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#16 [Permalink] Posted on 6th January 2014 13:06
15: Refutation of Shaykh Akram Awan and Naqshbandi Owaisi Silsila



The chain of transmission of this cult like Silsila has been exposed here.

The specific refutation of Shaykh Akram Awan by Darul-Iftaa, Jamiatur-Rasheed (Karachi) has been produced here.
[QUOTE=Jamiatur-Rasheed (Karachi)]Fatwa from Hazrat Shaykhul Islam Allamah Taqi Usmani Saheb (Damat Barakatuhum) on the Tareeqa and Akram Awan's Shaykh can be read here

After the fact that the Tareeqa and the Shaykh is discarded, below is the Fatwa specifically on Shaykh Akram Awan himself:

Question: What is the opinion of Ulama-e-Kiraam regarding Maulana Akram Awan? What is their opinion regarding keeping Islahi connection or even reverence or respect for him?

Answer: After investigation we discovered the following regarding Akram Awan:

This person does Bay’t in Naqshbandi-Owaisi Silsila but there are many absurdities in this person’s Tareeqa e.g
  1. Guaranteed claims to ensure that Mureeds will be introduced to Sayyidina Nabi .
  2. Guaranteed claims that guidance and benefit will be received from the person (inside) the grave
  3. Many other (similar) despicable innovations (Bid’aat)

Thus no Islah (Tassawuff) contact should be maintained with this person at all. Instead connection to Ahlulllah who have the confirmation of Ulamah with them should be sought. If such Mashaykh are not (readily) available then the works and compilations of our Mashykh (e.g. Hazrat Thanwi (RA) and his Khulafah) should be benefitted from.

We are performing further investigations into the ideologies and methods of this man (Akram Awan) and our findings will be published once complete.

The answer is correct!

Verified by

(Mufti) Abu Muhammad Habibullah
(Mufti) Saeedullah
(Mufti) Ahmed Afnaan
14th of Safar 1432

Darul-Iftaa, Jamiatur-Rasheed (Karachi) [/QUOTE]

The condemnation of the entire Silsila by Hazrat Shaykhul Islam Allamah Taqi Usmani Saheb (Damat Barakatuhum) has also been produced.
[QUOTE=Shaykh Mufti Taqi Usmani (HA)]We now produce first Fatwa against this Tareeqa and the Shaykh of Shaykh Akram Awan by Hazrat Shaykhul Islam Allamah Taqi Usmani Saheb (Damat Barakatuhum).

The legal status of Kashf of the graves and witnessing of the Anwaar and Tajalliyat

Question: Maulana Allah yar Khan Saheb has sent his Khalifa Abdur-Razaq Saheb to Naushki (District Shaagi). He is an old Mureed and the Maslak of Maulana Allah yar Khan Saheb is as follows:
  1. Naqshbandi-Owaisi Sailsila in Tassawuff
  2. They categorically guarantee that Kashf of graves will be granted and everything inside the graves will be revealed. Direct contact with Nabi will be established. All within 6 months of becoming Mureed
  3. Kashf of graves is declared a dead Sunnah so whosoever revives it will be rewarded equivalent to one hundred Martyrs


What is the status of joining this Tareeqa? Is spiritual training from Hazrat Owais Qarni (RA) permissible in Shariah or not.

Answer: If Allah (SWT) permits Kashf of the grave and witnessing of the Anwaar and Tajalliyat on a Servant of his then this is not against Shariah but these are neither are requirements nor requisites of Shariat or Tareeqat. The requisites are following of Sunnat and Shariat and reformation of one’s actions and morals. To regard Kashf (and such) as the requisites is Bid’at. Those who claim these requisites should be avoided and instead a Shaykh should be searched who is follower of the Sunnah and the one who concerns himself with the reformation of actions and morals.

(Servant) Muhammad Taqi Usmani
Fatwa number 1211, Volume 32, Fatawa-e-Usmani
[/QUOTE]
The objection to this was how do we know that this refutation is specific to this Silsila and Maulana Allahyaar Khan, here is the response.
[QUOTE= Summary Shaykh (Mufti) Yusuf Ludhyanwi Shaheed (RA) as he]

Maulana Allahyar Khan Chakralwi and his Dalailus-Sulook


Mufti Yusuf Ludhyanwi Shaheed
is considered amongst the Akabir of Deobandi Ulamah of last century, His stature, rank, knowledge in both Fiqh and Tassawuff is undisputed. Hazrat (RA) wrote a book entitled “The ideologies of the Modernists of our time” and in it none other than Maulana Allahyar Khan Chakralwi and his book Dalailus-Sulook Is mentioned by a chapter dedicated to their exposure and refutation.

Before reading further it must be noted that Hazrat Mufti Saheb Shaheed entitles them as “new discoveries” and this implies that these were not previously known to the earlier Deobandi Ulamah. This automatically answers the queries of praise by earlier Deobandi Ulamah as Maulana Ahmed Ali Lahori (RA) because Hazrat couldn’t have known about the views of Maulana Allahyar Khan Chakralwi.

Mufti Yusuf Ludhyanwi Shaheed (RA) writes that Maulana Allahyar Khan Chakralwi cut his teeth on refutation of deviant groups and cults and then turned his attention to Tassawuff and authored Dalailus-Sulook but did he answer objections to Tassawuff or plant doubts in the minds of the people about Ulamah and Mashaykh. Mufti Yusuf Ludhyanwi Shaheed praises the effort of the writer but deduces that this compilation isn’t strictly on Tassawuff by more on Ilumul-Kalam. Some of the excerpts of this book blatantly put down Ulamah and Mashaykh based on their own yardstick of the superiority of Tassawuff as Kashf of graves are as follows:


...This discussion has become lengthy. The reality is that when some of our new associates speak about Kashf of the graves the discussion proceeds but those devoid of the illumination of the Baatin become upset. Khaleefas, claimants of Waliyat, Majaz, Peer-e-Tareeqat and who knows what sort of title holders when hear claims of this nature (from beginners of our Tareeqa) then they (internally) become embarrassed as they are unable to achieve them but outwardly to hide their lack of ability and to keep their respectability and credibility make up all sorts of things... (Page 123)


Mufti Yusuf Ludhyanwi Shaheed (RA) comments that the tone, language and mannerism not only doesn’t suit the topic of Tassawuff but also degrades the writer. This passage provides credibility for the new adherents of the this Tareeqa and prepares them for debates with the “opposition”


Tassawuff is part of Religion and rejection of a part is rejection of the whole. Thus rejection of Tassawuff is (certainly) equivalent to rejection of Religion (Page 13)


Mufti Yusuf Ludhyanwi Shaheed (RA) comments that no doubt Tassawuff (as in reformation) is an important and integral part of building an Islamic personality but to give a Fatwa that rejection of Tassawuff is rejection of Islam is a major leap particularly coming from someone whose includes Khashf of graves etc as his definition of Tassawuff and considers it a yardstick. This places the belief (Eemaan) of thousands of not only laymen but Scholars in serious jeopardy who are devoid of this “blessing” according to the author


Sufiya have an additional capability as compared to Fuqaha (Islamic Scholars) and it is that they are people of Kashf and Ilhaam (intuition). Fuqaha (Islamic Scholars) deduce Islamic rules and regulations based on personal opinions while Sufiya deduce them in the divine light of Kashf and Ilhaam (intuition) and it is obvious that divine light is better than personal opinions (Page 33)


Mufti Yusuf Ludhyanwi Shaheed (RA) merely laments and states, “Deduction of Fuqaha (Islamic Scholars) is personal opinion and devoid of divine light???”

Mufti Yusuf Ludhyanwi Shaheed (RA) further quotes from the same page:


I personally consider the Ijtehaad and opinion Fuqaha (Islamic Scholars) as superior since all the Sufiya were Muqallids of Imams (of Fiqh) (Page 33)


Mufti Yusuf Ludhyanwi Shaheed (RA) further laments, “I can only wish that Maulana Allahyaar Khan was blessed with Kashf with regards to Fuqaha (Islamic Scholars), their rank and stature so he would have been prevented from making such ambiguous ,conflicting and controversial statements!”

Mufti Yusuf Ludhyanwi Shaheed (RA) further produces to quote the definition of “Shaykh-e-Kamil” and quotes:


The one who spiritually connects a person with Nabi who is the only Waasta between the servant and His Lord . This humble servant doesn’t take Bay’ah on my own hands but simply prescribes and then after the initials lessons places the beginner in the court of Nabi who is the Peer (of Tassawwuff) of the whole world. There are no hollow claims that the Peer merely talks about placing the Mureed in the court of Nabi but the Mureed must witness and know that he is in the court of Nabi and taking Bay’t at his hands. Anyone who has no reach to the court of Nabu is a fake and conman and most importantly understand this difference between Kamil (and incomplete) Shaykh of Tassawuff and know it very well. (Page 38)


Mufti Yusuf Ludhyanwi Shaheed (RA) states that if the writer is indeed able to take a Mureed from the beginning and place him in the court of Nabi it is a blessing but our Ulamah and Mashaykh don’t make these claims while in the state of sleep or while awake and not only don’t make this claim out of respect, reverence and humility they don’t even talk about it! But we must make exception to this new yardstick of being a “Kamil Shaykh” because over the centuries we are certain that not many Mashaykh would have reached these “dizzying heights” as the author further writes:


I have previously stated that when a person with sincerity and for seeking the truth comes to us then within 6 months he will only see the spirit of Nab i but will also converse with it.


No comment is necessary!

In some passages the author suddenly flares up in anger and tries to destroy the foundations of classical Islamic Academia and writes:


Some try to envelope their jealousy in the guise of Academic discussions! They say that Kashf is a subjective matter and has no important, it may be true but tell us are the Mas’ail described in Islamic Fiqh definite? Are the declaration and distinguishing of authentic narrations from weak definite? Are the Fiqh definitions of Fardh, Sunnah, Nafil definite? If you want to undermine the importance of Kashf of the grounds of being subjective then what would you do with Islamic Fiqh? (Page 123)


Mufti Yusuf Ludhyanwi Shaheed (RA) writes that I have never met the Maulana nor did I have any knowledge of him prior to reading this book so it’s impossible to be jealous! It is unjust (and absurd) to compare and equate classic Islamic knowledge and tradition to Kashf and then force people to believe in both of them equally and consider them both equally valid.

Mufti Yusuf Ludhyanwi Shaheed (RA) writes that Maulana Allahyaar Khan Saheb’s emotional and extremist reliance on the status of Kashf places the entire religion of Islam and its legacy (of knowledge) in danger as he writes:


Who says that there is a chance (of being mistaken) in Kashf? We have responded that the entire religion is transmission and transmission has inherent dangers of being correct (or being false) so on account of the “possibility” of an error should we leave the whole religion?(Pages 123/124)[/QUOTE]
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#17 [Permalink] Posted on 6th January 2014 13:09

Any adherents of this Baatil Tareeqa masquerading as Daeobandees are welcome to register and have a dialogue.

اس باطل طریقے کے حامیوں اور دیوبندی ہونے کے جھوٹے دعوے داروں سے گزارش ہے کہ فورم پر آکر بات کر لیں

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#18 [Permalink] Posted on 6th January 2014 17:49
salaam

i would like details of the following passage found on the akram awani site if anyone of his followers wish to take up this request.

Quote:

www.oursheikh.org/

Shaikh Muhammad Akram Awan did not receive formal education at any religious institution. He acquired the basic Knowledge of Islamic teachings directly form his Shaikh. Blessed with llm-al-ladunni (Knowledge form the Divine presence,) he has special insight in Tafsir (interpretation of the Holy Quran). He used to deliver regular lectures on Quranic teachings during the life of his Shaikh and embarked upon writing a Tafsir of the Quran, entitled Asrar-at-Tanzil, soon after his Shaikh's death. This was in fulfillment of Shaikh Allah Yar Khan's desire, for he could not undertake this work himself due to the enormous demands of his mission. Because of its deep spiritual insight, Shaikh Mohammad Akram's Asrar-at-Tanzil has received wide acclaim and recognition form all schools of Islamic thought, both in Pakistan and abroad.
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#19 [Permalink] Posted on 6th January 2014 18:21
Are the Shaykh and his followers that big of deal in Pakistan and the UK that he needs such a refutation?
I've never heard of him in Canada....in the SF thread that you're copy-n-pasting from...an alim (from Toronto) was mentioned as leading a jamat attached to this silsila...been to his masjid many times, never heard of him either, let alone of him being a sufi in this tariqa.
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#20 [Permalink] Posted on 6th January 2014 19:16
Quote:
in the SF thread that you're copy-n-pasting from


That work there is all of brother Muadh's. He obviously was banned there but Alhumdulillah, was able to still get the message out to the masses. He is copying and pasting his own work.
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#21 [Permalink] Posted on 6th January 2014 19:23
kanzoorbhai wrote:
View original post


salaam

i dont know about pakistan, but they have definitely made a little headway in the uk and have even managed to open a markaz in bradford. but some people may argue why wait until the problem gets worse? why not stop or at least subdue them while they are still relatively weak? every group starts from somewhere whether they are on haq or batil. even the qadiyyanis started from a small group, but look how big they are now and how they continue to spread throughout the world and invite people to their kufr.

they definitely have a presence in canada as witnessed by myself on their online dhikr sessions through paltalk. they do not openly portray themselves and are careful about what they say and to whom. you wouldnt know them unless they openly tell you that they are affiliated to akram awan.
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#22 [Permalink] Posted on 6th January 2014 20:26
abu mohammed wrote:
View original post


forgive me bhai muadh. "copy-n-pasting" sounds bad but i didn't mean it that way.
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#23 [Permalink] Posted on 7th January 2014 09:52

kanzoorbhai wrote:
View original post

Bhai,

There is nothing to seek forgiveness for, Alhumdolillah

Yes we do have a problem in UK and unfortunately the problem can be easily resolved by some of our Ulamah and Mashykh (very clearly and publicly) issuing a Fatwa of guideline about this heretical group when they (privately) all agree with what is being said here.

About the Canadian brother, here is the situtaion:

  1. We have Ulamah of Pakistan issuing a Fatwa against this Pakistan based group/cult
  2. We have him (on Sunniforum) defending this group based on his personal experience of one Masjid in Canada

If you are truly a Deobandi, tell me which one am I supposed to follow? Should we even bring the issue of the personal experience of a Canadian SF poster and counter the Fatwa of Shaykh (Mufti) Yusuf Ludhyanwi Shaheed (RA)

Its a very strange situation...

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#24 [Permalink] Posted on 15th April 2014 17:56
Jazakallah to all those that contributed to this thread, info like this comes to extremely good use alhamdulillah
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#25 [Permalink] Posted on 16th April 2014 10:18
the fake shaykh wrote:
View original post

Yes, just a quick note. Akram awan's son is here in the UK so avoid the talks. Make sure nobody gets sucked in. They may also try to get an audience at the masjids. So far through the efforts of one brother one of their programmes was cancelled. We ask the akram awan people to come here and argue their case if they disagree.
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#26 [Permalink] Posted on 16th April 2014 11:36
salaam

are the leading ulama/mashaikh of UK from various madaris/khanqah/masajid aware of this problem?

surely it is their duty to handle this situation?
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#27 [Permalink] Posted on 16th April 2014 15:28
2 deobandi ulama were asked to find out about them so the masjid commitee can decide to host or not, one alim approved them by listening to 1 talk of akram awans son and the other found out few things but didn't inform the committee......

Sub standard inadequte reaction which has become standard norm for deobandis in the UK unfortunately
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#28 [Permalink] Posted on 16th April 2014 16:10

16: Refutation of Shaykh Akram Awan's qualifications and his "Tafseer"

[QUOTE=Shaykhul-Hadeeth (Maulana) Zakariyyah (RA) summarised the necessary areas of knowledge for Qur’aan and he]

It is, however, essential to obsene the pre-requisites for interpreting the Qur'an. An unbecoming present-day fashion is that even those who possess a little or no knowledge of Arabic vocabulary offer their personal opinion on the basis of vernacular translations of the Qur'an. Specialists have laid down that any one attempting a commentary of the Holy Qur'an should be well versed in fifteen subjects. These, as briefly given below, will show that it not possible for everybody to understand the underlying significance and real meanings of the Holy Quran:

  1. Lughat, i.e., philology of language, which helps in understanding the appropriate meanings of words. Mujahid says, "One who believes in Allah and the Day of Judgement should not open his lips in respect of the Qur'an unless he is thoroughly conversant with the philology of the Arabic language. Quite often an Arabic word has several- meanings. A person may be knowing only one or two of them, though in a given context the actual meaning may be quite different."
  2. Nahv, i.e., syntax, a branch of grammar, which helps in understanding the relation of a sentence with another and also of 'Irab' (vowel sounds) of the letters of a word. A change in 'Irab' often means a change in the meaning.
  3. Sarf, i.e., etymology, a branch of grammar, which helps in knowing the root words and conjugations. The meaning of a word changes with the change in the root and with a change in its conjugation. Ibn-e- Faris says, "One who loses the knowledge of etymology loses a great deal." 'Allamah Zamakhashri mentions that, when a certain person set to translate the 'ayat’ On the day that We shall call each and every people after their leader, he ignorantly rendered it thus: “On the day that We shall call each people after their mother." He supposed that the singular Arabic word 'Imam' (leader) was the plural of the Arabic word 'um' (mother). If he had been conversant with etymology, he would have known that the plural of 'um' is not 'imam'
  4. Ishtiqaq, i.e.,derivatives. It is necessary to have the knowledge of derivatives and their root words, because if a word has been derived from two different root words, it will have two different meanings, e.g., the word 'masih' is derivable from 'masah' which means to touch or to move wet hands over, and also from 'masahat' which means measurement
  5. Ilm-ul-Ma'ani, i.e., knowledge of semantics, because phrase constructions are understood from their meanings.
  6. Ilm-ul-Bayan, i.e., knowledge of figures of speech, like similes and metaphors, due to which expressions or shades of meaning or similes and metaphor become known.
  7. 'llm-ul-Badi', i.e., knowledge of rhetoric, the knowledge which reveals the beauty of language and its implications.
  8. Ilm-ul-Qir'at, i.e., knowledge of the art of pronunciation, because different methods of recitation sometimes convey different meanings, and sometimes one meaning is to be preferred over the other.
  9. 'Ilm-ul-'Aqaid, i.e., knowledge of the fundamentals of faith. This is necessary to explain certain analogies. The literal meaning of certain ayaat' referring to Almighty Allah is not the correct one. For example, the analogy in the ayat—(The hand of Allah is over their hands)will have to be explained because Allah has no physical hands.
  10. Usul-e-Fiqah i.e., Principles of Islamic Jurisprudence. These are necessary for reasoning out and finding arguments in the basic support of statements.
  11. Asbab-unaz-ul, i.e., the particular circumstances which caused the revelation (of ayat). The meaning of an 'ayat' will be better understood if we know how and when it had been revealed. Sometimes the true meaning of an 'ayat, is understood only if we know the circumstances in which the 'ayat' had been revealed.
  12. Nasikh-mansukh, i.e., knowledge of commandments that have subsequently been abrogated or changed, so that abrogated commandments may be distinguished from the standing ones.
  13. Ilm-ul-Fiqah, i.e., knowledge of Islamic Jurisprudence, because it is only through this knowledge that we arrive at a complete understanding of general principles.Knowledge of such 'ahadith' that happen to be a commentary on certain brief verses of the Qur'an.
  14. The last but most important is the 'ilm-e-Wahbi'or the gifted understanding, bestowed by Almighty Allah upon His selected ones, as referred to in the ‘hadith'

[/QUOTE]

So how qualified is "Shaykh" Akram Awan when it comes to anything let alone the Qur'aan?

[QUOTE=Shaykh Akram Awan from his own web site and he]

Shaikh Muhammad Akram Awan did not receive formal education at any religious institution. He acquired the basic Knowledge of Islamic teachings directly form his Shaikh. Blessed with llm-al-ladunni (Knowledge form the Divine presence,) he has special insight in Tafsir (interpretation of the Holy Quran). He used to deliver regular lectures on Quranic teachings during the life of his Shaikh and embarked upon writing a Tafsir of the Quran, entitled Asrar-at-Tanzil, soon after his Shaikh’s death. This was in fulfillment of Shaikh Allah Yar Khan’s desire, for he could not undertake this work himself due to the enormous demands of his mission. Because of its deep spiritual insight, Shaikh Mohammad Akram’s Asrar-at-Tanzil has received wide acclaim and recognition form all schools of Islamic thought, both in Pakistan and abroad.

[/QUOTE]

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#29 [Permalink] Posted on 3rd September 2015 07:55
Rejection of the Refutation of Silsila Naqshbandia Awaisia: Pt-1

Dear brother @Muadh Khan and others who have contributed to this thread, Assalam-o-alaikum.

Before I present my humble opinion of your views about Akram Awan and Silsila Naqshbandia Awaisia, let me introduce myself briefly. I have been fortunate to be associated with Silsila Naqshbandia Awaisia and Maulana Allah Yar Khan (RA) for the last 18+ years under the guidance of my esteemed Murshed or Shaykh, Hazrat Major (R) Ghulam Muhammad. I was also (un)lucky to be attached with Akram Awan for 3-4 years, and am the first hand witness of the glaring errors in his branch of the Silsila. To that extent, I agree with you. In fact, our Jamaat has already been trying to put the record straight regarding Akram Awan and his ways. You may read a few of the discussions (and abuses by the mureeds of Akram Awan) on the following Facebook threads:

facebook.com/hazratmaulanaallahyarkhan/photos/pcb.1657222...

facebook.com/hazratmaulanaallahyarkhan/photos/a.140506383...

(Please also view the rest of the posts on the page Hazrat Maulana Allah Yar Khan Rehmatullah Alaih - Official)

It is true that Akram Awan is a Khalifa of Maulana Allah Yar Khan (RA), but he failed to follow his Shaykh and the Sunnah and took to worldly pursuits. He misrepresented himself to be the sole successor and Shaykh-e-Silsila, a claim that we have already refuted by bringing Hazrat Maulana Allah Yar Khan's last audio will to light. Because of his actions against the Shariah, Akram Awan no longer qualifies to be followed.

According to the teachings of Maulana Allah Yar Khan (RA), demonstrated by his conduct throughout his life, the Sunnah is the foundation of Tasawwuf and Sulook. The real outcome of Tasawwuf is adherence to the Sunnah. If a practice does not draw one closer to the Sunnah ways, such a practice cannot be termed Tasawwuf or Tazkiya or Ihsan.

So, to restate and put the matter to rest, we agree with your refutation of Akram Awan. Now, to the second part of your thread...

(Contd)


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#30 [Permalink] Posted on 3rd September 2015 08:17
Rejection of the Refutation of Silsila Naqshbandia Awaisia: Pt-2

As said earlier, we do not endorse the practices of Akram Awan and I'm not here to contest the Fatwas or the allegations that you have produced against him. However, when you try to refute a pristine and self-evident reality such as Silsila Naqshbandia Awaisia, or a true Waliullah and Alam-e-Rabbani like Maulana Allah Yar Khan (RA), that's where you are stretching things a bit too far.

After going through your comments several times, it is obvious that your views, and those of the people you have quoted, stem from ignorance about true Islamic Tasawwuf and Silsila Naqshbandia Awaisia. Akram Awan is not the sole heir of Maulana Allah Yar Khan (RA), so any misrepresentation or wrong actions by him do not mean that such actions belong in the Silsila, or that the Silsila should be refuted without presenting any evidence from the Quran, the Hadith, or the way of the illustrious Sahaba and righteous ancestors.

Please rest assured that I am not affected in the least by what you've written. Nor does anyone else get affected. Whomever Allah SWT has destined for joining this esteemed Silsila will join it. But the only person affected by this refutation may be you, because the later part of your refutation amounts to causing obstructions on the path to the truth and opposing true Aulia Allah.

Before proceeding further, I would urge you to learn more about Silsila Naqshbandia Awaisia and if possible, practice the Zikr. Because Tasawwuf is not an apparent (Zahiri) knowledge. It is a practice that leads to certain indescribable feelings and inner guidance. These feelings, convictions, and states cannot be expressed in words because no words exist for them. These can only be experienced through Zikr Allah. Also, the true and deep understanding of Deen can only be acquired after Tazkiya, which is in fact an integral and essential part of Deen-e-Islam.

Silsila Naqshbandia Awaisia, as of today, is the biggest and perhaps the only custodian and holder of the prophetic blessings (Barkat-e-Nabuwah) that have traveled from chest to chest for 1400 years. They're here now for any sincere seeker who wants to pursue the Truth (Haq) and achieve eternal success by following the Shariah. It is, therefore, a serious matter when you refute the Silsila.

I am posting a few links below in the hope that you will read them with an unbiased mind and open heart, and learn about this unique truth, Tasawwuf wa Salook, which is the spirit and the soul of Islam, and about Silsila Naqshbandia Awaisia.

What is Tasawwuf: http://awaisiah.com/tasawwuf/islamic-tasawwuf/need-for-tasawwuf
Khulfa of Hazrat Allah Yar Khan (RA): http://awaisiah.com/history/khalifa-e-majaz
Dalail-us-Salook: http://awaisiah.com/silsila-e-awaisiah/maulana-allah-yar-khan-ra/dalail-us-salook

(Please feel free to browse more pages that you find interesting)

(Contd)
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