Sunnism versus cults and sects

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Hazrat Abu Saeed Khudri (RU) and Hazrat Anas (RU) report that the Prophet (SAWS) stated:   ‘My Ummah is destined to differ and be divided.  So a group will rise whose talks will sound very good but their character will be misleading.  They will read the Quran but it will not descend below their throats (meaning they will not understand its meanings). They will leave Deen just as an arrow pierces and goes right through the prey. They will not return to Islam. They are the worst of creation because of their nature and constitution. They will call the people towards the Quran and Deen whilst in reality they will have nothing to do with Islam. Whoever will confront them, he will be the most beloved servant of Allah. The Sahaba inquired: "Ya Rasoolullah, (SAWS) what is their sign?" He replied: "Sitting in  Halqa (circle).(Mishkat, p. 308).


Hadith - 12   

Hazrat Ali (RU) once narrated:  "I swear by Allah that,  to fall from the sky to the Earth is very simple for me, but to utter one false word in reference to the Prophet (SAWS) is a very difficult and impossible task for me."

Hazrat Ali (RU) then narrated as follows.  'I heard Prophet (SAWS) as saying that as the Day of Qiyamah approaches there will appear a group of youths with a low mental capacity and understanding, apparently they will talk good but their Imaan will not go beyond their throat and they will leave the true Deen like an arrow leaves the bow. Wherever you find them, you should make Jihaad with them. (Bukhari, p. 1024)


Hadith - 13  

The following Hadith is reported by Hazrat Abu Naim (RU) in his book titled 'Huliya'.  Hazrat Abu Umana Bahili (RU) narrates that Prophet (SAWS) said  ‘Before the Day of Qiyamah, they ( the misguided sects/groups) will spread and attack bitterly like the small and the large insects and whosoever witnesses this period must seek refuge in Allah (SWT).  (Huliya).


Hadith - 14

Hazrat Hassan Basri (RU) narrated that ‘The Prophet (SAWS) said that there will come a time when people will speak of worldly affairs in mosque and when this period arrives, keep away from such people as Allah (SWT) has no relation with them." (Mishkaat).

Shah Abdul Haq,  the Muhaddis of Delhi writes, ‘The Kharajees were not the descendants of Zul Khuwaisra." (Ashatul Lamaat, Commentary on Mishkat p. 535).  The Wahhabis are  from his descendants.

Tafsir al-Jalalayn is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” -- Jalal al-Din al-Mahalli  1459 CE (d. 864 AH) and his pupil Jalal al-Din al-Suyuti 1505  CE (d. 911 AH). 

Famous Maliki Scholar Ahmad  Sawi (1825 AD)  wrote a commentary ( Hashiya) on the above work. This commentary is called Hashiya al-Sawi ‘ ala al-Jalalayn.

Quran 35: 6 ( verse 6 of  sura Faatir)  states “Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze"

In explaining this verse, the great scholar Ahmad Sawi writes in his commentary as follows.

“It is said this verse was revealed about the Kharijites ( foretelling their appearance), who altered the interpretation of the Qur’an and Sunna, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely,a sect in the Hijaz called "Wahhabis," who "think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19 We ask Allah Most Generous to extirpate them completely”  

The above note is available in the following 3 Editions.

Reference (1)  1930 edition, printed in Cairo  [‘Isa al-Babi al-Halabi edition, Vol 3 . page 255]

Reference (2)  1937 edition, printed in Cairo   [Maktaba al-Mashhad al-Husayni edition, Vol 3 , page 307-308]

Reference (3)  1970 Edition, printed in Beirut .[ Dar Ihya’ al-Turath al-‘Arabi , vol 3 , page 307-308]

But Wahhabis are famous for changing religious books. They  published a new edition of the above work from   [Dar al-Fikr in Beirut , offset of  the same old printing ], but with a surreptitious change.

In the third volume, part of the bottom line of page 307 and the top line of 308 have been whited out, eliminating the words "namely, a sect in the Hijaz called ‘Wahhabis,removing the basic point of what the author is trying to say about the modern counterparts of the Kharijites.  In another later edition in 1993, Dar al-Fikr, Beirut has deleted the above line completely using modern computing technology.

The Deoband Movement:

This movement is to be understood as the vehicle for Wahhabism in the Indian Subcontinent, their followers disguise themselves as orthodox Sunnis, follow Sufi orders, Asharite theology and adhere to the Hanafi school of law. Secretly,they revere the founders of their religious seminary as impeachable saints and regard their words of blasphemy as gospel truth. A person who belongs to this movement, yet disagrees with the following blasphemous movements, should repent, disassociate himself, and then read writings of the Sunnis who were contemporary with this movement and refuted it, chief of which is Imam Ahmed Rida Khan. Respect for this scholar should come naturally to any believer in Islam, it should not be a shock to one’s ego, especially as even he is revered in the writings of the scholars of Deoband, as described by Kauthar Niazi in his research paper, ‘Ahmed Rida Khan: A Versatile Personality’.

Some views of the Deoband movement:

  • Shaitaan (Satan) and the Angel of death are more knowledgeable than the Holy Prophet is (Khalil Ahmed Ambethwi, Baraaheen-e-Qaati'ah, pages 51 and 52.)

  • The Prophet of Allah was not aware of his ultimate fate and of things beyond a wall. (Khalil Ahmed Ambethwi , Barraheen-e-Qaati 'ah, page 51).

  • The kind of knowledge and the amount of knowledge of the unseen given by Almighty Allah to the holy Prophet has also been given to animals, lunatics and children, (Ashraf Ali Thanwi, Hifzul Imaan, page 7).

  • Even the thought of the holy Prophet Sallallaahu 'Alaihi Wa Sallam occurring during Namaaz is much worse than to be immersed in the thought of an ox or a donkey,(Ashraf Ali Thanwi, Siraat-e-Mustaqeem, page 86.)

  • The appellation Rahmatul Lil 'Aalameen is not an exclusive attribute of the Holy Prophet Sallal Laahu 'Alaihi Wa Sallam. Other saintly persons also can be called Rahmatul Lil 'Aalameen. (Rashid Ahmed Gangohi, Fataawa Rasheediyah vol. 2. Page 12).

  • The Prophet (Sallal Laahu 'Alaihi Wa Sallam) should be respected as an elder brother. (Ismael Dehlvi. Taqwiyatul leemaan, page 58).

  • If Allah so wills He can create millions upon millions of the likes of Muhammad (Sallal Laahu 'Alaihi Wa Sallam). (Ismail Dehlvi, Taqwiyatul leemaan, page 161)

  • After his death, the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has mingled with dust. (Ismail Dehlvi, Taqwiyatul Ieemaan, page 59).

  • All Prophets and Messengers are worthless (Taqwiyatul leemaan, page 29).

  • It is permitted to call a Prophet as a Taaghoot (Satan) - Tafseer Bulghatul Hairaan, page 431.

  • A follower apparently excels his Prophet in deeds, Tahzeerun-Naas, page 5.

  • The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and the Dajjaal both are blessed with life. The traits which characterise the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) are shared by the. Daj-jaal also. (Aabe Hayat, page l 69).

DeobandeeEe3Zzs*| View of Themselves:

  • A Deobandi aalim Taqiyudeen Nadvi Mazaahri has written in the minutes of a meeting with Zakariya Kandhalwi thus, “Hold on firmly to the Deen established by our elders, Hazrat Gangohi and Hazrat Nanotvi. The likes of Rasheed (Ahmed Gangohi) and Qasim (Nanotwi) will not be born again, so you should go on following them with devotion” – Suhbat-e-Ba-Auliya, pg. 125.

  • Rashid Ahmed Gangohi has said, “Remember the truth is only what flows from the tongue of Rasheed Ahmad. And I swear to you that I am nothing but guidance in the present times, and redemption depends upon following me” – Tazkiratur Rasheed, Vol. 2, pg. 17.

  • Maulvi Abul Hassan Nadvi has quoted the incident of Maulana Ilyas with hints of revelation, “Maulana Ilyas used to say that when I indulged in the remembrance of Allah, I used to feel a burden on my mind. I related this to Hazrat Gangohi, who was alarmed to hear it and said, ‘When Maulvi Qasim Nanotvi made the same complaint to Hajji Sahib, his spiritual leader, he replied that Allah enabled him to accomplish some service to Islam”. Qasim Nanotvi had complained to Haji Sahib, “I am entangled with troubles whenever I sit down with a rosary. I feel so much heaviness in my mind as if someone has placed stones on me weighing hundreds of pounds. I become speechless and my heart sort of closes”, Swaneh Qasmi, Book 1, pg. 258. On this Haji Sahib said, addressing him, “there are benedictions of prophethood on your heart and that is that heaviness which the Prophet Muhammad salallahu alayhi wasallam felt at the time of Revelation. Allah wishes to extract that work from you which was taken from the Messengers”.

  • The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) learnt the Urdu language from the 'Ulama of Deoband. (Baraaheen-e-Qaati 'ah, page 26).

  • The Prophet (Sallal Laahu 'Alaihi Wa Sallam) should be respected as an elder brother. (Taqwiyatul leemaan, page 58). (But to pay exaggerated and undue respects to the 'Ulama of Deoband is essential.)

  • It is not necessary for a Prophet to be free from, and innocent of, every lie. (Tasfiyatul 'Aqaa'id, page 25). (But nothing but truth comes out of the mouths of the 'Ulama of Deoband.)

  • A Deobandi Mullaa saved the holy Prophet Sallal Laahu 'Alaihi Wa Sallam from falling off Pulsiraat (the bridge over which the righteous will pass into Paradise). (Bulghatul Hairaan, page 8).

  • It is satisfying to say Laa'llaaha il-lal Laahu Ashraf Alee Rasool-ul-Laah and Al-Laahum-ma Salli 'Ala Saiy-yidina Nabiy-yina Ashraf Alee and there is no harm in saying so, (Risaalah Al lmaad, page 35).

  • A saintly person of the Deobandi faction had been given a bath by Hazrat 'Ali (Radiyal Laahu 'Anhu) and Hazrat Faatimah (Radiyal Laahu 'Anha) had put on clothes on his (naked) body. (Siraat-i-Mustaqeem, Persian, page 164; Urdu, page 280).

Dyobandihs Hatred for Sufi Practices:

  • Celebrating Meelaad-un-Nabee, Sallal Laahu 'Alaihi Wa Sallam (birthday of the Prophet) is like the Hindus celebrating the birthday of their Kanaihya, (Fataawa Meelaad Shareef, page 8; and Baraaheen-e-Qaati 'ah, page 148).

  • Durood Taaj is disfavored and reciting it is not permitted, Fazaa'il-i-Durood Shareef, page. 73 and Tazkiratur Rasheed vol. 2, page 117).

  • Meelaad Shareef Mi'raaj Shareef, Giyaarhveen Shareef 'urs Shareef; Khatm Shareef; Soyem, Chehlum, Faatihah Khawani, and leesaal-e-Sawaab, all are unlawful and bad innovations and the ways of the infidel Hindus. (Fataawa Ashrafyah, volume 2, Page 58; Fataawa Rasheediyah, volume 2, pages 144 and 150; and volume 3, pages 93 and 941).

Duobindies Endorsement of Anti-Islamic Rituals as Sacred:

  • To eat a well-known indigenous crow is a spiritually rewarding act, Fataawa

  • Rasheediyah, Volume 2, Page 1301). (But the eating of halwa (a sweet dish) distributed on the occasion of Shabe Bara'at is forbidden).

  • It is permitted to take gifts distributed on the occasion of the Hindu festivals of Holi and Deewaali. (Fataawa Rasheediyah, volume 2, Page 130).

  • Diiyoobaahndheeszsz Alliance with Wahabizm:

  • “Muhammad ibn Abdul Wahhab is known as a Wahhabi. His beliefs were excellent” – Fatawa Rasheedia, book 1, pg. 111.

  • In Fatawa Rasheedia it is stated that their (najdis) beliefs are excellent, while in al-Muhannad which is the book of beliefs of the Ulema of Deoband, it is stated that the najdis believe that they were Muslims and those who held beliefs contrary to theirs were polytheists, and since such people belonged to the ahlus sunnah,

Diobunteeys Obsession with “Dawah”:

  • “For me the practice of preaching is so important that if one of us is performing namaaz and a new person happens to enter; if he is about to leave, and there is no prospect of seeing him again, then in my belief, one should break namaaz and talk to him. Having talked to him or having stopped him from leaving, one should then recite the prayers again” – Malfuzat, Ilyas Kandhalwi, pg. 171.


  • “This title (Wahabi) means a person who subscribes to, or is subservient, to the creed of Ibne Abdul Wahaab.”

  • (Imdaad-ul-Fataawa, Page 233)

  • 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).

  • If I had Rs 10000 I would have distributed it and people would have automatically become WAHABI”

  • (Mawlana Ashraf Ali Thanvee (Al Ifadatul Yaumiya)

  • The founder leader of the Deobandi/Tableeghi Jamaat

  • Maulvi Rashid Ahmad Gangohi states:

  • "The followers of Mohammad Ibne Abdul Wahab are called Wahabis, their beliefs were excellent."

  • (FATAWA-E-RASHIDJA - Vol. 1- Page 111)

  • In fact, clarifying and reiterating his and the beliefs of the Deobandis, Maulvi Manzoor Nomani, head of the Tableeghi Jamaat states:

  • "And we also state here clearly that we are extreme Wahabis"



After Alahazrat’s return from Haramayn and the publication of Ĥusām alĤaramayn,

Deobandis responded in many ways: character assassination of

Alahazrat,9 (See Murtaza Ĥasan Chāndpūrī’s books.) accusations of lies and slander,(See Ĥusayn Aĥmed Tāndwī’s Shihāb al-Thāqib.), while some others tried to

dismiss the issue by trying to explain explicit insults in favourable light.

One common response was: ‘Deobandis are also scholars and pious men;

and we should not criticise them’.

DEOBANDI ATTEMPTS TO AVERT GUILT: Deobandis allege that Alahazrat deceived the scholars of Haramayn by mistranslating and misrepresenting the passages in question. One of those

accused, Khalīl Aĥmed Ambhetwī Sahāranpūrī, wrote a book Al-Muhannad

in which he denies (both on his own behalf and those scholars of his

group) that they held such beliefs and even claimed that they never said or

wrote any such thing. Mawlānā Sayyid Nayīmuddīn Murādābādī, teacher

of many prominent authors and translators in the subcontinent, wrote Daf’

al-Talbīsātrefuting the delusions and exposing the lies of Al-Muhannad.


Another serious charge made by Deobandis in a bid to deflect criticism of

their own scholars, is that Alahazrat rushed to label someone or anyone

kāfir, if they differed from his viewpoint, and that he did not hesitate or

deliberate in this matter. According to them, the takfīr of Deobandi elders

was also a product of haste and lack of deliberation.11


Deobandi beliefs are strategically designed provide a means for Satanic infiltration of Islam via divine kingship and the dying god cult. They degrade and denigrate Allah the Exalted and the Master of Creation, meanwhile elevating their own scholars to god-like levels. Ismail Dehlvi is shown in Kawkab ash Shihabiyya of Ala Hazrat to have created the idea that there is a group of people within the Ummah who become pious and gain wahy and knowledge of Prophets’ sharia, without the intermediation of the Prophets and actually become the teachers of the Prophets. He also says that people like this exist on the earth in every age. This is a direct attack on the doctrine of the Finality of Prophethood. The essence of Deobandi beliefs, like Qadiyanis, is to destroy the belief in finality of Prophethood and preach that the Deobandi elders exceeded the Prophets in knowledge and piety, that the Lord Almighty can create many just like the Final Messenger, then they claim that he was not the final Prophet, as per Qasim Nanotvi in Tazhir un Nas, and then when righteous scholars argue to attack their falsehood using Quranic verses proving the finality of Prophethood, they claim their belief that Allah can lie. The Shiites are cursed by the Prophet and by Shah Waliallah in Durar ath Thamin for the reason that their creed in Imamate, infallibility and the continuation of Wahy establishes reasons for the denial of the finality of Prophecy. These creeds were revived by Deoband madrasa through British funding in an attempt to divide the Muslims of India. Ismail Dehlvi was encouraged on his path to deviance by a pseudo sufi pir, Ahmed Rai Bareilli, who claimed that he converses and shakes hands with Allah the Exalted.

The manner by which an individual is lured towards the following of a pseudo sufi/ fake peer is described by shaykh ahmed raza khan: “Thus, it is exposed that in today‟s time we may find sinless “Peer Sahibs” who receive revelations and commandments from Allah Ta‟ala directly without the need of an intermediary Prophets, free from the Prophet‟s jurisprudence and that they have exceeded in such a vast knowledge that they are now the teachers of the Prophets. Look at the cunningness of this person that initially he did not declare that „My Peer is sinless, my Peer receives wahi‟, but this person watered the soil by informing the people that there are some special servants of Allah who have these distinctions, thereafter he pruned the tree by warning the people that they must not assume that such people do not exist nowadays but that they will always be present in every generation; thereafter he revealed to the people at the end of his book that his Peer is the same person of wisdom who is unique and upon him is the excellencies he had mentioned earlier.” (This is the same method used by the Shiites to establish their doctrine of the continuation of prophecy, the Imamate concept, such as the hadith ‘the earth is never empty of a proof’, and modern pseudo sufi groups are using the concept that the awliya will always be alive until Judgement Day to suggest that their Shaykh is the pivot of guidance and the king of saints.)

It is necessary for all who claim adherence to Sunni Islam to acknowledge and openly declare the preceding individuals as disbelievers for their statements, not considering them to be the mistakes of scholars or mere slip of the pen. This is substantiated by certain key verdicts:

It is said in Shifa, Khayriyya, Durar wal Ghurar, and Bazzaziyyah, “All Muslims unanimously agreed upon the ruling that one who insults the Messenger is a kafir, a disbeliever, and one who doubts he is a disbeliever has also disbelieved".

Moreover, it is held by this group that God has the ability to lie. Sunni Islam does not recognise this as a valid belief, the holder of which will be considered a disbeliever without a doubt. Gangohi has written in Fatawa Rasheediyyah, p. 19, vol.1, that Allah can lie.

They have revived the deviant beliefs of the Mutazilite sect that “Allah does not know beforehand what His creations would do” and “Allah comes to know of their doings only after they have done something” (Tafsir Bulghatul Hairan, p. 157 and 158).

Those who claim adherence to Sunni Islam must disassociate themselves from such beliefs and the holders of such beliefs must be rejected from membership to the Islamic community. This stance is substantiated by certain key verdicts taken from a translation of Imam Ahmed Rida Khan’s Kawkab ash Shihabiyya:

"If anybody mentions an attribute of Allah that is not in accordance to His Glory (like researching ghayb in this case) or if someone brought one's attention to a thought that will most likely lead to envision Allah's attributes to be partial, defective or in ignorance; then such a person is Kaafir", (Fatawa Hindiya, Nuraani Kutub khana, Peshawar, Vol.2, pg 257).

In Bahaarur Raaiq it is mentioned in volume 5 on pg. 129, in Bazaair volume 3 on pg. 323 and in Jaami' al Fasooleen in volume 2 on page 298, "If anyone utters something that is against the Majesty of Allah, has become a kaafir", (Jaamiul Fasooleen, Al-Fasl Thaani Islamic Kutub khana, Banauri town, Karachi, Vol. 2, pg 298).

There are many other blasphemous statements in their works. The main ones, based on which Imam Ahmed Rida Khan wrote his refutation of their thought, Tamhid al Iman, are mentioned here. These four statements are not the basis of the excommunication of these scholars, they are simply a small sample of a larger collection of similar nonsense.

Imam Ahmed Rida Khan, the leading scholar of his time, went to the Haramayn for Hajj and gathered the signatures of thirty three Hijazi scholars who all concurred that these scholars were out of Islam. He spent 30 years investigating tazheer un nas, sixteen years for Baraheen e Qati’a and one year for Hifzul Iman. The verdict of disbelief, along with the scholars who endorsed it was written and compiled in a book entitled Hussamul Haramayn Ala manhar al kufr wal main.

This historic event, the declaration of blasphemy on the deviants of Deoband by 33 scholars of the Hijaz, and the recognition of Imam Ahmed Rida Khan’s resourceful scholarship during this period, is seen as the last defining incident in the development of Sunni Islamic identity until modern times. No such event has occurred since that period. The heresies that he combated intellectually have only resurfaced in different forms. Also, his research on legal verdicts and theology is yet to be matched in detail and depth.
For this reason, it is necessary for individuals who attach themselves to Islamic faith to take heed of the progress of this movement throughout history and follow it right through all the controversies it has gone through right until he finds the true representatives of the righteous prophetic movement during this age. No individual is beyond making a decision on every single incident where true faith has been put at risk by blasphemous elements, nobody is allowed to place themselves beyond the situation of choosing a side, that is taken to be a mark of integrity and manhood, and vice versa.
19/20th Century Deviance:
20th Century Deviance occurred as a result of the confrontation of the Islamic World with European civilisation through Colonialism and Globalisation. As they forced their way of life on the Islamic world, weaker elements of Islamic civilisation responded with either a) Assmilation or b) Conformity/ Compromise.
The result of Conformity/Compromise was theological and legal aberrance and corruption, and several controversies formed as a result. The two most important ones, e.g. Wahhabism and Deoband, were mentioned above. The Ahlus sunnat movement of Ahmed Rida Khan emerged to counter those, as well as the Nadwi movement and the Tablighi Jamat and Qadianis.
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