Sunnism versus cults and sects



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It is to be understood, that all of the groups and thought tendencies opposed by the ahle sunnat movement in British India, and who fell under the pen of Imam Ahmed Rida Khan and his students, were thus treated because their thought tendency emerged from weakness and assimilation to the Imperialist agenda to divide and conquer Islamic territory, and in betrayal of real Islamic beliefs and practice.
The Response

After Ahmed Rida’s return from the Holy Sanctuaries and the publication of Hussam al Haramayn there were various responses from the Deoband movement which they continue to use today. One of them was character assassination of Imam Ahmed Rida Khan (See Murtaza Hasan Chandpuri’s books), accusations of lies and slander (see Husayn Ahmed Tandwi’s Shihab ath-Thaqib), while others tried to dismiss the issue upon which consensus had been formed, trying to explain it away using semantics and figurative interpretations, or sometimes they tried to explain explicit insults in favourable light. Someone who has fallen into this trap is an individual who teaches Shadhili spiritual teachings in America called Nuh Keller, who unfortunately fell into the trap of disbelief through attempting to justify those statements. He has been sufficiently refuted in the works Nida e Haqq by Maryam Qadri and ‘The Killer Mistake’ by Allamah Abu Hasan Ridwi. Another response was ‘Deobandis are also scholars and pious men: we should not criticise them’, this approach is pathetic, it simply will not fly in modern times.

Attempts to Avert Guilt:
Some of the Deobandis allege that Ahmed Rida Khan deceived the scholars of the Holy Sanctuaries by mistranslating and misrepresenting the passages. One of the individuals accused by Ahmed Rida Khan for blasphemy, Khalil Ahmed Saharanpuri wrote a book called Al Muhannad in which he denies that they held such beliefs and even claimed that they never said or wrote any such thing. A prominent Sunni scholar, Mawlana Sayyid Naimuddin Muradabadi wrote a refutation of al Muhannad, called Daf’ al Talbisat.

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.

INDIAN SUBCONTINENT


Deobandiyya:
DEOBANDISM AS A MANIGESTATION OF THE DYING GOD CULT IN ISLAM:
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.)

– Tablighi Jamat.


MUHAMMAD ILYAS CLAIMS HE WAS DIVINELY COMMISSIONED TO BEGIN THIS MOVEMENT IN A DREAM
Muhammad Manzur Numani, one of the pupils of Muhammad Ilyas writes on page fifty of Malfuzat I Ilyas, quoting his teacher, “Dreams are one forty sixth part of prophecy. Promotions that cannot take place through Riyada and Mujahada can occur to some selected men in Ru’ya. Teachings that dawn upon them in Ruya are parts of Prophethood. Knowledge increases one in Marifa, and Marifa draws one closer to Allah. Therefore, Allahu ta’ala commanded us to say, “Oh Allah! Increase my knowledge!” Man is given sahih knowledge in Ru’ya. Therefore, pray so that this leader of yours shall sleep much. When I sleep little because of getting angry, I resort to a physician and use the medicines he gives me to increase my sleep. This way of invitation through Tabligh was shown to me in ru’ya. The interpretation of the ayat, “You are the best Ummah. You have been created for the welfare of human beings. You command the goodness to be done and prohibit the wrong,” was told to me in ru’ya. This statement is similar to those who claimed prophecy in British India around this time based on the principle that Allah gave them revelation in dreams. It is clear that his interpretations are deviant as he makes no recourse to classical scholarship. He claims that the Quran is interpreted in dreams and not through individual struggle and study.
The verse,” you were the best of nations raised for mankind” is used as propaganda for his organisation, and the term ukhrijat is interpreted by him to mean that his followers need to travel to every corner of the globe to spread Islam, according to the cult like and deviant beliefs of Deoband. This would be a prime example of the type of tafsir forbidden in the hadith, “let hell fire be the resting place of any who interpret the Quran according to their lower whims and desires”. This satanic interpretation of divine scripture has motivated amateurish and dim witted individuals to believe that they are appropriate to carry out the job of the Prophets and subsequently travel across the world teaching people their idiotic interpretation of Islam with the view in mind that they are the only ones guided and the rest of the Islamic community are simply astray. What makes it worse is that they do it on the basis of a disbeliever’s incorrect interpretation of a Quranic verse which he found in a dream.
At Tabari and other Quranic interpreters did research on this verse, and Suyuti compiled their research in his book Durr al Mansur. He stated, “Abd Ibn Hamid, at Tabari, and Ibn al Munzir, reported from Imam Mujahid that, in the verse “You are best nation created for the welfare of human beings”, that they thought the phrase ‘nas’, e.g. human beings referred to non-Arabs, and the ‘best nation’ referred to the Arabs, in context of the fact that they possessed Islamic information which could benefit other civilisations. Obviously, none of these scholars interpreted these verses as Muhammad Ilyas did. He used his own interpretation to suit his cause, possibly in a trance like state or through hallucinations.
The fabrication of Quranic interpretation for a political cause is regarded as constructing innovations, one of the key elements of cult groups, something the prophet warned about, in one instance for example he said, “Reject it when a thing absent in Islam comes up in our religion”, this is cited in the collections of both Bukhari and Muslim, which are deemed authoritative.
“It is said in their booklet Dustur al-’Amal, “the aims and beliefs of the members of Jama’at at-tabligh are three: to heighten Allah’s Word, to spread Islam, to unite those who have these beliefs.”
The third of these aims should be seen in particular as indicative of their purpose which is to gather all people who are similarly deviated as they, the phrase “to unite those who have these beliefs” indicates that they hold beliefs opposite to the way of Ahlus Sunnah otherwise they would not feel the need to collect any people who shared the same beliefs as them.
SECTARIAN / CULTIST AGENDA OF TABLIGHI JAMAT
It is said in their booklet Dustur al-’amal, ‘The aims and beliefs of the members of Jama’at at-tabligh are three: to heighten Allah’s Word, to spread Islam, to unite those who have these beliefs.
The third of these aims should be seen in particular as indicative of their purpose which is to gather all people who are similarly deviated as they, the phrase “to unite those who have these beliefs” indicates that they hold beliefs opposite to the way of Ahlus Sunnah otherwise they would not feel the need to collect any people who shared the same beliefs as them.
They state they want to collect all like-minded individuals, and that they want to spread the beliefs of the Sahaba. However, they do not narrate the statements of the Sahaba from the perspective of the Mujtahid Imams or Scholars of Islam, however, they teach these things from their own opinions. Also, people of like-minded beliefs blatantly implies any individuals who do not have a connection with Sunni scholarship or are aware of the intellectual tradition of Islam, nor have knowledge of the sects and heresies in Islam, but ‘simply believe in the kalima shahadat’.

STRATEGIC SIGNIFICANCE OF TABLIGHI SYNCRETISM



IGNORANCE OF TRUTH USED TO ENCOURAGE TABLIGHI SYNCRETISM (SULAH I KULL)
Muhammad Idris Ansari, one of the followers of Ilyas, said, ‘The belief of this community is La ilaha ill-Allah Muhammadun Rasulullah’ (Dustur, p. 4)]
The purpose of broadening their creed to avoid any of the particular beliefs that identify orthodoxy, such as the fact that Prophets are infallible or that Allah cannot lie, is so that any number of the seventy two astray sects can join their Jamaat and find acceptance, their literature states that they allow their members to believe freely however they feel. They produce and encourage syncretism and universalism through their organisation, which is common in many organisations funded by the British during this time, such as Nadwa.
“One’s joining this community is explained in the book Dustur al-’mal as such: ‘Anybody who says and believes the meaning of kalimat ash-shahada becomes a member of this community. The group, nation or country he belongs to has no effect in this.’ (p. 5) This passage shows that anybody who says he is a Muslim, whether he be a Qadiani or a member of other groups of bid’a, e.g. one of the heretics of Kharijiyya, Qadariyya, Mu’tazila or Mawdudiyya, may become a partner to this group and do his worship depending only on hadiths. They do not pay attention to what the Salaf as-Salihin had done and to ijma’ and qiyas. They do not follow one of the four madhhabs. On the other hand, they claim to adapt themselves to Islam, tariqa and haqiqa wholely. This, however, is an apparent dalala, a heretical confusion” (p.259/333)
Strategic Significance of Tablighi Syncretism:
The author of the piece of writing quoted by Huseyn Hilmi Isik states, “From the foregoing passages, it is understood that only one of the seventy-three groups that have come out of the partition of this Umma will be saved against Hell. It is wâjib for every Muslim to search for, to find and to adapt himself to this group, members of which follow the path of Abu ’l-Hasan al-Ash’ârî and Abu Mansûr al-Mâturîdî. How could it be correct of one who comes afore by establishing a new group in this age sees saying ‘Lâ ilâha illa-Allah Muhammadun Rasûlullah’ sufficient and stays away from the faith of Ahl as-Sunnat wa ’l-Jamâ’a? The speeches and writings of the upstart group called Jam’at at-tablîgh show that uttering ‘Lâ ilâha ill-Allah Muhammadun Rasûlullah’ is the only condition necessary for admission to this group. Any person, whether he belongs to a heretical group or disobey everybody except Rasûlullah, immediately becomes a member of this group upon this utterance, even if he would disobey as-Sahâba and mujtahids. People representing Qâdiânism, Nîjarî, Wahhâbism, Mawdûdism and various non-Muslim movements are witnessed to belong to this jamâ’a. What else would it be if this behaviour of theirs isn’t a proof of their intention to disunite the Umma?” (262/333)
The function of the Tablighi group, and others like it such as Nadwa, were to gather in one group, all sects and ideologies that oppose the views of authentic Islam. Since they are in the minority, they would need to gather together in order to pose a serious threat to the orthodox Sunnis who are in the majority.
Huseyn Hilmi writes: The writer says, “Do they correct the heretics after accepting them into their group? The opposite is demonstrated in their books and behaviour. They prohibit speaking on the madhabs. They give freedom to everybody in his beliefs.” This indicates that discussion of the concepts of innovation or correct beliefs are hazardous to their organisation because its foundations will be rent, as will the cohesion of their ranks which are comprised mainly of ignorant lay people.
Being the missionary wing of Deoband’s ideology, Tablighi Jamat acts as a means to spread the aberrant views of Deoband’s scholars to the general public, and empowers the public to actively propagate these views, one can imagine how disabling such a move would be to older traditional Sunni scholars, when faced with moronic youth who denounce their years of study as innovation and disbelief
In their preaching to people outside their Jamaat, they will not refrain to use the word bid’a in regards to actions they deem to be heretical, and when preaching to people outside their Jamat, they will not refrain from criticising the authentic Sunni aqida, but in order to make sure their ignorant followers do not start turning on one another, they prohibit them from speaking on beliefs and innovations. In cults like the Tablighi Jamat, or Hizb ut Tahrir, learning traditional Sunni doctrine reveals to an individual the falsehood of these groups and diverts his objectives from that of the organisation.
Huseyn Hilmi states: “They do not have the Ahlus Sunnah faith. All of the seventy three groups may come together among them freely. Moreover, non-Muslims too, may join them. They do not deal with the knowledge of faith; they even prohibit learning it (as Hizb ut Tahrir). They say that they follow only the Prophet. They do not study the single right path which was stated in the hadith. They say that it will cause disunion if studied (i.e. disunion among their cult). They do not use the word bida or others which will cause disunion. Despite all these heretical behaviours, they claim to belong to Ahlus Sunnah Wal Jamaah. However, in view of the followers of this path of truth, there is no doubt about their heresy” (p.248) (Islam’s Reformers, p.248, Hakikat Books, Fatih, Istanbul)
TABLIGHI CONTINUATION OF WAHHABI HATRED FOR SUFI PRACTICE
LEGAL DEVIANCE
Legal Deviance: Ilyas denied Qiyas and Ijma as authorities of law, by saying in order to do a task or an Ibadah or to prohibit something it should have been declared in hadith no other document is needed, dustur al a’mal, pg. 5.
CULT CONCEPTIONS OF LEADERSHIP
The Tablighi Jamaat have a collection of books known as Tablighi Nisaab which is recommended reading prescribed by elders of the organisation. These are: Hayat us sahaba, Fazail ul amaal, Faizail us sadaqat Munthaqab ahadith. We can identify the presence of Tablighi brainwashing upon observation of emphasis on these particular books among a certain individual or group.
A key characteristic of the Tablighi Jamat is the agreement of blasphemies in the four books: Takwiyatul Imaan, Hifzul Imaan, Tazhir un Naas and Barahiyun Qatiya.
They travel around the world appearing pious yet they do not openly declare their true beliefs as is the case with all deviant sects.
The Tablighis use a cult approach to leadership, they give him ultimate authority, the same way in which the Shiite group assign divinity to the Imams and scholars of their community. In one case, the term ‘ulul amr’ designating people of authority in the Quran, which is usually thought to mean a general authority, is used by the Tablighis to justify the divine authority of their leader. “it is Fard for everybody to obey his known commands just as the commands of Allah and the Prophet are obeyed”, pg. 6
The Tablighis give equal respect to the words of their self-appointed Amirs as they do to the Quran and Sunna. In their manifesto, Dastur al Amal, phrases like “Wajib to obey without objection”, “it is not permissible to investigate the evidences of the Amirs”, “it is a grave sin to not carry out his command and to do what is opposite to his will brings about divine punishment and torment”, are used to describe the high rank of the Tablighi’s self-appointed missionary leaders. In Sunnism, such respect was not even given to the chief leaders of the law schools let alone self-appointed and uneducated ignorant people who participate in the cult activity of groups such as the Tablighi Jamat. “Before the Emir will give a command it is Wajib for him to consult with the prominent ones of the Jamaah and later with the members of the high council” (Dastur al Amal, pg. 8) Finally, they confess that obedience to the emir is compulsory even if he does not conform to what members of the council say.
Similar to the Khawarij, all of the leaders of the Tablighi Jamat appear to be elected internally, according to their own criterion, i.e. they are lay people like themselves, unlearned in the Islamic sciences. They are then somehow elevated to the position of unquestionable divine teacher, this is exactly how the divine king is chosen in societies who live by the Mithraic and pagan cults. They elect a leader using their own criterion, and then give him near divine status. The Shia attempted to make Imam Husayn the cult leader in their pagan, Zoroastrian/Mazdakite faith, that is why they betrayed and martyred him.
In a nutshell, the tablighi jamat have ignored the conditions of leadership stipulated by the Salaf and the upright scholars of the community. They have made it wajib to follow, and a grave sin to disobey their Amir’s commands. The fact that none of the members of Tablighi Jamat are from Ahlus Sunnah, i.e. they accept and read the books of the four blasphemers of Deoband, is sufficient to show that their leaders are not in authority among the Muslim community.
– Nadwa
NADWA SECTION
A question was posed to Imam Ahmed Rida Khan which is recorded on page eleven of the book ‘Fatawa al Haramayn bi Rajf Nadwatul Main’, about the syncretist movement of India known as Nadwa, “ In the last two years, the number of non-conformist groups has risen significantly. A new organisation named ‘Nadwatul Ulema’ has been founded claiming service to Islam and awakening Muslims. Here, every kind of heretical group have gathered, including a few belonging to Ahlus Sunnah, who have taken leadership positions in this organisation. What would you say about this?”
His answer opened by stating clearly first of all, “Their behaviour is haram and heretical”. He also explained some of the harmful effects of deviant organisations such as Nadwa who work as disinformation centres infecting the Islamic community with poisonous beliefs, “it is intended to estrange Muslims with little knowledge from their law schools. Such Muslims, upon seeing heretical men of religion in cooperation with Ahlus Sunnah scholars all sitting in the same row of chairs, think of those heretics also as respectful and beneficial”. It is clear that this type of activity has been occurring with increasing frequency since the time of Imam Ahmed Rida Khan, and especially today. Imam Ahmed Rida Khan states, “they begin to show respect to them which is sinful. Islamic religion commands humiliation and severe treatment of men of innovation and forbids showing respect to them. In books of doctrine, like ‘Sharh Maqasid’, the ulema of Islam wrote “It is necessary to treat severely, to humiliate, to refute and to expel men of bid’a”. When Muslims see them at high ranks, their hearts incline to listen to them, and through the deception of Satan, begin to love them. These so called scholars who cooperate with the men of innovation cause Muslims to go astray, and cause them to lose their faith. Gathering of people with different beliefs results in the destruction of Islam. Those who claim to be waking up Muslims in fact try to poison them and lead them to disaster.”
A question was asked to Ahmed Rida Khan to which he replied in Hussam al Haramayn by the words: “It is claimed that the purpose of this organisation known as Nadwa is the abolition of the ‘differences’ between the orthodox Sunni Muslims and the other groups (innovators and disbelievers). They claim that they should not refute one another’s beliefs but rather ‘live brotherly’. ‘Ulema should not speak or write about the discordant views among themselves. Otherwise, they set a bad example to be copied by all Muslims and their disciples. Difference and arguments cause destruction and stem from the desires of the ego’. This is their claim, are these words right or wrong or excessive?
The answer given explained why it is obviously necessary for possessors of the true creed to argue on behalf of their faith against subversive and deviant movements whose objective is to destroy and corrupt the pure faith of true believers under the guise of purposeless ‘unity’ and irrelevant ‘cooperation’ with deviant sects. He said, “when an innovation is spread, it is obligatory to refute it and spread knowledge of its evil, harmfulness and wickedness. It is unanimous, i.e there is ijma that this is obligatory by the scholars of Islam. The pious ancestors and the scholars of Islam always opposed innovation in this way. One who does not show rejection of the people of innovation and rather leave them alone to their innovation will have gone against the consensus, we cannot just leave them alone, it is the same as liking their innovation.

Ibn Hajar Makki wrote in the preface to Sawaiq al Muhriqa, “I was compelled to write this book by the hadith recorded in al Jami’ by Khatib Baghdadi which stated, “When seditions and innovations spread and the Companions are slandered, those who know the truth should declare what they know. May those who do not declare what they know be damned by Allah, the angels and all people. Their righteousness and worships are unacceptable. The Nadwi, syncretist propaganda that, “telling what one knows is sinful, causes disunion and self-destruction” is a slander against Allah and the Islamic ulema. This is a denial of an important obligation.”

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