Prayer to be offered by women differs from that of men only in the practical manner of its offering and not in the spiritual sense. The Prayer times, the supplications, the number of prostrations, bows, etc., do not differ. The difference in the physical aspects of Prayer arise from the fact that women’s physique differs from that of men, and follow from the commands which Allah (The Supreme) has stipulated for them in the Holy Quran and through the Hadith of the Holy Prophet .

Most differences relate to clothing, concealment of body, posture and concealment of voice.  Prior to listing the differences in women’s mode of Prayer, we provide references from the Holy Quran and Hadith which are the PROOFS of, and form the main bases of these differences:

A. From The Holy Quran – Regarding Concealment Of The Body

1. [Surah Noor Verse 31] And command the Muslim women to keep their gaze low and to protect their chastity, and not to reveal their adornment except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness, or such children who do not know of women’s nakedness, and not to stamp their feet on the ground in order that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success.
2. [Surah Ahzab Verse 59] O Prophet! Command your wives and your daughters and the women of the Muslims to cover their faces with a part of their cloaks; this is closer to their being recognised and not being harassed; and Allah is Oft Forgiving, Most Merciful.

B. From The Holy Quran – Regarding Concealment Of Voice

3. [Surah Ahzab Verses 32 – 33] O the wives of the Prophet! You are not like any other women – if you really fear Allah, then do not speak softly lest the one in whose heart is a disease have any inclination, and speak fairly. And remain in your houses and do not unveil yourselves like the unveiling prevalent in the times of ignorance, and keep the prayer established, and pay the charity, and obey Allah and His Noble Messenger; Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure.

C. From The Hadith – Regarding Difference In Prayer Positions

4. Abdullah ibn Umar (may Allah be well pleased with him) narrates that the Holy Prophet said, ‘When a woman sits in Sajdah by putting one thigh upon the other (i.e. close to one another) and at the time of Sajdah (prostration) her stomach touches her thighs and she also takes full consideration of Hijaab, then Allah Taãla looks at her and says to the angels, ‘Bear witness that I have forgiven her.’ (Baihaqi, Kanzul Ummaal)
5. Once the Holy Prophet saw two women offering Prayer and he said, ‘When you (women) make Sajdah (prostrate) then let the limbs of your body touch one another and make them touch the ground.’ Surely in this (prostration posture) women are not similar to men.’ (Masaail Abu Dawood)
6. Wail ibn Hajar (may Allah be well pleased with him) said that the Holy Prophet taught him to offer Prayer and he said, ‘O ibn Hajar! When you begin your Prayer then lift your hands up to your ears and show the women that they should lift up to their chests.’ (Tabarrani)
7. Abdullah ibn Umar (may Allah be well pleased with him) was once asked on how women used to offer Prayer during the time of the Holy Prophet . He replied, ‘First they used to read Prayer cross-legged, then they were commanded to cling to themselves,’ (Jaami al-Masanid).

D. From Hadith – Regarding Concealment Of Voice During Prayer

8. Narrated Abu Huraira (May Allah be well pleased with him), The Holy Prophet once said: “The saying ‘Sub Han Allah‘ is for men and clapping is for women.” (If something happens in the prayer, the men can invite the attention of the Imam by saying “Sub Han Allah“. And women, by clapping their hands). (Bukhari)

DIFFERENCES BETWEEN MEN’S AND WOMEN’S PRAYER

1. Concealing the body (Satr-e-Aurat) – that is to conceal/cover the necessary parts of the body. For men, this consists of the body between the navel up to and including the knees. For women this consists of the entire body, except the face, hands and soles of the feet. Women must hide their faces from strangers whilst not in Prayers. Wearing clothes that are so thin that body colour is exposed will make the Prayer void. Similar is the case of the head scarf if the shine of hair is revealed. In fact, wearing such clothes is prohibited even outside Prayer. Before beginning Prayer the woman should make sure that (other than her face, palms and the soles of her feet) her entire body is properly covered with opaque clothes. If she offers Prayer in thin clothes which reveal the colour of the skin or the shine of her hair, it will render the Prayer void. It is obligatory to also hide the neck, ears, hair-locks hanging from the head, and the wrists.
2. If any part of the body (other than her face, palms and the soles of her feet) is exposed up to one fourth of its area, and she proclaims the “Takbeer Tahreemah” (“Allahu Akbar”) without hiding it, then the Prayer will be deemed to have not started at all. If one fourth or more of it gets exposed during the Prayer for a time in which “Subhaan-Allah” can be recited thrice, it will render the Prayer void.
3. While saying “Takbeer Tahreemah” (Allahu Akbar) a woman should raise her hands only up to her shoulders (and not up to the ears) and should not take them out of her cloak.
4. In the Qiyaam (standing position), she should place her left palm on the middle of her chest and the right palm over the left.
5. While bowing, she should only bow a little, enough for her hands to touch her knees, without holding them. The fingers should be kept straight. She should stand with her knees slightly bent, and her arms close to her body.
6. She should perform the prostration with her body drawn together i.e. she should keep the abdomen joined with the thighs, the thighs with the calves, the shins with the ground, the arms to the sides and the wrists spread on the ground. Further, instead of keeping the feet upright, both feet should be spread out towards the right.
7. While in Qaadah (sitting position), instead of keeping the right foot upright, both feet should be slid out towards the right, with her sitting on the left foot.
8. For women, praying in a room is better than praying out in the courtyard, and praying in a basement is better than praying in a room. (Abu Dawood).

OTHER IMPORTANT POINTS:

1. Women are exempted from offering Prayer whilst in state of impurity (due to menses or childbirth).
2. Women should take extra care during “Wuzu and Tayammum” by moving ornaments (such as rings) in order not to leave the area below them – whereas nail polish should be totally removed.
3. If several persons are praying in the same room, women should pray behind the men. They should not stand in line with the men.
4. Women should offer their five daily Prayers, Taraweeh and Witr individually. It is Makrooh Tahreemi for them to offer Prayer with congregation. (Shaami Vol.1). A woman cannot be a leader (Imam) in any congregational Prayer.

A rejoinder to a series of booklets entitled “Johannesburg to Brailley

( DEOBANDI-ISM CAUGHT UP IN ITS OWN WEB )

By : Allamah Kaukab Noorani Okarvi

Translated by : S.G. Khawajah

Published by.
Maulana Okarvi Academy Al A’lami,
South Africa

First edition 1991

Note:
The Urdu edition is available from: Zia-ul-Qur’aan Publications, Daata Ganj Bakhsh Road, Lahore, Pakistan.

Book available at these addresses:

(1) P.O. Box 340, Durban, 4000 Natal
(2) P. O. B ox 42, Standerton, 2430 Tvl
(3) P.O. Box 91, Piet Retief, 2380 Tvl
(4) P.O. Box 12, Grassy Park, 7888 Cape Town

Readers are requested to please let us know about any spelling mistakes or any incorrectly translated words, which they may find in the book

Further it is notified for the information of all those who may wish to publish this book that they are free to do so, provided no changes are allowed to creep in the book. Two copies of any such publication may please be forwarded to us for our records.

Ilmay Keh Rah Bahaq Na Numaa yad Jihaalatast

(Knowledge that does not lead to the straight path is crass ignorance)
Sheikh Sa’di
( May Allah have mercy on him )

Adab Peruaya-‘e-Naduan-o-Danuast
Khush Aaan Ko Az Adab Khud Ra Beynaarast
Nadaaram Aaan Musalmaan Zaadah Ra Dost
Keh Dar Daaish Fuzood-o-Az Adab Kaast

Observing proper etiquette devolves on all, the ignorant as well as the knowing. But truly blessed are those who are saturated with a sense of proper etiquette. I do not hold as friends those born to Muslim parents who are adequate in intellect but remiss in observing proper etiquette.

Allamah Iqbaal
( May Allah have mercy on him )

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Mu’min

Banda’e Parwur Digaaram Ummat-e-Ahmad Nabi Dost Daaram Chaar Yaar-o-Taabe’ Aulaad-e Ali Mazhabe Hanfiyyah Daaram Millate Hazrat Khaleel Khaak Paa’e Ghaus-e-A’zam Zer-e-Saayah Har Wali

A slave of Rubb of all the worlds and a follower ( Ummati ) of Prophet Muhammad
(Sallal Laahu Alaihi Wasallam)
am I.

To all four Friends *
I give allegiance and  an subservient to Ali’s’  progeny  **

Hanafi is my creed. and I belong to Hazrat Ibraaheem Khaleel ul Laah’s  Millat

Dust from under the feet of Ghaus-e-Azam.

I am a devotee of all  (Auliyaa) the friends of Allah.
————————————————————————————————-
* Hazrat Abu Bakr, Hazrat Umar, Hazrat Usmaan, Hazrat Ali (Radiyallahu Anhum)

* Hazrat Imam Hasan, Imam Husain (Radiyallahu Anhuma)
——————————————————————————————-

DEDICATED TO

Mahboob-e-Subhaani,
Ghaus-e-Samadaani,
Shabhaaz-e-La Makaani,,
Qutb-e-Rabbaani
Hazrat Abu Muhammad Muhiyiud-deen
Sheikh Saiyid Abdul Qaadir
Hasani Husaini Jeelaani,
Saiyaidina
Ghaus-e-A’zam,
( Radiyal Laahu Anhu Wa Ardaahu Ahha )

Ae Khuda Taufeeq-e-lmaani Budeh Jaan-o-Dil Ra Bood Irfaani Budeh len ghulaam-e-Qaudiree Ra Az Kararn Daaman-e-Mabboob-e-Subhauni Budeh.

O Allah! Grant me Divine guidance!
Grant to my heart and my soul knowledge that comes out of faith!
Grant out of Your mercy to this slave of Qaadiree
The ability to be a disciple of Mahboob-e-Subhaani.

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Allah’s Command

Allah, in whose name I begin, is the Most Compassionate, the Most Merciful

You ( O Prophet’ ) will not find a people who believe in Allah and the Day of Judgement loving those who fight against Allah and His Messenger, even though they be their fathers, or their sons, or their brothers, or their kindred. These are they on whose hearts He has inscribed faith and whom He has strengthened with a Spirit from Him, and whom He will admit into Gardens beneath which rivers flow to live there for ever. Allah is well pleased with them and they are well pleased with Allah. They are Allah’s party, most surely, Allah’s party, they will attain to eternal bliss.

( Al-Qur’aan; Chapter: Al-Mujuaadilah; Part 28 Verses 22 )

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INTRODUCTION

Al Humdu Lil Laah! The Maulana Okarvi Academy Al-A’lami of South Africa is indeed privileged to present to the Muslims of Southern Africa the most significant work ever to be marketed in this country. This book is intended to open the eyes, ears and minds of all our Muslim brothers and sisters whom Allah Ta’Aala has bestowed with a sense of justice, impartiality and the ability to discern truth from falsehood.

I do not intend to delve into a deep and lengthy introduction to the subject matter you are about to encounter within the covers of this book, but will attempt to very briefly give the readers a condensed and sweeping background of the events that led to the publication of this block-buster work by our Academy, for the protection and preservation of the faith of the Muslims from the erstwhile enemies of Islam.

It must be recalled that a few years ago a group of ignoramus and misguided Mullas stationed at Lenasia in the Transvaal, concealing their identities under a fancy but fabricated organisation of “The Council for the Propagation of the Sunnats of Islam” published puny little booklets in three parts under a meaningless and ridiculous title of “From Johannesburg to Bareilly” for the explicit purpose of undermining the faith of the Muslims, and, for character-assassinating one of the greatest scholars and saints of Islam the world has ever produced in the last 200 years. The target of [heir vile abuse and perpetual attack was directed at none other than the world-acclaimed scholar and leader of the majority of the Muslims and the internationally acknowledged Mujaddid of Islam A’laa Hazrat Maulana Imam Ahmad Raza Khan—Alaihir Rahmah war Ridwaan
of Bareilly Shareef, India.

These booklets written by the perpetually mischievous Deobandi-Wahaabi Mullas of South Africa are so replete with lies, fabrications, misconceptions and distortions that they must have surely made their Murtadd leaders turn in their graves. The style, the language and the tone of their writings clearly suggests that the aforementioned books are the works of blatantly ignorant and half baked Mullas with twisted, perverted and warped minds, who can he found in abundance within the Deobandi-Wahaabi hierarchy in South Africa.

The allegations and attacks against Islam and the religiously-sacred beliefs and practices of the Ahle Sunnat wa Jama’at creed, as contained in those hooks are so wildly preposterous and unimaginably outrageous that some ulama of the Ahle Sunnat even refused to respond to all the load of unsubstantiated rubbish that was poured out from the insane minds and disease-infested hearts of the Deobandi-Wahaabi Mullas of South Africa.

But, Al Humdu Lil Laah, the Maulana Okarvi Academy Al-A’lami of South

Africa could not take this lying down and refused to allow those satanic books to go unchallenged, for fear that innocent and unwary Muslims with weak faith and gullible minds could be influenced by the “Satanic Verses” of the Rushdies of Deoband and our silence could be misconstrued as our inability to respond and refute the Deobandi-Wahaabi filth and vermin that was spewed from their fat bellies. Therefore, the Academy solicited the aid of its founder and patron, Hazrat Allamah Kaukab Noorani Okarvi – the famous Pakistani research scholar and son of the equally famous personality the Khateeb-e-A’zam of Pakistan and the Mujaddid of the Maslak of Ahle Sunnat Hazrat Maulana Muhammad Shafee Okarvi — Alaihir Rahmah war Ridwaan. The distinguished Allamah Okarvi was handed three parts of those satanic books penned by the Deo-inspired ( devil-inspired ) Mullas of Deoband for his perusal and response.

Al Humdu Lil Laah! That through the initiative of our Academy the reader is presented with this work of great research value, scholarly discourse and of immense academic interest. The rebuttals to “From Johannesburg to Bareilly” is so brutally jaw-breaking and overwhelmingly devastating that it must surely cause a major tremor in the Deobandi-Wahaabi camp. Hazrat Allamah Kaukab Noorani Okarvi, who incidentally holds a Doctorate in Literature, like a specialist surgeon, uses his pen like a scalpel to conduct the perfect post-mortem on a “decomposed Deobandi corpse” and has ripped open with great surgical skill the evil conspiracy, the shameless hypocrisy, the false allegations, the lies, distortions and misrepresentation of facts perpetrated in their satanic books by these beggars of Jewish petro-dollars and boot-lickers of the corrupt Wahaabi-regime of Najd.

This refutation entitled “White and Black,’ (Deobandi-ism caught in its own trap) will turn the reader “pale and red”. Pale through shock and red through anger. The Urdu version of this book has taken Pakistan by storm and the publisher was compelled to go into a second print. We urge every Muslim in South Africa to endeavour to obtain a copy of this invaluable book read it with objectivity and impartiality and then judge for themselves its truth or falsehood. The brilliant author, who holds five theological degrees (Asnaad), 3 from Pakistan and 2 from the Arab world, is also a qualified journalist and a research scholar of repute, comprehensively refutes in detail every single allegation against the great Imam and Mujad-did of Islam and the Sawaad-e-A’zam, i.e. the greatest majority of Muslims of the world.

May Allah Jalla Shaanuhu, in His infinite mercy shower his choicest blessings upon the author of this great work and prolong his life, so that his knowledge and guidance could be of prolonged service to all the Muslims of the world and his pen be wielded like a sword to destroy baatil wherever it raises its head. Ameen-Summa A’ meen.

Muhammad Bana Shafi’ee Qaadiri

 

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Prologue

Al Laahu Rabbu Muhammadin Salla Alaihi Wasallama.

That I have been selected for standing in the ranks of those defending the honour of the Prophethood (Sallal Laahu Alaihi Wasallam) is a matter of such privilege for me that transcendents even sovereignty over several kingdoms. I feel it is only through selection that the Originator of Grace has chosen me for praising the Prophet (Sallal Laahu Alaihi Wasallam). It is an honour for which, howsoever much one might feel elated, he would still be inadequate in giving thanks. Praising the Prophet is the habit of my Merciful Rabb.

The tongue of the Prophet prays thus for his eulogist Hazrat Hassaan (Radiyal Laahu Ta’a’la Anhu): “O Allah! Help him with the Holy Spirit (with Jibra’eel), the trustworthy’” There is countless evidence that Jibra’eel, the trustworthy, has been created for adoring the Prophethood. That Holy Spirit (Jibra’eel) even today helps the defenders of the – Prophet. We have been told that Allah Almighty’s pleasure is gained by doing good deeds and the Angels guard over those engaged in “good” acts.

This humble self is grounded on the earth and yet, Allah be praised, he is heavenly by virtue of his beliefs, and holds the same belief, as do resplendent and holy beings. Ask those who are all the time engrossed in remembering and praising the Prophet how tranquil they feel at heart and how altogether happy they are. They are convinced that this very love will be the cause of their redemption and this one fact will intercede on their behalf with the eternal Being. This dust from under the feet of the Prophet’s progeny has only one wish: he may be able to spend every moment of his life in remembering the king of Madinah, the true master (Sallal Laahu Alaihi Wasallam), and thus find a place in Paradise beside one of his slaves. I wish for nothing else.

Almighty Allah Himself says that He has made sublime the remembrance of the holy Prophet. When it is the Creator of the universe Himself who has made sublime the remembrance of His beloved, how can I dare contribute to the excellence of His beloved? Or what possible connection can my efforts have with the enhancement of the greatness of the Prophet? What possible addition

We humble beings can make to his honour and high stature? To do so is not within our power, the dwellers of the earth. This task is allotted to the dweller of the heavens, Jibr’eel, the trustworthy. And that is the way of the One and Only Creator of the earth and the heavens. Enough for us, his slaves, is the fact that we are the followers of the master. We can praise him only as much as it is possible for us to do so and only as we have been enabled to do so. And this humble self believes that why he should not dedicate to that personality for whom he has intense love and regard whatever capacity and capability for doing good has been endowed to him and that why he should not devote all his nights and all his days in the remembrance of him and in recounting his excellence. This little knowing person would like to be told if there could be a better duty to perform or any better way in which he could lead his life. He would also like to be told by Jaami and Roomi and Sa’di and Raazi why they dedicated all their lives to finding choicest words in praise of the Prophet.

Apart from always remembering the holy Prophet, this humble self has set before himself another duty: to wipe out the mischief-makers who commit acts of deviations and distortions while speaking about his master. I have only one tongue and only one pen, and I promise to myself, and to those who think like me that, Allah willing, I will devote, till my last breath, all the energy that has been given to me to wage an incessant war against all such wagging tongues who are unacceptably and unforgivably remiss in remembering my Prophet and in honouring his illustrious personality. He who doubts the greatness of the holy Prophet (Sallal Laahu Alaihi Wasallam) is, surely, out of his senses and out of his perception. He who tries to find fault with his magnificence is, indeed, devoid of the essence of humanity. He does not know my Prophet at all.

The irony is that those who claim to be the supporters and followers of Islam have themselves levelled criticism against the holy Prophet (Sallal Laahu Alaihi Wasallam). Their ways are like those of Shaitaan. It was Shaitaan himself who was the first to deny the status and greatness of Prophethood. Namrood, Fir’aun, Abu Jahl, Waleed bin Mugheerah, all of them, had been cast in the mould of Shaitaan.

The Holy Qur’aan itself testifies to the fact that to level criticism against the Prophet is the way of the idolaters and the hypocrites, and to speak of the innocence and the holiness, and the truthfulness and the greatness of the Prophet is in line with Allah’s own tradition. It is said in the Qur’aan and reiterated in the Sunnat that concessions for certain considerations can be made in the performance of duties If for certain reasons Namaaz cannot be said in standing position, then it can be said while sitting or even through signs. But no concessions are allowed when it comes to paying due respect to the holy Prophet.

The Qur’aan is explicit on this. Almighty Allah Himself says to His beloved, “even if, because of your innate kind nature, you were to ask Me for forgiveness for those who are insolent to you, I will never forgive such men.” The fault of insolence to His beloved is unforgivable in the sight of Allah.

Let us see how insolent have these people been Lo the holy Prophet (Sallal Laahu Alaihi Wasallam). Allah forgive us for saying so, and again Allah forgive us for saying so, these people believe that knowledge given Lo the Prophet is less than that given to Shaitaan the accursed, and they liken the Prophet’s knowledge to that given to the animals and the demented. Who are these people who recite the Kalimah of the Prophet and yet cast doubts on the Prophet’s excellence and his absolute truthfulness? Leave alone outsiders who do not subscribe to the Kalimah, even those who ostensibly claim to be the adherents of Islam and who incessantly preach Deen-e-Muhammadi are very careless about their utterances, and their utterances are nearer to insolence. They should realise what the demands of reverence are, and how far are they justified in saying what they say. Those who claim to having truth on their side are, in fact, engaged in destroying its very foundations. They are trying to cut the very branch on which they happen to be perched.

These people say things, which are most hurtful and most distressing. Have they no realisation how they themselves would feel if any of the leaders of their faction were to be made the object of criticism? They will, in all probability, lose their senses. Have they no grasp of the indescribable hurt, which is caused to the slaves of Allah’s beloved (Sallal Laahu Alaihi Wasallam) when Allah’s beloved is criticised and downgraded? It is a matter of total love and total adoration. Mention the faults of the beloved before the lover and he will, surely, smash the snout of such a foul-mouthed person.

Just as the infidels of old used to say, these insolent people say, “Allah’s Prophet was a man like us’. Leave the Prophet alone; this humble self challenges these wretched and disgusting people to produce a Ghaus-e-Azam from amongst their faction of so-called divines who can claim to be the equal of my Shaah-e-Jeelaan
(Radiyal Laahu Anhu).

These people assert that Prophets commit the same kinds of mistakes as an ordinary man commits. And they also deny that he has any knowledge whatsoever. At the height of their insolence, these people do not spare even Allah Himself. They say: “Allah does not have knowledge of the unseen all the time. He acquires knowledge of the unseen only when He needs to know about it.” They further assert “Allah speaks lies, and He has spoken lies.” These men of self-proclaimed understanding and perception indulge in such “lofty” nonsensical talks!

It is my belief that no man can attain to Prophethood, and he upon whom Prophethood is bestowed no longer remains an ordinary being but rises to the rank of a Prophet. Allah sends down a Prophet and Allah is the Absolute Master. It is not given to any one in the entire universe to declare somebody a Prophet and it is not within the power of anybody from amongst mankind to proclaim one as a Prophet. A Prophet is only a Prophet, perfect and absolute, sent by Allah as His Messenger. Almighty Allah chose to bestow this position on him whom He made able, and fit, for receiving this position; not any and every body can attain to this chosen status. A person might have devoted his entire being to Allah, or he might have totally given himself to the remembrance of Allah, or he might have completely cut himself off from this world, or spent his entire life in the worship of Allah, but Almighty Allah may not bestow Prophethood even on such a person. He bestows the rank and status of Prophet only on him whom He has drawn near to Himself and made His chosen one. And after the appearance of Allah’s Messenger and last of the Prophets (Sallal Laahu Alaihi Wasallam), Allah put an end to this process of sending Prophets. What greater proof can there be of Allah’s special favour on my master, the beloved Mustafa, Muhammad-e-Arabi
(Sallal Laahu Alaihi Wasallam)’

Before I wrote the book now before you, this humble person had, in his booklet “From Deoband to Bareilly: the truth”, talked of the reality of the Ahle-Sunnat-Wa-Jama’at’s differences with those who are insolent towards the holy Prophet, and had, also, suggested ways of resolving the differences. That booklet was published by Maulana Okarvi Academy Al’A’lami in South Africa, in English, and, by Allah’s grace, had been very popular amongst the general public and had corrected their beliefs.

During his second tour of South Africa, a set of booklets called “Johannesburg to Bareilly” was presented to this humble self with a request to explain the implications of the things mentioned in the booklets. Because of my preoccupation with my tour itinerary, I was not able to concentrate fully on the contents of the booklets, yet the perusal of a few of its pages made it abundantly clear to me that all three booklets contained a diatribe against the Ahle-Sunnat-Wa-Jama’at couched in a very superficial and a very slanderous language. In fact, all three of them were a bundle of slanders and accusations.

I had promised my friends in South Africa that I would give a fitting reply to these booklets. By the grace of Almighty Allah and the kindness of His venerated Prophet (Sallal Laahu Alaihi Wasallam), I have succeeded in getting published the first part of a rejoinder to these booklets.

It has been my constant endeavour to let the authors of “Johannesburg to Bareilly” and the adherents of Deobandi-ism see their faces in the mirror of their own writings. Readers will notice that answers to all the accusations have, in most part, been given through the writings of the ulama of Deoband.

During my second visit to South Africa, I had, by way of clinching the issue, personally gone to “Mia’s Farm”, the largest centre of the Deobandi Wahaabi propagandists, and submitted to them that this humble person was prepared to substantiate the beliefs and actions of the Ahle-Sunnat-Wa-Jama’at, which have prompted the Deobandi-Wahaabis to accuse them of being “associators” and “innovators”, through books written by the ulama of Deoband and present in my library.

It must be explained that this humble self advocates neither disruption nor disunity. I am forever prepared to lay down my life for the sake of the solidarity of the Islamic world. But solidarity does not mean silence by way of appeasement and hypocrisy. When attitudes opposed to us are being given vent to with abandon, when facts are being distorted, when efforts are going on to mislead the people and the very foundations of the faith are under heavy attack, then I hold that in times like this silence is sin, even worse than sin. Only politicians indulge in such behaviour and it behaves them only. If there is a conspiracy, it is a duty incumbent upon me to uncover such conspiracy.

The purpose of giving references from the writings of the ulama of Deoband is to make it abundantly clear through “White and Black” to all those seeking reality as to how much those making false accusations against us are themselves involved in acts of similar nature and how much at odds are their sayings and actions. The present book is not a detailed answer to things mentioned in the booklets “Johannesburg to Bareilly”, line by line and word for word. But this humble self has, by the grace of Allah, encompassed replies to all the accusations as a whole.

It is a matter of honour and dignity of our holy Prophet (Sallal Laahu Alaihi Wasallam). It is our faith that he excels all the worlds, all the creations. Love of him brings everlasting life to us. We are prepared to sacrifice our lives for the sake of his honour and dignity. In our view, to speak before him in a loud voice is the height of irreverence and to us uncovering their foul deeds and breaking their heads is of the essence of a holy war.

It is hoped that, by the grace of Almighty Allah, my efforts will provide food for thought to the advocates of Deobandi-ism and, also, be of help to the Ahl-e-Sunnat-Wa-Jama’at in remaining steadfast on the right beliefs and right acts in accordance with the dictates of the Qur’aan and the Sunnat.

Readers are requested to please pray for me so that the Merciful Allah may accept my humble efforts towards propagation and publicising the Deen of His beloved, the holy Prophet (Sallal Laahu Alaihi Wasallam), and that He may grant me beneficial knowledge and open up my heart so that I may be able to take a stand in defence of the dignity and honour of my master, and that He may grant me success in my efforts to expose and combat falsehood. A’meen.

Kaukab Noorani Okarvi
( Ghufira Lahu )

 

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Al Laahu Rabbu Muhammadin Sallal Alaihi Wasallama

This servant of the Ahl-e-Sunnat-Wa-Jama’at has already presented to his readers a brief booklet entitled “From Deoband to Bareilly: the truth”. Among the contents of the booklet was an account of the true import of the basic difference between the Sunni (Bareilvi) and the Deobandi Wahaabis, and, also, of a possible end to all the differences between the two.

To say to every thing ‘I will not accept it’ is an incurable disease All the same, every wise, realistic and just person would have, through the booklet, become fully aware of the truth and also that whatever differences that exist between the two groups are total and principled. By the grace of Allah this booklet by this humble person became popular and, because of it, thousands of people got the opportunity to correct their beliefs and to be steadfast on the truth. This did not happen because of the effectiveness of the words I used or the way I presented them. All this happened because of the power of truth and the grace of the holy Prophet
(Sallal Laahu Alaihi Wasallam).

Adversaries and opponents, also, said that what I was doing was no service to Islam. Instead, they advised me to work against non-Muslims or for the betterment of society. It is amazing that they become angry if the same advice is given to them. Yet the first thing I would say by way of reply is that such advice is never effective if the enmity of the adversaries and the opponents is founded merely on opposition for opposition sake and on adamancy, and because the real motive behind them is that they should not be exposed and their nefarious activities are not taken notice of, and people may not become disgusted with them. Secondly, I would like to point out that perhaps our adversaries are used to seeing only one aspect of a thing and because of their short sightedness they do not see right. If they were to see both aspects, then there would be no cause for differences to creep up because it is difficult to deny truth. The third thing is that they usually are dependent upon their masters and arc their yes men and they are devoid of all wisdom, perception and good conduct. Even if they have these things in small measure, they are not allowed to make use of them because after selling oneself to somebody else there is no occasion to use one’s own knowledge and his own volition. Fourthly, it would be foolish to expect positive thinking from persons who have become used to negative thinking. Fifthly, it would be futile to expect opinion based on reality from him who has become habituated to seeing things in other’s mirror and to avoid reality.

It is a pity that these Deobandi Wahaabis do not have the heart to acknowledge exemplary services rendered by the right-guided ulama of the Ahle-Sunnat-Wa-Jama’at even when they are fully aware of these. The writings and the speeches of the ulama of Deoband bear testimony to the fact that they have no connection with good conduct. As it is, we of the Ahl-e-Sunnat are not -at all harmed by what they do or say. Actually, we are pleased at heart when they choose us for slandering. This, because so long as they are engaged in upbraiding us then for that period we prevent them at least from being insolent to the unblemished personality of the holy Prophet, the beloved of Allah. This is a good enough success. But as far as I am concerned, I wish they may say whatever they may have to say about me but they should desist from being insolent to the lofty personality of the beloved of the Creator (Sallal Laahu Alaihi Wasallam) and thus throwing a challenge to my Islamic spirit.

What to speak of this insignificant being, there is no one in the whole universe who is fully aware of the greatness of beloved Mustafa (`Sallal Laahu Alaihi Wasallam). Those who choose to call Allah’s beloved Prophet who is the object desired by the entire Universe a mortal like themselves, such foul-mouthed cannot have a full comprehension of the powers, capabilities and special traits of one such, much less set limits to the excellence of the Allah’s beloved (Sallal Laahu Alaihi Wasallam). Divines like the venerated Baayazeed Bistaami, Maulana Room, Sheikh Sa’di, Sheikh Abdul Haq Muhaddis Dehlvi, Maulana Jaami (may Allah have mercy on them) have acknowledged their humbleness before him, but these slandering Mullas openly say that “the holy Prophet (Sallal Laahu Alaihi Wasallam) was a mortal like us”. May Allah forgive us!

We of the Ahle-Sunnat-Wa-Jama’at know only this much:

” Wo Khuda Naheen Ba Khuda Naheen, Wo Magar Khuda Se Juda Naheen,
Wo Hein Keya Magar Wo Hein Keya Naheen, Ye Muhib Habeeb Ki Baat Het’

(He is not Allah, by Allah he is not, and yet he is not separate from Allah. What he is and what he is not, the matter is entirely between the Lover and the beloved.)

“Tum Zaat-e-Khuda Se Na Juda Ho Na Khuda Ho
Allah Hi Ko Ma’ loom He Keya Jaaniye Keya He”

(You are not separated from Allah yet you are not is known only to Allah. Whatever you are.)

How can these short-sighed people know of the splendid deeds of the ulama of the Ahl-e-Sunnat ?
A famous Persian couplet aptly describes their condition

“Gar Na Beenad Barooz-e-Shapparah Chashm Chashma’e Aaftuab Ra cheh Gunaah”

(If a bat cannot see the brightness of the day The blame for this cannot be put upon the sun)

Had I not been blessed by the teachings of my valued teachers and divines I also would have fouled up my tongue and my pen to the same degree as those belonging to the Deoband school of thought have done theirs But it is a great blessing of Almighty Allah that He has saved me from committing this foul deed I pray to Almighty Allah that He may allow me Lo attain to the highest degree of faith and good conduct’

Nurtured by the British and the Hindus these Deobandi Wahaabi propagandists can only adore and praise an idolateress Indira Gandhi; they can hold dear every enemy of Almighty Allah; hut they arc by nature hateful of every person dear to Almighty Allah Every man gets what kit’ is destined to have. I am thankful to our Creator and Master that  He has made me able to bear utmost love for Himself and for His dear ones This is not an ordinary honour, and all this is due to His blessings I pray to Almighty Allah that He may let me be saturated with the love of His dear ones and accept my service in the cause of the defence of the honour of His dear ones and He m may allow me to end my life while being wholly devoted to those He holds dear.

Allah has blessed man with right sort of intellect and this intellect is to be used for pondering things Every man of faith knows that a companion (Sahaabi) is he who during his life upon this earth had embraced Islam and had been blessed with setting his eyes upon or an audience with the holy Prophet And the result of such a meeting was that no non-companion despite all his accomplishments can attain to the status of a companion It is apparent that it such a status falls to the lot of a person who only had the good for-tune of casting his looks on the Prophet what station and status would be that of the Prophet himself. But this is beyond the grasp of those whom; such faculty has not been given Deprived of faith they arc. Also devoid of all thinking As the poet has said:

When Allah deprives one of faith he surely becomes an embodiment of foolishness

This servant of the Ahl-e-Sunnat has visited South Africa twice so for while their friends in Lenasia, Johannesburg gave me three parts of the pamphlet “Johannesburg to Bareilly” published on behalf of the “Council for the Propagation of the Sunnats of Islam,

(P.O. Box 749, Lenasia-1820, South Africa). These pamphlets bear no names as their author or authors.* But on the last page of the booklet a name that of Suleman Cassim, of course, appears.

———————————————————————————————————–
*The writer of these pamphlets would, surely, have been a so-called scholar of the Deobandi Wahaabi school who did not have faith in his own beliefs and. so, did not disclose his name. He surely would have been a hypocrite and had tried to hide his real face.
——————————————————————————————————-

Who wrote those pamphlets is not known, but on top of the front page it is mentioned that “this booklet is by way of reply to the earlier pamphlet issued by the Bareilvis holding the beliefs of the ulama of Deoband to be erroneous.” I went through all three pamphlets, at the end of which I found myself wondering as to why these Deobandi-Wahaabi propagandists who proclaim themselves to be the right-guided ulama do not fear Allah or care about their ultimate fate, and, thus, adopt other ways for themselves.

Here, I must confess that I have not ‘been able to lay my hands upon any such pamphlet by the Bareilvis which is said to have prompted the issuance of the pamphlet called “Johannesburg to Bareilly”. All the same, it was not necessary to study the pamphlet allegedly issued by the Bareilvis after I had gone through the contents of the pamphlet `’Johannesburg to Bareilly”. This, for the simple reason that I have become fully conversant with the ways as well as the writings and the speeches of the self-proclaimed “right-guided” ulama of Deoband during my contacts with them for well over two decades.

Those who have perused the series of booklets called “Johannesburg to Bareilly” would have noticed the tone and tenor of its authors. The things for which they have been critical of A’laa Hazrat Imam of Ahl-e-Sunnat, Allamah Maulana Shah Mujad-did-i-Deen-o-Millat and Ahmad Raza Khan of Bareilly are, unfortunately for the Deobandeis, those that have come from the pens of the self-proclaimed right-guided ulama regarding the Deobandeis themselves. The only difference is that when the same is said by Imam Ahl-e-Sunnat Bareilvi he is upbraided and when the same things are said by the ulama of Deoband themselves then the Deobandeis forget all about equity and justice. If they really regard their ulama as so-called right-guided ulama, why do not they compare the IWO writings and pronounce an honest verdict in consonance with the demands of equity and justice, why they do not accept the verdict of their own elders.

I can, if I so choose, present all the passages with which books by the great ulama of Deoband are full. But my love for the faith does not permit me to reproduce such filthy passages. Readers themselves should know what such passages could be. You must have heard about the term “pornography”, but pornography pales into insignificance before the writings of the so-called sole pornography pales into insignificance before the writings of the so-called sole guardians of Deen and religion of Deoband.

Dear readers! My aim is not to indulge in hurtful saying or in speaking lies. May Almighty Allah protect me from every wrong-doing! But I speak the truth when I say that the hypocrites (Deobandi propagandists) say and do things while propagating the Deen, which are most shameful and distasteful. II is amazing that they would like wrong ideas to be explained but they would not like to call a wrong as wrong.

Dear readers! All men of wisdom, thought, intellect and consciousness know that calling bad names is after all calling bad names. Howsoever much you may try to explain them away, you cannot say that calling bad names is wishing well. We, also, say to the propagandists of Deoband that the controversy between us will continue to rage until they accept the idolatrous and disgusting writings of their stalwart ulama to be idolatrous and disgusting even according to the verdict of their own ulama, and until they deny that such writings are valid and laudable.

There is a well-known anecdote. Some villagers went to a religious scholar and asked him to inform them what they should do to purify the village well in which a dog had drowned. The religious scholar told them to draw a number of buckets of water from the well, and then the water would be purified. The villagers went back and drew the prescribed buckets of water but the water continued to be as foul-smelling. Thereupon, they went back to the religious scholar and informed him of the situation. The religious scholar inquired from them if they had taken out the dead dog from the well or it was still there. They said they had not taken the dog out of the well. The religious scholar admonished them that until they took the dog out of the well, the stink would continue to be there howsoever much water they would draw. Therefore, they should first take out the dog from the well, and then take out water (and he specified the number of buckets to be taken out) and then they would see that the stink was removed.

Dear readers! Similar is the case with the Deobandi-Wahaabi propagandists. Unless they end the real reason of the controversy, unless they deny the rationality and eruditness of their erroneous and idolatrous writings, the dispute will continue to the there, howsoever much they may try to explain away things.

Along with this, you should also realise that these people are in the habit of speaking lies, giving false statements and hoodwinking people. They, perhaps, think that the world is populated only by the deaf and the blind. Let us hear about some examples of their lies and decide for yourselves how great liars these people of Deoband are.

On page 2 of part 1 of “Johannesburg to Bareilly”, it is written thus: “The ulama of Deoband have nothing to do with Muhammad Ibne Abdul Wahaab Najdi (Imam of the Wahaabi faction). They have no concern with his mission, nor he is their spiritual leader, nor did they ever meet him. In fact, the ulama of Deoband belong to the Ahl-e-Sunnat-Wa-Jama’at and owe allegiance to the Hanafi sect.”

In this passage, it has been sought to be proved that the ulama of Deoband are not Wahaabi, and that they have got nothing to do with Muhammad Ibne Abdul Wahaab Najdi, the Imam of the Wahaabis. This has been contradicted by the writings of the ulama of Deoband themselves, as you will subsequently see.

The famous debater of Deoband, Muhammad Manzoor Nu’maani, has in his book, “Sheikh Muhammad Bin Abdul Wahaab and the right-guided ulama of India”, published 10 years ago and endorsed by Sheikh Muhammad Zakariya Kandhalvi and Qaari Muhammad Tayyab, sought to prove that there was no ideological difference between Sheikh Abdul Wahaab Najdi and the ulama of Deoband and the Najdi Wahaabi and Deobandis were really one and the same. Here, I am not criticising the book by Nu’maani Sahib. My aim is only to bring to my readers the lies of the author of “Johannesburg to Bareilly” so that readers may know how very fond of lies the author of “Johannesburg to Bareilly” is. On the one hand, their ulama and elders are trying their utmost to prove themselves to be Wahaabi, but the author of “Johannesburg to Bareilly”, while stationed in South Africa, is for ever engaged in uttering lies.

Dear readers! Let us examine such other writings of the stalwart ulama of Deoband.

“This title (Wahaabi) means a person who subscribes to, or is subservient, to the creed of Ibne Abdul Wahaab”. (Imdaad-ul-Fataawa), Page 233.

The Imam of the Deobandis, Rasheed Ahmad Gangohi, says, “the followers of Muhammad Ibne Wahaab Najdi are called Wahaabi. He held excellent beliefs and his creed was Hanbali. Although he was rather of harsh temperament but he and his followers are good people.” (Fataawa Rasheediyah, Page 111, Vol. 1).

Dear readers! You have just seen what the verdict of Gangohi Sahib is on Ibne Abdul Wahaab Najdi. Now see what the ulama of Deoband themselves have written about Ibne Abdul Wahaab Najdi, and, then, decide for yourselves who amongst them spoke the truth and who uttered lies.

Al-Muhannad, the book of beliefs of the ulama of Deoband, on page 12, contains the following question and answer:

“Question number 12: Muhammad Ibne Abdul Wahaab held the view that shedding the blood of Musalmaans and taking away their property and defiling their honour, all these things were lawful. He also termed them idolaters. He was insolent towards the elders. What is your view of him? And do you (think calling the Ahle Qiblah as infidels is a lawful act? Or do you think that he who does these things belongs to a legitimate sect?

Answer: In our view the same verdict applies to them as has been given by the writer of Durr-e-Mukhtaar. And Khawarij are a band of people who waged war against the Imam because they thought him to be guilty of falsehood, that is, idolatry, which justified waging war. For this reason they take the taking of our lives and our property and making our women captives to be lawful. He further held that they were rebels. He also held that they did not Describe them as infidels because this was a matter of interpretation, though a faulty one. And Allamah Shaami, in his marginal notes on the book, has said, “Like it happened in our times when the followers of Ibne Abdul Wahaab sallying forth from Najd overwhelmed Haramain Shareefain. They described themselves as belonging to Hambali creed, but it was their belief that only they were Musalmaans and whoever was against their belief was an idolater and, so, they justified the killing of the Ahle Sunnat and the ulama of the Ahle Sunnat until Almighty Allah deprived them of their ascendancy.”

In “Fataawa Rasheediyah”, it is stated that their (Najdis) beliefs are excellent, while in “Al-Muhannad” it is said that they (Najdis) believe that only they were Musalmaans and those who held beliefs contrary to theirs were polytheists, and since such people belonged to the Ahl-e-Sunnat, therefore killing them was lawful.

From this it can be derived that holding all Ahl-e-Sunnat to be polytheists and killing them was lawful and permitted in the eyes of Gangohi Sahib. He also says that the followers of (Ibne Abdul Wahaab) are good men, while all other ulama of Deoband hold them to be Kharijis and rebels. It, thus, becomes clear that Gangohi Sahib believes that Kharijis and rebels are good men.

Also consider this. Hussein Ahmad Sahib Tandvi Madni says: “Gentlemen’ Muhammad Ibne Abdul Wahaab appeared in the Najd in the 13th century A.H., and, because he harboured evil thoughts and held wrong beliefs, he waged war on the Ahl-e-Sunnat Wall Jama’at, sought to force his evil thoughts upon them and considered lawful seizing of their properties as the spoils of war, and killing them, and considered all these acts to bring blessings. He was harsh on the people of the Haramain (Makkah and Madinah) in particular and on the people of the Hijaaz in general. He used most foul language against the pious men of the earlier generations. Because of the atrocities committed by him on them, countless people had to flee the holy cities of Makkah and Madinah, and many of them were martyred by his troops. In short, he was a tyrant, a rebel and an altogether evil person.”
(Ash-Shahaubus Saaqib, Page 42)

Gangohi Sahib says that their beliefs are excellent and he and his followers are good men, while Husain Ahmad Sahib Tandvi Madni says that his views were evil and his beliefs were most wretched. He considered the killing of Ahle-Sunnat as an act, which brought blessings, and justified taking away of their properties as spoils of war and, as such, lawful. He put the people of the Haramain and the Hijaaz to great hardships until they were forced to flee. He was most insolent towards the pious men of the earlier generations. He was guilty of killing thousands of Musalmaans, and was tyrannical, rebellious, blood-thirsty, and sinful.

Now, if Gangohi Sahib is speaking the truth, then Husain Ahmad Sahib Tandvi Madni is speaking the lie. Only one of two can be in the right. Now, a decision about them rests on the followers of the two men.

Gangohi Sahib says that their (Najdis) beliefs are excellent. How excellent can be seen in the writings of the Principal of Deoband, Husain Ahmad Sahib t Tandvi Madni, who has listed, serially, examples of the beliefs of the Najdis in F his book, Ash Shahaubus Saaqib! These are:

1. “Muhammad Ibne Abdul Wahaab believed that people all over the world and all Muslims were polytheists and infidels. (Page 44)

2. The Najdis believed, and his followers still believe, that the lives of Prophets (Alihumus Salaam) were limited to the times during which they lived upon this earth. Thereafter, in death, they and other faithfuls are equal. (Page 45)

3. This group holds that having a vision of the blessed Prophet (Sallal Laahu Alaihi Wasallam) and visits to his blessed tomb are bad innovations and unlawful. He also holds as unlawful even journeying in that direction for this purpose. According to some of them, even journeying for the sake of paying a visit to the blessed tomb is like committing fornication. May Allah save us from such evil thoughts! (Page 45)

4. The Wahaabis use most insolent language in respect of Prophethood and the person of the holy Prophet himself (Sallal Laahu Alaihi Wasallam) and, in their insolence, claim to be the equals of the personality of the holy Prophet, and, according to them, only a little benefit accrued from him during the times he was preaching the Messages of Allah, and no benefits flowed from him after his passing away. And because they think so, they consider as unlawful praying for Allah’s forgiveness through his intercession. Their elders also said that praying for Allah’s forgiveness through his intercession was unlawful. (May Allah save us from having such thoughts)! But, perhaps, it may be permissible to reproduce such thoughts, for merely reproducing blaspheming words does not by itself constitute blasphemy). They also said that the staff in a man’s hand was of greater advantage to him than the glorious personality of the king of the universe (Sallal Laahu Alaihi Wasallam), for with a staff in his hand one can defend himself from a dog while the personality of the pride of the universe (Sallal Laahu Alaihi Wasallam) cannot do even this much for him. (Page 47)

5. The Wahaabis are against performing mystic rites and sophistic practices-meditating, engaging in the remembrance of Allah and thinking about Him, owing allegiance to spiritual guides and the whole system of spiritual guides, and having a mental rapport with the spiritual guides, believing in the doctrine of annihilation and permanent life etc. etc In their view, al’ such things are of no consequence, bad innovations and demeaning. (Page 59, Ash-Shahaubus Saaqib)

6. In Wahaabi belief, following any particular Imam is considered to be blasphemy against the Prophet, and they use wretched and wicked words for the four Imams and their followers, and thus they are alienated from the Ahl-e-Sunnat-Wa-Jama’at and so the non-emulators of India belong to this wicked group. While they claimed to be Hanbalee when they first appeared on the scene, but in many matters they do not follow Imam Ahmad Bin Hanbal (Alaihir Rahmah)—(Page 62, Ash-Shahaabus Saaqib).

7. Through verses Ar-Rahmaanu ‘Alal ‘Arshis Tawa etc, the Wahaabis try to prove that Allah physically occupies a throne and also make out His dimensions and, therefore, His bodily presence. – (Page 24, Ash-Shahaabus-Saaqib)

8. The Wahaabis of Arabia have often been heard to harshly denounce the expression, “As Salaatu was Salaamu Alaika ya Rasoolal Laah” (Peace and salutation to you, O Allah’s Messenger)”, and most scathingly condemn and ridicule its use, and hurl most unbecoming language against the people of the Haramain who use such an expression.—(Page 65, Ash-Shahaabus-Saaqib)

9. The wicked Wahaabis harshly denounce sending repeatedly peace and salutation on the mercy to the worlds, and consider reciting Dalaa’ilul Khairuat, Qaseedah Burdah and Qassedah Hamziyah and such like as most detestable and unwarranted. They also consider some couplets of Qaseedah Burdah to be downright blasphemous, as for example the couplet:

Ya Ashrafal Khalqi Maali Man Aloozu Bihi Siwaaka Inda Huloolil Haadisil ‘Amami (O. the best of creations! I have no one To look up to in perilous times like these)
(Page 66, Ash Shahaabus Saaqib)

10. Except for the knowledge by him of Allah’s commands, the Wahaabis think the personality of the Last of the Prophets (Alaihis Salaatu Was Salaam) to be devoid of all hidden and true knowledge. (Page 62, Ash-Shahaabus Saaqib)

11. The Wahaabis consider the narration of the birth of the king of the universe (Alaihis-Salaatu-Was-Salaam) itself to be a most reprehensible act and a very bad innovation”. (Page 67, Ash-Shahaabus Saaqib)

Dear readers’ the above-mentioned eleven beliefs held by Ibne Abdul Wahaab Najdi and his followers have been listed by the Principal of Deoband, Husain Ahmad Sahib Tandvi Madni, which in the sight of Gangohi Sahib are excellent beliefs. It is, therefore, proved that most foul, most wicked and altogether blasphemous beliefs are reckoned by him to be excellent ones and the excellent and Islamic beliefs are, in his eyes, polytheistic and innovative. What an amazing feat of perverted thinking!

Khirad Ka Naam Junoon Rokh Diya Junoo `Ka Khirad Jo Chaahe Aap Ka Husne Karishmah Saaz Kare

(You call wisdom to be madness and madness to be wisdom. Your miracle making beauty may do whatever it wants).

On Page 45 of Ashrafus Sawaanih, it is stated thus: “A story is narrated of the times when Ashraf Ali Thanvi Sahib was a teacher at the Madrasah Jaamiul-Uloom, Kanpur. Some women living in the neighbourhood of the Madrasah brought some sweets so that the Holy Qur’aan may be recited and the reward so earned be conveyed. Students of the Madrasah did not do so and ate up the sweets. This created quite a row. When informed of the row, Thanvi Sahib came and told the people in a loud voice, “Brethren! This place is populated by Wahaabis. Don’t bring anything here for the sake of faatihah and niyaaz.”

One Page 192 of the biography of Janab Yoosuf Kandhalvi, it is stated that ‘we are staunch Wahaabis.”

One of the elders of the Deobandi Wahaabi propagandist group, Sheikh-ul-Hadees Muhammad Zakariya Sahib, declares: “I am a more staunch Wahaabi than all of you.”—(Biography of Maulana Muhammad Yoosuf Kandhalvi, Page 193, authored by Muhammad Saani Hasni and Manzoor Nu’maani).

(It will interest my readers to know that, as they have already seen, the Principal of Madrasah Deoband, Janab Husain Ahmad Tandvi Madni, has described the Wahaabis as a “band of evil and foul and filthy people” who are also insolent, but Janab Ashraf Ali Thanvi and Muhammad Zakariya and others say they are very proud of calling themselves Wahaabis. With this admission, the reality about them will dawn upon people with greater clarity).

Thanvi Sahib, whom the Deobandis regard as their Hakeem-ul-Ummat, in a letter to his Imam, Rasheed Ahmad Gangohi Sahib, writes: “Although some ulama here regard me as a Wahaabi and some ulama from outside also have told people here not to be deceived by this man (Thanvi) fur he is a Wahaabi, but it did not have any effect for I had been practically co-operating with the public. But now that I intend not to co-operate even in a practical sort of way, I should expect to face some difficulty.” Since Thanvi Sahib used to participate in Meelaad meetings, people did not accept him as a Wahaabi, but now that Thanvi Sahib himself says that he would not be attending Meelaad congregations it should be clear to everybody that “he was truly a Wahaabi although he had been hiding this fact.” (Tazkiratur Rasheed, Page 135).

Janab Abdul Hasan Ali Nadvi in his book “Deeni Da’wat” (Invitation to Religion) has mentioned an episode about Muhammad Ilyaas Sahib, founder of the Tableeghi Jama’at. In 1938, he says, when he had gone to the Hijaaz for the Hajj, he along with his delegation met the Sultan of Najd in connection with the Tableeghi Jama’at.

Regarding preparations for the meeting with the Sultan, he writes: “It was resolved that first the aims and objects of the Jama’at should be written down in Arabic, then it should be presented to the Sultan. Maulana Ihtishaam-ul-Hasan and Abdullah Ibne Hasan, on their own, met the Sheikh-ul-lslam and Sheikh Ibne Bulhead”. “Deeni Da’wat”
(Invitation to Religion), Pages 97 and 98.

“After two weeks (on 14th March, 1938), the Maulana (Muhammad Ilyaas) along with Haaji Abdullah Dehlvi, Sheikhul Mutaw-witeen, Abdur Rahmaan Mazhar, and Maulvi Ihtishaam-ul-Hasan went to meet the Sultan. The king came down from his throne and received them with great honour and seated the honoured guests from India near him. They then presented their schedule for preaching. Upon this, the king lectured to them most eruditely for forty minutes on the unity of Allah, on the Book, and on the Prophetic traditions and on the need for following the Shari’at. After this, he came down from his throne and with much respect bade them goodbye. The next day, the Sultan wanted to go to the Hijaaz and left for Riyadh. (“Deeni Da’wat”, Page 98)

Having obtained the testimonial of approval from the Sultan of Najd, now see how they went about it. He writes: “Maulvi Ihtishamul Hasan prepared a brief note on the objects of their preaching and presented it to Shaikhul Islam and Chief Justice, Abdullah Bin Hasan, who is of the progeny of Ibne Abdul Wahaab Najdi, and the Maulana (Muhammad Ilyaas) and Maulvi Ihtisham Sahib themselves went to see him. He honoured them greatly and gave them much support in every matter and orally promised them sympathy and help”. (“Deeni Da’wat” Page 98)

Give your honest thought to this. What was it that prevented them from, disclosing, along with the entire proceedings, the Arabic text of the aims and objects of the Tableeghi Jama’at prepared for presentation to the Sultan of Najd? It is all two obvious. However much they may try to hide facts but facts will be out, after all. And the fact is that the aims and objects much lauded at the king’s palace and the promise of total support in disseminating ideas connected with the “Invitation to Religion” were exactly the same as those which the Najdis had raised as their battle cry and, as a consequence, totally destroyed places of undying love and esteem and also the eternal monuments of Islam.

It should be clear to even a person of the meanest intelligence that had the aims and objects been even slightly different from those of the Najdi religion, the Sheikhul Islam and Chief Justice of the Najdi government, who had the blood of Ibne Abdul Wahaab Najdi flowing in his veins, would not have promised the least bit of help and support.

Look at another proof of total affinity in thought and belief between the Wahaabi Najdi band and the Tableeghi Jama’at and total mutual co-operation between them which is provided by an incident which happened during the times of Muhammad Yoosuf Sahib, son and successor of Janab Muhammad Ilyaas. (You must have heard about this incident which occurred during the times of Janab Muhammad Ilyaas.) While narrating the story of the delegation of the Tableeghi Jama’at which had gone to Najd from Delhi under the leadership of Janab Abul Hasan Ali Nadvi, the biographer of Janab Muhammad Yoosuf writes (and here you will read of the deep relationship that existed between leaders of the Najdi Government and the said delegation). The story continues:

“Excellent relations were established with Sheikh Umar Bin Al-Hasan, who is of the progeny of Sheikh Muhammad Ibne Abdul Wahaab Najdi, and with Sheikh Abdul Laah Ibnul Hasan, Chief Justice and Sheikh-ul-Islam of the Saudi kingdom and head of the department of dos and don’ts (Amar Bil Ma’roof wa Nahee Anil Munkar) who had very close relation ship with the crown prince of the kingdom, and was his special aid. Because of their understanding the situation fully, those who tried to create doubts about the (Tableeghi) Jama’at dismally failed in such attempts.
(Biography of Maulana Muhammad Yoosuf, Page 414)

Here is another clear proof of the ideological affinity between the two. He writes: “We also met the elder brother of Sheikh Umar Bin Al-Hasan, Sheikh Abdul Laah Ibnul Hasan (with whom Maulana Ilyaas had entered into an agreement) and he treated us with much kindness. Some people tried to give the impression that the (Tableeghi) Jama’at was a band with “wrong beliefs” and they conveyed this complaint to the ulama. Due to our contact with the ulama and the influential people, those complainants were cold-shouldered”. —
(Sawaanih Maulana Muhammad Yoosuf, Page 414)

There is no need for it to be explained how these People would have pleaded their innocence of holding wrong beliefs before the Qaazis and the ulama and officials of Najd. The nature of a religious mind is such that even a man holding wrong beliefs does not consider anyone to be holding right beliefs until he is proved to be of his persuasion. From this, the Point becomes clearer still that the elite of the Najd already knew that these people did not hold wrong beliefs, they rather held similar views, and that is why [hose who complained about them being people with wrong beliefs could not succeed.

You would have, by now, seen proofs of the fact that the Deobandi propagandists are, in fact, Wahaabis. These proofs have been provided by their own pens.

Moreover, the ulama of Deoband who call themselves Hanfi acted in open violation of their own creed on the occasion of the death of a former President of Pakistan, General Muhammad Zia-ul-Haq. They led funeral prayers for him in absentia and also prayed for his redemption and engaged themselves in reciting the Holy Qur’aan and holding Faatihah Khawni for the late President of Pakistan at his soyem held at the tomb of Hazrat Daata Ganj Bakhsh, Saiyidina Ali Hajweri (Radiyal Laahu Anhu). They also participated in his Chehlum (40 days Faatihah) ceremony.
(Please see my pamphlet, “Look at your antics”, for confirmation through pictures and newspaper clippings.)

Not only this. The ulama of Deoband in Pakistan take out processions and hold rallys on the occasion of Meelaad-un-Nabi (Celebrating the birth of the holy Prophet), participate in Mahaafil-e-Meelaad organised on official and non official levels. They took out a well-organised procession on the death anniversary of Hazrat Abu Bakr Siddeeq (Radiyal Laahu Anhu), and they, also, commemorate the death anniversaries of the Khulafaa-e-Raashideen (the right guided Caliphs) every year and give great publicity to the date and place of the scheduled meetings, and make appeals to the public for commemorating it on official and non-official levels.

They issue large posters on the occasion of the death anniversaries of their stalwart ulama, and make preparations for commemorating them with much eclat and on the day itself Qur’aan is recited and ‘Isaal-e-Sawaab and Niyaaz offered.

Two famous Deobandi ulama participated in the ceremony on the occasion of bathing the grave of Hazrat Daata Ganj Bakhsh (Radiyal Laahu Anhu) and put bath water on their faces in order to derive blessing.

The ulama of Deoband themselves hold meetings on the occasion of commemorating the martyrdom of Hazrat Imam Husain (Radiyal Laahu Anhu) and also attend such meetings organised by the Shi’as, place wreaths on the graves of Auliyaa-e-Kiraam and attend meetings held to commemorate their death anniversaries.

If the ulama of Deoband do all this then no fatwa is pronounced but if the Sunnis do the same then Deoband issues fatwa of polytheism, innovation and illegality against them.

On top of all this, let us see what the famous Aalim of Deoband, Ihtishaamul Haq Thanvi, did. The Aga Khanis (Isma’ieli faction) are considered by all to be out of the pale of Islam. Even so, Thanvi Sahib recited the Qur’aan and said Faatihah for the Aga Khan, prayed for his forgiveness, attended condolence- meetings, and in a speech declared him to be one of the benefactors of Islam.*
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* All these proofs can be seen in my booklet “Apni Ada Dekh” (Look at your antics), which comprises cuttings from all-important newspapers of Pakistan. I have with me a record of all this.
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What will the self-appointed right-guided ulama of Deoband now say about their own Thanvi Sahib? If the Sunnis (Bareilvi) hold Giyarhveen Shareef for the ‘Isaal-e-Sawaab of Hazrat Saiyidina Ghaus-i-A’zam (Radiyal Laahu Anhu) it is declared against Shari’ at, but if the ulama of Deoband hold Qur’aan-recital sessions and say faartihalh for the ‘Isaal-e-Sawaab of even non-Muslims, then no fatwa is issued against them. No fatwa is issued against celebrating the founding of the Daarul Uloom at Deoband and the celebrations being inaugurated by a Hindu woman (late Mrs. Indira Gandhi). But if the coming into this world of the Messenger of Allah (Sallal Laahu Alaihe Wasallam) is celebrated, fatwa of polytheism, innovation and illegality are hurled against the Sunnis. Is this the criterion of truth in the eyes of Deobandi propagandists that if their own people do similar acts even for non-Muslims, they would still remain in the category of right guided ulama, but if the Sunnis do the same things for those loved by Allah in consonance with the Shari’at and Sunnat then they are to be called polytheists and innovators? Does this act on the part of Wahaabi-Deobandi propagandists not come within the purview of selling Deen (religion) and cutting jokes with Allah?

Let us look at another proof of dishonesty and lying of the author of
“Johannesburg to Bareilly”.

On Page 44 of part 3 of the pamphlet, he has risen to the peak of dishonesty, unreliability and lying. Of course Allah’s curse is most assuredly destined for liars and transgressors. Distorting somebody’s writings and then wrongly accusing him of doing wrong things is slander and thus unlawful. On the next pages you will find the fatwa of the Deobandi propagandists own Mufti Muhammad Shafee Sahib regarding this. Those from amongst the religious robbers who call themselves right-guided ulama should look at these verses of the Holy Qur’aan:

Wala Tahsabannal Laaha Chaafilan Amma Ya’maluz Zaalimoon.
Wasa Ya’lamul Lazeena Zalamoo Aiyya Munqalabin Yanqaliboon.

(And do not think the Allah is not unaware of which the unjust people do.)
(And soon the unjust will see by what overturning they are being over turned.)

Dear readers! Some 15 years ago, the Monthly Al-Meezaan of Bombay (India) brought out its Imam Ahmad Raza Number. In the preface, the publishers wrote a paragraph headlined “A bundle of accusations”. In order to fulfil his nefarious aim the author of the pamphlet “Johannesburg’ to Bareilly” quoted out of context a few sentences from this paragraph and then invited people to listen to what the followers of Imam Ahmad Raza Khan Bareilvi themselves had to say about him.*
What will the self-appointed right-guided ulama of Deoband now say about their own Thanvi Sahib?
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* This servant of the Ahle Sunnat would like to inform his readers that had it not been for the fact that he believes in loving for the sake of Allah and also hating for the sake of Allah, he would have, like the author of the pamphlet “Johannesburg to Bareilly”, quoted so many excerpts from the writings of the stalwarts of Deoband that it would have become difficult for the Deobandis to hide their faces. But dishonesty and transgression, and lies and speaking nonsense behave only the Deobandis. Thanks be to Allah that I am concerned only with asserting the truth and falsifying lies and speaking out the truth. Candour is my way and my distinction. Thanks to Allah for this blessing!
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This servant of the Ahle would like to quote the whole paragraph occurring in the preface to the Imam Ahmad Raza Number of “Al-Meezaan” and, thereafter, sentences from this paragraph quoted by the author of the pamphlet “Johannesburg to Bareilly”, so that readers may know the truth and may, also, become aware of the wickedness of the Wahaabi Deobandi propagandist religious predators. Those who base themselves on lies and dishonesty are surely taking a path going straight to hell. May Allah protect us from their wickedness!

Dear readers! Please see the following original text of the paragraph as occurring in the Imam Ahmad Raza Number of “Al-Meezaan”.

Under the caption “A Whole Load Of Slanders”, it reads: “On the one hand, there is so much of indifference on our part that what to speak of writing books on him, many of his own (Imam Ahmad Raza Khan Bareilvi) books have not even been published. On the other hand, the personality of Imam Ahmad Raza Khan Bareilvi is being persistently assailed and distorted through the speeches and writings of others. Instead of acknowledging his valuable services, for the past ten years a plethora of slanders is being heaped upon him, not only in countries of Asia and Europe but in all countries. Consequently, serious men have become apathetic to him. It is generally thought that Imam Ahmad Raza was a Mukaffirul Muslimeen (a person who dubs Musalmaans as polytheists) and that he had set up a factory for making polytheists). In research institutions throughout Asia, what to speak of his works, even his name is not to be found.*
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* Now, in 1989, a different situation exists. By the grace of Allah, Asia and Europe are benefiting from Hazrat Imam Raza Khan Bareilvi’s profound thoughts and ideas.
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Biography writing and history-writing have been sacrificed at the altar of prejudice and narrow-mindedness. Opposition to Imam Ahmad Raza has caused all their achievements to go waste. Imam Ahmad Raza is like a diamond, which is eager to shine forth and illumine the whole world, but efforts have been made to hide it behind a veil of misunderstandings and accusations.

It is a great tragedy of the times that while full light of history is being showered upon one protagonist, even a cursory mention is not made of the other. Only if our authors and intellectuals would take recourse to large-heartiness and nobility of character and analysed Imam Ahmad Raza’s standpoint and looked into the real reasons for opposition to him by the stalwarts of Deoband, most of the acrimony would not have existed today. It is essential that the importance of the difference is correctly understood and also explained to others, so that the present generation comes close to Imam Ahmad Raza”.
(Imam Ahmad Raza Number of “Al-Meezaan”, Page 25)

Now, that you have read the exact text as published in “Al-Meezaan”, also see how dishonest has been the author of the pamphlet “Johannesburg to Bareilly”. Under the heading “A Bareilvi’s general impression of Maulvi Ahmad Raza Khan Bareilvi”, he says: “A serious person of today is loath to turn to him. Generally, Imam Ahmad Raza Khan is thought to be Mukaffir-ul-Muslimeen (one who dubs Musalmaans as polytheists). He had installed a factory in Bareilly for making polytheists. Imam Ahmad Raza’s work, much less his name, is not known in scientific institutions throughout Asia”.

Dear readers! You must have taken note of the real face of the lying, dishonest religious deprecators of Deoband. After reading this, you will, also, certainly say that these propagandists of Deoband make a mockery of, and jest with, religion. These people do not fear Allah at all.

My purpose in writing the pamphlet now before you will become clear to you presently. In the booklet, “From Deoband to Bareilly: the truth”, you had seen 40 writings of the stalwarts of the ulama of Deoband, which form the basis of difference between us. In this booklet, you will see the fataawa by the ulama of Deoband themselves on such of their writings, and, also, observe, how the miracle of divine power made them deliver fataawa, through their own speeches and writings, on their own wrong and blasphemous writings.

The position of the Rafzis (Shi’as) is that they beat their hearts (lament) and punish themselves for the grudge they bear against the Sahaabah (companions of the holy Prophet). Similarly, on account of committing acts of hurling insults and finding faults with Prophethood, the ulama of Deoband have put themselves to shame through their own fatawaa, and by publicising their fataawa become the butt of derision and ridicule throughout the world.

Readers will find the double-facedness of the propagandist ulama of Deoband to be interesting and they will come to know that the ulama of Deoband, big or small, are not at all in the right. If they really take all the writings of their ulama to be reliable and final then they should not be ashamed of accepting that the judgement of the right-guided Sunni ulama against the ulama of Deoband is not at all faulty.

On this occasion, also consider this. The ulama of Deoband need to obtain fatwa from their own Muftis after presenting to them blasphemous and wrong writings of the ulama of Deoband without disclosing the names of the writers, and thus the fatwa of blasphemy comes to be immediately pronounced. But they were most distressed when it became known to them that such writings were those of their own stalwart ulama.

This action of theirs only goes to prove that the ulama of Deoband do not attach any importance to truth and reality, but for them the personality of their ulama is more important.*
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* Examples of such fatawaa written by the ulama of Deoband may be seen in “Introduction to ulama of Deoband” by Khateeb-i-A’zam Pakistan, Maulana Mohammed Shafee Okarvi, Ruhrnatul Laahi Alaih.
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Thus, Gangohi Sahib has held that a person calling any of the Sahaabah (companions of the holy Prophet) from amongst the Sahaabah (Ridwaanul Laahi Alaihim Ajma’een) most close to the holy Prophet a polytheist will not be deemed to go out of the Ahle-Sunnat-Wa-Jama’at. Says he, “Any person who calls any of the venerated Sahaabah a polytheist is accursed. It is forbidden to make such a person Imam of a mosque, but because of this major sin he will not cease to be belong to the Sunnat Jama’at”.— (Fataawa-Rasheediyah, Page 141/2)

It should be noted that included among venerated Sahaabah are all Sahaabah from Hazrat Abu Bakr Siddeeq (Radiyal Laahu Anhuma) to the last Sahaabi. Jurists and Imams of Ahle Sunnat have made it clear they any one calling a Sahaabi a polytheist goes out of the pale of Ahle Sunnat, but he who uses abusive language in reference to Hazrat Abu Bakr Siddeeq and Hazrat Umar Faarooq (Radiyal Laahu Anhuma) is without any doubt a polytheist. In the sight of Gangohi Sahib, however, a person calling any Sahaabi a polytheist does not even cease to belong to Sunnat Jama’at, much less declared a polytheist.

Look at the other face of the ulama of Deoband. In “Fatawaa Rasheediyah” by the same Gangohi Sahib, it is said: “Calling Janab Isma’iel Dehlvi a polytheist makes him who says so a polytheist himself”.—(Page 16/3). At another place, it is said, “The ulama have held that insulting and belittling ulama is polytheism for reasons of knowledge and faith”.— (Page 5/3).

Just consider this. In Gangohi Sahib’s eyes, a person who calls Janab Isma’iel Dehlvi and, also, a person who insults and belittles the ulama, is a polytheist. But a person who dubs the venerated Sahaabah as polytheists does not even cease to belong to Sunnat Jama’at, much less a polytheist. How amazing! It is thus proved that in the eyes of these Mulla-worshipping people the venerated Sahaabah are not valued as much as their own ulama. Readers should believe that this servant of the Ahle Sunnat has so much matter with him, both published and un-published, on the subject of the Mulla-worshipping of the people of Deoband, that if put together and published they would fill an entire almirah.

Readers might be wondering why this subject is so important to me. A brief reply to this is simply this that my aim is to call people to the truth, and to seek the truth is incumbent on all Musalmaans in order that they might be able to hold on to right beliefs and deeds.

Dear readers! Allow me to go into a little bit of detail. I submit that it is incumbent upon every Musalmaan to propagate Deen (religion) but only after acquiring full knowledge of all branches of Deen; that one should not begin to consider himself a religious scholar only after going through translations of the Holy Qur’aan or a few other books.

According to a hadith of the holy Prophet, a person undertaking a journey for serving Deen and propagating its precepts honestly and sincerely and only for seeking Allah’s grace, will receive 490 million times greater reward than for each of his prayers (Namaaz). Preaching the Deen is undeniably a great good act. But it is a very delicate metter, also. During the caliphate of Hazrat Saiyidina Umar Faarooq (Radiyal Laahu Anhu), the Great, only four to five of the principal Sahaabah (companions of the holy Prophet) had been permitted to issue fatwa.

The holy Prophet (Alaihis Salaatu Was-salaam), in one of his ahadith (sayings), has given this ruling: “Anyone of you who sees that Shari’ at and Sunnat are being flouted before his eyes, then it is necessary for such a person to do all that is in his power in order to eliminate such a trend; if he cannot afford to do this, he should raise his voice against it; and if even this is not possible for him, he should denounce it within his heart; but only regarding it as evil within one’s heart is the lowest degree of Imaam (faith)”.

According to this pronouncement of the holy Prophet (Sallal Laahu Alaihi Wasallam), it is incumbent on all Musalmaans to strive to the best of their capacity to combat the opponents of Deen. Much can be written on this subject, but suffice it to say that in order to be able to perform this duty, every Musalmaan should first acquire true knowledge of his beliefs and convictions and be firm and persevering in them. He should, also, pay special attention to correcting his beliefs and deeds.

If the preacher himself is not on the right path his preaching would be of no use, and it is a fact that in the present circumstances most of those calling themselves preachers or ulama, excepting a few who have been guided by Allah, are not aware of their own conditions.

The command is that in persuading others to do good and to desist from evil, one should take recourse to wisdom and to decent ways but what is happening is that only fataawa are being hurled by such ulama and most of these are themselves involved in the evils prevalent in society today. Selling Deen and every other evil is being practised in the name of propagating the Deen. Fatawaas are reserved only for others while those who call themselves ulama have made lawful for themselves every forbidden deed.

The ulamas are directly responsible for much of the virtues and vices present in the Muslim society today. This is a segment of the population to whom Musalmaans in their thousands flock five times a day. These people have a hand in every affair, be it the birth of a child, or the occurrence of a divorce, or a death. People take their actions and utterances to be the criterion of behaviour for themselves, and, so, worthy of being acted upon.

If the ulama were to hold correct views and perform their duties honestly and truthfully, they would certainly be an example and a model for others to emulate. But if they go wrong, the blame for the crookedness affecting the rest of the individuals would surely be on them. Most ulama flaunt verses of the Holy Qur’aan, or sayings of the holy Prophet, or arguments and evidences only to impress their audiences. They themselves do not at all do whatever they preach.

That is why evils present in a society continue to linger on. Preaching the Deer’ includes every affair—prayers, relations between man and man, morals and character. Every true preacher touches upon all these subjects in his writings and in his speeches and, also, presents himself as a practical example of all these. But whatever the propagandist band of the Wahaabis of Deoband is doing today is not hidden from anyone.

They claim that the sole aim of their preaching is nothing but instructing the people about the Kalimah and the prayers, yet they never tire of declaring every true Musalmaan a polytheist and an innovator only on account of enmity and cussedness in their hearts.

People belonging to this propagandist band do not post themselves at the gates of cinema houses, on the sea beaches, at the doors of casinos and of wine shops, so that the deviationists and those gone astray he brought back to moral health. They do not stand as a wall against those engaged in drug trade. Instead, you will find them stopping people gathered in Sunni mosques from reciting Salaat-o-Salaam. You will find them at war against Faatihah and Meelaad. You will find them persuading Musalmaans to go out of the Prophet’s Mosque in Madinah and towards the mosque of Diraar (which they call Masjid-i-Noor).

The accursed Shaitaan had said to Almighty Allah: “1 will sit on the right side of Your path that is I will try to mislead those who are on the straight path because those who are victims of way wardness have already deviated and follow my ways and my path and I need not work hard on them. I will mislead those who are on the straight path”.

Dear readers! You can see for yourselves that these propagandists of Deoband are pursuing only those who go to mosques and monasteries of the friends of Allah. They prevent only those acts to he performed which lead to mercy and goodness and to Allah’s approval and also the Prophet’s. Judge for yourselves if these Deobandi-Wahaabi propagandists are not following in the footsteps of Shaitaan.

This servant of the Ahle Sunnat and dust from under the feet of the progeny of the Prophet submits that it is of utmost importance that People should be saved from the propagandists of Deoband who endeavour to lead them astray from the Deen under the guise of preaching; and that the people of faith should be made to beware of these clever devices of these strategists; and that they should be persuaded to firmly hold on to right and truth.

The Qur’aan tells us that even pure gold worth the entire world cannot be the replacement of faith. If a man possessing a small amount of gold should make all arrangements to protect it then how much more squire concerned he should be about protecting his faith.

Since faith is the key to our redemption and success therefore there could be nothing more important than being firm in holding on to right beliefs. So it is of utmost importance that correct belief in accordance with the Qur’aan and the Sunnat is preached. To convert a non-Muslim to Islam is not as difficult a task as establishing total faith among Muslims and to suffusing them with the love of the holy Prophet (Sallal Laahu Alaihi Wasallam).

In this materialistic age the Islamic world has fallen victim to deterioration in its condition for the simple reason that it has ceased to be in as much touch with the holy Prophet as the earlier Muslims had been. The recent slate of confusion is before us, which the propagandist Wahaabis of Deoband and other false groups have caused among Musalmaans. Even today only they are wholly contented at heart who are deeply attached to the person of the holy Prophet (Sallal Laahu Alaihi Wasallam).

These Wahaabi propagandists of Deoband believe that Shaitaan’s knowledge is vaster than the knowledge of the holy Prophet (Sallal Laahu Alaihi Wasallam) that even Allah does not have any prior knowledge and He comes to know of it only when a mortal does something; that Allah can speak lies; that the holy Prophet was an ordinary man like us; that the knowledge the Prophet had is of the same nature and dimension as given to madmen and infants; that it is possible that another Prophet after the holy Prophet (Sallal Laahu Alaihi Wasallam) will appear. May Allah protect us from such thoughts!

These people, who themselves enjoy no nearness to the august court of the Mustafa (Sallal Laahu Alaihi Wasallam) cannot possibly do any good to others. They believe that only Allah, and He alone, can cause benefit or hurt of any sort, and that none among the creations can cause benefit or hurt to any of the creations; and that he who hopes for some benefit from any other creation, even if he does so with Allah’s approval, is a polytheist.

Such being their beliefs, they should be questioned as to why do they preach, for whom do they build educational institutions, why do they publish books, why do they make speeches, and whatever for they hold meetings. If the intention is to benefit people, then benefiting is a thing that belongs to Allah alone and, according to their own belief; none of the creations can benefit another creation. So, they act against their own beliefs and thus become polytheists, according to their own fatwa. Or do they regard themselves to be Allah?

This servant of the Ahle-Sunnat has dwelt at length on this subject in his pamphlet “from Deoband to Bareilly: the truth”. The present pamphlet will not only confirm to them the truth about 40 writings of the propagandists of Deoband but also expose to a greater degree their real faces and people would definitely be saved from the evil spread by them. The ulama of Ahle Sunnat and the friends of Allah had brought people into Islam; these propagandists of Deoband are frying to take them out of Islam and turn them into polytheists and innovators.

Dear readers! Having gone through all this detail, decide for yourselves if defending the faith is an ordinary task or is making people of the faith aware of the conspiracies being hatched against them an easy matter. To tell the truth, the Deobandi-Wahaabi propagandists also know it full well that the stalwarts among their ulama have indulged in polytheistic writings and the polytheism of such writings is confirmed even in their eyes, and yet they are not willing to accept the truth only because of their own false ego and because they like to please their non-Muslim masters. It is a matter of amazement and of pity that they do not at all care about pleasing Almighty Allah and the holy Prophet (Sallal Laahu Alaihi Wasallam).

A thousand pities that these people are not distressed at the insults being hurled at Prophethood and faults being found in it, and do not care about losing their faith! They feel most unhappy only because four or five of their stalwart ulama have been pronounced as polytheists on account of their polytheistic writings. Why do not these people realise that polytheism cannot be turned into Islam itself, only if a scholar of the Deen does not give the verdict of being polytheistic on some such writings.

Polytheism is after all  polytheism, and no one other than Almighty Allah knows about things, the equal of it or more than it. It is a pity that they lose their faith while endeavouring to explain away some of the polytheistic writings of some of their ulama or to prove them to be Islam itself, and they never tire of calling such of their ulama who have been found to indulge in polytheistic writings as Hakeem-ul-Ummat, Qutb-e-Haq, Mutaa-ul-A’lam and Mujad-did-e-Millat, although they are aware of the principle which lays down that even supporting polytheists is by itself polytheism and that he who praises a polytheist invites Almighty Allah’s wrath upon himself. As Maulana Roomi says: Me Belarzad  ‘Arsh Az Madhe Shaqee (The heavens tremble when a transgressor is praised). This also is nature’s charisma that the beliefs and acts of us the Able Sunnat are proved true by books written by the very propagandists of Deoband. And they do the things for doing which they call us polytheists, but the fatawaa of polytheism and innovation has been reserved only for us.

Thus they become guilty of committing two wrongs. In the first instances they are guilty of calling a right act to be a wrong one, and, in the second instance, of themselves doing the same acts after having declared them to be wrong ones. Is this not a minisfortune for them? May Almighty Allah protect us for the sake of His beloved (Sallal Laahu Alaihi Wasallam) from such people and from their evil!

This servant of the Ahle Sunnat appeals to all Sunnis to beware of such predators of the faith and acquire full awareness of the reality about faith in order to protect their faith and be steadfast on the creed of the Ahle Sunnat Wa Jama’at. May Almighty Allah, for the sake of the blessed sandal of His beloved Rasool (Sallal Laahu Alaihi Wasallam), preserve our faith and our cud is good’ A’meen.

In the next few pages quotes are given from the polytheistic writings of the propagandist ulama of Deoband along with the names of the authors and the pages of the books; also quotes from the fatwa of the propagandist ulama of Deoband are given, according to which their writings have been adjudged by themselves to be polytheistic. After going through them, you arc sure to exclaim: It is a clear case of their own fatwa boomeranging upon themselves.

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Writings of the ulama of Deoband (1)

* “Gentlemen! Muhammad Ibne Abdul Wahaab Najdi appeared in early 13th century in Najd (in Arabia) and since he held wrong thoughts and evil beliefs, he waged war against Ahle Sunnat Wa Jama’at and deemed killing them to be a virtuous deed and one which brought mercy. . . He was most insolent towards the virtuous of the earlier generations. It was Muhammad Ibne Abdul Wahaab’s belief that the whole world and all Muslims the world over were unbelievers and polytheists, and, so, waging war against them and depriving them of all their worldly goods was not only lawful and permitted but also obligatory. . . (Ibne Abdul Wahaab Najdi and his band) declare that having a vision of the holy Prophet (Sallal Laahu Alaihi Wasallam) or appearing before the blessed presence of the Prophet or visiting the holy Prophet’s blessed grave, all are innovations and thus unlawful… Some of them even go so far as to say that journeying in order to visiting him (Sallal Laahu Alaihi Wasallam) is like committing fornication (May Allah forbid!)… The Wahaabis use most insolent language about Prophethood and the personality of the holy Prophet (Sallal Laahu Alaihi Wasallam) and consider them. selves to be the equal of the prince of the universe (Sallal Laahu Alaihi Wasallam). They think that we owe nothing to the holy Prophet (Alaihis Salaam) after his passing away, nor any benefit accrues to us from his blessed personality, and, so, it is unlawful to make a supplication to Allah invoking his intercession. Their elders say (May Allah forbid, but merely reproducing a polytheistic saying is not polytheism) that the staff in our hands is of greater benefit to us than the person of the prince of the universe (Alaihis Salaatu Was-Salaam), in that with the staff we can defend ourselves at least against dogs whereas we cannot do even this much with the aid of the pride of the universe (Sallal Laahu Alaihi Wasallam)… On the slightest pretext, the Wahaabis would declare Musalmaans to be unbelievers and polytheists, and believed, and still believe, their lives and their properties are lawful for them. . . The Wahaabis use extremely foul language for the holy Prophet. . . In Wahaabi belief and action, it is not permitted to journey in order to pay a visit to the holy Prophet’s (Sallal Laahu Alaihi Wasallam). All this is contained in their books and writings.
(Ash-Shahaabus Saaqib, Pages 42, 43, 45, and 47; Naqsh-e-Hayaat, Pages 122, 123, and 432; by Janab Husain Ahmad Tandvi Madni, Principal, Madrasah Deoband.)

“If Prophets are distinguished from their followers then such distinction is confined only with regard to knowledge. But so far as deeds are concerned, most often their followers are equal to them, and some times even excel them”.
(Tahzeer-un-Naas, Page 5 by Muhammad Qaasim Nanotvi.)

* “Every Prophet is the chief of his followers only in as much as there is the head of a community or the landlord of a village”.

* “Allah’s glory is so vast that all Prophets and friends of Allah are insignificant particles of dust before Him”.

* “Every creature, be he big (a Prophet) or small (a non-Prophet) is more lowly than even a cobbler before the glory of Allah”.

* “This means that all men are brothers unto each other. He who is older in age is an elder brother and should be given the respect that is due to an elder brother. But Allah is the sovereign of all and only He should be worshipped”.

* “The friends of Allah, the Prophets, the beams or their progeny, the spiritual guides and the martyrs, all these are mere human beings and humble slaves and our brothers and should be respected only as our elder brothers, while worship is exclusively reserved for Allah.”

* “Before Him, the position of the best of creations, Muhammad (Sallal Laahu Alaihi Wasallam) is such that he was frightened out of his wits on hearing such a thing from the lips of a ruffian”.

*  “It is of no consequence whether the Prophet likes a thing to happen or does not like it”.
(Taqwiyat-ul-lmaan. Pages 14, 54, 58 and 61, by Janab Isma’iel Dehlvi Phulti Balakoti).

* “He who calls him (Sallal Laahu Alaihi Wasallam) to be his brother because of his being of the progeny of A’dam does not go against the text
(of the Qur’aan and the Sunnat)”.—
(Bruaheen-i-Qaati’ah, Page 3, by Janab Khaleel Ahmad Ambethvi as certified by Janab Rasheed Ahmad Gangohi.)

(On the same analogy, it would not be against the text of the holy Qur’aan and the Sunnat if the ulama of Deoband are called the brothers of Namrood, Fir’aun, Hamaan, Krishna, Ram Chander, Gandhi, Mirza Qadiani. According to their own fatwa, doing so would be rather perfectly justified).

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The fataawa of the ulama of Deoband (1)

* “Uttering of words which may be thought to belittle the prince of the universe (Sallal Laahu Alaihi Wasallam) even where the intention of the person uttering those words is not to do so is liable to make such a person a polytheist”.
(Lataaif-i-Rasheediyah, Page 22, by Janab Rasheed Ahmad Gangohi and Ash-Shahaab-us-Saaqib, Page 57, Husain Ahmad Tandvi Madani.)

* “He who utters a single polytheistic word is, in the eyes of all, a polytheist”.
(Al-lfaazaat-ul-Yaumiyah, Vol. 7, Page 234, by Janab Ashraf Ali Thanvi).

* “With all his claim to adhering to Islam and faith and striving his best in this regard, a person who is insolent towards the Prophet and rejects the essentials of Deen is, without doubt, an apostate and a polytheist in the eyes of all Muslims”.. (Ashaddul-‘Azaab, Page 5, by Janab Murtaza Hasan Darbhangi.)

* “He (Gangohi) also mentioned utterances which could be said to cause hurt to the holy Prophet (Alaihis Salaam), and declared that a person uttering polytheistic words should be deterred from doing so by all possible means, and if such a person does not refrain from doing so he should be killed because he has been insolent to Almighty Allah and His trustworthy Prophet (Sallal Laahu Alaihi Wasallam)”.
(Ash-Shahaabus Saaqib, Page 50 by Husain Ahmad Tandvi Madni and Lataa’if-i-Rasheediyah, Page 22 by Rasheed Ahmad Gangohi.)

* “All ulama are unanimous in holding that he who is insolent to, and belittles, the holy Prophet (Sallal Laahu Alaihi Wasallam) is a polytheist and he who doubts the polytheism of such a person is himself a polytheist. . . The verdict of polytheism is passed on the basis of things, which are obvious, not wilful, or intended or deduced. . . The ulama have said that to show annoyance with the Prophets (Alaihimus Salaam) is polytheism even if insolence is not intended”. (Al-lifaar-ul-Mulhideen, Pages 51, 83 and 86, by Janab Anwar Shah Kashmiri, a teacher at Deoband.)

* “He who believes that the holy Prophet (Alaihis Salaam) is only as much distinguished from us as an elder brother is from the younger one goes, in our view, out of the pale of Imam.
(Al-Muhannad Page 28, by ulama of Deoband.)

* “Certain harsh words which have occurred in Taqwiyat-ul-Imaan (written by Isma’iel Dehlvi Phulti Balakoti) were intended to cure the ignorance prevalent in those days. . . The words used by Isma’iel Dehlvi are, of course, disrespectful and insolent. These words may never be used”.
(Imadaad-ul-Fataawa, Vol. 4, Page 115, by Thanvi.)

(It is most essential to bring to the notice of my readers that ‘`Taqwiyat-ul-Imaan” is still being regularly published and distributed gratis on behalf of the ulama of Deoband. Inspite of words of disrespect and insolence contained in it, its publication and dissemination shows that present day Wahaabi propagandists are disrespectful and insolent. Therefore, in the next pages you will read the fatwa of the Imam of Deobandis, Gangohi Sahib, about repeating polytheism and propagating the polytheist and insolent writings, according to which it is proved that all Wahaabi propagandists of Deoband believe in polytheistic writings and they are pronounced disrespectful, insolent and straying from Deen, in the light of the fatwa of their own Imam).

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Writings of the ulama of Deoband (2)

Janab Haaji Imdaadul Laah Muhaajir Makki is a prominent spiritual guide and teacher of the ulama of Deoband who have described the excellences of this spiritual guide of theirs in most hyperbolic terms. They have called him Ameer-ul-Mu’mineen, Ghausul Kaamileen, Mamba’e Barakaat-e-Qudsiyah, Ma’dan-e-Ma’a’rif-e-llahiyah, Mazhar-e-Fuyoozant-e-Marziyah, Intercessor in this world and in the hereafter, Aliyy-i-Waqt, etc. and yet they have expressed their inability to praise Haaji Imdaadul Laah as he should have been. The same Haaji Imdaadul Laah Sahib, after the death of his spiritual guide and teacher, Maulana Noor Muhammad Sahib, calls out to him thus:

O Noor Muhammad! You are a special beloved of Allah!

You are the Indian deputy of Hazrat Muhammad Mustafa!
(Sallal Laahu Alaihi Wasallam)

Why should Imdaad have any fear when you are there to help me,

But my hands and feet tremble when I listen to the talk of love.

O prince Noor Muhammad! This is the time to come to my help,

For you are my only sources of help in this world.

(Shamaa’im-e-lmdaadiyah, Page 83; and Imdaad -ul-Mushtaaq, Page 116 (Thanvi)

Also see, how Janab Muhammad

Qaasim Nanotvi calls out. He says:

Help me O grace of Ahmad, since excepting you

There is none who can be of any help to Qaasim.

If the spirit of Allah were to help me in my distress,

I would then compose poems in his praise also.

If Jibra’eel were to help me in my thoughts

I would then step forward and call him master of the universe.

The man, who is called Qausimul ‘Uloom-e-Wal Khairaat and Hujjatul

Laahi Alal-Ard by the Wahaabis of

Deoband, further says:

Be in praise of him if you want anything from Allah.

Plead with him if it is something you want from Allah.

Faced with millions of sins, how can this so-called Islam

benefit me, O Prophet of Allah?

Being fold that you are the intercessor on behalf of the sinners

I have gathered a vast bundle of sins for myself.

Who will come to my help if you do not?

Who else will sympathise with me if you do not?

Qasaaid-e-Qaasimee,(Pages 6, 7 and 8)

Look at Hazrat Haaji Imdaadul Laah Muhaajir Makki’s plaint. He says:

“Ya Muhammad Mustafa Faryaad He
Ae Habeeb-e-Kibriya Faryaad He
Sakht Mushkil Me Phansa Hoon Aajkal
Ae Mere Mushkil Elisha Faryaad He”

(O Muhammad Mustafa I call out to you. O beloved of Allah I call out to you. I am in deep trouble these days. O my redresser of difficulties I call out to you). —
(Naala’e Imdaad-e-Ghareeb Page 22.)

Now, see how Ashraf Ali Sahib

Thanvi, the Mujad-did, Deeni A’qa, Tabeeb-i-Ummat and Hakeem-ul-Umma’ of the Wahaabi propagandist ulama of Deoband, makes his supplication. He says:

“O you who intercede on behalf of slaves!

Please come to my rescue.

You are my last hope of help in every distress,

There is no one else to protect me excepting you.

O my leader, my master, listens to my harrowing plaint,

O Prophet of Allah, bail me out of my miseries”.

* The “Sheikh-ul-Hind” of the Wahaabis of Deoband, Janab Mahmood-ul-Hasan, sought remedies for all his needs from the Imam of the Wahaabis of Deoband, 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.

“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”.

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

Both of them are Qibla-e-Deen and Ka’ba-e-lmaan”. — From the marsiyah (elegy), published by Raashid Company, Deoband.” *
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* More couplets from this elegy and the commentary on it can be seen in my father’s book, “An introduction to the ulama of Deoband”.
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More about the “special traits” of this very Gangohi Sahib. He is “Imam-e-Rabbaani’s (Gangohi), his inner attainments manifested themselves so powerfully that it was difficult to comprehend them, and since this mostly involves the disciple’s own inclinations and affections near and far and present and absent are all one before his “divine powers”. Unless the heart was thoroughly purified that noble soul would not take a person’s bai’at (the oath of allegiance), and what his powers did for the person who took oath of allegiance to him cannot be described in words. Inner comprehension which follows when one begins to fear Doomsday is one of the least benefits which, in my thinking, none of his disciples is bereft of… Being tied to his (Gangohi) solacing apron-strings, brings to a person solution of most of the problems and he makes such gains that even if every fibber of his being wants to give thanks he cannot adequately do so… The Imam-e-Raabbani (Gangohi Sahib) was such that “every disciple gained something of his blessing and everybody has undoubtedly been influenced by his “powers”… His (Gangohi Sahib’s) internal and external being was such a blessing of Allah to this world that everybody benefited from his blessings to the extent of his capacity… He (Gangohi Sahib) departed from this world, but his blessings are still at work throughout the world… His turning his attention towards his disciples and asking forgiveness of Allah for them results in the removal of inner disorders in a manner, which is the exclusive domain of “attention and blessing”… People from all over the world thronged to him (Gangohi Sahib). Diplomats and other high-ranking persons presented to him all their “external and internal needs”… And since deriving of blessings wholly depends upon the strength of the heart of the “blessing-bestowing Sheikh” and his spiritual powers, so some of them have advanced so far in this regard that it cannot be comprehended by those who are not in the least aware of it. And this is but right that he who has only his five senses about him and is not aware of this inner sixth sense cannot know about its blessings, and believe in it… To this very blessed group Allah has given the power to profit, even to persons who are non-disciples”. —
(Tazkiratur Rasheed, Vol. 2, Pages 23, 136-151 and 311, by Janab Aashiq Ilahi Meruthi.)

The founder of the Tableeghi Jama’at, Muhammad Ilyaas Sahib, has said:

“Sitting in the company of Abdul Qaadir Raipuri is more blessed than my voluntary prayers (Nafi Namaaz)”. —
(Biography of Abdul Qaadir Raipuri, Page 310, by Abul Hasan Nadvi.)

* Just see how the prominent Ulama of Deoband and their followers make their daily supplications. They say:

“Khol De Dil Me Dar-e-llme Haqeegat Mere Rabb

Haadiye A’lam Ali Mushkil Kusha Ke Waaste”.

O my Rabb! Open for me the gates of knowledge for the

Sake of the guide to the world, Ali, the reliever of all troubles.

(Ta’leem-ud-Deen, Page 134 by Ashraf Ali Thanvi; and Salaasil-e-Taiyyibah, page 23, by Husain Ahmad Tandvi Madni.)

* Since Almighty Allah had sent the Imam-e-Rabbaani (Gangohi Sahib) as the “protector” of His worried and distracted creations and had bestowed upon him the mantle of “Chausiyat, so he came to the rescue of despondent and troubled and ailing people . . . His (Gangohi Sahib’s) benediction showering tongue was protected by Almighty Allah and all the time provided proofs to his “eminence and Ghausiyat” and also of the fact that whosoever became tied to his apron-strings got his needs fulfilled”. (Tazkiratur Rasheed, Pages 292, 305.)

* Now see, in what esteem the disciples of Gangohi Sahib and Nanotvi Sahib hold Nanota and Gangoh because of these two places being connected with the two men:

“Because of them they have become Maqaam-e-Mahmood (the highest place of praise)
Why should not both Nanota and Gangoh feel proud of themselves”.

Even while present in the Ka’bah, it is a very good act to remember Gangoh. Just see:

“At the Ka’bah they went about inquiring about the way to Gangoh

Those that had in their hearts a keen desire to get at the truth”.

(From Marsiyah by Mahmoodul Hasan Deobandi)

* “That I am bound in the locks of Rasheed is for me a matter of pride and joy.

I owe allegiance to that chain and I wholly depend on it”.

(Taalifaat-i-Rasheedya, Pages 224, by Nafees-ul-Husaini)

* “Wisdom admonished me to seek solution of problems of Deoband by referring them to this very Thanvi Sahib ‘the redeemer of all distresses’ . . . And he also attended to the need of those who came asking for amulets etc.”—
(Hakeem-ul-Ummat, Page 36, 94, by Abdul Maajid Daryabadi.)

* Look at the writings of Ashraf Ali Thanvi, the “religious master” of the Wahaabi propagandists of Deoband and one (in the eyes of the people of Deoband) drinking the wash-water of whose feet causes deliverance on the Day of Judgement, which, according to A’shiq Ilaahi Meruthi, will be placed in the hands of the prince of witnesses (Thanvi) as a sealed document of forgiveness and of a contented heart and of faith. Here it is: “From the lowly person (Thanvi) to the master and great man (Rasheed Ahmad Gangohi)… Suddenly without my intending it, a voice calls out to me, place your hand in mine and I will deliver you from this deep calamity, and it is obvious that a drowning man seeks the support of even a twig because he is in deep distress and I am in such a state that I am many rivers away from my dear “hearer of supplication for help”… O the refuge of my life in this world and of my “deen” has mercy on me, for I do not possess anything for the way, excepting my love for you. O king, a ‘whole world benefits from you’ and I am bewildered. Oh, ‘merciful guide’, please turn your eyes towards me. O my leader, for Allah’s sake, grants me something. You are my benefactor and I am a mere beggar in the name of Allah”.

The love-viper has stung me and injected poison into my heart,

Who will now chant the magic formula and who shall I look to for reviving me?

Excepting that dear one (for whom my life may be sacrificed),

Who knows the magic formula and who, also, has the antidote.

And he who considers his Sheikh, Imdaadul Laah Sahib, to be the spiritual guide to the entire world and the friend of Allah, and addresses him (Gangohi) as the master, leader and right-guided… says thus, “O my master, please accept my excuse for the sake of Allah in view of your goodness…. I really hope that on the Doomsday I may be raised up with you.”—
(Tazkiratur Rasheed, vol. 1, Pages 1 13-1 16, by Janab A’shiq llaahi Meruthi; Meelaadun Nabi page 297, 298, 299 by Thanvi.)

* “People holding this lofty station (friendship with Allah) have full power to make use of things in the ideal world as also in the world that is evident. These people with vast powers and knowledge arc entitled to hold the view that everything in the universe is connected with them. For example, if such people say that their kingdom extends from the earth to the heavens, they would be justified in saying so.”— (Siraat-e-Mustaqeem, Page 101, by Janab Isma’iel Dehlvi Balakoti.)

* This very Imam of the Wahaabis of Deoband, Isma’iel Sahib Dehlvi Balakoti, further says: “Any person treading this path should strive his utmost to pay due respect and fulfil all the duties not only to the Prophets and the friends of Allah but to all Mu’mineen, since all of them work for their salvation and do intercede on their behalf. The efforts in this regard and the intercession which the Prophet and the friends of Allah make is most obvious…

* In this very book, he says: “There is no denying the goodness of every customary act, like reciting Faatihah for the dead, commemorating the anniversaries of those who have passed away and nazr and niyaaz”. —
(Seraat-i-Mustaqueem, Page 55.)

(It may be pointed out that the third (Soyem), the tenth (Daswaan or Dahum) and the fortieth (Chehlum) are the names of the faatihas which are recited for the dead, and by using the word every “faatiha-ha” Isma’iel Dehlvi Sahib has referred to these very customary acts).

* “We hold the remembrance of every circumstance which has anything to do with the Prophet of Allah (Sallal Laahu Alaihi Wasallam) to be most desirable and efficacious Lo a high degree, whether it be related to his (Sallal Laahu Alaihi Wasallam) blessed birth, or how he eased himself, or how he conducted himself in private or in public, or how he behaved while awake or asleep.”

* “He is not a Musalmaan who calls remembrance of the blessed birth of the holy Prophet (Sallal Laahu Alaihi Wasallam) an act of the apostates.” —
(Al-Muhannad, page 17, 18 by Ulama-e-Deoband.)

* When addressing him (Sallal Laahu Alaihi Wasallam) one should always keep in mind the station and the greatness of the holy Prophet (Sallal Laahu Alaihi Wasallam) and he should never be addressed as “O Muhammad (Ya Muhammad)” etc as we do address ordinary people, but he should respectfully be addressed as “O Prophet” and “O Messenger of Allah (Ya Nabiyal Laah, Ya Rasoolal Laah)”. —
(Marginal notes on the Qur’aan, Page 466, by Janab Shabbeer Ahmad ‘Usmaani.)

* Janab Isma’iel Dehlvi Balakoti declares thus: “Always recite the name of Muhammad”. —(Arwaah-e-Salaasah, Page 192, by Ashraf Ali Thanvi.)

* During the last of five or Six years of his (Abdul Qaadir Raipuri) life, Khatm-i-Khawajegaan was held with great regularity.”— (Biography of Abdul Qaadir Raipuri, Page 120 by Abul Hasan Nadvi.)

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Dear readers!

Meditating upon the spiritual guide’s face; calling the spiritual guide for help; chanting his name; believing that the spiritual guide is fully aware of his disciple’s condition; calling out to the spiritual guide for help when in difficulty; seeking help of the spiritual guide after he is dead; reverencing the spiritual guide’s residence; paying respect to the vicinity of the spiritual guide’s tomb; believing in the power to do good and to remove difficulties; believing in divine inspiration and in knowledge of things which are hidden; saying faatihah for the dead; holding functions on the occasion of death anniversaries, the birth of the holy Prophet and the martyrdom of Imam Husain and his associates; journeying with the intention of visiting tombs and graves; kissing sacred relics and paying exaggerated respects to them; showering excessive praises on the spiritual guides; believing that connection with their spiritual guides was sufficient for their deliverance; seeking fulfilment of their wishes by invoking their spiritual guides and holding nazr and niyaz for this purpose; believing that profit or hurt can accrue from their spiritual guides in life and also in death; asking the saints for grant of progeny or livelihood; making the saints the means and hoping for their redemption through their intermediary; calling to people for help with the appellation “O” (ya). All these things are believed in and practiced by the Wahaabi propagandist ulama of Deoband as mentioned in their own books and other writings, which, if collected in one place, will make a huge volume. As a first instalment, I have reproduced only a few of them so that readers may know that everything that the Wahaabi propagandists of Deoband hold to be polytheistic is proved correct by their own writings. As a matter of fact, these Wahaabis of Deoband are undergoing punishment for inventing a lie against Allah and for being insolent to Prophets and saints, in that they are proved wrong through their own fatawaa of declaring every good and lawful act to be polytheistic and thus earn the wrath of Allah. May the merciful Allah protect us from them!

 

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Fataawa of the ulama of Deoband (2)

“Most people call out to the spiritual guides, the Prophets, the Imams, the martyrs, the angels, the devils and the fairies in times of distress and ask them for the redress of their hurt… They also give them offerings for this purpose… Thus they indulge in polytheism… Allah has not given to anybody the power to be of profit to anybody nor can anybody be of help to anybody else… There is no intercessor on the earth or in the heavens who can profit or hurt him who believes in such a person and calls to him for help …These had been practiced by the polytheistic Arabs and so whoever deals with somebody in this manner would be like Abu Jahal… And in this there is no distinction between saints and Prophets, Jinns and Shaitaan, and devils and fairies, that is, he will become an apostate by associating himself with others, be they Prophets or friends of Allah, or spiritual guides or martyrs, or devils and fairies. — (Taqwiyat-ul-lmaan, Pages 5 & 8, by Janab Isma’iel Dehlvi Phulti Balakoti.)

* “Allah Almighty being there, to call to such lowly persons (Prophets and friends of Allah) who can neither be of profit nor of hurt to come to help is unthinkable. It is rank injustice to bestow the status of such a Great Being (Allah) on such worthless people (Prophets or friends of Allah).” —
(Taqwiyat-ul-lmaan, Page 29.)

* “How can anyone be the redresser of needs, the solver of difficulties and holder of one’s hand? People holding such beliefs are out and out polytheists. They cannot even be allowed to get married. And those people who arc informed about their evil thoughts and even then do not call them “apostates and polytheists” are polytheists themselves in the same degree.—
(Jawaahir-ul-Qur’aan, Page 147, by Ghulam Khan, Rawalpindi.)

* He who seeks helps from anyone except Allah is, infect, a thorough polytheist. There is none in the world as bad as he. Curse be upon such from all in the world.”

It is also declared: “To ask for fulfilling their needs and invoke them is the way of the polytheists”.  —
(Tazkeer-ul-Akhwaan, Pages 83 & 343, by Janab Isma’iel Dehlvi  Balakoti.)

* To choose polytheism, to regard polytheistic  acts to be good, to make some others say polytheistic things… to belittle a Prophet or an angel, to pillory them… to call somebody from afar thinking he would listen to him… to consider somebody to be invested with authority to profit or hurt… to ask somebody to fulfil his heart’s desire, or to grant him livelihood, progeny… to make a vow in the name of somebody… to chant any saint’s name by way of daily duty… to think that being connected to a saint is enough for one’s deliverance… to praise somebody excessively… these and other things all come under polytheism and, are, therefore, bad.” —
(Bahishtee Zewar, Pages 37 & 38 by Ashraf Ali Thanvi.)

* The unmatched and unparalleled embodiment of good, the all excellence (Gangohi Sahib) in the eyes of Deobandis, says: “To use such words of praise for anybody as Qiblah-o-Ka’bah, Qibla-i-Hajaat, Qibla-i-Deeni- Wa-Dunyaavi (all epithets of veneration) is forbidden.”—
(Tazkiratur Rasheed, vol. 1, Page 137.)

“He who tries to prove somebody to be in a position to turn events of the world as he would like them to be although he may not consider his power to be equal to Allah’s nor tries to prove him to be such, atonce proves himself to be a polytheist”. — (Taqwiyatul Imaan Page 20.)

* Polytheism is proved against persons who may pay exaggerated respect to any spiritual guide or any Prophet, or any real grave, or any tomb, or any house, or any relic or symbol… or stands with hands folded before any of these or travels long distances to visit such houses… or when he has visited that house or that person walks back while facing that house or that person… makes request with hands folded.. respects even the jungle in the vicinity of such a house… and does some other such things”.— (Taqwiyatul Imaan Page 8.)

* “Thus, a person becomes a polytheist if he chants somebody’s name all the time and calls him from near or far, and invokes his help before attacking his enemy, completes a reading of the Qur’aan on behalf of some dead person, or concentrates on his countenance… or thinks that somebody is fully aware of what passes within himself… whether such beliefs are related to Prophets or saints, or to the spiritual guide and martyrs, to an Imam or the progeny of an Imam, or to devils and fairies or thinks that all these things happen to them because of themselves or by the grace of Allah. All such beliefs are polytheistic”.—
(Taqwiyat-ul-lmaan, Page 7, by Janab Isma’iel Dehlvi Balakoti.)

* “Question: Is it permissible to participate in any (‘Urs) death anniversary in which the Qur’aan is recited and afterwards sweets are distributed?

Answer: It is not right to participate in any (‘Urs) death anniversary or (Meelaad) birth celebrations of the holy Prophet, and no death anniversary or birthday celebration is right”.— (Rasheed Ahmad Gangohi, Fataawa Rasheediyah, Part 3, Page 94.)

* “Soyam, Dahum, Chehlum (the third, the tenth, the fortieth), all these rites belong to the Hindus”. —
(Fataawa Rasheediyah, Part 1, Page 99, by Rasheed Ahmad Gangohi.)

* This daily recitation of the birth of the holy Prophet (Sallal Laahu Alaihi Wasallam) is like celebrating the birth of Kanahiya (a Hindu god) every year.— (Baruaheen-i-Qaut’iah, Page 148, by Khaleel Ahmad Ambethvi, authenticated by Rasheed Ahmad Gangohi.)

* “Question: Is holding birthday celebration of the holy Prophet (Sallal Laahu Alaihi Wasallam) but without rising up permissible?

Answer: Holding birthday celebration is, in any case, unlawful”. —
(Fataawa Rasheediyah, Part 2, Page 150 by Rasheed Ahmad Gangohi.)

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Writings of the ulama of Deoband (3)

* It is our belief that whosoever says that so and so is more knowing than the holy Prophet (Alaihis Salaam) is a polytheist, and our elders have pronounced fatawaa of polytheism against a person who says that Shaitaan, the accursed, is more knowing than the holy Prophet (Sallal Laahu Alaihi Wasallam). —
(Al-Muhannad, Page 14. By ulama of Deoband.)

* “Hazrat Maulana Gangohi in several of his fataawa has explained that whosoever calls Iblees, the accursed*
to be more knowing and vaster in knowledge than the holy Prophet is a polytheist”—
(Ash-Shahaabus Saaqib, Page 88.)
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* This servant of the Ahle Sunnat has in his possession the book Ash-Shahaab-us-Saaqib, published by the Ashrafiya Publications, Raashid Company, Deoband, Saharanpur, India. You have read an excerpt from Page 88 of this book. However, the word “than” is missing after the words “Iblees, the accursed, but the actual wording is: “Iblees, the accursed, the beloved Prophet (Alaihis Salaam)”.

This servant of the Ahle Sunnat warns the Wahaabis of Deoband that if, following their own bad habit of issuing fatawaa of polytheism against somebody merely on account of any printing error or by putting wrong meaning to any writing, if somebody were to issue a harsh fatwa against the writing of Gangohi Sahib as reproduced by Janab Husain Ahmad, the ulama of Deoband would feel most annoyed. My purpose in making this discrepancy known is that every one who believes in Wahaabi-ism should know that we Ahle Sunnat-Wa-Jama’at are not at odds with anybody else for unfounded reasons and do not issue fatawaa without a concluding argument because our aim is to prove right what is right and prove wrong what is wrong. We bear love to the faithful for the sake of Allah and we also have enmity with the wrong-doers for the sake of Allah.
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* “I and my teachers consider such a person to be a polytheist who calls Shaitaan, the accursed, or any other of the creations, as more knowing than the holy Prophet”. — (Al-Khatm Ala-Lisaanil-Khasm, Page 6, and Qat’ul Wa-teen, Page 10.)

(When the fatawaa of being a polytheist was given against Janab Khaleel Ahmad Ambethvi, Ashraf Ali Thanvi Sahib and Manzoor Ahmad Sanbhali Sahib came to his defence, and expressed their views in the following manner).

Regarding his (Sallal Laahu Alaihi Wasallam) being the most perfect of the creations in respect of knowledge and actions, “my belief as well as those of my elders can be summed up in this verse: In short, you are the most respected one after Allah”. — (Bastul-Banaan, Page 7, by Ashraf Ali Thanvi.)

* It is my belief, as also those of all of our eminent people, that the excellent knowledge given by Almighty Allah to the holy Prophet (Sallal Laahu Alaihi Wasallam) has not been given even to the angels closest to Him and to none of the group of the blessed Prophets”. — (Saif-e-Yamaani, Page 8, by Sanbhali.)

Dear readers!
(Buraheen-e-Qaati’ah has been certified by Janab Gangohi and endorsed by Janab Tandvi. Now if all the Wahaabi propagandists of Deoband consider the writings of Ambethvi Sahib to be correct, Thanvi Sahib and Sanbhali Sahib and all those Deobandi-Wahaabi ulama who had signed Al-Mukannad will have to be declared polytheists and apostates. But if on the other hand, the numerous writings of all these ulama are deemed to be correct, then Ambethvi and Gangohi and Husain Ahmad Tandvi Madni will have to be declared polytheists and apostates and accursed. This means that the writings of whichever group of Wahaabis of Deoband are endorsed, they will not be able to save it from being declared polytheistic and they would themselves lose their faith).

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Fataawa of the ulama of Deoband (3)

The book certified by Janab Rasheed Ahmad Gangohi, the “A’yatul Laah”, the “Muta’ul-A’lam” and the “Mawaa-i- Jahaan” of the Wahaabi propagandists of Deoband, says: “In short, the thing to be considered is that having seen how Shaitaan and the Malak-ul-Maut (Angel of Death) have fared, it is not polytheism to say that the pride of the universe (Sallal Laahu Alaihi Wasallam) encompassed knowledge of the world without reference to any Qur’aanic text and only on wrong assumptions. It cannot be part of Imaan. The vastness of the knowledge given to Shaitaan and the Angel of Death is proved by the text (of the Qur’aan and Sunnat), while there is no such text available in support of the vastness of the knowledge of the pride of the world (Sallal Laahu Alaihi Wasallam)”. —
(Baraheen-i-Qaati’ah, Page 51, by Khaleel Ahmad Ambethvi.)

“Vast knowledge of a particular kind was not given to him (Sallal Laahu Alaihi Wasallam) but was given to Iblees, the accursed… And because he (Sallal Laahu Alaihi Wasallam) is of higher rank than the Angel of Death does not at all prove that his (Sallal Laahu Alaihi Wasallam) knowledge of those matters is equal to that of the Angel of Death much less excels it”— (Baraheen-e-Qaati’ah, Pages 52, by Khaleel Ahmad Ambethvi vi and Ash -Shahaab-us-Saaqib Page 92, by Husain Ahmad Tandvi Madni.)

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Writings of the ulama of Deoband (4)

* The Deeni A’qa (religious master) of the Wahaabi propagandists of Deoband, Ashraf Ali Thanvi Sahib, says: “If Zaid (meaning anybody) holds the belief that the sacred personality (of the holy Prophet) had the knowledge of the unseen is true, still the question is: does this knowledge of the unseen encompass all things or is it confined merely to some of them? If it means knowledge of only a few unseen things, then how is it that he (Sallal Laahu Alaihi Wasallam) bears the stamp of distinction in this respect? Such knowledge of she unseen is also possessed not only by a Zaid or an Amar but by the epileptics and the insane, the animals and the beasts as well” — (Hifz-ul-lmaan, Page 7 & 8, by Janab Ashraf Ali Thanvi.)

(It should be noted that the epithet “such” is not only used in the sense of “being like something” but is also used in the sense of “in like measure” and “this much” is what is meant here (in Thanvi Sahib’s writing)”.

* . . . In the controversial writing of (Thanvi Sahib), the word “like this” has been used in the sense of “in this measure” and “this much”, so where does a similitude comes in.” — (Tauzeeh-ul-Bayann, Pages 8, 17, by Murtaza Hasan Darbhangi.)

“Hazrat Maulana Thanvi has used the word “like this’ not “this much” in his writing. Had the word “this much” been used, then the apprehension would have been justified that, Allah forbid, the knowledge of the holy Prophet (Alaihis Salaam) had been made equal to that of others . . . The word “like this” indicated a similitude”. — (Ash-Shahaab-us Husain Ahmad Tandvi Madni.)

(Murtaza Hasan Sahib does not acknowledge the word “like this” to be an epithet of similitude for fear of being guilty of polytheism while Husain Ahmad Madani says that “like this” is a simile and tries to prove as correct what Murtaza * Sahib deems polytheistic, and Murtaza Sahib tries to prove (in Thanvi Sahib’s writing) what, in the eyes of Husain Ahmad Sahib (Thanvi Sahib’s writing) is polytheism. Thus, while defending Thanvi Sahib, both these have themselves become polytheists, according to the differing fatwa of each of them).

* “If some knowledge of the unseen is meant, then how does it distinguish the holy Prophet (Sallal Laahu Alaihi Wasallam)? Knowledge of some of the unseen is possessed by even those who are non-Prophets”. —
(Taghyeer-ul-Unwaan, Page 3, by Ashraf Ali Thanvi.)

* “Knowledge of the unseen which is direct (personal) is exclusive to Allah, but knowledge of the unseen (Ilm-e-Ghaib) which is indirect (through revelation etc.) is possible for the creations”. — (Bastul Banaan, Page 2, Ashraf Ali Thanvi.)

* “It has been accepted in Hifz-ul-lmaan (by Ashraf Ali Thanvi) that the holy Prophet (Sallal Laahu Alaihi Wasallam) had been given knowledge of the unseen by Allah. —(Tauzeeh-ul-Bayaan, Page 13, Murtaza Hasan Darbhagi.)

* “People say that Prophets and friends of Allah do not have knowledge of the unseen, but I (Haaji Imdaad-ul-Laah) say that whichever way the right-guided people may cast their eyes, they discover and perceive of the unseen”. —
(Shamnatim-e-lmduadiyah, Vol. 2, Page 115 and Imduad-ul-Mushaanq, Page 76.)

* “Thus, Maulana Thanvi has divided the unseen world into two parts, and believes one part can be seen in everybody”. —
(Ash-Shahab-us-Saaqib, Page 106, Husain Ahmad Tandvi Madani.)

“This Prophet (Sallal Laahu Alaihi Wasallam) informs us of the unseen of all kinds, whether they relate to the past or the present, to the names or the attributes of Allah or to the Shari’ah rules or to the truth of religion or its denial or to heaven and hell or to events after death, and this Prophet (Sallal Laahu Alaihi Wasallam) is not at all miserly in letting us know about them”.—
(Marginal note on the Qur’aan, Page 764, Shabbeer Ahmad Usmaani.)

* “The conclusion is that ordinary people are not informed of the unseen directly, but the Prophets (Alihimus Salaam) are so informed”. —
(Marginal notes on the Qur’aan, Page 95, Shabbeer Ahmad Usmaani.)

* “In short, in the same way as knowledge of the unseen is exclusive to Allah which no non-Allah can share, similarly it is exclusive to the Prophets to be informed of the unseen, which no non-Prophet can share”.

* “Allah Almighty has declared, “I have informed the Prophet of the unseen”. (Ilm-e-Ghaib, Pages 34 and 35, by Qaari Muhammad Taiyyab, former Secretary, Daarul Uloom, Deoband.)

Dear readers!
(After going through all the above writings and fataawa you must have understood it fully that these Wahaabi propagandists of Deoband who speak with differing voices deny each other and declare each other to be polytheists. You must have also realised that by thus holding differing and contradicting views they are, instead of spreading love for the faith amongst people, creating a tendency among them to distance themselves from Deen. This servant of the Ahle-Sunnat has presented some examples of the writings and fataawa of the ulama of Deoband in order that just people would know the reality and thus save themselves from these deprecators. May Almighty Allah protect us from them!)

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Fataawa of the ulama of Deoband (4)

* “He who deems or declares the knowledge of the holy Prophet (Alaihis Salaam) to be equal to the knowledge of Zaid or Bakr (i.e. any man) or animals or madmen is a thorough polytheist”—
(Al-Muhannad*, Page 36, by Janab Khaleel Ahmad Ambhetvi.)
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* It should be noted that the book called Al-Muhannad bears the signatures of Janab Mahmoodul Hasan, A’shiq llaahi Meruthi, Ahmad Hasan Amrohvi, Mufti Kifayatul Laah and many other small and big fries of Deoband. It is also a miracle that the polytheistic nature of the polytheistic writings of the Wahaabi propagandist ulama of Deoband have been certified to he polytheistic not by one or two but by hundreds of Deobandi ulama themselves. Such of their writings which from the basis of differences between Deobandis and Sunnis (Bareilvis) have been proved to be polytheistic by Al-Muhannad and those who endorse such writings also have been proved to be polytheists by Al-Muhannad. Indeed by publishing Al-Muhannad these Deobandi Wahaabis have proved that the creed of Maulana Shah Ahmad Raza Khan is the true one. Truth always triumphs!
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“Thus to assert that knowledge of the unseen is possessed by non-Allah’ is outright polytheism”—
(Fatawaa Rasheediyah, Page 90, Part 3, by Gangohi.)

* “Knowledge of she unseen is exclusive to Almighty Allah. To say by implication that it is also held by any other is not without the risk of committing polytheism”.
(Fatawaa Rasheediyah, Page 32, Part 3, Gangohi.)

“And to believe that he (Sallal Laahu Alaihi Wasallam) had knowledge of the unseen is open Saaqib, Page 102, by Janab polytheism”. —
(Fataawa Rasheediyah, Page 141, Part 2, Gangohi.)

* “I (Thanvi) consider him who believes (that the holy Prophet had knowledge of the unseen) or says such a thing explicitly or by implication goes out of the pale of Islam”—(Bast-ul-Banaan, Page 4, by Thanvi.)

* “Thus all four Imams of the religion and the totality of ulama unanimously hold that Prophets (Alaihum-us-Salaam) are not aware of the unseen”. —
(Mas’alah Dar Ilm-i-Giab, Page 4, Gangohi.)

* “Nobody should hold the view that the Prophets or the friends of Allah or the Imams or the martyrs have knowledge of the unseen. He should not hold the view in respect of even the holy Prophet (Sallal Laahu Alaihi Wasallam) and he should not say such a thing in praise of him (otherwise he would render himself a polytheist)”.

* “Allah alone knows about the unseen. The holy Prophet
(Sallal Laahu Alaihi Wasallam) does not know anything about it”. —
(Taqwiya`-ul-lmaan, Page 125, by Isma’iel Dehlvi Balakoti.)

Dear readers! You have already seen the fataawa (religious opinion) of the ulama of Deoband on the writings of the ulama of Deoband themselves. You may be thinking that issuing fataawa of being a polytheist by the ulama is an easy matter. Instead of giving my own opinion let us see what an Aalim of Deoband, Janab Murtaza Hasan Darbhangi, has to say on this subject.

On Page 3 of his book, Ashaddul ‘Azaab, he says: “The ulama of Islam do not act in haste, nor does any one of them issue a fatwa of polytheism on trivial, conjectural and innovative matters. The sacred band (of ulama-i-Islam) does not dare do so unless polytheism becomes as apparent as the sun. So far as possible, those ulama bring out the true meaning of a saying by interpreting them. But if somebody desires to go to hell and he himself goes out of the pale of Islam, then they are forced to do so. In the same manner as it is polytheism to call a Musalmaan a polytheist, it is polytheism to call a polytheist a Musalmaan”.

On Page 302, he further says: “The ulama have been extra careful in the matter, but when a saying would admit of no other interpretation and polytheism would become as manifest as the sun, then they have no option but to give a verdict of polytheism. As the poet says:

If I see a blind man standing in front of an open well, Then to remain seated and not to stir myself would be sin.

Who will, then, be held responsible if the ulama keep silent on such an occasion and the people go astray? After all what are the ulama there for? Whatever else they will do if they are not to tell the difference between Islam and polytheism”.

On Page 13, he says: “If in the eyes of Khan Sahib (Maulana Ahmad Raza) some ulama of Deoband were really like what he thought them to be. Then it was a must for him to declare the (ulama of Deoband) as polytheists, and not doing so would have made him a polytheist if he had not pronounced them (Ulama of Deoband) polytheists”.

He further says: “All ulama of Deoband are of the opinion that Khan Sahib (Maulana Ahmad Raza) was justified in giving his verdict. Whoever says so (as Muhammad Qaasim Nanotvi has said in Tahzeer-un-Naas and Ashraf Ali Thanvi in Hifz-ul-Imaan) is a polytheist, an apostate and an accursed person, so let me also put my signature to this verdict; whoever doesn’t call such apostates as polytheists is himself a polytheist”. —(Ashaddul ‘Azaab, page 12, 13.)

On Page 2 of this very book, the same Murtaza Hasan Darbhangi says: “Venerating the Prophets of Allah and not to be insolent to them is among the fundamentals of Deen”

And another Aalim of the Deobandis, Muhammad Anwar Shah Kashmiri. On page 86 of his book, Ikfaar-ul-Mulhideen, says: “The ulama of Islam have said that being insolent to the holy Prophets (Alaihimus Salaam) renders him who does so a polytheist even if his intention was not to do so; that is to say, if he did not intend to be insolent even then to utter insolent words is polytheism”.

Dear readers! You have seen what the ulamas of Deoband have to say about those who are insolent to Prophets. Now see what punishment Ashraf Ali Thanvi, the Hakeem-ul-Ummat of the Deobandis, has prescribed for those insolent to the Prophets.

On page 26 of his book Zaad-us-Sa’eed, Thanvi Sahib says: “It is indicated by the Holy Qur’aan that being insolent to the lofty personality of the holy Prophet (Allah forbid!) A person doing so is punished by Allah with ten curses. So, Almighty Allah has named the ten curses He sent on Waleed Bin Mugheerah for being insolent”.

Dear readers! Thanvi Sahib himself and other ulama of Deoband have been insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam) not only in one instance but in several. And, according to Thanvi Sahib himself, ten curses from Allah are sure to fall upon such Wahaabis of Deoband for each of their insolence and they may also be considered to be the followers and associates of Waleed Bin Mugheerah. In view of this detailed explanation would the author of the booklet “Johannesburg to Bareilly” and his associates like to save themselves from the curses of Allah by acknowledging polytheistic writings as polytheistic and those holding such views to be polytheists? Or would they like to earn for themselves condemnation in this world and in the next world and heap upon themselves eternal damnation by declaring such polytheistic writings to be all right?

Dear readers’
The author of the booklet “Johannesburg to Bareilly” and all the propagandists and followers of Deobandi-ism slander us, the Ahl-e-Sunnat-Wa-Jama’at, when they say that their Imam, A’laa Hazrat Ahmad Raza Khan Bareilvi (Rahmaatul Laahi Alaihi) was in the habit of firing salvos of polytheism against Musalmaans. The Wahaabi propagandists of Deoband do not inform people of the reality on the other hand, they mislead people by telling their own people fabricated tales about the Ahl-e-Sunnat-Wa-Jama’at. It is for this reason that I would like to present facts to the people, so that they may know to what degree these propagandists of Deobandi-ism are liars and bad.

Readers must have known by now that the fatwa of polytheism against those polytheistic writings of some of the ulama of Deoband given by A’laa Hazrat Bareilvi (Rahmatul Laahi Alaih) after exhausting all arguments with them, are acknowledged to be polytheistic even according to the ulama of Deoband.

Besides Janab Murtaza Hasan Darbangi, Janab A’mir Usmaani, a nephew of the renowned Aalim of Deoband, Shabbeer Ahmad Sahib Usmaani, has proved these polytheistic writings to be polytheistic in the Feb-March, 1957 issue of monthly “Tajalli” of Deoband, and opposed the standpoint of Deoband. Recently, a great protest was organized throughout the Islamic world against Shaitaan Rushdie’s book “Satanic Verses”. The Wahaabis of Deoband, citing their own Imam Ibne Taimiyah as the source, declared those insolent to the holy Prophet to be polytheists and apostates and gave proof of the fact that the entire Muslim Ummah was unanimous on this that anybody found guilty of being insolent to the holy Prophet is, in the eyes of all of them, a polytheist and an apostate and liable to be executed.

It is, thus, proved that the Imam of the Ahl-e-Sunnat, A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaihi) did not declare even one Musalmaan to be a polytheist. Nor did he ever fire salvos of polytheism against those holding such polytheistic beliefs, and reduced to writing After exhausting all arguments in this regard in accordance with the unanimous opinion of the Ummah, and the polytheistic writings on which the fatawaa was given have been accepted by the ulama of Deoband themselves to be polytheistic.

On the contrary, let us see how the Wahaabi propagandists of Deoband behave. The main aim of Wahaabi’ism is to prove all true Musalmaans to be polytheists.*
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* It must be explained for the information of the readers that every polytheist is necessarily an infidel, but every infidel is not a polytheist. This servant Of Ahle–Sunnat will, Insha-Allah, very soon present to the readers a book called “Mera-Deen” (My Religion), giving all the details about polytheism and infidelity in the light of the teachings of the Qur’aan and the Sunnat. Still some facts on the subject can be seen on the following page’. — (Kaukab Noorani Okarvi)
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Dear readers!

These preachers belonging to the Deobandi-Wahaabi-Tableeghi group declare all those polytheists who say (Ya Rasoolal Laah) “O Messenger of Allah”! Those who celebrate (Meelaad Shareef) the birth of the beloved of Allah and the last Prophet of Allah (Sallal Laahu Alaihi Wasallam); those who believe, in accordance with the Qur’aan and the Sunnat, that (Ilm-e-Ghaib) the knowledge of the unseen was granted by Allah to His Prophet and to those beloved of Allah; those who believe that the holy Prophet is present (Haazir-o-Naazir) not in the physical sense but in the spiritual sense; those who pay respects to the Prophets and the friends of Allah; those who hold (‘Urs) death anniversaries of the beloved of Allah for the sake of the souls of such; those who go to the tombs of the beloved of Allah and kiss their graves or the cloth covering their graves, and even say that marriage with them is prohibited; those who consider Prophets and the beloved of Allah to be their helpers with Allah’s will; those who hold Giyaarhveen Shareef for the soul of the Ghaus-i-A’zam  (Radiyal Laahu Anhu); those who hold that Allah alone has eternal and exclusive power over everything, and also believe that only through His will, the beloved of Allah can make use of them; those who believe that the holy Prophet (Sallal Laahu Alaihi Wasallam) was not an ordinary man but the best of all Prophets and His light.

Dear readers! If I were to draw up a list of the things for which true Musalmaans are dubbed as polytheists all Musalmaans will, according to them, be declared to be polytheists. From this shortened list, you will know that A’laa Hazrat Bareilvi (Rahmatul Laahi Alaih) had pronounced his fatawaa of polytheism against only those few of the ulama of Deoband on account of only such matters on which the entire ummah is unanimous. But the things for which these Deobandi-Wahaabi-Tableeghi people declare true Musalmaans to be polytheists are things on which not only the entire ummah is not unanimous but there is no unanimity of views even amongst the Deobandi-Wahaabis-Tableeghi band. The things for which these Deobandi-Wahaabi-Tableeghi ulama declared true Musalmaan to be polytheists have been proved, through the writings of these very people, to truly reflect the true views of the Ahl-e-Sunnat-Wa-Jama’at. Since these Deobandi-Wahaabi-Tableeghi people can declare as wrong the things declared correct by the Qur’aan and the Sunnat but cannot prove such correct things to be wrong, and then, they heap upon themselves the torture meant for those who pronounce the right to be wrong.

Dear readers’ By now you would have become fully aware that the salvos of declaring true Musalmaans as polytheists have not at all been kept open by the Ahl-e-Sunnat-Wa-Jama’at but by the propagandists of Deobandi-Wahaabiism and, by day as well as by night, they declare true Musalmaans to be polytheists. I can justifiably say about them that the real aim of Deobandi-Wahaabi-Tableeghi-ism is to make polytheists of true Musalmaans the world over. A’laa Hazrat Bareilvi (Rahmat-ul-Laahi-Alaih) declared as polytheists only those of the ulama of Deoband through his religious opinion who had indulged in polytheistic writings, but by endorsing the polytheistic writings of their elders these Deobandi-Wahaabi-Tableeghi are themselves becoming polytheists and causing others to be the same by making them their associates. May Almighty Allah protect us from the evil of these Deobandi, Wahaabi, and Tableeghis!

The author of the booklet “Johannesburg to Bareilly” has repeatedly levelled some accusations in all three of the booklets. He might have been under the impression that it would be easy to hoodwink people outside South Africa or India and Pakistan into holding a false opinion against A’laa Hazrat Imam of Ahl-e-Sunnat, Maulana Shah Ahmad Raza Khan Bareilvi, because the common man does not know the reality of things and has no special liking for doing research into matters (specially religious). And yet the fact is that hiding the truth and spitting at the moon harms only those who do so. But those whose very foundations are laid on lies and whose only trait is to speak lies can have nothing to do with the fear of Allah. Those who are incapable of seeing their own tattered clothes can but observe spots on the garments of others.

Below are given the views of the ulama of Deoband about A’laa Hazrat Imam of Ahl-e-Sunnat, Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih).

Ashraf Ali Thanvi says: “There is a great deal of respect in my heart for Ahmad Raza. He calls us polytheists, but he says so on account of the great love for the holy Prophet that surges in this heart, and on account of nothing else.”

Khursheed Ali Khan, S.D.O. Canals, says that a telegram was sent by a disciple of Hazrat Thanvi informing him of the death of Maulana Ahmad Raza Bareilvi and I read it out to him. On hearing this, Hazrat Thanvi recited the Qur’aanic verse, “Inna Lil Laahi WA Inna Ilaihi Raaji’oon”. Somebody from the audience said, ‘Maulana Bareilvi has declared you to be a polytheist and you are reciting the Qur’aanic verse on his death.’ Upon this, Hazrat Thanvi said, ‘Maulvi Ahmad Raza Khan was a great aalim and was immersed in the love of the Prophet. On the basis of the meaning he put on my writing, it was but right for him to say what he said. If I had been in his place and he in mine and he had said the things I had said I would have declared him a polytheist on the basis of the meaning he had put on it.”

Abul A’laa Maudoodi Sahib says: “I have great respect in my heart for the scholarship and grace of Maulana Ahmad Raza Khan Bareilvi. In fact, he had great insight into religious knowledge, and his greatness is acknowledged even by those who differed with him”.

Malik Ghulam Ali Sahib says: “The fact is that so far we have been under a great misconception about Maulana Ahmad Raza Khan Sahib. I have reached this conclusion after going through some of his writings and fatawaa that the depth of knowledge which I discerned in him is seldom found even in few ulama, and the love of Allah and the love of the Prophet oozed out from each and every sentence written by him”.

Janab Mu’eenud-deen Nadvi says: “The late Maulana Ahmad Raza Khan Sahib Bareilvi was one of the ulama and authors with scholarship and insight who lived in the present times. He had a vast and deep knowledge of Deen, especially jurisprudence and hadith. The insight and research with winch he has answered questions from the ulama fully reflect his comprehensiveness, his deep knowledge, his power to derive from the Qur’aan, his intelligence, and his comprehension. His learned and researched fataawa are worthy of being studied by both his protagonists as well as his opponents”.

Mufti Intizaamul Laah Shahaabi says: “The late Hazrat Maulana Ahmad Raza Khan was a leading aalim of these times. He was very well versed in the details of jurisprudence. Qaamoosul Kutub Urdu, compiled under the supervision of Dr. Maulvi Abdul Haq, mentions the Maulana (Ahmad Raza Khan) and carries notes on him. I have already gone through Maulana Ahmad Raza Khan’s translation of the Holy Qur’aan and Fataawa Rizviyah etc. The Maulana’s poetical works in praise of the holy Prophet (Sallal Laahu Alaihi Wasallam) is very effective. My friend, Dr. Siraajul Haq, Ph.D., is fond of the Maulana’s poetical works and calls the Maulana a lover of the holy Prophet. The Maulana had a deep knowledge of Deen”.

Allamah Niyaz Fatehpuri says: “I have met Maulana Ahmad Raza. He was a man of extraordinary learning and grace. His study was extensive as well as deep, and the light of his learning showed in his visage. Despite his humility, his beautiful face exuded a strange sort of awe.”
Janab Ja’far Shah Phulwari says: “Janab (Ahmad Raza Khan) Faazil Bareilvi had command over Islamic learning (Tafseer, hadith, and fiqh). He also had excellent knowledge of logic, philosophy and mathematics. He was so intoxicated with the love of the holy Prophet (Sallal Laahu Alaihi Wasallam) that he could not tolerate even the slights disrespect towards him (Sallal Laahu Alaihi Wasallam). If he found no valid excuse or interpretation for any disrespect, he had no hesitation in hastening to pronounce a fatwa against any person howsoever mighty he might be. He was so lost in the love of the holy Prophet (Sallal Laahu Alaihi Wasallam) that it was not improbable for him to commit excesses. The demands of respect had made him very sensitive, and with this sensitivity developing to a delicate point, sternest in his disposition becoming pronounced is not a strange phenomenon. If certain irreverent sayings can be attributed to an overflow of sentiments regarding unity of Allah, then the act of declaring as infidels can be attributed to the demands of love and respect. 1, therefore, deem Maulana Ahmad Raza Khan (Rahmatul Laahi Alaih) to be excusable in this regard. But this right is exclusive to people, who are, like Maulana Ahmad Raza Khan, lost in love and respect (of the holy Prophet)”.

Janab Shabbeer Ahmad Usmaani says: “The death of Maulana Ahmad Raza Khan is a very great tragedy for the world of Islam and it cannot be ignored”.

The father of Janab Muhammad Yoosuf Benori, Janab Zakariya Shah Benori, says: “Hanfiyat in India would have been finished if Allah Almighty had not let Ahmad Raza Khan Bareilvi be born in India”.

A Wahaabi Aalim, Janab Fakhrud-deen, Head Teacher of Moradabad, India, says: “Our differences with Maulana Ahmad Raza Khan apart, we take great pride in his services. We could so far tell non-Muslims that if all the knowledge of the world can be accumulated in any one person that person has to be a Musalmaan, and, see, a personality like Maulana Ahmad Raza Khan is still present in our midst who is thoroughly abreast of all the knowledge that is there in the world. How unfortunate that with him has departed from us this pride of ours!”.
To find out about more impressions of his personality you should see the article “Imam Ahmad Raza in the eyes of men of intellect” in Khayaabaan-e-Raza; the article, Faqeeh-e-Islarn, Imam Ahmad Raza Number, in Al-Meezaan, Bombay; the article, “Jahaan-e-Raza”, in the weekly “Chattan”, Lahore.

The Imam of the Ahl-e-Sunnat, A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih) besides being the author of more than a thousand books and a unique personality of his times, was well-versed in 55 different branches of knowledge and arts, and a poet of high calibre. He served Deen through all the branches of knowledge and arts. His poetry is very popular among all people, his own and others.

The collection of his poetical work is called “Hadaa’iq-i-Bakhshish” which is divided in two authentic parts.

After the passing away of A’laa Hazrat, one of his devotees, Maulana Mahboob Ali Khan Sahib, collected A’laa Hazrat’s unpublished poetical works. He made efforts to collect every unpublished poem of his from every one living near or far. Yet, nothing can be said with a degree of certainty whether these works are in truth those of A’laa Hazrat. His authentic poems are only those which were published in two volumes during his life-time.

The entire responsibility for the poems included in the third volume lay on Maulana Mahboob Ali Khan Sahib, but unfortunately he could not himself do the proof-reading. Moreover, Muslims owned next to no printing press in the pre-partition days, as is the case even now in non-Muslim countries. Also, non-muslim printing presses paid no attention to the correctness of the verses and some verses got printed in a wrong order.

Friends said that this was indeed done at the behest of the evil-doers. So, Maulana Mahboob Ali Khan promptly got the true state of affairs published as also his repentance.*

Maulana Mahboob Ali Khan had compiled the 3rd volume of A’laa Hazrat’s poetical works. He himself says: “The caligraphist and the proprietor of he Nabha steam press both were irreligious.
“I had made it plain to the caligraphist as well as the proprietor of the Nabha Steam press that the ode had not been acquired in full and the couplets were not continuous, that is to say, they were not in the order they should have been (the subject-matter of the couplets were separate from one another)— hence these couplets should not be printed together, and the word “Separate” should be underlined in thick lines before the couplets. I had also pointed out to them the order in which the couplets of the ode were to be printed. But the caligraphist and the proprietor of the press, either by design or by mistake, paid no heed to the order in which they were to be printed. After the book was printed, this poor man (Mahboob Ali Khan) had got his repentance published repeatedly. May Allah and the Messenger of Allah (Sallal Laahu Alaihi Wasallam) accept my repentance! And may my Sunni Muslims brethren also forgive me for the sake of Allah and His Messenger”!

Dear readers! Please take note that a mistake occurs in the printing of an unpublished and un-authenticated poetical works of A’laa Hazrat after his passing away. The man responsible for the mistake repeatedly gets his repentance printed in the form of posters, pamphlets, newspaper articles and fatwa, because he is intensely conscious of his mistake. His ego does not come in the way, but after acknowledging his guilt gets his repentance published. All criticism by his own people and others ends with the publication of his repentance. On the other hand, please observe the behaviour of the other side. How very foolish are the propagandists of Deoband resident in South Africa? (“The photo of Page 37 of Hadaa’iq-e-Bakhshish,** Volume 3 is reproduced on Page 7 Part 2 of the booklet “Johannesburg to Bareilly”) which they have, perhaps, published with pride. But those people without insight seem to be deprived of sight as well. In this photo the word “Separate” is written in bold letters, and a line has been drawn under the couplets which are meant to be separated and which have been taken objection to by the author of the booklet “Johannesburg to Bareilly”.

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* Maulana Mahboob Ali Khan’s detailed published material and repentance can be seen in the monthly ‘Sunni” of Luckhnow for the month of Zilhij 1374 A.H. The detailed fataawa of the Shahi Imam of the famous Fatahpuri Masjid of Delhi, and renowned scholar, Mufti-e-A’zam Shah Muhammad Mazharul Laah (Alaihir Rahmah) called “the Qur’aanic verdict of Daarul Iftaa, Delhi”, was published in the form of a booklet and distributed throughout the country. All the details on this subject are given in it. The accusation died down after the publishing of the details and the repentance.

* * The words printed by the “Nabha Steam Press” appear on the photograph of the title-page of Hadaa’iq-e-Bakhshish Volume 3 as published in the booklet, Johannesburg to Bareilly, Page 7, Part 2.
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It is a miracle that by printing the photograph of Page 37 of the “Hadaa’iq-e-Bakhshish”. Volume 3 Page 7, Part 2 of “Johannesburg to Bareilly”, the Deobandi Wahaabi propagandists in South Africa have made themselves an object of ridicule throughout the world, and because of it the statement of Maulana Mahboob Ali Khan also stands vindicated.

Now thirty three or so years later, these Deobandi Wahaabi propagandists of South Africa are once again criticising A’laa Hazrat with reference to these couplets under the mistaken notion that in South Africa people would hardly be knowing details of an event which occurred in India in 1955 and, in any case, who would be investigating about it, so they would succeed in organising public opinion against A’laa Hazrat. These self-proclaimed monopolists of Deen who call themselves right-guided ulama think that their conspiracies and nefarious doings will be beneficial for them. But they do not know that that which had been destined for someone at the beginning has already materialised.

It is the destiny of the Mulla-worshipping people of Deoband that, inspire of the wrong doings of the propagandist ulama of Deoband, they should go on praising and defending their ulama. It is the great good fortune of us (The Sunnis) that Almighty Allah has blessed us with His tremendous grace, in that He has destined for us praising and defending the honour of His beloved Prophet (Sallal Laahu Alaihi Wasallam), his progeny, his companions and the friends of Allah (Ridwannul Laahi Alaihim Ajma’een). May the Merciful Allah eternally preserve this honour and distinction upon us! And may the Merciful Allah end our lives as the slaves of His beloved Messenger!

If these self-proclaimed right-guided ulama adhere to the principles of justice and equity, then they should tell us what justification for levelling accusations would be there when the reality becomes known. If they do not, then the. ulama of the propagandist group of Deoband should cease criticising the Imam of Ahl-e-Sunnat, Maulana Ahmad Raza Khan Bareilvi, and accept their own mistake, and thus save themselves the ignominy of slandering a Musalmaan.

The author of the pamphlet “Johannesburg to Bareilly” on page 11, part 1, has reproduced the fatwa of the ulama of Deoband, Rasheed Ahmad Gangohi and Khaleel Ahmad Ambettvi, with regard to celebrating the Meelaad Shareef of the last Prophet of Allah (Sallal Laahu Alaihi Wasallam) according to which “celebrating it is like celebrating the birth of their god, Kanahiya, by the Hindus”.

By way of clarification, but without reference to any book, the author of “Johannesburg to Bareilly” has heaped upon us Ahl-e-Sunnat-Wa-Jama’at the worst kind of slander, for which Allah Almighty will, Insha Allah, punish him. We, the Ahl-e-Sunnat-Wa-Jama’at supplicate to Almighty Allah to give him an awful punishment here in this world and in the next as well.

Just see the words used by the author of the booklet “Johannesburg to Bareilly”. These are the exact words: “Hazrat Moulana Rashid Ahmed Gangohi forbade Meelaad, because the Meelaad reciters copy and imitate the Blessed Birth of Rasulullaah Sallal Laahu Alayhi Wasallam in the following manner; that a lady sits behind a curtain with a baby in her lap. When the Meelaad  reciters mention the birth and that Aamina is going through severe labour pains, the lady behind the curtain starts moaning and groaning as if she is really experiencing labour. Suddenly she pinches the baby and the baby cries out aloud. On hearing this cry the Meelaad reciters adjudge it to be the cry of the Blessed Birth, and start chanting; “Ya Nabi Salaamolaik, Ya Rasool Salaamolaik’. They tie up small pieces of clothes with bloodstains on it to mark the Blessed Birth. They mimic the scene as if it is really taking place”. La’natul Laahi Alal Kaazibeen!

Dear readers! This servant of the Ahl-e-Sunnat submits that whatever has been written by the author of the booklet “Johannesburg to Bareilly” is a story wholly concocted by him, and is greatly insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam). No Sunni Musalmaan with correct beliefs throughout the world can even think of doing such a thing much less actually does it. We Ahle-e-Sunnat-Wa-Jama’at hold the belief that whosoever does so has got nothing to do with Islam. I challenge the author of “Johannesburg to Bareilly” and every preacher of Deobandi Wahaabi-ism to prove that it (what this wicked person has written) is practiced anywhere at any Meelaad Shareef congregation. He must admit that by levelling such a slander he has not only hurt the feelings of true Musalmaans but has also been insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam) and his pious mother, Hazrat A’minah (Radiyal Laahu Anha), and thus invited the wrath of Allah to visit him. This wicked person will be, Insha Allah, punished for slandering us like this.

Dear readers! The Wahaabis of Deoband have slandered the Ahl-e-Sunnat-Wa-Jama’at by concocting several unfounded things against them, since to do so is their fundamental aim and according to their favourite bad habit, and tried to defame us, Ahl-e-Sunnat-Wa-Jama’at, amongst the general public. Besides this, the author of the booklet “Johannesburg to Bareilly”, has wrongly quoted some couplets and by twisting their meaning has indulged in his favourite pastime, that is slandering.

It was the wish of this servant of the Ahl-e-Sunnat to dissect each and every sentence, rather each word, of the booklet “Johannesburg to Bareilly”, and to present a post-mortem report to the readers. But the manuscript became so voluminous that friends advised me to withhold pan of it for the time being, and to present it in volume 2 of the rejoinder to “Johannesburg to Bareilly”. This was a correct advice, and I accepted it. Still, in the present volume under your perusal all the accusations and allegations levelled by Deobandi-ism on us, that is the Ahl-e-Sunnat-Wa-Jama’at, have been, by the grace of Allah, answered well and adequately. This servant of the Ahl-e-Sunnat submits that by indulging in such acts the Deobandi-Wahaabi-Tableeghi band, instead of harming us, exposes its own ugly face and people come to know how very bad and how big liars these votaries of Wahaabi-ism and ulama of Deoband are! May Allah protect us from their evil!

Dear readers! The author of “Johannesburg to Bareilly” and all those who adhere to the Deobandi-Wahaabi-Tableeghi creed, as well as their ulama, take Deen to be their fiefdom, and so, at every step they call true Musalmaans as polytheists and innovators. They think that only they are Musalmaans and all true Musalmaans the world over have nothing to do with Imaan and Islam. These (Deobandi-Wahaabi-Tableeghi band), in fact, do not do justice but indulge in transgression, which has been defined as calling what is right to be wrong and what is wrong to be right, and holding somebody else to be guilty while the guilt lies on somebody else. These Deobandi-Wahaabi-Tableeghi  people call every act which is lawful and desirable according to Sunnat as shirk and bid’at. Readers should themselves decide whether calling a lawful and good act to be wrong and pernicious act does not come under the definition of the term transgression. And it has been clearly declared in the Qur’aan that, “Surely, Almighty Allah does not guide a people who transgress.”

On page 17, part 1, of the booklet “Johannesburg to Bareilly”, the author has levelled the following calumny upon true Musalmaans. He says: “On the occasion of (‘Urs) the death anniversaries of the saints and friends of Allah, Sunni Musalmaans circmbulate their graves, prostrate before their graves and indulge in other shirk practices. Unless Sunni Musalmaans recant from their practices, they cannot be allowed to enter into a marriage contract”. I have already said that this is a great calumny upon us. Kissing a grave or its covering is done only out of love and it is proved to be a correct practice even according to the writings of Thanvi Sahib, the Hakeem-ul-Ummat of the Deobandi Wahaabis. To call it a shirk practice is a great injustice. No Sunni Musalmaan can ever indulge in acts like prostrating before any other being than Allah and circumbulating any grave etc. except Ka’batul Laah. They are transgressors, indeed, who level such a calumny against Sunni Musalmaans. In the writings of such Deobandi-Wahaabi-Tableeghi ulama, who declare true Sunni Musalmaans to be polytheists, there is enough scope in this fatwa for dubbing their own stalwart ulama as polytheists. But they do not have any perception of their own polytheism.

Maybe that this Deobandi-Wahaabi-Tableeghi band is not aware of the correct definition of shirk and bid’ at.
I deem it necessary to humbly state before my readers our beliefs regarding shirk and bid’ at according to the Qur’aan and the Sunnat, so that readers may know how great transgressors are these Deobandi-Wahaabis who call us, Ahl-e-Sunnat-Wa-Jama’at, to be polytheists.

We believe that none can be the equal of Allah, the One and Unique, the Almighty, in His being and in His attributes, in His names and in His acts. We, the Sunni Musalmaans, consider Allah Almighty and Allah Almighty alone to be worthy of worship. We do not consider anyone else to be Allah Almighty’s partner or His equal in His Dominion or His powers. We do not believe that any one (whoever he may be) except Almighty Allah is the Absolute, who wields absolute power. Our firm and announced belief is that everything in the universe, at every moment and in every act, is surely dependent upon Almighty Allah, while Allah Almighty is not, nor can He ever be, dependent upon any one of His creations at any moment, or in anything or in any act. To put it in a language more easily understood we, Ahl-e-Sunnat-Wa-Jama’at (i.e. Sunnis), do not believe Almighty Allah’s Messengers, Prophets, friends of Allah to be the equal of Allah, in His being or in His attributes, and do not at all take anybody else than Almighty Allah to be worthy of worship.

THE MEANING OF SHIRK ACCORDING TO THE SHARI’AH:

In “Lisaunul ‘Arab”, Vol. 10, Page 449, it is said: “When it is said that somebody committed shirk with Almighty Allah, it means that he has joined (Except Allah) somebody else in Almighty Allah’s Dominion and Powers. And shirk means to join anybody else with Him in His being Rabb, whereas Almighty Allah is independent of all forms of joiners”.*
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* Will the author of the booklet “Johannesburg to Bareilly” please consider the sentences that occur in his book “Fazaa’il-e-Durood Shareef ‘ by his Sheikh-ul-Hadith, Muhammad Zakariya Kandhalvi, and try to answer us? In the two sentences the Imam of the Deobandi-Wahaabi-Tableeghi band has joined Mu’mineen with Allah.

1. “What greater excellence can there be that Mu’mins join Allah and His angels in this act.”—
Page 6.

2. “In this act of honouring the holy Prophet (Sallal Laahu Alaihi Wasallam), apart from people, Almighty Allah Himself participates”—Page 7
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Dear readers’ You have seen what, according to the Shari’at, the word shirk means, and before this you have also seen what beliefs about Almighty Allah we hold. Now, does not your inspiration urge you to say that there is not even an inkling of polytheism in our beliefs?

It is a pity that without knowing the meaning of the word shirks in its true and Shar’ee import, these transgressors have defined polytheism and infidelity to mean ‘joining together of two things in one attribute’. If this definition were to be accepted in full, the Muftis of Deoband would find themselves immersed in polytheism and infidelity. In the light of this definition by the Deobandi-Wahaabis, look at the following writings of theirs. The line in which this argument runs is this: Allah exists and man also exist, that is to say, in the matter of being both share the same trait; Almighty Allah hears, so does man; Almighty Allah sees, and so does man; Almighty Allah is knowing, and man, also, ha

knowledge; Almighty Allah is Paak (Pure), and man calls himself, his clothes, his food, his utensils and his place pure, and there are such other examples.
If shirk, in the eyes of the “Deobandi-Wahaabi-Tableeghi group, merely means sharing of one attribute or one matter by two beings, then these Muftis of shirk should kill themselves and get rid of their beings; should pour boiling coal-tar in their ears so that they may get rid of hearing; should put burning iron rods in their eyes to help themselves get rid of sharing with Allah the faculty of seeing; should so hammer their heads that all matter relating to consciousness gets destroyed and they become altogether ignorant; should put themselves before beasts and then announce the almightiness of Almighty Allah; should act rid of every purity in them by adorning themselves with all sorts of filth and evil. What a pity that these Deobandi-Wahaabi-Tableeghi band who are at all times ready and willing to fire salvos of polytheism and infidelity on true Musalmaans would not, “under any circumstances”, dare to do so. When they come under the mischief of their own fatawaa linen they begin to take cover behind “because”, “thus”, “if”, “supposing”, and “that is to say”.

Dear readers! It is the most firms conviction of us, the Ahl-e-Sunnat-Wa-Jama’at that ‘being’ in fact, belongs to Almighty Allah. Hearing, seeing, knowledge and authority are the personal and real attributes of Almighty Allah. Almighty Allah is the true originator and owner of all things but He has also granted some of His own attributes to some of His creations. Can it be denied that Almighty Allah can grant some of His best attributes to some of His best creations, more than most of His creations? Almighty Allah makes some of His creations the manifestation of some His attributes. Only he can make a true estimate of the bounty of His attributes whom He has so blessed him with, otherwise ordinary people may estimate His bounty to His favoured person in the measure of the bounty conferred upon them. This is not so. It is proved with reference to the Qur’aan and the Sunnat that tremendous blessings are showered by Allah upon these whom He chooses, and there is no limit to the greatness and loftiness of the holy Prophet (Sallal Laahu Alaihi Wasallam) who is a special manifestation of Almighty Allah’s ‘being’ and attributes.

It is a miracle of Allah that the writings of the stalwart ulama of Deoband bear witness to this fact. In Sheikh-ul-Hadith Muhammad Zakariya Sahib’s books, Tableeghi Nisaab (Re-named Fazaa’il-e-A’maal) which is apparently regarded by Deobandi Wahaabi Tableeghi group of South Africa as more important than even the Qur’aan and Kamaalaat-e-Ashrafiyah, Page 56, this command of Allah (Hadith-e-Qudsi) can be found: “My bondsman attains to My nearness through offering voluntary prayers to the extent that I make him My beloved. And then I become his hearing with which he hears, and I become his sight with which he sees, and I become his hand with which he holds, and I become his feet with which he walks, and I become his tongue with which he speaks, and I grant him whatever he asks of Me.” (Bukhaari Shareef).
By way of explaining this Hadith-e-Qudsi, Imam Fakhrud-deen Raazi (Alaihir Rahmah) says that eminence of a bondsman who becomes Allah’s beloved is such that he sees and hears everything near or far and has sway over things, since according to Allah’s command Allah’s exclusive powers become such a bondsman’s attributes. This means that that bondsman becomes a special manifestation of such attributes of Allah. Consequently, having faith in this command of Allah, we the Ahl-e-Sunnat-Wa-Jama’at, believe that Allah’s Prophets and the friends of Allah are, undoubtedly, persons blessed by Allah with spiritual and other special powers and help Allah’s creations through powers and authority granted to them by Allah.

The biographer of the Imam of the Deobandis, Rasheed Ahmad Gangohi, and A’lim of Deoband, Muhammad A’shiq llaahi Meruthi, has devoted a whole chapter to what he calls, “tazkiyyah and tasarruf’ (sanctification and power to give). He says: “He (Gangohi) departed from this world, but his powers to help people are still at work” — (Page 151, Volume 2.)

The renowned Aalim of Daarul-Uloom at Deoband, Mahmood-ul-Hasan Sahib, says this in praise of his Gangohi Sahib:

“O Rabb! To whom should I go for redress of my worldly and other-worldly needs.

Now that the redresser of my spiritual and physical needs is gone”.

On page 252, Vol. 2, of this very book Tazkiratur Rasheed, Gangohi Sahib himself says: “The powers to benefit and miracles of the friends of Allah are extant not only after their death, but their power to benefit and their miracles arc augmented after their death. In this statement, Ibne Abdul Barr also quotes a Prophetic hadith”.

On page 9 of his another book Imdaadus Sulook, Gangohi Sahib says:

“The disciple must also believe that (Rooh), the spirit, of the Sheikh is not confined or limited to any particular place. So, the disciple, wherever he may be, either near or far, is removed from the Sheikh’s mortal body but is never removed from the Sheikh’s spirituality. When he attains total belief in this fact, and remembers his Sheikh all the time, then a spiritual affinity develops which will always be beneficial. The disciple whenever he happens to be in need of some lining should ask for it from his Sheikh, for the affinity which has developed between him and the Sheikh will stand him in good stead.”

On page 12 of the magazine, “Ashraf-ul-Uloom” for the month of Sha’baan, 1355, A.H., Thanvi Sahib writes: “Graves do benefit, at times through the intentions of the persons being benefited and at times without his express intention, like the sun benefits  without the intention of the person benefiting from it”.

On page 30 of the same magazine for the month of Jamaadeen 1354 A.H. Thanvi Sahib says: “The Maulana (Gangohi) saw a truthful person in his dream and told him that Almighty Allah has, after my death, granted me His vice grency. By this, he probably meant that he had been granted permission to use his sway over things for the benefit of others. This is the power, which is the point of distinction, and it is not commonly bestowed. Some holy men arc granted this after their death.

To a question put by somebody about the nature of this sway, he said that it was like somebody beginning to feel great zeal and zest (for acquiring Allah’s nearness) after visiting the grave of a pious man and this condition is produced because of the power and attention of that cleaved person.

Somebody from the audience said that such benefit can also occur by sitting at home. At this he (Thanvi) said that the dead has a special connection with the grave, so there are greater chances of benefits accruing there”.

On page 166 of his book “Ta’leem-ud-Deen”, the same Thanvi Sahib has reiterated that “one should try to benefit from the graves of the friends of Allah”.

One page 223, of Kamaalaut-e-Ashrafiyah, Thanvi Sahib says: “It is the habit of Allah that He does not bestow blessings without intercession”.

On page 80 of his last book ‘Bawaadir-un-Nawaadir’, Thanvi Sahib says: “It should be understood that some friends of Allah use their power to benefit others and perform miracles even after death, and this they do repeatedly”.

The present set of ulama of the Deobandi-Wahaabi-Tableeghi band altogether denies that it is at all possible for anyone created to have the power to benefit others, but their stalwarts say that the friends of Allah are not only capable of having the power to benefit others but also have this power even after death, and go on increasing in them. Readers should now themselves know that the present band of propagandists of Deoband is being proved wrong even by those of their elders who are considered by them to be their Imams and leaders.

Dear readers! The present-day Deobandi-Wahaabi-Tableeghi band is totally against Prophets and friends of Allah. They are unjust to the extent that they hold the belief that love for, and devotion to them, is polytheistic. To venerate Prophets and friends of Allah is, in their eyes, polytheism. Perhaps, they do not believe in the Qur’aan or they do not study the Qur’aan. They should be questioned, if merely venerating or showing respect and honour is polytheism or amounts to worship then how is it that Almighty Allah in the Qur’aan gives the command Watu’az-ziroohu Watu Waq-qiroohu (“Show respect to him and venerate him”).

The holy Qur’aan abounds in commands to pay utmost respect to the holy Prophet. For instance, it says: “La Taqooloo Raa’ina Waqoolun Zurna” (Do not say make concession to us, but say please turn your kind attention to us).

It also says: “La Tar fa’oo Aswaatakum Fauqa Sautin Nabiy” (Do not ever raise your voice over that of the Prophet (Sallal Laahu Alaihi Wasallam).

At another place it is said, “La Taj’aloo Dua’ar Rasooli Bainakum Kaduaa’i Ba’dakum Ba’da” (Never call the Prophet, Sallal Laahu Alaihi Wasallam), as you would call one another but call him with deep respect and veneration.”

We have also been told, “Wa Maien Yu’az-zim Sha’aa’iral Laahi Fa’innaha Min Taqwal Quloob.” (And those who venerate the Prophet and friends of Allah their hearts are filled with the fear of Allah).

All these verses speak of the importance of veneration. The Holy Qur’aan clearly says, “Wa Lil Laahil iz-zatu Wall Rasoolihi Walil Mu’mineen” (And honour is for Allah, and His Messenger and true Mu’ mineen).

And along with  this, it has been said, “Walaa kinnal Munaafiqeena La Ya’lamoon.” (But the hypocrites are not aware of this).

It is thus proved that those who deny honour and respect to the Prophets and the friends of Allah are, according to Qur’aanic judgement, “ignorant hypocrites”. In fact, such people deny the Qur’aan itself, for the Qur’aan calls for honouring and respecting the Prophets and the friends of Allah, describes paying respect to be the signs of Allah as fearing Allah in the heart, while these unjust people describe honouring them to be polytheism.* What is it, if not a denial of the Qur’aan?
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Readers should know that those who believe in Deobandi-Wahaabi-Tableeghi-ism act contrary to what they believe in. They have already seen how they indulge in exaggerated respect for their elders.—Kaukab
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Dear readers! The friends of Allah (Ridwaan-ul-Laahi Alaihim) are the beloved of Allah and his elevated bondsmen. Their favour to the Millat is that they have guided Allah’s creations on the right path, and filled their hearts with the love of Allah and the love of the Prophet of Allah (Sallal Laahu Alaihi Wasallam). They fully adhered to the Shari’al and Sunnat while they were physically alive, and admonished the creations of Allah to adhere to the Shari’at and the Sunnat, and devoted themselves to the correction of their beliefs and practices. When the friends of Allah depart from this mortal world, then people go to their graves, because, according to the Book of Allah and the Prophetic traditions, the graves of the friends of Allah are blessed places, where supplications are listened to. People do go to their graves out of their love for them, but in no case do reverential prostration before neither them nor they circumbulate their graves. They do not believe the great man in the grave to be the partner of Allah. What they do is simply this: stand before the graves of the elevated bondsmen of Allah, pray to Allah through the intercession of the men in the grave, whom they supplicates to intercede with Allah on their behalf, kiss the graves out of love and respect or having touched the graves or their coverings place their hands over their faces. Doing so can never be called grave worship  or polytheism.

Dear readers! Kissing the graves can raise the question in people’s minds as to why graves are kissed when they are made of earth and stones. And it is obvious that the graves by themselves have no standing. In answer to this, it can be said that their residences or their graves are kissed only because of love for them in view of their association with Allah. If it is thought strange that earth or stone should be kissed, then it should be remembered that the Hajr-e-Aswad (Black Stone) is kissed by everybody although it also is a stone. You might say that it is kissed because it is a stone from Paradise, so it has gained distinction and importance because of its association with Paradise. At this point, I may submit that a Mu’min’s grave also becomes associated with Paradise, for the Holy Prophet (Sallal Laahu Alaihi Wasallam) is reported to have said: Qabrul Mu’mine Raudatum Min Riyaadil Jannah, i.e. “a Mu’min’s grave is a garden from amongst the gardens of Paradise”. So, its distinction and importance cannot be denied. Moreover, consider this. All Or us kiss the Holy Qur’aan only because of our love for it in view the fact that it is the Word of Allah. Even though the Words of Allah are the words which are printed on paper in ink, but we kiss the paper, the ink, the card-board with which these papers are bound or the cloth in which the Qur’aan is wrapped. We kiss all these because all of them get associated with the Word of Allah. The most vital thing is the special relationship with Almighty Allah. Similarly, whatever honour and rank the friends of Allah attain to is only because of their special attachment to Almighty Allah. Thus, all those things which become the beloved of Almighty Allah are, also, fit for being loved and respected.

Just because the feet of a beloved bondswoman of Allah, Hazrat Haajrah (Alaihas Salaam) touched the hillocks of Safa and Marwah, these hillocks turned into the signs of Allah (Sha’a’iril-Laah). We learn through the Qur’aan that the places which are touched by the feet of the friends of Allah become signs of Allah, and so how can greatness and grandeur be denied to those places where the friends of Allah are resting with their whole being?

All the same, I deem it necessary to state that the graves and the relics of the friends of Allah are kissed only because of love, and merely kissing them is not worshipping them; although doing so is not without its rewards. Consequently, details of the daily routine of the Imam of the Deobandis-Wahaabis, Rasheed Ahmad Gangohi, is mentioned in Tazkiratur Rasheed, including details of kissing the relics and reverencing them. And the stalwart ulama of Deobandi Wahaabiism have proved in their writings the greatness attained by people through their association with the blessing and excellence of places and peoples. Thus, Ashraf Ali Thanvi Sahib says: “A good deal of effect attaches to the relics of pious people and still greater good accrues from being in their company”. He further says: “It is inconceivable to estimate the good that accrues from being in the company of pious men or from visiting them. And this is the truth about their relics. By laying eyes on them, their remembrance is revived which puts light into our hearts, and we get associated with Almighty Allah”.— (Kamaalaa’-e-Ashraf yah, Page 68.)

Thanvi Sahib says: “Because of them (pious people), hearts get illuminated and purified. The condition that attaches to their being benefited by blessings is devotion to the pious men”.— (Kamaalaat-e-Ashraf iyah, Page 130.)

On page 85 of his Bawaadir-un-Nawaadir, Ashraf Ali Thanvi Sahib says: “Like the company of fire heats up water, and this accompaniment benefits the living as well as the dead when the souls of the two have affinity with each other, which is the pre-condition for benefiting, In the same way, if the person in the grave has an affinity and the affinities of the two have a relevance with each other and as a result the condition of the visitor gets strengthened, this is called progress and power, and since this affinity is unitary so one also gets inspirational benefit”.

Remember that to worship a thing is one act, and to respect and honour a thing is just another. There is a great difference between the two. Remember, also, that polytheism is concerned with beliefs, and we, Ahl-e-Sunnat-Wa-Jama’at do not ever take the person in the grave (Whether he be a Prophet or a friend of Allah) to be the permanent and real authority, but even when they go to the graves of the friends of Allah they still supplicate to Allah hoping that He, in His forgiveness and mercy and grace, will erase the black spots in their scroll of deeds, for the sake of the goodness of His elevated bondsmen, their prayers and their service to the Deen and Millat.

If the Deobandi-Wahaabi Mulla-worshipping people still insist on calling this action of ours as “grave-worship” then I must ask them this question: By what name would they call those who go to Bait-ul-Laah (Makkah Mukarramah) and prostrate before the K’abah from near or far? These Deobandi-Wahaabi-Tableeghi people very well remember the word (Chair ul Laah) “non-Allah” and they use this epithet with great contempt and insolence for Prophets and friends of Allah although they are not at all aware of the meaning of (Chair) “non”. Let me put this question to these transgressors: The stones with make up the four walls of what you call Ka’bah are also non-Allah, then why do these Deobandi-Wahaabis turn their faces towards these stones while saying their prayer? The obvious answer would be that it has been commanded to “prostrate facing the stones used in the building of K’aba-Tul-Laah”. They should then be told that they should also accept the position that if Almighty Allah were to command prostration before any “non-Allah” such a command has to be obeyed. To this, these people would say: “While we are apparently clinging to the walls or the cover of the Ka’bah and weeping, or supplicating, or asking for the grant of our wishes, yet never but never the thought occurs in our minds that the stones which make up the walls are worthy of being worshipped or ask them for the grant of our wishes.” So, O you Deobandi-Wahaabi Tableeghi who issue fatwa why do you have a misconception about those who visit the graves of the friends of Allah and the sacred places not because they take the friends of Allah to be deities but because they deem them to be the beloved of Allah and pious beings, and while there supplicate to Allah alone. Why do you, then, consider them to be polytheists?

The ulama of Deoband know that the inner part of the Ka’batul Laah (Hateem) contains the graves of Hazrat Isma’iel (Alaihis Salaam) and his mother, Hazrat Haajirah (Alaihas Salaam). For this reason, it can be said that those who circumambulate the Ka’bah, those who protraste in the direction of the Ka’bah, those who cling to the Ka’bah while supplicating, do not ask Allah for the grant of their wishes but, in fact, to placate those inside these graves. If in reply to this the ulama of Deoband say that practice is related to beliefs: so long as no polytheistic beliefs with regard to those buried in the graves are involved, then no conception can come that circumambulation or prostration of the Ka’bah is not taking place but that of the graves is. So also those who go to the graves of the friends of Allah bear no such beliefs which are polytheistic, rather the visitors to the graves of the friends of Allah supplicate to Allah alone and never circumambulate the graves or prostrate in the direction of the graves. After knowing this fact, how very unjust it is to call true Musalmaans as polytheists. Those who say so are most unjust. May Allah protect us from their evil! (If it is possible for them to do so, the author of the booklet, “Johannesburg to Bareilly” and people of his ilk should read the chapter “28th Ghareebah” of Bawaadir un Nawaadir, the last book by their own Thanvi Sahib. This will make them aware of the greatness and excellence of the friends of Allah).

O Deobandi-Wahaabis! If you can be called Musalmaan even after prostrating in the direction of one of the things which is non-Allah (That is, stones of the Ka’bah) because, in your eyes, the real deities are not those stones but the True Deity is the being of the Almighty Allah, then why you begin firing salvos of polytheism against those true Musalmaans who visit the graves of the friends of Allah but say that “we supplicate only to Almighty Allah while being near to the beloved of Allah, and our true goal is Allah Himself”?

O you who are bereft of wisdom! Perhaps you do not know it, but it is a fact that the treasure of Deen and Imaan, the proper way to bow before the one and only Allah and to behave as His slave, the way to ask of Him in the right manner are gifts which have been given to us by these very friends of Allah, whom you contemptuously and continuously call ‘non-Allah’ and we the Sunnis never tire of affectionately calling them (Ahlul Laah) “people of Allah”.

Because of the favours of these very “people of Allah”, we have been guided in the straight path. These are the monasteries through which people receive admonition and guidance.

It is for this reason that we occasionally visit their tombs and present ourselves before “people of Allah” to get from them confirmation of our devotion and association. It is but true that these “people of Allah” are gates to the mercy of Allah, and had there not been their tombs then there would have been no clue to Him who is limitless and without any fixed abode.

Dear readers! I might present before you a saying of the holy Prophet (Sallal Laahu Alaihi Wasallam). The beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam) says! “I do not have any fear of my ummah committing polytheism, but I think my ummah will become more inclined towards this world”.

This hadith can be found in Kitaabul Maghaazi of Bukhaari Shareef. Of course we belong to the ummah of Allah’s beloved Prophet, and when our Prophet (Sallal Laahu Alaihi Wasallam) had no fear that we would indulge in polytheism, then we can never become polytheists only because these fatwa issuing muftis of polytheistsm give such a fatwa against us. Remember that if we are not polytheists in the eyes of Allah and our belief is in the unity of Allah, as has been taught to us by the Qur’aan and the Sunnat, then by the grace of Almighty Allah we are true Musalmaans. We pray to Almighty Allah to keep us firm on the true path and protect us from the evils of Deobandi-Wahanbi-Tableeghiism!

After refuting polytheism, I will now briefly touch upon the subject of bid’at (Innovation) in the light of the Qur’aan and the Sunnat. (This servant intends, Insha Allah, to write a complete booklet on the subject of “the truth about bid’aat”, in which I will try to prove the veracity of my true standpoint on the basis of the writings of the ulama of Deoband themselves).

Dear readers” Every true Musalmaan knows it well that belief in faith is founded on the Qur’aan and the Sunnat. Any saying or action of any /mare, Mujtahid or Mufti which is not exactly according to the Qur’aan or the Sunnat is altogether unacceptable and cannot be thought to be a Shar’ee argument. Nobody in the whole universe has any authority to bring about changes in the commands given by the Qur’aan and the Sunnat only because in his opinion it should be so. Those who gave priority to their own opinion in the mailer of the Qur’aan and the Sunnat and gave importance to their thinking have not only themselves been mislead but have also mislead others. The principle enunciated by the Qur’aan and the Sunnat is this: “He who explains the Qur’aan according to his own opinion builds for himself a place in Hell”. It is possible for the fatwa of a Mufti to be wrong since it is not according to the Qur’aan and the Sunnat, but it cannot be that the commandments contained in the Qur’aan and the Sunnat are wrong. If some of the commandments are not properly grasped by some one, then the fault lies with their understanding, for which they should undergo treatment.

Dear readers! It is an axiom that “everything is recognised by its Opposite (Tu’raful Ashyaa’u Bi Azdaadiha). Sunnat and bid’aat are two opposing linings. In Arabic dictionary and in the terminology of Shari’at, Sunnat means “way”. According to the sayings of the holy Prophet (Sallal Laahu Alaihi Wasallam), such a way is the way of the holy Prophet (Sallal Laahu Alaihi Wasallam) himself, of his right-guided caliphs and of those of the perfectly devoted persons who followed them. According to the dictionary, every act which is of recent origin is called bid’at (Innovation) and in the terminology of Shari’at absolute bid’at is that act which is not proved by Shari’at and Sunnat.

It is proved by authentic sayings of the holy Prophet that the Prophet’s companions adopted many an act, many a way of reciting Allah’s names and praises, and many a supplication which had not been practiced by the holy Prophet (Sallal Laahu Alaihi Wasallam) nor had he ordered these, and yet the companions believed that these acts were included in “good acts” which is what the Deen of Islam aims at.

As Almighty Allah commands in the Qur’aan: Waf’alul Khaira La’allakum Tuflihoon (Be engaged in doing good acts in the hope that through them you may attain to success). And the holy Prophet (Sallal Laahu Alaihi Wasallam) said: “He who invents a good way in Islam, for him there is a reward and good, And he will also derive cumulative good of all those acting on the good way invented by him and those coming afterwards and acting on that way will not be given less good.”

This very hadith can be seen in a letter from the spiritual guide of the ulama of Deoband on page 115 of Tazkiratur Rasheed and on page 113 of Kamaalaate-Ashrafiyah and on page 353 of Badaadir-un-Nawaarid. This saying of the Holy Prophet does not mean that anybody who so desires can devise a new way, but there are set rules and regulations for this in Islam. Therefore, it is absolutely necessary that whatever new way is devised must be within the framework of Islamic rules and regulations and arguments and testimonies. This is to say that every new way must be in consonance with the Shari’at and the Sunnat. That way alone is good which the Shari’at and the Sunnat hold to be good, and that which the Shari’at and the Sunnat do not approve of can never be good. The matter must be decided in the spirit of the Shari’at and the Sunnat, not on somebody’s personal opinion.

It is related about Hazrat Saiyidina Bilaal-e-Habshi (Radiyal Laahu Anhu) that the holy Prophet (Sallal Laahu Alaihi Wasallam) said to him: “I heard the sound of your footsteps in Heaven. What special acts you do”? Upon this he (Bilaal-e-Habshi) said, “Every time I do the ablution, I perform two rak’aat of namaaz”. The holy Prophet (Sallal Laahu Alaihi Wasallam) had not ordered him to act thus, but to bring home to other companions the nobility and goodness of this blessed act, the holy Prophet (Sallal Laahu Alaihi Wasallam) put this question to him in the presence of other companions so that everybody should know that a good act is after all a good act, and accrues from it. So, the holy Prophet (Sallal Laahu Alaihi Wasallam) approved of the new way practiced by Hazrat Bilaal. It is stated in Sahih Bukhaari Shareef that Hazrat Khubaib (Radiyal Laahu Anhu) was the first martyr who established the tradition of saying two rak’aat of namaaz before being martyred. Once when the holy Prophet (Sallal Laahu Alaihi Wasallam) while saying his prayer was getting up after (Ruku’) bowing down said “Sami Allahu Liman Hamidah” a companion who was following him during the prayers said “Rab-bana Wa Lakal Hamd” and with this he also uttered the words “Hamdan kaseeran Mubaarakan Feeh.” When the prayers came to an end, the holy Prophet (Sallal Laahu Alaihi Wasallam) enquired as to who was the person who had uttered these words. He (Sallal Laahu Alaihi Wasallam) also said, “I saw more than 30 angels darting forward, each one of them trying to write down the words.” This is to say that uttering these words was an act of immeasurable reward and good.

There are several such instances which go to prove that whatever good act is done while remaining within the framework of Shari’at and Sunnat is a blessed act, and a blessed act cannot, under any circumstances, be called bid’aat. It is thus proved that while remaining within the four corners of the Shari’at and the Sunnat there is a good deal of scope to deal with human affairs. Every such act which is testified to by the Shari’at and the Sunnat as being desired, and which is not against any Qur’aanic text nor is likely to spread corruption or violence is not at all bid’at. Islamic Deen presents solutions to all problems in all ages. With change in the times and in nations new events do take place and will continue to take place. If Islamic solutions to such problems are to be forbidden as bid’at, then it is questionable if Deen would continue to be a complete code of life.

Woe be to such people who never tire of declaring as bid’at good acts which are perfectly in accordance with the Shari’at and Sunnat, yet turn a blind eye to those bid’at which can only result in the destruction of Imaan and of those having Imaan. Western-style government called “democracy” is, without a doubt, the most diabolical of all bid’at. And yet those who call Meelaad of the holy Prophet as a bid’at are most eloquent in praise of this form of goverment. This is a nefarious conspiracy hatched by the enemies of Islam. This bad bid’at (Innovation) has led Muslims away from obeying the Shari’at and the Sunnat and instead taught them disobedience to Shari’at, which is otherwise given the name of law of the land or the constitution.

Those who term as bid’atis people who, for the love of him, send praises and salutations to the holy Prophet (Sallal Laahu Alaihi Wasallam) in fulfilment of Allah’s commands, those who have become self-proclaimed monopolists o Deen, do nothing whatsoever against this bad innovation concerning governance which has enveloped many a Muslim country. In Pakistan, most ulama of Deoband, in order to bring about the supremacy of this very democracy, are not only supporting rule by a woman but a Deobandi aalim occupies the position of an adviser to that very woman whose rule is clearly against the injunctions of the Qur’aan and the Sunnat. Not only this, they are doing their best to justify rule by a woman and are condemning those who call rule by a woman to be unlawful.

This hadith has been reproduced on page 10 of part 1 of “Johannesburg to Bareilly”: Every bid’at (Innovation) and every bid’ati (Innovator) is a denizen of Hell”. By reproducing this hadith the author of the series of the booklets has tried to establish that we, the Ahl-e-Sunnat-Wa-Jama’at, are (According to him) bid’atis (Innovators). The blame for this calumny is on these transgressors.

By way of explaining this hadith, Hazrat Imam Navavi (Rahmatul Laahi Alaih) says that bid’at in this hadith means the (acts) bid’at for doing which there is no justification in the Shari’at and the Sunnat, and acts (bid’at) which are correct according to the Shari’at and the Sunnat are not at all bid’at.

On page 22123, volume 2 of his book kitaab Tahzeeb-ul-Assarnua-wal-Lughaat, Imam Navavi (Rahmatul Laahi Alaih) has quoted from the book Kituab-ul-Qawaa’id by the famous Imam, Abu Muhammad Abdul Azeez bin Abdus Salaam (Alaihir Rahmah) that there are five kinds of bid’at—waajibah (permissible), maharramah (forbidden), mandoobah (delegated), makroohah (abominable) and mubaahah (lawful). He has also quoted Imam Shaafi’ees dictum. He says: “One kind of bid’ at is bad and another is good, and a bad bid’at is that which is against the dictates of Shari’at and such bid’at is a bid’ at of ignominy. A good bid’ at is that which is not against any good act done during the first period and is also not against the dictates of the Shari’at. Such a bid’ at is a good bid’at. *
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* This reference is given in the authentic book of the Deobandi school of ulama, Ad-dur-rul-Munazzam.
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On page 11/12 of his book “Sunnat and Bid’at”, the renowned Mufti of Deobandi Wahaabis, Muhammad Shafee Sahib, says! ‘Prayers which have their justification in the sayings of the holy Prophet (Sallal Laahu Alaihi Wasallam) or in his acts, explicitly or by indication, cannot be called bid’at, nor is an act a bid’aat which was not done during the times of the holy Prophet but necessity for which arose later on in order to achieve a goal of Deen.” He further says: “In Ahaadees; forbid innovations in religion (Ahdaas-fid-deen) are forbidden; innovations for the sake of Deen (Ahdaas-fid-deen) are not forbidden”.

Ashraf Ali Thanvi Sahib says: “The truth about bid’at is that it should be adopted as part of Deen. How can it be deemed to be bid’at if it is adopted as a cure. Thus, there is one bid’aat which is introduced in religion (Ahdaas-fid-Deen) and the other one is a bid’aat introduced for the sake of religion (Ahdaas-fid-Deen). Ahdaas-fid-Deen can, in truth, be called Sunnah”.— (Al-faazaat-ul-Yaumiyah, Volume 1, Page 205.)

The same Thanvi Sahib also says: “At lanes bid’at is obligatory, for example the establishment of exchange and the teaching of grammar; al times it is proper to do so, for instance to establish ribaat and madrasa.` etc. and also all those good acts which were not done in earlier times”. — (Bawaadir-un-Nawaadir, Page 777.)

This passage occurs on page 139-40 of Arwaah-e-.Salaasah compiled by Ashraf Ali Thanvi Sahib: “The Prophet of Allah (Sallal Laahu Alaihi Wasallam) had perfect power to benefit, so his teachings alone were sufficient IO reform the companions (Sahaabah) inwardly and they had no need for the reforms introduced by the soofiya (mystics). After the demise of the holy Prophet (Sallal Laahu Alaihi Wasallam) this power got weakened, so much so that the soofiya had to make use of the exercises introduced by them, like zikr bil jahr, habs-e-dam, paas-e-anfaas etc. These exercises were not there during the tomes of the Prophet of Allah (Sallal Laahu Alaihi Wasallam), so they were bid’at (innovations). But they were not bid’at-fid-deen (innovations in Deen); they were rather bid’at-fid-deen (innovations for the sake of Deen). This is to say that they had not been included in Deen, but were acts permitted under the Shri’at were made use of for acquiring Deen. So they were exercises for the attainment of Deen, rather than being included in Deen. This should be understood in this way. A physician prescribes Sharbat-i-Banafishah (syrup) for a patient who needs it, but it is not available in the market. So he collects wood, lights a fire, fetches a pot, gets hold of sugar, brings water, and puts banafshah and there things, and cooks sugar and banafshah after putting all these things in a pot, and thus prepares the prescription Sharbat-i-Banafshah. This collecting wood and lighting fire etc would not be called addition to the prescription, but completion of the prescription. In the same way, all such means permissible under the Shari’at should be made use of for reforming self, and such means will not become part of Deen but a means to attain to Deen”

Here, it must be explained for the benefit of the readers that the principle is that the non-existence of a thing or its non-mention cannot be deemed to be proof of it not being permissible. That is to say that if it is non-obligatory and non-necessary, it would not mean that this act is not permitted and not correct. If something being prohibited or made unlawful is not proved by the Qur’aan and the Sunnat, then that thing or act cannot be made unlawful or wrong by somebody only on the basis of his personal opinion. Otherwise, he who does so will be committing Ahdaas-fid-deen, for to declare any good and permitted act to be bad or wrong is not a good act but is a serious mistake and a bad innovation.

The present Deobandi-Wahaabi-Tableeghi band, who are self-proclaimed right-guided ulama, do not at all fear Almighty Allah, otherwise knowing people know it full well that to apply one example of any new affair to another is in the tradition of the Imams. But it is the practise of the ulama of Deoband whose tongues wag in such matters that they issue fatwa if somehow they find a text to favour them, and because of their ignorance pay no heed to the other texts, rules, explanations, and the correct statements of knowing people, and the sayings of the holy companions of the Prophet and their true followers. Asked to define bid’at, they said: “Things which are existing now but were not there during the times of the holy Prophet (Sallal Laahu Alaihi Wasallam) are bid’at.” But when the fault in their tongue was pointed out to them and they found that their definition was hurting themselves they changed their words and began saying: “Whatever act was not done during the times of the holy Prophet (Sallal Laahu Alaihi Wasallam) and was done afterwards is a bid’at”. This definition also could not save them from being called bid’ati. Then they began to say: “Bid’at means making additions to Deen”. Even with this they could not prove what was meant by additions, for everything which they call addition to Deen, is proved by their own books and by their own acts. So, they once again resorted to such tactics as “because”, “consequently”, “suppoing” and “that is”. But reality has a habit of getting itself acknowledged, so these Deobandi-Wahaabi-Tableeghi ulama had to write that there are two kinds of bid’ at, good as well as bad.

It would not be without interest to readers that the meaning of bid’at has always been a controversial matter among the ulama of Deoband. So, Rasheed Ahmad Gangohi Sahib described his spiritual guide and teacher, Hajji Imdaadul Laah, as non-knowing and declared his standpoint to be erroneous, and opined that it was the duty of the disciple to correct his spiritual guide. The same Gangohi Sahib also called Thanvi Sahib to be in the wrong. The author of the series of booklets “Johannesburg to Bareilly” and the present breed of ulama of Deoband hold Ashraf Ali Thanvi Sahib to be “Mujaddid-i-Millat” and “Hakeem-ul-Ummat”, while Janab Rasheed Ahmad Gangohi Sahib, in one of his letters to him, says thus: “You have not yet understood the meaning of bid’at”. — (Tazkiratur Rasheed, Page 122.)

Readers would have fully understood by now that these people only want the protection of their own persons; they are not at all concerned with preserving the golden principles of Islam. Call it a miracle but the fact is that they themselves persistently and vehemently do the same acts on account of which they accuse us, Sunnis, as being practising bid’at. This servant of the Ahle Sunnat has already said, and says it with full confidence and honesty, that he has in his possession documentary proofs of the fact that these Deobandi-Wahaabi-Tableeghi people themselves hold Meelaad, commemorate the martyrdom of Saiyidina Imam Husain, take out processions, hold Faatihah and recital sessions of the Qur’aan, annual death anniversaries, and visit graves, but they issue fatwa of being bid’atis only against us, Sunnis. This clearly means that if they do things which even in their own judgement are wrong those acts become justified, but they turn out to be unlawful if done by others.

Dear readers! Don’t you think this is mocking Deen? Despite this, they claim that they are the right-guided ulama although it would not be wrong to call them the predators of Deen. We pray to Allah that He may protect us from their evil’

Dear readers! This servant of the Ahl-e-Sunnat has already said in his booklet “Deoband to Bareilly: the truth” that their aim is to deviate Musalmaans from the spirit of Islam, and they are doing this job with encouragement and support and connivance of their non-Muslim masters. The simple Musalmaans, who are caught into his web of the conspiracies laid out by these clever people, are not aware to what abyss of destruction they are guiding them to. Admonishing to say prayers is only their apparent stratagem. Let me advance a proof from the writings of Muhammad Ilyaas Sahib, the founder of the Tableeghi Jama’at. On page 6 of his book Da’wat he says: “Miyan Zaheer-ul-Hasan! No body has been able to understand my mission. People think that it is a movement for the establishment of Salaat (Namaaz). I say it on oath that it is not a movement for the establishment of Salaat.” One day, while in despondent mood, he said: “Miyan Zaheer-ul-Hasan, We have to produce a new nation.” What say the ulama and the generality of Deobandi Wahaabi Tableeghi band about this statement by their own Ilyaas Sahib? Who is right? If Ilyaas Sahib is held to be truthful then all those Wahaabi Tableeghi people who call the Tableeghi Jama’at a movement for the establishment of Salaat and think themselves to be truthful, then their founder would be declared a liar. And readers will know that all these, big or small, are liars. May Allah protect us from them!

Some time ago, criticisms were levelled by these very Deobandis against the book Fazaa’il-e-A’maal (which was previously called Tableeghi Nisaab) by Deoband’s Sheikh-ul-Hadith, Muhammad Zakariya Sahib Kandhalvi. Among the criticisms was that the people of the Tableeghi  Jama’at are ignoring books by the stalwarts of Deoband, and destroying them. Individuals belonging to the Tableeghi Jama’at keep with them only the book Fazaa’il-e-A’naal, not those by Ashraf Ali Thanvi and Husain Ahmad Madni and others. Replying to this criticism, Sheikh-ul-Hadith Muhammad Zakariya Sahib and Muhammad Shaahid Saharanpun said, “Books included in the Tableeghi curriculum are in accordance with the basic aims of the Tableeghi movement and have been written keeping in view the principles and goal of the movement.” They say, “It is no secret that our aim is to make people Deobandi”, that is to say, in the words of the founder of the Jama’at, Maulana Muhammad Ilyaas Sahib, to make than adhere to Maulana Ashraf Ali Thanvi and Maulana Muhammad Ilyaas.” They further say, “One of the old and original aims of the Tableeghi Jama’at is that problems (Masaa’il) should not be discussed at Jama’at’s meetings or Tableeghi rallys.” The reason for this, according to them, is that “discussion on problems might create apprehensions and cause disaffection, and once this happens people would not attend Tableeghi rallys.”— (Condensed from the book “Doubts about Fazaa’il and their replies” and “some general criticisms against Jama’at and detailed answers to them”.)

The author of the booklet “Johannesburg to Bareilly” and his cohorts among the Deobandi-Wahaabi-Tableeghi people must be fully aware of these sayings of their elders. Would they even now declare the Tableeghi Jama’at to be a movement for the establishment of Salaat (Namaaz)?

Dear readers! How can truth be expected of those whose fundamental aim is not to inform people of the commands of the Qur’aan and the Sunnat? Just realise for yourselves what would be the reaction of those of the Tableeghi Jama’at who wander about from place to place preaching! The Deobandi-Wahaabi-Tableeghi Jama’at’s people do not have the same exterior and interior. The example of the elephant’s teeth fits them admirably—one for eating and the other for mere show. This is called hypocrisy. May Allah protect us from them and from their evils!

Just look at another of their criticism and its answer. The author of the booklet “Johannesburg to Bareilly” has, on page 9, part 2 of the booklet, printed a facsimile of page 12 of A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi’s (Rahmatul Laahi Alaihi) published Wasaaya Shareef and levelled a criticism, although this person who is devoid of all wisdom failed to see that the same facsimile contained a conclusive answer. It is true that those afflicted with prejudice and enmity cannot see the truth, because unfounded grudge and enmity not only destroys wisdom but also makes one lose all good points of intellect. These Deobandi-Wahaabi-Tableeghi people were under the impression that their nefarious doings would succeed in South Africa because Muslims in South Africa were not aware of facts. They thought that their lies would remain under a smokescreen. But they did not know that they would themselves become the targets of the salvos that they had turned towards true Musalmaans. Thus, see the following.

In the last paragraph of Wasaaya Shareef, the Imam of the Ahle-Sunnat, A’laa Hazrat Bareilvi, a facsimile of which has been printed on page 9, part 2, of “Johannesburg to Bareilly”, “says: “Raza Husain, Hasnain and all of you should live in love and harmony and, as far as possible, do not cease following the Shari’at and Deen. It is the most important of all the obligations to be firm on my Deen and mazhab, which is clearly mentioned in my books. May Allah give you the capacity to do so. Was-Salaam”. The author of “Johannesburg to Bareilly” has objected to only two words occurring in this paragraph, which are, “my deen”. On the basis of these two words, the Deobandi-Wahaabi-Tableeghi band wanted to prove that A’laa Hazrat Bareilvi (Allah forbid) had invented a new Deen.

In principle, this objection is not at all valid, because the full sentence as it appears on page 9, part 2 of “Johannesburg to Bareilly” is this: “My Deen and Mazhab which is obvious from my books”. If only a few books out of the over thousand written by A’laa Hazrat Bareilvi are perused, then nobody would be able to deny the fact that A’laa Hazrat Bareilvi was undoubtedly a true preacher of the Qur’aan and the Sunnat, a true defender of the Islamic faith and a true well-wisher of the Musalmaans. If even one thing is not proved to be against the true doctrines and rules of Islam in all his writings, then to say that “my Deen” means anything other than the Deen of Islam. To do so would be rank foolishness and ignorance. The, A’laa Hazrat had not used the words “my deen” only, but the full sentence is this: “my Deen and Mazhab which is most obvious from my books” and before this sentence he has urged strict following of the Shari’at. If the Deobandi-Wahaabi-Tableeghi Jama’at people are even now averse to acknowledging facts, then they should see the state of their own house and realise that while they cannot see the beam in their own eyes, they arc trying to find a mole in other’s eyes.

By way of reply, let us consider the following:
In the minutes of a meeting Sheikh Muhammad Zakariya Saharan Puri held on 19th Ramadaanul Mubaarak, 1390 A.H. (a Deobandi A’lim) Taqiyud Deen Nadvi Mazaahri, has written thus: The ulama of Deoband, Manzoor Nu’maani and Abul Hasan Nadvi, also participated in the meeting. He said, “Hold on firmly to the Deen established by our elders, Hazrat Gangohi (Rasheed Ahmad Gangohi) and Hazrat Nanotvi (Muhammad Qaasim Nanotvi). The likes of Rasheed and Qaasim will not be born again, so you should go on following them with devotion”.— (Suhbat-e-Ba-Aulyia, Page 125)

Dear readers! Please pay attention to the above-mentioned words—”the Deen which was established by Gangohi and Nanotvi”—said by the head of the Deobandi-Wahaabi-Tableeghi Jama’at, Sheikh Muhammad Zakariya Sahib Khandhalvi.
On the basis of these words, if someone were to say that Gangohi Sahib and Nanotvi Sahib had established a new Deen, then the Deobandi-Wahaabi-Tableeghi band should never attempt to prove, by pointing to these books written by them, that the two used to preach Islam. Firstly, because books by those two contain polytheistic writings and, secondly, after the words “the Deen” Zakariya Sahib mentions only two names, that of Gandhi’s and Nanotvi’s, whose books are not mentioned. Moreover, Zakeriaya Sahib is urging people to follow only Gangohi and Nanotvi, and not the Shari’at.

Also listen to what is said on page 113 of Tazkaratur Rasheed: “By Allah, the Great, drinking the wash-water of Maulana Thanvi’s feet brings about redemption in the next life”.

Readers should note how much emphasis has been laid on this sentence by beginning it by swearing in the name of Allah. Therefore, the Deobandi- Wahaabis should now feel free to discard Deen, Imam, and rozah (i.e. religion, faith, prayers and fasting). All that they now have to do to seek redemption in the next life, according to their Mufti, is to drink the wash-water of the feet of Thanvi Sahib.

Please also note another saying of Rasheed Ahmad Gangohi Sahib. He says: “Remember that truth is only what flows from the tongue of Rasheed Ahmad. And I swear to you that I am nothing but guidance in the present times, and redemption depends upon following me”.— (Tazkiratur Rasheed, Page 17, Vol. 2.)

These words have been said with such definiteness that if someone were to say that “truth is only that which Gangohi says” and whatever have been said by not only all the Prophets, companions, friends of Allah and the right-guided ulama who have appeared in the world, but also by all the Wahaabi-Deobandi ulama throughout the world is not the truth, then recourse must be taken to such words as “because”, “consequently”, “if”, and “supposing”. Nor attempts should be made to prove Gangohi Sahib to be innocent, otherwise the Deobandi -Wahaabis will be put into double jeopardy. Rather it should be straight away accepted that this statement by Gangohi Sahib is another lie, for a lie is something which is said in opposition to a fact, and these words of Gangohi Sahib are, undoubtedly, not facts. When it is proved that Gangohi Sahib is speaking a lie, then, you tell me yourselves, is it possible for such a thing to happen, much less guidance and redemption, could take place by following a liar?

Dear Readers! This servant of the Ahl-e-Sunnat submits that the ulama and ordinary members of Deobandi-Wahaabi-Tableeghi band are inimical to us, Ahl-e-Sunnat-Wa-Jama’at, only because we hold a mirror to them through books written by their own stalwarts. When they see in the mirror that their own faces are pockmarked, then only two options remain open to them: either they should wipe out the pockmarks from their faces or break the mirror. Books by their stalwarts are the mirrors and their undue criticism against us is the pockmarks. A rope may burn out but wouldn’t give up its twists (that is to say, habits take long to die) is a famous proverb. (Another proverb of this nature concerns the tail of a dog. But, by the grace of Allah, the tongue and pen of this sinner cannot tolerate such improper way of saying things). These people behave in like manner; they would neither destroy worthless hooks by their stalwarts nor would they stop levelling unfounded allegations against us, Ahl-e-Sunnat. Their attitude seems to be ‘I will not accept however strong your argument be’, which depicts their intransigence.

And now, let me explain the words, “my Deen” of A’laa Hazrat Bareilvi (Alaihir Rahmah) in the light of the Qur’aan and the Sunnat. In the holy Qur’aan, Almighty Allah says: Alyouma Akmaltu Lakum-Deenakum—”Today I have completed your Deen for you”. When Almighty Allah Himself says “your Deen”, then to say “my Deen” on the part of any Musalmaan cannot be wrong.

According to a hadith contained in Muslim Shareef and Bukhaari Shareef, angels would put three questions in the grave. The second of their questions would be Ma Deenuka (What is your Deen), and a Mumin’s reply would be this: Deeniyal-Islam (My Deen is Islam). It is requested of the Deobandi-Wahaabi-Tableeghi ulama and general public that when they go into their graves  they should plainly tell Munkar-Nakeer (angels) that they did not have any Deen Or else all Deobandi-Wahaabi-Tableeghi should accept that the criticism levelled by them against A’laa Hazrat Bareilvi (Radiyal Laahu Anhu) is based on nothing but enmity with A’laa Hazrat Bareilvi.

The author of “Johannesburg to Bareilly” utters another lie on page 25 of part 2 of his booklet.
After quoting part of the Imam of Ahl-e-Sunnat, A’laa Hazrat Maulana Shah Ahmad Raza Bareilvi’s (Rehmatul Laahi Alaih) Wasaaya Shareef the author of “Johannesburg to Bareilly” says: It is interesting to note that Ahmad Raza Khan does not say that these things be given to the poor, and the reward of it be conveyed to me. Nor he says, send these things to me”. Subsequently, in his usual vitriolic and insolent language, such that I have nothing Lo say except Lanat-ul-Laahi ‘Alal Kaazibeen (“Allah’s curse be on liars”). After this reply put in the Words of the Holy Qur’aan, let me tell my readers that A’laa Hazrat Bareilvi (Alaihir Rahmah) told his relations in his last will, “as far as it is easily possible for you to do so, give faatihah for the redemption of the soul on good things”. And, in this connection, he mentioned a few dishes, which are considered tasty. But while dictating his direction with regard to Faatihah  and feast for the redemption of the soul, he clarified certain matters.

Listen to this in his own words: “Do not give anything out of the food of the feast of Faatihah to the well-to-do, but give it to the poor and that, too, with due respect to them, and by way of hospitality, not by rebuking them. Thus, nothing should be done which is against Sunnat”.

Immediately after this comes the writing of A’laa Hazrat Bareilvi, the facsimile of which the author of “Johannesburg to Bareilly” has printed on page 27, part 2 of his book but has omitted the sentence “the food of the feast of Faatihah should not be given to the well-to-do but to the poor”.

Readers will themselves realise how much perfidy and the author of “Johannesburg to Bareilly” has demonstrated lies. Even so, the Deobandi-Wahaabi-Tableeghi  ulama call themselves right-guided ulama. They should be ashamed of doing this.

Having known about such acts and forfeit beliefs of these Deobandi -Wahaabi is it possible for anyone to imagine that these Deobandi-Wahaabis who dabble in all sorts of lies and indulge in making a mockery of Deen have anything to do with truth or purity? By no means.

Mufti Muhammad Shafee Sahib, a Deobandi himself, says: “Distorting somebody’s writing against his intention is to charge him with false allegation and a calumny, and nobody should be in any doubt about doing such a thing being unlawful”.— (Sunnat and bid’at, Page 10.)

Dear readers ! Can people indulging in unlawful acts be called “right guided”?  You will also be certainly of the opinion that such people cannot be called right-guided. These Deobandi-Wahaabi-Tableeghi  ulama can never be called right-guided ulama, rather with their filthy beliefs and bad actions they are, without any doubt, ulama-e-soo’ or bad ulama.

Look at their hypocrisy. Thanvi Sahib has also drawn up his last will which, inter alia. says: “After I am of gone, those with whom I had been concerned during my life-time should dominate your thoughts. I will that if twenty people should make themselves responsible for the payment of a rupee a month to her (Thanvi Sahib’s wife) then she would no be in any difficulty”.— (Tambihaat-e-Vasiyyat, Page 2.)

While A’laa Hazrat Bareilvi admonishes his relatives “to take care of the poor and not to do anything against Sunnat of the holy Prophet”, Thanvi Sahib of the Deobandis does not rely on Allah and so he is urging non-Allah about his family members and has no concern with the poor.

In his life-time, Thanvi Sahib was concerned only with himself. So, listen to what he had been doing all his life. He himself says: “When a guest arrives I take a frugal meal with him. When there is no guest, besides the usual, I take such food which provides strength to me, like milk and halwa (a kind of sweet dish).—
(Al lfaazaut-ul-Yaumiyah, Vol. 7, Page 71.)

His usual practice with guests around suggests that Thanvi Sahib used to dupe his guests with simplicity for show. Not only this. Also see how he dealt with gifts given to him. He himself says: “Somethings are such that they are made use of as soon as they come. But there are certain things about which I had to think what should be done with them. I either gave them away to someone or when miserliness dominated me then I began to think why should I give them away for free. Let me sell them and thus make same money from them”.— (Ashraful Ma’moolaat, Page 15.)

The author of “Johannesburg to Bareilly” would be fully aware of the saying of the holy Prophet about a miserly person. He should take cognisance  of the fact that Ashraf Ali Thanvi Sahib who used to say that he followed the Sunnat is himself saying “if miserliness overpowered me.” This means that miserliness was a habit with him but sometimes it overpowered him and when it was so he used to trade in the gifts and presents.

Moreover, Thanvi Sahib says: “My whole life has been spent as a parasite. First, I was a parasite to my father’s earnings. Then, for sometime I lived on a salary. Afterwards, I reverted to the same condition of being a parasite. This is to say, for a long, long time I lived on presents. I have neither to do any work, nor earn a living”.—
(Al If aazaat ul-Yaumiyah, Vol. 3, Page 296.)

While the Imam of Ahl-e-Sunnat, A’laa Hazrat Maulana Ahmad Raza Khan Bareilvi, in his last will, is issuing instruction for honouring and respecting the poor, and to feed them with tasty dishes, the Hakeem-ul-Ummat of the Deobandi Wahaabis does not find the time for anything but to fill his own stomach.

Listen to what the Imam of the Deobandi Wahaabis, Rasheed Ahmad Gangohi Sahib, used to do. “Someone requested Hazrat Gangohi to get a new set of teeth made for himself. To this, he said, in that case he would have to again chew. At present, people took pity on him because he had no teeth and so he was being fed on soft halwa (a kind of sweet).— (Al Ifaazaat ul-Yaumiyah, Vol. 2, Page 23.)

Also see this. The veteran Imam of the Deobandi-Wahaabi-ism, Isma’iel Dehlvi Balakoti says: “My supplications are of no effect without (Mithaa’ee) sweets”— (Arwaah-e-Salaasah, Page 72.)

Furthermore, see this. “Hazrat Husain Ahmad Madni Ji, used to say, Haji Sahib (Badrud-Deen), why did you not bring sweets with you? When I would say, respected sir, I had no money to buy it. Then, Hazrat (Husain Ahmad) would order his students to search me, and then all the students would pounce upon me (Haji Badrud-Deen), and if any money was found on me all of it was used to buy sweets which were distributed amongst them. And sometimes the Hazrat would snatch away my Sherwaani (outer apparel) and keep it with himself and would say it would be returned only when I would give money and I had to give money”—
(Sheikh-ul-lslam Number, Al-Jami’at, Delhi, Page 95.)

The Deobandis call this Husain Ahmad Tandvi Madni Sahib as the Shaikhul Islam. This is the Husain Ahmad Tandvi Madni, who, when he gave a fatwaa against the ideologies of the Qur’aan, was condemned by the Poet of the East, Allamah Muhammad Iqbaal, and publicly accused this Sheikhul Islam of Deobandis of being unaware of the status and station of the holy Prophet (Sallal Laahu Alaihi Wasallam) and of saying things which Abu Lahab used to say.

Dear readers! Every action has a reaction. These Deobandi-Wahaabi-Tableeghis had been most insolent to the beloved Prophet of Allah (Sallal Laahu Alaihi Wasallam) and had gone to the extent of practising polytheism, with the result that for being insolent to the beloved of Allah (Sallal Laahu Alaihi Wasallam) they were punished in this world and the punishment which will be inflicted upon them in the next world will be, Insha Allah, seen by all the creation of Allah. When Waleed Bin Mugheerah showed insolence to the holy Prophet  (Sallal Laahu Alaih’ Wasallam) then Almighty Allah degraded him to the extent that He recorded ten of his faults (which can be seen in Qur’aan Soorah Noon-Wal-Qalam, Part 29).

It is, therefore, proved from the Qur’aan that those insolent to the holy Prophet were condemned and all their faults recounted. The incidents related in the Qur’aan are before us. Namrood claimed godhead, and so did Fir’aun. Almighty Allah gave them a long rope, but they behaved insolently towards those loved by Him, i.e., Allah’s Prophets.

Namrood who proclaimed himself to be Allah died on account of an affliction caused to him by a mosquito and Fir’aun was drowned with his entire army.

A favourite disciple of the Imam of the Deobandis, Rasheed Ahmad Gangohi, named Husain Ali Sahib wan Bhachranvi, *
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* In “Johannesburg to Bareilly”, pan 2, page 1, a foolishness of theirs has been mentioned by themselves. It is written: “This is the first tune that we have heard of this book Bulghatul- Hai’raan”.

If those who propagate and defend Wahaabi-ism in South Africa are not aware of their own ulama and of the books written by them, then they have no right to criticise others while remaining unaware of their own house. The irony is that while pretending to be unaware of the book Bulghatul-Hairaan, the author of “Johannesburg to Bareilly” is trying to prove as correct the writings in Bulghatul-Hairaan. If this is not foolishness on his pan, then what is it?

For the information of the readers, I must state that whenever we, the Ahle Sunnat Wa Jama’at, show to these Deobandi-Wahaabi-Tableeghi band the writings of their own veteran ulama, then they begin to look askance at each other. Only if they had been interested in knowing about their own house and reading the writings of their own big-wigs, they would not have dared to level false and unfounded allegations against us, the Ahl-e-Sunnat-Wa-Jama’at. The sincere advice of this servant of the Ahl-e-Sunnat to the entire band of Deobandi-Wahaabi-Tableeghis is that, if possible, they should get acquainted with the writings of their own bigwigs and before they criticise us they should also find out what their standpoint is about such criticism. Thus they would perhaps be saved from undergoing disgrace and ignominy. Or else we will go on answering your allegations in the light of the writings of your own big-wigs so that people may become cognisant of the fact the Deobandi-Wahaabi-ism is a mere bundle of lies.
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used to behave most insolently. You have already seen some of his writings in his book Bulqhatul-Hairaan quoted by me my in book “Deoband to Bareilly: the truth”. Let us see what happened to him. A few days before his death, his entrails became such that his stool would come into his mouth, and sometimes he would throw it out of his mouth and sometimes he would gulp it down and his legs had become such that when urinating his urine would get sprinkled on his face. His disciple, Ghulam Khan of Rawalpindi (the Deobandis call him Sheikh-ul-Qur’aan Ghulam-ul-laah Khan) was more insolent than his teacher. Before his death, it so happened that his whole tongue stuck out of his mouth and there were very ugly spots on it, and his face had become like that of a dog. The news that “under doctors’ instructions it is written on the coffin that his face is not worth seeing” was printed in Pakistani papers in bold headlines.

It happened only a year ago that a Wahaabi aalim, Habeebur Rahmaan Yazdaani, addressed a public meeting at Lahore and said, “Sunni Bareilvis say that Daata (Ganj Bakhsh) can do many things. If he can do anything, then he should demonstrate his power by breaking my legs.” Subsequently, people witnessed the spectacle that very evening that his legs were broken, and he got punished for his insolence to Hazrat Daata Sahib (Radiyal Laahu Anhu).

Dear readers! Stories about the fate of insolent people are related only so that people should be warned and should neither, in anyway, be insolent to those who are beloved of Allah nor should they praise and support such insolent. But, alas, these Deobandi-Wahaabi-Tableeghis have no time for doing anything else but praising and adulating those who are insolent to the beloved of Allah. These practices of the Deobandis have earned for them Allah’s wrath and displeasure.

Thus, the Imam of the Deobandis, Rasheed Ahmad Gangohi Sahib, says: “Uttering the polytheistic words and advancing arguments to prove them and rebutting the arguments against them is itself argument for belief and, if it is not belief then also it is unlawful and brings the wrath of Allah. For example, somebody calls you an ass or a swine or if somebody were to call you bad names, it is apparent that that person does not ‘relieve that you are an ass or a swine or you are like that which he is saying by calling you bad names. But tell me, would you or would you not be angered? Of course, you would be. Thus you should consider polytheistic words. They will surely bring wrath of Allah, because Allah Almighty is more self-respecting than the most self-respecting of Musalmaans”— (Tazkiratur Rasheed, Page 94.)

The ulama of Deoband should ponder over the writings of their own Imam. They not only say by their tongue words which are polytheistic and unlawful, according to the fatwa of their own Imam, but also propagate them and try to prove them correct through arguments. According to their own Imam, doing so proves their belief in these words, and in case this is not their belief even then uttering such words is unlawful and all the Deobandis are doing this unlawful act. A thousand pities that they are involved in acts which, according to their own Imam, are polytheistic, yet these Deobandi-Wahaabi-Tableeghi ulama who claim to show light to others are not conscious in what depth of darkness they themselves are vallowing. So, may Allah protect us from their evil!

Another allegation against A’laa Hazrat Bareilvi made on page 10, part 2 of “Johannesburg to Bareilly” proves the utter ignorance of these Deobandi-Tableeghis. A’laa Hazrat Bareilvi (Rahmatul Laahi Alaih) has composed poems in many forms of poetry in honour of Hazrat Mahboob-i-Subhaani Ghaus-i-A’zam Sheikh Abdul Qaadir Jeelaani (Radiyal Laahu Anhu). A’laa Hazrat Bareilvi has composed many a quatret, in one of which he has mentioned the name of Hazrat Saiyidina Ghaus-i-A’zam (Radiyal Laahu Anhu) that is Abdul Qaadir, with much reverence and devotion. (The fourth and the seventh word of the name of Hazrat Saiyidina Ghaus-i-A’zam (Radiyal Laahu Anhu) is “A” and the last word is “R” and this is the word which has been interpreted to mean the end). The author of the booklet “Johannesburg to Bareilly” has reproduced only one couplet of the quatrain. Had he been honest, then he would have reproduced the full quatrain, but he knew that if he did so all the learned people would come to know that the criticism of the author of “Johannesburg to Bareilly” was merely because of his own ignorance and his enmity with A’laa Hazrat Bareilvi.

Here I deem it most essential to tell it to my readers that all the stalwart ulama to Deoband have held that every verse of the poetry of A’laa Hazrat Bareilvi is saturated with devotion to the holy Prophet (Sallal Laahu Alaihi Wasallam). No stalwart aalim of Deoband ever found any fault with the poetical works of A’laa Hazrat Bareilvi. It may be that the author of the booklet “Johannesburg to Bareilly” thinks himself to be the greatest of ulama, and, therefore, because of his great knowledge, he is providing the means to demean himself! *
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The author of the booklets “Johannesburg to Bareilly” is well versed in English but completely lacks knowledge of Arabic and Persian. He should see what his leader, Ashraf Ali Thanvi Sahib, has said about English. He says: “English is no branching of knowledge what can it possibly have to do with Deen. Rather, those who read it often become unconcerned with Deen.”—Karnaalaa’-i-Ashrafiyah, Page 70.
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Dear readers, please see below the complete quatrain of A’laa Hazrat Bareilvi of which only one couplet has been reproduced by the author of “Johannesburg to Bareilly” in order to be able to make a calumny against him.

Bar Whdate ‘uoo Raabe’ Abdul Qaadir
Yak Shaahid-o-duo Saabe’ Abdul Qaadir
Anjaam-e-Wae A’ghaaze Risaalat baashad
lenak go ham taabe’ Abdul Qaadir

The translation of this quatrain is as follows: “The fourth letter ‘A’ of the name of Abdul Qaadir i.e. Hazrat Ghaus-e-A’zam (Radiyal Laahu Anhu), is witness to the Unity of Allah Almighty and the seventh letter of the same name ‘A’ is a second witness. The name Abdul Qaadir ends with ‘R’ which is the first letter of the word ‘Risaalat’. So, it can be said that the excellence of the name of Abdul Qaadir (word wise) is such that all these points are subservient to the blessed name of Abdul Qaadir, and are derived from the blessed and loved name of Abdul Qaadir”.

Otherwise also, this is a fact that what A’laa Hazrat Bareilvi is saying in the last couplet of his quatrain is this. Hazrat Ghaus-e-A’zam Sheikh Abdul Qaadir Jeelaani (Radiyal Laahu Anhu) is the head of the loved ones of Allah, and where the dominion of Saiyidina Ghaus-e-Paak (Radiyal Laahu Anhu) ends that of the Prophets of Allah Almighty and their station begins.

The dishonest author of “Johannesburg to Bareilly” and the propagandists of Deobandi-Wahaabi-ism in their ignorance and unawareness translate the last couplet thus: “Prophethood will be revived after Sheikh Abdul Qaadir, and the new Prophet will also be subservient to Sheikh Abdul Qaadir.” In reply to this, I will only say what a famous Arabic proverb purports to say—he who has absolutely no knowledge of Islamic jurisprudence has become the author of a book on Islamic jurisprudence.

It is their utter misfortune and the punishment for their evil deeds that these propagandists of Deobandi-Wahaabi-ism do not have the capacity to understand  the works of the Imam of Ahl-e-Sunnat, A’laa Hazrat Bareilvi. They level I allegations and heap calumny against A’laa Hazrat Faazil Bareilvi only because I of their ignorance, and thus themselves provide the means to their own degradation. Since these so-called ulama of the Deobandi-Wahaabi school are I unable to understand the meaning of the first couplet of this quatrain so they put  wrong and tortuous meanings to the second couplet in order to be able to criticise A’laa Hazrat Bareilvi (Radiyal Laahu Anhu) and thereby earn for themselves the wrath of Allah.

The author of “Johannesburg to Bareilly” has written thus: “Since A’laa Hazrat Bareilvi calls himself “Qaadiri”, so he is subservient to Sheikh Abdul Qaadir. Thus, A’laa Hazrat is claiming to be a Prophet.” This undoubtedly is a great calumny against A’laa Hazrat Bareilvi. The author of “Johannesburg to Bareilly” and his supporters will, Insha Allah, be punished for this calumny.
Let those who level false allegations against A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Radiyal Laahu Anhu) see with open eyes this fatwa of A’laa Hazrat Bareilvi which he has given in his book on Khatm-e-Nubowwat.

He says: “Almighty Allah is the Truth and His Book is true. In the same way as it is incumbent upon a Musalmaan to believe that there is no deity but Allah, that He is the One, the Independent, and He has no partner in His dominions, so it is incumbent upon him to believe that the holy Prophet of Allah (Sallal Laahu Alaihi Wasallam) is the last of the Prophets, and also to believe that no Prophet will be sent either during his own times or afterwards, and to reject any such idea as definitely impossible and false. The definitive Qur’aanic text is: “Except for the Prophet of Allah and the last of the Prophets.” Not only he who denies this, but he also who has any doubt about it or has even the slightest doubt about it is a polytheist, and irrevocably cursed and one who will be roasted at the fire. Not only such a person is a polytheist, but he also is a polytheist who does not acknowledge such a person as a polytheist and he also who shows any doubt or hesitation is acknowledging him to be a polytheist is himself a polytheist.”—Page 6.

Levelling false calumnies against A’laa Hazrat Bareilvi (Radiyal Laahu Anhu) even in the face of a whole book by him on ” Khatm-e-Nubowwat.” and his fatwa is a clear proof of the inner evil and lying faculty of the author of the booklets “Johannesburg to Bareilly” and of the Deobandis as a whole.

Here I must present before my readers the idea that they should go through the book Tahzeerun Naas if they want to see the door to Prophethood opened up. The veteran leader of the Deobandi-Wahaabi-Tableeghi group, Muhammad Qaasim Nanotvi Sahib, does not acknowledge the beloved of Allah, the holy Prophet of Allah, Hazrat Muhammad (Sallal Laahu Alaihi Wasallam), to be the last of the Prophets. In his book Tahzeerun Naas he writes: “To interpret “Khaatim-un-Nabiyyeen” as the “last Prophet” is a misconception in the minds of the general public. This meaning is not correct in the eyes of the learned

Nanotvi Sahib goes on to write: “Even if a Prophet were to be born after the holy Prophet (Sallal Laahu Alaihi Wasallam), the finality of the holy Prophet (Sallal Laahu Alaihi Wasallam) will not be affected in any way”. It is obvious from this writing of Nanotvi Sahib that in his view the door to Prophethood remains open even after the demise of the holy Prophet (Sallal Laahu Alaihi Wasallam) and it is possible for a new Prophet to be born.

What a pity that the Deobandi-Wahaabis cannot see their own polytheism as polytheism, while they arc all the time engaged in trying to dub true Musalmaans as polytheists. The author of “Johannesburg,, to Bareilly” should see the saying of the big-wig of Deobandi-Wahaabi-ism, Ashraf Ali Thanvi Sahib, which fits him and others of his ilk. On page 337 of part 4 of Al’lfaazaatul Yaumiyah, he says: “You are unaware of the insects that arc infesting your body, and yet you are keenly observing flies sitting on somebody else’s clothes! Just look at yourself in what stale you arc”.

The author of “Johannesburg to Bareilly” and his supporters should also see this. Their Thanvi Sahib says: “Some go into a garden to have a walk there some to smell the fragrance of flowers, and some to eat of the fruits. But it a swine were to go there, he would only search for some filth, for some kind of refuse. This applies to any critic who tries to find only defects  in a person who is otherwise gifted with much good”. Would the Deobandi-Wahaabi-Tableeghis who make impious allegations against A’laa Hazrat Bareilvi look at their faces in the mirror that has been provided them by their own Thanvi Sahib, and correct themselves accordingly.

This servant of the Ahle Sunnat has been trying to show the reality to these Deobandi-Wahaabis and doing so through the writings of their own big-wigs. At present, these propagandists of Deobandi-Wahaabi-ism, in order to earn money, are posing themselves as the defenders of “Khatm-e-Nubuwwat”, and as fighters against Qadianis. The big-wig of the Deobandi-Wahaabis, Nanotvi Sahib, has accepted it as a possibility that a new Prophet may be born after the holy Prophet (Sallal Laahu Alaihi Wasallam) and because of this polytheistic belief of his he has lost his Imaan The present-day Deobandi-Wahaabi ulama do call the Qadianis to be polytheists, but they also not only call their own Nanotvi Sahib to be Mu’min but a monopolist of Deen despite his having beliefs similar to the Qadianis. Perhaps, the author of “Johannesburg to Bareilly” also regards the Qadianis as polytheists, but he should carefully go through the fatwa contained on Pages 7 and 8 of Vol. 1, of Fataawa Daarul Uloom, Deoband, and tell us what opinion should be formed of the Deobandi-Wahaabis.

“Question: Can anyone who regards Mirza Ghulam Ahmad of Qadian to be a Musalmaan after becoming aware of the fact that he himself claimed to be a Maseeh and a Mahdi, and yet remains a Musalmaan?

Answer: (Fataawa of the Daarul Uloom, Deoband): The reprehensible beliefs of Mirza of Qadian are such that knowing the facts no person can call him a Musalmaan. But it is possible for him who has no knowledge of his reprehensible beliefs or who interprets them in some other way and he does not call him a polytheist. However, having gained knowledge of his pernicious beliefs, the said Mirza must be called a polytheist. He, and those following him who holds the same beliefs as he, must not be called Musalmaan. He was not a Musalmaan, as is evidenced by his books. Regarding a person who does not call him a polytheist, he should also not be called a polytheist, because in matter of interoperation it is better that the verdict of polytheism should not be passed”.— Azeez-ur-Rahmaan, Mufti, Daarul Uloom, Deoband.

Ashraf Ali Thanvi Sahib says: “Great caution should be taken in declaring somebody a polytheist. What harm would it do if we do not call such a person (a polytheist) a polytheist?”*
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* For the information to the readers it is submitted that making a distinction between infidelity and Islam is one of the essentials of Deen. You may not call an infidel as an infidel all your life but when the infidelity of the infidel becomes apparent this it is absolutely necessary to regard him as an infidel and to call him by this appellation. Therefore, this is also the Fatwa of the ulama of Deoband: “He who does not call an infidel as infidel is himself an infidel”.
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Furthermore, he says: “Thus, if the polytheists are infect polytheists and we do not call them as such would we be held to account on the Day of Judgement? Or if we call polytheists as polytheists, then what good can accrue on account of it?”—
(Kamaalaat-i-Ashrafiyah, Page 347 and 348.)

Look at another fatwa: “To be insolent to the Prophets (Alaihis Salaatu-was-Salaam) is, of course, polytheism, but he does not become a polytheist if he interprets it to mean something else”.— (Imdaad-ul-Fataawa, Page 126, Vol. 4.)

The founder of the Daarul Uloom, Muhammad Qaasim Nanotvi, has not recognised the meaning of “Khaatim-un-Nabiyyeen” to be the “final Prophet” and has held it possible for another Prophet to be born after the holy Prophet (Sallal Laahu Alaihi Wasallam). And the Muftis of this very Daarul Uloom have given the fatwa that a polytheist should not be called a polytheist for if explained it does not remain polytheism, that it is better not to call a polytheist as a polytheist, and that there is no harm in not calling a polytheist as a polytheist. Instead of answering these writings on his own, this servant of the Ahle Sunnat, is reproducing the writings of the ulama of Deoband.

Janab Ashraf Ali Thanvi Sahib says: “In important matters of Deen an interpretation (Ta’weel) is no defence of polytheism.” — (Al Ifaazaatul Yaumiyah, Vol. 7, Page 60.)

The same Thanvi Sahib says: ” “If somebody has in him even one thing of infidelity, then he is an infidel in the eyes of all”.— (Al Ifaazaatul Yaumiyah, Vol. 7, Page 234.)

Also see this: “Talking about Qadianis, a Maulvi Sahib asked Hazrat-e-Waala (Thanvi Sahib) to give religious verdict on such Musalmaans who do not subscribe to the view that the Qadianis are polytheists. And Thanvi Sahib said! ‘There are two situations in which the Qadianis cannot be declared polytheists. One of them is that they declare that they (the Qadianis) do not believe in what they are said to believe in and, thus, declared polytheists. The other situation is that they hold these beliefs but still they are not polytheists. Now he who thinks like this is also a polytheist. He may not call polytheism as polytheism, but under judicial laws (Ahkaam-i-Qaza) he is a polytheist. But only Allah knows what he is under the laws of honesty (Ahkaam-i-Diyaanat). It may be that he has some unknown reason in his mind.”—
(Al’lfaazaat-ul-Yaumiyah, Vol. 6, Page 318.)

In the above mentioned writing of Thanvi Sahib, the preachers of Deobandi-ism should deeply ponder over the difference between judicial laws and laws of honesty, and also reply to us.

The compiler of the Fatawaa of Daarul Uloom, Deoband, Janab Mufti Muhammad Shafee Sahib, writes; “The holy Prophet (Sallal Laahu Alaihi Wasallam) has informed us that he (Sallal Laahu Alaihi Wasallam) is the one with whom the chain of Prophets will end and there can be no Prophet after him. And the information has been given to us by Almighty Allah that he (Sallal Laahu Alaihi Wasallam) is the one who concludes the chain of Prophets. And the ummah is unanimous on this that this saying is based on its obvious meaning and that understanding which comes to us through its obvious meaning also means the same thing without any interpretation or particularisation. Thus, there is no doubt about the polytheism of those who deny it, and this is the final and unanimous belief.”—
( Khatam-un-Nubuwwat Fil-Aasaar, Page 8.)

The same Mufti Sahib on page 21 of his Hadiyatul-Mahdiyeen, says: “Of course it is the unanimous and final verdict of Arabic lexicon that the Khaatam-un-Nabiyyeen occurring in the Qur’aanic verse only means “Last Prophet” and nothing but this … The Muslim Ummah is unanimous on this meaning. So that he who goes against this unanimity (on the agreed meaning of “Khaatam-un-Nabiyyeen”) is a polytheist, and if he persists with this (i.e. on going against the unanimous verdict) he should be put to the sword.”

After the fatwa of Mufti Muhammad Shafee Sahib, please also note the following Fatwa by Janab Muhammad Idrees Kandhalvi Deobandi. In his book, Miskl-ul-Khitaam, he writes; “To deny that the holy Prophet (Sallal Laahu Alaihi Wasallam) is the last Prophet is to deny the fundamental of Deen. And it is obvious that denial of the fundamental of Deen is out-and-out polytheism”.— Page 29

Dear readers! you have observed that the ulama of the Deobandi-Wahaabi-Tableeghi group heaped a most fifty calumny against A’laa Hazrat Bareilvi (Radiyal Laahu Anhu), and, because of this, the miracle came to pass that all of them were punished, in that all of them were pronounced polytheists by fataawa pronounced one against another. (Here I would like to inform my readers that the brother of Abul Kalaam A’zad (Deobandi) had praised Mirza Ghulam Ahmad Qadiani. For this, see Hayaat-i-Tayyibah, written by Abdul Qaadir, Saudagar Mal, and page 369. Also know that the nikaah of Mirza Ghulam Ahmad Qadiani was performed by a famous Wahaabi aalim, Nazeer Husain Muhaddis Dehlvi.— (Hayaat-i-Tayyibah, Page 76)

A renowned stalwart spiritual leader of the Deobandis, Janab Abdul Qaadir Raipuri, believing in the false inspirations coming to the Dajjaal and liar and polytheist and apostate, Mirza Ghulam Ahmad Qadiani, requested him for instructions and guidance and said his prayers behind the Qadiani polytheist and apostate Imam. Readers should get acquainted with all these.

The present head of the Deobandi-Wahaabi-Tableeghi Jama’at, Janab Abul Hasan Ali Nadvi, on page 55 of his book, Sawaanih Maulana Abdul Qaadir Raipuri, says: “In those days Mirza Ghulam Ahmad Qadiani’s claim and invitations were much talked about, specially in the Punjab, where few Musalmaan localities were free of such talks and discussions would continue. Near the home-town (Dhudiyan) of Hazrat (Abdul Qaadir Raipuri) is a place called ‘Bhera’. An aalim there, who was also a student of the family elders of the Hazrat (Raipuri), Hakeem Noorud-deen (Qadiani), was a close devotee and assistant of Mirza Sahib (Qadiani) and had permanently settled in Qadian to be of help to him (Mirza Qadiani) in achieving success for him and for the sake of his companionship. There was much talk in his circle of devotees and in his sphere of influence of the claim of Mirza Sahib to be a person favoured by Allah and for his being blessed with acceptance of his supplication. The Hazrat (Raipuri) had read it somewhere in Mirza Sahib’s (Qadiani’s) writings that Allah had inspired in him the saying, Ajeebu kulla duaa’ika illaf shurakaa’ika (I will grant all your supplications except those made for your partners), So The Hazrat (Raipuri) in a letter to Mirza Sahib (Qadiani) from ‘Afzal Grah’ referred to this very inspiration and promise and requested him that since he had no partnership with him (Qadiani) he should make supplication so that he may be given guidance and his breast be opened up. A letter from there written by one Maulvi Abdul Kareem Sahib informed him (Raipuri) that his letter had been received and much supplication had been made for him. So, he should keep reminding about it occasionally. The Hazrat (Raipuri) used to say that in those days a post card cost one Pisa and so he would occasionally post a card to Mirza Qadiani by way of a reminder for supplicating on his behalf.”

More about the special disciple of Janab Shah Abdur Raheem Raipuri, Janab Abdul Qaadir Raipuri (whose real name was Ghulam Jeelaani). On page 62 of his book, Abul Hasan Nadvi Sahib writes: “Giving an account of the meetings held by Hakeem Sahib (Noorud-deen Qadiani), he (Abdul Qaadir Raipuri) said ‘I used to watch him (Hakeem Sahib) recite every now and then the Qur’aanic verse La ilaaha illa anta Subhaanaka inni kuntu minaz zaalimeen with such compassion that one felt drawn towards it. Then, I would think how a person possessing such ecstasy and nearness to Allah can be so ignoramous? But at the same time I would think in my heart that if Allah is most compassionate and most merciful, and He is undoubtedly so, He cannot leave him in such ignominy”. During this journey, he also met Mirza Sahib (Qadiani), and he (Abdul Qaadir Raipuri) used to say that he would sometimes say his prayers behind him (Mirza Qadian) and sometimes separately.”

This servant of the Ahle Sunnat is presenting to his reactors some more of the writings and, while reserving for myself the right of comment and opinion, would request readers to please let me know of their honest opinion and that they should themselves decide with justice and equity about the reality behind Deobandi Wahaabi-ism. For this purpose I am quoting from the writings of the Qadianis and also from the writings of the Wahaabis of Deoband, which have remarkable similarity, one with another.

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The writings of the Qadianis

* “Allah is one and Muhammad (Sallal Laahu Alaihi Wasallam) is His Prophet and he is the Last of the Prophets and greater in rank than all the creations. After him, there is no Prophet but only he upon whom the mantle of Muhammadiyat has been bestowed, for the slave is not separate from his Master, nor is the branch from the seed from which it has sprouted. Thus, he who having dissolved himself totally in his Master receives the title of a Prophet from Allah cannot be said to interfere with (the doctrine of) the finality of Prophethood. —
(Kishti-ye-Nooh, by Mirza Ghulam Ahmad Qadiani, Page 33.)

“Such Prophets may come who, in relation to the Holy Prophet (Sallal Laahu Alaihi Wasallam), stand as his shadows… The coming of such Prophets makes no difference to his being the Last Prophet.” —
(Da’wat-ul-Ameer, written by Mirza Basheerud-deen Mahmood, Page 25.)

* “A thousand Prophets can be born after the Last Prophet (Sallal Laahu Alaihi Wasallam). —
(Aik ghati ka Izaalah (Eradication of a wrong), by Mirza Qadiani, Page 3.)

“Goats or things invoked in the name of a godess or Sheikh Saddo and such others are quite un-lawful”. —
(Tafseer-ul-Qur’aan Dars by Hakim Nooruddin Mirzai, page 66, vol. 2.)

* “Can a proof be found in the Quran for the saying “Ya Sheikh Abdul Qaadir Jeelaani Shai’anlil Laah? Who, then, invented this as part of daily worship.” — (Paighaam-e-Sulh, Lahore, 11th February, 1952.)

* “One day when I finished my Isha (night) prayers, I was neither overpowered by sleep, nor I felt any sign of being unconscious, but I felt sick. Suddenly I heard voices and with that the door began to rattle. Some time later, I saw such of those who had knocked at the door coming towards me with quick steps. Of course, these were the Panjtan Paak that is to say Ali with his sons. I further saw that Faatimatuz-Zahra has placed my head on her lap and was gazing at me.”—
(A’eena-e-Kamaalaat-e-lslam by Mirza Qadiani, Page 473.)

* “Everybody can progress and attain to the highest rank. So much so that he can rise even higher than Hazrat Muhammad (Sallal Laahu Alaihi Wasallam).”—
(Alfuzl, Qadian, 17th July, 1922.)

* “Allah Almighty can commit a wrong or a foolishness.” — (Haqeeqate-Wahy, by Mirza Qadiand, Page 103.)

 

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The writings of the Wahaabis of Deoband

* “So far as the general public is concerned, they take the finality of the Prophethood of the holy Prophet of (Sallal Laahu Alaihi Wasallam) to mean that his times came after the earlier Prophets and he is the last of the Prophets. But it would be clear to people with understanding that no excellence per se attaches to being earlier or later, then how can the saying that Wa Laakir Rasoolal Laahi Wa Khaataman-Nabiyyeen be deemed to be correct.”

“It will make no difference to the finality of the holy Prophet (Sallal Laahu Alaihi Wasallam) even if a Prophet were to be born after the times of the Prophet of Allah (Sallal Laahu Alaihi Wasallam).”

* “The finality of the holy Prophet (Sallal Laahu Alaihi Wasallam) is retained as usual, even if a Prophet were to be born somewhere in his times.” —
(Tahzeerun Naas, page 3, 13 and page 24, by Muhammad Qaasim Nanotvi.)

“There is no harm in saying ‘La-Ilaaha-Illal-Laahu Ashraf Ali Rasoolul Laah’ and Allahumma Salli Ala Saiyidina wa Nabiyyina Ashraf Ali”‘. —
(Risaalah Al Imdaad, Page 35, for the Month of Safar, 1366 A.H., by Ashraf Ali Thanvi.)

* “The glory of the king of kings (Allah Almighty) is such that, if it so pleases Him, he can by the very word ‘be’ create millions upon millions of the likes of Prophets, friends of Allah, and Jinns and the angel Jibrail and Muhammad, the Prophet of Allah.”— (Taqwiyat-ul-lmaan page 3, by Muhammad Isma’iel Dehlvi Balakoti.)

* “The birth of a person of the stature of Hazrat Muhammad (Sallal Laahu Alaihi Wasallam) is a distinct possibility.” —
(Yak Rozi, page 151, by Muhammad Isma’iel Dehlvi Balakoti.)

* “If any animal is named after a created being and it is said that a certain cow belongs to Saiyid Ahmad Kabeer or a certain goat belongs to Sheikh Saddoo then it becomes forbidden.” __
(Taqwiyatul Imaan, page 46, by Isma’iel Dehlvi Balakoti.)

“Those who say ‘Ya Sheikh Abdul Qaadir’ or ‘Ya Ali,” are polytheists. — (Tazkeerul-Akhwaun.)

* “Making part of daily worship such things as “Ya Sheikh Abdul Qaadir Shai’an Lil Laah’ is (Haraam) prohibited”. * —
(Fataawa-e-Rasheediyah, page 139, vol. 2, by Rasheed Ahmad Gangohi.)

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* On page 47 of this book, readers have already noticed the words used by the religions master of the Wahaabis of Deoband and the ideological base of the Tableeghi hand, Ashraf Ali Thanvi Sahib, for his guide, Haji Imdaadul Laah and Rasheed Ahmad Gangohi Sahib, whom he invokes thus: ” Ya Saiyeidi Lil Laahi Shai’an In Nahu”. If the Ahle Sunnat Wa Jama’at use the same words for Syedena Sheikh Abdul Qaadir Jeelani linen the Deobandi begin firing salvos after salvos of’ the fatwa of polytheism. But according to Tazkiratur Rasheed, these very words contained in the writings of Thanvi Sahib will he a definite evidence for the redemption of Ashraf Ali Thanvi Sahib on the Day of Judgement. How strange that these words spoken for Saiyidina Abdul Qaadir he called polytheistic and prohibited hut should be the cause of redemption in the case of Ashraf Ali Thanvi Sahib! It should also he remembered that all Deobandis-Wahaabis-Tableeghis use the words “For Allah’s Sake” and even the beggars all over the world ask for alms in the name of Allah. What would be their Fatawaa on them? I will be awaiting a reply.
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* “Everything that these people (the big-wigs of the Deoband School) do has attraction. Once he said that once I fell ill, and I fear death the most, and I saw Hazrat Faatimah (Radial Laahu Anha) in dream, and she embraced me, and I became well.”— (Al-lfaazaat u-l Yaamiyah, page 37, vol. 6 by Ashraf Ali Thanvi.)

* One of my (Isma’iel Dehlvi’s) elders saw in a dream the great saint, Hazrat Ali, and the leader of all women, Hazrat Faatimah (Radiyal Laahu Anhuma). Thus, Hazrat Ali gave a bath to my elder with his own blessed hands and cleansed the body of my elder like a father cleanses the body of his son, and Hazrat Faatimah Zahra put on (the necked body of my elder) with her blessed hands a very beautiful dress”. — (Siraat-e-Mustaqeem by Isma’iel Dehlvi, Page 164.)

* “If the Prophets excel their followers, they excel only in knowledge. So far as deeds are concerned, very often it so happens that apparently the followers equal them or excel them.”— (Tahzeerun Naas, page 4.)

* In the art of politics, it is quite possible that a non-Prophet may excel a Prophet’s knowledge.”— (Al-Ifanzaat-ul-Yaumiyah, by Thanvi, page 349, vol. 6.)

“Miracles performed by wizards can be more excellent that those by Prophets.” —(Fataawa Rasheediyah, page 35, vol. 2, by Gangohi.)

* “Allah Almighty can speak lies.” Fataawa Rasheediyah, vol. 1, page 19 by Rasheed Ahmad Gangohi and Yak Rozi, page 145 by — (Isma’iel Dehlvi Balakoti.)

* “How can we keep apart filthy acts from the domain of Allah’s innate powers?” —
(Al Jahdul Muqil, pages 41, 83. by Mahmoodul Hasan Deobandi.)

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(I will request my readers to consider these few writings to be only the first instalment of such writings. In my future writings I will, Insha Allah, present similar writings of the Qadianis and the Deobandis Wahaabis so that you might recognise the true faces of these people who disguise themselves, and to save yourselves from these religious depradeters. May Allah protect us from them and from their evil)
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Look at the ignorance of the so-called right-guided ulama of Deoband when they make yet another unwarranted criticism of A’laa Hazrat Bareilvi, printed on pages 7 and 8 part 2, of the booklet “Johannesburg to Bareilly”.
(I am quoting verbatim from the booklet):

“A person saw in a dream that Rasoolul Laah (Sallal Laahu Alaihi Wasallam) was arriving. When he approached closer to Rasoolul Laah (Sallal Laahu Alaihi Wasallam), he asked “Hazoor where are you going? Rasoolul Laah (Sallal Laahu Alaihi Wasallam) replied, “A person has passed away, therefore I am heading to participate in the Janazah”. Apparently this dream was related to Ahmad Raza Khan. Ahmad Raza Khan said, ‘Alhamdulil Laah, I have led the Janazah prayers of that blessed Janazah.’

Having written this much, the author of “Johannesburg to Bareilly” says: “If a teacher, or a guide or a Sheikh would be present on such an occasion, then Imamat would, surely, be offered to him but Ahmad Raza Khan proudly says that, by the grace of Allah, he led the funeral prayers. After this, the author of “Johannesburg to Bareilly” says that this statement by Ahmad Raza Khan is an insult to the personality of the holy Prophet (Sallal Laahu Alaihi Wasallam).

Dear readers! You have noted the writing presented by the author of “Johannesburg to Bareilly” as well as his comment on this writing. Look more closely at the writing. Does any word contained in it gives any proof that the holy Prophet (Sallal Laahu Alaihi Wasallam) had attended the funeral? Or does any word of A’laa Hazrat Bareilvi go to prove that he led the funeral prayer and the holy Prophet (Sallal Laahu Alaihi Wasallam) followed him? The full text and A’laa Hazrat Bareilvi’s words prove no such thing. So, the entire criticism is invalidated.

Just ponder. The dream is being seen by somebody else, and after the dream has been fully recounted A’laa Hazrat Bareilvi says it was he who had led the funeral prayers. How, then, the meaning can be derived from this that the holy Prophet (Sallal Laahu Alaihi Wasallam) had also attended that funeral prayer, or that the A’laa Hazrat had led the prayer while the holy Prophet (Sallal Laahu Alaihi Wasallam) was the led. (Allah forbid this) This is undoubtedly a calumny on A’laa Hazrat. The truth about the dream and A’laa Hazrat Bareilvi’s statement is that the holy Prophet (Sallal Laahu Alaihi Wasallam) on coming to know of the dream of his true and dedicated devotee, because of his innate grace and kindness, had watched the funeral of his devotee. *

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* It should be noted that we, the Ahle Sunnat, do not believe the holy Prophet (Sallal Laahu Alaihi Wasallam) to be present physically, but do believe that he is present in a spiritual sense. We believe that the Prophet (Sallal Laahu Alaihi Wasallam) is in Madina with his blessed living body, but spiritually he is in the heart of every Mu’min. His spiritually shines forth in the entire universe.
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When A’laa Hazrat comes to know that this person was such a favourite at the Prophet’s court that the holy Prophet (Sallal Laahu Alaihi Wasallam) himself came to honour him, the words which he said clearly indicate that the honour of leading the funeral prayer of this fortunate person had gone to him. The reason for giving a wrong interpretation to A’laa Hazrat’s sentence is only jealousy and enmity.

After leaving the great slander against the Imam of Ahle Sunnat, A’laa Hazrat Ahmad Raza Khan Bareilvi, the insolent author of “Johannesburg to Bareilly” and the followers of Deobandi-Wahaabi-ism should see their own ugly faces in the mirror. An aalim of the Deobandis, Marghoob Ahmad Sahib Laajpuri, on page 164 of the “Shaikhul Islam Number”, writing about their “Sheikhul Islam,” Janab Husain Ahmad Madni, says:

“It being Jum’ah, a vast number of worshippers had assembled in the Jaam’e Masjid. The worshippers requested this humble self (Marghoob Ahmad) to persuade Hazrat Khaleelul Laah (Alaihis Salaam) to ask the Maulana (Husain Ahmad) to lead the Friday prayers. This humble self mustered courage to plead with him and Hazrat Khaleelul Laah (Alaihis Salaam) ordered the Maulana (Husain Ahmad) to lead the Friday prayers. Hazrat Ibraaheem (Alaihis Salaam) perform his Friday prayers behind the Maulana (Husain Ahmad Madni). This humble self (Marghoob Ahmad) was among the led”. (Allah forbid’)

Respected readers! The slanderers of the Iman of Ahle-Sunnah, A’laa Hazrat Bareilvi, followers of Deobandi-Wahaabi-ism, loss sight of their own shamelessness in writing clearly about one of their aalim that this shameless person led the prayers while’ Hazrat Ibraaheem (Alaihis Salaam) was amongst the led. (Allah forbid)

Dhitaa’t tuo Deko Zara Be Haya Ki Imaamat hare Wo Abul Ambiya Ki

“Look at the audacity of the shameless one! He claims to be the Imam of the father of Prophets”.

In Asdaqur Ru’ya, Vol. VII, page 10, it is written that a person, Mahmood Hasan of Madrasah Shahi, Muradabad, informed Ashraf Ali Thanvi Sahib of a dream of his. This is the dream. “Several days ago, this humble self saw a dream about Huzoor (Thanvi). And the dream is that somebody is telling me at night that the Maulana (Thanvi) had died, and one of my acquaintances comes to me and says that he is going to inform the holy Prophet (Sallal Laahu Alaihi Wasallam) about this. Now, that person went and called out at the tomb of the holy Prophet (Sallal Laahu Alaihi Wasallam) that the Maulana (Thanvi) had died. Hearing this, the holy Prophet (Sallal Laahu Alaihi Wasallam) rose up to go to the funeral. The dream ends”.

In answer to this dream, Thanvi Sahib says: “The over-all interpretation of the dream is this (and he recites a couplet, meaning, coming to attend the funeral is a greater favour than what is said in the couplet.)”
Sheikh Saaeed Takroni says: “I saw in a dream that the king of the universe, the holy Prophet (Sallal Laahu Alaihi Wasallam) was present when somebody informed me that this was the Prophet of Allah and he had come to participate in the funeral of an Indian aalim named Khaleel Ahmad who had died.”— (Tazkiratul Khaleel, Page 469.)

Would the author of “Johannesburg to Bareilly” like to tell us as to who led the funeral prayer of Khaleel Ahmad and Ashraf Ali Thanvi? And, also, had the holy Prophet (Sallal Laahu Alaihi Wasallam) attended the funeral prayer? If neither of those things happened, then the narrators of the dream are proved to be liars. And if the holy Prophet (Sallal Laahu Alaihi Wasallam) had attended, then are the Deobandi ulama by claiming to lead the funeral prayers as the Imam of the holy Prophet (Sallal Laahu Alaihi Wasallam) with the holy Prophet (Sallal Laahu Alaihi Wasallam) as their “muqtaadi” not proved to be insolent and shameless? I reserve further comment until I receive an answer from the author of “Johannesburg to Bareilly”.

In Asdequr Ru’ya, vol. 2, page 5 and in Al-Noor for the month of Jamaadiyul Awwal, 1355 A.H., the following dream is mentioned. The dream is this. There is a mosque situated on a high platform and rows are being made ready for prayers and this humble self (Shahaabud-deen) is also present on the floor of the mosque. At that very time somebody said, this is the holy Prophet (Sallal Laahu Alaihi Wasallam), and this humble self was on the left of the holy Prophet (Sallal Laahu Alaihi Wasallam), then this humble self shook hands with the holy Prophet (Sallal Laahu Alaihi Wasallam) and then this humble self spread out his handkerchief for the holy Prophet (Sallal Laahu Alaihi Wasallam). Soon, a quarrel ensued between two persons on the floor of the mosque, and the holy Prophet’s (Sallal Laahu Alaihi Wasallam) attention was drawn towards it. The holy Prophet was dressed in all white, but this humble self has no remembrance of his blessed face. And in the same mosque Hazrat-e-Waala (Thanvi) is leading the Jum’ah prayers and the holy Prophet (Sallal Laahu Alaihi Wasallam) holds his hands and pushes him on to the front row. I have no words to describe the sort of indescribable pleasure I felt at this.” (Shahaabud-deen, Kashmiri Gate, Delhi).

Thanvi Sahib in his owns Magazine “Al-Noor” printed this dream. The author of “Johannesburg to Bareilly” says that to claim to be the Imam of the holy Prophet is open shamelessness. In this dream, the open shamelessness of Thanvi Sahib lies in this that while he himself is the Imam of the holy Prophet (Sallal Laahu Alaihi Wasallam), the man who saw the dream, Shahaabud-deen Sahib, thinks it beneath his dignity to stand by the side of the holy Prophet (Sallal Laahu Alaihi Wasallam) and only after moving on to the front row does he feel such happiness which cannot be described in words. Now, the author of “Johannesburg to Bareilly” should realise that in the dream seen by A’laa Hazrat Bareilvi’s devotee there is no such mention that A’laa Hazrat Bareilvi had been the Imam of the Holy Prophet (Sallal Laahu Alaihi Wasallam) but in all the above mentioned dreams of the Deobandi-Wahaabis, the Deobandi Mullas have been clearly shown to be the Imam of the holy Prophet and of other Prophets as well. Can the Deobandis-Wahaabis have any doubt about their own shamelessness as well as of their elders? It should be remembered that the Hakeem-ul-Ummat of Deobandi-Wahaabi-ism has printed these dreams with evident pride. This is to say that he is proud of his own shamelessness and insolence. May the Merciful Allah protect us from them!

Under the heading “A Raza Khani Says”, the following appears on page 22 of part 2 of “Johannesburg to Bareilly”:

“When Nakeerain (angels appointed to the job)
Will ask me in my grave, to whom I belonged,
Respectfully, with my head bowed,
I will take Ahmad Raza Khan’s name”

The author of “Johannesburg to Bareilly” says: “He does not say that he is the slave of Allah. (It should be noted that he takes ‘bandah’ to mean “servant of Allah”). He does not even say I am a follower of the Prophet of Allah. He only takes the name of Ahmad Raza Khan, and declares himself to be a Raza Khani”.

For using the words “Raza Khani” they can be answered in such a manner that they would feel most annoyed. Still such tone and tenor only befit the “slaves of devils” (Deo ke Bande). (Janab Isma’iel Dehlvi is the Imam of Deobandi Wahaabi-ism in the subcontinent, and, so, they should not feel hurt if they are called “Isma’ielis”).

A proper answer to this can be found in the writings of Ashraf Ali Thanvi Sahib. On page 25, pan 2 of has Al Ifaazantul Yaumayah (An-Noor, for the month of Rabi-ul-Awwal, 1355 A.H.), he says: “A washerman died. After his burial, the Munkar-Nakeer came and asked him what was his Deen. His reply was that he was not aware of that; he was only a washerman to the Ghaus-e

A’zam (Rahmatul Laahi Alaih). In fact, his statement reflects his Imaan in brief: I hold the same beliefs as he (Ghaus-e-A’zam), my Allah is the same as his Allah, and my Deen is the same as his. The washerman was granted redemption on account of this reply”.

What would the author of “Johannesburg to Bareilly” now say about his master, Ashraf Ali Thanvi, who has given an authentic answer to his criticism?

The second answer comes from (Janab Mahmoodul Hasan) the teacher of Thanvi Sahib and a very renowned aalim of the Deobandis. He says:

“As I rise from the grave and call the names of Rasheed and Qaasim, Both Maalik and Ridwaan (angels) kiss my lips”.

“When I go to the other world empty-handed and frightened and shamefaced
How I wish I should be holding on to the aprong-strings of both” (Poetical works) (Kulliyaat-e-Sheithul Hind, Page 17)

Would the author of “Johannesburg to Bareilly” inform me as to how it would be profitable to take the names of Gangohi and Nanotvi and to hold on to their apron-strings? I will be waiting for a reply.

On page 19 of part 2 of the booklet “Johannesburg to Bareilly”, the author quotes a passage from the book Siraat-e-Mustaqeem of his Imam, Isma’iel Dehlvi Balakoti, and explains it and tries to prove this filthy statement to be excellent by using Sophistic terminology. Just see the original statement, and the reply to it.

In chapter 3 of his book which deals with the “things that vitiate prayers”, the author of the book, Siraat-e-Mustaqeem, Isma’iel Dehlvi Balakoti, says:

“Some evils take precedence over other evils. For instance, (during the Namaaz) it is better to be tempted by the thought of going to bed with his own wife, and it is much worse to pay attention to the spiritual guide or any other holy man like him, even if he be the holy Prophet (Sallal Laahu Alaihi Wasallam), than to be immersed in the thought of an ox or an ass. This, because remembrance of these (holy man) comes with a lot of respect and reverence and is fixed in the hearts of man. Contrary to this, the thought of an ox or an ass is neither so interesting nor so respectful but is, in actual fact, mean and of no consequence. And this respect and reverence for others during Namaaz draws one towards polytheism”.

Look at this filthy writing: To be tempted to go to bed with his own wife is better, and the thought of a holy man and even of the holy Prophet (Sallal Laahu Alaihi Wasallam) is far worse than to be immersed in the thought of an ox or an ass. How insulting to the religious men and to the holy Prophet (Sallal Laahu Alaihi Wasallam)! May Allah pardon us!

The remembrance of the holy Prophet (Sallal Laahu Alaihi Wasallam) has been called far worse than being immersed in the thought of an ox or an ass because respect for others during Namaaz draws one towards polytheism.

Now the question is, how would Isma’iel Dehlvi and his adherents be able to offer their Namaaz? For, when it is obligatory to recite chapters from the Holy Qur’aan which extol the holy Prophet or at least mention his blessed name, then attention is bound to be drawn towards the holy Prophet (Sallal Laahu Alaihi Wasallam), especially in At-tahiyyaat in which salutations are sent to the holy Prophet and testimony is given to his Prophethood and then Durood Shareef is recited for him and for his progeny. Then at that time it is imperative to think of the holy Prophet (Sallal Laahu Alaihi Wasallam). Then, how is it possible that salutation be sent to the holy Prophet (Sallal Laahu Alaihi Wasallam), testimony given about his Prophethood, Durood Shareef be recited for him and his thought would not occur in the heart?

Now, this thought can be of too kinds only. It will come either with respect or with contempt. If it occurs with respect, then the heart will be drawn towards polytheism, and, so. Namaaz is not said; and if it occurs with contempt it would again be blasphemy (kufr) and so Namaaz would not be said, for belittling the holy Prophet (Sallal Laahu Alaihi Wasallam) is truly (Kufr) blasphemy.

Now, the third alternative is that At-tahiyyaat is ignored altogether but the difficulty here is that in such a situation also the Namaaz will not be said. Now, tell us how they would be able to say their Namaaz. And when they are not able to say their Namaaz, how then anybody following them would be able to perform his Namaaz?
In short, according to what Isma’iel Dehlvi Balakoti has said, no Deobandi Wahaabi would be able to perform his Namaaz, except that by not reciting At-tahiyyaat they would be saved from committing polytheism whether Namaaz is performed or not. La Haula Wala Quwwata Illa Bil Laahil Aliyyil Azeem. This is all because of being insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam) that these people have been deprived of the blessing of saying their Namaaz.

---

Now, look at another aspect.

Deobandi aalim Abdul Maajid Daryabadi, in one of his letters to Ashraf Ali Thanvi Sahib, says: “I have for long been afflicted by the disease of not being attentive during Namaaz. But sometimes I have undergone the experience of being attentive during Namaaz if, instead of myself, I thought it was you (Thanvi Sahib) or…who was saying it. But the difficulty is that such thought does not last for long. However, please confirm if this act of mine is commendable. Or, I will be more careful in the future”.

To this, (Thanvi Sahib) replied that it “was commendable if it is not disclosed to others or else it was a deadly poison” — (Hakeem-ul-Ummat, Pages 63 and 64.)

On page 16 of “Ashraful Uloom” for the month of Ramadaan, 1355 A.H., it is mentioned that somebody wrote a letter to (Thanvi Sahib) that “I am attentive during Namaaz if I were to think of your face”, and Thanvi Sahib replied that “it is permitted”.

Dear readers! The prominent Imam of the Deobandi Wahaabis, Isma’iel Dehlvi Balakoti, holds that to think of the holy Prophet (Sallal Laahu Alaihi Wasallam) during Namaaz is extremely bad, but the deputy to the same prominent Imam, Thanvi Sahib, declares that to think of himself during Namaaz is highly commendable and permissible. The author of “Johannesburg to Bareilly” should now tell us would not Namaaz be invalidated if, according to the Fatwa of his Imam, Isma’iel Dehlvi Balakoti, the thought of Thanvi Sahib comes with respect, and so the thought of Thanvi Sahib would be like the thought about an ox or an ass. What do the ulama of Deoband say regarding thinking about Thanvi Sahib with contempt? If their reply is that “no it is not right at all” then they should admit that the statement made by their Imam, Isma’iel Dehlvi Balakoti, is wrong and polytheistic. And if they take their own Isma’iel Dehlvi Sahib to be correct, then what would be their Fatwa on Thanvi Sahib?

I reserve the right of comment on the above quoted writings of Ashraf Ali Thanvi Sahib in reference to Abdul Maajid Daryabadi and Ashraful Uloom so long as a reply from the ulama of Deoband does not come.

Dear readers! Look at another black deed of the author of “Johannesburg to Bareilly”. On page 11 of part 2, he translates Wa Ma Arsalnaaka Illa Rahmatallil-Aalameen as, “And We sent thee not save as a mercy for the peoples.” Is this not a transgression? Is wrongly translating words occurring in the Holy Qur’aan, instead of translating them correctly, not tampering with the Holy Qur’aan? This is called transgression. The word “Aalameen” (worlds) is being translated as “peoples”. Now, it can mean only two things. One, these Deobandi-Wahaabis are completely devoid of knowledge and two, the Deobandi-Whaabis arc altering the Qur’aan. So long as these people call themselves “ulama” they cannot deny that they have knowledge It is, therefore, obvious that they are altering the Qur’aan. May Allah protect us from such transgressors!

Whatever the author of “Johannesburg to Bareilly” has written in part 2, page 11 of the pamphlets by way of clarification of Gangohi Sahib’s writing only strengthens our criticism of Gangohi Sahib. The author had fried to protect this Gangohi Sahib by explaining it, but what happened was that not only he (Gangohi) was drowned but also the author himself got drowned.

Readers should see below Gangohi Sahib’s original writing and its reply
Gangohi Sahib says: “The word Rahmat-ul-lil-Aalameen (mercy unto the worlds) does not exclusively denote the special trait of the holy prophet (Sallal Laahu Alaihi Wasallam), but other friends of Allah, and Prophets and Ulama-e-Rabbaaniyeen are also a mercy undo the world (Rahmat-ul-lil-A’lameen), even though the holy Prophet (Sallal Laahu Alaihi Wasallam) is the best of them all. Therefore, it is permissible if it is said about someone else by way of interpretation”—
(Fataawa Rasheediyah, Vol 2, Page 12.)

With what clarity, this writing denies the special trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) of being the “Rahmat-ul-lil-A’lameen”. Gangohi Sahib has already said that it is not the special trail of the holy Prophet (Sallal Laahu Alaihi Wasallam) only. And in order to include himself in this category, Gangohi Sahib says that it is permissible to call the Ulama-i-Rabbaaniyeen as “Rahmat-ul-lil-A’lameen”.

Everybody who knows the art of understanding writings knows it full well that there are three ingredients of the above-mentioned writing contained in Fataawa Rasheediyah, claim, argument, derivation. The claim is that the word “Rahmat-ul-lil-A’lameen” is not the exclusive trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) and that “other friends of Allah, Prophets and Ulama-i-Rabbaaniyeen are also the cause of mercy to the world, even though the holy Prophet is the best of all” is the argument. And “that it is permissible to say it about others by way of interpretation” is the derivation.

Dear readers! This statement by Gangohi Sahib is candidly proclaiming that “Rahmat-ul-lil-A’lameen” is not the exclusive trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) but it is permissible to also call the Ulama-i-Rabbaniyeen as Rahmat-ul-lil-A’lameen. As for the rider, by way of interpretation, is concerned, this is only a smokescreen used by Gangohi Sahib to lure ordinary people. Although the argument is not a positive goal, but the main aim of Gangohi Sahib is to get rid of the exclusive trait.

Now, let us ask the Wahaabis of Deoband who they hold to be Ulama-i-Rabbaaniyeen. Are they Sunnis (Bareilvis)? Or are they Shi’as? It is obvious that they call Bareilvis as bid’atis, and the non-emulators and the Shi’as as lost, and themselves as the right-guided ulama and the Ulama-i-Rabbaaniyeen. So, they mean to say that they (the Wahaabis of Deoband) should be called Rahmatul-lil-A’lameen with the interpretation that the holy Prophet (Sallal Laahu Alaihi Wasallam) was the bigger Rahmat-ul-lil-A’lameen and the Mullas of Deoband were lesser Rahmat-ul-lil-A’lameen. As Isma’iel Dehlvi has written in his book, “Taqwiyat-ul-lmaan”, the holy Prophet (Sallal Laahu Alaihi Wasallam) is “our big brother”

Readers should know it full well that the biggest aim of the Deobandi-Wahaabis is only to deny and to divest the Prophets and the friends of Allah, specially the holy Prophet (Sallal Laahu Alaihi Wasallam), of their special traits, for so long as this is not done it would not be possible to claim equality and the same status. So, in order to be the equal and peer of the holy Prophet (Sallal Laahu Alaihi Wasallam) and to be included in the special trait of Rahmat-ul-lil-Aalameen, they have said that “it is permissible to say the word about some others, even though the holy Prophet (Sallal Laahu Alaihi Wasallam) is the most excellent among them”. To say that somebody excels in some quality is proof of the fact that others also share in the quality although they are inferior. This writing of theirs goes to prove that the holy Prophet (Sallal Laahu Alaihi Wasallam) is the bigger Rahmat-ul-lil-A’lameen and the Mullas of Deoband are the lesser Rahmat-ul-lil-A’lameen. (Allah Protect us!)
Consequent upon Gangohi Sahib giving this fatawaa, Khaleel Ahmad Ambethvi wrote thus: “Khaleel Ahmad, the ignoble slave of slaves pleads with his Malja-o-Maawa, Meezaab-i-Rahmatil Laahi Ta’a’la Alal Aalameen, Cheyaas-ul-Mureedden, Ghaus-ul-Mushtar-Shideen, Na’a’ib Rasool-e-Rabbul Aalameen, Qutbe Zamaanah, Mujtahid-i-Asr-e-Dawaanah Hazrat Maulai-o-Murshidi Maulana Maulvi Rasheed Ahmad Sahib Daamal Laahu Zilaala Barkaatahum Alal A’lameen….”—
(Tazkiratur Rasheed, vol. 1, page 149.)

Observe that in the above writing first Gangohi Sahib is being called “Meezaab-e-Rahmatil Laahi Ta’ala Alal A’lameen” (the conduit for Allah’s mercy on all the worlds) and then, in the end, it is said “Daamal Laahu Zilaala Barkaatahu Alal A’lameen” (may Allah for ever keep the shadows of his blessings upon all the worlds). Both these writings mean that he (Gangohi) is the “Rahmat-ul-lil-A’lameen” and the “Bracket-lil-A’lameen”, like in Na’a’ib-e-Rasool-e-Rabbul A’lameen. There is “Al-A’lameen” is both these writings.

Everybody can understand that it means that in the same way, as Allah is the Rabb of all the worlds, and nothing is excluded from his Ruboobiyat, Gangohi Sahib is Allah’s mercy and blessings for all the worlds. Despite indulging in such acts can Deobandi-Wahaabi-Tableeghi ulama be called people in the right”? They are not a “mercy” (Rahmat), but a great “misery” (Zahmaat) for the entire Islamic world. May Allah protect us from their evil!

Dear readers! This servant of the Ahl-e-Sunnat has already submitted that he has so much matter on the subject that if he would like to print all of them they would spread into numerous books. In short, three parts of the pamphlet called “Johannesburg to Bareilly” had been given to me, but the author of all these three parts did not dare to disclose his name. If a sentence by sentence reply were to be given to the contents of these booklets then surely they will make a voluminous book. But unlike the Deobandi-Wahaabis we do not receive material help and money from non-Muslims. We are only badgers at the door of the beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam). May Almighty Allah protect us from aid given by non-Muslims. What I mean to say is that everybody cannot afford to purchase such a voluminous book. However, this servant of the Ahle Sunnat has answered almost all the accusations, and in doing so his main motive has been to defend the dignity of Prophethood and of the true religion wholly for the sake of pleasing Allah and his Prophet (Sallal Laahu Alaihi Wasallam). How I wish I would be able Lo be engage till my last breath in destroying those insolent to the holy Prophet Huzoor Saiyyidina Muhammad Mustafa (Sallal Laahu Alaihi Wasallam) and, in making Allah’s creations aware of the nefarious conspiracies of the religious predators so that Sunni Musalmaans could defend their beliefs.

The author of the pamphlets, “Johannesburg to Bareilly”, could not dare to level any valid criticism against any of the books written by the Imam of the Ahle Sunnat, A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih). The Aa’laa Hazrat has about one thousand books to his credit, which are full of pearls of knowledge and wisdom. Yet, because of their prejudice, cussedness, and the tendency to ignore realities, they found occasions to level some wrong and unfounded criticism only on writings by others about the Imam-e-Ahle-Sunnat, A’laa Hazrat Bareilvi. On the other hand, we of the Ahle Sunnat Wa Jama’at (the Naajiyah sect) level valid criticism on original writings of the stalwart ulama of the Deobandis which are the foundations of Deobandi-Wahaabi-ism and which these people probably hold more dear than the holy Qur’aan and the Hadith and are, therefore, engaged throughout their lives and with all their energies in propagating and disseminating wrong and polytheistic writings contained in these very books.

Dear readers! For your information I am presenting to you some excerpts from books by the ulama of Deoband. (In my future writings, I will, Insha Allah, present to my readers many more such writings). I am doing so only in order that you may be well acquainted with the state of the taste and the mentality of these Deobandi-Wahaabi-Tableeghis who rave against persons loved by Allah. These people call themselves adherents of Shari’at and Sunnat and try to prove that, except for themselves, all true Musalmaan are in the wrong.

Unlike the Deobandi Wahaabis who are in the habit of distorting the original writings, I am presenting their writings verbatim without making comment on them of my own or explaining them. Readers will themselves come to know the reality about the ulama of Deoband who harbour such thoughts about their Deobandi-Wahaabi-ism.

Look at a footnote on page 96 of “Tazkirah Mashaa’ikh-e-Deoband”‘. It says: “Ammi Bi was the maternal grandmother of hazraat Maulana Muhammad Yahya Sahib and Hazrat Maulana Muhammad Ilyaas Sahib. She was a deeply religious and a very pious lady. At the time of her death such an extraordinary smell came out from the clothes which had been soiled by her stool that to date nobody has been able to smell such a fragrance”.

A’shiq Ilaahi Meruthi on page 46 of “Tazkiratur Rasheed” and the renowned aalim of Deoband, Ashraf Ali Thanvi Sahib, on page 17 of “Imdaadul Mushtaaq” describing the excellences of their spiritual guide and teacher write. “One day A’laa Hazrat (Haaji Imdaadul Laah Sahib) dreamt that as his sister-in-law was, in his presence, cooking food for guests, the holy Prophet (Sallal Laahu Alaihi Wasallam) came and ordered his sister-in-law “to get up and go as she was not fit to cook food for Imdaadul Laah’s guests. His guests are ulama, and I will cook food for his guests”. Janab Rasheed Ahmad Gangohi heads the list of the ulama of Deoband for whom the holy Prophet (Sallal Laahu Alaihi Wasallam) has been designated as the cook (Allah forbid’) Now, let us see what was the state of Gangohi Sahib. Gangohi Sahib writes: “Once I had seen in a dream that Maulvi Muhammad Qaasim was the a bride and my ‘Nikaah’ had been performed with him. Thus, as a husband and wife are mutually benefited so I have as much benefited from him as he has from me. He praised me before Hazrat (Rahmatul Laahi Alaih) and I became his disciple, and it was on my recommendation to the Hazrat that he accepted him (Muhammad Qaasim) as his disciple. Hakeem Muhammad Siddeeq Kandhalvi remarked, Ar Rijaalu Qawwaamoona ‘Alan Nisa (men are the guardians of women), and he (Gangohi Sahib) said, ‘yes, after all I am looking after his (Muhammad Qaasim Nanotvi) children’.—
(“Tazkiratur Rasheed”‘, Vol. 2, page 289.)

The Hazrat (Gangohi Sahib) declared “that Allah Almighty has promised me that He will not cause any wrong word to come out of my mouth”. — (Arwaah-e-Salaasa.)

Consequently, see how “truthful” was he. The same Gangohi Sahib says: “Raam and Kanahiya (the religious leaders of the Hindus) were good men, but people of the earlier generations have made them something different” —
(Tazkiratur Rasheed, volume 2, page 287.)

Furthermore, he says: “Holy men often gather people on to the right path and yet remain hidden. In the same way, Baba Naanak (the religious leader of Sikhs) was also a Musalmaan, and led people on the right path while remaining hidden.”—
(Tazkiratur Rasheed, Vol. 2, Page 238.)

The same Gangohi Sahib says, “Madrasah Deoband belongs to Allah”. — (Arwaah-e-Salaasah, Page 281.)

On page 383 of the same book “Arwaah-e-Salaasah”, Ashraf Ali Thanvi Sahib says it:

“Suddenly I saw a throne descending from the skies and on it was sitting the holy Prophet (Sallal Laahu Alaihi Wasallam) and the four caliphs were occupying its Four Corners. As it descended, it stopped very near me. The holy Prophet (Sallal Laahu Alaihi Wasallam) asked one of the four caliphs to go and fetch maulana Muhammad Qaasim (Nanotvi). He (the caliph) went and came back with the maulana (Nanotvi). The holy Prophet (Sallal Laahu Alaihi Wasallam) asked the maulana to present to him the accounts of the Madrasah (Deoband). He (Nanotvi Sahib) repelled; here it is and gave account of every single paisa. At that moment, there was no limit to the joy and happiness of the holy Prophet (Sallal Laahu Alaihi Wasallam). He was much pleased and asked the maulana for his leave to depart. The hazrat (Nanotvi Sahib) said, “as you wish”. Thereafter, the throne began ascending towards the skies and vanished from sight”.

Gangohi Sahib has called the madrasah at Deoband the madrasah of Allah and Thanvi Sahib has given description of coming down from the skies of the holy Prophet (Sallal Laahu Alaihi Wasallam) for the purpose of checking accounts of the madrasah.

It should be noted that this servant of the Ahle Sunnat has already mentioned the story spread by Deobandi-Wahaabis of the holy Prophet (Sallal Laahu Alaihi Wasallam) learning Urdu language from the ulama of Deoband. He has also mentioned that according to the Imam of Deobandi-Wahaabis, Isma’iel Dehlvi Balakoti, the “Prophet has no authority” and also this that “the Prophet has no knowledge of what is happening on the other side of a wall” and also this, “upon his death the Prophet has mingled with dust” and also this that “the Prophet has no knowledge of how will his end come”. Allah forbids!

When A’shiq Ilaahi Meruthi was writing the biography of Janab Rasheed Ahmad Gangohi, a person saw in a dream that “the biography of the holy Prophet (Sallal Laahu Alaihi Wasallam) was being written”. Some one interpreted the dream to mean that arrangements are being made for writing the biography of a perfect follower, and Gangohi appeared in a dream to the biographer and said, “Are you writing my biography?”— (Tazkiratul Rasheed, page 7.)

On pages 127 and 152 of the same book, people who engage in “Zikr” have been called “Ahle Suffah”. (Readers know it full well that a special group of the companions of the holy Prophet (Sallal Laahu Alaihi Wasallam) are called “Ashaab-e-Suffah”.

On page 242 of the same book, it is said, “Once he (Gangohi Sahib) said that in Saharanpur many prostitutes were the disciples of Zaamin Ali Jalalabadi. Once he was staying with a certain prostitute in Saharanpur. All the women disciples came to visit Miyan Sahib but one prostitute did not come. Miyan Sahib enquired from them why a particular prostitute had not come. The prostitutes replied that they had repeatedly asked her to come along to pay a visit to Miyan Sahib but she said that she was very sinful and very wicked, and she could not face Miyan Sahib, as she was not fit to visit him. Miyan Sahib insisted that she should be brought before him, so, the prostitutes went and fetched her. When she came before him, Miyan Sahib asked her why she had not come. And she replied that since she was wicked she was ashamed to come before him. Upon this Miyan Sahib said, “Bi, why should you be ashamed? Who, but He, is the doer and the done? The prostitute flew into a rage and said that although she was wicked and sinful yet she would not like even to urinate on the face of such a spiritual guide. Miyan Sahib bowed his head in shame, and she stormed out of his presence”.

On this very page, it is mentioned that Gangohi Sahib said this about Zaamin Ali Jalalabadi: “Zaamin Ali Jalalabadi had been immersed in the Unity of Allah (Tauheed)”.

Also see this. “Once during the course of a speech to an audience, a young villager without feeling any embarrassments asked him what was a women’s private part like. How excellent was the education they had received! All those present hung down their heads, but he (Gangohi Sahib) was not the least bit annoyed, but said spontaneously, “like a grain of wheat”. — (Tazkiratur Rasheed, vol. 2, page 100.)

Rasheed Ahmad Gangohi Sahib claimed that the holy Prophet’s pious companions (Sahaabah) (Radiyal Laahu Anhum) followed his (Gangohi’s) way.

“Once addressing a huge gathering he (Gangohi Sahib) said these words: Brothers! I tell you one thing—O Allah you know best why I say so—that my way is exactly the same as that of the companions of the holy Prophet (Radiyal Laahu Anhum). Therefore, stand steadfast on it and do not let go of it.”—
(Tazkiratur Rasheed, vol. 2, page 32.)

About these words, Ilaahi Meruthi Sahib says, “that the reason for Gangohi Sahib saying so was not pride but expressing a truth”.

The Deobandi-Wahaabis who think of the holy Prophet (Sallal Laahu Alaihi Wasallam) as mere mortal and a man like themselves do not consider their own Rasheed Ahmad Gangohi and other elders to be mere men. Just look at this writing: “Every man of insight and of taste who visited him (Gangohi Sahib) at all hours of the day became so convinced of, and impressed by, his excellent character that he at once recited the Qur’aanic verse “Ma Haaza Bashara, In Haazza Illa Malakun Kareem.”
(He is no human being but is a respected angel.) —
(Tazkiratur Rasheed, vol. 2, page 60.)

Readers know that this verse is about Hazrat Yoosuf (Alaihis Salaam).

Also see this. “Maulana Rafi’ud deen said that he had been visiting maulana Nanotvi (Muhammad Qaasim) for 25 years and he never went there without doing the ablution (Wazuw). He found his station to be above man. That person (Nanotvi Sahib) was an angel near to Allah who had been manifested in human form”. —
(Arwaah-e-Salaasah, page 220.)

Now look at the state of Nanotvi Sahib himself who was thought to be above man. He would not let a fasting man keep his fast; he would rather give the good tiding of having done a good act by breaking the fast.

On pages 298 and 299 of this very book, “Arwaah-e-Salaasah”, it is written that hazrat maulana Rafi’ud deen Sahib (Rahmatul Laahi Alaih) used to say that he had never done anything against the wishes of hazrat Nanotvi. One day he (Rafi’ud-deen) visited him (Nanotvi) in the mosque at Chattah. The hazrat (Nanotvi Sahib) was sitting in the courtyard of the mosque and eating fried grams. He asked him (Rafi’ud deen Sahib) to join him in the feast, to which he (Rafi’ud deen Sahib) said that he was fasting. After sometime he (Nanotvi Sahib) again asked him (Rafi’ud deen Sahib) to join in. At this, he (Rafi’ud deen Sahib) without any hesitation started eating although it was past Asr prayers and the time for breaking the fast was drawing near. The hazrat (Nanotvi Sahib) told him (Rafi’ud deen Sahib) that Almighty Allah would give him greater reward for doing this than for keeping the fast. As it was, the satisfaction and the pleasure he (Rafi’ud deen Sahib) felt at breaking the fast excelled the pleasure he had ever experienced during fasting”.

Also look at the meaning of being above man. It is thus written in “Arwaah-e-Salaasah” compiled by Ashraf Ali Thanvi Sahib: `’Maulana Ahmad Hasan was a great logician and thought of nobody to be his peer in this field. One day there was a lecture by the hazrat (Muhammad Qaasim) Nanotvi and, by chance, he (Ahmad Hasan) was sitting in front of him and so he became the addressee, and (in Nanotvi Sahib’s discourse) there began the rejection of the problems of logic. The discourse being over, he (Ahmad Hasan Sahib) exclaimed, Allah is great, such things (which Nanotvi Sahib said) cannot be the product of any human mind. These are but the sayings of Allah”.

On page 246 of this very book, “Arwaah-e-Salaasah”, it is written: “The maulana (Nanotvi Sahib) also talked and played with children, and used to cut jokes with Jalalud deen Sahib, son of maulana Muhammad Yaqoob Sahib, who was then a very young child. Sometimes he would take off his cap, and sometimes remove his (Naaroo) waste-band”.

Readers should pay great attention to the following passage, because in it the Wahaabi aalim of Deoband, Abdur Razzaaq Malihabadi, has metaphorically called his Husain Ahmad Madni as Allah. (It should be noted that this servant of the Ahle Sunnat reserves his right to give an opinion and to comment on this writing.) In the “Sheikhul Islam Number”, Abdur Razzaaq Malihabadi writes: “Have you ever seen Allah walking in your lanes and by-lanes? Have you ever seen Allah behaving in humility with mortal men after leaving His mighty and glorious heavens? Have you ever thought that Rabb-ul-Aalameen, putting aside his pride, would come and live in your homes? No, never. Such has not happened and will never happen. It is not so. I am neither mad nor senseless. What I am saying is the truth, the only difference being that of the reality and the metaphor. It is a matter of love and in love one has to make use of allusions and symbols. Love cannot withstand naked truth. It can thrive only on some hidden things”. Page 1 13.

On page 20 of Ashraful Uloom, Saharanpur, for the month of Jamaadeen 1354 A.H. it is written thus: When somebody questioned Ashraf Ali Thanvi Sahib about Shah Ishaaq Sahib, Thanvi Sahib replied, “at the moment I am talking about human beings. When the angels are being talked about, then question me about him (Shah Ishaaq) along with them (the angels)”.

And on page 63 of “Arwaah-e-Salaasah” it is said about Shah Ishaaq, “Almighty Allah has sent an angel in the form of man”.

On age 121 of “Arwaah-e-Salaasah”, Syed Ahmad Bareilvi Sahib says: “In whichever direction I go, all the trees and all the animals there recognise me and salute me.” Moreover, look at this. “Is this (Husain Ahmad Madni) a man or an angel? But my stubborn heart would not the prepared to accept that he could not be the fountainhead of divine light.” – (Nazr-e-Aqeedat, page 5.)

Would the author of “Johannesburg to Bareilly” tell us that if Husain Ahmad Madni was neither a man nor an angel, then what was he. Would they, also, tell us who is called the fountainhead of divine light?

Look at this description of his Nanotvi Sahib by Thanvi Sahib. In “Tahzeerun Naas” he had opened the door to Prophethood, and in the following passage he is using the same words about self which the holy Prophet (Sallal Laahu Alaihi Wasallam) had said about himself.

“He said that once hazrat maulana Gangohi and maulana Nanotvi both were going on Hajj. While maulana Gangohi was very methodical in doing things, maulana Nanotvi was very careless, caring little for his things, which lay scattered hither and thither. At that lime, a group of persons went to maulana Gangohi and expressed the desire to go on Hajj with him. He (Gangohi Sahib) asked them if they had any money with them for undertaking the journey.

They said that they would make the journey relying on Allah. The maulana (Gangohi Sahib) said ‘when we would be having the ticket for the ship, you put before the manager the bag of (Tawakkul) reliance on your Allah. Who arc you to rely upon Allah? Go and do whatever you used to do’. Then these people approached maulana Nanotvi and he gave them permission. As the Persian poet has said, “Every flower has its own hew and its own fragrance ; Whatever he (Nanotvi Sahib) received on the way, he gave away to people When some companions pointed out to him (Nanotvi Sahib) that he was giving away everything to others although he should keep at-least some for himself, he said “Innama Ana Qaasimun Wal Laahu Yu’tee”
(meaning, Allah is the provider and I am the distributor).’

During the same journey, maulana Gangohi said to Nanotvi Sahib, “You are wandering from morning till evening. Do you have no care about yourself?” And Nanotvi Sahib said, ‘What is there for me to worry about when you are there?’—Arwaah-e-Salaasah, compiled by Ashraf Ali Thanvi Sahib, pages 270 and 271.

Thanvi Sahib says, “There are certain attributes which are common between me and the holy Prophet (Sallal Laahu Alaihi Wasallam)”. —
(Ifaazaat-e-Yaumiyah, part 7, page 464.)

On page 105, part 1 of “Ifaazaat-e-Yaumiyah”, this very Thanvi Sahib says that when his spiritual guide, Haaji Imdaadul Laah Muhaajir Makki, died, Rasheed Ahmad Gangohi Sahib referring to the hazrat (Imdaadul Laah Sahib) repeatedly called him “Rahmatul-lil-Aalameen”.

On page 398, of “Arwaah-e-Salaasah”, Ashraf Ali Thanvi Sahib uses the same words for Haaji Imdaadul Laah Sahib as the poet had meant exclusively for the holy Prophet (Sallal Laahu Alaihi Wasallam).

Thanvi Sahib says: “On this occasion, one feels like quoting the following verse in respect of the versatility of the hazrat (Haaji Imdaadul Laah):

“You alone have all the qualities that others have jointly”.

On page 377 of this very book, “Arwaah-e-Salaasah”, it is said: “Hazrat Haaji (Imdaadul Laah) Sahib was the Ali of his times and truth was subservient to him”.
Writing on the death of this very Ashraf Ali Thanvi, Abdul Maajid Daryabadi on page 595 of his book ‘`Hakeemul Ummat” says: “We the unfortunate (Deobandi-Wahaabi) were not at all qualified for being the rcceipient of this bounty. It is not surprising that this ‘great bounty’ (Ashraf Ali Thanvi) was withdrawn at the appointed time, but it is surprising, indeed, that it remained in our midst for this long. As the Persian verse says, “You were the spring of another world, but from where did you come into this garden”. Upto now we had only heard of the expression “like it” but now we have seen it with our eyes in this ‘holy personality’ (Thanvi Sahib’s)”.

This is Ashraf Ali Thanvi Sahib whom the author of “Johannesburg to Bareilly” and the followers of Wahaabi-ism call “Mut-tabe’-e-Sunnat”, “Mujaddid-i-Millat”, “Hakeemul Ummat” and “Hujjatul Laahi fit Ard”. Let us see how this so-called “Mut-tabe’-e-Sunnat” was like in following Sunnat. He himself says: “I do not refrain from eating anything in the door-way or on the way. If Islamic Government were to be established, the most that would happen to me is that my evidence would not be accepted”. – (Ifaazaat-e-Yaumiyah, part 4, page 41.)

He also says that “in matters of feast or gift, I do not care much whether a thing is permitted or prohibited, because I am not a pious (Muttaqi) man. I consider that to be permitted which is permitted according to a fatwa of the jurisprudence”. — (Kamaalaat-e-Ashrafiyah, page 369.)

In the words of this very Ashraf Ali Thanvi Sahib, listen to what he has to say about his state: “One day it so happened that my (Thanvi’s) brother was urinating. I (Thanvi) began to urinate on his head”.—Ifaazaat-e-Yaumiyah, part 2, page 274.

This very Thanvi Sahib says: “A person belonged to Sekri and was the brother of my step-mother. He was a very gentle and simple man. My father had engaged him in contract work. One day during the summer, he came back from the commiserate famished and thirsty, and taking out his food began eating it. The market place is in front of my house. I caught hold of a puppy, brought it home and put it in his dish of pulse. Poor fellow! He left eating and stood up”. —
(Ifaazaat-e-Yaumiyah, part 4, page 273.)

The self-same Thanvi Sahib also says: “Once I went to visit Nauchandi (Girls dance programme) in Meruth. My father was an employee of Sheikh llaahi Bakhsh. His nephew, Sheikh Ghulaam Muhiyuddeen, asked me about the advisability of visiting Nauchandi. I told him that it is permitted to him who is to become a leader, because when he asks somebody to refrain from it and he is questioned about the evil in doing so then he can, without any hesitation, describe to him its evils which he had witnessed with his own eyes On hearing this, he (Ghulaam Muhiyuddeen) burst into laughter, and said, “if the maulvis commit a sin, they make it into Deen.”.—- (Ifaazaat-e-Yaumiyah, part 5, page 440.)

Thanvi Sahib also says: “Some one was fornicating with a woman in a motel room which was locked. When people knocked at the door, he replied that there was no room for anybody else: here one person was lying on the other. See, how truthful a man was he. He did not speak a lie, and what an intelligent answer he gave”. (Ifaazaat-e-Yaumiyah, part 4. page 570.)

The adherents of Deobandi-ism should also see the following words of their master.

Ashraf Ali Thanvi Sahib says: “The state of the beliefs of the people is like that of a particular organ of an ass: when it stretches it goes on stretching and when it recedes it altogether vanishes”.— (Ifaazaat-e-Yaumiyah, part 4, page 7.)

About this very Ashraf Ali Thanvi Sahib, the compiler of “Ashrafus Sawaanih” quotes the following couplet in volume 1, page 96 of the book:

“I have wandered through worlds and tasted of the affection of beauties.

I have seen many a beauty, but you are an altogether different thing “.
At another place, Thanvi Sahib himself says: “Hazrat Haaji Sahib (Imdaadul Laah) was in an extraordinary state”, and quotes the above-said couplet.—
(Maqaalaat-e-Hikmat Wa Mujaalaat-e Ma’dilat, page 336.)

It should be noted that this couplet has been said by Hazrat Ameer Khusrau (Rahmatul Laahi Alaih) and readers would be knowing about whom he had said it.

See the filthy state of mind of this great leader of Deobandi-ism, which he describes with his own pen. He says: “A virtuous person who often remembered Allah had an inspiration that Hazrat A’yishah (Radiyal Laahu Anha) was to visit this humble man’s (Thanvi’s) house. He told me about this. My mind was at once diverted to this that a young woman would be coming into my hands”.—
(Risaalah Al-Imdaad, Safar, 1335 A.H.)

The complier of “Ashrafus Sawaanih”, Khawajah Azeezul Hasan, in volume 2, page 20 of the book says: “Once overpowered by love and ecstasy I told the hazrat (Thanvi Sahib) very reluctantly and ashamedly in a suppressed tone that I repeatedly had a very wicked thought, in disclosing which I felt very ashamed and did not have the heart to give expression to it. The hazrat was then going inside the mosque to say his prayers. But he (Thanvi Sahib) said, “say it out without feeling ashamed”. This humble self bowed his head in shame and said, “the thought came to me time and again how wonderful it would be had I been a woman married to you.” On this expression of love, the hazrat (Thanvi Sahib) felt very pleased and laughed spontaneously and went into the mosque, saying, “This is your love. You will be rewarded for this, you will be rewarded for this. Insha Allah”.

The compiler of “Ashrafus Sawaanih” says: “In a letter, instead of the usual forms of address, I addressed him with this couplet:

“Jaan-e-Man Jaanaan -e-Man Sultan -e -Man Ae too’i Islam-e-Mar, Imaan-e-Man”

(My beloved, my dearest beloved, my Sultan. O you are my Islam and my Imaan).
(Ashrafus Sawaanih, vol. 2 page 31)

The compiler of “Ashrafus Sawaanih” has in vol. 1, page. 8 of the book used the following couplet in his introduction for Thanvi Sahib:

“Ae Ashraf-e-Zamaanah Zamaane Madad Numa Dar Haa’e Bastah Ra Ba Kaleed-e-Karam Kusha”

(O Ashraf of the times and guide to the world. Open up the secret doors by the key of your kindness.)

(This couplet had been said hundreds of years ago about Hazrat Makhdoom Saiyid Ashraf Jahaangeer Samnaani (Rahmatul Laahi Alaih). And the Wahaabi-Deobandis had pronounced this couplet to be polytheistic. It is strange that they have now chosen this very couplet for their Thanvi Sahib, and they are repeating it daily. Now, they should tell us if their previous fatwa on this couplet was wrong or their present belief and act about it is wrong. I will await their reply— Kaukab).
And about Thanvi Sahib’s monastery, the compiler of “Ashrafus Sawaanih” in volume 2, page 48 says thus:

‘`If there is a paradise on this earth, It is this, it is this, and it is this.”

Dear readers! The pain and agony being felt by this servant of the Ahle Sunnat in reproducing these filthy writings is indescribable. I am amazed and dismayed that the adherents of Deobandi-Wahaabi-ism even in the face of filthy writings of Deobandi-Wahaabi-Tableeghi ulama not only regard them as their leaders and mentors but also consider following them and emulating them to be of greater value than following the Qur’aan and the Sunnat. Everyone endowed with wisdom and understanding, after reading these writings will, without any doubt, say that the writers of such filth are at not at all fit to be called right guided ulama, rather they are the cause of shame and dismany to the Islamic world and the Musalmaans.

Furthermore, see what these Deobandi-Wahaabis say about their own Gangohi Sahib who deems the Prophet and the friends of Allah to be powerless and unaware of their own end. They write: “He (Gangohi Sahib) was not at all niggardly in spending out of the eternal blessings of the Hereafter. Had he been niggardly then the number of his disciples would not have swelled to thousands”.—
(Tazkiratur Rasheed, vol. 2, page 88.)

Look at the authority enjoyed by Thanvi Sahib. He says: “An Englishman who had embraced Islam along with his wife had asked for my permission to come to India with his wife who will not observe pardah (seclusion) I wrote to him it was permitted for him to do so”.— (Ifaazaat-e-Yaumiyah, part 6, page 243.)

The same Ashraf Ali Sahib writes thus about his Deobandi Aalim, Muzaffar Husain Kandhalvi: “He said say it (Namaaz) without ablution (Wuzuw) and also drink wine”.—(Arwaah-e-Salassah, page 181.)

The Deobandi-Wahaabis who do not believe the Prophet to be innocent consider every habit, even urinating and going to the latrine, of their Gangohi Sahib to be a prayer (Ibaadat). Look at the following:

“In short, the habits of the men of Allah are, without a doubt, included in (Ibaadat) prayers, and all their actions—eating and drinking, urinating and going to the latrine, silence and speech, rest and work etc., because of their being the means of prayer, are included in devotion (to Allah), and since hazrat Imam-i-Rabbaani, that is to say Gangohi Sahib, was the guide and head of the virtuous group in his times, his habits being prayers is as clear as the sun.”— (Tazkiratur Rasheed, vol. 2, Page 61.)

After Gangohi Sahib, let us see the state of affairs with the renowned aalim of the Deobandi-Wahaabis, Ashraf Ali Thanvi Sahib. In Thanvi Sahib’s writings a plethora of things has been said about sexual relationship and obscenity. He himself says: “Physicians and philosophers are agreed on this that whatever faculty is not used that faculty gradually fades away, like impotence occurs when cohabitation is discarded”.—(Kamaalaat-e-Ashrafiyah, page 80.)

On page 668 of “Imdaadul Mushtaaq” see the following account of Thanvi Sahib’s sexual propensity.

“A person told me (Thanvi Sahib) that he did not find pleasure in the remembrance of Allah (Zikr). I told him there is no pleasure in the (Zikr) remembrance of Allah; pleasure (Maza) is in “Mazi” (involuntary seminal discharge) which comes out at the time of cohabitation with a woman. How is it that you are looking for it here (in the remembrance of Allah)?”

Look at another proof of Thanvi Sahib’s filthy mentality on page 673 of this very book. Who else could be more equipped to explain things in a better way than this Hakeemul Ummat of the Deobandi-Wahaabis does? He says:

“Thus, the real thing is revelation. And if mere reason is relied upon, then it would also mean as a person had said. He used to cohabit with his own mother and when somebody pointed out to him that what he was doing was shere wickedness, his reply was, my entire body was once inside her, so now what harm there was in it that only a part of me went into her” (that is, doing so is logically correct).

It should be the remembered that the way in which the “Mujad-did” of Deobandi-Wahaabi-ism, Ashraf Ali Thanvi Sahib, had taught the methods and prescriptions for enjoying sex to unmarried and married woman of Muslim families through his notorious book “Bahishti Zewar” gives an insight into his mentality which was full of sexual convulsions. It is said that this book “Bahishti Zewar” induced girls from hundreds of families towards shamelessness and foul deeds, and it is because of this that in order to save their daughters and their women from indecent acts even many among the adherents of Deobandi-Wahaabi-ism do not allow entrance of Thanvi Sahib’s book into their own homes.

(Dear readers! It may well be that you are amazed to read about the lustfulness and sexual impulse of Thanvi Sahib. But it is a matter of greater amazement and dismay that a magazine called “Al-Nasiha” was published from Madrasah Arabia Islamia, Azadville, South Africa, in December 1988. It belonged to the Deobandi-Wahaabis. Making its text as his basis, Jennet Bennett, correspondent of “Herald Sunday Tribune” wrote an article about the holy Prophet (Sallal Laahu Alaihi Wasallam) and gave it such a banner headline which is difficult for me to reproduce. For your information, I can only say that some of the sentences used in “Al-Nasiha” were worse than some of the sentences used by the world-condemned and accursed Rushdie in his book “Satanic Verses” This servant of the Ahle Sunnat protested to the ulama of Deoband at the headquarters of the Deobandis at Mia’s Farm, and asked them to take notice of this nefarious act of this Satanic aalim of their creed. But it is a pity that these ulama of Deoband were not aroused at the insolence shown to the holy Prophet. Instead, what happened was that a poster against me was surely published from Mia’s Farm. This servant submits that it does not behove a Musalmaan to slander anyone, and that he has preserved all the documents and records.)

Another proof of the sexual tendency and impulse of the lmam of Deobandi-Wahaabis (Thanvi Sahib), in explaining the difference between saying and acting, is provided on page 713 of this very book “Imaadul Mushtaaq”. He says: “Boys at the ‘Maktab’ (madrasah) induced the Hafiz (a person who has learnt the Qur’aan by heart) to get married, as doing so was very pleasurable.

The Hafiz tried and got married, and all night he ate bread with a touch of his wife’s private part. Poor fellow, he felt no enjoyment. In the morning he burst upon the boys, saying, wrecked fools, you had fold me that it gave great enjoyment. I ate bread after rubbing it with my wife’s private part. It tasted neither saltish, nor sweet. The boys advised the Hafiz that pleasure comes out of beating (in Urdu Maara Karte Hein). The next night he heat her (his wife) black and blue with shoes. The entire neighbourhood was woken up and gathered round his house and up-raided him. The next morning, he came to the ‘Maktab’ and said, you wretched people, you have made be miserable. Last night I beat her up and yet found no enjoyment and earned so much ridicule, besides. Then the boys explained to him fully whet ‘beating’ meant. The next night the reality dawned on the Hafiz, and when he came to the Maktab the next morning he was very happy. So, gentleman, the reality of certain acts dawns only when they are done”.

To give such an example of getting fed up with something also falls to the lot of Thanvi Sahib, the Hakeemul Ummat of Wahaabi-ism. He says:

“There was a blind Hafiz (a person who has leant the Qur’aan by heart) who was very greedy. He heard from somewhere that Almighty Allah had created houries for bestowing them on Mu’mineen in the paradise. So, he used to pray all the time to send houries. Market women (prostitutes) are very naughty. They also heard about it and confabulated amongst themselves that they should make the Hafiz give up his desire for houries. Getting together, all of them came to him. On hearing the sound, the Hafiz enquired as to who it was. One woman replied, a hourie. The Hafiz was much pleased that at long last his (Du’aas) prayers had been answered. He, however, disgraced himself. A second woman came, and he again enquired as to who it was. The woman replied, ‘a hourie’. He asked her to come some other time, but once again disgraced himself. In short those woman were many and his passion, also, had been withheld for long, but till when he could go on with it. After his passion had totally subsided, another woman came and he again enquired who it was. The woman replied ‘a hourie’ The Hafiz began to abuse her, and exclaimed, are all the houries only meant for me”?—
(Khutbaate Hakeemul Ummat, page 248, part 16, on the blessings of Ramadaan.)

Such a condition on fulfilling a request for explaining realities and wisdom can be put only by the Mullas of Wahaabi-ism. In this connection, let us look at another writing of Thanvi Sahib, the Mujad-did of Deobandi Wahaabi-ism. Talking about his maternal uncle from Hyderabad, Thanvi Sahib says: “Abdur Rahmaan Khan Sahib, proprietor of Nizami press, also came to meet him (Thanvi Sahib’s maternal uncle) and was much impressed by his talk on realities and wisdom. He, therefore, requested him (Thanvi Sahib’s maternal uncle) to give a public lecture on the subject in order that all Musalmaans be benefited. The maternal uncle (of Thanvi Sahib) gave a strangely independent and rakish answer. He said, Khan Sahib, what have I do with lecturing? But when the Khan Sahib insisted too much upon it then he said he could oblige him only on one condition, which he should arrange. Poor Abdur Rahmaan Khan Sahib was a serious elderly man. He thought what would be such an arrangement, which could not be made. Eagerly he asked him about the arrangement, which he wanted to be made. The maternal uncle (of Thanvi Sahib) said that it was that he should go to the market-place completely in the nude with one man on the front stretching his sexual organ and the other from behind putting a finger in his rectum and a multitude of boys shouting, here is a pimp, here is a pimp and then he would lecture on realities and wisdom.”— (Al-Ifaazaatul Yaumiyah, vol. 7. pages 82, 83, published by Ashraful Mataabe, Thana Bhawan, December, 1941.)

Those Deobandi-Wahaabis who believe that it mattered little it the Prophet wanted a thing to happen or not, hold this view about their own Thanvi Sahib. A Deobandi aalim, Abdul Maajid Daryabadi, says: “Allah wills what one of his blessed slaves (Thanvi) wishes.”— (Hakeemul Ummat, Page 47.)

Listen to this very carefully. The same Abdul Maajid Daryabadi in a letter to Ashraf Ali Thanvi Sahib writes:

“The night before last my wife dreamt a strange dream. She saw that she was present in the Quba Mosque in Madinah Munawwarah. Also present there was the youngest wife of (Thanvi Sahib), and was pleased to see her (Daryabadi’s wife) there. She (Thanvi’s wife) asked her (Daryabadi’s wife) if she would like to see a portrait of the holy Prophet (Sallal Laahu Alaihi Wasallam). And she, much eagerly said, of course. In the meanwhile somebody said that this was A’yishah Siddeeqah (Radiual Laahu Anha). As she (Daryabadi’s wife) looked at her intently and with amazement she found her face and form, dress and manners to be like that of the youngest wile (of Thanvi  Sahib). Al that very moment somebody said that no, she was the daughter-in-law of the holy Prophet (Sallal Laahu Alaihi Wasallam). Now she was wondering all the more that since there was no son of the holy Prophet how could there he a daughter-in-law of his. At that moment, a voice was heard saying that every one who recited the Kalimah was of the holy Prophet’s progeny, in particular a pious man like maulana Ashraf Ali was of his progeny par excellence”— (Hakeemul  Ummat, Pages 548, 549.)

Dear readers! The above mentioned few writings of the Stalwart ulama of the Deobandi-Wahaabis have been reproduced word-for-word from books written by them in order to fully uncover the reality behind them. This servant of the Ahle Sunnat is, unlike the author of “Johannesburg to Bareilly” not making any comment on the writings nor does he seek a clarification from him because commenting upon and clarifying filth will result only in spreading it further. The filthy fondness for indulging in filth befits the Deobandis only. May be the author of “Johannesburg to Bareilly” and his supporters of Deobandi-Wahaabi-Tableeghi faction who adore Gangohi Sahib and Thanvi Sahib to the extent  of worshipping them try to prove the filth contained in the above-mentioned writings of Gangohi Sahib and Thanvi Sahib to be the cleanest in all the world or declare such filth to be sacred like the Qur’aanic verses or the holy Prophet’s Ahaadees, and say that even filthy examples are good ones and have been given to explain good things!

In reply, it is submitted to the Deobandi-Wahaabi-Tableeghi people that wrong things are, after all, wrong, But what has been happening is that if any of your stalwarts were to pen a wrong and filthy writing then you declare the wrong to be right and the filthy to be the cleanest. This, only because what has been said or written is by your own men. And if someone else writes a correct a thing you declare even such a correct writing as wrong. Why is it so? Have you got a logical answer to this? Allow me to say that you are, for no reason, at enmity with truth and with us, the adherents of truth. This, because you have a grudge and you only try to find faults and if you do not find any fault then you are past-masters in transforming a good thing into a fault and declaring it to be so.

In volume 2, page 56 of “Ashrafus Sawaanih”, Ashraf Ali Thanvi Sahib declares: “A person in love sees only excellence in the faults of the beloved, and an antagonist sees even excellence as faults”.

You, Deobandi-Wahaabis, have made it possible, and proved it, for Allah to have faults, have declared thousands of excellences of the faultless holy Prophet (Sallal Laahu Alaihi Wasallam) to be his faults, so how can we Sunni Musalmaans who hold right beliefs be saved from you tyranny.

O author of “Johannesburg to Bareilly” and supporters of Deobandi-ism! You are at liberty to say anything you like against me, but do not be insolent to the beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam), to the wives and progeny of the Prophet of Allah, to the companions and friends of the Prophet of Allah (Ridwaanul Laahi Alaihim Ajma’een). Do not earn the displeasure of those beloveds of Allah, and if you cannot be respectful to them, at least desist from being insolent to them. If you cannot glorify them, at least maintain silence instead of saying things against their rank and status. I do not force you to do so if you cannot tolerate being respectful to the Prophethood, but why do you call those to be wrong or by bad names who, on Allah’s command, respect those who are the beloved of Allah. Perhaps you do not like those beloved of Allah and the faultless Prophet (Sallal Laahu Alaihi Wasallam), How amazing that you are averse to paying respect to the very Prophet of Allah after reciting whose Kalimah you call yourselves Mu’min. We, the Ahle Sunnat Wa Jama’at, who hold the right beliefs, glorify the beloved Prophet of Almighty Allah (Sallal Laahu Alaihi Wasallam) through every verse of Almighty Allah blessed Book, while you make that very Book (Qur’aan-e-Kareem) the basis of your endeavour to belittle the glory of Allah’s beloved Prophet (Sallal Laahu Alaihi Wasallam). We Sunnis are ardently fond of the greatness and glory of the holy Prophet (Sallal Laahu Alaihi Wasallam), and you of the Deobandi-Wahaabi-Tableeghi band commit insolence against the glory and greatness of the holy Prophet (Sallal Laahu Alaihi Wasallam).

We Sunnis are ever in search of knowing the excellences of the beloved Prophet of Allah (Sallal Laahu Alaihi Wasallam), while you of the Deobandi-Wahaabi-Tableeghi are engaged in finding faults with the beloved of Allah, the faultless Prophet (Sallal Laahu Alaihi Wasallam). You yourselves decide who spend their time better, we or you. Perhaps you like no good things, for you are plain faultfinders.

The author of “Johannesburg to Bareilly” and his cohorts would, perhaps, be knowing that finding fault with somebody is called slandering. They have seen in this very book the fatwaa given by their own aalim. All these Deobandi-Wahaabi-Tableeghi people should heed to an advice of their own stalwart, Thanvi Sahib, who on page 741 of his book “Imdaadul Mushtaaq” says the following:

“A seeker came to a holy man, but was wonder-struck on seeing his face. They holy man inquired aslo whatever was the meter. He said that while leaving his home he was his devotee, but on approaching him (line holy man) he saw a strange phenomenon which he was unable LO put info words. The holy man folds him that he should not hesitate in felling him about what he saw. He (the seeker) said that his face appeared to him to be like that of a dog. The holy man was not annoyed at this, but said that it would have surely appeared to him to be so. It sometimes so happened. He further asked him to say Allah’s name several times. He (the seeker) did as he was told. Then the holy man asked him how his (the holy man’s) face looked like. He (the seeker) said it appeared to him to be like that of a cat. He (line holy man) asked him to remember Allah’s name for a week and linen after his face would begin to look like that of a man. He further said that actually it was his own (the seeker’s) face which was reflected in the mirror. Thus the ugly face seen by him was his own face besides, sometimes violence becomes necessary. For example, if somebody wishes to fall into a well and only  one leap forward remained to be taken, then would the right thing be to admonish him gently or to catch hold of his hand and drag him by force”.

By now the preachers and supporters of Deobandi-Wahaabi-ism would have understood it full well that when these people call us the truthful Sunnis Musalmaans as evil, they are actually seeing their own ugly faces in the mirror, according to their own Thanvi Sahib.

Moreover, let us see this. On page 60, vol. 2 of “Ashrafus Sawaanih”, Thanvi Sahib says: “Everybody cannot tolerate gentle treatment. People say, do not be harsh, but how is it possible to be gentle when what is required for effecting reform is harshness? Now see that 10 or 12 years of gentleness could bring no reform in him (an acquaintance of Thanvi Sahib), rather his condition worsened. But ten or twelve minutes of scolding has resulted in total reform, in putting his mind aright and in eradicating all evil thoughts”.

I plead with the author of “Johannesburg to Bareilly” and all Deobandi, Wahaabi, Tableeghis to give up their unwarranted stubbornness and go through, with an open mind and with honesty, the life and the teachings and nearly one thousand books of the Imam of Ahle Sunnat, A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih) in order to seek the truth. Just go through the 12 volume, large-sized Fataawa Rizviyah, which has no parallel in all Deoband. You will get a real insight into A’laa Hazrat Bareilvi (Rahmatul Laahi Alaih).

Your intuition will also be witness to the fact the A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih) is truly the reviver of the Deen, an adherent of Shari’ah and Sunnat, an epoch-making Aalim-e-Rabbaani and a true lover of the holy Prophet. Stalwart ulama of Arab and Ajam and ulama of Deoband themselves have acknowledged A’laa Hazrat Bareilvi vastness of knowledge and love for the holy Prophet. All Deobandi, Tableeghi and Wahaabi ulama and others of South Africa and elsewhere should not ruin themselves by indulging in invalid accusations but should accept the fact that it is we, the Ahle Sunnat Wal Jama’at (Sunnis whom you call Bareilvis) are the true adherents and followers of the Qur’aan and the Sunnat and our beliefs and actions are proved by books written by Deobandi-Wahaabis themselves.

The author of “Johannesburg to Bareilly” and the supporters of Deobandi-ism  should under no condition annoy Allah Almighty and His beloved and last Prophet (Sallal Laahu Alaihi Wasallam) and earn for themselves eternal punishment and wrath in order to maintain their false ego in this ephemeral world for the sake of a few coins. If Rasheed Ahmad Gangohi Sahib, Muhammad Qaasim Nanotvi Sahib, Khaleel Ahmad Ambethvi Sahib and Ashraf Ali Thanvi Sahib have erred and have been polytheistic, then you must not be the supporters of those who have indulged in such polytheistic writings and must not collect polytheism for yourselves by believing in the validity of their polytheistic writings.

This servant of the Ahle Sunnat and dust from under the feet of the progeny of the holy Prophet has, only for the sake of Allah’s pleasure and the pleasure of the holy Prophet (Sallal Laahu Alaihi Wasallam), repeatedly invited you to come to the truth, and has placed facts before you. Inspite of this, if you remain adamant about your belief that “Almighty Allah can speak a lie and he has spoken a lie; that Allah Almighty has no prior knowledge of the doings of His bondsmen’s activities; that in whatever form and in whatever measure Allah has bestowed knowledge on holy Prophet (Sallal Laahu Alaihi Wasallam) is possessed by even children, the demented and the beasts; that the expression last of the Prophets does not mean the last Prophet; that the knowledge possessed by Shaitaan is vaster than the knowledge possessed by the holy Prophet (Sallal Laahu Alaihi Wasallam)”,—Allah protect us and again He may protect us!— and all those wrong beliefs held by you Deobandi-Wahaabis which this humble man has reproduced briefly in his “Deoband to Bareilly: the truth” and in the present book as well. If the author of “Johannesburg to Bareilly” and his supporters, the Deobandi-Wahaabi-Tableeghi band, arc firmly rooted in their beliefs then this servant of the Ahle Sunnat once again invites them to agree to a decision by Allah. This servant of the Ahle Sunnat is prepared to enter into a ‘Mubaahilah’ (a meeting of contending parties where persons or parties invoke curses of Allah on those who deny truth). Your own Thanvi Sahib has said that if some one is about to destroy himself then be cannot be dealt with by gentle means. Your own Thanvi Sahib says:
“Supposing somebody has a malignant abcess which is full of foul matter and needs an operation, but he says that it should be treated only externally and some ointment be applied to it. It was of no consequence to him if such a treatment causes the foul matter to spread throughout the entire body and badly affects it. In any case, he would not agree to the entire foul matter being taken out by a single operation”.— (Ashrafus Sawaanih, vol. 2, page 60.)

Furthermore, he says: “Where cruelty is needed, it is equity to be harsh. To be tender on such an occasion is cruelly”.— (Kamaalaat-e-Ashrafiyah, Page 80.)

This servant of the Ahl-e-Sunnat also submits that this controversy has been going on for 80 years. By now hundreds of books have been written. The realities have been explained in thousand of ways. Despite this, if the Deobandi-Wahaabi-Tableeghis remains steadfast in their intransigence and refuses to accept the truth, then they should not be afraid of engaging in Mubaahilah. They should accept the invitation of this servant of the Ahle Sunnat for Mubaahilah, and also be prepared to abide by the verdict of Allah Ta’Aala.

Dear readers! This servant of the Ahle Sunnat admits that he does not hold himself in great regard and has no pride in his knowledge or his doing. This sinful person considers himself to be more lowly than the dust under the feet of dogs in Madinah, the city of the Prophet. But he takes pride in the fact that he wears round his neck the collar of the slaves of the Prophet. He takes pride in having links with Ahlul Laah (Allah’s men). He is sure that his Allah would pardon his sin and would make him successful only for the sake of the honour and dignity of his beloved Prophet (Sallal Laahu Alaihi Wasallam) and for the sake of defending the greatness and truth of his beloved Prophet (Sallal Laahu Alaihi Wasallam), Insha Allah.

I have now come to concluding part of my arguments.

If the author of “Johannesburg to Bareilly” and his supporters want to seek the truth (and they are sure of their standpoint and of their truth and are not prepared to accept the facts presented by me) they should come out for an open ‘Mubaahilah’ with this ordinary slave of Mahboob-i-Subhaani, Ghaus-i-A’zam Hazrat Muhiyud-deen Saiyidina Abdul Qaadir Jeelaani (Radiyal Laahu Anhu). If they fail to do so, they would have no excuse.

The goal of this servant is only to earn the pleasure of Allah and the pleasure of the holy Prophet (Sallal Laahu Alaihi Wasallam). I have no respect for him who is disrespectful and insolent to my innocent Prophet (Sallal Laahu Alaihi Wasallam), and this sinner (Kaukab) is the slave of all lovers of the Prophet who are true slaves and lovers of the holy Prophet (Sallal Laahu Alaihi Wasallam). In all his writings and speeches and knowledge and doings this sinner is a strict follower of the principle of Al Hubbu Lil Laahi Walir Rasool Wal Bughdu Lil Laahi Walir Rasool (love for the sake of Allah and His Prophet and enmity for the sake of Allah and His Prophet), and following this principle he does not hurt the feelings of anyone for personal reasons while rejecting those insolent to the Prophet. (Therefore, this sinner says to the Deobandi-Wahaabi-Tableeghis, the Rafzis (Shi’as) and other factions that they should not provoke him or else he would not spare them, that is to say, they should not level unfounded and invalid accusations against us or we would not let go of you without exposing you).

I am sorry if I have unintentionally hurt the personal feelings of anybody. May the Merciful Allah forgive me! (A’meen)

This servant of the Ahle Sunnat requests his readers to pray for him. All of you are requested to be steadfast on the true religion of the Ahle Sunnat Wa Jama’at. We Sunnis are, with Allah’s grace and mercy, certainly on the path of the holy Prophet (Sallal Laahu Alaihi Wasallam) and his perfect followers, and we supplicate to Almighty Allah that the only Deity, the Almighty Allah, confers upon us the honour and distinction of becoming the true slaves of his beloved Prophet (Sallal Laahu Alaihi Wasallam) and bestow upon us His pleasure and the pleasure of the holy Prophet (Sallal Laahu Alaihi Wasallam). A’meen.

”Wama Alaina Illal Balaagh”

Wasallal Laahu Ala Habeebihi Saiyidina Muhammadin Wa A’lihi
Wa Ashaabihi Wa lt-tibaa’ihi Wa Baaraka Wasallama Ajma’een.

Karachi, Pakistan

Kaukab Noorani Okarvi
(Ghufira Lahu)

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BIBLIOGRAPHY

Name of Book           Author

By  :  Allamah Kaukab Noorani OkarviTranslated by : Saiyyid Ghulam Khawajah 

Mu’min

Banda Parwur Digaaram Ummat Ahmad Nabee Dost Daar Chaar Yaaram Taab ‘e Aulaad ‘Alee Mazhab Hanfiyyah Daaram Millat Hazrat Khaleel Khaak Paa’e GhausA ”zam Zer Saayah Har Walee

A slave of Rabb of all the worlds and a follower (Ummatee) of Prophet Muhammad (Sallal Laahu Alaihi wa Sallam) am I. To all four friends*

I give allegiance and am subservient to Alee’s progeny. **

Hanafi is my creed, and I belong to Hazrat Ibraaheem Khaleel ul Laah’s Millat. Dust from under the feet of Ghaus A’zam, I am a devotee of all (Auliyaa) the friends of Al-Laah.

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*Hazrat Abu Bakr, Hazrat ‘Umar, Hazrat ‘Usmaan, Hazrat ‘Alec (Radiyal Laahu ‘Anhum)

** Hazrat Imaam Hasan, Hazrat Imaam Husain (Radiyal Laahu ‘Anhuma)

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The World’s Greatest ‘Eid

Tala’al Badru ‘Alainaa Wajabash Shukru ‘Alainaa

Min Saniyyaatil Wadaa’I Ma Da’aa Lil Laahi Daa’iWondrously excellent the full moon (the beloved of Al-Laah, (Sallal Laahu Alaihi wa Sallam) Has arisen over us from the vale of separation. It has, thus, become incumbent upon us To be thankful For the appearance of the full moon (Sallal Laahu Alaihi wa Sallam) till such time as A supplicant can pray, that is till doomsday.

Nisaar Teri Chehel Pehal Par

Hazaaron Eiden Rabee-ul-Awwal

Siwaa’e Iblees Ke Jahaan Mein

Sabhi To Khushiyaan Manaa Rahe Hein

(O Rabee-ul-Awwal! Your joys surpass thousands of ‘

Eids. All in the world are rejoicing, except Shaitaan.)

 

I Humbly Dedicate this Book To

Al-Laahu Rabbu Muhammadin Salla ‘Alaiehi Wa Sallama

(Al-Laah is the Creator, Cherisher and Sustainer of the holy Prophet Hazrat Muhammad)

(Sallal Laahu Alaihi wa Sallam) and sends peace and salutations to him.) PRELUDEAl-Laah Subhaanahu has been most gracious to my humble self in that. I have been able to wholly devote myself to the service of the Faith and the Muslim Ummah. And to the cause of defending the honour and dignity of Hazrat Muhammad (Sallal Laahu Alaihi wa Sallam), the Prophet of Allah. May my striving in this regard benefit the Ahle Sunnat Wa Jama’at as a whole! Aameen.

By way of recounting the blessings conferred upon me. let me state that I owe allegiance to all four spiritual orders (Naqshbandee, Qaudiree, Chishtee, Suhrwardee). Through the great spiritual Guide of the times, Hazrat Ganj-e-Karam Peer Saiyyid Muhammad Ismaiel Shah Bukhaari, popularly known as Hazrat Karmaan Waale (may Allah be happy with him and have mercy on him).

So far as education and training is concerned. The teachings and diplomas (Asnaad) have blessed me in tafseer and hadeeth by my own father, reviver of the Faith and great lover of the holy Prophet. Khateeb A’zam of Pakistan, Maulana Muhammad Shafee Okarvi Alaihir Rahmatu War Ridwaan, and faqeeh of his times, Shaikhul Islaam Maulana Ghulaam Ali Ashrafi Okarvi, and the Ghazaali of his times and Imaam of the Ahle Sunnat, Allamah Saiyyid Ahmad Sa’eed Kaazimi (may Al-Laah be pleased with him).

In addition, I have been the recipient of permission and diplomas in tafseer and hadeeth from Aalim Hijaaz, Hazrat Saiyyid Alive Maaliki Makki, from Mufti Baghdad, Mullah Abdul Kareem Muhammad Al Mudarris, and from the great scholar, Allamah Shah Abul Hasan Zaid Farooqi Dehlvi.

 

Several renowned divines, also, have honored me by giving me (Ijaazat wa Khilaafat) permission and discipleship in all the spiritual orders. (Salaasil-e-Tareeqat).

Even with all this, I consider myself to be only a beginner. And a mere servant of the “friends” of Al-Laah Subhaanahu and I wish that all believers and all men of goodwill may pray that I be steadfast in my belief in Al-Laah Subhaanahu, and that my end be good.

Since I acquired the capacity to recognise words and letters, I have spent most part of my life in acquiring and researching in the fields of knowledge and the arts, and of writing and speaking.

Keeping night vigil in prayers has been a habit with me, and most of my friends are fully aware of my deep attachment to knowledge and excellences as well as to books and the pen.

I have also undertaken extensive and difficult journeys through the countries of the Islamic world and of Africa and Europe. The meetings I have had with men of excellence and the holy places of high renown I have visited and the way I have benefited from them have strengthened my belief in my own redemption and have brought peace to my soul. Al-Laah be praised for all this!

My father departed from this world rather early, and this made me feel very desolate. I realised only then how his personality had been instrumental in keeping away from me many stresses and deep chasms.

His personality had many facets: an embodiment of pure love and manifestation of excellence. It is said that a good man is never alone and I found this to be true in the case of my father.

I always found him amidst a host of well wishes, devotees, and those who owed allegiance to him.

Even his opponents knew it only too well that Maulana Okarvi was not merely the name of a single individual; his was the name of a body of right guided persons, the name of a solid rock of greatness and steadfastness and of right and of truth.

My father’s mentor, the revered Allamah Kaazimi, has very rightly observed: “Because of the qualities which he had in him, Maulana Okarvi was greatly envied by renowned people of the times in which he lived”.

To whichever place he went, he was loved and respected for his piety. Whatever service he rendered by persisting in being an indefatigable strives after truth was a great feat. On the morning of 21st Raja, 1404 A.H. he left his earthly abode with praises to Al

Laah and salutations to His Apostle on his lips (may Al-Laah be happy with him). When he left for his heavenly abode, he had constructed more than a hundred Masaajld. (Mosques) a like number of Madaaris (religious schools), served many an institution, left behind highly valued writings, more than 18,000 sparkling speeches before multitudes, and enabled millions of people to be ardently in love with the Prophet of Madinah (Sallal Laahu Alaihi wa Sallam).

He departed from our midst, but left us a legacy of goodness, respect and love.

I cannot recount to you the tremendous trials, which crowded on me from all sides after he left us. Whatsoever I may do and in howsoever way I may act, still how I can equal the way he did it. It has never been an easy task for me to console those who heard him and saw him and read him, and it is not so even today.

It is not an easy thing to make the foul mouthed detractors of the holy Prophet understand that the standard of the great savant that Maulana Okarvi was, and still is, distinguished and aloft. I am convinced that his noble soul must have pleaded for me before the holy Prophet (Sallal Laahu Alaihi wa Sallam). And I am sure that but for his goodness which has so far contributed to my success, the ingeniousness of the tyrants would have surely ruined me altogether a sordid game they are still playing.

But all I have to say to all such people is that the mercy of my Master, the holy Prophet (Sallal Laahu Alaihi wa Sallam), encompasses me more thoroughly than the enmity of my enemies, and my illustrious elders guard me and help me.

And I must say that the accepted prayer for his eulogists by the beloved of the Creator and His creations, the holy Prophet (Sallal Laahu Alaihi wa Sallam) to Al

Laah, “help one who eulogies me with the Holy Spirit”, has helped me tremendously.

I do not for one moment fear death or hurt at the hands of my adversaries. The only wish embedded in my heart and mind is that when my soul departs from my body then my eyes are set on the glorious face of my beloved Prophet (Sallal Laahu Alaihi wa Sallam) and my lips are busy in sending salutations to him. I only pray that profitable knowledge along with steadfastness be my destiny. I beseech everybody to join me in this prayer.

I have already said that it has never been my intention to hurt the feelings of anybody by tongue or by writing, even inadvertently, or to cause split or division within the Muslim Ummah.

But if it is a question of not paying the respect that is due to the holy Prophet (Sallal Laahu Alaihi wa Sallam) Or if it is a question of due respect not being paid to the venerated companions of the holy Prophet or members of the holy Prophet’s household. Or if it is a question of not paying due respect to the “friends” of Al-Laah Subhaanahu and upholders of Al-Laah’s ordinances and signs (may Al-Laah be pleased with them), then I deem it my religious duty to assert the truth and to belie the falsehood.

On such occasions, I consider silence for the sake of expediency to be not only the worst sort of hypocrisy but taint mounting to unbelief. I will, then, not care for my assassination, but even my soul will feel most repulsed at not being able to punish such foul mouthed detractors of my Master.

I may state here that all my writings and speeches in rebuttal of Deobandi Wahaabi propagandists and of every other false sect reflect my fundamental belief that it would be absolutely unbearable for me to tolerate any insolence towards our beloved Prophet (Sallal Laahu Alaihi wa Sallam).

 

My energy would not let me rest unless I have been able to give a silencing reply to the rubbish uttered by the foul-mouthed detractors of my Prophet (Sallal Laahu Alaihi wa Sallam). At such times, how I wish I had not only the pen in my hand, but some such thing with which I could really silence such people.

Eid-I-Meelaad-un-Nabee (celebrating the birth of the holy Prophet, (Sallal Laahu Alaihi wa Sallam) is the first and foremost Eid of the universe. This concerns a personality but for whose creation there would have been no Eid and none to celebrate it.

I do not insist that those who refuse to celebrate the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam). Do so, but it is beyond me not to punish those detractors who declare celebrating the holy Prophet’s birthday to be a thing which is both “pagan and innovative” (Shirk Bid’at).

This is so because my unbounded love for the holy Prophet (Sallal Laahu Alaihi wa Sallam) prompts me not to tolerate such utterances. Showing the mirror to the detractors of the holy Prophet (Sallal Laahu Alaihi wa Sallam) is ordained by Al-Laah Himself, and I am happy that my action in exposing such people is in accordance with the tradition set by Al-Laah Himself.

I do not know who that unfortunate person in “Honey Dew” (of South Africa) is who declared “12th Rabi-ul-Awwal’ as the day of the holy Prophet’s passing away instead of being his birthday, and has called for it to be observed as a day of mourning. He has also charged those who celebrate the holy Prophet’s birthday as imitating the ways of non

Muslims. * (May Al-Laah forbid this!).

* Detailed answer to this criticism is embodied in the text.

Before this, in a book called Baraaheen-e-Qaati’ah (Final Arguments for Rejection), two stalwarts of the Deoband school of paganism and innovation and fabrication, Rasheed Ahmad Gangohi and Khaleel Ahmad Ambethvi, had likened celebrating the holy Prophet’s birthday to celebrating the birth of Hindu god Kanaihya. The great irony of it is that the disciples of those who had thus likened celebrations marking the holy Prophet’s birthday are now themselves celebrating it. Previously, they had been enjoining upon people to observe “Seerat-un-Nabee”, but now people have realised that Seerat (traits) are not celebrated but acquired.

The present book by me is a rejoinder to a poster published by “Honey Dew”, which itself pleads for celebrating the holy Prophet’s birthday and has been written by the scholars of Deoband. A perusal of the list of subjects dealt with in it will make it perfectly clear to you all that celebrating the holy Prophet’s birthday is not an innovation but preventing people from celebrating it is. Such a person does not know the meaning and import of “Meelaad, otherwise he would not have been so foolish as to call “Meelaad” an act of associating others with Al-Laah in worship (Shirk). He should know that celebrating Meelaad contradicts the very concept of joining anybody or anything with Al-Laah Subhaanahu. True, indeed, that those whose hearts are devoid of love for the holy Prophet are, also, devoid of profitable knowledge. May Al-Laah Almighty protects us from the mischief of such people! Aameen.

I must make it clear that I have written the rejoinder to “Honey Dew’s” poster solely for the purpose of defending the dignity of the holy Prophet (Sallal Laahu Alaihi wa Sallam) and I am sure that my striving has already been approved by him. It so happened that four days after finishing writing the tract at the house of my dear brother, Haaji Haashim Yoosuf Mansoor, in Piet Retief. And after I had gone to Durban along with my host, Haaji A.K.I. Mansoor Sahib, where I handed over the manuscript to the respected Maulana Muhammad Bana Shafi’ee Qaadiri, Secretary General, Maulana Okarvi Academy Al A’lami, South Africa, a wonderful thing happened to me. This slave of the slaves of the holy Prophet (Sallal Laahu Alaihi wa Sallam) was blessed by a vision of the holy Prophet (Sallal Laahu Alaihi wa Sallam). It is my earnest supplication that I may be repeatedly blessed with such a vision.

In the end, it is my duty to give thanks to my hosts in South Africa, the Mansoor family, the Wazar family, my other associates and all men of goodwill, and to ask them for my success. May Al-Laah Almighty blesses all such people with His mercy! Aameen.

Kaukab Noorani Okarvi

Ghufira Lahu

(May Al-Laah grant him forgiveness)

Al-Laah is the Creator, Cherisher and Nourisher of the holy Prophet Hazrat Muhammad (Sallal Laahu Alaihi wa Sallam) and sends peace and salutations to him.

By the grace of Almighty Al-Laah and by the benedictions of the blessed sandal

(Na’ll-e-Paak) of the mercy unto the worlds, the intercessor on the Day of Judgement, Saiyyidina Muhammad, Al-Laah’s last Prophet (Sallal Laahu Alaihi wa Sallam), this humble servant of the Ahle Sunnat keeps himself all the time busy in propagating and publicising the Faith.

For this purpose, I undertook a tour, for the third time, of South Africa, and other African countries. On December 16, 1989, while at Lenasia, in Transvaal province (South Africa), some friends brought to me a poster entitled

‘Islam’s Third Eid: Call of Madina”, published by “Honey Dew”, P.O. Box 2797,

But the name of the writer or the publisher was not given. (Writers of such posters normally do not give their own names or that of the publishers. Because they are not sure of the veracity of their writings and, also, for fear of a thorough exposure of their ignorance through the efforts of the right guided Ulama (scholars) and, thus, invite utter ridicule upon themselves).

Evidently, the poster had been written by the Isma’ieli Deobandi-Wahaabi-Tablighi elements,*

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* Prophase the Deobandi-Wahaabi-Tablighi group of propagandists would feel disturbed by the addition of the epithet “Isma’ieli” to this group. So, I will explain the reason for doing so. The foundations of the Deobandi-Wahaabi-Tablighi creed was first laid by books written by Ismaiel Dehlvi Phulti Balakoti, and praised by Rasheed Ahmad Gangohi, as I have quoted in my book “White and Black”. Since the author of the book “Johannesburg to Bareilly” describes the Ahle Sunnat Wa Jama’at ‘at as “Raze Khanis” he should have the courage to bear being labelled as “Isma’ieli” because of his allegiance to Ismaiel Dehlvi.

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giving vent to their ignorance and evil intentions. These Isma’ieli-Deobandi-Wahaabi propagandists have no touch with truth or reality, therefore nothing good can be expected of them. They use their tongue or their pen for accentuating those deficiencies and evils that are distancing Muslim society from the spirituality of Islaam. These people spend their entire energy on how best to put an end to unbounded love for the holy Prophet (Sallal Laahu Alaihi wa Sallam), and, in this, they are greatly aided and abetted by the anti Islam forces. Therefore, these agents of the exploitative forces, and rejecters of help and guidance provided by Prophets and “friends” of Al-Laah, put all their resources into their nefarious designs. Let us pray to Almighty Al-Laah that by His grace He may protect us from the fiendish designs of the wicked people belonging to the Isma’ieli-Deobandi-Wahaabi-Tablighi group and may He grant us the ability to remain steadfast in our religion of truth! Aameen.

My present tour, which is my third, of South Africa, Swaziland, Botswana and Babutoswana has been so arranged by my friends that I am being kept busy round the clock. This poster by “Honey Dew” contained no valid criticism and had nothing to add to our knowledge, but my friends insisted that it was most necessary to keep my Sunni brethren fully informed of the reality. And, so, even during the course of my tour, I found time, albeit in bits, to be able to present an honest answer to things contained in the poster. I am, therefore, quoting extensively from Janab Ashraf Ali Thanvi and other Ulama of Deoband to fully bring out the tenets of the entire ideological formulations of Isma’ieli-Deobandi Wahaabi Tablighi group. Here, I must clarify that this humble servant of Ahle Sunnat has already written three books in English. And has not reserved the right of authorship or of publishing in my own favour but has given a free hand in the matter to all those interested in informing the peoples of Africa and Europe.

The first book in this regard is called Deoband to Bareilly (The Truth)”, in which I have explained the divergence between Deobandi and Sunni schools of thought, why is it so, and how can it be removed. It is but necessary for every Musalmaan to read this book, so that the divergence between the Deobandi Wahaabis and the Sunnis is fully grasped by all.

My second book is called “Azaan and Durood Shareef ‘ (Call to prayer and salutations to the holy Prophet, Sallal Laahu ‘Alaihi Wa Sallam). This is a rejoinder to a “Fatwa” against me published in South Africa, which proves to the hilt, through the writings of the Isma’ieli-Deobandi-Wahaabi Tablighi Ulama, that it is no innovation to recite salutations to the holy Prophet (Sallal Laahu Alaihi wa Sallam) before and after Azaan.

My third book “White and Black” or (Facts of Deobandism), is, infect, a rejoinder to the book “Johannesburg to Bareilly” published from South Africa and is a truly important book. It is a treasure trove for those interested in really understanding what the difference between Deobandi

Wahaabis and Sunnis is all about.

Two other books by this servant of Ahle Sunnat are under print and will be reaching your hands soon. One relates to the question of Imamat and the other deals with the problems and realities of bid’at (innovation)*. This writer has penned other books as well.

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* A discussion of Bid’at can be seen in my book “White and Black’
(Facts of Deobandism) as well. Kaukab Noorani Okarvi

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In my book, “White and Black“, this servant of Ahle Sunnat had already advised all Isma’ieli-Deobandi-Wahaabi propagandists. Against indulging in criticism of, and issuing Fataawa against, the right guided Ahle Sunnat Wa Jama’at before knowing the standpoint on such matters of their own big wigs, intense love and reverence for whom has earned them the nickname of “Mullaa worshippers”.

The Isma’ieli-Deobandi-Wahaabi propagandists should study with great diligence books written by their own “big-wigs” so that they know that the criticisms and “Fataawa”. They hurl against us, Sunnis, fits, in the first instance, their own “big wigs” and thus they not only bring calumny upon themselves but involve their own “big-wigs”, and by their poisoned pen confirm that their own “big-wigs” were idolaters and associates and innovators. May Al-Laah protect us from their wickedness!

The poster published by “Honey Dew” levels two wholly erroneous criticism about the Qur’aanic words “Days of Al-Laah”. The first criticism concerns a Sunni preacher’s translation of the words

“Wa Zakkir hum Bi Aiy-yaamil Laah” (in Soorah Ibraaheem, verses number 5, part 13).

He had translated the words as “And teach them to remember the Days of Al-Laah” while the Qur’aan does not contain the words “And teach them”. Therefore, according to the “Honey Dew” propagandists, these words constitute an addition to the Qur’aanic text and, thus, change the religion. It is a fact, though, that Janab Abdullah Yusuf Ali the renowned translator and commentator of the Qur’aan, has also used the same words. Would the “Honey Dew” critic describe Janab Abdullah Yusuf Ali also as a heretic?

In reply, I beg to submit that the critic has, in fact, objected to the English translation of a Qur’aanic verse. While making this criticism, he forgets that the Qur’aan has been revealed in the Arabic tongue, not in the English tongue. If by making this criticism, “Honey Dew” people mean to say that not translating the Qur’aan correctly tantamount to making changes in the Qur’aan and in the religion, then they should also not condone the Isma’ieli-Deobandi-Wahaabi propagandists in this regard. For, it has been the practice with the Isma’ieli-Deobandi-Wahaabi propagandist Ulama to change the meaning and import of the Qur’aan while translating it.

This humble servant of Deen has in his possession books in which not only Qur’aanic words have been changed but it can be rightly said that the translation is completely at variance with the Qur’aanic verses. I can cite various such examples.

I honestly feel that only the word “teach” should have been made the butt of criticism, whereas, in fact, the words “And”, “Them” in the translation of the Qur’aanic words have also been taken exception to. They cannot, themselves, translate the Qur’aan in the English tongue and yet the critic has objected to only the English translation. People at the Honey Dew” went mad with anger because the translator had put “And teach them” instead of “And remind them”.

I would like to put two questions to the critic and to people like him First, what does he think of the position of the Ulama of Deoband with regard to altering the meaning and import of Qur’aanic verses when rendering them into another tongue? Second, what is their position with regard to such non-use of the correct alternative foreign words, which alter the Qur’aanic words in translation. That is to say, what have they to say about wrongly translating the Qur’aanic words, and, thus, altering the entire meaning and import of the Qur’aanic words?

I will defer answering the critic’s objection till such time as I receive a reply to my above queries.

In the meantime, I will urge upon them the necessity of formulating a reply with due thought so that they may be able to stick to it. They should bear in mind the example of wrongly translating the Qur’aanic words into a foreign language in their pamphlet “Johannesburg to Bareilly” (Part 2, page 11)

And cited by me in my book “White and Black”. In this pamphlet, the word ‘`AI Aalameen” has been translated as “peoples”. I would like the “Honey Dew” people to issue a Fatwa (religious verdict) on this as well.

Now let us see what is the position of the Ulama of Deoband with regard to the translation of the Qur’aanic words.

“Wa Zakkir hum Bi Aiy-yaamil-Laah”.

Principal of the Daar-ul-Uloom, Deoband, and teacher of Janab Ashraf Ali Thanvi, Janab Mahmood Hasan Deobandi, has translated the words thus: “And remind them of the Days of Al-Laah”

(Translation of the Qur’aan, page 231, published by Madinah Press, Bijnor, UP India, 1355 A.H.).

Janab Ashraf Ali Thanvi has translated the words thus: “And remind them of the affairs of Al-Laah Ta’ala”

(Page 512 of the translation and commentary published by Taj Company Ltd. Pakistan, February1959)

Would the Isma’ieli Deobandi-Wahaabi propagandist of “Honey Dew” like to say something about the above mentioned translations or would he treat these two as (Marfoo’ul Qalam) “unfit to write” and include himself also in this category? It is not known what exact words were used by the Sunni preacher, but the translator used the word “teach” in English. I will, therefore, suggest to the “Honey Dew” people that they should render into English the Urdu version by Janab Mahmood Hasan and then delete the word “teach” from it.

This humble self (Kaukab Noorani Okarvi) undertakes to ask the Sunni preacher who has been criticised in the poster if he would have any objection to replacing the word “teach” with a correct alternative word. But I will await a reply to my queries from the publisher of the “Honey Dew” poster, so that the “truthfulness” of the so-called “true Ulama” of the Isma’ieli-Deobandi-Wahaabi propagandist school is brought out in public.

The second criticism levelled in the poster relates to Part 13, Soorah Ibraaheem, Verse 5, to the effect that the Yaum-Aashoora, Lailatul Qadr and Shab Bara’at are not to be counted amongst the Days of Al-Laah. This, because authentic commentators like Ibne Abbas, Mujaahid, and Qataadah (Radiyal Laahu Anhum) hold the Days of Al-Laah to mean the days on which Al-Laah’s mercy or torment descended upon mankind.

By way of reply, I would like to remind people at “Honey Dew” that the commentary of the Qur’aan called “Tafseer Mazhari, written by Allamah Qaazi Muhammad. Sana’ul Laah Paani Pati (may Al-Laah have mercy on him) and translated by Saiyyid Abdud Daa’im of Daarul Musannifeen is held in great esteem by the Ulama of Deoband.

(volume 6, page 284, published by the H.M. Sa’eed and Company, Karachi, January, 1977).

The people at “Honey Dew” should read carefully this translation by a Deobandi Nadvi scholar for his rendering of the words “Wa Zakkir hum Bi Aiy-yaamil-Laah” as “And remind them of Al-Laah’s blessings”. Mahmood Hasan Deobandi translates the words “Aiy-yaamil-Laah” as “Days of Al-Laah”, while Ashraf Ali Thanvi has rendered it as “Almighty Al-Laah’s affairs” and by Abdud Daa’im Deobandi Nadvi as “Al-Laah’s blessings”. (The word “(Ta’ala)” Almighty” does not occur in the Qur’aanic text and yet Ashraf Ali Thanvi Sahib has inserted it without using brackets).

On this very page of “Tafseer Mazhari” it is said that according to Hazrat Ibn Abbas, Hazrat Ubaiy Bin Ka’b, Mujaahid and Qataadah (may Al-Laah be pleased with them), the words “Aiy-yaamil-Laah” mean “Al-Laah’s blessings”. Now, the question is, do the “Honey Dew” people consider or do not consider Ashore, Lailat-ul-Qadr, and Shab Bara’at as the blessings of Al-Laah?

The “Honey Dew” people should read Bukhaari and Muslim to know about “Yaum-e- Aashoora” if they have not as yet done so. The Jews of Madinah used to observe the day. They should read about Lailat-ul-Qadr in the commentary by their own Ashraf Ali Sahib Thanvi, as also in other writings. Yet, to those whose hearts are devoid of the blessings of the holy Prophet (Sallal Laahu Alaihi wa Sallam), the Qur’aan does not provide a guidance and a mercy and a healing. The commentary by Ibne Jubair, or by Khaazin, or by Mubarak, and the Mufradaat-lmaam Raaghib are books which were written at a time when no such building known as “Daarul Uloom, Deoband” existed on the face of the earth. In all these books, all authentic personalities have taken “Aiy-yaamil-Laah” to mean the days on which Al-Laah had showered His blessings on such of His bondsmen whom He loved.

Can the “Honey Dew” people and their Isma’ieli-Deobandi-Wahaabi Tablighi cohorts prove that the “Days of Al-Laah” were meant only for generations prior to Islam and the followers of our beloved Prophet (Sallal Laahu Alaihi wa Sallam) have not been given any “Aiy-yaamil-Laah”. Is it that the day when the Bani Isra’iel were delivered from (Fir’aun) Pharaoh should be regarded to be among the “Days of Al-Laah”, but the day on which the redeemer of all the worlds was born into this world should not be so regarded? Is it that the day when the food-table (Maa’idah) descended upon Prophet ‘Isa and his disciples should be considered among the “Days of Al-Laah” but the day when the Holy Qur’aan descended upon the holy Prophet (Sallal Laahu Alaihi wa Sallam) should not be so considered?

It seems the “Honey Dew” people believe only the days bestowed on generations prior to Islam to be among the “Days of Al-Laah” and the rest of the days to be, perhaps, their own days. And yet they dare issue “Fatwa” of paganism on others.

Perhaps, the “Honey Dew” propagandists and their associates belong to a sect on whom Al-Laah has bestowed no blessing and so these luckless people fulfil their yearning by celebrating the days of the Hindus and the Christians. Or at least by celebrating the centenary of their own Daarul Uloom, Deoband, (an institution busy in propagating paganism and innovations). by getting it inaugurated by a pagan Hindu lady! How strange that Janab Ashraf Ali Thanvi should feel justified in calling Daarul Uloom, Deoband, the “madrisah of Al-Laah” (see his “Arwanh-Salaasah” page 281).

And the “Honey Dew” people should act as if they were the keepers of Paradise, selling tickets to it, but if we, Sunnis, celebrate the birthday of the beloved of Al-Laah, the holy Prophet, as the day when Al-Laah showered His special blessings, the Isma’ieli

Deobandi-Wahaabi propagandists should feel as if they had been stung by a swarm of fleas.

In Soorah Maryam (part 16) the Holy Qur’aan speaks about Hazrat ‘Ieesaa and Hazrat Yahya (Alaihimus Salaam) thus: “And (Salaam) salutations be on the day they were born, and the day they departed salutations this world, and the day when they will be raised up”. I would ask the propagandists at the “Honey Dew”, if Al-Laah’s salutation be on days when Hazrat ‘Ieesaa and Hazrat Yahya (Alaihimus Salaam) were born and departed and will be raised up, should they not be then counted among the “Days of Al-Laah”. All men of Faith believe these days to be the “Days of Al-Laah”.

Woe be to the thinking that refuses to acknowledge the importance of the day of the birth of Al-Laah’s Prophets. Even of the greatest of all Prophets, Hazrat Muhammad (Sallal Laahu Alaihi wa Sallam), as the “Days of Al-Laah”, and would not believe in expressing joy and giving thanks in remembrance of Al-Laah’s greatest grace and mercy! And this after having seen that Allah, as the Qur’aan says, sends His salutations on the day when Hazrat ‘Ieesaa and Hazrat Yahya (Alaihimus Salaam) were born. May Al-Laah Ta’ala protects us from such deviations and such deviationist! Aameen.

Let the people at “Honey Dew” carefully read how their own Ulama of Deoband have described the greatness of Eid-e-Meelaad Mustafa (Sallal Laahu Alaihi wa Sallam). On page 4 of his booklet “Jum’ah ke Fazaa’il Ahkaam” (the blessings of Jum’ah and commands regarding it), Janab Ashraf Ali Thanvi says: “It is related from Imaam Ahmad (may Al-Laah be pleased with him) that the night before Jum’ah ranks higher than Lailat

Qadr, because it was on this very night that Sarwar-e-Aalam (Sallal Laahu Alaihi wa Sallam) graced the blessed belly of his mother, and his appearance has been of countless benefit to mankind here in this world and in the Hereafter. (Ashe’atul Lam ‘ant; in Persian, “Mishkaat Shareef).

Perhaps the propagandists at the “Honey Dew” and their cohorts are aware of the fact that the Holy Qur’aan describes “Lailat-ul-Qadr” as better than a thousand months and, perhaps, they are also familiar with Imaam Ahmad (may Al-Laah be pleased with him). And, of course, they would be know Thanvi Sahib, the principal ideologue of the Isma’ieli-Deobandi-Wahaabi propagandists. The same Thanvi Sahib again quotes revered Imaam Ahmad (may Al-Laah be pleased with him) to say: “The night when the mercy unto the worlds, the holy Prophet (Sallal Laahu Alaihi wa Sallam), graced the blessed belly of his revered mother, the blessed Saiyyidah A’minah (may Al-Laah be pleased with her), was no ordinary night but even more blessed than a thousand months; indeed the blessedness and the rank of this night cannot be counted”. Would those who regard Thanvi Sahib as the pillar of their ideology tell us if the night when the holy Prophet (Sallal Laahu Alaihi wa Sallam) graced his mother’s blessed belly is superior to Lailat-ul-Qadr by many degrees then why should not the night when the Messenger of Al-Laah (Sallal Laahu Alaihi wa Sallam) was born into this world not be regarded as superior to millions of Lailat-ul-Qadr?

The Isma’ieli-Deobandi-Wahaabi propagandists at “Honey Dew” are not even prepared to acknowledge Lailatul-ul-Qadr among “Aiy-Yaamil-Laah”, and, so, what importance they would attach to the night when the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born. This is nothing surprising. Everybody knows that the accursed Shaitaan became accursed because he refused to acknowledge the high rank of Al-Laah’s Prophet, the revered Aadam (Alaihis Salaam). Readers will realise where stand those who refuse to acknowledge the mighty reality behind Aadam, i.e. the Prophet of Al-Laah (Sallal Laahu Alaihi wa Sallam). May the Merciful Allah protect us from Isma’ieli-Deobandi-Wahaabi Tablighis and their ideologies! Aameen.

The title of the “Honey Dew” poster is ‘`Islam’s third ‘Eid”. These people have called the birthday of the holy Prophet (Sallal Laahu Alaihi wa Sallam) as the third ‘Iced and even gone so far as to refuse to acknowledge it altogether. They do not know that the birthday of the holy Prophet (Sallal Laahu Alaihi wa Sallam) is not the third ‘Eid of Islam but the First ‘Eid of the Islamic world. Had this not occurred then there would have been no occasion to celebrate ‘Eid-ul-Fitr and Eid-ul-Adha, nor those celebrating ‘feed would exist. These Isma’ieli-Deobandi-Wahaabi propagandists who claim to be the “true” followers of the revered Shah Wally-ul Laah Dehlvi (may Al-Laah have mercy on him) and his family and the adherents of Shah Wally-ul Laah Dehliv’s ideologies and thoughts must also be knowing revered Shah Abdul Azeez Dehlvi (may Al-Laah have mercy on him). This very Shah Abdul Azeez, in his “Tafseer-Azeezi” quotes this Hadith-ul-Qudsi (Al-Laah’s Saying), Laulaaka Lama Azhartur Ruboobiyyah (but for the creation of the mercy unto the worlds, the holy Prophet Sallal Laahu ‘Alaihi Wa Sallam, Al-Laah would not have cared to manifest His attribute of Rabb).

This Saying reveals the fact that had Al-Laah not desired to create the holy Prophet (Sallal Laahu Alaihi wa Sallam) then the entire universe would not have been created, neither man would have been created, nor there would have been any occasion celebrate any even Janab Zafar Ali Khan, who used to call himself a “Maulana” and was tied to the Deobandi school of thought, acknowledges this fact in one of his Urdu couplets. He says:

“Gar Arzo Sama ki Mahfil Me Laulaka Lama ka Shor Na Ho

Ye Noor Na Ho Saiyyaaroon Me Ye Rang Na Ho Gulzaaroon Me”

(Were the earth and the heavens not be astir with the sound of Laulaaka Lama There would, then, be neither light in the planets nor splendour in the meadows).On page 182 of his book “Meelaadun Nabi (Sallal Laahu Alaihi wa Sallam)” published by Kutub Khaanah Jameeli, Model Town, Lahore), Janab Ashraf Ali Thanvi declares: ‘`The blessing of the light of the holy Prophet (Sallal Laahu Alaihi wa Sallam) is this. The entire universe came into being with his light (Sallal Laahu Alaihi wa Sallam).”

The day when this blessed personality came into this world is by far the first and the greatest joyous day for the Musalmaans. For it is only through his blessing that we came into existence, and received our religion, our belief in it, our Qur’aan, our Ramadaan and our recognition of the True Deity, our Eid-ul-Fitr and our Eid-ul-Adha festivities. The day when blessings and enjoyment are conferred upon us is surely the day of ‘Eid. The Holy Qur’aan itself testifies to this when the Prophet of Al-Laah, revered Hazrat ‘Isa (Alaihis-Salaam), supplicates to Al-Laah to send a food table (Maa’idah) to him so that it should be a day of rejoicing for the present as well as the future generations. The words of Hazrat ‘Ieesaa, according to the Holy Qur’aan, were:

“Rabbana Anzil Alaina Maa’idatam Minas-Samaa’i Takoonu-Lana leedal L’Awwalina Wa Aakhirina”

(O my Rabb! Send to us from heaven a food table, so that it (the day of the descent of the food table) may be a day of Eid (rejoicing) for the present as well as the future generations). *

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* The desire to make the day when the food table (Maa’idah) descended as the day of feed was expressed by Hazrat ‘Ieesaa (Alaihis Salaam) and it cannot be imagined about a Prophet that he expressed a wrong desire. Hazrat Ieesa’s prayer proves the correctness of celebrating a day on which a blessing descends as the day of Eid. After this proof given by the Qur’aan, there can be doubt in the minds of men of faith and love that the birth of the greatest of Al-Laah’s graces, the holy Prophet (Sallal Laahu Alaihi wa Sallam), should be regarded as the day of joicing, of Eid.

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Therefore, it is proved from the Qur’aan itself that the day when a blessing descends from heaven is a day of Eid. We are enjoined by the Qur’aan to rejoice at having received a blessing. The Qur’aan says:

“Qul Bi fadlil-Laahi Wa Bi Rahmatihi Fabi Zaalika Fal Yafrahu”

(Say O Prophet! you should rejoice at receiving A-Laah’s grace and blessing)

Revered Shah Abdul Azeez Dehlvi (may Al-Laah have mercy on him) in his “Tafseer Azeezi” holds that to rejoice on receiving Al-Laah’s grace and mercy is a very good and an altogether beneficial act. In Aayat 69 of the Holy Qur’aan Soorah Aa’raaf, Allah says:

“Fazkuroo Aalaa’ Allahi La’ allakum Tuflihoon.

(Remember Allah’s blessings so that you may profit)”

And in Aa’yat 74 it is said

“Fazkuroo Aalaa’ Allahi Wala Ta’sau Fil Ardi Mufsideen

(So remember Al-Laah’s blessings, and do not spread corruption in the earth)”

And in Soorah Ad-Duha,

“Wa Amma Bini’mati Rabbika Fahaddis”

(And remember and proclaim the blessings of your Rabb)”

These Divine exhortations make it clear that the truth is that remembering the blessings of Al-Laah, rejoicing on their bestowal and proclaiming them, all these are laudable acts. On the other hand, not celebrating them, not remembering them and prohibiting their proclamation, all this tantamount to spreading corruption in the earth. Thus it is proved from the Holy Qur’aan that people who give thanks for Al-Laah’s blessings, rejoice at their bestowal and proclaim them, they are the people who are liked by Allah, while those who prevent proclamation of such bestowal are the corrupters and the ingrates. On page 512 of his tafseer “Baynan-ul-Qur’aan”, Janab Ashraf Ali Thanvi, commenting on

“Wa Zakkir Hum Bi AiyYaamil-Laah”

Translates it thus: “And remind them of the affairs of Al-Laah (blessing and torment), and they will be thankful to Al-Laah by remembering them”, and on page 49 of his book Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam) as “a fulfilment of this promise, so we should learn the lesson that we should daily remember his coming. If someone says that his coming is remembered during a recitation of the Holy Qur’aan, the answer would be that there it is not mentioned in detail and so most people do not get to know of the details”.

On page 150 of the same book, he says: “Thus it becomes clear that rejoicing on the holy Prophet’s (Sallal Laahu Alaihi wa Sallam) blessed birth is not only permitted but is a blessing. Thus it is that we do not deny the act of rejoicing. In fact, we keep ourselves busy in practising it all the time”.

On page 278 of his tafseer, Janab Shabbeer Ahmad Usmaani says: “Rejoicing on a blessing conferred is a good act since it has come to us from Al-Laah”, and on page 779, he says: “To celebrate the blessings of the Benefactor by way of expressing thanks is a good act in Shariyat”, while on page 205, he says: “We must remember them and be dutiful and thankful to Al-Laah for the blessings already mentioned and for countless others”.

Dear readers! Every Muslim seeks Al-Laah’s blessings and every Muslim also knows that the greatest grace and blessing of Al-Laah is nothing but the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) and that Al-Laah Himself is conscious of sending such a great blessing upon us. It is, indeed, a great thing that even being the Creator and Deity of the holy Prophet (Sallal Laahu Alaihi wa Sallam) Al-Laah is all praise for him, his holy life, his blessed city, the age in which he lived, swears by his sayings, and commands us to honour him, and teaches us how to behave in his presence, and makes it clear to us that had He not created our holy Prophet (Sallal Laahu Alaihi wa Sallam) He would not have created the earth and the heavens.

Anybody aware of this reality would be, every moment of his life, engage himself in giving thanks for this great bounty and yet would not be able to give adequate thanks. This is only by the grace of our Rabb that we are, in some measure, able to celebrate the birthday of the holy Prophet (Sallal Laahu Alaihi wa Sallam) by remembering the great qualities of his life, by sending salutations to him in gatherings; by putting up some illuminations and by making some alms-giving and by distributing food

items. We are able to do all this so that people may become attached to this great bounty from Al-Laah and so that they may benefit from it in this world and in the Hereafter.

While expressing our joy on the occasion, we do not countenance any such acts which might be against the Shari’ah, for we do this at the command of Al-Laah and to earn the grace of Al-Laah, which cannot be attained by any unauthorised means.

Thanvi Sahib himself has observed that since Al-Laah has called the birth of the holy Prophet His greatest blessing upon us, for, by so doing, He let man have His most beloved creation for whose sake He created all beings. It is incumbent upon man to rejoice and to celebrate this blessing.

How strange that the followers of Hazrat ‘Ieesaa (Alaihis-Salaam) should rejoice at the sending down of a (Maa’idah) food-table and celebrate the event as their Eid, but we should not celebrate the coming, in our midst, of the blessed personality but for whose creation neither Hazrat ‘Ieesaa (Alaihis-Salaam) nor the food-table, nor the Qur’aan itself would have been there!

The sending down of the Holy Qur’aan occurred only once, on one Lailatul-ul-Qadr, but the night on which it descended became blessed till Doomsday. The Isma’ieli-Deobandi-Wahaabi propagandists also participate in “celebrations on the sending down of the Holy Qur’aan” every year, and that, too, only in the month of Ramadaan and not in any other month of the year. Let us ask them, does the Qur’aan descend every year? And they will say, no, it is not so. Then why do they celebrate the sending down of the Qur’aan every year? And why do they do so in their self appointed manner?

Why, then, these people observe the death anniversaries of their muftis and days of the founders of their madaaris (religious schools) every year with particular attention to date, place, programme and other details?

How is it that these people can float institutions and build structures dedicated to them, hold various gatherings yearly, and hold all manner of demonstrations?

Not only this, but, in South Africa, they can celebrate Christmas, Easter, Holi and Divali with greater fervour than the Non-Muslims. And yet they are not (bid’ati) “innovators” but erstwhile Muslims! Strangely enough, however, the “Fataawa” of being (bid’ati) “innovators” are hurled against true Sunni Muslims for celebrating the ‘Eid-e-Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam).

In Pakistan, the Isma’ieli-Deobandi-Wahaabi propagandists not only hold all sorts of demonstrations and rally (Jalsah, Juloos) and illuminations on the occasion of the Eid Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam) on their own, but also participate in rallies organised by others.

The “Thanvi family” is prominent in rally held by Shi ‘as on the occasion of “Yaum Husain” (may Al-Laah be pleased with him). (For details and pictures, readers should see my pamphlet entitled (Apni Ada Dekh “Behold your own antics”).

Everybody knows (in Pakistan) about the pomp with which Yaum-e-Siddeeq Akbar (may Al-Laah be pleased with him) and the days of the three most revered companions of the holy Prophet (may Al-Laah be pleased with them) and of other companions of the holy Prophet are held each year under the auspices of the Isma’ieli-Deobandi-Wahaabi propagandists. It is another matter though that celebrating the day of the fourth caliph, Saiyyidina Ali (Karramal Laahu Wajhahu) is an “innovation” (bid’at) in their eyes!

These people, also, fully observe the first ten days of Muharram, organise large gatherings at pre-set times and publicise the occasion of Faatihah and death anniversaries, hold Qur’aan Khawaani (recitation from the Qur’aan), eulogies are paid, food is distributed and all such things are done. Doing all these things is all right for the Isma’ieli Deobandi Wahaabi propagandists and it does not put their faith in Islam in jeopardy. But by the touch of Shaitaan their Muftees are perhaps benumbed, and so they do not issue any fatwa.

But if the true Sunni Muslims celebrate the day of their holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), every Deobandi Mufti springs to action and begins to issue “fatwa” of (Shirk-Bid’at) paganism and innovation, and of doing forbidden and unauthorised things. Can they really call themselves “Ulama-Haq” on account of what they do?

The ideologue of the Isma’ieli-Deobandi-Wahaabi propagandists, Ashraf Ali Thanvi Sahib, used to hold special functions in the blessed month of Meelaad

Nabi (Sallal Laahu Alaihi wa Sallam). His speeches on these occasions have been collated in a book “Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam). *

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*In India, it has been published under the title
“Irshandul ‘Ibaad Fi Eid-e-Meelaad” from Sadhora, Ambala.

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First published in Pakistan on behalf of the Deobandis. On page 19 of this book, Thanvi Sahib himself says: “The holy Prophet (Sallal Laahu Alaihi wa Sallam) had, all his life, spoken but little about his blessed birth but had dealt at length with the commands Following his tradition it would be but meet and proper that you talk about his blessed birth only as much he has talked about it, and you talk about the commands as much as he had talked about it’.

Strange, indeed, that Thanvi Sahib should fabricate this rule only to be applied to Meelaad, and not to any other affair!

His followers at Honey Dew” might be able to answer this. But these people are altogether indifferent to Meelaad and do not follow the tradition of the holy Prophet (Sallal Laahu Alaihi wa Sallam) and so would be hardly expected to follow the sayings of Thanvi Sahib.

These people should read page 47 of the self same book, “Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam), where Thanvi Sahib says: “I say that it (talking about Meelaad) should be done as a Wazeefah (that is as daily routine), and making it a Wazeefah is mentioned at several places in the Qur’aan, for example.

“Laqad Ja’a Kum Rasoolum Min An Fusikum and Qad Ja’a Kum Minal Laahi Noorun Wa Kitaab”

And, likewise, at other places.

Thanvi Sahib first asks people to mention his birth only as much as the holy Prophet (Sallal Laahu Alaihi wa Sallam) himself had done so. Then, he says that mention of Meelaad should be made a Wazeefah, that is done daily, and he has proved this to be in Al-Laah’s tradition as revealed in His Own Book.

Such contradictory views expressed by Thanvi Sahib have placed the Deobandis in deep trouble. Not only this. For the purpose of making speeches at Meelaad Shareef functions, he has written a special book, according to him, based on correct traditions (Saheeh Riwaayaat) called “Nashr-ut-Teeb”, whose contents have made the confusion worse confounded for the Isma’ieli-Deobandi-Wahaabi propagandists.

The “Honey Dew” people should tell us why the disciples of Thanvi Sahib designate true Sunni Muslims as “innovators” for celebrating Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam), who all the year round hold functions on the occasion and not only make mention of the blessed birth but also make profuse mention of the commands, and Thanvi Sahib has held such an act on the part of Ahle Sunnat Wa Jama’at to be a correct one. Refusal of the Isma’ieli-Deoband-Wahaabi propagandists to recognise it as such, is, indeed, a misfortune for them.

All Deobandis acknowledge Janab Rasheed Ahmad Gangohi to be their (Mutaa’ul-kul “overall sovereign”, and Janab Mahmood Hasan Deobandi, the mentor of Ashraf Ali Thanvi Sahib, has composed a hyperbolic elegy (Marsiyah) and other poems eulogising him. But Shah Abdul Ghani Dehlvi, the mentor of this very Gangohi Sahib, in his book “Shifaa-Saa’il” writes:

“Wahaq Aanast keh Nafse Zikre Wilaadat Aan Hazrat (Sallal Laahu Alaihi wa Sallam) Wa Suroor Faatihah Namoodan Yatni Isaal-Sawaub Baroohe Pur Futooh Saiyyidus Saqalain Az Kamoal Sa’a’dat-lnsaan Ast”.

(And the truth is that mankind’s total good lies in commemorating the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam), in reciting Faatihah Shareef for the sake of his requital, and in rejoicing at his birth)”.

What would the “Honey Dew” propagandists now say about Shah Abdul Ghani Dehlvi, the mentor of their own Gangohi Sahib, who calls celebrating the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) as being of infinite good to mankind? If the Isma’ieli Deobandi-Wahaabi propagandists and their associates are deprived of the infinite good” then they should mourn their deprivation, and not heap more degradation upon themselves by issuing unreasonable Fataawa against those who are so blessed.

The Wahaabi-Deobandi people, in their ignorance, allege that “the 12th of Rabi-ul-Awwal is the date when the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born, and also died, and that neither the holy Prophet (Sallal Laahu Alaihi wa Sallam) himself, nor his Caliphs, nor the great divines nor the Imaams have designated 12th, of Rabi-ul-Awwal as “Eid” day, nor there is any mention of it in any authentic book. Thus, those who celebrate Eid-e-Meelaad are innovators who would be denied a drink from “Kausar”. Therefore, all those who observe death anniversaries or Meelaad or Giyaarhveen (in honour of Hazrat Shaikh Saiyyid Abdul Qaadir Jeelaani) must wake up to reality”.

In reply, let me say this. O you who get celebrations on the occasion of the centenary of Daarul Uloom, Deoband, inaugurated by a Mushrikah Hindu woman and O you who observe the death anniversaries of your Muftees and O you who let Mushrik Hindus sit on the pulpits of mosques!. If it is at all possible for you to do so, give up intransigence and jealousy and enmity, open your eyes and your closed minds and look at the realities, and reflect.

This servant of Ahle Sunnat would like to know whether they have any definite proof to substantiate their notion that the holy Prophet (Sallal Laahu Alaihi wa Sallam) departed from this world on 12th of Rabi-ul-Awwal. I can state with certainty that it was Monday all right when the holy Prophet (Sallal Laahu Alaihi wa Sallam) left us for his heavenly abode, but, according to calendar, it is not definite whether Monday was the 12th of Rabi-ul-Awwal in the year in which this happened. *

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* The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) departed from this world on 1st or 2nd of Rabi-ul-Awwal See Tabqaat-Ibne Sa’ad Vol. 2, Page 316; Al Bidaayah Wan Nihaayah Vol. 2, Page 340; Seeratun Nabee by Shiblee Nu’maani Page 171 Vol. 1; Rasool-Rahmat by Abul Kalam A’zaad, Page 254; Daa’irah Mu’aarif-lslamiyah by Dr. Muhammad Hameedul Laah and others Vol. 19, Page 76 and Tafseer Mazhari by Allamah Qaazi Sana’ul Laah Paani Pati, Vol. 2, Page 110. Kaukab Noorani Okarvi

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On the margin of page 203 of his book “Nashr-Teeb”, Ashraf Ali Thanvi Sahib writes: “And the date has not been established, and the popular notion that it was the 12th of Rabi-ul-Awwal is not correct according to calendar, since that year the 9th of Zil-Hijjah fell on Friday and the proven day of death is Monday. Thus it cannot be that 12th of Rabi-ul-Awwal would be Monday when the 9th of Zil-Hijjah was a Friday”. The Deobandis ought not to feel reluctant to accept this after their own Thanvi Sahib’s testimony. Even so, I challenge them to prove that according to calendar the 12th of Rabi-ul-Awwal that year fell on a Monday

I would further submit that the birth of Hazrat Aadam (Alaihis-Salaam) occurred on a Friday and he departed on a Friday, but the rejoicing at the birth (Meelaad) of Aadam (Alaihis-Salaam) was retained and Friday was declared a day of Eid for Muslims. Would the people at “Honey Dew” like to tell us whether Muslims rejoice at the birth of Hazrat Aadam (Alaihis-Salaam) on Friday every week or do they mourn his death? It is strange that while Meelaad-e-Aadam should be celebrated as Eid day by all, celebrating the birth of that great personality for whose sake Hazrat Aadam (Alaihis-Salaam) was created should cause so much horror in the minds of those who deny Eid-e-Meelaad-un-Nabi.

The “Honey Dew” people say that no authentic book mentions the day of “Meelaad-un-Nabi” (Sallal Laahu ‘Alaihi Wa Sallam) as the day of “Eid”. For the present, I will only say with regard to the authenticity of the book which I have with me (in South Africa) that Ashraf Ali Thanvi Sahib and all other Ulama of Deoband have referred to it again and again in order to give weight and greater credence to their own writings, and the book “Nashr-ut-Teeb” is studded with references to it. For further satisfaction of the people at “Honey Dew”, I must state that the Urdu translation of the Arabic text of this book has been eulogised by the Ulama of Deoband. This book is called.

“Mawanhibul Ladunniyah” and the translation is also called the “Seerat Muhammadiyah (Life of Muhammad, Sallal Laahu ‘Alaihi Wa Sallam)”.

This book by Imaam Ahmad Bin Muhammad Bin Aby Bakr Khateeb Qastalaani (may Al

Laah have mercy on him) is 500 years old. A commentary on it, “Sharah Zurqaani”, has been written in eight volumes by Allamah Abu Abdul Laah Muhammad Zurqaani and is much valued among learned people. Among those who wrote laudatory articles on the book in 1338 A.H. were,

1. Janab Muhammad Ahmad, Superintendent, Daarul Uloom, Deoband, and Mufti
2. Of the Supreme Court of the Kingdom of the Nizam, Hyderabad (Deccan); Janab Muhammad Habeeb Rahmaan, Assistant Superintendent, Daarul Uloom, Deoband;
3. Janab I’zaaz Ali, teacher, madrisah Deoband;
4. Janab Siraaj Ahmad Rasheedi, teacher, Daarul ‘Uloom, Deoband; and
5. Janab Muhammad Anwar, teacher, Daarul Uloom, Deoband.

On page 75 of his book, Imaam Qastalaani says: “May Al-Laah bless a person who celebrates Eid on the nights of the blessed month of the holy birth of the Prophet (Sallal Laahu Alaihi wa Sallam), so that it hurts them the most who have a serious disease in their hearts and who suffer from an incurable ailment on account of the blessed birth”. The “Honey Dew” people would have now found the required word “Eid” in such an authentic book. If they do not agree with the writings of Imaam Qastalaani, then thy should condemn the above named Ulama of Deoband who have called this book the best and of great virtue.

For the sake of enhancing my readers in their faith, I quote below some more passages from the same page of the book. After recording the benefits earned by Aboo Lahab in his grave every Monday*

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*Aboo Lahab was an uncle to the Prophet (Sallal Laahu Alaihi wa Sallam). The event, which Imaam Qastalaani has referred to, is this. When a maid of Aboo Lahab (Abdul ‘Uzza) named Suwaibah informed him of a son being born to his brother Abdul Laah (may Al-Laah be pleased with him), he (Aboo Lahab) was so delighted at herring this that he pointed his finger to her in a manner which signified her emancipation for carrying the good news to him But when the holy Prophet (Sallal Laahu Alaihi wa Sallam) declared his Prophethood, he (Aboo Lahab) did not accept him as a Prophet but became a most severe enemy to him and remained so all his life. In condemnation of him a whole Soorah of the Holy Qur’aan descended. After his death, people of Aboo Lahab’s household saw him in a dream, and asked him how he had fared. To this, Aboo Lahab said that after departing from them he did not meet with any good but was being given water every Monday from the finger with which he had indicated the emancipation of Suwaibah, and this water lessened his torment.

This event his also been related in Bukhaari Shareef, Fathul Baari Sharah Bukhaari. Madaarij-un-Nubawwat, Umadatul Qaari. In his famous book “Madaarij-un-Nubawwat”, after relating this even, Hazrat Maulana Shah Abdul Haq Dehlvi says: “This event provides a clear proof to those who celebrate Meelaad Shareef by rejoicing and alms giving on the night of the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam)” page 19/2. And on page 14 of volume 2 of the book he says: “People of Makkah gather on 12th Rabi-ul-Awwal to is it the house in which the Prophet (Sallal Lanhu ‘Alaihi Wa Sallam) only because he was his nephew, he has been receiving, inspite of this being an idolater, the benefits of thus rejoicing in his grave every Monday, then how much more blessing will fall to the lot of him who acknowledges the Prophet (Sallal Laahu Alaihi wa Sallam) as the beloved of Al-Laah and His true Prophet, and celebrates Meelaad Shareef repeatedly. As the poet says:

“Dostaan Ra Kujaa Kunee Mahroom

Tu Keh Ba Dushmanaan Nazar Daree”

(How would you (Sallal Laahu ‘Alaihi Wa Sallam) leave out friends?

You, who feel great compassion, even for your enemies).

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Due to the rejoicing he made at the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam), Imaam Qastalaani says: “How would anyone of the Urnmah the holy Prophet (Sallal Laahu Alaihi wa Sallam) fare, who is a Muslim and is steadfast in his belief in the unity of Allah and rejoices at his (Sallal Laahu Alaihi wa Sallam) birth and who spends whatever he can afford for the love of him (Sallal Laahu Alaihi wa Sallam)? I swear by my life, that Allah, out of His Grace, will not reward such a person but by entering him into the Gardens of Bliss

This Is a matter for the propagandists at “Honey Dew” to disprove. Those who celebrate Eid-un-Meelaad will not only be drinking from “Kausar” but drink to their hearts’ content, and proof of this is being presented from a book praised by their own “big wigs”

Consider with attention this writing of Imaam Qastalaani. He says: “During the month in which the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born, Muslims always hold functions, take pains to organise them, feed the people and give alms according to their capacity, especially at night, express their joy, engage themselves in doing greater good deeds, relate stories regarding his (Sallal Laahu Alaihi wa Sallam) birth. Doing all this results in immense good to the Musalmaans. Among proved special benefits that accrue from holding a Meelaad function are that the year in which it is held is a year of peace and prosperity and fulfilment of the innermost desires of the Musalmaans”.

The propagandists of “Honey Dew” and all Isma’ieli-Deobandi-Wahaabi propagandists should also pronounce a “Fatwa” against the five Ulama to the effect that they would be denied drinks from the “Kausar,’ since these five Ulama have endorsed Imaam Qastalaani’s view that all Muslims always hold Meelaad functions and those who do not do so are those who have an incurable “ailment” and whose hearts suffer from a disease of the worst sort, and, in fact, are worse even than Abu Lahab.

Let them listen to this description by Imaam Qastalaani of the greatness and virtues of the night when the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born. On page 72 of his book, “Mawaahib

Ladunniyah”, he says: “The night when the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born excels “Lailatul Qadr” for three reasons. Of these, one is that it was the night on which the holy Prophet (Sallal Lanhu ‘Alaihi Wa Sallam) was manifested and Lailatul Qadr was bestowed on him. Now, the thing, which receives its excellence on account of the person on which it is conferred, would be definitely more excellent than the thing conferred. There is no controversy about this proposition (all men of wisdom accept it). Because of this, the night when he (Sallal Laahu Alaihi wa Sallam) was born is more blessed than Lailatul Qadr.

The second reason is that Lailatul Qadr is blessed because on this night Angels descend and the night on which he (Sallal Laahu Alaihi wa Sallam) was born is blessed because he was made manifest. The personality because of whom the night of his birth became blessed is superior to those on account of whom Lailatul Qadr became blessed, that is Angels. This is the true and accepted religion. (The entire body of the Ahle Sunnat unanimously holds that every Prophet is superior to Angels and our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is superior to all the worlds. This is related by Imaam Fakhrud deen Raazi, Ibne Subki and Siraajud deen Albalqini).

The third reason is that the blessing of Lailatul Qadr was bestowed by Al-Laah on the Ummah of Saiyyidina Muhammad (Sallal Lanhu ‘Alaihi Wa Sallam) while the night when he (Sallal Laahu Alaihi wa Sallam) was born was bestowed by Al-Laah on all His creation. He (the holy Prophet) is he whom Al-Laah Almighty has sent as a mercy to all the worlds and it is because of him that Al-Laah’s blessing became applicable to all His creation. Therefore, the night on which he (the holy Prophet) was born is more important by way of benefit and better than Lailatul Qadr”.

Imaam Qastalaani further says: “How blessed is the month in which the Prophet of Al-Laah (Sallal Laahu Alaihi wa Sallam) was born! How very superior and sacred! How very respected the nights (of the month) as though they are pearls shining bright throughout the ages! How full of light and pure the face of the one born! How blessed the Being (Al-Laah) who made the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) a springtime for the hearts and his (Sallal Laahu ‘Alaihi Wa Sallam) face a manifestation of splendour!

Yaqoolu Lanaa-Lisaanul Haali Minhu. Wa Qaulul Haqqi Ya’zabu Lis Samee’ee

(The tongue of the Prophet of Al-Laah (Sallal Laahu Alaihi wa Sallam) Speaks the truth. And the thing is that the voice of truth appears to be sweet to the listener)

And, O questioner! If you want to know about my attributes and my affairs, I would say this:

Fawajhi Waz-Zamaanu Wa sharu Wad’ee Rabee’un Fi Rabee ‘in Fi Rabee’ee

(My face and my age and the month of my birth is springtime in the month of Rabee-ul-Awwal).

He (Sallal Laahu ‘Alaihi Wa Sallam) has likened his blessed face to springtime in respect of blessed beauty and splendour and that his face blossomed in springtime in the month of Rabee-ul-Awwal). (Page 73, “Mawaahib-dunniyah)

On page 38 of his book, “Meelaad-un-Nabi their (Sallal Laahu Alaihi wa Sallam), Ashraf Ali Thanvi says:

Lihaazash-Shari Fil Islaami Fadlun Wa Manqabatun Tafooqu Alash Shuhoori *

Rabee’un Fi Rabee ‘in Fi Rabee tee Wa Noorun Fauqa Noorin Fauqa Noori.

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* As Thanvi Sahib has not given the translation of the first verse, therefore I am here giving its translation: “This month (Rabee-ul-Awwal) is considered sublime in Islam, and it ranks higher than all other months”.

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Thanvi Sahib has not given, perhaps deliberately, either the translation or the explanation of the first verse. But translating the second verse, he says:

“The first Rabee’ refers to the holy Prophet (Sallal Laahu Alaihi wa Sallam), the second Rabi’ refers to springtime which was the season then or it may be said that his (Sallal Laahu Alaihi wa Sallam) birth caused the springtime, so people have described that year as the year of prosperity, and the third refers to the month. In the second line, Noorun Fauqa Noorin refers to the holy Prophet (Sallal Laahu Alaihi wa Sallam) because all lights were concentrated in his person. So this is the superiority which belongs to this month (Rabee-ul-Awwal)”.

Regarding the blessed birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) on Monday and in the month of Rabee-ul-Awwal, Imaam Qastalaani explains thus:

“His (Sallal Laahu Alaihi wa Sallam) birth did not take place either in Muharram, or in Rajab or in Ramadaanul Mubaarak or in other known holy months, because time does not lend nobility to the holy Prophet (Sallal Laahu Alaihi wa Sallam) and age does not become noble but through his (Sallal Laahu Alaihi wa Sallam) nobility, even as places became noble on account of him, like Madinah Munawwarah which, because of its association with him, attained to greater nobility than Makkah. If he (Sallal Laahu Alaihi wa Sallam) had been born in the above mentioned months, that is to say, Muharram, Rajab and Ramadaanul Mubaarak which were considered sacred by the Arabs, then it could have been said that he (Sallal Lanhu ‘Alaihi Wa Sallam) attained nobility because of the months. Al-Laah Almighty caused the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) to take place in one of the non-sacred months, so that Al

Laah’s exclusive mercy to him (Sallal Laahu Alaihi wa Sallam) and his special attainments might become manifest”.

“The Friday on which Hazrat Aadam (Alaihis-Salaam) was born was particularised by a blessed moment, and no Muslim gets hold of this special moment for his special prayer but Al-Laah grants His special favour to such of His bondsmen. How, then, it is with you that you make a special prayer at the blessed moment when the holy Prophet (Sallal Lanhu ‘Alaihi Wa Sallam) was born and it is not granted! His (Sallal Laahu Alaihi wa Sallam) birth took place in the early hours of Monday and so supplications should be made in the early hours of Monday morning”.

(Pages 69, 70, Mawaahib-Ladunniyah).

Having talked about Imaam Qastalaani (may Al-Laah have mercy on him), now let us hear what the famous authority on hadeeth, Allamah Abdur Rahmaan Ibne Jauzi, has to say on the subject. To know about the authenticity of Allamah Abdur Rahmaan Ibne Jauzi (511-597 A.H.), let us hear the testimony of Janab Muhammad Zakariya Kandhalvi, the renowned leader of Isma’ieli-Deobandi-Wahaabi Tablighi group.

In the chapter called “Hikaayaate Sahaabah” (stories of the companions) of his book “Tableeghi Nisaab (Curriculum of Tableegh)”, since renamed “Fazaa’il-e-A’maal (Virtues of Actions)”, he says: “Ibne Jauzi is a famous authority on hadeeth. His father died when he was only three years old, so he was brought up as an orphan. But he was so painstaking and studious that he would not leave his home except for Jum’ah prayers. Once while lecturing from the pulpit he said that he had calligrapher 2000 books by his own hands, that he had authored over 250 books, that he did not let any of his time go waste, and writing four chapters a day was a routine with him. The quality of his teaching was such that the number of his pupils at any one time is said to be more than 100,000 and rich people and ministers and even kings used to attend his lectures. According to Ibne Jauzi (may Al-Laah have mercy on him) himself, 100,000 persons owed spiritual allegiance to him and he converted 20,000 to Islam. He used to collect the stubs of pens, which he used while writing Ahaadeeth. when the time of his death came, he made a will that he should be bathed with water boiled by these (stubs of pens preserved by him). It is said that the water so boiled was not only sufficient for washing his dead body, but some of it was left over”. (Pages 99-100 of “Hckoayaate Sahaabah”).

Having been introduced to Allamah Ibne Jauzi by their own Imaam, all Isma’ieli-Deobandi-Wahaabi propagandists should also know that Ibne Jauzi has devoted a whole book to Meelaad, which is called “Maulad-ul-Uroos”. On page 9 of “Maulad-ul-Uroos”, Allamah Ibne Jauzi says:

“Waja’ala Liman Fariha Bi maulidihi Hijaabam Minan Naari Wasitra, Waman Anfaaqa Fi Maulidihi Dirhaman Kaanal Mustafa Sallal Laahu Alaihi Wa Sallama Laahu Shaafi’an Wa-Mustafa”

“And whosoever rejoices at the birth of our beloved Mustafa (Sallal Laahu ‘Alaihi Wa Sallam), this rejoicing by him will turn the Fire away, and whosoever spends even a dirham on the occasion of the Meelaad of the Prophet of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam) he (Sallal Laahu Alaihi wa Sallam) will intercede on his behalf and his intercession will be accepted”.) And on page 28, Ibne Jauzi has written thus:

Ya Maulidal Mukhtaari kam Laka Min Sana.

Wa Madaa’ihin Ta’lu Wa Zikrin Yuhmadu.

Ya Laita Toolad Dahri Indi Zikruhu.

Ya Laita Toolad Dahri Indi Mauladu.

(“O Meelaad of the Prophet (Sallal Laahu Alaihi wa Sallam)! You are mightily praised, and the praise is such that it is the most lofty and the remembrance is such that it is the most excellent; How I wish the remembrance of the holy Prophet (Sallal Laahu Alaihi wa Sallam) shall be with me for a long time! How I wish his (Sallal Laahu Alaihi wa Sallam) Meelaad shall be with me for a long time!”.) At the end of his booklet, Ibne Jauzi says: “Fala Zaala Ahlul Haramainish Shareefain Wal Misr, Wal Yemen, Wash Shaam Wa Saa’iri Bilaadil Arabi Minal Mashriqi Wal Maghribi Yahtafiloona Bimajlisi Maulidin Nabiyyi Alaihis Salaatu Was Salaam Wa Yafrahoona Biqudoomi Hilaali Rabi’il Awwali Biharkati Maulidin Nabiyyi (Sallal Laahu Alaihi wa Sallam)”.

(“People of Haramain Shareefain (Makkah and Madinah) and Egypt and Yemen and Syria and of the eastern and western cities of Arabia hold functions in celebration of the birth of the Prophet (Sallal Laahu Alaihi wa Sallam), rejoice at the sighting of the Rabi-ul-Awwal moon, bathe and put on their best dresses adorn themselves in various ways, put on scent, and give alms with great joy, and exert themselves in listening to the Meelaad of the Prophet (Sallal Laahu Alaihi wa Sallam). By doing so, they themselves attain to success, as it has been proved that by celebrating the Meelaad of the Prophet (Sallal Laahu Alaihi wa Sallam) much good accrues the whole year round: security and comfort, greater means of livelihood, increase in children and in wealth, peace in cities and contentment and peace in homes”)(Addurrul Munazzam, page. 100, 101.)

In this regard, Hazrat Shah Waliyul Laah Dehlvi says: “Hazrat-e-Aeshaan Farmoodand Keh Dawaazdahum Rabi-ul-Awwal “Ba Hasbe Dustoore Qadeem” Qur’aan Khawandam Wa Cheeze Niyaaz Aan Hazrat (Salla Laahu Alaihi Wa Sallam) Qasmat Kardam Wa Ziyaarat Moo’e Shareef Numoodam, Dar Asnaa’e Tilaawat Mala’i A’la Haazir Shudand Wa Roohe pur Futooh Aan Hazrat (Sallal Laahu Alaihi Wa Sallam) Ba jaanibe Een Faqeer Wa Dost Daaraane Een Faqeer Ba Ghaayat Eltifaat Farmood Wa Dar Aan Saa ‘at Keh Mala’e A ‘la Wa Jama ‘ate Muslimeen keh Ba Faqeer Bood Ba Naazo Neyaa’ish Sa’ood Mi Kunand Wa Barakaat Wa Nafhaat Az aan Haal Nuzool Mi Farmaayed. (Page 74 Al Qaulul Jalee)

(“Following the ancient practice, I recited the Holy Qur’aan and distributed the things (food etc.) Of the Niyaaz (Faatihah) of the Prophet (Sallal Laahu Alaihi wa Sallam) and made a public display of his blessed heir (Moo’e Muboarak). While reciting (the Holy Qur’aan), Mala’i A’la (Angels nearest to Al-Laah) came to attend the Mahfil-e-Meelaad and the blessed soul of the Prophet (Sallal Laahu Alaihi wa Sallam) showed much kindness to me (Shah Waliyul Laah) and my friends. I, thus, saw that Mala’i A ‘la (Angels nearest to Al-Laah) and, with them, the whole group of Musalmaans, were ascending to high heaven (on account of the blessings of the Prophet) and this blessed condition was reflected (in the Mahfil-e-Meelaad).” In “Fuycoz-Haramain”, Hazrat Shah Waliyul Laah has pointed out that the birth of the Prophet (Sallal Laahu Alaihi wa Sallam) was celebrated by the people of Makkah who received blessings on account of it.

Shaikh-ul-Dalaa’il Maulana Sheikh Abdul Haq Muhaddis Allahabaadi has written a researched book called, “Ad Durrul Munazzam Fi Bayaanil Hukmil Maulidin Nabi-yil-A’zam (Sallal Laahu Alaihi wa Sallam)”. About this book, Hazrat Haaji Imdadul Laah Muhajir Makki, the spiritual guide of the Ulama of Deoband, says: “Whatever the author, Allamah Jaami’ush Shari ‘ah Wat Tareeqah, has written in his book “Ad Durrul Munazzam Fi Bayaanil Hukmil Maulidin Nabi-yil-A’zam” is an altogether good act. This humble self also holds the same view and has found most of the great Mashaa’ikh to be following the same practice. May Al-Laah Ta’ala increase the author in his knowledge and action” (page 146).

This book has been authenticated by the Ulama of Deoband, as is evident from the laudatory notes included in the book by Janab Muhammad Rahmatul Laah Muhajir Makki; Janab Saiyyid Hamzah, a pupil of Janab Rasheed Ahmad Gangohi; Janab Abdul Laah Ansaari, son of law of Janab Muhammad Qaasim Nanotvi; Janab Muhammad Jameel Rahmaan Khan, son of Janab Abdur Raheem Khan. In his note, the son of law of Janab Muhammad Qaasim Nanotvi has pointed out that Janab Ahmad Ali Muhaddis, Janab Inaayat Ahmad, Janab Abdul Haji, Janab Muhammad Lutful Laah, Janab Irshaad Husain, Janab Muhammad Mulla Nawab, Janab Muhammad Ya7qoob, all of them respected Ulama of Deoband, used to participate in Meelaad functions and in the functions at which salutations were presented while standing. He has also mentioned about the Superintendent, madrisah Deoband, Haaji Saiyyid Muhammad ‘Aabid, also arranging Meelaad functions at his home. He has also given the testimonies of Janab Muhammad Qaasim Nanotvi himself and of Peerji Waajid Ali Sahib in proof of the fact that Nanotvi Sahib used to hold Meelaad functions.

The seventh chapter of the book “Ad Durrul Munazzam” is devoted to a rebuttal of the arguments of those who oppose Meelaad Shareef or can do so. I wish I could copy the entire chapter, but I will confine myself to only quoting from that chapter of the book by Maulana Abdul Haq Muhaddis Allahabaadi which gives the names of knowing persons who have justified the holding of Meelaad Shareef. I am giving the names of such persons and of the books written by them in the order in which Maulana Abdul Haq has given them. Readers may please go through the following:

1. Maulana Muhammad Salaamatul Laah,
   (Ishbaa’il Kalaam Fi lsbaatil Mauladi Wal Qiyaam).2. Imam Abu Muhammad Abdur Rahmaan Bin Ismaiel, popularly known as Ibne Shaamah, (Al-Musannaf, Al-Baa ‘is ‘Alaa Inkaaril Bid ‘a wal Hawaadis).
2. Allamah Muhammad Bin Yoosuf Shaami;
   (Subulal Huda War Rashaad Fi Seerati Khairil Ibaad, Seerat-e-Shaami).
   
3. Allamah Imaam Jalaal-ud-deen Suyooti
   (Misbaahuz Zujaajah Ala Sunane Ibne Maajah,
   Husnul Maqsad Fi Amalel Maulad).

5. Imaam Haafiz Abul Khair Shamsudud-deen Al JazriAt Ta’reef Bil Mauladish Shareef).
   
6. Allamah Shaikh Abul Khattaab Bin Umar Bin Hasan Kalbi, popularly known as Ibne Dehyah Undlusi; (Semaahut Tanweer Fi Mauladil Basheeri Wan Nazeer).
   
7. Imaam Naasir-ud-deen Al-Mubaarak, popularly known as Ibne Battaah; (in fatwa).
   
8. Imaam Jamaal-ud-deen Bin Abdur Rahmaan Bin Abdul Malik.
   
9. Imaam Zaheer-ud-deen Bin Ja’far; (in Fatwa).
   
10. Allamah Shaikh Naseer-ud-deen Tayaalesi; (in Fatwa).
    
11.  Imaam Sadr-ud-deen Mauhoob Ash Shaafi’ee; (in Fatwa).
    
12. Imaam Muhaddis Ibae Jauzi. (Al-Maulad)

13. Imaam Mulla Ali Qaari Hanafi; (Al-Muredur Rawi Fi Maulidin Nabawi).

14. Imaam Shams-ud-deen Sakhaavi.

15. Allamah Shaikh Shah Abdul Haq Muhaddis Dehlvi;
    (Ma Sabata MinasSunnah, Madaarijun Nubawwah).

16. Allamah Shah Waliyyul Laah Muhaddis Dehlvi;
    (Ad Durrus Sameen, Fuyoozul Haramain, Al-lntibaah).

17. Shah Ismaiel Dehlvi; (in Fatwa).

18. Allamah Muhammad Ishaaq; (‘in Fatwa).

19. Allamah Jamaal-ud-deen Mirza Ahsan Lukhnawi; (in Fatwa).

20. Mufti Muhammad Sa’dul Laah; (in Fatwa).

21. Allamah Shaikh Jamaalul Fatanee Hanafi, Mufti of Makkah (in Fatwa).

22. Allamah Shahaab-ud-deen Khifaa ji; (Risaalah Amalal Maulad)

23. Allamah Abdur Rahmaan Siraaj Bin Abdul Laah Hanafi, Mufti of Makkah (in Fatwa).

24. Allamah Abu Bakr Hajji Basiuni Maaliki, Mufti of Makkah. (in Fatwa)

25. Allamah Muhammad Rahmatul Laah, Mufti of Makkah (in Fatwa).

26. Allamah Muhammad Sa’eed Bin Ba Basaiyl Shaafi’ee, Mufti of Makkah (in Fatwa).

27. Allamah Khalf Bin Ibraaheem Hanbaly, Mufti of Makkah (in Fatwa).

28. Shah Abdul Ghani Naqshbandi (Shifaa us Saa’il).

29. Allamah Haafiz Shamsuddeen Ibne Naasir-UD-deen Damishqi;
    (Jaami’ul Aasaar Fi Maulidin Nabiyil Mukhtaar, Al Lafzur Raa’iq, Mauredus Saavi Fi Maulidil Haadi).

30. Allamah Abu Abdul Laah Muhammad Zurqaani; (Sharah Mawanhib).

31. Allamah Shah Abdul Azeez Dehlvi.

32. Shah Rafee-ud-deen Dehlvi.

33.  Imaam-e-Rabbani Mujaddid Alfe Saani Shaikh Ahmad Faarooqi Sehrandi
    (Maktoo baat).

34. Maulana Muhammad Mazhar; (Maqaamate Sa’eediyah).

35. Maulana Karaamat Ali Jaunpuri; (Risaalatul Faisalah).

36. Imam Badr-ud-deen Aeini; (Umdatul Qaari Sharah Bukhari).

The seventh chapter of the book “Ad Durrul Munazzam” is spread over 43 pages, that is, from page 93 to page 136. The stated list of knowing personalities does not include the names, or the books, of those whose writings have been made use of in order to make arguments more clear. Let us hear from the writings of only two of the personalities mentioned in the list.

The first personality is that of Shaikh Hazrat Shah Abdul Haq Muhaddis Dehlvi (may Al

Laah have mercy on him), about whom Janab Ashraf Ali Thanvi has written: “Shah Abdul Haq Sahib used to have the blessed vision of the holy Prophet (Sallal Laahu Alaihi wa Sallam) daily”. Thanvi Sahib, throughout his writings, has acknowledged the greatness and excellence of the learning of Hazrat Shah Abdul Haq Muhaddis Dehlvi. here, I am giving only one reference. On page 65 of his book, “Shukrun Ni’mah Bizikr

Rahmatir Rahmah”, Thanvi Sahib quotes a passage from Shaikh Abdul Haq Muhaddis Dehlvi’s (may Al-Laah have mercy on him) book “Ashe’atul Lam ‘aat”‘ and says:” Since Shaikh Abdul Haq Muhaddis Dehlvi is a profound Muhaddis, so he must have written about ten kinds of (Shafaa ‘at) intercession after consulting some hadeeth, though I cannot lay my hands on this particular hadeeth. Even so, it is acceptable to me because Shaikh (Abdul Haq) has a vast knowledge of hadeeth”. The personality whose writings were acceptable to their ideologue, Thanvi Sahib, should also be acceptable to his followers, or else these people should prove that they are superior to Thanvi Sahib or that they do not accept Thanvi Sahib as their ideologue or some such thing. The decision lies with them.

Hazrat Shah Abdul Haq Muhaddis Dehlvi (may Allah have mercy on him), on page 82 of his book “Ma Sabata Minas Sunnah” (published by Qaiyyumi Press, Kanpur, August, 1923), referring to the night of the blessed birth, of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) says:

“Iza Qulna Innahu Wulida Lailan Fatilkal Lailatu Afzalu Min Lailatil Qadri Bilaa Shubhatin Li ‘Anna Lailatal Maulidati Lailatu Zuhoorihi Sallal Laahu Alaihi Wa Sallama Ala Jamee’il Khalaa’igi Min Ahlis Samnawaati Wal Ardeen”.

(“We would rather say that the night when the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born is definitely superior to Lailat-ul-Qadr. This is so because the night of the birth is the night when he was manifested and Lailat -ul Qadr was bestowed on him (Sallal Laahu Alaihi wa Sallam), and a thing which became blessed on account of him upon whom it was bestowed is more blessed than that which became blessed because of it being conferred upon him (Sallal Laahu Alaihi wa Sallam) and because Lailat-ul-Qadr is blessed because on this night Angels descend, and the night of the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) is blessed because of himself (Sallal Laahu Alaihi wa Sallam), and because Lailat-ul-Qadr is a blessing only for the Ummah of Muhammad (Sallal Laahu Alaihi wa Sallam) and the night of his blessed birth is a blessing for all beings. Thus the Prophet (Sallal Laahu Alaihi wa Sallam) is he who Al-Laah Ta’Aala sent down as a mercy to all the worlds and it is through him that Al-Laah completed His blessings on all His creations in all heavens and in all earth”).

On page 83 of his book, after mentioning about Aboo Lahab being blessed every Monday for rejoicing at the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) readers have read about this event on previous pages—, Hazrat Shah Abdul Haq Muhaddis Dehlvi (may Al-Laah have mercy on him) says:

“Fama Haalul Muslimi Min Ummatihi Yasurru Bi Maulidihi Wayabzilu Ma Tasilu Ilaihi Qudratuhu Fi Mahab-batihi Sallal Laahu Alaihi Wa Sallama La, Umre’ Innama Kaana Jazaa’uhu Minal Laahil Kareemi Ain Yudtkilahu Bi Fadlihil Ameemi Jan

naatin Na’eenei. Wala Zaala Ahlul Islami Yahtafiloona Bishari Mauladihi Sallal Laahu Alaihi Wa Sallam….Farahimal Laahi Imra ‘an Ittakhaza Layaaliya Shara Maulidihil Mubaaraki A” yaadan Liyakoona Ashadda Ilatan Ala Man Fi Qalbihi Maradun Wa Inaad”

“How would one from the Ummah of the holy Prophet (Sallal Laahu Alaihi wa Sallam) fare who rejoices at the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) and spends as much as he can afford for the love of the Prophet (Sallal Laahu Alaihi wa Sallam)! I swear by my life that the Most Merciful Al-Laah’s reward for him who celebrates meelaad will be nothing but that he will be entered into the Garden of Bliss. ‘`(Those who believe in Islam always hold functions in the month of his (Sallal Laahu Alaihi wa Sallam) birth, cook food, and give a variety of alms on the nights of this month and rejoice, and do more good deeds, and recite Maulood Shareef of the holy Prophet (Sallal Laahu Alaihi wa Sallam), and all such (who celebrate Meelaad) receive all sorts of blessings, the most pronounced characteristic of which is that they are at peace in the whole of that year and (because of the blessings of Meelaad) they are expeditiously relieved of their needs and also attain their hearts’ desire. Thus, may Al-Laah have mercy on him who treats the nights of the month of the holy Prophet’s birth as “Eids” so that doing this (celebrating feed on account of Meelaad) may greatly hurt him in whose heart there is a disease and who is averse to it.)”

Dear readers! This servant of the Ahle Sunnat (Kaukab Noorani Okarvi) has provided the words, “making Meelaad Shareef the day of Eid” and has quoted the testimonies of the Ulama of Deoband about the quality of the writings of these two personages, Imaam Qastalaani and Hazrat Shaikh Abdul Haq Muhaddis Dehlvi (may Al-Laah bless them). If even after this they say “I do not believe”, then their disease is incurable, indeed.

Now let us look at the writings of one other personage. The station of Hazrat Imaam Mulla Ali Qaari Hanafi (may Al-Laah has mercy on him) is not hidden from men of learning. In his book, “Mauradur Rawi Fi Maulidin Nabavi (Sallal Laahu ‘Alaihi Wa Sallam)”, he writes: “Qaala Ya’ni Ibne! Jazri Wa Iza Kanna Ahlus Saleebi Ittakhazoo Lailata Maulidi Nabiyyihim Eidil Akbar, Fa Ahlul Islaami Aula Bit Takreemi Wa Ajdar” (“Ibne Jazri says that if Christians (Ahle Saleeb) can celebrate the night of the birth of their Prophet as their great Eid, then those belonging to Islam should honour their own Prophet’s birth (Sallal Lanhu ‘Alaihi Wa Sallam) in a bigger way than the Christians do. I say in reply to the question whether we should do so since we are duty bound to oppose the Ahle Kitaab and nothing in this regard has been quoted from Shaikh Ibne Jazri, we should turn to Imaam Sakhaavi and to the greatest of the divines of Islam and leader of the Imaams, Abul Fazl Ibne Hajar, a most authentic teacher (may Al-Laah shower His mercy on him and may He always keep him in the Garden of Bliss) who has brought out the reality about celebrating Meelaad, from which every wise and learned person can derive his authority. And this reality is proved by the books of correct ahadeeth (Bukhaari and Muslim). According to them, on arriving in Madinah the holy Prophet (Sallal Laahu Alaihi wa Sallam) found the Jews to be keeping fast on Aashoora day. When he enquired from them why they did so, they said that was the day when Al-Laah Ta’ala drowned Fir’aun in the river and delivered Moosa (Alaihis Salaam) from him. Thus it was that they fasted on that day in order to give thanks to Allah Ta’ala. Upon this, the holy Prophet (Sallal Laahu Alaihi wa Sallam) said that he had a greater right to celebrate the deliverance of Moosa (Alaihis-Salaam) from Fir’aun. Therefore, he (Sallal Laahu Alaihi wa Sallam) himself fasted and also ordered his companions to keep fast on that day, and also said that provided he was alive the next year he would keep fast on the 9th of Muharram as well. I say that the holy Prophet (Sallal Laahu Alaihi wa Sallam) first sided with the Jews and, later on, he (Sallal Laahu ‘Alaihi Wa Sallam) opposed the Jews (that is, he kept fast on the 10th of Muharram and also on the 9th of Muharram) so that the distinction should continue to be there. Shaikh Ibne Hajar said that this hadeeth pointed out that giving thanks to Al-Laah Ta’ala (rejoice) for anything with which Al-Laah Ta’ala blesses His bondsmen is beneficial, whether the thing comes to them by way of bestowal of reward or deliverance from evil”. (Ad Durrul Munazzam. page 114).

Imaam Mulla Ali Qaari (may Al-Laah have mercy on him) has placed the “Honey Dew” people in a double distress and the testimony of the Ulama of Deoband in confirmation of “Ad Durrul Munazzam” has confronted all the Isma’ieli-Deoband-Wahaabi propagandists with the greatest disaster, because Imaam Mulla Ali Qaari has proved wetlaad Shareef to be not only “Eid’ but “Eid-e-Akbar” (Greatest Eid), and has done so by ascribing the source to be Sunnat (Prophetic tradition) and that, too, on a particular day. It is thus that this humble servant of Ahle Sunnat has been telling these Deobandi Wahaabis that they should not come after me, otherwise I will not let them alone and put them into great difficulty.

Readers would have noticed all that has been said by great and renowned personalities in justification of celebrating Meelaad Shareef. Now, only two ways are open to the “Honey, Dew” people: either they apply their “fatwa” of paganism and innovation on these personages as well or they retract from their “fatwa” against us and apologise to us, and after having retracted from their ‘fatwa” start celebrating Meelaad Shareef

If this servant of Ahle Sunnat would have written this booklet sitting in his library then he would, surely, have given references to many other books. *

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*A book written by the Meelaad renowned Muhaddis, Imaam Abdur Rahmaan Bin Umar Auzaa’ee (156 A.H.), is said to be the first book on Meelaad Shareef. It has been published from Beirut. Saiyyid Sulaimaan Nadvi, in his monumental work “Seerat Nabi”, Vol. 3, also says that Meelaad Shareef was celebrated in the 3rd or 4th century Hijra. Moreover, several great scholars of Islam have written books justifying celebration of Meelaad Shareef Most of these books are in my library in Pakistan.

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All the same, by the grace of Al-Laah Subhanahu Wa Ta’ala, I have given a detailed and silencing reply to the two page poster of the “Honey Dew” people, with the aid of only those books that were available with me during my journey. I have no reason to feel elated about it, for I think that this has been possible only due to the blessings of the holy Prophet’s (Sallal Laahu ‘Alaihi Wa Sallam) blessed sandals and of celebrating Meelaad Shareef. May Al-Laah Ta’ala keep me steadfast in the path of truth and may He make me successful in both the worlds!

I would have quoted extracts from (Ash Shamaamatul Ambariyyah), the booklet by the Imam of the “ghair muqalidin (non-conformists), Nawab Siddieeq Hasan of Bhopal, but for the fact that it is not with me during my travel. Readers may go through the booklet by my respected father, Hazrat Maulana Muhammad Shafee Okarvi (may Al-Laah have mercy on him) called “Barakaate-e-Meelaad Shareef “(Blessings of Meelaad Shareef).

The “Honey Dew” propagandists may also read this. On page 6 of his book “Jum’ah Ke Fazaa’il Ahkaam”, Janab Ashraf Ali Thanvi says: “Ibne Abbaas (may Al-Laah be pleased with him) once recited the verse Alyauma Akmaltu Lakum Deenakum and a Jew who was then sitting with him said that if such a verse would have descended upon them they would surely have celebrated Eid on that day. Ibne Abbaas (may Al-Laah he pleased with him) said that this verse had descended on the day of “two ‘Eids”, the day of Jum’ah and the day of Arafah. By this he meant that there was no need for them to do so (celebrating that day as Eid) since that day they already had “two ‘Eids”. (Tirmizi, Tafseere-Khaazin). What say the “Honey Dew” propagandists and their associates to this reference by their own Thanvi Sahib? For, Hazrat Ibne Abbaas (may Al-Laah be pleased with him) did not say to the Jew that the companions (of the Prophet) thought it wrong and an innovation to call as “Eid day” the day on which descended mercy and blessing from Al-Laah. But the companion of the Prophet only explained to the Jew the reality, that is to say what to speak of celebrating one Eid on the day the above verse descended, they actually were celebrating two Eids, i.e., that day was, without any doubt, Eid day.

“Yaum-e-Arafah” is not generally called ‘Iced, but the companion of the Prophet (may Al-Laah be pleased with him) gave that day the importance of Eid. Who can claim that the venerated companions who considered Yaum-e-Arafah to be an Eid day, and said so, would not have deemed the day of the Meelaad of the holy Prophet (Sallal Laahu Alaihi wa Sallam) as the greatest day of rejoicing (Eid) for the entire universe? Monday is considered as blessed only because of the Meelaad of the holy Prophet (Sallal Laahu Alaihi wa Sallam). A hadeeth is related in which the Prophet (Sallal Laahu Alaihi wa Sallam) says that “Monday was the day when I was born”. Is this saying of the holy Prophet (Sallal Laahu Alaihi wa Sallam) not enough for them to realise the blessing and greatness of Monday? Can anyone of the creations refuse to give the respect and veneration due to the Prophet of Al-Laah (Sallal Laahu Alaihi wa Sallam)? Only those who are not convinced of the greatness and high rank of the holy Prophet (Sallal Laahu Alaihi wa Sallam) will deem it wrong to call the day of his birth as blessed and not celebrate it as ‘Eid day. All such people are far from the mercy of AI-Laah tamale and are the beloved of Sahitaan.

The insolent language, which the writers of the poster published from “Honey Dew” have used, bears the stamp of their inner evil. See for yourself their words quoted verbatim below:

“He then “appeals to all Muslims” to “REJOICE FULLY” on this day. The Shariah does not instruct us to do any such thing, but rather some loony innovator, who is unable to even translate a simple ayat of the Quraan takes it upon himself to effect changes in the Deen and instruct the Ummah to innovate by “Rejoicing fully”. It is only a hardened enemy of Rasulullah (Sallal Laahu Alaihi wa Sallam) who will “rejoice fully” on the 12th Rabi-ul-Awwal the day when Rasulu’Llah (Sallal Laahu Alaihi wa Sallam) passed away; the day on which his noble companions were stunned beyond words; the day when his beloved daughter, Hazrat Fatima (RA) wept bitterly*

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* Only Shaitaan had wept on 12th Rabi ul Awwal the day on which the holy Prophet (Sallal Laahu Alaihi Wasallam) was born. See Al Bidaayah Wan Nihaayah Vol. 2, Page 266; Sha-waahidun Nubuwwah by Maulana Jaami Page 51.

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in one corner of the house on such a day it is only the enemy of Rasulullah (Sallal Laahu Alaihi Wasallam) who will “rejoice fully” and “appeal” to others to do so by “decorating their shops. homes and mosques” and whose desire it is “to let the non-Muslims know” that the Muslims are “rejoicing fully” at the death of their Prophet! ! ! (Astaghfirullah).

The non-Muslims were the ones that celebrated at the death of Rasulullah (Sallal Laahu Alaihi Wasallam) and today it must really please them to know that the Muslims have joined them. WHAT A MOCKERY OF ISLAM ! ! !”

Dear readers! After reading these words, you must have realised fully what is the standard of the thoughts and the doings of Isma’ieli-Deobandi-Wahaabi Tablighi corrupters. This servant of Ahle Sunnat, in his book “White and Black”, has exposed the corrupt minds of the “big-wigs” of these Deobandi-Wahaabis through their own writings. About such obnoxious writings of these Deobandi-Wahaabis I would only say that these people should not forget that they have to go to their dark graves one day and on that day they would come to know of the consequences of mocking at Islam. May the Merciful Al

Laah protect us from the mischief of such enemies of our beloved Prophet (Sallal Laahu ‘Alaihi Wa Sallam)! Aameen.

This servant of the Ahle Sunnat has, also, replied to the above quoted paragraph of the “Honey Dew”, and here I repeat it in brief. First of all, it is only for those whose loved once have died that they should be grieved or joyful. But our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and other Prophets (Alaihimus Salaam) are, by Al-Laah’s grace, living. Even so, my reply is this. The birth of Hazrat Aadam (Alaihis-Salaam) took place on the same day as his passing away, but rejoicing at his birth was retained because, in Shari ‘ah, mourning in not allowed for more than three days. On the other hand, our holy Prophet’s (Sallal Laahu Alaihi wa Sallam) birth took place on 12th Rabi-ul-Awwal but the day when he departed from this world, even according to Ashraf Ali Thanvi Sahib himself, was definitely not 12th Rabi-ul-Awwal. Besides this, in his book “Ad Durrul Manazzam”, a book spoken of highly by the Ulama of Deoband, Maulana Shaikh Abdul Haq Muhaddis Allahabaadi has mentioned about the revered companions (may Allah be pleased with them) celebrating Meelaad-un-Nabi (Sallal Laahu ‘Alaihi Wa Sallam), their making speeches about the birth at functions and their rejoicing on the Meelaad day. (See Addurrul Munazzam, Page 95). He has also quoted several instances when the Prophet (Sallal Laahu Alaihi wa Sallam) described details of his birth and his pedigree. This servant of the Ahle Sunnat has proved, through the written Muhaadiseen, Imaams, Auliyaa and Deobandi Wahaabi Ulama themselves, that the night of Meelaad and the day of Meelaad*

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* Al-Laah Ta’ala so timed his (Sallal Laahu ‘Alaihi Wa Sallam)
birth that it would cover both day and night and both be benefited by it.

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are the greatest days of joy and ‘Eid for the Muslim Ummah and that those rejoicing thus receive mercy and blessing. This he has done through quotations from books approved of by the Ulama of Deoband and from the “writings” of the Ulama of Deoband. Would the Isma’ieli-Deobandi-Wahaabi propagandists, even after this, go on asserting that the respected personalities of the Ummah have not declared Meelaad-e-Mustafa (Sallal Laahu ‘Alaihi Wa Sallam) to be the day of rejoicing and of ‘Eid, or have not themselves celebrated Eid-e-Meelaad?

Those calling themselves followers of Shah Waliyyul Laah’s family should also note the following statement of Hazrat Shah Waliyyul Laah Muhaddis Dehlvi. On page 3 of his book, “Ad Durrus Sameen”, he says: “My dear father, Hazrat Shah Abdur Raheem Dehlvi (may Al-Laah have mercy on him) informed me that he used to get food cooked on Meelaad days as a mark of rejoicing for him (Sallal Laahu Alaihi wa Sallam). One year it so happened that he could not afford anything except roasted grams, so he distributed those among the people, with the result that he had a vision of the holy Prophet (Sallal Laahu Alaihi wa Sallam) in his dream and saw that those roasted grams were lying before him (Sallal Laahu Alaihi Wasallam) and he (Sallal Laahu Alaihi wa Sallam) looked pleased”.

A glimpse of the regard in which Ulama of Deoband hold the spiritual guide of their own important Ulama, Haaji Imdadul Laah Sahib Muhajir Makki (may Al-Laah have mercy on him), has been given in my book, “White and Black”. The same Haaji Sahib says: “The practice of this faqeer has been that I participate in Meelaad Shareef functions. In view of the fact that doing so brings blessings, I myself hold Meelaad every year, and find great solace and joy in Qiyaam (reciting salutations in a standing position)”: —”Faislah Haft Mas’alah”, page 5, published by Matba’ Majeedi, Kanpur, December, 1921.

If the “Honey Dew” people really are convinced of the correctness of their

39 “fatwa”, then it would meet the ends of justice and equity if they also say that Shah Waliyyul Laah and Haaji Imdadul Laah would be denied a drink from “Kausar” on the Day of Judgement, and also issue a “fatwa” of being (bid’ati) innovators against them and against other Ulama of Deoband whose writings have been presented in this book, so that their claim of truthfulness may be justified. Or else the reality should dawn upon all that Deobandi-Wahaabi-ism has, in fact, nothing to do with truth and, also, that calling fact as fiction and be adamant about it is a characteristic of Deobandi-ism. The indecent language and the way of writing used in ‘Honey dew” poster would have by now convinced readers of the moral filth and mental degradation, which encompasses them. The fact is that they became Mullahs only for the sake of those of their elders who have earned Al-Laah’s wrath on account of their being clearly insolent to the beloved of Al-Laah (Sallal Laahu Alaihi wa Sallam).

It is also plain main that those who support those who are insolent to the holy Prophet are earning degradation for themselves in this world and in the Hereafter. May Al-Laah Ta’ala protect us from them and from all their mischief! Aameen.

In the end, I would like to make it clear to my readers that celebrating Eid-e-Meelaad-un-Nabi (Sallal Laahu Alaihi wa Sallam) and arranging illumination, hoisting flags, reciting salutations in an inspiring and loud voice on the occasion is by no means an “innovation” (bid’at); in reality all this is exactly in the tradition set by Al-Laah Himself.

In the fourth chapter of his book “Ad Durrul Munazzam”, held in high esteem by the Ulama of Deoband, Maulana Shaikh Abdul Haq Muhaddis Allahabaadi has recorded in detail incidents which manifested themselves at the time when the holy Prophet (Sallal Laahu Alaihi wa Sallam) was born. These include: “a cluster of stars concentrated over the roof of his house at the time of the birth of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting salutations to him in the standing position and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam), the Ka’batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions,” Page 54, 72, 91; Mawaahib-Ladunniyah by Imaam Qastalaani Page 57; Mauladul Uroos by Imam Ibne Jauzi Page 3, 7, 26, Shawaahidun Nubawwah by Maulana Jaami, Page 55; As-seeratual Halbiyah by Allamah Ali Bin Burhaan, Page 94; Khasaa’is-Kubra by Imaam Suyooti Vol. l, Page 45; Zurqaani by Allamah Zurqaani Vol. 1, Page 112, 116.

Isma’ieli-Deobandi-Wahaabi propagandists would be knowing that Angels do exactly as they are commanded. This is testified to by the holy Qur’aan— “wa Yafa’boona Ma Yu’maroon”. (Whatever the Angles did then was at Al-Laah’s command.) Therefore, those who refer to all these as innovations should hold their tongues and their pens and should beware where all this would lead them to. Calling Al-Laah’s command innovation (bid’at) cannot be the doing of a Musalmaan. Such a person would be an enemy to Al-Laah and a great transgressor.

People at “Honey Dew” cannot possibly provide proof of the allegation made in their poster that the Bareilvis had actually used certain words attributed to them about the Imaam of the Najdi Wahaabis. But before levelling the allegation, the Isma’ieli-Deobandi

Wahaabi Tablighi ought to have read the writings of their elders. It would have been better that the “Honey Dew” people had quoted the thoughts and beliefs of the Ulama of Deoband on Najdi Wahaabis, so that people could know that the Najdi Wahaabi followers of Muhammad Bin Abdul Wahaab had been “lovingly” described as the “wicked Wahaabis (Wahaabiyah Khabeesah)” and as the “wicked band” (Taa’ifah Shanee ‘ah)” by the Ulama of Deoband. For details, a reference should be made to books by Husain Ahmad Sahib Tandvi Madni, namely, “Ash Shahaabus Saaqib” (The shooting star) or “Naqsh-e-Hayaat” (Imprints of life). Even Ashraf Ali Sahib Thanvi, has at several places in his book, “Al Ifaazaatul Yaumiyah”, condemned the Najdi Wahaabis in “very loving words”, and in “Al Muhannad”, all Ulama of Deoband have dubbed Muhammad Bin Abdul Wahaab and people like him to be idolaters.*

It is another matter, though, that the Isma’ieli-Deobandi-Wahaabi Tablighis might have now sought forgiveness of the Najdi Wahaabis for the fatwas against them by their elders. If the present generation of Deobandis do not regard Muhammad Bin Abdul Wahaab as what he is depicted to be in the above said books, then how is it that they are still quoting from books by their elders containing those very words? If they have changed their beliefs then why are these books still being published? It is very obvious that the present generation of Deobandis are merely trying to deceive the Najdi Wahaabis of Arabia. Readers would have by now realised the true nature of these deceiving Deobandis. May the Merciful Al-Laah protect us from the mischief of these people! Aameen.

This servant of the Ahle-Sunnat has, by the grace of Al-Laah, given a full reply to all the criticisms levelled in the “Honey Dew” poster. People at “Honey Dew” say that a person who cannot translate a simple “Aa’yat’ of the Holy Qur’aan cannot ask the Ummah to celebrate “Eid-e-Meelaad” and that there is nothing in Shari ‘ah to justify celebration of the birthday of the holy Prophet (Sallal Laahu Alaihi wa Sallam). In reply, I would say to the people at “Honey Dew” that it would definitely be altering the Deen if words and meanings of the

Excerpts from writings of the Ulama of Deoband about the Wahaabis of Najd can be seen in my book “White and Black”—Kaukab

Qur’aan are altogether altered in translating them into any other language, and doing so has been a habit and a practice with the Deobandi-Wahaabi Ulama. The publishers of the “Honey Dew” would definitely be knowing that the Sunni preacher did not alter the meaning (according to my information, that Sunni preacher could not render the Qur’aan into English) and so the blame for doing so would be on the translator. Therefore, the “Honey Dew” people should not use offensive language in condemnation of the wrong use of a word in the Qur’aan, which is, after all, not far removed from its meaning. As pointed out earlier in this book, it is possible that the translation of the writing of the Sunni preacher may have used the same words as found in the English translation of the holy Qur’aan by Janab Abdullah Yusuf Ali. Or, it is also possible that the Sunni preacher may have merely quoted the Qur’anic Aa’yat in his writing, but his translator on his own, copied from Abdullah Yusuf Ali’s English translation.

 

It is further submitted that the Deobandi-Wahaabi-Tableeghis at “Honey Dew” would be, perhaps, aware of the recognised principle that arguments are only for the forbidden and not for the permitted. That is to say that arguments are needed only to prove the unlawfulness of a forbidden thing and a thing or an act which is not forbidden is by itself permitted.

Along with this principle, the “Honey Dew” people should also know that it is no argument for the unjustifiable of a thing that it is not deemed necessary or there is no written proof of it. The “Honey Dew” people have, in the previous pages, already seen my arguments derived from the Qur’aan and the Sunnat about celebrating Eid Meelaad un Nabi (Sallal Laahu Alaihi wa Sallam).

Would the “Honey Dew” people tell me if there is any mention in the Qur’aan and the Sunnat that celebrating the Eid Meelaad un Nabi (Sallal Laahu Alaihi wa Sallam) is a forbidden affair? If it is not there, and surely it is not there, then all I have to say to the “Honey Dew” people is that they should stop annoying Musalmaans by issuing unjustified and foolish Fataawa, and they should fear the torment which Almighty Al-Laah has prepared for those who are insolent to His beloved Prophet (Sallal Laahu Alaihi wa Sallam).

So far as the belief and preaching of the Ahle-Sunnah Wa Jama’at about celebrating the birth of the holy Prophet (Sallal Laahu Alaihi wa Sallam) is concerned, I have been able to briefly present proofs about it. The command for rejoicing at receiving the grace and mercy from Al-Laah is clearly mentioned in the Qur’aan. Those who acknowledge the holy Prophet (Sallal Laahu Alaihi wa Sallam) as the greatest grace from Allah and a mercy unto the worlds, for them it is the guidance of Shari’ah and for them it is the Eid

day on the night of Meelaad and on the day of Meelaad, and they also celebrate ‘Eid and will, Insha’ AI-Laah, continue celebrating it. People at “Honey Dew” or all the Isma’ieli-Deobandi-Wahaabi Tablighis the world over may issue as many posters as they like, but they must listen to this announcement by us Ahle Sunnat:

Hashr Tak Daalen ge Ham peidaa’ishe Maula ki Dhoom

Misle Faaras Najd ke Qal’e Giraate Baa ‘en Ge (Insha Al-Laah)

(We will celebrate the birth of our master till the Doomsday.

Like it happened in Persia, we will demolish the fortresses of Najd).

This servant of the Ahle Sunnat is confident and hopeful that all men of truth, men belonging to Ahle Sunnat Wa Jama’at, after being informed of the reality, will come to the defence of their Faith with greater keenness and will celebrate Eid-e-Meelaad (Sallal Laahu ‘Alaihi Wa Sallam) with such great eclat and with such vastly enhanced salutation that the enemies of the Prophet may really feel deeply hurt. In other words, they should follow in the footsteps of this fundamental motto of the lover of the Prophet and Imaam of the Ahle Sunnat, A’laa Hazrat Maulana Shah Ahmad Raza Bareilvi (may Al-Laah have mercy on him):

Khaak Ho jaa ‘en ‘Udoo Jal Kar Magar Ham Tou Raza

Dam Me Jab Tak Dam He Zikr Unka Sunaate Jaa’en ge (lnsha Al-Laah),

(Enemies may feel frustrated but we will, O Raza
Go on proclaiming him till there is one breath left in us.)

Wa Sallal Laahu Ta’ala ‘Alaa Habeebihi Saiyyidina Muhammadin
Wa ‘Alaa Aalihi Wa As haabihi Wa Baaraka Wa Sallama Ajma’een.

(Wama Alaina Illal Balaagh)

Piet Retief, South Africa.

Kaukab Noorani Okarvi (Ghufira Lahu Wali Waalidaih)

30th Dec., 1989. 

* * * * * * * * * * * 

By:  Allamah Kaukab Noorani Okarvi

Translated by:   S.G.Khawajah

DEDICATION:

To every true lover of the Mercy unto the Worlds, The Light Personified, The Elevated Intercessor Saiyyidina Muhammad Mustafa (Sallal Laahu Alaihi Wa Sallam).

Kaukab

(Ghufira Lahu)

Banda-e-Parwurdigaaram Ummat-e-Ahmad Nabee Doust Daar-e-Chaar Yaaram Taab ‘e Aulaad-e- ‘Alee Mazhab-e-Hanfiyah Daaram Millat-e-Hazrat Khaleel Khaak Paa ‘e Ghaus-e-A ‘zam Zer-e-Saayah Har Walee

 

Of the Bondsmen of my Rabb I am and of the ummat of Prophet Ahmad

(Sallal Laahu ‘Alaihi Wa Sallam).

All four friends* (of the Prophet) I hold dear and I am of the slaves to the progeny of ‘Alee**

(Radiyal Laahu ‘Anhum).

Of the Hanfiyyah creed I am and belong to the millet of Hazrat Khaleel ul Laah Ibraaheem, (Alaihis-Salaam).

Dust from under the feet of Ghaus-e-A’zam***

(Radiyal Laahu ‘Anhu)

I am, and under the protection of every friend of Al-Laah

(Radiyal Laahu ‘Anhum).

* Hazrat Abu Bakr, Hazrat ‘Umar, Hazrat ‘Usmaan, Hazrat ‘Alec (Radiyal Laahu ‘Anhum).

** Hazrat Imaam Hasan, Hazrat Imaam Husain (Radiyal Laahu ‘Anhuma).

*** Hazrat Shaikh Saiyyid ‘Abdul Qaadir Jeelaanee (Radiyal Laahu Anhu

---

 

INTRODUCTION

 

It must have been a blessed and beautiful moment when the great preacher of Islaam. The incomparable orator of the world of Islaam and the embodiment of love for the Prophet (Sallal Laahu ‘Alaihi Wa Sallam). Hazrat Maulana Muhammad Shafee’ Okarvi (‘Alaihir-Rahmatu War-Ridwaan), had set foot on the soil of South Africa in 1976, and the environs of the entire region had been filled with the remembrance of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). Made in his inspiring and magical tone and voice. Never, before him or after him, had eyes seen such a many splendour personality nor ears heard such a spellbinding speaker. It was as though like what the poet has said,

“His name is on everybody’s lips and everybody is madly in love with him”.

Hazrat Maulana Okarvi (‘Alaihi Rahmatul Baari) paid a second visit to South Africa in 1979-80, and the welcome accorded to him here was a sight to see. He was invited to far-flung areas of the country. Several meetings would be held in one day and people would come to them in west numbers. Wherever he lived, whatever place he went to, his personality indelibly imprinted itself on every heart.

The special traits, which the Bountiful Creator had endowed him with, are not given to everyone. During the course of 40 years of striving after truth he made more than 18000 inspiring speeches, a world record so far. His memory is unforgettable. Our benefactor and spiritual guide, Maulana Okarvi, left this mortal world for his heavenly abode on the morning of the 24th of April, 1984, while engaged in sending Durood and Salaam to his beloved Hazrat Muhammad Mustafa (Sallal Laahu ‘Alaihi Wa Sallam). In-naa Lil-Laahi Wa ln-naa llaihi Raaji’oon (To Al-Laah we belong and to Him we return).

The news of his sudden departure brought tears to the eyes of an unaccountably vast number of people and the Sunni Musalmaans of South Africa were stunned. The passing away of this commander of the caravan of the Ahle Sunnat was no ordinary tragedy. He was the greatest asset of the Ahle Sunnat Wa Jamna’at; he was an honour to the world of Ahle Sunnat.

Even his opponents were forced to accept his greatness and his steadfastness. His very name used to send tremors through the chambers of falsehood. Ghulaam Khan, a Wahaabi aalim of Rawalpindi (Pakistan). Openly admitted, “had a great personality like Maulana Okarvi been present in the fold of Deoband. All Pakistanis would have embraced the creed”, and the saying of Allamah Sayyid Ahmad Sa’eed Kaazimi, an Imaam of the Ahle Sunnat, that because of his special traits, “Maulana Okarvi was envied by all the world,” is a true testimony to his greatness.

After him, other ‘Ulama from Pakistan and India began to come to South Africa but none of them was able to leave the imprint of his footsteps like he had done. The magic of the attractive style, the bewitching sonorousness, the mode of address which went right to the heart, and the sweetness of tone, the awesome of personality, the simplicity, the softness and the vastness and the depth of his speech; all were exclusive to Maulana Okarvi. Whatever problem it was that he had not unraveled and whatever aspect it was that went unexplained by him! He was, undoubtedly, a model to be followed.

Eyes were searching for some one like him to reopen the chapter left unfinished by him. Ears were thirsting to hear somebody with his-traits, with a glimpse of him. Nobody can be a replacement of somebody else, and Maulana Okarvi was, even otherwise, an incomparable saint.

Haaji Yoosuf Husain Mansoor, a resident of South African city of Piet Retief, was very near to, and a great admirer of, my revered Hazrat Maulana Okarvi. His son, Haashim Mansoor, was madly in love with him. He had heard Hazrat Maulana Okarvi repeating this sentence: “You have seen me. You should see and hear Kaukab.”

Everybody knew that “Kaukab” was the eldest son of Hazrat Maulana Muhammad Shafee’ Okarvi (‘Alaihir-Rahmatu war-Ridwaan), Yet nobody had as yet seen him and everybody wanted to invite him to South Africa. Who knew that he would come here when our revered Hazrat would be no more in this world? Finally, Haashim Mansoor somehow succeeded in making him come to South Africa and we, then, had an opportunity to see Hazrat Allamah Kaukab Noorani Okarvi and felt satisfied that the revered Maulana Okarvi had left us a true and worthy successor. Hazrat Maulana Okarvi must have prayed for him to prove worthy of his name.

Hakeem Miyan Nawaab Deen Sharqpuri of Raiwind: Who died this year at the age of over 100 years, a disciple of Sher-e-Rabbaani Hazrat Miyan Sher Muhammad Sharqpuri (Rahmatul Laahi ‘Alaihi), has said that “when Allamah Kaukab Noorani was born, Hazrat Maulana Okarvi had informed him that “light had come into his house”. Hazrat Sher-e-Rabbaani Miyan Sher Muhammad Sharqpuri (Rahmatul Laahi ‘Alaihi) is the personality who had one year before the birth of Hazrat Maulana Okarvi given this glad tiding to Maulana Okarvi’s father, Haaji Karam Ilaahi Sahib, “Karam Ilaahi! More streams of light will flow. Streams of Al-Laah’s grace will flow”.

The world has already witnessed the phenomenon that all his life Hazrat Maulana Okarvi, who was born due to the glad tidings of a prefect saint, spread light in all directions and dispelled darkness all around. Allamah Kaukab Noorani Okarvi is the second manifestation of Hazrat Sher-e-Rabbaani’s glad tidings.

The silence, which had been prevailing since the passing away of Hazrat Maulana Okarvi finally, yielded to the pleasing and magical voice of Allamah Kaukab Okarvi.

Allamah Kaukab started a new era in South Africa; within a few days he revived his great father’s mission, rendered revolutionary services to the cause of Islaam and to upholding the truth of the Ahle Sunnat creed. On coming here, he worked indefatigably and followed in the traditions of his revered father of remaining in the midst of people and books, of addressing several gatherings daily and engaging in the same devotion and contemplation, but with a freshness all it own.

In five years, from 1987 to 1991, Allamah Okarvi was invited here Six times. During this period, he visited Swaziland, Botswana, Babutuswana, Mozambique, Mauritius, Re-union, and Zimbabwe etc.; authored eight books, which were also translated into English. The series of remembrance-gatherings spread, the Sunnat of reciting Durood Shareef in mosques before and after Azaan was revived; the practice of holding Ieed-e-Meelaad-un-Nabi (Sallal Laahu ‘Alaihi Wa Sallam) in many an area of these countries was for the first time inaugurated. Branches of Maulana Okarvi Academy Al-A’lami were established; madaaris (religious schools) were set up. Thousands of workers were trained to serve the creed of the Ahle Sunnat, many a people embraced Islaam; and, for the first time ever, the holding of ten-day Muharram commemorative meetings came into vogue in South Africa’s Transvaal province.

Allamah Okarvi has to his credit another important and memorable achievement in South Africa. On Friday, the 16th December, 1988, he personally went to Mia’s Farm, and delivered to the leaders of the Deobandi-Wahaabi-Tableeghi group an invitation to a Munuazirah (debate) and Mubaahilah (a meeting of contending persons or parties invoking curses of Al-Laah on those who deny the truth). On the recognised principle of establishing the truth and exposing the falsehood. He wanted an atmosphere of peace and amity to prevail amongst the Muslim minority population of South Africa. He had brought with him a whole chest of old and new books by the ‘Ulama of Deoband. So that the beliefs and the acts, about which the leaders of the Wahaabi-Tableeghi group had spread the epidemic of being called polytheistic and innovative, could be proved to be right according to the Qur’aan and the Sunnat through books written by the ‘Ulama of Deoband themselves. And thus the Muslims in this country could be rid of these controversies and all may live in peace and amity.

For three years running this invitation of Allamah Okarvi was repeatedly published in the newspaper “Sunday Times Extra”. Allamah Okarvi had set only four topics for debate, which were also conveyed to the scholars of the Deobandi-Wahaabi-Tableeghi school through. A communication besides being published in newspapers. But the self-proclaimed “right-guided” ‘Ulama of the Deobandi-Wahaabi-Tableeghi school did not have the guts to face Allamah Okarvi and, so, failed to prove that they were right as they had been claiming.

In August, 1991, after exhausting all arguments with them, Allamah Okarvi got his final notice published in the same newspaper and made it clear that now people of the Deobandi-Wahaabi-Tableeghi school were confirmed hypocrites and without any foundation.

The Musalmaans of South Africa will forever remember the favours done to them by Allamah Okarvi. By exposing the true facts about these self-proclaimed righteous people and by letting facts be known to them he saved many a simple Musalmaan from going astray.

Al-Laah be praised! The very name of Allamah Kaukab Noorani Okarvi has become a symbol of the truth and a naked sword for every falsehood throughout South Africa. May the Almighty Al-Laah preserve the determination and the steadfastness of this true lover of His beloved Prophet (Sallal Laahu ‘Alaihi Wa Sallam), and may He make him a great and benefiting asset for the Islamic Millat! Aameen.

For the edification of the populous, Allamah Okarvi has given facts so that people might know as to where and why do Sunnis differ with Deobandi-Wahaabi-ism, what are its causes and what is the solution to it. The book before me, “Deoband to Bareilly: (the Truth)”, will give you details about all this. In fact, it may be called a revolutionary book. Through this, you will also come to know who are the people who have been redeemed.

This book “Deoband to Bareilly (the Truth)” by Allamah Okarvi was first published in South Africa in 1988. Since then, its three more editions have been published and distributed gratis. It has been translated into five important languages.

In the meantime, Allamah Okarvi’s expanded book called “White and Black” has been published, which gives all the details which make plain to everyone the reality about Deobandi-Wahaabi-ism. “White and Black” carries, along with considerable explanation of the points raised in the book “Deoband to Bareilly”, excerpts from books written by the ‘Ulama of Deoband giving glimpses of their pornographic writings.

Before the publication of the 4th edition of “Deoband to Bareilly”, Allamah Okarvi had made some additions and corrections in it in order to make it still more valuable. The late Janab Sagheer Mallal first translated it into English. A young poet and writer of Karachi After corrections and additions to it. It has been translated afresh by respected Saiyyid Ghulaam Khawajah, a progeny of Mahboob-e-Subhaani Hazrat Saiyyidina Ghaus-e-A’zam (Radiyal Laahu ‘Anhu), And a distinguished English scholar and journalist of Pakistan, who has already translated five books by Allamah Kaukab Noorani Okarvi.

I am confident that after going through it readers will realise that this writing must reach the hands of every Musalmaan in order to enable him to reform his beliefs and ideologies and not to fall a victim to any deviation.

Despite limited resources, Maulana Okarvi Academy Al, A’lami, South Africa, is busy in serving Islaam and the Islamic Millat, and it requests you to cooperate with it and pray for it. May Al-Laah grant us the ability to be steadfast on truth!

I realise that I have been standing between Allamah Okarvi and yourself, but it is my hope that despite my intrusion your eagerness to go through it has only increased, not diminished.

1992

Muhammad Bana

Shafi’ee Qaudiri,

P.O. Box 340,

Durban-4000

(South Africa)

---

 

Al-Laahu Rabbu Muhammadin Salla ‘Alaihi Wa Sallama

Allah Subhaanahu is the Creator and Nourisher of Saiyyidina Muhammad

(Sallal Laahu ‘Alaihi Wa Sallam), and sends peace and salutations to him).

PRELUDE

To tell the truth. I am a mere seeker after knowledge in the fields of religion, spirituality, and scholarship. The smattering of knowledge of letters and words and of the ways to use them well that has come to me is mostly because of my environment and because of my kind parents, paternal grandfather, maternal grandmother and teachers and divines. These revered and respected personalities have guided my understanding at every stage of my life.

Since my childhood, I have been somehow involved with book and pen, Madrisah and maktab, religious and spiritual discussion and observation. I have already lived three decades of my life, and I am conscious that I have yet to cross deep oceans while life is very ephemeral, very undependable. All the same, what with my own desire and longing for it and the determination to achieve it, what with the kindness of my elders and the prayers of my associates, I have every hope that I will, ‘Insha Al-Laah, be crowned with success.

Before also, I was greatly distressed by the thought but it much increased in intensity when lately I visited African countries. I witnessed the strange phenomenon among the adherents of Islaam living in my own homeland and far away from the homeland that they are after their own apron. Why point accusing fingers at others. Even the so-called wayfarers of the road to Madinah, the preachers claiming to disseminate truth and truthfulness, and the self-proclaimed standard-bearers of peace and security, are, by their tongues and pens and deeds, putting to shame their own Millat and group, their own mosque and pulpit.

My heart bleeds when I speak of the tragedy of wasting our energies in mutual recriminations and mutual tussles. What a pity that controversy and difference centers round our own center and axis! The Islamic faith cannot be comprehended without the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), yet we are differing on interpreting and explaining and praising the great and glorious personality of the Prophet himself (Sallal Laahu ‘Alaihi Wa Sallam).

It is my leemaan (faith) that my Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is like a mirror. He is a mercy unto the worlds, a light personified and a great intercessor (Sallal Laahu ‘Alaihi Wa Sallam). He conferred humanness upon men who used to be worse than beasts, and by his excellence of character changed hates into loves. The teachings and training of this holy and noble Prophet (Sallal Laahu ‘Alaihi Wa Sallam) raised those who walked in the dust behind the cattle to be the leaders of mankind. Yet, the fact is that I have not found a believer in any other faith saying so many contradictory things about the founder of his faith, things, which may be categorized as disrespectful, insolent and foulmouthed. Perhaps, people of any other Millat have not tolerated such an attitude as we ingrates have tolerated for our perfect guide and greatest benefactor (Sallal Laahu ‘Alaihi Wa Sallam).

It is most incomprehensible for me why those who make the blessed personality of their Prophet, with whom Prophethood has come to an end, the butt of criticism and of belittling. And are so firm in their thoughts and beliefs and do not like the magnificent Prophet (Sallal Laahu ‘Alaihi Wa Sallam) of Al-Laah Subhaanahu and do not like to honour and respect him, insist on being called the followers of such a Prophet.

In having faith in the Prophet of Al-Laah Subhaanahu and in following his deeds and sayings we are not to be guided by our self-made rules and principles but by the guidance provided by the Qur’aan and the Sunnat. Our relationship with the Prophet is not like that with a philosopher, a thinker, a teacher, or as between a ruler and the ruled, between a king and his subjects, between a conqueror and the conquered and between a master and his slave (under duress). But as between a guide and a wayfarer, a Prophet and his follower, and, above all, between a beloved and a lover. Intense love is the basis of our relationship with the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). He is our master, and our slavery has not been bought or purchased but is a voluntary one. This relationship is that of intense love, although he is also our conqueror, our ruler, our king and our greatest teacher. A Mu’mins love teaches him love and respect, and when it is a question of love it is insolence even to look towards the beloved what to speak of lifting a finger at him. It is a matter of bowing down to him totally. A gentleman, the station of him who is the beloved of Al-Laah Subhaanahu Himself is something very different. How excellent, indeed, is that station!

“Ishq se Ho Jaa’e Mumkin He Wagarnah ‘Aql se

Keya Muqaam-e-Mustafa He Faislah Dushwaar He.”

(It is possible to do so through love, otherwise with intellect It is difficult to determine the station of beloved Mustafa (Sallal Laahu ‘Alaihi Wa Sallam).

People tell me: “Let them say whatever they may wish to say, let them talk whatever nonsense they may wish to utter. But you should maintain silence, and only talk of unity. Let it be whatever is happening. Man has set foot on the moon and these Maulvees are still quarreling over the sighting of the moon”. People tell me. “Talk of modernity, make Deen (religion) a bit modern. Introduce new tunes and change old ways. This is the age of speed and of travelling at speed. Why are you still enmeshed in old problems, old controversies?”

The times have, of course, changed, but not to the extent that man has become independent of man and the fire of honour and defence of honour and vanity and egotism in him have been extinguished.

This ever-growing addition of new and still newer things, this construction of cities with high-rise buildings, this superiority of machine and technology, this grandeur, all of this is, indeed, very amazing. Man has much deviated and greatly strayed. His eyes are dazzled by the splendour of new lights. But has man also changed? Has he begun to walk on his head?

Listening to the fulmination’s and intrigues of the Mul-laas against their beloved (Sallal Laahu ‘Alaihi Wa Sallam) the word honour seems to have lost all its meaning. If such statements were to be made about the ancestors, the family traditions and customs and practices of these very people they are sure to be inclined to pick up a fight. If someone’s loved one were to be upbraided by some one else he would not go to a Muftee (an expounder of Muslim law) to obtain a fatwa (religious verdict) or to a Qaazi (judge) to inquire about the law in this regard. He himself would pick up a dagger and give no quarter to that insolent, foul-mouthed person.

Such is the case with relationship founded on the basis of ordinary relationship of blood and social lives. But it is an altogether different matter when the matter concerns a Prophet, and that, too, the Prophet of the Prophets (Sallal Laahu ‘Alaihi Wa Sallam). The relationship between a Prophet and his follower is altogether different from any worldly relationship. The matter-concerns the heart, not of mind. This is a relationship of spirit, of spirituality, of truth, of security and of love. How can an ardent follower of the Prophet remain silent over insolent utterances against his beloved? This is the greatest torment. It has been the way of the ingrates for a long, long time and, lately, it has perhaps become much more severe.

This is not a case of opposition for the sake of opposition. To be different is something different; to be in opposition is something altogether different. The basis of all these accusations and differences is the intellect of these wretched people. But what is human intellect? How well the poet of the East, late Allamah Muhammad Iqbaal, has put it:

“Guzar Jaa ‘Aql Se Aage ke yeh Noor Chiroagh-e-Ranh

He Manazil Naheen He”

(Pass over intellect because this light only Illumines the path but is not the destination).

With the passage of time, human intellect has attained to great heights. Because of its marvels, man is, today, flying in the skies like birds.

Man has endowed himself with wings. He has, in a manner of speaking, created men of iron (robots) who work with greater diligence and with greater alacrity. His voice has now attained such volume that a man speaking at the North Pole can be heard at the South Pole. Man’s most wondrous achievement is that distances have shrunk. Man has shortened the world, eastwise, westwise, northwise and southwise. He can breakfast in the east and take his midday meal in the west. But with all this power and sway man is today still helpless, still limited, and still insignificant. He has wiped out epidemics from the face of the earth, but is still powerless over death. He has brought nature under his sway but is still unable to control storms, typhoons and volcanoes. Man’s intellect has not yet been able to solve the problem why lines on one man’s palm are not the same as on another man’s. This is only a small matter. The most wondrous thing is this universe itself: this earth, this moon, these stars, these rivers, these mountains, these planets, this mystery of morning and evening, this changing of seasons, this rainbow, this milky way, this flood of colour and light. What are they, why are they, and for whom are they meant?

Death and life and this system of the universe is beyond man’s intellectual grasp. Almighty Al-Laah has, of course, endowed man with intellect, but not to an unlimited extent. Those who crossed their limits got much more involved. The eye can see only as much as it has been allowed to; the mind can think only as much as it can bear; beyond that, his veins would burst.

Intellect is not the goal. Had it been so, man would have reached his destination after the passing away of thousands of generations. Intellect may be the way, never the destination. As the poet has said:

“Shaayed ‘Usay ‘lshq Bhee Na Samjhe Jis Karb Me ‘Aql Mubtilaa He”

(Perhaps even love cannot comprehend the anguish which intellect undergoes.)

Intellect must undergo anguish, for intellect is of little worth. It begins to pant after unrevealing seven vistas. Love is a destination by itself. Love is the excellence of man and this universe is a mere illusion for the lover. The lover is a universe unto himself. Love is the reality; it is the way, it is the destination; and it is the elixir of life and eternal. Intellect is the beginning; love is the ultimate. Intellect represents quantity; love represents quality. Love is quality; love is the culminating point. Intellect is doubt; love is certainty. In short, intellect is sometimes denial and sometimes affirmation; love is affirmation through and through. Intellect is a dream; love is its interpretation. Intellect is a mirage; love is a reality; (Intellect does not mean insolence, slander, accusation and abuse). Ask Hazrat Bayazeed Bistaami (May Al-Laah have mercy on him) about the station of love. It is said that “his soul flies in the world of souls for 70 thousand years and even then says that the limit of the excellence of the holy Prophet Mustafa (Sallal Laahu ‘Alaihi Wa Sallam) cannot be fathomed.”

We the moderns recognise the Master of Madinah not through intellect but through love. Faith is love. Accusations and differences are the products of intellect. Love does not behave like this. Love is total obedience and assent. Love does not think; it sees the glory and the beauty of the beloved. It hears the command and obeys it. It is fascinated by every act of the beloved. It is part of its beloved’s existence, its shadow, and its reflection.

Our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is the last Master sent to this earth by Almighty Al-Laah. He is the Prophet to men, to angels’ to jinns, to houries and to ghilmaan. He is the Prophet to mountains and to dales, to water and to earth. The True Creator sends Durood and Salaam to him, swears by his locks and his face, calls obedience to him as obedience to Himself and allegiance to him as allegiance to Himself, his hand as His own hand and following him as following Himself, gives the good news of Paradise to his slaves and warns those who deny him with the tortures of Hell.

“Deoband to Bareilly” is the narrative of the journey of darkness to light, of imperfect intellect to true love. This very essence of faith, this love of the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is the distinctive feature of the Bareilvis. They say:

“Me tuo Maalik Hee Kahoon Ga Keh Ho Maalik Ke Habeeb

Ya’nee Mahboob-o-Muhib Me Naheen Meraa Terra”

(I will go on calling you master, for you are the beloved of the Master.

Between the loved and the lover there is no question of shin and mine).

On the other hand, the way of Deoband is unbridled intellect. They say: “The sort of knowledge which is with the Prophet of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam) is also with animals” (May Al-Laah protect us)

Comparison and competition is only for those who are concerned with intellect. The message of this dust form under the feet of the progeny of the Prophet is an invitation to love. The standard set by intellect itself does not tolerate equality between the ignoramus and the knowledgeable, so how can equality between the Prophet and his followers be accepted. The followers and the Prophet both are humans but this Prophet is such a human who is incomparable and uncompared. He is unique and singular than all others. Nobody is equal to him, nor can reach his station. The Creator Himself says about His Prophet: “He does not move his lips with his own volition. His lips move only when a revelation (wah ‘y) from Me descends upon him”. The Prophet (Sallal Laahu ‘Alaihi Wa Sallam) in his own truthful tongue himself says: “I am not like you (Lustu Misalakum).”

When the Qur’aan asks the holy Prophet (Sallal Laahu Alaihi Wa Sallam) to declare “I am a man like you”, it is meant to be a symbolic expression. If it were to mean equality in humanness then Prophethood also should be denied. For it is not given to every man to have all the qualities and characteristics and excellences so necessary for Divine revelations to descend on him, or for the conferment upon him of the status of Prophethood. This Qur’aanic passage may be interpreted by intellect in various ways, but, in truth, it should be interpreted only in this way: man should not, like the Christians do, take the Prophet of Al-Laah for Al-Laah Himself (after seeing him perform excellences and wondrous deeds). The Prophet has appeared in the garb of man; he is in no sense Al-Laah.

I ask these people of intellect that if they insist on equality with the Prophet then they should show even one glimpse of the human traits of the Mustafa. To claim equality with the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), to call the Prophet to be a mere man, is, to my mind rank insolence and infidelity. The Holy Qur’aan itself tells us that calling the Prophet a man like ourselves is the way of the infidels. No where in the Qur’aan and Hadeeth there is a command that the Prophet should be called a man like ourselves. In fact, it is said very clearly in the Qur’aan that we should never call the Prophet in the same way as we do one another.

I feel somewhat relieved of a heavy burden of debt, which I had been carrying me for a long time. But I have still to do much in this connection, for I do not know how many aspects have been left out. Take it as the first installment. The rest I will, Insha Al-Laah, do in stages.

I have tried to answer the votaries of intellect in their own language, in the language of arguments and proofs, of logic and ratiocination. As for myself, the answer to all questions lies in love and in love alone.

‘Aql qurbaan kun ba peshe Mustafa (Sallal Laahu ‘Alaihi Wa Sallam).

“(Discard intellect in your approach to Mustafa (Sallal Laahu ‘Alaihi Wa Sallam).”

But this is a matter of love, and those who can see only what is obvious cannot understand it.

The doors of this faqeer are open for all those who, on reading this book, find something, which has to be explained. Reference of every book and testimony for every reference has been given. These books are generally available. To slander or falsely accuse somebody is not the way of a Mu ‘min. We all have to get to the meezaan (scales) one day. If you keep this in view, all your judgments will be on the basis of equity and justice. Otherwise can the destination of the grave be far away?

 

Kaukab-e-Noorani Ra Ahmad Shafee’

 

(May Muhammad Sallal Laahu ‘Alaihi Wa Sallam be the intercessor on behalf of

Kaukab Noorani Okarvi (Ghufira Lahu)

 

Al-Laahu Rab-bu Muhammadin Sallal Alaihi Wa Salaam

(Al-Laah Subhaanahu is the Nourisher of (Saiyyidina) Muhammad

(Sallal Laahu ‘Alaihi Wa Sallam) (And) sends peace and blessings upon him.)

The mercy to the worlds, the light personified, the blessed intercessor, the holy Prophet Saiy-yidina Muhammad Mustafa (Sallal Laahu ‘Alaihi Wa Sallam) has said: “He who recites the Kalimah Taiy-yibah, i.e. Laa Ilaaha Il-lal Laahu Muhammadur Rasoolul Laah

(Sallal Laahu ‘Alaihi Wa Sallam), will enter Paradise”. This blessed saying is perfectly true, because it has been said by the most truthful tongue of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam).

No doubt whatsoever can be entertained in respect of this tongue. This is the tongue, which has given to mankind recognition of the True Sovereign, the Almighty Al-Laah. Anyone reciting this Kalimah Taiyyibah comes into the Deen (religion) of Islaam. It is incumbent upon such a person to have total belief in this Kalimah and to act upto it in all respects.

Anyone denying even one of the absolutes from among the essentials of the Deen (religion) after having recited the Kalimah would be governed by a special logic instead of the ordinary logic, for to be a Mu’mins it is absolutely necessary to fully believe in all the essentials of the Faith, and to deny even one of the essentials is sufficient to make him an infidel, like when the Qadiani-Mirza’i-Ahmadi-Lahori people denied the finality of Prophethood and they went out of the pale of the Faith.

Obviously; to believe in the finality of Prophethood, that is, to believe that the holy Prophet Hazrat Muhammad (Sallal Laahu ‘Alaihi Wa Sallam) is the last Prophet of Al-Laah, is a belief not an act, and since Ieemaan (Faith) means having correct beliefs, no man can truthfully lay claim to be a man of Faith even though he might be reciting Kalimah Taiyyibah, saying Salaat (prayer) and keeping Saum (fast). When the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) departed from this world, some of the tribes refused to pay Zakaat (alms). Although they did not refuse to say Namaaz or to keep fast yet the caliph of the holy Prophet, Hazrat Saiyyidina Abu Bakr Sid-deeq (Radiyal Laahu ‘Anhu) waged a holy war against them for the sake of Al-Laah. A person denying the essentials of the Faith after having accepted Islaam, and not repenting it, is, in Islamic terminology, an apostate and the punishment to be inflicted on him is death. The principle is that he who defies the law is called a traitor and a rebel, and in every law in force in the world the punishment of a traitor and a rebel is death.

These days, many people holding wrong beliefs, strut about as self-appointed monopolists of Faith and Islaam although they might appear to be reciting the Holy Qur’aan and saying Namaaz and keeping the fast. People with knowledge of the Sunnat know it full well that the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had called out the names of many of those who recited the Kalimah and said their Namaaz, and ordered them to be expelled from his masjid (mosque).

The Qur’aan and the Ahaadeeth have called such people hypocrisies (Munuafiq). Al-Laah Subhaanahu has specifically said about them:

“Wa Minan-Naasi Maien-Yaqoolu Aaman-naa Bil Laahi Wa Bil Yaumil Aakhiri Wa Maa Hum Bi Mu’mineen.”

(People who might say that we believe in the Almighty Al-Laah and the Doomsday are the people who are not at all Mu’mins).

And He has also explained why this is so: “Fee Quloobihim Maradun” (“There is a disease in their hearts”).

Surely, the disease referred to did not relate to palpitation or a wrong condition of the heartbeat. The disease was that their real ideology, that is beliefs, was not right. Although those people had been reciting the Kalimah and saying Namaaz, but the Divine Verdict is that they are not Mu’min (believers).

That the disease is in their hearts means that an evil resides in their hearts. Al-Laah Himself says: “I have inscribed Ieemaan on the hearts of men.” If a Mu’mins Ieemaan is inscribed on the heart, then the infidel’s infidelity and hypocrisy is also inscribed on the heart. This means that belief is the name of a firm belief embedded in the heart and Al-Laah’s Aayat (Verse) clearly indicates that he whose belief is not correct has a diseased heart and he cannot be a Mu’min, no matter how regular he might be in saying Namaaz and keeping the fast. .

Men and women who can read and hear, specially the youths, get very frustrated at this stage, because there are many factions amongst Musalmaans and each faction tries to prove itself to be in the right on the basis of the Qur’aan and the Sunnat and its opponents to be in the wrong; the ‘Ulama (scholars) of each faction sport beard; appear to be committed Namaaz and fasting; study the Qur’aan and the Ahaadeeth; seem to be brazenly giving arguments in favour of their own standpoint to the best of their knowledge. We who hear and read them are at a loss as to who to consider to be in the right and who to be in the wrong. Consequently, as a result of this confusion, they have ceased listening to Maulvees and some of them have ceased to frequent- Masaajld (mosques) and some have altogether discarded them.

In reply, let me tell them in all honesty and with fear of Al-Laah in my heart that there is no doubt those person are really much perturbed because of the contradictory statements of the generality of the Maulvees. Since people in general are not fully conversant with religious knowledge so they cannot distinguish between truth and falsehood, between right and wrong, and, not being aware of the real facts, they get frustrated. The people are at fault, in that they do not acquire religious knowledge and truth along with other worldly knowledge although it is incumbent upon every Musalmaan to know the basic things about Faith and religion. Those calling themselves Maulvees are at fault, for they do not tell the truth to people and do not acquit themselves of their responsibilities and obligations honestly and truthfully.

They have, perhaps, forgotten that, after all, they have to depart from this mortal world and go to their dark and dreary graves and to account for their beliefs and acts before Almighty Al-Laah on the Day of Judgement. They have, perhaps, also forgotten that it is easy to deceive people by presenting wrong things as right, but it is impossible to present wrong as right before Al-Laah. Such people should remember that they would be, more than others, judged as more liable to go to Hell and suffer Divine torment for teaching wrong beliefs and acts.

They must not forget that the rule that people showing the way to righteousness would receive reward equivalent to the combined reward of those engaging themselves in that righteousness also applies to those who teach wrong things and give wrong training and, thus, as much sin and as much torment will be on them as the combined sins and torments of those holding wrong ideas and doing wrong acts. A person who stands in awe of Al-Laah all the time and keeps himself reminded of death saves himself from all wrong thinking and all wrong acts. A man erring by mistake should at once repent. A person who does not stand in awe of Al-Laah is very wicked. Only he is wise, indeed, who always stands in awe of Al-Laah.

Dear readers! The Divine Command given in the Qur’aan is that the Holy Book is an admonition only to those who stand in awe of Al-Laah and are not disobedient. Such people have been called pious (Muttaqee). It is also said in the Qur’aan: “Yudil-lu Bihi Kaseeran-Wa Yahdee Bihi Kaseera”.

(Many people will be led astray by the Qur’aan and many people will receive guidance from it).

In this Command, becoming strayed is mentioned first. So it is proved that every one who recites the Qur’aan is not the one who is guided. This does not, however, at all means that the Qur’aan leads people astray. This only means that such people do not understand words and meanings of the Qur’aan as had been originally intended, rather they give importance to their personal opinion and change the meaning of the Qur’aan on the basis of their defective knowledge and, thus, pave the way to their own ruination and destruction.

Consequently, in the Fazaa’il-i-Qur’aan section of the TabIeeghi Nisaab (re-named Fazaa’il-i-A’maal) compiled by Sheikh Muhammad Zakariya Sahib the following blessed Hadeeth is mentioned. He writes: “The following saying of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is related by Hazrat ‘Umar: ‘Almighty Al-Laah raises many people in ranks because of this Book, i.e. the Holy Qur’aan, and it also demeans and debases many people’.”

After quoting this hadeeth (which is mentioned in Saheeh Muslim Shareef), Muhammad Zakariya Sahib writes: “This is also proved by the Aayaat of the Qur’aan Shareef. At one place, it says that it demeans many people and raises many in ranks. Because of it, the Almighty Al-Laah gives guidance to many people and leads many people astray. In another place, it says

‘Wanu naz-zilu Minal Qur’aani Maa Huwa Shifaa’un-Wa Rahmatul Lil Mu’mineena Walaa Yazeedaz-Zaalimeena Il-laa Khasaara’

(And We have sent down the Qur’aan as a guide and a mercy to those who believe and as a Book which increases the harm and the hurt of the transgressors).

“According to a saying of the holy Prophet, ‘many from among the Qaaris (those reciting the Holy Qur’aan) of this Um-mat will be hypocrites’. Some divines have been quoted, in Ihya, as having said that Angels pray for mercy upon one who begins reciting a chapter (Soorah) of the Holy Qur’aan until he finishes it; and the Angels also curse another person from beginning to end when he recites it.

“Some ‘Ulama have been quoted as saying that a man recites (the Qur’aan) and curses himself and he is not even aware of it. One repeatedly reads in the Qur’aan,

Alaa La’natul Laahi ‘Alaz-Zaalimeen’

(Beware that the curse of Al-Laah is upon transgressors)

and becomes covered by the curse. Again, he reads in the Qur’aan,

‘La’natul Laahi ‘Alal Kaazibeen’

(Curse of Al-Laah be upon liars),

and being a liar himself becomes afflicted by it.” (Fazaa’il-i-Qur’aan, page 13).

Going through the above writing, you must have yourselves realized that the Qur’aan is not a cure and a mercy for everybody. In fact, it is such that it increases the hurt and the torment of many people.

Similarly, when people do not mend themselves after reading, and repeatedly reading, the Qur’aan, themselves become responsible for causing increases in their hurt and torment. Take the case of a person who tells lies, and it is already mentioned in the Qur’aan that liars are cursed, and, that too, by Al-Laah Himself.

If such a person does not truly repent and prays to Al-Laah for forgiveness for being a liar and does not rectify his fault, he is giving evidence of his being a cursed person from the Qur’aan itself. Thus, his reading the Qur’aan is not benefiting him.

Tell me, whether he is being benefited by the Qur’aan or earning loss. You will surely say that he is earning loss for himself. He can derive benefits only if he gets rid of his wrong ways and shortcomings and mends himself. Similarly, the Qur’aan mentions about the curse of Al-Laah descending upon transgressors, and if a transgressor does not truly repent for being a transgressor, he, also, is confirming his being a cursed person by reading the Qur’aan and is increasing his loss by the Qur’aan.

The Qur’aan does not cause hurt to him, for the Qur’aan only tells clearly that the transgressor is cursed and this is said by way of a warning so that a transgressor might save himself from Al-Laah’s curse. If the transgressing person does not mend himself even after this then he surely deserves Al-Laah’s wrath.

Just reflect why the Divine Aayat says that the Qur’aan increases the hurt of the transgressor (zaalim) and Al-Laah’s curse is on transgressors. This is so because the infidels do not read the Qur’aan and only persons who read the Qur’aan are those who claim to have Faith. It is, thus, proved that many of those who call themselves Musalmaans are, indeed, transgressors and Al-Laah’s curse is on transgressors.

Dear readers! What is transgression (Zulm)? What is called transgression? What is the sign of transgression? The sign of transgression is, Wad’ush-Shaie’i Fee Ghaieri Mahal-lihi, that is putting a thing at a wrong place. Put in simple words, it means punishing “B” for the theft committed by “A”; blaming somebody else for doing a bad act; calling right as wrong and wrong as right; making alterations in Al-Laah’s Words and Commands; changing meanings at one’s own whims; to make additions or subtractions in it; to apply an Aayat to somebody else instead of him for whom it is intended; all this is called transgression, and anybody doing so is a transgressor.

There is a blessed Hadeeth contained in Bukhaari Shareef. Saiyyidina Abdul-Laah (Radiyal Laahu ‘Anhu), son of Hazrat Saiyyidina ‘Umar Faarooq (Radiyal Laahu ‘Anhu) says: “The worst among the creations of Al-Laah are those who apply to Musalmaans Aayaat meant for the infidels and the apostates

This was the practice of the Khaarijees and the hypocrites during the days of the companions. Today also this is the practice of hundreds of Mul-laas. They apply Aayaat meant for the idols and the apostates to the Prophets, the friends of Al-Laah, and the faithful. Listeners and readers do not know the occasion when and for whom an Aayat descended. They hear such Aayat from those calling themselves Maulvees and are misled because of their own ignorance. But they are to be really pitied who call themselves Maulvees and consider themselves authorities on religion although they have committed such serious mistakes and have misled the people.

Hazrat ‘Abdul-Laah (Radiyal Laahu ‘Anhu) has counted such people among the Khawaarij. According to him, people indulging in such acts and those who follow the Khawaarij and the hypocrites are the worst of the creations.

I appeal to those youths of the Muslim Um-mah who are distancing themselves from spirituality and the spirit of Islaam because of nonsensical utterances by such Mul-laas. Al-Laah has blessed them with robust commonsense and they should think and reflect for themselves.

They are, perhaps, under the impression that the whole controversy is about the division of loaves and fishes. This is absolutely wrong. The rule should be kept in view that a thing is known by its opposite

Tu’raful Ashyaa’u Bi Azdaadiha. For example, night makes us realise the splendour of day, foul smell tells of the reality of fragrance, and the Deen-selling Mul-laas make us aware of the vitalising presence of ‘Ulamaa-i-Haq (right-guided scholars). Would you say that truth is like falsehood? Never. So, they should believe that this is the real controversy.

They will, surely, want to know what is true and what is false, who is in the right and who is in the wrong, who are the right-guided ‘Ulama and who are those who are upon falsehood. In all honesty, with fear of Al-Laah and full responsibility, this servant of Deen and mil-lat submits before you the following. Please pay attention.

Ameerul Mu Mu’mineen Saiyyidina ‘Umar Faarooq (Radiyal Laahu ‘Anhu) has said: “The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has informed us about everything, from the beginning of the creation to the entering into Paradise of the people of Paradise and the entering into Hell of the people of Hell.”— (Bukhaari Shareef).

This blessed Hadeeth tells us that the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had, with the grace of Al-Laah, knowledge of all’ things, from the beginning to the end. Consequently, the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has said: “My Um-mat will be divided into 73 factions, one of which will go to Heaven and 72 will go to Hell.” On being asked by his companions (Ridwaanul Laahi ‘Alaihim Ajma’een) as to which would be the group which would go to Heaven, the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) said: “It would be the Naajiyah (the group which has attained to redemption) which would be largest group and it would follow my way and the way of my companions.” (Tirmizee, Abu Daawood, Ibne Maajah).

It is also mentioned in Ibne Maajah, one of the six famous authentic books of Ahaadeeth, that Hazrat Anas bin Maalik (Radiyal Laahu ‘Anhu) related that he heard the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) say: “My Um-mat would never unite on a deviation.’ when you see differences (in the Um-mat), you should hold fast to the largest group.”

These Ahaadeeth make it clear to us that one of the groups into which Um-mat-e-Muhammadi (‘Alaa Saahibhas-Salaatu Was-Salaam) would be divided would be the largest group and we have been ordered to totally adhere to this group, for the simple reason that it alone would be deserving of Heaven and all the rest would be deserving of Hell.

The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has done us a great favour, by informing us of the signs of the group which would be redeemed (Naajiyah). Otherwise every faction would have claimed itself to be Naajiyah. It is thus clear that Naajiyah group is not a separate faction and adhering to its beliefs and disseminating them can in no case be dubbed as indulging in factionalism.

Readers may, perhaps, say that despite this clear saying of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) every faction calls itself Naajiyah. In reply, let me say that no claimant can be truthful about his claim unless he produces valid arguments in support of his claim and unless he proves the truth of his claim through the Qur’aan and the Sunnat.

The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has clarified that the Naajiyah group would be the largest and the noblest group and has urged us to associate with it and has also told us about its signs: it would be following his way and the way of his companions (Radiyal Laahu ‘Anhum)

On the basis of these very sayings of the holy Prophet (‘Alaa Saahibahas Salaatu Was-Salaam), the Naajiyah group is called ‘Ahle Sunnat Wa Jamna’at’, or, in one word, “Sun-pee” (that is the- group whose beliefs and acts conform to the way of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and of his companions (Radiyal Laahu ‘Anhum).

After having been introduced to the Naajiyah group, they should get all doubts removed from their minds, doubts which may arise about

1. The Hadeeth telling us that there would be 73 factions whereas in fact there are many more factions in the Um-mat;

2. Many from amongst the present-day factions claim to belong to the Ahle Sunnat although the “Ahle Sunnat” will be only one group;

3. The Hadeeth mentions “when you see differences”, but the question is what differences are meant since every faction came into existence because of some differences and it is also a fact that there are differences within every faction.

Now, here are answers to these questions. Basically, there are only 73 factions in the Um-mat, 72 of them Hell-bound, and one Paradise bound. Every faction in the Hell-bound faction as well as in the Paradise-bound group is called by a different name and thus people get the impression that the total number is much more. This should be better understood by reference to the root of a tree and its many branches and many other small branches that keep sprouting from the branches, yet the large number of branches do not necessarily mean that there are many roots also. Like there are many families within one tribe and every family has many individuals, so also if out of the roots of 72 irreligious and strayed factions grow thousands of small and big branches and if the 72 Hell-bound tribes produce many families and hundreds of individuals, then this would not mean that the roots and the tribes are also vast in numbers.

By the 72 Hell-bound factions are meant those factions whose foundations contain irreligiousness, apostasy, infidelity and impiety. It is also known to all that branches exist because of the roots, that is to say that no branch can exist after being cut off from its root. The 72 roots which are themselves rotten cannot produce good branches, and all the factions that are the branches of these rotten roots, whatever be their number’ would still be the original 72.

We should now try to understand the state of affairs with the Naajiyah group. Placed into its root is the spirit of Islaam and faith and guidance and mercy, and, so, all the branches sprouting from this one root have the same effect as the root itself. Let me explain it further. All four of the creeds (mazaahib) of Sharee’at Hanafee, Shaafi’ee, Maalikee and Hanmbalee—and the four orders of Tareeqat (spiritual orders of Islaam) Naqshbandee, Qaudiree, Chishtee and Suhrwardee and, among the further branches of Sharee ‘at, Ash ‘aree, and Maatureedee, and, among those of Tareeqat, Saabiree, Nizaamee, Ashrafee, Shaazlee, Rifaa’ee, Mujad-didee etc. All of these belong to the Ahle Sunnat Wa Jamna’at and the Naajiyah group. All of these have only one root and one foundation and there is no fundamental difference among them based on infidelity and faith and guidance and deviation from the right path.

This characteristic is exclusive to people of this very Ahle Sunnat Wa Jama’at. Except for them, pronounced and persistent differences on principles exist among all other factions

As regards the phenomenon of many factions asserting that they are the Ahle Sunnat, it is submitted that such assertions cannot be justified unless people making such claims are proved to be having the same beliefs and doing the same acts as those of the Ahle Sunnat.

There is no faction other than the true Ahle Sunnat Wa Jamaat which can prove its truthfulness through the Qur’aan and the Sunnat and whose beliefs and acts are exactly in accordance with those of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and his companions (Radiyal Laahu ‘Anhu).

Even after the lapse of 1400 years, continuation of beliefs and acts of the Ahle Sunnat Wa Jamna’at in complete accord with the Qur’aan and the Sunnat is proved, while all other factions are newly created and all their beliefs and acts are, in essence, not derived from the Qur’aan and the Sunnat. These factions have contributed to their own deviation and ruination by distorting the real meaning of the Qur’aan and the Sunnat.

It is not these people’s lot to have guidance and mercy; their lot is to earn loss in this world and in the Hereafter. But the largest group of the Ahle-Sunnat and the Naajiyah group have been given the good news of the mercy and blessing of Al-Laah being upon them on account of their being slaves to the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and his companions (Radiyal Laahu ‘Anhum). It is these who have been guided in the right path, and it is incumbent upon us to remain wholly associated with them.

The “difference” mentioned in the blessed Hadeeth does not at all mean a superficial difference but one which is based on principle, a difference which relates to infidelity and faith and guidance and deviation from the right path.

Before explaining the “difference” which is mentioned in Hadeeth Shareef it is best to know that there are two types of differences.

1. (Usoolee) based on principles, and

2. (Furoo’ee) based on non-essentials.

Shar’ee commands and orders have been laid down. The difference based on principles or on non-essentials in which there is clear difference of kufr (infidelity) and leemaan (faith), and guidance and deviation makes a person liable to go to Hell.

It should also be noted that there are two kinds of persons in the Um-mat of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), i.e.

1. (Um-mat-i-Ijaabat), the Um-mat of acceptance and

2. (Um-mat-i-Daiwat), the Um-mat of invitation.

The Um-mat of acceptance is that which comprises persons who are steadfast on the faith. But those groups, which follow deviation and falsehood, come in the category of the Um-mat of invitation.

But some of such factions have not been declared absolute kuf-faar (infidels), since although their beliefs and ideologies are different no clear distinction of kufr (infidelity) and Ieemaan (faith) is found in them.

All the same, it is settled that he in whom there is a distinction of kufr and Ieemaan should be counted in the factions who will go to Hell.

The Deobandi-Wahaabi-Tableeghi faction is also among those rearing their heads in the Um-mat who not only wish to be called Ahle Sunnat (Sun-pee) but is also engaged in getting all the other factions declared as apostate and innovative and false.

Our dispute with the Deobandi-Wahaabi-Tableeghi faction is not at all superficial and just for the sake of stirring up a dispute. It is based on principles, on basic things. You surely would like to know the things on which we differ. So just read on, and tell me, with Almighty Al-Laah and His beloved Prophet (Sallal Laahu ‘Alaihi Wa Sallam) as witness, if you can accept these things. Can people with such beliefs be called Muslims or Ahle Sunnat?

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Beliefs of the Deobandi-Wahaabi-Tableeghi group: *

Books	Authors
Hifzal leemaan.	Ashraf Ali Sahib Thanvi.
Fataawa Rasheediyah.	Rasheed Ahmad Sahib Gangohi.
Aabe Hayaat.	Muhammad Qaasim Sahib Nanontvi.
Tahzeer un Naas.	Muhammad Qaasim Sahib Nanontvi.
Baraaheen-e-Qaati ‘ah.	Khaleel Ahmad Sahib Ambethvi.
Taqwiyatul leemaan.	Shah Ismaiel Sahib Dehlvi Phulti Balakoti.
Siraat-e-Mustaqeem.	Shah Ismaiel Sahib Dehlvi Phulti Balakoti.
Tafseer bulghatul Hairaan.	Husain Ali Wan Bhachrani.
Tasfi yatul ‘Aqaa’id.	Muhammad Qaasim Sahib Nanontvi.
Risaalah Al Imdad.	Ashraf Ali Sahib Thanvi.

*For details of the exact texts of these forty writings by the Deobandi-Wahaabi ‘Ulama and their own Fataawa on them please see my book “White and Black”—Kaukab.

 

 

1. Al-Laah can tell a lie. (Fataawa Rasheediyah, vol. 1. Page 19).

2. Al-Laah does not know beforehand what His creations would do. Al-Laah comes to know of their doings only after they have done something. (Tafseer Bulghatul Hairaan pages 157 and 158).

3. Shaitaan (Satan) and the Angel of death are more knowledgeable than the holy Prophet is (Sallal Laahu ‘Alaihi Wa Sallam). (Baraaheen-e-Qaati’ah, pages 51 and 52).

4. The Prophet of Al-Laah was not aware of his ultimate fate and of things beyond a wall. (Barraheen-e-Qaati ‘ah, page 51).

5. The kind of knowledge and the amount of knowledge of the unseen given by Almighty Al-Laah to the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has also been given to animals, lunatics and children. (Hifzul Ieemnan, page 7).

 

6. Even the thought of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) occurring during Namaaz is much worse than to be immersed in the thought of an ox or a donkey. (Siraat-e-Mustaqeem, page 86). (But the thought of Thanvi Sahib or any other Deobandi Mullaa coming during Namaaz is justified).

7. The appellation Rahmatul Lil ‘Aalameen is not an exclusive attribute of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). Other saintly persons also can be called Rahmatul Lil ‘Aalameen. (Fataawa Rasheediyah vol. 2. Page 12).

8. To the common people, the expression “Khaatim-un-Nabiy-yeen” means the “last Prophet”. To the knowing people this is not a correct view. Even if a Prophet was to be born after the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) it would still have no effect on the concept of the finality of Muhammad (Sallal Laahu ‘Alaihi Wa Sallam). (Tahzeerun-Naas, Pages 3 and 25).

9. The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) learnt the Urdu language from the ‘Ulama of Deoband. (Baraaheen-e-Qaati ‘ah, page 26).

10. The Prophet (Sallal Laahu ‘Alaihi Wa Sallam) should be respected as an elder brother. (Taqwiyatul leemaan, page 58). (But to pay exaggerated and undue respects to the ‘Ulama of Deoband is justified.)

11. If Al-Laah so wills He can create millions upon millions of the likes of Muhammad (Sallal Laahu ‘Alaihi Wa Sallam). (Taqwiyatul leemaan, page 161). (But it is not possible to find peers of the ”Ulama of Deoband.)

12. After his death, the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has mingled with dust. (Taqwiyatul Ieemaan, page 59). (But the power of the ‘Ulama of Deoband to benefit people ever after they are dead continues.)

13. All Prophets and Messengers are worthless. (Taqwiyatul leemaan, page 29).

14. It is not necessary for a Prophet to be free from, and innocent of, every lie. (Tasfiyatul ‘Aqaa’id, page 25). (But nothing but truth comes out of the mouths of the ‘Ulama of Deoband.)

 

15. A Prophet should be praised only as a human being and even less.

(Taqwiyatul leemaan, page 35). (But the ‘Ulama of Deobandi-Wahaabi faction should be praised as much as possible.)

 

16. The bigger ones, that is the Prophets, and the lesser ones, that is the rest of the creations, all are without knowledge and are ignorant. (Taqwiyatul Ieemaan, page 3).

17. The big creations, that is the Prophets, and the lesser creations, that is all other creations, are, in the eyes of Al-Laah, more lowly than even a cobbler. (Taqwiyatul leemaan, page 141).

 

18. It is permitted to call a Prophet as a Taaghoot (Satan). –(Tafseer Bulghatul Hairaan, page 431).

(But it is kufr (infidelity) to belittle the ‘Ulama of Deoband.)

 

19. A Prophet holds the same status amongst his followers as is held by a chaudhary (headman) or a landlord in a village. (Taqwiyatul leemaan, page 61). (But the Deobandi Mul-laa, Rasheed Ahmad Gangohi, is the ‘Mutaa’ul Kul’ or the overall sovereign.)

20. Whosoever is named Muhammad or Alee (Sallal Laahu ‘Alaihi Wa ‘Aalihi Wa Ashaabihi Wa Sallam) has no authority over anything. A Prophet or a friend of Al-Laah can do nothing. (Taqwiyatul leemaan, page 41). (But the Deobandi-Wahaabi ‘Ulama hold sway over the entire world.)

21. The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had lost his wits. (Taqwiyatul leemaan, page 55).

22. A follower apparently excels his Prophet in deeds. (Tahzeerun-Naas, page 5).

23. A Deobandi Mul-laa saved the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) from falling off Pulsiraat (the bridge over which the righteous will pass into Paradise). (Bulghatul Hairaan, page 8).

24. It is satisfying to say Laa’llaaha il-lal Laahu Ashraf Alee Rasool-ul-Laah and Al-Laahum-ma Salli ‘Ala Saiy-yidina Nabiy-yina Ashraf Alee and there is no harm in saying so. (Risaalah Al lmaad, page 35) for the month of S. afar 1336 A.H.; and proceedings of a Munuazirah (religious debate) in Gaya, Al Furqaan, volume 3, page 85).

25. Celebrating Meelaad-un-Nabee, Sallal Laahu ‘Alaihi Wa Sallam (birthday of the Prophet) is like the Hindus celebrating the birthday of their Kanaihya. (Fataawa Meelaad Shareef, page 8; and Baraaheen-e-Qaati ‘ah, page 148). (But it is true Islaam to celebrate days of the Deobandi-Wahaabi ‘Ulama and their Daarul Uloom.)

26. The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and the Daj-jaal both are blessed with life. The traits which characterise the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) are shared by the. Daj-jaal also. (Aabe Hayat, page l 69).

27. The holy Prophet’s (Sallal Laahu ‘Alaihi Wa Sallam) wish for something to happen is of no consequence. (Aabe Hayat, page 169). (But much happens at the wishes of the Wahaabi-Deobandi ‘Ulama.)

 

28. Believe in Al-Laah alone, and do not believe in anyone except Him. (Taqwiyatul Ieemaan, page 14).

 

29. Before Al-Laah, all Prophets and all friends of Al-Laah are insignificant specks of dust. (Taqwiyatul Ieemaan, page 54).

30. It is right to call the Prophet as your brother. – (Baraaheen-e-Qaati’ah, page 3). (Even if believing so is against the Qur’aan).

31. Any Musalmaan who regards the Prophet or the friends of Al-Laah to be Al-Laah’s creations and bondsmen and yet makes them his advocates and intercessors, calls on them for help, and gives nazr and niyaaz equals Abu Jahl in apostasy. (Taqwiyatul leemaan pages 7 and 27).

32. Durood Taaj is disfavored and. reciting it is .not permitted. (Fazaa’il-i-Durood Shareef, page. 73 and Tazkiratur Rasheed vol. 2, page 117). (But to compose and recite. elegies (marsiyah) on the ‘Ulama of Deoband crediting them with much more excellences than those described in the Durood Taaj for the Messenger of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam) is quite right.)

33. A saintly person of the Deobandi faction had been given a bath by Hazrat ‘Alec (Radiyal Laahu ‘Anhu) and Hazrat Faatimah (Radiyal Laahu ‘Anha) had put on clothes on his (naked) body. (Siraat-i-Mustaqeem, Persian, page 164; Urdu, page 280).

34. Meelaad Shareef Mi’raaj Shareef, Giyaarhveen Shareef ‘urs Shareef; Khatm Shareef; Soyem, Chehlum, Faatihah Khawani, and leesaal-e-Sawaab, all are unlawful and bad innovations and the ways of the infidel Hindus. (Fataawa Ashrafyah, volume 2, Page 58; Fataawa Rasheediyah, volume 2, pages 144 and 150; and volume 3, pages 93 and 941).

 

(It should be noted that the Deobandi-Wahaabi-Tableeghi people who declare that celebrating Meelaad (birth) of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is a wrong, unlawful, forbidden act of apostasy must be questioned how is it permissible and right to celebrate the foundation-day of the Daarul ‘Uloom, Deoband, and to call upon an apostate women to inaugurate it; to celebrate the days and the death anniversaries of their Mul-laas and. their Muftees; to appoint the time, the date and the place of such gatherings; to hold political and non-political demonstrations; to establish institutions in the name of non-Al-Laah; to ask for financial and other kinds of help for the propagation of non-AI-Laah.)

 

35. To eat a well known indigenous crow is a spiritually rewarding act. (Fataawa Rasheediyah, Volume 2, Page 1301). (But the eating of halwa (a sweet dish) distributed on the occasion of Shabe Bara’at is forbidden).

36. To invoke the friends of Al-Laah even though regarding them as His creations is forbidden. (Taqwiyatul leemaan, 7). (But it is not forbidden if the ‘Ulama of Deoband themselves invoke them).

37. To supplicate after funeral prayers is not permitted. (Fatwa of Muftee Jameel Ahmad Thanvi, Jami’ah Ashrafiyah, Lahore). (But it is not forbidden if the ‘Ulama of Deoband themselves supplicate thus.) ,

38. It is permitted to take gifts distributed on the occasion of the Hindu festivals of Holi and Deewaali. (Fataawa Rasheediyah, volume 2, Page 130). (But to take gifts distributed on the occasion of Faatihah and Niyaaz is prohibited.)

39). There is no harm in eating food, if clean, prepared at the houses of the meanest and the lowliest of people. (Fataawa Rasheediyah, Volume 2, page 130). (But clean and permitted food distributed on the occasion of niyaaz of Giyaarhveen Shareef is altogether prohibited.)

40. Drinking water from the sabeel (kiosk) set up by Hindus (apostates) out of the money earned through interest is permitted. (Fataawa Rasheediyah, Volume 3, pages 113 and 114). (But drinking clean water from the sabeel set up during the month of Muharram for the leesaal-e-Sawaab of Saiyyidina Imaam Husain (Radiyal Laahu ‘Anhu) with money provided by the lawful earnings of Musalmaans is prohibited.)

 

Books by these Deobandi-Wahaabi-Tableeghi ‘Ulama are replete with many such ranting and faith-destroying utterances. This servant of the Ahle Sunnat seeks forgiveness of Al-Laah Subhaanahu, for my (leemaan) faith is most distressed at reproducing such utterances even though my sole purpose in doing so is that readers come to know the basis of our difference with the Deobandi-Wahaabi-Tableeghi people.

Believe me, these things are such that a Musalmaan’s heart quails at hearing or reading them, and faith testifies that these can be uttered only by one who is an enemy to the Prophet and is faithless. I pray to Almighty Al-Laah that He may, for the sake of His beloved Prophet (Sallal Laahu ‘Alaihi Wa Sallam), extend His special protection to us against every insolence and every irreverence of those who make such statements and those who believe in them, and against those who regard those indulging in such writings to be true Musalmaans, and let our end be while we are firm on the Faith. (Aameen)

Dear readers! Do you believe in such writings? Do you hold such beliefs? Are you prepared to believe in such things? You might be wondering who are the people who say such things and who are the people who write such things. Your answer would surely be that anyone who calls himself Mu’min and Muslim can never say such things. But the irony is that such things have not been said by ignorant and crude men, but those who call themselves the most learned of the times Mutaa’ul Kul, Mujad-did-i-Mil-lat and Hakeem-ul-um-mat have said such things in books written by them. Such things have been written by people who not only call themselves Musalmaan but authorities on Islaam.

When the ‘Ulamaa-i-Haq pointed out to them that such things were wrong and asked them to repent for doing so, then even after being requested innumerable times the reply of those writing such things was simply that they were in the right in writing what they had written. It was pointed out to them that when they would not tolerate their parents being likened improperly how could they themselves do so in the case of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), for whom Al-Laah Subhaanahu has commanded utmost respect.

In order to make them understand the gravity of the situation the following line of argument was taken with them. Suppose you are standing somewhere and your father also arrives there. Would you like to be told by one of your acquaintances that you mother’s husband had come or that he had come who cohabits with your mother? Although the man saying such thing is making a correct statement, in that your father is, of course, the husband of your mother, and his second statement also is correct, but the manner of his speech is crude, uncivilized and insulting. Of course it would have pleased you if he had said that your dear father or your respectful father had come.

What possible likeness a particle of dust can have with the heaven! Where do we stand and where does the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) stand!

Even if they do not have the utmost love for the Prophet of Al-Laah, the beloved Prophet, the Prophet of Prophets (Sallal Laahu ‘Alaihi Wa Sallam), even then they should not use such similes and words as they use, for the status which the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) holds among the creations of Al-Laah is all too obvious from the Qur’aan.

In the arrangement of the Qur’aan, where the words, Yaa Aiey-Yuhal Lazeena Aamanoo (0 you who believe), first occur, the first command that has been given to men of Faith is that they should show utmost respect to His Prophet even while addressing him, and must not say to him Laa Taqooloo raa’inaa (make concessions to us), but to say to him Wa Qool unzurnaa (please have kind eyes upon us.)

Al-Laah did not even like a word to be used for his blessed Prophet (Sallal Laahu ‘Alaihi Wa Sallam) which could be, only with a slight change in sound, taken to mean something different. This word was, therefore, declared disrespectful and insolent, and its use was prohibited. So, how could words which are obviously improper be used for the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam)!

The words which they use for that greatest personality, respect for whom is ordained by the True Creator, are most disgraceful. Apart from giving expression to things which indicate infidelity, they have also used improper similes wherever they have used them.

This shows that they have no respect in their hearts and minds for the blessed beloved of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam). They have no love and no connection with him, although they are fully in the know of the obvious truth that respect and love for the beloved of the Creator and the Cherisher, Ahmad-e-Mukhtaar (Sallal Laahu ‘Alaihi Wa Sallam), is the very essence and soul of Faith (Ieemaan), and without such love and respect it is not possible to be a follower. Thus they are denying Deen by their own utterances and heaping upon themselves eternal damnation.

Dear readers! You might think that these people might have heeded to this admonition and taken to the right path. But, alas, these people who call themselves ‘Ulama not only repeatedly insisted on declaring that their apostate and wrong writings were correct but also began to rationalise their stand.

Every intelligent man knows that justifying a sin is worse than sinning, that is, to try to justify a wrong is like committing one wrong act after another. To deem a sin to be a virtue and try to prove it right is a sin of the worst sort, and to call infidelity (kufr) as faith (Ieemaan) is not what a Mu’min does.

Readers would also surely be wanting to know who are the people who have written and said such blasphemies. You have already gone through the name of the book and page number against every such writing. Now, for your information the titles of the books and the names of their authors are given below.

You might say that these writings had been quoted out of context; that the intention of the writers had been something else; that such great scholars could not write such things. is the intercessor on behalf of bondsman Kaukab Noorani Okarvi (Ghufira Lahu)

Every man with faith and with knowledge and wisdom knows it full well that there is none more excellent than the holy Prophet is (Sallal Laahu ‘Alaihi Wa Sallam) among all the creations of Al-Laah. Therefore, any negative word or any vulgar and improper and bad simile used for him cannot, in any case, be the right thing to do. It is better not to use a bad or incorrect word at all than to write a wrong or bad word and thereafter, add a whole paragraph or several pages by way of explanation.

It is accepted by all that an abusive word would not become a benediction or a refined writing by Shah Ismaiel Sahib Dehlvi Phulti Balakoti offering an explanation to it; it will remain an abuse all the same. Wherever wrong and improper words have been used (in these books) they would still remain wrong and improper words whether quoted in context or out of it. The proof is at hand, for these books are available in the market and you can yourselves go – through them, and the meaning of the words or similes would become clear to you inspite of passages before or after. Just one example will do.

Ashraf Alee Sahib Thanvi writes: “Then, if attributing knowledge of the unseen (ghaieb) to his (Sallal Laahu ‘Alaihi Wa Sallam) blessed person may be all right according to A, the question’ is whether knowledge of the unseen means all knowledge or some of it. If knowledge of some of the unseen is meant, then there is no element of exclusiveness in this for the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). Such knowledge of the unseen is not only given to A, B and to every child and every madman but even to animals and beasts.” (Hifzul Ieemaan, Page 7).

Would you accept such a writing for Thanvi Sahib or for your father, or for the country’s President, or for your teacher, or for any respectable person? Just reflect.

If, according to some, knowledge of the unseen is to be attributed to Ashraf Alee Sahib Thanvi, then the question to be asked is, if such knowledge extends to some things or all things. If what is meant is knowledge of some things, then it is not exclusive to Ashraf Alee Sahib Thanvi. Such knowledge is available not only to every Tom, Dick and Harry but to every child and madman and to every animal, including donkey, elephant etc.

Tell me, if it would mean insolence to Thanvi Sahib? You will say, certainly it will be so. It is amazing that similes and improper words should be considered insolent or disrespectful for Thanvi Sahib or for any person respected by you but not deemed insolent or disrespectful in the case of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) although it is established that insolence and disrespect to the holy Prophet (`Sallal Laahu ‘Alaihi Wa Sallam) is, without any doubt, infidelity (kufr).

You might say these persons had not intended to be insolent; their writings meant something different; every word has more than one meaning. Just apply this very concession and interpretation to yourself and then answer the following.

Supposing someone calls you waladul haraam (a bastard), and you get flabbergasted and greatly infuriated, and then that person tells you he had been grossly misunderstood for the word haraam also stands for respect and what he meant was that you were a respectable son and he had not intended any abuse. Would you accept this explanation?

If you cannot accept this explanation with regard to your own persons how can you, then, accept this explanation in respect of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam)? Remember that disrespect being intended or not being intended has no bearing so far as insolence is concerned. (For details and Fataawa of the ‘Ulama of Deoband see my book “White and Black” (Kaukab).

Such writings of the Deobandi-Wahaabi-Tableeghi ‘Ulama and their being adamant on their stand is the basis of our difference with them. The faith of even the most ignorant of the true Musalmaans cannot hear them with equanimity, much less accept them. So, you would also surely say that he who does or says such things is unworthy of being called a Musalmaan.

It stands to reason that- a crime committed by a knowing person is more cognizable than that committed by a person who is unknowing. This because what an unknowing person says or does is due to his ignorance, while a knowing person commits a crime knowingly, deliberately, and so his punishment also is greater than the former. The heathenish and improper writings you have already gone through have been written and said by these very people who insist on being called profound ‘Ulama and on being followed, and their followers do accept them as more profound than all others.

These “Ulama” had been told during their lifetime (and the entire record has been preserved) that since such of their writings were wrong and heathenish so they must show repentance for doing so. But they declared the things written by them to be correct and they stood firmly by their writings.

Consequently, the right-guided ‘Ulama of the Ahle Sunnat, not only in the subcontinent but also in Makkah and Madinah and the ‘Arab countries, after exhausting all dialogue with them, gave the verdict of heathen-ness against all those ‘Ulama who had written such things and refused to repent, as well as on such of them who had been on their side. (For details, see Fataawa Husaamul Haramaien.) After the verdict of heathen-ness against them was published, the ‘Ulama who had indulged in such writings themselves said that if those who had given the verdict against them not done so on the basis of their writings they would have themselves become heathens.

See what Ashraf Alee Sahib has to say on the question of pronouncing the verdict of infidelity on somebody’s infidelity. He says: “People say that Maulvees turn Musalmaans into infidels. O cruel people! How are the Maulvees at fault when you yourselves become infidels? How can a Maulvee be at fault if he pronounces you an infidel because of your indulging in such monstrous things? Maulvees do not turn people into infidels; people become infidels on their own. All that they (the Maulvees) do is to pronounce the verdict on them of being an infidel, ask them to repent to Al-Laah, and renew their faith and their marriage. In short, they (Maulvees) do not turn anybody into an infidel but only point out to them their infidelity.” Khutbaat-e-Hakeemul Um-mat, page 40, parts “Mahaasin-e-Islaam”. Mufti Muhammad Shafi Sahib has also quoted the writing in his book “Ieemaan and Kufr” (For details on the subject see my book “White and Black” (Kaukab).

This makes it very clear that these Wahaabi ‘Ulama of Deoband themselves had been aware of the infidelity of their writings. And yet they did not repent over their writings. The reason for this was that they had done so at the instance of and assistance from, non-Muslims. So, how could they annoy their (non-Muslim) masters? They did not realise that they were earning eternal damnation for themselves by displeasing Almighty Al-Laah and His Prophet (Sallal Laahu ‘Alaihi Wa Sallam), and were leaving behind them chaos and confusion in the Um-mat.

After those who had written these pagan things left this world, their successors had been asked to either burn or drown into sea books in which such pagan things occurred and repent over such writings. But their successors also shut upon themselves the door to repentance and chose to remain adamant on their standpoint, and still maintain the position that those writings are not at all wrong but are rather absolutely correct. So, basing themselves on the principle laid down in the Qur’aan and the Sunnat, the right-guided ‘Ulama gave the verdict that “endorsement of heathenism also is heathenism”

Some people ask us, ‘reward for how many units (rak’aat) of Namaaz would accrue to us by calling as infidels the writers of such wrong and heathenistic things and those who believe in them? Why should we condemn the dead? Do we really know that those dead had not repented?’

In reply, it should be pointed out that making distinction between infidelity and Islaam is among the necessities of Deen. You may not call an infidel an infidel but when his infidelity becomes manifest, it is incumbent on the believers to call him an infidel as such for this infidelity. And the principle is that not to believe that an infidelity is an infidelity is itself infidelity.

(For details, see my book “White and Black” (Kaukab).

As for the question why should we condemn them now that these people are dead, the reply is this. Abu Lahab, an uncle to the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), indulged in insolence, and so did Waleed Bin Mugheerah and others. So, these insolent people will continue to be cursed till Doomsday because of being insolent to the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). Surely they would not be praised and lauded but condemned!

Regarding the plea that they might have, repented, let me say this. First of all, only he can think of repenting who acknowledges these writings to be pagan. But when the present set of’ Deobandi-Wahaabi-Tableeghi ‘Ulama do not acknowledge such writings of their elders to be heathenistic then where is the scope for repenting.

Even so, if some of the followers of those Wahaabi ‘Ulama of Deoband know that their leaders had repented for writing these heathenistic things their repentance should be published and made public and all their followers themselves should repudiate such wrong and heathenistic writings and announce their non-acceptance of these wrong and heathenistic writings and acknowledge such writings to be wrong and heathenistic. And so the controversy would resolve itself. *

Some people have said that since the rest of the writings of those who had written such things are correct it is not right to pronounce them infidels on the basis of some things or just one thing. **

Such people should be asked to tell us how Shaitaan, the accursed, who is, according to one tradition, reputed to have worshipped Almighty Al-Laah for six hundred thousand years and, according to another, for three million years or so and prostrated before Him on every single spot of the earth; was reputed to be the teacher of the angels by dint of his knowledge; was a firm believer in the unity of Al-Laah; had erred only once when he did not prostrate himself before Hazrat Aadam (‘Alaihis Salaam) as, according to him, Aadam (‘Alaihis-Salaam) was made of clay; and thus denied the greatness of Prophethood. The prostration, which Almighty Al-Laah had commanded to be made to Hazrat Aadam (‘Alaihis-Salaam), was a prostration meant for showing respect, and when Shaitaan refused to do the prostration, Almighty Al-Laah, notwithstanding all his worshipping and his learning and his belief, condemned him for all times for only once being insolent and disrespectful to Prophethood; and now he stands totally condemned till Doomsday.

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*An organization in Lahore called Majlis Seyaanatul Muslimeen, which should really the called Majlis Khiyaanatul Muslimeen as befits their deeds, has suddenly adopted the tactic of altering these heathenistic writings on their own. This means that the old, original heathenistic writings are, indeed, heathenistic in the eyes of the Deobandi-Wahaabi ‘Ulama, otherwise where was the need for altering them. If the present Deobandi-Wahaabi ‘Ulama consider the writings of their elders to be heathenistic, then why don’t they admit this in clear terms. Is not knowingly hiding heathenism of others by itself heathenism? The present Deobandi-Wahaabi ‘Ulama should look at what their own Sheikh Muhammad Zakariya Kandhalvi has to say on the subject. He says: “How is it permitted to effect any change in a book written by someone else?”—”Problems regarding the book on Fazaa’il and answers to them”; page 53.

**Ashraf Alee Sahib himself writes: “He who has even one heathenistic trait is accepted on all hands to be a heathen. Ifaazaat-e-Yaumiyah, volume 7, Page. 234.

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I have already said that for one to be a Mu’min it is necessary to believe in all the essentials of Deen, while for becoming an apostate it is enough to deny only one of the essentials of Deen.

Just consider this. When millions of years of Namaaz and worshipping and all his learning and belief in the unity of Al-Laah could not save Shaitaan, the accursed, from being condemned and cursed, how, then, can several years’ of their Namaaz, their learning and their belief in the unity of Al-Laah save these Ulama? Shaitaan had shown disrespect to a Prophet and these ‘Ulama also have made such utterances against the Prophet of Prophets (Sallal Laahu ‘Alaihi Wa Sallam) which one would hate to utter even for his elders.

In such a situation, can anyone doubt that Almighty Al-Laah’s wrath will surely encompass these ‘Ulama and those who believe in such accursed writings. And know it well that redemption depends upon the correctness of beliefs, not on acts and knowledge. They should now see a testimony to this in the writings of Ashraf Alee Sahib Thanvi himself.

The fatwa of Thanvi Sahib on the author of the famous book Seeratun-Nabee, Janab Shiblee Nu’maani, and another ‘aalim of Deoband, Janab Hameedud-deen Faraahi, has been quoted by an ‘aalim of Deoband, Janab ‘Abdul Maaiid Daryabadi, on 457 Of his book Hakeemul Um-mat.

He writes: “Maulana Thanvi’s fatwa has been published and Maulana Shiblee Nu’maani and Maulana Hameedud-deen Faraahi have become polytheists, and since the madrisah (religious school) carries on the mission of both of them, Madrisat Ul-lslaah is a school of polytheism and evil, so much so that even the ‘Ulama participating in the meetings of this madrisah themselves become atheistic and irreligious.”

After reading this fatwa, Janab Abdul Maajid Daryabadi wrote a detailed letter to Thanvi Sahib in which he pleaded for Shiblee Nu’maani and Hameedud-deen Faraahi, saying that both of them not only used to say their Namaaz regularly but also used to say Tahajjud (late night Namaaz and were very virtuous and learned men.

To this, Thanvi Sahib replied: “All these are acts and conditions, and beliefs are some thing different from them. Correct beliefs can go with evil deeds and conditions and wrong beliefs and conditions can go with correct conditions and deeds. –Hakeemul Um-mat, page 476.

At another place, the same Thanvi Sahib writes: “Even if-an irreligious person were to talk about religion, such talk will still be laced with darkness and his writings will also have the same trait. So, keep away from the company of men who have strayed from religion, and, also, do not ever read books written by them. This, because reading of books has the same effect as keeping the company of their authors, and reading of books written by an irreligious person has the same effect as keeping his company.” Kamaalaat-i-Ashrapyah, page 68.

Now, just see, what status this Thanvi Sahib holds in the eyes of the TabIeeghi Jamna’at.

The founder-of the TabIeeghi Jamna’at, Muhammad Ilyaas Sahib says: “Hazrat Maulana Thanvi Sahib has accomplished a great feat. I only wish the teachings would be his and the manner of disseminating them be mine, and, thus, his teachings would become popular.” Malfoozaot, Page 57).

The founder of the TabIeeghi Jamna’at himself has revealed that the purpose of founding it and of its dissemination (Tableegh) is to popularise Thanvi Sahib’s teachings. It is apparent from this that Ashraf Alee Sahib is the basis of the ideology of the TabIeeghi Jamna’at.

The same Thanvi Sahib says that “acts and conditions” are different things, and “beliefs” are quite distinct from them. And this explanation is also given when he writes that wrong acts and conditions do not necessarily flow from wrong beliefs.

This means that a person who has wrong beliefs and is irreligious can be devoted to Namaaz and a person who does not say Namaaz can hold right beliefs.

He has made it clear that a man’s faith is not dependent upon reciting the Kalimah and saying Namaaz but, in truth, it is dependent upon holding correct beliefs. Keeping up Namaaz and fasting has no importance if one’s beliefs are not correct.

He has, also, said that he who holds wrong beliefs is irreligious and his writings and his speeches lead to deviations, and if he talks about religion that too, would lead to deviations.

So he advised people to shun the company of such persons, as also to avoid reading their writings or else they, too, would be led astray. He has also said that even a religions school set up by people with wrong beliefs is not a school of Ieemaan and reformation but a school of infidelity and evil, and those who associate themselves with this school or participate in their deliberations would themselves become atheists and irreligious.

Just reflect. Thanvi Sahib has labeled famous ‘Ulama of his own faction as kaafir because of their wrong beliefs. He did not give any importance to Namaaz said by them, or to their learning or to their services, and called their school the school of infidelity, and declared keeping their company and reading their books as atheism and irreligiousness. *

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*The ‘Ulama of Deoband should read with open eyes the following fatwa of their own Ashraf Alee Sahib and say if it is not injustice to call ‘A’laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (may Al-Laah have mercy on him) Mukaf-firul Muslimeen (one who declares Muslims to be infidels) because he had issued the fatwa of being infidels against some ‘Ulama of Deoband after exhausting all arguments with them. The fact is that it is not in us, the Ahle Sunnat, but in the Deobandi-Wahaabi ‘Ulama, to call true Musalmaans as polytheists, innovators and infidels, etc.

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If Thanvi Sahib is really the ideological base of the TabIeeghi Jamna’at, then, according to Thanvi Sahib himself, he who holds wrong beliefs cannot benefit from Namaaz in the least. And Thanvi Sahib further says that keeping the company of such persons and reading books by them is atheistic and irreligious. The ‘Ulama of Deoband themselves have said very clearly about the stalwarts of the TabIeeghi Jamna’at that they are ignorant and their beliefs are not correct and they are transgressors. So, it is proved that keeping the company of the people of the TabIeeghi Jamna’at and reading their books is irreligious and waywardness, according to Thanvi Sahib, the ideologue of the TabIeeghi Jamna’at, and even according to the stalwarts of the TabIeeghi Jamna’at itself.

Dear readers! When we say the same things they hold us guilty, although they should, in all fairness, condemn their own elders. Those whom they call their own foundation have themselves declared them to be in the wrong and exposed them.

Therefore, please see references from the ‘Ulama of the TabIeeghi Jamna’at themselves. The Deobandi ‘aalim, Abdur Raheem Shah (the person who worked for long with Muhammad Ilyaas Sahib, founder of the TabIeeghi Jamna’at who was a successor (khaleefah) to Khaleel Ahmad Ambethvi, author of Baraaheen-e-Qaati’ah, and with his son, Muhammad Yoosuf), says:

“A job which should be done by scholars is being attempted by those who are not only unacquainted with Deen but are looked down upon by the entire society because of their meanness and ignorance and bad deeds. This is like a crow becoming the head of a people; he will show to them ways which would lead to their destruction.”

(Usool Da’wat-Tableegh, page 7)

He further says: “I (Abdur Raheem Shah) swear by Al-Laah that I am making this analysis of the Jamna’at reluctantly and with a heavy heart and with the realisation that doing so is one of the essentials of Deen. This, because when immature followers began to give public addresses which they have not been allowed to do by the Sharee’at, and went beyond the limits about the excellence of those works and openly curtailed the other departments of Deen, and despite being asked to desist from doing so by responsible persons they have not ceased doing so, or perhaps they themselves did not desist, then in such a situation it is a matter of responsibility that the reality be told whether one accepts it or not.” Usool-e-Da ‘wat-o-Tableegh, page 52.

The reputed Deobandi-Wahaabi debater, Manzoor Ahmad Nu’maani Sahib, criticising the TabIeeghi Jamna’at of his own creed, says: “The wrong is generally committed that such persons are made to address public meetings who are not fit to do so but are rather not equipped for the job, and do not remain within the limits of their knowledge. The fact is that such a wrong occurs very frequently and this must be a matter of concern to men of responsibility.” Tazkiratuz-Zafar, page 244.

Janab Abut Hasan ‘Alec Nadvi says: “One concern of the Maulana (Ashraf ‘Alec Thanvi) was as to how those people (those belonging to the TabIeeghi Jamna’at) would do tableegh (preaching) without acquiring knowledge. But when Maulana Zafar Ahmad Thanvi (Maulana Ashraf Alee’s sister’s son) told the Maulana that the preachers (of the TabIeeghi Jamna’at) do not touch upon anything except those about which they had been ordered then the Maulana (Thanvi) felt fully satisfied.” Deenee Da’wat, page 126.

After quoting the above incident, ‘Abdush-Shakoor Sahib Tirmizee, the biographer of Janab Zafar Ahmad Sahib Thanvi, in his book Tackirat-uz-Zafar, says: “When this Jamna’at (TabIeeghi) and its preachers begin to talk about things other than the basics of preaching (Tableegh) for which they had been given the order then the very basis on which Hazrat Thanvi Sahib had felt satisfied falls to the ground, as it is generally noticed that the ordinary (TabIeeghi) roving groups have abandoned this principle and preachers with little knowledge talk about unrelated matters and reel out tales and fables, and often times go beyond the limits of their knowledge.’,—page 242.

Janab Zafar Ahmad Sahib Thanvi himself says: “In short, the present method of public preaching (by TabIeeghi Jamna’at) fails absolutely in creating excellence in religious knowledge and in providing expertise in working for different departments of Deen”—page 252.

He further says: “Preaching by the deficient ones is not at all reliable.” page 253.

Special attention should be paid to the following sentence:

On page 241 of this very book, Janab ‘Abdush-Shakoor Tirmizee says: “Hazrat Maulana (Zafar Ahmad Thanvi) never thought of joining TabIeeghi Jamna’at and working in conjunction with it to be sufficient for bringing about reforms.”

Dear readers ! In the above quoted writings an insider makes it plain that the people of the TabIeeghi Jamna’at have exceeded the limits and, like frogs during the monsoon, each one of them croaks and goes on a preaching errand without acquiring any knowledge. The preachers of the TabIeeghi Jamna’at are imperfect people, their preaching is not reliable, and no reform is possible by joining the TabIeeghi Jamna’at and working with it. When they themselves cannot be reformed how then others can be reformed! Deobandi ‘Ulama are themselves not satisfied with the TabIeeghi Jamna’at of their own creed and with its work.

Everyone knows it well that books on medicines are available in the market. If someone were to open a clinic after reading some of them, the result will be that he will be prescribing tablets which will ultimately result in patients’ death. This, because only by reading books on medicine on his own nobody can become a physician or a surgeon unless he were to acquire knowledge and training in a medical college or under the guidance of expert teachers. Every owner of a drug store knows which tablet is to be prescribed for pain or fever, but he cannot tell the cause of pain or fever unless a physician is consulted. As the saying goes: “Only he should do a job which is his exclusive domain and if some one else undertakes to do it all his effort will end in frustration.”

Almighty Al-Laah Himself did not only send a Book but also sent a Prophet who taught the Book and the Wisdom and then only the Book could be understood.

Syed Abdur-Raheem Shah Sahib says: “Considering that nobody can become even a compounder without first acquiring a certificate for engaging in the job, it is preposterous for people to think Deen to be so easy and simple that anybody wishing to do so could stand up and make a speech, and no certificate would be required. For such an occasion, it has been apply said: “A quack medicine-man is a danger to life and a quack-Mul-laa is a danger to Deen.” Usool-e-Da’wat-o-Tableegh, page 54.

Dear readers! These people are told that when they step out of their homes for the sake of preaching they earn a great reward, but such people do not reflect that like the passengers being in danger of losing their lives if an unknowing person is at the driver’s seat, people are in danger of losing their faith (Ieemaan) if an ignorant person is assigned the task of preaching.

The master (Sallal Laahu ‘Alaihi Wa Sallam) who, with Al-Laah’s leave, had the knowledge of the unseen, has, therefore, said: “When learning dissipates, people will take to the ignorant ones and get guidance from them for problems facing them and those ignorant ones will give wrong guidance which will result in themselves becoming misguided and mislead others as well.” (Bukhaari and Muslim).

The Holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has also said: “The day you find people unsuited to the job being given tasks which concern Deen you should await Doomsday.” That is to say that these inept people will say things because of which people will be completely ruined. The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) also declared it to be one of the signs of Doomsday. We are, therefore, witnessing that people belonging to the TabIeeghi Jamna’at, although seemingly talking about the Kalimah and being regular in saying Namaaz are far from the true religion and, therefore, mislead themselves and also cause ruination to others.

Abdur-Raheem Shah Sahib writes: “The evil of a person who does not say Namaaz is confined to himself, and the evil of the other one (i.e., the ignorant) is contagious and harms a Whole generation.” Usool-e-Da’wat-o-Tableegh, page 54.

This means that a person who does not say Namaaz harms himself only and the person who though he says Namaaz but preaches wrong beliefs destroys a whole generation. The loss caused by such a person does not remain confined to himself but, like an epidemic, envelops others as well.

Another teacher at Madrisah Deoband, writing about the proposal “to adopt Muhammad Ilyaas Sahib’s technique for working among the populace”, says: “I am not satisfied with his technique of preaching”. Tanmbeehat, page 12.

About the Tableeghi Jamaa’at’s book “Fazaa’il-e-Tableegh” and about declaring “the movement of Tableeghi Jamna’at as proof of the virtues of preaching,” ‘Abdur-Raheem Shah Sahib writes: “It is a strange contradiction that at places it (the virtue of preaching) has been declared as a Prophetic tradition and at places Maulana Muhammad Ilyaas is pronounced to be its founder and prime mover.” Usool-e-Da’wat-o-Tableegh, page 150.

Ihteshaamul Hasan Kandhalvi Sahib, brother-in-law of Muhammad Ilyaas Sahib and his special assistant and associate from childhood to old age, writing in the concluding part of his book, Zindagee Kee Siraate Mustaqeem (the straight path of life) under the heading “An essential warning”, says: “The present preaching done by Nizamuddin (a locality of Dehli) is, in my knowledge and understanding, not in consonance with the Qur’aan and the Sunnat, nor it is in consonance with the creed of Hazrat Mujad-did Alfe Saani and Hazrat Shah Waleey-yul Laah Muhad-dis Dehlvi.

“The first responsibility of the ‘Ulama participating in this preaching is to bring it in line with the Qur’aan and the Hadeeth and also in line with the creed of the past Imaams and the right-guided ‘Ulama. It is beyond me how the work, despite being done during the life-time of Hazrat Moulana Ilyaas with utmost adherence to principles, had only the status of a good innovation (Bid’at-e-Hasnah), could now be declared to be the most important work on earth after serious irregularities have been introduced into it. After inclusion in it. It cannot even be called a good innovation. My purpose in saying so is to acquit myself of my responsibility.”

In reply to this, Mahmood Hasan Sahib Gangohi, in a letter to Ihteshaamul Hasan Sahib Kandhalvi, says: “So far I had been under the impression that you had quit residing in Nizamuddin and taken up residence in Kandhala because of health reasons and so you were unable to participate in preaching. But this pamphlet has made it plain that the reason for your non-participation is that in your eyes it is not a work connected with preaching of the faith, but a work which causes deviation in the faith.” Chashma-e-Aaftaab, page 7

The ‘aalim who compiled the book “Chashma-e-Aaftaab”, Qamruddeen Sahib Muzaahir, writes in his preface: “Maulana Ihteshaamul Hasan Kandhalvi is one of the founders of this movement. Recently, after leveling strong criticism against the Tableeghi Jamna’at, he has declared it as an organisation which invites people to deviation.” Chashma-e-Aaftaab, page 3.

Also, see this sentence by Sheikh Muhammad Zakariya Sahib occurring on page 11 of this very book. He writes: “Of course, I also have been hearing that some of the successors and the elite of Thanvi Sahib do not like it (the Tableeghi Jamna’at).”

‘Abdur-Raheem Shah Sahib writes: “Correct beliefs are the basis of redemption; deeds are not the basis of redemption.” Usool-e-Da’wat-o-Tableegh, page 64.

Dear readers! You have just seen the reality of the Tableeghi Jamna’at in the writings of its leading ‘Ulama. SO, I need not give any fatwa or make any comment on them. Providence has itself declared them to be in the wrong through their own pens. Now the decision rests on the Deobandi-Wahaabi-Tableeghi people themselves. They are in a quandary: if they say they are right then all such of their elders are proved wrong, and if they declare their elders to be in the right then they are themselves proved to be in the wrong, and those reading these writings or hearing them will come to the conclusion that all of them, big or small, are in the wrong.

We, the Ahle Sunnat Wa Jamna’at (Sun-nee), whom these Deobandi-Wahaabi-Tableeghi people call “Bareilvi”, are bad in their eyes because we show them the mirror of their own writings and ask them to tell us which of the two voices is theirs. But instead of replying to us they begin to use foul language. They have nothing else to do than to declare true Musalmaans as polytheists and innovators.

But look at the miracle of Providence that they themselves do the same things for which they declare us to be polytheists and innovators. That is to say that they do the same things which they say are unlawful and prohibited and thus become guilty on two counts: one, the guilt of calling a permitted thing as prohibited and, two, of doing the same thing after declaring it to be unlawful. What is it if not the Divine wrath encompassing them in the world?

An apprehension lingering in the minds of people has to be dispelled. You might be thinking how could a people going about in the streets coaxing people to fully adhere to Namaaz and fasting*

And urging them to recite the Kalimah correctly be said to be in the wrong. **

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*It might be that people would be thinking that the Deobandi-Wahaabi-Tableeghi Jamna’at had been brought into existence for preaching and for insisting that Namaaz and fasting should be kept up. In this connection, readers have already seen in this very book remarks made by Muhammad Ilyaas Sahib, the founder of the Tableeghi Jamna’at, that he wanted to disseminate in his own way the ideas of Ashraf Alee Sahib Thanvi, that is to say he wanted to convert people to Deobandi-ism. Readers should now very attentively look into another of Ilyaas Sahib’s statements made in his booklet Da’wat, also quoted on page 234 of his book Deeni Da’wat by Janab Abdul Hasan ‘Alec Nadvi. He says: “Once he (llyaas Sahib) told one of his relations, Janab Zaheerul Hasan (M.A. Alig), that ‘nobody understands my real motive. People think that the movement (Tableeghi Jamna’at) was a movement for the establishment of Salaat (Namaaz), while I say on oath that it is not at all a movement for the establishment of Salaat.’ Again, one day he regretfully told Janab Zaheerul Hasan that he would have to create a new people. Readers would have surely known it by now, that in the words of Muhammad llyaas Sahib, founder of the Tableeghi Jamna’at, the aim of the Jamna’at is something other than that averred by the roving preachers of the Jamna’at which is meant to be a smokescreen. Their real aim is the creation of a nation separate and distinct from Musalmaans. Ilyaas Sahib had said nobody understood his mission, i.e. creating a new nation. He declared on oath that the Tableeghi Jamna’at was not a movement towards Salaat, and those who say so are liars. If they call themselves to be in the right then their own Muhammad llyaas Sahib becomes a liar.

**Janab Murtaza Hasan Sahib Darbangi says: “He who claims to have Islaam and leemaan yet reviles the Prophets (Alihum-us-Salaam) with abandon and also denies the essentials of Dee” is not a Musalmaan at all, and is, in the eyes of all, an apostate and an infidel. “Ashad-dul ‘Azaab, page 5.

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This means that even correct preaching by such a person will not at all benefit him unless he corrects his own beliefs and acts.

Let me tell them that a reply has already been given with reference to Thanvi Sahib’s writing which declared that even if a person holding wrong beliefs were to talk of Deen such a talk would still not be free of deviations. Although Thanvi Sahib’s reply is sufficiently clear, yet what I am going to do now is to state it in a simpler language.

Supposing someone, seemingly very punctual in offering Namaaz (prayers) and Rozah (fasting) and looking to be, by his face and his appearance, a good man, invites you to a feast. For this purpose, he prepares the best quality of halwa (a kind of sweet dish) having the following ingredients: 40 grams of pure sooji (flour in fine granules) cooked in 25 grams of pure gee (butter oil), 30 grams of sugar, and 4 grams of the marrows of almonds and pistachios laced in silver foil. And only one gram of a deadly poisonous substance is dissolved completely in the concoction. Now only the glittering silver foil and the pure ghee and the almonds and the pistachios are visible.

You are also informed that glucose, vitamins and other energy-giving ingredients have been put into it, and, otherwise also, it is most pleasing to look at and all things put in it are pure.

Would you accept the invitation and partake of the delicacy? I am sure you will refuse to do so even after a good deal of coaxing by your host. Your answer would surely be that although 99% of the ingredients in it may be pure, but it also contains one gram of pure poison, the effect of which will be horrendous.

Your host would, then, tell you that all the other ingredients are visible but poison is not discernible, that other ingredients dominate and they provide tremendous strength. In reply, you will say that the inclusion of one gram of poison would cancel out the benefits of all other ingredients and would harm you to the extent that the other 99 grams would not be able to offset its effect.

Dear readers! The same is the case with these Deobandi-Wahaabi-Tableeghis. The apparent glitter of Namaaz and Rozah are publicly demonstrated, the benefits of tableegh and its efficacy are recounted but the deadly poison of hidden ideological evil and wrong beliefs and disrespect for, and insolence to, Prophethood mixed in them are most deadly for lee man.

Like poison is fatal for human body and human life, so is insolence towards Prophets and the friends of Al-Laah fatal for leemaan. You have understood it well that since redemption depends not on deeds but on right beliefs, so if one does not hold right beliefs even praying for millions of years would be of no avail to him.

A Deobandi ‘aalim, Ahmad ‘Alec Sahib, has, on page 80 of his pamphlet, “On causes of the displeasure of the right-guided ‘Ulama with Maudoodiyat” given a similar illustration of Abul A’laa Maudoodi Sahib. I am quoting it by way of endorsement of my standpoint. This is what he writes:

“Suppose someone were to put 10 kilograms of milk into an openmouthed large pot and also a small piece (a tola) of swine flesh tied to a piece of wooden plank placed across its top. Then, when a Musalmaan is offered a drink from the milk he is sure to say he would never drink from it as all’ the milk had become haraam (forbidden). The man offering you the drink would, then, say that since ten kilograms of milk is made up of 800 tolas, so why should you just see this piece of flesh, you should rather see that to the right and left of the piece of flesh and beneath it, to the depth of 4 or 5 inches, is only milk. The Musalmaan would still say that the whole of the milk had become forbidden because of the one piece of swine-flesh.

“Such is the case with Maudoodi Sahib’s writings. When Musalmaans read Maudoodi Sahib’s words that “there is darkness and filth all around the Khaana-e-Ka’bah”, they are sure to remain displeased with Maudoodi Sahib until and unless he publicly repents making this statement and removes this piece of swine-flesh from the milk.”

Dear readers! The verdict which the ‘Ulama of Deoband themselves have given against their own Maudoodi Sahib also applies, in their own words, to the Deobandi-Wahaabi-Tableeghi ‘Ulama and their supporters. Until the Deobandi-Wahaabi-Tableeghi people repent their pagan writings and unless they publicly announce their non-acceptance of these writings and correct their beliefs, that is to say they do not take out the piece of swine flesh from the milk and the poison from the halwa, the Muslim um-mah will not change its verdict on those of them who accept and believe in such pagan writings. The ‘Ulama of Deoband have themselves given the verdict that redemption depends upon beliefs, not on acts.

The only way to a decision and a compromise lies in the Deobandi-Wahaabi-Tableeghi people admitting that these Deobandi-Wahaabi ‘Ulama are guilty of writing pagan things which are against the Book (Qur’aan) and the Sunnat.

On account of not repenting these writings they are pagans and infidels and all those who believe and endorse these writings are to be bracketed with the writers of these passages. It is known to all that the commands of the Sharee’at cannot be altered, but people must bring their own inclinations and wisdom and understanding completely in line with the Sharee’at.

The moment the Deobandi-Wahaabi-Tableeghi people and others admit this, all this controversy will come to an end. But, unfortunately, whenever the successors and supporters of these writers of wrong and pagan writings have been asked to admit as much they have flatly refused to do so.

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Now, readers have to decide for themselves. When Deobandi-Wahaabi-Tableeghi people remain adamant and obdurate on their standpoint then how the verdict of the Qur’aan and the Sunnat can be altered? About people whose hearts have been sealed, who have been immersed deep into the abyss of deviation, who do not like to distinguish between truth and falsehood, the Qur’aan has commanded: Lakum Deenakum Waliya Deen (for you your Deen and for me my Deen).

In conclusion, I will only say this much to my readers. How you will fare on the day when you are questioned in your-graves about the ‘mercy to the universes’, ‘the light personified’ and the ‘blessed intercessor’ (Sallal Laahu ‘Alaihi Wa Sallam) and you will be asked what beliefs you held about him before your death, on the day when the sun will be shining at a distance of only one-and-a-quarter miles away from the Plain of Resurrection, on the day when everybody will be in a state of everybody-for-himself on account of the wrath of Al-Laah, the One, the Wrathful?

On that day, nobody will get protection except within the apron of the mercy of the beloved Mustafa (Sallal Laahu ‘Alaihi Wa Sallam). If you were to die holding such wrong beliefs how then will you be able to save yourself from the wrath of Al-Laah? Give this a thought.

It was for this reason that our A’laa Hazrat Imaam-e-Ahle Sunnat, Maulana Shah Ahmad Raza Khan Bareilvi (may Al-Laah have mercy on him), had been giving the following call:

“Aaj Le Unkee Panaah Aaj Madad Maang Un Se Kal Na Mannein Ge Qiynamat Me Agar Maan Gayaa”

(Seek refuge in him (Sallal Laahu ‘Alaihi Wa Sallam) and ask for his help today.

For even if you were to do so on the Day of Judgement it would surely be turned down.)

It should be noted that many people of the Deobandi-Wahaabi persuasion had advised their comrades not to accept these pagan writings. The writing of ‘Aamir ‘Usmaani, nephew of Janaab Shabbeer Ahmad Usmaani, in the monthly “Tajalli published from Deoband, is a case in point.

Dear readers! After this narrative, you would like to know why the present crop of Deobandi-Wahaabi-Tableeghis and their ilk are adamant about ‘ these pagan and wrong writings of some of their stalwarts and why they do not end the controversy by admitting their wrong. What is the real reason for this? The ‘Ulama of Deoband were not so minded before. How is it, then, that they have become supporters of the Najdi Wahaabi faction, which had been sponsored by Lawrence of Arabia, and, after denying respect for Prophethood like them, have been saying improper things in the tone of Shaitaan.

I say to my readers with fear of Al-Laah in my heart that the Jews, the Christians, and the hypocrites all are enemies to Al-Laah and His Prophet (Sallal Laahu ‘Alaihi Wa Sallam). The Qur’aan has explained the reality about them.

You know, it is a natural and psychological fact that when somebody’s reality is exposed and his ugly face comes in full view he is greatly hurt and becomes more pronounced and adamant In his enmity, anger and envy, rather than correcting himself, to the extent that he begins to take retaliatory measures. Jews and Christians were very angry at the mercy to the worlds (Sallal Laahu ‘Alaihi Wa Sallam) for the expansion of the Islamic empire under his true successors and for their own defeat and humiliation. Their anger reached boiling point when they were deprived of their main centers, like Khyber and Baietul Muqad-das (Jerusalem).

Now, it became clear to them that they would now not be able to regain their lost kingdom and their power and pelf, and that they could not’ face the might of the Islamic empire. So, they devised secret plans, details of-which are preserved in authentic books. These anti-Islaam groups decided that since they had been fully exposed and much weakened after being exiled from their homes there was only one way for them to avenge themselves.

This was to infiltrate Muslim ranks and destroy Muslim unity and Islamic brotherhood from within. The idea was to hypocritically become Muslim while fully adhering to their false beliefs and ideologies. All they had to do now was to recite the Kalimah and to say Namaaz This they would continue to do for show, until they had acquired the right to live in peace in the areas where they used to live.

Then would come the opportunity for them to sow the seed of discord amongst Musalmaans, so that they become so involved in their own internecine wars that they leave them (Jews and Christians) alone. When that happened, it would be easy for them to reoccupy- their own territories and, thus, regain their position.

So, the Jew, ‘Abdul Laah Bin Sabaa, became the leader of this movement and all his followers hypocritically accepted Islaam. This conspiratorial group began to work out its plan sometime after the death of Hazrat Saiyyidina ‘Umar Faarooq (Radial Laah ‘Anhu), and the tragic martyrdom of Hazrat ‘Usmaan Ghani (Radial Laah ‘Anhu) was a result of the conspiracies hatched by this very anti-Islaam group.

This group extended its activities throughout the Islamic Empire, and this process continued generation after generation. They saw that the Musalmaans had intense love for their Prophet (Sallal Laahu ‘Alaihi Wa Sallam), such that they would sacrifice their lives, their wealth, their all for the sake of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), and their love of him was because of the beauty, the splendour and the excellence of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), and it is a settled fact that men are in love with excellence and splendour.

So, this hypocritical and anti-Islaam group decided that it would not succeed in its nefarious designs unless this love was undermined and, thus, Muslim unity destroyed. Since this group had assured the Jews and the Christians that they were, in fact, loyal to them, so those people (Jews and Christians) opened up their treasures to them.

Only two factors had contributed to the Islamic conquests: intense love of the Almighty Al-Laah and His beloved and last Prophet (Sallal Laahu ‘Alaihi Wa Sallam), and the spirit of Jihaad (waging war for the sake of Al-Laah). This conspiratorial group, therefore, decided to pick up such things in Deen, through writings, speeches and every possible way, which could cause friction amongst Musalmaans, leading to internecine wars.

Consequently, the meanings of the Qur’aan and the Sunnat began to be altered; things which had been prohibited began to be called lawful and lawful things were declared unlawful; the so-called ‘Ulama of this evil group were given the status and rank of Imaam and their opponents began to be called polytheists, innovators and deviationists; false claimants to Prophethood began to make their appearance; a wave of insolence to, and vilification of, the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), his holy spouses, his venerable companions, the blessed members of his household, and the friends of Al-Laah (Ridwaanul Laahi ‘Alaihim Ajma’een) began to sweep through.

All this so that love and devotion to them be destroyed. When people would be told that Prophets and friends of Al-Laah had no privileged position and were mere sinful mortals, their love and enthusiasm would automatically come to an end, and when love would cease to exist they would also lose their power to act and to engage in Jihaad etc.

The master (Sallal Laahu ‘Alaihi Wa Sallam) from whom, by the leave of Al-Laah, none of these things were hidden, had told the world about this group and about the circumstances surrounding it.

Therefore, according to ahaadeeth, once when the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) was distributing the spoils of war amongst the Islamic army, a person, Harqoos Bin Zuhair by name, also called Zul Khuwaisarah, called out: “O Al-Laah’s Prophet! You have not done justice”. On hearing this utterance of the insolent person, the feelings of those dedicated to the Prophethood were aroused.

Hazrat ‘Umar Faarooq (Radiyal Laahu ‘Anhu) requested the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) to permit him to put an end to the life of this insolent person and to cut him into pieces with his sword. But the mercy unto the worlds (Sallal Laahu ‘Alaihi Wa Sallam) refused him permission to do so.

He, however, told Zul Khuwaisarah: “May your mother weep over you! I am the Prophet of Al-Laah, and if I won’t do justice then who could be more just in the whole wide world than I.”

And addressing his companions, he said: “He will live on, and generation after generation after generation will come out of his progeny until the last group of them will join the army of the Daj-jaal.”

He also said: “The best among my Um-mat will kill him and his associates and that day they will be the worst people and those who will kill them will be the best among my Um-mat.”

He further said: “The signs of his progeny will be these: they will not let the hair to grow on their heads; they will wear their trousers much above their ankles; they will say prayers of inordinately long duration so that others seeing them pray might think of their own prayers to be less excellent.”

He also said: “They will recite the Qur’aan with greater excellence, but the Qur’aan will be merely on their lips and not go beyond their throats, that is to say, it will have no effect on them.”

He also said: “Their tongues will be as sweet as sugar but their hearts will be more harsh than those of wolves.”

He also said: “They will show themselves to be very good, but they will be as deviated from Deer’ as an arrow gone astray from its prey. These people will themselves be misled and will spread only evil.” (Mishkaat Shareef, page 535; Bukhaaree Shareef, page 224, vol. 2).

Dear readers! With the demands of equity and justice before you, please pay attention to this. Do you find around yourselves people with such signs? These signs have been indicated by that Prophet of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam) through whom we recognise and believe in Al-Laah, that Prophet (Sallal Laahu ‘Alaihi Wa Sallam) through belief in whom we believe in the Qur’aan, that Prophet (Sallal Laahu ‘Alaihi Wa Sallam) who told us about every word said by him also which one of them was of the Qur’aan and which one of his own; these words have been uttered by the same tongue which gave us the Qur’aan.

Whosoever has total belief in the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) will have, and must have, true and perfect belief in the true sayings of the Prophet (Sallal Laahu ‘Alaihi Wa Sallam). The holy

Prophet (Sallal Laahu ‘Alaihi Wa Sallam) has told us everything plainly, clearly. People should not be duped by cheats who may put on any disguise to give respectability to themselves or to their movement: the reality about them is as evident to us as the brightly shining sun.

Under the pretext of teaching correct Kalimah and Namaaz to simple Musalmaans, these people, who have sold themselves to the enemies of the Muslim Um-mat, are pushing them to the abyss of destruction and ruination.

With the aid and co-operation of Jews, Christians and other non-Muslims, these predators of the faith are engaged in anti-Islaam conspiracies. How can such people be friendly and faithful to us when they are not loyal or friendly to Almighty Al-Laah and His beloved Prophet (Sallal Laahu ‘Alaihi Wa Sallam)?

These are a people whose God can tell lies. These are a people in whose sight the knowledge given to the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is like given to animals.

Instead of putting their knowledge and understanding to grasping the true principles laid down in the Qur’aan and the Sunnat, members of this group are-all the time involved in gaining the favour of their false masters. They are very fond of brazenfacedly giving the lie to truth and realities. They are not ashamed of doing things, which would do harm to Islaam and to the honour and dignity and unity of Musalmaans. They are only concerned with their own intransigence.

Dear readers! You can yourselves realise it full well how much harm have such filthy and pagan writings of these people caused to the Muslim Um-mat!

The youths should reflect how is it that in this age of material progress when science has made such amazing advancement that man has been able to set foot upon the moon, the pagan and improper writings and wrong beliefs of these Deen-selling Mul-laas have distanced from spirituality and Deen those who believe in the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) who split the moon into two by merely pointing a finger at it.

You would have never seen this smuggling and drug-peddling group come into conflict with a government over the issue of interest. You would have never seen them asking people to desist from indulging in lewd acts in the sex markets of Bangkok, Beirut, Bombay or any other city around the world.

Crowds of them would never be seen preaching at cinema houses. They would never be seen coaxing nude people on beaches throughout the world to recite the Kalimah.

As is the case with them, they would never be seen to be acting according to the admonition of the Qur’aan and the Sunnat. Their relatives have a better claim on them.

They would, on the other hand, go away on chil-las (40 days missions) for months on end leaving behind their families to indulge in waywardness. These people, who force illiterate males to go out on chil-las leaving behind their old parents and young sisters and wives, do not take a lesson from the fact that although Hazrat Awais Qarni (Radiyal Laahu ‘Anhu) was a contemporary of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) yet he preferred to lose the splendid opportunity of becoming a sahaabi (companion) just because he had his old mother to take care of.

The Prophet (Sallal Laahu ‘Alaihi Wa Sallam) would look towards Yemen and say: “The aroma of love comes from this direction”; and yet they do not ever remember what the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had said about Hazrat Awais Qarni.

These Deobandi-Wahaabi-Tableeghi writers of heathenistic passages, these preachers of the ideologies of their Mul-laas, these who turn people away from the love of the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and his greatness and glory are taking you towards a deviation which is sure to result in the wrath of Al-Laah.

Their preaching is neither against Zionism, Christianity and idol worshipping nor against the killing of 7 million people claiming to be Musalmaans in Iran and Iraq, nor against Zionist barbarism in Jerusalem and in Masjid-i-Aqsa.

The only thing they do is to make you their associates under the pretext of correcting your Kalimah or your Namaaz and then, by describing respect for your Prophet (Sallal Laahu ‘Alaihi Wa Sallam) as polytheism, denude you of all your spirituality. By disseminating these pagan thoughts can they ever be able to convert non-Muslims?

Just pay attention to the following. Supposing there is an international moot at which people of every creed and religion and race and colour are present. The Hindu, the Jew, the Christian and the Deobandi-Wahaabi-Tableeghi ask for permission to preach and, on being permitted, all four of them preach their particular religion, the ultimate aim of their preaching being that whosoever creates the most impact on listeners, the gathering, agreeing with his arguments, would accept his creed and his religion

First to address the gathering is a Hindu, and he says that his Ramchandarji was the most excellent and was very brave. In order to win the hand of Seeta Rani, he bent and broke a very strong iron bow, and his teachings, also, are very good. So, all of his listeners should convert to Hinduism and follow the excellent Ramchandarji.

Next it is the turn of a Christian, and he says that he is a follower of Hazrat ‘Ieesaa (‘Alaihis-Salaam). He was most excellent. Just see his excellences. He would place his hand on the eyes of a born-blind, and his eyesight would be restored. He brought the dead to life. He was most excellent and his teachings are very good. So, all of them should become Christians.

After that, a Jew gets up and says that he is a believer in Hazrat Moosa (‘Alaihis-Sallam), who was of great excellence. One of his excellences was that he would strike a stone with a staff and a stream of water would begin to flow. He would put his hand under his armpit and it would come out shining bright like the moon. His teachings are very good. So all should become Jews.

In the end, a man claiming to be a Musalmaan of the Deobandi-Wahaabi-Tableeghi Jamna’at from Nizamuddin (Basti of Delhi) or from Raiwind gets up, and says that he is a believer in Hazrat Muhammad (Sallal Laahu ‘Alaihi Wa Sallam). His Prophet was a human being like other men, committed mistakes like them and had no authority. The only difference between other men and he was that revelations from Al-Laah came to him but did not come to us. His teachings are good. So, all of them should become Musalmaan.

Dear readers! Tell me with Justice and equity what inference would be derived by the crowd from this statement of this representative of the Deobandi-Wahaabi-Tableeghi group. The Hindu, the Christian, the Jew had been proving the excellence of his stalwart with reference to his Deen and religion, while you have read the concepts and beliefs about his Prophet held by the Deobandi-Wahaabi-Tableeghi claiming to be a Musalmaan.

Will the crowd be impressed by the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) of the Musalmaans after it has heard all this? Because of all these things, what to speak of others even those calling themselves Musalmaans cannot feel proud of being Musalmaans, for everyone in the crowd would be saying that when the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) was a mere human being and he had no excellence in him it followed that the stalwarts of the other three were proved to be more excellent and better. People would say that when you are yourself admitting that there is no excellence in your Prophet (Sallal Laahu ‘Alaihi Wa Sallam), then why you are perching that his (Sallal Laahu ‘Alaihi Wa Sallam) Deen should be adopted.

Dear readers! This would be the condition of their preaching and this is exactly what is happening.

Consequently, the centenary celebrations of the Daarul ‘Uloom, Deoband, attended, as they claimed, by thousands of their ‘Ulama and still more of ordinary people, were inaugurated not by a virtuous and elderly ‘aalim but by a polytheist and filthy Hindu woman. The inauguration of the centenary celebrations of the Daarul-ul-`Uloom, which makes polytheists of Musalmaans, is a clear proof of their mental attitudes and ideas.*

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*Before this also, the Deobandi-Wahaabis had the effrontery to make the famous Hindu leader, Shardhaa nand, adore the pulpit of the Jami’ah Masjid, Delhi, for the sake of unity between themselves and the Hindus.

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The speech which this polytheist woman, Indira Gandhi, made on the occasion also proves that there is a perfect harmony between their and this woman’s ideas.

That single Hindu woman came to their basic and great madrisah in the midst of many thousands of Deobandi-Wahaabi ‘Ulama and preachers and yet went away as she had come, that is to say she came as a Hindu and departed as a Hindu. They could not convert a solitary woman to Islaam inspite of their tall claim of being preachers of the Deen.

In this very India, the pride and the life of the Ahle Sunnat Wa Jamna’at, Hazrat Saiyyid Mu’eenud-deen Hasan Chishti Ajmeri Khawajah Gareeb Nawaaz (Radiyal Laahu ‘Anhu), was alone when he came but, see, when he departed from this world he had converted 9 1/2 million polytheists to Islam through his preaching and his services to Been.

Had there been someone from us Ahle Sunnat Wa Jamna’at (Sunnees) present at the above-mentioned international gathering, then see a glimpse of his preaching and then decide.

That Sun-nee Musalmaan, a slave and a lover of the Prophet (Sallal Laahu ‘Alaihi A Sallam), would address the gathering thus:

“I am a Musalmaan and it is our faith that Almighty Al-Laah is our True Deity who is the Creator and Owner of everything. He created Hazrat ‘Ieesaa and Hazrat Moosa (Alaihim-us-Salaam) and also Ram of the Hindus. We believe in Hazrat ‘Ieesaa of the Christians and also in Hazrat Moosa of the Jews and also acknowledge their excellence because Prophethood and other excellences which our Rabb had bestowed on them were for the sake of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam).

“Our Rabb has Himself said that if He had not created our Prophet, he would not have manifested Himself. Therefore, the entire universe and all its blessings are by way of favours to our Prophet (Sallal Laahu ‘Alaihi Wa Sallam).

“Our holy Prophet’s blessed name is Muhammad (Sallal Laahu ‘Alaihi Wa Sallam) after hearing which we kiss it with our lips (as a mark of love) and put it to our eyes (as a mark of respect), and we send peace and salutatatins to him. This name (Sallal Laahu ‘Alaihi Wa Sallam) means a personality who has been most praised. Our Rabb has given this name; this name tells us that the personality bearing this name is praiseworthy every way. Even the Creator of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) praises the Prophet: even he who praises the Prophet is himself raised to the level of being praiseworthy and our Rabb praises him. Our Prophet has been praised by Hazrat Moosa and Hazrat ‘Ieesaa; the Tauraat and the Evangel mention our Prophet and the Books that descended upon them also mention about his excellences. Hazrat Moosa and Hazrat ‘Ieesaa came with miracles, our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) came as a miracle personified.

“Al-Laah Almighty had blessed Hazrat Moosa and Hazrat ‘Ieesaa with great favours; Hazrat Moosa (‘Alaihis-Salaam) would go to the Mount Toor and talk to our Rabb; Hazrat ‘Ieesaa (‘Alaihis-Salaam) was raised by our Rabb to the heavens alive; and our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) was called with his blessed body to His Highest Throne and given an audience with Him who also sent salutations to him and talked with him; the angel who used to come to Hazrat Moosa and Hazrat ‘Ieesaa (‘Alaihimus Salaam) had also come to our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and brought to our Prophet Al-Laah’s latest code of life which is to be the source of all admonition to man until the end of this world; the original Tauraat and Evangel are not extant today, nor is there anybody who has memorised them; on the other hand, the Qur’aan is preserved and will always remain so, word for word and wovel point for wovel point, and then there are millions of those who have memorised it.

“In this Qur’aan, which descended upon our Prophet (Sallal Laahu ‘Alaihi Wa Sallam), idol-worshipping has been forbidden because whosoever worships anyone else besides Al-Laah is a polytheist, for such idols carved by man can be of no benefit or harm to him, to the extent that they cannot drive away even a fly which would sit on them; on the other hand, an ordinary man who carves an idol has much more power and authority.

“The Hindus worship idols, and hold them to be the equals of AL-Laah. Our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) bowed those who bowed before thousands of false diets to the Truly Worshipful Al-Laah, who is the Originator of the earth and the sky, who is the Creator of life and death, who has made the entire universe, who makes the sun rise in the east and set in the west, who has given us the body and the soul, the wisdom and the consciousness and made man the best of creations and the mirror to Eternal Beauty. It is He who sent Prophets so that they might teach us knowledge and wisdom, teach us and train us and impart meaningfulness and usefulness to our lives.

“Al-Laah Almighty has sent nearly 124 thousand Prophets, 313 of them being Messengers, and has given some of them preference over others and given them special characteristics as no other creations have been given. It is He who made our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) the most excellent and the most perfect of all men. No one of the creations has been given the rank and status and special traits that had been given to him (Sallal Laahu ‘Alaihi Wa Sallam). Nobody equals him (Sallal Laahu ‘Alaihi Wa Sallam) in knowledge and grace, in affability and graciousness, in munificence and generosity, in mercy and helpfulness, in life and manners, in speech and character, in behavior and habits.

“Of course, he came in the form of man but there is no man who is his equal in the whole universe. He is the light of Al-Laah; he is the best-loved bondsman of Al-Laah; he is Al-Laah’s best Prophet and Messenger (Sallal Laahu ‘Alaihi Wa Sallam). Our Rabb loves him so much that although He is his Creator and his Deity He speaks in glowing terms of this bondsman of His, remembers him with love and respect, sends Durood (Salutations) and Salaam (Peace) upon him. Our Rabb swears with love by his life, his speech, his city and his age, calls love of him as love for Himself, and obedience to him as obedience to Himself.

“The person and the attributes of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) are a mirror to the greatness and attributes of Almighty AL-Laah. Al-Laah had sent him as a radiant proof so that all creations should know and realise how great would be He whose bondsman would be so great. Our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is proof of the truth and the greatness of our Rabb. Our Rabb has called love of him and the act of following him as the means for the attainment Of His approval and of our own success.

“Our Rabb has enjoined upon us respect and veneration of this very Prophet (Sallal Laahu ‘Alaihi Wa Sallam) of His. Our Rabb has called the sending of this Prophet of ours (Sallal Laahu ‘Alaihi Wa Sallam) as His greatest bounty upon man, because our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is the very cause of the creation of the whole universe, of the earth and of the sky, and it is because of him that all the creations have become aware of Al-Laah’s greatness and identity. Our Rabb has created the Paradise of ease and comfort for the slaves and followers of His Prophet (Sallal Laahu ‘Alaihi Wa Sallam), and created the Hell of misery and torture for those who are his enemies, or deny him, or are insolent to him. The world becomes a slave to him who becomes a true slave to this Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and AL-Laah’s mercies turn away from him who turns away from this Prophet (Sallal Laahu ‘Alaihi Wa Sallam).

“This gathering has been told by the followers of Hinduism that their Ramchandarji was a very excellent person and so strong that he bent and broke a strong iron bow with his own hands. Of course, he would have done so, but then this is an excellence, which is not impossible of being attained by other men. There is thousands of strongmen in the world and they are strong indeed and they have demonstrated many a feat of strength. Breaking a strong iron bow is not at all such a great feat. See the excellence of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam). Standing on the soil of Makkah Mukar-ramah, he merely pointed out his finger at the moon resplendent at a great height and the moon split into two; on the way to the Khyber Fort, at a place called the valley of Sahbah, our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) made the sun to retrace its movements by pointing a finger at it. The Ram of the Hindus broke the iron bow and this is a feat, which can be performed by anybody. But splitting the moon into two and then to rejoin it, and to bring back the sun which had already set were the great feats demonstrated by our Prophet (Sallal Laahu Alaihi Wa Sallam) alone. Such feats could not be performed jointly by all the Hindus and all their false deities!

“Addressing this very crowd while preaching his religion, the Christian claimed that Hazrat ‘Ieesaa (‘Alaihis-Salaam) was most excellent. Of course he was excellent. All that the Christian narrated about his excellences is correct. His excellences are recounted by our Rabb’s Book, the Holy Qur’aan, and we accept them. The Christian has said that Hazrat ‘Ieesaa (‘Alaihis-Salaam) would give sight to the born-blind and with a touch of his hand he could cure the leper. But look at the excellence of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam)! The blessings which flowed from the blessed body, specially the hands, of our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) are tremendous, indeed: even the dust from under the blessed footwear worn by the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had tremendous healing power; it proved to be a cure for leprosy and for the leper. The robe worn by our blessed Prophet (Sallal Laahu ‘Alaihi Wa Sallam) was so blessed that even the air it generated became a cure.

“The Christian has said that Hazrat ‘Ieesaa (‘Alaihis-Salaam) used to revive the dead. It is true that he used to revive the dead. For the soul to be inside the body is the cause of life. With the leave of Al-Laah, Hazrat ‘Ieesaa (‘Alaihis-Salaam) would return the soul to the body. It was a great feat. But look at the excellence of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam). He restored life even to inanimate objects. He gave lifeless stones and dried trunks of trees the power to speak and to life. The saliva from our holy Prophet’s (Sallal Laahu ‘Alaihi Wa Sallam) mouthwash was so blessed that if put into the brackish waters of a well it would turn it into a sweet-water well; if applied to a severed limb it would join up; if put into diseased eyes they were cured; if put into food for a few it would be sufficient for thousands. Hazrat ‘Ieesa’s (‘Alaihis-Salaam) excellences are, of course, truly remarkable. But the excellences which AL-Laah Almighty blessed our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) with are such that even Hazrat ‘Ieesaa (‘Alaihis-Salaam) would be envious of them.

– “Preaching his religion to this very crowd, the Jew has narrated the miracles of Hazrat Moosa (‘Alaihis-Salaam) and called him a personality having great excellences. Those miracles had, indeed, taken place and Hazrat Moosa (‘Alaihis-Salaam) was of great excellence. Describing them, the Jew rightly said that when Hazrat Moosa (‘Alaihis-Salaam) would strike a stone with a stick a stream would flow from the stone. It is submitted to the Jew that though streams flow out of mountains but Hazrat Moosa (`Alaihis-Salaam) could make a stream flow only by striking a stone with a stick, and this was a great feat, indeed.

“Now, see what excellences our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had to his credit.

“During the Journey to Tabook and Hudaiebiyah, thousands of people accompanied our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). The season was of intense heat and the Islamic army had run out of water and the venerable companions (Radiyal Laahu ‘Anhum) of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) who had elevated themselves over the rest of the Um-mat through having an encounter with the Prophet after believing in him, complained to our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) that water had run out, no drinking water was available, water was much needed for ablution, for bathing, for being given to animals for drinking, there was intense heat, and it would be a great calamity if water was not found. Our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) asked them to fetch a large vessel, and then put his blessed hand, the hand that our Rabb calls His own hand, into the vessel. And thousands of witnesses saw that five streams of cool, sweet water flowed from all five fingers of our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam). All present drank from this water, made ablutions from it, bathed from it, gave it to animals belonging to the Islamic army and also stored them in their vessels. Hazrat Moosa (‘Alaihis Salaam) had made streams to flow from stones, but our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) made streams to flow from his fingers. This was a feat exclusive to our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam).

“The Jew has also said that Hazrat Moosa (‘Alaihis Sallam) would put his hand in his armpit and, when he withdrew it, it would come out shining brightly. This is correct. But let me tell him that our holy Prophet (`Sallal Laahu ‘Alaihi Wa Sallam) was light personified; even the moon paled into insignificance before the glow of his face. His teeth were such that when our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) smiled and his mouth opened, the sparkle of his teeth shed a flood of light. The blessed wife of our holy Prophet, Hazrat Ayishah (Radiyal Laahu Anha), could find her stitching needle in the flood of light released by his blessed teeth.

“One night, two companions (Usaid and ‘Ubaad Radiyal Laahu ‘Anhuma) of our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) were engrossed in talking to each other. The night was dark and it was raining. While thus engaged in talking it became late. The two companions (Radiyal Laahu ‘Anhuma) told our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) that it would be difficult for them to reach their homes because there would be no light and the streets would be filled with water and mud. (The companions used to carry wooden staffs, because it was the practice of our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) to have a staff in his hand and the companions (Radiyal Laahu ‘Anhum) followed the Prophet (Sallal Laahu ‘Alaihi Wa Sallam) to the last dot. The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) asked one of the companions to hand him his staff and after touching the head of the staff with his blessed hand he returned it, telling them it would act as their light. The two companions rose up, and when they came out the staff began to give light as does a torch. The two began to find their way in this light.

“After going some distance, the way to the homes of the two separated. The other asked the one with the lighted staff as to how it would be possible for him to reach his home. The companion with the lighted staff lighted the other one’s staff with a touch of his staff and both reached their homes safely.

“Hazrat Moosa (‘Alaihis-Salaam) only lighted his hand, but, see, whichever staff the hand of our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) touched became bright and whichever staff that staff touched also became lighted. This feat is exclusive to our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam)!

`’Not only this. Let me submit, and I am a very ordinary person, that if I were to go on narrating the excellences of our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) the truth is that not only my life, my voice, my knowledge all would exhaust but the narration of the excellences of my holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) would not come to an end.

“And his teachings! They are a sea full of pearls, in which there is guidance for our success and progress till the end of the world. Only their attachment to our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) had made those who tended animals in the deserts, indulged in depredations, buried their daughters alive, were given to a life of tyranny and barbarism, made them better than the Angles.

“When they became attached to our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and also began to closely follow the Deen of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam), then, because of the love for, and following in the footsteps of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam), they became the rulers of the world and the beloved of Almighty AL-Laah.

“I invite all of you to earn the good of this world and the Hereafter by fully attaching yourselves to our Faith, to our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam).”

Dear readers! Tell me in all truth whether all of them, the Hindu, the Jew and all others, would not be dumb-founded at hearing the realities described by this lover of the Prophet belonging to the Sun-nee Musalmaans. They will, of course, be struck with wonder and will accept the faith of Islaam. The Prophets and the friends of Al-Laah made Musalmaans of the idolaters and the polytheists and these Deobandi-Wahaabi-Tableeghi people are making idolaters and polytheists of true Musalmaans! You see for yourselves the difference between the two preachings and beliefs as also the impact of the two.

These people who deny spiritual greatness in an age of material progress find themselves helpless before the inventions and the wonders of science. They accept all the wonders performed by non-Muslims but do not accept the excellences of Al-Laah’s Prophets and friends. On hearing of the feat of Hazrat ‘Umar Faarooq, a companion of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam), even Marconi, the inventor of radio, makes an apparatus for carrying the voice from one place to another, but those who call themselves Musalmaans spend all their energies in denying the great feat. Similar is the case with other miracles and feats. What a pity that while non-Muslims should make new inventions for the benefit of mankind and thus become superpowers through miracles performed by the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and the feats of the friends of Al-Laah, these so-called Musalmaans should devote their whole life-time in propagating against these miracles

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and feats, and destroy their spiritual strength through their waywardness!

Dear readers! Just reflect for a little while. The holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) is the beloved of Al-Laah Almighty, is the Prophet of Prophets and the Messenger of Messengers, is the mercy unto the worlds, is the intercessor on behalf of sinners, is the Taahaa (the resplendent full moon) and the Yaaseen (the commander of mankind), is the Basheer (the giver of glad tidings) and the Nazeer (Warner to the wayward), is the Siraaj-e-Muneer (the illuminating sun); love for him, obedience to him, following him and slavery to him guarantee our success, our good and our salvation. It is through the beloved of Al-Laah that we have the recognition of our Ieemaan (Faith), the Qur’aan, Ramadaan, even of the Rahmnan (the Most Compassionate). It is because of him that Al-Laah’s wrath does not descend upon us as it did on earlier peoples, our faces are not distorted, and we are not turned into animals, and this is no ordinary matter. It is because of the beloved of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam) that we have been given a night which is better than a thousand nights. It is because of him that we have been given the distinction of being the best of all other Um-mat.

Whatever it is that the beloved of Al-Laah (Sallal Laahu ‘Alaihi Wa Sallam) has not given us. How will we be able to please our Creator if we do not honour and show respect to this greatest and the most loved blessing and the greatest beneficence of Al-Laah? Our devotions will not be accepted. How can we equate our claim of love for Al-Laah Almighty with insolence to His beloved? How can it be compatible with leemaan? Just look around; some are busy criticising Prophets, some in demeaning members of the Prophet’s household, some are criticising the blessed companions of the Prophet, and some are criticising the friends of AL-Laah; every one seems to be asking who to believe in, who to follow.

Come, I invite you to a life of love for (Sallal Laahu ‘Alaihi Wa Sallam). You should follow them who follow the Qur’aan and the Sunnat. Who love Al-Laah’s Prophet. Who love members of the Prophet’s household and his venerable companions and the venerated friends of Al-Laah (Radiyal Laahu ‘Anhum). Who consider the love of all of them to be of the essence of leemaan and the means to their salvation; who believe in the pattern of life set by them, their teachings, and believe that adoration and love for them is the love for Al-Laah, and their pleasure is the pleasure of Al-Laah.

Look! Some one hundred and fifty years ago, there were no Deobandi-Wahaabi-Tableeghi groups in the Indo-Pakistan subcontinent. These groups have been prompted and reared by the enemies of Islaam who are engaged in hurling insults at the Prophet (Sallal Laahu ‘Alaihi Wa Sallam), at his progeny, at his companions, at those loved by him, merely for the sake of a few earthly coins. They are not mindful of their own end and of Al-Laah’s wrath. Al-Laah be praised that we the Ahle Sunnat Wa Jamna’at have for centuries been the symbols of truth. The basis of all our beliefs is the Qur’aan and the Sunnat, and our beliefs and acts are proved through books by the Deobandis themselves. The differences between them and us is not for selfish ends, but for the sake of Al-Laah and His Messenger (Sallal Laahu ‘Alaihi Wa Sallam).

We do not like anyone who is an enemy to our beloved and is opposed to him. We do not compromise with a person who does not seek to come to terms with him. It is a pity that we consider our dear ones and relatives more adorable and important than Al-Laah and His Messenger (Sallal Laahu ‘Alaihi Wa Sallam). This, indeed, is the real cause of our troubles and miseries. Until and unless we bear the most and the truest love to our holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam), are most eager to follow him, and are perfect slaves to him, we cannot hope to achieve progress, solidarity, peace, amity and prosperity. Those who subjugated Qaisar and Kisra (Roman and Persian emperors) had been the true slaves of our Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and had received honour and greatness because of their slavery to the Prophet. But today nearly one billion of those who claim to be Musalmaan are being humbled and humiliated by only four million Jews ! Just think and reflect.

The Jews and the Christians have been striving to the utmost to divert the Muslim Um-mat from loving their Prophet (Sallal Laahu ‘Alaihi Wa Sallam) and to so involve themselves in their internal affairs that their attention is diverted from them. If the Musalmaans fail to understand the conspiracies hatched by them even though they have wisdom and consciousness, then such wisdom can only be pitied. If some one tries to destroy himself then the enemy does not make him understand it and does not prevent him from doing so.

Non-Muslims, fully aware that the type of Mu’min the Tableeghis would be able to make pose no threat to them, have allowed them (the Tableeghis) to roam about the countries of the world carrying their beddings and their metal or plastic pots for general use.

They know it full well that they would not be harmed unless those calling themselves Musalmaans suffuse themselves with the spirit of Badr through their beliefs and deeds. As we know, at Badr only 313 Musalmaans had crushed three times larger fully armed troops, relying on the spat of their Faith and on the love for their mantled master (Sallal Laahu ‘Alaihi Wa Sallam). Today the Jews and the Christians are trying to deprive the Musalmaans of the spirit of the Faith. The enemy within is much more deadly than the enemy without. By making those claiming to be Musalmaan their own handmaids, they are continuing with their job.

Come, let us distinguish between friend and foe, between our own and the stranger, strengthen our ties with the true slaves of the beloved Prophet (Sallal Laahu ‘Alaihi Wa Sallam), become one another’s defender and friend in the name of the same Prophet, and with unity in our ranks become like a lead-filled solid wall. You must believe that AL-Laah’s mercy and help will be with us at every moment, and greatness and honour and success and prosperity will be our destiny. For it has been proclaimed thus:

“Kee Muhammad Se Wafaa Toone Tuo Ham Tere Hein

Yeh Jahann Cheez He Kiyaa Lauh-o-Qalam Tere Hein”

(I Myself Am yours if you are faithful to Muhammad (Sallal Laahu ‘Alaihi Wa Sallam).

 

What to speak of this world, even the Tablet and the Pen will be yours

Wa Sallal Laahu ‘Alaihi Habeebihi Saiy-yidina Muhammadin

Wa Alaihi Wa Ashanbehi Wa Baaraka Wa Sallama Ajma’een.

Kaukab-e-Noorani’

Ra Ahmad Shafee’ Ahmad (Sallal Laahu ‘Alaihi Wa Sallam)

 

All the books from which excerpts have been reproduced in this book are available with me as well as on the market. But if readers find some spelling or other errors in the translation they should inform me so that corrections may be made in future editions.

Mu’min

Banda-e-Parwur Digaaram Ummat-e-Ahmad Nabee
Dost Daar-e-Chaar Yaaram Taab’e Aulaad-e-‘Alee
Mazhab-e-Hanfyyah Daaram Millat-e-Hazrat Kkaleel
Khaak Paa’e Ghaus-e-A’zam Zer-e-Saayah Har Walee

A slave of Rabb of all the worlds and a follower (Ummatee) of Prophet
Muhammad (Sallal Laahu ‘Alaihi Wa Sallam) am 1.

To all four friends*

I give allegiance and am subservient to Alee’s progeny. **
Hanafi is my creed, and I belong to Hazrat Ibraaheem Khaleel ul Laah’s millat.

 

Dust from under the feet of Ghaus-e-A’zam, I am a devotee of all (Auliyaa) the friends of Al-Laah.

 

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*Hazrat Abu Bakr, Hazrat ‘Umar, Hazrat ‘Usmaan, Hazrat ‘Alec (Radiyal Laahu ‘Anhum)

** Hazrat Imaam Hasan, Hazrat Imaam Husain (Radiyal Laahu Anhuma)

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Al-Laahu Rabbu Muhammadin Salla ‘Alaihi Wa Sallama
(Al-Laah (Subhaanahu) is the Creator and Sustainer of the Prophet
(Saiyyidina) Muhammad (Sallal Laahu ‘Alaihi Wa Sallam) and sends peace and salutations to him)

I think I owe it to my readers to first state my credentials. By Al-Laah’s grace (Al Hamdu Lil Laah), it is my pride and privilege to be a right-guided and steadfast Musalmaan: Muhammadi, Sunni, Hanafi, Maa Tureedi. I also am a believer in all the well-known and extant spiritual orders established by the great Soofi saints of Islam (Auliya’ Al-Laah) (May Al-Laah be pleased with them), and owe allegiance to four of such renowned orders, namely, Naqsh-bandiyah, Qandiriyah, Chishtiyah and Suhrwardiyah. I should also state why I have undertaken to write this tract. It is simply this. During the course of my recent tour of African countries for the purpose of the propagation of the Faith, I found to my horror that many Muslim youths had come under the spell of Khomeini, erstwhile leader of the revolution in Iran. It had occurred simply because although the strident propaganda literature about the legendary exploits of the Iranian leader incessantly poured out- by the Iranian Government had reached the ears of these Muslim youths, but they had remained woefully ignorant about the beliefs and postulates held by the leaders of Shiite thought. I, therefore, felt that it was incumbent on me to expose the Shiite jurists and scholars, including Khomeini, through their own writings, so that Muslim youths become informed of the truth, and are thus able to remain steadfast to the tenets of the Sunni faith.

Now, let us see what that great savant of Islaam, Hazrat Mahboob-e-Subhaani, Saiyyidina Shaikh Abdul Qaadir Jeelaani, better known as Hazrat Ghaus-i-A’zam (May Al-Laah be pleased with him)’ has written about the Shiites in his book Ghunyatut Taalibeen.

On page 170 of the book, he says: “The Shiite faith is much akin to the Jewish faith. According to Allamah Sha’bi, the “love” borne by the Raafzis (Shiites) is like the love borne by the Jews. The Jews hold that no man, unless he is from the House of David, is fit to be an Imaam. The Shiites reject the claim to Imaamat of any man who is not from the

House of Ali Ibne Abi Taalib. The Jews are of the view that until Dajjaal appears and until Hazrat ‘Isaa (May peace and blessings be upon him) does not—delayed so long for one reason or another—descend from the heaven, it is wholly wrong to wage a holy war (Jihaad). Similarly, the Raafizis (Shiites) hold that unless Imaam Mahdi appears and unless the heaven testifies to his Imaamat, it is not permitted to unleash a war for the sake of Al-Laah. The Jews delay their Maghrib prayers (Namaaz) until the stars join together. Similarly, the Shiites delay their Maghrib prayers. The Jews say their prayers while removed from the Qiblah and a bit tilted from it. The Shiites do the same. The Jews move to and fro while saying their prayers. The Raafizis (Shiites) do likewise. While praying, the Jews let their outer garments touch the ground. The Shiites do likewise. The Jews deem the killing of every Musalmaan to be permitted to them. The Shiites hold the same view. The Jews do not attach any importance to the provision of Id-dat (waiting period) for divorced women. The Raafizis also are like them in this matter. The Jews do not think that any harm attaches to pronouncing talaaq (divorce) thrice. The Shiites also believe likewise. The Jews tampered with the Thauraat. The Shiites tampered with the Qur’aan. They say that changes and distortions had already been made in the Qur’aan and alterations had been affected in the arrangement of its verses. They further say that the order in which the Qur’aan was revealed has not been retained and the way it is now recited is not proved by a reference to the Prophet (May Al-Laah’s peace and blessings be upon him). The Shiites, therefore, maintain that additions and subtractions have been made in the Qur’aan. The Jews have an enmity with Hazrat Jibra’eel (May peace be upon him), and they say that he is an enemy to them from amongst the angels. Similarly, one faction of the Shiites says that Jibra’eel grossly erred in delivering (Wah’y) Al-Laah’s Message to Hazrat Muhammad (May Al-Laah’s peace and blessing be upon him) instead of to Hazrat Ali for whom, according to them, it was in fact meant. The Shiites are liars. May they perish till Doomsday!”

One of the giants among the scholars of the sub-continent, Shah Abdul Azeez Muhaddis Dehlvi (May Al-Laah have mercy on him), has written a remarkable book in denunciation of the obnoxious beliefs of the Shiites. It is called Tuhfah Isnaa Ashariyah and is available throughout the Arab and the non-Arab world in all four languages, Arabic, Persian, Urdu and English. Given below are some extracts from the book, exposing some of the most contemptible beliefs of the Shiites, so that Muslim youths are able to know by themselves, instead of asking any Mufti  (An expounder of muslim law) whether persons holding such beliefs could be called Musalmaan.

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Beliefs of the Shiites and the Raafzis
(Heretics):

* The Qur’aan extant today is not correct because the companions of the holy Prophet
(May Al-Laah’s peace and blessings be upon him)
have tampered with it.

* The “Gharaabiyah” faction of the Shiites maintains that Jibreel (May peace be upon him) grossly erred in delivering (Wah’y) Al-Laah’s Message. Originally intended for Hazrat Ali, it was wrongly delivered to Hazrat Muhammad (May Al-Laah’s peace and blessings be upon him).

* Three of the Caliphs, i.e. Hazrat Abu Bakr Siddeeq, Hazrat ‘Umar Farooq and Hazrat ‘Usmaan Ghani (May Al-Laah be pleased with them) were definitely not Mu’min and, as such, were also not fit to be Ameers and Caliphs.

* Whosoever bears love for Hazrat Ali Ibne Abi Taalib (May Al-Laah be pleased with him) will be blessed with Jannat (Paradise), be he a Mushrik (polytheist) or a Jew or a Christian. On the other hand, whosoever bears love for the companions (Sahaabah) (May Al-Laah be pleased with them) of the Prophet of Al-Laah (May Al-Laah’s peace and blessings be upon him) will go to Hell, howsoever good and righteous he may be and howsoever much he may be in love with the House of the Prophet (Ahl-e-Baiet, May Al-Laah be pleased with them.)

* Cursing Hazrat Abu ‘Bakr Siddeeq and Hazrat ‘Umar Farooq brings as much good reward (from Al-Laah) as reciting Bismil-Laah and the food that is eaten after cursing these two personages is 70 times more blessed.

* Al-Laah sent all His Prophets and Messengers to the world merely to confirm Hazrat Ali’s Vilaayat (sainthood). Had there been no Hazrat Ali, Prophets would not have been created.

* Al-Laah’s Prophets can lie and slander.

* Revelations used to descend upon Hazrat Ali Ibne Abi Taalib (May Al-Laah be pleased with him).

* Al-Laah was so pleased at the assassination of Hazrat Umar Farooq that He forbade the Kiraaman Kaatibeen
(angels appointed by Al-Laah to write down good and bad acts of every person born into the world)
from noting down the sins of people for three days.

* Pretending to be a Sunni and saying prayer’s behind a Sunni is as great a virtue as saying prayers behind a Prophet. This is meant to show that Taqiyyah (deception) by itself is a great virtue. (May Al-Laah protect us from such beliefs!)

It should be noted that at present there are Shiites who protest their ignorance about the above-mentioned blasphemous beliefs, just as some Deobandi Wahaabi*

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* For details of the blasphemous and altogether abominable ideas held by the Deobandi Wahaabi propagandists readers may see my tract, “Deoband to Bareilly: (The Truth)”.

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propagandists deny knowledge of the blasphemous and altogether abominable ideas mentioned in their books by their predecessors.

Let us take heed that those who merely say that they have no such knowledge are not to be deemed separate and different from those who hold such blasphemous and wrong beliefs and propagate them unless they declare on oath that they do not subscribe to these views and also that they consider those who hold such views to be infidels, wicked and strayed.

Let him who says that it is not right to altogether condemn a person for doing one bad deed reflect on the fate of Shaitaan, to whom all his prayers for millions of years, his beliefs in the Oneness of Al-Laah (Tauheed) and all his knowledge was of no avail because of a single misdeed he committed. It should be clearly understood that to be a Mu’min and a Muslim, it is absolutely essential to fully subscribe to all the essentials of the Faith, and denying any one of these is enough to condemn a man as an infidel.

Readers ought to realise that there is absolutely no room for any doubt about the correctness and the truth of the Holy Qur’aan. It is a miracle acknowledged to be so by the whole world. But let us now consider the view the Shiites hold about the Qur’aan. On page 228, volume one, of the renowned book of the Shiites, Usool-e-Kaafi, Kitaabul Hujjah, (published by Daar-ul-Kutub Al-lslaamiyah, Tehran), it is stated thus: “It is narrated from Jaabir that he heard it from Aba Ja’far Imaam Muhammad Baaqir, (May Al-Laah be pleased with him) that none amongst mankind could claim to have gathered the whole of the Qur’aan as it had descended. He who makes such a claim is a liar. No one gathered it in the manner it was sent down, and no one memorised it thus, except Ali Ibne Abi Taalib (may Al-Laah be pleased with him) and the Imaams who came after him”. May Al-Laah protect us from such vile thoughts!.

On page 633 of volume 2 of the same book, it is stated “that a man recited the Qur’aan in the presence of Abu Abdul Laah (Imaam Ja’far Saadiq, may Al-Laah be pleased with him) during which some words were recited in a manner which was not according to how people used to generally recite them. Upon this, Abu Abdul Laah (May peace on him) said: “Do not recite like this but recite it as people have been reciting it till Imaam Mahdi makes his appearance. The Qur’aan, as it was originally sent down, will be recited only when Imaam Mahdi appears on the eve of Doomsday, and then the Qur’aan scribed by Hazrat Ali will be brought out”. Al-Laah protect us form such evil thoughts!

Renowned Shiite scholar of the sixth century A.H., Abu Mansoor Tabrasi, on page 254 of volume one of his book, Al-lhtijaaj Lit-Tabrasi, published by Al Matba’ Sa’eed Mashhad-al-Muqaddasah, Iran’ and the 11th century A.H. Shiite researcher, Mulla Mohsin Kaashaani, on page 32 of volume one of his book, Tafseer As-Saavee, published in Iran, have denied in clear terms the veracity and the truth of the Qur’aan.

Despite denying the veracity and the truth of the Qur’aan, Shiite scholars have yet written commentaries of the Qur’aan. Renowned Shiite commentator of the Qur’aan, Ali Bin Ibraaheem Al-Qumi, on page 35, volume one, of his commentary, Tafseer Qumi (published by Mu’as-sisah Daar-ul-Kitaab Lit-Taba’ati wan-Nashar), explaining the Qur’aanic verse, “Of course, Al-Laah does not refrain form giving the likeness of even the smallest of things, be it a gnat in this verse or any thing bigger than this”, says that “gnat in this verse refers to Hazrat Ali

 and the words ‘bigger than this’ refer to ” Dear readers! I dare not,

even in translation, name the most scared being which the Shiite scholar
has done in Arabic with abandon. Al-Laah protect me from committing
such a profanity!

Readers will have no realisation of the deep anguish I have been going through while reproducing such abominations. But it is a fact that whereas his fatwa (religious verdict) of death against Shaitaan Rushdie has earned Khomeini all-round applause and approbation, people are generally not aware that Khomeini himself is guilty of a similar blasphemy. As a humble servant of Ahle Sunnat I deem slandering against anybody to be a major sin. Readers would have, therefore, noticed that I have all along this tract been quoting from the writings of Shiite scholars along with the names of the presses from which they had been published and with the fullest sense of responsibility. The idea behind reproducing them is merely to make our simple but enthusiastic youths keep away from being influenced by the apparent charms of Khomeini’s so-called feats in the light of knowledge gained by them regarding this wicked faith (Shiism) and its followers.

On page 671 of the famous book of the Shiites, Usool-e-Kaafi, published from Lucknow, an assertion is made that Abu Abdul Laah (Imaam Ja’far) reportedly held that “the Qur’aan brought to Hazrat Muhammad (peace be upon him) by Jibra’eel (peace be upon him) contained 17,000 verses”. Readers know that the Holy Qur’aan contains only 6,666 verses, while the Shiites believe that 10,344 verses have been expunged. This means that, according to the Shiites, Al-Laah failed to keep His promise He himself made in the Book of preserving the Qur’aan. How ridiculous! (May Al-Laah forbid it!).

Several renowned Shiite scholars have repeatedly made the assertion that the extant version of the Qur’aan is not the original one, and the blame for saying so has been clearly pinned down on venerated Imaama of the House of Muhammad (may Al-Laah’s peace and blessings be upon him).

All Muslims know it full well that mut’ah (temporary marriage) is forbidden. But a reliable Shiite scholar, Mulla Fathul Laah Kaashaani, on page 493 of his book, Manhaj-us-Saadiqeen, volume 2, published by Intishaaraute llmiyah Islaamiyah, Baazaar Shirazi Junb Nouroz Khan, writes the following and alludes it to the Holy Prophet (may Al-Laah’s peace and blessing be upon him) himself. Mulla Kaashaani asserts: “He who contracts mut’ah once gets to the status of Imaam Husain (May Al-Laah be pleased with him); he who contracts it twice gets to the status of Imaam Hasan (may Al-Laah be pleased with him); he who contracts it thrice gets to the status of Hazrat Ali (may Al-Laah be pleased with him); and he who contracts it four times gets to my status (that is to say, the status of the Prophet (may Al-Laah’s peace and blessing be upon him) himself)”. Readers should realise how wicked would be the faith according to which contracting a forbidden act like mut’ah four times raises the person so doing to the status of the Prophet (may Al-Laah’s peace and blessings be upon him). May Al-Laah protect us from this wicked faith and its evils!

 Shiite Shaikhs, Toosi and Nu’maani, narrate the following from the 8th Imaam, Hazrat Raza (may Al-Laah be pleased with him): “The sign of the appearance of Imaam Mahdi will be that he will be seen in the nude in front of the sun, and a crier will announce that the Ameer-ul-Mu’mineen has come again”. And Mulla Baqir Majlisi, on page 347 of volume 2 of the book Haq-qul-Yaqeen, published by Intishaaraate llmiyah lslaamiyah, asserts thus: “The first to owe allegiance to the (naked) Mahdi will be Muhammad (May Al-Laah’s peace and blessings be upon him)”. According to the same book, “When our Imaam Mahdi will reappear he will raise up Aayishah (May Al-Laah be pleased with her) and take revenge on her on behalf of Hazrat Faatimah (May Al-Laah be pleased with her)”. The same Mulla Baqir Majlisi writes: “Thus the two accursed men, (meaning, Hazrat Abu Bakr Siddeeq and Hazrat Umar Faarooq, may Al-Laah be pleased with them), and the two accursed women meaning, wives of the holy Prophet, Saiyyidah Aayishah Siddeeqah and Saiyyidah Hafsah (may Al-Laah be pleased with them), conspired among themselves to poison the holy Prophet (May Al-Laah’s peace and blessings be upon him)”—page 610 of volume 2 of the book, Hayaat-ul-Quloob, published by Intisharaate Jaawedaan. This assertion clearly means that Al-Laah failed in His promise of protecting the holy Prophet (may Al-Laah’s peace and blessings he upon him) from the people.

Those influenced by Khomeini himself might say that all this was not written by Khomeini himself. I should ask such of them to read what Khomeini himself has written on page 121 of the book, Kashf-ul-Asraar, published by lntisharaate Mustafavi. Khomeini exhorts his co-religionists thus: “Continue reading the Persian books written by Mulla Baqir Majlisi for the Persian speaking people so that you do not fall into the mischief of some kind of foolishness”. I put it to my readers whether supporting blasphemy does not itself constitute blasphemy! Also to be noted is this pronouncement by Khomeini: “The belief that the status of our Imaams is such that it is not achievable by any of the angels who may be near to Al-Laah, or any Prophet (sent by Al-Laah), is one of the fundamentals of our Shiite faith”, page 58 of Vilaayat-e-Faqeeh, published by Intisharaate Aazaadi, Qum, Seh Rah Mozah.

Dear readers! We of the Ahle Sunnat Wa Jama’at believe, in the light of the Qur’aan and the Sunnah, that all the companions (may Allah be pleased with them) of the holy Prophet (may Al-Laah’s peace and blessings be upon him) are true and steadfast Mu’min, are definitely entitled to Jannat (Paradise) and are exalted in ranks in the sight of Al-Laah. Al-Laah has Himself testified in the Qur’aan to the companions of the holy Prophet (May Al-Laah’s peace and blessing be upon him) being Mu’min and entitled to Jannat. Everybody is aware that Islaamic tenets are based on the news given in the Qur’aan and the Hadeeth. Any news given by an Imaam (religious guide) or a Mujtahid (A supervisor of religious matters) or a Mufti (An expounder of muslim law) should be rejected if it is opposed to the Qur’aan and the Hadeeth.
The greatest Muhad-dis of the Shiites, Mulla Muhammad Bin Ya’qoob Koleini, in volume 8 of his book, Ar-Raudah Minal Kaafi, published in Tehran, (page 245), quoting Imaam Muhammad Baaqir (may Al-Laah be pleased with him), writes: “After the demise of the Prophet (may Al-Laah’s peace and blessings be upon him), all his companions had become apostates, excepting Miqdaad Bin Aswad, Abu Zar Ghifaari and Salmaan Faarasi (may Al-Laah have mercy on them)”. On the next page (246) of the same book, he states: “The Shaikhain (Hazrat Abu Bakr Siddeeq and Hazrat Umar Faarooq, may Al-Laah be pleased with them) departed from this world without seeking forgiveness and without repenting for what they had done to the Ameer-ul-Mu’mineen Hazrat Ali (may peace on him). Thus may Al-Laah and the angels and the people curse the two!” We of the Ahle Sunnat Wa Jama’at condemn all such beliefs.

Mulla Baqir Majlisi, in his book Haq-qul-Yaqeen, (page 342), in his usual abusive and filthy style, “likens Hazrat Abu Bakr Siddeeq and Hazrat Umar Faarooq to Fir’aun and Haamaan” (Al-Laah forbid). On page 259 of the same book Mulla Baqir has this to say about Hazrat Umar (may Al-Laah be pleased with him): “It is not necessary to repeat what has already been written in larger books about the meanness of the family background and about his being born outside of wedlock”. The same Mulla Baqir, writing on page 522 of the same book, makes bold to quote Imaam Zainul Aabideen (may Al-Laah be pleased with them) as having said, “on being questioned about the affairs of Hazrat Abu Bakr and Hazrat Umar (may Al-Laah be pleased with them) that both Hazrat Abu Bakr and Hazrat Umar (may Al-Laah be pleased with him) were infidels, and he who bears love to these two is also an infidel” (Al-Laah forbid). And yet it is this Mulla Baqir whom Khomeini exhorts his followers to keep drawing inspiration from! Can Khomeini, even after this; be called a “leader and guide?”

Besides this, the greatest Muhad-dis of the Shiites, Muhammad Bin Ya’qoob Koleini, on page 285 of his book, Ar-Raudah Kaafi, volume 8 (published by Daarul Kutub Al-lslaamiyah, Tehran) has used the name of Imaam Muhammad Baaqir (may Al-Laah be pleased with him) for the assertion that “all except our Shiites are bastards”. It is mentioned in Haq-qul-Yaqeen, volume 2, page 527, that, “on appearing, Imaam Mahdi will first kill all Sunni ulama before killing all other infidels”. And Majma-ul-Bayaan also carries the same Hadeeth with its source pegged on to the Prophet (may Al-Laah’s peace and blessings be upon him) himself. (Al-Laah forbids!).

– On page 521 of Haq-qul-Yaqeen, volume 2, such people who approve of the Imaamat and Khilaafat of Hazrat Abu Bakr Siddeeq, Hazrat Umar Faarooq (may Al-Laah be pleased with them) and who consider these two to precede Hazrat Ali (may Al-Laah be pleased with him`), have been called “Naasibi”. And Mulla Baqir Majlisi, in his writings, says: “A ‘Naasibi’ is worse than a bastard. It is true that Almighty Al-Laah has not created a worse creature than a dog, but in the sight of Al-Laah a Naasibi is more mean than a dog”.
(Haq-qul-Yaqeen, volume 2, page 516).

Those who can agree to be worse than bastards and dogs, as claimed by Mulla Baqir Majlisi, who has been praised by Khomeini, may accept Khomeini as “leader and guide”. But thanks to Al-Laah, we of the Ahle Sunnat Wa Jama’at do no subscribe to such heathenistic beliefs and postulates.

Apart from Mulla Baqir Majlisi, let us see Khomeini’s own perverse thinking about Hazrat Abu Bakr Siddeeq and Hazrat Umar Faarooq (may Al-Laah be pleased with them). He writes: “It was impossible for those people (Hazrat Abu Bakr and Hazrat Umar, may Al-Laah be pleased with them), who had for many years attached themselves to the Messenger (may Al-Laah’s peace and blessings be upon him) and had formed themselves into a group in the hope of one day grabbing power, to resist doing what they did just for the sake of carrying out the commands of the Qur’aan. They had to seize power and run their governments anyhow, somehow”, (page l 14, Kashful Asraar.)

On the same page of this very book, he further says: “They Abu Bakr and Umar (may Al-Laah be pleased with them) had nothing to do with Islaam and Qur’aan, except to seize worldly power, and had been using the Qur’aan as a smokescreen to fulfil their evil intentions” At the end of this very book, Khomeini has given these headlines to various chapters: “Abu Bakr’s opposition to the text of the Qur’aan; Umar’s opposition to Al-Laah’s Qur’aan”. (Kashful Asraar. pages 114 and 117). On page 120 of this very book, Khomeini has headlined one of his chapters thus: “A glance at the babblers (Ahle Sunnat Wa Jama’at)”. While ranting against Hazrat Usmaan (may Al-Laah be pleased with him), Khomeini could not hold his pen even regarding Al-Laah. He says: “We worship that Khuda (Al-Laah) and recognise only Him as Khuda (Al-Laah) whose acts are based on mature wisdom and who does not do anything against the dictates of wisdom. Nor do we recognise such Khuda (Al-Laah) who having built the edifice of justice and piety on the exalted foundation of devotion to Khuda (Al-Laah), Himself paves the way for its destruction and ruin, and hands over leadership and governance to such oppressors and scoundrels as Yazeed, Mu’aa Wiyah and Usmaan”. (Kashful Asraar, page 107).

Readers would have noticed that Khomeini has used the words “oppressors and scoundrels” not only for Yazeed but also for the Prophet’s companion, Ameer Mu’aa Wiyah and Ameer-ul-Mu’mineen Saiyyidina Usmaan Ghani (may Al-Laah be pleased with him), and that Khomeini got so excited in the process that he even refused to acknowledge Al-Laah and to worship Him because Al-Laah Himself had bestowed leadership and governance upon Hazrat Usmaan (may Al-Laah be pleased with him). The insolent language, which Khomeini has used about Al-Laah, reminds one of the beliefs held by the Magians (Fire-worshippers) of ancient Iran that there are two separate Gods, one of good and the other of evil. May the merciful Al-Laah protect from such filthy beliefs and such filthy people!

I still have with me a small pamphlet in which Khomeini has declared: “I will fulfil the mission which the holy Prophet (may Al-Laah’s peace and blessings be upon him) failed to fulfil”. This pamphlet had been brought to the notice of members of the Federal Majlis-e-Shoora (Pakistan Parliament) at one of its sessions, and the feelings of the faithful throughout Pakistan had been inflamed by it, and I am sure a glance at other writings of Khomeini would reveal many other blasphemies uttered by him. Knowledge of the contents of this small pamphlet would convince the faithful that Khomeini and his Shiite faith have nothing to do with the Qur’aan and the Sunnah.

Thanks be to Al-Laah that He has raised us among the followers of His beloved and last Prophet (may Al-Laah’s peace and blessings be upon him) and has allowed us to be among the right-guided Ahle Sunnat Wa Jama’at.

It is our faith that love of the holy Prophet (may Al-Laah’s peace and blessings be upon him) and the great personages of his blessed family are the assets of the faith and the means to our redemption.
Having full faith in the news given by the Qur’aan and Sunnah we bear witness that the Prophet’s caliphs Saiyyidina Hazrat Abu Bakr Siddeeq, Ameer-ul-Mu’mineen Saiyyidina Hazrat Umar Faarooq, Ameer-ul-Mu’mineen Saiyyidina Hazrat Usmaan Ghani, Ameer-ul-Mu’mineen Saiyyidina Hazrat Ali Murtaza and all the companions of the holy Prophet, and all the revered spouses of the holy Prophet, and all the members of the Prophet’s Household (May Al-Laah be pleased with them) are the most venerated among the Muslim Ummah.

We also believe in their greatness and truthfulness, in their sense of justice and honesty, in their faith and piety, in their devotion and prayers, in their knowledge and grace and in their nobility and Imaamat.

All these are Al-Laah’s chosen and blessed bondsmen and bearing love to all of them is of the essence of the faith. And to he disrespectful and insolent to any one of them is most hurtful to us and is bound to bring upon us the wrath of Al-Laah and the displeasure of His Prophet (may Al-Laah’s peace and blessings be upon him).

It is our faith that the Qur’aan, from its sending-down to this day’ is preserved in the original form and there is no possibility of any alterations or changes in it, for Al-Laah has made it incumbent upon Himself to preserve the Qur’aan. The very thought that the Qur’aan has been altered, or can be altered, is a wholly reprehensible idea.

We are convinced that it is an act of blasphemy to doubt the veracity and truthfulness of even one word of the Qur’aan.

We hold that any sect which belies the Qur’aan, belies the traditions of the holy Prophet, or is insolent towards the holy Prophet, the spouses of the Prophet (may Al-Laah’s peace and blessings be upon him), the companions of the Prophet, the members of the Prophet’s Household, and the saints (may Al-Laah be pleased with them) ceases to belong to the Faith. We believe that all others are deviationists, except the right guided Ahle Sunnat Wa Jama’at.
May Al-Laah enable us to be steadfast to the creed of the Ahle Sunnat Wa Jama’at and may we meet with death in this state. Aameen! May Al-Laah so ordain, for the sake of the holy Prophet (may Al-Laah’s peace and blessings be upon him), his companions, and the blessed ones who followed in their footsteps! Aameen.

---

Wa Sallal Laahu ‘Alaa Habeebihi Saiyyidina Muhammadin
Wa Aalihi Wa Ashaabihi Wa Sallam.

(Wamaa ‘Alainaa Illal Balaagh)

By  :  Allamah Kaukab Noorani Okarvi

Translated by  : S. G. Khawajah

Published by:
Zia-ul-Qur’aan Publications
Daata Ganj Bakhsh Road
Lahore (Pakistan)

Edition First (in Pakistan) 1996

Collated by:
Maulana Okarvi Academy Al-A’lami, 53-B, S.M.C.H.S. Karachi-74400

When hearing the Muazzin proclaim, “Ash’hadu anna Muhammad ar­-Rasoolullah” it is preferred (Mustahab) to kiss the two thumbs or the shahaadat finger and place them on the eyes. There are many spiritual, religious and worldly benefits associated to this, as well as numerous Ahadith documenting its practice. Doing so is even practiced by the Sahaaba, and Muslims everywhere perform it in the belief that it is Mustahab. It is stated in the book, Salaat al-Mas’oodi:

روي عن النبي صلى الله عليه وسلم انه قال من سمع اسمي في الاذان ووضع ابھاميه على عينيه فانا طالبه في صفوف القيمه و قائده الى الجنه
”The Noble Messenger is reported to have said, “On the Day of Qiyaamat, I shall search for the person who used to place his thumbs on his eyes when hearing my name during the Adhaan. I shall lead him into Jannat.” [Salat al-Mas’oodi, Vol 2, Chapter 20]

Allama Ismail Haqqi Radi ALLAHu Ta’ala Anho writes under the verse 58 of Surah al Maidah,

وضعف تقبيل ظفرى ابهاميه مع مسبحتيه والمسح على عينيه عند قوله محمد رسول الله لانه لم يثبت فى الحديث المرفوع لكن المحدثين اتفقوا على ان الحديث الضعيف يجوز العمل به فى الترغيب والترهيب
“Kissing the nails of the thumbs and the shahadat finger when saying “Muhammad ar­-Rasoolullah SallAllaho Alaihi wa Sallam has been classified as weak (zaeef) because it is not proven from a marfoo’ Hadith. However, Muhadditheen have agreed that to act upon a zaeef Hadith to incline people towards deeds and instill fear within them is permitted.” [Tafseer Rooh al-Bayaan, Vol 3, Page 282]

Shaami states,

يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، ثم يقول : اللهم متعني بالسمع والبصر بعد وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد . قهستاني ، ونحوه في الفتاوى الصوفية . وفي كتاب الفردوس من قبل ظفري إبهامه عند سماع أشهد أن محمدا رسول الله في الأذان أنا قائده ومدخله في صفوف الجنة وتمامه في حواشي البحر للرملي
“On the testimony (of Prophethood) in Adhaan, it is Mustahab to say “Sallallaahu Alaika Ya Rasoolallah SallAllaho Alaihi wa Sallam on the first and “Quratu Aini bika Ya RasoolAllah SubHanuhu wa Ta’ala on the second. Then, place the nails of your thumbs on your eyes and say, “Allahumma Matti’ni bis-Sam’i wal-Basr.” The Holy Prophet SallAllaho Alaihi wa Sallam will lead the person who does this into Jannat. The same has been documented by Kanzul­lbaad, Qohistaani and in Fataawa Soofia. Kitaabul-Firdaus states that the Prophet SallAllaho Alaihi wa Sallam has said, I shall lead into Jannat the person who kisses his thumbnails when hearing “Ash’hadu anna Muhammad ar-Rasoolullah. I will also place him amongst the ranks of the inmates of Janna’. The complete discussion on this has been given in the marginal notes on Bahr ar-Raaiq of Ramli.” [Radd al Muh’tar, Baab al-Adhan, Vol. 3, Page 233]

This extract has given the reference of 5 books Kanz al-Ibaad, Fataawa Soofia, Kitaab al-Firdaus, Qohistaani and the marginal notes on Bahr ar-Raaiq. All of them have ruled this practice to be Mustahab.

In the book “al Maqasid al Hasanah Fil Hadisil Atwirah Alas Sunnah”. Imam Sakhawi Radi ALLAHu Ta’ala Anho states,

ذكره الديلمي في الفردوس من حديث أبي بكر الصديق أنه لما سمع قول المؤذن ( أشهد أن محمدا رسول الله ) قال هذا وقبل باطن الانملتين السبابتين ومسح عينيه فقال ( من فعل مثل ما فعل خليلي فقد حلت عليه شفاعتي ) ولا يصح
“Dailmi reports that Hadrat Abu Bakr Siddique Radi ALLAHu Ta’ala Anho once said ‘When I heard the Muazzin say Ash’hadu anna Muhammad ar­-Rasoolullah SallAllaho Alaihi wa Sallam, I said the same, kissed the inner-side of my Kalima finger and placed it on my eyes. When the Holy Prophet SallAllaho Alaihi wa Sallam noticed this, he said. My intercession becomes obligatory upon he who does the same as my beloved.’ This Hadith hasn’t reached the classification of Sahih.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Quoting the book Moojibaat ar-RaHmah, Imam Sakhaawi Radi ALLAHu Ta’ala Anho further writes.

عن الخضر عليه السلام أنه من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ثم يقبل ابهاميه ويجعلهما على عينيه لم يرمد أبدا
“It is reported from Hadrat Khidr Alaihis Salam , “If a person says “Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah” when hearing the Muazzin say “Ash’hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

He further writes that Abul Abbas Ahmad said that Muhammad ibn Baabaa, narrating his personal experience, states.

أنه هبت ريح فوقعت منه حصاة في عينه فأعياه خروجها وآلمته أشد الألم وأنه لما سمع المؤذن يقول أشهد أن محمدا رسول الله قال ذلك فخرجت الحصاة من فوره
“Once, due to a heavy wind blowing, a pebble hit my eye and refused to come out. I experienced major pain because of it.” When Muhammad ibn Baabaa heard the Muazzin say “Ash ‘hadu anna Muhammad ar-Rasoolullah, ” he said this “Quratu Aini … ‘and, immediately, the pebble fell out.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Allama Shams Muhammad ibn Saalih Madani Alaihis Salam reports Imam Amjad to have said.

من صلى على النبي إذا سمع ذكره في الاذان وجمع أصبعيه المسبحة والابهام وقبلهما ومسح بهما عينيه لم يرمد أبدا
“If the person who hears the name of the Noble Messenger SallAllaho Alaihi wa Sallam in the Adhaan joins his Kalima finger and his thumbs,” “Kisses and places them on his eyes, never will they be sore.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

 

Imam Amjad Radi ALLAHu Ta’ala Anho who was an accomplished scholar in Egypt, further states,

بعض شيوخ العراق أو العجم أنه يقول عندما يمسح عينيه صلى لله عليك يا سيدي يا رسول الله يا حبيب قلبي ويا نور بصري ويا قرة عيني وقال لي كل منهما منذ فعله لم ترمد عيني
“Some non-Arab and Iraqi Mashaaikh have said that by this practice, the eyes will never be sore.” “From the time I have brought this into practice even my eyes have not ached.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 384]

Ibn Saalih Radi ALLAHu Ta’ala Anho states,

وأنا ولله الحمد والشكر منذ سمعته منهما استعملته فلم ترمد عيني وأرجو أن عافيتهما تدوم وأني أسلم من العمى إن شاء لله
“From the time I heard this benefit. I brought this action into practice. Since then, my eyes haven’t become sore and it is my hope that, Insha-Allah, they will never be and I will be saved from being blind.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 385]

Imam Hasan Radi ALLAHu Ta’ala Anho states,

من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ويقبل إبهاميه ويجعلهما على عينيه لم يعم ولم يرمد
”The eyes of he who says ‘Marhaban bi-Habibi wa Quratu Aini Muhammad ibn Abdullah’ when hearing the Muazzin say “Ash’hadu anna Muhammad ar-Rasoolullah and kisses and places his thumbs on them will never pain nor will he become blind.” [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut – Lebenon), Page 385]

In short, the book alMaqaasid al Hasanah confirms this practice by many Imams and Scholars of the Deen.

Sharah Niqaaya states,

واعلم انه يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد
“It should be known that it is preferable (Mustahab) to say “Quratu Aini bika Ya Rasoolallah and place the thumbs on the eyes when hearing the first part of the second shahaadat. The Holy Prophet SallAllaho Alaihi wa Sallam wilt lead the person who does so into Jannat. Kanz al-Ibaad says likewise.” [Jami’ ar-Rumooz, Fasl al Adhan, Maktaba Islamiya (Iran), Vol 1, Page 125]

Maulana Jamaal ibn Abdullah ibn Umar Makki Radi ALLAHu Ta’ala Anho states in his Fataawa,

تقبيل الابھامين ووضعھما على العينين عند ذكر اسمه عليه السلام في الاذان جائز بل مستحب صرح به مشائخنا
“Taqbeelul-Ibhaamain (kissing and placing the thumbs on the eyes when hearing the blessed name of Rasoolullah SallAllaho Alaihi wa Sallam in Adhaan) not just permissible, but Mustahab. Our Mashaaikh have elucidated this.”

Allama Muhammad Taahir Radi ALLAHu Ta’ala Anho classifying this Hadith as Ghair-Sahih, also states,

وروي تجربة عن كثيرين
“There are many reports of this benefit being experienced.” [Khatima Majma’ BiHar al-Anwaar, Vol 3, Page 511]

 

There are many other quotations besides these that can also be presented. For the sake of conciseness. we make do with only these. Hadrat Sadr al-Afadhil, Maulana Sayyed Muhammad Na’eem al-Din Muraadabadi states that a very ancient copy of the Injeel (New Testament) has been discovered. It is known as the Gospel of Barnabas and has been translated into almost every language. The majority of its rulings and laws resemble Islamic commands. It’s written inside that when Hadrat Adam Alaihis Salam wished to see the Noor of the Beloved Mustapha SallAllaho Alaihi wa Sallam (Rooh al-Quds). The Noor was made bright on the nails of his thumbs. Hadrat Adam Alaihis Salam then kissed and placed them on his eyes out of love and appreciation.

Besides the Ulama of the Hanafi Mad’hab, Ulama from the Shafee and Maaliki Mad’habs have also ruled the kissing of the thumbs (Taqbeel al-Ibhaamain) to be Mustahab. A famous Shafa’ee book of Fiqh, I’aanatut-Taalibeen ‘Alaa Hali alfaazi Fat’hil-Mu’een, states,

ثم يقبل ابھاميه و يجعلھما على عينيه لم يعم ولم يرمد ابدا
“Then kiss and place your thumbs on your eyes. By doing so, never will you become blind nor will your eyes be sore,’ [I’aanatut-Taalibeen, Page 247, Egyptian Edition]

Another famous book of the Maaliki Mad’hab, Kifaayat at-Taalib ar­Rabbani Ii Risaalati Ibn Abi Zaid Qeerwaani Radi ALLAHu Ta’ala Anho, after saying much about this practice, states,

عينيه لم يعم ولم يرمد ابدا
“Never will the eyes of the person who does so pain, nor will he become blind.” [Kifaayat at-Taalib ar-­Rabbani, Vol 1, Page 169, Egyptian Edition]

Shaikh Ali Saeed Adawi Radi ALLAHu Ta’ala Anho writes in his commentary of this extract,

لم يبين موضع التقبيل من ابھامين الا انه نقل عن الشيخ العالم المفسر نور الدين الخراساني قال بعضهم لقيته وقت الاذان فلما سمع الموذن يقول اشھد ان محمدا رسول الله قبل ابھامي نفسه و مسح بالظفرين اجفان عينيه من الماق الي ناحيه الصدع ثم فعل ذلك عند كل تشھد مرة فسالته عن ذلك ففقال كنت افعله ثم تركته فمرضت عيناي فرئيته صلى الله عليه وسلم مناما فقال لما تركت مسح عينيك عند الاذان ان اردت ان تبرء عيناك فعد في المسح فاستيقظت و مسحت فبرئت ولم يعاود في مرضھا الي الان
“The writer didn’t mention when the thumbs should be kissed. However, it is reported that some people met Allama Mufassir Nooruddin Khorasaani Radi ALLAHu Ta’ala Anho at the time of Adhaan. When he heard the Muazzin say “Ash’hadu anna Muhammad ar-Rasoolullah he kissed and placed his thumbs on the eyelashes and comer of his eyes, right until the temples. He did this on every shahaadat. When the people asked him about this practice of his, he replied, “I used to kiss my thumbs but stopped after a while. My eyes later became sore. I then saw the Holy Prophet SallAllaho Alaihi wa Sallam in a dream and he said to me, “Why did you stop kissing your thumbs and placing them on the eyes during the Adhaan? If you want your eyes to stop paining, resume this practice.” Thus, from then on, I continued this action and gained comfort. The pain didn’t return from the time I recommenced this.” [Nahjul-Istamia, Page 177]

 

Important Note: Direct narrations and Ahadith have been presented regarding this practice in Adhaan. Takbeer (lqaamat) is in the likeness of Adhaan, and it has even been called Adhaan in the Ahadith. Therefore, kissing and placing the thumbs during the Takbeer is also beneficial and a means of blessings but during Salah or a Khutba or whilst listening to the Qur’an it should not be done!

Not performing it during salah is evident and the impermissibility during listening to the khutba or the Qur’an is because one should have utmost attention at these times and refrain from any unnecessary movements. When the verse Maa kaana muhammadun abaa ahadim mir rijalikum is recited, so many people kiss their thumbs, it is as if birds have gathered to sing and they do it to such an extent that people from afar cannot even hear some words of the holy Qur’an. Even if there is no harm to place the thumbs on the lips and then place them on the eyes at this time; there is no ruling to make a sound during the kiss of reverence – like when one kisses the black stone, the ka’aba, the Qur’an or the hands and feet of the pious. There is no rule to make the noises like a flock of birds.

Conclusion:

This entire discussion establishes that kissing and placing the thumbs during the Adhaan, etc. is Mustahab. It is found as the Sunnat of’ Hadrat Adam Alaihis Salam, Abu Bakr Siddique Radi ALLAHu Ta’ala Anho and Imam Hasan Radi ALLAHu Ta’ala Anho. Even Imams of the Shafa’ee and Maaliki Mad’habs have ruled it to be Mustahab. In every era, Muslim deemed this practice to have this very ruling, along with the following benefits,

The eyes of a person who does this are saved from being sore.

1. Insha-Allah, he will never become blind.
2. It is an excellent cure to remove something problematic to the eyes. These benefits have been experienced several times.
3. The Prophet SallAllaho Alaihi wa Sallam will intercede for the one who practices this.
4. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam will also search for the person who used to perform it and lead him into Jannah.

As long as no explicit proof of its prohibition is found, It cannot be stopped. Muslims deeming something preferable (Mustahab) is sufficient proof for it being so. However, for certification of Karaahat (i.e. to deem something Makrooh), a specific proof is needed! So, Calling this practice Haraam is sheer ignorance and an act of prejudice and strait-mindedness of a person afflicted with the blindness of Faith (Eiman). May Allah protect us from falling to this depth of depravity and deviation from the right path… Aameen!!

والله سبحانه وتعالى اعلم ورسوله اعلم بالصواب
Almighty Allah SubHanuhu wa Ta’ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!

 

Reference Books:

1. al-Ataya an-Nabawiyah Fi Fatawa ar-Radawiyyah [New 33 Volume Edition], Vol 5, Page 429-436 by AlaHadrat Ash-Shah Imam aHmad Rida al-Qadiri Radi ALLAHu Ta’ala Anho

2. Munīr al-Áyn fī Ĥukmi Taqbīl al-Ibhāmayn by AlaHadrat Ash-Shah Imam aHmad Rida Khan al-Qadiri Radi ALLAHu Ta’ala Anho

3. Ja-AlHaq, Chapter 24 by Hakeem al-Ummah Hadrat Allama Mufti aHmad Yaar Khan Naeemi Radi ALLAHu Ta’ala Anho

Monotheism or Polytheism?
(Tawheed or Shirk?)

Glossary
Tawheed: Belief in One God, Monotheism.
Shirk: Associating partners with God, Polytheism.
Aalim: Islamic Scholar, (pl: Ulema, spltv: Allama)
Hadeeth: Prophetic Narrations (pl: Ahadeeth).
Salaah: Prayer
Kufr: Disbelief
Kaafir: Disbeliever (pl:Kuffaar)
Aalam-e-Barzakh: Life in the grave, before Resurrection.
Hazrat: Respected personality.

PREFACE
This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, regarding the belief in seeking assistance from great prophets and saints.

Allama Syed Ahmed Sa’eed Kaazmi Shah Saheb (Allah’s mercy be upon him) was a great scholar and a specialist in the field of Prophetic Traditions (Hadeeth) and Quranic exegesis (Tafseer), to which he made voluminous contributions. He earned the title of “Ghazali-e-Zamaan” or “Ghazali of the Era“. In this treatise, he clearly distinguishes between “Shirk” and “Tawheed”. He does so in a very simple manner, so that all Muslims are able to understand. This strategy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, whether males or females.

The aim of the writer is not one of trivial argument and discussion based on hearsay: rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims – yet these practices are, unfortunately, mocked by a few “enlightened Modern-day” Muslims.

May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.

Allah – beginning with the name of – the Most Gracious, the Most Merciful

THE SINGULARITY (ONE-NESS) OF ALLAH.
The Being (Self / Entity) of Almighty Allah is indeed only One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is “One” and is actually present. Those who are Allah-conscious do not desire an explanation on this subject of Tawheed and Shirk. They in fact accept without questioning. There is a famous proverb in Arabic as follows: Al Ashyaa’u tu’rafa bi azdaadihi – “Objects are indeed understood by its opposites.”

For example, peace can be understood and appreciated only by a person who has felt and experienced chaos. A person though who has not felt chaos, cannot appreciate peace. In the same manner, day cannot be understood if a person has not experienced night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood “Shirk” or Polytheism, how is it possible for him to appreciate or comprehend “Tawheed” or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tawheed.

The Almighty Allah has in fact very clearly explained the belief of Shirk and Tawheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tawheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity that is found in Islam.

THE MEANING OF TAWHEED
The meaning of “Tawheed” is to believe that there is no partner to Allah in His “Being” and / or in His “Attributes”. In other words, how great is the Being of Allah – we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of “listening”, “seeing” and possessing knowledge. If an individual believes that another possesses these attributes, he will be guilty of Shirk.

THE DIFFERENCE BETWEEN TAWHEED AND SHIRK
After we have understood the meaning of Tawheed, the natural question that arises is: if knowledge which is one of the attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that “listening” and “seeing” are also among the attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the attribute of “living” is also among the attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?

THE DIFFERENCE
No! Dear Muslim brothers and sisters: do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the attribute of “living”, yet He has, also through His Mercy, bestowed upon His creation this very quality. The attribute of “living” which we relate to ourselves is not the same attribute of “living” as we relate to Allah. The difference is that His attribute of “living” is non-bestowed, while the attribute of “living” which we posses, is one which we have been bestowed with by Allah. The attribute of “living” which He has bestowed upon us is temporary and non-eternal, while His attribute of “living” is eternal and non-bestowed.
If this principle is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.

HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?
The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and a stone? We know that Almighty Allah possesses power and authority. We also know that He has created these attributes within man. You may well ask: if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above principle, there is no doubt that Almighty Allah possesses power and authority, yet, although possessing these attributes, He is not subservient to anyone, neither have these attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by Almighty Allah.
THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE
This very same principle as explained above can be applied to the question of “knowledge”, “seeing”, “listening”, and other attributes. Almighty Allah possesses these attributes and so does the slave. No one has given these qualities to Allah, whilst the slave, on the other hand, has been given these attributes by Almighty Allah. This is, in fact, one of the clear differences between Almighty Allah and His slave.

We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by Almighty Allah, then this belief cannot be labeled as Shirk. For example, if we relate the quality of “hearing” to a slave, we must therefore believe that this attribute of “hearing” has been bestowed upon the slave by the Grace of Allah – then this belief cannot be termed Shirk.

At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the idol worshippers who also believe that their idols have been given these amazing powers by Allah? Are they not using the very same principle, which we are applying?

The answer to this question is quite clear and simple. When the idolaters believed that their idols were a creation of Allah, they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah’s Authority.

They began to believe that although their idols were a creation, Almighty Allah had given the idols “Divinity” and total “God-head”. They believed that after creating their idols, there was now no need for submission or duty towards Almighty Allah (Allah forbid!) because their idols could do whatever they wished, even if Almighty Allah had not commanded them to do a certain thing. The idolaters could not understand this very simple principle: that the creation can never to totally independent of Almighty Allah.
DIVINITY CANNOT BE GIVEN
Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow “divinity”, which is permanent and independent – the attributes given to His slave are not permanent or even independent. The idolaters believed that because of the tremendous worship performed by the idols, “Laat” and “Manaat”, Almighty Allah set them free to do as they pleased. Based on this belief, the idolaters believed that their idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given any slave “God-head” and “Divinity”, has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.

DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK

The Almighty Allah states in the Holy Quran: “Who is he that can intercede with Him, except by His command?” (Surah Baqarah: Verse 255)

From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the idol worshippers, in that they should not believe and hold high esteem of their idols considering that their idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless.

The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Holy Prophet Muhammad (Allah’s blessings and peace be upon him) as proven by many authentic sources. After him, other prophets, martyrs (Shuhada), saints, etc. Another important fact we must always bear in mind is that if the belief is that anyone can perform miracles without the permission of Allah, then this belief would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.

The Holy Quran is evidence of Prophet ‘Isa (peace be upon him) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: “I heal him who was born blind and the leper and I revive the dead by Allah’s command.” (Surah Ale Imraan: Verse 49)

We know that to perform amazing duties as explained by Prophet ‘Isa (peace be upon him) is indeed the by the Grace of Almighty Allah, yet this great prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tawheed.
When he has said, “these duties are performed through the permission of Allah”, immediately, the issue of Shirk is dismissed and the entire concept becomes one of Tawheed. Keeping this in mind, when Muslims state that great prophets and saints can perform miracles and do so with the permission of Allah, how can any sensible person call this action Shirk? This belief is purely Tawheed.

If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadeeth wherein amazing qualities and attributes of the special servants of Allah are explained.

THE REASON FOR THE CREATION OF MAN
Every creation of Almighty Allah has been created for some specific reason and purpose, for example the sun, the trees, water, the wind. Explaining the purpose for the creation of man, Almighty Allah states: “And I have created Jinns and Men, only for them to worship Me.” (Surah Ad Dhaariyat: Verse 56)

Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.

From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.

By understanding this, we must examine its implication its results and its meaning in the light of Islamic Law.

There is a Hadeeth-e-Qudsi found in the Saheeh Bukhari explaining this: The Holy Prophet (Allah’s blessings and peace be upon him) has explained that Almighty Allah has stated: “Anyone who has enmity with My Wali (Friend) –so I declare war against such. Among those acts through which My slave achieves My closeness, the most beloved are the Fard (Compulsory) acts. My slave also achieves My closeness through the Nafil (optional – additional) deeds, till I make him My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any evil, then I definitely save him from it.”

Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Hadeeth for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of being a beloved.

In the following verse, Almighty Allah explains how we can achieve His closeness. He states: “Proclaim, (O dear Prophet Mohammed – blessings and peace be upon him), “O mankind! If you love Allah, follow me – Allah will love you and forgive you your sins ” (Surah Ale Imraan: Verse 31)

In other words, only after we have adopted piety & abstinence and in followed the Holy Prophet (Allah’s blessings and peace be upon him), will we stand any chance of becoming a beloved. The slave first refrains from bad deeds and actions. He then performs the Fard and Nafil acts continuously. Then only does he become a beloved. It is not possible for him to continue performing evil deeds and still feel he can become the beloved servant of Allah.

Imam Fakhrudeen Raazi (May Allah be pleased with him) in his “Tafseer Kabeer”, explains the above Hadeeth: “In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which Almighty Allah states that He becomes the slave’s eyes and ears. When the magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far.”

We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proven this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator possesses this attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.

When we have understood and accepted this, the difference between Tawheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is disbelief (Kufr)?

It also seems to be the habit of these “believers” to relate verses meant for the disbelievers (Kuffaar) and apply them upon Muslims – perhaps they are merely following the habit of their forefathers. It is recorded in Saheeh Bukhari, that Hazrat Abdullah Ibn Omar (May Allah be pleased with them) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He used to say that “these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims.”

IMPORTANT QUESTION
Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him finish immediately?

ANSWER
This doubt, in fact, has only been created, for we have merely considered man to be a combination of flesh and bones. This reasoning is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Holy Prophet (Allah’s blessings and peace be upon him) has stated that the grave is sometimes a “Garden of Paradise” and sometimes a “Pit of Hell”.

We, therefore, logically ask: for whom is the grave a hell-pit or a garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body has decayed. For example, a ray of the sun, though it may shine on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.

So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.

Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh – a world in itself – which means, “The Screened World.” A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.

Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.

THE SQUEEZING OF THE GRAVE
It is reported in the Ahadeeth that when the person is placed within the grave, the grave squeezes him, whether he is a Muslim or a non-Muslim. The earth could be described as “the mother”, for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior & evil ways, she will receive them, not to welcome but rather to punish them. This example clearly describes how a Muslim and a non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.

Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possess these attributes, it means he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?

In Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (May Allah be pleased with them) narrates that Sahabi (Companion) once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of Surah Mulk. He related the entire episode to the Holy Prophet (Allah’s blessings and peace be upon him), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment.

From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Holy Prophet (Allah’s blessings and peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Surah Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.

Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu’awwiya (May Allah be pleased with him) that a canal was dug between Mecca and Medina. Incidentally, the canal passed through that plot of land where the Shuhada (martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in “Jazbul Quloob” by Shaikh Muhaddith Dehelvi (May Allah be pleased with him) and “Sharah-us Sudoor” by Imam Jalaludeen Suyuti (May Allah be pleased with him).

Let us now quote another example from the period of the Taabe’in (followers of the Companions). Imam Abu Na’eem (May Allah be pleased with him) in his book, “Hilyatul Awliya”, narrates from Hazrat Sa’eed (May Allah be pleased with him). The great saint states, “By Allah, Hameed Taweel (May Allah be pleased with him) and I were burying Hazrat Thaabit Nibhaani (May Allah be pleased with him). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (May Allah be pleased with him) was about to perform the Salaah (Prayer) and he was imploring Allah in the following manner, ‘O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission’. It was indeed beyond the Mercy of Allah to refuse him.”

N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (May Allah be pleased with him) was a Taabei’i. He has narrated Ahadeeth from Hazrat Anas (May Allah be pleased with him) and various other Companions. Shu’ba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (May Allah be pleased with him). (“Kashfun Noor”, Imam Abdul Gani Naablisi, pg. 9)

Imam Baihaqi (May Allah be pleased with him) narrates from Qazi Nishapuri Ebrahim (May Allah be pleased with him) who states that, “A pious woman passed away. Among those present for her funeral prayers was a shroud thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the shroud when the pious lady exclaimed, “By Allah, how strange it is that a dweller of Paradise is stealing the shroud of another dweller of Paradise!” She explained that whosoever took part in her funeral, Allah would forgive them, and that the shroud thief had taken part in the funeral prayers. The thief immediately covered the grave and repented with a sincere heart.”

Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a saint himself.
It is reported in the Hadeeth-e-Qudsi that Almighty Allah has stated:
“When My slave becomes My beloved, then his words and attributes become the mirror of My words and attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him.”

As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is solely due to this that the believing Muslims visit the graves of the saints for they are indeed people who have been promised the mercy and assistance of Allah. We derive from these proofs, that if an individual goes to the tomb of a great saint and implores to him in this manner, “O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf,” how, we ask of you, can this be termed Shirk, when Almighty Allah Himself has promised them all these gifts?

After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a tomb of a great saint, then he has not in any way insulted the saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.

Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?

The Holy Prophet (Allah’s blessings and peace be upon him) has already given this answer. He has stated: “The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede.” If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not Shirk to ask them in this world either!

The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each prophet (Allah’s blessings and peace be upon them all) seeking assistance, and when finally they reach the Holy Prophet (Allah’s blessings and peace be upon him), he will say, “I am for it (that is, I am that person who will intercede for you).”

He will then go into prostration and praise Almighty Allah, after which Almighty Allah will say, “O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be granted to you. Intercede, your intercession will be accepted.”

The Holy Prophet (Allah’s blessings and peace be upon him) will then intercede. After him, the great prophets and saints will also intercede. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment – perhaps they will be amply “rewarded” for their folly.

May Almighty Allah bestow upon people the strong faith to correctly differentiate between Shirk and Tawheed. Aameen!

One should realize that the prohibition of picture making is EXTREMELY SEVERE. It is counted among the enormities, and there are strict warnings against doing it.

Imam Bukhari and Imam Muslim relate that a man came to Syedna Abdulla Ibn Abbas (Allah be well pleased with them both) and said, “My livelihood comes solely from my hands, and I make these pictures. Can you give me a legal opinion about them?” Ibn Abbas told him, “Come closer,” and the man did. “Closer,” he said, and the man did, until he put his hand on the man’s head and said: “Shall I tell you what I heard from the Messenger of Allah, Prophet Muhammed (Allah bless him and give him peace)? I heard the Messenger of Allah say, “Every maker of pictures will go into the fire, where a beast will be set upon him to torment him in hell for each picture he made. So if you must, draw trees and things without animate life in them.”

Imam Tirmidhi relates that the Holy Prophet (Allah bless him and give him peace) said, “On the Day of Judgment, a part of hell fire will come forth with two eyes with which to see, two ears with which to hear, and a tongue with which to speak, saying, ‘I have been ordered to deal with three: he who holds that there is another god besides Allah, with every arrogant tyrant, and with makers of pictures.”

Further, Imam Bukhari, Imam Tirmidhi, and Imam Nasa’i relate the prophetic hadeeth from Ibn Abbas, “Whoever makes a picture, Allah will torture him with it on the Day of Judgment until he can breathe life into it, and he will never be able to do so.”
The reason for the prohibition of pictorial representation is that it imitates the creative act of Allah, the Supreme, as is indicated by the hadeeth related by Imam Bukhari and Imam Muslim that Syedah A’isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) returned from a trip, and I had draped a cloth with a picture on it over a small closet. When he saw it, he ripped it down, his face reddened, and he said, “A’isha, the people most severely tortured by Allah on the Day of Judgment will be those who try to imitate what Allah has created.”

The foregoing ahadeeth show that producing representation is prohibited under any circumstances. Similarly just as making a picture is unlawful, so too is procuring one, because of the warning that pertains to the users, for pictures are only made to be used.

The determining factor in the prohibition of procuring images is the purposes for which they are procured. For example, someone who buys cookies with the shape of animals is not doing wrong if his purpose is to eat, though the maker of them is doing wrong. And similarly with books containing pictures, if the buyer intends obtaining the text, then the presence of pictures is the fault of the printer, not the buyer. The same holds for photographs required for official documents: the authorities are responsible for the sin, not the individual forced to comply.

This book is written for all those:
· Who sincerely want to know about the differences between the scholars of the Ahle Sunnah School and the scholars of the Deobandi School and who wish to remove the real obstacles towards unification.
· Who in their private meetings address these serious and principled differences as (1) a deceit of the Maulvis, (2) a means of making money, (3) a way of making a living etc., – and who receive applause from the people, for expressing such thoughts.
· Who, despite being highly educated, consider making attempts at understanding and removing such differences as a waste of time.
· Who consider the differences between the Ahle Sunnah scholars and the Deobandi scholars, as merely trivial or secondary.
· Who spend their scholarly and research capabilities in clarifying and interpreting the insolent writings of the Deobandis. (Perhaps religion will remain incomplete without such explanations!)
· Who consider researching the differences between the Ahle Sunnah and Deobandi scholars just a waste of time, whereas at the same time they are the most zealous advocators of unification!
· Who consider that Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), and visits to mausoleums are the actual differences between the Ahle Sunnah scholars and Deobandi scholars.
· Who consider the publication and sale of literature based on blasphemous and insolent writings, as the most important service to Islam!
· Who feel uneasy at the mention of religious differences, but who spend all their physical and monetary resources in tolerating and solving with elegance all their official problems and business affairs.
· Who advise that as per the circumstances, disputed writings & problems should not be discussed – but do not render this advice to the institutions that are ceaselessly publishing such literature.
· Who term the issues of (a) Respecting our Holy Prophet (peace and blessings be upon him), (b) The status of the Holy Prophet (peace and blessings be upon him), (c) The attributes of the Holy Prophet (peace and blessings be upon him), (d) Veneration of the Companions and of the members of the family of the Holy Prophet (peace and blessings be upon him), (e) Sainthood and (f) other Islamic issues, as “Sectarianism” perpetrated by the Ahle Sunnah school of thought – and in this way such persons intentionally or unintentionally support infidelity and heresy.
· Who understand the real causes of the differences and have the true spirit of presenting a program on the national (or international) level, through which the wide gulf of differences can be bridged and an initiative can be taken towards unification.

If you have a soft corner in your heart for the scholars of Deobandi school, the obvious effect of reading this booklet will be that you will close it and put is aside with frustration. However, if you are a great thinker and have the spirit for searching facts by going deep into events, you will definitely attempt to find out why the foundations of this dispute were laid – and what are the causes owing to which the dispute still continues all over the world, after so many years.

If the dispute was limited to a few people, it could be ignored by considering that personal or family interests may be involved – but the range of this dispute is so wide that not only the whole country (Indian Sub Continent) but a very large region abroad has been dragged into it. From mosques to religious schools (madressahs), all aspects of our religious life have been so deeply affected by it that from villages to cities, the entire country has been divided by it. Therefore the real reasons that actually started the dispute cannot be overlooked by just terming it just as an individual strife between Bareilly and Deoband.

Regretfully until now historians have not attempted make an impartial research into the real basis of our dispute with the scholars of the Deobandi school – a dispute which is going on among millions of Muslims at home and abroad since the last several decades. Due to it, the entire Muslim society has fallen prey to spiritual agony and confusion. Can there be a greater mockery of our innocence that our protest is termed as “Spread of Dissension”, whereas it the right of every innocent individual to disclose his anger and sorrow?

After these introductory words, we now present the details of this religious dispute before our readers trusting that they will ascertain the real causes in light of what is written here below. Even if reading this booklet is a burden on you, I would still request you to read the details, because a seeker of the truth does not have a bias towards any group.

PART ONE

 

THE THREE FOUNDATIONS OF DIFFERENCES BETWEEN AHLE SUNNAH SCHOLARS & THE DEOBANDI SCHOLARS:
The religious enmity between Deoband and Bareilly, and its negative effects that are prominent from the press to the stage, and which started in the previous century is not a baseless one. If your mind is open to the truth read below the real foundations of the differences of this religious dispute that has divided the Muslim nation into two groups.

A) THE FIRST FOUNDATION OF DIFFERENCES (Insolent Writings Of Deobandis Against The Holy Prophet – peace and blessings be upon him).
Everyone is aware that a Muslim has a very strong and devoted relation with his Holy Prophet (peace and blessings be upon him). The belief regarding the Holy Prophet (peace and blessings be upon him) is so reverential and sensitive that a Muslim cannot bear any insult towards the Holy Prophet. In order to protect his honor, the Muslims of the subcontinent have offered sacrifices in every era and with such an exemplary spirit that it is now a part of history. This aspect of a Muslim’s love for the Holy Prophet (peace and blessings be upon him) should be remembered – that while expressing anger and regret against the insolent, a Muslim has never bothered to see who will be targeted. Whoever commits any disrespect or blasphemy against our Holy Prophet (peace and blessings be upon him) – whether the individual is an outsider or from among us – the swords of the Muslims have become unsheathed against such people.

The contemporary example of the outcast Salman Rushdie is before you. He made the entire Muslim world his enemy by attacking the honor of our Holy Prophet (peace and blessings be upon him). Indeed all those who gave numerous sacrifices to defend the donor of the Holy Prophet (peace and blessings be upon him), deserve immense praise.

This itself is the main foundation of our anger against the scholars of the Deobandi school – because their elders have written insolent words and phrases against our Holy Prophet (peace and blessings be upon him). A few examples of such insolent writings are as follows: –

1. The religious leader of the scholars of Deoband, Maulvi Ashraf Ali Thanvi in his book entitled “Hifz-ul-Iman” (The Protection of Faith) has compared the knowledge of the Holy Prophet (peace and blessings be upon him), with the knowledge of lowly creatures such as animals and beasts – and he himself has confessed to this heinous crime! (May Allah protect us!)

Learned people know that if anything is compared with a respectable thing, it implies respect – whereas on the contrary, if anything is compared with a disgraceful and shameful thing, it implies defamation and disrespect. This principle is so well known and widely accepted in the Urdu language, that no learned person can deny the authenticity of this interpretation.

On this basis we claim that, beyond doubt, Mr. Thanvi is guilty of insolence towards the Holy Prophet (peace and blessings be upon him). By comparing the knowledge of the Holy Prophet (peace and blessings be upon him) with that of animals and lowly creatures, he has definitely committed the heinous crime of insulting the Holy Prophet (peace and blessings be upon him).

2. The second and third leaders of the Deobandi school i.e. Maulvi Khalil Ahmed Ambethvi and Maulvi Rasheed Ahmed Gangohi have written in their book “Baraheene Qatia” (The Definite Proofs), that on the issue of encompassing the knowledge of the earth, the knowledge of Satan exceeds the knowledge of our Holy Prophet (peace and blessings be upon him). Furthermore, they claimed that if one believes that the knowledge of our Holy Prophet (peace and blessings be upon him) exceeds that of Satan, such a person will become a “polytheist” (Mushrik), because the vastness of Satan’s knowledge is proven from Qur’an and Hadith, whereas no such proof exists in respect of the knowledge of the Holy Prophet (peace and blessings be upon him). (May Allah protect us!).

In the above-mentioned case, there are no two opinions that assessing the knowledge of the Holy Prophet (peace and blessings be upon him) to be inferior to that of Satan, is a blatant blasphemy and insolence towards the Holy Prophet (peace and blessings be upon him).

Similarly, it is a blatant insolence and a blasphemy to say that in contrast to Satan, anyone who believes in the vast extent of the knowledge of the Holy Prophet (peace and blessings be upon him) is a “polytheist” (Mushrik), but having the same belief about Satan is not polytheism!

Likewise it is also a clear disrespect towards our Holy Prophet (peace and blessings be upon him) to say that there is no clear proof in the Qur’an on the vast extent of his knowledge, but there is proof in Qur’an as well as Hadith regarding the vast knowledge of Satan!

3. The most important leader of the Deobandi school, and also the founder of the Deoband Madressah i.e. Maulvi Qasim Nanotvi, in his book “Tahzeer-ul-Naas” has refused to accept our Holy Prophet (peace and blessings be upon him) as the Last Prophet – whereas to believe in Prophet Mohammed (peace and blessings be upon him), as the Last Prophet of Allah is proven both from the Qur’an and the Hadith.

He has gone to the extent of writing that “even if it were assumed that a New Prophet can come during the era of the Holy Prophet (peace and blessings be upon him), or after the Holy Prophet (peace and blessings be upon him), it would not have an effect on the “Finality” (Khatemiat) of our Holy Prophet (peace and blessings be upon him)”. Whereas every sane person can easily understand the simple principle that the belief regarding the Finality of the Holy Prophet (peace and blessings be upon him) gets negated upon the arrival of a new Prophet. It is this very book of Maulvi Qasim Nanotvi – i.e. “Tahzeer-ul-Naas” which the Qadianis term a precursor to validate the prophethood of Mirza Gulam Ahmed Qadiani (May Allah protect us).

It should be clear that our dispute with Deobandi scholars on the issue of Khatm – e- Nubuwat (The Finality of Prophethood) is not a secondary one, but is regarding Islamic principles and is fundamental. It is not concerned just with the permissibility (hillat) or prohibition (hurmat), but with infidelity and Islam.

A CALL FOR JUSTICE

The first root cause of our disagreement with the Deobandi scholars with references to their books, is before you. It should be clear that this basic cause of disagreement is concerned with (1) Insulting the Holy Prophet (peace and blessings be upon him), and (2) Denial of the necessities of Islam. And there is no doubt in their infidelity. A number of verses of the Holy Qur’an bear testimony to the fact that even a minor disrespect towards the Holy Prophet (peace and blessings be upon him), breaks one’s relation with faith and Islam. Under no circumstances can superiority in knowledge or worship save one from the evil consequences of insolence.

Here I will request my readers NOT to read the defamatory writings of the Deobandi scholars with a view that it is just a religious dispute between Bareilly and Deoband. Rather what must be kept in mind is that the attack of the Deobandi scholars is upon the great personality of the Holy Prophet (peace and blessings be upon him). The attack of their insolent pen is NOT upon the Ahle Sunnah Bareillvi scholars, but especially on the Holy Prophet (peace and blessings be upon him) himself!

If you read these lines with a view that it is just a dispute between the scholars of Bareilly and Deoband then the sincerity you need to make a fair decision, will vanish. The purpose of my above request is because to prefer the Holy Prophet (peace and blessings be upon him) above any other beloved person is a requirement of our faith. Therefore put aside the scholars of Bareilly for a while and ask your faithful conscience the following questions: –

         (a) Do the writings of the Deobandi scholars attack the sanctity of our Holy Prophet (peace and blessings be upon him), or not?
         (b) Do these writings deviate from the basic requirements and tenets of faith, or not?

If you have any doubt regarding the authenticity and the location of the references given, you can yourself find and read them – these books are openly available at bookshops, even to this day.

So what did the Ahle Sunnah Bareillvi scholars do? It was just that after going through these defamatory writings of the Deobandi scholars, the Ahle Sunnah Bareillvi scholars openly displayed the reaction of the unbearable distress and the spiritual agony that they were made to suffer all of a sudden. The hurdle of relations did not come in their way.

They contacted the Deobandi scholars and with authentic proofs asked them to first seek repentance according to the Shariah from those writings – which vilify our Holy Prophet (peace and blessings be upon him), and which deny the necessities of Islam – and secondly to delete those writings from their books. But the spurious fame of the Deobandi scholars came in their way and they preferred the everlasting punishment of fire to the disgrace of this world.

A1) A Common Trait Among Those Who Disrespect The Holy Prophet (peace and blessings be upon him).
Deviating from the above conversation, I would like to clarify a point to my readers, trusting that the extra moments of waiting will not be a burden upon them.
Going through the annals of history you will notice a common trait among those who were insolent towards the Holy Prophet (peace and blessings be upon him). After uttering or writing any blasphemous word due to hypocrisy, instead of seeking repentance for their infidelity, they resort to wrong interpretations and verbal jugglery when they are called to account and admonished.

During the era of the Holy Prophet (peace and blessings be upon him), the very same attitude existed in the hypocrites of Medinah. Once when the Holy Prophet (peace and blessings be upon him) was returning from a journey, the hypocrites used a derogatory word for him – and when the Holy Prophet (peace and blessings be upon him) called them to account after he was informed by the honorable companions, the hypocrites resorted to giving wrong interpretations and lame excuses. It was revealed in the Holy Qur’an to the Holy Prophet (peace and blessings be upon him) as follows: –

“Do not feign excuses, you have turned disbelievers after becoming Muslims” (Surah Tauba -9:66 – from the Holy Quran’s English Translation “Treasure of Faith” by Mohammed Aqib Qadri)

Had the revelations not been going on, the hypocrites’ fraud would not have been disclosed and they would have concealed their infidelity by reciting Kalema in the Muslim society.

A2) A Recent Example Of Verbal Jugglery
If you wish to know about the role of the hypocrites of Medinah in the present age, read about the Pro Vice Chancellor of Jamia Millia Islamia of New Delhi. In order to be called a supporter of secularism, he expressed his views about the banned book of Salman Rushdie in an interview for an English Magazine that “the ban on this book (Satanic Verses) enforced by the Indian Government should be lifted because everyone has a fundamental right to express his views.”

The clear meaning of this phrase is that Rushdie cannot be called to account of the Blasphemy he has done in his book because he has a fundamental right to express his views. In other words, Mushir-ul-Hasan with his above phrase has openly supported the disrespect towards our Holy Prophet (peace and blessings be upon him). The courageous and sacrificing students of Jamia Millia deserve praise and applause. When they read the interview of Mushir-ul-Hasan, and based on his crime of supporting a blasphemer, they joined hands in the spirit of defending the honor of the Holy Prophet (peace and blessings be upon him) and demanded from the then Indian Government that since a supporter of a blasphemer is also a blasphemer, Mushir-ul-Hasan should be sacked from his post – and that they cannot tolerate a blasphemer and cruel person at any cost.

As this was a question of defending the honor of our Holy Prophet (peace and blessings be upon him), a large number of teachers of the Jamia Millia became indifferent of the consequences and announced their support with the students. When the Muslims of Delhi learned about the incident, a wave of hatred and detestation spread, and the people of the city also started supporting the students. The manner in which Anjuman-e-Raza of Zakir Nagar displayed their anger against Mushir-ul-Hasan, gave correct advice to the students and encouraged everyone, should be written down in letters of gold.

But The Scholars Of Deoband! Only according to the Deobandi Scholars (among whom Maulvi Salim Ibne Qari Tayyab Sahab and Maulvi Ahmed Ali Qasimi and the secretary general of Abna-e-qadeem Dar-ul-Uloom Deoband Maulvi Fuzail Ahmed are worth mentioning) the blasphemy of Mushir-ul-Hasan is NOT proved. This is evident from their joint statement in the daily “Qawmi Awaz” dated 18 May 1992 as follows: –

“The students should see in the light of Islamic teachings, whether the one who is being termed an insulter of the Holy Prophet (peace and blessings be upon him), is really an insulter or not.”

How regretful and astonishing it is, that the students and the teachers of Jamia Millia and the general public who are not scholars understood the blasphemy of Mushir-ul-Hasan, but the scholars of Darul Uloom Deoband could not understand it – although the appeal of the Chancellor Mr. Bashiruddin Ahmed about Mushir-ul-Hasan was published on the last page of Qawmi Awaz, and the following excerpt from it perfectly reveals the crime of Mushir-ul-Hasan.

“The Pro-Vice Chancellor of the Jamia, Prof. Mushir-ul-Hasan has expressed his opinion about lifting the ban on this book (Satanic Verses by Salman Rushdie). As this is a cause of annoyance, an environment of anger and revolt has been created.”

It is clear from the statement of the Vice Chancellor that the charge of the students against Mushir-ul-Hasan is not baseless because he has based his statement on the fact that every one has the right to freely express his views. Therefore whatever Salman Rushdie has written against our Holy Prophet (peace and blessings be upon him), is Rushdie’s permitted right. But it is a matter of great regret that despite so much explanation, the Deobandi scholars consider Mushir-ul-Hasan guiltless. The most important justification given by them for his innocence is as follows: –

“The one who is being termed an insulter of the Holy Prophet (peace and blessings be upon him) has clarified that he is free from this sin and has complete respect in his heart for the Holy Prophet (peace and blessings be upon him)”.

The inanity of the Deobandi scholars is really pathetic that they do not even know that in order to prove any charge, the confession or admission of guilt is NOT required. His statements and the words he has used are more than enough to prove his guilt – or else it should be pointed out where in the history of Islamic punishments has a criminal been punished on the basis of his confession. Whoever has been punished, has been punished on the basis of his words and statements. Can Dar-ul-Ifta of Deoband prove that has anyone who was termed an infidel by it because of uttering blasphemy, been made to confess his infidelity? But it is obvious here that the Deobandi scholars would not have uttered such immature statements if their love for the Holy Prophet (peace and blessings be upon him), had not been overcome by the motive of supporting Mushir-ul-Hasan. They have now to answer what was the reason of their supporting and advocating for Mushir-ul-Hasan.

We have referred to this event just to clarify to our readers how the love of the Holy Prophet (peace and blessings be upon him), unites the believers against the insulters – and how those whose hearts are devoid of this noble spirit resort to indecent and ridiculous interpretations in order to defend a blasphemer.

In order to expose the mentality of the blasphemers as well as their supporters, I think I have swayed far from the main subject. I now request you to direct your attention to the discussion in the previous pages regarding the charges against the elders of Deoband for insulting the Holy Prophet (peace and blessings be upon him).

The very same thing happened at that time. In order to protect the insolent writings of their elders, the Deobandi scholars adopted a stance of hostility and stubbornness, and with all their might began propagating among the masses that they were completely free from the charges of blasphemy. And furthermore, they claimed that the scholars of the Ahle Sunnah Bareillvi school had created this entire dispute and that the accusation against them – that of insulting the Holy Prophet (peace and blessings be upon him) – is totally untrue, and baseless.

They had a large number of resources and means of communication at their disposal. When people started getting influenced from their false propaganda, we were left with no other option but to go for discussions and debates and to reveal the fact that the charges on the elders of Deoband school for writing insolent remarks against the Holy Prophet (peace and blessings be upon him), are NOT baseless, but in fact a reality.

Therefore in every debate, the insolent writings of their elders were read before them along with proper reference to the page numbers and the Deobandi scholars never said that the books from which the reference were given were not written by their elders or that these insolent writings were not present in their books.

The most important benefit derived from these debates was that the general public realized that the charges of blasphemy on the Deobandi scholars are based on solid grounds – and that the protest and agitation of the Ahle Sunnah scholars which is reflected in their speeches is to defend the honour of the Holy Prophet (peace and blessings be upon him).

B) THE SECOND FOUNDATION OF DIFFERENCES. (Incorrect Beliefs Of The Deobandi School).
You have read in the previous pages that the first basic cause of our differences with the Deobandi scholars, is their disrespect of the Holy Prophet (peace and blessings be upon him), and their denial of the basic tenets of Islam. You would have definitely assessed by now that our hatred and abhorrence of the Deobandi scholars because of their blasphemy can never end – for it is a requirement of our faith.

The first basic cause was quite sufficient for our separation from the Deobandi school, but you will be astonished to know that there are quite a few special beliefs upheld by the Deobandi scholars, which are also playing a vital role in widening the gulf between us. Provided below are some of their beliefs, with reference to their books:
1. A follower (member of the Ummah) can surpass the Prophets in deeds. (Tahzeer-ul-Naas)
2. It is not necessary for the Prophets to be immune from saying blatant lies. (Tasfia-ul-Aqaid)
3. It is wrong to consider that saying lies is against the dignity of Prophethood.(Tasfia-ul-Aqaid)
4. It is wrong to believe that Prophets are innocent of sinning. (Tasfia-ul-Aqaid).
5. A person engaged in prayers becomes a polytheist (mushrik) upon diverting his thoughts towards the Prophet. (Siraate-Mustaqeem)
6. To think about the Prophet whilst one is in prayer is worse than being engrossed in the thoughts of adultery, or thinking about a donkey or an ox. (Siraate-Mustaqeem)
7. It is possible for Allah to tell lies (Yakrozi).
8. It is a heresy to deem Allah free from time and space (Idha-ul-Haq)
9. The deceptions of magicians are greater than the miracles of the Prophets. (Mansabe-Imamat).
10. A person, who labels the Companions of the Holy Prophet (peace and blessings be upon him) as “infidels”, is not out of the fold of Jamaat Ahle Sunnah. (Fatawahe Rashidiah)
11. Whoever is named “Mohammed” or “Ali” does not have authority over anything. (Taqwiat-ul-Iman)
12. All creations – whether small (such as common men) or great (such as prophets and saints) – they all are, before Allah’s majesty, more lowly than even a cobbler. (Taqwiat-ul-Iman)
13. One who considers the Holy Prophet (peace and blessings be upon him) as his mediator and intercessor on the Day of Resurrection, is equal to Abu Jahal in polytheism. (Taqwiat-ul-Iman)
14. It is polytheism to have names such as “Rasool Baksh”, “Nabi Baksh”, “Gulam Mohiuddin” and “Gulam Moeenuddin”. (Taqwiat-ul-Iman)
15. To be “A mercy for the entire creation” (Rehmatul Lil Alameen) is not an exclusive attribute of our Holy Prophet (peace and blessings be upon him). The followers can also be the “A mercy for the entire creation” (Rehmatul Lil Alameen). (Fatawahe Rashidiah)
16. Eating from the food prepared for Fateha of the saints, causes the heart to die. (Taqwiat-ul-Iman)
17. The Holy Prophet (peace and blessings be upon him) is our elder brother, we are his younger brothers. (Taqwiat-ul-Iman)
18. It is polytheism to say, “if Allah and His Prophet will a thing, it will be accomplished”. (Bahishti Zewar).
19. To travel for the sake of visiting the mausoleums of any Prophet (peace be upon them) or any saint, or to illuminate their mausoleums, to carpet them, to sweep there, give people water to drink or make arrangements for their ablution and bathing – (all this) is polytheism. (Taqwiat-ul-Iman).

Here I will request my readers to reflect upon the above mentioned beliefs of the Deobandi school with justice and sincerity. Among these beliefs are a few that affect the belief of Tauheed (the Oneness of Allah) and a few others which if accepted as true would put the faith of a billion Muslims in danger – and this does not stop here. Billions of our ancestors, who accepted faith contrary to these beliefs as true Islam, will also come within the purview of such beliefs.

For a little while, put the Bareillvi scholars aside, and with your religious temperament, decide whether you agree with the above mentioned beliefs and actions or not – and without any hesitation just decide in a clear YES or NO – whether the present Muslim society is based on these beliefs or not. If not and obviously not, then please give a decision regarding the scholars of Bareilly who have disagreed with the above noted beliefs and have struggled to save the Ummah from these filthy beliefs & actions, and have also striven to keep the Ummah associated with the correct beliefs of Islam.

It is now up to the Muslim masses to decide whether this significant achievement of the righteous Ahle Sunnah Bareillvi scholars was in the interest of the Ummah or otherwise – and whether the services they rendered caused dissension within the Ummah or have saved it from breaking up.

If you agree that the faith of the majority of the Muslims worldwide is the same as that which the scholars of Bareilly upheld, you will then have to accept that it was these scholars who were the true leaders of the Muslim masses. Those who, under the influence of false propaganda of the opponents, accuse the Ahle Sunnah Bareillvi scholars of sowing the seeds of dissension within the Ummah, deserve to be called the worst ingrates in history.

Even if you do not call yourself a Bareillvi, you must be thankful to the Ahle Sunnah Bareillvi scholars for the noble role that they played by saving you from falling victim of the incorrect teachings of the Deobandi school – and for keeping the Muslim Ummah associated with proper beliefs.

C) THE THIRD FOUNDATION OF DIFFERENCES (Improper Decrees Issued By The Deobandi School)
Under this basis of differences are the verdicts and writings of the Deobandi scholars in which the religious traditions of the Muslims masses (Jumhur) have been termed as “Forbidden” (Haram) and heretic innovations. Read please the details below:
1. They term the seeking of mediation (Tawassul) from the Prophets and saints as forbidden and a sin.
2. They do not accept the belief that the Holy Prophet (peace be upon them) had knowledge of the hidden, even if it is given by Allah.
3. According to the explanation of Taqwiat-ul-Iman, they believe that the Holy Prophet (peace and blessings be upon him) has mingled with dust.
4. Holding of Meelad (Mawlid) gatherings and Qiyam & Salam (the prevalent way in which a devotee prays for peace and blessings of Allah upon the beloved Prophet, in a state of standing upright) – all these are forbidden according to them.
5. Holding gatherings in order to convey the reward of Fateha, recitation of the Qur’an etc., either for saints or for common Muslims – all these are forbidden according to them.
6. They term it forbidden to hold public meetings to narrate the martyrdom of Hazrat Imam Husain or to commemorate Gyarhween Shareef of Hazrat Shaykh Abdul Qadir Jilani and Chhatti of Hazrat Shaykh Moeenuddin Chishti.
7. They term the rejoicing, holding of public meetings and taking out of processions on the occasion on the birth of our Holy Prophet (peace and blessings be upon him) as forbidden.
8. According to them, building of domes over the mausoleums of Saints and pious Muslims is forbidden.
9. They term the slogans of “Ya Rasool Allah” and “Ya Nabi Salam Alaika” as forbidden.
10. According to them, inviting relatives and others on the occasion of Khatna (circumcision) and Bismillah (The start of reciting the Qur’an) and Aqeeqah (sacrifice for newborn) is prohibited.
11. Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), preparation of Halwa (sweet dish) on the occasion of Shabe-Bara`at (15th Night of Shabaan) – all these are not permissible according to them.
12. According to them it is impermissible to invite anyone on the occasion of weddings, engagements etc., nor is it permissible for one to attend such gatherings.
13. They decree the wearing of head-garlands by the grooms (on the day of wedding) as an act of polytheism.
14. Regarding the person who places wreaths on the mausoleums of saints, and commemorates the Urs of saints – they term the marriage of any Muslim female with the son of such a person as Haram. They also forbid participation in the funeral prayers of such a person, inquiring after his health and greeting him.
15. They also term the seeking and obtaining of benefit (Faiz) from the souls of saints and seeking their assistance as forbidden.
16. According to them, kissing the thumbs upon hearing the name of the Holy Prophet (peace and blessings be upon him) is forbidden.
17. They also term the Fateha of Imam Jafar Sadiq in the month of Rajab, as forbidden.
18. They term the illumination of mosques upon completion of the recitation of Holy Qur’an in the month of Ramadan, as forbidden.
19. They also deem prohibited the placing of epitaphs showing the date of death on the grave of Muslims.
20. To pray for the forgiveness of the deceased after the funeral prayers, is prohibited according to them.
21. They term the act of embracing each other on the Eid days as forbidden.

NOW IT IS UP TO YOU TO DECIDE
Now the third root cause of our differences with the scholars of Deoband is also before you. You have now to decide 3 things, with justice.
Firstly, do you agree with the above mentioned verdicts issued by the Deobandi scholars, or not.
Secondly, are these verdicts contrary to the lawful traditions and customs practiced in the Muslim world, or not.
And thirdly, is the religious and social system of our Muslim society harmed by these verdicts or not.

If yes, and surely yes, then according to these verdicts, is the entire Muslim society involved in forbidden acts from dawn to dusk? And if so, where does our Islamic society stand?

This is the stage where you have to draw a line between the scholars of Deoband and that of Bareilly – and you must arrive at the conclusion that all the efforts of the Deobandi scholars were directed at proving that the entire Muslim society, each and every member of it, was a sinner – whereas the efforts of the Ahle Sunnah Bareillvi scholars was to prove that unless an act is explicitly forbidden by Allah or the Holy Prophet (peace and blessings be upon him), then no one has the right to forbid it. Terming the ethical and religious customs upon which the Muslim society is built, as forbidden (Haram) is a clear deviation from proven facts and an open enmity with the Muslims.

If my readers adopt a fair stance, they will have to admit that all the efforts of the Ahle Sunnah Bareillvi scholars are in support of majority of the Muslim Ummah, whereas those of the Deobandi scholars are directed against it.

Can there be a greater ingratitude other than taking those who are hell bent upon attacking and ruining us, as our greatest well-wishers – whereas on the other hand to deem those who have put their lives and status in danger for us, as our greatest enemies?

CONCLUSION OF PART ONE
The purpose of clarifying the foundations of our differences, up to what I have written until now, is that the readers may clearly understand the nature of differences, and may not attribute our anger, frustration and separation for any other reason.

If the assault of the insolent pen of Deoband was on us, there could have been plenty of ways for forgiveness and reconciliation. But the fact is that they tried to harm the honor of the Holy Prophet (peace and blessings be upon him), and have thereby caused suffering to Allah and His Holy Prophet (peace and blessings be upon him) – and so the decision regarding them will come from these sources.

We do not have any direct relationship with any scholar – it is through the means of the Holy Prophet (peace and blessings be upon him). When someone severs his relationship with the Holy Prophet, then the question our having a relation with him does not arise. Rather the spirit of loyalty towards the Holy Prophet (peace and blessings be upon him) demands from us that as long as we live, we shall not only have our relations severed with such blasphemers, but shall continue our struggle of keeping each and every Muslim away from them.

PART TWO

 

A) CHARGES OF THE DEOBANDI SCHOLARS AGAINST THE SCHOLARS OF BAREILLY.
The history of our differences will remain incomplete if we do not narrate here the charges that the Deobandi scholars have leveled against us. The most important blame on us is that we have termed their learned and worthy scholars as infidels and we have been very bold and careless in giving the verdict of infidelity, and furthermore that we have been very biased and fanatical in our views.

In defense, we only wish to state that the verdict of infidelity mentioned in our book “Hussaam-ul-Haramain” (The Sword of the Two Holy Sanctuaries), for the charge of insulting the Holy Prophet (peace and blessings be upon him), and on the charge of denial of tenets of Islam, has been given against ONLY 5 (five) persons – and the verdict has been upheld and attested by the then scholars of Mecca and Medinah, and other cities of the Arab world.

Of those five, four are the very same elders from the Deobandi School (the blasphemous writings of whom are detailed above) and the fifth person is the great liar and impostor Gulam Ahmed Qadiani.

So henceforth, if someone supports the blasphemous writings of any one of the 5 mentioned above, he will himself be responsible for the consequences and the due punishment. The scholars of Bareilly are not interested in unnecessarily expelling anyone from the fold of Islam. By supporting the blasphemous and insolent writings and disrespect of the Holy Prophet (peace and blessings be upon him), it is they themselves who make arrangements for their own ruin in this life and in the hereafter. It is absolutely ridiculous to blame anyone else for it.

A Point To Remember
Here, an important matter needs to be explained. A non-Muslim, after his recitation of the Kalema and acceptance of faith and Islam, should be considered a Muslim – and likewise it is necessary that if any Muslim commits blasphemy (Allah forbid), he should be considered an infidel – this is a fundamental rule.

The Ahle Sunnah Bareillvi scholars had to fulfill this unpleasant obligation under specific conditions – and similarly the Deobandi scholars have not lagged far behind. As a proof, please read the letter of Maulvi Amin Ahmed Islahi, extracted from his famous book “Hakeem-ul-Ummah” written by Maulvi Abdul Majeed Daryabadi. This letter was written at the time when Maulvi Islahi was the Chief Administrator of Madrasahe Islah, in Sarae Meer, District Azamgarh, India. The following extract from the letter is worth reading: –

“The verdict given by Maulana (Ashraf Ali) Thanvi that – ‘Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels, and since the Madrassah is the mission of these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy – to the extent that even the scholars who attend its public meetings are also infidels and faithless’ – has now been published.”

Upon receiving this letter, Maulvi Abdul Majeed Daryabadi (a disciple and caliph of Maulvi Thanvi) wrote a detailed letter as a confidante to Maulvi Thanvi in which he referred to the piety, intense worship and “Tahajjud” prayers of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi, as proofs of their Islam. His aim was to convey that the verdict of infidelity against these two prominent pious persons could not be easily accepted. The reply he received from Maulvi Thanvi was as follows: –

“All these are deeds – and beliefs are quite apart from them. It is possible for wrong deeds to combine with correct faith and beliefs, and the opposite is also possible.” (Hakeem-ul-Ummah – page 476)

The only possible inference from the above reply of Maulvi Thanvi is, that despite Maulvi Shibli Nomani’s and Maulvi Moeenuddin Farahi’s fame, knowledge and piety, the decree of infidelity issued by Maulvi Thanvi against the two is correct. In order to prove that Maulvi Ashraf Ali Thanvi was correct in issuing such a verdict, his devotees and fans will resort to the interpretation that surely Maulvi Thanvi must have seen or noticed some act of infidelity (in writing or in speech) in these two Maulvis – without a solid reason based on Shariah, he would surely not have issued a verdict of infidelity.

Now if we apply the same principle on Mr. Thanvi and other scholars of Deoband, then it transpires that the verdict of infidelity issued against them by the scholars of the 2 holy cities, is also NOT unfounded. They also had solid reasons based on the Shariah for terming them infidels, the details of which you have read in the earlier pages.

If the fame and piety of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi could not save them from being termed infidels, then has some special revelation descended from the sky which exempts these elders of the Deobandi school from being termed infidels, despite their being guilty of blasphemy and disrespect of the Holy Prophet?

B) AN ANSWER TO THE CHARGE OF BIAS AND FANATICISM.
One of the charges leveled against us by the Deobandi scholars is that we have been very biased and fanatical in our views. At this juncture, it will be most appropriate to show them their own face in the mirror, so that they may think before they point a finger at anyone else!

B1) The First Example of Deobandi Extremism.
You have just read in the previous paragraphs the verdict given by Maulvi Ashraf Ali Thanvi which was as follows: – ‘Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels – and since the Madrassah (Islah) is the mission of only these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy – to the extent that even the scholars who attend its public meetings are also infidels and heretics.’

Now you can decide yourself, can there be fanaticism beyond that?

B2) Second Example of Deobandi Fanaticism.
Maulvi Thanvi is such an extremist in his views that he does not allow his devotees and fans to even read the books of the persons he considers heretics. An extract from the book “Kamalate-Ashrafia” (A collection of Maulvi Thanvi’s sayings etc.,) is as follows: –

“If a person from an astray sect talks about religion, there is always evil hidden in it. Their writings also contain evil hidden within, therefore one should never keep their company and never ever read their books.” (Kamalate-Ashrafia – page 55)

Now please be fair with us – if we adopt the same strict attitude towards those whom we consider infidels because of their denial of the necessities of faith and disrespect of the Holy Prophet (peace and blessings be upon him), we are reproached. Why should we not be allowed the same privilege that the Shariah allows them?

B3) Another Example of Deobandi Extremism
Those who are aware of the history of Nadwah, know that the elders of the Deobandi school were against its very formation. To the extent that when the principle of Nadwah Maulvi Mohammed Ali Mongeree went to invite Maulvi Rasheed Ahmed Gangohi to attend its yearly conference, he not only declined to accept the invitation, but also refused to meet Maulvi Mongeree. When Maulvi Mongeree insisted that if Maulvi Rasheed Ahmed Gangohi could not attend the conference, he should allow any of his men to attend on his behalf, Maulvi Gangohi’s reply was: –

“It has been made known to me that it (Nadwah) does not have a good ending. I therefore cannot permit any of my men to attend on my behalf.” (Tazkerat-ur-Rasheed Vol 2 page 205).

“It does not have a good ending” – there cannot be better proof of this ILHAM (revelation) other than the fact that Nadwah is now under the control of the Deobandis!

And the horrible picture of its ending will become clearer if you keep its beginning in sight.

Learned people know that Shibli Nomani occupied an important place amongst the founders of “Nadwah”. One of his articles has been published in the sixth volume of “Makalate Shibli”. He wrote this article at a time when there was some misunderstanding between him and the principal of Nadwah. Gradually, the differences rose to such an extent that the students went on strike in support of Shibli. The excerpt is as follows: –

“When the crisis was at its peak, the time of Mawlid Shareef arrived and the students wanted to celebrate it according to their yearly routine – but knowing that I (Shibli) would speak on the occasion of Mawlid Shareef, they were prevented from it. At last some people intervened and persuaded him (the principal) that if Mawlid Shareef celebration was not permitted, there will be widespread anger in the city. So under this compulsion, the celebration of Mawlid Shareef was allowed, but under various conditions and restrictions.” (Makalate Shibli – Vol 6. Page 131)

But can the Mawlid Shareef celebration be held in the courtyard of Dar-ul-Uloom Nadwah in this age? Is the trend of celebrating Mawlid Shareef still prevalent among the students of Nadwah? No. Because Nadwah has now been usurped by Deobandis.

Just think! That was the beginning and this is the end – and strangely enough, note that the “Ilham” of Maulvi Rasheed Gangohi relates only with its “evil” end – not with the beginning!

B4) Yet Another Example Of Deobandi Fanaticism.
You have read one example of the fanaticism of Maulvi Rasheed Ahmed Gangohi. Now please read one more example of his extremism and stubbornness.

His hatred for the Saints and their mausoleums had reached to such an extent, that he hated even their Urs. The mausoleum of one of the famous Chishti Saints Hazrat Maulana Abdul Quddoos Gangohi is also in the same Gangoh, which happens to be the native place of Maulvi Rasheed Ahmed. The hatred in his heart for the great saint, and for the celebration of the saints’ “Urs” can be gauged from the following extract from the book of Maulvi Zakaria – the Shaykh-ul-Hadith of Saharanpur. He writes in his book “Tareekhe Mashaikhe Chisht” – page 294 (The History of Chishti Shuyukh) as follows: –

“The Urs of Hazrat Maulana Abdul Quddoos Gangohi which Maulvi Rasheed Ahmed was powerless to stop, distressed him so much that it was almost impossible for him to bear it. At first, he used to leave Gangoh and stay in Rampur in those days, but in the last few years of his life he was compelled to bear this anguish and had to spend the time of the Urs in his Khankah (house).During the days of Urs, he also detested his disciples coming to Gangoh to such an extent that he often showed his anger and even avoided speaking to them. One of his Caliphs and disciples, Maulvi Mohammed Saleh Jalandhari set off for Gangoh in order to have the privilege of seeing Maulvi Rasheed Ahmed Gangohi. Incidentally, the Urs was in full swing. Although Maulvi Mohammed Saleh did not have the faintest idea of the Urs, Maulvi Rasheed Ahmed instead of replying to his greetings, did not even bother to ask him whether he had taken his meal, or even ask him the reason of his arrival.”

“Two days passed away in the same stalemate. Seeing Maulvi Rasheed Ahmed Gangohi’s face turned away from him, and purposely ignoring his presence was unbearable for Maulvi Mohammed Saleh. At last he approached Maulvi Rasheed Ahmed, and with tears in his eyes he asked Maulvi Rasheed as to what had he done, for which he was being punished so severely. As an apology he further said, ‘Hazrat, Allah knows that from the very beginning, I have no interest in things like Urs. I swear that I have not come to Gangoh for the sake of attending the Urs. I did not know that the Urs was being held in these days.’ Imam Rabbani said, ‘Although your intention was not of attending the Urs, but on the way through which two men were coming to attend the Urs, you were the third!’ “.

Readers must now decide with justice – can there be fanaticism more intense than this? His disciple had not come to Gangoh for the sake of attending the Urs, but had come to meet his Shaykh. But as he had made the terrible mistake of coming at the time of Urs, he was punished severely, as if he had committed a heinous crime!

Now the question arises that if Maulvi Rasheed Ahmed had so much hatred for the Urs of Maulana Abdul Quddoos Gangohi, then why did he ever become a disciple in the Chishti Sabri order of saints? And whereas the fact is that in this order, right from Hazrat Khwaja Moeenuddin Chishti, to Khwaja Qutbuddin Bakhtiar Kaki, Baba Fareeduddin Ganj Shakr, Meboob-e-Ilahi Hazrat Nizamuddin Awliya, Hazrat Sabir Pak, Hazrat Chirag Dehli, Hazrat Banda Nawaz Gaysu Daraz, Hazrat Turk Panipati, Hazrat Shaykh Abdul Haq Radolvi, Hazrat Shaykh Abdul Quddoos Gangohi, Hazrat Shaykh Jalaluddin Thanesri, Hazrat Akhi Siraj, Hazrat Alauddin Pindvi and Hazrat Sultan Ashraf Jehangir Samnani – among them there is not a single saint who has not held the Urs of his Shuyukh.

It is quite strange to note that only because of the fact that his disciple had come during the time of Urs, Maulvi Rasheed Ahmed Gangohi turned his face away from him. Whereas all the Shuyukh of the Chishti order who have kept the tradition of Urs alive, believe him (Shaykh Abdul Quddoos) to be their Dastageer (aide). Now the question which swings like a sword above the head of Maulvi Rasheed Ahmed is – how can someone who (according to the beliefs of Maulvi Rasheed Ahmed) is himself involved in “Moharrimat wa Bidaat” (forbidden acts and innovations), take someone else close to Allah?

C) ANOTHER OBJECTION BY THE DEOBANDI SCHOLARS – AND ITS ANSWER
The people against whom Ala Hazrat Imam Ahmed Raza (of Bareilly) used his pen could not bear their wounds, and kept moaning all their life. Revenge is a basic instinct of every wounded person – and naturally, when a person cannot restrict his enemies, he resorts to hurling abuses. The same thing happened with Ala Hazrat. The people who could not defend the charge of insulting the Holy Prophet (peace and blessings be upon him) through knowledge and proper arguments, concluded that the only way of satisfying their lust for revenge was to tarnish the image of Ala Hazrat – by any means, fair or foul.

When they could not find anything objectionable in the dignity and personality of Ala Hazrat, they concocted the false charge that Ala Hazrat has revived various innovations instead of reviving the Sunnah – whereas as a Renewer of Islam, the greatest accomplishment of Ala Hazrat is his differentiation and segregation of right from wrong, and truth from falsehood – innumerable examples of these are spread over huge volumes of his decrees (fatawas).

The name of Shaykhe Deoband Husain Ahmed Madani, tops the list of those who raised such accusations against Ala Hazrat. In his book entitled “Al Shihab-ul-Saqib”, he has hurled about 600 abuses on Ala Hazrat, among which is “The Renewer of Innovations” – which is a scar on the page of his book.

But at this stage, I wish to salute the character and dignity of Ala Hazrat again and again that despite the Deobandis’ grave enmity, the accusers have not yet been able to prove him as a pioneer of innovations.

The difference in the meaning of “Pioneer” and “Renewer” is well known to every learned person. Those who called Ala Hazrat the “Renewer” of innovations must now prove who is the “Pioneer” of the “innovations” which supposedly Ala Hazrat has revived. And they will also have to give account, as to how many times have they abused the “Pioneers” of such innovations.

Although it is not the main topic, I do have a long list of innovations – the “pioneers” of which are none other than the Deobandi scholars themselves! Though I do not have ample time, but to prove my objection and in relevancy with the occasion, I quote only some of the innovations pioneered by the Deobandi scholars, as listed below:
1. Reading the complete Saheeh Bukhari Shareef (the famous Hadith collection), in order raise money for the Madressah, while giving the excuse that this was done for “repelling calamities & fulfilling needs” – the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
2. Assigning a specific place for funeral prayers in the courtyard of Darul Uloom Deoband, not on the basis of administrative reasons but on the basis of wrong beliefs – the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
3. Stipulating that the shroud of a dead Muslim must always be made of Khaddar (a hand spun coarse cloth) – and refusing to lead / offer the funeral prayers in the absence of Khaddar – the pioneer of this innovation is none other than the Shaykh of Deoband, Maulvi Husain Ahmed!
4. Holding a large celebration upon completion of 100 years of Deoband Madressah, with huge arrangements and publicity for the sake of conferring certificates to scholars – and inviting a polytheist, “Gair Mahram” (forbidden even to look at) woman on the stage, and giving her the seat of “Chief Guest” – and as if this was not enough, seating all their elderly scholars and students at her footsteps below the stage – the pioneers of these several evil innovations are none other than the scholars of Deoband.
5. Standing up respectfully on hearing the National Anthem (of India) which contains several polytheistic phrases, and that too in the courtyard of a religious school – the pioneers of this evil innovation are none other than the scholars of Deoband.
6. Considering that it is a “religious duty” to help a Congress Leader to gain victory in elections – the pioneer of this innovation is none other than the Shaykh of Deoband, Maulvi Husain Ahmed!
7. Holding a public meeting with invitations, for the sake of condoling the death of their elders and then reciting eulogies based on heresy and apostasies – the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
8. Compulsorily stopping the people after a predetermined particular Salat (obligatory prayer) and delivering a lecture from the book “Tableeghi Nisaab” – the pioneers of these several innovations are none other than the scholars of Deoband. (This book has now been named “Fazaile Aamal”).
9. Taking the people out of their homes for “special worship” and on tours around the world in the name of inviting people to recite Kalema and offer Salat – the pioneers of this innovation are none other than the scholars of Deoband.
10. Ordering all the people present to stand up in respect of the Indian President when he arrived, while the national anthem (of India) was being sung in the courtyard of the Darul Uloom – the pioneers of this innovation are none other than the scholars of Deoband, who were themselves present on the stage. Now they must answer as what kind of innovation this was.

These and countless other innovations have been pioneered by the Deobandi school – but they never get tired of terming Ala Hazrat as an Innovator!

Scholars of the Deobandi school give the decree of “heresy” without any hesitation on every newly originated action, and by terming it as prohibited, they create new differences and new intrigues among the Muslims.

Take the case of Mawlid as an example. The most important reason given by them to prove that it is “an innovation, haram (prohibited) and a heresy” is that it is a 700-year-old innovation. In its present state, it was neither at the time of the Holy Prophet, nor in the age of the Companions or Tabayeens. But when it is asked, that if according to you it is a heresy only because of it being a newly invented act, then please point out any of its components which eradicates any Sunnah or comes under the category of forbidden acts – so they have no answer, except to keep silent.

Following are the components of a Mawlid Shareef gathering:
1. Public announcement
2. Carpeting, stage, tent, etc.,
3. Illumination
4. Perfumes and sprinkling of rose water
5. Distribution of sweets
6. Gathering of Muslims
7. Narration of events that took place at the time of birth of the Holy Prophet
8. Remembrance of Allah and His Holy Prophet.
9. Standing and recital of Salaam.

In the above list, except for the standing and recital of Salaam, there is not a single component that is missing in their gatherings for Seerah, sermon, preaching, or for honoring their scholars. Public announcement, stage, illuminations, gathering of people, speeches by one or more speakers – all these are present – so by their own decree, they should also term these as prohibited.

The only remaining issue is that of Standing and reciting Salaam. This too is not the reason of prohibiting Mawlid Shareef – for according to them, the celebration of Mawlid Shareef is prohibited even without this. (According to the explanation of the decree issued by their famous Maulvi, Rasheed Ahmed Gangohi)

And if it is asserted that the reason of prohibition is the narration of incorrect traditions in it, then I would like to remind you that Maulvi Rasheed Ahmed Gangohi prohibited the Mawlid Shareef even if the traditions narrated in it are correct!

In a number of debates I have asked the scholars of the Deobandi school, that when the components of our Mawlid gatherings and that of your various gatherings are one and the same, then why are your gatherings for the purpose of delivering sermons permissible – and at the same time, why are our gatherings for Mawlid impermissible? An act cannot be permitted or prohibited just because the reason of our assembly is Mawlid Shareef and your assembly is for delivering a sermon or for seerah.

When they could not come up with any reply, I said that there is only one reason which comes to my mind – and that is – on the occasion of the birth of the Holy Prophet, when the entire universe was celebrating, only Satan (along with his disciples) was mourning and casting dirt upon his head.

Only Satan the outcast was aggrieved at the birth of the Holy Prophet (peace and blessings be upon him). Possibly you too feel hurt and follow Satan’s footsteps, because the event of his noble birth has taken place a long time ago, and now only its memories are left. When you people celebrate the “Diamond Jubilee” of Madressah Deoband, Shariah does not stop you – and when we celebrate Mawlid Shareef, the Deobandi school starts screaming!

Someone has rightly said – that when the heart is envious of someone, it gets enflamed even at the mention of his name!

PART THREE

 

A VERY PAINFUL QUESTION AND ITS ANSWER
After going through this article, a question may come to mind – why is it that when there are so many astray sects, that the scholars of Ahle Sunnah seem to come together against only the Deobandi School of thought, and not so much against any other?

Before answering this question, I consider it essential to point out that by Allah’s grace, the scholars of Ahle Sunnah have fought against, and denounced and refuted every stray sect by speech, literature and debate – there is ample proof of this. We have never compromised with anyone in our quest to overcome evil and to protect the true faith. A number of treatises written by Ala Hazrat Imam Ahmed Raza (and other scholars) in denunciation of Shias, Qadianis, and Non-Abiders (Gair Muqallid) have been published in millions and are being published right up to this day. After Ala Hazrat, his caliphs, pupils and disciples performed religious duties through their speeches and writings and the influence of their services has spread all over the world. It would be wrong to assume that we have a soft corner for any deviated sect.

REASONS FOR A STRICT STANCE AGAINST THE DEOBANDI SECT
A point that remains to be clarified is – why is the attitude of the Ahle Sunnah scholars, so severe against the Deobandi sect? There are a number of reasons for it – they must be read and understood with a cool mind.

Reason # 1 – Their Infidelity
The first and foremost reason is the infidelities and blasphemies of the Deobandi scholars – these are actually the fundamental differences – these heretic beliefs are written in their books and are ingrained in the hearts of the Deobandis.

Reason # 2 – Difficulty In Identification
As far as actions are concerned, they too call themselves Hanafi, and apparently they offer Salat (prayer) as we do. Their call of Salat, Salat of Eid etc. are the same as ours. In short, there are no outward signs with which the simple Muslims can identify / recognize them. There is every possibility that simple Muslims will misunderstand them. Therefore it was necessary that the beliefs of the Deobandi school be presented clearly to the masses, in order that there is no difficulty in identifying them.
As far as Shias are concerned, their call for prayers, their mode of prayer etc., are vastly different from that of Sunnis – they are easily identifiable. The same is the case of the Non-Abiders (Gair-Muqallid). Their compulsory prayers, Witr prayers, Taraweeh and Eid prayers clearly warn others that they have different beliefs. Therefore the need to warn people of such deviated sects is not as urgent as is the need to educate them about the deviant Deobandis.

Reason # 3 – Their Methods Of Corrupting The Faith Of Sunni Masses
They are very good impostors. By entering the ranks of our Sunni masses, and impersonating to be on our side, they bring people close to them through various tricks – and when they deduce that they have been successful in doing so, they inculcate respect and adoration in their hearts for the elders of the Deoband school. Thereafter they change them to such an extent that they begin to abhor all the beliefs and customs, which were dear to them like their faith – and consider them polytheism and heresy! Within a few days, their hearts get sealed with such wretchedness that they are not prepared to listen to any reference either from the Qur’an or Hadith. It should be noted very clearly that I am not writing this from imagination. Rather these are our daily observations.

In such circumstances, there is no other way left to save the simple masses from going astray from the Straight Path followed by the Holy Prophet (peace and blessings upon him) and the saints, but to educate them about the filthy beliefs of the Deobandi sect, and their deceits and fraud.

Reason # 4 – The Hypocrisy Of The Deobandi Sect
Going through the traits of Deobandi sect, it becomes very clear that they are truly the inheritors of the traits of the hypocrites mentioned in the Holy Qur’an. For instance, the hypocrites were double-faced. One face was meant for their own group whilst the other was for the honourable Muslim Companions of the Holy Prophet (peace and blessings be upon him). The Holy Qur’an has narrated this trait of theirs in the following words: –

And when they meet with the believers, they say, “We believe”; and when they are alone with their devils, they say, “We are undoubtedly with you, we were just mocking!” (Surah Al Baqarah 2:14 – from the Holy Quran’s English Translation “Treasure of Faith” by Mohammed Aqib Qadri)

The same is the case with the Deobandi sect. They too have two faces – one for the faithful followers of the Holy Prophet (peace and blessings be upon him) and the other for members of their own group.

An Interesting Example Of Deobandis’ Hypocrisy
If you want to see a living example of the above, come to Delhi. A very famous person by the name of Jamil Ilyasi resides here who is a staunch Deobandi Tableeghi. The addition of the term Ilyasi is sufficient to portray his complete background. On the one hand, he is such an active preacher of Deobandism and Tableeghi Jamaat in Delhi that it is highly unlikely that there is any mosque in Delhi of which he is member of the Delhi Waqf board and Waqf council, which he has not turned into a camp of the Tableeghi Jamaat. But now learn the other side of picture and lament – that there is not a single Mausoleum of the twenty Khwajas of Delhi at which he is not present on the occasion of Urs. When the late Rajiv Gandhi became the Prime Minister for the first time, Jamil Ilyasi was the one who placed the floral wreath on the grave of Khwaja Moeenuddin Chishti on his behalf. Another more interesting fact is that when the late Mrs. Indira Gandhi was removed from her post and was passing her life in the abyss of defeat, Jamil Ilyasi approached her – and like a soothsayer who could see the future, advised her that there is only one person on earth who could restore her rule – and that person is Huzoor Gaws e Azam Shaykh Abdul Qadir Jilani whose sacred mausoleum is in Baghdad. Indira Gandhi did not want anything else. She immediately arranged for his trip and Jamil Ilyasi set off for Baghdad. He remained in seclusion at the holy shrine for fifteen days – and upon returning he informed her that he had received the good news from the shrine that her (Indira Gandhi’s) rule would be restored within 9 months.

Now please be fair – can someone wage a war more intense against his or her own faith, except the followers of the Deobandi faith? They, according to their own terminology, have “worshipped” graves and accepted those as “faithful” who according to them have spread polytheism. Now you yourself decide – how difficult it is to avoid people who have so many faces. They portray a different face in Deoband and Saharanpur – and a different one in Baghdad and Ajmer.

The Deobandi Faith Murdered!
Those who have read Taqwiat-ul-Iman and Bahishti Zewar are aware of the fact that according to the Deobandi school, seeking assistance from the “graves” is “Shirk-e-Jali” (absolute polytheism). But now read the belief they have for the graves and tombs of their own elders – extracted from the book “Tareekhe Mashaekhe Chisht”, written by none other than the Shaykh-ul-Hadith of Saharanpur, Maulvi Zakaria Sahab.

While writing about the demise of Mianji Noor Mohammed Jhanjhanvi, who was the Shaykh of Haji Imdadullah Makki, he quotes Haji Sahab that his Shaykh (while in his fatal disease) said to him:

“I wanted to put you into toil and exertion (of spiritualism), but I cannot go against the will of God – the call of my last journey has arrived.” When Hazrat Sahab uttered these words, I (Haji Imdadullah) burst into tears. Hazrat comforted me and said that a saint does not die, but rather he moves from one world to another. The same benefit will be derived from the grave of a saint, as was during his lifetime.”

Read one more extract regarding the grave of Mianji Noor Mohammed Jhanjhanvi – from his biography which is published by Idara Talifaat Ashrafia in Thana Bhavan, the preface of which is written by Qari Mohammed Tayyeb Sahab, the principal of Darul Uloom Deoband. The writer says:
“Even after the demise of Mianji Noor Mohammed Jhanjhanvi, the same spring of bounty flows from his honorable soul and according to his own words, the same beneficence which used to be received from his angelic personality is derived from his grave.”

So in order to prove that the same benefits do accrue from Mianji Noor Mohammed Jhanjhanvi’s grave after his demise, the writer of the biography quotes the following event:
“Haji Imdadullah Makki once said that there was a weaver among the disciples of Mianji Noor Mohammed Jhanjhanvi. After the death of Hazrat, the weaver paid a visit to the mausoleum of Hazrat Sahab and after offering “Fateha”, he pleaded that he was very disturbed and was living a life of poverty. He received a reply from Hazrat Sahab that he will get two annas (Indian currency coins) daily from his grave. Once when I visited the mausoleum, I found him there. After narrating the whole event to me, he said that he receives the promised amount from the foot of the grave every day.” (Sawanahe Hazrat Mianjev page 79)

Now please be fair! It is clearly stated in the famous books of the Deobandi sect – namely Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah – that seeking help by paying a visit to a mausoleum and requesting the saint to help in times of troubles and calamities is blatant polytheism. But now you can see that in this whole event, the verdict of polytheism has been accepted as part of faith!

Now you can yourself decide that when there is such a thick cover of hypocrisy on the face of the sect that it hides the doctrines of its own faith, how difficult it is to identify them. So in order to save the general public from the evils of this double faced religion, the scholars of Ahle Sunnah school felt the need to educate the people time and again regarding the features of their hidden face, so that they be saved from falling into their trap.

PART FOUR

 

A BRIEF DEBATE REGARDING INNOVATION.
The word “Bidat” (innovation) is a very frequently used term in the Deobandi sect. Every now and then terming the Ahle Sunnah as “Bidati” is part of their daily conversation – to the extent that they have named the Ahle Sunnah as “Bidati” (innovators). For example in his book “Tareekhe Mashaekhe Chisht” Maulvi Zakaria has quoted the following statement of Haji Imdadullah Makki:

“I never decline to make anyone my disciple in order that he may not be trapped by some innovator -upon which Allah may call me to account that ‘This man had come to you – why did you turn him away, because of which he got trapped at such a place?’ ”

There can be no other interpretation of the above statement except that since Haji Sahib is the Shaykh of Deoband, only he is on the proper way of Sunnah – and that all the other Shuyukh are innovators!

At this juncture I feel the need to bring before you the other side of the picture. In the same book, Maulvi Zakaria has written that Haji Imdadullah Makki had affixed a stone at the grave of his Shaykh Mianji Noor Mohammed Jhanjhanvi, on which the following verses are inscribed:

“The city of Jhanjhana is a place of guidance – the place where exists your home and refuge –
Your Lord the Pure, and your mausoleum – is here – therefore know, O wise man!
Here is the sacred grave of the great person, here all the Shuyukh and commoners bow their heads!
Whoever wishes to see the Lord God, should go to pay a visit to his grave,
The moment he sees it, I firmly believe – he will see the Lord of the creation!”

Just imagine! (1) To set off for visiting his grave, and (2) Seeing his grave is equal to seeing Allah – are all these things permitted in the Deobandi faith? I challenge every one right from Maulvi Zakaria down to every elder and student of the Deobandi sect, to prove in the light of their beliefs – as stated in Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah – that all these verses are according to the Deobandi faith. But regrettably, since this deed has been committed by their own elders, the Deobandis must blindly accept it as correct!

Going against their own principles for the sake of their elders, is the exclusive double-faced policy of the Deobandis that had to be exposed. And in order to expose the Deobandis, the scholars of Ahle Sunnah had to resort to writing books, go for debates, and had to make the spreading of the truth a mission of their lives.

 

By
Allama Arshad ul Qadri (Rehmatullah Alaih)
Founder & Chief Administrator
Hazrat Nizamuddin Awliya Islamic University – New Delhi.
17 Muharram 1413 (19 July 1992)
Original work entitled “Daawate Insaaf” (Urdu).
Translated into English by Mohammed Aqib Qadri.

All Praises is due to Almighty Allah SubHanuhu wa Ta’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his noble Family and the illustrious Sahaba Ridwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala.

I have been writing and reciting Radi Allahu Ta’ala Anho whenever the name of the Exalted names of Glorious SaHaba and dignified Awliya Allah Radi Allahu Ta’ala Anhum Ajma’een is mentioned following the practice of highly ranked Ulama (Scholars) and Pious people of Ahl as-Sunnah wa al-Jama’ah. And for the same reason, I have been writing Radi Allahu Ta’ala Anho with names of Awliya and Ulama in my notes. I found few people, sharing with me their confusion over using Radi Alllah Anhu for other than a SaHabi and I also found few deviants, who were creating cofusions in the minds of our unaware Muslims Brothers and Sisters for which I thought to provide them a note proving it to be permissible and a practice of prominent and pious scholars of Islam.

Dear Brothers and Sisters, Use of Radi Allahu Ta’ala Anhu for other than a companion of the Beloved Prophet Peace and Blessings of Allah be Upon Him is permissible as written in Durr al-Mukhtar:

1. To use Radi Allahu Ta’ala for a companion is Mustahab and for Taba’een and others, raHmatullahi Ta’ala Alaih is recommended and its opposite, that is , rahmatullahi Ta’ala alaih for a companion and Radi Allahu Ta’ala for Taba’een and others is also permissible. [Durr al-Mukhtar , Vol 5, Page 480]

2. Alla’ma al-Khaffaji in his Naseem ar-Riyadh [Sharah al-Shifa of Qadi Ayad Al Mailki] writes : “It is permissible to use Radi Allahu Ta’ala Anhu for Masha’ikh and others.” [Naseem ar-Riyadh, Vol 3, Page 509]

3. Shayh Abdul Haq Muhaddith al Dehalwi has used Radi Allahu Ta’ala Anhu for Hadrat Owais al- Qarni, who was not a companion. [Ashi’at-ul-Lama’at, Vol 4, Page 743]

4. Imam Ibn Abideen uses Radi Allahu Ta’ala Anhu for Imam Abu Hanifa at many places. [Rad Al-Muhtar, Vol 1, Printed from Deoband, Page 35, 36, 37 and Page 42 , Total Six times]

5. Imam Ibn Abideen has used Radi Allahu Ta’ala Anhu for Imam Shafi’i at seven places. [Page  35, 38, 41, 43] and has also used Radi Allahu Ta’ala Anhu for Sahl bin Abdullah al –Tustari. [Page 38] [Radd al – Muhtar, Vol 1]

6. Imam Haskafi has used Radi Allahu Ta’ala Anhu for Imam Shafi’i and Abdullah bin Mubarak. [Durr al-Mukhtar ,Vol 1 , Page 45]

7. Imam Fakhr al-Din Razi has used Radi Allahu Ta’ala Anhu for Imam Abu Hanifa. [Tafsir al-Kabir, Vol 6, Page 382]

8. Imam Ali Al Qari has used Radi Allahu Ta’ala Anhu for Imam Abu Hanifa and Imam Shafi’i. [Mirqat, Vol 1, Page 3 – Bombay Edition]

9. Sayyid Ahmed Tahtawi has used Radi Allahu Ta’ala Anhu for Imam Abu Hanifa. [Tahtawi ‘ala al-Miraqi, Istanbul Edition, Page 11]

10. Imam Al Ghazali has used Radi Allahu Ta’ala Anhu for Imam Malik and Imam Shafi’i. [Ihya al-Uloom al-Deen , Vol 2, Page 7]

11. Imam Hajar al Asqalani has used Radi Allahu Ta’ala Anhu for Imam Bukhari and Imam Shafi’i. [Muqaddima , Fat’h al-Bari , Page 18 and 21]

12. Imam Nawawi has used Radi Allahu Ta’ala Anhu for Imam Muslim. [Muqaddima, Sharah Muslim , Page 11]

13. Shayh Abdul Haq Muhaddith al Dehalwi has used Radi Allahu Ta’ala Anhu for Imam Shafi’i and Imam Bukhari. [Ashi’at-ul-Lama’at, Vol 1 , Page 9 and 16]

14. Shaykh Al Tibrizi has used Radi Allahu Ta’ala Anhu for Imam Baghawi. [Muqadiima , Mishkat al Masabih]

15. Alla’ma Al-Khaffaji has used Radi Allahu Ta’ala Anhu for Imam Qadi Iyad. [Naseem ar-Riyadh, Page 5, Cairo Edition]

16. Shaykh Abdul Haq Muhaddith al Dehalwi has used Radi Allahu Ta’ala Anhu for Sayyiduna Shaykh Abdul Qadir al-Jilani al Hasani al Hussaini at more than fifteen places. [Ashi’at-ul-Lama’at, Vol1 , Page 18 and Akhbar al Akhiyar Page 15,16, 18 21, 22, 23, 24 , 209, 210, 211, 212, 213 and 214]

17. Imam Mulla Ali al Qari has used Radi Allahu Ta’ala Anhu for Abdullah bin Mubarak, Layth bin Sa’ad, Imam Malik bin Anas, Dawud Tai’i, Ibrahim Bin Adham and Fudayl ibn Iyaad. [Mirqat, Vol 1 , Page 27]

18. Allama Al-Sa’avi al Maliki has used Radi Allahu Ta’ala Anhu for Shaykh Suleyman Jamal, Ahmed Dardeer, Salim Hafnawi, Shaykh Ameer, Imam Abul Hasan Sahykh Saeed Adawi , Allama Mohammed bin Badeeri Dimyati, Nuruddin Ali Shabralsi, Allama Halabi, Allama Ali Ajhori, Burhan Alqi, Shamshuddin Alqami , Imam Ziyaadi, Shaykh Ramli, Shaykhul Islam Zakariyya Anasari, Jalaluddin Muhalli and Imam Suyuti. [Tafsir al-Sawi , Vol 1 , Page 3]

19. Imam al Shatnufi in [Bahjat al-Asraar] has used Radi Allahu Ta’ala Anhu at many places for other than companions and in Bidaya , Radi Allahu Ta’ala Anhu has been used for Sahib al-Hidaya by his students at many places.

I hope my effort will be appreciated and my brothers and sisters in faith will surely remember me in their prayers for peace and prosperity, health and happiness and Allah’s SubHanuhu wa Ta’ala Mercy and Favour. May Almighty Allah SubHanuhu wa Ta’ala, through the intercession of Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam accept this humble effort; and may He SubHanuhu wa Ta’ala give us the Toufeeq and Hidayah to restore the true rights and respect towards our Ulama and Awliya as dictated by Islam. Aameen!!

We are sharing this brief note extracted from “Fadl al-Ilm wa al-Ulama”, the Blessed book by Aarife-Billah, ash-Shaykh al-Imam Naqi Ali al-Qadiri Radi Allahu Ta’ala Anho on the Excellence of Knowledge and the Ulama. Here we will discuss about some obstacles to the path of seeking knowledge. We humbly pray that this note will enlighten the hearts and encourage my Muslim brothers and sisters to acquire the knowledge of Deen.

Firstly, The strong resistance from the cursed Shaytan.

Be aware that the most hated and dangerous thing to the Cursed Shaytan is the seeking of knowledge. Therefore, he uses all his powers and resources to stop a student from learning. The Shaytan puts the most Waswasa (interference) on a student of Din. No other deed or worship besides the seeking of knowledge experiences such intensified opposition. The methods of combating these interferences are very simple. All the student has to do is remember all the Ayahs and Ahadith pertaining to the excellence of Ilm-e-Din and never pay attention to the obstruction of the evil Shaytan . Surely, an intelligent man will not give preference to the cursed Shaytan over the Bounties of the Merciful Lord SubHanuhu wa Ta’ala.

Secondly, Carnal desires (Nafs) are very demanding.

It hates hardship and loves relaxing. But when one realises that this world (Duniya) is temporary and that the Hereafter (Akhirah) is the everlasting and original abode, then indeed, the hardship of seeking knowledge becomes a pleasure. One must realise that the hardship of seeking knowledge lasts for a very short period and its benefits and pleasures are limitless. As time passes and the student gets the taste of knowledge, he will develop such pleasure that he will never be at peace without reading a book. No matter where he goes or what he does, he will never be relaxed if he does not read a book on Din.

Thirdly, Association with the public.

In the inception, set out some time to study in privacy and as one progress in this field, one will develop the love of knowledge so much so that everything else will have no value.

Fourthly, Worldly fame and honour.

It is obvious that the seeker of worldly fame is never successful and fades away in time to come. Worldly fame and honour is of no comparison to the honour of the Hereafter. How unfortunate are those who seek knowledge for this world and discard the wealth and dignity of the Hereafter? Such people destroy themselves by thinking that they are successful.

On the contrary, those who give preference to Ilm-e-Din over worldly fame, the Merciful Lord SubHanuhu wa Ta’ala certainly blesses them with honour and integrity in both the worlds. Shaykh Abu-Aswad Radi Allahu Ta’ala Anho states that there is no merit greater than knowledge. A King rules over the people and the Ulama rules over them. Have you not seen that rulers have no choice but to implement the verdicts of the Ulama when matters are brought to their courts?

Anyone who loves and appreciates knowledge will surely not give preference to the kingdom of the world over it. It is reported that a destitute went to a King for a job. The King said that he was ignorant and not fit to serve him. He left and humbled himself at the feet of Imam Ghazali Radi Allahu Ta’ala Anho to study Ilm-e-Din. There, he learnt about the dangers of this world and harms of associating with Kings and the wealthy people. However, Imam Ghazali’s company and tutorship made him an intellectual celebrity. One day, the King called him and assessed his profound knowledge. He was overwhelmed and said: “Now you are worthy of my service. What post would you like to take up?” The ‘Aalim replied, “In the past, I was of no use to you and now you are of no use to me. Previously, you did not like me and now I do not like you.”

Fifthly, The greed of wealth.

It is obvious that the perishable wealth of this mundane world cannot be compared to the wealth of knowledge. When a man dies, his wealth does not accompany him to the grave, but the knowledge accompanies him to the grave and always assists him until he enters Jannah. Worldly wealth decreases when it is spent but knowledge increases when it is imparted. The wealthy have to protect his wealth while knowledge protects the Alim. Furthermore, Allah SubHanuhu wa Ta’ala does not leave one a destitute if one gives preference to the seeking of knowledge over business and trade. Imam Ghazali Radi Allahu Ta’ala Anho records in his Ihya al-Uloom,

مَن تَفَقَّهُ فيِ دِينِ اللهِ عَزَّ وَ جَلَّ كَفَاهَ اللهُ تَعَالَى مَا اَهَمّه ُ وَ رَزَقَهُ مِنْ حَيْثُ لاَ يَحْتَسِبْ
One who develops understanding in Din, Almighty Allah SubHanuhu wa Ta’ala protects him from depression and provides sustenance for him from places he cannot imagine of.

Sixthly, The destruction of wealth.

Man gets very worried and depressed when he thinks of his undetermined life span and shortage of time. Hence, he wrongfully deduces that knowledge is an ocean and one’s entire life span is too little to achieve it. This is absolute ignorance. No soul can reach the ultimate peak of perfection in knowledge in one’s lifetime, so much so that Allah SubHanuhu wa Ta’ala Commands His Beloved Rasool Peace and Blessings of Allah be Upon Him

قُلْ رَبِّ زِدْنِيْ عِلْماً
Beloved Rasool, say, “O my Lord! Increase my knowledge”. [Surah Taha : 114]

Taking all this into account, there is still no seeker of knowledge that is deprived of honour and excellence. A sincere student of Ilm-e-Din will not experience embarrassment and failure. All the branches of Ilm-e-Din are certainly profitable no matter how little is acquired. The Hadith Sharif states that if a person dies whilst studying Ilm-e-Din and did not complete his course, he will be raised amongst the Ulama on the Day of Qiyamah. Another narration says that if a student of Din dies while studying, the Angels will complete his studies for him in his grave. Is this a small benefit that Almighty Allah SubHanuhu wa Ta’ala Divinely provides for the people of learning (Ulama)?

Seventh, Not to get a compassionate teacher (Ustaz).

This is of paramount importance to a successful student. Surely, one will not be able to achieve anything if the Ustaaz does not teach correctly. Nowadays, there are very few sincere teachers of Din that are dedicated to their students and this has greatly contributed to the dwindling number of good students.

Eighth, The concern for livelihood.

Eight obstruction is the most difficult one and this refers to obtain just enough to carry on with one’s daily needs. Always remember that extra is always extra. The greed for extra is generally found in every human. This greed for extra has destroyed many people. The last two obstructions are serious problems because if one does not get a compassionate teacher what can one benefit from him and if one does not get enough food to eat then how is one to concentrate on studies? Weakness and hunger are serious problems that cannot be controlled by a student. Therefore, it is very important for the wealthy to cater for the student.

Likewise, financial contributions of generous Muslims to Islamic Institutes will certainly remove these problems. There are enormous virtues for the teachers and students of Din and even more so for those who financially keep these Institutes operational. The same will apply to those who encourage people to support such institution. The Hadith Sharif states:

إِنَّ الدَّالَّ عَلَى الْخَيرِ كَفَاعِلِهِ
Indeed, the promoter of virtue is like the virtuous. [Sunnah Tirmidi, Hadith 2739]

Besides the above Hadith Sharif there are numerous other Ahadith Sharif in the Siha-Sitta that speaks of the virtues on this subject. However, be mindful that the Thawab of actions vary according to situations and moments. Therefore, the status of the noble Sahaba Radi Allahu Ta’ala Anho are so lofty because they promoted the Din and sacrificed their lives in the most difficult and volatile moments and situations in the history of Islam. Hence, if one promotes Ilm-e-Din in these distraught moments of poverty, one will certainly achieve more Thawab than the wealthy individuals and rich Kings of the past who promoted knowledge. This is so because firstly, the Kings had great resource available and secondly, they lived in the era when Ilm-e-Din was well and alive, progressing day-by-day. The people too, were very honourable and loved to study the Din.

A Sincere Request

Beloved Muslim brethren! Awaken from your dreams of fantasies and seek the knowledge of Din. This is your guide to success in the Hereafter. Why do you waste so much of time in fruitless activities in this temporary abode and pay no heed to the real success and salvation? Spend some time to acquire Ilm-e-Din so that you may distinguish between good and bad. Ignorance is no excuse in the Divine Court of Almighty Allah SubHanuhu wa Ta’ala. In fact, it is a sin on its own. This knowledge is helpful in all aspects of this world and the Hereafter. It will save you from embarrassment and humiliation. Spend some money and time to earn this great wealth. Do not wait for the last moment before you think of studying. It will be useless!!

Hadrat Ibn-e-‘Umar Radi ALLAHu Ta’ala Anho reported that the Messenger of Allah has said, “Do the opposite of what the polytheists do; let the beard grow long and clip the mustache.” A version has, “trim the mustache down and leave the beard.” [Sahih Bukhari, Vol 2, Page 875]

Hadrat Zaid ibn Arqam Radi ALLAHu Ta’ala Anho reported that the Messenger of Allah has said, “Whoever does not take something off his mustache is not one of us (not on our path).” [Sunan Nisa’i, Vol 2, Page 274]

Sayyiduna Abu Hurayra Radi ALLAHu Ta’ala Anho reported that the Holy Prophet Peace and Blessings be Upon Him said: “He who does not shave off the hair from the abdomen and does not cut his nails and does not trim his mustaches, is not of us”.

Sayyiduna Anas Radi ALLAHu Ta’ala Anho reported that the maximum exemption for shaving off the hair from the abdomen and armpit and for cutting nails and for trimming the mustaches is forty days. [Sahih Muslim]

Hadrat Abu Huraira Radi ALLAHu Ta’ala Anho reported that the Messenger of Allah has said, “Cut the mustaches and let the beards grow long; (by doing this) do the opposite of the fire worshipers.” [Sahih Muslim, Vol 2, Page 129]

Sayyiduna Abu Hurayra Radi ALLAHu Ta’ala Anho reported that the Glorious Prophet of Islam Peace and Blessings be Upon Him said: “Five things are from the traditions of the Prophets of the old: circumcision, removing the hair below the navel, trimming the mustaches, cutting the nails and removing the hair from armpit”. [Bukhari, Muslim]

IMPORTANT NOTES:

1. Many of our Muslim brothers have opted to make their beards into a fashion and have a ‘stylish’ effect to it. Many completely shave it off and some leave a bit on the chin. Some keep their beards only 2 fingers long, and believe that they’re following the Shari’ah, despite the fact that those who shave all of their beards and those who shave it to less than one fist are all the same in sin in the eyes of Shari’ah. It has been stated in Bahar-e-Shari’at:

To grow the beard is the Sunnah of the prophets. To shave it all or less than a fist is Haraam.

Hadrat Shaykh ‘Abd al-Haq “Muhaddith-e-Dehlwi” has stated:

To shave the beard is Haram, and the way of the English, the hindus and monkey-dancers. It is wajib to leave the beard to grow to one fist. Those fuqaha (scholars) who have stated that to keep the beard one fist is sunnat, then this is not because according to them to keep the beard to one fist is not wajib, but in fact “sunnah” in this context means the Islamic way, or because the wujub (necessity) of keeping a beard one fist has been proven from the Sunnah (the ahadeeth – prophetic traditions of the Beloved Prophet), just as the Eid prayers have been called sunnat, despite the fact that they are wajib.

It has been stated in al-Durr al-Mukhtar (Vol. 2 Pg. 116), Radd al-Muhtar (Vol. 2 Pg. 117), al-Bahr al-Ra’iq (Vol. 2 Pg. 280), Fath al-Qadir (Vol. 2 Pg. 270), Tahtawi (Pg. 411) that: [and the words quoted here are of Tahtawi’s]

According to the unanimous opinion, to shave the beard less than a fist as is the way of some westerners and effeminate persons who are fond of make-up like women, is not permissible. As regards shaving whole of the beard, then this is the way of the Jews of India and the fire-worshippers of Iran.

2. Hadrat Sayyiduna Imam al-Ghazali Radi ALLAHu Ta’ala Anho said:

If in a battle the dead amongst the Muslims and non-Muslim become mixed then every corpse will be recognized by their trimmed mustaches and beards (not less than a fist). Those that possess trimmed mustaches and beards will be bathed and dressed according to the Muslim rites and Salat-ul-Janazah read over them while those not possessing the above signs will be buried like the non-Muslims i.e. Without bathing and dressing and Salaat-ul-Janazah.

3. It is permissible to grow the beard more than the Shari’i limit of one fist. However – according to our Imams and scholars – to let the beard grow such that it becomes extremely out of proportion, and which shall be a incite people to point fingers and make humor out of that person, is offensive and disapproved of. [Lum’ah al-duha fi I’fa al-Luha (Imam Ahmed Raza Khan), Fatawa-e-Radawiyyah, Vol 22, Pages 571/573]

I. Hadrat ‘Uthman reported that the Messenger of Allah has said, “The best among you is he who learns and teaches the Qur’an.” [Sahih Bukhari, Vol 2, Page752]

II. Hadrat Mu’adh al-Juhani reported that the Messenger of Allah has said, “Whoever recited the Qur’an and acts according to its contents, on the Day of Resurrection his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?!” [Musnad aHmad, Vol 4, Page 446]

III. Hadrat ibn Mas’ud reported that the Messenger of Allah has said, “Whoever recites a letter of the Book of Allah (the Qur’an) he will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem are one letter; but Alif is a letter, Laam is a letter and Meem is a letter.” [Sunan Tirmidhi, Vol 2, Page 119 – Sunan Daarimi, Vol 2, Page 320]

There are 361, 267 letters in total in the Holy Qur’an. Thus, upon the recitation of the whole Qur’an one shall receive 3,212,670 rewards (good deeds).

IV. Hadrat Bara’ reported that when a man was reciting Surah al-Kahf, with a horse tied up with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to jump. He went and mentioned that to the Holy Prophet in the morning who said, “That was the sakinah which came down because of the recitation of the Holy Qur’an.” [Sahih Bukhari, Vol 2, Page 749 – Sahih Muslim, Vol 1, Page 268]

V. Hadrat Abu Sa’id al-Khudri reported that Hadrat Usaid ibn Huzair said that one night, when he was reciting Surah al-Baqarah with his horse tied beside him, it started jumping. But when he stopped reciting it also kept quiet. When he again resumed recitation it again started jumping. So he again stopped reciting and it also kept quiet. Then he again recited and the horse again started jumping. So he finished reciting, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back, he raised his head to the sky and saw something like a canopy with what seemed to be lamps in it; and when he told the Holy Prophet of it in the morning he said, “you should have kept on reciting, O Ibn-e-Huzair, you should have kept on reciting.” He said, “I was afraid, O Messenger of Allah that it might trample on Yahya who was near it, so I went to him, and when I raised my head to the sky and saw something like a canopy with what seemed to be lamps in it, I went out but could not see them.” He asked, “Do you know what it was?” He said, “I do not.” He said, “Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and the angles would not have concealed themselves from the people.” [Sahih Bukhari, Vol 2, Page 750 – Sahih Muslim, Vol 1, Page 269]

VI. Hadrat Abu Hurairah reported that the Messenger of Allah asked Hadrat Ubayy ibn Ka’b, “What do you recite (from the Qur’an) in the prayer?” He recited Ummul Qur’an (Surah al-Fatiha). The Messenger of Allah said, “by Him in Whose power my soul is, nothing like it has been sent down in the Torah, the Injil (Bible), the Zabur, or the Qur’an. It is the Seven oft-repeated verses and the Mighty Qur’an which I have been given.” [Sunan Tirmidhi, Vol 2, Page 115]

VII. Hadrat Anas reported that the Messenger of Allah has said, “Everything has a heart, and the heart of the Qur’an is Yasin. Allah records anyone who recites Yasin as having recited the Qur’an ten times.” [Sunan Tirmidhi, Vol 2, Page 116 – Sunan Daarimi, Vol 2, Page 336]

VIII. Hadrat ‘Ata Ibn Rabah reported, “I heard that the Messenger of Allah said, ‘Whoever recites Yasin at the beginning of the day, his desires will be fulfilled.’” [Sunan Daarimi, Vol 2, Page 336]

IX. Hadrat Ma’qal ibn Yasar al-Muzani reported that the Holy Prophet has said, “Whoever recites Yasin seeking the pleasure of Allah, his past sins are forgiven. So, recite it over those of you who are dying.” [Mishkat Sharif, Page 189]

X. Hadrat ‘Ali Hadrat reported: I heard the Messenger of Allah say, “everything has an adornment, and the adornment of the Qur’an is (Surah) al-Rehman” [Sahih Bukhari, Vol 2, Page 750 – Sahih Muslim, Vol 1, Page 271]

XI. Hadrat Abu al-Darda’ reported that the Messenger of Allah asked, “Are any of you incapable of reciting a third of the Qur’an in a night?” They said, “How could we recite a third of the Qur’an?” He said, ARABIC TEXT “Say, He is Allah, One” is equivalent to a third of Qur’an.” [Sahih Bukhari, Vol 2, Page 753 – Sahih Muslim, Vol 1, Page 268]

XII. Hadrat Abu Musa al-Ash’ari reported that the Messenger of Allah has said, “keep revising (the learning by heart of) the Qur’an, because I swear by Him in Whose control my soul is, it is more slipping away than a camel which is tied with a rope.” [Sunan Daarimi, Vol 2, Page 325]

XIII. Hadrat Sai’d ibn ‘Ubadah reported that the Messenger of Allah has said, “Anyone who recites (i.e. learns off by heart) the Qur’an and then forgets it will meet Allah on the Day of Resurrection in a maimed condition.” [Sunan Abi Dawood, Vol 2, Page 207]

IMPORTANT NOTES: 

1. The Holy Qur’an (whether in salaah or outside) should be recited clearly, according to the rules of Tajweed. It should not be sung, as this is not allowed.

2. It is better to recite the Holy Qur’an by looking at it than off by heart. [Fatawa-e-‘Alamgiri]

3. It is Mustahab (act of great reward) to face the Qiblah, to wear nice clothes, to apply fragrance prior to the recitation of the Holy Qur’an.

4. When starting the recitation from the beginning of a Surah (outside of prayer) to recite, ‘Ta’wwuz’ (Au’dhu Billahi Minash Shaytanir Rajim – I seek the refuge of Allah from Satan, the cursed) is Mustahab.

5. When starting the recitation of the Holy Qur’an from the beginning of a Surah (outside of prayer) to recite ‘Tasmiyah’ (Bismillahir Rehmanir Raheem – Allah in the Name of, the Most Affectionate the Most Merciful) is Sunnah.

6. If one has started the recitation not from the beginning of a surah but from the middle of a surah, then upon commencing the recitation to recite both ‘ta’awwuz’ and ‘tasmiyah’ is Mustahab. [Bahar-e-Shari’at – Vol. 1]

7. If one has commenced reciting from Surah al-Tawbah (al-Bara’ah) then one should recite both ‘Ta’awwuz’ and ‘Tasmiyah’. If however, surah al-Tawbah comes in the duration of one’s recitation then one should continue and not recite the Tasmiyah. The commonly misunderstood ruling that if one starts the recitation from Surah al-Tawbah (al-Bara’ah) there is still no need to pray ‘Ta’awwuz’ or ‘Tasmiyah’ is wrong. The other misunderstood ruling is that Surah al-Bara’ah (al-Tawbah) comes in the middle of one’s recitation, then one should pray ‘Ta’awwuz’ but not ‘Tasmiyah’ is also wrong. [Bahar-e-Shari’at – Vol. 1, Chapter 3, Page 309]

8. In some places, (outside of prayer) some start the recitation with: “Laqad Ja’akum Rasoolum Min Anfusikum …” But they do not recite Tasmiyah. This is wrong, as to recite Ta’awwuz and ‘Tasmiyah’ before this ayah (if this ayah is the first to be recited) is Mustahab.

9. Likewise, some in the khatm start the recitation with either of these five verses:

“Wa Ilahukum Ilahuw Wahid…” or
“Inna RehmatAllahi Qareebum minal Muhsineen…” or
“Ma kana Muhammadun Aba Ahadim mir Rijalikum…”

…but do not recite ‘Ta’wwuz’ nor the ‘Tasmiyah’. This is wrong.

10. If all the people in a gathering recite the Holy Qur’an loudly then this is Haram. Often in an Urs or Fatiha (khatm gathering), all the people recite the Holy Qur’an aloud. This is Haram. If there are a few people in a gathering then all should recite quietly. [al-Durr al-Mukhtar, Bahar-e-Shari’at]

11. When the Holy Qur’an is recited loudly in a gathering then it is obligatory on all the people present to listen, if the reason for the gathering was to recite the Holy Qur’an. Otherwise, if only one person listened to the recitation, then it is sufficient regardless if the others are busy in their work or not. [al-Ghunniyah, Fatawa-e-Razawiyyah, Bahar-e-Shari’at]

12. It is Fard-e-Kifaya to memorise the whole of the Qur’an. To learn off-by-heart Surah al-Fatiha and another small surah or three short verses (ayat) equivalent in length to one short surah or one long verse equivalent to three short verses is Wajib-e-‘Ain (necessary for each person individually, to learn).

13. One should differentiate in pronunctiation the following letters, when reciting the Holy Qur’an: ARABIC LETTERS Tha, Sin, Shin, Swad, Ta’, Twa, Dha, Za, Dwa, Ża, Alif, A’ (hamza), ‘Ain, Ha (from the throat), ha (lighter), Qa’, Ka’, Da’ and Dwa’, Jim, and Za’. Otherwise, if one did not pronounce each and every letter correctly with its unique characteristic, then the prayer will not count because of the changes that shall be made in the meanings due to incorrect pronunciation. [Bahar-e-Shari’at]

14. Those who are not able to pronounce letters correctly such as Ha’ (from the middle part of the throat), Twa, ‘Ain, Swad and so on, should try their utmost best, in fact it is obligatory that they make an attempt to rectify their recitation so that the pronunciation of the letters is correct. Otherwise, namaz will be rendered void. [Fatawa-e-Radwiyyah Vol. 3 Page 95 and in Radd al-Muhtar Vol. 1 Page 409]

15. We see many teachers in madressahs who have not learnt how to pronounce each and every letter of the Arabic alphabet correctly, according to its unique characteristic. Moreover, they have not acquired the knowledge pertaining to the correct way of the recitation of the Holy Qur’an, by neglecting the rules of Tajweed. [Some teachers recite the letters Arabic text dha’, za’, zwa’ asjeem; qaf as kaf; sheen as seen; ghayn as gaaf. This is an act of great sin.] Therefore, what they teach children is incorrect and they shall be held accountable on the Day of Resurrection for teaching others the incorrect manner of reciting the Holy Qur’an. In fact, some even touch the Holy Qur’an without being in the state of purification. This is indeed strictly forbidden and Haraam, as Allah Subhanahu wa Ta’ala has clearly stated in the Holy Qur’an:

لا يمسه إِلا المطهرون
“which none do touch, but the purified ones.” [Surah:56 – al-Waqi’ah, Verse:79]

16. Many who have memorised the Holy Qur’an off-by-heart (have become hafiz) recite the Holy Qur’an in such a hastily manner that one cannot differentiate between the letters, let alone the words! Such that one can only hear the ya’lamun and the ta’lamun and the rest of the words are not recited correctly. On top of this, the common folk feel pride in these huffaz saying that “such and such a person can recite the Surah in 1 minute!” to recite the Qur’an in such a hastily manner is strictly unlawful and Haram. [Bahar-e-Shari’at – Vol. 3 Page 306]

17. It is permissible, without any disapproval, to recite the Holy Qur’an in those times in which to perform salaah is Makruh-e-Tehrimi. These times are:

• Approximately twenty-minutes after sunrise.
• At zawaal time (mid-day) till the beginning time for Zohar.
• Approximately twenty-minutes before sunset.

However, it is better that one does not recite the Holy Qur’an in these times. One should recite durud sharif (invoke blessings and salutations upon the Messenger of Allah) instead. [Bahar-e-Shari’at Vol. 3 Page 230, al-Bahr al-Ra’iq Vol. 1 Page 251, Radd al-Mohtar Vol. 1 Page 262]

It was very agonizing to have an email from a brother in which he asked us to assist him refuting some so-called Muslim ignorants who accused Prophets Alaihimus Salam being Sinful and Polytheists (Ma’azALLAH). As a matter of fact, the insults of the Prophets made by the deviant sects and insolent individuals have encouraged some people to openly slander and ridicule the Prophets. In addition to this, there has arisen a sect which says that the Prophets are sinners and even polytheists and Infidels (May Allah forbid!), believing that the Prophets were polytheists and Infidels and major sinners and only became Prophets after repenting (Tauba).

It is incumbent upon each and every Muslim to affirm faith (have Imân) in all the Prophets, in such a manner that one does not differ between the Prophets in their core Prophethood. Furthermore, one should respect all the Prophets and believe that they are free from any sin, (major or minor) or imperfections; before their declaration of Prophethood or after, is also an essential element in belief. This is the sound position and this is the opinion of the majority of scholars.

The Major and Minor Sins:

It must be known that leaving obligatory (farḍ) or necessary (wājib) acts even once without excuse is considered an enormity (kabīra). Likewise, committing the unlawful (Harām) is also considered an enormity. Leaving the sunna act once without excuse due to laziness or taking the matter lightly is considered a minor sin (ṣaghīra), as is committing a disliked action (makrūh). However, habitually leaving the sunnah or committing disliked actions also becomes an enormity, though they are considered enormities beneath other enormities. This is because major and minor are relative terms, and thus it is said, “The good deeds of the pious are the sins of the intimate (muqarrabīn).”

Sunnah here is taken in the juridical sense where it refers to an action regularly performed by the Messenger of Allāh SallAllaho Alaihi wa Sallam and left at times in order for it not be taken as an obligation. This is then sub-categorized into the emphasized sunnahs and the non-emphasized sunnahs, the latter being more like the mustaHabb (preferred ) acts, i.e., those performed by the Messenger SallAllaho Alaihi wa Sallam sometimes or encouraged in general.

Infallibility of the Prophets:

The Prophets (upon them be Blessings and Peace) are all free from major and minor sins, enormities, unbelief, and wicked acts before and after receiving Prophethood (Nubuwwah). However, some slips and mistakes have escaped them.

An example of a slip (zalla) is when Ādam Alaihis Salam ate from the tree, and an example of a mistake (khaṭa’) is when Mūsā Alaihis Salam killed a member of Pharaoh’s people. He did not intend to kill him, but only to strike him with his hand in order to push him away from the Israelite. Thus, the strike was intentional, but the killing a mistake. The killing was also a slip, because every mistake is a slip, but not every slip is a mistake. Therefore, between the two is the universal-particular relationship. A slip sometimes occurs by mistake, sometimes out of forgetfulness, sometimes out of inattentiveness, and sometimes out of leaving the more worthy or preferred action.

Imām ‘Umar al-Nasafī states in his Tafsīr, “The Imāms of Samarqand do not use the word zalla for acts committed by the Prophets (upon them be blessings and peace) because a zalla is a type of sin. Instead, they say, “They performed the good act (fāḍil) and left the preferred one (afḍal), and they were lightly reproved for it, because for prophets to leave the more preferred act is equivalent to others leaving an obligation (wājib).”

Another view is that the slip of a Prophet or a Friend of Allāh Most High is a means of closeness to Him. Abū Sulaymān al-Dārānī (may Allāh have mercy on him) states:

“Dāwūd Alaihis Salam did not perform an act more beneficial for him than a misdeed. He continued to flee from it toward his Lord until he reached Him. Hence, the misdeed was the cause of his fleeing toward Allāh, away from himself and the world.”

Hadrat Shaykh al-MuHaqqiq Shaykh Abd al Haqq Muhaddith Dehlawi (may Allāh have mercy on him) states in his Ashi’ah al-Lam’at:

“What has been stated in the Holy Qur’an as regards to the ‘error’ of Prophet Adam and Allah’s reprimand shows the high status of Prophet Adam and his closeness to the Almighty Allah.” [Ashi’ah al-Lam’at Vol 1 Page 40]

Furthermore, it is Allah’s will, whoever He reprimands or punishes, even though the error committed by His slave, may not have reached the level in which we may say that it was a ‘sin’. No one has the authority to utter anything. There is a criteria and a standard for respect which is necessary to behold, and this standard of respect is that when Allah has reprimanded some of His Prophets, who are the closest to Him, or when one some occasions the Prophets or the Messengers expressed humility, by which someone may assume a defect in these prophets, then it is not permissible for us that we ponder into this and say the words of reprimand or humility to these noble prophets.

There are a number of explanations for why Syeduna Aadam Alaihis Salam ate from the forbidden tree. One is that he ate from it out of forgetfulness. Another is that he did not eat from the specific tree that Allāh forbade, but from another tree of the same type, assuming that the prohibition of Allāh was only regarding the specific tree, as Allāh said, “but approach not this tree.” He thus chose the less superior or suboptimal (rukhṣa) path, in accord with the wisdom of Allāh in order illustrate the weakness of the human ability and condition and to express the strength of divine forgiveness. This is why a Hadīth states, “If you did not sin, Allāh would bring forth a people who would sin and seek forgiveness and Allāh would forgive them” (Muslim, Tirmidhī).

Also Ādam’s Alaihis Salam offense was in Paradise, which was not considered an abode of accountability (dār al-taklīf ), in spite of the fact that Allāh forbade him from eating from the tree. In other words, he had no knowledge of the consequences for disobedience. Thus his disobedience was not open defiance as in the case of Satan.

Foot Mark of Hadrat Syeduna Aadam Alaihis Salam on
Mount Adam or Adam’s Peak in Srilanka… First Foot Mark on Earth!!

Prophets are even protected from Minor Sins:

Imam Qadi `Iyad in al-Shifa’ said that the Jumhur (Consensus) of the Jurists from the schools of Malik, al-Shafi`i, and Abu Hanifa, agree that the Prophets are protected from all minor sins because one is required to follow them in the minutest matters. It is even reported from Malik that this is obligatory to believe.

Abu Ishaq al-Isfarayini’s (d. 418) position was that no sin great or small issues from Prophets whether deliberately or by mistake and this is also our position. [Taj al-Din al-Subki Tabaqat al-Shafi`iyya al-Wusta as cited in the Kubra (4:260)]

Imam al-Zarqani said in his monumental commentary on al-Qastallani’s al-Mawahib al-Laduniyya (5:361) [Al-Qastallani’s original text is in parentheses):

(And among his Mu’jizaat is that he is immune from sins) before Prophethood and after it (both great and small, both by deliberate commission and by mistake) according to the soundest view, outwardly and inwardly, in secret and in public, in earnest and in jest, in contentment and in anger. And how not, when the Companions were unanimous in following him and faithfully imitating him in all his acts? (As were the Prophets)

Imam Taj al-Din al-Subki said:

“The Ummah concurs on the true immunity (‘isma) of Prophets, in what pertains to conveyance and other, from grave and small, contemptible sins as well as persistence in small sins but there is disagreement over small sins that do not detract from their rank. The Mu’tazila and many others allow them. The preferred view is that they are precluded because we have been ordered to follow them in what issues from them; how then could something inappropriate occur on their part? As for those that deemed it possible, they did not do so on the basis of any textual stipulation or proof.”

That is, they only clang to externalities which, if they followed their logical conclusions, would lead them to violate consensus and take positions no Muslim takes, as expounded by `Iyad [in al-Shifa’].

A very Interesting Fact:

It is stated in Radd al MuHtar, “The Prophets are protected from yawning, as yawning is from the Satan. The best way to stop this is that when one starts to feel yawning then he/she should immediately think (in their hearts) that the Prophets never yawned and were protected from it. By going this, the yawning shall immediately terminate.” [Radd al-Mohtar – Vol. 1 Pg. 336]

Any person having a slight Common Sense would be able to conclude that when the Exalted Prophets Alaihimus Salam are protected from Yawing as it is from Satan then how come the Prophets be accused of committing the sins or being the culprits?

CONCLUSION

Allah SubHanuhu wa Ta’ala is the Lord and Creator of the Prophets and they are His beloved. He can mention their mistakes in whatever way He wishes and they can demonstrate their humility to Him in whatever way they wish. We have no right to speak about their mistakes or disrespect and slander them unless we want our record books blackened with sins. Allah SubHanuhu wa Ta’ala has ordered us to respect and revere His Prophets. If a Prophet became a sinner, both opposing him and obeying him would become necessary, and this is a concentration of two opposite things. So, the majority of the Scholars including the Imams of the Four Schools of Law followed what they considered to be the stronger position, namely that Prophets are protected even from minor sins. Beware… Beware.. Beware O My Muslim Brothers and Sisters!! To disrespect any Prophet, to find any faults or defect in them or to be rude or insolent to these Prophets is Kufr (Infidelity).

May ALLAH keep us and our Generations be respectful towards the exalted Prophets Alaihimus Salam and protect us and our Generations for the misguided sects and deviant indivisuals. May ALLAH keep us on the path of those whom HE have favoured and refrain us from the path and even the shadow of those who earned HIS anger and those who are astray… Aameen!

Question: What is the ruling of Shari’ah (Islamic Law) on saying, “Convey my Salams to the Prophet (SallAllahu Alaihi wa Sallam)”? Is it an Innovation (Bid’ah) ? Please guide us shedding some light in this context.

Answer: A person is allowed to ask someone traveling to the noble grave of the Beloved Prophet of Allah to give his greetings if he is unable to physically go himself. There is sufficient evidence that the Tabi’un would do this and therefore censoring it is erroneous as the reader shall notice from the below quotes of the great Imams of Hadith.

Shaykh Abdullah Siraajudin al-Halabi Rahmatullahi Ta’ala Alaih writes in his Salah al-Nabiy [Page 154-155]:
[Imam Shams al-Din] Sakhawi [1427 or 8-1497], May Allah have mercy on him, said [In al-Qawl al-Badee fi al-Salah ala al-Habeeb al-Shafee]: on the authority of Yazeed ibn Abi Sa’eed al-Madani who said: I gave my farewell greetings to Umar ibn Abd al-Azeez [d. 720] whilst leaving for the blessed trip to al-Madinah al-Munawwarah] who said: I need you to do something for me. He replied: “Oh Amir al-Muminin, what kind of a need do you ask me to fulfill?” Umar ibn Abd al-Azeez replied: “When you reach Madinah (al-Munawwarah) and you visit the Prophet’s grave, may Allah give him peace and blessings, give him greetings from me”.

Ibn Abi Dunya [823-894] narrated this and Bayhaqi [994-1066] cited it in his Shu’ab al-Iman through the former’s pathway.
Al-Hafiz al-Sakahwi also said: Bayhaqi [994-1066] narrated in Shu’ab al-Iman on the authority of Hatim ibn Wardan who related that Umar Ibn Abd al-Azeez, may Allah be pleased with him, used to send al-Bareed from Shaam to go to Madinah (al-Munawwarah) especially to give greetings to the Messenger of Allah, may Allah give him peace and blessings, on his behalf.
Shaykh al-Islam Imam Taqi al-Din as-Subki [1284-1355] states in his Shifa al-Siqam Fi Ziyarati Khayr al-Anaam:
Here I shall summarize some points given above in the passage by Imam Subki [1284-1355] in his unrivalled Shifa al-Siqam:

1. The report that Umar ibn Abd al-Azeez [d. 720] used to send al-Bareed from Shaam is well-circulated and a popular report .

2. Imam Subki saw this report in Mutheer al-Azm al-Sakin by Ibn al-Jawzi [1116 (ca.)-1201] in his handwriting.

3. Ibn Abi Asim [822-900] narrated it in his Manasik and declared it was an established report.

4. The only purpose of Umar II for sending someone from Shaam [this was in the era of the Tabi’un] was to give greetings to the Noble Prophet at his grave and then return.

5. Asking someone to give greetings to the Noble Prophet has been reported from others scholars too.

6. Abu al-Layth Samarqandi [d. 983] mentioned in his Fatawa, chapter on Hajj, that Abul Qasim said: When I was leaving for Madinah (al-Munawwarah), Qasim ibn Gassan told me that I should give the Prophet greetings from him. He said: I remembered this as soon as I entered the Masjid. Samarqandi thereafter remarked: in this is evidence that whoever is not able to physically make the journey, if he asks someone to convey his greetings, there is hope insha-Allah that he will get the reward of the greetings .

Lastly, there is no doubt that there are angels that carry the greetings to the Noble Prophet from wherever someone sends greetings but that does not restrict one from physically sending his greetings too. Various hadiths describe a single greeting reaches the Noble Prophet several times, Imam Ahmad Rida Khan [1856-1921] showed in his works that it reaches him 10 times [Ref: Inba al-Hay & Saltanat al-Mustafa]!

So what harm is there in sending the greeting through someone physically? The various ways a greeting reaches the Noble Prophet are in order to venerate the great station of the Beloved of Allah . After all, Allah Most High could have had a single means of having the greeting reach the Blessed Prophet but He chose not to. A faithful believer should not feel troubled with this view. Does that person not feel the pleasure of his name and greeting being presented before the Prophet through the angels as well as through someone who endured the pains of travel to reach the Noble Habeeb ? A faithful believer should feel the joy of this in his heart and not any bitterness.

We ask Allah Most High for the sweetness of greetings in our hearts and on our tongues and that He allows us to visit the Blessed Habeeb in order that we may humble ourselves before him and utter our greetings at his gracious door, Aameen!! I pray this suffices the seeker of guidance.

Allah – in the name of – the Most Gracious, the Most Merciful.

At the outset please know, that in Islam, death is not perceived as an end of life. It is just the end of the worldly existence as we witness it, and the beginning of a new existence, in which the soul experiences a new world called “Barzakh.” The soul may experience this new life with or without its original body, according to its own rank allotted to it by Allah the Almighty, the Supreme. There are too many proofs from the Holy Qur’an and Hadeeth (Holy Prophet’s Traditions) regarding the above, and warrant an extensive article on the same. But that is not the question here.

The question that some people ask is that if a person is dead, can we increase its status or decrease its torment by conveying rewards of OUR deeds

It is the consensus of the Sahaba, the earlier Ulema, and the latter ones that the above is (a) Effective and that (b) it is certainly permissible, in fact meritorious, to do so.

If one wants to convey the reward of one’s recital of Holy Qur’an, charity, Nafil Salaat (Non Obligatory), fasts and good deeds, Hajj, Umrah etc., then one should convey it to the virtuous soul of our beloved Holy Prophet (peace and blessings be upon him), one’s relatives, and all the Muslim men and women. All of them will receive the same reward without any deduction; the one who has carried this out will also receive the same reward without any loss. It is also valid to convey the reward to the living persons. (Fatawa Shami).

Before we back up the above statements with several proofs from the Holy Qur’an and Hadeeth, we should, as a matter of justice, look into the objections brought against the above belief.

Those who object to this act, cite the following verse from the Holy Qur’an:
“And that man will not obtain anything except what he strove for” (Najm 53:39)

They allege that the above verse clarifies that none of our deeds can benefit one who has passed away. Such a view is incorrect. Firstly, this Ayah exhorts people to remember that good deeds will bring good results and evil deeds, an evil result. So they must always persist is seeking good. And that that they must not simply depend on other people’s prayers. Secondly, most scholars are of the opinion that the message in this verse is abrogated by the verse: “And those who believe and whose families follow them in Faith, — to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds” (Toor 52:21).” This verse enters the children into Paradise because of the righteousness of the parents.

They also cite a famous Hadeeth from Muslim Shareef:
Abu Huraira (Allah be well pleased with him) reported Allah’s Messenger (peace and blessings be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).

Please closely examine the above Hadeeth. The words say ” his acts” (except three) come to an end. What comes to an end, then, is the deceased person’s own actions. This does not mean that a dead person does not benefit from anything else. He cannot increase his own reward by any new act (even if he prays or does Zikr in the grave, as proven from various Hadeeth). But his reward can go on increasing because of the prayers of his son.
The above Hadeeth therefore cannot be quoted in support of the argument that our actions cannot benefit those who are dead. In fact, it supports the case for conveying rewards to the dead!.

Also note that the actions and beliefs of none else than the beloved Holy Prophet (peace and blessings be upon him) are proof of their wrong opinion. And also against their narrow minded opinion are the actions and beliefs of none else than the great Sahaba (Allah be well pleased with them).

Having negated the objections, we bring forth for your perusal several proofs from the Holy Qur’an and Hadeeth supporting the act of conveying rewards to those who passed away before us.

A. PROOFS FROM HOLY QUR’AN

Verse 1
And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.” (Hashr 59:10)

Note that the above verse is a very strong evidence of the practice of the Sahaba, which was so loved by Allah that it is part of the Holy Qur’an. Why would the Sahaba pray for the deceased people if their prayer was of no benefit And to top it all, Allah the Almighty has approved and praised their action!

Verse 2
“O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established.” (Ibrahim 14:41)

The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah! And this prayer is often made in the last part (Qaadah) of our Salaat.

Verse 3
And those who believe and whose families follow them in Faith, — to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds.” (Toor 52:21)

This verse says that children will be admitted into Paradise because of the righteousness of the parents.

Verse 4
And lower your wing humbly for them, with mercy, and pray, “My Lord! Have mercy on them both, the way they nursed me when I was young.” (Bani Israel 17:24)

This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion Will not the command of Allah hold any benefit for the deceased parent It certainly does.

Also note that there are several other verses from the Holy Qur’an that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).

Readers are requested to reflect on the fact that the above verses are part of the Holy Qur’an – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.

B. PROOFS FROM THE HADEETH

GENERAL PERMISSIONS (HADEETH # 1 – 4)

Hadeeth 1
Abu Huraira (Allah be well pleased with him) reported Allah’s Messenger (peace and blessings be upon him) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). (Muslim)

Hadeeth 2
The Holy Prophet (peace and blessings be upon him) said, “What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Qur’an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death.” (Ibn Majah)

Hadeeth 3
Narrated Abdullah ibn Amr ibn al-‘Aas (Allah be well pleased with him): Al-‘As ibn Wa’il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah. He, therefore, came to the Holy Prophet and said: Apostle of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf The Apostle of Allah said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him. (Abu Daud)

Hadeeth 4
Abu Huraira (Allah be well pleased with him) reported Allah’s Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur’an (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)

FUNERALS (HADEETH # 5 – 9)

When a Muslim dies, it is a duty on the community of Muslims to offer a special prayer for him during which they pray Allah to forgive him and admit him into heaven. The funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just one person offers it, the entire community is absolved of this duty. But see the importance attached to the more and more people joining the prayer. And the benefit reaching the deceased person is obvious.

Hadeeth 5
Syeda ‘A’isha (Allah be well pleased with her) reported Allah’s Apostle (peace and blessings be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted. (Muslim)

Hadeeth 6
‘Abdullah b. ‘Abbas (Allah be well pleased with him) reported that his son died in Qudaid or ‘Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn ‘Abbas) said: Do you think they are forty He (Kuraib) said: Yes. Ibn ‘Abbas then said to them: Bring him (the dead body) out for I have heard Allah’s Messenger (peace and blessings be upon him) as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him. (Muslim)

Hadeeth 7
Narrated Syedna Uthman ibn Affan (Allah be well pleased with him): Whenever the Holy Prophet (peace and blessings be upon him) became free from burying the dead, he used to stay at him (i.e. his grave) and say: “Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now”. (Abu Daud)

Hadeeth 8
It is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (peace and blessings be upon him) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them. (Muslim, Bukhari, Mishkaat)

Hadeeth 9
Reported S. Jaber (Allah be well pleased with him): We came out with the Holy Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “;O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer” He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)

VISITING GRAVEYARDS. (HADEETH # 10 – 11)

Hadeeth 10
Sulaiman b. Buraida (Allah be well pleased with him) narrated on the authority of his father that the Messenger of Allah (peace and blessings be upon him) used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr:” Peace be upon the inhabitants of the city (i. e. graveyard).” In the hadeeth transmitted by Zuhair (the words are):” Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and Allah willing we shall join you. I beg of Allah peace for us and for you.” (Muslim)

Hadeeth 11
Narrated Abu Huraira (Allah be well pleased with him): The Holy Prophet (peace and blessings be upon him)said while standing near the graves of the martyrs of Uhud, “I bear witness that you are alive in the sight of Allah.” Then turning towards those present he said, “So visit them, and greet them – I swear by the One in whose power lies my life, they will answer back to whoever greets them until the Last Day.” (Hakim, Baihaqi)

There are numerous Ahadeeth about supplications to be made when visiting the graveyard – the benefit of which to one’;s self and to the deceased, it quite evident.

Also note that there are several other Ahadeeth that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).

PERFORMING HAJJ (HADEETH # 12 – 13)

Ahadeeth in support of offering the pilgrimage on behalf of a deceased person or one who is unable to undertake the journey are numerous. Also note that performing Hajj includes Umrah, Tawaf of the Ka’ba, and also Salaat (after Tawaf) – all these are credited to the deceased.

Hadeeth 12
“A woman came to the Holy Prophet (peace and blessings be upon him) and said, ‘ I have given charity on behalf of my dead mother by giving away her female servant.’ The Holy Prophet answered, ‘You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].’ The woman then said, ‘She used to owe fasts, can I fast on her behalf’ He answered, ‘You may fast on her behalf.’ The woman then said, ‘She did not perform Hajj, can I perform on her behalf’ The Holy Prophet answered, ‘Yes. You may perform Hajj on her behalf.” (Tirmizi)

Hadeeth 13
A woman from the tribe of Juhaina came to the Holy Prophet and said, “My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother’s behalf” The Holy Prophet replied, “Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not So, pay Allah’s debt as He has more right to be paid.” (Bukhari)

GIVING OF CHARITY / SADAQAH (HADEETH # 14 – 18)

Hadeeth 14
Abu Huraira (Allah be well pleased with him) reported that a person said to Allah’s Apostle (peace and blessings be upon him): My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sin if I give sadaqah on his behalf He (the Holy Prophet) said: Yes. (Muslim)

Hadeeth 15
Syeda A’isha (Allah be well pleased with her) reported that a man said to Allah’s Apostle (peace and blessings be upon him): My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqah’. Will I be entitled to reward if I give charity on her behalf He (the Holy Prophet) said: “Yes”. (Muslim)

Hadeeth 16
Anas b. Malik (Allah be well pleased with him) is reported as saying: Abu Talha was the one among the Ansar of Medina who possessed the largest property and among his property he valued most was his garden known as Bairaha’ which was opposite the mosque, and the Messenger of Allah (peace and blessings be upon him) often visited it and he drank of its sweet water. When this verse was revealed:” You will never attain righteousness till you give freely of what you Have” (iii. 91), Abu Talha got up and, going to Allah’s Messenger (peace and blessings be upon him), said: Allah says in His Book:” You will never attain righteousness till you give freely of what you love,” and the dearest of my property is Bairaha’ so I give it as Sadaqah to Allah from Whom I hope for reward for it and the treasure with Allah; so spend it, Messenger of Allah, on whatever purpose you deem it proper. The Messenger of Allah (peace and blessings be upon him) said: Bravo! That is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives. So Abu Talha distributed it among the nearest relatives and his cousins on his father’s side. (Muslim, Bukhari). It is said that Abu Talha donated it on behalf of his mother.

Hadeeth 17
Narrated Sa’d ibn Ubadah (Allah be well pleased with him): Sa’d asked: Apostle of Allah, Umm Sa’d has died; what form of sadaqah is best He replied: Water (is best). He dug a well and said: It is for Umm Sa’d. (Abu Daud, Mishkaat)

Hadeeth 18
Narrated Ibn `Abbas (Allah be well pleased with him): The mother of Sa`d bin ‘Ubada died in his absence. He said, “O Allah’s Apostle! My mother died in my absence; will it be of any benefit for her if I give Sadaqah on her behalf” The Prophet said, “Yes,” Sa`d said, “I make you a witness that I gave my garden called Al Makhraf in charity on her behalf.” (Bukhari)

SETTLING OF DEBTS. (HADEETH # 19 – 20)

It is unanimously agreed by scholars that if a person dies without settling an outstanding debt, leaving no money to settle it, anyone (whether related to him or not) could pay it on his behalf, and the deceased would be absolved of the burden. The benefit from a living person to the deceased is very apparent. If the case is such and the deceased person may benefit by a financial payment, why should he not benefit by a gift made of the reward for a good action

Hadeeth 19
Narrated Abu Huraira (Allah be well pleased with him): The Holy Prophet said, “I am more closer to the believers than their own selves, so whoever (of them) dies while being in debt and leaves nothing for its repayment, then we are to pay his debts on his behalf and whoever (among the believers) dies leaving some property, then that property is for his heirs.” (Bukhari)

Hadeeth 20
Narrated Salama bin Al-Akwa (Allah be well pleased with him) : Once, while we were sitting in the company of Holy Prophet, a dead man was brought. The Holy Prophet was requested to lead the funeral prayer for the deceased. He said, “Is he in debt” The people replied in the negative. He said, “Has he left any wealth” They said, “No” So, he led his funeral prayer. Another dead man was brought and the people said, “O Allah’s Apostle! Lead his funeral prayer.” The Holy Prophet said, “Is he in debt” They said, “Yes.” He said, “Has he left any wealth” They said, ”Three Dinars.” So, he led the prayer. Then a third dead man was brought and the people said (to the Holy Prophet), Please lead his funeral prayer.” He said, “Has he left any wealth” They said, “No.” He asked, “Is he in debt” They said, (“Yes! He has to pay) three Diners.’, He (refused to pray and) said, “Then pray for your (dead) companion.” Abu Qatadah said, “O Allah’s Apostle! Lead his funeral prayer, and I will pay his debt.” So, he led the prayer. (Bukhari)

FASTING (HADEETH # 21 – 24)

Hadeeth 21
Ibn Abbas (Allah be well pleased with him) reports that a woman traveled in a boat and pledged that should Allah save her life, she would fast for a month. She was saved but she did not fast before she died. Her daughter or her sister asked the Holy Prophet about that and he ordered her to fast on behalf of the deceased woman. (Abu-Daud, Nasai, Ahmad and others).

Hadeeth 22
“A woman came to the Holy Prophet (May Allah bless him and give him peace) and said, ‘I have given charity on behalf of my dead mother by giving away her female servant.’ The Holy Prophet answered, ‘You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].’ The woman then said, ‘She used to owe fasts, can I fast on her behalf’ He answered, ‘You may fast on her behalf.‘ The woman then said, ‘She did not perform Hajj, can I perform on her behalf’ The Holy Prophet answered, ‘Yes. You may perform Hajj on her behalf.” (Tirmizi)

Hadeeth 23
Narrated `Aisha (Allah be well pleased with her): Allah’s Apostle said, “Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf.” (Bukhari)

Hadeeth 24
Narrated Ibn `Abbas (Allah be well pleased with him): A man came to the Holy Prophet (peace and blessings be upon him) and said, “O Allah’s Apostle! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf” The Holy Prophet replied in the affirmative and said, “Allah’s debts have more right to be paid.” In another narration a woman is reported to have said, “My sister died…” (Bukhari)

READING OF QUR’AN AND ZIKR (HADEETH # 25 – 30)

Hadeeth 25
Narrated Abdullah Bin Umar (Allah be well pleased with him) that our beloved Holy Prophet (peace and blessings be upon him) has said, “that if anyone dies amongst you then do not keep it, send it towards the Kabr, and after burying it, Stand before its head side and recite the first Ruku of “Surah Bakarah”, i.e. from Alif Laam Meem Zaalikal Kitaab to Humul Muflihoon; and recite by it’s feet side the last Ruku of “Surah Bakarah”, i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal qumil kaafireen. (Mishkaat).

Hadeeth 26
The Holy Prophet said: “Recite Ya Seen [Qur’an 36] over your dead.” (Abu Daud, Nasai, Ibn Majah)

Hadeeth 27
Ata’ ibn Abi Rabah (Allah be well pleased with him) said: I heard Ibn `Umar (Allah be well pleased with him) say: I heard the Holy Prophet say: “When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surah Baqarah, and at his feet its closure when he lies in the grave.” (Tabarani)

Hadeeth 28
The Holy Prophet (peace and blessings be upon him) said, “What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Qur’an he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death.” (Ibn Majah).

The underlined words “a copy of the Qur’an he might have left to an heir” are an ample proof that when the heir will read from it, the reward will be passed on to the deceased.!!!

Hadeeth 29
Jaber reported: We came out with the Holy Prophet (peace and blessings be upon him) to Saa’d bin Muaz when he expired. When the Holy Prophet performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “;O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer” He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)

Hadeeth 30
Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As and he was about to die. He said: When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim – part of a longer Hadeeth.)

It is desirable that after burial the people sit at graveside for the duration of slaughtering a camel and distributing its meat, and that during that time the sitters busy themselves with reciting Qur’an, supplicating for the deceased, exhortation, and the stories of the Holy Prophets etc. Imam Shafie said that it is better to recite the Holy Qur’an and all those present should also recite – and it is better if the entire Qur’an is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.

It is the opinion of most scholars that when visiting the graveyard, a person should recite the following Surahs because of their individual excellence, and then convey the reward of recitation: Surah Fateha (one of the best prayers), Surah Yaseen (the heart of the Holy Qur’an), Surah Ikhlas (equal to one third of Holy Qur’an in reward) and Surah Mulk (intercedes for the reader till the reader is forgiven).

PLANTING OF TREES (HADEETH # 31)

Hadeeth 31
Ibn Abbas (Allah be well pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.(Muslim)

Imam Nawawi said in commenting on the above in his Sharh Sahih Muslim (al-Mays ed. 3/4:206): “The scholars have declared desirable — mustahabb — the recitation of the Qur’an over the grave due to the above Hadeeth, because if relief from punishment is hoped for through the glorification of date-palm stalks, then the recitation of the Qur’an is more deserving yet, and Allah knows best.” This Hadeeth also constitutes a legal basis for the planting of trees at the site of graves.

Among the Companions Hazrat Abu Barza al-Aslami (Allah be well pleased with him) and Hazrat Burayda (Allah be well pleased with him) asked to be buried together with two fresh stalks. Imam Suyuti mentioned this in “Sharh al-sudur”.

PERFORMING SACRIFICE (HADEETH # 32 – 33)

Hadeeth 32
Reported S. ‘A’isha (Allah be well pleased with her) : Allah’s Messenger (peace and blessings be upon him) commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to ‘A’;isha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Ummati Muhammadin (In the name of Allah,” O Allah, accept on behalf of Muhammad and the family of Muhammad and the Umma of Muhammad”). (Muslim)

The Holy Prophet (peace and blessings be upon him) slaughtered 100 sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his Holy Prophethood. (Nasbur Raaya, Allama Zailee)

The evidence here is that the Holy Prophet sacrificed animals and donated its reward to his entire Ummah -; which includes both the living and the dead – i.e. all those who existed in his time and to all those who were to come after him, until the last day.

Hadeeth 33
Hazrat Hanash (Allah be well pleased with him) said: I saw Ali (Allah be well pleased with him) sacrificing two rams; so I asked him: What is this He replied. The Apostle of Allah enjoined upon me to sacrifice on his behalf, so that is what I am doing. (Abu Daud)

Whilst most Muslims do offer sacrifice for themselves, their relatives (alive and deceased) etc. they should also remember the above Hadeeth, and offer a sacrifice on behalf of the Holy Prophet (peace and blessings be upon him). May Allah grant us Tawfeeq – Aameen.

GATHERING FOR QUR’AN RECITATION & ZIKR (HADEETH # 34 – 36)

Reciting the Holy Qur’an carries great reward, is one of the best Sunnahs, and the number of Ahadeeth describing its merits are numerous. The intention here is to list only the merits of gathering to recite the Qur’an and supplicate – not to list the merits of reading the Holy Qur’an itself.

Hadeeth 34
Abu Huraira (Allah be well pleased with him) reported Allah’s Messenger (peace and blessings be upon him) as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of know- ledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Qur’an there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)

It is mentioned in Tafseer Rooh-ul-Bayan that when the recitation of the Qur’an is completed, 4000 angels say Aameen on the supplication after it, and they pray for the forgiveness of the reader(s).

Imam Nawawi mentions in “Al Azkaar” that the famous Sahabi Syedna Anas (Allah be well pleased with him) used to call people to his house to attend the supplication after the completion of Holy Qur’an’s recitation.

Hadeeth 35
Abu Huraira (Allah be well pleased with him) reported Allah’s Apostle (peace and blessings be upon him) as saying that Allah has mobile squads of angels, who have no other work (to attend to) but to follow the assemblies of Zikr and when they find such assemblies in which there is Zikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Zikr is adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from They say: We come from Your servants upon the earth who had been glorifying You (reciting Subhan Allah), uttering Your Greatness (saying Allah o-Akbar) and uttering Your Oneness (La ilaha ill Allah) and praising You (uttering al-Hamdu Lillah) and begging of You. He would say: What do they beg of Me They would say: They beg of You the Your Paradise. He (Allah) would say: Have they seen My Paradise They said: No, our Lord. He would say: (What it would be then) if they were to see My Paradise They (the angels) said: They seek Your protection. He (Allah) would say: Against what do they seek My protection They (the angels) would say: Our Lord, from the Hell-Fire. He (Allah) would say: Have they seen My Fire They would say: No. He (Allah) would say: What it would be if they were to see My Fire They would say: They beg of You forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (Allah) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate – (Muslim, Bukhari, Tirmizi, and Nasa’i)

Hadeeth 36
Reported Abu Huraira (Allah be well pleased with him), that the Holy Prophet (peace and blessings be upon him) said, “When you pray for a dead man, make your prayer sincere for him” (Abu Daud, Ibn Majah)

So what is the Islamic view of “Qur’an Khuwanee” ?Did the Holy Prophet or the Sahaba do it in the manner of having say 30 people each reciting one part of the Qur’;an And what if is held on particular days such as (3rd, 10th, 40th, Annually etc)?

From the above we have proved that gathering to read the Holy Qur’an (a very meritorious act) is of course permitted, and to convey the reward (several types of meritorious acts) is commendable. When the Hadeeth says it is commendable, we need not pursue as to whether there is any “historical” evidence as to when and where it was actually done.

Observe the Hadeeth mentioned under number 2 and 28 – it specifically mentions the deceased leaving behind a copy of the Holy Qur’an. It is very clear that when the heir will read from it, the reward will be passed on to the deceased.!!!

We have also cited the practice of the Sahaba who used to gather at the house of Syedna Anas, and that should suffice as proof.

As regards having 30 or so persons reading the Holy Qur’an separately, it would not have been possible at the time of the Holy Prophet or the Sahaba immediately after him since the Holy Qur’an was not compiled, nor was it printed. The first compilation was hand written, and then only a few manuscripts were copied for preservation. The number of companions who had memorized the entire Qur’an were just a few. Also most of the early companions knew the Qur’an only in small parts, and that too not in the order we have it printed today. It would have thus been very difficult for them to coordinate reciting the entire Holy Qur’an in one sitting. The practice followed now is a matter of convenience and in no way can be termed against Sunnah.

It is also a very convenient way for the poor Muslims (who cannot afford charity, Hajj or sacrifice etc) to convey reward to their near ones, by reciting alone, or by arranging such recitation in mosques, homes etc.

We do not find any proof within Islamic Sources that forbid the holding of the Qur’an Khwanee on the 3rd, 10th or 40th day. Nor is it compulsory to do it on these very days. After all, this is a Mustahab Act, not a compulsory act (which usually has a time limit). From the prayers for the dead mentioned in the Qur’an and Hadeeth, there is no time limit. The Holy Prophets, and the Sahaba prayed for all Muslims, no matter when they had died. The Holy Qur’an also commands us likewise for our parents. However, these are scheduled for the following reasons:

1. It is easier to remember. If not planned or programmed, it will never be held. Look, the Holy Qur’an commands us to offer prayer, but does not command us to put up notices within our mosques declaring the congregation timings, or to announce the Azaan on loud speakers – but we do that although Muslims are aware of the 5 daily prayers.
2. The Holy Prophet (peace and blessings be upon him) used to regularly visit the graves of the martyrs of Uhud regularly once every week. He also exhorted others to visit Uhud, and greet the martyrs. (See Hadeeth above). It is also mentioned that he offered charity on their behalf. The actions of the Holy Prophet (peace and blessings be upon him) (i.e. visiting every week) are a very good example for us.
3. The 3rd day probably signifies the end of the permitted mourning period (except for widows). It is also the last day for people to pay condolences. So the last thing to do before the mourning ends would be, of course, to pray for the departed soul.
4. The 10th day means that a week has passed by after the mourning period. It is therefore chosen as a grim reminder.
5. The number 40 occurs in the Qur’an and Hadeeth in many places. It is an important number to indicate change from one state to another. According to some Hadeeth, the fetus in the womb of a mother changes from one state to another every forty days. Holy Prophet Musa (peace be upon him) was asked by Allah to spend forty nights at mount Sinai (al-Baqarah 2:51). Bani Israil were kept wandering in the wilderness of Sinai for forty years (al-Ma’idah 5:26). Holy Prophet Muhammad (peace and blessings be upon him) was bestowed with revelation from the Holy Qur’an at the age of forty. If 40 Muslims attend a funeral and pray for the deceased’s salvation, their intercession will be accepted by Allah. And there are many other important events in history associated with the number 40. The 40th day also means that a month has passed by since the last grim reminder.
6. The annual day speaks for itself. Another year has passed -even for the person who is alive.

Please note a person may be saddened by the loss of someone near for his entire life – there is nothing forbidden in it – but he may not “mourn” the loss after 3 days (except in case of widows).

We must also remember that:

1. These are occasions of solemnity, and not ostentation or show.
2. The purpose should be seeking Allah’;s pleasure, of conveying reward to the departed soul, and praying for their salvation.
3. These occasions should serve as reminders of our own deaths and the after life.
4. Giving charity to the needy & deserving, along with such recitations, on behalf of the deceased is commendable.
5. The conveyance of reward not only benefits the deceased but also has immense reward for the doers of the good, and they remind them of the hereafter. The person performing the good deed gets the reward multiplied by the number of people to whom the reward was conveyed!

May Allah keep us on the Straight Path – Aameen. Peace and abundant blessings be upon the Holy Prophet, his family, his companions and his entire Ummah. Aameen.

M. Aqib Farid Qadri
21 Safar 1424 (23 April 2003)

Another element of the reverence and esteem for Beloved Prophet Muhammad Peace and Blessings of Allah be Upon Him is found in all things and places connected to him in Makkah al-Mukarrama, Madinah al-Munawwarah and elsewhere.

Hadrat Saffiyah bint Najda Radi Allahu Ta’ala Anha tells us that Abu Madhura Radi Allahu Ta’ala Anho had a long lock of hair on his forehead that touched the ground when he sat down. When he was asked why he did not cut it he replied,

 

لم أكن بالذي أحلفها ، و قد مسها رسول الله صلى الله عليه و سلم بيده
“I will not cut off something that the hand of the Messenger of Allah Peace and Blessings of Allah be Upon Him touched.” [Ash-Shifa, Vol. 2, Page 62]

The Sword of Islam, Hadrat Sayyiduna Khalid Ibn Waleed Radi Allahu Ta’ala Anho had some strands of the Prophet’s of hair that he placed inside his cap. During one of the battles the cap fell off whereupon he fought zealously to retrieve it. He told his companions that,

 

لم أفعلها بسبب القلنسوة ، بل لما تضمنه من شعره صلى الله عليه و سلم لئلا أسلب بركتها و تقع في أيدي المشركين
I didn’t fight for the sake of the cap, rather I fought to retrieve the strands of the Prophet’s hair that were tucked within it so that I would not be deprived of their blessing, and also to avoid them falling into the hands of the unbelievers. [Majma’ az-Zawaid, Vol. 9, Page 349 – Mustadrik, Vol. 3, Page 239]

Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed):

 

هذه شعرة من شعر رسول الله صلى الله عليه وسلم فضعها تحت لساني فوضعتها تحت لسانه فدفن وهي تحت لسانه
“This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue.” Thabit continued: I placed it under his tongue, and he was buried with it under his tongue.” [al-Isaba fi tamyiz al-Sahaba (Calcutta – 1853), Vol. 1, Page 72]

Imam al-Bayhaqi records in his Dalail al-Nabuwwah and Imam Qadi Iyad al-Maliki states in his Ash-Shifa:

 

رئي ابن عمر واضعاً يده على مقعد النبي صلى الله عليه و سلم من المنبر ، ثم وضعها على وجهه
Hadrat Sayyiduna Ibn Umar Radi Allahu Ta’ala Anho was seen placing his hand on the seat of the Beloved Prophet’s pulpit and then wipe it over his face. [Dalail an-Nabuwwah lil Bayhaqi, Vol. 6, Page 249]

Abu Abd ar-RaHman Salma Alaihir raHma narrated from Ahmad Ibn Fadlwiya Zahid Radi Allahu Ta’ala Anho that he was a famous archer in Battles. He says:

 

ما مسست القوس بيدي إلا على طهارة منذ بلغني أن النبي صلى الله عليه و سلم أخذ القوس بيده
I never touched my bow without Ablution from the time Beloved Prophet (Peace and Blessings of Allah be Upon Him) took it in his Blessed Hands. [Ash-Shifa, Vol. 2, Page 63]

It was on account of the esteem Imam Malik Radi Allahu Ta’ala Anho had for the Prophet Peace and Blessings of Allah be Upon Him that we would not ride a mount in Madinah al-Munawwarah. He would say,

 

أستحي من الله أن أطأ تربة فيها رسول الله بحافر دابة
“I am too shy before Allah SubHanuhu wa Ta’ala to trample with the hoof of an animal upon the earth in which the Messenger of Allah Peace and Blessings of Allah be Upon Him is buried.” [Ash-Shifa, Vol. 2, Page 63]

Someone in Madinah al-Munawwarah said, “The soil of Madinah al-Munawwarah is bad.” (May Allah Forbid) This outrageous statement caused Imam Malik to pronounce the judgement against him that he should be beaten and jailed. The man had connections to the hierarchy of Madinah al-Munawwarah but Imam Malik did not retract his judgement and said,

 

تربة دفن فيها النبي صلى الله عليه و سلم يزعم أنها غير طيبة
“He claims the soil in which the Prophet Peace and Blessings of Allah be Upon Him is buried is not good!” [Ash-Shifa, Vol. 2, Page 63]

Of Madinah al-Munawwarah, the Beloved Prophet Peace and Blessings of Allah be Upon Him said,

 

من أحدث فيها حدثاً أو آوى محدثاً فعليه لعنة الله و الملائكة و الناس أجمعين ، لا يقبل الله منه صرفاً و لا عدلاً
“The curse of Allah, the angels and all mankind falls upon whosoever innovates something (against the spirit of Islam) in it or shelters an innovator (of something against the spirit of Islam) therein.” [Ash-Shifa, Vol. 2, Page 63]

Imam Qadi Iyad al-Maliki Alaihir raHmah records in Ash-Shifa bi Ta’rifi Huqooqil Mustafa:

 

أن جهجاها الغفاري أخذ قضيب النبي صلى الله عليه و سلم من يد عثمان رضي الله عنه ، و تناول ليكسره على ركبته ، فصاح به الناس ، فأخذته الأكله في ركبته فقطعها ، و مات قبل الحول
Jihjah al-Ghifari snatched hold of the Beloved Prophet’s staff from Sayyiduna Uthman’s hand and proceeded to try and break it across his knee. Upon seeing this, the people shouted at him. Thereafter he was stricken by an itching disease in his knee and despite its amputation he died within the year. [Ash-Shifa, Vol. 2, Page 63]

The Prophet Peace and Blessings of Allah be Upon Him said,

 

من حلف على منبري كاذباً فليتبوأ مقعده من النار
“Whosoever swears to a lie on my pulpit will have a seat in the Fire.” [Ash-Shifa, Vol 2, Page 63]

Abu Fadl al-Jowhari Alaihir raHma was blessed to visit the City of Madinah al-Munawwarah and as he approached he recited:

 

رفع الحجاب لنا فلاح لناظر  ـــ  قمر تقطع دونه الأوهام
و إذا المطي بنا بلغن محمداً  ـــ  فظهورهن على الرجال حرام
قربننا من يخر من وطيء الثرى  ـــ  و لها علينا حرمة و ذمام
“The veil has been lifted from us and a moon shines; out to those who look on, banishing all illusions.
As our mounts reach Muhammad; it is forbidden for us to be found in our saddles.
We are drawing near to the best man to have ever walked upon the earth; so it is with respect and honor that we hold this ground.” [Ash-Shifa, Vol 2, Page 64]

When a pious Shaykh went on pilgrimage, he went on foot. When asked why he had done so, he replied,

 

العبد الآبق لا يأتي إلى بيت مولاه راكباً ! لو قدرت أن أمشي على رأسي ما مشيت على قدمي
“What, an offending worshiper going to the home of his master riding! Had I been able to walk upon my head, I would not have walked upon my feet!” [Ash-Shifa, Vol 2, Page 64]

Reverence and respect for the places in which the Revelation were received and which the angels Jibra’il and Mika’il visited, as well as places where the angels descended, also places that heard the sounds of worship and exaltation, and the blessed soil that surrounds the body of the Master of all mankind Peace and Blessings of Allah be Upon Him and places from which the religion of Allah SubHanuhu wa Ta’ala and the prophetic quotations of the Messenger of Allah Peace and Blessings of Allah be Upon Him were spread are necessities.

One must also revere and respect the places where verses of the Holy Qur’an were studied, the mosques in which the prayer was offered, places where virtues and good deeds were witnessed, places that saw proofs and miracles, places associated with the rites of the religion and the stations of the pilgrimage and the way marks of the Master of all the messengers of Allah, praise and peace be upon them. The places where the Seal of the Prophets Peace and Blessings of Allah be Upon Him lived and from which the prophecy gushed and where its waves overflowed. The places that witnessed the message, and the first earth that the skin of the Prophet Peace and Blessings of Allah be Upon Him touched after his death – its fragrance should be inhaled, its residence and walls kissed.

BELIEFS CONCERNING ALLAH ALMIGHTY

1.) He has the Quality of ‘Badaa’.
2.) This means he forgets.
3.) He makes mistakes.
4.) He plans but this does not take effect.
5.) He does not know who to appoint as the next message conveyor, the next Imaam.
6.) “We (shias) do not worship such a god who gives authority to rascals like Yazid, Mu’awiyyah and Uthmaan.”
7.) Ali is the first and He is the last. He is the manifest and Ali the hidden and Ali is the heir of earth.”
8.) Shias say that the Imaams are the face of Allah,
9.) The eyes of Allah among his creation.
10.) The tongue of Allah among his creation.

References:
(1.) Usul Kafi- Babul bad’aa – Al- Kafi Vol- 1 -P283 India Ed.( 2.) Ibid (3.) Ibid .(4.) Ibid. (5.) Ibid. (6.) Kashful Asraar – 107 – Khomeni.. (7.) Rijaal Kashsi . 138. India Print. (8.) Usul- e-Kaafi -83. (9.) Ibid. 10.) Ibid.

NEW KALIMAH

1.) Laa ilaaha illaahu Muhammadur Rasulullaah -Alli waliyullah, Khomeni Hujjatulillaah
2.) Laa Illaaha Muhammdur – Rasulullah, Ali waliyullah wazi Rasulullah was Khalifauhu bila Faslein”
3.) Shia ‘Islaam’ based on 5 pillars – Salaat, Zakaat, Fasting, Hajj, Wilaayat.
4.) Azaan is “Ash Hadu Anna – alian Waliullah Wasu Rasulullah was Khalifatu hu bila faslrin”

References:
(1.) Wahdat Islaami – June 84 P1- monthly Iranian Goverment. Periodical. (2.) Ali Waliullah – Abdul Kareem Mushtaq. (3.) Usul- Kafi. 4.) Listen in Arafaat.

IMAAMOLOGY

1.) They believe in 12 Imaams after Rasulullaah (Sallallaho Alaihi wa Sallam).
2.) First being Ali (Radi Allahu Ta’ala Anho).
3.) Last being the 12th Imaam
4.) Who is in a Cave ‘Surra – Man- Raa’.
5.) Imaams they believe are Masoom- innocent.
6.) They can make Halaal- Haraam and Haraam – Halaal .
7.) They can change Deen – Sharia.
8.) They are born of their mothers thighs.
9.) They say Imaams are higher in status than the Ambiyaa including our Nabi (Sallallaho Alaihi wa Sallam).
10.) No concession regarding Wilaayah (absolute necessary belief).
11.) If one does not accept Imaams then one is a Kaafir.

References:
(1.) Usul -e – Kafi. (2.) Usul -e – Kafi. (3.) Usul -e – Kafi. (4.) Usul -e – Kafi. (5.) Usul -e – Kafi Vol 1 P225 / Kafi – Kitaabul Hujjuah. (6.) Usul -e – Kafi Vol 1 P225. (7.) Ibid. (8.) Ibid /Haqqul Yaqeen P126.(9.) Usul -e – Kafi Vol 1 P225. (10.) Ibid / Al Hukumatul – Islaamiyaa – 52 Khomeni. Hayaatul Qutoob Vol 3, P10 /Ibid Vol 2. P787. Footnote. (11.) Usul -e- Kafi Vol 2. P278. (12.) Usul -e- Kafi Vol 1. P225.

THE 12th IMAAM

1.) When he comes he will bring the original Quraan.
2.) He is in hiding, in a cave.
3.) He is alive observing the world, in totallity.
4.) When he comes, he will be naked. Rasulullaah (Sallallaho Alaihi wa Sallam) will swear Allegiance to him. (Allaah protect us).
5.) He will first dig the grave of Abu Bakr (Radi Allahu Ta’ala Anho) and Umar (Radi Allahu Ta’ala Anho), then hang them on a stake – for all sins of mankind.
6.) He will remove the body of Ayesha (Radi Allahu Ta’ala Anho) and implement the same punished for Zina.
7.) He will then kill the Sunni Scholars.
8.) Punish the Muslim Ummuah.
9.) First kill Ahle – Sunnah, then Ulama, then Kuffar.

References:
(1.) Usul-e- Kafi. (2.) Islaamic Goverment P42/ Usul -e- Kafi P340. (3.) Hukumatal Islaamia -P52. (4.) Haqqul Yaqeen 2/227- 2/347. (5.) Haqqul Yaqeen P 361/2. (6.) Also Vol 2 P 611/ Haqqul Yaqeen – P 347/ Mullah Baqir Majlisi. (7.) Furoo Kafi – Kitaabul Raudah – P 527 also Tafseer Majmanul Bayan/ Hayaatul Qulub Vol2 P 611. (8.) Hayaatul Qulub Vol2 P 611.( 9.) Haqqul Yaqeen- Vol 2. P 527 ASlo Maj Manul Bayaan.

QUR’AAN

1.) Not Completed.
2.) Has 17,000 Aayats.
3.) Our’s has 6,666.
4.) Abu Bakr’s opposed the text of the Quraan.
5.) Original Quraan with 12th Imaam Mahdi.
6.) Do not produce Haafiz.
7.) Do not perform Taraweeh.
8.) Quraan will be read/ learnt when 12th Imaam brings it.
9.) Ali (Radi Allahu Ta’ala Anho) showd original Quraan to Sahabah(Radi Allahu Ta’ala Anho) who rejected it.
10.) Passages mentioning virtures of Ali(Radi Allahu Ta’ala Anho) has been purposefully deleted from the Quraan.
11.) There are 2,000 shiah traditions making many additions and subtractions in Quraan.
12.) The ‘Murtaddeen’- renegrades have removed the name of Ali(Radi Allahu Ta’ala Anho).

References:
(1.) Usul Kafi 1:228/ Faslul Kitaab fi Tahrif. Kitaabi Raabul Arbaa of Nuri Tibarsi approved by Khomeni in ‘ Al- Hukumaat -ul- Islamiyaa”. (2.) Usul Kafi P671. (3.) Usul Kafi P671. (4.) Kashful Asraar P111.(5.) Usul Kafi 2-632. (6.) See Iran. (7.) See Iran. (8.) Usul Kafi – p622. (9.) Maqbool – 1067 – Usul Kafi Vol1 P228. (10.)Tafseer Ali Qummi-308 /Usul Kafi 1:416/Footnotes of Maqbool’s translation 637/ Al- Ihtijaj- Tabarsi- 1-254/ Tafseer of Saafi- 1- 32/ Muqaddamah 6 , from Tafseer Saafi P32 Vol -1. (11.) Usul Kafi 1:228/ Faslul Kitaab fi Tahrif. Kitaabi Raabul Arbaa of Nuri Tabarsi.(12.) Surah Muhammad, Ayat 9, Para 26- Molvi Maqbool Dehli P1011.

TAQIYYAH (Lying)

1.) The believe in Taqiyya.
2.) This means ‘Holy Deception’.
3.) To believe in something but express/ say something else.
4.) They say 9/10th of Deen is Taqiyya.
5.) They say, he who has no Taqiyya has no deen.
6.) There is a great reward in Lying.
7.) They say the great Imams Practised ‘Taqiyya’.
8.) They say Alli (Radi Allahu Ta’ala Anho), Hassan (Radi Allahu Ta’ala Anho), Hussain(Radi Allahu Ta’ala Anho) practiced ‘Taqiyya’.
9.) They say Hussein (Radi Allahu Ta’ala Anho) practiced ‘Taqiyya’.
10.) Perorm Jamaah salaat with Sunni’s in Taqiyya.
11.) Visit their sick in Taqiyya.
12.) Perform their Janazah Salaat in Taqiyya.

References:
(1.) Usul -e- Kafi. (2.) Ibid. (3.) Ibid. (4.) Ibid. (5.) Ibid. (6.) Ibid. (7.) Islaamic Goverment P35/ 133 .(8.) Ibid. (9.) Ibid. (10.) Usul -e- Kafi. (11.) Ibid.(12.) Ibid.

SAHAABAH

1.) They say all Sahabah (Radi Allahu Ta’ala Anho) companions except 3 left Islaam after demise of Nabi (Sallallaho Alaihi wa Sallam).
2.) They say Abu Bakr (Radi Allahu Ta’ala Anho) Umar(Radi Allahu Ta’ala Anho) and Uthmaan (Radi Allahu Ta’ala Anho) robbed Ali(Radi Allahu Ta’ala Anho) of his position of being Khalif.
3.) They say Umar(Radi Allahu Ta’ala Anho) was a ‘Original Kaafir’ and ‘Zindiq’-renegrade.
4.) “Abu Huraira (Radi Allahu Ta’ala Anho) was one of the fuquaha, but god knows what judement he falsified for Muaw’iyya and others like him, and what damage He inflicted upon Islam.”
5.) They say Abu Huraira (Radi Allahu Ta’ala Anho) used to fabricate Ahadith.
6.) They say Muawiyya (Radi Allahu Ta’ala Anho) poisoined Hassan (Radi Allahu Ta’ala Anho).
7.) They say Muawiya (Radi Allahu Ta’ala Anho) was a tyrant opressive ruler.
8.) They say Qazi Shurray (Radi Allahu Ta’ala Anho) used to issue judicial pronouncement in favour of the ruling party. He was a sinful wretch occupying position of Judge.
9.) One should dissociate with the 4 idols: Abu Bakr, Umar, Uthmaan, Muawiyya and 4 women Ayesha, Hafsa, Harid, Umm- al- Hakam.
10.) One should curse the above after each prayer.
11.) Pharoah and Hamaan refer here to Abu Bakr and Umar.
12.) Faathima should complain about Ali’s big stomach, no wealth and bad features.
13.) Abu Bakr and Umar are Kaafirs
14.) Abu Bakr is calf on Bani Israel.
15.) Ali is a mosquito and a fly.
16.) What did the Zuleikha of Makkah, Bibi Ayesha have, that the 50 year old Nabi (Sallallaho Alaihi wa Sallam) got moved to her.
17.) Nabi (Sallallaho Alaihi wa Sallam) accepted (in marriage) an uncouth person such as Hafsa. Not withsatanding the fact that she was a widow and facially deformed.
18.) Imaan refers to Ameerul- Mu’mineen- Alli and Kufr refers to Abu Bakr fisq (weakness) refers To Umar Esyaan(disobedient) Uthmaan in Surah Hujuraat.
19.) Umar is an illegeitimate child.
20.) Abu Bakr and Umar are worse than Shaithaan and they are dwellers of Jahannam.
21.) When I entre Makkah and Madinah as the conqueror, my first duty will be to go to the grave of Huzoor (Sallallaho Alaihi wa Sallam) and exhume the bodies of the two idols.
22.) We shia’s know the three Sahabah’s (Abu Bakr, Umar, Uthmaan) as being void of Imaan

References:
(1.) Anwaar – No’maan Niyyah – P245. Vol 2. Nimatullah Jafaari./ Furu Kafi, Kitaabul Raudah :15 – Mullah Muhammad bin Yaqoob Kulaini Vol 3 P115/ Usul -e-Kafi Vol 2, P 246 Rijaal Kashsi P504. (2.) Al- Ihtijaaj – Tibrasi 83, 84./Haqqul Yaqeen, P 157. (3.) Haqqul Yaqeen , 551/Kashful Asraar P119. (4.) P 143 – Islam goverment. (5.) Islaamic Goverment (6.) Al-Anwaar un Nomaniyyah – Vol 2. P88-87 Jazaari.(7.) Ibid. (8.) P81, Isl/ gov. (9.) Haqqul Yaqeen- Vol. 2 P519/ Furru Kaafi P342 Vol 3/ Jilaa – ul- Uyoom -P45 – 46/ Hayaatul Quluub P 375. (10.) Ainul Hayaa P559. (11.) Haqqul Yaqeen P342. (12.) Mullah Baqir – Jilal Uyoon- 58 Chapter on Faathima.(13.) Haqqul Yaqeen – P552. (14.) Haqqul Yaqeen – Tafseer Qummi P160. (15.) Tafseer Qummi P29. (16.) Haqeeat Fiqh Hanafi P64 /Ghulaam Hussain Naqui.(17.) Ibid P124.(18.) Usul-e- Kafi P229. Vol 2.(19.) Tazkiratul Aimma – P103-4.(20.) Haqqul Yaqeen – P509 – 510.(21.) Kitaab be Noujawanaan – P8.( 22.) Tajalliyaar-e-Sadaqaat – P201- Muhammed Hussain Dhelvi.

MUT’A (Temporary Marriage)

1.) “It is disliked but permissable to have Mutah with a prostitute, especially ( it will be more enjoyable) if she is famous for her prostitution.”
2.) One time ‘Muta’ reward is Jannat.
3.) When the couple sit in Solitude, angels protect them.
4.) Their Speech is Tasbeeh .
5.) When they touch hands, sins fall from their fingers.
6.) When they Kiss, reward of Hajj and Umrah for both.
7.) On bathing – every drop from each hair brings reward of 10 Thawabs, 10 sins drop, stages raised by 10 fold.
8.) From every drop of water, angels created to make Tasbeeh till Qiyaamat.
9.) ‘Muta’ with believing women is like 70 times journey to Ka’aba.
10.) Contractors of ‘Muta’ will cross the ‘Pul Siraat’ like a flash of lightning.
11.) After making muta Once – The stage of Hussain is reached. After making muta twice – The stage of Hasan is reached. After making muta thrice- The stage of Ali is reached. After making Muta Fourth- The satge of Rasulullaah (Sallallaho Alaihi wa Sallam) is reached

References:
(1.) Tahrirul Wasillah Vol-2 P292. (2.) Ujul – e- Hasana P15. (4.) Ibid.( 5.) Ibid.( 6.) Ibid. (7.) Ibid. (8.) Ibid. (9.) Ujul – e- Hasana P16.(10.) Ujul – e- Hasana P17. (11.) Tafseer Mianjajus Sadiqeen 1:356.

GENERAL

1.) They have their own Quraan.
2.) They have their own Ahadith Books (Usul-e-Kafi) etc.
3.) They do not believe in our Ahadith Kitaabs- Bukhari etc.
4.) They have their own Fiqh, Fiqh – Jafari.
5.) They have their own concept about Allaah.
6.) They believe that Imaams get ‘Wahy’ Divine Revelation.
7.) Their Aqaaid, Salaat, Azaan, Hajj, Fiqh is different.
8.) The concept of Ambiyaa (Alaihis Salam) is different (they failed).
9.) Their concept of Sahaabah (Radi Allahu Ta’ala Anho) is different.
10.) They Practice ‘Muta’ (Temporary Marriages) .
11.) Terms of Sehri and Iftaar are different.
12.) Ghusl for the dead is different.
13.) 4 Imaams are dogs.
14.) Ummah like Swine’s.
15.) Ayesha (Radi Allahu Ta’ala Anha) and Hafsa (Radi Allahu Ta’ala Anha) are both Hypocrites
16.) Ayesha (Radi Allahu Ta’ala Anha) and Hafsa (Radi Allahu Ta’ala Anha) – Poisoned Nabi (Sallallaho Alaihi wa Sallam) before his death.
17.) May Allaah curse them (Ayesha/Hafsa) and their fathers (Abu Bakr and Umar).
18.) Their religion of the state of Iran is Islaam and Jafaari, Ithna Ashaari. This basis is forever, and it is not open to any amendment nor abrogation.
19.) Everybody, exept us Shites are illegitimate.
20.) It is true that Allaah has not created anything more despicable than dogs.
22.) But the Ahlus Sunnah are even more despicable than dogs in the eyes of Allah
23.) People of Makkah openly refute existence of Allaah.
24.) People of Madinah 70 times more unclean and polluted than people of Makkah.

References:
(1.) Usul-e-Kafi .( 6.) Usul -e-Kafi .(7.) Usul-e-Kafi Vol2 P278/ Tafseer – al- Waeelah Vol 1 P280.(8.) Ijtihaad – wa- yak- jihati- Khomeni -15/ Islaamic Goverment P37/ Tehtan Times 29 June 1980/ Knomeni Imaam Mahdi Celebration. (11.) Tafseer – al- Waeelah Vol.(12.) Ibid. (13.) Tazkiratul Aimma P102- Baqir majlasi.(14.) Usul-e-Kafi Vol2 P337.(15.) Hayatul Qutub – 2:745- M.B.Majlis.(16.) Maqbool Dehlavi – Imaam Baqir- Surah Ali Imraan : 134.(17.) Ibid.(18.) Constitution . (19.) Furoo – Kafi in Kitaabul Raudah – 135/245.(20.) Haqqul Yaqeen 521.(21.) Ibid 2/516. (22.) Ibid 2/516/ Ilaalus Sharaa P299 – Shaykh Saduuq. Usul-e-Kafi P410 Vol 2.( 23.) Ibid.

GENERAL UMMAH

1.) Most dirty and polluted left over water is that of a sunni.
2.) Not permissable to marry sunni because they are Kaafir.
3.) Cannot eat animal slaughtered by sunni.
4.) Sunnis created from soul of Jahannam.
5.) Shia’s created from soul of Jannat.

References:
(1.) “Manlaa Yahuruldul Faqiah” – Vol 1. P8.( 2.) Tahdhidul Akaam/ Ibid Vol 3 P258. (3.) Ibid.( 4.) Usul – e- Kafi. (5.) Ibid.

FIQH EXAMPLES

1.) Folding right hand on left hend in Salaat breaks Salaat.
2.) Sex in one’s wifes anus permissible.
3.) The 9th act which breaks Salaat is saying of ‘Aameen’ intentionally after Sura Faatiha. But this, too, is Permissible under Taqaiyyah.

References:
(1.) Tafseer – al- Waseelah. (2.) Tafseer – al- Waseelah- Vol.1 P280. (3.) Ibid.

There is a specific Hadith about Rawafidh that a sect is going to emerge who will be known by a bad connotation. They will be called Rafida. They will come neither on Friday nor in the congregational prayers. They will vilify the first generation (of Ummah).

فلا تؤاكلوهم ولا تشاربوهم ولا تجالسوهم ولا تصلوا عليهم ولا تصلوا معهم

“You should neither keep their company nor dine with them, nor have matrimonial relationship with them. If they fall ill do not go to greet them and if they die do not participate in their funeral prayers.” [Kanz al-Ummal (Berut – Lebanon), Vol 11, Page 765, Hadith 3529]

THUS :

1.) Shia’s because of their (peculiar) beliefs are outside the pale of Islam and as such Kafir’s. Hence Islaamic bonds like :-
2.) Marriage with them ;
3.) Using their Zabiah (Slaughter) ;
4.) Saying the funeral prayer of their dead ones;
5.) Allowing them to participate in the funeral prayer of Sunni Muslims;
6.) Making them shares in Qurbani i.e. sacrificial animals on Eid al-Adha ;
7.) Making them witness in the Nikah of Sunni Muslims;
8.) Accepting their monetary contributions for the building of Masjid ——- all these things are not permissible (in Shari’ah) and should be given up forthwith. Anyone who does not do so is outside the pale of Islam and is similarly like the Shia’s.

It is not permissible for a person to remain silent when he sees someone distorting the Religion of Almighty Allāh SubHanuhu wa Ta’ala, if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who distort the Religion of Allāh SubHanuhu wa Ta’ala – once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Holy Prophet, Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam. If the person leaves out ordering al-ma’roof (good) and forbidding aI-munkar (evil), when it is obligatory on him, then this person is committing a sin. The Ahle Sunnah scholars used to take many hardships to warn against someone misrepresenting the Religion of Allāh SubHanuhu wa Ta’ala. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Almighty Allāh SubHanuhu wa Ta’ala.

Be cautious! If you hear someone claim that it is not permissible to utter “Ya Rasoolullah SallAllahu Alaihi wa Sallam”, do not lend him an ear. Respond to him. Tell such a person about the Hadith of the blind SaHābi. This will be a service to the Religion of Islām.

We are now going to provide a collection of references to prove that to proclaim “Ya RasoolAllah SallAllahu Alaihi wa Sallam” is the Sunnah of the Sahāba, the Taba’in, the A’imma Mujtahidin, the Awliya Radi ALLAHu Ta’ala Anhum Ajma’een and scholars of the Ahle Sunnah and even the leaders of the Opponents have proclaimed so.

 

Guidance from Qur’an Al Kareem:

To call the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) by way of Nida (invocation) to draw his holy attention is confirmed through the verses of the Holy Quran while mentioning the activities of the Angels and the practices and rituals of the Ummah.

The Holy Quran has addressed the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) on many occasions drawing his holy attention to certain specific purpose or situation where his holy attention was needed as an authority for its solution or implimentation. Such phrases of Nida were Ya Ayyuhal Muzzammil, Ya Ayyuhal Muddassir, Ya Ayyuhan Nabi, Ya Ayyuhar Rasool etc.

Other Exlated Prophets were are also called by their names, e.g. “Ya Musa ,” “Ya Esa,” “Ya Yahya” etc.

Witness of Ahadeeth ash-Sharif:

1. Imām Tabrāni Radi ALLAHu Ta’ala Anho (d.360/970), in his Mu’jam records the following incident:

أن رجلا كان يختلف إلى عثمان بن عفان رضي الله عنه في حاجة له ، فكان عثمان لا يلتفت إليه ، ولا ينظر في حاجته ، فلقي عثمان بن حنيف ، فشكا ذلك إليه ، فقال له عثمان بن حنيف : ائت الميضأة فتوضأ ، ثم ائت المسجد فصل فيه ركعتين ، ثم قل : اللهم ، إني أسألك وأتوجه إليك بنبينا محمد صلى الله عليه وآله وسلم نبي الرحمة يا محمد إني أتوجه بك إلى ربك عز وجل فيقضي لي حاجتي ، وتذكر حاجتك ، ورح إلي حتى أروح معك ، فانطلق الرجل ، فصنع ما قال له عثمان ، ثم أتى باب عثمان ، فجاء البواب حتى أخذ بيده ، فأدخله على عثمان بن عفان ، فأجلسه معه على الطنفسة ، وقال : حاجتك ؟ فذكر حاجته ، فقضاها له ، ثم قال له : ما ذكرت حاجتك حتى كانت هذه الساعة ، وقال : ما كانت لك من حاجة ، فأتنا ، ثم إن الرجل خرج من عنده ، فلقي عثمان بن حنيف ، فقال : له جزاك الله خيرا ، ما كان ينظر في حاجتي ، ولا يلتفت إلي حتى كلمته في ، فقال عثمان بن حنيف : والله ، ما كلمته ولكن شهدت رسول الله صلى الله عليه وآله وسلم وأتاه ضرير ، فشكا عليه ذهاب بصره ، فقال : له النبي صلى الله عليه وآله وسلم : أفتصبر ؟ ، فقال : يا رسول الله ، إنه ليس لي قائد ، وقد شق علي ، فقال له النبي صلى الله عليه وآله وسلم : ائت الميضأة، فتوضأ ، ثم صل ركعتين ، ثم ادع بهذه الدعوات قال عثمان بن حنيف : فوالله ، ما تفرقنا وطال بنا الحديث حتى دخل علينا الرجل كأنه لم يكن به ضرر قط
Sayyiduna ‘Uthman bin Hanif Radi ALLAHu Ta’ala Anho narrates: A person in dire need visited Amir al-Mo’minin Sayyiduna ‘Uthman al-Ghani Radi ALLAHu Ta’ala Anho. The Khalifa was busy with some other work and he did not pay any attention to his need. Thereafter, this person went to Sayyiduna ‘Uthman bin Hanif Radi ALLAHu Ta’ala Anho and complained about the matter. Sayyiduna ‘Uthman bin Hanif Radi ALLAHu Ta’ala Anho ordered the man to perform Wudu (ablution) and go to the Musjid and offer two Rak’ats of Nafil Salāh. He then ordered the man to recite the following Du’a and mention his need to Allāh SubHanuhu wa Ta’ala:

“O Allāh SubHanuhu wa Ta’ala, I beg of You and I seek Your assistance, through the Wasila (Medium) of Your beloved Prophet SallAllahu ‘Alaihi wa Sallam who is the Prophet of Mercy. ‘O Muhammad!’ I turn to Allāh SubHanuhu wa Ta’ala with your Wasila so that my needs be fulfilled.”

After doing this, Sayyiduna ”Uthman bin Hanif Radi ALLAHu Ta’ala Anho ordered the man to now visit Sayyiduna ‘Uthman al-Ghani Radi ALLAHu Ta’ala Anho and relay his problem. When he came to the door of Amir al-Mo’minin, the doorkeeper held his hand and took him straight to the great Khalifa. He was shown great respect and the Khalifa made him sit besides him on his personal platform. The Khalifa compassionately spoke to him and fulfilled all his needs. He then said to the man, “Why did you not inform me earlier of your needs? In future if you require anything, come directly to me.” After they had left the court of the Khalifa, the man thanked Sayyiduna ‘Uthman bin Hanif Radi ALLAHu Ta’ala Anho for recommending him to the Khalifa. However, Sayyiduna ‘Uthman bin Hanif Radi ALLAHu Ta’ala Anho said that he had not even approached or spoken to the Khalifa concerning this matter. He then said: “By Allāh SubHanuhu wa Ta’ala, I saw Sayyiduna Rasoolullah SallAllahu ‘Alaihi wa Sallam teaching this Du’a to a blind man (Sahaba) who read it. Miraculously, the blind man’s eyesight was restored. He then approached us and before we could even complete our conversation, it appeared to us as if he had never been blind.”

Mu’jam al Kabeer lil Tibraani, Vol 7, Page 410, Hadith 8232
Mu’jam al Sagheer lil Tibraani, Vol 2, Page 106, Hadith 507
Al-Targheeb wal Tahzeeb, Mustafa al Baabi , Vol 1, Page 274
Majma’az Zawa’id, Dar al Kutb [Berut – Lebanon], Vol 2, Page 279

Imām Tabrāni Radi ALLAHu Ta’ala Anho (d.360/970) and Imām Munzari Radi ALLAHu Ta’ala Anho (d.656/1258) have both recorded this Hadith as authentic. They said والحديث صحيح (and this Hadith is sound).

2. Imām Bukhāri Radi ALLAHu Ta’ala Anho in his book, Kitāb al Adāb al Muf’rad, Imām Ibn-Sinni Radi ALLAHu Ta’ala Anho (d.364/975) and Imām Ibn Bash’kuwal Radi ALLAHu Ta’ala Anho (d.578/1183) have also recorded the following incident:

حديث ابن عمر أنه خَدِرَت رِجْله، فقيل له: ما لِرِجْلِك؟ قال: اجتمعَ عَصَبُها. قيل له: اذْكُر أحَبَّ النَّاسِ إليك قال: يا محمدُ، فَبَسَطَها
Sayyiduna ‘Abdullah ibn ‘Umar Radi ALLAHu Ta’ala Anho once suffered from a cramp. Someone advised him to remember the person whom he loved the most. He proclaimed loudly, “Ya Muhammada!” He was immediately relieved. [al Adāb al Muf’rad, Page 250, Hadith 964]

3. Imām Nawawi Radi ALLAHu Ta’ala Anho in his commentary of the Sahih Muslim, and also in Kitāb al-Azkār, records that some individuals were sitting in the company of Sayyiduna ‘Abdullah ibn ‘Abbās Radi ALLAHu Ta’ala Anho, when suddenly one of them suffered from cramps. The Noble Companion advised the man to remember the person whom he loved the most. The man screamed, “Ya Muhammada!” He was immediately cured. There are many As’hāb who narrate incidents of similar nature. [Al-Adhkar, Dar al Kitab al Arabi (Berut – Lebanon), Page 271]

4. Substantiating this, ‘Allama Shahāb al-Din Khafāji Misri Radi ALLAHu Ta’ala Anho (d.1070/1660) states in his book, Nasim al-Riyād, commentary of Shifā by Imām Qādi Ayād Radi ALLAHu Ta’ala Anho (d.544/1149), that:

هذا مما تعاهدہ، اهل المدینة
It is a common practice of the people of Madina al-Munawwara to proclaim “Ya Muhammada!” in times of difficulty and pain. [Nasim al-Riyād Sharha Shifā, Vol 3, Page 55]

5. Ummul Mu’mineen Sayyida ‘Aisha Siddiqa Radi ALLAHu Ta’ala Anha narrates that Rasulullah SallAllahu ‘Alaihi wa Sallam said:

لما أوحى إلي أو نبئت أو كلمة نحوها جعلت لاأمر بحجر ولا شجر إلا قال الصلوة والسلام عليك يارسول الله.
When Jibra’il ‘alaihis salam bought the news of Prophethood, all the trees and stones were saying, “Assalatu wasSalamu ‘Alayka Ya Rasulallah”. [Majma ‘al-Zawa’id, Vol 8, Page 260]

6. According to the first Hadith in the Mishkaat, Hadrat Jibrail addressed the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) by name viz.

يا محمد أخبرني عن الإسلام
‘O Muhammad’ SallAllahu ‘Alaihi wa Sallam tell me something about Islam. [Mishkat, Vol 1, Page 1, Hadith 1]

7. In the same Mishkaat in the Chapter about the Wisal (Wafat) of the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) it is that Malak al-Maut (the Angel of death) came to him and said,

يا محمد إن الله أرسلني إليك
‘O Muhammad’ SallAllahu ‘Alaihi wa Sallam Allah has sent me to you [Mishkat, Vol 3, Page 299, Hadith 5972]

It was also by way of Nida seeking permission for the mission for which he was sent.

8. There is a hadith in the Ibne Majah, Babus Salatil Hajat, in which it is reported that one day a blind man appeared in the presence of the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) and begged for a dua. He was taught the following dua by way of invocation (nida)

اللهم اني اسئلك و اتوجه اليك بمحمد نبی الرحمة یا محمد اني قد توجهت بك الی ربی في حاجتی هذه لتقضی اللهم فشفعه
O Allah! I beseech Your help and turn to You with the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) . Ya Muhammad SallAllahu ‘Alaihi wa Sallam I turn to my Allah with your blessings in connection of my need in the hope that with your blessings my desire shall be fulfilled O Allah! accept the interecession of the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) on my behalf”. [Sahih Ibn Majah, Vol 4, Page 367, Hadith 1448]

This Dua (invocation) has been taught to the Muslims for observation and abiding by it till the Day of Judgement. This contains the prayer as well as invocation in the Presence of Almighty Allah with the interecession and through the Holy Prophet Hadrat Muhammad SallAllahu ‘Alaihi wa Sallam.

9. It is said in the the Muslim under the Hadithil Hijrah as reported by Hadrat Baraa that when the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) entered the city of Madinah Munawwarah

فصعد الرجال والنساء فوق البيوت وتفرق الغلمان والخدم فى الطرق ينادون يا محمد يا رسول الله يا محمد يا رسول الله
Then the women and the men climbed on their roof tops, while the children and slaves scattered in streets and lanes all chanting in chorus of their groups ‘Ya Muhammad Ya Rasulallah, Ya Muhammad Ya Rasulallah’. [Sahih Muslim, Vol 19, Page 112, Hadith 7707]

This is sample proof of the Naara-e-Risalat and the Companions also recited the holy Naara or slogan. It is also said as a description of this Hadith that the Companions also took out a precession when the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) entered the Holy city of Madina on Migrtion from the Makka.

10. It is said that it was the practice among the Companions that whenever the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) entered Madina after a long journey they would receive him on the outskirts of the city in a procession of welcome in his honour… It is said that on the angels brought the Tabut e Sakina in a processin… It is reported that the auspicious time of the birth of the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) and in the Meraj Sharif the angels received him and congratulated him in the form of procession.

Obviously the following of some good practice and procedure is a source of blessing and to continue it with pious intentions is also beneficial for the people who participate in them as it enhances the love an dignity for the Holy Prophet (SallAllahu ‘Alaihi wa Sallam).

Act and Belief of the Noble SaHaba:

1. Imam Fakhr al-Din Raazi recorded in his Tafsir al Kabir:

أما أبو بكر رضي الله عنه فمن كراماته أنه لما حملت جنازته إلى باب قبر النبي صلى الله عليه وسلم ونودي السلام عليك يا رسول الله هذا أبو بكر بالباب فإذا الباب قد انفتح وإذا بهاتف يهتف من القبر ادخلوا الحبيب إلى الحبيب
Sayyiduna Abu Bakr Siddiq Radi ALLAHu Ta’ala Anho expressed his will that my Funeral (Janaza) should be taken to the blessed shrine of Rasulullah SallAllahu ‘Alaihi wa Sallam and then it should be said, “AsSalamu ‘Alayka Ya Rasulallah, Abu Bakr is present at your door”. The companions followed his advice. The doors of the shrine opened by themselves and a voice came from the blessed grave saying, bring the beloved to his beloved. [Tafsir al-Kabir, Vol 5, Page 475]

2. Imam Zain al-‘Abideen Radi ALLAHu Ta’ala Anho (son of Imam Husain Radi ALLAHu Ta’ala Anho) called out thus when proceeding towards Yazeed:

یارحمة للعلمين ادرک لذين العابدين
محبوس ايدی الظلمين في موكب المزدهم
O the Mercy of the worlds! come to the help of Zainul Abidin,
He is in the clutches of the tyrrants in the crowds of the people. [Sirr al-Shahadatayn – Page 72]

3. Sayyida Zainab Radi ALLAHu Ta’ala Anha, the sister of Sayyiduna Imam Husain Radi ALLAHu Ta’ala Anho, proclaimed at Karbala:

يا محمداه يا محمداه صلى عليك الله ومليك السماه
Ya Muhammadah Ya Muhammadah Salla ‘Alaykallahu wa Malaka al-Samahu. [al-Bidaya wa al-Nihaya, Vol 8, Page 193]

4. When Sayyiduna Khalid bin Waleed Radi ALLAHu Ta’ala Anho clashed with Musailma Kaddhab, at one point the Muslims were faltering. When Syeduna Khalid Ibn Waleed saw this:

نادى بشعار المسلمين وكان شعارهم يومئذ يا محمداه
He then proclaimed according to the slogan of the Muslims and the slogan of that day was Ya Muhammadah. [al-Bidaya wa al-Nihaya, Vol 6, Page 324]

5. After the demise of Sayyiduna ‘Umar al-Faruq Radi ALLAHu Ta’ala Anho in 18 AH, there was a severe drought due to which Sayyiduna Bilal Ibn al Harith proclaimed, “Ya Muhammadah”. [al-Bidaya wa al-Nihaya, Vol 7, Page 91]

6. When the companions would arrive in the presence of Rasulullah SallAllahu ‘Alaihi wa Sallam, they would say Assalatu wasSalamu ‘Alayka Ya Rasulallah. [Naseem al-Riyad Sharh Shifa’ Qadi Iyad – Vol 3, Page 485]

7. The slogan of Khalid bin Waleed and the companions at the battle of Yarmook was:

يا محمد يا منصور امتك
O Muhammad O Mansoor, seek news of your ummah. [Nasikh al-Tawareekh, Waqidi]

Sayings of the Glorious Ulama of Islam:

1. It is said in the Qasidah Burdah Sharif.

یا اکرم الخلق مالی من الو ذبہ
سواک عند حلول الحادث العمم
O the Best of the Creatures! there is none for me whose refuge
Should I seek in my general and common misfortunes. [Qasida al Burda, Chapter 10, Couplet 1]

2. Hadrat Imam Azam Abu Hanifa in his Qasidah Noman:

یا سید السادات جئتک قاصدا
ارجور صناک و احتمی بحماک
O the Leader of the leaders! I have come in your presence seeking your pleasures
And I give myself under your protection and refuge. [Al Mustarif, Qasida Nau’maniyah, Vol 1, Page 446]

In these verses there is Nida to the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) as well as request for his help. These solicitations have been said after the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) had left the world. Besides, all the Muslims recite the ‘Attahiyaat’ in their daily prayers which contains the ever blissful phrase ‘Assalamo Alaika Ya Ayyhan Nabi’o wa Rah matullah wa Barakatuhu.’ These may be regarded as individual invocations; But if a multitude of the homage prayers to the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) say in unison as Naara -e- Risalat ‘Ya RasoolALLAH’ it will be equally permisible even praise worthy because in that event it will be a demonstration of the esteem and honour of the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) by the Muslims in their unity and solidarity as a community.

3. In Fatawa Alamgiri, Vol One, Kitab al Hajj relating to etquettes and properiety for visiting the Holy Shrines of the Holy Prophet (SallAllahu ‘Alaihi wa Sallam) it is :

ثم یقول السلام علیک یا نبی اللہ اشھد انک رسول اللہ
Then say ‘Peace be on you O Prophet of Allah, I give evidence that you are the Apostle of Allah’. [Fatawa Alamgiri, Kitab al Hajj, Vol 1]

4. Sayyidi Jamāl bin ‘Abdullah bin ‘Umar Makki Radi ALLAHu Ta’ala Anho, in his Fatāwa states:

سالت عمّن يقول في حال الشدائد يا رسول الله او يا شيخ عبدالقادر مثلا هل هو جائز شرعاً ام لا؟ اُجِبْتُ نعم! الاستغاثة بالاولياء و نداؤهم و التوسّل بهم امر مشروعٌ و شيئ مرغوبٌ الا ينكرهٌ الا مكابر و معاند و قد حرّم بركة الاولياء الكرام
I was questioned about those people who in times of difficulty proclaim “Ya Rasūlallah, Ya ‘Ali, Ya Shaykh ‘Abd al-Qādir,” and whether these proclamations were permissible in Islām. The great scholar replied: “Yes, these proclamations are permissible. To call to them is permissible including using their names as Wasila. This is allowed in the light of the Shari’ah. Such an act is desirable and approved. Only the stubborn and arrogant would oppose or question this reality. These individuals are certainly unfortunate and deprived of the Barkāt (blessing) of the Awliya Allāh”. [Fatawa Jamāl bin ‘Abdullah bin ‘Umar Makki]

5. Imām ‘Abd al-Rahmān ibn Jowzi Radi ALLAHu Ta’ala Anho (d.597/1201), in his book, Oyun al Hikāyat, narrates a strange and amazing incident of three brothers who loved Jihād so much that they always engaged in it. Once they were engaged in Jihād with the Christians of Rome. They were captured and the Romans began torturing them.

فاسرّهم الروم مرّة فقال لهم الملك اني اجعل فيكم الملك و ازوجكم بناتي و تدخلون فى النصرانية قابلوا، فقالوا يا محمداه
The Roman King told them that if they adopted Christianity, he would set them free. The brothers refused and instead proclaimed aloud, “Ya Muhammada!” [SharH as-Sudoor, Page 89]

6. Imām al Muhadithin Shaykh-e-Muhaqqiq ‘Abd al-Haqq Muhaddith Dehlawi Radi ALLAHu Ta’ala Anho (d.1052/1642), in his famous book, Akhbār al-Akh’yār fi Ahwal al-Abrar, mentions about Shaykh Baha’udin bin Ibra’him ‘Ata’ullāh al-Ansāri al-Shattari Radi ALLAHu Ta’ala Anho (d.921/1516). The illustrious ‘Ārif is the author of the famous book on Tasawwuf entitled Risālah Shat’tāriyya. He has recorded in his book a specific type of Zikr known as Zikr Kashf al-Arwāh. The great Master says:

ذکرِ کشفِ ارواح یا احمد یا محمد در دو طریق ست ، یک طریق آنست یا احمد را در راستابگوید و یا محمد را درچپا بگوید و دردل ضرب کند یا رسول اﷲ طریق دوم آنست کہ یا احمد را در راستا گوید وچپا یا محمد و در دل و ہم کندیا مصطفٰی دیگر ذکر یا احمد یا محمد یا علی یا حسن یا حسین یا فاطمہ شش طرفی ذکر کندکشف جمیع ارواح شود دیگر اسمائے ملائکہ مقرب ہمیں تاثیر دارند یا جبریل، یا میکائیل یا اسرافیل یا عزرائیل چہار ضربی ، دیگر ذکر اسم شیخ یعنی بگوید یا شیخ یا شیخ ہزار بار بگوید کہ حرفِ نداء را ازدل بکشدطرف راستابرد و لفظ شیخ را در دل ضرب کند
“There are two ways of making the Zikr of ‘Ya Ahmad’ and ‘Ya Muhammad’. The first way is to recite ‘Ya Ahmad’ from the right side and ‘Ya Muhammad’ from the left side, concentrating on the thought of ‘Ya Mustafa.’ The second method is to recite ‘Ya Ahmad, Ya ‘Ali, Ya Hasan, Ya Husain, Ya Fatima’. This is to be read from all six directions. In other words, one should begin with ‘Ya Ahmad’ till the end. Thereafter, the next names and so on. By performing this Zikr in the specified manner, one will obtain the secrets of Kashf al-Arwah (Manifestation of the Souls). The Zikr of the names of Angels are performed in the same manner and has the same effect, namely ‘Ya Jibra’il, Ya Israfil, Ya Mika’il, Ya Izra’il.’ This is performed from all four sides and also results in attaining Kashf al-Arwah. Another method is by reciting ‘Ya Shaykh, Ya Shaykh’ one thousand times in the following manner. The person should pronounce the word, ‘Ya Shaykh’ from the right side of the heart and at the time of pronouncing the word ‘Shaykh’ he should concentrate on striking it on the heart (Dharb). By this method, one can also achieve Kashf Al-Arwah.” [Akhbār al-Akh’yār, Maktaba Nooriya Radawiya (Sukkar – Pakistan), Page 199 – NafHat al Uns, Page 462/463]

From the House of the Opponents:

1. Shah Wali’Allāh Muhaddith Dehlawi Radi ALLAHu Ta’ala Anho (d.1180/1767), in his book, At’tib al Ni’gham fil Madh al-Sayyid al-‘Arabi wal ‘Ajam, comments on the state of ecstasy in the love for the Holy Prophet SallAllahu ‘Alaihi wa Sallam. He writes:

و صلى عليك يا خير خلقه و يا خير هول و يا خير واهب
و يا خير من يرجى لكشف روية من جوده قدفاق جوداً لسحائب
و انت مجيري من هجوم ملة اذا انشبت في القلب شر المخاطب
O Unique! Among those who can be depended on.
O Unique! Among those who can be depended upon to eradicate difficulty.
O Cherisher! Among those whose generosity showers more than rain.
I indeed testify to the fact that at the time when my heart is engulfed in this dilemma,
You are indeed the one who gives me assistance and consolation.” [At’tib al Ni’gham, Page 22]

2. In the commentary of the above verses, Shah Wali-Allāh Radi ALLAHu Ta’ala Anho also writes about the difficult moments in which it is most necessary to seek assistance from the sacred Soul of the Holy Prophet Radi ALLAHu Ta’ala Anho. At the beginning of this chapter, he writes:

بارہا گواہی میدہم کہ تو پناہ دہندہ منی از ہجوم کردن مصیبتے وقتے کہ بخلاند در دل بدترین چنگالہارا
“I cannot perceive any one besides the Holy Prophet SallAllahu ‘Alaihi wa Sallam who stretches out a helping hand for a depressed person in times of calamities.” [At’tib al Ni’gham, Page 22]

3. Shah Wali-Allāh SubHanuhu wa Ta’alan his Madhiyā Hamziyya comments that in the august court of the Holy Prophet SallAllahu ‘Alaihi wa Sallam one should consider oneself insignificant and inferior. With a broken heart and with total sincerity, one should call to the Prophet SallAllahu ‘Alaihi wa Sallam in Du’a. The person will indeed attain Salvation if he states:

ضارعاً بخضوع قلب و ذلّ وابتهال و التجاء
رسول الله يا خير البرايا لذالك ابتغي يوم القضاء
اذا ما حلّ حطب مدلهم فانت الحصن من كلّ البلاء
اليك توجهي و بك استنادي و يك مطامعي وبك ارتحالي
“O Rasūl of Allāh SallAllahu ‘Alaihi wa Sallam! O Unique among the Creation!
I seek your favour on the Day of Justice. On that Day when there will be a great test, only you,
O Prophet of Allāh SallAllahu ‘Alaihi wa Sallam! would give me security from all calamities.
I have turned to you for salvation and placed my trust in you.” [At’tib al Ni’gham, Page 33]

4. Imam Shah Waliullah ‘Alaihir raHmah says that whoever reads the ‘Awrad FatHiya’ he will get a share from 1400 accomplished Awliya. The Awrad FatHiya contains the words:

الصلوة والسلام عليك يا رسول الله، الصلوة والسلام عليك يا حبيب الله، الصلوة والسلام عليك يا رحمة للعلمين، الصلوة والسلام عليك يا شفيع المذنبين
“AsSalatu wasSalamu ‘Alayka Ya Rasulallah, AsSalatu wasSalamu ‘Alayka Ya Habiballah, AsSalatu wasSalamu ‘Alayka Ya Rahmatal lil ‘Alameen, AsSalatu wasSalamu ‘Alayka Ya Shafee’ al-Mudhnibeen”. [Al-Intibah fi al Salāsil al-Awliya Allah, Page 124]

5. Ibn Qayyim (Imam of Wahabis/Deobandis) writes: Abu Bakr bin Mujahid saw a dream in which Hadrat Shibli ‘Alaihir rahmah was present in the court of Rasulullah SallAllahu ‘Alaihi wa Sallam. Rasulullah SallAllahu ‘Alaihi wa Sallam stood for and kissed Shibli in between his eyes. I asked, Ya Rasulallah SallAllahu ‘Alaihi wa Sallam! Why did you do this to Shibli? Rasulullah SallAllahu ‘Alaihi wa Sallam replied it is because after every prayer, Shibli reads Laqad Jaa’akum Rasoolum min Anfusikum (9:128) till the end of the Sura and then says “Sallallahu ‘Alayka Ya Rasulallah” thrice. [Jala’ al-Afham, ibn Qayyim]

6. Haji Imdadullah Muhajir Makki ‘Alaihir rahmah (the Pir and Murshid of the Deobandis) says there is no doubt in the validity of reciting AsSalatu wasSalamu ‘Alayka Ya Rasulallah. [Imdad al-Mushtaq, Page 59]

7. Haji Imdadullah Muhajir Makki ‘Alaihir Rahmah says:

Ya Muhammad Mustafa faryaad hai
Ay Habeebe Kibriya faryaad hai
Sakht mushkil mein phansa hoon aaj kal
Ay mere mushkil kusha faryaad hai [Munajat Naala-e-Imdad]

8. Deobandit Shaykh al-Hadith Muhammad Zakariya Saharanpuri says that according to me, the following Durood and Salam should be recited at all places:

AsSalatu wasSalamu ‘Alayka Ya Rasulallah AsSalatu wasSalamu ‘Alayka Ya Nabi Allah. [Fada’il A’maal, Durood Shareef, Page 702]

9. Ashraf ‘Ali Thanwi (Deobandi) writes: “Today I feel like reciting Durood Shareef from the depths of my heart and recite it with the following words: “AsSalatu wasSalamu ‘Alayka Ya Rasoolallah”. [Shukr al-Ni’mah bi Dhikri Rahmat al-Rahmah, Page 18]

10. It was publish in Monthly Milliya of Fa-alabad in Nov 2005 Edition:

When the companions would pass by the blessed shrine of Rasulullah SallAllahu ‘Alaihi wa Sallam they would say “AsSalatu wasSalamu ‘Alayka Ya Rasulallah” with the grammatical tense of addressing the Prophet SallAllahu ‘Alaihi wa Sallam. [Majalis Shah ‘Abdul Qadir Raipuri from the Monthly Milliya, Faisalabad – November 2005]

Books of the Great Jurists of Islām for reference on this matter:

1. Shifā al-Siqām, by Imām Taqi al Din Abul-Hasan Subki (d.771/1370)
2. Muwāhib al-Ladunniya, the Shar’ha (Commentary) of SaHiH al-Bukhāri, by Khatim al-MuHadithin Imām Hāfiz AHmad Qastalāni (d.923/1517),
3. Zarqāni, the Shar’ha of the Muwāhib al-Ladunniya, by ‘Allama Imām ‘Abd al Bāqi Zarqāni (d.1122/1710),
4. Mutāle’ al-Musar’rāt by Imām ‘Allama MuHammad al-Mahdi al-Fasi,
5. Mirqāt, the Shar’Ha of Mishkāt, by Mulla ‘Ali Qāri Makki (d.1014/1606),
6. AshHat al Lam’āt, Jazb al-Qulñb and Madārij al-Nubuwwah, by Shaykh-e-MuHaqqiq ‘Allama ‘Abd al-Haqq MuHaddith Dehlawi (d.1052/1642),
7. Afdal al-Qur’ra, which is the Shar’Ha of Umm al-Qur’ra by Imām Hāfiz Ibn-Hajr Makki t (d.973/1566), who is the Ustāz of Mulla ‘Ali Qāri.

Personalities who believed in saying Ya RasoolALLAH

Here is list of a few personalities who believed in seeking help from the Ambiyā and Awliya by addressing them with the Harf of Nidā (i.e. Ya).

1. Sayyiduna ‘Uthman bin Hanif Sahābi Radi ALLAHu Ta’ala Anho,
2. Rais al-Mufassirin Sayyiduna ‘Abdullah ibn ‘Abbās Radi ALLAHu Ta’ala Anho,
3. Sayyiduna Bilāl bin Hārith Munzani Radi ALLAHu Ta’ala Anho,
4. Imām al-Bukhāri Radi ALLAHu Ta’ala Anho,
5. Imām Muslim Radi ALLAHu Ta’ala Anho,
6. Imām Tabrāni Radi ALLAHu Ta’ala Anho,
7. Imām Tirmidi Radi ALLAHu Ta’ala Anho,
8. Imām Nisā’i Radi ALLAHu Ta’ala Anho,
9. Imām Bay’haqi Radi ALLAHu Ta’ala Anho,
10. Imām Hāfiz al-Jalil ‘Āllama Imām Nawawi Radi ALLAHu Ta’ala Anho,
11. ‘Ārife-Billah Imām Taqi al-Din ‘Ali Subki Radi ALLAHu Ta’ala Anho,
12. Imām ‘Abd al-Azim Munzari Radi ALLAHu Ta’ala Anho,
13. Khatimul-Muhadditin Imām Ahmad Qastalāni Radi ALLAHu Ta’ala Anho,
14. Imām Shahāb al-Din Khafāji Radi ALLAHu Ta’ala Anho,
15. Sayyidi ‘Abd al-Rahmān Huzaili Radi ALLAHu Ta’ala Anho,
16. Shaykh al-Islām, Shahāb al-Din Ramli al-Ansāri Radi ALLAHu Ta’ala Anho,
17. ‘Allama Khair al-Din Ramli Radi ALLAHu Ta’ala Anho,
18. Sayyidi Jamāl bin ‘Abdullah bin ‘Umar Makki Radi ALLAHu Ta’ala Anho,
19. Imām ‘Abd al-Rahmān Ibn Jowzi Radi ALLAHu Ta’ala Anho,
20. Ghawth al A’zam, Sayyid ‘Abd al-Qādir Jilāni Radi ALLAHu Ta’ala Anho,
21. Imām Jalal al-Din Suyooti Radi ALLAHu Ta’ala Anho,
22. Imām Abul-Hasan, Nūr al-Din Shatnoofi Shafa’i Radi ALLAHu Ta’ala Anho,
23. Imām ‘Abdullah bin Asad Yafa’i Makki Radi ALLAHu Ta’ala Anho,
24. Imām Mulla ‘Ali Qāri Radi ALLAHu Ta’ala Anho,
25. Shaykh Abul-Ma’āli Muhammad Muslimi Radi ALLAHu Ta’ala Anho,
26. Tāj al-‘Ārifin, Sayyidi ‘Abd al-Razzāq Jilani Radi ALLAHu Ta’ala Anho,
27. Shaykh ‘Abd al-Haqq Muhaddith Dehlawi Radi ALLAHu Ta’ala Anho,
28. Sayyidi Qutb Abu-Swaleh Nasr Jilani Radi ALLAHu Ta’ala Anho,
29. Imām Shams al Din Zah’bi Radi ALLAHu Ta’ala Anho,
30. Imām Muhammad bin Muhammad al-Hizri Radi ALLAHu Ta’ala Anho,
31. Imām ‘Ārife-Billah ‘Abdul-Wah’hāb Sha’rāni Radi ALLAHu Ta’ala Anho,
32. Sayyidi ‘Arif Muhammad Ghamzi Radi ALLAHu Ta’ala Anho,
33. Sayyidi Shams al-Din Muhmmad Hanafi Radi ALLAHu Ta’ala Anho,
34. Sayyidi Ahmad Kabhr al-Awliya Badawi Radi ALLAHu Ta’ala Anho,
35. Sayyidi Muhammad bin Ahmad Farghal Radi ALLAHu Ta’ala Anho,
36. Sayyidi Madin bin Ahmad Ashmooni Radi ALLAHu Ta’ala Anho,
37. Sayyidi Moosa Abu-‘Imrān Radi ALLAHu Ta’ala Anho,
38. Imām Nūr al-Din ‘Abd al-Rahmān Jāmi Radi ALLAHu Ta’ala Anho,
39. Arife Billāh, Mawlana Jalal al-Din Roomi Radi ALLAHu Ta’ala Anho,
40. Shah Wali’Allāh Muhaddith Dehlawi Radi ALLAHu Ta’ala Anho,
41. Imām ‘Allama Ziyād Radi ALLAHu Ta’ala Anho,
42. Shah ‘Abd al-Rahim Dehlawi Radi ALLAHu Ta’ala Anho,
43. Imām ‘Allama Ajhoori Radi ALLAHu Ta’ala Anho,
44. Imām ‘Allama Sayyid Ibn-‘Ābidin Shāmi Radi ALLAHu Ta’ala Anho,
45. Ārife-Billāh Sayyidi Ahmad bin ‘Alwān Yamāni Radi ALLAHu Ta’ala Anho,
46. Sha ‘Abd al-Aziz Muhaddith Dehlawi Radi ALLAHu Ta’ala Anho

Some Questions to the Opponents?

I ask all those with incorrect beliefs and who are engaged in misleading others:

• Now what is your opinion about these great luminaries of Islām? They have clearly substantiated the permissibility of calling upon Prophets and Saints for assistance. It is a serious crime to condemn a Muslim as a Kāfir. It is reported in the Sahih Hadith that if anyone calls a Muslim a Kāfir, he himself becomes a Kāfir. The ‘Ulama and A’imma of Din have unanimously agreed on this decision.
• What is your verdict pertaining to the Noble Sahāba, great ‘Ulama and Awliya of Islam who believe that it is permissible to call out with the Harf of Nidā to Ambiyā and Awliya for assistance?
• What will you label such Great Personalities?
• Do you regard them as Kāfirs and Mushriks? If not, then Alhumdulillāh! You are on the straight path.
• Do you classify them as Muslim or Mushrik? If you do, then all we can say is that may the Merciful Lord give you Hidāya to see the truth!

All Praise is due to Allāh SubHanuhu wa Ta’ala, who has guided me to compile this note with quotations from the golden era of the noble Sahāba and followed by the generation of illustrious ‘Ulama and Awliya to the present time.

May Almighty Allāh SubHanuhu wa Ta’ala keep us steadfast on the Maslak of the Ahle-Sunnah-wa-Jama’ah and protect us from the evil of all misled groups. We ask Allāh SubHanuhu wa Ta’ala to bless us with the guidance and to make us steadfast in following the methodology and the path of the Holy Prophet SallAllahu Alaihi wa Sallam.We ask Allāh SubHanuhu wa Ta’ala to let us spend all of our life in following the teachings of the Holy Prophet SallAllahu Alaihi wa Sallam and the Awliya. May this Kitāb illuminate the hearts and souls of the sincere seekers of Truth. Āmin.

Verily Allāh SubHanuhu wa Ta’ala and His Beloved Rasūl SallAllahu Alaihi wa Sallam knows best!