I wish to reiterate that the Jama'at Tableegh are deviant in their ways and it is imperative that Muslims out there who are currently engaged in following their activities seriously take a second look at the movement they are in and see for yourselves the clear truth about their deviance as exposed here by the righteous Ulama's!
Many a Fatwa has been issued against them and even the Publisher of the Jama'at Tableegh's main manual of Practices has confessed and repented for the various False Hadiths and Baseless Stories that he has published on behalf of the Jama'at Tableegh!Read for yourselves the following proof of lies in the Fazaa-el Amal of the Jama'at Tableegh and do a study on their authenticity! Check these out!
Scanned Images of Quotes from the books of the Deobandis
Book Title : Ashraf-us-Sawaneh (Click to view cover image and publisher details)
Quote 1: Ashraf-us-Sawaneh vol.1, p.12 - A strange incident is mentioned in Ashrafus-Sawaneh (biography of Ashraf Ali Thanvi) about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. An Urs (festival) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return
Quote 2: Ashraf-us-Sawaneh vol.1, p.16 & 17- “The story of Hazrat’s (Ashraf Ali Thanvi) birth ... ‘They (the children) die in the fight between Umar (radhi allahu anhu) and Ali (radhi allahu anhu). Give it in the protection of Ali (radhi allahu anhu), he will remain alive.’” ... “the father is from the lineage of Farooqui (i.e. from the descendants of Umar Ibn Khattab (radhi allahu anhu)) and the mother is from the lineage of Alawi (i.e. from the descendants of Ali (radhi allahu anhu)); and up to now the name (of the child) was given upon the name of the father, like Fazl-e-Haqq. This time the son that is born should be named in accordance with the mother’s family and the name should end with Ali.’ ...
Book Title : Arwaah-e-Thalatha (Click to view cover image and publisher details)
Quote 1: Arwaah-e-Thalatha p.444, story no.443 - “In Lahori province, a Punjabi Majzoob (recluse) used to reside. Haji Abdur-Rahim Sahib who was a resident of the same locality, set out on a journey to visit Haramain-Shareefain (Mecca and Medina) by ship. On the journey, a glass fell down into the sea from Hazrat’s (Abdur-Rahim) hand. In just a while, a hand appeared from the sea holding the glass and disappeared as soon as Hazrat took the glass. In Lahori, the Majzoob said to the servants of Abdur-Rahim, ‘A glass had fallen from the hands of your Haji Sahib. It was me who gave it back to him’. When Haji Abdur-Rahim returned from Hajj, he was informed of this saying of the Majzoob. Haji Abdur-Rahim said that the incident was true, but he was unable to recognize whose hand it was.
Book Title : Al-Baraheen al-Qatiya (Click to view cover image and publisher details)
Quote 1: Al-Baraheen al-Qatiya, p.30 - "… a noble person was blessed with a vision of the Prophet Muhammad (sallallahu alaihi wa-sallam), in which he saw Allah’s Messenger (sallallahu alaihi wa-sallam) speaking in Urdu. The noble person asked, ‘How do you know this language, while you are an Arab?’ He (sallallahu alaihi wa-sallam) said, ‘From the time I have been in contact with the scholars of the school of Deoband, I’ve known this language’.” Rasheed Ahmad Gungohi comments, “From this we understand the greatness of this Madrasa (school)."
Quote 1: Imdadus Sulook, p.27, story no. 3 - “Once, a person of Kashf went to the mazaar (tomb) of Hazrat Haji Sahib (Dhaamin) to recite al-Fatihah there. After reciting al-Fatihah he said, “Brother! Who is this esteemed man? He seems to be a very jolly person. When I began to recite al-Fatihah, he said to me, “Go and read al-Fatihah for a dead man. You have come here to recite al-Fatihah on the living. What is this matter?” Thereafter, I was informed by people that the person in the grave was a shaheed (martyr).
Book Title : Imdaad al-Mushtaq (Click to view cover image and publisher details)
Quote 1: Imdaad al-Mushtaq p.8 - Moulana Zakariyah says: “Once he (Imdadullah Muhajir Makki) saw in a dream that he could not lift his feet on account of the awe, which pervaded his being. Suddenly, his honorable ancestor, Mulla Bulaqi appeared and taking hold of Haji Sahib’s hand, presented him to Rasoolullah. In turn, Rasoolullah took hold of his (Haji Sahib’s) hand and assigned him into the care of Shaikh Mashaikh Hazrat Mia’nji Nur Muhammad.
Quote 2: Imdaad al-Mushtaq p.9 - Moulana Zakariyah says: “He (Imdadullah Muhajir Makki) withdrew himself from the midst of people and wandered in the wilderness of Punjab, which became his home… He would refrain from eating for up to eight days. Not a grain would go down his throat in these periods of self-imposed starvation.”
Quote 3: Imdad al-Mushtaq, p.62 - Moulana Ashraf Ali Thanvi said, “He (Imdadullah Muhajir Makki) used to say that the human being is outwardly a slave and inwardly (Batini) the Haqq (Allah).” Moulana Ashraf Ali Thanvi further elaborates, “The batin is the reality which is manifest in the human, and the batin should not be considered a part of the human…”
Quote 1: Malfoozat Moulana Ilyaas, p.50 - Moulana Ilyas said, “Hazrat Moulana Ashraf Ali Thanvi has done a great service (to the religion). It is my heart’s desire that the teachings should be his and the Manhaj (methodology) of Dawah (propagation) be mine, so that this way his teachings become well-known.”
Quote 1: Malfoozat Hakeem ul-Ummat, vol.1, p.244 - Moulana Ashraf Ali Thanvi says about his Pir (spiritual guide), “Haji Sahib (Haji Imdadullah Muhajir Makki) was greatly over-powered by Tawheed (of Existence)… As for Wahdat al-Wajood, it seemed as if he was an eyewitness to it. ... “A question may be raised from the first part of this verse that since there is none other than Allah, (then) what are these Hawatith? The answer is thus, (as in the next part of the verse), ‘Lahul Asma al-Husna’ meaning that all are the Madhahar (manifestations) of Him (Allah) ... However, expressing such sayings or relating them is not for everyone.”
Quote 2: Malfoozat Hakeem ul-Ummat, vol.1, p.251 - Ashraf Ali Thanvi says: “You are amazed at people who claim Prophet-hood… People have claimed Lordship. However, nobody must think that Hussain bin Mansoor (al-Hallaj) in his saying, ‘Aanal-Haqq’ [I am the Haqq (Truth meaning Allah)] claimed Lordship (i.e. claimed to be God). Because upon him was a condition, otherwise he also believed in Abdiyaah (the state of being a worshiper) and therefore he offered Salaah. Someone asked him (al-Hallaj): “Since you are Allah, to whom do you prostrate?” He (al-Hallaj) answered: “I have two states, one outward and the other inward. My outward self prostrates to my inward self.”
Quote 3: Malfoozat Hakeem ul-Ummat, vol.8, p.37 - “Once he (Moulana Ashraf Ali Thanvi) said, that when we die and go to Jannah, and the Hoorein will come to us, we will ask them to either recite the Qur’aan to us or do their work (that is to say that leave me alone).” Once he said, “I was very sick and am very afraid of dying. I saw Hazrat Fatima (the daughter of Allah’s Messenger) in a dream and she embraced me in her arms and I got well.”
Quote 4: Malfoozat Hakeem ul-Ummat, vol.8, p.37 - “Once some one came to Ashraf Ali Thanvi and said, “The issue of Mafqood al-Khabr (missing husband) next to Imam Sahib (Imam Abu Haneefah) is a big problem (difficult).” He retorted saying, “Yes, there is a big problem. And the issue of Jihad mentioned in the Qur’aan has greater difficulty. So, remove this too from the Qur’aan.”
Quote 1: Shamaaim-e-Imdadiyah, p.35 and 36 - In Shamaaim-e-Imdadiyah, a story of a Fakir (hermit) who believed in Wahdat al-Wajood is mentioned. After approving the Aqeedah of the Faqir, the author says: “It is Shirk to differentiate between the worshiper (Aabid) and the Worshiped (Ma'bud)… To summarize, based upon the explanations of our predecessors, we understand that this position is Haqq (true) and there is no doubt about it. However, its reality is experienced only when a disciple becomes distant from his own self by striving hard and ignoring every danger. Because when a person becomes unaware of his self, he is unaware of everything. Nothing remains in his thoughts or his sight except Allah. Therefore, all concentration of the disciple is upon Allah. When nothing distracts his attention and he meditates his mind on Allah; then when he opens his eyes, he sees nothing but Allah. (At this stage) the Dhikr of Hu Hu (He He) turns to Ana Ana (Me Me). This stage is called Fanah der Fanah … (Similarly) from the special Ummah, Ba Yazid Bastami said: ‘Subhaani maa Aadhaam-Shaani (Glory be to me, Far removed am I from all imperfections, how great is my state) and Mansoor Hallaj said: ‘Anal-Haqq’ (I am the Truth)
Quote 2: Shamaaim-e-Imdadiyah, p.42 - “In the stage of Uboodiyyah (The state of being Abd or worshiper), there are three meanings of the Kalimah – “Laa ilaha illa Allah”, Laa Ma’bood (Nobody is worthy of worship), Laa Matloob (Nobody is desired) and, Laa Mowjood (None exists), the last being the loftiest stage.”
Quote 3: Shamaaim-e-Imdadiyah, p.49 - Ashraf Ali Thanvi mentions the explanation of the Hadeeth, “Whoever sees me then he has indeed, seen the Truth.” to mean that the one who sees the Prophet, he has Indeed, seen Allah.”
Book Title : Tafseer Bayaan al-Qur'aan (Click to view cover image and publisher details)
Quote 1: Tafseer Bayaan al-Qur’aan, the Tafseer of Soorah al-Baqarah (2), verse 4, p.3 under the heading, ‘Masaail as-Salook’ - The Rulings regarding the Path (of Soofism)] - Moulana Ashraf Ali Thanvi in his Tafseer while explaining the verse, “And who believe in which has been sent down to you (O Muhammad) and that which was sent down before you”, “...from this verse it will be inferred by Qiyas that one should have faith in all the Shaikhs, as one would have belief in one’s own Shaikh. However, the following (Ittiba) is for one’s own Shaikh, and this is similar to the case of the Messengers (i.e. we believe in all the Messengers and consider their followers as Ahl al-Kitab, but are to follow our own Messenger).”
Quote 1: Tazkirat ar-Rasheed, vol.2, p.17 - “Listen carefully! Truth is only, what is uttered by the tongue of Rasheed Ahmad. And I swear that I am nothing, but that in this age guidance and success is dependant upon my Ittiba (following).”
Quote 2: Tazkirat ar-Rasheed, vol.2, p.197 - “Even though the poor fellow wanted to hide the condition of his heart, the Buzurg unveiled everything by saying, ‘In your heart is an image of a young woman … her nose is such, her eyes are such, her hair is such….’; that is to say that he mentioned her entire appearance. Momentarily, the Dervish was extremely embarrassed but went on to say, ‘No doubt, you speak the truth. During my teenage, I fell in love with a woman. Because I always had her in mind, her image came on my heart. Now, whenever I feel depressed, I close my eyes and see her. This makes me calm and my heart feels at rest.” – “After narrating this incident, Moulvi Amir Shah kept silent and waited so that Rasheed Ahmad Gungohi would comment... Rasheed Ahmad Gungohi finally spoke up. He said, ‘Brother, this is not a major achievement, for he had to close his eyes and concentrate on his heart. My contact with Hazrat Haji Sahib (i.e. his spiritual guide, Haji Imdadullah Muhajir Makki) for many years was such that without consultation with him my discussions (meetings) never came to a conclusion… even though he was in Mecca (and I in India). And after this I had the same connections with Allah’s Messenger (sallallahu alaihi wa-sallam) for years.’ After saying this Rasheed Ahmad Gungohi remained silent.”
Quote 3: Tazkirat ar-Rasheed, vol.2, p.227 - “One morning whilst going to see Hazrat (Rasheed Ahmad Gungohi), Moulvi Wali Muhammad passed by a sweets (confectionery) shop, where some fresh sweets were being prepared. He stood there for a while thinking that if he had money, he could buy some sweets. He then headed straight for the Khanqah (hermitage), where he found Hazrat (Rasheed Ahmad Gungohi) waiting for him. Upon seeing him, Hazrat said, ‘Moulvi Wali Muhammad, Today I wish to eat sweets, so take these four annas (some money) and fetch me some sweets of your choice’. So, Wali Muhammad bought some sweets from the same shop and kept them in front of Hazrat. Hazrat said, ‘It is my hearts desire that you should eat these sweets’. Moulvi Wali Muhammad used to say after this incident, ‘I feel afraid in meeting Hazrat because the intentions in the heart are not within one’s control and Hazrat gets informed about them.”
Quote 4: Tazkirat ar-Rasheed, vol.2, p.228 - “...In the days when Mirza Gulaam Ahmad Qadiani was writing his book, ‘Baraheen’, the newspapers highly publicized his excellence. In those days, Gulaam Ahmad had a great liking for Hazrat (Rasheed Ahmad Gungohi) and used to ask the people who returned after visiting him “Is Moulana alright?” and he used to inquire, “How far is Delhi from Gungoha? How is the way?” So, it seemed that he also wished to visit Hazrat. In those days, Imam Rabbani (Rasheed Ahmad Gungohi) said, ‘the work that this person (Mirza Gulaam Ahmad) is doing is good, but he needs a Pir (spiritual guide) or it is feared that he goes astray.”
Quote 5: Tazkirat ar-Rasheed, vol.2, p.268 - “Once a common man asked Ba Yazeed Bastami, ‘How should a Pir (Shaikh/Saint) be and how should a Mureed (disciple) be?’ … Ba Yazeed Bastami said, ‘Come to me tomorrow and I shall tell you.’ When the man came the next day, he gave him a letter and said, ‘Take this letter and go to the addressee. On your return you will get the answer’. The person to whom the letter was written was at a distance of 30 days and used to stay with a young boy who was beardless, extremely beautiful (?). Ba Yazeed Bastami asked the host to take good care of their guest, give him a separate room to stay and instruct the boy to serve him. And tell the boy not to disobey the guest; even in he has to fall in a sin.”… The guest reached in 30 days and delivered the letter. The one to whom the letter was addressed did according to the letter. The guest was alone with the boy and he had some immoral thoughts. He wished the sinful action. Immediately the guest was struck as if with the hand of Ba Yazeed Bastami. The guest stopped and felt remorseful. The guest left the next day, and after his return asked Ba Yazeed Bastami, “Please reply my question”. Ba Yazeed said, “Pir should be as you were struck, and the Mureed (disciple) should be as the one to whom the letter was addressed to (i.e. Pir saves you at the time of sins and the Mureed should be so obedient that he does not disobey, even if his honor is in danger).
Quote 6: Tazkirat ar-Rasheed, vol.2, p.282 - “People who criticize, insult and vilify the Ulema of the Deen, their faces in the grave are turned away from the Kiblah.” An additional statement has been mentioned in Tazkirat ar-Rasheed, “…Whoever wishes may see it for himself (the turning of the face away from the Kiblah) Non-Muqallids, because they say bad about the scholars, it is undesirable (Makrooh) to pray behind them.”
Quote 7: Tazkirat ar-Rasheed, vol.2, p.289 - Rasheed Ahmad Gungohi explains the special bond between him and his Shaikh in the following words, “I once saw a dream that Moulvi Mohd Qasim Sahib is in the appearance of a bridegroom and I have been just married to him. So, just as a wife and husband benefit from each other, I benefited from him and him from me.” Upon this, Hakim Mohd Siddiq Sahib Kandhalvi said, “Ar-Rijaalu Qawaamoona Alan-Nisaa” (Men are protectors and maintainers of women - Soorah an-Nisaa (4): 34). Rasheed Ahmad Gungohi replied, “After all I train his children.”
Quote 8: Tazkirat ar-Rasheed, vol.2, p.97 - “The meaning of a Mureed means, the one who agrees with everything that the Pir (Shaikh / spiritual guide) says and has no intentions of his own.”
Book Title : Aaidhaah-ul-Adillah (Click to view cover image)