The Aqidah of Imdadullah Makki; The Deobandi Elder - Reading His Works

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The Aqidah of Imdadullah Makki; The Deobandi Elder - Reading His Works

Postby AbuKhuzaimahAnsari » Fri Jun 19, 2020 2:28 am

The Deobandi Barelwi Belief of Fana (Annihilation) - Becoming One with Allah

Mawlana Mohammad Yasir Deobandi and Mawlana Asrar Rashid Barelwi both Hanafi Ash'ari Maturidis were very quick to defame Salafis because of an irrelevant and innovative discussion that occurred in a park in London, whether Allah can enter his creation of not?

The Hanafi defenders went on a diatribe, while Asrar showed his usual hallmark of speaking Ill of Shaykh ul-Islam Imam Ibn Taymiyyah and accusing Salafis of anthropomorphism and corporeality. Muhammad Yasir, again true to his Ash'ari Jahmite theology, ran with the no space and direction argument, he lied on Imam Ahmad b. Hanbal and last but not least, he attacked the Salafis.

These two Ash'ari Maturidis, took a huge exception to the response of whether Allah can enter the creation. So, I wonder what they would say about the flowing passage, in which Haji Imdadullah, and lets forget about Allah entering creation, he offers a Sufi ritualistic practise that will aid a Sufi disciple to become and exist with Allah.

Fana is also defined and understood that when the Sufi succeeds in purifying himself entirely of the earthly world and loses himself in the love of Allah, it is said that he has “annihilated” his individual will and “passed away” from his own existence to live only in Allah and with Allah.

The Belief of Annihilation
Mawlana Imdadullah Muhajjir Makki, the spiritual guide of the Hanafi Ash'ari Deobandis and Barelwis says while explaining a Sufi zikr ritual, which affirms Allah and negates everything else. He says.

Since the Zikr of illalAllah is of the heart therefore one should understand illalAllah from the core of his heart. (Similarly) He should integrate his own Dhat and Sifat with the DHAT AND SIFAT OF ALLAH in such a manner that it negates that which is excluded from illalAllah. When the Salik (murid/Sufi disciple) achieves this station, it eventually surpasses the heart and reaches the level of the soul. Therefore, since the Zikr of the soul is the Zikr of Ism (i.e Allah Hu), therefore the Salik should focus on saying the Ism of the Dhat (of Allah ie. Allah Hu) in such a manner that the Alif and Lam, which is a part of Allah, does not remain and you are just left with Hu. When the Salik reaches this station, he should exclusively and solely focus on Zikr, and in this way he surpasses this level of the soul and reaches the level of the mind. Thereafter, he should absorb and immerse himself in the Zikr of Hu Hu to such an extent that he himself, the aforementioned becomes Allah. This is the meaning of Fana Dar Fana and when one achieves this station, he becomes Nur from head to toe.

(Imdadullah Makki, Dhiya al-Qulub, 17-18, part of Kulliyat Imdadiyyah)

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This is the true Creed of the Deobandi founding fathers as well as the Barelwis. The Creed of Ahlus Sunnah and Ahl al-Hadith is free from such evil deviation which has no authentic from the Quran or Sunnah.
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Re: The Aqidah of Imdadullah Makki; The Deobandi Elder - Reading His Works

Postby AbuKhuzaimahAnsari » Sat Jun 20, 2020 12:57 am

Incorporating Zikr with Breathing

Haji Imdadullah Muhajir Makki, the founding elder and revered saint of the Deobandis explains the method of exhaling (i.e. breathing) while doing Zikr he says:

[The First Method]
“A human should be attentive and conscious with every breath. Without Pas Anfas [exhaling or breathing in a specific way with Zikr] a mans heart can never be cleansed from blackness and darkness. Pas Anfas according to the terminology of the Sufis means while inhaling and exhaling [air], whether loudly or quietly to make zikr. While breathing he should say “illalAllah” only with the breath and while exhaling he should say “La Ilaha”. However, while make zikr quietly he should make it with his breath. While inhaling and exhaling he should direct his attention [or look] at his navel and close his mouth. This should be done without moving the tongue, and with consistency and vigour the breathing in of itself should inadvertently make zikr.” (Imdadullah Makki, Dhiya al-Qulub, p.18-19, a part of Kuliyyat Imdadiyyah)

The annotator said:

“Pas Anfas (breathing with or to make Zikr) has many forms. Some people say 'Allah' with every breath, some say ‘Huwaz Zahir Huwal Batin Ya Hayyu Ya Quyyum’ others say ‘Haq Haq’, some say ‘Ya Huwa’ and some say ‘Haq Huwa’ and all of them allow you to achieve your intended objective.”

So, not only does Haji Imdadullah Muhajir Makki encourage a method of innovation to make Zikr, he introduces other aspects that oppose the teachings of Islam. For example,

1. Linking Zikr with the cycle of breathing
2. Linking the Kalimah with the cycle of breathing and breaking down the Kalimah into two parts while omitting other parts.
3. Making Zikr with the breath, without moving the tongue.
4. Directing his attention to his navel while making this Zikr
5. To close his mouth, without moving his tongue while breathing through the nose to make zikr with the breathing.

This method opposes the Sunnah of Muhammad Sallalahu Alayhi Wasallam. A man said, “O Messenger of Allah, the laws of Islam are too many for me, so tell me something I can hold onto.” The Messenger of Allah Sallalahu Alayhi Wasallam, said, ‘Keep your tongue moist with the remembrance of Allah.’ (al-Tirmidhi no.3375, Graded authentic by Shaykh al-Albani)

This Deobandi elder opposed the teaching of the Nabi Salallahu alayhi Wasallam and innovated new methods in Zikr. This shows the true reality of those who are highly revered amongst the Deobandi’s.

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