---
Indian subcontinent
Siddiq Hasan Khan al Qinnawji founding Father of the Wahhabi/Salafi - Ahlul Hadith Sect in the Indian subcontinent writes:
“All my forefathers and teachers belonged to Naqshbandi Tariqa, although they had ijaza (permission) in the other [sufi] salasil as well.
Here I have mentioned the special Khtam of Tariqa Mujaddidiya .
My deceased father belonged to the Naqshbandi Tariqa and Qadi Shawkani was also a Naqshbandi.
And the family members of Shah Waliullah muhaddith and Mirza Mazhar Jan e Jana also belonged to this [Naqshbandi] tariqa.
Shah Abdul Aziz Muhaddith has narrated that one of the most effective and tested method of removing all difficulty reported from the mashaykh of this [Naqshbandi] silsila is the recitation of Khatm e Khawjgan. ….. This has to be recited on some sweet [sheerni] and its reward should be donated to the mashaykh of naqshbandi tariqa and then this sweet should be distributed [among the people].”
Siddiq Hasan Khan writes further:
“The khatm of Hazrat Mujaddid Shaykh Ahmed Sirhindi [Rh]”
“This Khatm is tested and tried method for fulfilling all needs and removing all difficulties….. Mirza [mazhar e Jan e Jana] sahab wrote it to Qadi Thanaulla that [recitation of] Khatm e Khawjgan and Khatm e Mujaddidiya should be made compulsory after the daily gathering in the morning..”
[Kitab al Tawizaat, by Nawab Siddiq Hasan Khan, p.153, published by Nomani Kutub Khana, Lahore]
Nawab Siddiq Hasan Khan has also mentioned Khatm e Qadriya and special amulets (Taweez) in the same book.
Since donating reward to the deceased, reciting Qur’an on sweet and distributing, conducting special dhikr gathering, calling these recitations with names like:
Khatm e Khawjgan,
Khatm e Mujaddidiya,
Khatm e Qadriya ... etc
All these acts are shirk and bid’a in the Ahlehadith Wahabbi/Salafi religion!
AhleHadith Wahhabi/Salafi should issue Fatwa (verdict) of Bidati (innovator) and Mushrik upon their own leader Nawab Siddiq Hasan Khan.
And then gather all the wahhabi/salafis to start a campaign to demolish the Solid Grave of Nawab Siddiq Hasan Khan:
Which "Imam" Ahlehadith ?
The Indian Wahhabi Sufi of Bhopal, he was greatly influenced by Ibn Taymiyya, Ibn al-Qayyim, and al-Shawkani. He advocated the doffing of imitation (taqlid) and began his career with "solid aversion toward the Imams of Fiqh and Tasawwuf" but repented in the latter part of his life according to his biographical notice in Nuzhat al-Khawatir (8:187-195) to the point that when he desired to take bay`a from Shaykh Fadl al-Rahman al-Muradabadi the latter sent him his turban and recommended asking forgiveness as his permanent devotion, after which al-Qinnawji was never seen without a sibha (dhikr-beads) in his hand making istighfar.
He fell ill with dropsy and went into a coma from which he came out only to ask: "Has my Maqaalaat al-Ihsan come out of the press yet?"
He meant the last of his 200+ books, a translation of Shaykh `Abd al-Qadir al-Gilani's Futuh al- Ghayb. His last words were, "I long to see my Lord."
Also among his works in Tasawwuf is al-Ghunna bi-Bisharati Ahl al-Janna (Bulaq 1302/1885).
In his 200-page book Takhrij al-Wasaya min Khabaya al- Zawaya (Beirut: al-Maktaba al-Thaqafiyya, 1986) on the "Counsels of Allah and His Prophet and the Righteous of His Umma" he abridged the book of Wasaya of Shaykh Muhyi al-Din Ibn `Arabi from the end of his Futuhat al- Makkiya.
Al-Qinnawji prefaces
that part of his book with the words, "The most majestic
Shaykh, the Knower of Allah Most High said in al-Futuhat
al-Makkiyya..."
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AL-SHAWKANI
A Naqshbandi Sufi:
al-Shawkani mentions that the aforementioned Shaykh "came to us in San`a in the year 1234 (1819CE) and I frequented him heavily... and I took from him the Dhikr according to the Naqshbandi Tariqa."
Was Imam Al Shawkani A Sufi?
Read the (wahhabi/salafi Ahlehadith) full thread: Here
Quote: I wish to see how his "Ahl-e-Hadith" contemporaries deal with these quotes in the scan below, and if these Ulama that they regard as their own committed Shirk or not?
Or will they say they are forged quotes?
The quote from al-Shawkani mentions Ijma al-Sahaba on Tawassul - even if done after the passing away of al-Nabi (sallallahu alaihi wa salllam). The following fatwa has also been posted here previously:
Imam
Shawkani said in
his treatise entitled al-Durr
al-nadid fi ikhlas kalimat al-tawhid:
There
is no harm in tawassul through any one of the Prophets or Friends of
Allah or scholars of knowledge... One who comes to the grave as a
visitor (za'iran) and invokes Allah alone, using as his means the
dead person in the grave, is as one who says: "O Allah, I am
asking that you cure me from such-and-such, and I use as a means to
You whatever this righteous servant of Yours possesses for
worshipping You and striving for Your sake and learning and teaching
purely and sincerely for You." Such as this, there is no
hesitation in declaring that it is permitted...
More
quotes from the pens of Indian "Salafiyya"
of the past in affirmation of the validity of Tawassul, as
well as al-Shawkani's view
Quotes are
from major "Ahl-e-hadith"
like:
Wahiduz Zaman
Nawab
Siddiq Hasan Khan of Bhopal
Abul Makarim Muhammad Ali (student
of Nadhir Hussain al-Dehlawi)
Bashir al-Sahsawani
and
others in the quotes
Scans: Here
---Qadhi Shawkani :
قوله ويتوسل إلى الله سبحانه بأنبيائه والصالحين أقول ومن التوسل بالأنبياء ما أخرجه الترمذي وقال حسن صحيح غريب والنسائي وابن ماجة وابن خزيمة في صحيحه والحاكم وقال صحيح على شرط البخاري ومسلم من حديث عثمان بن حنيف رضي الله عنه أن أعمى أتى النبي صلى الله عليه وسلم فقال يا رسول الله ادع الله أن يكشف لي عن بصري قال أو أدعك فقال يا رسول الله أني قد شق علي ذهاب بصري قال فانطلق فتوضأ فصل ركعتين ثم قل اللهم أني أسألك وأتوجه إليك بمحمد نبي الرحمة الحديث وسيأتي هذا الحديث في هذا الكتاب عند ذكر صلاة الحاجة وأما التوسل بالصالحين فمنه ما ثبت في الصحيح أن الصحابة استسقوا بالعباس رضي الله عنه عم رسول الله صلى الله عليه وسلم وقال عمر رضي الله عنه اللهم إنا نتوسل إليك بعم نبينا
--
Translation: Qadhi
Shawkani explains the
saying of Imam
Ibn al-Jarzi i.e. One
should ask Allah through the intermediary of Prophets and Pious
servants of Allah:
I
(Qadhi
Shawkani) say
that to seek Intercession with Allah through Prophets (is proven) as
is narrated by Tirmidhi who called it Hassan Sahih Gharib, also
narrated by Nasa’i, Ibn Majah, Ibn Khuzayma in his “Sahih”
Hakim who said: It is Sahih on the criteria of Bukhari and Muslim,
the Hadith of Uthman bin HUNAIF (ra) that a blind man came to the
Prophet (Allah bless him & give him peace) and said: “I've been
afflicted in my eyesight, so pray to Allah for me". The Prophet
(Allah bless him & give him peace) said: “Go perform ablution
(Wudu), perform two rak'at Salat and then say: “O Allah!I ask you
and turn to you through my Prophet Muhammad. This hadith is mentioned
in the book (with chapter) of Salaat al Hajah. And regarding Tawassul
through righteous people, It is proven from Sahih (Bukhari) that
Sahaba used to seek rain through Abbas (ra) the uncle of Prophet
(Peace be upon him). Umar (ra) said: O Allah we turn to you through
the means of Prophet's uncle [Tuhfa
tul Dhakireen, Page No. 48]
وفي الحديث دليل على جواز التوسل برسول الله صلى الله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى وأنه المعطي المانع ما شاء كان وما يشأ لم يكن
--
Translation: And
in this hadith is the Proof on permissibility of seeking intercession
to Allah through Prophet (Peace be upon him) but with the belief that
Allah Subhanahu wa Ta’la is the one who grants or takes , whatever
he wills happens and whatever he does not will cannot happen. [Tuhfa
tul Dhakireen, Page No. 138]
Nawab
Saddiq Hasan Khan Bhopali said
In explaining Imam Ibn
al Jazri
rah’s qawl that One
should seek intercession of Prophets to Allah:
The
Tawassul towards Allah Subhanahu wa Ta’ala through Prophets, the
“PROOF” on this is as narrated in Tirmidhi the hadith of Uthman
bin Hunayf that a blind man came to the Prophet (Peace be upon him)
and said (Then Bhopali quotes
the hadith which has already been shown above in this
chapter)
(Bhopali said): And
in regards to Tawassul through Saliheen (righteous) then proof on
this is as proven from Sahih that Sahaba did Istisqa through al-Abbas
(RA) the uncle of Prophet (Peace be upon him). Umar (RA) said: O
Allah we (now) seek intercession with you by the uncle of our
Prophet.
(Bhopali then refutes Salafis of
his time and said):
This matter of Tawassul through Prophets and Saliheen was disputed by people of knowledge in such a strict (shadid) manner that it reached to an extent where “SOME STARTED TO DO TAKFIR ON SOME OTHER OR CALLED EACH OTHER AS BIDA’EE OR MISGUIDED” although this matter was not that complicated nor was there any such need of such (disputation).
The author of Book called “Ad-deen al Khalis” and Allama Shawkani in his “Dur an-Nadheed fi Ikhlaas at-Tawhid” have completed the research in this regard, the “SUMMARY” of which is that Tawassul is allowed through them (Prophets and Saliheen) and according to some narrations Qasr (restriction to Prophet) should be done and nobody else should be done Qiyaas on this, nor anything be added. We have “NO DOUBT” that anyone who does not consider Tawaassul to be “KHAAS WITH ALLAH” has “NO BLAME ON HIM” and whosoever considers opposite to this is also not to be blamed because he did something permitted. Similarly Tawassul could be taken through good deeds as we pointed towards it before. In summary this matter is “NOT SUCH THAT IT IS MATTER OF TAZALZUL (TO BASH EACH OTHER)” but there is (no cure) for ignorance, Ta’sub (hatred) and Taqleed (of wrong viewpoints) and they are too many to mention.
[Nuzul Abrar, Page # 37-38 in Dar ul Ma’rifah edition and Page # 75-76 in Dar Ibn Hazm edition]
---
Nawab Siddique Hasan Khan Saheb Bhopali writes in his book:
Terjuman al Wahhabiyah:
“This
freedom of ours, as compared to the traditional Maddaahib, is the
highest goal and purpose of the British
government” (Tarjuman-e-Wahhabiya,
page 20)
He also writes:
“When
it is established that this country[Colonial India] is Darul Islam,
then what is the meaning [purpose] of Jihad here? In fact, that
person who makes as much as an intention of Jihad has committed a
major sin” (Tarjuman-e-Wahhabiya,
page 10)
Regarding the revolutions by the Indian Muslims
under the leadership of Last Moghal Emperor and other Scholars
against the British Government, Nawab Saheb writes:
“The
battle that occurred during the revolutionary period against the
British, has without doubt, no right to be called a Shar’i
Jihad…” (Ibid, page
7)
Hence, when Muslims were busy in fighting against the
British , the “highest goal and purpose” of the British was to
promote this sect.
Maulana
Fadl Hussain Mudhaffarpuri , another
very big scholar of their sect and student of Mian
Nazir Hussain Saheb Dehlwi writes:
“Mian Saheb [Nazeer hussain Dehlvi] was loyal to the British Empire. In 1857, most of the Ulema of Dehli passed Fatawa of Jihad against the British, but Mian Saheb was from amongst those who did not sign these fatawa and would say regarding this revolution, ‘Was this even Jihad? It was nothing but hangama [noise] and fasaad [corruption]’ ”
[Al hayah Ba’ad al Mamat, page 76].
He further
writes:
“[They
would] strengthen the hands of the British, in reward for which the
British gave Mian Saheb the great title of ‘Shams al Ulema’ [the
sun of the Ulema]” [ibid.
page no. 4] Here
