About Mawlana Ashraf Ali Thanvi (may peace be upon him)
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ziaul haque
Feb 24, 2009, 1:01:34 PM2/24/09
to Students_of_Islam
Assalamu alaikum wa rahmatullah.
The brother was right who said that nobody of this group is an “Alim”. That is the reason, we would like to know and share with each other. We want to check what ever we know is true or false. Are we being fooled or mislead by anybody?
Regarding the title of Mawlana Ashraf Ali Thanvi (may peace be upon him), surely this title is not given by himself. It is given by some of his followers and fan. Surely, they worked a lot to safeguard Islam in this sub-continent at a crucial time when the sub continent was under the British rule. We must acknowledge that and we pray for his good. We can pray for him in the way Allah teaches us:
"Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." Surah Ibrahim 14:41
Nobody (accept the prophets) is free of errors or mistakes. So, is the case of Mawlana Asraf Ali Thanvi (May peace be upon him). I know, if all the people of this mailing list even try, may be it will be difficult to contribute the same as this pious man. But, we require to know his mistakes and errors, if any, so that out of showing honour and respect to him, we don’t fall in the same mistakes. This is true for all scholars, Islamic personalities of all age. I don’t worship scholars and Islamic figures, rather we only follow the truth that is the Quraan and the Sunnah.
I have found the following details about Mawlana Ashraf Ali Thanvi (may peace be upon him) in two books. Both of these books are attached with this mail. One book is written by one of the fan of him while other one is written by one of his critique. A rational mind will find the truth by going through both the books insha Allah.
From 1st Book:
1. Mawlana Ashraf ‘Ali Thanawi, referred to by many South Asian Muslims as Hakim al-Umma (“Spiritual Physician of the Muslim Umma”) and Mujaddid al-Milla (“Reformer of the Nation”), is a towering figure of Islamic revival and reawakening of South Asia in the twentieth century. Mawlana Thanawi was the “most eminent religious figure of his time, a prolific author, and believed to be the greatest Sufi of modern India.”
2. “Fourteen years after graduation were spent teaching religious sciences in the city of Kanpur. Over a very short period of time, Mawlana Thanawi acquired a reputable position as a sound religious scholar. His teaching attracted many students, and his research and publications enhanced Islamic academia. In these fourteen years, he traveled to many cities and villages, delivering lectures in hope of reforming people. Printed versions of his lectures and discourses would usually become available shortly after these tours. Until then, very few scholars in the history of Islam had their lectures printed and widely circulated in their own lifetimes. The desire to reform the masses intensified in his heart during his stay at Kanpur.”
3. “Eventually, in 1315 ah, he retired from teaching and devoted himself to reestablishing the spiritual center (khanqah) of his shaykh in Thana Bhawan. Upon this transition, Haji Imdadullah remarked, “It is good that you came to Thana Bhawan. It is hoped that the masses will benefit from you spiritually and physically. You should engage yourself in revitalizing our school (madrasa) and spiritual center (khanqah) once more in Thana Bhawan. As for myself, I am always praying for you and attentive toward you” (Alwi 58).”
4. “A master of Islamic spirituality, Mawlana Thanawi was “widely considered the preeminent Su f i of modern India” (Metcalf 157). His approach to tasawwuf was in complete harmony with the Qur’an and hadith. Accurately summarizing the approach of the scholars associated with Dar al- ‘Ulum Deoband.”
5. “Mawlana Thanawi was a mystic (Sufi) who revealed the secrets and subtleties of Islamic mysticism. His personality put an end to the battle that had been going on for some time between Shari‘a and tasawwuf by unifying these two essential parts of Islam” (Alwi 293). His books answered the objections raised against Islam by Orientalists and Modernists. “[His] analysis and refutation of the principles of modernism is not a merely theoretical exercise, but is meant to remove the obstacles to intellectual and spiritual understanding and growth for the pious and practicing Muslim” (Naeem 81).”
From the 2nd Book:
1. “Wahdat al-Wajood is a concept based upon the idea that nothing exists other than Allah, and creation is merely the manifestation of Allah. This implies that the creation is Allah, and Allah does not exist outside the creation. Haji Imdadullah Muhajir Makki, the spiritual guide of the most prominent Deobandis, explains Wahdat al-Wajood in a booklet by the same name, with an example of a seed and a tree. He states that the seed is Allah and the creation is the tree with its stem, roots, branches and leaves. Initially, only the seed was present, and the entire huge tree was hidden in the small seed. When the plant grew into a massive tree, the seed disappeared. The seed is now manifest in this huge tree and does not have an existence outside of it.
The Sufis consider the realization of Wahdat al-Wajood to be a matter of great wisdom. According to them, Tawheed (lit. making one) is a complete denial of existence for everything other than Allah, as explained by the Deobandis in ‘Irshaadul Mulook’ and ‘Ikhmaalush Shiyaam’, “The root of Tawheed is the negation of the non-existent and transitory things and the confirmation of the everlasting thing.”114 “A concept which posits true existence for any being other than Allah is Shirk in Divine Attribute of Existence (Wajood).”115
The Sufis consider this type of Tawheed to be suitable only for the ‘Spiritually Elite’, and claim that only those who have reached the ‘stage’ due to excessive penance and Dhikr are able to ......
114 Irshaadul-Mulook (Eng. Trans.) p.152.
115 Ikhmaalush-Shiyaam (Eng. Trans.) p.219.”
2. “Moulana Ashraf Ali Thanvi says about his Pir (spiritual guide), “Haji Sahib (Haji Imdadullah Muhajir Makki) was greatly overpowered
by Tawheed135… As for Wahdat al-Wajood, it seemed as if he was an eyewitness to it. Once, he was listening to Soorah Ta- Ha, a condition overcame him when he heard the verse: “Allah! There is no God but He, to Him belong the Best Names (al-Asma al-Husna).” He said in the explanation (Tafseer) of this verse: “A question may be raised from the first part of this verse that since there is none other than Allah, (then) what are these Hawatith?136 The answer is thus, (as in the next part of the verse), ‘Lahul Asma al-Husna’ meaning that all are the Madhahar137 (manifestations) of Him (Allah). Someone has said (in a poem):
“In the garden, I saw every flower. Neither does it have Your color nor Your fragrance.” Haji Sahib (Imdadullah Muhajir Makki) said: “This poet is a Dhahiri (only aware of the outward matters). If he were an Aarif138, he would have said: “In the garden I saw every flower. They all have Your color, they all have Your fragrance.” However, expressing such sayings or relating them is not for everyone.”139
135 The type of Tawheed that calls for the negation of the existance of all of Allaah’s creation.
136 Hawatith : Things that do not exist originally, but come into
existence later.
137 Madhahar : The point of manifestation. Here it means (according to the explanation of Haji Imdadullah Muhajir Makki) that the creatures are nothing but the visible manifestations of Allaah. Just like Allaah’s Asmaa al-Husnaa (Beautiful Names) are not other than Him, similarly these Hawadith are not other than Him.
138 Aarif: a Soofi who has reached the stage of Ma’rifah, i.e. has gained knowledge through mystical means.
139 Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244
140 Mashaikh-e-Chist (Eng. Trans.) p.225. This book has been compiled in Kuliyate-Imdaadiyah (Chapter 10) Daar al-Ishaat
3. Moulana Ashraf Ali Thanvi said, “He (Imdadullah Muhajir Makki) used to say that the human being is outwardly a slave and inwardly (Batini) the Haqq (Allah).” Moulana Ashraf Ali Thanvi further elaborates, “The batin is the reality which is manifest in the human, and the batin should not be considered a part of the human…”141
141 Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) saying no.74, p.62.
4. Ashraf Ali Thanvi said at an occasion, “Hazrat Haji Imdadullah was Allah’s Hujjat (Proof) on the earth. The knowledge, which had become hidden for centuries became manifest on his lips.”152
152 Malfoozat (Statements and Anecdotes of Ashraf Ali Thanvi) by Majlisul Ulemaa, p.68
5. Once, Moulvi Muhammad Ahsan, a resident of Mecca, expressed his skepticism on the issue of Wahdat al-Wajood to Moulana Ashraf Ali Thanvi. He (Moulvi Ahsan) remarked that this issue seems to oppose Eemaan. Ashraf Ali Thanvi replied: “Someday listen to my lecture on this issue, then you will yourself say that Eemaan cannot be complete without the belief in this (i.e. Wahdat al-Wajood).” Then, Ashraf Ali Thanvi gave a speech of two hours on a Friday morning. After the lecture, Moulvi Ahsan could not help saying: “Belief in this (Wahdat al- Wajood) is so crucial that without it Eemaan cannot be understood.” The biographer of Ashraf Ali Thanvi comments, “Ashraf Ali Thanvi declared the belief of Wahdat al-Wajood as the completion of Eemaan. But Muhammad Ahsan went much further by saying that Eemaan rests on the belief in Wahdat al-Wajood.”142
142 Maqtoobat wa-Malfoozaat Ashrafeeyah (Writings and Sayings of Ashraf Ali Thanvi), a biography by one of Thanvi’s Khaleefahs, Moulana Muhammed Shareef p.185-186.
6. Ashraf Ali Thanvi says: “You are amazed at people who claim Prophet-hood… People have claimed Lordship. However, nobody must think that Hussain bin Mansoor (al-Hallaj) in his saying, ‘Aanal-Haqq’ [I am the Haqq (Truth meaning Allah)] claimed Lordship (i.e. claimed to be God). Because upon him was a condition, otherwise he also believed in Abdiyaah (the state of being a worshiper) and therefore he offered Salaah. Someone asked him (al-Hallaj): “Since you are Allah, to whom do you prostrate?” He (al-Hallaj) answered: “I have two states, one outward and the other inward. My outward self prostrates to my inward self.”143
143 Malfoozat Hakim al-Ummat (a biography of Ashraf Ali Thanvi by Muhammad Iqbal Qurayshi), vol.1, p.251. The same belief is found in the poem of Ibn al-Faridh, which he entitled, Nudhum As-Suluuk.
7. Ashraf Ali Thanvi mentions his Pir’s (i.e.Imdadullah Makki’s) infatuation with Wahdat al-Wajood. Thereafter, he comments, “But to express these sayings or to relate them is not for everyone.”151
151 Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244.
8. Moulana Ashraf Ali Thanvi’s Grandfather comes back after Death!
A strange incident is mentioned in Ashrafus-Sawaneh (biography of Ashraf Ali Thanvi) about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. An Urs (festival) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return.”310
310 Ashraf as-Sawaneh, vol.1, p.12.
“40 days Chilla” of Tablleg Jamat
9. The Sufis claim that the Chillah serves as a source of purification. Moulana Ashraf Ali Thanvi narrates a strange story related to the forty Chillah. He said, once a devotee went to visit a Buzurg (a Sufi Shaikh). Upon meeting his Shaikh he was greatly saddened. The Buzurg
asked, ‘What seems to be the matter?’ He said, ‘On my arrival, I saw a strange thing, that your face looks like that of a pig’. The Buzurg said, ‘Go and spend a period of Chillah (40 days)’. When the devotee returned from Chillah his Buzurg’s face appeared to be like that of a dog. He was asked to spend another Chillah. On his return, the face of his Buzurg appeared to be like a cat. He again went for a Chillah and finally the Buzurg’s face appeared like a human being. The Buzurg said, “These evils were within
you. I am just a mirror. The way your condition is the same you have seen in me.”377
377 Maqtoobat wa Malfoozaat Ashrafeeyah (Writings and Sayings of Ashraf Ali Thanvi). A biography of Ashraf Ali Thanvi by Moulana
Muhammad Shareef. p.299.
Birth of the Mawlana Thanvi
10. “From Ashrafus-Sawaneh434, “The story of Hazrat’s (Ashraf Ali Thanvi) birth is extremely amazing, which was well-known in the family and which Hazrat himself has written after listening to it from his elders and those present.” Moulana Ashraf Ali Thanvi’s father was suffering from impotence so the maternal grandfather complained to a Pir (saint) called Hafidh Gulam Murtuza Majzoob Panipathi, “’The sons of my daughter do no remain alive.’ Hafidh Sahib said in a puzzling way, ‘They die in the fight between Umar and Ali . Give it in the protection of Ali , he will remain alive.’” None understood the saying of this Pir except for Moulana Ashraf Ali Thanvi’s mother, who said that Hafidh Sahib (the Pir) means that, “’the father is from the lineage of Farooqui (i.e. from the descendants of Umar Ibn Khattab ) and the mother is from the lineage of Alawi (i.e. from the descendants of Ali ); and up to now the name (of the child) was given upon the name of the father, like Fazl-e-Haqq. This time the son that is born should be named in accordance with the mother’s family and the name
should end with Ali.’ Hafidh sahib smiled and said: ‘This is what I mean.’… ‘Then he said: ‘Insha’Allah, there will be two sons and they will remain alive. Name one Ashraf Ali Khan and the other Akbar Ali Khan.’…he also said: ‘Both will be Sahib-e-Naseeb(lucky) and said one will be mine, he will be a Moulvi (religious) and a Hafidh and the other will be a worldly person.’”
434 Ashrafus-Sawaneh, (Urdu) Maktubaat Taleefaat Ashrafiyyah – Thanabhawan, U.P. chp.4, p.16-17.
Pious People may See and Talk with the Prophet (peace be upon him)
11. From Malfoozat Hakim al-Ummat, “Once he (Ashraf Ali Thanvi) said, there are such pious people that they constantly see the Messenger of Allah. When Suyooti heard a narration, he would know whether it was a Hadeeth or not. Someone asked (how does he do so), so he (Suyooti) replied, ‘after listening the Hadeeth, I look towards the Prophet’s face. If he is joyous, I understand it to be a Hadeeth and if his face is gloomy then I know it’s not a Hadeeth.”531
531 Malfoozat Hakim al-Ummat (Urdu) vol.7, p.109-110, Malfooz (saying) no. 171.
12. 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
597 Tazkirat ar-Rasheed (a biography of Rasheed Ahmad Gungohi by Aashiq Ilaahi Merathi) vol.2, p.290.
Verses in the Quraan are in Support of Sufism!!
13. Moulana Ashraf Ali Thanvi in his Tafseer while explaining the verse, “And who believe in which has been sent down to you (O Muhammad) and that which was sent down before you”, “...from this verse it will be inferred by Qiyas that one should have faith in all the Shaikhs, as one would have belief in one’s own Shaikh. However, the following (Ittiba) is for one’s own Shaikh, and this is similar to the case of the Messengers (i.e. we believe in all the Messengers and consider their followers as Ahl al-Kitab, but are to follow our own Messenger).”608
608 Ashraf Ali Thanvi mentions this under the heading, ‘Masaail as-Salook’ - The Rulings regarding the Path (of Soofism)], the Tafseer of Soorah al-Baqarah (2), verse 4, p.3, Tafseer Bayaan al-Qur’aan.
14. Moulana Ashraf Ali Thanvi mentions in Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) saying no.1, p.36, “He (Imdadullah Muhajir Makki) used to say that Fakir is the one, who is a follower of the Hanafee Madhhab and Sufi in practice, if anyone from amongst my acquaintances exceeds this, he will have not gained from my acquaintance or relation. And anyone who is sincere to this Fakir (i.e. himself) must be a Hanafee by Madhhab and Sufi in practice.”
This is not to disregard the scholar, rather just to be informed about some of his beliefs and thoughts. I have not checked these books referred here personally. If someone can check the references and tell us that these were wrong or quoted out of context, we would really feel at ease.
I suggest all to go through both the books.
"Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." Surah Ibrahim 14:41
Allah hafiz.
The brother was right who said that nobody of this group is an “Alim”. That is the reason, we would like to know and share with each other. We want to check what ever we know is true or false. Are we being fooled or mislead by anybody?
Regarding the title of Mawlana Ashraf Ali Thanvi (may peace be upon him), surely this title is not given by himself. It is given by some of his followers and fan. Surely, they worked a lot to safeguard Islam in this sub-continent at a crucial time when the sub continent was under the British rule. We must acknowledge that and we pray for his good. We can pray for him in the way Allah teaches us:
"Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." Surah Ibrahim 14:41
Nobody (accept the prophets) is free of errors or mistakes. So, is the case of Mawlana Asraf Ali Thanvi (May peace be upon him). I know, if all the people of this mailing list even try, may be it will be difficult to contribute the same as this pious man. But, we require to know his mistakes and errors, if any, so that out of showing honour and respect to him, we don’t fall in the same mistakes. This is true for all scholars, Islamic personalities of all age. I don’t worship scholars and Islamic figures, rather we only follow the truth that is the Quraan and the Sunnah.
I have found the following details about Mawlana Ashraf Ali Thanvi (may peace be upon him) in two books. Both of these books are attached with this mail. One book is written by one of the fan of him while other one is written by one of his critique. A rational mind will find the truth by going through both the books insha Allah.
From 1st Book:
1. Mawlana Ashraf ‘Ali Thanawi, referred to by many South Asian Muslims as Hakim al-Umma (“Spiritual Physician of the Muslim Umma”) and Mujaddid al-Milla (“Reformer of the Nation”), is a towering figure of Islamic revival and reawakening of South Asia in the twentieth century. Mawlana Thanawi was the “most eminent religious figure of his time, a prolific author, and believed to be the greatest Sufi of modern India.”
2. “Fourteen years after graduation were spent teaching religious sciences in the city of Kanpur. Over a very short period of time, Mawlana Thanawi acquired a reputable position as a sound religious scholar. His teaching attracted many students, and his research and publications enhanced Islamic academia. In these fourteen years, he traveled to many cities and villages, delivering lectures in hope of reforming people. Printed versions of his lectures and discourses would usually become available shortly after these tours. Until then, very few scholars in the history of Islam had their lectures printed and widely circulated in their own lifetimes. The desire to reform the masses intensified in his heart during his stay at Kanpur.”
3. “Eventually, in 1315 ah, he retired from teaching and devoted himself to reestablishing the spiritual center (khanqah) of his shaykh in Thana Bhawan. Upon this transition, Haji Imdadullah remarked, “It is good that you came to Thana Bhawan. It is hoped that the masses will benefit from you spiritually and physically. You should engage yourself in revitalizing our school (madrasa) and spiritual center (khanqah) once more in Thana Bhawan. As for myself, I am always praying for you and attentive toward you” (Alwi 58).”
4. “A master of Islamic spirituality, Mawlana Thanawi was “widely considered the preeminent Su f i of modern India” (Metcalf 157). His approach to tasawwuf was in complete harmony with the Qur’an and hadith. Accurately summarizing the approach of the scholars associated with Dar al- ‘Ulum Deoband.”
5. “Mawlana Thanawi was a mystic (Sufi) who revealed the secrets and subtleties of Islamic mysticism. His personality put an end to the battle that had been going on for some time between Shari‘a and tasawwuf by unifying these two essential parts of Islam” (Alwi 293). His books answered the objections raised against Islam by Orientalists and Modernists. “[His] analysis and refutation of the principles of modernism is not a merely theoretical exercise, but is meant to remove the obstacles to intellectual and spiritual understanding and growth for the pious and practicing Muslim” (Naeem 81).”
From the 2nd Book:
1. “Wahdat al-Wajood is a concept based upon the idea that nothing exists other than Allah, and creation is merely the manifestation of Allah. This implies that the creation is Allah, and Allah does not exist outside the creation. Haji Imdadullah Muhajir Makki, the spiritual guide of the most prominent Deobandis, explains Wahdat al-Wajood in a booklet by the same name, with an example of a seed and a tree. He states that the seed is Allah and the creation is the tree with its stem, roots, branches and leaves. Initially, only the seed was present, and the entire huge tree was hidden in the small seed. When the plant grew into a massive tree, the seed disappeared. The seed is now manifest in this huge tree and does not have an existence outside of it.
The Sufis consider the realization of Wahdat al-Wajood to be a matter of great wisdom. According to them, Tawheed (lit. making one) is a complete denial of existence for everything other than Allah, as explained by the Deobandis in ‘Irshaadul Mulook’ and ‘Ikhmaalush Shiyaam’, “The root of Tawheed is the negation of the non-existent and transitory things and the confirmation of the everlasting thing.”114 “A concept which posits true existence for any being other than Allah is Shirk in Divine Attribute of Existence (Wajood).”115
The Sufis consider this type of Tawheed to be suitable only for the ‘Spiritually Elite’, and claim that only those who have reached the ‘stage’ due to excessive penance and Dhikr are able to ......
114 Irshaadul-Mulook (Eng. Trans.) p.152.
115 Ikhmaalush-Shiyaam (Eng. Trans.) p.219.”
2. “Moulana Ashraf Ali Thanvi says about his Pir (spiritual guide), “Haji Sahib (Haji Imdadullah Muhajir Makki) was greatly overpowered
by Tawheed135… As for Wahdat al-Wajood, it seemed as if he was an eyewitness to it. Once, he was listening to Soorah Ta- Ha, a condition overcame him when he heard the verse: “Allah! There is no God but He, to Him belong the Best Names (al-Asma al-Husna).” He said in the explanation (Tafseer) of this verse: “A question may be raised from the first part of this verse that since there is none other than Allah, (then) what are these Hawatith?136 The answer is thus, (as in the next part of the verse), ‘Lahul Asma al-Husna’ meaning that all are the Madhahar137 (manifestations) of Him (Allah). Someone has said (in a poem):
“In the garden, I saw every flower. Neither does it have Your color nor Your fragrance.” Haji Sahib (Imdadullah Muhajir Makki) said: “This poet is a Dhahiri (only aware of the outward matters). If he were an Aarif138, he would have said: “In the garden I saw every flower. They all have Your color, they all have Your fragrance.” However, expressing such sayings or relating them is not for everyone.”139
135 The type of Tawheed that calls for the negation of the existance of all of Allaah’s creation.
136 Hawatith : Things that do not exist originally, but come into
existence later.
137 Madhahar : The point of manifestation. Here it means (according to the explanation of Haji Imdadullah Muhajir Makki) that the creatures are nothing but the visible manifestations of Allaah. Just like Allaah’s Asmaa al-Husnaa (Beautiful Names) are not other than Him, similarly these Hawadith are not other than Him.
138 Aarif: a Soofi who has reached the stage of Ma’rifah, i.e. has gained knowledge through mystical means.
139 Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244
140 Mashaikh-e-Chist (Eng. Trans.) p.225. This book has been compiled in Kuliyate-Imdaadiyah (Chapter 10) Daar al-Ishaat
3. Moulana Ashraf Ali Thanvi said, “He (Imdadullah Muhajir Makki) used to say that the human being is outwardly a slave and inwardly (Batini) the Haqq (Allah).” Moulana Ashraf Ali Thanvi further elaborates, “The batin is the reality which is manifest in the human, and the batin should not be considered a part of the human…”141
141 Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) saying no.74, p.62.
4. Ashraf Ali Thanvi said at an occasion, “Hazrat Haji Imdadullah was Allah’s Hujjat (Proof) on the earth. The knowledge, which had become hidden for centuries became manifest on his lips.”152
152 Malfoozat (Statements and Anecdotes of Ashraf Ali Thanvi) by Majlisul Ulemaa, p.68
5. Once, Moulvi Muhammad Ahsan, a resident of Mecca, expressed his skepticism on the issue of Wahdat al-Wajood to Moulana Ashraf Ali Thanvi. He (Moulvi Ahsan) remarked that this issue seems to oppose Eemaan. Ashraf Ali Thanvi replied: “Someday listen to my lecture on this issue, then you will yourself say that Eemaan cannot be complete without the belief in this (i.e. Wahdat al-Wajood).” Then, Ashraf Ali Thanvi gave a speech of two hours on a Friday morning. After the lecture, Moulvi Ahsan could not help saying: “Belief in this (Wahdat al- Wajood) is so crucial that without it Eemaan cannot be understood.” The biographer of Ashraf Ali Thanvi comments, “Ashraf Ali Thanvi declared the belief of Wahdat al-Wajood as the completion of Eemaan. But Muhammad Ahsan went much further by saying that Eemaan rests on the belief in Wahdat al-Wajood.”142
142 Maqtoobat wa-Malfoozaat Ashrafeeyah (Writings and Sayings of Ashraf Ali Thanvi), a biography by one of Thanvi’s Khaleefahs, Moulana Muhammed Shareef p.185-186.
6. Ashraf Ali Thanvi says: “You are amazed at people who claim Prophet-hood… People have claimed Lordship. However, nobody must think that Hussain bin Mansoor (al-Hallaj) in his saying, ‘Aanal-Haqq’ [I am the Haqq (Truth meaning Allah)] claimed Lordship (i.e. claimed to be God). Because upon him was a condition, otherwise he also believed in Abdiyaah (the state of being a worshiper) and therefore he offered Salaah. Someone asked him (al-Hallaj): “Since you are Allah, to whom do you prostrate?” He (al-Hallaj) answered: “I have two states, one outward and the other inward. My outward self prostrates to my inward self.”143
143 Malfoozat Hakim al-Ummat (a biography of Ashraf Ali Thanvi by Muhammad Iqbal Qurayshi), vol.1, p.251. The same belief is found in the poem of Ibn al-Faridh, which he entitled, Nudhum As-Suluuk.
7. Ashraf Ali Thanvi mentions his Pir’s (i.e.Imdadullah Makki’s) infatuation with Wahdat al-Wajood. Thereafter, he comments, “But to express these sayings or to relate them is not for everyone.”151
151 Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244.
8. Moulana Ashraf Ali Thanvi’s Grandfather comes back after Death!
A strange incident is mentioned in Ashrafus-Sawaneh (biography of Ashraf Ali Thanvi) about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. An Urs (festival) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return.”310
310 Ashraf as-Sawaneh, vol.1, p.12.
“40 days Chilla” of Tablleg Jamat
9. The Sufis claim that the Chillah serves as a source of purification. Moulana Ashraf Ali Thanvi narrates a strange story related to the forty Chillah. He said, once a devotee went to visit a Buzurg (a Sufi Shaikh). Upon meeting his Shaikh he was greatly saddened. The Buzurg
asked, ‘What seems to be the matter?’ He said, ‘On my arrival, I saw a strange thing, that your face looks like that of a pig’. The Buzurg said, ‘Go and spend a period of Chillah (40 days)’. When the devotee returned from Chillah his Buzurg’s face appeared to be like that of a dog. He was asked to spend another Chillah. On his return, the face of his Buzurg appeared to be like a cat. He again went for a Chillah and finally the Buzurg’s face appeared like a human being. The Buzurg said, “These evils were within
you. I am just a mirror. The way your condition is the same you have seen in me.”377
377 Maqtoobat wa Malfoozaat Ashrafeeyah (Writings and Sayings of Ashraf Ali Thanvi). A biography of Ashraf Ali Thanvi by Moulana
Muhammad Shareef. p.299.
Birth of the Mawlana Thanvi
10. “From Ashrafus-Sawaneh434, “The story of Hazrat’s (Ashraf Ali Thanvi) birth is extremely amazing, which was well-known in the family and which Hazrat himself has written after listening to it from his elders and those present.” Moulana Ashraf Ali Thanvi’s father was suffering from impotence so the maternal grandfather complained to a Pir (saint) called Hafidh Gulam Murtuza Majzoob Panipathi, “’The sons of my daughter do no remain alive.’ Hafidh Sahib said in a puzzling way, ‘They die in the fight between Umar and Ali . Give it in the protection of Ali , he will remain alive.’” None understood the saying of this Pir except for Moulana Ashraf Ali Thanvi’s mother, who said that Hafidh Sahib (the Pir) means that, “’the father is from the lineage of Farooqui (i.e. from the descendants of Umar Ibn Khattab ) and the mother is from the lineage of Alawi (i.e. from the descendants of Ali ); and up to now the name (of the child) was given upon the name of the father, like Fazl-e-Haqq. This time the son that is born should be named in accordance with the mother’s family and the name
should end with Ali.’ Hafidh sahib smiled and said: ‘This is what I mean.’… ‘Then he said: ‘Insha’Allah, there will be two sons and they will remain alive. Name one Ashraf Ali Khan and the other Akbar Ali Khan.’…he also said: ‘Both will be Sahib-e-Naseeb(lucky) and said one will be mine, he will be a Moulvi (religious) and a Hafidh and the other will be a worldly person.’”
434 Ashrafus-Sawaneh, (Urdu) Maktubaat Taleefaat Ashrafiyyah – Thanabhawan, U.P. chp.4, p.16-17.
Pious People may See and Talk with the Prophet (peace be upon him)
11. From Malfoozat Hakim al-Ummat, “Once he (Ashraf Ali Thanvi) said, there are such pious people that they constantly see the Messenger of Allah. When Suyooti heard a narration, he would know whether it was a Hadeeth or not. Someone asked (how does he do so), so he (Suyooti) replied, ‘after listening the Hadeeth, I look towards the Prophet’s face. If he is joyous, I understand it to be a Hadeeth and if his face is gloomy then I know it’s not a Hadeeth.”531
531 Malfoozat Hakim al-Ummat (Urdu) vol.7, p.109-110, Malfooz (saying) no. 171.
12. 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
597 Tazkirat ar-Rasheed (a biography of Rasheed Ahmad Gungohi by Aashiq Ilaahi Merathi) vol.2, p.290.
Verses in the Quraan are in Support of Sufism!!
13. Moulana Ashraf Ali Thanvi in his Tafseer while explaining the verse, “And who believe in which has been sent down to you (O Muhammad) and that which was sent down before you”, “...from this verse it will be inferred by Qiyas that one should have faith in all the Shaikhs, as one would have belief in one’s own Shaikh. However, the following (Ittiba) is for one’s own Shaikh, and this is similar to the case of the Messengers (i.e. we believe in all the Messengers and consider their followers as Ahl al-Kitab, but are to follow our own Messenger).”608
608 Ashraf Ali Thanvi mentions this under the heading, ‘Masaail as-Salook’ - The Rulings regarding the Path (of Soofism)], the Tafseer of Soorah al-Baqarah (2), verse 4, p.3, Tafseer Bayaan al-Qur’aan.
14. Moulana Ashraf Ali Thanvi mentions in Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) saying no.1, p.36, “He (Imdadullah Muhajir Makki) used to say that Fakir is the one, who is a follower of the Hanafee Madhhab and Sufi in practice, if anyone from amongst my acquaintances exceeds this, he will have not gained from my acquaintance or relation. And anyone who is sincere to this Fakir (i.e. himself) must be a Hanafee by Madhhab and Sufi in practice.”
This is not to disregard the scholar, rather just to be informed about some of his beliefs and thoughts. I have not checked these books referred here personally. If someone can check the references and tell us that these were wrong or quoted out of context, we would really feel at ease.
I suggest all to go through both the books.
"Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established." Surah Ibrahim 14:41
Allah hafiz.
misbah syed
Feb 24, 2009, 9:20:06 PM2/24/09
to students...@googlegroups.com
Dear Zia
Salam and thanks for sharing knowledge as many of you always do
Misbah
abu umyar
Feb 25, 2009, 5:15:46 PM2/25/09
to students...@googlegroups.com
wassalamu Alaikum,
Please do not email me any articles which are outside the Quran and Sunnah with the understanding of the pious predecessors, in regards to sufism and any other ism's prophet sallahu alihi wa sallam is free from their teachings and actions and I humbly free from myself from any emails from sufi and any other deviated sects or groups.....
2009/2/24 ziaul haque <zia...@gmail.com>
KSA : 00 966 (0) 560 695 705
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This e-mail and any attachment may contain confidential and privileged material intended for the addressee only. If you are not the addressee, you are notified that no part of the e-mail or any attachment may be disclosed, copied or distributed, and that any other action related to this e-mail or attachment is strictly prohibited, and may be unlawful. If you have received this e-mail by error, please notify the sender immediately by return e-mail, and delete this message. Abu Umayr shall not be liable for the incorrect or incomplete transmission of this e-mail or any attachments, nor responsible for any delay in receipt.
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Najibul Huq
Feb 27, 2009, 10:07:51 AM2/27/09
to students...@googlegroups.com
Assalamualaikum,
I completely agree with brother Abu Umyar. Please keep this group or the entire Islam free from any sects or divisions of ANY kind. The divisions are clearly and completely AGAINST the teachings of our beloved Prophet (saws), which makes it downright wrong.
I will request all my brothers and sisters to base their discussions only on the Holy Quran or Sahih (Genuine) Hadith.
May Allah drive us all through the straight path.
Thank you
Najib
I completely agree with brother Abu Umyar. Please keep this group or the entire Islam free from any sects or divisions of ANY kind. The divisions are clearly and completely AGAINST the teachings of our beloved Prophet (saws), which makes it downright wrong.
I will request all my brothers and sisters to base their discussions only on the Holy Quran or Sahih (Genuine) Hadith.
May Allah drive us all through the straight path.
Thank you
Najib
Syed Muhammad Ziaul Haque
Feb 28, 2009, 6:38:19 AM2/28/09
to Students_of_Islam
Assalamu alaikum wa rahmatullah.
The second book attatched with the original mail is an authentic book
with refutation of sufism.
It clearly shows, how sufism is indulged in shirk, anti islamic
beliefs and bidah (innovation).
It discusses what the prominent sufis said with references to their
books and also refutes them with Al Quraan and shahih hadith.
I hope all of us can benifit from that. The book can be found in the
following link too:
http://www.ahya.org/tjonline/
Some questions-ans about sufism can be found at the following link:
http://www.islamqa.com/en/search/sufi/AllWords/t%2Cq/0
Allah Hafiz.
The second book attatched with the original mail is an authentic book
with refutation of sufism.
It clearly shows, how sufism is indulged in shirk, anti islamic
beliefs and bidah (innovation).
It discusses what the prominent sufis said with references to their
books and also refutes them with Al Quraan and shahih hadith.
I hope all of us can benifit from that. The book can be found in the
following link too:
http://www.ahya.org/tjonline/
Some questions-ans about sufism can be found at the following link:
http://www.islamqa.com/en/search/sufi/AllWords/t%2Cq/0
Allah Hafiz.
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