Wednesday, 23 March 2011




Written By

Allama Arshadul Qadiri


Maulvi A'amir Usmani, Editor, "Tajalli", Deoband

The learned author of this book belongs to the Barelwi School of thought. It gives me great pleasure to express that to a great extent his style of writing is free from those famous defects of the pens of Barelwi authors and there is to a vast extent elementary reasoning in his knowledge and speech. It is a different matter that he has not yet reached complete perfection.

In this book the author has, by quoting from the works of Deobandi Ulema, explained that they (Deobandi Ulema) with regards to beliefs (Aqua'ed) are guilty of gross contradictions. There are certain religious acts, which they (Deobandi Ulema) associate with the Barelwis and declare them as innovation (Bid'at), Shirk (blasphemy) and Kufr (infidelity), but the same are established to be an essence of Imaan when it comes to their own Elders. If it would have been the same distorted logic which generally appears through the medium of posters and pamphlets brought out by the exponents of the Barelwi School of Thought from time to time, I would have taken no interest in it. But this book contains the documentation of true evidence which cannot be disputed. Since the author has expressed his thoughts in a most sober manner. I, therefore, see no reason in fulfilling my moral obligation to present an impartial analysis.

The author on the one hand has shown that Maulana Ismail Shaheed in his book "TaqwiyatuI Imaan" and other Deobandi Ulema have mentioned that to believe the prophets having the knowledge of the unseen (Ilm-e-Ghaib) and possessing the powers of help, is regarded as Bid'at, Shirk and totally against the concept of "Tawheed", and on the other hand proved that the same Deobandi Ulema believe that their Leaders possess the knowledge of the unseen and the powers to assist the needy.

The matter is really of great concern. The author has definitely not taken any insignificant or irrelevant quotations to draw a conclusion, but has lifted complete excerpts without manifesting any meanings of his own. Although, I myself belong to the Deobandi School of Thought, I have no hesitation in confessing that this book has added to my knowledge about my Buzurgs (elders). I wonder as to how should I refute the charges levelled in this book. There is no chance of defence. Even the greatest of logicians and the man of knowledge cannot repel these charges which are levelled in this book against various Deobandi Buzurgs. If I were amongst those who follow blindly according to sectional beliefs, the least I could have done was not to mention this book. God save me from the false thinking of sectionalism. It is my virtuous obligation to regard truth as truth. And the truth is that the charges of contradictions levelled against certain Deobandi Ulema as substantiated in this book with documentary proof are solid.

I have had the opportunity to page through and note the contents of certain sections of the famous Deobandi books of literature, namely, Arwah-e-Salasa, Tazkiratur Rasheed. Swaneh Qasimi, Ashrafus Swaneh, Al-Jamiat's Sheikhul Islam Number, and Anfaas-e-Qudsiya. It is through this book "Zalzala" that my attention has been drawn to the types of miraculous stories preserved in them. Sad to say that even indecent novels would not cause as much damage as these books have caused. These books might have contained pages of Islamic learning, but the excerpts selected in "Zalzala" are enough to toss up shreds of disgrace and in place of God Worship (Parasti), to impart such lessons of Elders worship that no antidote of its poison can be found.

The author repeatedly questions as to what answers do the Deobandi Ulema have to these contradictions? In fact Maulana Manzoor Nomani or Maulana Muhammad Tayeb Saheb have moral responsibility to answer these questions. But they will never answer, for the objections raised in the book are impossible to be repudiated. Since I do not wish to blindly advocate the Deobandi Ulema, I would like to present a simple answer. The late Deobandi Ulema were not only scholars and theologians, but also Sufis and Sheikhs. No matter how cautious mysticism can be, it surely brings enchantment of revelation and miraculous powers with it. Then this enchantment continues to become an extreme mixture of blind beliefs for the disciple (Mureed), sometimes to the extent that these beliefs challenge the religious principles and beliefs of Shariat. And those who formulate the Qur'an and the Sunnah as their criteria are compelled to declare that "Tasawwuf" (Mysticism) is an intoxication, insanity and the enemy of Shariat.

I think one must not expect that the types of books Tazkiratur Rasheed, Swaneh Qasimi and Ashrafus Swaneh would be free from fictitious narration and exaggerations. When the devotees write something in praise of their beloved ones, it becomes almost impossible for them to maintain the high standard of narration which is applied to scrutinize the Ahadith (traditions). Therefore we should not mourn over the ignorance of such devotees, as even the great scholars and intellectuals fall in the same line. Was Maulana Munaazir Ahsan Gilani the compiler of Swaneh Qasimi a scholar of low caliber? Was Maulana Aashiq Elahi Meerathi, the compiler of Tazkiratur Rasheed amongst those in the ranks of ignorant? Was Mufti Azizur Rahman of Bijnor who edited Anfaas-e-Qudsiya an illiterate person? Are the publishers of Aljamiat's Sheikhul Islam Number and Khwaja Gharib Nawaz Number non-Aalim? Was Amir Shah Khan, the author of Arwah-e-Salasa a thing of scrap market? Nay, they are all with the grace of God most competent and elite scholars of Shariat and possess the quality of a machine gun in showering a volley of objections at the religious ideologies and beliefs of their opponents. But when they themselves set out to narrate the Biographies of their own ancestors, they ignore all the rules of careful scrutiny, forgetting when and where, what Fatwa and verdict they had given. We ourselves and our reliable Elders have so vehemently and enthusiastically presented lot of beliefs full of Shirk and Bid'at!

The statement is bitter but one hundred percent correct that the leaven of the Deobandi School of Thought is interwoven with blind followings as well as sectarian prejudices. Most of the scholars of this School have the impression that nobody but our particular Sheikhut Tafsir has ever understood the meaning of the Qur'an; that if anybody has acquired the greatest depths of knowledge of Ahadith, it is none other than a certain Sheikhul Hadith of ours; and if ever anybody understands the secrets of Wilayat, Nabuwat, Tariqat and Tasawwuf, they are certain Sheikhs of ours. Together with these apprehensions, there also prevails a faith among these scholars that their Buzurgs and Sheikhs are "Mehfooz" (free from faults). They cannot call their Shiekhs "Ma'soom" (Innocent) as this term is universally attributed to the prophets only. But they exploit the metaphorical meaning of the term Mehfooz to prove their ancestors Masoom (free from sins). They firmly believe that their Sheikhs, besides having the qualities of piousness and fear of God, are no less intelligent and brilliant than Aristotle and Buqraat.

Perhaps this was the reason that Maulana Hussain Ahmad started criticizing the Maudoodi ideology. And later on it became the moral obligation of his followers to play the same note. Despite the fact that their objections have received most powerful and rational answers, they are still continuing to, broadcast the same slogans as tailored by the blind following and obstinacy.

The Day of Judgment will decide between Maulana Maudoodi and his rivals. But what would be the way to answer the questions raised by the book "Zalzala"? The present generations of our Deobandi scholars have not learnt to admit their mistakes. Rather they believe in beating their own drums. I am sure that this book will receive the same (no response) treatment.

The surprising and unbelievable miracles of our elders, which the book Zalzala has disclosed to us, are beyond any comment. I would like to quote an excerpt that has made us totally wonder-struck.

I always believed that Syed Ismail Shaheed laid down his life in the path of truth. I still believe this. But my mentor the late Maulana Madani states in his book "Naqsh-e-Hayat":

"Since the main objective of Syed Saheb was to destroy the British rule that perturbed both the Hindus and the Muslims in India, he invited Hindus to join him and explained to them in clear terms that he simply wanted to terminate the alien's rule from India and that it was not his concern as to who would rule over India after the ouster of the British. Whoever has the capability to govern? Hindus or Muslims or both, will rule."

(Naqsh-e-Hayat. Vol. II. p.13 quoted in Zalzala, page 142)

The author of Zalzala has thus remarked:

"Now you have to decide as to what opinion can be formed about the army of Syed Saheb in the light of the above mentioned reference, except that it was just like a battalion of the volunteers of Indian National Congress which was raised to establish a secular (Non-religious) state in India."

(Page 142)

No matter how partial I would like to be, the most I can say is that this remark is tainted with a certain amount of verbal bitterness. But, has this remark any defect in its meanings or is there any exaggeration or allegation found in the remark literally or logically?

No doubt, if the statement of my respected teacher Hazrat Madani is considered factual, then the martyrdom of Hazrat Ismail proves to be a mere fiction. Any attempt to terminate an alien rule just to get rid of materialistic crises can never be adjudged as a sacred cause. In the accomplishment of this worldly objective, both believers and non-believers arc equal. To be killed whilst striving to accomplish this objective has no connection with the Martyrdom (Shahadat), which is a most respectful and distinguished Islamic term. Any suffering like imprisonment or other suppressions borne by people who strive in the worldly cause cannot bring any reward in the hereafter.

Maulana Maudoodi has termed "Tasawwuf " as 'Miss Opium'. This bitter simile could not be swallowed by the exponents of Sufism and it created turmoil everywhere. Our elders have not till today pardoned Maulana Maudoodi. But, is not the intoxication that when our elders like Hazrat Maulana Rasheed Ahmad Gangohi or Hazrat Maulana Ashraf Ali speak in the language of Fatwa, they declare all those beliefs as Shirk, Kufr, Bid'at and misguidedness which are associated with Ilm-e-Ghaib, spiritual powers, meditation with Sheikh's image and seeking help from the souls? But when they speak in the language of Tariqat and Tasawwuf, then all these concepts turn to be perfect sources of Wilayat and signs of piety.

If we suppose that whatever the other authors have attributed to these Buzurgs (edlers), is mixed with gross exaggeration and far from truth, we can get rid of objections with regard to these elders. But these 'other authors' are the Ulema of Deoband too whose books are read with utmost enthusiasm and reverence in the Deobandi circle. But no body dares to declare that I dissociate myself from these fables. Let alone dissociate, the present generation of our Ulema firmly believe that the knowledge of unseen (Ilm-e-Ghaib), answering Mureed's invocation for help, spiritual powers, and the miracles through revelations (Kashf and Ilhaam) as are attributed to our Murshids in these books are absolutely true and based on facts. How then these objections may be removed?

In our opinion the only way to save our skin is to set on fire openly the books like Taqwiyatul Imaan, Fatawa Rasheediya, Fatawa Imdadiya. Bahishti Zevar and Hifzul Imaan and declare in clear terms that the contents of these books are against the Qur'an and the Sunnah and that the true beliefs of Deobandis can be verified from the books like Arwah-e-Salasah, Swaneh Qasimi and Ashrafus Swaneh, or declare that the latter books are mere fictions, full of heresies and that our real beliefs are the same as have been mentioned in the former books.

The Author of Zalzala has also quoted me from Tajalli: "Those who most absurdly and foolishly assert that Prophet (Sallallaho Alaihi wa sallam) possessed the knowledge of unseen (Ilm-e-Ghaib), should get their heads repaired."

Alhamdo-Lillah, 1 have no regrets on this comments nor it is necessary for me to repell if I had given firm accounts or declarations to the Deobandi Elders which would have blotted my faith. Alhamdo-Lillah, I am free from such declarations. I am not from among those who are involved in Sectionalism. Books like Arwah-e-Salasa and Swaneh Qasimi are not sacred to me. Nevertheless 1 will clarify what I intended to mean by my above statement. Every learned person knows that "Ilm-e-Ghaib" (Knowledge of unseen) is an idiom, which means that to drive without any aids or any assistance knowledge of those things which are out of the practical bounds of the "five senses". In short, the argument is this that many people have the views that the Holy Prophet (Sallallaho Alaihi wa sallam) had the entire knowledge (Ma Kana Wama Yakoon) meaning the knowledge of everything since time immemorial to eternity. There are however others who do not expand to that extent but are of the opinion that the Holy Prophet (Sallallaho Alaihi wa sallam) had all the hidden knowledge (Mughibaat) related to himself or those of his followers (Ummat).

To me the former group is in the lowest depth of ignorance and my remark is directed to this group of people. Although the evidence of the boundry of "Ilm-e-Ghaib"(Knowledge of unseen) is not in this comment, in "Tajalli" the subject has been under discussion at various intervals. Every seeker of truth can observe on its rules and laws I do not regard foolish and frivolous beliefs as "Entire Ilm-e-Ghaib".

Meanwhile the belief of the other group is also not totally acceptable to me. I believe, and which Muslims does not believe that Rasoolulallah (Sallallaho Alaihi wa sallam) had numerous (infact countless) hidden knowledge (Mughibaat) the knowledge which is out of the reach of any followers of his Ummat. He was the world's greatest Uloom. (Amongst mankind he possessed the greatest knowledge of all.) The entire mankind's knowledge in comparison with that of the Prophet's (Sallallaho Alaihi wa sallam) is like a mere drop in the Ocean. Together with it is also my belief and claim that despite this immense knowledge the phrase of Ilm-e-Ghaib cannot he applied to the Holy Prophet (Sallallaho Alaihi wa sallam). This phrase is only attributed to Allah because in the knowledge of anything Allah is not indigent of aids, means and help, because of everything from the beginning to eternity is present before him. On the contrary the Holy Prophet (Sallallaho Alaihi wa sallam) received his knowledge through guidance and help. Example: He the Holy Prophet (Sallallaho Alaihi wa sallam) saw certain mysterious things which normally is not within the bounds of mysterious knowledge (Ilm-e-Ghaib) whatever Allah wanted to reveal he used ways and means (Asbaab). In this angels are included and also certain powers which are unknown to mankind. Today through the discovery of other wave length news is broadcasted to us on the radio within minutes even from as far as thousands of miles away. By the same token even more faster and more powerful elements may he existing on this universe, through which Allah showed His messenger the entire heavens within minutes. In this tour the Prophet's (Sallallaho Alaihi wa sallam) personal powers and desires had access. (In other words he was governed by power and law of nature).

There are many incidents in the life of the Prophet (Sallallaho Alaihi wa sallam) where it reflects that he had secret knowledge (Ilm-e-Ghaib). From these incidents it cannot be proven that it was not bound by means of either Angels or through certain hidden revelations or even by means of spiritual techniques. So much so that even opinions of other Ulema be accepted and I personally have no hesitation in accepting that Prophets (Sallallaho Alaihi wa sallam) besides the five senses were also blessed and endowed with other means through which they could understand and recognise the unseen and future (Mughibaat). Call it internal eyes or give it any other names. Nevertheless this also occupies the status of ways and means (Wasila) and it has been proven without any shadow of doubt that these eyes were not infinite but finite and because of these limitations many incidents are to be found in the lives of Prophets (Sallallaho Alaihi wa sallam) from which is apparent that certain incidents, happenings or calamities were hidden from them either for a period of time or indefinitely. Unlike Allah where everything at every moment is within His knowledge (His knowledge has no bounds). Their eyes definitely saw those things which were essential and necessary for the spreading of religion. This unique quality was placed by Allah so that there be no setback in discharging the obligations of Prophethood. These eyes were not blessed with the burdens of seeing those things which were not connected with these essentials and necessities. In short besides Allah whatever others comprehend, was through the help, aid and means (Wasila). No matter how extraordinary and secretive these mediums may seem this knowledge of mankind will separate from that knowledge of Ghaib of Allah whose knowledge is comprehended at all times and without means.

From this it is apparent that I do not deny the literal "Ilm-e-Ghaib" of the Prophets (Alaihimus salaam) nor with regards to the miracles and inspiration of the Awliya Allah (Saints) as stories. Without any doubts the Awliya Allah due to the purity of their hearts received knowledge of Ghaib. It would not be wrong to term it as evidence and to a great extent they had the ability to perform miracles. To acquire the help from souls through the medium of Qalbi (relating to heart) or any other methods of inspiration the acceptance or rejection will be based on the criterion of the Qur'an and Sunnah and not on the orders and sayings of Shaikhs. To me even the trance and statements of the greatest Elders is not acceptable if it is not corresponding to the beliefs and opinions of the Qur'an and Sunnah. Be it any Ameer Shah Khan, Maulana Manzoor Ahsan Gilani or certain other statements will not be imagined as revelation on the basis that these People are, as my Elders. Their instructions and sayings (Irshadaat) will be explained to them in the best possible manner, to the best of my ability and when there is no room for improvement, it will be told to them that they have blundered, and that they have trusted false narrators, that they themselves are misunderstanding by regarding false incidents and stories to be true or their eyes are covered temporarily.

The biggest impression of this book Zalzala, which in reality is misleading will have on the minds of the readers is this that this Barelwi School of Thought which is the bearer of grave worshippers is purely the truth and is also acknowledged by the Deobandi Ulema. God save us from this impression. Justice is this that through the doors of mysticism. (Tasawwuf and Tariqat) many false opinions and imaginations have crept into the Barelwi School of thought. Similar types of opinions and beliefs have also crept into the Deobandi School of thought. Excess devotion and worship, excess recital of Tasbihaat, extreme miracles and revelations (Kashf and Karamaat). virtuous looks of personality, pious mode of dressings and many virtuous characteristics are definitely not all surety of all beliefs. History records that even in astray sects like Khawarij and Mautazila great and pious people existed but due to their certain beliefs they were not regarded as members of Ahle-Sunnat wal Jama'at. They were even termed as kafirs by many fanatical elders. From this it is apparent that be it Barelwi or Deobandi Saints, no matter how religious they may seem in appearance or may even posses the qualities of piety, revelations and miracles but through this Knowledge and actions can never attain the quality of innocence (Maasomiat). Therefore! 1 can state without hesitation that those statements and events related to Maulana Ashraf Ali or Maulana Rasheed Ahmed Gangohi or Maulana Qasim Nanotvi which religion (Shariah) rejects either those who are responsible for those references have erred or these very Ulema have at times gone out of the bounds in the rejection of mysticism (Tasawwuf) which have been established by their own fatawas and lectures (Allah knows best).

After this long analysis in the spirit of Fraternity, I humbly request the learned author if it is possible to cast aside the imaginations of Deobandiat and Barelwiat etc. and ponder over religion purely with the desire of truth. A person dose not reach without inclination towards truth if he regards that a certain school of Thought is completely false and his school of thought is correct from A to Z. The foundations of Imaan and Islam is in the Qur'an and Sunnah, not in the sayings and actions of any Shaikh of Tariqat. Before getting emotionally involved in actions and sayings of Shaikh Abdul Qadir Jilani (Rehmatullah Alaih), Khwaja Ajmeri (Rehmatullah Alaih) or any particular saint (Awliyah) and from it trying to gather laws and beliefs we should with an open mind make the glorious instructions of Allah and His Beloved Prophet (Sallallaho Alaihi wa sallam) as the centre of consideration and after pondering justly, those rules and laws attained from there should be regarded as the final word and comprehended as the principal touch stone on which if rubbed, true or false decision can be taken. On this touchstone those merchandise proven to be false will remain false even if it comes from Junaid, Shiblee, Attar or Roomi. On this touchstone those proven to be genuine will remain true even if it is from the market of Khawarij or Mautazilah. This is the description of the Qur'an and Sunnah. This is the understanding, the Qur'an laid down system by declaring, in dealing, when there arise on any affairs, controversy then turn towards Allah and His Beloved Prophet (Sallallaho Alaihi wa sallam). Those are the restricted doctrines which is expressed in these words. Allah and His Beloved Messenger (Sallallaho Alaihi wa sallam) are the true guide and nobody on this earth has the ability to measure the true religion.

By writing this book (Zalzala) you have assured yourself that after receiving a certificate for Barelwi beliefs from the Deobandi Ulema then the Barelwi beliefs are entirely correct then this will be a deception in which intellectuals like yourself should not involved. Exaggerations of beliefs in various degrees are in both camps and the Qur'an and Sunnah draws a line in rejecting this exaggeration. In the hereafter it is possible those less intelligent on the excuse of firm following may be forgiven. But those learned and intelligent like yourself must not have this hope. To have such hopes is being ungrateful to Allah who bestowed you with intelligence, understanding and knowledge.


Respected Maulana A'amir Usmani (Editor Tajalli) hoping that you are in good health after the journey of Haj and Ziyarat. I have read your lengthy analysis on Zalzala. Several attempts were made to write to you but every time that I attempted to do so other commitments prevented me. I have today decided that no matter what may happen I will not put down my pen until I have discharged my obligation in replying to you.

Nevertheless, besides controversies from certain portions of the analysis I cannot be at ease without expressing my gratitude at the keen interest that you have shown at my book with an open mind.

There is no doubt that you have displayed an extremely courageous action in picking up your pen against the "Sacred Writings" of your fraternity (Jama'at).

If it is not boring, kindly ponder on the following presentation, which is the review after reading your analysis. Believe it that behind this there is no desire to commence written hostility. In fact with good intention I am bringing to your notice of my personal occurrences for the simple reason that you may measure any action of rejection with regards to certain portions of your analysis.

In clearing members of your fraternity (Jama'at) from my reverting accusations terming mysticism (Tasawwuf) as questionable have stated.

"the late Deobandi Ulema were not only Aalims but also Sufis and Shaikhs. No matter how cautious mysticism can be, it surely brings enchantments of revelations and miracle powers with it."

(Tajalli Daak Number May, 1973 Deoband Page 93)

And on the contempt of Tasawwuf it terminates on this section.

"and those who formulate Qur'an and Sunnah as their basis of criteria are compelled to state that mysticism (Tasawwuf) is intoxicating, insanity and the enemy of Islam."

(Page 93).

According to your statement Tasawwuf brings with it enchantments of revelations and miraculous powers, it is therefore the enemy of religion. But after two or three pages on this very subject from your very pen this impression is affixed on the surface of the page this miraculous power with its necessary appliances are available. Look at it carefully.

"I do not deny the literal "Hm-e-Ghaib" of the Prophets nor with regards to the miracles and inspiration of the Awliya Allah (Saints) as stories. Without any doubts the Awliya Allah due to the purity of their hearts received knowledge of Ghaib. It would not be wrong to term them as evidence and to a great extent they had the ability to perform miracles.

(Tajalli Page 97).

According to this statement of yours, when revelations (Kashf) and miracles (Karamaat) of Awliya Allah are not stories but realities and due to the purity of their hearts and scared intelligence are one of their many practical habits to accrue mystical knowledge and in the depth of spiritual powers to possess the ability of miracles is one of their true qualities. Kindly explain then, how can Tasawwuf be accused of being the enemy of religion (Shariah)? Nevertheless if one wants to term someone the "Enemy of Shariah" then why not term those who with respect to Awliyah accept this "Enchantment of Miracles" as reality and granting Tasawwuf an opportunity to advertise it.

Your exalted status is not indigent of explanation amongst those who make the Qur'an and Sunnah their yardstick. Therefore, it cannot be doubted regarding yourself that the firm belief that you have expressed with respect to Awliyah-Allah's revelations, miracles and mysterious knowledge will have inferior effect on Tasawwuf. Instead it has to be said that in this respect whatever is stated by you is strictly according to Qur'an and Sunnah and will strictly be according to the laws of Islam.

Forgive my presumptions; I may state that on reaching here the situation has changed. Now Tasawwuf is no longer the enemy of Shariah because whatever emerges from it is strictly according to the demands of Shariah. When this is the situation then what would you term those who regard it to be the enemy of Shariah.

Here you have accepted literal Ghaib-Dani (one who has knowledge of the unseen, mysteries and future). With respect to Prophets you may explain what you mean by literal Ghaib-Dani. But more clear expression than this is before me with regards to general creation's knowledge of unseen "without any conditions" which has emerged from your pen. Kindly refer to it:

It was through revelations and secret dreams that Prophets came to know about certain mysteries and secrets (Ghaib ki baat) and our means are through the knowledge of mathematics, judgement, logic and the knowledge of astronomy etc. The difference is that of means and methods. In both cases fundamental incidents are present meaning occur in the near future are none the less Ghaib. In this specific meaning we all in different status are A'alimul Ghaib.

(Tajalli-Babul Istifsaar Sept. 1966).

After pondering on the paragraph from various aspects with regards to beliefs and arriving to objections castling them aside I wish to state that those who believe with respect to Prophets and Saints having Ilm-e-Ghaib apply this specific phrase A'alimul Ghaib (all knowing) for Allah only and they regard it as forbidden (Haraam) to apply this phrase on others besides Allah. In the above paragraph you did not only acknowledge and accept beliefs of Ilm-e-Ghaib without any attachment on the entire creation, but the application of the word A'alimul Ghaib you did not leave it as the distinguished attributes of Allah.

If this statement was expressed from the tongue of Tasawwuf, I do not know how many lashes would have been showered on its back. But this very statement being expressed by you then who can say that you have moved from the status or yardstick of Qur'an and Sunnah.

While terming Tasawwuf as an enemy of Shariah surely you had to consider where the blow of this attack would land. You will never ever be able to prove this claim that from Imamut Taifa Hazrat Khwaja Hasan Basri (Radi Allahu Anhu) to Hazrat Shah Waliullah Muhaddis Dehlwi (Rehmatullah Alaih) those elders irrigated Tasawwuf. Weren't they amongst those who made the Qur'an and Sunnah as their criteria and they for centuries, one after the other have been embracing the enemy of Shariah in their hearts.

Be it evident that to term Tasawwuf as an enemy of Shariah on the foundations of false actions and wrong doings of a few ignorant, deceitful Sufis is like terming Islamic knowledge as an enemy of Shariah on the basis of false actions of a few cunning and ill behaved Aalims.

After exposing discomforts of your hearts on the evil of Tasawwuf I am placing an interesting case in your court of justice and I am seeking justice from you against your own self. In my opinion it might be the first instance in the pages of history for you where you will feel it necessary to write against your own self.

The statement is not that of an ignorant or irreligious Sufis who believes in grave worshipping, but is that of an Aalim of your caliber a enemy of Tasawwuf and Worshipper of Tawheed (Monotheism) who regards the Qur'an and Sunnah as the criteria of truth, and the subject matter is not that of revelations, miracles and Ghaib which you have also acknowledged as being the quality of others. The subject matter is that of Sajdah Niyaz (prostration with dedication), which we both agree is forbidden to all other than Allah.

The subject is a few years old, it might be still in your memory, if not then open the file of Tajalli dated February 1963, see page 54. Somebody must have written to you with regards to one of your topics, that you caused injury to Maulana Maudoodi. The portrait of your emotional belief drawn by your pen is as follows:-

"What will that person injure Maulana Maudoodi, who on that threshold endowed by God has given prostrations of dedications (Sujude-Niyaz) during the brightness of the day".

(Tajalli February 1963 page 54).

If this statement preceeded from a Sufi or a Shaikh then my distressed heart would have been explained that mysticism (Tasawwuf) is intoxication insanity and an enemy of religion (Shariah). Thus there is no surprise when a Sufi leaves the threshold of God and presents prostrations of dedications (Sajdah Niyaz) on the threshold of His beloved. Because to go astray under the influence of intoxication is man's nature and when the power of strength and reasoning is weakened then embarking to commit sins during the darkness of the night and brightness of the day is equal.

But the greatest tragedy of this disaster is this that the forehead prostrating on Maulana Maudoodi's threshold is not that of an intoxicated Sufi or of a grave worshipper Mujawar, but is that of a great Suprident of Shariah none other than Maulana Aamir Usmani who is the regulator of laws of religion (Shariah) and the maker of Qur'an and Sunnah as the criteria.

There, the entire accusation was placed on the head of Tasawwuf and the matter dismissed because there, the "Late Deobandi Ulema" were Sufis and Shaheeds. Here the honour of a Muslim demands, on whose head the fresh blood of this belief of martyrdom be placed?

Then this incident of prostration with dedication on the threshold did not occur once that it be regarded as an accidental tragedy and dismissed. In fact after a brief span of time again Maulana Aamir Usmani's forehead is seen prostrating on other thresholds. Most likely this incident is also out of your memory therefore I am reminding you if you have in your file "Tajalli ka Haasile Mutaalah Number" open it and read your analysis on the book by Maulana Wahiduddeen Khan Saheb "Ilm-e-Jadeed ka Challenge".

"And today while imagining it as a precious model to render service of truth on his fresh book I am prostrating the forehead of my pen in his court. This prostration out of privilege is not to his nature. It is His right before Him, willingly or unwillingly the entire universe is in prostration."

(Page 10)

If this proof of prostrating out of privilege in the court of your beloved is worthy of acceptance then an "Intoxicated Sufi" kissing the threshold of a Mazaar also says that this belief of my forehead's tribute is not to the owner of the grave but is for that Creator before whom willingly or unwillingly the entire universe is in prostration.

Then the blood of justice will say that because you are an enemy of Tasawwuf therefore in your favour a single proof be accepted. And a Sufi be slain because he is a humble patron of Tasawwuf.

Towards the end of the analysis while addressing me in a friendly manner you stated:

"A person does not reach without inclination towards truth' if he regards that a certain school of thought is completely false and his school of thought is correct from A to Z ."



(Tajalli Daak Number)

It cannot be conceived under what state of mind you committed this extraordinary point in writing. The situation is quite straight forward that any intelligent and humble person accepts a certain school of thought regarding it to be totally true. If in his knowledge and belief it is not completely true but part of it is true and part of it is untrue then it is obvious that he will not attach himself to such a school of thought and after knowing it he still attaches himself to it, then he is not sincere in his religion but the prey of evil motives.

I, with regards to my school of thought have this very strong belief. Nevertheless kindly inform me as to which school of thought you are attached to? Is it the school of thought which is completely true, or partly true and partly false? It is your obligation to answer those accusations. After knowing as to why you are attached to a school of thought in which truth is also mixed with falsehood.

The question that needs to be answered is this that though I do not regard other school of thoughts as completely false then too truth is in its place and false remains false and is not worthy of acceptance and has to be rejected because the collection of truth and false cannot be true. After explaining this point you further expressed an intelligent advice by writing.   "The fountains of lmaan and Islam is in the Qu'ran and Sunnah, not in the sayings and actions of any Shaikh of Tariqat. Before getting emotionally involved in actions and sayings of Shaikh Abdul Qadir Jilani (Rehmatullah Alaih), Khwaja Ajmeri (Rehmatullah Alaih) or any particular Saint (Awliya) and from it trying to gather laws and beliefs we should with an open mind make the glorious Qur'anic instructions of Allah and His Beloved Prophet (Sallallaho Alaihi wa sallam) as the centre of consideration. It flows into my recollection that in a similar method Maulana Maudoodi also expressed his opinion in these words:-  "I instead of understanding religion from intellectuals of the past and present have made efforts to understand religion from the Qu'ran and Sunnah".

I may state that in the spirit the rejectors of Hadith discuss in order to turn us away from Sunnat-e-Rasool, practices are adopted against our mental obligations by the members of Ahle Hadith towards great Imaams and servants of Islam. Similar methods are used by your members to disconnect us from the pious and great servants of Islam.

Who can deny the reality of this great truth so far as the question of using the Qur'an and Sunnah, the commandments of Allah and His Messenger (Sallallaho Alaihi wa sallam) as the centre of consideration? In reality the arguments are not in the words and phraseology of the Qur'an and Sunnah but is in its meaning and understanding. In Jurisprudence the verses of Qur'an and Hadith that require explanation, in order to explain the meaning and objects, arguments have to be taken out. How can it reach its destination without the guidance of people? Even Maulana Maudoodi has been rendering this service by writing Tafhimul Qur'an and Tafhimul Hadith. This very moral obligation is being fulfilled by you every month in your monthly publication of Tajalli Babul-Istifsaar.

How regretful it is that on one side you all are not accepting the rights with respect to people of the past to understand religion from them. On the other side by publishing books compelling us to accept this rights that in order to understand religion we must turn to you all. It is apparent that by publishing books, writing pages upon pages, answering laws of Jurisprudence the desire of which besides this, what else can it be that we must follow your directions and instructions to understand religion.

It then has to be pondered that to trust Maulana Maudoodi's advice and prescription in order to understand the Qu'ran, Hadith and series of explanation on religion and to trust the drops that flow from your pen on the answers on laws of Jurisprudence one cannot be branded as deserters of Qu'ran and Hadith. This cannot be understood that if we move a few centuries back and trust the ability and judgement of the people of the past in order to understand the Qu'ran, Hadith and in the series of explanation of Islam be accused as revolters of Qu'ran and Sunnah. After all the written statement has been proven from your pen in this very "Daak number of Tajalli": "Like every other Muslims, Hanafis also regard Qu'ran and Sunnah as their criterion it is their belief that it is not incubent to follow others besides God and His Messenger. Fuqahaas (Learned Ulema) are means which leads to the injunctions and orders of Allah and His Messenger."











 (Ibid, Page 26).

How strange it is that answers given to reproach through the medium of your paper is worthy of approval. You felt no pain when reverting the very reproach on me.

I am not stating (God-Forbid) that you have emotional feelings of affliction in your heart towards Hazrat Ghausul Aazam (Rehmatullah Alaih) Hazrat Khwaja Ajmeri (Rehmatullah Alaih) and other Awliya and Saints. However I seek permission to state that you do not have this much status for these elders in understanding the Qu'ran, Sunnah and in the analysis of the series of religion as much as you have for the author of Tafhimul Qu'ran and Tafhimul Hadith or the compiler of Tajalli's Babul Istifsaar.

Kindly point out if you have found any statement by these Buzurgs that deviates from Qur'an and Sunnah or any sayings of theirs which are adopted by me, and my school of thoughts which are against Qu'ran and Sunnah.

Presenting Qur'an and Sunnah as a status of criteria you wrote:-"On this touchstone those merchandise proven to be false will remain false even if it comes from Junaid, Shibli, Attaar or Roomi and on this touchstone those proven to be genuine will remain true even if it is from the market of Khawarij or Mautazilah."

No matter how correct the context of the above paragraph is, the art of expression is impregnated with diversion and boldness.-For comparison the field of presumption is very wide. In this comparison feeling of defamation is more apparent than the vie of statement.

If your pen in the explanation of truth had only had respect and modesty then believe me instead of your ink's stand there should be place in the hearts of true believers.

At the end of your analysis giving advice to me, you wrote:- "By writing this book (Zalzala) you have assured yourself that after receiving a certificate for Barelwi beliefs from the Deobandi Ulema the Barelwi beliefs are entirely correct then this will be a deception in which intellectuals like yourself should not be involved. Exaggerations of beliefs in various degrees are in both camps."

God is my witness that at the time of writing Zalzala it did not occur to me that from the Deobandi Ulema, certificates with regards to my belief will be obtained. By writing this book my only intention was and still is, to unveil the fact that these Deobandi Ulema who are solely claiming the monopoly of Monotheism (Tawheed) and Sunnah are regarding others to be Mushriks but in the laws of their own actions and conducts they themselves are Mushriks. On Page 32 of this book my opinion have been expressed:

"It came to my mind to compile this book in order to break the spell of deception so that people of intelligence and justice can peruse clearly that those who cast accusations of shirk to others they themselves in their own laws of actions how great Mushriks they are?"

And all thanks be to God that thousands of people after reading this book have corrected their views and opinions with regards to the Deobandi School of thought. More than a year has elapsed since this book has been published but from the length and breadth of the country not a single letter has been received to challenge the fact that references quoted from certain hooks are incorrect or result gathered from those references are incorrect. With regards to references and opinions no antagonism has been disclosed by yourself except for minor gender errors which in reality arc printing errors.

The only thing that is left is to seek a base to obtain certificates for my beliefs. This necessity can only arise for those who are without a certificate. By the grace of Allah and through religious leaders 1 am in possession of a certificate with regards to Qur'an and Sunnah. After possessing this it is not necessary for an extra certificate and that too (God forbid) from Deobandi Ulema.

Kindly excuse me for the lengthy letter due to emotion.   We will meet again if life promises to be loyal.

            Yours truly


            Jaam-e-Noor College,


            15, Rajjabul Murajjab 1393 Hijri.


This book of mine is not written on the skill of any particular title. Instead it is a demand of justice, which I have placed in the nations Court of Justice. The article of justice demanded is this that the great majority of Muslims of the Indo Pak, with respect to Prophets and Saints possess this belief that God has blessed these Holy Souls with special powers of secret knowledge (Ilm-e-Ghaib) and perceptions through which secret and hidden incidents and events are disclosed to them.

With respect to this God has granted them the use of their authority in the affairs of the world through which they assist those in distress and fulfill needs and requirements of the creation.

With regards to this. Doebandi Ulema maintain to possess these beliefs with respect to Prophets and Saints such beliefs are termed as Shirk and Kufr. God has not given them Ilm-e-Ghaib nor the use of this authority. They are helpless like us, having no information and are simple servants like us. Amongst the creation of Allah be it big or small who accepts such beliefs are establishing Shirk. Such a person is an enemy of Monotheism (Tawheed), denies Islam and a rebel of Qur'an and Hadith.

Reason to present demand of justice is to establish this fact that the Deobandi Ulema should be firm and steadfast on their rules and regulations in every aspect if it is based on Qur'an and Hadith. Meaning, that those believers whom they regard as Shirk with respect to Prophets and Saints should also be regarded as Shirk with respect to every creation. How tyranical and disgraceful conspiracy against the believers of Monetheism (Tawheed) this is that on the one hand those statement they establish from Qur'an and Hadith with respect to Prophets and Saints are termed Shirk and against Monotheism, and on the other hand these very statements with respect to their house elders (Saints) are comprehended to be totally Islamic.

Through the contents of this book, in the Muslims Court of Justice, I only seek this decision that those statements (beliefs) with respect to Prophets and Saints which the Deobandi Ulema regard to be Shirk, if its is truely Shirk through the medium of Qur'an and Hadith, then why have they accepted these (beliefs) to be permissible with respect to their own "House elders".

In the first image of the portrait from Deobandi literature proven with quotations that the Deobandi Jamaat regard the belief of future and hidden knowledge (Ilm-e-Ghaib), powers and to help those in distress with respect to Prophets and Saints as Shirk and against Monotheism (Tawheed). And in the second image of the portrait proven from their very books that beliefs of Ilm-e- Ghaib, powers and helping those in distress are not regarded as Shirk and against Tawheed with respect to their own "House elders."

Note: In both images of the portrait references are quoted from Deobandi books. If any one of the references is proven to be incorrect then whatever reward is demanded will be given.



First Imam of Deobandi Jamaat Maulvi Ismail Saheb writes:-

(1)        "Whoever says that the Messenger of Allah or any Imam or Buzurg has knowledge of Ghaib (Hidden and future) with respect to religion thus he is a great Liar. In fact nobody knows secret and future knowledge (Ghaib ki Baat) besides Allah."

(Taqwiyatul Imaan, Page 27)

(2)        "Do not have this belief, with respect to any Prophets, Saints (Awliya), Imam or Martyrs (Shaheed), that they have knowledge of future or secret things (Ghaib ki Baat). In fact do not even have this belief with respect to our Prophet (Sallallaho Alaihi wa sallam) nor such statements be uttered in his praise."

(Taqwiyatul Imaan, Page 26)

(3)        "Whoever claims that he has such knowledge that through which, when he desires comes to know of the future (Ghaib Ki Baat) and to know that knwoledge of unseen is within his power is thus, a great liar that he claims Divinity. To ascribe such to any Prophets, Saints, Jinns, Angels, Imam, Peer, Martyrs, Astronomers, Fortune Tellers or those who see Augury (Faal), respect to them has this belief, becomes a Mushrik."

(Taqwiyatul Imaan, Page 21)

(4)        "And in this matter (meaning in not knowing Ilm-e-Ghaib) there is no difference between Saints, Prophets, Jinn, Devils, Ghosts and Fairies."

(Taqwiyatul Imaan, Page 8)

(5)        "Whoever pronounces a person name either sitting or standing, calls from far or near..... or imagines his appearance and thinks that when I pronounce his name either from my tongue or from my heart, or imagines his grave or appearance, then immediately he becomes aware of it, and nothing of mine is hidden from him and every state of affair I go through like ill-health or good health, wealth or poverty, death or life, sorrow or happiness, is aware of all things at all times, whatever comes out of my tongue he hears them he is aware of those thoughts and imaginations that goes through my heart. With these beliefs he thus becomes a Mushrik and all these types of beliefs are Shirk. Whether these beliefs are associated with Prophets, Saints, Peers, Martyrs, Imams, Ghosts, Fairies or either thinks that they come to know by their own self or either granted by God, nevertheless Shirk is proven with this belief in every respect."

(Taqwiyatul Imaan, Page 10)

(6)        "In these things too there is nothing for them to boast about, that God has given control of (Ghaib Dani) knowing hidden and future incidents when desired to be known. Whatever is in the hearts whether he is living or dead, or which town he is in or anything of future, when desired finds out whether so and so will have children or not, or will gain profits or loss from his business transaction, or will be victorious or defeated in a battle then in all these incidents, all servants be they great or small are equal without information and ignorance."

(Taqwiyatul Imaan, Page 25)

(7)        "Allah said to His Messenger (Sallallaho Alaihi wa sallam) that announce to mankind that besides Allah nobody knows hidden and future events (Ghaib ki Baat). Neither Angles, nor mankind, nor Jinn, nor anything, means nobody has control of knowing or foretelling the future (Ghaib-ki-Baat)."

(Taqwiyatul Imaan, Page 22)

(8)        "Thus He (Messenger of Allah (Peace be upon him) declared 1 possess no power nor have the power of knowledge of knowing and foretelling of future (Ghaib Dani). My state of power is such that I am not even master of loss or gain of my life and wealth. Then what can I do for others.' If knowing unseen was within my control then first I would have found out the result of every action. If it was good 1 would have indulged in it, if it was disastrous then why would I step into it.   I do not possess power nor Ghaib-Dani (knowledge of future) and I   do not claim Divinity, only claim to be a messenger."

(Taqwiyatul Imaan, Page 24)

Religious leader of Deobandi Jamaat, Maulana Rasheed Ahmed Saheb Gangohi writes:-

(9)        "Who proves others to possess llm-e-Ghaib besides Allah indeed he is a Kafir. His Imamat, his friendship and affection towards him are all Haraam."

(Fatawa Rasheedia, Vol.11. Page 141)

(10)      "Iim-e-Ghaib is true quality of God."

(Fatawa Rasheedia, Vol. I Page 20)

(11)      "And to have this belief that He (Messenger of Allah(Sallallaho Alaihi wa sallam) had Ilm-e-Ghaib is absolutely Shirk."

(Fatawa Rasheedia, Vol.2 Page 141)

(12)      "To establish or prove llm-e-Ghaib other than God is absolutely Shirk."

(Fatawa Rasheedia, Vol.3 Page 17)

(13)      "Whoever believes that Rasool (Sallallaho Alaihi wa sallam) was A'alimul Ghaib according to Hanafi Imam he is a complete Mushrik and Kafir."

(Fatawa Rasheedia, Vol.3 Page 42)

(14)      "Ilm-e-Ghaib is special attribute of Allah.  To paraphrase this word on others is not empty with doubts of Shirk".

(Fatawa Rasheedia Vol.3 Page 43)

(15)      "Whoever proves llm-e-Ghaib to Rasoolullah (Sallallaho Alaihi wa sallam) which is a special attribute of Allah, Namaaz behind him is not permissible (because this is Kufr)."

(Fatawa Rasheedia, Vol.3 Page 125)

(16)      "All the Prophets did not have llm-e-Ghaib. Then to say "Ya Rasool Allah is also not permissible."

(Fatawa Rasheedia, Page 3)

Religious Leader of Deobandi Jamaat, Maulvi Ashraf Ali Thanwi writes:-

(17)      "To have this belief with any elders or peer that he is aware of all my state and conditions at all times is Kufr and Shirk".

(Bahishti Zewar, Vol. 1 Page 371


(18)      "To invoke loudly to someone from far and to think he knows of it (is Kufr and Shirk.)"

(Bahishti Zewar, Vol.1 Page 37)

(19)      "In many affairs (meaning that of the Holy Prophet (Sallallaho Alaihi wa sallam) it is proven that despite his meditation it still remained hidden. It is mentioned in the incident of Ifak that of his searching and contemplating by only (means of) meditation it was not revealed."

(Hifzul Imaan Page7)

(20)      "To read Wazifa of "Ya Shaikh Abdul Qadir", Ya Shaikh Suleman" as is the belief of many perpetrating in it goes completely out of the folds of Islam, becomes a Mushrik."

(Fatawa Imdadiya, Vol. 4 Page 56)

Religious Leader of Deobandi Jamaat, Maulvi Abdul Shakoor Saheb writes:-

(21)       "Reliable book of Hanafi Jurisprudence is written, besides Allah to regard and say Ghaib Dani to anyone else is not permissible. In fact this belief is regarded as Kufr".

(Tohfa-e-Lasani, Page 37)

(22)      "Hanafia have written in their books of Jurisprudence as Kufr to those who have this belief that they know Ghaib".

(Tohfa-e-Lasani, Page 38)

(23)      "To the personality of Rasoolullah (Sallallaho Alaihi wa sallam) I do not believe in the attribute of Ilm-e-Ghaib and whoever believes in this. I prohibit.

(Nusrat-e-Aasmani. Page 27)

(24)      "I am not saying that the Holy Prophet (Sallallaho Alaihi wa sallam) knew or was a Knower of Ghaib but I am saying that he was informed with regards to Ghaib.   The Hanafi Jurists are referring to this Ghaib Dani not on receiving."

(Fatawa Haqqani,  Page 25

Religious Leader of Deobandi Jamaat, Qari Tayyeb Saheb, Rector Darul-Uloom Deoband writes:-

(25)      "The prophet (Sallallahu Alaihi wa sallam) and His followers (Ummat) are common in this objective, to this extent that both have no Ilm-e-Ghaib.''

("Faraan's" Tawheed Number, Page 114)

(26)      "To claim that the Holy Prophet (Sallallaho Alaihi wa sallam) possessed Ilm-e-Ghaib and that too, complete knowledge of Ghaib (Ma kaana Wama Yakoon) is not only without proof but also against the proof of Qur'an and being against the nature of this religion of Monotheism (Tawheed) is therefore unworthy of consideration"

(Tawheed Number, Page 117)

(27)      "Knowledge of Ma kaana Wama Yakoon is a special attribute of Allah. No creation can be associated with it".

(Tawheed Number, Page 129)

(28)      "Keeping Qu'ran and Sunnah in front, knowledge cannot be distributed like this that Allah's personal knowledge and Prophet's (Sallallaho Alaihi wa sallam) natural knowledge, meaning with specific difference both are equal as if one is a true God and the other a metaphorical God".

(Tawheed Number, Page 121)

(29)      "This verse announces till the Day of Judgment that He did not have Ilm-e-Ghaib means till the Day of Judgment he will not have Ilm-e-Ghaib."

(Tawheed Number, Page 124)

Religious Leader of Deobandi Jamaat, Maulvi Manzoor Nomani writes:-

(30)      "Like the plant of love amongst Christianity, the Divinity of Christ has developed and escalated, and Rafzees progressed in the name of love of Ahle-Bait, Similarly giving the colour in the love of the Prophet and Prophethood the question of Ilm-e-Ghaib giving honour and many a people are believing in it by seeing the external indication of love."

(Al-Furqaan, Page 11 Vol 6)

(31)      "Because the poisonous belief of Ilm-e-Ghaib is mixed with milk of love and pushed down the throats of the Ummah it is therefore more dangerous than all those beliefs that lead astray as it is indigent of attention on love and faith are not covered".

(Al-Furqaan, Vol.6 Page 13)

(32)      "In Sahih Bukhari it is narrated by Hazrat Abdullah Bin Umar (Radi

 Allahu Anhu) that the messenger of God said besides Allah nobody knows the keys of Ghaib which are five as mentioned in the last verse of Surah Luqman, meaning the appointed time of Judgment, appointed time of rain when it will descend, Ma Fil Arhaam meaning what is in a woman's womb male or female, future incidents and the appointed place of death".

(Fateh Bareli ka Dilkash Nazara, Page 58)

Religious Leader of Deobandi Jamaat, Maulana Khalil Ahmed Saheb Ambethvi writes:-

(33)      "Being more exalted than Malakul Maut it does not become necessary that his knowledge with regards to worldly affairs is equal or more".

(Brahin-e-Qate'a, Page 52)

(34)      "Shaikh Abdul Haque narrates that I (i.e. Messenger of Allah) do not have knowledge even of that behind the wall".

(Brahin-e-Qate'a Page 51)

(35)      "It is to be found in Behre Ra'eq, A'lamgiri, Durre Mukhtaar etc. that a person performing Nikah says that God and the Prophet (Sallallaho Alaihi wa sallam) are witnesses becomes a Kafir. Because this belief of Ilm-e-Ghaib refers to the Prophet (Sallallaho Alaihi wa sallam).

(Brahin-e-Qate'a, Page 42)

Statements by various members of Deobandi Jamaat:

(36)      From earlier times there is a very close connection between Divinity and Ilm-e-Ghaib that whatever man associated with God has definitely imagined that it is enlightened with every thing and nothing is hidden from it".

(Maulana Maudoodi, AI- Hasanaat, Rampur)

(37)      "Hazrat Yaqoob (Alaihis Salaam) was an exalted messenger of God. For years he did not know how and where his son Yusuf (Alaihis Salaam) is".

(Mahirul-Quadri-"Faaraan's" Tawheed Number Page 13)

(39)      "If the Prophet (Sallallaho Alaihi wa sallam) was A'alimul Ghaib then hearing rumours (of Shahadat of Hazrat Usman in Hudaibiya) He (Sallallaho Alaihi wa sallam) would have declared it to be false and that Hazrat Usman is alive in Makkah. In such a great gathering of Sahaba He did not have revelation."

(Mahirul Qadiri "Faaraan's" Tawheed Number, Page 14)

(40)      "Those who are frivolous and foolishly claim that Rasoolullah (Sallallaho Alaihi wa sallam) had Ilm-e-Ghaib have to mend their heads."

(A'amir Usmani "Tajalli" Deoband, December I960)


If suspicion is not given way then in the first image of the portrait the question (Mas'ala) of Ilm-e-Ghaib, power and seeking help from souls, after reading with an open mind, those context copied from Deobandi Ulema will perceive that the beliefs of llm-e-Ghaib, power and seeking help with respect to the Prophet (Sallallaho Alaihi wa sallam), all Messengers, and Awliya are indeed against Monotheism (Tawheed) and are openly Kufr and Shirk. And indeed the Deobandi Ulema are the true torch bearers of the religion of Monotheism. And they are the times greatest crusaders of Anti-Shirk and Anti-Kufr.

But in which words must I uncover this secret bundle under whose silent surface is hidden an extremely disastrous storm. The glory of the first image of the portrait is intact until the second image of the portrait is revealed. Believing firmly that after removing the veil, within seconds the entire emotional fire of Monotheism (Tawheed) and all misapprehensions will be exposed. Before this, that the real truth is unveiled, I would like to place my hand on your throbbing heart and propose this question:-

Assuming that you were to know this, that from lm-e-Ghaib to assisting and helping, all those beliefs with respect to all messengers and Awliya, which leaders of the Deobandi Jamaat have termed as Kufr, Shirk and against Monotheism (Tawheed) and that they are accepting these very statements and beliefs with respect to their own "House elders" as not only permissible but also as true incidents, then what will the state of your mind be?

Won't you regard this state of affairs in the history of religion as the greatest deception. Pictures that will form of these people after the tingling sensational exposure on the surface of your mind, will it be any different to those highway robbers who throw dust into the eyes of travellers and rob them?

If the changing practices of situation is according to nature then listen to the statements of facts which you assumed are true incidents. If what has been mentioned is not trusted then be ready for a mental change of astonishment and open the pages and read those incidents of the leaders of the Deobandi Jamaat where you will not only find the beliefs of Monotheism (Tawheed), faith and Islam but every other things.

Beliefs of Ghaib-Dani, to be informed of a distressed heart, to reveal secret and hidden knowledge from miles away, what's in the mother's womb, when will it rain, what will happen in the near future, when and where a persons death will occur, to know what's behind the wall, to cause death by their own will, to cure, to cause and stop rain, coming out of graves instantly and travel far and wide to assist and help, when imagining to be present, to confine the entire world at one sight, calling for assistance when in difficulties, giving information of the past and future, to think that they know every state of heart at all times, when imagining instantly that they are aware, etc. these are things which are accepted as the rights and attributes of Allah only in the Deobandi books and besides God, so much so that with respect to the Prophet (Sallallaho Alaihi wa sallam) also, such beliefs are termed as Kufr and Shirk.

But listen to this dreadful news with astonishment, that this very dignity of God, this very exposed Kufr arid Shirk, this very belief against Tawheed, the Deobandi Ulema have accepted without hesitation with respect to their own "House Elders"

This book comprises of six chapters and in every chapter those incidents of Deobandi Elders, have been gathered. Which, after reading will rattle threads of your brain and the presumption of their Monotheism (Tawheed Parasti) will be exposed.


Founder of Darul Uloom, Maulvi Muhammad Qasim Saheb Nanotvi's incidents.

In this chapter gathered from Deobandi literature are those incidents of Maulana Muhammad Qasim Nanotvi in which beliefs clash with Tawheed, deflecting with their religion and accommodating statements of Kufr and Shirk as Islam and Imaan with respect to their own "House Elders". Astonishing models are scattered with pages. Read and witness for the first time, the peculiar magical deception in religion.


After death the coming of Maulvi Qasim Nanotvi with external body to Deoband Madrasa

Qari Tayyab Saheb, rector of Darul Uloom Deoband narrates that in that period when Maulana Rafiuddeen Saheb was principal of the Madrasa, controversy existed between senior teachers of Darul Uloom. At a later stage a senior teacher of the Madrasa, Maulvi Mehmoodul Hasan Saheb also got involved it the controversy and the controversy extended. Now listen to the incident after this as explained by Qari Tayyab Sahib. He writes:-

"During that period one day, very early in the morning after Fajr Namaaz Maulana Rafiuddeen Saheb (Rehmatullah Alaih) called Maulana Mehmoodul Hasan Saheb in his room (which is in Darul Uloom Deoband). Maulana came and opened the closed door and entered.The weather was very cold."

Maulana Rafiuddeen Saheb (Rehmatullah Alaih) said" that firstly, See this woolen cloak of mine." Maulana saw the cloak and it was moist and very wet. He said "The incident is this that Maulana Nanotvi (Rehmatullah Alaih) had come to me in his original body, due to which I was sweating very much and my cloak became wet and he said this, that tell Mehmood Hasan not to get involved in this dispute". Thus I have called you to convey this message. Maulana Mehmood Hasan Saheb said, "I am repenting on your hands that after this, I will have nothing to do with this dispute."

(Arwah-e-Salasa, Page 242)

Now examine a new spectacle (Tamasha) on this narration by Qari Tayyab Saheb. The leader of the Deobandi Jamaat, Maulvi Ashraf Ali Saheb Thanwi in his footnote while corobrating writes:-

"This incident was parable of the soul and it could be in two forms. Firstly, that it was like a body but resembling external body. Secondly, it could have been that the soul itself, changing in elements produced an external body."

(Arwah-e-Salasa, Page 243)

Are you observing? This incident is associated with many beliefs of Mushriks. The first belief with respect to Maulvi Qasim Nanotvi is that of Ilm-e-Ghaib. If according to these people he did not have Ilm-e-Ghaib, then how was he informed of the dispute between the senior teachers in the Deoband Madrasa. So much so that even the senior teacher, Maulvi Mehmoodul Hasan Saheb is also involved that he must be stopped. What can be said about the use of his power of soul that according to Thanwi Saheb, in order to come again in this material world he, himself preparing a human body of fire, water, air and soil, planning symptoms of life, cladding with the power of performances and movements, coming out of his grave and going direct to Deoband Madrasa.

The matter that requires pondering here is this, that even Maulvi Rafiuddeen Saheb without any hesitation has also accepted the Divine Authority of the soul of Maulvi Qasim Saheb Nanotvi. Maulvi Mehmoodul Hasan Saheb also blindly believes in it. Not to mention Thanwi Saheb who regards him as the creator of Human Body, and Qari Tayyab Saheb who is giving him public exposure.

Under the prevailing circumstances, a person with a straight forward mind cannot but conceive that to accept those utilization of soul, and those authority, and the knowledge of Ghaib and the power of perception with respect to our Prophet (Sallallaho Alaihi wa sallam) and His intimate friends which these people regard as Kufr and Shirk and the very same with respect to "Their own Maulana", how, it has become Imaan and Islam?

Do these circumstances then not clarify the truth that the argument of Kufr and Shirk by these people is for the simple reason to have a battle and be used as weapons against the honour of Prophets and Awliya or else purely, if the emotional belief of Tawheed be utilized as an undersight. Then on the question of Shirk no differences should be made between themselves and others.


Famous learned Maulvi of Deoband Jamaat, Maulvi Manazir Ahsan Gilani wrote a book on the life events of Maulvi Qasim Saheb Nanotvi under the title of Swaneh Qasimi, which Darul Uloom Deoband published under their vigilance.

In this book of his with reference from Maulvi Mehmoodul Hasan Saheb, he has copied a very astonishing debate between a "Preacher Maulana" (Wa'iz Maulana) and a Deobandi Student. This story which he narrated regards to this Deobandi Student is most worthy of reading. It is written:-

"He was gone to the Province of Punjab and was appointed as an Imam in one of the villages. The people of the village were very friendly and close to him and were well established. During this period a Maulana while touring happened to come to this village and commenced a series of lectures. Try people had become somewhat his followers. He inquired as to who is the Imam of this Mosque. Answered there is a Maulvi Saheb qualified in Deoband.

On just hearing the name Deoband the preacher Maulana became very furious and declared that all Namaaz performed during this period behind this Deobandi by the people was not valid. And as it is common that these Deobandi's are like this, like that, they say this, they say that, Islam's enemy and are hostile towards the Prophet (Sallallaho Alaihi wa sallam) etc., etc.,

The Muslim villagers were very perturbed that their money and Namaaz got wasted unnecessarily on this Maulvi. A deputation went to this Maulana and confronted him, that he answer the accusations of the Waa'iz Maulana who is in our village or alternatively let us know as to the line of action to be taken. His life was in danger and his services were about to terminate, as his standard of education was ordinary. Would I be able to debate if logic and philosophy are discussed as I am a humble and simple Mulla. There was no way out and rather frightenly accepted the debate. The date and venue was set. "Wa'iz Maulana Saheb" well clad with a long turban with book and companions appeared before the gathering. On the other hand this poor Deobandi Imam looking rather weak, helpless, trembling and saying Allah, Allah came forward.

Interesting part is this that after the debate, the Deobandi Imam Maulvi revealed, he says, "I also sat before the Wa'iz Maulana Saheb. The discussions had not yet commenced when suddenly I felt someone else whom I did not know, come and sit next to me and that stranger who had suddenly come requested me to commence with dialogue and not to be frightened. By it, an extraordinary power was created in my heart.

What happened after this? Deobandi Imam Saheb says that some words were flowing, and flowing in such a way that I, myself did not know what I was saying. Answers to which at the initiative, Waa'iz Maulana gave, series of questions hardly got any further, then suddenly seeing Waa-iz Maulana standing up and placing his head on my feet shedding tears. His turban scattered and saying that I never knew that, you are a great A'alim forgive me. Whatever you are saying is absolutely true and correct. I am wrong.

This sight was such that the gathering was still. With what intention had I come and what was I seeing? The Deobandi Imam Saheb says that the stranger who had suddenly appeared, disappeared and he knew nothing as to who the stranger was and what the situation was.

(Swaneh Qasimi, Vol 1 Page 330, 331)

After narrating the real incident till here, Maulvi Manazir Ahsan. Gilani reveals an extraordinary incident. The narration of this very section is the highlight of my discussion. Thereafter he writes:-

"Hazrat Shaikh-ul-Hind (means Maulana Maulvi Mehmoodul Hasan Saheb) says I asked that Maulvi with regards to that stranger who suddenly appeared as to what his description was. As he was giving the description, the profile of Hazrat-ul-Ustaad (means Maulvi Qasim Nanotvi) was before my eyes. After he had explained, I told him that, he was Hazrat-ul-Ustaad (Rehmatullah Alaih) who appeared from Allah to assist you."

(Swaneh-Qasimi Vol. 1 Page 332)

Besides the adorning this story, in this one incident with respect to Maulvi Qasim Saheb Nanotvi, how many other beliefs of Mushriks are openly confessed.

Firstly, that with an open heart it is believed that in him, there exists the power of Ghaib-Dani through which in his grave he knew that a Deobandi Imam in a certain place is having difficulties in a debate and thus he must be assisted by going there.

Secondly, that with respect to him the power of possession is also accepted that with his external body, comes out of his grave and goes wherever he desires without any hindrance.

Thirdly to the Deobandi Hazraat, the power of assisting the living after death, though it is not proven for Prophets and Saints but is definitely proven for their own Maulana. You be the judge as to what the situation is. Doesn't this belief corroborate that the argument of Kufr and Shirk by these people is only for this purpose, that it be used as weapons against the honour of Prophets and Awliya. If the emotion of the true belief of Tawheed is used as an undersight then on the question of Shirk, no differences between themselves and others should exist.


It seems that Maulvi Ahsan Gilani after narrating this incident suddenly remembers that we do not even imagine souls of Prophets possessing any power what so ever to assist the living. In fact in our sect such imaginations have been continuously termed as "Mushrikana Aqua'ed" (beliefs of disbelievers). After continuous rejection, how will this story of the unseen (Ghaibi) assistance for the medium of our Maulana be made?

He after pondering over this story, instead of saving his religious rule of conduct, that he should reject this story as fabricated, in the process proved "Divine Powers" of his Maulana and has refuted his own religion.

I believe that a shameful example of religious deflection is not to be found in the history of any sect. After narrating this story he states in the footnote of his book "be drowned in amazement" and observe another fresh blood of knowledge and honesty. He writes:-

"The conception of Deobandi Ulema on the question assistance from the souls of late Elders is the same as that of the general Ahle Sunnat wal Jamaat. As is mentioned in the Qur'an that Allah assists His servants through spiritual beings like Angels.

It is mentioned in Sahih Hadiths that Rasoolullah (Sallallaho Alaihi Wasallam) received assistance in the reduction of Salaat, met other messengers and received glad tidings. Then which verse of the Qura'n or Hadith is refuted if nature takes the work of assistance to a believer in distress, from these pure souls."

(Footnote Swaneh Qasimi Vol.1  Page 333)

Glory be to God! See the pomp of prevalence of truth in the question (Mas'ala) of assistance from late souls. The question we proposed until yesterday, today they themselves are asking the very same question. It is the responsibility of those people to answer this question who to a pure Islamic Belief have given the name of Kufr and Shirk, plagued the real true face and in the "First Image of Portrait" the models of which on several pages you have already read.

From this footnote of Gilani Saheb this point is quite clear that those who acknowledge assistance from Late Buzurg's souls are in reality Ahle Sunnat wal Jamaat. Now to classify them as Bid'atees is not only falsifying one's self but also through their degraded minds display contamination of their tongue and pen. This section of the paragraph from the footnote is most worthy of reading with amazement. It states:-

"And the truth is this that general assistances which mankind receives, God sends through his creation. Brightness is got from the sun. Milk from Cows and Buffaloes. This is an incident. Is it something that has to be rejected?"

(Footnote Swaneh Qasimi Vol.1 Page 232)

What is being questioned about rejection while with you for the past half a century a battle is being fought on the line of entrenchment? While being engrossed in this battlefield have you not seen the agitation of truth of these bodies, then observe the drops of oozing blood from the sword of your pen. Where the paragraph of the footnote terminates, in it, the demand of confession of the truth has gone so out of control that voices eminate from the engraved writing, that congratulations be on the people of righteousness for being victorious without any army on their rule of conduct. He writes:-

"Thus we are not denying to seek help from the souls of Elders."

(Footnote Swaneh Qasimi Vol. 1 Page 333)

Are you observing? In the inclination of adorning, in order to make a story here without any feeling Maulana has shed blood of his own religion. He had no hesitation in removing that foundation stone of belief which for the past half a century has been the entire Jamaat's palace of concern.


Observe this spectacle (Tamasha) of being ashamed of one's own fault and destruction of knowledge and respect, that a book namely Swaneh Qasimi published under the vigilance of Darul-Uloom Deoband, the rector of Darul-Uloom Deoband Qari Tayyeb Saheb as the publisher. And in his influential circle, from any angle assurance of this book is in no way to be doubted. It is astonishing that these famous people in proving Nanotvi Saheb as a supreme creation have denied an open truth of which they wish to hide but cannot be hidden.

For example, what is the real religion (Mazhab) of Deobandi Hazraat in the Question of seeking help from souls of deceased Elders? To know this read this paragraph from the Deobandi Mazhab's foundation Book "Taqwiyatul imaan":-

"Fulfilling of vows, fulfilling of needs, removing of evils, assisting in difficulties and reaching at difficult times, all these are the dignity of Allah and is not the dignity of any Prophets, Saints, Peers and Martyrs, Fairies and Devils. Whoever Proves anyone of them to be such and asks favours from him, vows and dedicates to him on this expectation and observes his Cows and calls him at times of difficulties, he thus becomes a Mushrik .... and thinks that he himself has powers in these affairs or thinks that God has blessed him with these powers, then in every respect Shirk is proven."

(Taqwiyatul imaan, Page 10)

This is the belief that amongst any of them living or deceased, Prophets and Walis do not possess these powers personally or blessed to fulfill vows, to fulfill needs, to remove difficulties, assist in times of difficulties and to reach at times of difficulties.

One thing which is Shirk everywhere, is Shirk for all, is Shirk in every aspect. When the question arose pertaining to "Their own Maulana" then suddenly it becomes Islam, becomes Imaan and becomes a real incident.

And then again this single belief of the hearts which until then was associated with Prophets and Walis, then the entire Qur'an was against it, the entire Hadiths are obstacles to it and the entire Islam eradicates it. As you see by just changing of association, in place of Prophets and Walis the question of "Their Maulana" arises then the entire Qur'an is in its support, entire Hadiths are in its corroboration and entire Islam nourishes in its shelter.


The subject matter has come in between. Read the declaration oh the question of receiving help through the souls of deceased Elders written by Deobandi Jamaat's famous Debator Maulvi Manzoor Nomani in the monthly "AIFurqaan" which is published in Lucknow, so that it be known to you what their thoughts are. He writes:-

"Those servants whom God has blessed with abilities through which they can help and benefit others, like Hakeems, Doctors, Attorneys etc., with regards to them every one believes that they do not possess any divine powers and nothing is within their control and they, like us are also indigent servants of God. We seek help in certain works because God in knowledge and means made them capable; according to this the question of Shirk does not arise when seeking their services. It becomes Shirk when one regards a being divinely possessing and administrating with his own desire and power separated from that series of those means established by God and because of this belief assistance is asked for one's requirements"

(Al Furqaan, Jamadi-u! Awwal 1372 A.H. Page 25)

Be it known that narrations of the entire incidents copied with regards to Nanotvi Saheb's Darul Uloom Deoband's "Controversial Incident" and "The Story of a Debate" which is made apparent is that of divine possession and administration and not that separated from the series of those means established by God. No intricate question is left without it becoming Shirk and the portion where the paragraph terminates is also worthy of reading with full attention. Poison drips in place of ink from the point of the pen. He writes:-

"You observe those grave and Tazia worshippers who call themselves Muslims, the devil has infused the practices of Mushriks in their hearts to such an extent that in this matter they do not approve to listen to Qur'an and Hadith.

I, On seeing these very people, understand the Shirk of former Ummatis. If these people were not existing amongst the Muslims then it would have been very difficult for me to understand Shirk of former Ummatis."

(Al Furqaan Page 30)

Observe the vanity of Monotheism (Tawheed Parasti) that hidden Shirk of Muslims can be seen by him but the "Naked Shirk" of his own house cannot be seen. How innocently he says, "If these people were not existing amongst Muslims then it would have been very difficult for me to understand Shirk of former Ummatis." May I ask why was it difficult? Was anything short in the house to understand Shirk? There was everything given by God.

The truth is this that it came to my mind to compile this book in order to break the spell of deception so that people of intelligence and justice can peruse clearly that those who cast accusations of Shirk to others they themselves in their own laws of actions how great Mushrik are they?


At the end of the discussion pertaining to this series listen to another exampling incident so that the argument of the impression of elegance be completed. In India amongst the deceased Elders, Sultanul Awliya Hazrat Khwaja Gareeb Nawaaz's (Rehmatuilah Alaih) dignity and spiritual blessings are famous and are known incidents for a period of eight hundred years. Now observe the outrageous emotional feeling of the heart that the religious leader of Deobandi Jamaat. Maulvi Ashraf Ali Thanwi, has joined the relationship of Hazrat Khwaja Sahebs abode with temples (But Khana), as the compiler of Thanwi Sahebs sayings (Malfoozat) narrating an incident of one of his gatherings, copies his (Maulvi Thanwi's) statement as uttered by him.

"An Englishman wrote that the most astonishing thing that I have seen in India is that I have seen a deceased in Ajmer, laying in Ajmer and governing the whole of India."                               

(Kamalat-e-Ashrafia, Page 252)

After copying this statement Thanwi Saheb says:-

"Certainly the populace and particularly members of the nobilities are very much attached to Khwaja Saheb. (On this) Khwaja Azizul Hasan said they must be benefiting therefore are associated to him. Thanwi Saheb said the type of impression of elegance is towards God similar is the dealing. Likewise idol worshippers benefit from idol worshipping. This is no proof. Proof is religion (Shariah).

(Kamaalat-e-Ashrafia Page 252

Thanwi Saheb can explain in detail the significances of idol worshipping, as he was the first to be enlightened on this point. But the point in drowning and dying of shame is this that in the eyes of "an enemy, rejecter of Islam" and "A friend, recitor of Kalima." Observe the difference of sight. In the sight of the enemy Sarkaar Khawaja is dazzling like India's conquest sovereign. Whereas the sight of a friend does not regard his status anymore than that of a stone idol.

At this stage I wish to state this much, if the lamp of the eyes of Imaan is not off, then on the outside in the minds of Deobandi debates that personality of Nanotvi Saheb; how disastrous, how controlable and clad with supreme powers comes to the assistance of those in need of help, so much so that they are not even burdened of going to his grave.

When a slight difficulty is experienced, he runs from his grave, displays powers of his dexterity and returns. When he comes, comes with his appearance so that those who see him recognise him.

Then on the other hand on this very earth when conceptions of Khwaja-e-Hind rise then they have no room to acknowledge his spiritual influences. Leave aside assisting those in distress with the dignity of his external body which is too great to them. These people are not even prepared to accept this that one can receive spiritual blessings by just going to his abode.

And the extremeness of these current presumptions is that there is no difference by these people between the Blessed Turbat (grave) of Rasool and a temple (But Khana). Both places are devoid in the matter of blessings and benefits.

Sit for a little while under the shade of imaan and ponder whether this is the portrait of the King of his Time, whom the Prophet (Sallallaho Alaihi wa sallam) sent as His empire's deputy in the sovereign of India.

And if you have no expectation of an answer then ask your conscience, that ink of the pen, which was flowing like a river in the "praise" of Nanotvi Saheb, why did that very ink suddenly dry on the question of the truth of Khwaja-e-Khwajgaan?

After this detail it is necessary to show what the real religion of Deobandi people is on the question of seeking help from deceased Leaders. Nevertheless it is not my responsibility to answer the accusation that one and only belief with respect to Prophets and Elders is Shirk and how that very belief becomes Islam and Imaan with respect to their own house Elders.

Now you be the judge whether this present situation corroborates the argument of Kufr and Shirk by these people for the purpose that it be used as weapons to destroy the dignity of Prophets and Awliya or else purely, if the emotional belief of Tawheed be utilized as an undersight then on the question of Shirk there should be no differences between themselves and others.

This discussion was pertaining to those printed incidents of Doebandi Ulema's knowing Ghaib and Divine Powers. Now join your mind to these series of incidents.


Mufti Atiqur Rehman Saheb, a religious leader of Deobandi Jamaat has written in the monthly "Burhaan" pertaining to Maulvi Saeed Ahmed Akbarabadi's late father comprising of his life. Maulvi Saeed Ahmed Akbar abadi is a scholar of Deoband and Editor of the monthly "Burhaan" Dehli. The narrator is Maulvi Saeed Ahmed. Pen is that of Mufti Atiqur Rehman. This is Maulvi Ahmed Saeed's first "Meelad Namah" pertaining to his birth, which is worthy of reading. He narrates:-

"Before my birth my father had a boy and a girl who both died at an early age. Thereafter for seventeen continuous years he had no children, so much so that he decided to terminate work and migrate. (During that period he was working in a Government Hospital in Agra Loha Mandi.) But when Qazi Abdul Gani Saheb (Father's Peer and Murshid) became aware of it he wrote and forbade him from his decision and together gave him glad tiding of a son. A few years later according to this glad tiding, during the 7th of Ramadaan of 1908 at early dawn I was bom. Two hours before my birth my father saw in his dream Hazrat Maulana Gangohi and Hazrat Maulana Nanotvi who came to the hospital of Loha Mandi and they said "Doctor! Congratulations on having a son. Keep his name Saeed." My father obeyed the instruction and at that very moment decided that 1 will send the child to Deohand to become an A'alim."

(Burhaan-Monthly, Dehli August 1952 Page 68)

Think with an open mind that Maulvi Saeed Ahmed Saheb's father's Peer Qazi Abdul Gani Saheb knew a few years ahead of his birth, that he will be blessed with a son of which he was also given glad tiding and according to this glad tiding Maulvi Saeed Ahmed was born on the 7th of Ramadaan. The situation to ponder here is that if news was given during pregnancy then it would be deduced that it was observed through medical means. But to predict a few years in advance the means besides this whatelse can it be that he had the "Knowledge of Ghaib."

And what can be mentioned pertaining to Maulvi Qasim Saheb Nanotvi and Maulvi Rasheed Ahmed Saheb Gangohi's "Ghaib Dani" that they came out of their graves exactly two hours before the birth and went straight to Maulvi Saeed's father's house and congratulated on the coming of a son, and the name was also suggested and he also believed in this dream as a true incident. Be just! On one hand this is the belief of their hearts with respect to their house Elders. On the other hand this Hadith of Bukhari Shareef is always attached to the tongue and pens of Deobandi Ulema in the rejection of the Prophet's (Sallallaho Alaihi wa sallam) Ilm-e-Ghaib:-

"In Sahih Bukhari it is narrated by Hazrat Abdullah Bin Umar (Radi Allahu Ta'ala Anhuma) that the messenger of Allah (Sallallaho Alaihi wa sallam) said besides Allah nobody knows the keys of Ghaib which are five as mentioned in the last verse of Surah Luqmaan meaning the appointed time of judgement, appointed time of rain, when will it descend, Ma Fil Arhaam meaning what is in a woman's womb, male or female, future incidents and the appointed place of death"

(Fateh Bareli Ka Dilkash Nazaara Page 85)

Verse of the Qur'an is true and Hadith is also incumbent of acceptance. But I seek permission to mention this much that the above verse and Hadith becomes proof of rejection with respect to the Prophet's (Sallallaho Alaihi wa sallam) Ma Fil Arhaam (the knowledge of what's in mother's womb). Then answer with knowledge and truthfulness this question, why has this very verse and this very Hadith with beliefs of knowledge Ma Fil Arhaam pertaining to Deobandi Ulema, Qazi Abdul Ghani. Maulvi Qasim Saheb Nanotvi and Maulvi Rasheed Ahmed Gangohi not been rejected?

If any explanation had been found of the above verse and Hadith with respect to their own Elders then why has not that explanation been utilized with respect to Rasool (Sallallaho Alaihi wa sallam) in one question (Masa'la) the reason to be two faced, besides this what else can it be excellence of those who are considered as their own despite having no capability, is produced. And for him in the heart no soft spot existed yet in acknowledging his virtues stingness of the heart cannot be concealed.


Observe a slaughter on the belief of Monotheism (Tawheed) since the subject under discussion is on the knowledge of Ma Fil Arhaam. This very Maulvi Qasim Nanotvi Saheb while mentioning a "Shaikh" of his Jamaat says:-

"A Mureed of Shah Abdur Rahim Saheb Wilayati whose name was Abdullah Khan, who was of the Rajput Clan and who was amongst the special Mureeds. His status was such that in any family there were pregnancies and came to him for a Taweez, then he used to say that in your family there will be a boy or a girl. Whatever he said occurred."

(Arwah-e-Salasa Page 163)

Here too the affair is not that of chance and is also not that of a dream. In fact it is an absolutely clear evidence of this that in him existed that power of revelation and that knowledge of Ma Fil Arhaam that he could see everything in the womb like a clear mirror at every occasion. Similar powers to those of ours in which we have eyes to see and ears to hear. No waiting for Gibraeel nor indigent of revelation! Observe the thinking powers of Deobandis that they have no hesitation in accepting those powers of meanings of knowledge and revelation for an ordinary Ummati and in accepting this with respect to the Prophet it is seen by them as a defect of Shirk unto God.

If you wish to see more spectacle deception of enchantment of these "Believers in One God" then read the above narration of Nanotvi Saheb with regards to Abdullah Khan Rajput and on the other hand observe this declaration from Deobandi's Foundation Religious Book 'Taqwiyatul Imaan."

"Similarly whatever is in the mother's womb, nobody besides God knows whether it is single or twins, male or female, perfect or deformed, beautiful or


(Taqwiyatul Imaan, Page22)

This is belief, that is incident and both are falsifying one another. If both are true then it has to be acknowledged that Abdullah Khan Rajput is on the rank of divinity. If he is not regarded as God then declare this incident as false. Whichever procedure and answer is adopted slaughtering of religious justice is definitely to be found.

Now you be the judge. Does it not corroborate this belief that the argument of Kufr and Shirk by these people is only for this purpose that it be used as a weapon to destroy the dignity of Prophets and Awliya or else purely if the emotional belief of Tawheed be utilized as a perfect sight. Then on the question of Shirk there should be no differences between themselves and others.


It is written in Arwah-e-Salasa that this very Maulvi Qasim Nanotvi just before leaving for Haj went to this very Abdullah Khan Rajput and requested to pray for him. In his answer Khan Saheb said:-

"Brother what to pray for you, when I am seeing you reading Bukhari Sharif before the King of the Universe, Rasoolullah (Sallallaho Alaihi wa sallam)"

(Arwah-e-Salasa Page 254)

Observe the power of sight of Deobandi Jama'ats new Muslim Khan that there is no veil in between in order to reach the next world (Aalam-e-Ghaib). But with respect to the Prophet (Sallallaho Alaihi wa sallam) this is an established belief of the Deobandis that he could not even see behind the wall. (For reference see Braheen-e-Qateah Page 15 Maulvi Khaleel Ahmed Ambethvi)


Listen to more news pertaining to the knowledge and detection of this wall.

Maulvi Manaazir Ahsan Gilani has copied a very astonishing incident of a person by the name of Diwaan Ji, in his book Swaneh Qasimi. He writes:-

"Maulana Muhammad Tayyab Saheb informed that two people by the name of Yaseen were very closely connected to Sayedina Imamul Kabeer (Maulvi Qasim Saheb Nanotvi) of which one was this very Diwaan Ji, whose abode was in Deoband. According to Maulana Tayyeb Saheb he was Hazrat's (Maulana Qasim Saheb Nanotvi) very personal and private domestic servant in Deoband.

It is written that he was a very gifted Buzurg, recited Zikr in his apartment. The former Principal of Darul Uloom Deoband Maulana Habibur Rehman used to say that the divine inspiration of Diwaan Ji was so great that he could see those passing outside on the street. During the time of Zikr the covering of the house and wall never existed."

(Footnote Swaneh Qasimi Vol. 2 Page 73)

Are you observing that this is the status of divine inspiration of Maulvi Qasim Saheb Nanotvi's domestic servant that the mud walls reflected upon him like a clear mirror? On this conception and belief it is the desire to bang the head, that to these people the mud wall became a veil and became an obstruction on the sight of the Prophet (Sallallaho Alaihi wa sallam).

As the trustworthy Ambassador of the Deobandi Jamaat Maulvi Manzoor Saheb Nomani writes:-

"If the Prophet knew everything that's behind the wall then what was the necessity to inquire from Hazrat Bilal the names of women standing at the door."

(Faisla Kun Munazira, Page 136)

You be the judge whether there can be more imagination of emotional strangeness of the heart than this with respect to ones own prophet.


Observe another revelation of this very Diwaan Ji. Maulvi Munazir Ahsan Gilani in this very footnote while copying this incident writes:-

"This Diwaan Ji's revelation, which is connected with Darul Uloom. It is written that in the model of the world (Misali A'alam) it was revealed unto him that many red threads have come surrounding all four walls of Darul Uloom.

Observation and interpretation of his revelation was done by him that it seems that the signs of Christianity and celibacy will be apparent in Darul Uloom."

(Vol. 2 Page 73)

At this junction I have nothing to say further except that those people in order to hide their own faults throw accusation on others of being secretly assisted and in agreement with the British they should bow their heads and observe this revelation (Kashf Nama) of their own house. If the authors of book had no trust in this revelation then surely they would never have printed it.

And this is not only till revelation but goes even further that documentations of history bear testimony to these incidents that Darul Uloom's managements relationship of dedication and confidence of agreement with the British are such deeds of evidence that of which they themselves have related with pride.

And I am not saying this in a way of accusation but in fact from those historical witnesses, which I have from Deobandi Literatures. What else can be said in its light except this? Observe a few historical insiders as a display of the following.


Deobandi scholar by the name of "Maulana Muhammad Ahsan Nanotvi" has written his life story, which has been printed in Pakistan by Maktaba Usmaniya, Karachi. In his book the author has written with reference from the Newspaper "Anjuman" of Punjab Lahore dated 19th February 1875 that on Sunday the 31st of January 1875, the Governors trustworthy secret spy namely Palmor inspected the Deoband Madrasa. Report of the inspection which is copied in his book of which especially a few lines is worthy of reading.

"Thousands of Rupees spent in colleges in accuring great tasks, done here is for peanuts. Work which the principal performs on a monthly salary of thousands of Rupees is done by a Maulvi who performs here at a monthly salary of forty Rupees. This Madrasa is not against the Government but in fact is helping and assisting the Government."

(Maulana Muhammad Ahsan Nanotvi Page 217)

It is a personal testimony of an Englishman that this Madrasa is not against the Government but in fact helping and assisting the Government.

Now you be the judge that before this declaration, what is the reality of this story which is being advertised, that in the political field the Deoband Madrasa was the headquarters against the British Government.

To what extent the relationship of friendship and in agreement existed between the British and the former management of Deoband Madrasa. To assess this read the personal report of the principal of Darul Uloom Deoband Qari Tayyeb Saheb. He states:-

"(Majority of the management of the Deoband Madrasa) were such Elders who were former servants and present pensioners of the British Government on whom the Government had absolutely no doubt."

(Footnote Swaneh Qasimi, Vol. 2 Page 247)

Further it is written pertaining to these very "Elders" that at one stage there was an enquiry on Deoband Madrasa.

"That time these very people went forward presenting the trust of their services to the Government and gave assurances of clarity on behalf of the Madrasa which was very effective."

(Footnote Swaneh Qasimi)

As a confidant of the house how effective this report of Qari Tayyeb Saheb can be is not indigent of any explanation.

Now you judge that the controller of that Madrasa are sincere servants of the British, is it not synonymous of throwing dust into the eyes by terming it as the traitors headquarters?

Now listen to this sensational story of Deoband's Nobles, which will capsize the entire report of mutiny and war against the British.

This incident is narrated in Swaneh Qasimi by Maulvi Mansoor Ali Khan, who was the constant attendant of Maulvi Qasim Saheb Nanotvi. He says, one day I together with Maulana Nanotvi were going to Nanota. On the way we met Maulana's barber coming, stumbling. He announced that a police officer of Nanota had charged him with criminal abduction of a woman. For sake of God help me.

Maulvi Mansoor Ali Khan says that on reaching Nanota Maulana summoned for his private officer Munshi Muhammad Suleman and said in a stern voice:-

"The police officer has charged an innocent person. Tell him that this barber is my man and to release (drop the charge against) him or else you will not be safe as well. If he is handcuffed then you will also be handcuffed."

(Swaneh Qasimi Vol. 1 Page 321,322)

It is written that Maulana Nanotvi's orders were conveyed to the police officer by Munshi Muhammad Suleman. The police officer said what can be done as his name is written in the diary.

On this answer Maulana Nanotvi ordered to tell the police officer to remove his name from the diary. It is narrated by Mansoor Ali Khan, that on receiving this order of Maulana the police officer in a state of confusion came to Maulana, himself and said:-

"Sir, it is a crime to remove the name. If his name is removed my service will be terminates." He (Maulana) said "Remove his name (from the diary), your service will not be terminated."                                                    

(Swaneh Qasimi Page 323)

The narrator of the incident says that:- "According to Maulana's order the police officer released the barber and was still a police officer."

I do not wish to analyse this incident any further except that if he was amongst the rebels of the British Government then why was the police department under his command and order? And a threat to a police officer of this nature, "Release him or else you will not be safe as well" can only be given by a person who has influence with the Central Departmental Authorities.

Observe another phrase of attachment with the British nation. With regards to this listen to a peculiar incident narrated by the author of Swaneh Qasimi, he says:-

"Hazrat Maulana Shah Fazlur Rehmaan Ganj Muradabaadi (Rehmatullah Alaihi) was also amongst those fighting the British. One day it was suddenly noticed that Maulana himself running away and calling a certain headman of the village who was leading the rebels, saying what is the sense of fighting? When I am seeing Khizar amongst the British soldiers.

(Footnote Swaneh Qasimi, Vol. 2 Page 103)

The presence of Khizar (Prophet) amongst the British soldiers was not a coincidence but was seen once more amongst the British soldiers as the sign of "Victory of Truth" (Nusrat-e-Haque) as said by him.

After the Mutiny (Gadar) where Hazrat Maulana (Shah Fazlur Rehmaan Saheb) was stationed at a deserted Mosque at Ganj Muradabad, incidentally the Mosque is at the edge of the road and owing to unforeseen circumstances the British troops were passing through that very road and Maulana was watching from the Mosque. It was seen that he suddenly descended the steps of the Mosque and after talking to a British soldier who was a horse keeper at the place where horses reins are tied to pegs, he returned to the Mosque.

It cannot be remembered whether by asking him or himself saying that this horse keeper to whom he was talking was Khizar. I asked him what the situation is and he said, "Given is this very command."

(Footnote Swaneh Qasimi, Vol: 2, Page 103)

Up to this was the narration. Now observe the commentary on this narration.

What did Khizar mean? It was a model of true victory which emerged by this name. For details read books by Shah Waliullah etc. Whatever was seen was internal revelation.

(Footnote Swaneh Qasimi)

This matter is terminated but the question that stands on the head and proclaims the victory of truth was in the form of Hazrat Khizar with the British troops, then what is the command of those rebels who came in the matter of Hazrat Khizar to fight? Can they be called Warriors and Mujahids?

I have gone quite far out of my subject and if it's not a strain on your eyes then at the end of this discussion observe a very interesting documentation of the Deobandi Fraternity.

A very distinguished author of the Deobandi circle Maulvi A'shique Ilahi Meerathi writes in his book Tazkiratur Rasheed about Rasheed Ahmed Saheb Gangohi's emotional attachment with the British.

"You were under the impression that when I am truely an obedient servant of the Government thus with false accusation my hair will not be disturbed and even if I am killed then Government is the master and has all the rights."

(Tazkiratur Rasheed, Vol.I Page 80)

Have you understood anything? What accusation is he regarding to be false? This that he rose the banner of war against the British. I am saying this clearness of Gangohi Saheb's whether one believes it or not but at least his followers have to believe. It is the wrath of God that despite the clearness, that to this day his followers are repeating this accusation with such striking disgrace upon him that he rose the banner of war against the British with great difficulty. Where will you find in history of mankind an example of this nature that a member of a sect has falsely accused its leader?

And "The Government is the Master and has all the rights" these words can only flow out from a person who from head to toe is completely soaked in ones emotional slavery.

How admonitory the condition of the adversity of the hearts and souls are. When thinking the brains begins to split with the acknowledgment of belief for the Rebels of God is that they are Masters and invested with powers. But with respect to the Beloved of God, the Prophet (Sallallaho Alaihi wa sallam) the belief of their tongue is this:

"He whose name is Muhammad or Ali is not the Master, neither has power over anything."

(Taqwiyatul Imaan)

Indeed the possessed has the rights to show who his master is and who isn't. Who the master was, for him the tongue of acknowledgment got opened. Who the master was not, its rejection was necessary and got rejected. Now this discussion is absolutely of no purpose as to whose fate depends on which master.

At this stage I have nothing to say. The images of both portraits are before you. If there is no policy of material benefits then you be the judge, that on the zone of the hearts which empires flag is buried? Is it the King of the Prophets or the Crown of Britain?

The subject commenced with house revelation and concluded with house documentation. Now I am turning towards the actual subject of the book. Attach the relationship of your mind towards the series of incidents.


Maulvi Munazir Ahsan Gilani has copied an astonishing incident in his book "Swaneh Qasimi" with reference from "Arwah-e-Salasa". He writes many people gathered in Chatta Mosque, which is in Deoband. One day Maulvi Yaqoob Saheb Nanotvi said in this gathering:-

"Brother in today morning Namaaz I would have died, something was incomplete. The people asked in astonishment as to what the calamity was. He says in reply that "I was reading Surah Muzammil when a huge sea of magnificent knowledge passed on my heart. I could not bear it that I nearly died. It is said that it is better that the sooner it came the sooner it had passed. Therefore I was saved." It is being asked what this knowledge of sea was that passed his heart? The explanations in his own words are found in this book. That after Namaaz I pondered over this situation and discovered that in Meerut Maulana Nanotvi had his spiritual attention on me. It is the result of his spiritual inclination that the waves of knowledge of the sea were hitting on the hearts of others so that it could be endured."

(Swaneh Qasimi, Vol.1 Page 345)

After copying the real incident it is written:-

"He said what can one understand in the meaning of that kndwledge of meditating deep in thought? Where is Meerut and where is Chatta Mosque? The distance of abode from Meerut to Deoband did not obstruct in between."

(Swaneh Qasimi, Vol.1 Page 345)

What can be said about this incident, this enigma can only be solved by Gilani Saheb and Ulema of his Jamaat. According to these people the distance of one abode to another is an obstruction to the Prophets and to the leader of the Prophets then why was that not an obstruction to Nanotvi Saheb?

And what can be said about Maulvi Yaqoob Saheb's power of Ghaibi perception that sitting in Deoband, conceived that Ghaibi attention of Maulvi Qasim Saheb Nanotvi, which he conferred on him from Meerut and that too was so quick that when he pondered after Namaaz, the entire situation was conceived within seconds. Leave aside the situation of exposure weeks and months, hour and half hour. But bang the head in shame that this is the house Elders state of condition which are narrated and the entire Jamaat's belief with respect to the Prophet Sallallaho Alaihi Wasallam is this:-

"In many affairs (meaning that of the Holy Prophet Sallallaho Alahi wa sallam) it is proven that despite all His contemplation and meditation it remained hidden. It is mentioned in the incident of Ifak that of His searching and contemplating, that only by contemplating it was not revealed. After a month through the medium of Wahee (Divine Revelation) it was revealed."

(Hifzul Imaan, Page 7 Maulvi Ashraf Ali Thanwi)

The justice of this ingratitude done by the Prophet's faithful Ummatis, that these people perceive secrets of the hearts personally from several miles away yet for the Prophet (Sallallaho Alaihi wa sallam) they are not accepting the power of conceiving anything within the period of one month. After perceiving so many open evidence is there any further signs left distinguishing the path of truth from falsehood? Those who are hopeful of the Prophets intercession on the burning ground of Mehshar, answer?


Listen to this incident personally by Maulvi Mansoor Ali Khan, that of Maulvi Qasim Saheb Nanotvi's student which is in Arwah-e-Salasa. He says:-

"I was in love with a boy that it influenced my mind to such a manner that day and night his imagination was within me. My condition became peculiar and affected every work of mine. He (Maulana Nanotvi) knew through his spiritual penetration. But Subhan AJlah this is what training and care is called that He (Maulana) commenced a very informal friendship with me and advanced it to such an extent, like two very close friends discussing with one another informally.

Until he himself touched on the subject of love and said "Yes, brother does he come to you or not?" I due to shame remained silent. Then he said what's there to hide as such incidents occur to mankind. Thus he discussed from my tongue and he showed no sign of anger but in fact expressed gratefulness."

(Arwah-e-Salasa Page 246)

"After this when I became more restless and strained at the hands of love then I was compelled one day and went to Maulana Nanotvi and said, "Hazrat help me for the sake of God. I am completely strained and helpless. Pray that the thought of the boy be obliterated from my heart. Then he smiled and said why Maulvi Saheb are you tired, the emotional power is finished? I said Hazrat, I am helpless and incapable from every work. I can no longer bear this. For the sake of God help me. He said, very good. You must be present after Maghrib when I have completed my Namaaz."

(Arwah-e-Salasa page 247)

He narrates the incident after Namaaz.

"I sat in Chatta Mosque after reading Maghrib Namaaz when Hazrat had completed Salatul Awwabeen then he called Maulvi Saheb. I said hazrat I am present. I went forward and sat. He said bring your hand, I forwarded my hands. He placed my palm on his left palm and rubbed it like ropes, which are woven. By God I saw with my naked eyes that, I am under the Arsh (the highest sphere where Gods throne is) and Noor has surrounded me on all four sides, as if I am present in God's House."

(Arwah-e-Salasa Page 247)

Observe the pomp of opening the veils of A'alam-e-Ghaib (next world). Like Paras stone (Philosopher's stone that converts into gold any metal it touches immediately) that by merely rubbing the palm, eyes become illuminated, veils are removed till the Arsh and sends his student to the Arsh within an eyes blink where besides the Prophet (Sallallaho Alaihi wa sallam) no human beings up to this day have reached. And yet with respect to the Prophet (Sallallaho Alaihi wa sallam) it is their unanimous declaration that leave alone him making one a confident of Ghaib's secret that he himself knew nothing about Ghaib, what can be said about the Arsh that the very floor was also concealed from his eyes.

Kindly answer with justice whether this is the mode of Islam and claim of a Muslim?


With regards to Maulvi Qasim Nanotvi, Maulvi Munazir Ahsan Gilani has narrated a very surprising story in his book Swaneh Qasimi :-

           "He writes that Once the above mentioned Maulana happened to be in a village where there were many shiaas. When the Sunnis came to know of his presence, taking full advantage of the opportunity announced that he will deliver a lecture. In order to make the Jalsa Waaz (Lecture) unsuccessful they called four of their great scholars (Mujtahid) from Lucknow. Forty objections were selected and ten objections each were distributed amongst the four scholars. While the lecture was in progress every scholar proposed his objections separately and created confusion and disorder at the gathering. Now listen to the incident after this in the words of the writer. He writes:-

"Listen to Hazrat-e-Wala's (Maulvi Qasim Nanotvi's) miracle. Hazrat commenced with his lecture in which all the shia Community of the village was also present. The lecture commenced, comprising of answer to objections in the sequence of objections which the scholars were sitting with. As if according to sequence when a scholar lifted his head to propose objections Hazrat copied the very objections and began answering till the entire lecture terminated with absolute calmness."

(Footnote Swaneh Qasimi Vol. 2 Page 71)

After this incident the incident that follows is even more astonishing and interesting. It is written that:-

"The scholars and the local shia leaders experienced extreme contempt and humiliation. Then in order to erase their humiliation they planned a fictitious funeral of a boy and requested Hazrat to perform the funeral prayer in order to abolish Hazrat-e-Wala's (Maulana Nanotvi) impression."

It was decided after Hazrat utters the second Takbeer that the fictitious deceased will stand up and mock and jeer at Hazrat. Hazrat said you people arc shiaas and I am a Sunni. The methods of prayer are different. Since when has it become permissible for me to perform your Janazah Namaaz, The Shiaas replied Hazrat! A Buzurg is always a Buzurg of every community. Kindly perform the Namaaz.

Hazrat accepted at their insistence and arrived at the funeral. The gathering was big, Hazrat stood on one side, the effect of anger was seen on his face and his eyes were red, went forward as requested to lead the Namaaz and the Namaaz commenced. When there was no movement in the Janazah after the utteranceof the second Takbeer as planned, someone from the back made the sound of "Hoonh" but he never woke up. After completing the fourth Takbeer, Hazrat in a tone of anger said now he cannot wake up before the dawn of resurrection. It was seen that he was dead. The Shiaas began lamenting and weeping."

(Footnote: Swaneh Qasimi Vol. 2 Page 71)

An appeal to you, by Gods dignity from whose dread every believers heart quivers, that in executing justice of truth do not side anybody.

Both these incidents are before you. In the first incident Nanotvi Saheb's great powers of perception and knowledge of Ghaib had been proven through which he knew the correct sequence of objections hidden in the hearts of every Shia scholar, in the sequence they had hidden in their hearts.

The feelings of acknowledgment for their own house Elders are so great that concealed dangers are before their sight like a mirror. While acknowledging their Maulana's power of Ghaibi perception no laws of Shirk or anything against the nature of Tawheed is noticed. Yet with respect to Prophets and Awliya on the question of this power of Ghaibi perception their declaration of belief is this:-

"In this too there is nothing exalted, that God might have given control of Ghaib Dani if and when desired to have knowledge of what's in the hearts of others. Like knowing of a persons absence, whether he is living or dead or in which town he is in."

(Taqwiyatul Imaan Page 25)

Those who desire to thred in the light of justice and honesty, are there any further models required in order to sense the difference between truth and falsehood?

The first incident has been analysed, now your attention is being drawn to the second incident.

This detail of the incident is in its place and that when he stood for Janazah Namaaz, due to his anger his eyes were red, which means that he knew well in advance through his power of Ghaibi perception that the body in the coffin is not that of a deceased but of a living, that the performance of Janazah Namaaz had been requested to mock and jeer at him.

In this incident the point raised is that he after completing the fourth Takbeer said in this very tone of anger "Now he cannot wake up before the dawn of resurrection." The object of these words besides this what else can it be that through the use of his power death suddenly occurred and instantly he had the knowledge of it as well.

Now exactly contrary to this incident read the contest of Taqwiyalul Imaan, the Foundation Book of Deobandi Religion.

"In the Universe, the usages of intentions and introductions compelling of orders to cause death and life with ones own will, all these arc the dignity of God and not the dignity of any Prophets. Awliya, Peers, Murshids. Devils and Fairies. One who proves such usages of power becomes a Mushrik."

(Taqwiyatul Imaan, Page 10)

By reading this belief of the Dcobandis it becomes apparent that all the arguments of Shirk by these people is to play with the dignity of Prophets and Awliya. And as to every Shirk with regards to their house Elders is according to Islam.


Since the topic continues observe a more bloody incident clashing with the belief of Tawheed. While portraying Maulvi Ashraf Ali Thanwi's life, Khwaja Azizul Hasan in his book mentioning Thanwi Saheb's friends, has copied this incident. He writes:-

"Hazrat Hafiz Ahmed Husain Saheb Shah Jahanpuri who besides being a respectable citizen of Shah Jahanpur was also a Saheb-e-Silsila Buzurg. Once he cursed someone and that person died immediately. Instead of being happy at the performance of his Karamat (Miracle), rather frightened, through the medium of writing asked Hazrat-e-Wala (Thanwi Saheb) this Mas'ala (Religious question), whether "that I have committed a sin of murder?"

(Ashrafus Swaneh, Vol. I Page 125)

This answer of Thanwi Saheb which shrinks Imaan, is worthy of reading with amazement. He wrote:-

"If you possess the utilisation of power and at the time of cursing you have utilised this power meaning that utilising your power together with the intention of your thought that this person must die then it is the sin. Because this murder is in doubt of intention therefore compensation and atonement (Kaffarah) becomes incumbent (Wajib)."

(Ashrafus Swaneh, Vol. I Page 125)

Now together with this read the context of "Taqwiyatul Imaan" the Foundation Book of Deobandi Religion. While debating on utilisation of power of the Prophets and Awliya, have written:-

"And in this they cannot be proud of that God had granted them any use of their power that they kill anyone when they desire."

(Taqwiyutul Imaan Page 25)

Are you observing. To accept the use of this power with respect to Prophets and Awliya is Shirk in the Deobandi Religion, and according to them it is Gods dignity and one who proves such power of use on others becomes a Mushrik. What a calamity is this that despite using this Shirk to garland their necks that Thanwi Saheb and his followers claim to be the greatest worshippers of Tawheed on this earth.


Maulvi Anwaarul Hasan Hashimi, a Missionary of Darul Uloom Deoband had written a book namely "Mubashsharate-Darul Uloom" published by the management of Darul Uloom propagation. This portion of the book, book's preface is worthy of reading. He writes foreword:-

"Most part of certain Kamilul Imaan (perfect faith) Buzurgs whose lives are spent in purification of the soul and spiritual discipline obtain from God either in sleep or when awake through spiritual or internal ability such constant strength of perception that those affairs which are hidden from the eyes of others are revealed naturally to them."

(Mubashshirat-e-Darul Uloom Page 12)

Answer the honour of Islam, that the Deobandi Kamilul Imaan Buzurg (Perfect Faith elder) due to purification of soul can obtain this divine inspiration of constant strength of perception. These people do not accept that with respect to the Holy Prophet (Sallallaho Alaihi wa sallam) when told to them that proofs are found in books of mysticism (Tasawwuf) that certain Awliya have Kashf (Divine Inspiration) then pertaining to worldly knowledge to accept Kashf (Divine Inspiration) with respect to the Prophet (Sallallaho Alaihi wa sallam) who is the leader of all Prophets and Awliya then, does it become a calamity? Its answer is then given as follows:-

"God has inspired those Awliya that they possess this honourable knowledge. If it is endowed a million times more to our Prophet (Sallallaho Alaihi wa sallam) it is possible, but from which evidence the practical proof be substantiated that it be believed on it.'"

(Brahin-e-Qatea, Page 52)

If soaked with the very same feeling of observation then decide that the Kashf (Divine Inspiration) of the Prophet (Sallallaho Alaihi wa sallam) is dependent on the basis of Gods endowment. Yet on the strength of purification of souls and spiritual discipline the Kaamilul Imaan Buzurg (Perfect faith elder) of Deoband obtain this divine inspiration naturally. Now the question is that purification of souls and spiritual discipline are the means of obtaining divine inspiration then the reason of this distinction besides this, what else can it be that these people regard their Buzurg in purification of soul and spiritual discipline. God forbid, more exalted than the Holy Prophet (Sallallaho Alaihi wa sallam).

After placing both the above context before the sight, then this third question comes into existence, that with respect to their Elders in the name of constant strength of perception such lasting and all prevailing powers are acknowledged, that after which it is not indigent of any further proofs in the knowledge of each and every hidden things. Infact this solitary power is sufficient every occult. Yet they are being troubled by the ailment of Shirk in acknowledging with respect to the Holy Prophet (Sallallaho Alaihi wa sallam) the knowledge of Unseen and of this very constant strength of perception.

Qari Tayyeb Saheb while rejecting to accept the Prophets nature as the object of knowledge has written:-

"This was not the case that after conveying him to the exalted position of Prophethood that suddenly the nature of Prophet was made the object of knowledge, that in needs and in difficulties knowledge was coming out from within him naturally"

(Faraan, Karachi Tawheed Number, Page 113)

There it was naturally for the house Elders and here also it is naturally. But there it was to increase the status of knowledge but here it is to decrease.

Now you must state with justice that this distinction of the sights angle, does it not show a path to a dust storm in the heart, which in ones heart after existing for someone becomes a wall of obstacle in acknowledging the path of truth.


Now in the following observe those incidents pertaining to the knowledge of Ghaib that of Deobandi's Perfect faith Elders. In order to advertise them a book had been written:-

With regards to a building in Darul Uloom Deoband this divine inspiration of Maulvi Rafiuddeen Saheb former principal of Darul Uloom Deoband, it is narrated narrated that:-

"1 the principal of Darul-Uloom Deoband Maulana Shah Rafiuddeen Saheb conceived through his divine inspiration. And declared, that I have seen a chain of Noor from the centre of Maulana's classroom till the divine throne (Arsh-e-Moalla)."

(Mubashshiraat, Page 31)

Now with regards to Deoband's graveyard observe another divine inspiration.

"Khateera-e-Qudsiya or Khitta-e-Saleheen meaning those graveyards where Hazrat Maulana Nanotvi (R.A.) Shaikh-ul-Hind Hazrat Maulana Mehmoodul Hasan Saheb (R.A), Fakhrul Hind Hazrat Maulana Habibur Rehman Saheb (R.A), Mufti-e-A'azam Hazrat Maulana Azizur Rehman Saheb (R.A.) and many other Ulema and students are buried. With regards to this portion it was the divine inspiration of Shah Ralfiuddeen Saheb that those who will be buried here. Insha Allah are forgiven."

(Mubashshiraat Page 31)

Be it known that this term "Insha Allah" is used as a point of language, if not with the term of "Insha Allah", those buried in every graveyards are worthy of being forgiven. Why is this special divine inspiration connected with Deoband's graveyard?

This claim through divine inspiration of equality with Madina"s Jannatul Baqee' is the finest reflection of business intelligence. Now at the end observe a very peculiar divine inspiration with regards to the grave of Maulvi Qasim Saheb Nanotvi.

"It is the revelation of the former principal of Darul-Uloom. Hazrat Maulana Rafiudeen Saheb Mujaddidi Naqshbandi that the grave of the founder of Darul-Uloom Deoband Hazrat Maulana Muhammad Qasim Saheb Nanotvi is in a grave of a Prophet (Nabi)."

(Mubashshiraat, Page 36)

It cannot be understood what is meant by this revelation of his. Was there a grave of a Prophet before in Deoband, which was made vacant and in its place Nanotvi Saheb was buried? Who revealed the trace of that Prophet's grave? If it is not so then what is meant by this revelation of his?

If the words are twisted around it is possible that he is trying to expose in obvious words that Nanotvi Saheb's grave is a grave of a Prophet and this seems logical. Because with respect to Nanotvi Saheb though Prophethood has not been claimed openly but in suppressed words tradition has surely been copied that at times the quality of revelation descended and prevailed on him. As written by Gilani Saheb in his book "Swaneh Qasimi" that one day Maulana Nanotvi complained to his Peer and Murshid Haji Imdadullah Saheb that:

"When I sit with a Tasbih it becomes extremely difficult, so difficult as if one had placed tonnes of stones. The heart and tongue becomes closed".

(Swaneh Qasimi Vol. I Page 258)

Haji Saheb's answer to this complaint has been copied as given:-

"Blessings of Prophethood are being showered on your heart and this that difficulty which the Holy Prophet (Sallallaho Alaihi wa sallam) experience during revelation. God wants you to administer that work which was administered by the Prophets."

(Swaneh Qasimi Vol. 1 Page 259)

Blessings of Prophethood. difficulties of revelation, handing over works of Prophets after all these ingredients though the rights of Prophethood is not claimed in clear words, then too the true object is in its place.

The first chapter of this book, which consisted of incidents of Maulana Qasim Nanotvi, the founder of Darul Uloom Deoband has now been completed.

This was the second portrait of that first image of the portrait which you have already paged through at the beginning of the book. Now relax yourself for a few moments and match the images and give a decision with justice and honesty, that in the first image these people have termed those beliefs and Masa'els's Shirk, have embraced these very beliefs and Masa'els with their hearts. Now with what face are they terming themselves as Mawhid (believing of one God) and others as Mushriks.

In the history of mankind many examples are to be found to term others as liars, but a more disgraceful example than this cannot be found and that is to falsify one's ownself.

Extraordinary spectacle (Tamasha) is this that incidents clashing with the beliefs of Tawheed (Monotheism) are not only confined to Maulvi Qasim Nanotvi that it be applied as a coincidence. In fact those famous people of the Deobandi Jamaat are seen more or less to be polluted in this accusation as you will read in the following pages and will be extremely disturbed.




In this chapter from Deobandi literatures with regards to the religious leader of the Deobandi Jamaat Maulvi Rasheed Ahmed Saheb Gangohi such incidents have been gathered, which clashes with the belief of Tawheed (Monotheism), revolting with principles, religious suicide and with respect to themselves astonishing examples of declared Shirk made as Imaan and Islam which are filled with pages.

Read them with astonishment and be ready to hear the decision of the conscience.


Incident of Knowledge of Ghaib and perceiving dangers of hearts

An ardent supporter of the Deobandi Mazhab Maulvi A'ashique llahi Meerathi has written under the name of Tazkiratur Rasheed in two volumes on the life of Maulvi Rasheed Ahmed Gangohi Saheb. Most of the following incidents has been gathered from his book.

Observe the following incidents with regards to perceiving dangers of the hearts and ocular demonstration of hidden things.

First Incident:

With regards to a student by the name of Wali Muhammad who was studying in Maulvi Rasheed Ahmed Saheb Gangohi's Monastery (Khanqah) the author narrates that:-

"Once the monthly allowance was delayed in coming from home and he was faced with one or two starvation (Faqaah). But he neither did mention nor under any circumstances expose his condition. In\ the morning, in this very condition together with his books was going to study by Hazrat. On the way Halwa was cooking in a sweetmeat shop. He stood there for some time thinking that if he had some Halwa he would eat. But he had no money, therefore exercising patience walked away and reached the Monastery. Hazrat was waiting for him, after exchanging greetings Hazrat said, Maulvi Wali Muhammad today it is my desire to eat Halwa, take this four Aana (old times paisa) and bring from whichever shop you like. Nevertheless Wali Muhammad bought from that very shop, and placed it before Hazrat. Hazrat said "Mia Wali Muhammad it is my desire that you eat this Halwa."

(Tazkiratur Rasheed Vol. 2 Page 227)

Up to here was the incident and there are possibilities of it being coincidence. But observe this very students impression of Gangohi Saheb's prevailing knowledge of Ghaib.

"After this incident Maulvi Wali Muhammad said that I feared going before Hazart because the anxiety of the heart is not within control and Hazrat perceives it."                                                                

(Page 237)

Object is to expose this that the situation of being informed of the dangers of the hearts was not incidental but permanent. Like the five senses he was able to utilise this power at all times.

This situation is explained to their house Buzurg's knowledge of Ghaib. In it with respect to Prophets and Awliya their general belief is this:-

"One who regards anyone with these beliefs that whatever comes out of my tongue, he hears them all and he is aware of those thoughts and imaginations that goes through my heart, thus with these beliefs becomes a Mushrik and all these types of beliefs are beliefs of Mushriks."

(Taqwiyatul Imaan Page 10)

The complaint of this injustice be given to him who regards this one belief with respect to Prophets and Awliya as Shirk. But this very belief with respect to his house Elders is regarded as Islam and Imaan.

Are there any further signs left to distinguish between true and false? Decide on the sound of your emotion.

Second Incident:

Listen to another incident on perceiving dangers of the heart. He writes that:

"Once my teacher Maulana Abdul Momin Saheb was present, this evil thought came into my heart that the state of Elders has been seen dominated by devotion, poverty and distress and the clothes on the Holy body of Hazrat is legal and permissible but is rather expensive."

"At that moment Hazrat Imam Rabbani (Maulana Gangohi) was talking to someone, instantly he turned towards me and said it is sometimes that I don't have the opportunity of making clothes, people make and send them and pressurise me in wearing them, it is for their sake I wear them, nevertheless all my clothes are from others."

(Tazkiratur Rasheed, Vol. 2 Page 173)

This incident's inclination is worthy of special attention that in perceiving this anxiety of the heart he required no meditation despite being busy discussing with someone else yet he perceived the thoughts of Maulvi Abdul Momin Saheb's heart. From this incident it seems that he is all knower of information and if my conception is not incorrect then this is God's dignity because regarding man it has always been apprehended that his power of comprehension at each time can only be attentive in one direction.

To be taken heed of here is this that the Deobandi Hazrat's Imam Rabbani  instantaneously perceived hidden condition of the heart without any special meditation yet with respect to Imamul Anbiya (The Prophet Sallallaho Alaihi wa sallam) these Hazrat's declaration of belief is this :-

"It is proven that in many affairs of His (The Prophet Sallallhu Alaihi wa sallam) despite His meditation it still remained hidden."

(Hifzul Imaan Page 7)

Now you be the judge whether this is fit to bang the head or not that power of Ghaibi perception to these people is proven for an ordinary Ummati (Follower of the Prophet) and that it is not proven for the beloved Messenger of God and Imamul Anbiya.

Third Incident:

He writes:-

"Maulvi Nazar Muhammad Khan Saheb says that at the time when my wife became his Disciple (Bai'at), I had excess modesty in me. I could not bear women going outside and exposing their voices to strangers. At that moment his thought occurred to me that Hazrat will hear my wife's voice. This was Hazrat's Karamat (Miracle) that through inspiration he knew the anxiety of my heart and said let her stay in the house and close the door."

(Tazkiratur Rasheed Vol. 2 page 52)

This incident is very clear of this fact that Gangohi Saheb did not perceive the anxiety of his heart through divine inspiration but through his own inspiration. But Alas! In acknowledging this very power of inspiration (Kashf) with respect to the Prophet (Sallallaho Alaihi wa sullam) then the ailment of Shirk troubles them.

Fourth Incident:

Maulvi Raza Ali Saheb, a student of Hazrat says that during my student days I was suffering from a disease owing to which my ablution (wuzu) would not remain constant. For certain Namaaz I had to have ablution (Wuzu) several times.

"Once it happened that I came to Mosque very early for Fajr Namaaz. It was the season of winter and on that day was colder than usual and it was inconvenient of having ablution repeatedly. Somehow I wished I could be disengaged from Namaaz quickly . Unfortunately on that day Imam Rabbani was later than usual. I was very inconvenienced by having ablution repeatedly and thought how the Hanfiyat is. Hazrat is now waiting for the congregation and 1 am dying having to perform Wuzu repeatedly. As time went by Hazrat came and the congregation stood. After completion as usual I together with others following Hazrat to his room. When everyone returned and as Hazrat was closing the door he then called me towards him and said: Here people delay in coming for Fajr Namaaz. Therefore I also delay. After saying this he went into the room and I was sweating from regret."

(Tazkiratur Rasheed Vol. 2 Page 244)

Fifth incident:

"Once Maulvi (Wilayat Husain) Saheb thought in his mind that Hazrat Mujaddid Saheb in some of his letters declares Zikr-e-Jehar (Recital of the praise and the name of God loudly) as Bid'at. When we were present before Hazrat. Hazrat then addressed him and said at times people of Naqshbandiya also grant permission for Zikr-e-Jehar."

(Tazkiratur Rasheed Vol. 2 Page 229)

Observe this dignity of perceiving constantly thoughts of the hearts. Imagines this perception on the outside. Yet you have already read with reference from their foundation book "Taqwiyatul Imaan" that this dignity only belongs to God, those who prove such statements to others besides God become Mushriks.

It is not my responsibility to answer this accusation that one belief with respect to others besides God is Shirk, how that belief with respect to their house Buzurgs becomes Islam?

Sixth Incident:

Up to here was perceiving dangers of the heart. Now observe the knowledge of Ghaib's dignity in general. He writes:-

"Once two strangers came to him and after greeting and shaking hands expressed their desire to become his disciple (Bai'at). He said read two Rakat Namaaz. On this instruction from Hazrat they sat silently after little while they went away.

After they left the door Hazrat said both were Shias and they came to test me. A few people from the gathering went behind them to inquire and found out that they were really Rafzi. (Shia)"

(Tazkiratur Rasheed Vol. 2 Page 227)

Seventh Incident:

The author of "Arwah-e-Salasa" Ameer Shah Khan in his book regarding to Maulvi Rasheed Ahmed Gangohi narrates this incident:-

"Hazrat Gangohi (R.A.) said to Maulvi Muhammad Yahya Saheb Kandhelvi to see a certain Mas'alah (Question) in Shami (Book). Maulvi Saheb said, that Mas'alah is not in Shami. He said how can it be? Bring Shami. Shami was brought. At that time he was blind. Opened two third of Shami's pages to the right and one third to the left and opened the book by his 8 Judgment and said see on the left side of the page towards the bottom. When he saw the Mas'lah was there on that very page. Everybody was amazed. Hazrat said that God has promised that false will not come out of my tongue."

(Arwah-e-Salasa Page 292)

Now on this incident read the footnote of Janab Maulvi Ahsraf Ali Thanwi. He writes:-

"That very place where it came out could be coincidence but from presumption this affair seems to be with divine inspiration or else it would not have been said firmly to look on that particular place."

(Footnote Arwah-e-Salasa Page 292)

Ponder carefully! This incident was not a riddle that it required a footnote to be solved. It seems that Thanwi Saheb must have thought that people might apply it as coincidence. Therefore he said, "This affair seems to be with divine inspiration," in order to draw people attention to his conferred knowledge of Ghaib.

On this statement of Gangohi Saheb that "God has promised false will not come out of my tongue" many questions arise. Firstly, when and where was he honoured to converse with God that He was promised? Secondly; can it be claimed with firm belief that no false preceded from Gangohi Saheb's tongue during his entire life. I believe that the greatest Ummati is also not innocent of slipping from his tongue and pen, therefore it cannot be termed as innocent.

Thus under this circumstance is he not attributing this accusation towards God, in other words that He (God) acted against His promise. (God forbid).

Thirdly, what is Gangohi Saheb's object by this proclamation? After much pondering I have arrived to this conclusion, he tried to create this impression amongst the populace that by God his status is more exalted than human beings, though Prophets are human beings, but according to Deobandi people they can also err as Thanwi Saheb declared in his Fatwa:-

"It is ascertained, mistakes are not only connected with Wilayat (to attain to the rank of a Saint) but also with Nabuwwat (Prephethood)."

(Fatawa Imdadiya Vol. 2 page 64)

At this juncture I will involve you to administer a firm oath, and will continue further. This decision is now the obligatory honor of your Imaan. What is your loyalty towards the Messenger?

Eighth Incident:

This very author of Arwah-e-Salasa Ameer Shah Khan is also the narrator of this incident regarding Gangohi Saheb. He narrates.

"Once Gangohi Saheb was very emotional and the topic (Mas'alah) under discussion was imagination of a Shaikh. He said, "must I tell?" It was requested to say. again, he said must I tell? It was requested to say, again he said "must I tell?" It was requested to say then he said, the face of Hazrat Imdad was in my heart for a full period of three years and I have done nothing without seeking his permission. Then he became more emotional and said mast I tell? It was requested Hazrat must say. He said: The same number of years the Holy Prophet (Sallallaho Alaihi wa sallam) was in my heart and I have done nothing without his permission. After saying this he became more emotional. He said "must I say?" It was requested to say but he remained silent. On the request of the people he then said. "Leave it out."

(Arwah-e-Salasa Page 291)

Meaning now God's face is also in the heart. God forbid.

Be it know "that the expression here is not in the figurative and metaphoric language but is definitely applicable on its external. Let it be know" that here by the Prophet (Sallallaho Alaihi wa sallam) is not meant his light (Noor) but is meant the Holy Prophet in person because Noor is a very delicate illumination. It is meaningless to discuss with it.

The point here to ponder is this that when the question arose of their superiority then all the impossible are not only possible but have also become events. Now from every aspect this question (does it not arise) God forbid that those days when He (The Prophet Sallallaho Alaihi wa sallam) stayed in his heart, then for those number of days was he or was he not in his holy grave? If he wasn't then was the holy grave empty for those days? If he was present then what will be answer to this question which Thanwi Sahib wrote on the presence of the Holy Prophet (Sallallaho Alaihi wa sallam) at the gatherings of Mehfil-e-Meelad that:-

"If Mehfil-e-Meelad are established at different venues at the same time will He the Prophet (Sallallaho Alaihi wa sallam) be present at all the venues or not? Then he has to decide on his preference as where to go and where not to go. If he goes everywhere, how can he be at a thousand places when his existence is one."

(Fatawa Imdadiya Vol. 4 Page 58)

Under no circumstances this different angle of sight can be overlooked that they all are silent with the full mind of acknowledgment on the question of their spiritual superiority and the power of their Ghaibi perception and when the question arose with respect to our Beloved Prophet (Sallallaho Alaihi wa sallam) then lovers of mischievous minds have skinned such hair that a persons belief and trust has been wounded. If the feeling of justice is associated with your sight then at various places in this book you shall observe the unique style of Deobandi thoughts.

And another aspect of this incident of Gangohi Saheb is when he says that he has not executed any work without the permission of the Prophet (Sallallaho Alaihi wa sallam), which is so provoking that when pondering over it blood oozes from the eyes. In other words, he has ascribed all the faulty qualities of his body, tongue and pen to the Holy Prophet (Sallallaho Alaihi wa sallam). Because this claim can never be proven that he had not committed any action against the law of religion during that period and if it has happened then we will have to believe according to his narration, God forbid, that he has committed those actions with the presence of the Holy Prophet (Sallallaho Alaihi wa sallam) against the law of religion.


Those stories that arc copied from Tazkiratur Rasheed regarding Gangohi Saheb's Mushrikana Authorities and causation of Prophethood, from these a few are presented here as models so that you may observe.

First Story:

The author of Tazkiratur Rasheed narrates that from his blessed tongue he repeatedly heard him saying:-

"Listen truth (Haq) is only that which preceeds from Rasheed Ahmed's tongue. By God I am nothing but salvation and guidance, in this era. dependence is in following me"

(Tazkiratur Rasheed Vol. 2 Page 17)

Cast aside the feeling of partiality and ponder for a moment. Is he not saying that what preceeds from Rasheed Ahmed's tongue is the truth (Haq) in fact the implication of his statement is this that truth (Haq) preceeds only from Rasheed Ahmed's tongue. Understand the differences between both the sentences as follows. The first sentence can be termed as contrary to intelligence but the second together with it being contrary to intelligence is also an open challenge to all true Islamic leaders meaning that besides Maulvi Rasheed Ahmed nobody's tongue has been acquainted with the truth of Kalima in this era.

It is sad that the Deobandi Ulema in advertising this claim of Gangohi Saheb for a moment did not feel that in it are defamation of other righteous Ulema.

And this last statement that "in this era dependence is in following me is even more dangerous and astray than the first, as if now to follow the Prophet is insufficient of obtaining salvation. And the matter that requires pondering here is that if salvation is dependent by following someone then this can only be the Prophets dignity. Ulema. as being representatives of the Prophet (Sallallaho Alaihi wa sallam) then their primary function is only to invite people towards following the Prophet (Sallallaho Alaihi wa sallam). It is definitely not their function to invite towards following them. It is clearly apparent that Gangohi Saheb does not wish to suffice on this function.

On one side Gangohi Saheb desires others to accept his orders, his ways and his traditions by inviting them towards his following and on the other side injunction of their religious foundation book Taqwiyatul lmaan is:

'To accept ways and traditions of others and to show likeness to their statements are amongst those things which God has established for his respect, then one who establishes this towards any creation then Shirk upon him is also proven."

(Taqwiyatul Imaan Page 42).

Now it is not my responsibility to answer this accusation that those things which were Shirk with regards to other creation these very things suddenly have become means of salvation when attached to Gangohi Saheb._At places doors of salvation are closed and at places without it there is no salvation. After all what is this enigma?

Second Story:

"A police inspector of the district of Gawaliyar, Maulvi Abdul Subhaan says that once Maulvi Muhammad Qasim Saheb a commissioner of Government Treasury of the district Gawaliyar was in distress and there was a claim of three lakh Rupees from the State. His brother on receiving this news went to Hazrat Maulana Fazlur Rehman Saheb (R.A.) in Ganj Muradabad. Hazrat Maulana inquired his home town. He said Deoband. Maulana said with amazement, why did you not go to Gangwah to Hazrat Maulana which is nearer. Why did you travel such a long way?

He said Hazrat my belief has brought me here. Maulana said you go to Gangwah, the dispersing of your difficulties is dependent on the prayer (Dua) of Hazrat Maulana Rasheed Ahmed Saheb. Even all the Awliya (Saints of the entire earth prayers (Dua) will be of no benefit."

(Tazkiratur Rasheed Vol. 2 Page 215).

When the situation arose of the greatness and highness of their Elders then here no question arises as to how Maulana Fazlur Rehman Saheb knew this secret of Ghaib, that dispensing of difficulties is dependent only on the prayer (Dua) of Maulvi Rasheed Ahmed Saheb, and through which knowledge did he come to know of the results of each and every saint's (Awliya) prayers of the entire earth which is connected only with God and that too instantaneously that here as words proceeds from the mouth, there from the highest throne (Arsh) to the ground (Farsh) every secret of Ghaib are discovered.

God forbid! On one hand they have slaughtered their own beliefs in order to prove greatness of their Elders and on the other hand they have wounded the status and dignity of every Awliya Allah of this earth.

Third Story:

The author of Tazkiratur Rasheed writes that:-

"In that period, when the opposition made a noise on the question (Mas'ala) of contingent of lies and published a declaration (Fatwa) of accusation of impiety (Takfeer). In the gathering of Sa'een Tawakkul Shah Ambalwi a certain Maulana while mentioned Hazrat Imam Rabbani (Gangohi Saheb) said he acknowledges divine contingent of lie. On hearing this Sa'een Tawakkal Shah lowered his head meditated for a few moments then lifting his face said in his Punjabi language that:-

"People! What are you saying? I am seeing Maulvi Rasheed Ahmed Saheb's pen moving beyond the divine throne (Arsh)"

(Tazkiratur Rasheed Vol. 2 Page 322)

Have you understood? The meaning here is not that the length of Maulv Rasheed Ahmed Saheh"s pen went beyond the boundary of the divine throne (Arsh) in fact by advertising this proclamation is meant lhat divine fate's writing was complied by his pen and the department of life and death was made dependent upon his pen.

And what can be said about Shah's sight that sitting on the earth (Farsh) saw beyond the divine throne (Arsh).

            And the most interesting spectacle in this story is this that the Deobandi intellectuals instead of rejecting an insane's statement have not only accepted but have made it as a part and parcel of their faith as narrated by the author of this book Tazkiratur Rasheed.

"Maulvi Wilayat Husain Saheb says that on the journey of Haj a Hakeem Saheb from Ambala was together with me, who was a Disciple (Mureed) of A'ala Hazrat Haji (Imdadullah). With this connection he was not only acquainted with Hazrat Imam Rabbani but also has extreme faith in him. He said, '"It is my belief that whatever preceeds from Maulana's tongue is according to divine fate"

(Tazkiratur Rasheed Vol. 2 Page 219)

If this information is correct then its validity has two forms that either Gangohi Saheb was aware of the entire fate that his tongue never went contrary to it or else he had no tongue in his mouth but had the key of "Kun" (Be) that whatever words came out of the mouth became the fate of the universe. From these two if any be accepted it definitely slaughters religious trust of the Deobandi religion.

Fourth Story:

A person by the name of Mukhlisur Rehman, a Disciple (Mureed) of Gangohi Saheb, regarding him the author of Tazkiratur Rasheed narrates.

"One day lying in the monastery engrossed in his work he became inebriated and saw Hazrat Shah Waliullah passing before him. While passing drew his attention and ordered him "see!" Whatever you desire, desire (ask) it from maulana Rasheed Ahmed Saheb."

(Tazkiratur Rasheed Vol. 2 Page 309).

Shah Wilullah Saheb and members of his family were regarded in India as the greatest protector of the belief of Monotheism (Tawheed) but the biggest astonishment here is that he left God and advised to desire (ask) for everything from Maulvi Rasheed Ahmed. The Narrator of this story should be ashamed of himself of ascribing such a great Shirk toward Shah Saheb. On one side to prove "Their Maulana's" possession, powers and influences this is being said through the tongue of Shah Waliullah Saheb. On the other hand in order to idorn their hypocrisy this belief is being exposed:-

"Everybody should ask for things of their requirements from their Lord, so much so even salt be asked from Him and even when the straps of the shoes break that should also be asked from him."

(Taqwiyatul Imaan Page 34).

And in this incident the disciple's (Mureeds) observation of Ghaib is so strong that with his eyes sees a deceased Elders and also has the opportunity of talking to him and on his sight their is no veil of A'alame Barzakh (world between death and resurrection). And no obstacle comes in the way of Shah saheb, coming out from his grave and presenting himself before him.

Are you observing? How many different types of laws of religion (Shariat)  these monopolies of Monotheism have produced? Something different for Prophets and something different for their house elders.

Fifth Story:

There was a certain Munshi Ameer Ahmed of Agra. The author of Tazkiratur Rasheed" has copied a very peculiar dream from his narration. He narrates.

"A person from Gangwah belonging to the Shia Religion died and I saw him in my dream and immediately held both his thumbs, he became alarmed and in a state of confusion said "Quickly ask me what you want to ask. 1 am very uncomfortable. "I said "Tell me what happened to you after death and now in what state of condition are you in." He said "I am captivated in extreme torment and during my illness Maulana Rasheed Ahmed visited me. On those portions of the body where he placed his hands, they are free from torment but on the other parts of the body is in great torment. "After this my eyes opened."

(Tazkiratur Rasheed Vol. 2 Page 324).

Since the topic has come this very author of "Tazkiratur Rasheed" has copied a similar type of dream that of a servant of a Deobandi Elders namely "Maulana Ismail." He writes:-

"A servant of Maulvi Ismail Saheb when he died was seen by somebody in his dream that his entire body is on fire except his palms which are perfect and safe. He inquired brother how are you? He told. What must I say. I am being punished for my deeds and my entire body is suffering but these hands had touched Hazrat Maulana's feet therefore it had been ordered that I feel shamed of burning it."

(Tazkiratur Rasheed Vol. 2 Page 76).

Are you observing the scene of their respect and acceptance in the Divine Court? To free one from torment of the hereafter it was not even necessary to shake the tongue but was just sufficient to place the hands and that even a true rebel like a Shia was not deprived of the blessed hands. These people are not only in the lowest hell but also in the highest heaven their influences of authority in participation are proclaimed. But with respect to the Prophet (Sallallaho Alaihi wa sallam) their expression of belief is this:-

"God has ordered his Messenger to announce to the people that I am not the master of conferring any benefits or loss and you believed in me and have entered in my followers (Ummat) thus do not be proud of it and exceed the limit that our feet are firm, our Ambassador is powerful, and our intercessor is very beloved, thus we will do as we desire as. He will save us from God's punishment, because this thinking is incorrect. From this I am afraid for you and I fear God as I do not know means of saving myself, thus how can I save others."

(Taqwiyatul Imaan Page 48).

At this stage I wisn to say nothing more than this that establish your faith (Imaan) as a witness and decide whether the sincere followers of the Prophet (Sallalaho Alaihi wa sallam.) are offended or not from this giddiness of the pen.


Haji Dost Muhammad Khan who was a Constable.The author of Tazkiratur Rasheed copies a incident, of his son, that:

"Haji Dost Muhammad Khan's son Abdul Wahab Khan was a believer of a certain person and intended to become his Disciple (Mureed). That person to whom he intended to become Mureed, in appearance seemed to be a Saint but in reality was engrossed in worldly affairs. Therefore Dost Muhammad Khan disapproved his son becoming his Mureed and forbade him on several occasions."

(Tazkiratur Rasheed, Vol. 2 Page 215).

Despite prohibiting him on many occasions Abdul Wahab Khan did not, terminate his intention and eventually one day he went with the intention of becoming his Disciple (Mureed). Incident thereafter is worthy of hearing. It is written that:-

"Eventually when Haji Saheb saw his son's determination, then with natural love went into prayer and meditation turning his attention towards Hazrat Gangohi retired in seclusion."

(Tazkiratur Rasheed Vol. 2 Page 215).

Here the father imagining his Peer as omnipresent and omniscient (Haazir Wa Naazir) and was engrossed in supplement. Now listen to the son's story. It is written that:-

"Abdul Wahab, came and sat before his Peer in respect. Without option it came out of the Peer's tongue, first seek your father's permission. Without it Bay'at is of no use. Nevertheless stretching his hands released it and refused."

(Page 216).

Thereafter the narration of the author is worthy of reading with amazement. He writes "Haji Sahib used to say that during that moment when my attention was towards Imam Rabbani I saw Hazrat holding Abdul Wahab's hand with extreme affection placing it in my hand and saying take, now he will not become his Disciple (Mureed)." This is just the same time when Peer Saheb stretched his hand and refused to Bai'at to Abdul Wahab.

(Tazkiratur Rasheed Page 216).

Have you observed the spectacle of extreme emotional sensation of faith with respect to their Shaikh that their Haji Saheb imagines and here Gangohi Saheb is informed of everything. He was not only informed but sitting there also held the son's hands and placed it in the father's hand and on the other side he also took possession of the Peer's heart that he immediately without any valid reason refused to accept him as his Disciple (Mureed). What can be said about Haji Saheb's power of Ghaibi perceptions that sitting in his seclusion saw Gangohi Saheb taking his son's hand and placing it in the father's hand and also heard him say "take, now he will not become his Disciple (Mureed)." Obstructions of between did not come on the eyes nor the voices from far distance have any hinderance in reaching the ears.

This is Dcobandi people's beliefs with regards to their own house Elders. Now what are their beliefs with respect to Prophets and Awliya. Read that as well:-

"Whoever imagines any person's appearance and thinks that when I pronounces his name by the tongue or by the heart or imagines his appearance or his grave then immediately he becomes aware of it... thus with these beliefs he becomes a Mushrik. And all these beliefs are Shirk. Whether these beliefs are associated with Prophets, Saints. Peers, Martyrs, Imams. Ghosts, Fairies or either thinks that they come to know themselves or either granted by God. Nevertheless Shirk is proven with this belief in every respect.

(Taqwiyatul Imaan Page 8).

And in this series the most interesting is the declaration (Fatwa) of Maulvi Rasheed Ahmed Saheb Gangohi which is published in Fatawa Rasheedia that:-

"This question was asked by someone that what is it to imagine of Saints (Awliya) in meditation? And to apprehend this that by imagining he is present by me and I become aware of it. To have this belief what is it?

Answer: Such imagination is a danger of Shirk and is incorrect.

(Fatawa Rasheedia, Page 8).

That was the incident and this is the belief. And the open contradiction between these two are not indigent of any explanation. To whom this complaint be made as to why the Deobandi people have different measures of measuring true and false and right and wrong?


Maulvi Ashique Ilahi Meerathi has copied many such incidents in Tazkiratur Rasheed from which are gathered that Gangohi Saheb had the knowledge of when he and others will die. Read some incidents:-

First Incident

It is written that once Nawab Chattari was extremely ill, so much so that people gave up hope for his life. After being helpless from all sides a person was sent to Gangohi Saheb and requested that he must pray for Nawab Saheb. The Messenger on reaching there requested him to pray (Dua). Now listen to the incident of thereafter. It is written:-

"He told the gathering that was present. "Brothers pray". Because Hazrat did not promise to pray himself therefore became anxious and said "Hazrat you must pray (Dua)." At that moment he said, "Order of his destiny is given and he only has a few days to live." On this saying of Hazrat no room was left for any request and everybody gave up hope for Nawab Saheb's life."

(Tazkiratur Rasheed Vol. 2 Page 209).

But how much trust the Messenger had on Gangohi Saheb's "Kun" (Be) that unfolding it. He says:-

'"Nevertheless Hazrat pray that Nawab Saheb Gains consciousness and be able to say, hear and advice with regards to administration of his dominion." -He said "well there is no consequences of that." Thereafter he prayed and said "lnsha-Allah there will be convalescence."

(Tazkiratur Rasheed Page 209)

Thereafter author writes:-

"It happened accordingly that Nawab Saheb suddenly gained consciousness and his health improved to such an extent that the good news spread far and wide. Nobody even thought what was going to happen. Suddenly the condition worsened and the rich charitable with a big generous heart left this world."

(Tazkiratur Rasheed Page 209)

Observe the scene of possessing rights in divine order, as if the entire writings of fate is before the sight, and knows to that extent as to what will happen and what will not happen, in which orders there are consequences and in which there are no consequence as if the departments of life, death and fate have become completely a house business.

The matter that requires is this that on one side in the sight of Deobandi Ulema regarding their house elders is this and on the other side with respect to the Prophet (Sallallaho Alaihi wa sallam) their expression of belief is this:-

"Every affair of the entire universe occurs with the desire of God. Nothing occurs with the desire of the Prophet."

(Taqwiyatul lmaan Page 22).

Now you judge. Is this worthy or not of drowning for an Ummati.


A Maulvi by the name of Sadiqul Yaqeen was amongst the associates of Maulvi Rasheed Ahmed Saheb Gangohi. Regarding him the author of Tazkiratur Rasheed. Maulvi A'ashique llahi Meerathi had reproduced this incident.

"Once Hazrat Maulana Sadiqul Yaqeen (R.A.) was extremely ill. HIN associates on hearing this became very disturbed and requested Hazrat to pray Hazrat remained silent and evaded the subject. When requested for the second time he comforted them and said: "He will not die now. If he dies it will be after me."

Nevertheless it happened accordingly that he was cured from the disease and after Hazrat's death in that very year went for Haj-e-Baitullah, took ill in Makkah Moazzamah, in his illness journeyed to Arafat, passed away at the beginning of Moharram and was buried in Jannat-ul-Mo'alla."

(Tazkiratur Rasheed, Vol. 2 Page 209).

Observe, he did not only know he will not die now but also know when he will die. This single sentence "he will die after me" has exposed both's conditions of state of his and that of Maulana Sadiqul Yaqeen. This is called Ghaib Dani. No expectation of Gibraeel nor in need of divine inspiration.

Third incident:

Read this narration of the author of Tazkiratur Rasheed regarding Gangohi Saheb's constant house attendant, namely Maulvi Nazar Muhammad Khan. He writes:-

"Once Maulvi Nazar Muhammad Khan was very disturbed and said to Hazrat that a certain person who had animosity towards my father and now after his death is unrightfully hostile towards me. Spontaneously he uttered, "until when will he live?" Just a few days had passed and he suddenly died."

(Tazkiratur Rasheed Vol. 2 Page 214).

Either it could be said that Gangohi Saheb knew the balance of days of his life and said that he exposed it in a questionable tone or alternatively it could be as it came out of Gangohi Saheb's mouth, death was incubent upon him and he inevitably had to die. From both these uncertainties if anyone be accepted then there is no possibility of removing Shirk from the Deobandi Religion.

Fourth Incident:

Up to now the knowledge regarding death of others has been narrated. Now listen to the personal incident of Maulvi Rasheed Ahmed Saheb Gangohi as the author of Tazkiratur Rasheed has written his exact date as follows:-

"With differences of narration eighth (8th) or ninth (9th) Jamadius Sani and according to Christian Era 11th August 1905, day of Friday after Azaan, meaning at 12.30 hours he bid farewell to the world."

(Tazkiratur Rasheed, Page 331).

Read the narration thereafter:-

"Hazrat Imam Rabbani was awaiting Friday from six days before. On Sunday he inquires, is today Friday? His servants answered Hazrat Today is Sunday. In between he enquired about Friday many times after this. Until Friday the day he passed away inquired early in the morning as to what day it is? When he was told it was Friday he said: "Inna Lillahi Wa Inna Ilaihi Rajioon."

From this statement it is gathered that he had the knowledge of his death from six days in advance. And this knowledge was with such confidence that when Friday came he recited Kalima-e-Tarjea.

On one side regarding their house Elders this emotional feeling is acknowledged with an extreme open heart. And on the other side regarding this very knowledge of death and expression of their faith with respect to Prophets and Awliya is this:-

"Similarly when one does not know his own state of affairs as to what he will be doing tomorrow how then can he know that of others. And when he does not know his own place of death then how will he know the time and place of death of others."

(Taqwiyatul Imaan Page 23).

Now you judge from the above incident whether this truth does not become completely unveiled that Shirk and all these rejection of differences which are spread in Deobandi literatures are only with respect to Prophets and Awliya. It surely is not applicable to their house elders.


Listen verbally from the author of Tazkiratur Rasheed to an astonishing incident of Gangohi Saheb regarding general affairs of Ghaibi perception. Amongst the faithful of Maulvi Rasheed Ahmed Saheb was a person by the name of Meer Wajid Ali Qannooji. This narration is copied from him. It is written:-

"Meer Wajid Ali Qannooji says that my Murshid, Hazrat Maulana Muhammad Qasim Saheb narrated to me that once I went to Gangwah. A new jug was lying at the monastery. I pocked it and drew water from the well, filling it and drank the water which was bitter. During Zohar Namaz I met Hazrat and also told him of this incident. He said water of the well is sweet and not bitter, It took that jug in which water was filled. Hazrat also tasted the water and it was bitter. He said, "Keep it aside." On Saying this he became engrossed in Zohar Namaz. After completing Namaz, Hazrat told the congregation to recite Kalima Tayyeba as much as you can and he (Hazrat) also commenced reciting. After a little while Hazrat lifted his hands for prayer (Dua) and after praying with extreme humility passed his hands over his face. Thereafter picked the jug and drank the water which was sweet. During that period all those who were present in the Mosque tasted it. There was no bitterness in it. Then Hazrat said, "The sand of the jug is from that grave on which there was punishment. Al Hamdu Liliah through the blessings of the Kalima that torment has been removed."

(Tazkiratur Rasheed Vol. 2 Page 212).

This incident is that of A'alam-e-Barzakh (the world between death and resurrection) and is also connected with Ghaib. To express confidence of his Ghaib Dani was it less to expose this much? But even went to that extent of exposing that the sand of this jug was from that grave on which there was punishment and together with this also perceived that the torment has now been removed. This is called Mutlaqul Inaan (unconditional) knowledge of Ghaib that wherever the sight is focussed hidden reality of faces are automatically unveiled. This condition is expressed of their knowledge of unseen yet with respect to the leader of the Prophets (Sallallaho Alaihi wa sallam) this very Gangohi Sahib writes:-

"To maintain this belief that He (The Prophet Sallallaho Alaihi wa sallam) had the knowledge of Ghaib is absolutely Shirk."

. (Fatawa-e-Rasheedia Vol. 2 Page 141).


There was a person in the district of Jalundhar by the name of Munshi Rehmat Ali who was employed in a Government School. Regarding him the author of "Tazkiratur Rasheed" has written that at the beginning he was an extreme Bid'ati. He had extreme faith in Hazrat Peeran-e-Peer Sayyed Abdul Qadir Jilani (Rehmatullah Alaihi) for a while he stayed with a Deobandi Maulvi namely Hafiz Muhammad Saleh and had the opportunity of improving, through which his beliefs and thoughts has changed to a great extent. Now listen to the incident after there from the author. He writes:-

"Hafiz Muhammad Saleh during that period when he was a student always related to him of Hazrat Maulana Gangohi's virtues and good quality. Yet he never was impressed and had this notion that until Hazrat Peeran-e- Peer (Rehmatullah Alaih) comes in his dream and tells him to become so and so's Mureed (Disciple), until that time he will not become anybody's Disciple. Under this prevailing condition; a duration of time had elapsed and that he was yet firm in his notion,

Eventually one night he was blessed with the presence of Hazrat Peeran-e-Peer (Rehmatullah Alaih). Hazrat Shaikh said "God had blessed Maulana Rasheed Ahmed Gangohi in this era with that knowledge that when any person in attendance while greeting says Assalamu Alaikum, he (Gangohi Saheb) conceives his intentions, and Zikr which are most convenient are prescribed."

(Tazkiratur Rasheed, Vol. 1 Page 312).

Have you observed! That in order to circulate the coin of their Shaikh's Ghaib Dani (Knowledge) such beliefs are advertised through the tongue of the leader of Awliya, Sarkar Ghaus-ul-Wara (Radi Allahu Ta'ala Anhu) which in the Deobandi Religion (Mazhab) is totally Shirk.

On one side place this incident before your sight and on the other side read this context of Taqwiyatul Imaan, then the entire presumption of Monetheism (Tawheed Parasti) will be exposed.

"(One who regards anyone with these beliefs) that whatever comes out of my tongue, he hears them all and he is aware of those thoughts and imaginations that goes through my heart thus with these beliefs becomes a Mushrik and all such belief are beliefs of Mushriks."

(Taqwiyatul Imaan Page 8).

Place your hand on your heart and ponder how many stages of Shirk these Hazrat had to pass in order to prove powers of Ghaibi perceptions in Gangohi Saheb.

First Shirk is this that if Huzoor Ghausa-e-A'zam did not possess the knowledge of Ghaib then how did he know that a certain faithful Mureed of his is awaiting his revelation (Basharat). Second Shirk is this that in him this power of possession has also been acknowledged that after death whoever he desires to help and assist can do so. Third Shirk is this that after greeting if Gangohi Saheb's state of heart was not before his sight then how did he know that God has blessed Maulvi Rasheed Ahmed Saheb with such knowledge that he conceives intentions of persons greeting him. These entire Shirk was tolerated with the object to establish this incident as a document so that the status of their Maulana be exalted. Although, where the connection of acknowledgement applies then these people with respect to Huzoor Ghausa-e-A'zam (Radi Allahu Anhu) do not acknowledge this power of Ghaibi perception. In fact they term its verification as Shirk. As Gangohi Saheb regarding this proclamation, (Nida-e) "Ya Shaikh Abdul Qadir Jilani Shai un Lillah'" (meaning, Ya Shaikh Abdul Qadir Jilani Grant some on account of God) writes:-

"To recite this verse under any circumstances is not permissible. It is absolutely Shirk. When to acknowledge Shaikh (Rehmatullah Alaih) as firm possessor and all knowing (A'alimul Ghaib) and if the belief is not such then it is not permissible because in its counterance this proclamation (Nida) did not become Shirk but it resembles Shirk."

(Fatawa Rasheedia Vol. 1 Page 5).

Observe that on the question of Sarkar Gaus-e-A'azam's spiritual possessions and powers of Ghaibi perceptions how many probabilities have been created and how the hair has been skinned. Yet when the question arose of their superiority then no doubt was attached on this very knowledge and authority of Hazrat Ghausul Wara.

Hidden Revealment on a Disciple (Mureed) of Gangohi Saheb

The author of Tazkiratur Rasheed while narrating an incident of a Mureed of Gangohi Saheb writes:-

"A person through the medium of a letter became his Muteed and on written instruction was engrossed in Zikr. In a few days this state of conditior prevailed upon him that it resulted in meeting with chains of souls of Awliya (Saints) and then one after the other met the Holy Soul of Prophets. Gradually it was felt, from head to toe, in every veins and in every hair connected with Holy Souls. Under, this prevailing condition a state of senselessness and in arbriation is created through which hidden secrets (Mughibaat) are revealed and the esteem gathering of the court of the Prophet (Sallallaho Alaihi wa sallam is seen.                                  

(Tazkiratur Rasheed Vol. 2 Page 123)

The complaint of this penury indigences of consideration and knowledg be given to whom, that this state of condition is exposed of "the court" (Darbaan) that no curtain of Ilm-e-Ghaib obstructs the eyes. Absolutely like friends stayin in the neighborhood the series of meeting souls of Prophets and Awliya continue; The appearances of confidential and secret concerns of Barzakh (period between death and resurrection) and Ghaib is right before the sight. Yet with regards to"A'aqa" (The Prophet Sallallaho Alaihi wa sal lam) the expression of heir belief is this.

"Do not have this belief, with respect to any Prophets, Saints (Awliya) Imam or Martyrs (Shaheed) that they have knowledge of future or secret things (Ghaib Ki Baat) in fact must not have this belief with respect to our Prophet (Sallallaho Alaihi wa sallam) nor such statements be uttered in his praise.

(Taqwiyatul imaan Page 26).

Haji Dost Muhammad Khan was a very faithful servant of Maulvi Rasheed Ahmed Saheb Gangohi. Once his wife became very ill. Now read the balance of the incident as narrated by the author of Tazkiratur Rasheed:-

"Pulse of the hands and legs were not functioning, swooning prevailed and the entire body became cold. Haji Saheb loved his wife extremely, he became very impatient. Came near and saw the condition was strange. It was felt that only the breath was moving in the chest. Gave up hope for life, began shedding tears and, sitting by the head commenced with the recital of Yaseen Sharif. A few moments had passed when suddenly the patient opened her eyes and taking a very deep breath closed her eyes again. Everybody thought that this was her last moment. Haji Dost Muhammad Khan could not see this dreadful sight, stood up and without any hesitation went into meditation, turning attentively towards Imam Rabbani that if the time has come let the end be good, if there are more days remaining to live then this suffering occurring for three days continuously be removed. As he went into meditation the patient opened her eyes, and began talking, pulse became normal and she recovered from her sickness. Within three days she regained her strength and recovered completely."

(Tazkiratur Rasheed Vol. 2 Page 221).

After this incident read with astonishment the author's narration. He writes:-

"The late Haji Saheb used to say that at that time when I was in meditation, I found Hazrat before me and the state became such that in any direction my sight went, saw the true appearance of Imam present. This state of affair continued for three days in succession."

(Tazkiratur Rasheed Vol. 2 Page 221)

If the eyelids are not heavy then together with this read this Fatwa (Declaration) of Gangohi Saheb:-

"Someone inquired what is it to imagine Saints (Awliya) in meditation? And to apprehend that by imagining he is present with us and we become aware of it. What is it to possess such beliefs?

Answer:   Such imagination is incorrect and there is danger of Shirk.

(Fatawa Rasheedia, Vol I, Page 8)

At this stage I do not wish to say anymore than this that this is belief regarding Awliya and that is incident regarding'their Shaikh.

That very same thing at one place is Shirk and at another place is worthy of praise and accepted as an incident. If the feeling of justice prevails within you, then you decide as to what could be a just reason for this differenc insight.

Then this question on the foundation of Deobandi belief is in place that how is it possible to see that one person's true appearances everywhere? Congratu lation to the monopolises of Tawheed (Monotheism) that this impossibility they have not only made possible but also as an actual incident with their own Maulana.

Now listen to a further incident of this very Gangohi Saheb. This very author of Tazkiratur Rasheed, Maulvi A'ashique Ilahi Meerathi writes regarding a Maulvi Mehmood Hasan from the town of Nagina :-

"Maulvi Mehmood Hasan Saheb Naginwi says that my mother-in-law, together with her father stayed in Makkah for twelve years. She was very pious and holy and also had memorised hundreds of Ahadith (Traditions).

She told me, Son! there are so many students of Hazrat but none have recognised him. During that period when I have was in Makkah Moazzama I li seen Hazrat daily performing his morning (Subah) prayers in Haram Sharif and have also heard from people that this is Hazrat Maulana Rasheed Ahmed Gangohi. He comes from Gangwah."

(Tazkiratur Rasheed Vol. 2 Page 212)

The word "Daily" shows that not a single day he missed his morning prayer in Haram Sharif. This mode continued for twelve years during period that of her stay.

If few hours differences in time between India and Makkah be accepted then too, of the twenty-four hours in order to reach Haram Shareef at an appointed time it was adequately necessary for him to be absent from his house. But the difficulty here is that this very Maulvi A'ashique Ilahi in his very book (Tazkiratur Rasheed) presented the abstract of his daily mode of life shows him to be present in Gangwah for twenty-four hours. To disappear from his house at an appointed time and then to return daily for twelve years was not a thing that could hidden from people and it does not become famous.

Therefore with every, possibility it has to be accepted that, he at that very duration of time was present at both places; in Makkah and in Gangwah. Now place both incidents of Haji Dost Muhammad Khan's ocular demonstration which has just passed and this Deobandi's Pious Lady's narration at sight, then it becomes apparently proven that Maulvi Rasheed Ahmed Saheb; is present at several different places at that very duration of time. You will be astonished on hearing this, that very miraculous quality these Deobandi people are acknowledging regarding their tavern-keeper (Peer-e-Mugaan) as an incident are.not even conceding it with regards to the Prophet (Sallallaho Alaihi wa sallam).

For example while debating on the contingent of the coming of the Prophet (Sallallaho Alaihi wa sallam) in the gatherings (Mehfil)of Meelad, Deobandi's religious leader, Maulvi Ashraf Ali Thanwi writes:-

"If Mehfil-e-Meelad are established at different venues at the same time will He (the Prophet Sallallaho Alaihi wa sallam) be present at all the venues or not? He has to decide on His preference as where to go and where not to go. If He goes everywhere, then how can He be at a thousand places when his existence is one."

(Fatawa Imdadiya Vol. 2 Page 5'8).

If the power of the mind's justice is not mortgaged in the grip of an outsider then read the specific differences of the entire controversies which continues from half-a century between Ahle Sunnat and the Deobandi Hazrat.


Maulvi A'ashique Ilahi Meerathi in his book (Tazkiratur Rasheed) writes many incidents, from which it is gathered that Maulvi Rasheed Ahmed Gangohi knew incidents of the past without anybody revealing it to him by hidden sources. Nevertheless as a model observe the following incident.

Two people namely Munshi Nisaar Ali and Gohar khan were employed in the British Battalion. Regarding them he narrates that:-

"Munshi Nisaar Ali and Gohar Khan took leave from Battalion. No 65 and were preparing to go Lucknow from Gangwah with the intention of Bai't to become Disciples. Transport was also ready at the door step. At that moment a telegram came regarding the arriving of a Commander and they had to stay over. After ten days took leave and went to Gangwah. Hazrat said that on a certain day you were planning to leave but were stopped from coming.

When food was laid he said there are two ponies with you, they are also my guests. Firstly arrange for their grass, in reality nobody had notified him that they rode on ponies.

(Tazkiratur Rasheed Vol. 2 Page 234)

This annexion which in reality nobody had notified him that they rode on two ponies, has been added that it will be exposed as a message of Ghaib and under no circumstances it be doubted that he had been notified by somebody.


Observe the series of incidents regarding the future

First Incident:

There was a person by the name of Maulvi Saadiqul Yaqeen whose father was a Sunni. But he under the influence of Deobandi Ulema distorted his belief due to which his father was very displeased with him when the tension between father and son increased Maulvi Saadiqul Yaqeen went away to Gangwah. Liste to the incident that occurred after, that as written by Maulvi A'ashiq Ilali Meerathi.

"To come to Gangwah he came but always thought of his father displeasure. One day when he was before Hazrat, then Hazrat suddenly told him that I, apprehended towards your father, emotional feeling of love exists in his heart for you and this displeasure is only externally. Hoping by tomorrow or the day after his letter will arrive requesting you to come. Accordingly the very next day Shah Saheb's letter arrived."

(Tazkiratur Rasheed, Vol. 2 Page 220)

The dignity of the knowledge of Ghaib is worthy of observation that tomorrow's news was predicted and secrets of the heart observed from a distance of miles away. No verses of the Qur'an had any estimate effect on this claim nor the belief of Tawheed received any blow.

Second incident:

A person by the name of Sufi Karam Hasan who was the constant attendand of Maulvi Rasheed Ahmed Gangohi Saheb's Monastery, regarding him the author of Tazkiratur Rasheed narrates:-

"Once Sufi Karam Hasan Saheb was ill and after a few days regained his health. He received a letter from home requesting him to come and he prepared to leave. When he took permission from Hazrat to leave, Hazrat then in his usual habit said "Karam Hasan don't go tomorrow, go after three days." Despite feeling temperamently difficult but he stayed over. The next day suddenly he felt feverish and was so severe that he could not wake up until Isha. At that moment he thought if I was on the road what would have been my position."

(Tazkiratur Rasheed Vol. 2 Page 226).

Meaning that Gangohi Sahib knew that he will have fever tomorrow.

Third incident:

The author of Tazkiratur Rasheed has written regarding a Maulana namely Maulvi Muhammad Yaseen who was a teacher in Deoband Madrasa, that once he was in Gangwah and wanted to return to Deoband. When he went during midday to Maulvi Rasheed Ahmed to seek permission to return and requested his permission. Yet despite constant appeal he did not grant him permission to return. When all excuses had no effect, he then eventually said:-

"It is important that I should be present in Madrasa tomorrow, Hazrat said, I am saying this because of your difficulties, unnecessarily you will have problem on the road and face great difficulties. Despite Hazrat saying this repeatedly it did not yet occur to me that "whatever Shaikh says, says from seeing." I implemented my own saying."

(Tazkiratur Rasheed Vol. 2 Page 122).

After that he gave a detail account of his returning, facing difficulties and struggling for the whole night.

The matter that requires pondering here is that this belief of " whatever Shaikh says, says from seeing," of which Deobandi People approve regarding their Elders but regard this very belief with respect to the Prophet (Sallallaho Alaihi wa sallam) as a great Shirk.

Fourth Incident:

A narrator of incidents of the book Arwah-e-Salasa, Ameer Shah Khan has mentioned Gangohi Saheb's journey of Haj. Writes that when his ship reached Jeddah the officers there did not allow him to disembark and gave orders that for taking Qarantinah you must return to Kamraan. Listen to the rest of the incident personally by him as it is written:-

"After a little while an Arab came and said that the port officers here are takers of bribe and are disputing this because they want to receive something. Raise an amount and I will forward it to them and make them feel happy. When this news reached Maulana (Gangohi) he said that this person is a liar and nobody will give him anything. We will not have to go back to Kamraan but will disembark here. Accordingly the next day it was ordered that all Haji's must disembark."

(Arwah-e-Salasa Page 286)

Spread on many pages you have already read from Gangohi Saheb's tongue the series of news of tomorrow. With regards to him on these information of Ghaibi knowledge, to this day, nobody objected that such belief with respect to others besides God are against Qur'an. Yet on the question of this very "knowledge and information of tomorrow" when arises for the Holy Prophet (Sallallaho Alaihi wa sallam) then this verse of the Holy Qur'an is on the tongue of every Deobandi scholar. "Wama Tadri Nafsum Maza Taksibo Gaddan." (means Nobody knows that what he will do tommorrow).

The second chapter which consists of Maulana Rasheed Ahmed Gangohi's incidents has now been completed.

This was second portrait of the first image of which you have already paged through at the beginning of the book. Now relax yourself for a few moments and match both these images and decide with honesty and justice that those beliefs and Masae'ls (Question) in the first image which these people termed as Shirk when they embraced these very Beliefs and Questions (Masaels) with their regard, then how they claiming to be Mowhid (Believers in one God) and terming others as Mushrik.


In this chapter such incidents has been gathered from Deobandi literatures pertaining to Maulvi Ashraf Ali Thanwi which revolts with their religious principles and or against the faith of Monetheism (Aqida of Tawheed). Filled with pages are their declared Shirk embraced by them as Imaan and Islam.

Series of incident

Thanwi Saheb's Honoured Khalifa Maulvi Abdul Maajid Daryabadi in his book "Hakimul Ummat" while writing a description of his gathering exposed those effects of his which are sufficient to startle those who have high regards for the Deobandi Religion. He writes:-

"Hazrat himself, personally explained like this the description of certain Elders that as if on the words of others. Our feelings and thoughts are being interpreted exactly. The heart said is he a Roshan Zameer (one who knows the matter of hearts) that all our hidden secrets and privacies are being reflected to him who can be a greater possessor of manifestation (Kashf) and miracles (Karamat). (After a few sentences) at that moment taking profound effect of this knowledge of unseen (Ghaib Dani) and principle manifestation stood up. Gathering was terminated."

(Hakimul Ummat Page 24)

Read the last paragraph again. Here the entire situation is completely exposed. Moving away from ambiguities of metaphorical and figurative expression the word "Ghaib Dani" (knowledge of unseen) with respect to Thanwi Saheb has been used with complete perspicuity. Whereas this is that very word which for fifty years these people have been fighting that the use of this word on the nature of the Holy Prophet (Sallallaho Alaihi wa sallam) is absolutely Kufr and Shirk. Like the gigantic Imam of the Deobandi Jamaat Maulvi Abdul Shakoor Saheb Kakorwi has written in his book.

"We are not saying that the Holy Prophet (Sallallaho Alaihi wa sallam) knew or was the knower of Ghaib. What we are saying is this that he was informed with regards to Ghaib. The Hanafi Jurists are referring to this Ghaib Dani (and) not of receiving."

(Fateh Haqqani Page 25).

Observe! According to these people the term of Kufr on that Ghaib Dani (knowing the knowledge of unseen) which Hanafiya's scholars apply, that very confessed Kufr have been accepted how delightfully with respect to theirThanwi Saheb's Ghaib Dani. On the question of Thanwi Saheb's Ghaib Dani no walls of Islam have been demolished nor has it been considered as clashing with the Qur'an.

Now understand from this, that all the argument of Kufr and Shirk which are spread on hundred of pages of these people's books, what are their true object behind it? If the feeling of Monetheism (Tawheed Parasti) was based on sincerity then with themselves and others on the question of Shirk this difference on no account should flowing.

Thanwi Saheb's Astonishing Incident of being Present at Several Places at that very Duration of Time

Khawaja Azizul Hasan Saheb has written a Biographyof Thanwi Saheb by the name of "Ashrafus Swaneh" in three volumes which has been published by Khanqah-e-lmdadiya Thana Bhawan District Muzaffar Nagar. He has copied a very peculiar incident of Thanwi Saheb in his book. He writes:-

"After a long period of time a merchant narrated personally to me of his incident that, though as seen. Hazrat is sitting here yet who knows where he is at this very moment. Because, once despite Hazrat being in Thana Bhawan I saw him in Aligarh where there was an exhibition and was in heavy flames. I  also had a shop in that exhibition. On the day when it was going to catch on fire, that very day against my usual habits there was a feeling of fear in my heart from the time of Asr. The effect of which was that despite it being a busy period for business I took all the fittings and merchandise of my shop before time and began packing them into boxes. After Maghrib when there was chaos and confusion of the fire breaking up, then as usual being alone and the boxes being rather heavy I became alarmed that "Oh God! How am I to take these boxes out from the shop. Meanwhile what I saw was that suddenly Hazrat appeared and going to each and every box said quickly pick up. Accordingly he lifted on one side and I on the other side. In a short while each and every box was placed outside. The other merchants lost heavily from this fire, but with God's blessings all my goods were saved.

On hearing this incident I (means the author of the book) asked his that you did not question Hazrat as to how he is here? At that moment I was not in my right frame of mind to ask, and was engrossed in my own problems."

(Ashrafus Swaneh Vol. .1 Page 71)

If not confounded and astonished then read this incident once more. Here the mention of an individual person being present at many places is with absolute perspicuity and nowhere is there any ambiguity of metaphorical and figurative expression. This is that very stage where it is desired to repeat this question of Thanwi Saheb on the contingent of the presence of the Holy Prophet (Sallallaho Alaihi wa sallam) at every gatherings of Meelad.

"If Mehfil (-e-Meelad) are established at different venues at the same time will He (the Prophet Sallallaho Alaihi wa sallam) be present at all the venues or not?" He has to decide on His preference as where to go and where not to go. If He goes everywhere, then How can He be at thousand places when His existence is onlv one."

(Fatawa Imdadiya Vol. 4 Paga 58).

How can he go? Now it is not necessary to answer this question.We do not have this view that He goes to every gatherings. Surely any non partial person without facing these questions on the conception of this incident cannot be at ease which suddenly appears on the surface of the mind.

First Question:

Why is it that by these People the measure of testing accuracy and incorrectness are separate? If a thing is incorrect then it should be incorrect in every aspect. If it is correct then why its accuracy be not accepted with respect to others as well? Why is it such that the very single matter with respect to the Holy Prophet (Sallallaho Alaihi wa sallam) is Kufr, Shirk and impossible yet with respect to their Leaders it is Islam. Imaan and an occurred incident?

Second Question:

If this that, being present in Thana Bhawan and to know beforehand of the disaster that is going to happen in Aligarh, Is it not the very power of Ghaibi perception of which Deobandi People are continually rejecting with respect to the Holy Prophet (Sallallaho Alaihi wa sallam) and on the foundation of this very rejection they call their Jamaat as "Mowhideen." (Believers in one God.)

Third Question:

That arises is this that to go from one place to another within the blink of an eye in order to assist one who is in difficulty, is it not in the language of Deobandi Religion the Power of God?

And then that power, perception, knowledge and revealment which they have rejected with respect to the Prophet (Sallallaho Alaihi wa sallam). it is a surprise that they did not see it revolting with the requirements of the belief of Monotheism (Tawheed) when proving it with respect to themselves.


Listen to another exampling incident of Those who in the vanity of Monotheism (Tawheed Parasti) call fortunate Muslim believers as Mushrik, Bid'atees and Grave worshiper (Qabar Parast).

This very Maulvi Ashraf Ali Thanwi's Biographer in " Ashrafus Swaneh" while narrating Thanwi Saheb's great grandfather Muhammad Fareed Saheb's death writes:-

"Was going in a marriage procession when a group of Bandits attacked the procession.They are having bows and arrows, bravely showered arrows upon the bandits. Because they were unprovided and without means and the Bandits out numbered them he was martyred in the light."

(Ashrafus Swaneh, Vol. I Page 12).

The story that follows this incident is worthy of reading with astonishment.

"After Martyrdom a unique incident occurred. He came to his house in a living form during the night and gave sweetmeat to his wife and said if you do not disclose to anyone then I will visit you daily. His wife fearing that if members of the family saw the children eating sweetmeat, will become suspicious. therefore disclosed it and he stopped coming. This story is famous amongst their dynasty."

(Ashrafus Swaneh, Vol.1 Page 12)

If we have this very belief with regards to the souls of Messengers, Prophets, Martyrs and Saints that in A'alam-e-Barzakh (period between death and resurrection) God has blessed them with powers of existence and possession towards the living then insults of Shirk, Bidat. Grave worshiper and ignorancy is passed onto us and Fatawas begin to pour and thunder like clouds.

Yet advertising this incident regarding Thanwi Saheb's Martyred Grandfather that he returned home like a living person, spoke a few words. presented sweetmeats and conditionally promised to return daily with this very dignity and stopped coming when the condition was dishonoured. Regarding all these nobody terms them as Shirk. Nobody questions that who opened a sweetmeat shop in his grave and where in the Qur'an and Hadith are proofs of such indications. And how did this secret of his coming been disclosed by his wife reach him and that he stopped coming.

Is there anyone who is an ardent supporter of truth and justice who can question Deobandi Ulema that those belief with respect to Messengers, Prophets. Ghaus, Khwaja, Makhdoom and Qutub are Shirk, how did those very beliefs with regards to Thanwi Saheb's Grandfather become Imaan and Islam.


Observe another similar incident the narrator of which is this very Maulvi Ashraf Ali Thanwi. He writes:-

"A person by the name of Bedaar Bakht was Martyred in the caravan of Maulana Ismail Dehlwi. This Mujaahid (Crusader) was from Deoband. The news of the Martyrdom had reached. His father Hashmat Ali Khan according to practice one night woke up to perform his Tahajjud Namaaz in his house in Deoband and heard noises of horse's hoofs outside. He opened the door and was astonished to see it was his son Bedaar Bakht. Astonishment is increased that he was martyred in Balakot, how he came here ?

Bedaar Bakht said quickly place a carpet as Hazrat Maulana Ismail Saheb and Sayed (Ahmed) Saheb are coming here. Hashmat Khan immediately placed a large mat then Sayed Saheb, Maulana Shaheed and a few friends came. Due to paternal love Hashmat Khan asked where the sword struck you? Bedaar Bakht opened the bandage from his head supporting his half face on both his hands and showed where the sword struck him. Hashmat Khan said tie the bandage as I cannot bear to see the sight. After a little while all these People went away.

In the morning Hashmat Khan was doubtful that this could have been a dream, but on observing the mat carefully saw drops of blood, these were those drops which his father had seen falling from Bedaar Bakht's face. On seeing these drops Hashmat Khan knew that this incident was real and not a dream.

At the end naming few narrators, says that there are many reliable narrators to this incident."

(Malfoozat-e-Maulana Ashraf Ali Thanwi Page 409 Printed at Pakistan, with reference from "Chattaan"weekly 24 December 1962).

Before analysing this peculiar incident I regard it as my moral obligation to express this much that this Deobandi Martyr in producing this miracle has left all the Martyrs of the entire world behind him. In which type of a battle was he killed? Was that a battle in the path of God or was it the battle of freedom? This argument has also been concluded by a Deobandi Shaikh Janab Maulvi Husain Ahmed Saheb as stated in the second volume of his Autobiography that:

"The main object of Sayed Saheb was to destroy the British rule from India. Due to which both Muslims and Hindus were perturbed, because of this he also invited the Hindus to join him and explained to them clearly that his only aim and object was to terminate British Rule from India. After which who rules was no concern of his whoever has the ability to govern. Hindus or Muslims or both will rule."

(Naqsh-e-Hayat, Volume 2 Page 13).

"You be the Judge" In view of the above statement with regards to the militant of Sayed Saheb what other opinion besides this can be established that he (Sayed Saheb) was part of the militant and an active member of the Indian National Congress who stood to establish a secular state in India.

Several verses of the Holy Qur'an bears testimony regarding the existence and powers of Martyrs. But all these virtues are with respect to those Crusaders (Mujahedeen) who shed their blood to establish on this earth. Kingdom of God's Religion and Islamic Political Dignity. Those soldiers gathered to form an irreligious rule and "Amalgamated Government" cannot be called soldiers of Islamic Mujahedeen and soldiers slain in this military operation cannot be termed as "Islamic Shaheed" (Islamic Martyrs).

Observe the ingenious injustice of sectionalism in this story of the battle of freedom a soldier slained in politics has been exalted more than the Martyrs of Badar and Uhad. Besides him being more exalted than all the Martyrs of Islam, yet regarding them no narrative can be found that they took their slained head and came home like a living being and spoke face to face with their families.

This Deobandis wonderful minds is also worthy of noticing, that all those powers and authority which they without any hesitation have accepted regarding their political soldier, if we accept this very powers and authority with respect to Martyrs of Hunain and Karbala then we are termed as Mushrik. And yet no defect appears in monopolising their belief of Tawheed (Monotheism).


Listen to a disgraceful incident, this very author of "Ashrafus Swaneh" writes regarding Thanwi Saheb that:-

"Hazrat narrated an incident of one of his Mureedni (Female Disciple) that she was in the state of Sakraat (Agony of Death), took my name and said that he has come with a camel and says sit on this and go. Thereafter she died."

(Ashrafus Swaneh, Vol. 3 Page 86).

Observe this silent Tableegh (propagation) of his knowledge of unseen and the power of possession, that nobody else but he himself is relating. If a stranger listens to it he will surely doubt the validity of this incident. Yet Peer and Mureed of whose heart and ears they are it is not necessary to expose. If Peer Saheb refuses then too it will be applied as hospitality. By exposing this incident Thanwi Saheb wishes to express his circle of listeners that he knew the appointed time of his Mureedni's death that in order to take her went with a camel.

Form this incident where his knowledge of unseen becomes evident there his power of possession becomes conspicuous that to take one's existence at several places is deemed impossible for others, let it be so yet for him it is as occurred incident.

Another incident:

From the narrative of this incident the author of the book has exposed his object that Thanwi Saheb in every aspect of the existence of mankind is a saviour and salvation for his disciples and followers.

According to prove his object the author has copied several incidents. As a model read a few quotations of the book. He writes:-

"There are many incidents regarding the good ending of Hazrat's followers through which acceptance and blessings are exposed. As Hazrat himself says that it is the series of blessings of Hazrat Haji (means Thanwi Saheb's Peer) that directly or indirectly has Bai't with him became a disciple, then with the grace of God their end is always good, so much so that certain followers after becoming Mureed (Disciple) though engrossed in worldly affairs yet their end with the grace of God was like those of Awliya Allah".

(Ashrafus Swaneh, Vol.2 Page 82)

The matter that requires pondering here is that for the end to be like those of Awliya Allah it is absolutely not necessary for any prayers. Piety and good deeds. By just becoming Mureed in the hands of Thanwi Saheb the result of destiny is guaranteed that it will be like those of Awliya Allah.

Now listen to a more exampling incident than this. The author of the book writes:-

"Many of my Peer's brothers have narrated to me of several wonderful incidents of their wives good endings who were Hazrat's Disciples.

A brother-in-law of mine who long ago had become Hazrat's Mureed to go in Kanpur when suddenly Hazrat had come there. After death a pious lady saw him in her dream, saying that it was very good that before end I went to Kanpur and became Maulana's Mureed. I am in great comfort here."

(Ashrafus Swaneh, Vol. 3 Page 86)

Observe! Exposed here is the blessings of by just holding hands the entire matter of the hereafter is settled. A servant of this world to say that "it was very good that before end I went to Kanpur and became Hazrat Maulana's Mureed" is not without any reason. Surely then he must have seen some esteem with regards to services rendered to his Peer. On one hand see Thanwi Saheb's dignity of influence and access in the house of God that an ordinary Mureed (Disciple) of his is not deprived of the esteem of his services and on the other observe this niggard of the hearts of these people with respect to the Beloved Prophet (Sallallaho Alaihi Wa Sallam) drops of blood will flow from the eyes.

"He (Prophet) even openly declared to his daughter that fulfilling the rights of the kindred can also be amongst those things which are amongst ones function and matters pertaining to God is out of my control. There I cannot protect anyone nor can I plead for anyone. Everybody must correct their affairs of the hereafter and seek every means and ways of saving themselves from hell."

(Taqwiyatul Imaan Page 38)

Reports on the Beliefs of Ashraf Ali's Knowledge of Unseen amongst the Obedient Servants.

It is worthy of reading the minds of Thanwi Saheb's Disciples regarding his knowledge of unseen. From it this environment can be gauged that, on which any religious leader's temperament and thoughts of reflections are increased. The author of Ashrafus Swaneh writes:-

"The confirmation of this fact has been heard on many occasions by people and I personally have had this experience on several occasions. That whatever they came with in their hearts and those ambiguities that exists in their hearts, before disclosing it Hazrat answers them or they had come with internal distressed conditions which in special or general discussion told certain things through which they were satisfied."

(Ashrafus Swaneh, Vol. Page 59)

Now together with this observe his servant's Passion of confidence regarding Thanwi Saheb's knowledge of unseen and Thanwi Saheb's interesting answer. It is write:-

"A famous scholar, in his letter wrote firmly of his very belief (that you possess the knowledge of unseen). Hazrart refuted his conception and when he did not accept then he applied this refutation on humility, then Hazrat replied that merchant is very fortunate who shows defect in his merchandise but the buyer says, no this is not defective but is very valuable."

(Ashrafus Swaneh Vol. 3 Page 59)

Who is that unfortunate Mureed who does not wish to see his Peer to be fortunate? In this answer for those who have so much of belief on this knowledge of unseen the silent encouragement to increase their emotional ambitions is so conspicuous that it cannot be covered. If the belief of Ghaib Dani (knowing unseen) was Shirk regarding Thanwi Saheb then why the language of Fatwa was not used here?

And the most solid accusation is that Thanwi Saheb's refutation was made applicable on the basis of humility and he himself silently confirmed it. But what kind of darkness is this that refuting the knowledge of certain things with respect to the Prophet (Sallallaho Alaihi wa sallam) despite thousands of instructions being available they do not make it applicable on humility. In'fact for the past half century it is being emphasized by them God forbid! In reality he is lacking of news and hidden knowledge.

The decision of this case is being left in your passion of justice.


The author of "Ashrafus Swaneh" has copied a prediction regarding Thanwi Saheb before his birth. Portion of this context is worthy of reading.

"Name is Ashraf Ali. This name was suggested before his birth, in fact at the confirmation of pregnancy as a prediction by Hazrat Hafiz Gulam Murtuza Saheb Panipatti (R.A.) who in that era was an accepted and famous Saint."

(Ashrafus Swaneh, Vol I, Page 7)

Thanwi Saheb, namely in the preface of "Husaam-e-Ibrat" has personally compiled a "Meelad Namah" of his in which he has given a detailed account of his before birth. He has narrated a very interesting narrative regarding his granny which is worthy of reading. He writes:-

"She complained to Hazrat Hafiz Gulam Murtuza Panipatti that, Hazrat this daughter's male children do not live. Hafiz Saheb said in a confused manner that they die in the struggle of Ali and Umar. This time entrust it to Ali and it will live. (After few sentences) He said she will have two boys and they will live. Must keep one's name Ashraf Ail Khan and the others Akbar Ali Khan. When mentioning the names in an emotional feeling from his behalf extended Khan. Somebody asked Hazrat, will they be Pathans? He said no, must keep Ashraf Ali and Akbar Ali. He also mentioned one will be mine, he will become a Maulvi and a Hafiz and the other will be engrossed in worldly affairs. Accordingly these predictions became literally true.

(Thereafter the author of the book writes:) Hazrat used to say that at limes when I speak in an arrogant manner it is the effect of this very Saints spiritual attention through whose prayer I was born."

(Ashrafus Swaneh Vol. I Page 17)

What is in the mother's womb? It is knowledge of Ghaib which to believe in others besides God is Shirk to the Deobandi people. Observe the calamity that with regards to themselves not only pregnancy but even the knowledge before confirmation of pregnancy is acknowledged, and not only of his but also that of his brother, and that too so evident that even the names were selected and also description of their quality and state of their conditions were given.

The name of such power in the Deobandi Religion is known as God's Authority. Yet to expose greatness of dignity, God's powers with regards to creation are accepted without any hesitation and even the slightest glare did not affect the belief of Monotheism (Tawheed).

Regarding a Shaikh of the Deobandi Jama'at Maulvi Abdur Rahim Shah Raipuri's heart in the book Arwah-e-Salasa, this incident is copied as narrated by Thanwi Saheb.

"He said that Maulana Shah Abdur Raheem Saheb Raipuri's heart was extremely illuminated (Noorani) I was afraid of sitting before him that my books be discovered."

(Arwah-e-Salasa, Page 401)

What can be a greater slaughter of religion and trust than this that an Ummati's heart is so illuminated, the essential qualities of a person conduct and actions are not hidden and also becomes aware of concealed faults committed by a person but the same belief with regards to Prophets.

The truth of the entire occurrences of religious differences and all the grievances of the heart with the Deobandi people is this that these people have accepted with an open heart incidents regarding their Leaders. If only with respect to the Prophet (Sallallaho Alaihi wa sallam) ninety nine portions of any corner of their heart was soft, then many ways of compromising would have been possible.

Observe another acknowledgment of Thanwi Saheb with respect to another Leader of their Jam'at pertaining to this knowledge of Ghaib. The compiler of his Malfoozaat (Sayings of a spiritual guide) writes:-

"One day Thanwi Saheb said regarding Maulana Muhammad Yaqoob Saheb (R.A.) that he had given news of that plague in which his beloved ones died."

Then he said that Maulana was possessor of great divine inspiration. Gave this information in Ramdaan that a great calamity will come after Ramdaan. It would have come now but because of the blessings of Ramdaan it has been postponed, If this populace wished to be saved then charity (Sadqa) be given from everything."

 (Hasnul Aziz, Vol. l.Page 293).

What's going to occur tomorrow is also connected with Ilm-e-Ghaib (Knowledge of unseen). Observe the situation here, it is even gone further than tomorrow and the knowledge is not only confined till the coming of the calamity but also knows that it would have descended immediately but has been postponed due to the blessings of Ramdaan and also may be terminated if people gave Sadqa (charity). Justify this situation of ours from being oppressed that if we imagine this very belief being permissible with respect to any Prophet or Saint then our faith and religion is endangered and when they advertise this very belief with respect to themselves then it is in perfect order.

Another incident:

The author of Ashrafus Swaneh has narrated an astonishing incident regarding Thanwi Saheb's authorized successor namely Hafiz Umar Aligari. He writes:-

"Once Hafiz Saheb travelling by train reached Thana Bhawan during the night by train. When the train passed parallel to Thanwi Saheb's Monastery he then saw a line of illuminated light (Noor) from the dome of the Monastery's Mosque to the heaven."

(Ashrafus Swaneh, Vol 2, Page 6)

This is called two at one stroke that one side he claims powers of Ghaibi perceptions that the series of light (Noor) was connected with next world and on the other hand the object here is to prove that the dome of Thanwi Saheb's Monastery's Mosque is also a center like the Kaaba and the Gumbad-e-Khidra where divine lights (Noor) descend.


Incidents has been gathered in this chapter from Deobandi Literature with regards to Maulvi Husain Ahmed Saheb.

Revolts with the Aqida of Tawheed (Belief of Monotheism) and their religious principles. Filled with pages are their declared Shirk which they have embraced as Imaan and Islam.

Series of Incidents

The daily Al-Jamiyat Dehli has published a book namely "Shaikh-ul-Islam Number" on the life of a Deobandi Shaikh Maulvi Husain Ahmed Saheb.

In this very Shaikh-ul-lslam Number Maulvi Husain Ahmed Saheb's son, Maulvi Asad Mia's narrative has been copied. He has written under the subject of miracles and divine revelations that:-

"Gazali Saheb Dehlwi narrated to me in Madina Tayba that, I attended a political meeting in Delhi and Hazral was also present at that gathering. I also saw ladies sitting on the stage and thought to myself how can that person be a Wali (Saint) who attends a general gathering of this nature where ladies are also present. On the occurrence of this thought I loathed Hazrat to such an extant that 1 walked out of the gathering.

 That very night I saw Hazrat in my dream embracing me. Accordingly from that very moment my heart became grateful and hatred was turned into love."

(Shaikh-ul-lslam Number Page 162).

Observe the many wonders in this incident. How great this knowledge of Ghaib is that the heart of a stranger walking out of the gathering is perceived and did not only perceive but also changed his appearance in a very courteous spirit and visited him in the dream. And in this very target observe another authority. That hatred was turned into love by merely placing the hand on the chest. And the third spectacle is that the slumbers courtesy was awakened. These are those beliefs when we express them with respect to Prophet and Saints various types of accusations are cast towards us.

Yet if Imaan is slaughtered in order to exalt the status of their Leader nothing happens.


Maulvi Riyaz Ahmed Saheb Faizabadi, Chairman of Jamiatul Ulema.

Mysore in this very "Shaikh-ul-Islam Number" has mentioned regarding his last meeting with Maulvi Husain Ahmed Saheb. The last discussion especially is worthy of remembering.

"I said that at the end of the year if God wills I will definitely come. He said I have already told that we will not meet. If God wills we shall meet in the hereafter. Those that were gathered near me, their eyes were filled with tears with me. Hazrat said, what is there to cry about. Will I not die? However I intended to discuss politely on the knowledge of Ghaib and on the increase of life but due to grief could not say anything."

(Shaikh-ul Islam Number, Page 156).

The object of this discussion besides this, what else can it be that Maulvi Husain Ahmed Saheb knew few months in advance of his death and "I have already told that we will not meet." The essence of this tone is not with doubt and uncertainty but is with trust and confidence. "Those that were gathered, their eyes were filled with tears." This sentence also proves that the people believed in this news.

In this incident the thing that is of real worth of conceiving is that the knowledge of death with confidence is also part of Ghaib. Yet no verse of the Qur'an and no narration of Hadith can stop Maulvi Husain Ahmed Saneb's silent claim of this knowledge nor has it become obstacles on the path of those who believed in this news.


Maulvi Jameel-ur-Rehman Sewharwi, Mufti of Darul Uloom Deoband in this very Shaikh-ul-Islam Number has mentioned a meeting assembly of Sehaspur Dist, Bijnor organised by Congress and in which Maulvi Husain Ahmed Saheb was also present.

He has written that just before commencement of the meeting dark clouds suddenly gathered covering the sky. The organisers of the meeting on seeing the change in weather were confounded. The narrator relates the incident that occurred thereafter. It is written:-

"At that moment (the narrator) saw in the meeting assembly a complete stranger looking like a Majzoob took the him aside and advised in these words that:

"Say to Maulvi Husain Ahmed that I am the master attendant of this territory and if he wishes to move the rain then this task will be done through me."

The narrator immediately went to the tent. On hearing the footsteps Hazrat enquired the reason. And after hearing the message laying on the bed, said in a peculiar commanding voice "Go and say it will not rain."

(Shaikh-ul-Islam Number, Page 147


The sentence shows laying on the bed said "It will not rain," this order was given by not seeing the condition of the sky but behind this was the knowledge of Ghaib and the claim of perception which is connected to Ilm-e-Ghaib (knowledge of unseen) meaning that through the knowledge of Ghaib knew the condition of the future and said with firm confidence that it will not rain.

Or alternatively this incident intends to expose that the authority of the worlds production is not in the hands of the Majzoob but is in my hands. If he wishes to stop the rain personally has the power without assistance from others.

Nevertheless from both, whichever it may be it is the worst example of revolting against religious beliefs as stated in the Deobandi's Religious Foundation Book Taqwiyatul Imaan.

"Likewise nobody knows the appointed time of rain descending though it has its season and generally during those seasons it rains. All the Prophet, Saint and Hakeem require it, therefore if there was any way of knowing they would have known."

(Taqwiyatul Imaan Page 22)

At this juncture I again request you not to side anybody in dischargin justice with truth.

On one side see the taking of authority by the Deobandi Shaikh in the affairs of the world and on the other side observe the blow of the pen on the beloved dignity of the Master of the Universe. The Prophet (Sallallaho Alaihi wa sallam).

"The entire affairs of the Universe occurs with the will of God, nothin happens with the desire of the Prophet (Sallallaho Alaihi  Wa Sallam)"

(Taqwiyatul Imaan, Page 58)


In this very "Shaikh-ul-Islam Number" Maulvi Asad Mia has with regards to his Elder reproduced an incident of Sabarmati Jail.

This incident is of that period when Maulvi Husain Ahmed Saheb was also detained in this very jail. He has written that during that period a prisoner was sentenced to death. On hearing this sentence his blood dried. Through a prisoner namely Munshi Muhammad Husain he requested Maulvi Husain Ahmed Saheb to pray for him. Now listen to the balance of the incident by the narrator. It is written:-

"Munshi Muhammad Husain insisted upon Hazrat (R.A.). He said go and tell him he will be released. Munshi Muhammad Husain went to that prisoner and told him that Bapu said you are released. After a day or two that prisoner became very restless that up to now no order of my release has come and only a few days is left for my execution. Munshi Muhammad Husain came again and requested. He said I have told you, he is released. Thereafter only a day was left for his execution when order for his release came."

(Shaikh-ul-Islam Number, Page 162).


A person by the name of Maulvi Ahmed Husain Laher Puri has written in this very Shaikh-ul-Islam Number a very strange incident. He narrates that during the early days I missed most of my prayers (Namaaz), particularly Fajr and Zohar. He writes that I became very disturbed and sent a written complaint to Hazrat Shaikh on which he reprimanded me.

He narrates the incident that occurred.-

"Thereafter my condition became such that without being absent in my dream during Fajr and Zohar used to see Hazrat in a very angry mood saying why don't you have the intention of performing your Namaaz.

 I used to wake up in a state of bewilderment and this state of affair lasted approximately for one to one and half moth. This state of affair terminated when I became regular with my Namaaz.

(Shaikh-ul-Islam Number, Page 39)

Without being assiduous that from the distances of many miles to come daily during Fajr and Zohar and wake somebody is a great wonder of the internal world and there it is also impregnated with this great power of perception that daily from distances of many miles knew that a certain person is asleep and has not yet perform his Namaaz. When he became regular with his Namaaz he knew of that as well with the result terminated appearing in his dream.

On reading this incident a person conceives w ith an open mind as if one goes in ones house during the time of prayer to wake a person who is asleep.


Maulvi Akhlaque Husain Qasimi of Delhi narrates in this very Shaikh-ul-Islam Number that Haji Muhammad Husain Gazakwale was a noble resident of the Punjabi community. He was also a Hafiz-e-Qur'an yet did the remember the Qur'an correctly. Once on a certain occasion Maulvi Husain Ahmed Saheb addressed him as Hafiz Saheb. Now listen personally from Haji Saheb of the  incident occurring  thereafter. He narratcs:-

"1 was stunned on hearing the word Hafiz Saheb from Hazrat's Blessed tongue. I felt ashamed in my heart and thought I do not remember the Holy Qur'an very well and what is this Hazrat said, with this thought 1 sat inside. Hazrat said Hafiz Saheb my memory is also weak. There is a special auburn colour bird eat, it will improve your memory.'"

(Shaikh-Ul-Islam Number, Page 163).

The biggest influence of this incident is portion of Maulvi Akhlaque Husain Qasimi which he has expressed regarding this incident. He writes:

"I (writer) says the thought that had come into Haji Saheb's heart. Hazrat Madni's faith perceived it, this metaphorically is called revelation ot the heart (Kashf-e-Quloob)."

(Shaikh-ul-Islam Number, Page 163).

To repeat this question, we can't found a better place than this, the powers of perceiving hidden dangers of the heart to these people exist with the Prophet (Sallallaho Alaihi sa sallam) or not? If it existed then the expression of their faith has been used regarding whom?

"There is nothing to boast about in this that God has given them powers

 of knowing unseen, conceives whatever is in the hearts of anyone when desired."

(Taqwiyatul Imaan Page 3).

I am leaving to your conscience to justify the honesty of this faith that according to the Deobandi Religion which power of faith did God not bless his Messenger with? How was that power obtained by the Deobandi Shaikhul Islam?


Now listen to a very sensational incident of internal power. A Disciple (Mureed) of Maulvi Husain Ahmed Saheb, Doctor Hafiz Muhammad Zakariya in this very Shaikh-ui-lslam Number has reproduced an incident which occurred to him. He showed that his disciple's brother was very ill and his condition had deteriorated. Listen to the incident from him personally that occurred thereafter. He says:-

"I was called in the capacity of a physician and that I noticed the body was numb and without any movements, the eyes were still and signs of death were apparent. On seeing this sight I became very disturbed and restless when suddenly the patient gradually raised both his hands greeting somebody. Then he says Hazrat sit here. After a little while he wakes up and sits, and saying to his father and others, where is Hazrat gone? In answer the people said that Hazrat was not here. Astonishingly he says that Hazrat was came here and he passed his hands over my face and body then said, do not be alarmed you will recover. (Doctor Saheb says) that while sitting I noticed the fever had completely disappeared and he is now in perfect and good health."

(Shaikh-ul-Islam Number, Page 163)

After this, the compiler of incidents a Deobandi scholar. Maulvi Suleman Azmi's narration is worthy of reading with complete attention.

"Complier is said that this is a simple miracle of Hazrat Shaikh, from this it can be gauged how close Hazrat was attached to his special Disciples."

(Shaikh-ul-Islam Number, Page 163).

What did you understand? In reality this is Hazrat Shaikh's simple miracle, from this is it gathered that the incident of coming of "Hazrat Shaikh" was not the authority of this patient's imagination but in reality "Hazrat Shaikh" had come to him and within an eye's blink cured him and went away.

For a moment just ponder with an open mind that in the conception of this incident how many questions are they burdened with?

First question is if Maulvi Husain Ahmed Saheb did not possess Ilm-e-Ghaib then how did he know from a distance of many miles that a certain Disciple of mine is going through several stages of ailment, must go immediately to his assistance. And the second question is that he did not go to the patient in his dream but while he was fully awake and that too in a cheerful appearance of a spirit which besides the patient he was concealed from the sight of those gathered around. That while living where did he get this cheerful appearance like a soul?

And also blessed with healing observe the means of the possession of miraculous powers that after passing his hands the patient opened his eyes.

If in the Deobandi Religion these things are not the authorities of divine powers then the author of Taqwiyatul Imaan has drawn through black lines portraits of divine authorities whose portrait is that?

What a painful destruction it is of justice and truth that belief of power of Ghaibi perception and authority which to the Deobandi people is not proven with respect to the Prophet (Sallallaho Alaihi wa sallam) yet that very belief is their Shaikh's simple miracle.


Observe a more consternate incident than that of Ghaibi powers of perception and internal authority.

A Deobandi Leader Mufti Azizur Rehman Bijnori has written a book by the name of Anfas-e-Qudsiya which is published by Madina Book Depot of Bijnor. That book comprises the life incidents of Maulvi Husain Ahmed Saheb. In that book he has copied an incident of a certain Disciple of Maulvi Husain Ahmed Saheb which occurred to him in the mountainous jurisdiction of Assam.

Now listen to the entire story in his own words:

"A person from Bali Nadi, Maulvi Bazaar was travelling by car, from Dhaka to Shellong before independence. A portion of the Province of Assam consists of mountains and there the road on which vehicles travel is very narrow, only one vehicle can go, there is no room for two. This person was Hazrat's Disciple. When he had travelled half way through the road he saw a horse coming from the front at a very fast pace. He and the other passengers became very alarmed as to what is going to happen, despite, the vehicle was brought to a halt yet there was confusion because the horse was running without a rider at a very fast pace.

The narrator says that this person thought in his heart if Peer-O-Murshid was here he would have prayed. At this moment of thought Hazrat held the horse's rein and disappeared."

(Anfaas-e-Qudsiyah, Page 186).

Where is Deoband and where is Assam? There is a distance of many miles in between. As the thought came into the heart that within an eyes blink Hazrat reached there and holding the horse's rein disappeared like lighting.

From a distance of many miles he heard the complaint of the heart's tongue, not only did he hear but also knew where the incident is occurring, not did he conceive but also reached there within the blink of an eye's, did not only reach but also held the reins of the fast moving horse and disappeared.

If the sign of true worship is not erased form the world then place before you those Dcobandi Quotations which are copied in the first image of the portrait and decide whether this convenient Ghaibi expediture of Maulvi Husain Saheb does not leave this impression that the entire argument of Shirk which exists with these people is only to play with the dignity of the Prophet (Sallallaho Alaihi wa sallam) and Saints or else if behind it was administrated only with passion of true (pure) belief of Tawheed (Monotheism) then on the question of Shirk why should this distinction occur between themselves and others.

Ponder carefully! This entire incident is that which requires that power of Ghaibi perceptions and authorities which are Shirk to Dcobandi people in acknowledging and accepting regarding any creation. Congratulation on swallowing this Shirk in the love of "Their Leader."


This incident was of Hazrat's external existence that he illumed like lightning and disappeared and was even seen by people with their naked eyes. But now listen to an astonishing incident of coming out of his own grave and going.

It is a while since the annotator of Deoband had published a sensational news on the death of Maulvi Ebrahim Balyawi in the monthly Darul Uloom. The eye witness of the patient's death writes that when Maulvi Saheb's death neared he addressed his son and said that

"Hazrat is standing, you have no respect, Hazrat Madani is standing and smiling and calling me. Shah Wasiullah Saheb has come to carry me."

(Darul-Uloom March 1967 Page 37)

Quite a considerable time passed since Maulvi Husain Ahmed Saheb has been buried What can be said about Shah Wasiullah that he did not even obtain two yards of ground to be buried in, he was made to rest in the lap of the ocean from the ship.

The question here is this, if these people did not possess the knowledge of Ghaib then how did Maulvi Husain Ahmed Saheb from Deoband cemetry and Shah Wasiullah Saheb from beneath the ocean know that Maulvi Ebrahim is in his very last stages that we must go and fetch him. And not only that, together with power of Ghaibi perceptions even this power of controlling movements has also been acknowledged in him that walked straight from A'alam-e-Barzakh (the world between death and resurrection) to the dealh bed and taking him with returned to the cemetery.

Justify this injury of ours that this very belief of knowledge, perception powers and authority which if we regard them as proper with respect to the Prophet (Sallallaho Alaihi wa sallam) then we are regarded as Mushrik no less than Abu Jehal by these Deobandi Mowhideen (Unitarian).


Up to now the discussion was that of Hazrat "Shaikh". Now observe the excellence of the powers of Ghaibi perception that of his Disciple. In one of the villages in the district of Bhagalpur was a certain Disciple by the name of Haji Jamaluddeen. He has narrated a very astonishing incident after the death of his Shaikh in this very Shaikh-ul-Islam Number. It is written:-

"I, after the death of Hazrat on Friday night, (be it known that Hazrat passed-away on Thursday), after completing twelve Tasbeeh sat in meditation. It was seen that Hazrat passed away, congregation was huge and Hazrat's Janaza Namaaz (Funeral Prayer) is being perform. On seeing them 1 also joined the funeral prayer. Thereafter the congregation took Hazrat towards the cemetery."

(Shaikh-ul-Islam Number Page 163).

How peculiar this meditation is that conceived the knowledge of Hazrat's death without any "Postman" sitting in the house with the eyes saw the funeral congregation and within an eye's blink reached there and joined the funeral prayer. Be it known that meditation is not circumstances of dream but is circumstances of being wide awake.

On one side observe this open claim of ocular demonstration without any obstructions and authorities of divinity that the necessity did not arise of Arch angel Hazrat Jibraeel (Alaihi Salaam) to remove obstacles of in between. And on the other hand read these Hazrats written belief with respect to the Holy Prophet (Sallallaho Alaihi wa sallam) "God forbid". The Holy Prophet (Sallallaho Alaihi wa sallam) did not even know what's behind the wall and Hazrat Jibraeel's shameful favours are in every aspect of his perceptions and knowledge.


Mufti Azizur Rehman Saheb Bijnori has written two incidents of his "Hazrat's" Ghaib Dani in his Book "Anfas-e-Qudsiyah" Read them:

Mufti Azizur Rehman Saheb Bijnori in his book Anfaas-e-Qudsiyah had copied two astonoshing incidents regarding his "Shaikhs" Ghaib Dani (Knowledge of Ghaib). Read them and see the spectacle of "Shaikh Parasti's" passion against Tawheed Parasti. It is written:

First incident:

"It has occurred on several occasions during the Holy month of Ramadaan that during those days in Witr (Salaat) when he recited the verse "Inna An Zalna". that day was Shab-c-Qadr and it was experienced on many occasions regarding Eid's first moon night that the day when it was to be the first moon night then Hazrat commenced with preparation for Eid from that day's morning and used to complete the Holy Qur'an a day ahead even if it was the twenty ninth. On this pattern every Monastic of Hazrat could expose that today is the

 first night of the moon."

(Anfaas-e-Qudsiyah, Page 185).

The days in Witr (Salaat) when he recited the verse "Inna An Zalna" that very day was Shab-e-Qadr if its meaning is not taken then as due to his recital inevitably it had to be the Shab-e-Qadr then too its implication is entirely fixed in its place that he had the knowledge of the Shab-e-Qadr. Where as even possessors of knowledge know very well that like divine secret Shab-e-Qadr is kept hidden, from amongst the creation. The Holy Prophet (Sallallaho Alaihi wa sallam) himself personally did not fix it with clear evidence. Yet this "People" of Deoband breaks through divine sanctuary through his power of Ghaibi perceptions and conceives that today is the Shab-e-Qadr.

And not only this but revealed a few days ahead also that on which day the first moon night is going to be and again this knowledge was with such confidence that on the foundation of this knowledge of his, he personally commenced preparations for Eid ahead of time and it was not even necessary for the Darvesh of his monastery to gaze towards sky to seek the moon.

Observe the means of this intelligence of those torch bearers ot Tawheed (Monotheism) regarding their Leaders, the entire guidance of Qur'an and Sunnah has become invalid, only the passion is of "Hazrat" belief and they are:-

Second incident:

It is written:

Maulvi Ishaque Saheb Habib Ganji narrates that during the occasion of every Ramadaan he on the request of the people of Salhat went to Salhat. According to this arrangement discussion took place with a shop keeper to collect funds. He in a cynical manner gave eleven Rupees and asked that this is tax?

Nevertheless the collected amount of funds was sent to Hazrat. After few days Eleven Rupees was returned from them and on the memo was this instruction. I dislike of collecting money from Shop Keeper and sending to me return this money to him.

(Anfaas-e-Qudsiyah, Page 186).

Where is Salhat and where is Deoband? Yet on reading specifics of the incident it seems as if the cynical incident of the shopkeeper occurred absolutely before "Hazrat".

Third incident:

Maulvi Abdul Waheed Siddiqui of Dehli published a special issue by the name of "Azeem Madani Number" in his newspaper "Nai Duniya." He in this issue has copied two incidents of Muradabad Jail (Prison) regarding Maulvi Hassen Ahmed Saheb's Ghaib Dani which are as follows, it is written:-

"One day a parcel of beet leaves (Pan) came addressed to Hazrat of which

 nobody but the jailor Banar Ji Saheb knew. He without any cautious regards .    confiscated the parcel. After a little while as usual went for inspection to the

 Barrack. At that moment Hafiz Muhammed Ebrahim Saheb and a few others  were with Hazrat Madani, as Mr. Banar Ji came in front of Hazrat. Hazrat  said to him why sir! You have confiscated my parcel of beet leaves (Pan) today, there is no problem in there, give me only six beet leaves (Pan) from there and  by the day after tomorrow another parcel will arrive.

Mr. Banar Ji was very surprised as to how did Hazrat know of this incident? He quietly brought the beet leaves and presented it to hazrat. Hazrat only took six beet leaves from them and retuned the balance saying do not confiscate that parcel of beet leaves (Pan) which will arrive the day after tomorrow. Accordingly on the third day the parcel of beet leaves arrived. He thought that this is no ordinary person but seems to be an exalted Faqeer.

(Daily Wai Dunia " Dehli Azcern Madani Number Page 208).

This is called two targets in one stroke! He exposed the past that my parcel of beet leaves that came you confiscated, and also gave information of the future that by the day after tomorrow my parcel of beet leaves will come again and do not confiscate it.

The biggest tragedy at the depth of this incident is that of this stone hearted that here the knowledge of past and future is the sign of divine exaltation. But that, Beloved Prophet who reached to Allah Almighty without any source, these signs of knowledge of unseen showing with him these people calling as Shirk.

Fourth incident:

He narrates another incident of this Jail (prison).

"During those days a letter arrived in prison from somewhere addressed to Maulana on which was the seal of Censor Department, the jailor gave the letters to Maulana. There was an inquiry from the inspector general and it was on this offence that the jailor was suspended. Immediately after this incident he went to Maulana, on seeing him Maulana smiled and said, those beetle leaves which you gave, is it because of that you are dismissed? if you did not give the beetle leaves then what would have happened? He was very surprised that this incident has just occurred in the office and how did Maulana come to know of it. He expressed his distress. Maulana said if God wills by tomorrow order of your reinstatement will come. Be confident. There was no end to his amazement. The next day the first thing that came in hand in the post was the order of cancellation of the dismissal and reinstatement. By this incident Banar Ji Saheb and other employees of the prison became his adherents."

(Nai Duniya Dehli, Azeem Madani Number, Page 208).

Here is also two targets in one stroke, gave the information of the past and news of the future.

On pondering over this blood oozes from the eyes in that those excellence with respect to their Shaikh they acknowledge through the adherence of disbelievers, this very excellence when Muslims acknowledge with respect to their Prophet (Sallallaho Alaihi wa sallam) then they are regarded as Mushrik.


Incidents of Deobandi's Honoured Murshid - Hazrat Maulana Haji Imdadullah Saheb Thanwi.

In this chapter from the narratives of Maulvi Muhammad Qasim Nanotvi Maulvi Ashraf Ali Thanwi, Maulvi Rasheed Ahmed Gangohi etc., with'regards to Hazrat Shah Imdadullah those incidents loaded with evidence are gathered which are clashing with belief of Tawheed, Monethesim deflecting from religion belief and regarding their Leader's nominal Shrik as Islam and Imaan.



Most of the following incidents regarding Shah Imdadullah Saheb has been gathered form the book "Karamat-e-Imdadiya" which comprises from the narratives of Maulvi Muhammad Qasim Nanotvi, Maulvi Rasheed Ahmed Gangohi and Maulvi Ashraf Ali Thanwi etc. This book is published from Kutub Khana Hadi Deoband.

In this book a Disciple (Mureed) of Hazrat Shah Saheb, Maulana Muhammad Husain Saheb narrates an incident of his:

"Once after Zohar Prayer Maulvi Munawwar Ali, Mulla Mohibbuddeen Saheb and myself went to Hazrat to mention something important. Hazrat accordingly had gone on top floor and there was nobody through whom we could notify. To call out was against moral ethics, therefore we decided to sit and concentrate towards Hazrat's heart, we will either receive an answer or Hazrat will come himself. Few minutes had hardly passed when Hazrat came down. We apologised that at this moment Hazrat was resting and we disturbed his peace. He said how could I have rested when you all did not let me rest."

(Karamat-e-Imdadiya, Page 13)

Are you observing these people's contemplation that here method of conveying massage is so simple that if and from where desired, bowed the neck, came to know or discussed, no difficulties here, and nor there any question as to how hidden intentions of the heart was known. What a disgraceful partiality in religion that all those rules, on the question of "Shirk" with regards to themselves and their "Shaikh" are broken and those very beliefs with respect to Prophets and Saints were Kufr, have become Islam with respect to their Shaikh.


Now listen to an interesting story. Maulvi Muzaffar Husain Saheb Kandhalvi is regarded as an honoured Elders amongst the Deobandi Jamaat. Thanwi Saheb copies an incident regarding his Peer and Murshad Hazrat Shah Saheb from his narrative:

"The late Maulana Muzaffar Husain Saheb took ill in Makkah Moazzama and desired to die in Madina Munawwara. He enquired from Haji Saheb, will my death occur in Madina Munawwara or not? Haji Saheb said, how am I to know? He said Hazrat leave this excuse and give me an answer. Haji Saheb meditated and said your death will occur in Madina Munawwara."

(Qasasul Akaabir Page 136 Author Maulvi  Ashraf Ali Thanwi).

Is this not worthy of shedding blood from the eyes? That from the past half a century they are showing that nobody besides God has the knowledge as to where one will die. So much so in refuting the Holy Prophet's (Sallallaho Alaihi wa sailam) Ilm-e-Ghaib this verse of the Holy Qur'an "Wama Tadri Nafsin Be Ayye Ardin Tamoot" is always attached to the tip of these People's tongue and pen, whereas this verse still exists in the Holy Qur'an. Yet observe their belief regarding their Shaikh that by just meditating, knew of such a thing which is only God rights and God has not blessed anyone from his creation with such knowledge. As the reliable representative of the Deobandi Jamaat Maulvi Manzoor Nomani has written in the book Fateh Bareli Ka Dilkash Nazarah.

"Amongst those unseen (Ghaib) in which place of death is also included in Knowledge of unseen (Ilm-e-Ghaib) of which God has distinguished for himself, the information (and knowledge) of which he did not give to any Honoured Angels nor to any Prophets."

(Page 85).

Who? Within the blink of an eye conceived secret of Ghaib, through this power of meditation and concentration of the heart, which of these people do not acknowledge with respect to Nabi Arabi (Sallallaho Alaihi wa sallam) as this very Thanwi Saheb regarding his Peer and Murshid acknowledge this exalted power of perceptions. In his book "Hifzul Imaan" while debating on the power of Ghaibi perception of the Beloved Prophet (Sallallaho Alaihi wa sallam) writes:-

"In many affairs (of the Holy Prophet (Sallallaho Alaihi wa sallam) it is proven that despite his meditation it still remained hidden. It is mentioned in the incident of Ifak that of his searching and meditating (that), it was not revealed only by meditation."

(Page 7)

If this explanation of Thanwi Saheb is correct then apparently two reasons can be understood, that the power of Ghaibi perceptions of the Prophet (Sallallaho Alaihi wa sallam) "God forbid" was so weak that he was unable to reach the depth of hidden truth or else "God forbid" he did not have position of access in the audience of God that it be revealed by contemplating and be faced of being engrossed in thought and distress for a month and again misfortune of these types did not occur once that it be based on coincidence instead, according to Thanwi Saheb's statement the Prophet (Sallallaho Alaihi wa sallam) on many occasion had to go through these incidents.

Now you decide with respect to our Holy Prophet (Sallallaho Alaihi wa sallam) does one require more greater evidence than that of the peculiarity of the mind and unfaithfulness of the pen that increasing the knowledge of their Shaikh and lowering the Prophet's (Sallallaho Alaihi wa sallam) knowledge and the same person being the author of both and then again the most interesting spectacle of belief in this incident is that, according to the verse of the Qur'an when Shaikh Saheb expressed his knowledge of not knowing on that he did not remain silent instead saying 'Leave this Excuse" reversed the veil of his own confidence of the heart regarding his Shah Saheb's Ghaibi knowledge of unseen.

Now you decide that in absolutely one type of affair why do these people have different mode of thinking with themselves and others?


Now listen to a very astonishing story. Amongst Shah Saheb's Mureed there was a person by the name of Maulvi Muhammad Ismail. He has copied in "Karamat-e-Imadadiya" this peculiar and astonishing incident from his brother:

"I heard from my respected brother Haji Abdul Hameed Saheb that once Maulvi Mohiuddeen Saheb said that since long duration of time and because of old age Hazrat Haji Saheb was excusable from performing Haj. I said to a friend of mine that today is Yaum-e-Arafaat (meaning the Day of Haj). I wish to know where Hazrat is? He contemplated and saw Hazrat at the foot of Mount Arafaat.

Afterwards we asked Hazrat as to where he was on Yaum-e-Arafaat, Hazrat said nowhere, was at home. We said, Hazrat you were at a certain place. Hazrat said Ya Allah! People do not leave any where to be concealed."

(Karamaat-e-Imdadiya, Page 2)

This cannot be said that Shah Saheb said incorrectly that he was at home. Therefore to save Shah Saheb from false accusation it has to be accepted that on that day he was at his home and also at the foot of Mount Arafaat.

This authority of wandering of the heart with respect to their Shaikh is worthy of remembering in that imagining one body to be present at various places he did not notice any changes of the mind nor felt going against the laws of Shariah. And the seeker should be praised, Who sitting in the house searched the whole world and eventually found his Shaikh at the foot of Mount Arafaat. This is called unseen Ability of Knowledge and perceptions which the Darveshs of khanqah-e- Imdadiya possess yet in the Deobandi Religion the leader of all the Anbiya does not possess.

And this answer of the Shah Saheb that "Ya Allah! People do not leave anywhere to be concealed" is no less than document of inspiration in proving the Disciples (Murideen) Knowledge of unseen.

Making the testimony of Imaan as witness and then declare. Are there anymore evidence necessary in order to differentiate the path of truth and falsehood?


If the sight is not burdened then read a blood shedding story clashing with the belief of Monetheism (Tawheed). In this very Karamaat-e-Imdadiya it is narrated that a Disciple of this very Shah Saheb was travelling by ship and was endangered in a violent rough stormy sea. It was very near to the fierce violent clashing waves to tear its boards into pieces.

Now listen to the incident that occurred thereafter personally from the narrator. It is written:-

"When he saw that besides death there was no way.out then in that hopeless state of condition being alarmed concentrated towards his Peer-e-Roshan Zameer who knows state of heart. Which moment can be more than that moment for help. God is the see-er, the hearer and all doer, at that moment the ship was out from danger and all the people were saved.

Here this incident occurred and there the next day Makhdoom Jahan said to his servant, press my back it is very painful. The servant while pressing his back, when he lifted his robe (Perahan) saw that it was bruise and that from most part of the back the skin had been peeled. He asked, what is this and why is the back bruised? He said, nothing, it was asked again. He remained silent. He asked again for the third time that Hazrat it has been abraded somewhere and you did not even go anywhere. He said a ship was sinking. In it was your religious brother whose bewailing made me restless that I lifted the ship, supporting it on my back and went forward with it until the servants of God were saved. It must have got bruised with it and for that reason it is paining. It must not be mentioned."

(Karamaat-e-Imdadiyah Page 18)

This state of an affair of their Shaikhs Ghaibi powers of perceptions and divine authority are being explained that he heard the cry for help from thousands of miles away. He did not only hear but also knew where the danger is in the vast ocean. Did not only know but also got there within the blink of an eye saving the ship from the storm and returned. Yet with respect to the Prophet (Sallallaho Alaihi wa sallam) their expression of belief is this:-

"As certain people who call former Elders from far away saying that Ya Hazrat pray behalf of God that he with his power fulfill our desires. And then they think they haven't committed Shirk due to not asking him but requesting him to pray. This is untrue because Shirk is not proven in the way of requesting but in the way of proclaiming (calling)."

(Taqwiyatul Imaan Page 23

Here it is seeking and also invoking despite the accumulation of these two Shirk, their monopoly is still established on Monotheism (Tawheed). We are Mushrik only for this reason that those belief which they regard as lawful with respect to their house Leaders those very belief we have established as passion of our belief with respect to the Apostle of God, Martyrs of Karbala, Ghaus-e- Jeelani and Khwaja-e-khwajgaan Chishti. If this is known as Shirk then change the implication of Shirk but we will not change our course.

This fifth chapter which comprised on incidents of Shah Imdadullah Saheb Thanwi is now completed.

After reviewing both images of the portrait justly you will realise that these Hazrat have two types of Shariah which continues on the same level. One is with respect to Prophets and Awliya and the other with respect to their own Leaders.

The one and the same belief which is Kufr, Shirk and impossible in the first Shariah that very belief in the second Shariah is Islam, Imaan and occurred incidents.

The cry of the heart under any circumstances of insinuation cannot be oppressed that, the Shariah of Islam will never be that Islam which reached us through the last Messenger.


In this chapter have been gathered on various Deobandi Jamaat's Missionaries and Nobles from their very literature and their

 historical writings and firm documentations will become apparent in which you will find models of such conspiracies as clashing with the belief of Tawheed, revolting from their religion and to make in their favour expressed Shirk as Islam and Imaan of which you will be astonished.

Series of Incidents

The Story of Maulvi Muhammad Yaqoob Saheb, Principal of Madrasa Deoband

The daily "Al Jamiyat" of Dehli published a supplement under the name of "Khawja Ghareeb Nawaaz Number". In it appeared an article by Qari Tayab Saheb





©'s Rector of Darul Uloom Deoband. While mentioning Maulvi Muhammad Yaqoob Saheb, he writes:-

"Hazrat Maulana Yaqoob Saheb (R.A.) was the first Head teacher of Darul Uloom Deoband. He was not only A'lam-e-Rabbani but was also A'rif-e-Billah and amongst the Nobles of Sahib-e-Kashf and Karamaat (Possessors of Divine Inspiration and Miracles). Many of his Epostles have been heard from late Nobles.

When Hazrat Maulana was in the state imbibement and spoke at times in the style of Majzoob (Lost in Divine Meditation) those statements preceded from his tongue became in a form of a definite incident before us. Darul Uloom's large classrooms known as Naudrah, in its central Hall was Hazrat's Hadith classroom. With regards to a place in front of central Naudrah's door he said, in this section whose Janaza Namaaz (Funeral Prayer) takes place .... it takes place (meaning it is forgiven)."

(Khwaja Gharib Nawaz Number, Page 5).

This was from an insane. Now observe the scene of Imaan and Yaqeen from intellectuals. He writes:-

"In Darul Uloom the general practice at this moment is of placing all those Janaza of Darul Uloom or people bringing from town at this very place. I have distinguished this place by cementing it."

(Khwaja Gharib Nawaaz Number, Page 5)

These people declare the selecting of a day or time for the Esale Sawaab of Buzurgan-e-Deen or for their remembrance as Bid'at and Haraam. Yet nobody questions them, is it permissable to parform the Janaza Namaaz in the surroundings of Darul Uloom, but to establish a particular place and practice it with great care, is it not Bid'at?

Nevertheless this topic crept up in between as an evidence. Now draw your attention towards the series of discussion. He says:-

"Through this Majzoobiyat (being lost in Divine Meditation) Maulana's mind was set on this, I am spiritually incomplete and that Hazrat Peer-o-Murshed Haji Imdadullah Saheb is in Makkah and it is difficult for me to go there. But these two Buzurgs, Hazrat Nanotvi and Hazrat Gangohi can perfect me spiritually. Therefore repeatedly requested them, brothers perfect me, Their answers were that, there is no deficiency and whatever little there may be, it too will be perfected by teaching Hadith at Deoband Madrasa. Therefore be engrossed in teaching Hadith, this very teaching is the surety to your perfection. On this became displeased that they are a varicious sitting with everything and are avaricious to me."

(Khwaja Gharib Nawaaz Number, Page 5)

After that it is written that being disappointed here decided to go to Ajmer Shareef, so that he can perfect himself by Khwaja Gareeb Nawaaz. Accordingly one day in this very passion of desire left for Ajmer. On reaching there, made a shelter to stay in on a hill near Khwaja's tomb. It is written that he regularly went to the Mazaar Shareef and meditated for long hours. One day in meditation it was said from Hazrat Khwaja Saheb:

"You will be perfected by teaching Hadith in Madrasa Deoband. Go there. Together with this it was revealed by Khwaja Saheb that ten years of your life is left, within this period you will be perfected."

(Khwaja Gareeb Nawaaz Number Page 6).

It is written that the very next day he left Ajmer and went to his home town Nanota. From there he left for Gangwah. Accordingly, Hazrat Gangohi Saheb was in his Monastery. Somebody announced that Maulana Muhammad Yaqoob Saheb is coming. On hearing the name Hazrat stood up from his bed. Now listen to the incident which occurred thereafter personally from Qari Saheb. It is written:-

"When Maulana Muhammad Yaqoob Saheb was near, after exchanging greetings without any discussion, Hazrat Gangohi said, there is no favour upon us there is no favour upon us. The servants were saying the very things which Hazrat Khwaja had said. But who listens to the juniors? When the very same things was told from higher authority which we said, then you accepted."

(Khwaja Garib Nawaaz Number, Page 6)

Besides it being against religious joke this incident has been established for this reason that through it Madrasa Deobands exalted status is being proved. So far as to trust and believe in Khwaja Careeb Nawaaz's spiritual powers and Ghaibi authorities are concerned then these people are not only rejecters of it but also regard it as their first and foremost religious obligation to fight against it as you have seen of many such evidence in the previous pages.

Nevertheless even under any emotional stress this incident has appeared on pages, I will surely ask a few questions to Qari Saheb so that it may console my heart.

The very first question is, if Khwaja Gareeb Nawaaz (Radi Allahu Anhu) did not possess Knowledge of unseen then how did he know there is a Madrasa in Deoband where Hadith is taught and Maulvi Muhammad Yaqooh has left teaching of Hadith there and had come here?

The second question is, how did he know that the person who has come here has come for spiritual perfection and that he will be perfected in Madrasa Deoband?

And third question is very astonishing is that he also knew that ten years of his life span is left and that within that period he will be perfected?

And the fourth question is even more astonishing in that whatever Khwaja Gareeb Nawaaz told Maulvi Muhammad Yaqoob Saheb in meditation, how did Maulvi Rasheed Ahmed Saheb Gangohi already know of it without being informed?

The greatest tragedy is that despite indulging into so many affairs of Shirk, yet these people are the sole monopolises of Monotheism (Tawheed) and carved for us the titles of Mushrik, Qabar Parast (Grave Worshiper) and Bid'ati. But after blood oozes from the sleeve it is very difficult to hide a murder.



Maulvi Hafiz Raheem Bakhsh Saheb Dehlwi has written the biography of Hazrat Shah Saheb by the name of "Hayat-e-Wali." In it he has copied a very astonishing incident regarding before his birth. He writes:-

"When Maulana Shah Waliullah Saheb was still in his mother's womb, one day in the presence of Janab Shaikh Abdul Rahim Saheb (Shah Saheb's Father) a female beggar came; He took bread, made it into two pieces, gave her one and kept the other.

As she the female beggar reached the door. Shaikh Saheb called her and gave her the other piece. When she was going called her and gave her all the bread that was in the house. After that he addressing the house people said the child in the stomach says repeatedly that all the bread in the house be given to this indigent in the path of God."

(Hayat-e-Wali, Page 397).

As if Shah Saheb from the mother's womb was seeing that a portion of the bread is saved and brought in the house and when balance of the portion was given by his father that also was seen by him and also knew that there are more bread still in the house. When all the bread was given on saying him, he remained silent.

Yet here nobody questions which eyes were on that child who still in the mother's womb who through the veil of the mother's womb Inade a hole in the walls of the house and utensils and saw all the hidden things. It did not clash with the belief of Monotheism (Tawheed) nor any walls of Islam and Shariah were destroyed.


The author of "Hayat-e-Wali" has copied this peculiar incident of powers of Ghaibi perceptions personally from Shah Saheb that of his father. It is written:

"Once Muhammad Quli went with Aurang Zaib's troop on some mission. For a long period of time his family members did not receive any news of him. therefore his brother Muhammad Sultan in particular became very worried of the fact that no news and information was coming through. When he became extremely disturbed and worried he went to Shaikh and requested to give news of his missing.

Shaikh says I meditated, although I searched in each and every tent of the army, found no trace of him. I searched for him amongst the dead bodies there too he was not to be found. I looked thoroughly around the soldiers and conceived that he after having a shower, clad in a brown uniform, sitting on a chair was preparing to return to his home town. Accordingly I gave the news to his brother that Muhammad Ali is alive and wishes to return within two or three months. When he came, he narrated the incident accordingly."

(Hayat-e-Wali, Page 272).

Now you decide with Imaan and justice that after reading this incident, does it not become evident that in the amplitude of the earth this survey is a narrow heap of thatch, then seeking in the surrounding fields, all these important affairs he did not go there and did it instead sitting in Delhi and performed it through assistance of powers of Ghaibi perception. Those powers of Ghaibi perceptions and spiritual authorities which these people accept regarding an ordinary Ummati yet they have no consideration in terming this very power with respect to the PropheQadirt (Sallallaho Alaihi wa sallam) as Shirk.


An Astonishing Incident of Kashf and Ghaib Dani

 Deobandi's authentic narrator Shah Ameer Khan has copied a very astonishing incident of Shah Abdul Qadir Saheb Dehlvi in his book ''Arwah-e-Salasa" regarding his spiritual revelation (Kashf) and knowledge of Ghaib. He narrates:

"If the Eid moon was going to be thirty then in the first Taraweeh he recited one Sipara. If it was going to be twenty nine then the first day he recited two Siparas.

Because we already have experienced it, therefore. Shah Abdul Aziz Saheb always sent someone on the first night to see how many Sipara Mia Abdul Qadir has read. If the person came and said, he recited two Siparas then Shah Saheb said the Eid moon is going to be that of twenty nine. This is a different matter that due to clouds etc. it cannot be seen and because of not having religious reason cannot apply the order of appearance.

Regarding this Maulvi Mehmood Haseen Saheb Deobandi used to say with this addition that this was so famous in Dehli that the people and shopkeepers based their business on this."

(Arwah-e-Salasa, Page 49).

The context of this incident expresses that this state of affair was not distinguished with any one Ramadaan but regularly every Ramdanul Mubarak he knew from a month ahead that the moon will be that of twenty nine or thirty.

And the saying of Maulvi Mehmood Hasan Saheb Deobandi that the people and shopkeepers based their business on this. It completely manifests this fact that his Kashf was never incorrect.

Now you say with justice whether this does not require shedding blood from the eyes in that this state of affair is being explained of their house elders who conceived hidden things regularly a month ahead. Yet this specification of their faith with regards to The Holy Prophet (Sallallaho Alaihi wa sallam) has already been mentioned, that he (God forbid) for a long period of a month could not conceive hidden things.


This very Khan Saheb has copied another incident of Shah Abdul Qadir's power of Ghaibi perceptions in Arwah-e-Salasa. It is written:-

"Shah Abdul Qadir Saheb used to live in the Akbari Mosque, on its both sides were Bazaar, Rooms and halls. Shah Abdul Qadir Saheb used to live in one of these halls. From outside his room used to sit in the hall by placing a stone. Those passing through the Bazaar greeted him. Thus if a Sunni greeted him, he lifted his right hand to answer him and if a Shia greeted him, he lifted his left hand in its answer. Maulvi Abdul Qayyum Saheb after narrating this said, what must I say Al-Momin Yanzur Bi Noorillah (means a Momin see's with Allah's Noor)."

(Arwah-e-Salasa, Page 55)

The sentence of Al-Momin Yanzur Bi Noorillah shows that this distinction between Sunni and Shia was not based on any apparent signs but was through this power of Ghaibi perceptions of which Maulvi Abdul Qayyum Saheb has interpreted as "Divine Light" (Noor-e-Ilahi). From the context of this incident it becomes apparent that this was his daily trend, and till he sat in the hall this series of kashf (Divine Revelation) was continuous.

Now the matter which requires pondering is that this state of Kashf in respect to Shah Abdul Qadir Saheb has been accepted as a permanent and continuous power which he possessed like the power of sight at all times. Yet in accepting this permanent and continuous power of Kashf with respect to Nobi-e-Kareem (Sallallaho Alaihi wa sallam) the beliefs of these people become wounded and day and night they burn in the sorrow of Shirk.


This incident has been copied regarding this very Shah Abdul Qadir Saheb's knowledge of Ghaib with reference from Thanwi Saheb's "Ashrafut Tanbih". It is written:-

Maulvi Fazl-e-Haque Saheb used to learn Hadith from Shah Abdul Qadir Saheb (R.A.) Shah Saheb was possessor of Kashf and amongst his dynasty possessed the most Kashf. The days when Maulvi Fazl-e-Haque Saheb took and placed his books with one of his servants and before reaching took it himself, Shah Saheb knew of it, through Kashf. That day no further lessons were given to Maulvi Saheb and when he took it himself he knew through Kashf and lessons were taught."

(Arwah-e-Salasa, Page 57)

Now together with this read this context of Shah Ismail Dehlwi who comes from the very same dynasty. Contradiction of belief and practice will become apparent.

"All those who claim of possessing knowledge of unseen, somebody claim of Kashf (Divine Revelation) and somebody teach the Amal of Istikhara. All these are liars and swindlers."

(Taqwiyatul Imaan Page 23).

Both Shah Abdul Qadir Saheb and Shah Ismail Dehlwi are trustworthy and reliable to the Ulma-e-Deoband. To decide this fact as to who is true and who is false in their responsibility.

Here I only wish to express this much that the affair was not that of a day but he had Kashf (revelation) daily. He daily saw through how many obstructions and concealment of walls who is bringing the book and from where who has taken it. Give me permission here to say this much that with respect to our Nabi (Sallallaho Aiaihi wa sallam.) Ulema-e-Deoband's relentlessness of the heart becomes clearly apparent in that they do not believe of any wall or veil obstructing the eyes of their Leaders. Yet up to this day they are still adamant with respect to Nabi-e-Kareem (Sallallaho Aiaihi wa sallam) in that he did not know what was behind the wall. As you have already read its evidence in the previous pages.


This very Maulvi Ashraf Ali Saheb Thanwi narrates an incident of a grave regarding a Elder of his Jamaat, Hafiz Muhammad Zaman Saheb. It is written:

"A person possessing kashf (revelation) went to the Mazaar of Hazrat Hafiz Saheb (R.A.) to read Fatiha. After reciting Fatiha he said, who is this person? He is very humorous when I was reading the Fatiha. He told me to go and read of the deceased, you came here to read on a living."

(Arwah-e-Salasa, Page 203).


A leader of the Tableeghi Jamaat Maulvi Abul Hasan Ali Nadwi, regarding Sayed Ahmed Saheb Barelwi had copied a very astonishing story in his book "Sirat-e-Sayed Ahmed Shaheed." It is written:-

"On the twenty seventh night he decided to remain awake and spend the entire night in Ibadat (pray). But after Isha sleep overpowered him that he slept away. When it was nearing a third of the night two people came and woke him by holding his hands. He saw on his right is Rasoolullah (Sallallaho Aiaihi wa sallam) and on his left is Hazrat Abu Bakr Siddique (Radi Allaho Anhu) saying to him that, Sayed Ahmed wake up quickly and have GhusI (bath).

On seeing them both, Sayed Saheb ran towards the Mosque's Hoze (pond). Despite this that due to cold the water was becoming frozen, he bathed in it and after having his GhusI (bath) he presented himself them. The Holy Prophet (Sallallaho Aiaihi wa sallam) said, son today is Shab-e-Qadr, engross yourself in the remembrance of God, pray and glorify. Thereafter they went away."

(Sirat-e-Sayed Ahmed Shaheed, Page 84).

This is now extremes of Noble Parasti (Worshiping) in that the progressive author like Abul Hasan Ali Nadwi who during his whole life made jokes of the beliefs of those Muslims who are agreeable to antiquity.

This question can be asked by anybody on the fate of this incident's validity that the belief of the Prophet's (Sallallaho Aiaihi wa sallam) visiting (coming) during the period of wakefulness, does it not prove powers of Ghaibi knowledge, authorities possessions of which to acknowledge for any creation has been termed as Mushrik by Maulvi Ismail Dehlwi.

Thus if the Prophet (Sallallaho Aiaihi wa sallam) did not possess Ilm-e-Ghaib then how did he know that Sayed Ahmed Barelwi is my son and is sleeping at a certain place. If he did not have the power of possession then how did he come out from his sacred enclosure and appeared in his personal appearance that the person seeing him, saw him with his own naked eyes and recognised him and the entire incident did not occur within the blink of an eye that it be termed as doubtful but he waited till the duration of Sayed Saheb completing his GhusI.

All these authorities and possessions are those that even it be attributed to the Prophet (Sallallaho Alaihi wa sallam) as blessed by God then too in the Deobandi religion it is absolutely Shirk. Yet all these Shirk has been tolerated only in this feeling that somehow the exalted status of their clan's Shaikh be proven. This precious soul, whom the Prophet (Sallallaho Alaihi wa sallam) personally holds his hands and awakens him from his sleep, just imagine what would the status of his dignities scene be?

Another Story

Maulvi Ismail Dehlwi in order to prove the dignity and greatness of this very Saved Ahmed Barelwi has narrated a very trembling story in his book "Siraat-e-Mustaqeem."

"A quarrel between the souls of Hazrat Ghausus Saqlain and Khwaja Bahauddeen Naqshbandi continued for one month, on this issue as to who has the right of possession of Sayed Saheb's spiritual training. Each soul of both Buzurgs was adamant that it can accomplish the destination of Irfaan and Slook under its care and guidance.

Nevertheless after a duration of one month it was decided that this service be rendered jointly. Accordingly one day souls of both person appeared upon him and for a short while with every power infused reflection of favours of Irfaan during which period he obtained attributes of both Silsila."

(Siraat-e-Mustaqeem Farsi Page 166).

Keeping the Deobandi religion before the sight many questions appears on the surface of the mind in accepting the validity of this story. Thus firstly according to Maulvi Ismail Dehlwi's explanation in, also God's given divine blessings when nobody has the power of knowing unseen then how did Hazrat Ghausus Saqlain and Hazrat Khwaja Naqshbandi's pure souls know that in India there is a person who is God's servant by the name of Sayed Ahmed Barelwi whose spiritual training of esteem is so worthy that we proceed towards him.

Secondly that this incident is not the scene of witness (A'alam-e-Shahadat) but is completely the scene of Ghaib (unseen), therefore how did he Maulvi Ismail Dehlwi who personally is the narrator of this incident have this knowledge that the souls of these two Buzurgs were quarrelling amongst themselves for one month for the possession and training of Sayed Ahmed Barelwi, eventually it was decided that the service be rendered jointly.

Thirdly that according to Maulvi Ismail Saheb's "Taqwiyatul Imaan", since besides God all the Anbiya and Awliya were without any power and incapable servants then after death how could this great authorities of Hazrat Ghausus Saqlain and Hazrat Khwaja Naqshband come into understanding that both those came from Baghdad direct to that town in India where Sayed Ahmed Barelwi was stationed and on entering his room blessed him within the blink of an eye with internal wealth of Irfaan.

It is discovered from the mode of explanation of this incident that, this incident is not of a dream but is that of the period of wakefulness. Therefore confirmation of this incident is not possible until such time that he moves away with the dismissal of Taqwiyatul Imaan and acknowledges validity of beliefs regarding Ghaibi perceptions, powers and authorities of Awliya-e-Kiraam.

This spectacle has no veil of Deobandi Ulema's religious deceiving that there be any room for refuting. This cause of their Imaan has now become publication of the time that at one place they refute excellences and virtues of Anbiya and Awliya occurred incidents by declaring, that blows are being struck on the firm belief of Monotheism.  At another place in order to prove greatness of their Elders they bear these blows gladly with their hearts.


Regarding the author of Taqwiyatul Imaan, Maulvi Ismail Dehlwi's kashf and internal authorities Ameer Shah Khan has copied a very interesting story in Arwah-e-Salasa. It is written: .

"My teacher Mia Ji Muhammad Saheb's son Hafiz Abdul Aziz once in his childhood was very ill that doctors gave up hope. Because of this his parents were very confused. Suddenly Mia Ji saw Maulvi Ismail Saheb lecturing in the centre row of the Mosque and I am in the Mosque, and Abdul Aziz is sitting near me. He suddenly wanted to respond to urine call and I taking him to relieve him.

It was informal due to a very large assembly, I therefore took him towards Maulvi Ismail. When Abdul Aziz reached before Maulvi Ismail Saheb he then read "Ya Shafi" thrice and blew on him. After this dream his eyes opened, he then woke his wife and said Abdul Aziz has recovered and that I have seen such and such dream. In the morning Abdul Aziz was completely recovered."

(Arwah-e-Salasa, Page 88)

Call this a new thing of the era in that he who has been in his entire life fighting Awliya's Ilm-e-Ghaib (knowledge of unseen); after death, that very person is elected as the knower of unseen, because according to these people if he did not have Ilm-e-Ghaib then how did he know in the dream that Abdul Aziz is ill and requires to be blessed.

And with such confidence is the dreamers passion of belief that on opening his eyes woke his wife, giving her the glad tiding of their son's recovery and by the morning truely he had recovered.

This is called the belief of Ghaib Dani and blessings of care of which to this people with respect to Anbiya and Awliya is Shirk. Yet with respect to Maulvi Ismail Dehlwi it has become completely Islam.


Shaikhul Hadith of the Deobandi Jamaat Maulvi Asgar Husain in his book "Hayat-e-Shaikh-ul-Hind" has copied a very peculiar incident regarding Maulvi Mehmoodul Hasan Saheb:-

"At the end of 1322 Hijri there was an fierce plague in Deoband. Several students were affected with it. A old student Muhammad Saleh who had just graduated was to return home in a day or two but was infected with this disease and was in his last stages.

Before his death, commenced with such discussion as if he was debating with the devil. Breaking his arguments and in its place presenting his proof and it seemed as if he defeated him in the debate. Then he said, it is sad that there is no such servant of God in this place who can rid this wretch from me. On saying this immediately said Subhan Allah see my Ustaad Hazrat Maulana Mehmood Hasan Saheb has come, see the devil ran, O! Wretched where are you going? After a moment the student passed away. During the course of this incident Hazrat Maulana was not present there, but rendered assistance with spiritual authority."

(Hayat-e-Shaikh-ul-Hind Page 197).

At the end adding that "during the course of this incident Hazrat Maulana was not present there but rendered assistance with spiritual authority" becomes completely manifested that the incident which occurred with this student was not the result of doubt but in actual fact, Maulvi Mehmoodul Hasan had come through the medium of unseen to his assistance.

Yet it is surprising that the mischief mind of Deoband here does not raise any question that when he was not present there, then how did he know that a student is in his last moments of life and is debating with the devil and when informed, then where did he get the power of flight like lightning, that within the blink of an eye was present.

This situation shreds the heart into parts that here it is the Knowledge oi unseen, powers and also control. Because accordingly it being the affair of their Maulana therefore the belief of Monotheism is neither wounded nor is it contradictory with Qur'an and Sunnah.

Yet when we approve similar belief with respect to Sarkaar Ghausul Wara, or Khwaja Gareeb Nawaaz or any Nabi or Wali then these Mohideen (Believers in one God) of Deoband persue our life and Imaan.


Janab Maulvi Abdul Rasheed Saheb is a dependency Peer of the Deobandi Jamaat. Maulvi Shah Nematullah Saheb Rehmani, adviser of Darul Uloom Deoband's advisory committee is the leader (Ameer) of Phulwari Sharif's department of Shariah. The chief reporter of this departments news has published a thick book on the life of Maulvi Abdul Rasheed Saheb Rani Saagiri by the name of "Muslah-e-Ummat Number." The following incidents are gathered from this very book.

With reference to Maulvi Shams Tabrez Khan Saheb the following incident has been copied regarding Maulvi Abdul Rasheed Saheb Rani Saagiri's general Ghaib Dani   (Knowledge of Unseen).

"In the assembly, mostly it occurred that any person who had any questions to ask Maulana, even before questioning he (Maulana) presented them with answers. Once he met a youngster during the early parts of the morning and without being informed of anything advised him during the course of the conversation, that he must not let the morning Namaz become missed. He understood that today his morning Namaz was missed (Qaza). And this revealed instruction was being referred to it.

Accordingly while speaking in the assembly of Kalti (Bardwaan) said, women will come observe veil and the very next moment tappings of woman were heard."

(Naqeeb's Muslah-e-Ummat Number, Page 5).

He was accustomed of knowing secrets of the heart and knowledge of the past and future hence gave information of the morning Namaz that was missed and on the other hand gave news of the coming of the woman.

Another story of those who are dedicated with firm belief regarding this very Rani Saaigri Saheb's knowledge of useen (Ghaib).

The Principal of Madrasa Rasheed-ul-Uloom, Chitra, in the district of Hazari Bagh narrates that, one day after Juma Namaaz I entered into Hazrat's room and found him sitting silently engrossed in deep thought. He says that, start Hazrat today I find you engrossed deep in thought, is there any incident that occurred? Now listen to the balance of the incident personally from the narrator. It is written :-

"Hazrat said two great disasters have occurred in Pakistan. Allama Shabbeer Ahmed Usmani (R.A) has died and a plane has crashed in which many responsible people of Pakistan have died.

Maulana Wasiuddeen Saheb says that, on hearing this I became surprised that he is a person who is unconcerned with worldly news and after all how did he come to know. I could not withhold myself and eventually asked him, Huzoor how did you come to know?

On this he said the news is in the paper. See if the paper has arrived". I said the paper had not yet arrived and however there is still plenty time for the post. Nevertheless as Maulana Wasiuddeen goes out sees the postman coming.

"Form this incident two revelations of Hazrat are manifested. The first kashf (revelation) is that of the death of Allama Shabbeer Ahmed Usmani (R.A.) and the tragedy of the crashing of the plane and the second Kashf (revelation) is that of the coming of the postman with the newspaper. When it was seen accordingly, news of both these tragedies were printed in bold headings, prior to this no newspaper carried its report and nor was there any general trend of the radio in Chitra at that period through which news could have reached."

(Naqeeb's Muslah-e-Ummat Number, Page 18)

Observe the angle of sight in this incident. The narrator has elaborated at various stages that "He who is unconcerned with worldly news, after all how did he come to know? The News paper has not yet arrived." There is plenty of time for the post. "Prior to this no newspaper carried its report nor was there any general trend of radio in Chitra in that period." All the effort of the pen has been stressed on this that under any circumstances it be proven that he had  knowledge of unseen. Yet these very Deobandi Ulema when debating with regards to the Prophet's (Sallallaho Alaihi wa sallam) Ilm-e-Ghaib then every line is attempted to prove this reflection that under no circumstances He the Prophet (Sallallaho Alaihi wa sallam) had any knowledge of Ghaib. He was informed by Hazrat Gibraeel.

Listen to another interesting story of this very Rani Saagiri Saheb. Another Mureed of his Maulvi Shahabuddeen Rasheedi in this very Muslah-e-Ummat Number is the narrator of this very peculiar incident. He narrates:

"A very personal friend of mine and a relative of Hazrat, Maulana Al-Haaj Ashraf Ali Saheb narrated to me that Hazrat said, there was a very rich young man who spent his life in carelessness. One day after his death I went to the graveyard. I saw him sitting naked in his grave and completely in a state of remorse and regret. On seeing me he covered his private parts with both his hands. I told him, it is for this reason I used to tell you, yet you spent your life in carelessness and paid no heed to my advice."

(Naqeeb's Musleh Ummat Number, Page)

After reading this incident it seems as if this incident occurred with a person who is living and not with a deceased and is not that of A'alam-e-Barzakh (world between death and resurrection) but is of this world and if this incident is that the connection of these people with A'alam-e-Ghaib is that of a house and a yard.

Justify! On one side this situation is being explained of their Elders power of perceptions and on the other side they are adamant up to this day with respect to the leader of the Prophets, that he did not know what is behin wall.

If you desire to see the spectacle of influence of powers and authority of these People in the affairs of the world then read this last story of this book.

This story has been copied by the reporter of this very Muslah-e-Ummat Number from the memory of this very Rani Saagiri Saheb's daughter Samina Khatoon. She narrates:-

"When our house was being built according to my father's advice the building firstly commenced with the toilet. Being the rainy season, as yet there was no rain. Rice had to be planted and the farmers were worried. I requested my father to pray for rain. Many people are worried, the crops are in danger. He said how can it rain. Our toilet which is getting built will get damaged.

I asked when will the toilet be ready ? He said the walls are completed by nightfall it will be roofed. I remained silent. After two days it began to pour. My father was at home. I asked him it is raining now, will it damage the toilet? He said no, now it is good. I then asked again, was it due to the toilet that it did not rain? My father only smiled giving no answer. During that time my father was in good health."

(Naqeeb's Muslah-e-Ummat Number, page 4


The object of narrating this incident is exposing of belief which is either that he knew it will not rain now and also why it will not rain? Or else the object is of exposing that his personal desires had access in the affairs of the world and was so effective that even though the ground is heated, crops are burning and farmers are crying at the door of mercy yet inevitably the rain has to stop until his toilet is ready. The sentence of "how will it rain" obviously also establishes this fact until that time when he desired it did not rain.

You decide that in the matters of the worldly affairs this situation and influence of their Leaders are being narrated. Yet with regards to the Prophet (Sallallaho Alaihi wa sallam) the expression of these People's belief is this:-

"In the matters of worldly affairs everything occurs with the desire of God. Nothing occurs with the desire of the Prophet."

(Taqwiyatul Imaan).

Pervesness of belief in its place but observe the prevalence of words and expreession that "in the matters of worldly affairs everything occurs with the desire of God." This sentence "nothing occurs with the desire of the desire of the Prophet" is only for emotional contempt which is in their hearts towards  the Prophet (Sallallaho Alaihi wa sallam).


Qari Fakhrul Hasan Saheb Giyawi who is the Disciple and Khalifa of Maulana Husain Ahmed Saheb, Shaikh of Deoband and who is regarded as a great preacher and leader of the Deobandi religion in the Province of Bihar. He has written a book by the name of "Dars-e-Hayat" which is published by Madni kutub Khana, Qasimiya, Giya.

In this book he has written the life incidents of three Elders of his Jama'at. Amongst them one is that of his grandfather Abdul Gafoor Sarhadi, another is his father Maulvi Khairuddeen, student of Maulvi Mehmoodul Hasan Saheb Deobandi and the third is his Ustaad and father's friend Maulvi Basharat karim Saheb. All these three in their period were guides and preachers of the Deobandi Religion.

In the following pages read incidents of these three Buzurgs, if accordingly in the way of acknowledging as truth shakes the foundation of Deobandi School of Thought, and a person with a just mind is compelled to think that most likely this book has been written to expose lies of Deobandi Jama'at.

The author of "Dars-e-Hayat" regarding his grandfather has claimed that besides men, Jinnaat also acquired knowledge from him and many Jinnaat were also amongst his servants.

Accordingly while narrating a story of a student jinn, he has written amongst his friends one of them somehow or the other came to know he is a Jinn. He was in friendly terms with his before but after knowing this he persuaded him by saying that I am a poor person, by assisting me materially you will be fulfilling your rights of friendship. This task is not difficult for you. He apologised by saying that, this is only possible in one way and that is to steal for you and being a Maulvi I will not undertake to do this type of work.

It is written that it was the last year for that Jinn. After completing Bukhari Shareef and when he was leaving for home, his friend met him in seclusion and said very sadly. You are going but before bidding farewell at least show me the method of meeting you. He said I will teach you a few special words, whenever you desired to meet me recite it and I will come. Accordingly whenever he desired to meet him those words were recited and he came.

Now listen personally to the incident that occurred after that, from the author. It is written:-

"Once he was in extreme financial difficulty. His daughter was to get married and he had no money . At that moment he remembered his Jinn friend. As he recited those words Jinn Saheb came. He mentioned his difficulties to him.

He said 1 will never steal for you. I can not adopt this Haraam (Forbidden) way, through legal channels will accumulate an amount and definitely assist you. You must not worry. The next day the Jinn Saheb came and gave a substantial amount but very strongly advised not to mention it to any one"

(Dars-e-Hayat, Vol.l Page 62)

With this money he got his daughter's married with great pomp and splendour. The people were very surprised on seeing his wealthy mode of life and were thinking where did suddenly got this huge amount from. Others did not have courage to ask him but his wife pestered him, the more he tried to evade the more adament she became. Eventually he was compelled in revealing the entire secret. Now listen with amazement to the incident that occurred after this. It is written :

"The effect of that was that whenever he recited those words with the desire that Jinn Saheb will come and meet him, yet this desire of his was never fulfilled and the Jinn terminated his series of meetings with him."

(Dars-e-Hayat, Vol.1 Page 63)

Now on one side keep this incident in sight and on the other side read this saying of Deobandi's foundation book " Taqwiyatual Imaan" :-

"God said to His Messenger to declare this to the populace, nobody knows affairs of unseen (Ghaib ki baat) besides Allah. Not even Angels, not even Man and not even Jinn."

(Taqwiyatul Imaan Page 22)

This is Mazhab and that is incident ! And both are contradicting one other.

Now you say with justice if that Jinn was not possessing knowledge of unseen then how did he get information of the discussion in the house with wife? And if he did not then why did he terminate his series of meetings with him? And the unreasonable defamation of knowledge and justice is of the above statement in that this incident of communication was not that of once that it may be overlooked as a coincidence but according to the specification of the book, that by merely reciting those words from a distance of many miles away conceived everytime at a certain place a particular person is thinking of me.

Now the object of this, what else can it be besides that he had the function of knowledge (Ghaib) at all times. Just like a radio the signal is pressed here and there it is received.

In battlefield the contest of killing and fighting between two troops have clashed on many occasions. But such a bloody clash with one's own Religion has never occurred in history.

It is very surprising! That on this very religion and trust it is the pride of Ulema of Deoband that on the entire earth they are the greatest torch bearers of the belief of Monotheism (Tawheed).

In his very book the author went forward by clearly claiming of Divine fucntions regarding his grandfather, in that he claimed excess details with heavenly bodies. Observe this statement:

"Maulana was also attached with astrodynamics and the managers of the world of astrodynamics met and consulted Maulana and from time to time the close attachment was also becoming apparent."

(Dars-e-Hayat page 85)

What have you understood? He wishes to say that his grandfather was the "Officer in-charge" of this department and the controlling managers according to his advice were administrating and controlling the affairs of the world and all this is not being said on my behalf, in fact the author has claimed this in his book. He says:

"For all the administration of astrodynamics managers are appointed by

 Allah, they do every thing. They in this world mataphorically are Known as

 People of Service". 

 (Dars-e-Hayat, page 89)

This question is being generally asked, can't God assist you that you are spreading your hands before Anbiya and Awliya, if it is correct then grant me permission to ask you this question, "They do everything" then what is God doing ? Can he not administrate the affairs of the world alone that he has appointed managers at places amongst man.

This has come by the way. What is to be said is that observe this administration and authority of astrodynamics of the "Grandfather" and on the other side read this declaration of "Taqwiyatul Imaan", all the misapprehension and presumption of Monotheism and God worship will be exposed.

"Do not regard God as a worldly King that all major work is done by him, and minor works are given to servants. Thus it becomes necessary for people to

 request them in minor works. Therefore Allah's industry is not like this."

(Taqwiyatul Imaan, Page 36)

This is belief and that is practice! And the great contradiction between both of them is not indigent of any explanation. How will this contradiction rise? The people of transaction should know that. At this moment I wish to tell a story of one who is amongst those managers, narrated by the author in order to expose how closely his "Grandfather" was associated with those in rank. On commencing with the story he writes:-

"It is the narration of Late Maulana Abdul Rafe Saheb (author's uncle) that I used to bring Maulana's (means grandfather) house purchased. If vegetables were required Maulana referred me to a certain green grocer and advised even if it is fresh or stale it must be bought from him."

(Dars-e-Hayat, Page 86)

Now the matter that has to be read is this, as to who was that green grocer and what was his speciality. It is written that:-

"Maulana Abdul Rafe Saheb narrates, I said the affairs of management that of Gaya is very poor these days. Presently who is responsible of the services. Maulana became angry that he has the sickness of querying unnecessary things. I became obstinate and repeatedly pestered him to tell me.

Being compelled eventually said it is that very same green grocer from whom you are advised to get the vegetables and you are always disputing with me with regards to him.

"On hearing this I was very astonished that, Allaho Gani! That, Green

 grocer is of such great status!"

(Dars-e-Hayat, Page 89).

On the subject matter of this incident I wish to say no more than this, that when God has entrusted the managements of worldly affairs and authorities of astrodynamics from amongst mankind to a few managers then how does the accusation of Shirk becomes effective on regarding them as Desterous (Kaar Saaz) and of fulfilling needs (Haajat Rawaan). This however is not rebellion, but is sincerity that the status of rank of those agents who are appointed by the master be acknowledged both practically and faithfully, because to turn towards those in whose hands are the affairs of administration of our accomplishment is also the demand of religion and justice and also that of rational thinking and nature. Yet the greatest tragedy of the heart is this than in order to prove his "Grandfather" the belief of language that is being used is this:-

"Whose name is Muhammad or Ali has no authority over anything."

(Taqwiyatul Imaan, Page 42)

"Every affair in the world occurs with Allah's will, nothing happens with

 the Prophet's Desire."

(Taqwiyatul Imaan, page 42)


The author of "Dars-e-Hayat" while relating an incident of his father writes:-

"At the beginning no children (of my father) lived. There were many children, but all became Beloved to God. With good fate a very close acquaintance Punjabi A'alim who was also a great A'amil, came to Gaya. Maulana explained him the situation of children not staying alive.

He said, there is an Amal (Invocation), if implemented Insha Allah children will be healthy and will also live. When the pregnancy is in its fourth month then with the finger without any ink write "Muhammad" on the pregnant stomach. And proclaim loudly that "I have kept your name "Muhammad" And when the baby is born keep his name Muhammad. Accordingly after this Invocation (Amal) the first child that was born and lived, it is me (Qari Fakhruddeen Saheb author of book)"

(Dars-e-Hayat, Page 196)

To address and proclaim those out of sight is Shirk in the Deobandi Religion. Yet here for the greed of children no complication arose, In this sentence "I have kept your name Muhammad" How is it correct to address who is not present? And biggest regret, is of this ungratefulness, that due to which belief a precious gift like life came end yet don't these people ever think of their ingratitude in proving it to be false and Shirk and despite even after experiencing the incident don't they ever think that when the authority of the "Name" is this that it has proven to bless lives with then who can ever apprehend the "Denominations" authority?

The author of Dars-e-Hayat has copied a journey of his father with regards to the acquiring of knowledge. The author's father is the narrator of the incident. He narrates that I with a few friends of mines left our houses to acquire  knowledge. We walked for number of days.

"Till eventually during midday we entered a town. We came to know that this town is known as Karnaal. We enquired in which Mosque Zohar Namaaz is performed first, and in that Mosque we performed Zohar Namaaz with congregation. After Namaaz coming out of the Mosque we decided to leave the town immediately.

There was a blind Hafiz Saheb sitting in the Mosque's verandah. On passing near him, he said: Khairuddeen. Assalamu Alaikum! Come here to me.

I, paying no heed to him and giving him a careless answer walked out fast. He sent a few students of his who were chasing behind me in order to bring me back. But they could not catch me. Being the strongest of them all I pushed them aside and ran forward."

(Dars-e-Hayat, Page 155)

Until I just got out of town that suddenly the earth detained my feet. I made all efforts to move forward but just could not go any further. So much so that all my companions put together made every efforts to release me they also failed to release my feel from the earth's grip. Eventually having no alternative I returned to town and from there I bid farewell to all my friends.

"After returning into town I remembered the blind Hafiz Ji who despite not even knowing me, being blind and a totally stranger, called me by my name. I decided to go and investigate the situation. When I went to him he laughed loudly and said at last you have come! You was running for your life. 1 told him leave all these affairs. How did you recognize me and know my name? He said your name? I even know your state of affair that for what purpose you have left your home. A portion of your knowledge is fated in. this town, till you do not acquire it you can not leave this town."

(Dars-e-Hayat, Page 156).

In this story the blind Hafiz's conduct openly contradicts the Deobandi Religion because for a blind person to recognise a totally stranger on just hearing his footsteps and addressing him by his name and then claiming that leave alone your name I also know your slate of condition and the purpose of your journey and relating this writing of fate that a portion of your knowledge is fated in this town. And till you do not acquire it you can not leave this town. These are all those affairs which are acknowledge in the Deobandi Religion as exclusive and distinguished authorities of God and to acknowledge such affairs with respect to even the greatest creation of God is termed as Shirk.

An anonymous person has rightful said in this world there is no shortage of murders but the acquisation on Ulma-e-Deoband of murdering their religious (Mazhabi) Principles is the worst acquisation in the history of mankind.

The author while narrating an incident that of his father's journey writes that once while he was going to Sowaat, which is situated in the vicinity of Sindh to meet his Peer and Murshad. In between there is a long stretch of hills and wilderness which has to be passed. While going when he reached the mountain pass the road there is so narrow and difficult that it is absolutely difficult to pass it without a donkeys transport.

Listen to the incident that occurred thereafter personally from the traveller. It is written that:

"I hardly went any further riding the donkey that a gang of bandits appeared from a valley and they harassed me. They had taken all my possession and now it was the question of my life. The feeling of mercy was not to be seen

 in them.

In a state of confusion I bowed my head and commenced with the Amal of Barzakh and "Imagination of Shaikh". Suddenly I notice that those very cruel bandits have now become obliging, merciful and are shivering. Some are kissing my feet, and others my hands."

(Dars-e-Hayat, Page 172)

It is written after that the leader of the bandits who also was amongst them took me to his house and rendered extreme hospitality to me. Repeatedly they were all asking for forgiveness from me and were affirming if I forgave them. Being in a state of confusion I asked them that at first you all gave me that treatment and now why is this sudden change of attitude that you all are merciful towards me. They answered that:-

"Hazrat! We did not recognise you. It was when you were sitting in prostration with closed eyes on noticing you carefully that we recognised you that you are Hazral Mia Saheb."

(Dars-e-Hayat, Page 173)

After this he narrates, does not narrates but puts fire to the Deobandi School of Thoughts"  Literatures" :-

"Now I understood that with the blessings of Shaikh's imagination. Hazrat's special inclination (Tawajjoh) conferred in me and my appearance changed into Hazrat Peer-O-Murshid's appearance that of which I myself was not even aware of and this mystery was solved by the explanation of the bandits."

(Dars-e-Hayat, Page 173)

Up to here was the incident of the road. Now listen to the following story in the audience of Peer Sahib. And observe another dignity of the powers of Ghaibi perceptions. It is written that:-

"On seeing me. Hazrat said you should notify me of your coming then I would have notified the leader of the bandits and there would have been no danger. This road is very dangerous. It is God's favour that you are saved."

(Dars-e-Hayat, Page 174)

Now observe another recognition of their Shaikh's knowledge of Ghaib. He narrates that:-

"(Hazrat) was waiting for me for quite some time and had cooked rice (khichdi) for me. Because, at that moment, my stomach was upset, Of which I did not notify him. Rice was fed to me with great hospitality."

(Dars-e-Hayat, Page 174)

Observe carefully that in this one incident how many different claims of knowledge of Ghaib has been made with regards to their Hazrat.

First claim: is this that he heard the silent tongue and the imagination requesting for help from miles away that from the valley of mountain and while sitting right from there pasted his feature into the Mureed'face and this state of affair lasted till the Mureed reached his house.

Second claim: is this, that through knowledge of unseen Peer Saheb knew of every detail of the calamity that befell on his Disciple (Mureed) in the valley of the mountain, therefore on arriving, He said "you should notify me of your coming then I would have notified the leader of the bandits and there would have been no danger."

Third claim: is this that through his knowledge of unseen, Peer Saheb

 also knew that the Mureed who is coming here (to me) has an upset stomach therefore rice was prepared for him from beforehand.

When pondering blood swims in the eyes that whatever has been narrated by these people with regards to their Leaders . If they are occurred incidents and are correct interpretations of true belief. Then what regards to Ambiya and


What a harsh joke is being played for their pleasure with the emotions of the followers of Islam.

Those literature of the Deobandi School of Thoughts which comprises discrepancies of Kufr and Shirk were not acceptable in the monasteries (Khanqas) from the very beginning and now when it is even not worthy of being practiced in their own houses then what is the logical reason for keeping it alive?

This question of mine is directed to every member of the Deobandi Jama'at both high and low, that any member who can satisfy by giving me a proper and just answer. I will be grateful to him for my entire life.

Up to now it was the incidents of others, now listen to the story of the knowledge of unseen that of the author's "Respected father" he writes that:-

"It is the narrative of my younger brother Qari Sharfuddin that Maulana; after performing Wudu (ablution) lifted both his hands till his ears on the musalla. I instead of preparing for Namaaz was busy playing behind him, thinking that after Takbeer-e-Tahrima he will be engrossed in Namaaz for some time and wouldn't know of my playing. He immediately had Kashf (Divine Inspiration) and suddenly releasing his hands from the ears turned back and scolded me loudly."

(Dars-e-Hayat, Page 226)

Observe the emotional belief of authority in this incident that tieing hands during Tahrima and turning back to see could have been a coincidence or else it could also have been for the purpose to see weather the rows are straight or not. Yet the author is positive it is only for this reason my father turned to see because he knew from his ghaibi perception that my brother was engrossed playing in the back row.

Allow me to say this that the emotional belief that prevails here so that the father's knowledge of unseen be proven. If only a thousand percent of it existed in any pan of the heart with regards to the Prophet (Sallallaho Alaihi wa sallam) then this controversy of belief (Aqa'ed) which has divided the Ummat would never have existed.

The mention of Kashf (Divine Inspiration) with references from Deobandi

 Literatures has repeatedly appeared in this book therefore, I would like to make it known that what extent the claim of Kashf is correct in the Deobandi Religion.

Observe this declaration from the Deobandi Religion's divine book 'Taqwiyatul Imaan" :-

"It is known from this verse (Ayat) that all those who claim knowledge of Ghaib, some claim of Kashf, some teaches the Amal of Istikhara ... All these are liars and deceits, do not be trapped in their snares."       

(Page 23)

After the sign of this divine revelation that of "Taqwiyatul Imaan" what else can be said of those from the Deobandi Clan who claims of Kashf with regards to himself or that of any of his Buzurg that he is a liar and a deceit and must not be trapped in his snares.


Maulana Basharat Kareem Saheb lives in Ghadol, which is situated in the district of Muzaffarpur. The author of "Dars-e-Hayat" has introduced him with great respect as his teacher and Elder.

He has written a peculiar incident with regards to a Pundit who was constant servant of his house, that of whom is worthy of reading. It is written that Pandit Ji was going from one place to another in search of a Murshid-e-Kamil that he suddenly met a female Majzoob. She informed him of Ghadol (and said) Go there, the cure for your ache is there. He left for Ghadol after finding out the direction. Now you may listen to the balance of the incident as narrated by the author. It is written that:-

"It is midday and season was summer. Those who went by road from the station had to walk. At midday during hot summer days people generally shelter themselves in their houses and people are not seen walking on the streets. He lost his way on several occasion and at every occasion t'he very same person with the same features appeared and showed him the road."

(Dars-e-Hayat, Page 299)

Listen to the incident that occurred thereafter. He narrates that:-

"On reaching Ghadol when he set his eyes on Hazrat, he noticed that this is the very same person who appeared at every occasion and directed him the way. Faith was infused (in him). Without any hesitation he said, Master! Have mercy on me and guide me on the path."

(Dars-e-Hayat, Page 300)

Differences of dedication and thinking of the mind is very evident in this portion of the statement. If this point of man's nature is understood then automatically all obstruction of the eyes will be unveiled.

"Hazrat asked, what is the problem? What do you want? He said, whenever I lost the road while coming to Ghadol then master it was you who appeared and directed me the way now you are asking me what 1 want? You know everything that what I desire"

(Dars-e-Hayat, Page 300)

After reading this incident the questions that will arise in an non-partial mind is as follows:-

First question is this, that if "Hazrat" did not have knowledge of unseen then sitting in his house, how did he know that a Jogi is coming to my house, has lost his way (And I) must go and guide him?

Second question is this, that the incident of lossing the road occurred on several occasions and on every occasion he went to that very place where he had lost the road. It's clear by this object that, while sitting in his Khanqah he was seeing every movements of the Jogi and went where he felt necessary to guide him.

Third question is this, that who was that person who, with the very same features appeared repeatedly before the Jogi to show him the way. Was it "Hazrat" himself or anyother person? If it is Hazrat himself then how did he obtain this fast speed like lighting that while the traveller was still on the way he went several times and came. If that was not "Hazrat" but was somebody else then this other "Existence" was the result of whose power of Ghaibi perception that was totally like "Hazrat."

Fourth question is this, that when the Jogi said, whenever I lost the road while coming to Ghadol it was you Master who appeared and directed me the way and now you are asking me what I want? You know everything that what I want? Then he did not say him that it is Shirk in Islam to have such belief with regards to the creation. This is only God's right. When we regard such belief with respect to our Prophet against truth then how can this belief be permissable with regards to me?

Justice of your conscience is required to answer these question.

The author of this very book "Dars-e-Hayat" while paying tribute to their Hazrat's power of Ghaibi perceptions copies this, incident from his father: -

"Once my late father narrates that Hazrat Maulana Basharat Kareem Saheb said, I have seen your heart frequently and found it to be bounded and prosperous with your Shaikh's inclination (Tawajjoh), your entire heart is in your Shaikh's control, and the entire attachment of your heart is with your Shaikh.

Subhan Allah! What a wonderful examplery incident. This is of the heart's

 Kashf (Divine Inspiration)."

(Dars-e-Hayat, Page 332)

Congratulate the sight on reaching the Mureed's heart by cutting through and seeing the entire state of affairs by piercing a hole in the heart. And also saw the long series of internal Tawajjoh (Inclination) which from many miles was attached to Shaikh's heart. And the unique spectacle here is this that this function of the sight did not only occur once that it be dismissed as a result that of a coincident but according to the narrators specification it occurred frequently.

God forbid! How dreadful the authorities of emotional belief can also be. This is the acknowledgment of the pen and tongue with regards to an ordinary follower and yet the entire clan is unanimous with respect to the Prophet (Sallallaho Alaihi wa sal lam) that he did not know what was behind the wall.

The author of "Dars-e-Hayat" with reference from a class mate has narrated an incident of a Majzoob. It is written that in Janakpur Road in the district of Muzaffarpur where his class mate's residence was, there lived a Majzoob, with whom he was acquainted. Once during the night he came out to respond to natures call that he saw the Majzoob going ahead of him. He followed him. After going just a little away from the town the Majzoob stopped and facing towards Ghadol (in the direction of Maulana Basharat Kareem's house) began saying:-

"See! see towards Ghadol Maulana Basharat Kareem Saheb is engrossed in Zikr and on his house the rain of Noor is going and from the Divine Throne

 (Arsh) till his house there is Noor only."

(Dars-e-Hayat, Page 342)

Even if you wish to pass it as a boasting that of a Majzoob then too what can be said of "Deobandi Intellectuals" whose foreheads are shining with confidence in acknowledging every word of it:-

"Allah! Allah! This is Zikr and this is the Zaakir, that Noor, of which can only be seen (Mushahida) by people with eyes. That too not only from near but from a distance of eight' to nine miles away as if, one is seeing a thing that is perceived from near."

(Dars-e-Hayat, Page 342)

Here at this juncture it is my desire again that I should call upon your emotional justice to justify this belief of what's behind the wall with respect to our Beloved Prophet (Sallallaho Alaihi wa sallam) which as yet has not gone down the throats of "Deobandi Intellectuals". Yet observe this confidence of their heart with respect to a Majzoob that he is seeing Noor and illumination from a distance of nine miles away through the darkness of the night just like one sees a thing that is perceived from near.

This peculiar Deobandi minds astonishes me that on the question of Ghaibi perceptions which they acknowledge with regards to an ordinary follower yet in accepting that with respect to the Prophet (Sallallaho Alaihi wa sallam) they suffer with the ailment of Shirk.

A Maulana by the name of Maulvi Abdul Shakoor. who was a Teacher in Madrasa Shamsul Huda, Patna. He was amongst the special Disciples (Mureed) of Maulana Basharat Kareem Saheb. With regards to him the author of "Dars-e-Hayat" has written that once he went to his Shaikh with this in mind that. I will ask with Hazrat what is the truth of this that it has been heard of certain Elders are being present at several places at that very moment ? Listen to the balance of the story from the Mureed. He narrates that:-

"When 1 reached there it was time for Namaaz. During those days Hazrat performed the Namaaz. 1 joined the congregation. With the commencing of Namaaz a state of condition prevailed on me that I saw a huge field and everywhere in this field there are several congregation (Jama'at) in rows engaged in Namaaz and Hazrat is the Imam in every Jama'at. And the followers of every Jama'at are comprising of the very same people that of this Jama'at of which I had joined and was performing Namaaz behind Hazrat.

On seeing this the veil from the eyes were opened. I got the answer to my question and all doubts were removed. Hazrat's spiritual authorities exposed it in such a manner that even it was not necessary to ask Hazrat in order to

 understand it."

(Dars-e-Hayat, Page 354)

By "A state of condition prevailed on me" is not meant while in sleep, that this incident may be passed as a dream instead he saw this spectacle of Ghaibi Authorities in a complete state of consciousness.

Observe this miracle of Hazrat's Ghaibi powers of perception that while engaged in Namaaz he conceived the hidden thoughts of the Disciple. And also instantaneously discovered that standing in the row behind me is a seeker who wants to solve a mysterious problem and he on the other hand also showed his Disciple like a magical show that how it is possible to be present at several places.

If this incident is correct then allow me to state that it is not necessary for any new publication to divulge Deobandi Religion's falsehood.The Deobandi authors themselves are sufficient to render this service.

From a "Reliable Narrator" the author of Dars-e-Hayat has narrated a very astonishing story that, of that very aforementioned Pandit. It is the narrative of this very reliable narrator that no one was permitted to enter into "Hazrat's" special and private room besides Pandit Ji and myself.

The narrator says that once after Magrib Hazrat was reciting in his special room. Pandit Ji was meditating in one corner and I was sitting in another corner, that suddenly Pandit Ji screamed, then he rolled and became unconscious. Hazrat stopped his recital and turned his attention towards him. When he gained consciousness Hazrat asked him what is the problem? What did you see? Now listen personally from the narrator to the details of 'What did you see.'

"Pandit Ji said that Master! I saw Qayamat is established. God is present in the field of Hashr (Ressurrection), reckoning is prevailing and there is a massive crowd. You and I (we both) are also present, you are holding and taking me towards the Divine Throne. When we reached near you lifted me with both your hands and pushed me towards the Divine Throne. (On seeing)

 God's glory and dignity I screamed with fright."

(Dars-e-Hayat, Page 304)

This was Pandit Ji's vision (Mushahida)! Those words which "Hazrat" had bounded it with firmness is worthy of reading. The narrator says that:-

"On hearing this, according to practice, he remained silent for a little while then taking a deep breath said congratulation Noorullah! (Pandit Ji's new name) What more do you require than this?"

(Dars-e-Hayat, Page 304)

This new Muslim's status of Irfaan is in its place but the truth of this incident is this that "Hazrat" must get the-entire credit who, through his generous .(Faiziyaan) company made a new Muslim confidante of A'alim-e-Ghaib. So much so, that the Divine Wisdom's Nature (Zaat) was not hidden from his sight and of which up to this day nobody saw in a state of consciousness in this universe.

Now you justify this aggression which is inflicted upon us that these Deobandi Pious has pushed down such an open Shirk to their throats and yet there is nobody to question and when Imaan is displayed by us then death is prescribed for us.

Up to now you were listening to stories of Hazrat's existence. Now listen

 to two stories afterhis  death. The author of "Dars-e-Hayat" while relating to his authorities that of his grave writes:-

"Crowds of people gathered at his Mazaar (Grave) until a period after his death. They placed water, oil, salt etc. by his Holy grave for a little while and then they took it, with them most of the people benefitted by it."

(Dars-e-Hayat, Page 357)

This was the authority of the person who was in grave Now observe the authority of the soil of his grave. The author writes that:-

"After his death the crowd that came to his Mazaar (Grave) and after placing water etc. or be it understood that after having it dum they also took with them a little bit of soil. Accordingly after every few days it became necessary to fill fresh soil on the grave. Whenever it became less until a period the late Maulana Ayyub Saheb (Hazrat's son) filled fresh soil."

(Dars-e-Hayat, Page 358)

It is written that when the son became tired of filling soil every day and this daily duty became a burden on him then one day being very despondent went to the grave and said with respect.

"Hazrat! You were very stern when you were living but now what is this that's happening at the grave (Mazaar Shareef). This is for the last time I am filling soil, after this even if it becomes hollow I will not fill any soil. Close this

 state of affair."

(Dars-e-Hayat, Page 358)

When the son said had to be followed hopes of others may be broken but the sons heart can not be broken. It is written that:-

"'After that nobody took any soil. Immediately that state of affair was closed and the opportunity of filling soil never rose again and nobody even thought of placing oil, water, salt etc. Even that state of affair was terminated."

(Dars-e-Hayat, Page 358)

Whatever the son said, he said to the Saahib-e-Mazaar (person in grave). but who stopped those who were coming that, they suddenly stopped coming. Therefore, it had to be said that this was the authority of the Saahib-e-Mazaur that they came until he desired them to come and when he did not desire them they stopped coming. As if the hearts of those in need were not in their breasts. But was in the Sahib-e-Mazaar's fist, when closed they gathered and when he opened it they dispersed.

Justice of your conscious is required on a few important points of this incident

First Point is this if there was no existence of movements, with authority and blessings of generosity in the grave, then to who did the son address, to whom did he make the request and suddenly through whose authority series of affairs of those in need were closed?

Second point is this, if the connection of the Sahib-e-Mazaar's (person in grave) effects did not prevail at the surroundings of the Grave then how did majority of the people benefit from the grave's sand and from those oil and water that was kept near the grave?

Third Point is this, I would like to know of those series which the Sahib-e-Mazaar closed with his power of authority was there a demand from Shariah as well to close it or not, if there was a demand, then what is the answer to this accusation that on the request of Shariah it was not closed. But it was closed when the son demanded.

Fourth Point is this, when the Sahib-e-Mazaar did not approve of these affairs during his life then how did he approve of it after death? Eventually on reaching there the truth of which new Irfaan did he possess through which he changed his mode of belief. And eventually after death he had to reconcile with that section of belief against which he has been fighting his entire life.

Fifth Point is this, If his son and his associates knew from the very beginning that the Sahib-e-Mazaar does not approve of the gatherings of those in need due to it being against Shariah then why they did not stop it from the very first day? It is only after he got tired of filling soil that he thought of putting a stop to it, that too not by himself but by requesting the Sahib-e-Mazaai to do so.

Sixth Point is this, when demanded by his son then that power of authority through which the Sahib-e-Mazaar close those series of affairs, do the other deceased (Ashaab-e-Mazaar) possess that very power of authority or not? If they possess and despite having the strength to stop and are not stopping. Then why this result is not being gathered. That they are seeing all these state of affairs with the sight of approval and when the entire clan of pious are approving of it then there should be no reason as to why Allah and His Beloved Rasool should not approve of it.

The author of "Dars-e-Hayat" has narrated another story with regards to after "Hazrat's" death. It is written that once a person who was amongst "Hazrat's" chosen ones took very ill.

"One day, after he had failed from every where to have his diseases cured,

 saw Hazrat in his dream saying to him that tell Salmaan (Hazrat's son) to give you a certain medicine of homeopathic of a certain number.

Next day he went to Salmaan and explained him of his illness. He (Salmaan) together with Unani was also a Homeopathy. He woke up and went straight to the shelve and took out the very same medicine of the very same number and gave it to him that of which Hazrat had mentioned. Despite the fact that not mention was made to him of the dream."

(Dars-e-Hayat, Page 362)

If after death Hazrat did not possess the power of unseen knowledge and perceptions then how did he know, while laying in the grave, that a certain Disciple of his is extremely ill, that he has a certain decease and has also failed curing it. Though himself not being a doctor of homeopathic knew that there is a medicine in homeopathic of a certain number that will cure him.

Together with the above also observe this power of authority that he came in his Disciple's dream and advised him to get that particular medicine from Salmaan.

If justice is not gone from the world then people of justice will justify this that it is the belief (Aqida) of the Deobandi people with regards to their late Elders that they are living, possessing influence and have every power of authority. Then on the very same question of beliefs (Aqa'ed) with respect to Ambiya and Awliya why are they at logger heads for the past one hundred years? Why is poison showered from their press? Why are their Missioners throwing fire on us? Why are they reproaching accusations of grave worshippers, Shirk and Bid'atees on us?

I am confident if not today them in the very near future their charm of Islamic display and their fabrication of Monotheism (Tawheed Parastee) will fall. In today intelligent world their deception and delusion will not last for too long.


At the end the book I request an open decision of your conscious. Let it not be under any pressure of external feeling but let it be based purely on justice and truth.

Those incidents and state of affairs which you have read in the former pages, with regards to the Leaders (Buzugs)of Ulma-e-Deoband,and accordingly the narrators are also Ulma-e-Deoband therefore, this accusation has now become

 unrefutable that those beliefs (Aqa'ed) which these people with respect to Ambiya and Awliya has termed as Shirk, then how they have accepted those very belief (Aqa'ed) as permissable with respect to their own Leaders "Buzurgs"? If I would have only found one or two narration of this type then I would have regarded it as a coincident or faltering of the pen. But similar types of continuous incident with regards to so many Deobandi dignitaries, that right from Hazrat Shah Imdadadullah Saheb, Maulvi Sayed Ahmed Barelwi, Shah Ismail Dehlvi, Maulvi Muhammad Yaqoob Nanotvi, Maulvi Rasheed Ahmed Gangohi, Maulvi Mehmoodul Hasan Deobandi, Maulvi Ashraf Ali Thanwi and till Maulvi Husain Ahmed Madni does it not make think that, as all were unanimous on the question of declining and rejecting with respect to the Prophets, in the same manner, all are united in acknowledging and confirming with respect to their own Leaders ( Buzurgs).

This however is a different question that similar belief which they have termed Shirk and have rejected with respect to Prophets and yet those regards very belief they have accepted permissible in acknowledging with respect to their own Leaders (Buzurgs).

If in reality those attributes and excellences are not distinguished with God, and if there is no reason of it being Shirk in acknowledging with regards to any creation, then with respect to Ambiya and Awliya why has it been declared as Shirk?

If those attributes and excellences are distinguished with God and there is every reason of it being absolutely Shirk in acknowledging with any creation then with regards to their own Leaders (Buzurg) why has it been accepted as permissable?

I leave the answers of these questions to the decision of your conscious.

Besides this, if you think there are any other possible answers poin them out. That, though there was no room ot acknowledging excellence and superiority of those who were their own yet accommodation was made for them and where in reality to express and confirm piety and dignity of those whom they regard as strangers there too they could not conceal the miseries of their heart.

I am pleased on writhing the last few lines of this book that 1 am revealed of moral obligations of my knowledge, investigations, Imaan and Beliefs.

I have presented my demand of justice in your court with proofs and evidences. When taking a decision bear in mind that your decision must not be broken from the grave to Ressurrection (Hashr).

Wa SallallahoTa'ala Ala Khair-e-Khalqihi Sayyedina Muhammadew Wa Aalihi Wa As-Haabihi Wa Hisbihi Ajma'een.

1 comment:

  1. Valuable information.Thanks for sharing
    Access the Bihar TET Result 2017 and Bihar TET Admit Card 2017
    for all latest govt job updates