at-Tazkirah: التذكرة

“And keep reminding, because reminding benefits the believers.” (51:55)

The Reality of Kashf


The second belief which the objector has trounced upon is that of Kashf and Ilhaam. Kashf refers to divine manifestation whilst Ilhaam means a divine inspiration. These are two powers given by Allah Ta’ala to whosoever he desires. This is not within the capacity, ability or choice of any individual. This deviant group of people have trounced the belief of Kashf and Ilhaam claiming that knowledge of the unseen and of future events is something that can only be attributed to Allah Ta’ala Alone, not acknowledging the fact that sometimes, Allah Ta’ala can give certain of his special servants the power of foretelling and foreseeing some future events.

After quoting a story from the book, Fadhaail-e-Aamal, the objector and his group of followers state:

‘In this deviant story, the knowledge of the conditions of paradise and hell-fire and the knowledge of future events is claimed for the so-called ‘man of Kashf’. He is also aware of the matters between Allah and His slaves and therefore shows gratitude to Sheikh Qurtubi, even though Sheikh Qurtubi did it so secretly that nobody could know it, except the Almighty Allah.’

Hereunder, we will not only prove that the belief of Kash and Ilhaam and incidents of such nature appear in various other renown books (besides Fadhaail-e-Aamaal), but we shall also manifest that such incidents were experienced by many great people of the past proving it to be a reality that cannot be denied, but we will first establish the fact that this concept has been expounded clearly in Qur’aan and Hadith.

Allah Ta’ala says in the Qur’aan, ‘(Allah Ta’ala is) the All-Knower of the unseen and he reveals not to anybody of his unseen. Except to a messenger whom he has chosen, then he makes a band of watching guards (angels) to march before him and behind him.’ (Surah Jinn Aayat 27)

We will now look at a brief study of how this verse has been interpreted by the vast majority of renown Mufassireen. Almost all commentators of Qur’aan have supported, included and explained the belief of Kashf and Ilhaam under this verse.

1) Shaykh Allaamah Muhammad Fakhruddeen al-Raazi (RA), a renown scholar and commentator of the 6th century states in his famous ‘Tafseer Kabeer’ that this verse has a special and specific meaning. However, he does not deny the belief of Ilhaam. In fact, he openly promotes it where he states, ‘It must be carefully known that this verse does not mean that nobody else besides the prophet (Alayhis salaam) are given knowledge of the unseen. This can be supported from various realities (from amongst these realities, one of them as quoted by him is) we see this in the true Ilhaam of the Awliyaa (RA).’ (Tafseer Kabeer vol.15 pg.170; Darul Fikr)

Yet, under another verse of the Qur’aan, this very same great Mufassir clearly explains that ‘the meaning of angels befriending the believers is this that the angels cause Ta’seeraat (inspirations) in the souls of these (chosen) believers through Ilhaam and Kashf.’ Thereafter, he explicitly mentions that ‘this is a well known fact experienced by people of Kashf and Mushaahadaat.’ (Tafseer Kabeer vol.14 pg.124)

2) Allaamah Alauddin Ali ibn Muhammad Baghdaadiy (RA), yet another known commentator of the seventh century openly declares in his Tafseer Khaazin under the above mentioned verse: ‘It is the belief of the Ahlus sunnah Wal Jamaa that the miracles of Awliyaa (RA) are an established reality as opposed to by the Mu’tazila and that this is Jaaiz and possible. It is permissible and possible for Allah Ta’ala to give Ilhaam (inspire) to some of his Awliyaa about some future events.’ (Khaazin vol.4 pg.319; Fikr)

3) Shaykh Abul Hasan Ibraahim ibn Umar al-Biqaa’ee, a scholar and commentator of the eighth century and a student of Hafiz ibn Hajar al-Asqalaani (RA) interprets the relevant verse in his ‘Tafseer Nazmud-Durar’ as follows: ‘(knowledge of the unseen) is taken by an angel and given to whomsoever the angel has been permitted (to by Allah Ta’ala). Sometimes, in the form of Wahy (divine revelation) to the prophets (Alayhis salaam) and sometimes in the form of inspiration and Ilhaam to the Awliyaa.’ (Nazmud-Durar vol.8 pg.199; Ilmiya)

4) In the Tafseer of Muhyuddin Shaikhzaada which is an explanation to the famous and reknown ‘Tafseer Baydhaawi’. Allaamah Muhammad ibn Muslihuddeen Hanafi, a scholar of the ninth century writes, ‘The fact that this verse refers to Allah Ta’ala informing his chosen prophets (Alayhis salaam) of some of the unseen without the intervening of any angel does not deny Allah Ta’ala’s inspiring to the Awliyaa with regards to some of the unseen by means of Ilhaam.’ (Haashiya Shaykh Zadah vol.8 pg.371; Ilmiyah)

The above mentioned commentaries thus far and including the one given hereunder also refute the objectors claim where, after quoting another story from Fadhaail-e-Aamal, he states:

`The deviant story promotes that the false belief that someone can receive knowledge directly from Allah without the mediation of the messenger (Sallallaahu Alayhi Wasallam) and to receive knowledge from is something specific to the messengers.’

5) Allaamah Ahmad ibn Muhammad Saawi Maaliki, a commentator of the twelfth century, states in his famous and most widely accept Tafseer ‘Haashiyatus-Saawi’, an explanation to the great Tafseer Jalaalayn, ‘This verse does not defy the miracles performed by the Awliyaa through the power of Kashf. This verse relates to Allah Ta’ala’s informing the prophets through Wahy. This in turn (Wahy) is far more stronger than Allah Ta’ala’s informing his Awliyaa through Ilhaam.’ (Haashiyatus Saawi vol.6 pg.185; Ilmiyah)

6) And, if per chance the above mentioned commentaries happen to coincidentally seem ‘strange’, rare and unknown then who can deny the popularity of ‘Roohul Ma’aani’? Allaamah Sayyid Mahmood Aaloosi Baghdaadi (RA) renown Mufassir of the twelfth century clearly states that ‘this verse does not contradict miracles of the Awliyaa (RA) which take place by an angel inspiring knowledge of the unseen into the heart of the person.’ (Roohul Ma’ani vol.15 pg.108; Ilmiyah)

7) Qaadhi Shihaabuddin al-Khafaaji (RA), a commentator of the tenth century writes in his explanatory of Tafseer Baydhaawi named, ‘Hashiyatus-Shihaab’ under the verse wherein Allah Ta’ala says, ‘Allah will not disclose to you the secrets of the ghayb (unseen), but Allah chooses of his messengers whom he wishes.’ (Surah 3 Verse179)

He states, ‘Allah Ta’ala does not inform everyone but he chooses whomsoever he wishes and gives him knowledge of the unseen. This is one of the signs which can be achieved through Firaasat (keen and minute observation) and through divine inspiration (Ilhaam) for some people of Kashf.’ (Haashiyat-us-shihaab vol.3 pg.168; Ilmiyah)

These are 7 widely known and accepted commentaries of the Qur’aan written by great researchers and scholars. All of them unanimously support and establish the belief of Kashf and Ilhaam as can be clearly seen. We will now take a brief look at some Ahaadith of Nabi (Sallallaahu Alayhi Wasallam) that support this belief.

1) This Hadith appears in Sahih Bukhari, Sahih Muslim, Tirmidhi and Nasaaie, hence, nobody may dare question its authenticity.

Hadhrat Abu Hurayra (Radhiallaahu Anhu) reports that Nabi (Sallallaahu Alayhi Wasallam) said, ‘Most certainly there existed amongst nations of the past such people who were Muhaddathoon’ (spoken to), if there had to be any such person in my nation, it certainly is Umar ibn Khattaab (Radhiallaahu Anhu).’  (Bukhari vol.1 pg.521 Qadeemi; Muslim vol.2 pg.276 Qadeemi; Tirmidhi vol.2 pg.210 Qadeemi)

The world needs no introduction to Allaamah Hafiz ibn Hajar al-Asqalaaniy (RA), neither can anybody deny the acceptance and popularity of his commentary ‘Fathul Baari’. Explaining the above Hadith and in particular the word ‘Muhaddathoon’, he writes,

‘There is a difference of opinion with regards to the interpretation of this word. Most scholars say it refers to Ilhaam. They further explain that it refers to such a person who is gifted with true and real thoughts. This means that such a person is inspired via the angels …’ (Fathul Bari vol.7 pg.62; Qadeemi)

In his commentary of Sahih Muslim, Imaam Nawawiy (RA) a world renown scholar of the past and present, states under the abovementioned Hadith:

‘There are different interpretations of this word ‘Muhaddathoon’. Ibn Wahb said it refers to Ilhaam. Some say it refers to such a person whose thinking is always correct. This means that when such a person thinks, it is as though somebody spoke to him, therefore, he thinks accordingly. Some say it means angels speak to them…’ (al-Minhaaj Sharh Nawawiy vol.15 pg.162; Hadith6154)

Imaam Tirmidhi (RA) after narrating the abovementioned Hadith quotes Sufyaan ibn Uyayna (RA) explaining the word ‘Muhaddathoon’ to mean ‘Mufahhamoon’ i.e. one who is made to understand. (Tirmidhi vol.2 pg.210; HM Saeed)

The author of the famous Tuhfatul Ahwazi, a commentary on Tirmidhi states under the abovementioned Hadith, ‘After concurring with the interpretation by Hafiz ibn Hajar (RA) as quoted earlier on’, he adds on further, ‘Some say it means that angels speak to such people. This can well be supported from a Hadith narrated by Abu Sa’eed Khudriy (Radhiallaahu Anhu) that Nabi (Sallallaahu Alayhi Wasallam) was asked, ‘How will such people (Muhaddathoon) be spoken to?’ he (Sallallaahu Alayhi Wasallam) replied, ‘Angels will speak from his tongue.’

It is clear from the abovementioned Hadith, looking at the various interpretations by worldly renown scholars that the belief of Kashf and Ilhaam is well established and that in particular, Hadhrat Umar (Radhiallaahu Anhu), was bestowed with the power of Ilhaam by Allah Ta’ala.

We will now look at a few incidents during the glorious era of Nabi (Sallallaahu Alayhi Wasallam) and the Sahaaba (Radhiallaahu Anhum). These incidents bear ample testimony to the fact that the belief of Kashf and Ilhaam is not only well established, but moreso it is a reality and that some Sahaaba (Radhiallaahu Anhum) were given these powers.

1) Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) narrates that once a Sahaabi (Radhiallaahu Anhu) pitched up his tent on top of a grave, not realising that it was a grave. All of a sudden, this Sahaabi (Radhiallaahu Anhu) began to hear the voice of an inhabitant of that grave reading Suratul Mulk until he completed the entire Surah. Thereupon, Nabi (Sallallaahu Alayhi Wasallam) replied ‘Suratul Mulk is a barrier, it is a protector from the punishment of the grave.’ (Tirmidhi vol.2 pg.117; HM Saeed)

The apparent meaning of this Hadith is that this Sahaabi (Radhiallaahu Anhu) was blessed by Allah Ta’ala with the power of Kashf through which he was able to hear the inhabitant of the grave.

2) Abdullah ibn Umar (Radhiallaahu Anhu) narrates that once on the day of Jumu’ah, whilst Hadhrat Umar (Radhiallaahu Anhu) was delivering the Khutbah, he (swerved off the topic and) suddenly said, ‘O Saariya! Hasten towards the mountain.’ He said this three times and then continued with the Khutbah. The people were confused and astonished at this. Later on, when he was asked as to what had transpired, he said, ‘I could see that the Muslim army was about to be defeated and at that time, they were walking past a mountain. If they had passed the mountain, the enemy would have defeated them but if they took to the mountain, they would have had one side covered and only one way to fight. So, I called out to the Ameer (leader) of the army (Saaiya) that they should take the mountain. After one month, the army returned victorious explaining that they had heard the words of Umar (Radhiallaahu Anhu) on that very same day clearly. In other narrations, Hadhrat Umar (Radhiallaahu Anhu) is reported to have said, ‘I saw the army fighting near the mountain…’ Another narration mentioned that the distance between Hadhrat Umar (Radhiallaahu Anhu) and the army was the distance of one month’s journey.’ (Dalaailun nubuwwah of Abu Nu’aym vol.2 pg.579; Darun-Nafaais)

Hafiz ibn Hajar (RA) and Hafiz ibn Katheer (RA) have regarded these narrations as authentic refer al-Isaabah vol.3 pg.5 and Hayaatus-Sahaabah vol.3 pg.562-564

The abovementioned incident is a clear proof of Kashf. It explicitly shows that Allah Ta’ala had blessed Hadhrat Umar (Radhiallaahu Anhu) with the power of Kashf through which he was able to see and visualise the battlefield from a distance as far as a month’s journey.

3) Hadhrat Abu Dawood Maazni (RA), who was a Sahabi, that participated in Badr says, ‘On the day of Badr, I was chasing one of the enemy to kill him when all of a sudden, his head fell off even before I could reach him. I then realised that someone else (angels) killed him.’ (Dalaailun-Nubuwwah of Abu Nu’aym vol.2 pg.472; Darun Nafaais)

4) Hadhrat Sahl ibn Sa’ad (Radhiallaahu Anhu) narrates that Abu Usayd (Radhiallaahu Anhu) said to him after he had lost his eyesight, ‘Had you been with me now at Badr, and Allah Ta’ala restored my sight, I will certainly show you the mountain pass from where the angels came out so clearly without any doubt.’ (Majmauz-zawaid vol.6 pg.84; Maktaba Qudsi)

5) Hadhrat Irbaadh ibn Saariya was an elderly Sahaabi and he reached a stage where he yearned for death. He used to make the following Du’aa, ‘O Allah, I am old, my bones are weak so take my soul away.’ Thereafter, one day whilst sitting in the Musjid in Damascus (he says) a very handsome young man appeared wearing green robes. He asked me why are you making such a Du’aa? I replied, ‘how should I make Du’aa?’ he said, ‘Say, O Allah, make me do good (and continue to do good) until the appointed time comes.’ I asked him, ‘Who are you?’ he replied, ‘I am Ribaa’eel (the angel) who removes grief from the hearts of the believers.’ (Majmauz-zawaid vol.10 pg.184; Maktaba Qudsi)

The above are just a few of the various incidents from the lives of the Sahaaba (Radhiallaahu Anhu) from which we can see clearly that they too, at times were blessed with the power of Kashf  which enabled them to see the angels, which are a part of the unseen as well. In fact, the books of Hadith are full of such incidents where the Sahaaba (Radhiallaahu Anhum) saw angels fighting and capturing the enemy in Badr and helping them in Uhud and Khandaq. Hadhrat Aaisha (Radhiallaahu Anha) and Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) saw Jibraaeel (Alayhis salaam). Angels used to make salaam to Hadhrat Imraan ibn Husain (Radhiallaahu Anhu). All these are clear indications that the belief of Kashf is a well established belief that is apparent not only in the Qur’aan and Hadith but in the lives of various Sahaaba (Radhiallaahu Anhu) a reality that nobody can deny.

Finally, we will take a look at what the great renown Ulama of the past have to say about this belief.

1) Shaykhul Islam Allaamah Taqi-u-ddin Hafiz Ahmad ibn Taymiyah (RA). In his famous ‘Fataawa ibn Taymiyah’ he states, ‘miracles (of the Awliyaa) sometimes occur by a person hearing something that others can’t, sometimes a person sees something that others don’t whilst awake or in a dream, sometimes a person is given knowledge of something which others don’t know about through Wahy (revelation) or Ilhaam (inspiration)… this this is called Kashf and Mushahadaat..’ (Fataawa ibn Taymiyah vol.11 pg.173; Darul Wafaa)

2) Mulla Ali Qari (RA), a great scholar of the 10th century, who needs no introduction, writes in his famous commentary on ‘al-Fiqhul Akbar’, ‘There are 3 types of Firaasat (insight). The first type is ‘Imaani Firaasat’, this is a noor (special light) that Allah Ta’ala places in the heart of his chosen slave. (thereafter quoting Allaamah Abu Sulaiman Daaraani he says – this type of Firaasat is visualising of the unseen. This is a special status of Imaan.’) (Sharh Fiqhul Akbar pg.80; Qadeemi)

3) Hafiz Allaamah Jalaaluddin Suyyuti (RA) in his famous al-Haawi lil fataawa quotes many examples from the lives of the Sahaaba (Radhiallaahu Anhum), one of which was quoted ealier on, i.e. the story of Umar (Radhiallaahu Anhu) calling out to Hadhrat Saariyah (Radhiallaahu Anhu) and how Allah Ta’ala had blessed him with the power of Kashf. (al-Haawi vol.2 pg.482; Quds)

The above are 3 worldrenown scholars that have made indepth research and authored great works in almost every branch of knowledge. Suffice to take note of the fact here, that all 3 of them have openly and explicitly supported and promoted the belief of Kashf and Ilhaam.

The abovementioned facts bear ample testimony to this fact that the belief of Kashf and Ilhaam is something that has been clearly explained by and established in Qur’aan, Hadith and by the great Ulama and Muhadditheen of the past. Furthermore, numerous incidents of such nature have been recorded in various other books besides Fadhaail-e-Aamal, the details of which will be discussed towards the end of this treatise.

(Faculty of Specialty in Hadith Sciences
Madrasah In’aamiyyah, Camperdown)

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Filed under: 1. 'Aqaid, 5. Tasawwuf, 6. History & Biographies, Books, Qur'an, Sunnah & Hadith

18 Responses

  1. AKBAR says:

    TRUE ISLAM AND AQAID& BELIEFS CAN BE FOUND ONLY IN THE BOOKS OF THE DEOBAND ULEMA.FOR THOSE WHO ARE REFUTEING REALLY NEED SOME GUIDANCE AND COMPANY FROM REAL ULEMA.
    REAL ULEMA ARE THOSE WHO STILL RULE THE HEARTS OF PEOPLE EVEN IF THEY ARE NOT AMONGST THEM.
    MAY ALLAH SHOWER HIS BLESSING ON THE DEOBANDI ULEMAS- AMEEN

  2. […] 2.TheRealityofKashf 3. Inhabitants of the […]

  3. Rehmatullah says:

    Wallahi You are interpreting the Quran and Sunnah According your desires. May Allah double your punishment in the here after.

  4. zubair says:

    Jazakallah Khair. Mashallah this article is really helpful.

  5. HabeebALLAH says:

    Prophet AlaihisSalam has said, if you ever enter into a fight to find out what is truth, then return back to the Holy Book Quran and my Sunnath which includes his true ahaadeeth narrated and recommended as Sahih Bukhari and Sahih Muslim. In the above article, author is quoting the rubbish from all the other books except these sahih books. And he is deviating the readers while interpreting the meanings and relating the ayaths to something else. May ALLAH increase the punishment for the author of this article and his followers and helpers.

  6. YaserGh says:

    I am sure Shaikh Ibn Taymiyyah also must be receiving those ugly tidings from his followers for believing in Kashf & Ilham.

  7. abdullah arof says:

    Subhanallah … what iam not able to understand people who are against it that of you are interpreting QURAN yourself or of you beliving in interpretation so some other scholars who are very few in numbers and rejecting the interpretation of majority scholars of past and present then may allah give all of us hidaya . May be you disagree with the writer , but is this the way our prophet teaches to curse our fellow muslim brother if he is doing something wrong or you pray for his and all ummahs hidaya . Brother difference of opinion shouldnot bring hatred among us and tahts what my message rest ALLAH knows the best . We have to love each and every human being as all are ummati of our prophet ( P.B.U.H) .

  8. hellow0rld says:

    “In the above article, author is quoting the rubbish from all the other books except these sahih books.”

    And yet, the authors of these books themselves said that the majority of saheeh ahaadeeth are not found in these books.

    Ironically, salafis also say that not every hadeeth in Muslim/Bukhari is saheeh. (Apparently the past millenium of muhadditheen failed to notice this.)

    Salafism: It’s about as logical as magic.

  9. […] Note: The following is an excerpt from the write-up of my teacher Hadhrat Maulana Muhammad Saheb, who is currently the Sheikhul Hadeeth at Madrasah In’aamiyyah. The write-up is a treatise explaining the Aquida of Ahl Sunnah and some objections towards the renowned Fadha’il al-A’maal. It is reproduced here with special thanks to At-Tazkira Blog […]

  10. sanaulla sharief says:

    In the following hadees, the prophet has advised us not to make asumptions and certify some one being in paradise.
    Narrated Kharija Ibn Zaid bin Thabit, Um Al-’Ala an Ansari
    woman who had given a pledge of allegiance to Allah’s
    Messenger  told me, “The Muhajirin (emigrants) were
    distributed amongst us by drawing lots, and we got Uthmaan bin
    Mazun…We made him stay with us in our house. Then he
    suffered from a disease, which proved fatal. When he died and
    was given a bath and was shrouded in his clothes. Allah’s
    Messenger  came, I said, (addressing the dead body), ‘O Aba
    As-Sa’ib! May Allah be Merciful to you! I testify that Allah has
    honored you.’ Allah’s Messenger  said, ‘How do you know that
    Allah has honored him?’ I replied, ‘Let my father be sacrificed for
    you, O Allah’s Messenger! On whom else shall Allah bestow His
    honor?’ Allah’s Messenger said, ‘As for him, by Allah, death has
    come to him. By Allah, I wish him all good (from Allah). By
    Allah, ‘Even though I am Allah’s Messenger, I do not know
    what Allah will do with me.’ “Um Al-’Ala added, “By Allah, I
    will never attest the righteousness of anybody after that.”491
    ‘Uthmaan bin Maz’un was a Sahabi (companion of Allah’s
    Messenger ), a Muhajir (emigrant from Mecca to Medina for the
    sake of Allah), a person of abundant righteous actions492 and
    someone who died suffering from a fatal disease493. But despite of
    all these signs of good end, Allah’s Messenger  reproached the
    Ansari women saying, ‘How do you know that Allah has
    honored him?’
    The Messengers have the greatest knowledge and realization of
    the Majesty of Allah and therefore fear Him and refrain from
    saying anything in matters that are solely in the Hands of Allah.
    Allah’s Messenger  refrained from making assumption with
    regards to his own self, saying, ‘Even though I am Allah’s
    Messenger, I do not know what Allah will do with me.’ This
    saying of Allah’s Messenger  is enough to realize the gravity of
    certifying Paradise and Hell-Fire for anyone.494 But the Soofies
    believe that some people by means of Kashf can see the position of
    others in Paradise and Hell-Fire.
    491 Saheeh al-Bukharee (Arabic Eng. Trans.) vol.9, p.109, no.131.

    NOW, READ THE UNLIMITED ‘KASHF’ OF THE DEOBANDI ULMAS

    Baras is a small village of two thousand in Fatehgarh Saheb district. It is situated at a distance of seventeen kilometers from the famous town of Sirhind. On the edge of the village is a large hillock which appears to have been witness to several human settlements down the ages. At an elevation of about fifty feet at its centre are thirteen graves, each one at least nine to twelve feet in length, which reportedly belong to prophets. This claim would have been rejected but for its confirmation by many stalwarts of Islamic orthodoxy like Shaikh Ahmed Sirhindi and Maulana Ashraf Ali Thanwi.
    According to the book “Gulshan-e-Auliya-e-Kiraam,” authored by Dr.Abdul Reman Ahsanpuri , Maulana Ashraf Ali Thanwi also confirmed the above assertions. He reportedly confided to his disciple Haji Muhammad Hussain Bassinawasi that after meditating at this place he was able to meet the souls of the prophets who are thirteen in number. There was reportedly a father and son pair among them whose names were Ibrahim and Hazar respectively. However, there are conflicting reports about the actual number of graves belonging to the prophets. Dr.Ahsanpuri asserts that the correct number is three.
    Leading Islamic luminaries who have visited the site include Maulana Iftekharul Hasan Kandhalvi, Maulana Muhammad Yusuf Hasan Kandhalvi and Maulana Shaikh Zakaria. A more recent famous visitor to the place was Maulana Isa Mansoori, chairman of UK based World Islamic Forum. Source The Muslim Observer August 14, 2010

  11. sanaulla sharief says:

    KASHF’ OF ULMA E DEOBAND

    Ghawth-al-A’dham’s Laundryman – How He Escaped From Punishment Of Grave!

    Ashraf Alee Thanvi says:

    When the laundry man of Shaykh Abdul Qaadir Jilaani rahimahullaah [1078-1166] died and was buried: following dialogue took place with the Malaa’ikah [Angels]:

    Munker & Nakiir: Who is Your Lord & what is Your Religion?

    Laundryman: Sir, I am the laundryman of a great Shaykh!

    Upon hearing this simple reply, both Malaa’ikah laughed and, spared laundryman from tribulations of the Grave.

    [Taken from Ashraf’s Orchard, Page 25, prepared and published by Muhammad Aslam Patel, Praised by Shaykh Mufti Rafee Uthmaanee, Grand Mufti Of Pakistan – Masha Allaah! Excellent Piece Of Work! Masha Allaah!]

  12. sanaulla sharief says:

    ‘KASHF’ OF ULMA E DEOBAND

    Ashraf Alee Thanvee says in his book Malfoozaath Volume 3

    # Malfooz Number 41- Para 2

    ….The third affair of strangeness is that a desciple (mureed) of Hadhrath Ghaws-al-Aadham ( referring to Shaykh Abd al Qaadir Jeelaanee rahimahullah which means Very Great Helper – This is why they invoke him in the times of need not just at his grave but anywhere, everywhere! Other Awliyaa and Saaliheen and Ambiyaa are considered just helpers but he is considered the greatest aider in the times of distress) narrated a strange incident which is quite astonishing which most probably I have come across in some book of Shaykh Abd-al-Haq Muhaddith Dehlavi.

    That once Hadhrath Ghaws-al-Aadham rahimahullah woke up in accordance with his mundane schedule for Salaah at-Thahajjud and stepped out of his monasterial hermitage (Khaankhaah) and this khaadim (desciple) aswell got together with him. After walking for a while they reached a town and soon afterwards entered a house in which there was a congregation and those people stood up after seeing him and he (the Shaykh rahimahullah) seated himself in a position while the desciple also seated himself in a corner.

    From a nearby chamber there could be heard a patient’s groaning voice and after sometime this voice disappeared and four people exited (the chamber) with a janaazah and accompanied with them was an old person and this janaazah was placed in front of Hazrath (Shaykh Abd al-Qaadir) and he offered janaazah prayer soon after that congregation took the janaazah and left. The Shaykh got back to his previous position.

    When the congregation had left, soon after a person who was a Christian appeared. Hadhrath pulled out the cross hanging on his neck and broke its chain and made him recite the Kalimah and then addressed the congregation that he (this new muslim) is (now) such and such headed back to his hermitage.

    After reaching his place he became busy in Salaah at-Thahajjud. After the night passed, this mureed (desciple) questioned Hadhrath as to what the issue was concerning the incident the previous night. Hadhrath said, that the maqaam to which we had been was a town named Mawsil and that congregation was the jamaah of Abdaal ( A soofee terminology; their belief is that all the affairs of this universe are governed by Abdaal who are human beings and whenever one of them dies, there is a replacement and their number remains fixed) and that ailing person was one of them and they communicated to me spiritually (baathinee – soofees believe their saints have super natural ways to communicate that are far above general human abilities) that he shall be dying very soon and they requested him to be replaced. This is why I had been there and when he died then I requested Allaah to appoint someone in his place. Then there was an Order from Allaah that in Rome, a Christian is immersed in worshipping the cross, so he should be appointed as a replacement for the dead person.

    Then I asked (Allaah) as to how should his appearance here be requested? He then appeared in a strange abnormal miraculous way and immediately he was converted to a Muslim and placed on the position of abdaal and the message was conveyed that no one should be proud of one’s class/elegance and everything is restricted to My (Allaah’s) Fadhl.

  13. TM says:

    1. Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) narrates that once a Sahaabi (Radhiallaahu Anhu) pitched up his tent ….. of the grave.’ (Tirmidhi vol.2)

    2) Abdullah ibn Umar (Radhiallaahu Anhu) narrates that once on the day of Jumu’ah, whilst Hadhrat Umar (Radhiallaahu Anhu) was delivering the Khutbah, he (swerved off the topic and) suddenly said, ‘O Saariya! Hasten towards the mountain.’ He said this three times and then continued with the Khutbah. ……

    4) Hadhrat Sahl ibn Sa’ad (Radhiallaahu Anhu) narrates that Abu Usayd (Radhiallaahu Anhu) said to him after he had lost his eyesight, ‘Had you been with me now at Badr, and Allah Ta’ala restored my sight, I will certainly show you the mount

    The battle of BADR is mentioned in the Holy Quran along with angels coming down which not only Sahaba saw them but also the mushrikeen saw them. ( HOW)

    Also Syedena Umar (RA) could see the Shaytan (HOW)

    My brother HabeebAllah calls this rubbish. Even though no one can deny the authenticity of Tirmidhi or the story of Syedena Umar (RA) in (2).

    The same writers who compiled Bukhari and Tirmidhi etc have quoted other hadiths also.

    Tafseer by Ibn Kaseer and some other scholars cannot be ignored just because its not Bukhari.

    Complete references are given here and brothers have commented that the Quran is interpreted by the writer. ???

    KASHF’ OF ULMA E DEOBAND ??????

    If someone finds a week hadith by Bukhari or Tirmidhi should he completely ignore the Sahih books??

    Question

    How many hadith did Bukhari (RA) knew and how many did he quote and why?

  14. sanaulla sharief says:

    Only Allah knows the secrets of the hearts. This knowledge has
    not been granted to anyone, not even the Messengers.
    The hypocrites of Medina, the Quraysh of Mecca and the Jews
    persisted in plotting against the Messenger of Allah . At times,
    they were able to harm the Muslims, whilst at other times, Allah
    aided His Messenger by informing him  of their real intentions
    by revelation. Thus, no one knows what the hearts conceals,
    except Allah, the Exalted.
    Moulana Zakariyah says: “Hazrat Shaikh Abdul Hadi was a
    Sahib-e-Kashf and generally he was apprised (by means of Kashf)
    of the thoughts of people, hence he would answer them
    immediately.”507Mashaikh-e-Chist (Eng. Trans.) p.206.
    Allah says in the Qur’aan, “Verily! Allah, with Him (Alone) is
    the knowledge of the Hour, He sends down the rain, and knows
    that which is in the womb. No person knows what he will earn
    tomorrow, and no person knows what land he will die. Verily,
    Allah is All-Knower, All-Aware.”509Soorah Luqman (31): 34.
    The Deobandi translator Ikhmaalush Shiyaam defines an Abdaal
    saying, “Abdaal are a class of Awliya whose identities remain
    conceled. They possess miraculous powers and execute a veriery of
    tasks under Divine Command in various places of the world.”
    Such a belief is clear Kufr, since it implies that someone may not
    be in need of Allah’s Messenger  for guidance and matters of
    the religion, as the young man (from the above story) said, “Over
    there you see those who listen to the Hadeeth from the mouth of
    Abdur-Razzak (the slave of the sustainer), while over here you see
    him who listens to Hadeeth directly from Ar-Razzak (Allah).”

    He  addressed him saying:
    “O people! Make your requests straightforward and let not
    Shaytaan lure you saying the wrong things. I am only the slave
    of Allah, and His Messenger. I do not like you to elevate me
    above my rank in which Allah, the Exalted, has praised me.”544Musnad Ahmad and an-Nasa’ee.
    The Messenger of Allah  addressed the people in the Farewell
    Hajj and said “O people, I have left amongst you that which if
    you cling onto you will never go astray: The Book of Allah and
    my Sunnah.”582Reported by al-Haakim (1/93), al-Baihqee (10/114) and Ibn Hazm
    in al-Ahkaam (6/108).
    Once Hazrat Haaruni attended the burial of his spiritual brother
    (Mureed of the same Shaikh). After the burial when he left, Hazrat
    remained there for a while and the state of the inmate revealed to
    him. When the Angels of punishment approached the inmate,
    Hazrat Haaruni informed them that the inmate of the grave was
    his associate. As a result of his intercession the mayyit was saved
    from the punishment.596 Mashaikh-e-Chist (Eng. Trans.) p.144.
    Once, Ashraf Ali Thanvi asked Rasheed Ahmad Gungohi, “Hazrat
    is it allowed to keep a Shajarah (a list which mentions the names
    of all the saints of a particular Sufi Tareeqah) in the grave’. He said,
    ‘Yes’. … Ashraf Ali Thanvi asked, ‘Is this of any benefit?’ He
    replied, ‘Yes’. He then mentioned that Shah Gulaam Alee (a Sufi)
    made a will that the shoes of his Pir (Shaikh) should be put with
    him in his grave.”597 Tazkirat ar-Rasheed (a biography of Rasheed Ahmad Gungohi by
    Aashiq Ilaahi Merathi) vol.2, p.290.
    650 Tazkiratul-Huffaz, vol.1, p.5 – This narration about Abu Bakr
    Siddeeq  has many discrepancies, there is a narrator in the chain of
    this narration by the name of Ali bin Salih who is Majhool (unknown)
    [Takreeb] – Another narrator is Muhammad Ibn Moosa who is
    untrustworthy [Lisaanul-Meezan], and third narrator Moosa Ibn
    Abdullah about him Imaam Bukharee (rahimahullah) says, Fihi
    Nazar.

    “The Person who performs Hajj and then visits my grave is like
    he who has visited me during my lifetime.”660 [Mawdoo –
    Fabricated661]See, As-Silsilat al-Ahaadeeth ad-Daee’fah wal Moudooah, no.47. Two
    narraters in the sanad (chain of narration) of this Hadeeth have been
    termed as weak by the scholars of Hadeeth and are well-known for
    Shaikh al-Islam, Ibn Taymiyyah (rahimahullah) says commenting
    upon this tradition, “This tradition is manifestly a fabrication and
    is inconsistent with the fundamentals of the religion for he who
    believes in the Holy Prophet and meets him in his lifetime is one
    of his companions (Sahabah).662 And his position becomes very
    exalted if he has migrated towards the Prophet and fought in the
    cause of Allah. The Messenger of Allah  said: “Let none of you
    abuse (slander) my companions, for if you were to spend the
    like of the Uhud mountain in gold, you would not reach a
    handful or half of that of what they spent.”663 How then can a
    person match a companion in paying a visit to the Holy Prophet
    when it has not been declared obligatory by any of the Muslim
    scholars, nor has it been prescribed in the Divine law to
    undertake a journey to his grave, rather such a journey has been
    prohibited.”664

  15. sanaulla sharief says:

    Allah’s curse be on LIARS

    VISION OF ALLAH.

    In the book, Abu Haneefa by Mohammad Dirmashqi, translated by Abdul Wahab Bastawi,approved by Deoband, there is a long list of dreams. The first dream starts that Abu Haneefa had VISION OF ALLAH in dream more than 99 times.

    The book I had was published by Allah baksh Burkhurdari Trust, po box 5882, Karachi

  16. sanaulla sharief says:

    Ibn Sireen {rahim’ullah} said as quoted in the introduction to Sahih Muslim said:

    “This (hadeeth) is the religion! So be careful as to whom you take this religion”.

  17. fahd says:

    brother shareef that is Ilm (knowledge) not just Hadeeth,

    this trend of rejecting Ahadith from other books is a dangerous phenomena.

    1.The Ahle – hadeeth starting choosing opinions without any Fiqh, that was their first mistake, as Sufyan Ibn Uyana rahimullah (from the generation of Tabeein and taba tabeein) correctly said ‘Hadeeth is a misguidance except for the Ulema (in another narration he said except for the fuqaha)

    2. then the fitnah of rejecting sahaba’s (radiallahu anhum) ijma started, indirectly claiming that sahaba (radiallahu anhum) went against sunnah of Rasullallah sallallahu alaihi wasallam (astaghfirullah). Moreover, sadly and shockingly some extremist even say that Umar (radiallahu anhu) did bida, Uthman (radiallahu anhu) did bida, Ali (radiallahu anhu) did bida!

    3. Then they the fitna of completely rejecting Daeef hadith started, in fact I always notice that they always say daeef and/or fabricated as if to show that dhaeef hadith are actually fabrication! May Allah guide the Ummah. Sheikh Albani (may Allah forgive him) gave so much fire to this fitna that the salafia fiqh became the manhaj of completely rejecting daeef narrations.

    However daeef ahadith were and inshAllah will remain a hujjat for majority Ummah – that dhaeef hadith can be taken for virtues. Alhumdulillah majority past and present great scholars of hadith agree to it, so we don’t have to worry about anomalies in this case

    4. This has been followed to what brother HabeebALLAH has said that we should only follow the Saheehain (Bukhari and Muslim) and reject all other books (May Allah guide him and all of us to creed of the salaf and save us from what he and others like him utter). Currently some students of Sheikh Albani are in the process of reclassifying the saheehain, maybe they will say that for 1200 years of scholars were mistaken to believe that the saheehain are correct books (May Allah protect us from this fitnah)

    5. Finally this fitnah will lead you to completely rejecting Ahadith of our beloved Rasullallah sallallahu alaihi wasallam. So these people will claim only QURAN, no hadith please! (Allah save us from this and the whole ummah). We already have such people called the “ahlul Quran’ (may Allah guide them).

    6. lastly, if they reject Quran kareem,well we all know what we call such people who chose to leave the mercy of Allah to be with the devil.

    I am not saying all people from ahle-hadith or salafia are like this, i feel this is a road map which one can follow if they do not correct themselves by spending more time with proper scholars.

    I would also like to add that people can go the other ways as well, I mean if we start connecting to fake scholars and sufis who forge hadith and narrate stories against the aqeedah of Islam that could also lead and is leading many out of the fold of Islam (may Allah save us from this). True Islamic teaching lies somewhere most of Islamic scholasticism has stayed into, that is moderation. If we want to be saalfi, we must honestly follow the salaf, please avoid interpreting the salaf they way they are not!

    Alhumdulillah Fazail e Amal is free from what some people wrongly say, just read the book first, the author died as a Saudi citizen given to him by Shah Faisal (rahimullah), was loved by the great shuyukhs of Harmain like Sheikh Taha Barkati (rahimullah) – chief mufti of Haram Makkah, Sheikh Abdullah bin Subayil rahimullah – he passed away couple of years ago…. The current chief of Rabte Alam e Islamia in Makkah Sheikh Abdullah Naseef (hafizahullah) also holds Hazrat Qutb Al Aqtab Sheikhul Hadith Zakariya rahimullah highly. We people just don’t know! They teach his commentaries Badhlul Majhood and Awjazul Masalik in Madinah University and all around the globe. Sheikh Bin Baz rahimullah wrote a taqreez on Hazrat’s rahimullah book on keeping a beard.

    We the people just need to spend time with proper scholars.

    Any mistake is from me and may Allah azza wa jal guide us to the way of His and our beloved Rasullallah sallallahu alaihi wasallam in spiritually and outwardly.

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