TABLEEGH JAMAAT FOLLOWERS WAKE UP SAY NO TO FAZAIL-E -AMAAL TABLEEGHEE JAMAAT ULEMAS CLAIMING LORDSHIP Bothers I have quoted ONLY 3 refferences in regards to the DEOBANDEE and TABLEEGHEE ulemas claiming lordship, for more information in this regard I prefer you listen the audio cassette of RABBANI saab subject “QAADIYANI HI KAAFIR KYOON “ in which MANY OTHERS who HAVE claimed lordship are quoted by him along with the book name and page numbers . Here Let us forgive asharf ali for supporting Mansoor hallaj for claimning divinity, but what is wrong with zakariya kandalvee saab , read no” 2 “ below? 1.Ashraf Ali Thanvi says: ¡You are amazed at people who claim Prophet-hood¡K 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.¡¨143 143 Malfoozat Hakim al-Ummat (a biography of Ashraf Ali Thanvi by Muhammad Iqbal Qurayshi), vol.1, p.251. The same belief is found in the poem of Ibn al-Faridh, which he entitled, Nudhum As-Suluuk. .MOULANA ZAKARIYA¡¦S PEER BECAME ALLAH FOR SIX MONTHS What has happened to zakariya saab to write this in his book mashaikh-e-chist that mianzi as well became Allah naudubillah now read the following? 2. Moulana Zakariyah says: ¡Hazrat Shaikhul Islam, Moulana Madani said that the same kaifiyat (spiritual state) which constrained Mansoor al-Hallaj to proclaim: ¡Anal Haqq (I am the Truth i.e. Allah) prevailed for six months on Hazrat Mainji (Nur Muhammad) [who was the Pir (Shaikh) of Imdadullah Muhajir Makki].¡¨144 144 Mashaikh-e-Chist (Eng. Trans.) p.213. fazaale-sadaqaat is the manual of jamaatul – tableegh, which consist of two parts. The edition that I have has been printed by “Darul-ishaat “ , Karachi. The author of this book is Zakariya khandalelvee who has narrated in his book an incident from makaateeb-rasheediyyah now read:- 3.“ for me to state a lot would be rude and an insolent act. O Allah forgive me for what has been written was inder the guidance of this saint. I am a liar, I am nothing, there is only your shadow , there is only your existence, what am I? I am nothing? And what I am you (ALLAH) are also (the same), and me and you ( ALLAH) associate into one another. Wasalaam! 1306 A.H” So do you realize O Muslim! What he is saying is that Rasheed Ahmad Gangohee and Allah are exactly the same , and to differentiate him from Allah is an act of shirk upon shirk. You can also find this letter in makaateeb – Rasheediyyah page no 10. It has been published by “Maktabah ul –Madaneeyah “, Urdu Bazzar , Lahore, Pakistan. In the book Irshaadul-Mulook, ALSO yo u can find :- a letter written by Rasheed Ahmad Gangohi to his Pir, Imdadullah Muhajir Makki, has been mentioned in which Rasheed Ahmad Gungohi writes at the end, “In reality I am nothing. It is only Your Shadow – only Your existence (i.e. Allah’s existence). What am I? I am nothing. Only He is. You and me are Shirk upon Shirk.”149 149 Irshaadul-Mulook, (Eng. Trans.) p.11. Comment: In this letter, Rasheed Ahmad Gungohi informs his Pir, Imdadullah Muhajir Makki of his well being, and then says that in reality neither he, nor his Pir exists. And to differentiate between the Creator and the created is Shirk. Creation is only the Shadow of Allah. So, then who is writing the letter to whom? Sufism is full of self-contradictions!! Shaikh al-Islam Ibn Taymiyyah (rahimahullah) mentions a story in relation to the theory of Wahdat al-Wajood in his book, ‘Al-Furqaan bayna Awliya ar-Rahmaa wa-Awliya ash-Shaytaan’ on page. 101, “The book, ‘Essence of Wisdom’ of Ibn Arabee was read to at-Talmasani and said: “This book of yours goes against the Qur’aan.” To which he replied: ‘The whole Qur’aan is associationism (Shirk), Tawheed is only found in our writings.” Then it was said to him: “If all existence is only one, why is a wife Halaal to a man while his sister is Haraam?” He said: “Both of them to us are Halaal, but he who is veiled says, Haraam! And so we say Haraam for you.’ The Shaikh further mentions, ‘This person, aside from his blatant belief (Kufr), has also contradicted himself! If all existence is one, who is the veiled one and who is the one who veils? Thus, one of their Shaikhs said to one of his followers: ‘Whoever tells you that there is anything other than Allah in the Universe has lied.’ The student then asked him: ‘Who then is the one who lied?’ They said to another student: ‘These are nothing but appearances.’ He said to them: ‘Are these appearances other than that, you have introduced relativity (no unity of existence!) and if they are the same, then it is as I said.’ The Concept was something to be hidden A question arises, if the concept of Wahdat al-Wajood is the lifeblood of Sufism and most scholars of Deoband consent with it. Then why is this concept not propagated and popularized to the masses of people? The secret cult of the Sufi masters seem to have decided that the belief of Allah’s Presence everywhere is enough for a common man to believe in, without referring to the details of this concept. The concept of Wahdat al-Wajood is supposed to be the Tawheed of the Spiritually Elites, as Abu Bakr al-Kalabadhi mentioned in his book that al-Junaid said to al-Shibli, “We studied this science deeply, and then concealed it in the vaults, but you have come and displayed it above the heads of people.” Al-Shibli replied: “I speak and I listen, Is there any other in the world but I?150 We entioned earlier, Ashraf Ali Thanvi mentions his Pir’s (i.e. Imdadullah Makki’s) infatuation with Wahdat al-Wajood. Thereafter, he comments, “But to express these sayings or to relate them is not for everyone.”151 150 The Doctrines of the Soofis (Kitaab al-Ta’arruf li-Madhhab Ahl al-Tasawwuf) (Eng. Trans.) p.145. 151 Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244. Dear readers now read in fazail-e-amal this great person shibli who claimed divinity is brought back by zakariya in his book as a noble pir read below:-. Further Kandalvi fabricates on page 161/160 in Fadhail Dhikr, Fadhail Amaal, Vol I: Hadhrat Shibli reported: ((I saw a madman who was being pelted with stones by little children. I threatened to punish them to which they replied that he (i.e. the madman) claims to see Allaah. I went near him and heard that he was murmuring something. I listened carefully and heard that he was saying, You did well that you saved me from those children. I said that they accuse you of the claim that you see Allaah. He screamed and said, Shibli! By the One in whose love I am in this condition, if He was to be absent even for a second from my sight I would be torn into pieces by the grief of separation. Saying this he turned away and uttered two lines of poetry which meant, Your Face remains in front of my eyes, your dhikr is on my tongue and your home is my heart, where can you disappear?)) To the average reader he is just a madman uttering nonsense but to the elite of Deobandh he is a very noble pir having reached the highest state of Fanna and now sees Allaah and has united himself with Allaah. The Kufr of Hallaj and Ibn Arabee is now being smuggled into the ummah through the book Fadhail Amaal and the people who are bringing it to the 21st century are none other than that Tableeghi Jamaat. NOW COMES THE ISSUE OF PROPHET-HOOD READ WHAT QASSIM NANOTWI SAYS IN HIS BOOK TAHZEERUN NAS:- Soorah al-Ahzab: “Muhammad . is not the father of any man among you, but is the Messenger of Allah . and the last of the Prophets (Khaatam an-Nabeeyeen).”66 66 Soorah al-Ahzab (33): 40 THE ABOVE MENTIONED IS ISLAMIC POINT OF VIEW BUT READ THE FOLLOWING SAYS: 4. Moulana Ahsan Nanotwi (a prominent Deobandi scholar) mentioned that the Khaatam (seal) of the Prophet-hood mentioned in Soorah al-Ahzab does not deny the advent of another Prophet.And even if another Prophet arrived, this would not affect the finality of Prophet Muhammad’s . Prophet-hood.67 The Barelawis strongly objected to this statement and used it as a proof for the Takfeer of the Deobandis. 67 Tahzeerun-Naas, p.3 and 25. Deobandi View - 1: The Righteous do not Die )( DO YOU CALL IT ISLAM ? IS NOT ZAKARIYA TEACHING YOU HINDUISM? READ THE FOLLOWING AND ANSWER ME TO THE POINT? READ THE DEAD’S ARE SPEAKING ? AND ZAKARIYA IS TEACHING YOU GRAVE WORSHIP? IS THERE ANY DIFFERENCE BETWEEN ZAKARIYA AND BARELWI’S? 5. .The Sufis consider their Shaikhs in the graves to be alive and in their senses. They consider them able to benefit their followers.Moulana Zakariyah quotes Haji Imdadullah Muhajir Makki in his book Mashaikh-e-Chist saying, “…The Faqir does not die. He is simply transformed from one abode to another. The same benefit which was received from the Faqir’s physical life will be acquired from his grave.”65 65 Mashaikh-e-Chist (Eng. Trans.) p.211 6.. On page 141, Fadhail Amaal, Fadhail Hajj, Volume II: When you visit anyones grave, you should proceed from the direction of the feet because if Allaah has given the dead the power of Kashf then it is easy for him to see you because when the dead turns to his right in his grave then his sight falls towards your feet. And when anyone approaches the grave from the head side of the dead then the dead has trouble and difficulty in seing you. Astaghfirullah! What kind of aqeedah is this? If we are to believe in Kandalvi, then would it be permissible to bury a wali alive? The only example of burying alive we know is that of the Arabs at the time of Ignorance. And today this practice is still found alive in Fadhail Amaal. And how many brothers who are in Jamaaat ut-Tableegh have buried their loved ones alive? And for that matter, is Kandalvi alive in his grave? 7 . Moulana Zakariyah mentions in Fazaail-e-Aamaal, ¡§Shaikh Abu Ya¡¦kub Sanusi says: ¡¥One of my disciples came to me and said: ¡¥I shall die tomorrow in the afternoon.¡¦ The following day, the man came to the Holy Masjid at Makkah, observed his Zuhr Salaat, made ¡¥Tawaaf¡¦ of the Holy Ka¡¦bah, then went a little farther away from the Ka¡¦bah and gave up his soul. I washed his body and arranged his burial. When I laid him in the grave, he opened his eyes. I asked him in surprise, ¡¥Is there life after death?¡¦ He replied:¡¥I am alive and he who is a true lover of Allah never dies.¡¨199 199 Fazaail-e-Aamaal, (Eng. Trans.) Virtues of Charity, Chapter.6, p.599,(2nd South African Impression 1414-1993. Published by Waterval Islamic Institute)] Fazaail-e-Aamaal, Virtues of Charity, (Hindi Translation), Chapter.6, p.702 (Idara Ishaat Diniyat, First Edition (1984). 8 . Abu Ali Radbari says: ¡¥A poor and ragged old man once came to me on Eid day and said: ¡¥Is there any neat clean place around where a poor man could meet his death.¡¦ I thought he was not talking sense and said with unconcern, ¡¥Come in and lie where you like, and give up your soul.¡¦ The man came in, performed wudhu (ablution) and observed a few Rakaat of Salaat. He then laid on the ground and his soul departed from his body. I washed his body, shrouded him and arranged his burial. When I was going to put him in his grave¡KI uncovered his face, he opened his eyes.I asked him in surprise, ¡¥Is there life after death?¡¦ He replied: ¡¥I am alive and he who is a true lover of Allah never dies. Insha¡¦Allah, I shall intercede for you on the Day of Resurrection, by virtue of the distinction granted to me by Allah.¡¨200 200 Fazaail-e-Aamaal, (Eng. Trans.) Virtues of Charity, Chapter.6, p.609,(2nd South African Impression 1414-1993. Published by Waterval Islamic Institute). Fazaail-e-Aamaal, (Hindi. Trans.) Virtues of Charity, Chapter. 6, p.712 (Idara Ishaat Diniyat, First Edition (1984). 9. . Abu Saeed Khazzaaz says that he was once staying in Makkah. One day, on coming out of the Bab-e-Bani Shaibah (a gate), he saw a very handsome man lying dead on the ground. He was looking at his face in surprise, when the dead man opened his eyes, smiled at him and said: ¡¥Abu Saeed, don¡¦t you know that the friends of Allah (those who love Him truly) do not die; they are just transferred from this world to the next.¡¦¡¨201 201 Fazaail-e-Aamaal, (Eng. Trans.) Virtues of Charity, Chapter.6,p.610, (2nd South African Impression 1414-1993. Published by Waterval Islamic Institute). 10 . One Buzurg says that I gave Ghusl to a Mureed, he took grasped of my toe. I said: ¡¥Leave my toe, I know that you are not dead. This is only a transfer from one place to another.¡¨ He released my toe.¡¨202 202 Fazaail-e-Aamaal, (Hindi. Trans.) Virtues of Charity, Chapter.6,p.702 (Idara Ishaat Diniyat First Edition (1984). 11. ¡Ibn ul-Jalaa, who is a well-known Sufi Shaikh, says that when his father died and his body was laid on wooden board for washing, he (the father) began to laugh. The people who had come to wash his body were terrified (to see a dead man laughing) and ran away. After a while, one of his father¡¦s friends came and bathed him.¡¨203 203 Fazaail-e-Aamaal, (Eng. Trans.) Virtues of Charity, Chapter.6, p.599, (2nd South African Impression 1414-1993. Published by Waterval Islamic Institute) Fazaail-e-Aamaal, (Hindi. Trans.) Virtues of Charity, Chapter.6, p.702 (Idara Ishaat Diniyat, First Edition (1984). 12 . Moulana Zakariyah mentions, ¡§Indeed, one should have the idea in mind (when standing in front of the Prophet¡¦s grave), that, ¡¥Here I stand in his presence as if he is still alive, because as for the knowledge of his position, the condition of his Ummah (Muslim Nation) and their intentions are concerned, Rasoolullah (Allah¡¦s Messenger) knows of it now in death, as he knew about the Ummah in his lifetime.¡¨219 219 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter:9, p.148,(New Edition 1982, Published by Dini Book Depot). 13 . ¡Hazrat Sulaiman bin Sahim said that he saw the Holy Prophet in a dream and asked him, ¡§O Prophet of Allah! Are you aware of the people who visit you and say salaam to you?¡¨ The Holy Prophet said, ¡§O Yes I recognize them and acknowledge their salaam.¡¨220 220 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Durood , Chapter.1, p.19 and 46. (Edt. 1985, Published by Dini Book Depot - Delhi). 14. ¡A man by the name of Musa Darir said, ¡§I was sailing in a ship which started to sink. At the same time, drowsiness overpowered me. In that condition, the Holy Prophet taught me a Darood and said, ¡¥The people aboard the ship should recite it one thousand times.¡¦ The Darood was hardly recited 300 times, the ship recovered its normal sailing.¡¨221 222 221 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Durood , Chapter.5, p.111. (Edt. 1985, Published by Dini Book Depot - Delhi). Also see Zadus Saeed by Moulana Ashraf Ali Thanvi (Eng. Trans. by Majlis Ulama) p.14. 222 Allah relates the reaction of disbelievers when faced with affliction in Soorah Yunus. Even though the disbelievers associate partners with Allah in ease, they would turn to Allah alone in difficulty and supplicate to Him Alone because they knew and firmly believed that it is Allah Alone, Who can dispel their dificulties, Allah says: ¡§He it is Who enables you to travel through land and sea, when you are in the ships and they sail with them with a favorable wind, and they are glad therein, then comes a strong wind and the waves come to them from all sides, and they think that they are encircled therein, they invoke Allah, making their Faith pure for Him Alone, saying: ¡¥If You (Allah) deliver us from this, we shall truly be of the gaceful.¡¨[Soorah Yunus (10): 22] Thus, even Arab Pagans would invoke Allah Alone, when ceazed by storm in the sea, but the Soofis of today, who claim to be among the true followers of Islam do not invoke Allah even in difficulty!! 15. ¡ Once an old man came to Qari Abu Bakr Mujahid (a teacher of the Qur¡¦aan) and said, ¡§My wife gave birth to a son last night. Now the family members asked me to bring ghee and honey. On hearing the circumstances, Qari Abu Bakr became worried. In the same condition, drowsiness overpowered him and he dreamt the Holy Prophet saying, ¡¥Don¡¦t be so much perturbed. Go to Ali Ibn Isa, the minister, convey my salaams to him and tell him this sign, He does not sleep until he recites one thousand times Darood ... After telling him the sign; ask him to give one hundred gold coins to the father of the new born¡¦.... The men did as they were advised and got 100 gold coins from the wazir.¡¨223 223 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Durood, Chapter.5, p.132 (Edt. 1985, Published by Dini Book Depot - Delhi). 16. ¡Hazrat Ibn Jalaa relates, ¡§While in Medina I once suffered tremendous hunger. It became so unbearable that I presented myself at the grave of Rasoolullah and said, ¡§O Rasoolullah, I suffer great hunger. I am now your guest.¡¨ Thereafter, sleep overtook me and in a vision, I saw Rasoolullah give me a piece of bread. I ate half of it, and when I woke up, I found myself with the other half of that piece of bread still in my hands.¡¨253 253 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, story no.23, p.178, (New Edition 1982, Published by Dini Book Depot - Delhi). 17. In another story, a man who was leaving for Hajj was requested by someone to convey his salaam (greeting) at the grave of Allah¡¦s Messenger ƒâ. This man visited Medina, but forgot to convey the salaams and remembered when he reached Zul Hulaifah. The man returned back to Medina to convey the Salaams leaving his caravan behind. He conveyed the greetings and slept in the Prophet¡¦s Mosque. Then on he states, ¡§...during the latter part of the night, I saw Rasoolullah and his two companions in a dream. They were coming towards me. Abu Bakr said, ¡¥O Rasoolullah this is the person.¡¦ Rasoolullah turned in my direction saying: ¡¥O Abul Wafaa!¡¦ I replied, O Rasoolullah, my name is Abul abbas¡¦.Rasoolullah replied: ¡¥No, your name is Abul Wafaa (he who carries out his promise). Then rasoolullah took me by the hand and placed me right into the Masjid al-Haraam in Mecca. I had been there eight full days when at last my former companions of the caravan arrived.254 254 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, story no.11, p.173, (New Edition 1982, Published by Dini Book Depot -Delhi). 18 ¡ Shaikh Ahmad Muhammad Sufi wondered about in the wilderness for about thirteen months suffering such great tribulation that his very skin dried out. In this condition,he reached medina, greeted Rasoolullah and slept soon afterwards. He dreamt of the Messenger of Allah ƒâ who said to him... ¡§O Ahmad, have you come to me.¡¨ I replied, ¡§Yes Sir. I have come and I am suffering from hunger. Now, I am your guest.¡¨Rasoolullah said, ¡§Open your two hands.¡¨ I did as I was bid and Rasoolullah filled them with Dirham. When I awoke both my hands were still filled with money.¡¨255 255 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, story no.25, p.179, (New Edition 1982, Published by Dini Book Depot -Delhi). 19 . Abdullah Ibn Moosa says: ¡¥When Ali Ibn Salih died, I was away for a journey. When I came back, I visited his brother, Hasan Ibn Salih¡K Hasan said: ¡¥Let me first tell you how he gave up his soul¡K When he was in the throes of death, he called for water. I brought him some water, but he said to me that he has already taken water. I asked him, ¡¥How?¡¦ and he replied: ¡¥Rasoolullah visited me with a host of Angels following him in rows, and he gave me some water to drink¡K¡¦257 257 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Charity, Chapter.6, p.605, (2nd South African Impression 1414-1993. Published by Waterval Islamic Institute). Fazaail-e-Aamaal, Virtues of Charity, (Hindi Translation) Chapter.6, p.708, (Idara Ishaat Diniyat First Edition - (1984). calling upon other than Allah is Shirk: The Shirk of the Mushrikeen (the Pagan Arabs) was that they called upon their dead righteous people and Angels to intercede for them with Allah. And Allah said regarding their actions: ¡§They worship besides Allah things that hurt them not, nor profit them, and they say: ¡§These are only our intercessors with Allah.¡¨341 And thus their practice was declared as Shirk and worship to other than Allah.341 Soorah Yunus (10): 18. As the Deobandi¡¦s Kitabul Janaiz mentions, ¡§The Islamic meaning of Waseelah does not consist of praying or making Du¡¦aa to Rasoolullah or any other created being. Islam teaches that the only Being to whom prayers and Du¡¦aa have to be directed is Allah. Directing one¡¦s prayer and Du¡¦aa to any being other than Allah is Shirk or polytheism, and Shirk is the worst of sins committed against Allah¡¨342 342 Kitabul Janaiz (Hanafee), p.21-24. Though the Deobandis consider direct invocation of other than Allah to be Shirk, the Fazaail-e-Aamaal has several incidents in ¡¥Virtues of Charity and Hajj¡¦ that involve direct invocation to the Messenger of Allah sws. Mentioned below are some of them: 20 . .Moulana Zakariyah approves of the practice of visiting the graves of the saints in the Fazaail-e-Aamaal, as he says, ¡§And the blessings of the tombs are another issue. I ask if visiting the graves of the Prophets will be prohibited? Then when visiting them is not prohibited, then the graves of the righteous are like them.¡¨280 280 Fazaail-e-Aamaal (Hindi Trans.) Virtues of Hajj, Chapter. Ziyarat of Medina, p.150, Explanation of Hadeeth no.12, (Idara Ishaat Diniyat, First Edition (1984). 21. Moulana Zakariyah says, ¡¥and the blessings of the tomb are another issue. I ask if visiting the graves of the Prophets will be prohibited? Then when visiting them is not prohibited,then the graves of the righteous are like them.¡¨288 288 Fazaail-e-Aamaal (Hindi Trans.) Virtues of Hajj, Chapter. Ziyarat of Medina, p.150, Explanation of Hadeeth no.12, (Idara Ishaat Diniyat, First Edition (1984). 22 .In the Fazaail-e-Aamaal, Moulana Zakariyah mentions, ¡§¡KHaatim Asam Balkhy was an ascetic Sufi, who secluded himself in a vault for thirty years. He did not speak to anyone except when it was of dire necessity. When he visited the grave of the Prophet, he merely said, ¡¥O Allah! We have come to the grave of your beloved. Do not send us away with desires unfulfilled.¡¦ A voice was heard from heaven saying, ¡¥Indeed, have We granted you the favor of visiting the grave of My beloved so that your greatest wish may be granted. Go forth now. We have forgiven you and your companions and all those who are present here.¡¨375 375 Faazail-e-Aamal, (Eng. Trans.), Virtues of Hajj, Chapter.9, p.169, story no. 4, (New Edition 1982, Published by Dini Book Depot -Delhi). 23.Not only does this story support the Sufis practice of, ¡§Khilwah¡¨, but also assigns a great position for those who indulge in it. Keeping with this important Sufi ritual of seclusion in small rooms, or Khanqahs (hermitage) or graves, Moulana Ilyas prescribed it for his Tableeghi Jamaat, whereby the Tableeghi group goes on its trips for fixed periods of three days, or forty days, or four month. The forty-day period, known to the Sufis as ¡§Chillah¡¨ is the same term also used by the Jamaat tableegh.376 376 See, ¡¥The Soofi Practices of Moulana Muhammad Ilyas¡¦ by MAnwarul-Haq. [Awake, vol.4, no. 10, p.37] But this is not the end to open preaching of grave worship. Furthermore, a complete manual (fazail-e-amal) is presented in explicit detail on how to present yourself to the grave of a wali. 24.. In one story, a man named Abu Muhammad had to repay 80 gold coins that were kept as a trust with him. He spent the money and had no one who could help him repay back the 80 gold coins. So he ... ¡§¡Kthen went to the grave of Rasoolullah, where he made Du¡¦aa for the whole night, sometimes at the grave and sometime at the minbar (pulpit), begging for a way out of his predicament. In the latter part of the night, he heard a voice coming to him from the darkness near the grave saying, ¡¥O Abu Muhammad, take this¡¦. My father stretched forth his hand and a bag was given to him. In it was 80 gold coins!¡¨343 343 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, p.177, story no.21, (New Edition 1982, Published by Dini Book Depot - Delhi). A similar story is mentioned on p.178 (story no.24) 25.. A virtuous man once sat down near the grave of a generous person and related that he needed some Deenaars (money) to help a poor man, but he could not find any funds. In the night, he saw the man of the grave in his dream, who guided him to go to his house and tell that in such a corner lay buried five hundred Deenaars; he should take them and give it to the poor man. Next morning, the man visited the house of the man in the grave; spoke to his family members about his dream. The Deenaars were found in the place mentioned by the person of the grave.229 229 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Charity, Chapter.7, story no.24, p.195, (New Edition 1982, Published by Dini Book Depot - Delhi). 26. Once a group of Arabs went to visit the grave of a very generous person and stayed there for the night. One of them in a dream saw the man of the grave who asked him to sell his camel for his Bakhti camel (Bakhti is a good kind of camel). The man agreed and the man of the grave stood and slaughtered the camel. When the man woke up, he found it bleeding. He slaughtered it and distributed the meat. When the group returned then at a stage, a man came riding a Bakhti camel and enquired whether among them was a man of such and such name. The man who saw the dream came forward and said he was that man. The man related his dream. The camel rider said the man of the grave was his father and he had directed him in a dream to give this camel to him. He gave the animal to the man and went away.228 228 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Charity, Chapter.7, story no.16, p.193, (New Edition 1982, Published by Dini Book Depot ¡V Delhi). 27 ..¡§Sayyed Ahmad Rifa¡¦ee visited Medina and standing in front of the grave of Rasoolullah recited few couplets asking Allah¡¦s Messenger to bring forth his hand. Indeed, was the hand of Rasoolullah stretched from the grave and in the presence of an estimated 90 thousand visitors did Ahmad kiss it.237 237 Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.9, story no.13 , p.174, (New Edition 1982, Published by Dini Book Depot - Delhi). 28 . In another story, a traveler said at the grave of the Messenger of Allah r: ¡§I have come from Egypt and for five months now, I have been in your presence. I beg of Allah and of you that one such person should take charge of feeding me, so that I be made able to depart homewards from here. Thereafter, I prayed for further things, went and sat down near the Minbar (pulpit).¡¨ A man then came to him and gave him food to eat that consisted of bread, ghee and dates. After the hungry man had eaten to his fill, he was given the remaining food in a basket along with about one sa¡¦a (7 kilogram¡¦s) of dates. The man (who fed the traveler) then said: ¡§By Allah, do not ever complain to my grandfather, Rasoolullah again. It disturbs him greatly. For, as long as, you remain here and whenever you have the need for food, it shall be sent for you.¡¨ He then sent a servant along with the traveler to reach him to the Prophet¡¦s grave. Upon reaching Baqi, the traveler said to the servant, ¡§It is all right, for now I know the way. You remain here and whenever you have the need for food, it shall be sent for you.¡¨ He then sent a servant along with the traveler toeach him to the Prophet¡¦s grave. Upon reaching Baqi, the traveler said to the servant, ¡§It is all right, for now I know the way. You may return. The slave replied: ¡§I have not the right to return without having left you at the grave. Perhaps, Rasoolullah will inform my master if I should.¡¨344 344 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter:. 9, p.180, story no28, (New Edition 1982, Published by Dini Book Depot - Delhi). 29.. ¡§Hazrat Ibn Jalaa relates, ¡§While in Medina, I once suffered tremendous hunger. It became so unbearable that I presented myself at the grave of Rasoolullah and said, ¡§O Rasoolullah, I suffer great hunger. I am now your guest.¡¨ Thereafter, sleep overtook - me and in a vision I saw Rasoolullah gave me a piece of bread. I ate half of it and when I woke up, I found myself with the other half of that piece of bread still in my hands.¡¨345 345 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj Chapter.9, p.178, story no.23, (New Edition 1982, Published by Dini Book Depot - Delhi). Similar incidents have been mentioned on p.171 (story no.8). 30. ¡§Once a Muazzin was giving Adhaan (the call of prayer) when someone came along and struck him a hard smack. Crying the Muazzin said, ¡§¡K O Rasoolullah! See what is done to me in your esteemed presence!¡¨ Immediately after the complaint, the person was paralyzed and fell down. People who were nearby picked him up and took him home, where after three days he died.¡¨256 256 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, story no.26, p.179, (New Edition 1982, Published by Dini Book Depot - Delhi). 31. ¡§In Medina, there lived a woman from the Hashimi family, whose servants used to ill-treat her. She went with her complaints to Rasoolullah where she poured out her heart. From the grave was heard this reply, ¡§Do you not prefer to follow my excellent example. Have patience, as I patiently persevered.¡¨ She said: ¡¥After hearing that voice all my grief disappeared and all the servants who used to annoy me passed away.¡¨346 346 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj Chapter.9, p.175, story no.16, (New Edition 1982, Published by Dini Book Depot - Delhi) 32. Yet in another story, three men fasted for days on end since they could not find food. One of them went to the grave of Rasoolullah and said: ¡§O Rasoolullah hunger has overtaken us.¡¨ Soon afterwards ... ¡§a man from Alawi family knocked at the door. We opened the door and found a man with two servants, each one carrying a large basket with many delicious foods.¡¨ The man from the Alawi family said before leaving, ¡§You have complained about hunger to Rasoolullah. I have seen Rasoolullah in a dream and he commanded me to bring food to you.347 347 Fazaail-e-Aamaal, (Eng. Trans.), Virtues of Hajj, Chapter.9, p.177, story no.22, (New Edition 1982. Published by Dini Book Depot - Delhi). Similar stories have been mentioned on p.179 (story no.27) and p.181 (story no.29) 33. Moulana Zakariyah mentions a story of two brothers whose father died leaving an inheritance, which included three strands of hair of Prophet Muhammad sws. The brothers divided the property in half, so that they had one strand of hair each. They, however, disputed about the third strand of hair. The elder brother agreed to give the younger brother all the three strands of hair, if the younger parted off with his share of the property, to which the younger brother happily agreed. When the younger brother died, ¡§...many pious people dreamt of the Holy Prophet, who told them, ¡¥If a person has any need he should ask it from Allah sitting at the side of his grave¡¦.¡¨281 281 Fazaail-e-Aamal, (Eng. Trans.), Virtues of Darood, Chapter.5: Fifty Parables Concerning the Darood), story no. 35, p.128. (Edt. 1985, Published by Dini Book Depot - Delhi). 34. Shaikh Ibraheem bin Shaybah said: ¡§When I visited Medina after performing Hajj, I said as-salaam alaikum at the grave of Rasoolullah and behold, I heard a voice in reply from the inside of the room wherein he is buried saying ¡¥Walaikum as-salaam.¡¦¡¨235 235 Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.9, story no.5, p.169, [Other similar stories are in Chapter. 9, story no.14 and 15] (New Edition 1982, Published by Dini Book Depot - Delhi).
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