Yeh Jawab Deoband ki Kitab Aqaid e Ulmae Deoband se liya gaya hai Jismein Barelvi Deobandi Tanaza Ke Mutalliq Deoband ne Apna Moqif zahir kiya hai.Khalil Ahmad Saharanpuri ne likha hai aur 24 Dusre ulma ne dastkhat kiya hai.
Puri Kitab is link se download karein........
http://www.archive.org/stream/Al-muhannadAlaAl-mufannadaqaidUlamaDeobandByShaykhKhaleelAhmad/AlMuhannadAlaAlMufannadShaykhKhaleelAhmadSaharanpurir.a#page/n0/mode/1up
KITAB KA ENGLISH TRANLATION IS LINK SE download kareinhttp://www.themajlis.co.za/books/Al-Muhannad_'ala_al-Mufannad_Translation.pdf
English Translation of the Urdu Text
Question:
What is your opinion on an extensive journey [shadd al-rihal] to visit the master of all beings – upon him the most excellent of salutations and greetings and upon his progeny and his companions? Which of the two matters is more desirable to you and more virtuous according to your mashayikh for the visitor: does he intend at the time of travelling for visiting to visit him – upon him be peace – or does he intend the mosque also? The Wahhabis have said that the traveller to Madinah must not intend [visiting anything] besides the Prophetic Mosque.
Answer:
According to us and according to our mashayikh visiting the grave of the master of the Messengers – my soul be his sacrifice – is from the greatest of nearing acts and the most important of rewarded acts and the most fruitful in attaining degrees, rather is close to the obligations, even if its acquisition is by extensive journeying and expending health and wealth and one intends at the time of travel to visit him – upon him a million greetings and peace – and he intends along with it visiting his mosque – Allah bless him and grant him peace – and other than it from the plots of land and noble sites, rather the preferred [intention] is what the valiant ‘Allamah Ibn al-Humam said that is to only intend visiting his grave – upon him blessing and peace – and then visit the mosque once he arrives, because in that is greater respect and admiration of him – Allah bless him and grant him peace – and this agrees with his – Allah bless him and grant him peace – saying, “Whoever comes to me as a visitor, no need driving him but visiting me, it is a duty upon me that I become an intercessor for him on the Day of Resurrection.” Such was transmitted by the great Gnostic Mulla Jami that he separated the visit from Hajj, and this is closer to the path of the lovers.
As for what the Wahhabis said that the traveller to the illuminated city – on its resident a million greetings – does not intend but the noble mosque, adducing as evidence his – upon him blessing and
peace – saying “Do not extensively journey but to three mosques,” it is rejected because the hadith does not indicate prohibition at all, rather, if a possessor of understanding were to consider carefully, he would know that by indication of the text it proves the permissibility [of intending to visit the grave], because the rationale (‘illah) for which the three mosques are excluded from the generality of mosques and plots of land is the excellence specified to them, and such [excellence] is found in more abundance in the noble plot of land [where he is buried], for the noble plot of land and the lofty area which joins his – Allah bless him and grant him peace – limbs is more virtuous absolutely than even the Ka‘bah and the Throne and the Seat as stated by our jurists – Allah be pleased with them, and since the mosques are excluded due to this special excellence, it is more worthy, and then again more worthy, that the blessed plot of land be excluded for that absolute excellence.
The issue as we mentioned, rather in more detail than it, was expressed by our shaykh, the great scholar, the sun of the practicing ‘ulama, Mawlana Rashid Ahmad al-Gangohi – Allah sanctify his mighty secret – in his treatise Zubdat al-Manasik on the virtue of visiting the illuminated city, and it has been printed several times. Also on this noble subject is a treatise by the shaykh of our mashayikh, Mawlana Mufti Sadr al-Din al-Dihlawi – Allah sanctify his mighty secret – in which he erected a terrible calamity against the Wahhabis and those who agree with them, and he produced definite proofs and shinning evidences which he called Ahsan al-Maqal fi Sharh Hadith La Tashuddu al-Rihal, [which is] printed and well-known, so that should be referred to. And Allah – Exalted is He – knows best.
Puri Kitab is link se download karein........
http://www.archive.org/stream/Al-muhannadAlaAl-mufannadaqaidUlamaDeobandByShaykhKhaleelAhmad/AlMuhannadAlaAlMufannadShaykhKhaleelAhmadSaharanpurir.a#page/n0/mode/1up
KITAB KA ENGLISH TRANLATION IS LINK SE download kareinhttp://www.themajlis.co.za/books/Al-Muhannad_'ala_al-Mufannad_Translation.pdf
Question:
What is your opinion on an extensive journey [shadd al-rihal] to visit the master of all beings – upon him the most excellent of salutations and greetings and upon his progeny and his companions? Which of the two matters is more desirable to you and more virtuous according to your mashayikh for the visitor: does he intend at the time of travelling for visiting to visit him – upon him be peace – or does he intend the mosque also? The Wahhabis have said that the traveller to Madinah must not intend [visiting anything] besides the Prophetic Mosque.
Answer:
According to us and according to our mashayikh visiting the grave of the master of the Messengers – my soul be his sacrifice – is from the greatest of nearing acts and the most important of rewarded acts and the most fruitful in attaining degrees, rather is close to the obligations, even if its acquisition is by extensive journeying and expending health and wealth and one intends at the time of travel to visit him – upon him a million greetings and peace – and he intends along with it visiting his mosque – Allah bless him and grant him peace – and other than it from the plots of land and noble sites, rather the preferred [intention] is what the valiant ‘Allamah Ibn al-Humam said that is to only intend visiting his grave – upon him blessing and peace – and then visit the mosque once he arrives, because in that is greater respect and admiration of him – Allah bless him and grant him peace – and this agrees with his – Allah bless him and grant him peace – saying, “Whoever comes to me as a visitor, no need driving him but visiting me, it is a duty upon me that I become an intercessor for him on the Day of Resurrection.” Such was transmitted by the great Gnostic Mulla Jami that he separated the visit from Hajj, and this is closer to the path of the lovers.
As for what the Wahhabis said that the traveller to the illuminated city – on its resident a million greetings – does not intend but the noble mosque, adducing as evidence his – upon him blessing and
peace – saying “Do not extensively journey but to three mosques,” it is rejected because the hadith does not indicate prohibition at all, rather, if a possessor of understanding were to consider carefully, he would know that by indication of the text it proves the permissibility [of intending to visit the grave], because the rationale (‘illah) for which the three mosques are excluded from the generality of mosques and plots of land is the excellence specified to them, and such [excellence] is found in more abundance in the noble plot of land [where he is buried], for the noble plot of land and the lofty area which joins his – Allah bless him and grant him peace – limbs is more virtuous absolutely than even the Ka‘bah and the Throne and the Seat as stated by our jurists – Allah be pleased with them, and since the mosques are excluded due to this special excellence, it is more worthy, and then again more worthy, that the blessed plot of land be excluded for that absolute excellence.
The issue as we mentioned, rather in more detail than it, was expressed by our shaykh, the great scholar, the sun of the practicing ‘ulama, Mawlana Rashid Ahmad al-Gangohi – Allah sanctify his mighty secret – in his treatise Zubdat al-Manasik on the virtue of visiting the illuminated city, and it has been printed several times. Also on this noble subject is a treatise by the shaykh of our mashayikh, Mawlana Mufti Sadr al-Din al-Dihlawi – Allah sanctify his mighty secret – in which he erected a terrible calamity against the Wahhabis and those who agree with them, and he produced definite proofs and shinning evidences which he called Ahsan al-Maqal fi Sharh Hadith La Tashuddu al-Rihal, [which is] printed and well-known, so that should be referred to. And Allah – Exalted is He – knows best.
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