Zalzala(Convulsion)

Written ByAllama Arshadul Qadiri

OBJECTIVE ANALYSIS ON ZALZALA BY: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 sovehemently 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.

ANSWER TO MAULANA A'AMIR USMANI'S ANALYSIS ON ZALZALA

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 trulyArshaduIQadiri,Jaam-e-Noor College,lamshedpur,15, Rajjabul Murajjab 1393 Hijri.

REASONS FOR COMPILING THIS BOOK

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.

Arshadul-Quadiri.

FIRST IMAGE OF PORTRAIT

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 25Religious 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)

SECOND IMAGE OF PORTRAIT

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.

CHAPTER ONE

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.

SERIES OF INCIDENTS

After death the coming of Maulvi Qasim Nanotvi with external body to Deoband MadrasaQari 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 bythese 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.

ANOTHER ASTONISHING INCIDENT

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.BLOOD IS SHED OF THEIR OWN RELIGION WITH THEIR OWN HANDS

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.

SHAMEFUL CLASH BETWEEN PRACTICAL DEEDS AND BELIEFS

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 vigilanceof 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.

A DISGRACEFUL EXAMPLE OF THEIR FALSEHOOD

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?

ANOTHER EXAMPLING INCIDENT

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.

A PECULIAR INCIDENT OF KNOWING WHAT'S IN THE WOMB

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 to.show 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.

ANOTHER WITHERING INCIDENT OF IMAAN

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