Pakistan's National Narrative and History (Sujag Videos)

Reinterpretation of South Asian History. In conversation with Mr Kashif Baloch and Sujag Videos

Courtesy: Sujag Videos http://video.sujag.org/amirmughal SUJAG http://sujag.org/

References:

1 - Hayat-e-Javed by Altaf Hussain Hali

2 - Hayat-e-Sir Syed by Ziauddin Lahori

3 - Hayat-e-Tayyaba Shah Ismaiel Shaheed by Mirza Hairat Dehlvi

4 - Shah Waliullah Dehlvi Ke Siyasi Maktubat by Khaleeq Ahmad Nizami

5 - Tareekh Awadh by Mohammad Najmul Ghani Khan Rampuri

6 - Siyar-ul-Mutakhkherin by Sayyid Ghulam Husain Khan Tabatabai

7 - 1857 Majmua Khwaja Hasan Nizami

8 - Maktubat-i Imam Rabbani by Ahmad al-Fārūqī al-Sirhindī Mujaddid Alf saānī

9 - Mabda wa Maad by Ahmad al-Fārūqī al-Sirhindī Mujaddid Alf saānī

10 - Fuyuz Al- Haramayn by Shah Waliullah Dehlvi

11 - The Life and Work of Sir Syed Ahmed Khan by Colonel G.F.I. Graham

12 - Āb-e Kausar (The Water of Kausar), covering the Pre-Mughal (711-1526) by Sheikh Muhammad Ikram

13 - Rūd-e Kausar (The River of Kausar), covering the Mughal period (1526-1800) by Sheikh Muhammad Ikram

14 - Mauj-e Kausar (The Wave of Kausar), covering the post-Mughal (1800-1947) by Sheikh Muhammad Ikram


15 - 1857 Ke Chand Aham Kirdar ebooks by Ziauddin Lahori

Secret History: Bloody Partition of India 1947.

"The street was short and narrow. Lying like the garbage across the street and in its open gutters were bodies of the dead," writes Bourke-White's biographer Vicki Goldberg of this scene. ---- In pictures: India's partition  -----Three months before the partition of the subcontinent, in an interview with Doon Campbell of Reuters, Jinnah firmly stated: "The new state will be a modern democratic state with sovereignty resting in the people and the members of the new nation having equal rights of citizenship regardless of religion, caste or creed." He repeated this on August 11, 1947, whilst addressing the members of his Constituent Assembly, making it doubly clear to them that religion is not the business of the state. He told them: "You are free, free to go to your temples, you are free to go to your mosques or to any other places of worship in this state of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State." He could not have been more explicit. ---- Our learned men have it that the first steps taken in the Republic of Pakistan towards the framing of a constitution was the moving of the Objectives Resolution in the Constituent Assembly on March 7, 1949, by the prime minister, Liaquat Ali Khan. The view is that this Resolution was intended to be a mish-mash of the general principles of an 'Islamic' state and the accepted concepts of a modern 'democratic' state. What the mish-mash has resulted in is a variety of conflicting interpretations, the orthodox and the obscurantists claiming that the Islamic tenets dominate and the more progressive, forward-looking plumbing for the democratic parliamentary way of governance. ----- When it was moved, the non-Muslim members of the Assembly expressed their fears that were the Resolution to be passed maulanas would gain the upper hand, and some questioned the phrase stipulating that the "state will exercise authority within the limits provided by Him." What are the limits proscribed by God, they asked, and who will define those limits? Will it be the mullas or the gentlemen of a more liberal bent of mind? Could a non-Muslim become the head of state, for example? Liaquat Ali Khan's response was rather ambivalent--in an Islamic state, he said, it would be "absolutely wrong to say that a non-Muslim cannot be the head of administration under a constitutional government." Maulanas held differently and firmly : "The Islamic state means a state which is run on the exalted and excellent principles of Islam [and it] can be run only by those who believe in those principles....". ---- Dispute and divergence of view, disagreement and differences from day one. Yet, the honourable gentlemen of the Assembly, most of whom must have been present on August 11, 1947, when Mohammad Ali Jinnah laid down for them the principles which he wished to be embodied in the constitution of his country, took it upon themselves that day to repudiate the man responsible for putting them where they were. ---- Hasan Zaheer, of the erstwhile all-powerful CSP, in his book 'The Separation of East Pakistan', writing on constitution making, has this to say on the contentious Resolution: "Liaquat Ali Khan, while moving the Objectives Resolution, claimed that since it provided for the exercise of power and authority of the state 'through the chosen representatives of the people', the Resolution naturally eliminates any danger of the establishment of a theocracy. ------ Little did he realize the opening that the Resolution was giving to the obscurantists and what the Munir Report called 'political brigands and adventurers, even nonentities' to exploit the name of Islam in mundane political affairs and jolt the foundations of the state from time to time. None of the three covenants of the Muslims of the subcontinent, which spelled out the unanimous demand for a separate Muslim homeland, or homelands--the Lahore Resolution of 1940, the Madras Resolution of 1941, and the Pakistan Resolution of the Legislators' Convention of 1946--or the debates leading to these resolutions had mentioned anything about an Islamic state. Over the years, the Resolution proved a perennially divisive point of reference in the polity of Pakistan." ----- It is this Resolution which forms the preamble to the Constitution of 1973, and it is this Resolution which, as Article 2A, is a substantive part of the Constitution, and which has more than proven that it is indeed not only highly divisive but also destructive. And, to boot, our great makers, breakers and amenders cannot even get it right. In the preamble, in one sentence, the original resolution has been adhered to: "Wherein adequate provision shall be made for the minorities freely to profess and practise their religions and develop their cultures;" whereas in Article 2A which forms the Annex to the Constitution in the very same sentence the word "freely" has been omitted. Whether this was done wittingly or unwittingly is not known, but the question is that after the passage of 16 years since 2A was inserted by PO No.14 of 1985 why has it not been corrected? Is there a motive behind the omission of the highly pertinent and important word? Were our amenders plain sloppy, or were they wicked? REFERENCE: Back to Jinnah By Ardeshir Cowasjee 03 February 2002 Sunday 19 Ziqa'ad 1422 http://archives.dawn.com/weekly/cowas/20020203.htm Special Thanks to BBC for the Picture http://news.bbc.co.uk/2/shared/spl/hi/pop_ups/06/south_asia_india0s_partition/html/7.stm

Blatant and Flagrant Racism of Sir Syed Ahmed Khan in 1887

"QUOTE"

A LECTURE was given by the Hon'ble Sir Syed Ahmed Khan, before a large and very influential audience of Mahomedans in Lucknow, on 18th December, 1887, at 8.30 P.M., in the Baradari, Kaisarbagh, on the attitude the Mahomedan community ought to assume towards the Government, the political questions of the day, and the Bengali movement. The meeding was attended not only by the Mahomedans of Lucknow, but by gentlemen who had come from all parts of Upper India to be present at the Mahomedan Educational Congress. It represented the intellect and the aristocracy, the brain and the muscle, of the Mahomedan community. There were present the taluqdars of Oudh, members of the Government Services, the Army, the Professions of Law, the Press and the Priesthood; Syeds, Shaikhs, Moghals and Pathans belonging to some of the noblest families in India; and representatives of every school of thought, from orthodox Sunni and Shiah Maulvis to the young men trained in Indian colleges or in England. The Syed's speech lasted an hour and a half, and was delivered with great eloquence. It was received with enthusiastic applause. The chair was occupied by Munshi Imtiaz Ali, the [[2]] legal adviser of the Oudh Taluqdars' Association, a distinguished pleader belonging to an ancient and noble Arab family of Oudh. The speech was delivered in Urdu, taken down by Munshi Aziz-ud-din, and afterwards revised by Sir Syed himself. The substance of the lecture was as follows:--

{10}[*10*] Think for a moment what would be the result if all appointments were given by competitive examination. Over all races, not only over Mahomedans but over Rajas of high position and the brave Rajputs who have not forgotten the swords of their ancestors, would be placed as ruler a Bengali who at sight of a table knife would crawl under his chair. (Uproarious cheers and laughter.) There would remain no part of the country in which we should see at the tables of justice and authority any face except those of Bengalis. I am delighted to see the Bengalis making progress, but the question is — What would be the result on the administration of the country? Do you think that the Rajput and the fiery Pathan, who are not afraid of being hanged or of encountering the swords of the police or the bayonets of the army, could remain in peace under the Bengalis? (Cheers.) This would be the outcome of the proposal if accepted. Therefore if any of you — men of good position, Raïses, men of the middle classes, men of noble family to whom God has given sentiments of honour — if you accept that the country should groan under the yoke of Bengali rule and its people lick the Bengali shoes, then, in the name of God! jump into the train, sit down, and be [[12]] off to Madras,/6/ be off to Madras! (Loud cheers and laughter.) But if you think that the prosperity and honour of the country would be ruined, then, brothers, sit in your houses, inform Government of your circumstances, and bring your wants to its notice in a calm and courteous manner. REFERENCE: SPEECH OF SIR SYED AHMED AT LUCKNOW [1887] http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/txt_sir_sayyid_lucknow_1887.html

"UNQUOTE"

Secret History: Bloody Partition - 1

http://www.youtube.com/watch?v=WegxL_jF-Ro

“PEOPLE from both sides behaved like beasts,” says Sarjit Singh Chowdhary, a retired brigadier, offering an indisputable overview of the events in Punjab during the year that India was partitioned. His testimony is among the innumerable first-person accounts that comprise the core of Ishtiaq Ahmed’s meticulously researched thesis on the direst events of 1947, The Punjab Bloodied, Partitioned and Cleansed (Oxford University Press). Essentially an invaluable oral history of events in the Punjab during that decisive year, it serves as an overarching cautionary tale. A number of themes emerge from its pages as the circumstances of 65 years ago are graphically resurrected in the words of those who experienced them firsthand. Among the crucial incidents that preceded the bloodbath was Master Tara Singh’s provocative waving of the kirpan outside the Punjab Assembly in Lahore following the resignation of the Unionist-led Khizr ministry, in the wake of a Muslim League agitation. Here, one of the numerous counterfactuals of that period rears its head. The League, hitherto not particularly influential in provincial affairs, won the largest number of seats in the 1946 elections but fell short of a majority. A coalition with the Congress was within the realm of possibility, but the largest nationalist party’s hierarchy decided against it. On the one hand, its demurral is perfectly understandable. On the other, it is hard not to wonder whether such an arrangement might not have saved lives. Some of the initial instances of communal strife involved attacks by Muslim mobs on Sikhs in villages near Rawalpindi in March 1947, as well as clashes in the garrison town itself. There was turmoil in Lahore during the same period. It was still unclear at that point whether a Muslim-majority state called Pakistan would emerge — and the question of the shape it might take was even murkier. Many Sikhs and Hindus believed, for instance, that if a divide occurred, Lahore would be a part of India; after all, much of the city’s property belonged to non-Muslims, and it hosted crucial Sikh shrines. At the same time, quite a few Muslims in Amritsar and Jalandhar expected those cities to be assigned to a putative Pakistan, notwithstanding their non-Muslim majorities. These seemingly unrealistic notions were prodded in some cases by political leaders. It’s useful to remember, though, that in those days reality was a rapidly morphing construct. As Ishtiaq Ahmed points out time and again, the Radcliffe boundaries — delineated by an Englishman who had arrived in India for the first time just a few weeks earlier — were officially announced a couple of days after partition. The mid-August cut-off point wasn’t public knowledge until Lord Mountbatten’s June 3 announcement. The haste with which the British colonial power withdrew from the subcontinent has often been cited as a leading cause of the gory disarray that followed. After all, the initial deadline for the transfer of power was June 1948. Whether the Punjab situation would have been ameliorated to some extent by a longer deadline and an earlier demarcation of the new international boundary is a moot point, although it’s certainly possible that a more orderly transition would have facilitated a less rancorous divide. It might have helped, too, had Mountbatten been able to fulfil his ambition of serving as governor-general of both countries in the immediate aftermath of independence. Another question that the book raises is whether a division of Punjab was an inevitable consequence of the subcontinent’s partition along communal lines. The Muslim League was keen to claim the province as a whole, and entered into comprehensive negotiations with the Sikh leadership as a means of facilitating this outcome. The Sikhs were understandably wary of Mohammad Ali Jinnah’s assurances of virtual autonomy, given the focus on Islam as a determining factor for the forthcoming divide. The vast majority of witnesses, including many of those who lost most of their families in the Punjabi holocaust, testify to a broad communal harmony in the run-up to 1947. Some Muslims resented the deplorable Hindu tradition of excluding them from kitchens, but many others accepted the prohibitions on breaking bread together as a cultural norm. The extent to which class resentment might have contributed to the conflict is insufficiently explored in the testimonies, possibly because it was largely a subliminal factor. It is universally accepted that innocents were subjected to the vilest atrocities, but it’s vital to remember that they were perpetrated by Sikhs, Muslims and Hindus alike — with reports or experiences of incredible cruelty elsewhere commonly cited as a provocation. It is perhaps even more important to note the innumerable instances of folks from all backgrounds keeping their heads when all about them were losing theirs, and not letting the vitriol that was seeping through the land of the five rivers poison their hearts. An incredible number of survivors acknowledge that they owe their lives to awe-inspiring acts of kindness by friends, neighbours and sometimes even strangers belonging to supposedly rival communities. In some cases, political affiliations clearly played a role: for instance, nationalist Muslims resistant to the clarion call for a separate homeland and communists on both sides of the deepening divide often did what they could to ameliorate the consequences of the communal frenzy that climaxed in the weeks following freedom at midnight. The appearances of the resolutely secular Jawaharlal Nehru are often cited as a crucial factor in quelling or pre-empting outbreaks of violence. By the same token, the instigative acts and rhetoric of the Muslim League National Guard, the RSS and the Akalis frequently figure as retrograde influences. Could anything short of a renunciation of the partition project have prevented the bloodbath? Eventually, well-armed military escorts protected many a refugee convoy. It should, of course, never have come to that. Although the tragedy lies 65 years in the past, it has vitiated relations between India and Pakistan ever since and continues to undermine the powerful logic of harmonious coexistence. Ishtiaq Ahmed’s probingly piteous account of how the Punjab suddenly went pear-shaped in 1947 ought to serve as prescribed reading particularly for those who continue to pursue the pathetic notion that the carnage was either inevitable or necessary. REFERENCE: Blood on the tracks of history Mahir Ali 18th April, 2012 http://dawn.com/2012/04/18/blood-on-the-tracks-of-history/

Secret History: Bloody Partition - 2

http://www.youtube.com/watch?v=w78ZCAQz0KU

ILYAS Chattha’s book, Partition and Locality: Violence, Migration, and Development in Gujranwala and Sialkot, 1947–1961, aims to “further the study of the impact of Partition and its aftermath in the Pakistani Punjab.” (page 252) On that score at least, it has succeeded; and then some. By its own modest admission, this book is the latest offering to the vast corpus of literature that already exists on Partition. That in itself is reflective of Partition’s enduring legacy (enough for it to become a proper noun). Not only is it a wound that has yet to completely heal but it is also an event, or as some would argue, a process, that has yet to be fully understood. Indeed, Chattha too, as with virtually everyone who has ever worked on Partition, tries to grapple with how communities living relatively harmoniously over generations could turn on one another so viciously. As he suggests, there certainly were societal divisions and conflicts, religious and otherwise, but none that would warrant the sheer barbarity and visceral hatred that characterised Partition. To make sense of this, Chattha looks at the cities of Sialkot and Gujranwala and their experiences of Partition-related violence, resettlement, and recovery. This focus on localities is a welcome approach and one that is a distinguishing feature of the recent writings on Partition. Even in those instances, however, Lahore and Amritsar have predictably attracted greater attention in relation to other districts and towns. In contrast to its regional and national variants, this approach highlights the differentiated nature of violence and recovery across various localities.

Despite this variation, both Sialkot and Gujranwala have much in common. According to the author, both were plagued by intense violence and the consequent migration of Hindus and Sikhs. Both also played host to large numbers of Muslim refugees and managed to recover and develop following the chaos of Partition. That said, much the same could be said about any other district in central and northern Punjab. What marks them out though, are their contrasting local and industrial profiles. Gujranwala’s position in central Punjab distinguished its pattern of violence, resettlement, and recovery from Sialkot which was a thriving industrial city, remade into a border town by a callously drawn line which divided the subcontinent in August, 1947.

In the first of the three parts to the book, Chattha examines the pre-Partition history of both cities. Starting from pre-colonial times through to 1947, he sketches a brief history of their differentiated patterns of urban settlement and economic activities. The “colonial inheritance” of both cities is also examined in detail, which makes for interesting reading in its own right. Gujranwala and its satellite towns were important sites within the railway network while their artisan castes, especially the Muslim Lohars and Tarkhans, were renowned for their skills in metalworking and carpentry. Sialkot, on the other hand, became a thriving export-led industrial centre for surgical and sports goods. Having introduced us to both cities, Chattha then embarks on the second section of his book which looks at the patterns of violence and displacement that began in March, 1947. This is where the book gets really interesting. While recognising the “spontaneity” of Partition violence, he also emphasises its organised nature. This is a very important argument. While other historians have also looked at the meticulous planning and organisation that went into massacres and forced evictions, Chattha masterfully locates the agents that were involved in violence and examines the local specificities that led to violence in both Sialkot and Gujranwala.

The case of Gujranwala is particularly interesting. In this instance, violence against Hindus and Sikhs was orchestrated by the Lohars who drew on an ample stockpile of weapons — knives, daggers, swords, carbines et al. — which they were famous for producing. Among many incidents, this group, in connivance with individual railway drivers who were at times drawn from the same caste, ambushed trains carrying Hindu and Sikh refugees to India. What followed was a systematic slaughter of non-Muslims and the looting of their possessions. In both cases, violence accompanied and was often encouraged by the rapid breakdown of state authority. This in turn was further worsened by the active participation of policemen and state functionaries whose job it was to ensure law and order. For a visual depiction of this trend, look no further then the scene in the movie Earth in which Amir Khan expresses his satisfaction at the firemen pouring fuel onto the flames consuming the houses of non-Muslims in Lahore. As with Amir Khan’s character, the actual protagonists involved in massacres, rapes, forced conversions and looting justified their actions in terms of seeking revenge for their hapless co-religionists who were being put to the sword in East Punjab. As should be obvious, the killing teams in East Punjab used exactly the same justifications for their actions. Having established that, the author then leads us into the third part of his book which examines the post-Partition period and the challenges of resettlement and economic recovery in both cities. Both localities were demographically transformed by the en-masse migration of non-Muslims and the influx of Muslim refugees from East Punjab. Chattha makes the interesting point that this displacement created opportunities for both locals and refugees in different sectors of the economy. In this sense, both cities also ‘gained’ from Partition. Also intriguing is his analysis of the state’s role in refugee resettlement and economic development.

The real strength of this book though, is in the source material that Chattha has collected. Amongst the many materials this book is based on, are FIRs that he has collected from thanas. As someone who has had the distinct privilege (sarcasm intended) of working in Pakistani archives and record offices, I can only admire Chattha for his perseverance in getting hold of these records. He also supplements these sources with his use of interviews with both the perpetrators and victims of Partition. Particularly poignant are the accounts of “dindars” who chose conversion to Islam over certain death and dispossession. One only wishes, though, that more space could have been devoted to what is undoubtedly the strength of this book: its superb analysis of localised violence. That in itself would have made a great monograph. But in dwelling on the pre- and post-Partition period this book reads more like a collection of distinct (though well-argued) sections rather then a harmonious whole. Returning to one of his important arguments in relation to organised violence, Chattha suggests that “violence was politically, rather then religiously or culturally motivated. The political aims were not so much tied into the wider All-India issues but were to attain local power and territorial control.” (page 255) Like others, I am also sympathetic to this view. Yet, (and this is a general comment, not a criticism of this book) these explanations often betray an eagerness to understand violence in largely functionalist or materialist terms.

Clearly, barbarity is more comprehendible when wrapped up in motives considered to be ‘rational’ and ‘calculated.’ And yet, there remains the uneasy ‘irrationality’ of violence to contend with, which invokes the abstract (read incomprehensible) notions of ‘community’ and ‘faith.’ Both can’t be easily reconciled, especially by those who despair at the sheer ‘irrationality’ or ‘madness’ of Partition violence. And so we end from where we began. Does this book advance our understanding of Partition? The answer to that is unequivocally yes. And yet, as any historian would acknowledge, there are no easy answers. This is where writers like Saadat Hasan Manto and poets like Amrita Pritam step in; for they evocatively capture the sense of bewilderment that lies behind any work on Partition. And therefore, even after all is said and done, Partition continues to defy comprehension. For the moment though, Ilyas Chattha’s book is as good. REFERENCE: COVER STORY: The bewildering violence of Partition Reviewed by Ali Raza 15th April, 2012 The reviewer has a PhD in South Asian History from Oxford University Partition and Locality: Violence, Migration, and Development in Gujranwala and Sialkot, 1947–1961 (HISTORY) By Ilyas Chattha Oxford University Press, Karachi ISBN 9780199061723 http://dawn.com/2012/04/15/cover-story-the-bewildering-violence-of-partition/

Secret History: Bloody Partition - 3

http://www.youtube.com/watch?v=o_ffnvBcUXc

YOU have to take a maulana seriously when he says that founding a modern state on the basis of religion is no guarantee of its success. Maulana Abul Kalam Azad was one such person whose 54th death anniversary passed quietly by on Feb 22. The life and works of this multidimensional man have indispensable value for aficionados of Urdu, students of the Independence movement and those concerned with the future of South Asia. My intention here is not to write a hagiographic portrait of Azad, but to pick up vignettes to shed light on his personality and relevance. Azad was a firm believer in unity in diversity but the unwavering nationalist was let down by key Congress leaders in the run-up to Partition, a disappointment he did not divulge during his lifetime but that he instructed be incorporated in the posthumous edition of his book India Wins Freedom. His assessment of the personal and political characteristics of the domineering figures of the 1940s helps us understand not just the high politics of Partition but also the resultant bitterness that afflicted Azad until his death. Jawaharlal Nehru and Azad were more than lifelong political comrades. Azad’s affection for Nehru was based on a personal bond that evolved over years of friendship. But he was mindful of Nehru’s weaknesses which at crucial times clouded his political judgment. He felt Nehru was an ‘impulsive’ man, prone to succumbing to flattery. In his Ghubar-i-Khatir (1946), a masterpiece of Urdu prose, Azad mentions how in Ahmednagar Fort prison he would be up before dawn and at that quiet hour, the only disturbance would be Nehru’s mild snores and sleep-talk — always in English. Azad observes that sleep-talk is often the trait of people guided more by emotions than reason. “Whether awake or asleep, Jawaharlal’s actions are dictated by emotions,” he wrote. Azad was saddened when his favourite, Nehru, conceded to the idea of Partition. He warned that “history will never forget us if we agree to Partition. The verdict would be that India was divided not by the Muslim League but by Congress”. Moreover, for Azad, “Vallabhbhai Patel was the founder of Indian partition”. Patel was a pro-Hindu Congress leader who became independent India’s first home minister and deputy prime minister. These harsh assessments, as Azad had willed, appear in posthumous editions of India Wins Freedom. To avoid cracks in Congress unity, he chose not to make disagreements public during his lifetime. Mohammad Ali Jinnah and Azad followed divergent political paths. Both towering Muslim politicians, they often clashed politically about the future of India and the place in it of Muslims. According to Azad, “Pakistan was for Jinnah a bargaining counter” and the division of India, instead of resolving the communal problem, would turn it into inter-state rivalry with Muslims in Hindu-majority regions being in a state of permanent disadvantage. Azad chose to remain quiet about the role of Congress stalwarts in expediting Partition and blamed Jinnah for India’s division. In retrospect, a more valuable contribution may have been calling the bluff of the likes of Patel instead of staying quiet in the name of party unity. Partition continued to haunt Azad after 1947. Presciently, he warned that dividing India on religious grounds would turn the communal conflict into inter-state rivalry leading to militarisation at the expense of human development. He reminded the Muslims who were leaving for Pakistan that religious affinity would not override cultural differences between the migrants and the natives. For him, a shared religion was an inadequate foundation for a state in South Asia given the religious and cultural diversity of the region. In Pakistan, the elite did not heed the pitfalls identified by Azad. He blamed Congress for not accommodating the demand for regional autonomy as propounded by the Muslim League. Post-Independence Pakistan’s ruling elite repeated that mistake, leading to the break-up of the country in 1971. The event also proved Azad right in his belief that religion cannot be the foundation of a state in ethnically, denominationally and religiously diverse societies. The Islamisation of Pakistan has strengthened sectarianism, leaving Muslim and non-Muslim in a state of perpetual vulnerability. Over-centralised states identified with a particular religion cannot come together to form a peaceful region for South Asians. The Muslims in Bharatiya Janata Party’s Hindutva-inspired India, Hindus in Buddhist-dominated Sri Lanka or non-Sunnis in Islamic Pakistan will always be vulnerable citizens, and states not at peace within will not be at peace with each other as neighbours. Azad dreamt of a decentralised subcontinent where diverse ethnic and religious groups could live without fear in a composite culture. Partition shattered his dream and today’s Pakistan, with its rising tide of religious intolerance, would be Azad’s nightmare. What he proposed for undivided India in 1946 — a decentralised state with equal respect for all religions — is precisely what Pakistan needs in 2012. I would conclude with two assessments, one about Azad and one that he made. Azad was president of the Congress party in 1940 and wanted to start a dialogue with Jinnah about the future of India. Jinnah refused to engage in parleys, dubbing Azad a Congress ‘show boy’. Observers may point out that the description would not fit Azad who earned his place in the frontline of the anti-colonial movement. Ghubar-i-Khatir remains readable not only for its flowing prose but also for its superb collection of quoted Persian and Urdu couplets. Being a lover of Urdu and Persian poetry, Azad nevertheless chose to ignore Iqbal and did not include any of his work. Jinnah’s assessment and Azad’s omission might be seen by some as having been dictated by political partisanship. REFERENCE: Politics of Azad 28th February, 2012 http://dawn.com/2012/02/28/politics-of-azad/

Secret History: Bloody Partition - 4

http://www.youtube.com/watch?v=ET008XH17J8

The communal riots of 1947 have been the subject of literature, films and scholarly research. Yet, despite scores of works on the subject, there was still a need for an objective and scholarly account of the way they happened in undivided Punjab. This need has been filled by Dr. Ishtiaq Ahmed who was already well-known in scholarly circles for his work on social science issues in the Asian context (State, Nation and Ethnicity in Contemporary South Asia (1998) and an edited book on religion in Asia). But his latest book is so magisterial in its thoroughness and so meticulous in its research that it should establish him as a major historian of contemporary South Asia. The book begins with a theoretical introduction which describes what ethnic cleansing is and then goes on to give a historical background of the Punjab and the genesis of its partition. This is followed by three 'stages'. The first is the period between January 1945 till 31 March 1947. This is the period of the violence against the Hindu and Sikh population of northern Punjab, especially the area around Rawalpindi. Then comes the period between 24 March till 14 August when, among communal attacks on both sides of the border, the main tragedy was the attack and arson of the Hindus of Lahore. Then is the third stage from 15 August till 31 December of the year when, though the attacks on the Hindus and Sikhs did continue in West Punjab, the real crisis was in the East Punjab where much of the Muslim population was killed or forced to flee to Pakistan by armed Sikh bands. The same kinds of events took place in the princely states of the Punjab and have been described in detail. In the end there are Ahmed's analysis and conclusions which help us answer questions about whether there were organized plans by the Muslims to drive the non-Muslims out of the Punjab or vice versa. In the end, as at the end of each chapter, there are lists of sources used and names of interviewees. This is followed by annexures and an index which make the book very useful for scholars. All accounts establish the fact that pre-Partition Punjab was a tolerant and peaceful society in which Muslims, Sikhs and Hindus lived mostly peacefully. The Hindus did have religious restrictions in terms of eating or mixing too intimately with Muslims, and these must have been resented by some people; but they did not translate into violence. However, the Hindus and Sikhs were generally richer and if they were moneylenders there is ground to believe that they were resented by the Muslim peasants who owed them money. Yet, there is incontrovertible evidence that communal hatred was injected into the equation when the Muslim League used the evocative symbol of religion and promised an Islamic state to the ordinary gullible people. The slogans they used against the Unionist government of Sir Khizar Hayat Khan Tiwana included the most scurrilous attacks on him and his family and portrayed him as an enemy of Islam. From 24 January to 26 February 1947 the Muslim League confronted the Khizar Minstry directly by force and there was much incitement to violence. On 02 March Khizar resigned and from then on the Sikhs and Hindus knew that they would be discriminated against in a Muslim-dominated Punjab. Meanwhile it was becoming clear that the Punjab would be partitioned and this urged the Sikhs to demand a state of their own which would contain Lahore, Nankana Sahib and other Sikh holy places. The violence was precipitated by Master Tara Singh's brandishing of his dagger (kirpan) and aggressive speeches by Hindu Mahasabha leaders. Violence was thus triggered, but the Hindus and Sikhs were quickly outnumbered. Moreover, when it spread to Rawalpindi, it became almost a communal cleansing. Hindus and Sikhs were killed, burnt and the women were raped in attacks which seemed to have been planned by former soldiers. The lower strata of the police did nothing to stop the carnage. But what is especially shocking and inexplicable is that the army, which was still under British officers, did not reach the villages in time to save people. These atrocities had their blowback effect, as we shall see later. REFERENCE: Chain of events Books By Dr. Tariq Rahman Dr. Tariq Rahman reviews an extraordinary new work that traces the causes - and apportions the blame - for the seemingly random violence that erupted across Punjab in 1947 TFT CURRENT ISSUE| April 13-19, 2012 - Vol. XXIV, No. 09 http://www.thefridaytimes.com/beta2/tft/article.php?issue=20120413&page=16

Secret History: Bloody Partition - 5

http://www.youtube.com/watch?v=nG-jrGyqRfI

In Stage Two, Ishtiaq Ahmed reaches the conclusion that the roughs (badmashes) of Lahore and Amritsar, who were mostly Muslims, had a predominant role in the carnage. The roughs of Amritsar sent bangles to their counterparts of Lahore, signifying that they were not avenging attacks on Muslims in the Sikh areas. This resulted in a quantum leap in violence against the non-Muslims in Lahore. The fire at Shahalami Gate of June in which the Hindus were harmed on such a massive scale left them completely disillusioned. After this they started leaving for India en masse. The role of some officials, including police and judicial functionaries, has been described probably for the first time by this author. In the Eastern Punjab the Sikh armed groups started attacking Muslims even from early in the year, but the communal cleansing started only in August when the Sikh leadership knew they would lose by the division of the Punjab without accommodating their demands. Here the atrocities of Rawalpindi and Lahore were repeated on an even bigger scale: murder, arson, rape and pillage were reported on a staggering scale. Here too some functionaries of the state aided and abetted the attackers and even some of the rulers of the Punjab princely states such as the Maharajah of Kapurthala and the Maharajah of Patiala abetted the violence against Muslims. The most important contribution of the author is that he maintains his scholarly objectivity in a subject in which his own emotions are obviously deeply involved. He reaches the conclusion that there was no plan by the Muslims in general or the Muslim League in particular to cleanse Pakistan of non-Muslims. However, in the case of Sikhs, the author concludes that some Sikh leaders such as the Akalis and rulers did have a contingency plan to use force against Muslims in case they did not obtain a Sikh state. Whether this conclusion is correct or otherwise can only be contested by someone who has as formidable a knowledge of this subject as Ishtiaq Ahmed, so I will not argue about it here. However, one thing does seem obvious: the Pindi riots injected the spirit of vengeance among the rank and file of Sikhs in East Punjab. The non-Muslims who left Northern Punjab from March onwards, and the Hindus of Lahore with their tales of atrocities, could not but have created an implacable desire for vengeance among the armed Sikhs. But, being of Pakistani Muslim origin does not mean that in this particular the author is siding with his co-religionists. On the contrary, Ishtiaq Ahmed is probably the only historian of Pakistani origin who suggests that the 'demand for a partition of India on a religious basis was inherently discriminatory' (p. 544). He also points out that the Muslim League leaders were 'fatuously complacent and irresponsible since they did not realize that their Pakistan scheme would inevitably imperil the lives of millions of unarmed Muslims' (p. 545). I would go further and add that if the leaders of the Muslim League had stopped Muslims for using violence against non-Muslims in the Rawalpindi area in March and used the army to help them cross over to India in peace the massacres would not have taken place or, at least, not in the present-day Pakistan area. And it would not have taken place in East Punjab if the Congress and Sikh leaders had pacified the Sikhs and used the army to help Muslims emigrate to Pakistan. But, unfortunately, neither the Indian nor the British leadership took any effective step to save human lives. Ishtiaq Ahmed suggests that Mr Jinnah's decision to become the Governor General of Pakistan instead of allowing Mountbatten to become the joint Governor General of both dominions harmed the Muslims and Pakistan as Mountabetten was no longer responsible for both sides after 15 August. REFERENCE: Chain of events Books By Dr. Tariq Rahman Dr. Tariq Rahman reviews an extraordinary new work that traces the causes - and apportions the blame - for the seemingly random violence that erupted across Punjab in 1947 TFT CURRENT ISSUE| April 13-19, 2012 - Vol. XXIV, No. 09 http://www.thefridaytimes.com/beta2/tft/article.php?issue=20120413&page=16

Secret History: Bloody Partition - 6

http://www.youtube.com/watch?v=6YIInIBaEng

The research methods used by Ishtiaq Ahmed contribute to the authenticity of this work. He uses government reports, letters of officials, intelligence reports, autobiographies, eyewitness accounts and a very large number of interviews of people on both sides of the border. This is a magnum opus, the one major work one writes in a lifetime, and it must have taken the author years of meticulous recording, reading and interviewing. Moreover, as he was dealing with a very emotional subject, the interviewing must have had a deep personal effect upon him. As such, the author should be commended for having written such a masterly account of the partition of the Punjab.

Among the few minor improvements I would suggest are that references to scholarly accounts of language and education, especially with reference to Punjabi, should be added. The author makes no mistake when he refers to these factors but he gives no reference to recent scholarly sources, which needs correction. Another omission, and this is more serious, is the reference to Hobbes while talking about human nature (p. 560), whereas one of the most influential accounts of how ordinary people commit evil by Philip Zimbardo (The Lucifer Effect, 2007)-that certain contingent conditions make us play roles which dehumanize us if differentials of power exist between groups-as well as other theories of how we focus hatred on the out-group and love on the in-group, effectively dehumanizing it, are missing. For a masterly work like this, one would like some inclusion of such theories to explain why people go berserk in such situations like the ones that arose in 1947.

But these are minor quibbles that do not detract from the scholarly stature of the book. I would like to sum up by congratulating the author for undertaking this work, which will remain a milestone in our understanding of the Partition and the roots of violence which threaten this ancient cradle of civilizations. If we have to exist at all, especially when we are nuclear-armed nations, we need to come to terms with the ghosts of 1947 in order to build a South Asia on the model of the Schengen states. This is only possible if, among other things, we understand the past we share, which Ishtiaq Ahmed's work will help us to do. I recommend the book to not only scholars on South Asia but all interested readers and the media. REFERENCE: Chain of events Books By Dr. Tariq Rahman Dr. Tariq Rahman reviews an extraordinary new work that traces the causes - and apportions the blame - for the seemingly random violence that erupted across Punjab in 1947 TFT CURRENT ISSUE| April 13-19, 2012 - Vol. XXIV, No. 09 http://www.thefridaytimes.com/beta2/tft/article.php?issue=20120413&page=16

Allama Niyaz Fatehpuri and his Faith - 14

IS RELIGION FROM GOD OR MAN-MADE?

Books and Documents 03 Mar 2009, NewAgeIslam.Com

The War Within Islam: Niyaz Fatehpuri’s Struggle Against The Fundamentalists by JUHI SHAHIN

Excerpts from a newly published book in Pakistan: The War Within Islam: Niyaz Fatehpuri’s Struggle Against The Fundamentalists

URL: http://www.newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1221

Late. Allama Niyaz Fatehpuri [1884-1966]

Fatehpuri believed that the changes in Islam were brought about by the medium of the hadith (plural – ahadith, sayings of the Prophet). He claimed that many of the ahadith were simply fabricated to suit the ruler of the day. The reason why he could simply state such a conclusion, taking it for granted that people would agree with him, was that almost all the modernists – Sayyid Ahmad Khan, Shibli Nu’mani and even his contemporaries like Muhammad Iqbal, the philosopher- poet – were to a greater or lesser degree all doubtful of the ahadith in their entirety and were urging Muslims to be cautious in relying on them. Sayyid Ahmad disapproved of classical hadith criticism since it was based on the characters of the people relating the hadith, and not on rational criticism of the actual text. [See: Zaman, Ulama in Contemporary Islam, 12. Aziz Ahmad, Islamic Modernism in India and Pakista@n: 1857-1964 (London; Bombay; Karachi: Oxford University Press, 1967), 49-50., Murad, Intellectual Modernism of Shibli Nu’mani, 186-245. From: Shibli Nu’mani, Sirat al-Nu’man (Lahore: Kutub Kha@nah-i Azi@ziyah, 195?), 170-245. Ibid., Smith, Modern Islam in India, 117]

====================================

Dear Sultan Sahab,

BACK TO THE ORIGINAL TOPIC OF NIYAZ FATEHPURI:

Sir Syed Ahmed Khan [A Racist Bigot from the Ashraf of India] is being quoted to support. The reality of Sir Syed Ahmed Khan and Hanafi Maulvis [always against Hadith even if the Hadith is authentic but goes against their Rampant Fiqh] are as under:

Dear Mr Sultan,

You wouldn't have suggested to revive Aligarh Movement had you been aware of Racist Face of Sir Syed Ahmed Khan or not not only his Racism and Bigotry towards Newly Converted Muslims [who used to be scheduled caste before their conversion to Muslims faith] but also the Racist Behaviour of Spiritual God Father of Deobandis i.e. Hakeemul Ummat Maulana Ashraf Ali Thanvi [amongst one of rare Deobandi Sufi Mullahs who supported Pakistan and Secular Jinnah but I wonder where did Thanvi Sahab find Ashraf and Ajlaf class division in the so-called Humanist Sufi Literature of Ibn Arabi, Hallaj, Mohasibi, Baghdadi, Rumi, Juwaribi...]. Isn't it strange that Mullahs of India [Deobandi, Ahle Hadith, Barelvis and Shias] had declared that Sir Syed Ahmed Khan was Deviant because he rejected the Hadith and Sir Syed interpreted Quran as per his whim and desire but these Elite Class Mullahs of India [because of their connection to Rampantly Lecherous Mughal Court] and SirSyed Ahmed Khan had one thing in common that both of these were Extremely Prejudiced towards Ajlaf [as per them the Lower Class] and here they violated the very basic spirit of Islam [equality] and message of Quran [supremacy is as per piety not colour and creed]

It is true Sir Syed Ahmed Khan, an ardent advocate of modern education among Muslims and founder of Mohommedan Anglo-Oriental College (MAO) opposed Muslims joining the Congress but it was because of his priority to modern education rather than politics and not because of lack of patriotism. Also, he was representing the interests of upper classes of Muslims i.e. ashraf. Sir Syed was Quran Aloner [means no need of Hadith] but Sir Syed and Mullahs even violated a very Quranic Verse which is openly against any kind of Racism and Racial Supremacy.

Quran alone logic says this about the equality of Human Being:

O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. [AL-HUJRAAT (THE PRIVATE APARTMENTS, THE INNER APARTMENTS) Chapter 49 Verse 13]

"QUOTE"

The position of the Julahas had got thoroughly undermined and this inferior-lowly people (badzaat) were most active in the uproar(1857 rebellion).(Sir Syed Khan 1958:60)

Sir Syed had only the Ashraaf interests in mind when he started his educational movement. In an address at the foundation laying ceremony of ‘Madrasa Anjuman-e-Islamia’ in Bareli where children from the so-called ‘low-caste’ communities used to study, he said that he finds no use in teaching English to them. “It is better and in the interests of the community that they are engaged in the old form of study… It appears appropriate if you teach them some writing and math. They should also be taught small tracts on everyday affairs and through which they know basic beliefs and practices of the Islamic faith.

Sir Syed Ahmad was Flagrant Racist and Bigot and he hated the Ajlaf [Working Class of India particularly Bengalis]

Sir Syed pioneered the cause of English education and rational and scientific thought amongst Indian Muslims. He was concerned only with the future of Muslim Ashraf ; not with the future of all Muslims i.e including the poor. This is not widely realised. He looked upon 'low born' people with contempt. For example, commenting upon qualifications for Membership of the Viceroy's Legislative Council, Sir Syed expressed his deeply rooted class (caste ?) prejudice when he said that 'It is essential for theViceroy's Council to have members of high social standing. Would our aristocracy like that a man of low caste or insignificant origin, though he may be a BA. or an MA., and have the requisite ability, be placed in a position of authority above them and have the power of making laws that affect their lives and property?

All those Deobandi, Barelvi and Ahle-Hadith Mullahs like Ashraf Ali Thanvi, Ahmed Raza Khan Barelvi, House of Shah Waliullah and even Rationalists like Sir Syed Ahmed and Company who Claim the Lease of Islam in Undivided Sub Continent, were Bigot Racist to the core while Deobandi, Bareliv and Ahle-Hadith of India also carried this Filthy Baggage of Sufiism with them in the name of Islam. Their thoughts are as under:

Sayyads, Ashrafs, Ajlafs, Jolahas, Rajputs, etc. Marriages were disallowed between the high caste Ashrafs, Sayyads, Sheikhs or Pathans and the low caste Ansaris, Kunjras or Qureshis. The founder of the Aligarh Muslim University, Sir Sayyad Ahmad Khan, denied backward Muslims entry into AMU and kept its door open only for the Ashrafs. Maulana Ashraf Ali Thanvi wrote a book [Bahishti Zewar - Heavenly Ornaments] in which he said that the Sayyads are the highest caste and after them Ansaris, Qureshis, and Sheikhs but Mughals and Pashtun though High Caste but cannot be compared with Syeds.

Three groups found in Indian Muslims of Bengal:

Ashraf or better class Muslims ? The Syeds, Sheikhs, Pathans, Moghul, Mallik, and Mirza.

Ajlaf or lower caste Muslims ? Cultivating Sheikhs, and others who were originally Hindus, Darzi, Jolaha, Fakir, Mallah, Kula Kunjara, Kasai, Kalal, Dhunia, Abdal, Bako, Chamba, Dafali, Dhobi, Hajjan, etc.

Arzal or degraded class ? include Bhanar, Halalkhor, , Kasbi, Lalbegi, Maugta, Mehra.

"UNQUOTE"

These Rascal Maulvis of India had no sense at all that there is no such thing called High Caste in Islam. If you would go through Holy Scripture of all the three Known Revealed Religions you will be amazed to know that many such professions which are considered low caste Professions were the Professions adopted by Prophets [PBUT] and Companions of the Prophet Mohammad [PBUH]

References:

1 - S M Jain:The Aligarh Movements, Its Origin and Development, 1885-1906.

2 - Paul R Brass.Language, Religion, and Politics in North India Cambridge 1974.

For More Reading:

1 - Hayat-e-Jawed by Altaf Hussain Hali.

2 - Maqalat-e-Sir Syed [Published in Lahore]

3 - Sugata Bose and Ayesha Jalal (eds.), Nationalism, Democracy and Development: State and Politics in India, Delhi: Oxford University Press, 1998-9)

For more explicit and incriminating details on Muta'assib [Extremely Prejudiced India's Muslim Religious Class and Intellectuals of North India - particularly Anti Hadith Hanafi Scholars of Deoband and Bareli]

Caste System, Prejudice and Racism in Mullahs.?

Caste System, Prejudice and Racism in Mullahs - 1

http://chagataikhan.blogspot.com/2009/01/caste-system-prejudice-and-racism-in.html

Caste System, Prejudice and Racism in Mullahs - 2

http://chagataikhan.blogspot.com/2009/01/caste-system-prejudice-and-racism-in_16.html

Caste System, Prejudice and Racism in Mullahs - 3

http://chagataikhan.blogspot.com/2009/01/caste-system-prejudice-and-racism-in_3608.html

Caste System, Prejudice and Racism in Mullahs - 4

http://chagataikhan.blogspot.com/2009/01/caste-system-prejudice-and-racism-in_3178.html

Caste System, Prejudice and Racism in Mullahs - 5

http://chagataikhan.blogspot.com/2009/01/caste-system-prejudice-and-racism-in_1370.html

Caste System, Prejudice and Racism in Mullahs - 6

http://chagataikhan.blogspot.com/2009/01/caste-system-prejudice-and-racism-in_6727.html

Caste System, Prejudice and Racism in Mullahs - 6

Courtesy: New Age Islam http://www.newageislam.com/

The problem of caste among Indian Muslims Islamic Society 11 Jan 2009, New Age Islam

1. Book: Hindustan Me Zaat Paat Aur Musalmaan (Caste System In India And The Muslims)

Author: Masud Alam Falahi - Year: 2007, Pages: 640, Publisher: Al Qazi, New Delhi.

http://newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1108

===================================================================

Dear Sultan Sahab,

These Ashraf - Ajlaf Theorists Mullah or Nawabs should be ashamed of themselves, yet they have the audacity to lament over the Lost Muslim Glory.

No matter whatever these Theorists {Deobandi-Barelvi, Ahl-e-Hadith and Shia Mullahs} say but the fact is that this Hardworking Class [Ajlaf] try to earn Halal Money [lawful earning] through Hardwork by adopting Nobel Professions e.g. Kunjra, Julaha, Bhangi, Chamar, Barhai, Nai.. etc.etc. which are condemned by the Parasite Class above. These Ajlaf were and still are far better.

There is a photo of an Intellectual Pervert i.e. Sir Syed Ahmed Khan on your website above [Please remove his photo because it leaves the bad taste when we discuss Ajlaf and Ashraf on the same website whereas the same Sir Syed termed them "BUDZAAT AUR NEECH" whereas they were Hard Working Noble Men. I send La'anat on these Ignorant Mullahs in view of Hadith below:

Dignity of Labour and Labour Class in Islam

Ahadith of Muhammad (PBUH) :

Abu Hurairah reported from the Holy Prophet who said: Allah did not raise up any Prophet who did not graze goats. His companions asked: you too? ‘yes’ said he, I used to tend goats for the inhabitants of Makkah for some qirats. [Bukhari]

Ayesha reported that the Holy Prophet used to mend his shoes, sew his clothes and work in his household just as one of you works in his own house. She also reported that he was a man among men who used to patch his clothes, milk his goats and engage himself in work. [Tirmidhi]

Zubari-b-Awam reported that the Messenger of Allah said: That one of you takes his rope and then comes with a load of wood upon his back and sells it, and that thereby Allah guards his face, is better for him than that he should beg of men whether they give him or refuse him. [Bukhari]

Meqdam-b-Ma’de Yakrab reported that the Messenger of Allah said: Never has any one eaten a better food than what he has eaten out of the labour of his own hands; and David, the Prophet of Allah, used to eat out of the labour of his own hands. [Bukhari]

Utbah-b-Munzir reported. We were near the Messenger of Allah when he recited – ‘Twa, Sin, Mim’, till he reached the story of Moses. He said: verily Moses engaged himself as a labourer for nine or ten years on condition of keeping his private parts chaste and of food for his belly. [Musnad Ahmed Bin Hanbal and Ibn Majah]

Ayesha reported that the Holy Prophet said: The purest of what you eat come from your own earnings, and your children come from your own earnings. [Tirmidhi, Nas'ai and Ibn Majah]

Abu Zarr reported that the Messenger of Allah said; O Abu Zarr! There is no wisdom like efforts, no piety like self-denial and no goodness like good conduct. [Bukhari]

Refe-b-Khudaiz reported that it was questioned: O Messenger of Allah, which earning is purest? He said: The earning of a man with his own hand, and every honest transaction. [Musnad Ahmed Bin Hanbal]

Abdullah-b-Masud reported that the Messenger of Allah said: To search after lawful earning is compulsory after the compulsory things. [Sunnan Al Baihaqi]

NOW COMPARE THE PIOUS LITERATURE ABOVE WITH THE MULLAH'S FILTH BELOW

As per Dr. Shabbir Ahmed's Research

http://www.ourbeacon.com/

"QUOTE"

What is the Mullah? (By Fazil Deeniyat, Ghulam Jeelani Barq):

Mullah is a specific mentality with some telltale signs:

He is extremely closed-minded, has little tolerance for a follower of another religion. He hardly tolerates beardless Muslims, and belittles those who study the western sciences, or those who wear the western clothes. He is a staunch enemy of the Mullah in the neighborhood Masjid and takes pleasure in denouncing people as Kaafirs.

He self-invites. To please his followers, brings easy recipes for achieving Paradise. He knows little about history and current events. The Mullah is extremely arrogant despite being thoroughly ignorant. He is totally disabled from engaging in rational discussion and takes delight in vain argumentation.

He is a worshiper of the dead Ulama and "Imams" and reviles anyone critical of the dead Mullahs. The Mullah has very twisted, derogatory beliefs about women. His knowledge is good for neither this world, nor for the Next. And so on. That is why and how I hate the Mullah.

DARS-E-NIZAMI (Devised by ‘Imam’ Ghazali) :

Nizamul Mulk Toosi (1018-1092 CE) was the Prime Minister of the Suljuk King Malik Shah, and after him of King Alp Arsalan. Toosi was a Zoroastrian in Muslim disguise (Nihaayat-e-Tareekh-Abbasi, Sheikh al-Hafiz Yousuf Naishapuri). Toosi opened up the Great Nizamia University in 1067 CE in Baghdad. It was the foremost university of the Islamic world with satellites in Khurasan, Neshapur, Damascus, Bukhara etc. Smaller branches existed in Herat, Balkh, Merv, Tashkent and Isphahan in today's Afghanistan, Iran and the former Soviet states. The center in Baghdad had as its principal no less than the top criminal of Islam, 'Imam' Abu Hamid Ghazali who primarily laid down the mindless Nizami syllabus in collaboration with Toosi. Ghazali grossly insulted the exalted Messenger and his noble companions. For example, he wrote that Hazrat Umar used to break his fast not by eating or drinking but by having sex with three concubines. Soon you will see many shining stars like this.

Since 1067 CE when the Nizamia University was founded, nearly a millennium has gone by. Until this day, the syllabus, Dars-e-Nizami, prescribed by these two Criminals of Islam (Toosi and Ghazali) is very much in force throughout the world in the so-called Islamic Madrasahs. It includes nothing but stupidities, and therefore, carries no room for understanding the Last Word of God, Al-Quran.

Chanting to repel the invaders:

To get a glimpse of the conspiracy of Nizamul Mulk Toosi, just one example should suffice. As the Prime Minister of the Suljuk Empire, he advised the two successive kings not to build any defenses for the Empire. He claimed that his students in the Madrasahs would work on rosary beads and do Wazifas (chanting of verses) and repel the enemy. Even today, the nonsensical sixteen ‘Uloom (sciences) prescribed by Nizamia consume eight years of the life of the Muslim youth rendering them useless for this world and the next. Ironically, ask any Mullah who has gone through these Madrasahs for eight years as to who the founder of Darse Nizami was, and there is a very good chance he won't have an answer!

"UNQUOTE"

Dear Sultan Sahab,

What I have learned through different sources that these Deobandis and Barelvis are basically the same with minor differences they both allegedly follow the Fiqh [Attributed to Imam Abu Haneefah] Hanafi and his followers and books these Deobandi and Barelvi read, quotes of which are as under:

Radd al-Muhtar ala ad-Dur al-Mukhtar is a book on Islam by 19th century Hanafi Scholar Ibn Abidin. A commentary on Imam al-Haskafi's Durr al-Mukhtar, it is commonly known as Radd al-Muhtar. It is said to be a compilation of the great Fatwas of Imam Abu Hanifa [May Allah have mercy on his soul], and Hidayah is the name of a famous Hanafi juridical work by Burhan-ud-din Ali bin Abi Bakr al-Marghinani (1152-1197) which is considered widely authoritative as a guide to Fiqh amongst Muslims in Central Asia, Afghanistan and India, and is the basis for much of the Anglo-Islamic law in India and Pakistan.

Now read the excerpts from these two Books through which Deobandi and Barelvi Calamity in Pakistan want to Implement Islamic Law. Rampant Lal Mosque Anarchist, Binori Town, Madressah Haqqania, Talibans and other such Anarchist called these perversions mentioned below The Islamic Law!

"QUOTE"

1 - Be the curse of Allah be on those who reject Imam Abu Hanifa (Muqadimah dar Mukhtar)

2 - When The Prophet Issa [Jesus - PBUH] will come back he will follow the Madhab [Fiqh] of Abu Hanifa (Muqadimah dar Mukhtar)

3 - Khidr spent 30 years to learn knowledge from Abu Hanifa, then Qushayri learnt from Khidr during 3 years and he wrote more than 1000 books and put them in a box in the sea. When Isa aley salam will take these books and act upon them. (Muqadimah dar Mukhtar)

3 - Is someone pays a woman to do zina [adultery] , there is no hadd [no punishment] ( Dar Mukhtar, kitab Hudud, fatawa khaniyah misr vol 3 p 508, kanz daqaiq ed deoband p 180, and this fatwa is attributed to Imam Abu Hanifa while his two students say there is hadd [Adultery Law]. It is well known that the hanafi books of fiqh there is no Chain of Narration [isnad] to their Imam)

4 - The salary of the prostitute is halal [lawful] (Chalpi shara Wiqayah)

5 - If he pays a woman to do zina or wati [Adultery or Intercourse] or if he says I will give you so much dirham or she says give me so much, there is no had [no punishment under Adultery Law] (Alamgiri, vol 2 p 168)

6 - If someone does jima [intercourse] with an animal or with a dead or a young girl and there is no inzal [ejaculation] , then ghusl [bathe] is not wajib [obligatory] (Dar Mukhtar Kitab taharah, masail ghusl, aussi Alamgiri, Kitab taharah)

7 - If someone does sodomy with a woman who fasts or a man who fasts, their fast is not broken (Hidayah, Kitab Sawm)

8 - If a young boy of 10 does Jima [intercourse] with a balighah [adult] Woman, there is no Ghusl [bathe]( Alamgiri Kitab taharah)

9 - If someone enters his penis in his dubur (anus), then ghusl is not obligatory (Dar Mukhtar Kitab taharah Masail Ghusl)

10 - If a man in his dubur [anus] or a woman in her vagina enters the penis of the dead, or his finger, or wood, there is no ghusl [bathe]
(Hidayah Kitab Taharah)

11 - If someone enters the penis of an animal in her vagina or dubur [anus], the ghusl [bathe] is not wajib [obligatory] (Dar Mukhtar Kitab Taharah Masail Ghusl)

12 - If someone enters the penis of a boy without desire in her vagina or dubur [anus], the ghusl [bathe] is not wajib [obligatory] (Dar Mukhtar Kitab taharah Masail Ghusl)

13 - After doing Jima [Intercourse] with a young girl, it is not necessary to clean his penis (Dar Mukhtar Kitab taharah Masail Ghusl)

14 - If someone does jima [intercourse] with a virgin and the maidenhead is not broken, ghusl [bathe] is not wajib [obligatory] (Dar Mukhtar Kitab taharah Masail Ghusl)

15 - If someone does wati [intercourse] in the dubur [have anal sex or commit bestiality] of an animal or in his anus and there is no inzal, then Ghusl [bathe] is not wajib [obligatory] (Hidayah kitab taharah)

16 - If the balighah woman [adult woman] does wati [intercourse] with a young boy or with a crazy, then the woman has no hadd [Punishment for Adultery] (Dar Mukhtar Kitab hudud)

17 - If someone does wati [intercourse] with a non balighah woman [non adult woman], or with a dead or an animal, there is no hadd [punishment] (Dar Mukhtar Kitab hudud)

18 - If someone does zina [adultery] with the salve of his child or great child, there is no hadd (Dar Mukhtar Kitab hudud)

19 - If someone does zina [adultery] with the slave of grand father or grand mother, there is no Hadd [Punishment for Adultery](Dar Mukhtar Kitab hudud)

20 - If someone has a slave in rahn (security for loan) and he does zina [adultery], there is no hadd [Punishment for Adultery] (Dar Mukhtar Kitab hudud)

21 - If someone does nikah [Marriage] with a mahram [sister, mother or daughter or real blood aunt] for ever woman and consider it halal [lawful], there is no hadd [Punishment for Adultery]
(Dar Mukhtar Kitab hudud)

22 - The woman that are for ever forbidden, and he does nikah and he even if he considers that haram [Unlawful] , there is no hadd [Punishment for Adultery] (Dar Mukhtar Kitab hudud, et Alamgiri who attribute that to Imam Abu Hanifa)

23 - If he does nikah [marriage] with a woman and joins in nikah his wife’s sister or mother, there is no hadd [Punishment for Adultery]
(Alamgiri)

24 - If he does temporary marriage [Muta'ah] and he considers that haram [Unlawful], there is no hadd [[Punishment for Adultery] (Alamgiri)

25 - If someone does nikah with a woman who is married before, and he knows she has a husband and it is haram [Unlawful] , there is no hadd [Punishment for Adultery] Fatawa Khaniya misr vol 3 p 508)

26 - There is no hadd [Punishment for Adultery] of zina [Adultery] for the one who cannot speak, neither any hadd [Punishment for Adultery] for something else, even if the witness are present and he admits with isharah [gesture] or by writing (Alamgiri misr, vol 2 p 168)

27 - If someone kidnaps a slave, does zina [Adultery] and pay his responsible [Owner] for her price, there is no hadd [Punishment for Adultery] (Dar Mukhtar Kitab hudud)

28 - If someone gives permission to another to do zina [Intercourse] with his slave, there is no hadd [Punishment for Adultery] (Alamgiri vol 2 p 169)

29 - If the Khalifah or the imam or the king does zina [ADULTERY] there is no hadd [PUNISHMENT] (Dar Mukhtar Kitab hudud) [also in Hidaya and that Hidaya is being taught in Pakistani Madressah]

30 - There is no hadd for sodomy [Anal Intercourse] (Dar Mukhtar Kitab hudud)

31 - If someone does zina [ADULTERY] in dar ul harb [Land/Country of Infidels] or in the land of revolted people, there is no hadd [PUNISHMENT] (Dar Mukhtar Kitab hudud)

32 - The muslim can take riba [Interest] from a Infidel, in dar ul harb [Land/Country of Infidels] (Dar Mukhtar vol 4 p 209)

33 - This is also true for the one who becomes muslim and does not do Hijrah, whe can take riba from him( Dar Mukhtar vol 4 p 210)

34 - If someone prays holding a dog in his hands, his prayer is not fasid [INVALID] (Dar Mukhtar misr vol 1 p 153)

35 - If someone in prayer watches the private part of a woman, his prayer [Salat] is not broken [means it will remain valid] ( Maraqi Al falah misr vol 1 p 200)

36 - If someone watches at book of fiqh during prayer, is prayer is not broken. ( Alamgiri vol,1 p 106)

37 - If someone prays and holds the Quran and reads from it, is prayer is fasid [Invalid] (Dar Mukhtar vol 1 p 641)

38 - If in the conditions of Imam in the first cases there is equality, then The one whose wife is more beautiful ( Dar Mukhtar vol 1 p 412)

39 - Then the one who has the biggest head and the shortest member [Penis] (Dar Mukhtar vol 1 p 412)

40 - The meaning of member is penis (Rad Mukhtar Sharh Dar Mukhar, p 413)

41 - The one who does watch the vagina of a woman in a miror or in water, then the mother of this woman is forbidden to him (Dur Mukhtar, Kitab Nikah, fasl fil Muharamat)

"UNQUOTE"

Caste System, Prejudice and Racism in Mullahs - 5

Courtesy: New Age Islam http://www.newageislam.com/

The problem of caste among Indian Muslims Islamic Society 11 Jan 2009, New Age Islam

1. Book: Hindustan Me Zaat Paat Aur Musalmaan (Caste System In India And The Muslims)

Author: Masud Alam Falahi - Year: 2007, Pages: 640, Publisher: Al Qazi, New Delhi.

http://newageislam.com/NewAgeIslamArticleDetail.aspx?ArticleID=1108

It is interesting to note that Shah Waliullah (1703-1762) was an ardent advocate of the popular Kufu. He, in his magnum opus Hujjatullahil Baligha. Risala Tabligh by Maulana Ashraf Ali Thanawi are two works which caused a lot of controversy in the early 20th century due to their derogatory remarks against the non-ashraf castes.

=========================================================

Dear Editor,

It is either the Rant of Mullahs or Quran and Hadith, Muslims should choose either Quran and Hadith or Mullah's Un-Islamic and Racist Theory of Ajlaf and and Ashraf. I will show you the skeletons in the cupboardof these Political Maulvis of Indian Sub-Continent. Read and decide as to which way is correct Mullahs/their Fatwas or Quran and Hadith.

You can disagree with Dr Shabbir Ahmed http://www.ourbeacon.com/ but credit goes to him that he translated these rantings of Sufis [particularly Hallaj for whom sudden love has appeared in a Quran Aloner above, that is strange because Sufis would be the last group with whom the Quranist would agree] Deobandi - Barelvi Political Maulvis of Indo-Pak from their original books [I have read the original text]. It is quite a tragedy that Political Maulvis [every sect] of Indo Pakistan have received so much Basharat [News through Kashf i.e. Influx] that even Prophets [PBUT] haven't received that much Wahy [Perish the thought].

Excerpts are as under:

"QUOTE"

1. Do not try to understand the Qur'ân ever. Else, you will go astray. Fifteen “Uloom” (sciences) are required to understand the Book. (“Maulana” Zakaria Kandhalwi, Fazael Amaal, p.2)

2. Do not read the Qur'ân with understanding, you will go astray. (Fazaael Aamal, “Maulana” Ashraf Ali Thanwi, p. 216)

It is mentioned in Aamaal-e-Qur'aani, p. 134 by Maulana Ashraf Ali Thanwi [published by Jasim Book Depot, Urdu Bazaar, Jama Masjid, Delhi] that if a woman has excessive menstrual bleeding, the verse (Surah Al-'Imran: 3:144) should be written on three different pieces of paper, one tied on her right and the other on her left and the third piece of paper with the Qur'ânic verse to be hung below the naval. This verse of the Qur'aan, "Muhammad (sallallahu alaihe wa-sallam) is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful." [Surah Al-'Imran: 3:144]

3. Delaying prayer once will cause a person to burn in the hellfire for 20.88 million years, just because he or she failed to pray on exact time. (“Maulana” Zakaria Kandhalwi, Fazaael Namaz, p.317)

4. Recite the whole Qur'ân in one raka’ah like saints did! [That will amount to more than 50 times of the whole Qur'ân in a single day!] (Fazaael Namaz p.64.) Saints recite 2,000 raka’ahs every day. They keep standing the full one month of Ramadhan reciting the Qur'ân twice a day! (Tableegh-I-Nisab Fazaael Aamal)

5. “Maulana” Ashraf Ali Thanwi separated the way of Salat between men and women in his book “Bahishti Zever.” (Masjid Tauheed, Karachi. Muhammad Sultan)

6. When Shah Waliullah was in his mother’s womb, she said a prayer. Two tiny hands (too) appeared for prayer. She was frightened. Her husband said, "You have Qutubul-Aqtab (Wali of Walis) in your womb (Hikayat-e-Awlia, p. 17 Ashraf Ali Thanwi) What a break-through!

7. Junaid Baghdadi was sitting when a dog crossed by. He merely glanced at the dog. The dog reached such glory that all dogs of the town followed him. Then he sat down and all dogs sat around him in meditation. (Ashraf Ali Thanwi. Imdad-ul- Mushtaq)

8. The holy messenger came to Shah Waliullah (in the 18 century!) and said, “Why do you worry? Your children are the same as mine.” (Ashraf Ali Thanwi, Hikayat-ul-Awlia)

9. The prophet laid the foundation of Darul-Uloom, Deoband, India (in the 19th century) He comes to check accounts of the school. He has learnt the Urdu language. (Mubasshirat-e-Darul Uloom, and Deoband Number of the Darul-Uloom)

10. Mulla Mohammad Qasim Nanotwi saw in his dream that he was sitting in the lap of Allaah. (Biography of Mulla Qasim by Mulla Mohammad Yaqoob Nanotwi)

11. The advent of another Prophet is quite possible. (Mulla Abdul Hai Farangi Mahli and Mulla Qasim Nanotwi, Tahzeer-in-Nas, p.34, Athar Ibn Abbas, p.16)

Why blame Mirza Ghulam Ahmad Qadiani only?

12. Disrespect to a monk is more perilous than disrespect to Allaah. (Mulla Ashraf Ali Thanwi, Al-Ashraf, p.23, Nov. 1991)

13. Dear reader, now read what p.154 “ Islam or Maslak Parasti” says: According to the Qur'ân anything dedicated to other than Allaah in forbidden. It is our maulvi mind who declare virtuous such things as Koondas of Ja’afar Sadiq, halwa of Shabe barat in the name of Owais Qarni, haleem and sherbet of Imam Hussain and Niaz of the 11th in the name of Jeelani!

14. Risala Tazkara of Darul-uloom Deoband of 1965 claims: Anyone suffering from malaria who took dust from the grave of “Maulana” Yaqoob Nanotwi and tied this dust to his body, found instant relief.

15. Allaah cuts jokes with the Ulama of Deoband. One of them went to a well for “Wudu” (Ablution) He lowered the bucket in the well. It came back full of silver. The Holy man said to Allaah: Don’t kid around! I am getting late for prayers. He lowered the bucket in again and this time it came back full of gold. (Risala Tazkara of Darul-uloom Deoband of April 1965)

16. In the night of Meraj (Ascension) Imam Ghazali rebuked Prophet Moses. Mohammed said, " Respect O' Ghazali!" (Malfoozat Haaji Imdaadullaah Muhaajir Makki, Imdad-ul- Mushtaq) by Ashraf Ali Thanwi.

[Please note that Ghazali was born centuries after passing away of the holy prophet]

17. Take the right arm of a goat after Friday prayers. Be completely naked. Write Sura Yasin and the name of the person you want, then put the meat in the cooking pot. That person will fall in love with you. (Monthly "Khalid" Deoband Darul Uloom)

18. If you want to kill your enemy write A to T on a piece of bread. Recite Surah "RA'AD.” Break the bread into five pieces and feed them to five dogs. Say to dogs, 'Eat the flesh of my enemy'. By the will of Allaah your enemy will have huge boils on his body. (Darul uloom Deoband "Khalid")

19. Say "Fazabooha" before you cut a melon, or any thing else (for that matter), you will find it sweet. (Aamale-Qurani, Ashraf Ali Thanwi)

20. Recite the verse "When the heaven will split.” Write it (on a piece of paper) and tie to the left thigh of any woman in labor, child birth will become easy. Cut the hair of that woman and burn them between her thighs, childbirth will be easier still. (Aamal-e-Qurani, Ashraf Ali Thanwi)

21. During labor pains let the woman hold Mawatta Imam Malik for instant delivery. (Aamal-e-Qurani, Ashraf Ali Thanwi)

22. See what “Hakeemul Ummat” Thanwi says! Keep reciting "Al Mughni" during sex and the woman will love you. (same book, Ashraf Ali Thanwi)

23.The prophet laid foundation of Darul-Uloom, Deoband, India (in the 19th century). He comes to check accounts of the school. He has learnt Urdu language. (Mubasshirat-e-Darul Uloom, and Deoband Number of the Darul-Uloom)

24. When, "Maulana" Zakaria, the father of "Maulana" Yousuf Bannuri would fall sick, the prophet would come. He told the house servant, "Badshah Khan! I (the holy prophet), am also serving Zakaria. (Bayyanat 1975 Ashraf Ali Thanwi p. 7)

25. The prophet said to sister-in-law of Haaji Imdaadullaah Muhajir Makki, "Get up! I will cook meals for guests of Imdaadullaah." (Bayyanat p. 8, Ashraf Ali Thanwi)

26. “Maulana” Yousuf Ludhianwi taught a simple method to make interest (usury) Halal. Borrow from a non-Muslim. (Masaail-e-Jadeedah)

27. The wife of Mullah Jalaaluddin Rumi thought that his sexual desire had vanished. The Mullah came to know of her suspicion in a special trance of revelation (KASHF). That night he went to the wife and drilled her 70 times. (Please excuse the language) So much so that she asked forgiveness. (Manaqib-il-Arifain, p.70, by Shamsuddin Akhlaqi)

Now please witness how far these Mujaddith's of Deoband can go! See what garbage Mulla Ashraf Ali Thanwi is trying to unload. The same Thanwi whom other Mullahs call “Hakeem-ul-Ummat”!

28. He writes on p.110 in “Imdaadul Mushtaq”: There was a true monotheist. People told him if delicious food is part of the person of Allaah and feces too is a part of Him, eat both. Well, the Sheikh first became a pig and ate feces. Then he became a human being and ate food! Isn’t that height of "wisdom" of our wise of the nation!”

29. Here is another pearl of wisdom from him: There was a Pir Sadiq from Ashraf Ali Thanwi’s town. He taught his disciples “There is no God but Allah and Sadiq is His messenger.” {Astaghfirullaah} The wise of the nation Thanwi declared that teaching OK. (Imane Khalis, p.109, Hazrat Masood Uthmani)

30. The holy messenger comes to Mulla Qasim Nanotwi and other big shots of Deoband, U.P to learn Urdu. He also checks accounts of the Madrasah. (Numerous references such as Haqaiq-o-Maarif, Deoband May 1975).

31. "Maulana” Yousuf Bannuri writes: The Prophet told my father, Zakaria! When you fall sick I also fall sick. Hazrat Ali had come to conduct the marriage of my father and mother. (In the 19th century!) (Iman-e-Khalis, pp. 7 and 8, Masooduddin Usmani, Fazil Uloom Deenia)

Furthermore it is not a co-incidence that these beliefs are in the Fazaail Aamal, rather each one of the misguided views is a well-established belief of the Deobandis - the school of thought that the Tableeghi Jamaat originates from. This has been shown with ample proofs. please refer to the online book, "The JAMAAT TABLEEGH and the Deobandis - A Critical analysis of their Beliefs, Books and Dawah"

This book is not a fazail-e-Aamaal Combat Kit, But is an Enlightening insight in to the Scholars and Founding Fathers of Deoband and their Sufistic Beliefs, As Deoband have been looked upon as the good Guys and the Barelwis as the Bad Guys, However after reading the writings of the revered scholars and Founder of Deoband one Realizes that the difference between the Barelwis and the Deobandis is Miniscule and they both Share the Same Sufistic Beliefs of PIRS, FAKIRS, MIRACULOUS POWERS OF SAINTS, APPROVAL OF GRAVE WORSHIP, ZIKR, MEDITATIONS, MOKSHA, TAWASSUL, LOOKING DOWN UPON JANNAH, DIRECT COMMUNICATIONS WITH ALLAAH and many other same beliefs. One is forced to conclude that this dangerous misinterpretation and twisting of Islaamic beliefs and practices has been deliberate, oft repeated and has been purposely concealed from the common man, This can in no way be attributed to ignorance on the part of the Deoband Leaders.

Demented Sufis!

I am superior to the prophets (Mohiuddin Ibn-Arabi, Hadeeqa Sultania p.190).

I have denounced Islam. I believe this is incumbent on people. If Allah is God in the heavens, I am God on earth (statement of Hussain bin Mansoor Hallaj, Khateeb Baghdadi vol.8, Ibne Athir 11:140, Al Bidaya Wal Nihaya by Ibn Kathir).

Men of knowledge see Shias as swines (Mohiuddin Ibn-Arabi, Futuhat Makkia 2:8).

Sheikh Imam Abul Hassan Noori was in the company of his disciples. The call to prayers came. The Sheikh said, “It is death.” Then a dog barked. The Sheikh replied, "Labbaik", meaning "Oh yes, my master" (Ibn-e-Jozi Talbees-e-Iblis p.383).

My body has merged with the body of Rasulullah. Therefore, we are one (Shah Waliullah, Anfasul Arifain).

I recite Sura Fatiha and walk across the river (Mulfoozat Moinuddin Chishti Ajmairi).

In the assemblies of "URS" (communion of Sufi souls with God), spirits of the dead Sufis come to dance around (Mulla Abul Kalam Azad, Iman-e-Khalis p.63).

Hazrat Dawood Jawarbi had seen Allah. When asked about Allah, he said, “Ask me not about His genitals and His beard. Ask about anything else (Al-Millil wal-Nahil, Imam Shehristani 1:96).

Even better, the authorities should have painted Imam Shehristani a clown for conveying such rubbish. Allah is sitting in the heavens. I am the God on earth (Mansoor Hallaj, Ibne-Athir 2:140/Al Bidaya Wal Nihaya by Ibn Kathir).

The priest in the church is our Allah (Ibn-Arabi, Qasasul Ulema p.53).

There is no one else worthy of worship. Come and worship me (Mulla Jalaluddin Rumi, Mathnawi 4:52).

Time for a laugh: This morning Allah wrestled with me. He floored me because I am 2 years younger than He is (Abul Hassan Kharqani, Fawaid Faridiya p.78).

Alas! The Muslim fails to understand that Allah can be found only in idol worship (Sufi Mahmood Shabistri, Sharah Gulshan-e-Raz p.294).

Hanafis are people who are pacing toward hellfire. The death anniversary of Imam Hussain must be celebrated like the Festival of Eid (Abdul Qadir Jeelani, Ghania al-Talibain p.190).

My foot is on the neck of every saint, so I placed my foot on Hazrat Ali's neck (Abdul Qadir Jeelani, Asrar ul Qadam p.191).

I hate the God who does not appear as a dog or cat (Ibn-Arabi, Khazeena Imaniya p.168).

Whenever Khwaja Maudood Chishti wanted to see the Ka’aba, angels airlifted it to the land of Chisht (Malfoozat Khwaja Qutubuddin Bukhtiar Kaki, Fariduddin Ganj Shakar). This Khwaja Maudood Chishti is reported to be the ancestor of the famous Mulla Maudoodi.

One thousand years have gone and so has the time of Muhammad. Now it is my time, the time of Ahmad. The second millennium is mine (Ahmad Sarhindi, so-called “Mujaddid Alf-Sani” [Revivalist of the second millennium], Mubda-o-Muad).

Books of the Tableeghi Nisab “Fazael Aamal” were presented to the Holy Prophet (in the twentieth century!) and he accepted them (Behjatul Quloob p.12).

Khwaja Qutbuddin Maudood Chishti’s dead body flew in the air on its way to the graveyard. Khwaja Fareeduddin Ganj Shakar upon narrating this fell unconscious (Rahatil-Quloob, Ganj Shakar). He should have expired.

Adam cried for 300 years. (So much so that) birds made nests on his face. His tears brought forth so much grass that it covered his (60 meters long) body (Rahatul Muhibbeen, Ameer Khusro, Khwaja Nizamuddin Awlia).

A bird came and told us, "Tomorrow is Eid. Unlike humans we are free from lies.” Sheikh Faqirullah knew a crow that often learned monotheism from him (reference same).

If Awlia (saints) wish, they can accept invitations from 10,000 towns (and be there) at the same time (Ahmed Raza Barelwi, Malfoozat part I p.127).

When Shah Waliullah was in his mother’s womb, she said a prayer. Two tiny hands appeared for prayer. She was frightened. Her husband said, "You have Qutubul Aqtab (Saint of Saints) in your womb (Mulla Ashraf Ali Thanwi, Hikayat-e-Awlia p.17). What a breakthrough!

The Prophet laid the foundation of Darul Uloom, Deoband, India (in the 19th century!). He comes to check the accounts of the school. He has learnt Urdu from the Ulema of Deoband (Mubasshirat-e-Darul Uloom, and Deoband Number of the Darul Uloom). Was this tale made up to lend credence to the Deoband Mulla factory? You decide.

Allah revealed Himself to me as an extremely beautiful woman, decorated with fine ornaments and garments. She suddenly embraced me and merged into my body (Shah Waliullah, Anfasul Arifain pp.94-95).

One night I started flying from heaven to heaven until I reached the Prophet. He accepted my allegiance (reference same, pp.38-39).

The sun cannot rise before greeting me. The new year, the new month, the new day, dawn not without greeting me and informing me of every single event (Malfoozat Ahmed Raza Barelwi about Ghaus Azam Jeelani).

A wolf was brought before prophet Jacob. He said to the wolf, “Tell me about my son, Joseph.” The wolf said, “I am an animal, but I do no backbiting” (reference same).

Prophet Job prayed, “O’ God! Give me 12,000 tongues so that I may recite your name.” God accepted his prayer and infested his body with 12,000 insects (reference same).

The mosquito that killed Nimrod was lame (Malfoozat Chishti).

Hazrat Uthman brought home a fish. All the firewood burnt off, but the fish remained fresh (uncooked). When the Prophet asked it the reason, the fish said, “I had sent my salutations to you once” (reference same).

Shah Waliullah believed in the Unity of Existence. He believed that insects, animals, idols and human beings were all God (Syed Farooq Al-Qadri, Anfasul Arifain).

Allah has only 99 virtuous names. I have more than 99, in fact 4000 (Shah Waliullah for his uncle, Anfasul Arifain p.210).

Some people told Shah Abdur Raheem (Shah Waliullah’s father) that they were trying to find God. My father said, “I am He!” They stood up and shook hands (reference same, p.93). Why didn’t they prostrate?!

God came to me in a cloak in the guise of an extremely beautiful woman. I became passionate and said, “Cast aside your cloak.” The response came, “The cloak is very thin. It reveals my beauty.” I insisted, upon which the cloak was lifted (quote of father and son: Shah Abdur Raheem & Shah Waliullah, Anfasul Arifain p.94).

The great Pir (master saint) of the 19th century, Ahmad Raza Khan Barelwi, has been quoted in his Malfoozat p.32 that "Prophets are alive in their graves like ever before. They eat, drink, pray and receive their wives in the grave and engage in sex with them."

Now watch God’s retirement plan: Sheikh Abdul Qadir Jeelani claimed: Allah has made me eternal and has joined me with Him. He has given in my hand this world and the Hereafter and all Creation (Jeelani, Malfoozat Fuyuz Yazdani, Fath-e-Rabb-ani, Majlis 51).

Prophet David and Prophet Mohammad both sinned because they saw the beauty of unclothed women. Then Uria’s wife and Zaid’s wife became haram (forbidden) for their husbands (Ali Hajweri, alias “Daata Ganj Baksh,” Kalamil Marghoob p.349). [This Rascal Data basically quoted the False Narration of Hisotry of Tabari]

Junaid Baghdadi said that Prophet Solomon was the illegitimate son of David from Uria’s wife. Sheik Seerin wrote that Surah Ahzab of the Qur'an means to say that Muhammad the Exalted was hiding the carnal love of Zainab (the wife of Zaid), in his heart (Malfoozal Al-Aasl p.219).

A wife of the Holy Prophet saw a male sparrow mounting the female sparrow. She challenged the Prophet. When the night set in, the Prophet mounted her in a most furious manner 90 times and said, “See! There is no deficiency here” (Shamsuddin Akhlaqi, Manaqib-il-Arifain pp.70-71).

These dogs and swines are our God (Fusoosul Hukm, Mohiuddin Ibne Arabi).

Ba-Yazeed Bistami, supposedly the head of all saints, is quoted in his Malfoozat (book of quotes):

I am Glorious, the Ultimate, the Pure. My glory is beyond description.

My kingdom is greater than the Kingdom of God.

Allah is in my pocket.

My flag flies higher than the flag of Mohammad.

I dove into the sea of true knowledge while the prophets watched by the shore.

Ali Hajweri, “Daata Ganj Bakhsh,” in his Kashfil Mahjoob, pp.255-256 supports Ba-Yazeed's claim that he was Allah in human form.

Khwaja Moinuddin Chishti Ajmeri taught his disciples a different Kalema (creed) “There is no god but Allah and Chishti is His messenger” (Khwaja Fareed-ud-Din Ganj Shakar, Fawaed-us-Salikeen pp.126-127).

Now what message is Sheikh Afeef-ud-Din Talmisani trying to convey when he says:

The Qur'an is loaded with shirk (polytheism). True monotheism is that everything in the universe is God (Malfoozat Talmisani p.205).

It was OK for the Pharaoh to say, “I am God”. He, of course, was a part of the Essence of God (reference same). Ibraheem Adham reached the Ka’aba in 14 years because he prayed two nawafil at every step. But the Ka’aba was not found! "It has gone to visit Rabia Basri," came a voice from the heavens (Malfoozat Khwaja Uthman Harooni, Aneesul Arwah p.17). Doesn’t it make us think why the Ka’aba could not go to meet the Holy Prophet in Hudaibiah?

According to Sheikh Afifuddin Talmisani’s Malfoozat page 177, Rabia Basri was in romance first with Hasan Basri and then with Ibrahim Adham.

In Cordova, I fell in love with Fatima. In Makkah I fell in love with the beautiful Ain-ush-Shams. The spiritual windows opened upon me hence. (Sheikh Mohiuddin Ibne Arabi, Fusoosul Hukm)

Ba-Yazid Bistami could take the soul of any person whenever he wanted. My uncle Abu Raza Mohammad, upon hearing this became angry and said, “Ba-Yazid could not return the soul (and restore life). I can take a soul and return it, as I want.” Then my uncle took the soul of Rahmatullah and brought him back to life (Shah Waliullah, Anfasul Afrifain p.95).

Junaid Baghdadi was sitting when a dog crossed by. He merely glanced at the dog. The dog reached such glory that all dogs of the town followed him. Then he sat down and all dogs sat around him in meditation (Ashraf Ali Thanwi, Imdadul Mushtaq).”

The Holy Messenger came to Shah Waliullah (in the 18 century!) and said “Why do you worry, my son? Your children are the same as mine” (Ashraf Ali Thanwi, Hikayat-e-Awlia).

It is obligatory upon a Mu’min (believer) that he quits eating and drinking. He must get weak to the point where he becomes unable to pray (Sahl bin Abdullah Tastari, Malfoozat Arabi p.289).

Hazrat Sha’arani was the Sheikh of miracles. He resided in a meadow. He used to visit the town riding a wolf. He walked on water. His urine was drinkable like pure milk (Allama Tareshi’s excerpts, Misra Tasawwuf p.194). Did Tareshi try it?

Jalaluddin Rumi never prayed. When the time for prayers came he used to vanish. At last it was detected that he went to pray in Ka’aba (2000 miles away from Qunia five times a day) (Khwaja Nizamuddin Awlia, Rahat-il-Quloob).

My uncle saw me create and destroy the universe (Shah Waliullah, Afasul Arifain p.210).

Once there was a Sheikh who used to grab a dog every day and put him on the prayer rug and said, “O dog, you are in the hands of God!” Those dogs then started walking on water and healed people by giving them ta’aweez (amulets) (Qutubuddin Bakhtiar Kaki, Malfoozat).

The dead body of a dervish was lying in a jungle laughing. I asked him, “You are dead, how can you laugh?” The dead body replied, “This is what happens in the love of Allah” (Khwaja Moinuddin Chishti, Malfoozat).

The Universe lies within the Mount Caucasus. This mountain is 40 times bigger than the earth. A cow is holding it on its head (Khwaja Moinuddin Chishti, Dalilul Arifain).

The people of Multan refused to provide fire to Shah Shams Tabrez for roasting meat. He became enraged and brought the sun down (and roasted the meat). People became restless with heat. They came to the saint and asked his forgiveness and then he ordered the sun to go back. Since that day the town became known for its hot summers (Ali Quli Baghdadi, Karamat Shah Tabrez p.233).

A great saint Hazrat Abdul Wahab went to visit the grave of Pir Syedi Ahmad Kabir. Abdul Wahab saw a beautiful bondwoman. Syedi Kabir called from his grave, “Hey, do you like her?” The owner of the bondwoman instantly dedicated her to the grave. The dead Pir spoke again, "O’ Abdul Wahab! Take her to the room in front and satisfy your desire" (Ahmad Raza Khan Barelwi, allegedly “the greatest master of Islamic law and reviver of the 19th century,” Malfoozat part 3 p.28).

Ibraheem Adham was Governor of Balakh. While hunting, a deer turned back and scolded him. Since that day Adham quit his rule (and became a saint) (“Daata” Ganj Bakhsh, Kalamil Marghoob p.229).

When the companions went with the Prophet for ghazwat (Jihad) some of their wives had relations with other men (Mulla Jalaluddin Rumi, Feeh-ma-Feeh, Saleem Chishti, Islami Tasawwuf p.66).

Women are the source of all tribulation in the world, religious or otherwise (Hajwairi, “Daata Ganj Bakhsh” in Malfoozat Barelwi).

There was a 140-year old worshipper. He had a foot that was amputated. When asked he said, “I was in eitekaf (seclusion for worship in a masjid). I stepped one foot out. An angel warned me and I immediately cut off my foot with a knife” (Moinuddin Chishti Ajmeri in Malfoozat Uthman Harooni).

Moinuddin Chishti Ajmeri writes in the same book that the moon and the sun eclipse because of the sins of people! The Holy Prophet had explained that eclipses occur according to the Divine Laws.

A man stole shrouds from graves for 40 years, but he went to the highest degree in Paradise. Why? Because he held on to the prayer rug (he was steadfast in prayers) (Malfoozat Khwaja Moinuddin Chishti Ajmeri, by Khwaja Qutub Alam, Daleel Arifain).

Watch for another wisdom from Chishti in the same book: The hellfire is placed in the mouth of a snake deep in the seventh level of the earth, otherwise the whole Universe would burn. Khwaja Qutubuddin Bakhtiar Kaki knew half the Qur'an by heart when he was born (Fawaid-as-Salikeen, Khwaja Fareed-ud-Din “Ganj Shakar”).

What titanic forces prevented him from completing it?!

Fareed-ud-Din “Ganj Shakar” (which means: the treasure of sugar) turned bushels of sugar into salt and again into sugar (The Beloved of God, “Mehboob-e-Elahi” Khwaja Nizam-ud-din Awlia, Rahatul Quloob).

The Prophet attended the funeral of Barakat Ahmed. And I led the prayer, (i.e. the Prophet was his follower in prayer) (Ahmad Raza Khan Barelwi, Malfoozat).

Khwaja Moinuddin Chishti says, “What do you ask of the Mount Caucasus? This mountain is resting on the head of a cow. The greatness and size of this cow equals 30,000 years of travel. Her head is in the East and her tail is in the West. She has been standing since eternity praising the Lord.” Sheikh Uthman Harooni reports that after narrating this (insult to human intelligence), Sheikh Maudood Chishti and a companion sank into deep meditation. Both disappeared leaving their gowns behind. They had gone to take a stroll up the Mount Caucasus (Malfoozat Khwaja Chishti Ajmeri by Khwaja Bakhtiar Kaki, Daleelul Arifain pp.85-86). They should have disappeared from the planet.

By God! I know 99 out of 100 thoughts that come in the heart of an ant living in the lowest stratum of the earth. Allah knows all one hundred (Shah Waliullah, Anfasul Arifain p.205).

Following are the quotes from their own books. I have read their books and while reading it is revealed that these Anarchist Deobandis [that includes Taliban and Lal Mosque Brigade] practice everything secretly which is practiced by Shias and Barelvis e.g. Taweez, Ganda, Amaliyat, Sufism, Chilla, Taskheer-e-Jinnat Wa Moakillat [Charms, Amulets, Special Incantation (creation of their own not in Quran and Hadith), and Practicing Black Magic through Quran], the only difference is that Shias and Barelvis have the 'Moral Courage' to do these things openly but Deobandis have no so such courage. One of the Deobandi Madrssah in Pakistan which is owned by a former Shariah Court Judge, publishes a book regularly from which these Haraam Practices [Unlawful] mentioned above and the claim by the Administrator of this Madressah about the following book is that the Incantation [Wazeefas and Taweezat] are as per Islamic Shariah. I have read the below mentioned bookmyself [word by word - cover to cover] which was from Arabic to Urdu during the so-called Islamic Period of General Zia ul Haq [Son in Law of Mian Tufail - Ameer of Jamat-e-Islami]. Original manuscript is also in Museums of Paris, France.

1- Shamsul Muarif Al Kubra by Abul Abbas Ali Boni {the most shameful book ever written on Black Practices like Magic and Amulets through Holy Quran}.

The other books which are prevalent in Deobandis for the practices mentioned above:

1 - Asli Jawaher-e-Khamsa by Shah Mohammad Ghaus Gawaliyari. {One of the most dirtiest and treacherous books on objectionable and blasphemous recitation of Holy Quran and polytheists recitation for ulterior motives. May Allah save every Muslim from using or even reading this book}.

2 - Asli Bayaz-e-Mohammadi by Sheikh Mohammad Thanvi.

3 - Aamal-e-Qurani by Maulana Ashraf Ali Thanvi {a book containing such shameful and blasphemous practices using Holy Quran and its Holy verses for ulterior motives. May Allah save every Muslim from such books}.

4 - Maktoobat wa Bayaz-e-Yaqoobi by Maulana Mohammad Yaqub {mysterious and blasphemous recitation of several polytheist wazeefas}.

There is no such thing as Kashful Qaboor [Knowledge of what's happening in the grave] , this Aqeedah [Belief] itself is a worst kind of Kufr [Disbelief] and it is totally against Quran and Hadith as well. There is another myth that is popular amongst the people of Lahore that the grave of Late. Ahmed Ali Lahori [no doubt a pious deobandi scholar but it has been attributed to him that he had the knowledge of Grave mentioned above] has the scent of Musk! No such scent was ever felt when I myself was in Saudi Arabia and visited Graveyard of Medina [Jannatul Baqih] where several Companions of the Prophet Mohammad [PBUH] and his his near family members are buried and believe me they [May Allah be pleased with all of them] were far more pious then the Mullahs/Sufis.

Whatever is in the grave is hidden from Men and Jinn and Mullah Lahori or any other Tom, Dick or Harry cannot listen. No such Wazeefa [Incantation, Supplications and Recitations of Quran] exist in the Traditions [Hadiths], Athar and Qaul [Companions Tradition] and Interpretation of Maliki, Hanafi, Shaf'ai, and Hanbali School of thought. These kind of absurdities started in Indo-Pak Mullahs of Deoband and that is why British Raj successfully governed the Sub-Continent with carte blanche and sent most of these Deobandi Maulvis to Kala Pani [Death Island] near Far East and no Wazeefa helped these Deobnadi Anarchists to attain their Freedom. Mullah Omar of Afghanistan before 911 when he took over Afghanistan had made a speech and said that he had seen Prophet Mohammad [PBUH] in his dream and later he showed the alleged Shirt of Prophet Moahmmad [PBUH] to get the loyalties of Innocent and Ignorant Afghans but it didn't help him either against the Americansafter 911. Shah Ismail Shaheed and Syed Ahmed Shaheed [Book Sirat-e-Mustaqeem] had also claimed of such dreams [in total more than 20] to launch Jihad against Sikhs in NWFP 200 years ago but in reality they were thoroughly defeated by Sikhs with the help of Muslim Barakzai and Durrani Tribes of NWFP. Dreams and Kashf [Influx] are not Hujjat [Proof] in Islam.

Deobandis [Hanafites and as per Ahl-e-Hadith Scholars these Deobandis are not Hanafites but Asharis and Maturidis and for Ahl-e-Hadiths, Deobandis are deviant] are strangest amongst the Muslim they declare Shias as deviants rather apostates but one of the leading Deobandi Scholar Late. Ashraf Ali Thanvi {Maternal Uncle and Father-in-Law of Maulana Ehtisham ul Haq Thanvi of Pakistan} in one of his magnum opus “Baheshti Zewar [Ornaments of Paradise]” which he had written for women and their day to day problems. In this book [earlier 2 volumes now only one and very thin] he in a chapter of Amliyat and Amulets {Special Recitation and Black Magic through Holy Quran} he very independently used a Shia Science of Numerology {Abjad, Hawaz, Hoti, Kaliman, Sohfaz – this science is used to predict future and future of any person as per the claims of masters of this science} for making Amulets for the betterment of this so-called Muslim Ummah. Late. Abu ZehraMisri, way back in 50s had written several books on the life and work of Imam Jafer Sadiq, Imam Abu Haneefa, Imam Ahmed Bin Hanbal, Imam Taimiya, and Imam Qayyam {May God Bless all of them in Heavens, Amen}, in the book which was about Imam Jafer Sadiq, Prof. Abu Zehra had indepth discussed this so-called Shia Science of Numerology and he with several leading Shia Scholars proved that this very “Evil Science of Numerology” is wrongly attributed to the great Imam Jafer because Jafer was a great Fiqh and Scholar and this science if full of polytheism. He further wrote that one Haroon Bin Saeed Ajli invented this Science and attributed and mixed it with the genuine work of Imam Jafer Sadiq. Now we come back to “Deobandiya” who otherwise shamelssly declare Shias as infidels and apostate whereas their own “Deobandi” scholars use this “Deviant Shia Science in their Quranic Black Magic”. There is another magnum opus of Late. Maulana Ashraf AliThanvi known as “Aamaal-e-Qurani” [Special Recitation from Quran] which is full of shameful use of Holy Quranic Verses for ulteriror motives through Heathen Practices e.g. writing the verses with special ink for having magical effects before intercourse with your wife. Major work of these Indian and Pakistani Deobandis resolve around making Aphrodisiacs [Kushta and Tila] for love making or issuing Fatwa of apostasy against believing Muslim or declaring Jihad at the behest of Ulterior Motives e.g. Strategic Depths of Mirza Aslam Beg.

The Sufism of nowadays doesn’t exceed beyond grave, saint worshipping and Taweez Ganda {Amulets} and selling miracles to hoodwink common people in the name of Sufism and False Piety, these Sufiyas are worse than Wolves. The bunkum we read in Sufi books is itself tantamount to lies and super natural tales and common men couldn’t understand what these term Sufiya had used to further confuse the masses. These Books of Sufiyas be burnt in fire openly, once and for all. Their Shrines and Tombs must be razed/buldozed to the ground. All of these books of Sufis like Fissosul Hukum by Ibn-e-Arabi, Fathuhat-e-Makkiya by Ibn-e-Arabi, Kashful Mahjoob by Ali Usman Hajveri aka Data Ganj Bakhsh and other such nonsense prevalent in the name of Sufism, which attribute God Like powers in these Magicians {Sufia} who are out to destroy faith of the common people specifically sub-continent. Hazrat Shah Waliullah Dehelvi in his book “Al Qaul al Jameel Fi Bayan As Sawaus Sabeel” had quoted the Grand Sufi Master Hazrat Junaid Baghdadi [He who does not know Quran and Hadith must not be followed in Tassawuf as our way {Sufism} is linked with Quran and Hadith, Arabic Translation “Kullo Tareeqa Raddatul Shariah Za Howa Zandaqa”. Urdu Translation: Yaani Jis Tareeqat Ko Rad Karay Shariat Pas Who Napat Kufr Hai] and the very same Shah Waliullah telling the readers in the same book that if you want to watch what’s going on in the grave {Kashf-e-Qaboor} Completely forgetting:

No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware. [LUQMAN (LUQMAN) Chapter 30 -Verse 34]

you just sit facing Kaba in the graveyard after ablution and place the copies of Holy Quran all around you [right, left, front and back] and then recite several selected Chapters form Quran and you would be able to see as to what is going on in the grave. These apostate and infidel declaring factories i.e. Deobandi-Wahabi Mullahs follow Shah Waliullah as if he was some kind of God and never bother to look into Quran and Hadiths and tell all and sundry as to from where Shah Waliullah concocted this fairytale of supernatural power to watch inside the grave without digging it. Wasn’t this claim itself an apostasy as only Allah knows what is going on inside the grave and in the worlds which we cannot see {Faith on Unseen – Iman-e-Ghaib}.

You would have often noticed that these fire-starter Mullahs often in Juma Prayers ask from Allah the death of martyrdom and when somebody bumps one of these fire starters their disciples from Madressah resort to damage the property and public transport. They gave strike call and do everything, which is wrong as per their beloved religion Islam and its Shariah. As per their Deobandi-Islam Fatwas there are no mourning for martyrs and since centuries these Sunni Fatwa Mongers castigate and issue Fatwa against Shias on their mourning the martyrdom of Hazrat Hussain Ibn-e-Ali {RA} and his Ahle-Bait but when someone from the Scholars of Deobandiya is ‘martyred’ they raise hue and cry and break every commandment of ALLAH. When you start a fire it always reaches you and burn you down as well. Shias who otherwise always try to prove that they are very innocent but they were also part and parcel of Sunni-Deobandi-Wahabi-Barelvi Mullah Mafia in declaring“Ahmedis or Quadiyanis” as Apostate and Infidel and in the end they are now at the verge of being declared as apostate by this very same Mafia of which they were part and parcel. May God have mercy upon all of us, Amen.

Say (O Muhammad, to the disbelievers) : I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought? [AL-ANAAM (CATTLE, LIVESTOCK) Chapter 6 Verse 50]

Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a warner, and a bearer of good tidings unto folk who believe. [AL-ARAF (THE HEIGHTS) Chapter 7 Verse 188]

And they will say: If only a portent were sent down upon him from his Lord! Then say, (O Muhammad): The Unseen belongeth to Allah. So wait! Lo! I am waiting with you. [YUNUS (JONAH) Chapter 10 Verse 20]

Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again). [AL-NAML (THE ANT, THE ANTS) Chapter 27 Verse 65]