Monday, November 14, 2011

It's "Data Ganj Bakhsh" Again with Alleged Saints in Medina!

Verily all Praise is for Allaah, we praise Him, seek His aid and ask for His forgiveness. We seek refuge in Allah from the evil of ourselves and the evil of our actions. Whomsoever Allah guides then there is none who can misguide him, and whomsoever Allaah misguides then there is none who can guide him. I bear witness that none has the right to be worshipped except Allaah alone, having no partners and I bear witness that Muhammad (sallallaahu `alaihi wa sallam) is His slave and Messenger. May the peace and blessings of Allaah be on the final Prophet Muhammad (sallallaahu `alaihi wa sallam), his family, his companions and all those who follow in their footsteps until the last day. To proceed:

This little booklet is a modest attempt to analyse and expose the teachings and practices of the Tariqat ul Naqshbandi in the light of the Glorious Quraan and Sunnah, and is done purely in fulfilling our obligation to enjoin the right and forbid the evil. Over the years many deviant movements have arisen in the Muslim world bent on corrupting the teachings of Islaam and thereby mislead the Muslims. One of the most dangerous of the contemporary movements is the group known as the Naqshbandi Tariqat. Like most deviant groups, they claim that the Muslim masses are ignorant and are therefore in need of a Sheikh (leader) who is supposed to possess the secret knowledge of the unseen. They also claim that all religious texts have an obvious outer meaning known to the masses and a hidden meaning known only to the Sheikh, and that the masses are unable to contact Allaah on their own and hence are in need of a intermediary (Sheikh) who will get them close to Allaah if given unquestionable and unconditional obedience. The greatest danger of this group lies in the fact that they, while wearing the cloak of Islaam, are striving to destroy it from within, in a vain attempt to extinguish the light of Islaam and divert the Muslims from the reality of the religion. Realizing the grave threat posed by this group, we have undertaken the task of exposing the falsity of this group, seeking only the pleasure of Allaah (subhaanahu wa ta`aalaa), we hope that the absurdities, fallacies, and the extremely deviant nature of this group would be clearly exposed to those trapped in its clutches and as a timely warning to those contemplating to join them. The simple method we have adopted in exposing the groups deviant beliefs is to quote what Allaah (subhaanahu wa ta`aalaa) says in the Quraan and what His truthful Messenger Muhammad (sallallaahu `alaihi wa sallam) has said in the authentic Ahadith, and then to quote the groups beliefs or position vis-a-vis the same issue, taken from their own publications printed by Arafat Publishing House, and where necessary commented upon. In all firmness to this group we have given the names of the books, along with the page number from where we have taken these quotes. Reference to the Quraanic Aayaat and authentic Ahadith too have been provided. Due to lack of space we are compelled to deal with only some of the serious issues of the groups beliefs and teachings which are directly in conflict with the pure Islaamic teachings as revealed in the Glorious Quraan and authentic Sunnah. This booklet is by no means a complete exposition of the entirety of this groups deviant beliefs and teachings and all Quraanic Aayaat quoted are only translations of the meanings of the Quraan. We pray this little booklet serves to remove the confusion and ignorance that the people are suffering from regarding this important issue and that it will save all those sincere seekers of truth from falling in to Shirk. REFERENCE: Deviated Sects The Soofees The Naqshabandi Tariqah Unveiled Author: Al-Hidaayah, Colombo Sri Lanka

Myth 8 - Allama Iqbal was the first person to come up with the idea of a separate Muslim state. - This is one of the most deeply embedded myths in our country and the one which has been propagated by all governments. In fact, the idea that Muslim majority provinces of the north-west formed a natural group and should be considered a single bloc had been mooted by the British as far back as 1858 and freely discussed in various newspaper articles and on political platforms. Several variations of the idea had come from important public personalities, including British, Muslims and some Hindus. By the time Allama Iqbal gave his famous speech in 1930, the idea had been put forward at least 64 times. So, Iqbal voiced something which was already there, and was not an original ‘dream’. After his speech at Allahbad was reported, Allama Iqbal published a ‘retraction’ in a British newspaper that he had not been talking of a separate Muslim sate, but only of a Muslim bloc within the Indian federation. REFERENCE: The myth of history By Prof Shahida Kazi March 27, 2005 This is a letter written to editor of The Times by Allama Iqbal who clearly disown the words of 1930 Presidential Speech in which he dreamt about a separate homeland. What the crap we have been reading since ages (Courtesy: Marvi Sirmed)

Monday, November 14, 2011, Zil Hajj 17, 1432 A.H

Allama Iqbal Secret Meeting with Saints.

To counter the emergence of fundamentalism in Pakistan, the ruling classes as well as intellectuals are advocating the revival of sufism. However, it is evident that ideas and the system cannot be revived because fundamentalism is a product of a certain time and space and fulfills the needs of that age. Secondly, the very idea of revivalism indicates intellectual bankruptcy and lethargy of our intellectuals who are either not ready or do not have the capacity to understand the very phenomenon of religious extremism and its advent as a result of social, economic and political changes in society. A number of myths are associated with sufis. One of the arguments being that they converted non-Muslims and are responsible for the spread of Islam through the subcontinent. To portray them as missionaries discredits them as an impartial community. To convert someone means that they initially did not believe in the truthfulness of other religions. If this view is correct, it does not explain how they could create goodwill among people belonging to different religions. Moreover, historical evidence shows that they did not make any attempt to convert people. Most of the great sufis lived in northern India where the Muslim population was a minority. Islam spread in Punjab, Sindh, and East Bengal where Brahmins were weak and the tribal system was powerful. Therefore, there are negative impacts of the glorification of sufism. We all know that the successors of the sufi saints exploited their ancestors’ stature and took undue benefits. The shrine culture has always been opposed by the puritans as irreligious and as an attempt to pollute the purity of religion. In the subcontinent this conflict is evident between Deobandis and Barelvis. Revenge attacks on the shrines of some sufi saints has created a gulf between these two sects.To the Taliban, who adhere to the Deobandi creed, it is idolatry to visit shrines and to pray for the fulfillment of wishes. Some liberal intellectuals support it as an expression of cultural unity of different religions where Hindus and Muslim gather in respect of the saint. Considering the whole phenomenon as popular culture according to the anthropological and historical point of view, every society has an elite class that enjoy music concerts, dancing, art, restaurants, clubs and other places for recreation. On the other hand, the masses enjoy popular culture which provides them an opportunity to forget the daily routine of life and indulge in some leisure time at popular festivals. They visit shrines which are easily accessible to them and here they can pray to the saint to provide them with a cure for their ailments, to find them jobs, to save and protect them from evil forces and to make them materially successful in life. Women have their own specific wish list which includes a desire to bear children, to safeguard their marriage and have a loving relationship with their husband. It indicates the helplessness of not only women but also men. When the state and society leave them without any service, the ordinary man has no option but to go and pray to a saint, to mediate between the individuals and God for fulfilment of their wishes. As a majority of people live in poverty and misery, they are threatened by insecurity. Visiting a sufi shrine to pay homage to the saint gives them a sense of satisfaction. REFERENCE: Past present: Why Sufism? By Mubarak Ali October 23, 2011 

Alif - Is Sufism a parallel religion (1/4)


Deviated Sects The Soofees The Naqshabandi Tariqah Unveiled Author: Al-Hidaayah, Colombo Sri Lanka

Monday, November 14, 2011, Zil Hajj 17, 1432 A.H.

Alif - Is Sufism a parallel religion (2/4)


There are some people who, in view of the present religious extremism, believe that if Sufi teachings are revived, religious intolerance and fundamentalism may be controlled. The attempt to revive the past system and old ideas is not a new phenomenon. Those societies which are backward and have no creative and innovative capability to come up with new ideas and thoughts in response to new challenges look around and search for some old and used ideas as tools to solve their problems. Marx`s comment in this regard, in The Eighteenth Brumaire of Louis Bonaparte, is very relevant. He writes that “And just when they seem engaged in revolutionising themselves and things, in creating something that has never existed, precisely in such periods of revolutionary crisis they anxiously conjure up the spirits of the past to their service and borrow from them names, battle cries and costumes in order to present the new scene of world history in this time-honoured disguise and this borrowed language.” Thus, those who argue about the usefulness of past, fail to realise that every system is the product of a specific time and space. It plays its role and, after that, becomes redundant. Changing circumstances require new and fresh responses to meet the emerging challenges. In the subcontinent Sufism flourished in the 13th century almost at the same time as the establishment of Turkish rule in India. It was the period of struggle against the local rulers who were fighting to check the political domination of the invaders. At this critical juncture, the Sultans of Delhi needed the spiritual support of the Sufis to inspire their soldiers to fight against the infidels. That`s why they supported the Sufis and sought their blessing in case of war as well as in any crisis. Two leading Sufi orders Chishtiya and Surawardiya played an important role during the Sultanate period. Their philosophy of wahdat al wujud created religious tolerance and checked religious conflict between the Hindus and the Muslims. The same policy was followed by the rulers who fully realised that they could not sustain the occupation relying only on military power. The subjugated people need to be assured that they would be treated with tolerance. The khanqahs and shrines of Sufi saints established a parallel system to keep the people satisfied with the political system. Generally, Sufis do not incite the people to rebellion or encourage them to protest against the rulers. They exhorted the people to endure sufferings and seek spiritual salvation for their worldly problems. Submission and obedience were principles which were observed by their disciples. Realising their spiritual importance, Sultans and the nobility built monasteries for them and financially supported them to maintain their establishment. The Sufis always relied on the donation of the rulers or nobles. This is how the Sufis of the Sultanate period supported the political system and never raised a voice against it. However, the situation changed during the Mughal period. Once Akbar extended his empire and consolidated the power of the Mughal dynasty, the Mughal Emperors didn`t need the support of Sufi saints and their blessing. Akbar briefly expressed his devotion to Shaikh Salim Chishti and Khawaja Moinuddin, but he did not involve them in his political affairs. He brought the Hindus and Muslims together politically and socially following the policy of sulh-i-kul or peace with all. It created a shared culture and shared history in which both communities equally contributed. It continued throughout the Mughal rule. Thus, tolerance was achieved politically without any assistance of the Sufis, putting the Sufis in the background rather than in the forefront. The emperors were not pursuing them for any blessing. Dara Shikok`s interest in Sufism was more academic than a means to apply it in practical politics. And we can see that his Sufi mentors did not save him from his disaster. Interestingly, with the decline of the Mughal Empire the institution of Sufism also declined. During the later Mughal period when there was political anarchy and social breakdown, a large number of fake Sufis emerged who were fooling people with their tricks. With the collapse of the political system and social values, both the rich and the poor, in a state of helplessness, began to believe that Sufis, who impressed them by keeping long hair, wearing saffron coloured dress and numerous stone rings on their fingers, would solve their day to day problems through their spiritual power. However, the whole scene changed during the colonial period and establishment of their political system. Political stability relegated Sufism to an insignificant position. Those in Pakistan, who are interested in fighting against religious extremism, should first understand it in the present context and then encounter it with fresh ideas to change the political and social structure of the society. Society can neither be reformed by reviving old and rusted ideas nor by delivering sermons and reciting Sufi poetry. REFERENCE: Past present: Is Sufism relevant to our time? By Mubarak Ali February 7, 2010

Saturday, November 12, 2011, Zil Hajj 15, 1432 A.H.

Dr. Masooduddin Usmani Exposes Blasphemous Barelvis-Deobandis.


Deviated Sects The Soofees The Naqshabandi Tariqah Unveiled Author: Al-Hidaayah, Colombo Sri Lanka

Alif - Is Sufism a parallel religion (3/4)


Friday, November 11, 2011, Zil Hajj 14, 1432 A.H.

Sufis are known to be Habitual Liars, and Haroon ur Rasheed is a Sufi and not only that his Tilt is toward Deviant Mawdudi and his Kharji Cult Jamat-e-Islami - Imam Muslim's Sahih Muslim (Traditions of Prophet Mohammad (PBUH) defines that "

وحدثني محمد بن أبي عتاب قال حدثني عفان عن محمد بن يحيى بن سعيد القطان عن أبيه قال لم نر الصالحين في شيء أكذب منهم في الحديث - ص 18 - قال ابن أبي عتاب فلقيت أنا محمد بن يحيى بن سعيد القطان فسألته عنه فقال عن أبيه لم تر أهل الخير في شيء أكذب منهم في الحديث قال مسلم يقول يجري الكذب على لسانهم ولا يتعمدون الكذب

الصفحة الرئيسية » الحديث » صحيح مسلم » مقدمة » باب أن الإسناد من الدين والرواية لا تكون إلا عن الثقات وجواز جرح الرواة وأنه ليس من الغيبة المحرمة

Courtesy: Ministry for Religious Affairs Saudi Arabia

Explanation of The Preface of Sahih Muslim - Shaykh Yahya al-Hajooree

God’s Curse on a Liar – Says Haroon ur Rasheed


Courtesy: "PKpolitics" Haroon Rasheed, a senior journalist and columnist claimed on 27th January 2010 as a guest in Kashif Abbasi’s program Off The Record that he received three plots from the government, which he was ready to return to set a good example. PKPolitics highly appreciated Haroon’s offer towards becoming good role model in journalist society. Respectable journalist Haroon Rasheed was again a guest in yesterday’s program of Kashif Abbasi, where he claimed that he never received any plot and sent God’s curse on liar. God’s Curse on a Liar – Says Haroon Rasheed OCTOBER 31, 2011

Alif - Is Sufism a parallel religion (4/4)


Deviated Sects The Soofees The Naqshabandi Tariqah Unveiled Author: Al-Hidaayah, Colombo Sri Lanka

No comments: