Thursday, 29 November 2018

Marsiya Gangohi

Marsiya Gangohi
مرثيہ گنگوہي


Marsiya Urdu read: [ Here also  Here ]

Shaykh al-Hind Mawlana Mahmud Hasan Deobandi’s marsiyah (elegy) of Mawlana Rashid Ahmad Gangohi

Mahmud al-Hasan (b.1851-d.1920)

In 1874, Mahmud al-Hasan joined Darul Uloom Deoband as a teacher

Quote: “After completing the course of Darul Uloom in A.H. 1286, he lived in attendance on al-Imam Mohammad Qasim Nanawtawi and acquired the science of Hadith. Thereafter he studied certain higher books of different sciences under the instruction of his august father; and in 1290/1873, he received the “turban of proficiency” at the auspicious hands of al-Imam Nanawtawi. During his student career itself he was counted amongst the distinguished pupils of al-Imam Mohammad Qasim Nanawtawi, who used to show special affection to him. As such, in view of his high academic and mental capacities, the elders choice fell upon him for the teaching position in the Darul Uloom, and in 1291/1874, he was appointed as the fourth teacher from which post he gradually progressed and got promoted to the post of the principal in 1308/1890.” [Here]

Marsiya Gangohi
مرثيہ گنگوہي

murdon ko zinda kiya - zindon ko marne na diya
is masiHayi ko dekheN zari ibn e mariyam

(gangohi) brought the dead to life - and he stopped the living from dying
o ibn e mariyam - see this kind of healing!

[the linguistic howler, zari instead of zara is one thing; here he taunts ibn e mariyam alayhi's salam saying that the healing of gangohi will amaze you. al-iyadhu billah. in fact, there is implied superiority of gangohi.]
zaban par ahl e ahwa ki hai kyuN "a'alu hubal"; shayad
uTha aalam se koyi bani e islam ka saani

why, on the tongues of the heretics (ahl e ahwa), is "glory of hubal"? perhaps -
from this world has gone, someone who is second to the founder of islam.

this is reference to the hadith about the battle of uhud in which abu sufyan thought that RasulAllah sallAllahu alayhi wa sallam and prominent companions were killed; and he said: 'praise hubal' or it means: 'hubal has prevailed' [see fat'h al-bari, 9/119; #4043]

perhaps there were heretics who worshipped hubal that the devbandi was familiar with; that is not the point. the point is gangohi is termed 'thani' second or next to the founder of islam!
gharib o aajiz o beykas kareN kya aur kidhar ja'yen
huwi hai mezban-e-khalq ki jannat mein mihmani

Hawa'ij deen o dunya ke kahan le jayen hum ya rabb
gaya woh qiblah e haajaat e ruuhani o jismaani

poor and weak and destitute; what will they do and where will they go?
the host of the creation (khalq) is now being treated as a guest in paradise

(Hawayij) needs of religion and worldly needs, O our Lord, where shall we take them (i.e. for resolution, succour)
the qibla of needs - for the soul and for the body

(note: two letters have been erased from Hajaat, and appears as 'jaat' but it is clear that it is haajaat).

phiren the ka'abah mein bhi poochtey gangoh kaa rasta
jo rakhte apne seenon mein the zawq o shawq e irfani

even in the ka'abah, they turned asking directions for the road to gangoh (where rashid gangohi was born/lived)
those who had in their bosoms, the taste and yearning of gnosis (irfan).

so, those who become gnostics search for gangoh and gangohi even inside the ka'abah.
wafat e sarwar e aalam ka naqshah aap ki riHlat
thi hasti gar nazeer e hasti e maHbub e sub'Hani

the passing of gangohi was a picture of the passing of the leader of the world (i.e. RasulAllah sallAllahu alayhi wa sallam)
it was him, if there was a similitude for the the Beloved of Allah. (maHbub e sub'Hani).
faqat ik aap ke dam se nazar aate the sab zindah
bukhari o ghazali baSri o shibli o shaybani

only on your account, did all these (scholars) appear alive:
bukhari ghazali (Hasan) baSri shibli and (muhammad ibn Hasan) shaybani.

Marsiya Gangohi
Marsiya Urdu read: [ Here also  Here ]


marsiya e gangohi ulama e devband ki nazar mein: PDF [Here]

Who’s Gangohi? Here

Rashid Ahmed Gangohi (d.1905)
Quote: “Allah عزوجل can speak lies.” 
[Baraheen-e-Qaatia, Pg. 278 by Khalil Ahmed Ambetbwi&
[Fataawa Rashidia, Vol. 1, Pg. 20 by Rashid Ahmed Gangohi.]

Deobandi beliefs and the Correct Islamic Belief: [Here]

Quote: Deobandi said:
“In brief, there is a degree of poetic licence in such poems. Thus, they should not always be taken literally, and need to be understood in the context of the emotions/thoughts that are being expressed.”


Deobandi said: “Our scholars allow istigatha in poetry. It is not taken upon its dhahir but there is mubalga in it. See Al-Irshad fi Masala al-Istimdad by Shaykh al-Islam Zaffar Ahmad Usmani [r.h]."

From where have you deobandis cooked up the rule that polytheism is allowed in poetry but not elsewhere?

If tomorrow someone says in poetry that “Krishna is god” then would you allow that too?

Point is that Deobandi Akabireen could not resist to express this truth either and for your kind information they have tried to prove it in texts other than poetry aswell, I can cite those texts as well but I know you will try every twisted tawil possible to defend your own scholars (i.e. biasness or you can call it double standards) Here

Fatwa of Kufr upon Mawlana Mahmoodul Hasan al Deobandi by Deobandi scholars
Mawlana Rashid Gangohee writes in his Fatwa:

Those who read and write Marsiyah (elegy =song written in praise of dead ) are Fasiq ( sinner) (Vol: 2 , page 39)

Mawlana Rashid Gangohee also writes:
“All the Marsiyah which is read in praise of martyrs of Karbala should either be burnt or buried “ (Fatwa Rashidiya, p 276. Karanchi edition)

In another work with the name Haarikul Asrarwhich used to come as a supplement along with Taqwiyatul Iman it is written that to read and write marsiyah is the work of Majoosi (fire worshipper).

After Mawlana Rashid Gangohee died , his student , Mawlana Mahmoodul Hasan wrote Marsiyah in praise of Mawlana Rashid Gangohee! 

Mawlana Mahmoodul Hasan is called “Shaykhul Hind” by the deobandis and he is among deobandi “akabir”.

Strangely the ruling that “ marsiyah” is not allowed , became valid ! This was published from deoband , not once but many times.

Here again are a few lines from this Marsiyah , written by Shaykh Mahmoodul Hasan in praise of Mawalan Rashid Gangohee.

The “Sheikh-ul-Hind” of the Deoband, Janab Mahmood-ul-Hasan, sought remedies for all his needs from the Imam of Deobandis , Rasheed Ahmad Gangohi Sahib.
He says: ” To whom shall I now turn for the redress of my needs!
The redresser of all my physical and spiritual needs is now gone. “
“Ghaus” means one who redresses one’s grievances.
And Mahmood-ul-Hasan Sahib addresses Gangohi Sahib not only as “Ghaus” but as “Ghaus-e-A’zam”.

Just see.

“He is the second Junaid and Shiblee and Abu Mas’ood Ansari,
He is the Rasheed-e-Millat-o-Deen, the Ghaus-e-A’zam, the Qutb-e-Rabbani”.

Mahmood-ul-Hasan Sahib declared Gangohi Sahib to be not only all these things, but also as “Murrabiye-Khalaaiq”, “Maseehaa-i-Zamaan, Qaseem-i-Faiz-e-Yazdaah, the equal of the founder of Islam, host to all creations, Muhyud Deen Jeelaani, the fountainhead of all beneficence, without any parallel, the object of veneration and reverence in this world and in the next, the light through and through, and Allah alone knows what else besides.

In the compendium of his poetical works, he says:
“My guides, my teachers, for me the be-all and end-all,
You are my masters, my patrons and my princes.
Rasheed and Qaasim-i-Kairaat, both are venerated teachers

We sent these original lines to different Deobandi Mufti asking them whether these types of statements constitute kufr or not?
We did not tell them that these lines are from their own scholar.

The deobandi muftis were United that all these statements constitute KUFR.
So the deobandi scholars have done takfir upon their own Sheikhul Hind, Mawalan Mahmoodul Hasan,

Kindly see the scan of original fatwa issued by deobandi muftis:

See Full Scans: Here


(Edited by ADHM)

Friday, 9 November 2018

Q: Did Abdullah bin Zubayr(ra) drink the Blood of The Prophet(s)?


“Mawlana Mahmood Ahmed Mirpuri said:

“The hadith about (companions) drinking of the prophet’s blood is not authentic…  
Secondly even though (this narration) mentioned by scholars as imam Beyhaqi, this hadith was a weak chain. The hadith which states that Abdullah bin Zubayr drank the blood,  has *Hunaid ibn Al-Qasim in chain. His real name was Unaid, and was weak narrator in accordance to ibn Kathir, Bukhari, ibn Abi Khateem, Abu Dawud and Nasai.
The experts consider this hadith weak and unacceptable.
There is similar situation with the (similar) hadith about Malik ibn Sinaan”. Abridged and quoted from “Fatawa siratal mustageem” p 74. [End of quote]

(Maulana Mahmood Ahmad Mirpuri the Ameer of Markaz Jamiat Ahle-Hadith in the 1980's )


Pure Blood of The Holy Prophet(صلى الله عليه وسلم)

Hazrat Abdullah bin Zubair, the grandson of Hazrat Abu Bakr Siddique, the son of Hazrat Zubair and Syeda Asma bin Abu Bakr (ra)
Once Hadhrat Salman (RA) came to the Holy Prophet (sallallahu 'alahi wasallam) and saw Abd'Allah Ibn Zubayr (RA) drinking something from a tray. In the meantime, He (sallallahu 'alahi wasallam) asked whether he had done the work assigned to him. He replied in the affirmative. Hadhrat Salman (RA) submitted, 'What was that work O Prophet of Allah?,' He (sallallahu 'alahi wasallam) replied: 'I had given him the water after washing blood of my incision to be thrown away': He (Salman) revealed, 'I swear by the power who sent you with truth that he (Abd'Allah) had drunken that water.' On enquiry from the Holy Prophet (sallallahu 'alahi wasallam) he admitted it. '
Why did you do so?' he (sallallahu 'alahi wasallam) asked. 
I liked to keep your blood in my stomach Ibn Zubayr (RA) replied. 
Hearing this, the Holy Prophet (sallallahu 'alahi wasallam) spread his hand over Ibn Zubayr's (RA) head and said, 'People will be harmed by you and you will be harmed by people (i.e., you will be martyred) and the people fighting you will suffer penalty. The fire of Hell will not have an access to you but the promise of Allah is to be fulfilled.

[Al-Haytami, Vol. 8, Page. 270, Hayatus Sahaba, Vol. 2. Page. 344, Abu Nu'aym in Al-Hilya]

Also found in Sharh Hayat al-Sahaba (2:487) where Mawlana Zakariyya said al-Haythami said al-Bazzar narrates it with a chain of trustworthy narrators, all but one being used in al-Bukhari, Muslim, or both.


The Holy Prophet صلى الله عليه وسلم got himself cupped (to drain out blood). 

He gave the blood to Abdullah bin Zubair ordering him to hide it where no one would be able to see it.
He went out (of the room) and drank the blood.
When he came back the Holy Prophet صلى الله عليه وسلم said, “What have you done?” He submitted, “I have hidden it in such a place where no one would be able to see it.”
The Holy Prophet صلى الله عليه وسلم then said “Perhaps you drank it.” He submitted, “Yes, I have, for I know that the fire the hell will not touch the one in whom your blood is!” Upon this, the Holy Prophet صلى الله عليه وسلم said, “Go! You too have been saved from the fire of hell. Woe upon the people who will martyr you and regrettably, you will not be able to escape from them.”

 -Mustadrak, Kanz-ul-Ummal, Ash-Shifa, Baihaqi, Bazzar, Abu Yula, Khasais Kubra, Zarqani-
[Related by al-Hakim, al-Bazzar, ad-Daraqutni, al-Bayhaqi, al-Baghawi and at-Tabrani with a good isnad]

*Al-Haafiz ibn Hajar said in al-Talkhees al-Habeer (1/30): 
Its isnaad includes al-Hunayd ibn al-Qaasim, and there is nothing wrong with him, but he is not well known for knowledge. End quote. 
*Al-Dhahabi said in Siyar A’laam al-Nubala’ (3/366): 
I do not know of anything wrong with Hunayd ibn al-Qaasim (as a narrator). End quote. 

Abu Saeed Khudri (RA) states: "When the Holy face of the Apostle (sallallahu 'alahi wasallam) got injured on the day of Uhud, his father Malik Bin Sinan (RA) started sucking his blood and gulping it down. When he was asked, 'Are you sucking the blood of the Holy Prophet (sallallahu 'alahi wasallam)?' 
He answered in the affirmative. Have heard this He (sallallahu 'alahi wasallam) remarked, 'Since my blood has mixed up with that of his, the fire of hell will not catch him.
(Transmitted by At-Tabarani and cited in Hayatus Sahaba By Maulana Yusuf Khadelewi, Vol 2 Page 344)

Yes, it is in Sharh Hayat al-Sahaba in vol. 2 p. 488. Mawlana Zakariyya also cites it in a different wording (1:461):
The Blessed Face of the Messenger of Allah (sallallahu 'alahi wasallam) got injured on the day of Uhud, whereupon Malik Bin Sinan (RA) faced him and sucked his wound then swallowed it [the blood]. 
The Prophet said, upon him peace: "Whoever wishes to see one with whose blood my blood has mixed, let him look at Malik ibn Sinan." Thus in Jam` al-Fawa'id.

* This seems Sahih because - as Ibn Hajar cites it in al-Isaba 
Ibn al-Sakan narrates it and his criterion is that of Sihha.

During the Battle of Uhud, the Holy Prophet (sallal laahu alaihi wasallam) was wounded.

Hazrat Malik bin Sunaan (radi Allahu anhu), the father of Hazrat Abu Saeed Khudri (radi Allahu anhu), began to suck out the blood from the wound of the Holy Prophet (sallal laahu alaihi wasallam) and it began to look white. The Sahaba asked him to spit it out. He refused to do so and said, "I swear by Allah that I will never spit this blood out of my mouth." He then drank the blessed blood of the Holy Prophet (sallal laahu alaihi wasallam). The Holy Prophet (sallal laahu alaihi wasallam) said, "Whichever one of you wishes to see a Jannati man, you should look at him (Hadrat Malik bin Sunaan)". (Ash-Shia of Qadi Iyad, Madarijun Nabuiwat) [At- Tabarani from Sa’id al-Khudri,al-Bayhaqi from Umar ibn as-Sa’ib]


Wahhabi/Salafi said:
" In al-Majmoo’ (1/288) from the majority of Shaafa’is that the blood of the Prophet (peace and blessings of Allaah be upon him) is naajis like any other blood. " [End of Quote]
* Shaykh ul Islam Imam Suyuti (ra) in his book al-Khasaa’is al-Kubra. Some of the scholars stated that the blood of the Prophet (peace and blessings of Allaah be upon him) was taahir (pure), based on the story of ‘Abd-Allaah ibn al-Zubayr.  (al-Shifa (1/55), Mughni al-Muhtaaj (1/233); Tabayyun al-Haqaa’iq (4/51).
*Ibn Hajar in Fath al-Bari (1989 ed. 11:142) mentions that Abu Bakr ibn al-`Arabi numbered the items for which the Prophet, upon him peace, supplicated for light in himself at twenty-five in the totality of the sound narrations of the hadith of his du`a for Nur, among them: "Light in the Prophet's blood."


Baraka, also known as Umm Ayman. 

An Abyssinian woman, she was Umm Habiba's servant.

Ibn Sayyid al-Nas mentions the hadith whereby the Prophet - upon him peace - used to urinate in a vessel made of palm wood which he kept under his bed. He noticed one day that it had been emptied and he asked Baraka what had been done with the urine. She replied that she had risen thirsty during the night and drunk it. He smiled and said: innaki lan tashtaki batnuki ba`da yawmiki hadha abadan "Your stomach will never suffer any ailment from this day on." Al-Hasan ibn Sufyan narrates it in his Musnad, also Abu Ya`la, al-Hakim, al-Daraqutni, and Abu Nu`aym. The chain for this narration is weak and broken at the Tabi`i level.

In the version Ibn `Abd al-Razzaq narrates in his Musannaf the Prophet - upon him peace - says: sahha ya Umm Yusuf "Health for you, O Umm Yusuf!" Ibn `Abd al-Barr mentions it in al-Isti`ab, Ibn Hajar in his Talkhis al-Habir, and al-Suyuti in Sharh Sunan al-Nasa'i.
Ibn `Alawi al-Maliki says in his Mafahim that Ibn Dihya said: "This is a different event than that of Umm Ayman, and Umm Yusuf is a different person than Umm Ayman."
Al-Haythami in Majma` al-Zawa'id mentions that al-Tabarani narrates a similar hadith with a sound chain in which the servant's name is Sarra and she is Umm Salama's servant.

The second version seems sound as Abu Dharr al-Harawi mentions it in his Mustadrak, which adheres to the criterion of al-Daraqutni's definition of the Sahihayn criteria as stated in Talkhis al-Habir and Nayl al-Awtar. 
Imam Suyuti narrates an authentic report in his al-Khasaa’is al-Kubra, vol. 2, page 253 (published by Daar al-Kutub al-Arabiy — some other online editions have this narration in vol. 2, page 441):
وَأخرج الطَّبَرَانِيّ وَالْبَيْهَقِيّ بِسَنَد صَحِيح عَن حكيمة بنت أُمَيْمَة عَن أمهَا قَالَت كَانَ للنَّبِي صلى الله عَلَيْهِ وَسلم قدح من عيدَان يَبُول فِيهِ ويضعه تَحت سَرِيره فَقَامَ فَطَلَبه فَلم يجده فَسَأَلَ عَنهُ فَقَالَ أَيْن الْقدح قَالُوا شربته برة خَادِم أم سَلمَة الَّتِي قدمت مَعهَا من أَرض الْحَبَشَة فَقَالَ النَّبِي صلى الله عَلَيْهِ وَسلم لقد احتظرت من النَّار بحظار
And Tabarani and Bayhaqi narrated with an authentic chain of transmission from Hukaymah daughter of Umaymah from her mother (Umaymah) who said, the Prophet (May Allah bless him and grant him peace) had a wooden bowl in which He used to urinate which was placed under his bed. One night he searched for it but did not find it and asked for it saying, “Where is the bowl?” The members of the house replied “Barrah, the slave girl of Umm Salamah, drank it.” (Barrah had come with Umm Salamah from Habashah with her.)
The Prophet (S) replied, “Surely she has protected herself from the fire with a great wall!”
More Info: (Here)


Why did this tablecloth not burn in the fire

Once, some guests came to visit Sayyiduna Anas bin Malik radī Allāhu anhu. He entertained them with a meal. The tablecloth became dirty and discoloured due to some food falling upon it. 
Sayyiduna Anas (ra) instructed the maidservant to cast it into the burning furnace. The servant did as she was commanded.
The guests were all astonished at this command. 
When the tablecloth was thrown into the burning furnace, they awaited the appearance of smoke t indicate the tablecloth was burning but instead the tablecloth was removed from the fire, it was still intact and had become clean.
They asked him:
"O Companion of RasulAllāh صلى الله عليه وسلم why did this tablecloth not burn in the fire? 
Not only did it not burn, but it also became perfectly clean?"
Anas (ra) replied: "The reason for the tablecloth not burning is because on various occasions RasulAllāh صلى الله عليه وسلم cleansed his hands and lips with the cloth".
Mawlana Rumi (ra) says: "O ye, who have become frightened of the fire and punishment of Jahannam, it is most advisable that you draw near to such blessed hands and lips, by following the Sunnāh.
When something material has been granted such honour by the lips of RasulAllāh صلى الله عليه وسلم you can imagine what honour he must have granted to his true Lovers". 

[The above was derived from the Mathnavi of Imām Jallāluhdin Rumi (Book III Story XIV - Miracles of the Prophet sallallāhu 'alayhi wa-ālihī wa-sahbi wa-salam), it can also be found in 'Abu al-Fadl Qādi 'Iyad's Kitab Ash-shifa bi tarif huquq al-Mustafa.]


One of their false claims from wahhabiyyah (salafi/Ahlehadithmake against the believers is, 'You guys praise and honour the Prophet(s) too much. It might lead to shirk!'

Let's look at the Sahaba(ra) and their love:
They kissed his hands.
They kissed his feet.
They preserved his hair.
They competed for his wudhu water and didn't let it touch the floor.
They collected his perspiration.
They honoured his blood.
They took cure from his saliva.
They sought remedy through his touch.
They rubbed his ablution water on their bodies.
They honoured his clothing.
They carried his sandals.
They thought about him at home.
They missed him whilst with their families.
They cried for him.
They smiled for him.
They lived for him.
They died for him.
They fought for him.
They jumped for arrows with their necks and made their chests shields in order to defend him.
They stood, sat and lay for him.
They walked, talked and ate like him.
They praised him, raised him and wrote poetry for him.
Their lives were him, their deaths were for him and their hopes for resurrection were to be united with him.

Not having extreme love and honour for the Messenger of Allah(s) like the Sahaba(ra) is the greatest Bid'ah