen Chist became ba’yt to Hazrat Uthmaan Haaruni, and by his virtue of Tawajjuh, Moinud-Deen Chisiti attained perfection in sulook in a single day. (page.145, Saadiq publications)

 

  • Khawajah moinud Deen Chisti once passed by an orchard of a hostile Shiah chief, who would kill any person who adopted the names, Abu Bakr, Umar, and Uthmaan. Moinud Deen Chisti sat near the pond. The Shiah appeaerd in a furious state intending to kill Moinud Deen Chisti. But when Hazrat glanced at him, the shiah fell down. When he gained his consciousness, he was a transformed person and a staunch follower. (page.147, Saadiq publications)

 

Comment:

The Prophet’s ( صلى الله عليه وسلم) uncle Abu Talib was within sight of the Prophet ( صلى الله عليه وسلم), but he was not able to bring him to Islaam and Allaah said to him ( صلى الله عليه وسلم):

“Indeed, you (Muhammad صلى الله عليه وسلم) guide not whom you like, but Allaah guides whom He wills. And He knoes best those who are the guided” (Qur’aan 28:56)

Furthermore, the son of Nuh (عليه السلام) and the father of Ibraheem (عليه السلام) were within sight of these great Prophets, but they were unable to guide them.

 

Do the Deobandi’s believe in every tale without asking why the Prophets did not have these powers?

 

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