Marsiya Gangohi
مرثيہ گنگوہي
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!
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).
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.
sub'HanAllah.
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.
sub'HanAllah.
--
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).
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.
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
Discussed
--
Rashid Ahmed Gangohi (d.1905)
Quote: “Allah عزوجل can speak lies.”
[Baraheen-e-Qaatia, Pg. 278 by Khalil Ahmed Ambetbwi] &
[Baraheen-e-Qaatia, Pg. 278 by Khalil Ahmed Ambetbwi] &
[Fataawa
Rashidia, Vol. 1, Pg. 20 by Rashid Ahmed Gangohi.]
--
--
--
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
--
---
(Edited by ADHM)
--
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 Asrar” which 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. “
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”.
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
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)
