TRUTH SPEAKS

Ashraf Ali Thanvi: Analysis

2010-01-19T16:48:00.000-08:00

Ashraf Ali Thanvi al deobandi is one of the top scholars from deobandi cult. He is called as hakim al ummah meaning “the sage of the ummah” by the followers of the deobandi cult.

Few selections from books of this deobandi sage are given below for readers to know the mentality of Ashraf ali thanvi.

It is important to know that Ashraf Ali thanvi al deobandi showed disrespect to prophet in his book hifzul iman , page 7, where he compared the knowledge of the prophet with the knowledge of animals, children and every insane person.

For this anti Islamic writing, two hundred and sixty eight scholars from the Indian subcontinent and thirty three scholars from harmayn sherifain declared the fatwa (verdict) of kufr upon Ashraf ali thanvi al deobandi.

1. The day to day teaching of Ashraf ali thanvi has been collected and published as Al ifadat al Yaumiya. It is also called as Malfuzat hakim al ummah.

On page 255 of this book ( malfooz 410) Ashraf ali thanvi writes:

“The belief ( aeteqad) of normal people is not of much importance. Our Hazrat Mawlana Mohammed Yaqoob sahib used to given an example of belief held by common people. This example is indecent but it suits very well. He ( mawlana yaqoob ) used to say that belief of common people is like the private part of a donkey, when it increases it increases a lot and when it diminishes there is no trace of it. Indeed it is a strange example”

Indeed only a deobandi sage can have this type of example in his book!!

2 In the same book ( malfooz number 43) page 61 , Ashra ali thanvi writes:

“A man told me that he does not get satisfaction/happiness ( maza) when he does dhikr. To which I replied, there is no happiness in dhikr. The happiness is when sperm (mazi) comes out during foreplay with wife.”

This type of examples can be given only by a deobandi sage!!!

3 In the same book, malfooz number 49 , Ashraf ali thanvi al deobandi is condemning the reasoning given by naturist sect. In order to show that how reasoning cannot be justified he writes:

“Like a man told that he used to have dirty relationship with his mother. It was questioned to him that how can he have this? This is a dirty act. To which he replied: “what is the problem in this act? After all once upon a time my whole body was insider her and now only a part of my body goes inside her”.

Ashraf ali thanvi did not feel any shame in giving this example and how can he get ashamed! After all a person who can show disrespect to prophet can go to any extant!
May Allah save this ummah from these types of hakim al ummah and his followers!. Ameen!

4 In the same book page 212 (volume 9), Asharf ali thanvi describes an incidence about his maternal uncle ( mamu).

Ashraf ali thanvi writes:

“Abdur Rahman khan requested mamu to give a speech so that people can be benefited. Uncle did not want to give the speech so he told others that he will put a condition to be fulfilled before making a speech and since condition will not be full filled, I will not make the speech. People asked him , what will be his condition ? To which uncle of ashraf ali thanvee replied that he wants to go naked in the market, with some people pulling his organ from the front , others fingering him from behind and a group of children calling him bharwa, bharwa .” ( bharwa means pimp in urdu).

Indeed, thanvi saheb’s uncle had some innovative idea! But what made ashraf ali thanvee mention this incidence is another point to discuss!

5 Ashrafus sawaneh is a biography of Ashraf ali thanvi, written by his student Ajizul hasan.

On page 64 of this book there is an interesting discussion.

“Once I told Hazrat( Ashraf ali thanvee sahib) that I have one ugly wish that I should have been woman and should have got married to you. To which hazrat ( ashraf ali thanvi) replied that I will get reward for this thought”

Here we see that this maulvi gets reward for getting a thought of marrying ashraf ali thanvi! But as per deobandis celeberating mawlid, doing ithal e sawab on food and reciting salwat upon our beloved prophet ( sal allahu alayhi wa sallam) before adhan , everything is a biddah and will not give an reward!!

This is the true face of deobandism!

6 Asharf Ali thanvee writes:

“A very pious and religious man had this “ Kashf” that Hazrat Ayesha (Rd) is going to visit my house . This pious man informed me about his ‘kashf”. My mind gave me this answer that I am also going to get a young aged girl in marriage because when prophet married Ayesha Rd , he was above fifty and she was of very less age.

( Risala Al Imdad. Month of Safar , 1335 AH)

The wives of the prophet ( sal Allahu alaihi wa sallam) is the mother of all the believers .

No muslim will even think of such dirty interpretation of kashf or dream.
But Deobandis consider prophet as ‘elder brother” and they say prophet should be given only as much respect as it is given to an elder brother.

What is the result?

We can see this dirty interpretation in which he uses the word” KAMSIN AURAT HAAT AAYEGEE” which will transate into” I will get hold of a young/ virgin woman”.

Lanatullahi alal kaazibeen .

Read this Urdu wordings from the pen of Ashraf Ali Thanvee

“ Ek zakir saleh ko maqshoof hua ki haqeer ke ghar hazrat Ayesha aaney wali hain.Unhoney mujhsey kaha. Mear zehan usee mayyan usee taraf muntaqil hua ki KAMSIN AURAT HAAT AAYEGEE., is munasibat sey ki jan huzoor sal allahu alaihi wa sallam ney Hazrat Ayesha sey nikah kiya to huzoor ka sun shreef pachaas sey zyada tha aur hazrat Ayesha bahut kam umar ki theen”

7 Ashraf ali thanvee also wrote ‘ behisti zewar’ ( heavenly ornaments) which contains highly objectionable issues regarding females. Deobandis have removed that section so the present edtion of this book does not contain these issues.

Insha Allah in future this topic will be discussed.

Few lines by brother shardil. (Slight edition from my side)

jin ke naam se zuban ho ghaandi deobandi deobandi
jin ke kaam meh sheetan ki dhandi
deobandi deobandi
jin bunyad ha angraiz ki mansobabandi
deobandi deobandi
jin ka asol ho deshatpasandi
deobandi deobandi
jin ke hath hain khoon muslaman se rangini
deobandi deobandi
kon hain petro dallor ke jihadi
deobandi deobandi
Islam ke dhushman azali
deobandi deobandi

Abortion row shakes Brazil opinion

2009-04-04T01:52:00.000-07:00

By Gary Duffy
BBC News, Brazil

The issue of abortion in Brazil has been making headlines not just in South America's biggest country, but around the world.

The controversy began when news emerged from Pernambuco, a poor state in the north-east of Brazil, that a nine-year-old girl who had been raped was pregnant with twins.

It is alleged that she had been sexually abused for years by her stepfather, who is also suspected of sexually assaulting an older disabled sister. He is now in prison.

Public interest in the case soared when the local Catholic archbishop tried to block the girl from having an abortion.

Brazilian law allows abortion only if there is a risk to the life of the mother or in cases of rape. Doctors said the girl met both those conditions, and said she was so small her uterus was not big enough to carry one baby, never mind two.

Opponents of abortion say the girl could have safely had a Caesarean section.

In the end the abortion went ahead and the local archbishop, Jose Cardoso Sobrinho, said all those adults involved - the mother and the medical team - had been excommunicated

The archbishop later insisted it was not he who was ordering the excommunication, but that he had been simply restating the teachings of the Church.

His statement attracted widespread condemnation, led by Brazil's President Luiz Inacio Lula da Silva, who said as a "Christian and a Catholic" he deeply regretted the bishop's conservative attitude.

Archbishop Sobrinho then added to the storm of protest by saying that while the stepfather had allegedly carried out a "heinous act", excommunication did not automatically apply to him.

The controversy then spread to Rome where it appears to have provoked a surprising divergence of opinion at the highest levels.

Unforeseen consequences

One senior Vatican official appeared to back the Brazilian archbishop and then another to sharply contradict him.

It seems, however, the controversy may have led to other consequences in Brazil that Archbishop Sobrinho did not foresee, and which almost certainly he would not have welcomed.

Those who would like see a more liberal law on abortion say the fact that the Brazilian state - from the president down - rallied so firmly to the side of the doctors involved in this case will give renewed courage to their medical colleagues across the country.

Even in circumstances where abortion is legal, it seems doctors here have proceeded nervously, fearful some say of a negative reaction from the media or the Roman Catholic Church

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Read more here..

http://news.bbc.co.uk/2/hi/americas/7978696.stm

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If the same news against abortion would have come from some muslim family , the media would have used every possible word to blame it on ISLAM.

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Mulla Hussain Khabbaz

2009-03-25T14:33:00.000-07:00

A deobandi said

Allamah Basheer al-Deen Usmani Qinnawji [r.h] has brought forward many statements of ulama in his Tafheem al-Masail regarding istighatha with the belief of hadhir nadhir. Fatwa of Shaykh Hamid al-Deen Nagori [r.h] was posted earlier.

1. He also mentions a fatwa of Mullah Hussain Khabaaz [r.h]:

واز كلمات كفر است ندا كردن اموات غائبان را بگمان آنكه حاضر اند مثل يا رسول اللّه ويا عبدالقادر ومانند آں

"To call upon the dead with the belief that they are hadhir[listening to us] by uttering statements like Ya Rasool Allah and Ya Abdul Qadir etc are kufr."

[Tafheem al-Masail ba-hawala Maftah al-Quloob from Jawahir al-Tauheed, p.273]

So the book which our deobandi friend read was Jawahir al Tauheed. The author of this book is Shaykh Ghulamullah Khan , who is from the mamati sect of deobandi. They consider prophet to be dead and do not belief life in grave for prophet ( sal allahu alayhi wa sallam).

Shaykh Ghulamullah Khan writes that he took the reference from the book Tafheem al masail. This book was written by the wahabi scholar Shaykh Basheerud deen qannawji .

Basheerudeen qannawji writes in his book that he took this reference from a book Miftah al Quloob

So we have seen that as per our deobandi friend the original source of the quote was a book called Miftah al quloob. Though he could not provide the author of this book.

Fine.

This deobandi later gave a scan and some details about Mulla Hussain Al Khabbaz and said

What a challenge by mr. takfiri! He is under the delusion that since he has no idea how great this allamah is, then no body else does. His posts are full of errors. I am sure he will feel like a fool, that he is, after seeing the scans below.

Mullah Hussain Khabaaz [r.h] is mentioned on 523-524 of Nuzhat al-Khawatir. He is referred to as al-Shaykh, al-Salih, al-Faqih by Allamah Abdul Hay Lukhnawi al-Hussaini [r.h].

He was from Kashmir and he travelled to Dehli and there he benefitted from Abd ash-Shahid al-Ahrari [r.h] for a long period of time. After that he returned to Kashmir and passed away in 1050 hijri.

The quote is in his book Hidayat al-A'ma which is in manuscript form in 288 folios in Indian Kashmir”.

So now our deobandi friend said that the quote is present in a book called Hidayatul Al A’ma which was written by Mulla Hussain Khabbaz and the manuscript of this is kept in Kashmir.

Fine.

Readers can see that our friend is not sure that this quote is present in which book? He is not sure whether it is present in Miftah al quloob ( whose author he is unaware) or whether it is present in Hidatayul A’ma written by Mulla Hussain Khabbaz and the manuscript of which is in Kashmir.

Let us now try to investigate the truth of this matter.

1.The original source which our deobandi friend could quote through secondary reference is that of wahabi scholar Basheeruddin qannawji in his book Tafheem al masail.

2.Later our friend says that this quote is present in Hidayatul Al Ama.

Analysis.

Our deobandi friend is wrong.

1.Shaykh Baheeruddin qannawji was a student of wahabi king pin of India , Nazeer Hussain Dehalvee and he was the first person who gave this reference in his book Fatwa e Naziriya.

See the scan followed by translation

Question : Is it permissible to say Ya Rasul Allah at any other place except near the grave of prophet?

Answer : To utter this word “Ya Rasul Allah “is calling prophet, and only he who is hadhir ( physically present) is called, so the belief of this person is that prophet is present every where and this is not possible except by all encompassing knowledge [Ilm Muhit] and this all encompassing knowledge [Ilm Muhit] is a especiality of Allah and to affirm this type of knowledge for any one else is shirk.
Mulla Hussain Khabbaz has written in his book Miftah Al Quloob that to call those dead who are not physically present [Amwaat Ghaybaat] with the belief that they are physically present [ Hadhir],like saying Ya Rasul Allah and Ya Shaykh Abd Al Qadir Gilani etc is kufr . That is why it is written in the books of fiqh that if a man marries with Allah and messenger [ rasul] as witness ,then that marriage will not be valid ( will not take place) and the person who goes for this type of marriage will become a kafir because this man has a belief that prophet is aware of the knowledge of the unseen ( Ilm Ghayb) [ Bahr Ar Raiq]…..

During those days when this was printed , at that time itself it was asked by sunnis who is this Mulla Khabbaz and Nazeer Hussain did not give any sufficient reply.

2. Basheeruddin Qannawji took this quote from his teachers books and he also failed to provide any information about Mulla Hussain Khabbaz. Instead of quoting his teacher , he directly mentions the original source![ Miftah Al Quloob]

3. What our deobandi friend did was he found out a scholar wuth the name Mulla Hussain al Khabbaz al Kashmiri and then found out which book is written by this scholar and he smartly said that this quote is present in that book whose manuscript is in Kashmir! Where as this quote is present in Miftah Al Quloob as per two wahabi scholars from whose book our deobandi friend took his reference.

4. This Mawlana Hussain Al khabbaz is mentioned by Shaykh Abdul Hayy al Hasani ( not Husseni as our deobandi friend has mentioned) in his biographical work Nuzhatul Khawatir as a Naqshbandi sufi who wrote a book called Hidayatul Al Amma.

Indeed this Mulla Hussain Al Khabbaz al Kashmiri did write a book called Hidayatul Al Amma which is preserved in Srinagar in manuscript form in 287 folios [Persian]. This work was does not contain any such quote and no one ever gave this reference. It deals with Naqshbandi sufi teachings.

Please note both the wahabi scholars ( Nazeer Hussain and his student qannawji) have cited Miftah Al Quloob to be the source of this quote.

Also note that Shaykh Abdul Hayy does not mention any other book by this Mulla Hussain Al Khabbaz Al kashmiri except Hidayatul al Ama.

The fact is Mulla Hussain Al Khabbaz wrote other book also on Naqshbandi sufi teaching. The name of the book is hasht Sharait [ Eight conditions]. In this Persian work Mulla Hussain al Khabbaz Al Kashmiri has given eight condtions for a disciple to progress in the path of Tasawwuf.

scan

Since Shaykh Abdul Hayy al Hasani has mentioned only one book by this scholar , our deobandi friend ASSUMED that this quote MUST be present in this book !

By giving this reference he contradicted himself because earlier he said this quote is present in Miftah Al Quloob ! But he did not know who wrote this book!

Please note this Mulla Hussain Al Khabbaz al Kashmiri is the same person who introduced Imam Rabbani [rd] to Baqi Billah [rd] as mentioned by Imam Rabbani in his maktoob and also written by other scholars and historians.

There is a perian work named Miftah Al Quloob whose manuscript is in US [ details missing,author un known] and this work dealing with central asian kings like Mahmud Sultan, Qasim Sultan, Sultan Ahmad Mirza, 'Abd al-Rahman Tarkhan, and Imam Qali Khan. Some of the place mentioned in this work is Samarqand, Qal'at Arquq, and Qal'at Haji Tarkhan

By presenting this analysis my intention is to highlight that how some people lack in research and present wrong information on internet. Once this is done , other people just rely on this wrong information and spread lies on internet.

Readers can see that how our deobandi friend had to self contradict himself in order to keep his wrong view upright!.

And as I said before Mulla Hussain Khabbaz says “with the belief that they are physically present (Hadhir)”. The muslims do not use that word hadhir ( physically present) for Allah, nor do they have this belief that prophet is physically present every where.

So that particular point remains null and void while discussing this issue,no matter who wrote this and in which book.

Also there is another scholar with the name Ahmed bin Hussain Al Khabbaz who lived some where in 7th islamic century. No more details could be traced and it is not required here since the issue is clear now.

May Allah protect all the scholars of Ahlus sunnah wal jamah who are the true inheritors of our prophet [ sal allahu alauhi wa sallam] and who are working hard to help this ummah to remain on the true path. Ameen

Abdullah Chisti Sabri
28th Rabi Al Awaal 1430
26 March 2009

deobandi mufti

2009-03-03T11:00:00.000-08:00

scan 5

2009-01-19T10:46:00.001-08:00

2009-01-19T10:37:00.000-08:00

SCAN 4

2009-01-19T10:14:00.000-08:00

scan3

2009-01-19T09:23:00.001-08:00

scan2

2009-01-19T09:13:00.001-08:00

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Shaykh Thanvi commiting shirk???

2008-12-22T09:24:00.000-08:00

Shaykh Ashraf ali thanvi says
" ( O Pophet!) you are the one who reveals what is hidden in our heart".

Now this is clear that Shaykh Ashraf ali thanvee al deobandi is attributing the knwoledge of unseen to prophet ! ( Hayatul Muslimeen,page 9 )
( how else will prophet come to know the secret of heart??)

Please recall , Imam e rabbani of the deobandis , Shaykh Rashid Gangohi said
"any one who says prophet was given the knowledge of the unseen , then he is in shirk"

( Fatwa Rashdiya)

If the fatwa of imam e rabbani of the deoabandis is correct , then shaykh Ashraf ali thanvee commiited shirk!

2. Shaykh Ashraf ali thnavee further writes
" (O prophet) you are the one who provides relief from difficulty to those in need "

Is it not clear that Shaykh Ashraf ali thanvi is calling prophet as Mushkil Kusha.?
( remover of difficulty)

The "shahid" of the deobandis Ismail Dehalvi who killed innocent sunni muslims , wrote in his tafwiyatul iman
" if any one considers besides Allah to provide relief ( from difficulty),then they are in shirk".

So now Shaykh Ashraf ali thanvi has commited shirk as per Ismail dehalvi.

3. Hakim Al Ummah of the deobandis , Shaykh Ashraf ali thanvi writes
" ( O prophet! ) if you hide ( ghayab) or become absent then death will come and world will go into darkness"

Here Shaykh Ashraf ali thanvee is accepting prophet to be " Hazir and Nazir"!

The last will of Shaykh Thanvi! !

2008-12-07T20:51:00.000-08:00

The" hakimul Ummah" of the Deobandis loved money through out his life!

He said " if I had Rupees 10,000 , I would have distributed among the people and they would have automatically become wahabis !
[ scan provided earlier in blog ]

But what was the last will of shaykh Thanvi?

Read it , from his biogrpahy

Shaykh Ashraf Ali Thanvi says :
" Take care of (first)wife after I am dead.Twenty people should contribute Rupee one each and should give it to my wife after I am dead...

And this humable man ( haqeer) married another woman in last Ramadhan in 1334 AH , so take care of her also after my death. Try to arrange Twenty Rupees monthly for her , or even Rupees Ten will do. You can also distribute Rupees fifteen monthly to my both wife after my death!

So this was the state of Shaykh Ashraf Ali thanvi who said in his book Hifzul iman
" The knowledge which prophet had , that type ( aysa) of knowledge is also possessed by lunatics, any tom and harry , child or any four legged animal"

For his filthy comment, showing disrespect to propjet , thirty three scholars of Makkah and Medina and two hundred and sixty eight scholars from Indian sub continet issued fatwa of Kufr on him.

Monthly allotment of Shaykh Tahnvi !

2008-12-07T20:37:00.000-08:00

The Deobandi sect was divided into two political group before 1947. The first group was led by Shaykh Hussein Tandvi who was a blind follower of Gandhiji. He used to wear cotton ( khaddar) clothes and issued a verdict that all the deceased should be wrapped in cotton sheet only! This was his love for Gandhiji who was propogating the use of cotton clothes. This group was called Congress.

The other group was led by Shaykh Shabbir Ahmed , who was against Shaykh Hussein Tandvi. This group was supporting Muslim league.

Both the groups wanted to take control of Deoband. Many times they engaged in verbal fights and correspondece.

In one such reply , which is mentioned in their own document , MUKALAMUTUSSADARIAN , PAGE 10-11 , it is mentioned
" Mawlana Shabbir Ahmed Al Deobandi, president Jmaitaul Islam Calcutta, wrote in refutation to Mawlana Hifzur rehman , that Mawlana Ashraf Ali sahab , was a respected figure for both the groups. About him . many people have told that he used to take RUPEES SIX HUNDRED MONTHELY FROM ( BRITISH) GOVERNMENT'

Another Fabrication in Tahdhir al-Nas

2008-11-26T03:35:00.000-08:00

The Deobandis have done it again! The book “ Tahdhir al-Nas” which was written by their own scholar Shaykh Qasim Nanotvee, has been tempered again by Deobandis.

It is the same book upon which Fatwa of Kufr was issued by two hundred and sixty leading scholars of India and thirty three leading scholars from Makkah al muazzama and Medina al munawara..

Original Translation

"Prophets are higher /chosen one among their followers( Ummati) only in knowledge. When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them "

In the fabricated version it reads

“
"Prophets are higher /chosen one among their followers( Ummati). When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them "

Deobandis have deleted “ Only in Knowledge”!

Mawlana Fazle Rasul Badayuni Rh

2008-11-18T11:23:00.000-08:00

'O believers! If any disobedient comes to you with any news make a strict inquiry lest you may hurt any people improperly then remain repenting on what you have done. ( 49: 6)

http://www.ahadees.com/english-surah-49.html

It has been an old trick of enemies of Islam to spread rumor and cause confusion among the muslims. Shia and Deobandi , both these deviant sect present false history to the muslim population. Shaykh Rashid Gangohi, who is called ‘Imam e Rabbani” by the Deobandis, said

“ Guru Nanak was the “Khalifah ”[student] of Fariduddeen ganj shakar[ rh] . Since he used to be in the state of ecstasy, muslims did not pay attention to him “
[ Tazkiratur Rashid ]

Imam e Rabbani of the deobandis also said
‘ Guru Nanak was a muslim .‘

Scan :

http://i363.photobucket.com/albums/oo72/dadu21/1.jpg

http://i363.photobucket.com/albums/oo72/dadu21/2.jpg

This is such a big lie that any lay person can check and see the truth. Baba Fariduddeen Ganj Sahakr [ Radi Allahu taa’la] was born in 1175 CE and died in 1263 CE. Guru Nank , the founder of Sikh religion was born in 1469 CE and died in 1539 CE. There can not be any meeting between these two person ! But the deobandis are so full with love for their “imam e rabbani’ that , they accept this lie to be a fact and still publish that lie in their book !

This is the state of Shaykh Rashid Gangohi , who is one of the top leader of Deobandi sect! This statement not only shows how poor was Shaykh Rashid Ahmed in history , but also , how he used to quote things without any reference! This characteristic of making statements without providing any evidence is a special mark of this deobandi sect!

In past this deobandi made many claims which was refuted and can be read on marifah forums ,under Ahlus sunnah wal jamah section. [ Subcontinent polemics , can be read only by registered members of marifah forums]

This deobandi made more than fifteen post attacking great scholar of Islam , Fazle Rasul Badayuni [rh] and in none of his post he provided any detail about this scholar. This is sufficient to know that this deobandi is not aware of history , like Mawlana Rashid gangohi !

Before I start refuting this deobandi ,I would like to inform that Mawlana Fazle Rasul Badayuni al Uthmani [Rh] was one of the great scholar of Islam who was born in India , in the year 1213 AH and died In 1289 AH. The deobandi who wasted his time in attacking this scholar , could not provide this small detail in any of his post ! Mawlana Fazle Rasul Badayuni [rh] was from the well known Uthmani family of Badayun [ India ] and one of the greatest scholar of his time. His knowledge, piety and fame can be realized by the fact that Imam Ahmed Raza Khan Barelwi [rh] went to him to become his disciple ( mureed). Mawlana Fazle rasul Badayuni [rh] , instead sent Imam Ahmed Raza Khan [Rh] to Syed Aale Rasul [Rh] ( in the town of Marhara ) who was another great scholar of that time. Imam Ahmed Raza Khan wrote three hundred and thirteen (313) couplets in praise of Mawlana Fazle Rasul Badayuni {rh}

A deobandi said

“Mawlana Hakim Syed Lukhnawi [r.h / father of Shaykh Abul Hassan Ali Nadawi [r.h]] writes in Nuzhat al-Khawatir about Fazl Rasul Badayuni:

"He was a faqih who was argumentative and very biased in his beliefs, in constant opposition of the ulama, most far away from the sunnah and an aid to biddah, encountered the people of haqq with his lies and innovations and a lover of the World.

Our deobandi friend should know that that Hakim Abdul Hay lucknawi was born in 1286 AH and died in 1341 AH. It means he was only three years old when Mawlana Fazle Rasul Badayuni died . So what is the source of this information which he is quoting? From whom did he “hear’ this? In which book did he read this? It seems deobandis are not aware of the basic rule of history. If some one makes a remark about an historical incidence or a person , then it should be supported with a strong evidence, other wise it does not hold any weight. Even if a contemporary scholar makes a remark about another person , he should provide evidence to support his remark and when some one who is not even a contemporary scholar makes a comment , he needs to bring strong evidence to support his claim.

Hakim Abdul Hayy was a wahabi scholar from India, who was against four school of fiqh and sufi tariqah. He supported Hindu view in the dispute of Babari masjid. In his historical biographical work’ Nuzhat al khawatir wa bahjat al masami wal nawazir “, he has made very wrong and biased comments in Vol 6 and 7 about scholars of Ahlus sunnah . But these comments hold no weight , as he has not provided any reference to support his claim.

Deobandi said

“He was a faqih who was argumentative and very biased in his beliefs, in constant opposition of the ulama, most far away from the sunnah and an aid to biddah, encountered the people of haqq with his lies and innovations and a lover of the World.”

It seems Shaykh Abdul Hayy lucknawi did not know which was the first book written on the life of Mawlana Fazle Rasul Badayuni [ Rh]. And our deobandi friend would not even have thought of this question , before writing his article!

The first book which was written on the life history of Mawlana Fazle Rasul Badayuni [Rh] was “ Tawaliul anwaar fi mahamad akmalul kamileen al abraar’. It was written by Mawlana Anwar al Haq uthmani ( student of Mawlana Fazle Rasul Badayuni) and was first published in 1297 AH , just seven years after the death of Mawlana Fazle Rasul Badayuni [ Rh]

Scan

http://i363.photobucket.com/albums/oo72/dadu21/3.jpg

To realize why Shaykh Abdul Hayy made those remarks , it is sufficient to see the books which Mawlana Fazle Rasul Badayuni [ Rh] wrote.

Here is the list from “Tawaliul Anwaar’

http://i363.photobucket.com/albums/oo72/dadu21/14.jpg

http://i363.photobucket.com/albums/oo72/dadu21/15.jpg

1. Tahqeeq rafadayn—This was written when wahabis attacked Hanafis stating rafadyan is a “must” and hanafis have no evidence for not doing rafadayn.

2 A booklet on Mawlid.
4. Sharah Fususl hikam

5 A booklet on Tasawwuf : Written in Makkah al muazzamah on the request of Shaykh Abdul Aziz makki .

6. A booklet on “wahdatul wajood”
7 Al mutaqad al muntaqad.
9. A booklet describing life history of scholars of qadri tariqah.

13 Book dealing with permissibility of saying “ Ya Rasul Allah” .
14 Refuting Ishaq dehalvi ( on his attack on mawlid and tasawwuf)
15 Al bawariqul muhammediya : Refuting wahabis
16 Evidence of ‘shafaat” ( intercession)
18 Refuting wahabi scholar haider ali tonki
19 Virtues of “ tabarruk” ( holy relics)
20 . Sayf al jabbar—perhaps one of the best refutation of wahabi sect

21 On mawlid.

If any wahabi looks at this list , he will definitely call the author as ‘ innovator”! That is what Shaykh Abdul Hayy did! What evidence does Shaykh Abdul Hayy or any deobandi can present to prove that Mawlana Fazle rasul badayuni ( rh) was encouraging biddah? Which biddah did he support and in which book? Can any deobandi provide the reference? Mere making remarks without evidence is not accepted by Ahlus sunnah.

Mawlana Badayuni wrote Al Mutaqad Al Muntaqad is a classic book on Aqida of Ahlus sunnah wal jamah which was written in Arabic and he refuted all wahabi belief like ‘seeing Allah in direction ‘ etc.

The net result is : Deobandis have just made a remark without supporting it with evidence. Even shias do the same trick.

Deobandi said

“He made takfeer of Shaykh Shah Ismail bin Abdul Ghani al-Dehlawi [r.h] and he acused Shaykh Shah Waliullaah al-Muhaddith al-Dehlawi [r.h] of being a Nasibi Khariji.."

In which book did Mawlana Fazle Rasul Badayuni did this? What is the quote? This is just an accusation unless it is proved and I request any deoandi to provide the EXACT QUOTE with Book reference . It is for everyone to see that this deobandi does not even provide the name of the book ! If he is true in his effort , he should provide book name and exact quote.

Deobandi said

And he accused and spoke ill of Shaykh Ahmad bin Abdul Ahad al-Sirhindi [Mujaddid Alf-e-Sani [r.h]] who was the Imam of the Mujaddidiya and he [Fazl Rasool] would say, "all of them are deviated and are leading others astray”

This is deobandi style statement which has no reference. Readers can see this lie! Mawlana Fazle Rasul Badayuni [rh) was associated with all the traqia ( sufi order). He has ijaza ( permission) to make mureed ( disciple) in all the sufi tariqah, including Naqshabndi!

Kindly see the scan of the letter from Tawaliul Anwaar , which Mawlana Fazle Rasul Badayuni wrote to his son ( Mawlana Abdul Qadeer rh) in which he grants him permission in NAQSHBANDIYA tariiqah !

http://i363.photobucket.com/albums/oo72/dadu21/16.jpg

This deobandi does not have any reference for these claims ! He is just relying on some secondary resource and that is why he never gives the book name and exact quote !

Deobandi said

“And Hakim al-Ummah Mawlana Thanvi [r.h] writes in Fatawa Imdadiya, vol 6 p78:

"Hadhrat Shah Abdul Aziz [r.h] wrote a book against Isna Ashris named Tuhfa Isna Ashriya and this book created a storm amongst this sect. During those days the state of Audh [in India] was under the rule of Imamis...When the government of Audh were in need of reliable individuals to refute Tuhfa Isna Ashriya then they came across an individual [Fazl Rasul] who was working in Lukhnow at that time. This individual helped the mujtahids of Isna Ashris in answering Tuhfa Isna Ashriya...And he published lies regarding masail [laws/issues] mentioned by Mawlana mausoof [Imam Shah Abdul Aziz]”

Shaykh Ashraf ali thanvi was born in 1280 AH and died in 1362 AH. It means he was nine nine years old when Mawlana Fazle Rasul Badayuni died .

Shaykh Ashraf Ali thanvi says “And he published lies”… but I ask what was the name of that book?
Ashraf ali thanvi has just concoted this statement from his desire and it is a plain lie. In which history book is this mentioned? Which scholar/ historian mentioned this? Morever Shaykh Ashraf ali thanvi himself was a wahabi as he said “ If I had Rs 10000, I would have distributed it and people would have automatically become wahabi.

Scan :
http://i337.photobucket.com/albums/n398/kadu21/164.jpg

The deobandi author should know that the shias invited scholars from Iran to debate with Shah Abdul Aziz Muhaddith dehalvi [rh] ! This deobandi does not know that Mawlana Fazle Rasul badayuni followed Shah Abdul Aziz Muhaddith dehalvi and held him in high respect . He does not even know that Shah Abdul Aziz was a teacher of Mawlana Fazle Haq khairabadi and Mawlana Fazle Rasul Badayuni was a close friend of Mawlana Fazle haq khairabadi!

Deobandi said

“one can rely on reliable narrators who have mentioned Fazl Rasuls' attacks against Mujaddid Alf-e-Sani [r.h] and labelling him a biddati”

This is a big joke! He has not quoted any book , he has not quoted any narrator , he has not provided the quote and he claims that he has provided reliable narrator!!

Another example of “ baba guru nanak”!

Deobandi writes

Famous historian Professor Ayyub Qadri writes in his book Jang-e-Azaadi 1857, p 63:

"An important point that we have noticed about the publishing of the books of Fazl Rasul Badayuni is that most were published with the help of government officials. It would not be inept to mention here that Molvi Fazl Rasul Badayuni would get paid 17 rupees daily from the state of Hyderabad which was later changed to 11 rupees."

Prof Ayyub Qadri died around 1980 and how did he come to know this? From which book has he taken this? If our deobandi friend has read this book of Prof Ayyub he should provide the source of this information!

And who was the ruler of Hyderabad that time? Does our deobandi friend knows that Hyderabad was the only state which was never under british rule! Does he know that the ruler (nawab) of Hyderabad was one of the mureed ( disciple) of Mawlana Fazle Rasul Badayuni!

They say even to copy things one must know the basics of topic and our deobandi friend does not even know that!

Look here , scan from Tawaliul An waar which clearly states that these two nawabs from Hyderabad were the disciple ( mureed) of Mawlana Fazle Rasul Badayuni [rh]!

http://i363.photobucket.com/albums/oo72/dadu21/13.jpg

When the british took over the area of Badayun and all financial aid from muslim rulers to the scholars of Islam was stopped by the british , then the rich mureed ( disciple) of Mawlana Fazle Rasul badayuni (rh) started sending gifts and aid to their teacher!

Our deobandi friend wanted to show that Mawlana was taking money from british! Even a student of history knows that Hyderabad was never under British rule!

Deobandi says

And he writes on page 163 of the same book:

"Mawlana Hyder Ali Tonki [r.h] has written an important point in this regard that Molvi Fazl Rasul Badayuni started to write books against Wahhabis 20 years after the shahadat of Mawlana Ismail shaheed Dehlwi [r.h] in 1831

Readers can see book no 18 above and realize that Shaykh Hyder ali tonki was a wahabi who was refuted by Mawlana Fazle Rasul Badayuni . Shaykh Hyder tonki was against mawlid , Istighata and other issues on which wahabis always have problem.
Shaykh Ismail dehalvi died in 1831 CE and when we add 20 years to it ,it becomes 1851 . As per wahabi scholar Shaykh Tonki , Mawlana Fazle Rasul badayuni (rh) started refuting wahabis only after 1851!!

Can we all see that our deobandi friend has admitted himself that Mawlana Fazle Rasul Badayuni was against wahabis and used to write against wahabis!!!

And his claim of 1851 is wrong , because Al Bawariq al Muhammadiya was published in 1849 and this book is against wahabis . Before this was written , books like Tahqeeqe rafadayn and mawlid were already written , which were against wahabis !

This is the state of Deobandis who post articles ! Readers should judge to see the truth!

If Deobandis consider Prof Ayyun Qadri as an evidnence then they should read these scan from Ayyub Qadris book

http://i363.photobucket.com/albums/oo72/dadu21/4.jpg

http://i363.photobucket.com/albums/oo72/dadu21/5.jpg

http://i363.photobucket.com/albums/oo72/dadu21/6.jpg

http://i363.photobucket.com/albums/oo72/dadu21/7.jpg

http://i363.photobucket.com/albums/oo72/dadu21/8.jpg

http://i363.photobucket.com/albums/oo72/dadu21/9.jpg

http://i363.photobucket.com/albums/oo72/dadu21/10.jpg
http://i363.photobucket.com/albums/oo72/dadu21/11.jpg

http://i363.photobucket.com/albums/oo72/dadu21/12.jpg

Chisti Sabri

Calling non muslims as muslims!

2008-11-03T17:50:00.000-08:00

Deobandi scholar Shaykh Rashid Gangohi said that Guru Nanak ( founder of Sikh religion) was not only a muslim but also a disciple ( mureed) and a khalifah of Sayyeduna Fariduddin ganj shahakr ( Rd) !!

This is the hall mark of Deobandis , calling non muslims cas muslims and calling muslims as biddati and mushrik!

DEOBANDIS AND WAHABIS: PART 6 ( LAST PART)

2008-11-02T19:23:00.000-08:00

CONCLUSION

1.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.

2. 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.

3.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.

4. 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! ( As quoted earlier)

THE WORST PART OF THE WHOLE SITUATION IS THIS :

Darul Uloom Deoband has issued this fatwa regarding Ibn Abdul Wahab Najdi

"Najdi is called one who is attributed to a great reformer and scholar Hadhrat Shiakh Muhammad ibn Abdul Wahab Najdi (رحمۃ اللہ علیہ). This great reformist was accused of many things; therefore the opponents attribute us to him for irritating us. It is useful to study the book ?Muhammad ibn Abdul Wahab ke khilaf propaganda aur Hindustan ke Ulam-e- Haq per uske asaraat? written by Hadhrat Maulana Manzoor Nomani. "

Check fatwa id 5177 at this direct link

http://darulifta-deoband.org/viewfatwa.jsp?ID=5177

So the official Darul Uloom Deoband has now accepted that they love Ibn Abdul Wahab Najdi and his Aqida was ' sound" . This has also been accepted by a livig Deobandi Mufti!

The deobandis are pleasing wahabis and deceiving sunni muslim population !

1) Many living Deobandi scholars have adopted the policy of appeasement in this modern time. Going totally against their Officiaal aqida Book Al Muhannad they have praised Ibn Abdal Wahab Najdi and called him a man with correct aqida!

In order to continue deceiving the muslims of Ahlus sunnah wal jamah , they have criticised the " wahabis"in general and have said that wahabis have anthropomorphic belief.

2) This smart move allows deobandis to call themself as' wahabis" when they are with wahabi population and they become sunni when they are with sunni population.

3) The official fatwa from Darul Uloom Deoband has praised and approved Ibn Abdal Wahab al najdi.
Please check here :

http://darulifta-deoband.org/viewfatwa.jsp?ID=5177

Why did they not issue this fatwa in Al Muhannad? Why did deonadi grop hide their aqida when Al muhnnad was presented to sunni arab scholars?

4 Now official Deobandi fatwa is totally against official deobandi aqida as mentioned in ALMUHANNAD.!

5) If Deobandis would have given their fatwa in support of Ibn Abdal Wahab Najdi in their book AL MUHANNAD , no sunni arab scholars would have signed this book! So it is again proved that AL MUHANNAD was written by Deobandis to fool the sunni arab scholars.

6) The scholars of Ahlus sunnah have always told that AL MUHANNAD is not against Hussamul Harmayn as the confused deobandis claim . Rather it is a book written by Deobandis to fool sunni arab scholars.

7) Alhamdulillah , what we sunnis have been saying has now been proved CORRECT by the deobandis themself!!

8) My Deobandi brother should examine the whole situation with open mind and heart. Insha Allah everyone can see the truth

DEOBANDIS AND WAHABIS : PART 5

2008-11-02T18:46:00.000-08:00

VIEW OF SHAYKH RASHID GANGOHEE ON IBN ABDUL WAHAB NAJDI AND DEOBANDI JUSTIFICATION

Shaykh Rashid Gangohee was asked

Question: What kind of a person was (Muhammad ibn) Abd al-Wahhab al-Najdi?”

“Answer: People call Muhammad ibn Abd al-Wahhab a Wahhabi. He was a good person, and I have heard that he was a follower of the Hanbali School of Islamic law and acted upon the Hadith. He used to prevent people from Shirk and innovation (bid’a), but he was harsh (shadid) in his attitude.”

Please Note: I have heard

THE DEOBANDI JUSTIFICTAION

Read this Justification by a Deobandi where in he is trying to prove that , Shaykh Gangohee had this view because it was based on information which he got ( I HAVE HEARD). Later in this justification it has been tried to prove that Shaykh Gangohee would have chnaged his view , had he known the fact!

Read carefully

The Deobandi Justification says

" Mufti Mahmud al-Hasan al-Gangohi (Allah have mercy on him) states in his Fatawa that, Shaykh Rashid Ahmad (Allah have mercy on him) was initially unaware of Muhammad ibn Abd al-Wahhab al-Najdi’s position, because al-Najdi was initially known in the Subcontinent as a reformer of Sunnah, and the one who strived greatly in rejecting Bid’a and establishing the Sunnah. As such, the respected Shaykh also said what he had heard, for a Muslim should always hold good opinions about other Muslims until it is proven otherwise. "

The Deobandi Justification continues

"

Thereafter, the respected Shaykh’s mentor and teacher sent him the copy of Radd al-Muhtar wherein Allama Ibn Abidin (Allah have mercy on him) clearly refuted Muhammad ibn Abd al- Wahhab. Allama Ibn Abidin states:

“…As it has occurred in our times with the followers of Abd al-Wahhab al-Najdi, who appeared from Najd and imposed their control over the two sacred Harams. They used to attribute themselves to the Hanbali School but they believed that only they were Muslims and that who ever opposed their beliefs were polytheists (mushrik), thus theyconsidered the killing of those who were from the Ahl al-Sunnah and their scholars to be legitimate, until Allah Most High destroyed their might and power.”

(Radd al-Muhtar, 3/339-340, chapter regarding the followers of Abd al-Wahhab, the Khawarij of our times)

And also

"had Shaykh Rashid Ahmad read what Allama Ibn Abidin stated in his Radd al-Muhtar regarding the Wahhabis, he would surely not have stated what he had in his Fatawa"

. Allama Ibn Abidin (Allah have mercy on him) was geographically closer to Najd, thus he was aware at first hand of what Shaykh Rashid Ahmad, who was living in India, was unaware of. (See: Fatawa Mahmudiyya, 13/411-412)
ANALYSIS

As per this Deobandi Justification, "IF" shaykh Gangohee would have had acess to the Book Durrul Mukhtar ( shami) then he might have not had this GOOD VIEW about Ibn Abdul Wahab!

How ever , this justification also mentions that later Haji Imdadullah (rh ) sent this book to Shaykh Gangohee! So when shaykh Gnagohee got this book , why did he not change his views about Ibn Abdul Wahab?

And the deobandi books are a witness to this fact that Shaykh Gnagohee became an expert in this book Raddul Muhtar! This has been stated in manu deobandi books that shaykh Gnagohee was an expert on Raddul Muhtar and used to issue Fatwa based on this book!

Read this incidence which is mentioned in both Tazkiratur Rashid and Arwahe Salasa !

" It states
" Hazrat Gangohi ( Rashid ahmed) asked his student Mawlana Mohammed Yahya sahib Kandhalvee to look for some ruling in the book Shami . Mawlana Yahya replied that the particular ruling is not present in the book". Hazrat Ganho said how can this be possible? Bring the book to me. The book was brought infront of Hazrat (Rashid Ahmed gangohi).

At that time hazrat ( Rashid ahmed) had already lost his eye sight. He took the book and turned two-third of the pages to the right and one third to the left and opened a page and said " look on the bottom side of left page" . It was found that the ruling was very much present there. Every one was amazed. Hazrat ( Rashid ahmed ) said " Allah has promised me that he will not let anything wrong come come out of my tongue"

( Arwahe salasa, page 292)

Can we see? Even when Shaykh Gnagohee was Blind he could locate a particukar matter mentioned in that book! It means he must have read that book so many times !

But Shaykh Gnagohee did not chnage his view about Ibn Abdul Wahab najdi al Tamimi

DEOBANDIS AND WAHABIS PART 4

2008-11-02T18:27:00.000-08:00

View of a Living Deobandi Mufti regarding Ibn Abdul Wahab Najadi and Wahabis

His View about Wahabis

Can you please explain who are Wahabies (is this a sect), are they also Ahlus Sunnah Wal Jammah
I really would like to know who Wahabies are and what they believe in. I'am hanafi and was wondering what is the difference between us and them. Jazzakallahairun selam

A.) The Wahabis, who call themselves Salafis, are a group who had appeared in the last few centuries and hold beliefs contrary to the Ahlus Sunnah wal Jamaa'ah.

They try to pull the wool over our eyes by affiliating themselves with the Salaf (Sahabah and Tabi'en) but in effect their beliefs and practices are completely in contradictory with those of the Salaf.

The Wahabis are in essence Mujassimah (anthropomorphists-Those who attribute
a body to Allah Ta'ala).

They attribute a hand, leg, face etc to Allah Ta'ala, while the illustrious Ulama of the Ahlus sunnah wal Jama'ah hold fast to the belief that Allah knows best the meaning of these words.

Similar is the case with all the sifat (qualities) etc in the Quran ie. the Wahabis take them on there apparent meaning , claiming that interpreting the Quran is not permissible, while we say that Allah knows best what it means or at times we interpret it in a suitable manner.

-The Wahabis reject the permissibility of using a deceased person as a intermediary in dua, while we hold that it is permissible.

-The Wahabis reject the Ambiyaa being alive in their graves

- The Wahabis hold that Allah is really resting on His throne in the sky, while we hold that this is from the Mutashabihaat.(Those unclear statements hose meaning is only known to Allah).

- The Ulama of the Ahlus sunnah wal Jamaa'ah disagree with the destruction of numerous blessed historical landmarks by the Wahabis.

-The Ulama of the Ahlus sunnah wal Jamaa'ah hold that taqleed of one mazhab is necessary, while the Wahabis generally do not adhere to a mazhab and claim that following one imam blindly is Bidah and shirk.

-There are dozens of other differences.

The Wahabis are vehement opponents of the Asharis and Maaturidis, who constitute the Ahlus Sunnah Wal Jama'ah and are two groups whose beliefs are correct. They also vehemently oppose tawassuf.

It is necessary for us to be on our guard against them as they are very active propagators of their Baatil and false beliefs.

View of the same above Mufti regarding Ibn Abdul Wahab Najadi

[ Compare it with the Official Deobandi view mentioned in AL MUHANNAD and also as stated by Shaykh Tandvi al Deobandi}

Question
What do ulemas of deoband consider about Molana Abdul Wahhab? Do you agree that the present form of wahhbism has nothing to do with teachings of Maulana Abdul Wahhab?

Answer

Your observation is correct. Sheikh Muhammad ibn Abdul-Wahhaab [ra] was a reputable and God-fearing Aalim of the eighteenth century aligned to the Hanbali Madhab. Sheikh enjoyed unique acceptance and love across the spectrum of social class. Sheikh, in conjunction with the royal family of the time, was responsible for rekindling the love for the Qur’aan and Sunnah in the populace of the Arabian peninsula. Unfortunately, subsequent to the death of the Sheikh, his opponents embarked on a vehement campaign of concocting erroneous beliefs and views and attributed them to the Sheikh. This, in an attempt to discredit the Sheikh and to bring about discord between his followers.

When these attempts failed miserably, these opponents rescinded and capitalized on the influence that Sheikh’s name enjoyed and the love of the masses. By hijacking his movement and using it as a vehicle to spread their incorrect views and beliefs. For more information, refer to ‘The Life of Shaykh Abdul Wahhaab’ by Sheykh Muhammad Abu Bakr Ghazipuri.

and Allah Ta'ala Knows Best

WARNING WARNING WARNING WARNING WARNING WARNING WARNING

Can we see this " deobandi tactical shift"? The official book of Deobandis states that these deobandis have the same belef about Ibn Abdul Wahab Najdi which is mentioned in Durrul Mukhtar!

By giving this lie , these Deobandi liars managed a Fatwa from sunni Arab scholars of Arabia .

Now this Deobandi mufti was asked :What do ulemas of deoband consider about Molana Abdul Wahhab?

So let this be known that this deobandi mufti is not only giving his views but also the official view of Deobandis !

But this is totally against the official view ( as in AL MUHANNAD) !

AL MUHANNAD says ibn abdul wahab was a bad man who killed sunnis and this mufti of deobandis say that ibn abdul wahab was a good man !

This is called policy of appeasement ! The Deobandi mufti is smart to praise ibn abdul wahab najdi , but he criticizez wahabis !!

THIS IS YET ANOTHER PROOF THAT AL MUHANNAD WAS WRITTEN TO FOOL THE SUNNI ARAB SCHOLARS!

DEOBANDIS AND WAHABIS: PART 3

2008-11-02T18:21:00.001-08:00

More View of scholars of Deoband regarding Ibn Abdul Wahab Najdi Al Tamimi

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

2. 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."

3. One Page 192 of the biography of Janab Yoosuf Kandhalvi, it is stated that 'we are staunch Wahaabis."

4. 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).

5. If I had Rs 10000 I would have distributed it and people would have automatically become WAHABI --

---- Mawlana Ashraf Ali Thanvee ( Al ifadatul Yaumiya)

DEOBANDIS AND WAHABIS: PART 2

2008-11-02T18:12:00.001-08:00

VIEW OF DEOBANDI SCHOLARS ON IBN ABDUL WAHAB NAJDI AL TAMIMI

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 ( Please note: OUR VIEW ( not My view) and Al Muhanned was sigbed by 40 leading scholars of deoband school of thought) 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."

2. 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)

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

4. 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)

5. 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)

6. 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)

7. 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)

8. 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).

9. 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)

10. 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)

11. 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)

12. 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)

13. 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)

DEOBANDIS AND WAHABIS : PART 1

2008-11-02T18:08:00.000-08:00

ABOUT IBN ABDUL WAHAB AL NAJDI AL TAMIMI

Page 15, divine text by Imam Mustafa ibn Ahmad ash-Shatti ( Rh)

Translator: Abu Ja`far al-Hanbali

1. Imam Mustafa ibn Ahmed ash – Shatti writes about Ibn Abdul Wahab al Najdi al Tamimi

Some of the major doctrinal positions propounded at variance with Muslim Orthodoxy were as follows

(5) The vast majority of Muslims down through the ages, since the first three generations have slipped into idolatry.

Foot note: Muhammad ibn Abdul Wahab said the following: ‘ The best spoken word that could be said was the cause of a Bedouin coming to us one day saying he had heard something about Islam. He said,’ I bear witness that we were kuffar ( he meant all the desert Arabs) and I bear witness that the guard who came to tell us about things is of the people of Islam’. So the man bore witness that he was an unbeliever.’ Sharah Sittah Mawali’min as Sirah,pp 25-26. This indeed shows that this creed was taught to the people. Further could be said by his son and first successor, Abdullah Ala sheikh who stated: ‘Indeed major shirk has become the norm for most of these people due to ignorance spreading and knowledge disappearing.” Al –Kalimat un Nafi atu fil Mukaffirat il Waqi’ah,pp. 15-16.

2. Ibn Abidin al Hanafi (Rh ) writes :

His words and who consider the Companions of our Prophet (Allah bless him and give him peace) to be disbelievers are not a condition for someone to be a kharijite, but rather are a mere clarification of what those who revolted against ‘Ali (Allah Most High be well pleased with him) in fact did. Otherwise, it is enough to be convinced of the unbelief of those they fight against, as happened in our own times with the followers of [Muhammad ibn] ‘Abd al-Wahhab, who came out of the Najd in revolt, and took over the sanctuaries of Mecca and Medina. They followed the Hanbali madhhab, but believed that they were the Muslims, and that those who believed differently than they did were polytheists (mushrikin). On this basis, they held it lawful to kill Sunni Muslims (Ahl al-Sunna) and their religious scholars, until Allah Most High dispelled their forces, and the armies of the Muslims attacked their strongholds and subdued them in 1233 A.H. [1818] (Hashiya radd al-muhtar, 4.262).

( Cited by Shaykh Nuh : http://www.masud.co.uk/ISLAM/nuh/masudq6.htm

3. The Shafi‘i mufti of Mecca, Ahmad ibn Zayni Dahlan (d. 1304/1886), a historian as well as a scholar, recorded the story of the Wahhabis’ takeover of the holy places in a number of books, one of which, his two-volume history al-Futuhat al-Islamiyya [The Islamic conquests], gives the following description of what became perhaps their most famous, and certainly their most lethal ijtihad; namely, that the sunna of tawassul or ‘supplicating Allah through an intermediary’ was shirk:
Muhammad ibn ‘Abd al-Wahhab claimed that his aim in this school of thought he innovated was to make sincere the belief in Allah’s unity (tawhid), and to abjure worshipping false gods (shirk), and that Muslims had been worshipping false gods for six hundred years, and that he had revived their religion for them. He interpreted Qur’anic verses revealed about worshippers of false gods (mushrikin) as referring to those who worship Allah alone…

4. `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine Lightnings in Answering the Wahhabis] also writes that ibn Andul Wahab was misguided and considered the muslim population to be involved in “ shirk”.

PERVERT NATURE

2008-08-27T22:14:00.000-07:00

1) Incidence No 1: Once, “Bannu” the wrestler from the town of Deoband, defeated a wresetler from another town. Mawlana Qasim Nonatvee felt very happy and said I also want to see the wrestling tricks of “Bannu”. Bannu, the wrestler was invited in the gathering which took place at the house of Hafiz Anwarul Haq and every one saw his wrestling tricks. Mawlana (Nanotvee) used to laugh and play around with children. Mawlana used to do lots of fun with Mawlana Yaqoob , who was a child at that time . He was son Jalaluddin. Mawlana some times used to remove cap from his head ,or some times used to open his warp around ( KAMARBANDH , LUNGI)
( Ashrafttanbih, page 40 , hakayat number 114).

This is the state of ‘founder” of Deoband madarsa. He used to remove lower clothing of young children, when he used to play with them!

Other incidence can be read under SHAME SHAME series on this blog spot.

If we read shame shame part 4 , we can see a Deobandi scholar falling in trap of love for a young boy. He was later cured by the ‘miracle “ done by another deobandi scholar.

But the most interesting incidence is shame shame part 2 , which I have provided with scan. Kindly note , these views are my personal view and the scholars of Ahlus sunnah have not used these types of words .

Here is the interesting incidence

Hazrat ( Rashid Ahmed ) and Hazrat ( Qasim Nanotvee) were also present in the gathering. Hazrat Rashid Ahmed gangohi said to Hazrat Qasim Nanotvee in a very sweet way “lay down here for a while ‘ ( YAHAN ZARA LAET JAO) .

Hazrat Qasim Nanotvee became shy , but when Hazrat Rashid Ahmed told him again , then he ( Mawlana Qasim nanotvee) laid down on his back( stomach facing up) .Hazrat Rashid Ahmed also laid on the same bed and laying on his side he turned towards Mawlan Qasim nanotvee and placed his hand on Qasim nanotvee;s chest like some some one who is in love ( Aashiq) gives comfort to his heart. Mawlana Qasim Nanotvee kept on saying “ Mian. ! What are you doing ? What will these people say/ think? Hazrat Rashid Ahmed Gangohi replied” let the people think what they want”..

Respected readers,

Will any student feel ‘shame” if his teacher or doctor tounches him? And will a teacher put his hand on the chest of his colleague in a way a Lover puts his hand on chest of his beloved? ( These are not my words , but the original words in deobandi book) .

Will a student say to his teacher “ Mian what are you doing , what will people say”?

Suppose a father and a son are waking on the road side and the father decides to kiss his son ,, will the son say” dad, what will people say”?

And the teacher says” let people think what they want’!

The student is same who used to remove clothes of young children ,

These 2 personality were laying on the same bed !

This action is a pervert action and Mawlana Nanotvee himself knew that this is something objectionable, so he said” WHAT WILL PEOPLE THINK?

Were the people in DEOBANDI khankhaq not aware that ‘ this is a teacher student relationship’? If they were aware then why did Mawlana said” what will people think?

There can be no justification. Look at the words > JAISEY KOEE AASHIQ SADIQ APANEY QALB KO TASKEEN DIYA KARTA HAI

Meaning

“ Like a lover gives comfort to his heart “

So when Mawlaan Rashid placed his hand on the chest of Mawlana Nanotee , laying on the same bed , facing him . And the feeling which Mawlana Rashid had was this

“Like a lover gives comfort to his heart”.

READ THESE WORDS FROM ASHARF ALI THANVEE

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).
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".

More to come.

SHAME SHAME PART 5

2008-08-11T14:52:00.000-07:00

Important request :

Before reading below , please read Shame shame part 2 and then come back to read this.

Once Mawlana Rashid Ahmed narrated that he saw Mawlana Qasim Nanotvee as a beautiful bride in his dream and he ( Mawlana Rashid) is getting married to him. So like a Husband and Wife benefit from each other, so we both got benefit from each other. He ( Qasim Nanotvee) praised about Hazrat ( Haji Imamdullah) and made me give bayyah to him and I requested Hazrat( Haji Imdadullah) and made Qasim Nanotvee do bayyah on Haji sahab’s hand. .Hakeem Siddiq said , Men are responsible over women .. Mawlana Rashid said Yes , after All I take care of his children.

( Tazkiratur Rashid, vol 2, page 362-363)

Punishment for Disrespect to Prophet

2008-08-03T07:15:00.000-07:00

Insha Allah , this artcile will be continuosly updated with additions in future.

While going for battle of Tabook, there was three groups of Munafiqeen (hypocrites) . one of them were saying about the Holy Prophet (SalallahoAlaiHeWasallam ) that he (SalallahoAlaiHeWasallam ) thinks that we will defeat the Romans. The second group listened their mocking and laughed jockingly and the third group only listened but did not say anything. When Rasulallah asked these groups about their comments, the groups replied we were saying that just to pass journey. Upon this answer of the Munafiqeen, Allah immediately sent the following verse "Don't make any excuses, you become kafir after accepting Imaan. If we pardon some of you, We will punish others amongst you, for that they are in sin" (Quran: Surah Tauba, verse 66)

Dear Muslims, just think of the above incident how a small disrespect about the prophet (SalallahoAlaiHeWasallam ) invites Allah's Anger. Those groups were only talking with each other and passed the remark that the prophet thinks he will defeat the Romans. If this little disrespect made Allah to declares those people Kafirs then think of those who say the following about our beloved prophet Muhammad (SalallahoAlaiHeWasallam ) that he is "human like us", "he was just a messenger with no authority", "his message is important, not his personality" , "Allah did not give him the knowledge of unseen" , "he is dead and decompose" etc, etc

MUHAMMAD (SalallahoAlaiheWasalam) MESSAGE AS WELL AS HIS PERSONALITY (CHARACTER) IS IMPORTANT

Muhammad's (SalallahoAlaiheWasalam) Message as well as his Personality is important. In fact, the authenticity of his message is totally dependable on the credibility of his personality. Long before the announcement of his prophet hood, Muhammad (SalallahoAlaiheWasalam) was given the title of Sadiq and Ameen by the Kafirs of Makkah. It was his immaculate personality that kuffar of Makkah entered into Islam upon his (SalallahoAlaiheWasalam) invitation. Those who say his personality is not important look like they have not read the Quran. In Quran, Allah Ta'ala commands Muslims to obey His beloved Prophet Muhammad (SalallahoAlaiheWasalam) and to adopt his (SalallahoAlaiheWasalam) examples (Sunnahs) thus in surah Al-Ahzab, verse-21 Allah Ta'ala said “Undoubtedly, you have the best in the following of the Messenger,” . The personality of the Prophet Muhammad (SalallahoAlaiheWasalam) is complete Islam. Once Hazrat Aisha (radiAllahAnha)was asked concerning the character of the Holy Prophet (SalallahoAlaiheWasalam) and she answered, "Do you not recite the Holy Quran". When the people replied that they did, she then said: "His Blessed Character is the Holy Quran"

Our beloved prophet Muhammad Mustufa (SalallahoAlaiheWasalam) is the symbol of Islam. He is a vital link between Allah Ta'ala and the Universe. Remembrance of the Holy Prophet (SalallahoAlaiheWasalam) is the Sunnah of Allah and His Angels as said in Quran “Undoubtedly, Allah and His Angels send blessings on the prophet the communicator of unseen news, O you who believe! send upon him blessings and salute him fully well in abundance”
(Surah Al-Ahzab, V-56).

If Muhammad (SalallahoAlaiheWasalam) personality has no importance then why it has made compulsory

to say "Muhammad ur Rasulallah " in the Kalima.? Woud not "La ilaha ilallah" be enough for the Shahada that Allah is one.
to call his blessed name in every Azaan
to send Salaam in the prayer during reciting "Attahyaat"
to recite Darood in the Namaaz after Attahyaat.
to ask third question in the grave by the Angels that " What you used to say about this person (i.e Muhammad) in the world.
Dear Muslims, don't be misguided by the Shaytaan and his off springs. Don't Flunk the third question of the grave by saying Muhammad's message was important not his personality or he was human like us or so on.

May Allah Ta'ala protect our Imaan and fill our hearts with the love and respect of His Habib Muhammad Mustufa (SalallahoAlaiheWasalam) . Ameen!

Reciting Quran to get blessings( Barakah) in food.

2008-07-29T20:40:00.000-07:00

Hadiths

1

It is narrated on the authority of Abu Huraira: We were accompanying the Apostle (may peace be upon him) in a march (towards Tabuk). He (the narrator) said: The provisions with the people were almost depleted. He (the narrator) said: (And the situation became so critical) that they (the men of the army) decided to slaughter some of their camels. He (the narrator) said: Upon this Umar said: Messenger of Allah, I wish that you should pool together what has been left out of the provisions with the people and then invoke (the blessings of) Allah upon it. He (the narrator) said: He (the Holy Prophet) did it accordingly. He (the narrator) said: The one who had wheat in his possession came there with wheat. He who had dates with him came there with dates. And Mujahid said: He who possessed stones of dates came there with stones. I (the narrator) said: What did they do with the date-stones. They said: They (the people) sucked them and then drank water over them. He (the narrator said): He (the Holy Prophet) invoked the blessings (of Allah) upon them (provisions). He (the narrator) said: (And there was such a miraculous increase in the stocks) that the people replenished their provisions fully. He (the narrator) said: At that time he (the Holy Prophet) said: I bear testimony to the fact that there is no god but Allah, and I am His messenger. The bondsman who would meet Allah without entertaining any doubt about these (two fundamentals) would enter heaven.

( Sahih Muslim , Vol 1 , hadith 41)
2
It is narrated either on the authority of Abu Huraira or that of Abu Sa'id Khudri. The narrator A'mash has narrated this hadith with a little bit of doubt (about the name of the very first narrator who was in direct contact with the Holy Prophet. He was either Abu Huraira or Abu Sa'id Khudri. Both are equally reliable transmitters of the traditions). He (the narrator) said: During the time of Tabuk expedition, the (provisions) ran short and the men (of the army) suffered starvation; they said: Messenger of Allah, would you permit us to slay our camels? We would eat them and use their fat. The Messenger of Allah (may peace be upon him) said: Do as you please. He (the narrator) said: Then 'Umar came there and said: Messenger of Allah, if you do that (if you give your consent and the men begin to slay their camels), the riding animals would become short. But (I would suggest you to) summon them along with the provisions left with them Then invoke Allah's blessings on them (different items of the provisions) It is hoped Allah shall bless them. The Messenger of Allah replied in the affirmative. (the narrator) said: He called for a leather mat to be used as a table cloth and spread it out. Then he called people along with the remaining portions of their provisions. He (the narrator) said: Someone was coming with handful of mote, another was coming with a handful of dates, still another was coming with a portion of bread, till small quantities of these things were collected on the table cloth. He (the narrator said): Then the messenger of Allah invoked blessing (on them) and said: Fill your utensils with these provisions. He (the narrator) said: They filled their vessel to the brim with them, and no one amongst the army (which comprised of 30,000 persons) was left even with a single empty vessel. He (the narrator) aid: They ate to their fill, and there was still a surplus. Upon this the Messenger of Allah (may peace be upon him) remarked: I bear testimony that there is no god but Allah and I am the messenger of Allah. The man who meets his Lord without harboring any doubt about these two (truths) would never be kept away from Paradise.

( Sahih Muslim , vol 1 , hadith 42)

THE PERMISSIBILITY OF RECTING AZDHAN AT THE GRAVESIDE

2008-07-28T22:24:00.002-07:00

THE PERMISSIBILITY OF RECTING AZAAN AT THE GRAVESIDE
"Izaanul Khabar fi Izaanul Qabar"

by
A'la Hazrat Imam Ahmed Raza Bareilwi (alaihir rahma)

--------------------------------------------------------------------------------

QUESTION:

What do the learned Scholars of Islam say about the following question: Is it permissible to recite the Azaan at the graveside of any individual? If it is, please supply ample proof from authentic sources so that the doubt the Muslims face at this moment could be eradicated. May Allah reward you for your effort. Aameen.

THE LEGAL OPINION:
All Praise is due to Allah, Peace and Salutations upon His beloved Prophet (sallal laahu alaihi wasallam), upon his blessed family and beloved Companions, upon the great Scholars and Saints, till the Day of Judgement. Aameen.

Some Scholars have stated that the recitation of the Azaan at the graveside is an act of Sunnat. Scholars who have done so include ibn Hajar Makki, the teacher of the author of "Durre Muhtaar", etc. We should clearly bear in mind that in the great volumes of Islamic Jurisprudence, the prohibition of this action is definitely not stated, which in itself is a clear indication of it's permissibility. However, this servant of Islam (Imam Ahmed Raza), has been called upon to state proofs certifying its permission, and through the Grace of the Great Creator, I will proceed to do so. There in fact numerous authentic material that can be put forward by this servant of Islam proving the benefits and advantages of this blessed act. Let us, therefore, proceed by the Grace of Almighty Allah.

PROOF NO. 1

It is reported that when a person is placed in the grave and about to face the two Angels, Munkar and Nakeer, at that crucial moment Shaitaan also appears with the intention of misleading and robbing that person of great spiritual bliss. The great Scholar, Imam Tirmidhi (rahmatullahi alaih), in his famous book, "Nawaa dirul Usool", reports the words of Hazrat Sufyaan Sourie (rahmatullahi alaih), who states: ARABIC"When the person is being questioned, the first question being, 'Who is your Lord?' At this specific moment, the Shaitaan appears and indicating to himself, he says to the person, 'I am your Lord!'"

It is due solely to this state of affairs that it has been recommended that one should make Du'a for the deceased so that he may, through the Grace of Allah, remain steadfast when answering these crucial questions.

After reporting these words of the great Scholar, Imam Tirmidhi (rahmatullahi alaih) further narrates a Prophetic statement to substantiate his argument. It is reported in the Ahadith of the Prophet (sallal laahu alaihi wasallam) that at the time of burial, the great Prophet prayed for the deceased in the following manner: ARABIC"O Allah, protect him from the Satan."

We can clearly see that the dreaded Shaitaan does appear at this crucial moment, for it is for this reason that the Prophet (sallal laahu alaihi wasallam) has pleaded for the protection of the deceased from Shaitaan. If, as some misled individuals say, the Shaitaan does not appear, then it would have been against the Prophetic logic to pray for the person's protection.

The only logical conclusion, dear Brethren, we arrive at is that we know that the Shaitaan appears so we should adopt ways and means of eradicating his presence and also ways and means of protecting ourselves against him!

Let us, therefore, see what are some of the means of eradicating the very presence of the dreaded Shaitaan.

In the authentic books of Sahih Bukhari and Sahih Muslim, the words of Prophet Muhammad (sallal laahu alaihi wasallam) are quite clear. Let us see what the great Prophet (sallal laahu alaihi wasallam) states: ARABIC"When the Mu'ezzin recites the Azaan, the Shaitaan turns his back and departs as quick as he can."

In the Sahih Muslim, the words of Hazrat Jaabir (radi Allahu anhu) are reported. It is stated, "When the Azaan is recited, the Shaitaan runs away as far as thirty miles."

In some narrations it is reported that if one hears the "whispers of the Shaitaan", then he should recite the Azaan, for by doing so, he will eradicate the very presence of the Rejected One.

After we have seen that the recitation of the Azaan is a powerful deterrent to the very presence of Shaitaan, and after also realising that he appears to the deceased in the grave, we ask you in all fairness - What is better remedy for spiritual and eternal hardship that the very recital of the Azaan through whose recital we are saved from the Shaitaan and his deceit.

PROOF NO. 2

Let us narrate another Prophetic action. The following narration of Hazrat Abdullah bin Jaabir (radi Allahu anhu) is found in the great books of Ahmed, Tabraani and Baihaqi. He says: ARABIC"When Saad bin Ma'az (radi Allahu anhu) was buried and the grave was made presentable, the Prophet (sallal laahu alaihi wasallam) repeated at his grave the 'Subhan-Allah' after which the Companions did the same. The Prophet (sallal laahu alaihi wasallam) then repeated the 'Allahu Akbar' after which the Companions did the same. The Companions then asked, 'O Prophet of Allah, why did you first recite the Tasbih and then the Takbeer?' The Prophet (sallal laahu alaihi wasallam) replied, 'The earth was beginning to constrain this pious person. Almighty Allah (with the Barakah of these recitals) eradicated this pain and made his grave spacious'."

The great Scholar, Allama Tabibi (rahmatullahi alaih), in his commentary of the Mishkaat, states: ARABIC"The meaning of this Prophetic action is that by the continuous recital of the Takbeer and Tasbih, Almighty Allah freed a person of the pain experienced within the grave."

We see from this action of the Prophet (sallal laahu alaihi wasallam) that he recited the Takbeer (Allahu Akbar) at the grave of his beloved Companion so that he could be spared from the dangers of the grave.

When we inspect the Azaan, we also find these very words in it. If we, therefore, repeat it at the graveside, we are doing nothing but following the Prophetic action. It should also be remembered that although there are a few words added in the Azaan, yet it does not alter the intention that one has, which is the pleading for Allah's mercy. It is, in fact, this very intention that the great Companions like Hazrat Umar, Hazrat ibn Umar, Hazrat Abdullah ibn Mas'ud, Imam Hassan (radi Allahu anhum) always bore in mind.

In the great book of Jurisprudence, "Hidaya", it is stated: ARABIC"One should not lessen any words, for they are certainly the words narrated by the Holy Prophet (sallal laahu alaihi wasallam). If, on the other hand, words are added, then it is permissable, for the intention that one possesses is but to praise Almighty Allah and to make one's servitude apparent. It is, therefore, not forbidden to add any words to it."

PROOF NO. 3

In numerous books of Jurisprudence, it is clearly stated that when a person is about to leave this world, those around him should recite the Kalima. The simple reason being that the person will automatically realise the religion he belongs to and have no difficulty in repeating it thereby achieving eternal bliss. There is, in fact, a Prophetic statement commanding us to perform this deed. The Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Teach those of your people about to leave this world the Kalima, i.e. La ilaha illal laahu." (Ahmed, Muslim, Abu Dawud, Tirmidhi, Nisaai, Ibn Majah)

We know that a person who is about to die is, metaphorically speaking, speaking to a dead person. Nevertheless, we are commanded to recite the Kalima in front of him so that he may save himself from the clutches of Shaitaan. The person who has just entered the grave is also in need of this help. Therefore, if we recite the Azaan at his graveside, he will not only be able to save himself from the clutches of Shaitaan, but he will also be able to answer the questions put to him by the Munkar and Nakeer.

Let us see how he can be assisted by the mere recitation of the Azaan. We know that the three questions to be asked of him will be:

"Who is your Lord?"ARABIC

"What is your Religion?"ARABIC

"What do you have to say about this man?" ARABIC

How will the recitation of the Azaan help him? When he hears the words of the Azaan,ARABIC"I bear witness that there is no diety, but Allah",

he will immediately realise who his Lord is!

When he hears the words of the Azaan, ARABIC"Come to Salaah. Come to Salaah",

he will immediately realise that his religion was that religion in which Salaah was prescribed five times a day, which can only be Islam. He will thereafter gain the answer to the second question.

When he hears the words of the Azaan ARABIC"I bear witness that indeed Muhammad (sallal laahu alaihi wasallam) is the Messenger of Allah",

he will gain the answer to the third question!

Inspect for yourself, O you who believe, how advantages certainly is the recitation of the Azaan at the graveside, but there are still those who wish to rob the poor Muslims of this great benefit.

PROOF NO. 4

We know that without doubt circumstances within the grave are absolutely and extremely trying. It would, in fact, be likened with the hardship experienced when there is a fire. Let us, therefore, inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) and see for ourselves what could be a possible remedy for extinguishing this fire.

Hazrat Abu Hurairah (radi Allahu anhu), narrates that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"Extinguish the fire with the Takbeer."

Let us now quote another Prophetic statement, the great Companion, Hazrat Abdullah bin Abbas (radi Allahu anhu) has narrated that the Holy Prophet (sallal laahu alaihi wasallam) has stated, ARABIC"When you see a fire, then indeed recite the Takbeer for it will extinguish the fire."

We see that by the recitation of the Takbeer, the fire of both the worlds are lessened. It is also this same Takbeer that is found in the Azaan. We leave it to you to imagine the benefits achieved when this very Takbeer is recited at the graveside.

PROOF NO. 5

The two great Scholars, ibn Majah and Baihaqi, narrate the words of Saeed ibn Musayib (radi Allahu anhum) in which the manner of burial is very clearly explained. This great personality said, "I was indeed once present with the great Companion, Abdullah ibn Omar (radi Allahu anhuma), when he placed the person inside the grave and he said, 'In the Name of Allah, in the Path of Allah.' When the people began to fill the grave with sand, he pleaded, 'O Allah! Protect the person from the Shaitaan and torment of the grave.' After doing so he clarified that this was the manner which he heard from the great Prophet (sallal laahu alaihi wasallam) himself."

The great Imam Tirmidhi (rahmatullahi alaih) in his masterpiece narrates the words of Hazrat Omara bin Marra (radi Allahu anhu), who describing the manner of the illustrious Companions stated: ARABIC"It was certainly considered Mustahab (desirable) by the great Companions and those who came after them that at the time of placing the person in the grave, they used to supplicate as follows: 'O Allah! Protect him from Shaitaan, the Rejected'."

Hazrat ibn Abi Shayba (radi Allahu anhu), the illustrious teacher of the two most famous Scholars of Prophetic Tradition, namely, Imam Bukhari and Imam Muslim, states:ARABIC"It is considered Mustahab (desirable) that when the person is being buried, one should recite, 'In the Name of Allah, in the Path of Allah, in the religion of the Holy Prophet (sallal laahu alaihi wasallam), O Allah! Save him from the torment of the grave, from the punishment of the Fire and from the mischief of the Shaitaan, the Rejected'."

Let us now for a moment recount what we have read. We will see that it is an act of Sunnat to adopt means of eradicating the presence of the dreaded Shaitaan. We have seen in previous passages that the Takbeer, the Tasbih and supplications have all to be utilised to achieve this result. Certainly, we come to realise that all means that are instrumental in achieving this result are permissable. If this be the case, and without doubt it is, then how can we say that it is not permissable to recite the Azaan at one's graveside when we have explained the great effect it has in eradicating the very presence of Shaitaan. We can clearly state that not only will it destroy his presence, but it will also assist the person in answering the three crucial questions.

PROOF NO. 6
In the great books of Abu Dawud, Baihaqi and Haakim are narrated the words of the third Caliph of Islam, Hazrat Uthman bin Affan (radi Allahu anhu). He narrates:ARABIC"When the Prophet (sallal laahu alaihi wasallam) (and those around him) had completed the burial of the deceased, he would stay a while at the grave side (and addressing us) he would say, 'Seek forgiveness for your brother and plead for him so that he may remain firm when questioned, and indeed he will be questioned'."

Let us now inspect another Prophetic action to see whether the concept of pleading for the forgiveness of the deceased holds any basis or not.

Saeed ibn Mansoor (rahmatullahi alaih) in his Sunan narrates the words of the great Companion, Hazrat Abdullah bin Masood (radi Allahu anhu), who states,ARABIC"When the person was buried, and the grave made presentable, the Holy Prophet (sallal laahu alaihi wasallam) used to stand for a while at the graveside and supplicate in the following manner, 'O Allah! Our friend in certainly Your guest. He has turned his back to the world. O Allah! Let his tongue be true at the time of questioning and let him not be faced with those difficulties within the grave which he has no power to defend against'."

We have already, through this proof and the one preceding it, clearly proven that it is certainly an act of Sunnat to stand at the graveside of a Muslim and plead for his forgiveness. Let us nevertheless continue with our argument.

It has been stated on the legal authority of the great books of Jurisprudence like "Fathul Qadeer", "Bahrur Raa'iq", "Fatawa Alamgiri", etc. that the act of standing while at the graveside and supplicating for the deceased is an act of Sunnat. In other words, the act of Du'a has been classified as Sunnat and we know that the Azaan is also a Du'a.

The great Scholar of Jurisprudence, Mulla Ali Qari (rahmatullahi alaih), in his commentary of Mishkaat says: ARABIC"Every Du'a is the Zikr (of the Almighty Allah) and every Zikr is a Du'a."

To substantiate this, let us quote a Hadith of the Holy Prophet (sallal laahu alaihi wasallam). It is stated that once the beloved Companions where reciting the Takbeer (Allahu Akbar) extremely aloud. (Fearing for their external health), the Holy Prophet (sallal laahu alaihi wasallam) advised them,ARABIC"Have mercy upon yourselves, indeed you are not making Du'a in front of One Who is deaf and blind, rather you are making Du'a in front of One Who is All-Hearing and All-Knowing."

We see from this Hadith that the Prophet (sallal laahu alaihi wasallam) has clearly termed the recitation of the Allahu Akbar as a Du'a, and it is this very word which is found in the Azaan. The Azaan, therefore, now becomes a Du'a, and when it is, as it definitely is, then how can any person say that it is not permissable to recite the Azaan at a person's graveside when we have already proven to you through authentic sources that to recite the Du'a at a Muslims grave is an act of Sunnat!

PROOF NO. 7

Now that we have clarified that it is absolutely an act of Sunnat to make a Du'a for the deceased, let us inspect what the great Scholars have to say. The great Scholars of Islam have stated that among the ethics of the Du'a is that before each Du'a is performed, one should perform some good deed. The great Imam Shamsudeen al-Jazari (rahmatullahi alaih) said, ARABIC"Among the ethics of the Du'a is that before it is performed, one should perform some good deed."

This very tradition is also reported in the books of Abu Dawud, Nisaai, ibn Majah and ibn Habban. Do we have to remind the Muslims how great and good in fact is the very recital of the Azaan? When each and every Muslim is totally aware of it's excellence, benefit and the reward achieved by reciting it, why should it not be recited at the graveside, after which the Muslims may proceed with the Du'a for the deceased!

PROOF NO. 8

The Holy Prophet (sallal laahu alaihi wasallam), explaining the times when the Du'a of a person is mostly accepted, said: ARABIC"There are two Du'as which are not refused. One is at the moment of Azaan and the other is at the beginning of Jihad." This tradition is reported in the book of Abu Dawud.

In another Prophetic statement, the Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"When the reciter recites the Azaan, (at the moment) the Doors of Jannah are opened and the Du'a is accepted."

Need there be any more to explain this? We clearly see that at the moment of Azaan, not only is the reciter rewarded, but the Du'a after this is also accepted. Imagine the status of the Du'a made after the recital of the Azaan at the graveside! But, as we have stated earlier, there are some misled individuals whose sole aim is nothing but to rob the Muslims of this great blessing. May Allah guide them to the right path!

PROOF NO. 9

Let us now inspect the words of the Holy Prophet (sallal laahu alaihi wasallam) to see another aspect of the benefit that can be achieved by the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) has stated:ARABIC"As far as the sound of the Azaan reaches, the reciter of the Azaan is forgiven to that proportion. Upon every dry and wet object that the sound reaches, they ask for the forgiveness of the reciter of the Azaan." (Abu Dawud; Ahmed; ibn Majah; Nisaai)

We see that by this very statement of the Holy Prophet (sallal laahu alaihi wasallam), the person reciting the Azaan is one who when he has finished the Azaan is like one who is pure of all sin. Do we have to remind the Muslim how beloved in fact is the Du'a of such an individual? When we are aware of it, why should we not ask this very person to recite the Azaan at the graveside, thereafter requesting him to perform the Du'a.

In fact, this policy of calling Azaan by a person is assured of forgiveness to recite a Du'a is nothing else but following the Prophetic command. Let us see what the Holy Prophet (sallal laahu alaihi wasallam) has said: ARABIC"When you meet a returning Haaji, you should greet and meet him before he enters his house. You should request him to perform a Du'a for you, for he is indeed one who has been forgiven."

We now ask you, O Muslims, if at the graveside of any Muslim we request that a Muslim should recite the Azaan knowing fully well that he will be forgiven as the indication has been given to us from the very Prophet (sallal laahu alaihi wasallam) himself, thereafter we ask him to supplicate and make Du'a for the deceased Muslim, how, we ask you, can this act be non-permissable? May Allah guide those to the straight path whose sole object it is to mislead the Muslims and to rob them of great spiritual blessings.

PROOF NO. 10

Indeed we have already proved to you that Azaan is among the remembrance (Zikrullah) of the Almighty Allah. We shall now state the Prophetic statement clearly describing how immensely beneficial is the Zikr of Allah. The Holy Prophet (sallal laahu alaihi wasallam) has stated: ARABIC"Nothing is more supreme than saving one from the Wrath of Almighty Allah than His Zikr (remembrance)." (Ahmed)

It has already been stated that wherever the Azaan is recited, that place is safe from the Punishment of Allah for the duration of the entire day. From this injunction, we clearly see that if we recite the Azaan at a Muslim's grave we are doing nothing but ensuring that the place is free from the Wrath of Allah for the entire day. We will also be instrumental in assisting a fellow Muslim. Need we say the great benefit to be achieved by doing so?

The great Jurist, Mulla Ali Qaari (rahmatullahi alaih), in his commentary of Sahih Bukhari, after comprehensively describing the many benefits and advantages to be achieved by reciting the Quran and other Zikrs of Allah at the grave of a Muslim, clarifies further by saying, ARABIC"All types of Zikrullah certainly assist the deceased Muslim within the grave."

Imam Badrudeen Ani (rahmatullahi alaih) in his commentary of Sahih Bukhari further clarifies this point. He states: ARABIC"Among the considerations for the deceased person are (among others) that the Muslims should gather at his graveside, they should recite the Holy Quran and also busy themselves in the Zikr (remembrance) of the Almighty Allah. These actions are in fact a great gain to the deceased Muslim."

After stating these excerpts and clearly proving that the Azaan is also among the Zikrs of Almighty Allah, what is there, we ask you, restricting us from reciting the Azaan at a Muslim's graveside?

PROOF NO. 11
We know also that when reciting the Azaan we are also in the process of remembering the Holy Prophet (sallal laahu alaihi wasallam). We are also aware the tremendous blessings to be achieved by remembering Allah's beloved Prophet (sallal laahu alaihi wasallam). For indeed we know that to remember the Prophet (sallal laahu alaihi wasallam) is but to remember his Creator. The great Scholars ibn Ata and Imam Qaazi Ayaaz (radi Allahu anhuma) explains the Quranic verse:ARABIC "And raised high the esteem in which you (O Muhammad) are held." (Sura Inshirah: Verse 4)

They explain this verse as follows: ARABIC"I (Allah) have made you (O Muhammad) a remembrance among my remembrance. Indeed, he who remembers you (O Muhammad) remembers Me."

Let us now see the condition of those who remember the Almighty Allah. The Holy Prophet (sallal laahu alaihi wasallam) said, ARABIC"The Angels of Allah surround them. The Mercy of Allah engulfs them and peace and serenity descends upon them."

We should also remember that when remembering any pious slave of the Almighty Allah, it becomes a means of receiving Allah's Mercy. The great Saint, Hazrat Sufyaan bin Ainiya (rahmatullahi alaih) clarifies this point. He states:ARABIC"With the remembrance of the pious, the Mercy of Allah descends."

Let us logically inspect the great status of the Holy Prophet (sallal laahu alaihi wasallam) and we will immediately realize the immense advantages achieved in the recitation of the Azaan at the graveside. Abu Jaffar bin Hamdaan, quoting Abu Omaro bin Majia (radi Allahu anhuma) states: ARABIC"Indeed, the Prophet (sallal laahu alaihi wasallam) is the head of the Pious."

Now that we have seen that he is certainly the head of the Pious and with the remembrance of the pious the Mercy of Almighty Allah descends, we can imagine the Mercy that will descend when he is mentioned in the Azaan, for his name is quite clearly uttered. Yet, unfortunately, we see that there are some misled individuals who hope to rob the Muslims of this great benefit!

PROOF NO. 12

In is indeed stated in many Traditions of the Holy Prophet (sallal laahu alaihi wasallam) that the person in the grave, as in a new house, feels imprisoned, experiences extreme fear and anxiety. Need we ask for more when we know of the great comfort that is to be achieved by the remembrance of the Almighty Allah by reciting the Azaan which is is indeed a form of His remembrance.

Almighty Allah quite clearly certifies this fact in the Holy Quran. He states: ARABIC"Indeed in the Remembrance of Almighty Allah do hearts find peace." (Sura Ra'ad: Verse 28)

The following Tradition will clearly explain the peace that is to be found in the recitation of the Azaan. The Holy Prophet (sallal laahu alaihi wasallam) explains: ARABIC"When Hazrat Adam (alaihis salaam) descended upon Hind (India), he experienced extreme anxiety. At this stage, Hazrat Jibrael (alaihis salaam) arrived (and to dispel the anxiety) he recited the Azaan."

We ask you, O Muslims, if we recite the Azaan at the graveside of a brother Muslim knowing full well that he will experience peace and hope, will we not be instrumental in helping a fellow Muslim? Need we explain the great benefit that is to be achieved by helping a brother Muslim? The Prophet (sallal laahu alaihi wasallam) has said: ARABIC"The Almighty Allah assists the slave as long as he (the slave) assists his fellow brother (Muslim)." (Abu Dawud; Muslim; Tirmidhi)

The Prophet (sallal laahu alaihi wasallam) further clarifies the excellence of helping a brother Muslim. He states: ARABIC"He, who (is in the process) of helping his fellow Muslim brother, Almighty Allah will certainly help him in his need.He who lessens a fellow Muslim brother's problem, in it's place Almighty Allah will on the Day of Judgement lessen one problem he possesses." (Bukhari; Muslim)

PROOF NO. 13

Let us see now see what other benefits the recitation of the Azaan blesses us with.

In the book, "Masnadul Firdous", Hazrat Ali (radi Allahu anhu) narrates:ARABIC"The Holy Prophet (sallal laahu alaihi wasallam) saw me in a state of sadness and anxiety, he remarked, 'O Ali ibn abi Taalib! I find you in a state of sadness, therefore, command a member of your household to recite in your ear the Azaan, for verily, the Azaan eradicates sorrow'."

We should also remember that the great scholars have stated about this Prophetic statement. They have clarified: ARABIC"We have certainly experimented with this and found it to be as exact as this." (Mirqaat)

We ask you, should we not bring joy to the person within the grave when we know that the recitation of the Azaan brings joy to a Muslim? Need we also remind Muslims how beloved is this action of bringing joy to a Muslim and how lofty this act is considered with the Almighty Allah? Let us quote a Prophetic statement to substantiate this action which is so loved by the Almighty Allah: ARABIC"Hazrat Abdullah bin Abbas (radi Allahu anhu) narrates that the Prophet (sallal laahu alaihi wasallam) has stated that, 'Indeed, the most beloved action with Almighty Allah after the Fard (compulsory) deeds, is to make a Muslim happy and joyous." (Tabraani)

PROOF NO. 14

Almighty Allah explains the importance of praising him. In the Holy Quran, He says:ARABIC"O you who believe! Celebrate the Praises of Allah and do this often." (Sura Ahzab: Verse 41)

Again clarifying this great position to be allocated to the praising of the Almighty Allah, the Holy Prophet (sallal laahu alaihi wasallam) has said, ARABIC"Celebrate the Praises of Almighty Allah so much so that the people begin to think you are insane." (Ahmed)

We see clearly that it is absolutely compulsory and extremely beneficial to continuously recite the Praises of the Almighty Allah. We also know that, without doubt, the Azaan is among the Praises of the Almighty Allah. Need we recount the great benefit to be achieved by being involved in the Praise of the Almighty Allah! If this be the status of the action, ponder upon the Sawaab and blessing that will be achieved by reciting the Azaan at a Muslim's graveside!

PROOF NO. 15

Let us now see what are some of the benefits to be achieved by being involved in Islamic activities at the graveside of a fellow Muslim.

Imam Abu Bakr Zakaria Nuwi (rahmatullahi alaih), in his commentary of the great book, Sahih Muslim, states:ARABIC"It is certainly considered Mustahab (desirable) that when the deceased has been buried, one should sit awhile at his graveside, as much as that time within which a camel could be slain and it's meat divided. The people sitting around should busy themselves with the recital of the Holy Quran and they should also supplicate (make Du'a) for the deceased Muslim. They should busy themselves also with giving one another good advice and also narrate stories of the Pious slaves of the Almighty Allah."

These are, with the Help of Almighty Allah, some of the proofs that this servant of Islam (Imam Ahmed Raza) has put forward to substantiate the action of reciting the Azaan at the graveside of a fellow Muslim. May Almighty Allah reward those great Scholars who spent so much and sacrificed so much to combine and analyse these proofs.

SUMMARY

To summarise, let us mention in point form, the benefits to be achieved by reciting the Azaan at the graveside, it's benefit to the reciter and to those who are listening, especially to the deceased Muslim:

1. The person is protected from the evil or dread of the grave,

2. He is protected from the Fire of Hell,

3. The reciter helps the person in answering the questions of Munkar and Nakeer.

4. The person is protected from the punishment of the grave,

5. Since the Azaan mentions the name of the Prophet (sallal laahu alaihi wasallam) it becomes a reason for the descending of the Mercy of Almighty Allah for the deceased,

6. The recital eradicates fear and sorrow,

7. The recital is a means of bringing joy to a fellow Muslim,

8. It is also a means of fulfilling the beloved Sunnat of the Holy Prophet (sallal laahu alaihi wasallam),

9. It is a means of Praising the Almighty Allah,

10. It is a means of making the Du'a which the Ahadith of the Prophet (sallal laahu alaihi wasallam) has mentioned as Ibaadah (worship).

All Praise is due to Almighty Allah. Indeed it is surprising that those who prohibit this wonderful deed of reciting the Azaan are doing nothing but robbing the Muslims of all the above mentioned benefits. As a matter of fact if we do recite the Azaan at the graveside of a brother Muslim we are doing nothing but practising the blessed words of the Holy Prophet (sallal laahu alaihi wasallam) wherein he has clearly stated: ARABIC"You should as much as you can be of benefit to your brother Muslim."

Those individuals who say that the Azaan should only be recited at the time of Salaah are absolutely wrong. On numerous ocassions within the Shari'ah it has been seen that it is considered Mustahab (desirable) to recite the Azaan when a child is born, when one is sad, anxious, etc. At no place has it been mentioned that the Azaan should not be recited at the graveside of a fellow Muslim.

May the Almighty Allah give us the strength to follow rightfully His beloved Prophet (sallal laahu alaihi wasallam), the rightfully guided Companions, the Blessed Family and the Pious of this Ummah. Aameen.

OTHER INSTANCES WHERE AZAAN CAN BE GIVEN:

With the exception of Namaaz, it is also Mustahab (desirable) to give Azaan in the following instances:-

1. To give Azaan at times of fear brings tranquillity.
2. During an uncontrollable fire. Insha-Allah, the fire will be quickly extinguished.
3. Azaan can be given in the ears of a person to remove fear and sadness.
4. At the birth of a child, Azaan should be given in the right ear and Iqaamah in the left ear.
5. Azaan can be given at the graveside to give Sukoon (tranquillity) to the deceased.
6. Give Azaan to cure somebody who is affected by Jinnaat or Shaitaan.
7. During the time of storm.
8. To ask for rain during drought, or to stop a heavy storm.
9. When lost in a forest, by giving Azaan, someone will show you your way.
10. Giving Azaan in your business or residence will increase Barakah (blessings).

What is Hypocrisy?

2008-07-28T21:26:00.000-07:00

A DEOBANDI website says

MURAQABAA OF KASH-FUL-QABOOR

There is also one muraqabaa of kash-ful-qaboor . The method to do it is to imagine the body of a dead man by sitting lonely in night in any graveyard and repeat sub-boo-hun-Qud-doo-sun Rab-ba-na-wa rab-bul-ma-laa-i-kate and try to establish the word rooh(soul) in your heart and mind. After perfecting the idea the body of the dead man will be visible and gradually. May be, the dead bodies of the entire graveyard may be visible. This is also done to call the souls and invite them and to know the future events. Because in my experience and opinion these things lead to harm rather than benefit to the seekers and moreover they are available in common books on mysticism therefore they are not described.

This is the True Aqida of Deobandis!

A man can call spirit ( ruh) to know the future events , but their leader Rashid Ahmed and Khalil Ahmed said , if you think that prophet was given unknowledge of the unseen by Allah then You are in shirk!

They can go to grave of some X , Y , Z and ask his soul ( ruh) to tell them future events and they say prophet was not given this knowledge.

Be aware muslims ,,, the Wahabi fitnah is very shrewed!

SHAME SHAME PART 4

2008-07-28T17:11:00.000-07:00

Mawlana Asharf Ali thanvee writes

A very pious and religious man had this “ Kashf” that Hazrat Ayesha (Rd) is going to visit my house . This pious man informed me about his ‘kashf”. My mind gave me this answer that I am also going to get a young aged girl in marriage because when prophet married Ayesha Rd , he was above fifty and she was of very less age.

( Risala Al Imdad. Month of Safar , 1335 AH)

The wives of the prophet ( sal Allahu alaihi wa sallam) is the mother of all the believers .
No muslim will even think of such dirty interpretation of kashf or dream.
But Deobandis consider prophet as ‘elder brother” and they say prophet should be given only as much respect as it is given to an elder brother.

What is the result?

We can see this dirty interpretation in which he uses the word” KAMSIN AURAT HAAT AAYEGEE” which will transate into” I will get hold of a young/ virgin woman”.

Lanatullahi alal kaazibeen .

Read this Urdu wordings from the pen of Mawlana Ashraf Ali Thanvee
“ Ek zakir saleh ko maqshoof hua ki haqeer ke ghar hazrat Ayesha aaney wali hain.Unhoney mujhsey kaha. Mear zehan usee mayyan usee taraf muntaqil hua ki KAMSIN AURAT HAAT AAYEGEE., is munasibat sey ki jan huzoor sal allahu alaihi wa sallam ney Hazrat Ayesha sey nikah kiya to huzoor ka sun shreef pachaas sey zyada tha aur hazrat Ayesha bahut kam umar ki theen”

SHAME SHAME PART 3

2008-07-12T23:27:00.000-07:00

I thought I should provide transliteration of this sca, for those brothers who can understnad urdu but cannot read .

HERE IS THE TRANSLITERATION OF THE CONTROVERTIAL PART

Hazrat( rashid ahmed) Ganngohi ney hazrat( qasim ) nanotvee sey MUHABBAT AMEZ LAHZEY mein farmaya ki YAHAN ZARA LAET JAO. HAZRAT NANOTVEE KUCH SHARMA SEY GAI. Magar hazrat ney phir farmaya to bahut adab key saath chit laet gai. HAZRAT BHEE ISEE CHARPAEE PER LAET GAI aur maulana ki taraf karwant le kar apana haath unkey seenay per rakh diya , JAISEY KOEE AASHIQ SADIQ APANEY QALB KO TASKEEN DIYA KARTA HAI. Mawlana har chand farmatey hain ki MIAN KYA KAR RAHEY HO, YEH LOG KYA KAHENGEIN. Hazrat NE FARMAYA KI LOG KAHENGEIN KAHENY DO'

LA HAWL WALA QUWAT!

BELIEVE IT OR NOT -PART 2 -SHAME SHAME

2008-07-12T23:18:00.000-07:00

READ THIS UNTOLD AND HIDDEN STORY FROM DEOBANDI BOOK” ARWAHE SALASA”!!
This is the book which Deobandis use for wisdom and inspiration!!

Mawlana Habiburrehman narrates that once there was a gathering in Gangoh Khankah .( Gangoh is a town in India and Khankha is the place where scholars used to say in Olden days). Hazrat ( Rashid Ahmed ) and Hazrat ( Qasim Nanotvee) were also present in the gathering. Hazrat Rashid Ahmed gangohi said to Hazrat Qasim Nanotvee in a very sweet way “lay down here for a while ‘ ( YAHAN ZARA LAET JAO) .

Hazrat Qasim Nanotvee became shy , but when Hazrat Rashid Ahmed told him again , then he ( Mawlana Qasim nanotvee) laid down on his back( stomach facing up) .Hazrat Rashid Ahmed also laid on the same bed and laying on his side he turned towards Mawlan Qasim nanotvee and placed his hand on Qasim nanotvee;s chest like some some one who is in love ( Aashiq) gives comfort to his heart. Mawlana Qasim Nanotvee kept on saying “ Mian. ! What are you doing ? What will these people say/ think? Hazrat Rashid Ahmed Gangohi replied” let the people think what they want”.
( ARWAHE SALASA , PAGE 289, SEE THE SCAN)

ANALYSIS OF THE EPISODE.

Urdu readers can read the original scan to enjoy the depth of words. I could not do justice in translating this scan. It is full with ….. Take a print out and ask any deobandi to translate for any one of you , who wants to see how deobandis are unaware of the ‘hidden acts” of their ‘akabir ulema”!

If you read the incidence carefully , you can see in the beginning , Mawlana Qasim nanotvee had the attitude of respect towards Mawala Rashid Ahmed, but in the due course of action he became so close that he said MIAN KYA KAR RAHEY HO!1
( mian what are you doing) . When “ mian” is used in this usage it is only used for close friends ! Mian is like” buddy’ ,, so the translation will ,, “ Buddy , what are you doing”?

And just to remind you , you were reading an incidence from an authentic DEOBANDI BOOK which is used for training and guidance!

There are the 2 greatest scholars of deoband!

Mawlana Rashid Ahmed said , if any muslim thinks that Prophet had the knowledge of the unseen ( given to him by Allah) then he become a MUSHRIK!

Mawlana Qasim Nanotvee said

“Prophets are higher and better than their followers( Ummati) only in knowledge. When it comes to good deeds, the ummati( followers) attain the equal status of prophets and some times they go above them "

Both the statements contradict quran and is a clear Kufr.

You can see these 2 scholars ,who attacked our prophet, what sort of “morality they had”.

Punishment of homosexuality is death in Islam.

Inna lillahi wa inna ilayhee rajeeyoon.

REMINDER TO DEOBANDIS== THIS IS JUST THE BEGINING. INSHA ALLAH , A LOT MORE TO COME.

BELIEVE IT OR NOT-PART 1

2008-07-12T22:24:00.000-07:00

Arwahe Salasa has an incidence where in Mawlna Mansoor Ali khan , one of the disciple of Mawlana Qasim Nanotvee, narrates his problem.

Mawlana Mansoor Ali Khan narrates

“I fell in love with a boy and was so much gripped in his love, that day and night I was lost in his thought. My condition became bad and could not concentrate in my work. Hazrat ( Mawlana Qasim Nanotvee) came to know this through his wisdom . Subhan Allah , this is called ‘training and guidance’ that Mawlana became informal with me and treated me like his friend and asked me “ does he ( the young boy) comes to you”. I was shy and did not speak anything. Mawlana said “brother, this type of situation occurs on Human being, there is no need to hide. Mawlana talked to me in such a nice manner that I admitted my love (for the young boy) and Mawlana did not become angry.

The story continues
“ When my situation went out of control and I was lost in the love of that young boy then I decided to appear in front of Mawlana Qasim Nanotvee and said” Hazrat! For the sake of Allah, help me. I am fed up from this Please make a dua that the love of this young boy goes away from my heart. Mawlana ( Qasim Nanotvee) smiled and said” Was that all ? Are you tired, lost your spirit? I replied’ Hazrat I am of no use now. Please help me. Hazrat replied” Alright. Be there after I finish my Maghrib salaah’.

NOW LISTEN TO THE STORY AFTER SALAH, WHICH THIS LOVE STRUK PATIENT NARRATES

“ I remain seated in the ‘chatta masjid ( name of masjid) after completing my salah. When Hazrat ( Qasim Nanotvee) was free after completing his ‘salatul awwabeen ( salah recited after maghrib ) , he called’ Mawlana sahab” ? I said” I am here” and went in front of him. Hazrat ( Mawlana Qasim Nanotvee) took my hand and placed it in his left palm and rubbed it. I swear Allah, I saw with my open eyes that I am under Arsh and light and brightness has encompassed me, as if am in presence of Allah ‘! And I lost all love and inclination towards that young boy.

( Arwahe Salasa. Page 247)

Analysis of the whole episode.

The unveiling of the Arsh and transferring his student from Farsh ( earth) to Arsh was done by Mawalan Rashid Ahmed in such an easy way , as if some one is going for a picnic. The moment Mawlana Rashid Ahmed rubbed his palm , the love stricken patient could see colors and light around himself! This is the same place where no one has reached except sayyedul Anmbiya ( sal allahu alaihi wa sallam) .

But reagarding prophet( sal allahu alaihi wa sallam) the Deobandi belief is that he did not know more than animals , lunatics , satan , angels of death and any tom , dick and harry!

Mawlana Qasim Nanotvee rubs his magical hand on his student and send him to Arsh ! All his problem solved !

Bur regarding prophet , Deobandi aqidah is , if any one thinks that prophet had the knowledge of the unseen ( ghayb) ( given to him by Allah ), then this is SHIRK!

This is the real face of Deobandism!

What do you say?

2008-07-12T13:54:00.000-07:00

Nashrut Teeb

2008-04-25T18:48:00.000-07:00

Thirty Eighth Chapter

in taking his Tawassul at the time of Dua

First narration
It is narrated by Uthman bin Hunayf in the Salaah t’ul Haajah chapter of Sunan Ibn Maajah

‘A blind man came to the Prophet and pleaded ‘Supplicate that Allah gives me relief’. The Prophet sallallaahu alaihi wasallam explained ‘If you want I can postpone51 it and this is more better and if you want I can supplicate’. He pleaded ‘Supplicate’. The Prophet sallallaahu alaihi wasallam ordered him ‘Perform wudhu and perform it well, then pray 2 rakahs and supplicate ‘O Allah I ask You and I have turned towards You with the waseela of Muhammad sallallaahu alaihi wasallam, the Prophet of mercy, O Muhammad, sallallaahu alaihi wasallam, with your waseela I have turned to Allah in this need of mine so that it may be fulfilled. Oh Allah accept his intercession in my favour’

Benefit: Tawassul is clearly proven from this because no where is it narrated that the Prophet himself performed dua for this man. This proves that just as the tawassul of someone else’s dua is permissible52 so too is it permissible to bring the tawassul of someone else into the dua. Tawassul in dua is effectively ‘Oh Allah this person is the subject of Your mercy and it is compulsory for us to have affection and love for the one who is the focus of Your mercy and we have love and affection for him so have mercy on us too’.

It is stated in Injaa’ ul Haaja that this hadith is reported in Nasai and Tirmidhi, in kitaab ud Da’waat. Tirmidhi ranked it Hasan Sahih. Bayhaqi also confirmed it’s authentic status with the additional words ‘He rose and regained his sight’

51 Postpone the Dua so your blindness continues
52 When someone performs dua on behalf of another

Second narration

In Injaa’ ul Haaja after proving the authenticity of the above mentioned hadith it is stated that it is narrated from Uthman bin Hunayf by Tibraani in Kabeer
‘A man would go to Uthmaan bin Affaan for a need but Uthmaan would never respond to him so the man turned to Uthmaan bin Hunayf who advised ‘Perform wudhu and go to the mosque’ and after teaching him the above mentioned dua he ordered him to ‘recite it’. The man did so and returned to Uthmaan bin Affaan who treated him with great honour and respect and fulfilled his need.’
Bayhaqi narrated this hadith through two chains and Tibraani narrated it in both Kabeer and Aowsat.

Benefit: This also proves Tawassul after death53.

Third narration

It is narrated from Syeduna Anas in Mishkaat
‘Whenever drought befall the people Syeduna Umar would make dua for rain with the tawassul of Syeduna Abbaas bin Abdul Muttalib and say ‘Oh Allah, we used to present the tawassul of the Prophet in Your court and You would give us rain and now we present the tawassul of our Prophet’s uncle so give us rain’. Consequently it would rain’. This is narrated by Bukhaari

Benefit: This hadith provides the permissibility of the Tawassul of someone who isn’t a Prophet but has a link - by blood or otherwise - with the Prophet sallallaahu alaihi wasallam. The people of understanding (Ahl ul Fahm) have alerted us to the fact that Syeduna Umar did not use the tawassul of Syeduna Abbaas because the tawassul of the Prophet sallallaahu alaihi wasallam after his death was impermissible because the second narration proves it to be permissible and no objection to this is narrated from any companion so (the permissibility) has attained the rank of Ijma’.

53 That it is permissible to use the tawassul of the Prophet even after his blessed passing away.

Fourth narration

is from Abu’l Jawza that a severe drought befall Madeenah and the people complained to Syeda Aisha. She told them to look at the blessed grave and make an opening between it and the sky so that there is nothing between it and the sky. They did so and it rained heavily. This hadith is narrated by Daarimi.
Benefit: Previously Tawassul through words was proven, here the permissibility of Tawassul with actions is proven and it effectively means ‘O Allah, this is the grave of your Prophet which we consider blessed for it envelops the body of the Prophet, so have mercy on us.’

Fifth narration

It is in Muwahhib from Imam Abu Mansoor, Ibn Najjaar, Ibn Asaakir and Ibn Jowzi narrated by Muhammad bin Harb Hilaal
‘Whilst visiting the blessed grave I was sat before it when a Bedouin came who after visiting the blessed grave pleaded ‘O best of the Prophets, Allah has revealed upon you a Truthful Book in which He stated ‘If they had, when they were unjust to themselves, come unto you and asked Allah’s forgiveness and the messenger had asked forgiveness for them, they would have found Allah indeed oft-forgiving, most merciful54‘ And with you I seek forgiveness for my sins and I have come seeking shifaa’at from my Lord through your waseela and then recited two verses of poetry’.
This Muhammad bin Harb Hilaal died in 228 hijri, meaning it was the age of the better generations and there is no narration refuting it so it has become Hujjah (proof).

54 Surah An Nisaa v63

THE END

Nashrut Teeb

2008-04-25T18:37:00.000-07:00

Twenty Ninth Chapter

Some of his specific virtues that will be apparent on the plains of Qiyaamah44

First narration

Syeduna Abu Hurayra narrates that the Prophet sallallaahu alaihi wasallam said
‘On the day of Qiyaamah I will be the chief of the children of Adam (i.e. all humans). I will be the first of them whose grave will be opened (i.e. I will be the first to rise from the grave and from all the intercessors will be) the first to intercede and the first whose intercession will be accepted’. This is narrated by Muslim.

Second narration

Syeduna Anas narrates that the Prophet sallallaahu alaihi wasallam said
‘I will be greater than all the other prophets in the sense that on the day of Qiyaamah I will have more followers, and I will be the very first to knock on the door of paradise’. This is narrated by Muslim.

Third narration
The Prophet said (on the day of Qiyaamah)
‘I will be upon the Buraaq45 and on that day, of all the Prophets, this will be specific to me’.

Fourth narration

A hadith is narrated by Syeduna Jaabir in which the Prophet’s Khasaais (particularities) are mentioned and includes the Prophet’s statement
‘I have been given the (greater) intercession’ (Which will be for the whole universe and only he will have it).
44 Qiyaamah refers to the day/hour when judgement day will be established.
45 An animal smaller than a horse made from light and/or travels at the speed of light.

Fifth narration

From Syeduna Abu Saeed is the Prophet’s statement about his Khasaais (particularities)
‘The flag of Hamd will be in my hand (on the day of Qiyaamah) and I do not say this through pride. All the Prophets, even Adam and the others, will be under this flag of mine’. This is narrated by Tirmidhi

Sixth narration

It is narrated from Syeduna Jaabir that the Prophet sallallaahu alaihi wasallam said
‘When people will be lying idle I will be the first to rise from the grave; when all will be presented before Allah I will be the first to go forward and when all will be silent I will speak (to intercede) for them. When they will be sentenced they will all request me to intercede and when they will all be in despair I will be the giver of good news. On that day the keys of karaamah (and good) will be in my hand and on that day the flag of hamd will be in my hand and I will be the most respected to Allah of all the children of Adam. One thousand servants (for my honour and service) will be around me (and will be as elegant) as scattered pearls. Narrated by Tirmidhi and Daarimi.

Seventh narration

Abu Hurayra narrates that the Prophet sallallaahu alaihi wasallam said
‘(After the splitting of the earth) I will be given to wear a dress from the attire of paradise and I will stand to the right of the Arsh and no one from the creation but I will be able to stand in that position’. Tirmidhi narrated this.
Benefit: It is in Lu’maat that it is most likely that this position is the Maqaam ul Mahmood. It is narrated from Ibn Masud and Mujaahid ‘I will be sat upon the Arsh’ and it is in Tafseer Ibn Abbaas that he will be sat upon the Kursi (chair).

Eighth narration

In a long hadith narrated by Abu Hurayra the Prophet said The Bridge of Siraat will be constructed through the centre of Hell and I will be the first from all the Prophets to lead his ummah across it.’ Narrated by Bukhaari and Muslim

Ninth narration

It is narrated from Syeduna Samra that the Prophet sallallaahu alaihi wasallam said
‘Each Prophet will have a fountain and all will take pride in the number of people around it and I expect the greatest number of people to come to my fountain (because my Ummah will be the most numerous).’ This is narrated by Tirmidhi
Benefit:: This proves his fountain will be the most populated and this is one of his Khasaais.

Thirty First Chapter
in his being the greatest of all creation

This matter is so unequivocal and necessarily accepted that it needs no evidencing but some narrations are presented here for Tabarruk46

First narration

Ibn Abbaas narrates that the Prophet sallallaahu alaihi wasallam said
‘I am the most respected to Allah Ta’aala of all the earlier and latter people.’ This is narrated by Tirmidhi and Daarimi.

Second narration Anas narrates

‘On the night of the Miraaj the Buraaq was presented before the Prophet sallallaahu alaihi wasallam and as he sallallaahu alaihi wasallam mounted it the Buraaq became playful and Jibril said ‘You behave like this with Muhammad! No one more honoured near Allah than him has mounted you’. (In shame) the Buraaq began to sweat profusely.’ This is as in Sunan Tirmidhi

Third narration

Imam Ahmad narrates from Ibn Abbaas
‘When (on the night of the Miraaj) the Prophet sallallaahu alaihi wasallam arrived at Bait ul Muqaddas47 and stood to pray all the Prophets prayed with him (as followers as narrated in Muslim from Ibn Masud) and in the narration of Abu Saeed it is that on entering Bait ul Muqaddas he sallallaahu alaihi wasallam prayed with the Angels (the Angels were also Muqtadee). He then greeted the Arwaah (souls) of the Prophets and each one, after the Praise of Allah, mentioned his own virtues. When it was the turn of the Prophet sallallaahu alaihi wasallam to deliver his sermon he mentioned his being Rahmatul il Aalameen48 and Ma’booth illal Khalqi Kaafa49; his Ummah being the best and middle nation and him being Khaatam un Nabiyyeen50, Ibraheem alaihi salaam then (after hearing this) addressed all the Prophets ‘It is because of these virtues that Muhammad sallallaahu alaihi wasallam is more Afdhal than all of you’. This statement of Ibraheem alaihi salaam is also narrated by Bazaar and Haakim from Abu Hurayra.

46 To attain barakah
47 In Al Quds (Jerusalem)

48 Mercy for the whole universe
49 Being sent to the whole of the creation
50 The seal of the Prophets i.e. the final Prophet.

Fourth narration

Ibn Abbaas said that Allah Ta’aala gave Muhammad fadeelah over the Prophets and over those of the skies (angels) and then he proved this from the Quran. This is narrated by Daarimi.

Fifth narration

Anas narrates (in a lengthy hadith)
‘Allah Ta’aala ordered Musa alaihi salaam to inform the Bani Israil ‘Whoever meets Me as a rejector of Ahmad I will put him into Hell, no matter who he may be’. Musa alaihi salaam asked who Ahmad was and was informed ‘Oh Musa, I swear by My Honour and Majesty I have not created anything more respected to me than him. I wrote his name next to mine on the Arsh two million years before creating the Heavens, Earth, Sun and Moon. I swear by My Honour and Majesty that Jannah is forbidden for all the creation until I have entered Muhammad and his Ummah into it’ (Then in the fadhaail of the Ummah it is that) Musa alaihi salaam pleaded ‘O Lord make me a prophet of that nation’ Allah explained ‘It’s prophet will be from it’ He then pleaded ‘Make me from that Ummah (a follower of Muhammad)’ He was told ‘You are before and they will come after, however I will join you and them in the Daar ul Jalaal (Jannah)’. This is narrated in Hilya.

Nashrut Teeb

2008-04-25T18:16:00.000-07:00

Twenty Fourth Chapter

In some of his Khasaais (paricularities)

i.e. those matters, which, from all the Prophets, Allah only bestowed upon him
These are of a number of types. First are those that were found in him before his arrival into this world, such as his blessed nur being the first creation; him being the first to be given prophethood; him being the first to reply Balaa on the day of Meethaaq to the question ‘Am I not your Lord’; his name being scribed upon the Arsh; him being the reason for the Universe’s creation; his glad tiding and fadhaail being mentioned in all the earlier (divine) books and his barakah benefitting Adam, Nuh and Ibraaheem.

The second type are those found after his arrival in this world and before his Prophethood25 such as the seal of Prophethood being on his shoulders.
The third type are those found after Prophethood and are specific to him. For example the Miraaj and his ascent to Jannah and Hell and his vision of Allah; the ending of priesthood; his blessed name in the Adhaan & Iqaamah; him being given a book that is miraculous in every sense – it’s words, it’s meaning, it being protected from change and it being memorised; Sadaqah being haraam for him26; wudhu being compulsory after sleep; his pure wives being eternally haraam upon the Ummah; his lineage being proven through his daughter; him being able to see equally from the front and the back; his awe stretching afar; him being sent to all creation; prophethood finishing with him; his followers numbering more than the followers of the other prophets and him being more afdhal27 than all the other creation.

25 his announcing of Prophethood

26 It is forbidden to give Zakah to the Prophet or any of his descendants.

27 Virtuous, greater and honourable

The fourth type

are those matters which through his barakah are specific to this ummah and were not found in the previous nations. These include booty being halaal; all the earth being a place of prayer; the introduction of Tayammum; the establishment of Adhaan and Iqaamah, the rows in prayer being similar to the rows of the Angels, Jumuah28 being appointed for a specific prayer and hour29 of acceptance, permissibility of Sehri during fasting; receiving at least 10 rewards for performing one deed in Ramadhan and more in Lail a’tul Qadr; no sin arising from mistake, forgetfulness or waswasa30; pictures and intoxicants being impermissible (because these lead to harm their prohibition is a mercy); the Ijma’ of the Ummah being deemed Hujjah31 and having no possibility of mistake32; Farhi33 disagreements being a mercy.

The fifth type are those matters related to him after his leaving this world and apparent in the Barzakh and Qiyaamah34.

28 the day of Jumuah (Friday)
29 There is a specific moment on Friday when Allah Ta’aala accepts supplications.
30 Evil thoughts that arise in the heart.
31 The consensus being deemed as proof.
32 The Prophet explained his Ummah would not agree on a wrong.
33 Those matters that do not relate to the integral or fundamentals of the deen.
34 These will be the subject of the subsequent chapters of the booklet.

Twenty Seventh Chapter
His blessed passing away being a blessing and mercy for him and his Ummah
First narration Tibraani narrates from Syeduna Jaabir
‘When Surah ‘Idhaa Jaa a Nasrullaah’35 was revealed the Prophet sallallaahu alaihi wasallam said to Jibraeel ‘I have been given a sign of my death’ and Jibraeel replied ‘(with the verse) And your next hour is better than the previous’36 i.e. Your Akhirah will be more better (and beneficial) for you than this world’
Second narration Bukhaari & Muslim narrate from Abu Saeed Khudri that (during his fatal illness) the Prophet sallallaahu alaihi wasallam sat upon the pulpit and said
‘Allah has given one of His servants the choice between the splendour and joys of this world and that which is with Him, and that servant has preferred the things with Allah. Upon hearing this Syeduna Abu Bakr Siddiq began crying (we only realised afterwards that) the servant given the choice was the Prophet himself and only Abu Bakr had understood that’

Benefit:: This is also textual37 proof that the Prophet preferred the journey to the Akhirah and it is obvious that his choice is sufficient proof of the goodness of Akhirah.

35 The 110th surah of the Quran
36 Suarh Ad Duhaa, verse 4
37 A definitive source that cannot be refuted
38 The illness in which the death occurs, from which one does not recover

Third narration

The Shaykhain narrate from Syeda Aisha
‘The Prophet sallallaahu alaihi wasallam would say ‘During Mardh ul Moat38 each prophet is given a choice between staying in this world or in the Akhirah’. And when the Prophet sallallaahu alaihi wasallam would cough during his illness he would proclaim the verse ‘With the people you have favoured from the Prophets, the Siddiqeen, the Martyrs and the Pious’39 I was convinced that he had been given the choice (and he had chosen Akhirah)’.40

39 i.e. I want to be with these people
40 By hearing this verse Syeda Aisha states that she was convinced he preferred to be in Akhirah.

Fourth narration

The Shaykhain narrate from Syeda Aisha
‘During his health the Prophet sallallaahu alaihi wasallam would say ‘Whenever a Prophet dies41 he is shown his place in Jannah and given a choice’. When his sallallaahu alaihi wasallam illness intensified he would raise his eyes upwards and proclaim ‘Oh Allah, I choose the greatest Rafeeq (companion)’. In the narration of Sahih Ibn Habaan he is reported to have also added the words ‘with Jibraeel, Mikaeel and Israfeel’42

Fifth narration

Abdur Razzaaq in Taaoos narrates the statement of the Prophet sallallaahu alaihi wasallam
‘I have been given two choices; to either stay alive on the earth long enough to witness my Ummah’s conquests or to be swift (towards the Akhirah) and I have preferred swiftness.’

Sixth narration

It is stated in a long hadith of Bayhaqi
‘The Angel of death pleaded with the Prophet sallallaahu alaihi wasallam ‘Allah ta’aala has sent me. If you wish I will take your soul and if you wish I will leave. I have been ordered to obey your command’. The Prophet sallallaahu alaihi wasallam looked towards Jibraeel who said ‘Oh Muhammad, Allah Ta’aala desires to meet you’, so he permitted the angel of death to take his soul’.

41 it is better to interpret this as ‘when he approaches death’ for once he is given death the concept of choice is redundant
42 At the end of each narration Thaanvi sahib reiterates that all these prove that the Prophet had been given the choice of passing to the next realm or remain here

Seventh narration

Muslim narrates a hadith of Syeduna Anas in which Umm e Ayman cried in remembrance of the Prophet sallallaahu alaihi wasallam. It is narrated that both Syeduna Abu Bakr and Umar said to her ‘Why are you crying! Do you not know that the bounties for the Prophet with Allah are better than those here!’ She confirmed she was aware of this and explained her crying was because the revelation from the heavens had ceased. On hearing this the two men also began crying.
Eighth narration Imam Muslim narrates from Abu Musa that the Prophet sallallaahu alaihi wasallam said

‘When Allah Ta’aala wishes to show mercy on a nation He gives death to their Prophet and that Prophet acts as a forebearer sent ahead for the Ummah. And when Allah Ta’aala wishes the destruction of any nation He punishes and destroys it during their Prophet’s lifetime. The Prophet witnesses it and it is as if Allah Ta’aala cools his eyes with it’s destruction because they rejected and disobeyed him’.43
Benefit: This hadith proves that the Prophet’s journey to the Akhirah is a sign of mercy for the Ummah.

Benefit: One wisdom of his passing is that if he sallallaahu alaihi wasallam remained apparently alive forever it would not have been strange for thousands of naïve people to suspect him sallallaahu alaihi wasallam of divinity. Thus his passing brought to an end this specific life and proved him not to be divine and is thus a great mercy for the ummah.

43 Examples of this include the destruction of the nations of Nuh and Lut alaihimaa asSalaam

Twenty Eighth Chapter

In some of the matters and Fadhaail related to his station in the realm of the Barzakh

First narration
Ibn Mubaarak narrates from Syeduna Saeed bin Seeb
‘There is not a day the Prophet sallallaahu alaihi wasallam is not presented with his Ummah’s deeds each morning and evening’. As in Al Muwaahib.
Second narration In Mishkaat Syeduna Abu Darda narrates that the Prophet sallallaahu alaihi wasallam said
‘Allah Ta’aala has made it haraam for the earth to eat the bodies of Prophets, the Prophets of Allah be alive and are given Rizq (nourishment)’. Ibn Majah narrated this.

Benefit: His sallallaahu alaihi wasallam’s being alive in the grave is proven and the (nature of that) Rizq is appropriate to that world. Life and Rizq are also narrated for the martyrs but the Prophets are more complete and deserving.

Third narration

Bayhaqi and others narrate from Syeduna Anas that the Prophet sallallaahu alaihi wasallam said
‘Prophets be alive in their graves and pray Salah’. As in Al Muwaahib

Benefit: This Salah is not out of obligation but out of pleasure.

Fourth narration

Mishkaat narrates from Nabeeha bin Wahhab
‘Kaab Al Akhbaar visited Syeda Aisha and there found the people remembering the Prophet sallallaahu alaihi wasallam. Syeduna Kaab stated ‘There is not a day in which 70 thousand angels do not descend and surround the blessed grave and recite durood upon him. When evening comes they return to the skies and another 70 thousand angels descend and do likewise. This will continue until the grave opens on the Day of Qiyaamah and he sallallaahu alaihi wasallam will rise with 70 thousand angels and they will take him’. This is narrated by Daarimi.

Fifth narration

In Mishkaat is the narration of Abu Dawud and Tirmidhi from Abu Hurayra that the Prophet sallallaahu alaihi wasallam said
‘Whenever anyone sends Salaam upon me Allah Ta’aala returns my soul so that I can answer his salaam’.

Nashrut Teeb

2008-04-25T18:10:00.000-07:00

No 10 Khateeb narrates a lengthy hadith from Jaabir

‘I was once on a journey with the Prophet sallallaahu alaihi wasallam and we passed by a village, the men of which had heard of our passing and had come out in wait. They pleaded ‘Yaa Rasoolallah, there is a young woman in this village with whom a Jinn is besotted and he has possessed her and she neither eats nor drinks and will soon surely be destroyed’. Jaabir states that he saw the woman and she was very beautiful, like a piece of the moon. The Prophet sallallaahu alaihi wasallam called for her and said ‘Oh Jinn, You know who I am, Muhammad, the Prophet of Allah! Leave this woman and go away’. As soon as he had said this the woman came to her senses and pulled the Niqaab21 over her face and shied away from the men and became perfectly normal.’

No 11 Tirmidhi narrates from Abu Ayub Ansaari

‘There was a stove full of dates and a female Jinn would come and take from it. The people complained to the Prophet sallallaahu alaihi wasallam who ordered ‘Go, when you next see her say ‘With the name of Allah, come on the request of the Prophet’. So they caught and brought her to the Prophet and let her go only after she promised not to return’.

No 12 & 13 are the splitting of the moon into two pieces and surpassing the skies during the Mi’raaj

21 Face covering.

No 15 It is narrated from Jaabir by the Sahihain 22
‘The people were very thirsty at Hudaybia. The Prophet sallallaahu alaihi wasallam had a jug with which he performed ablution. The people pleaded with the Prophet sallallaahu alaihi wasallam ‘Our army has neither water to drink nor to perform wudhu except that which is in your jug’. So he sallallaahu alaihi wasallam put his blessed hand into the jug and water sprung out of his fingers and all of us drank from it and performed wudhu with it’. Syeduna Jaabir was asked how many people were they? He replied ‘If there were 100,000 people the water would have sufficed (i.e. there was so much water), we were 1500 men.’

No 16

The Sahihain narrate from Syeduna Jaabir that during the days of the battle of the Khandaq he slaughtered a goat in invitation of the Prophet sallallaahu alaihi wasallam and prepared one Saah (2.4kg) of flour and discretely requested the Prophet to come with a few other people. The Prophet sallallaahu alaihi wasallam gathered all the Ahl ul Khandaq, some one thousand, and brought them all along and ordered Jaabir not to touch the cooking pot and nor to bake the flour until he arrived. The Prophet sallallaahu alaihi wasallam later arrived and put his blessed saliva in the knead dough and the cooking pot and performed the dua of barakah and ordered ‘Call another woman to cook and keep taking the soup out of the pot but do not take it off the fire’. Jaabir states ‘There were 1000 people, by Allah, all of them ate and our cooking pot and flour appeared untouched.’

No 18 It is narrated from Syeduna Anas in the Sahihain

‘During the time of the Prophet sallallaahu alaihi wasallam there was a severe drought. One day he sallallaahu alaihi wasallam was delivering the Friday sermon when a Bedouin rose and pleaded ‘Yaa Rasoolallah sallallaahu alaihi wasallam, Goods are destroyed and families are dying of hunger,

22 Sahih Bukhaari & Sahih Muslim

supplicate for rain’. At that time there was not a shred of cloud in the sky and the Prophet sallallaahu alaihi wasallam raised both his hands and by Allah, before he had lowered them, clouds the size of mountains had gathered from all sides. The Prophet sallallaahu alaihi wasallam had not even descended from the pulpit when drops of rain had begun falling and it rained from that day until the next Friday when the same Bedouin, or someone else, stood up and pleaded ‘Houses have collapsed and goods have drowned, supplicate for the rain to stop’. He sallallaahu alaihi wasallam raised both his hands and supplicated ‘Oh Allah, Let it rain around us but not on us’ and every cloud he pointed to opened up and the rain stopped over Madeenah but continued outside Madeenah. The people who would come from the outskirts of the city would tell of the great rain’

No 20 Tirmidhi narrates from Hazat Ali

‘I was with the Prophet sallallaahu alaihi wasallam in Makkah. Once he sallallaahu alaihi wasallam left for the outskirts of the city and I went with him. Every tree or mountain we passed proclaimed ‘Asslaam u alaika Yaa Rasoolallah’
No 22 Tirmidhi narrates from Abu Hurayra
‘I placed a few dried dates before the Prophet sallallaahu alaihi wasallam and pleaded ‘Perform the dua of barakah for these dried dates‘. He sallallaahu alaihi wasallam gathered the dates together and performed a dua of barakah over them and ordered ‘Take these and put them in your waist pouch and whenever you want put your hand in and take out but don’t ever shake it’. Abu Hurayra states ‘There was so much barakah in those dried dates that I gave away many wisq (one wisq is made up of 60 Saahs and one Saah approximately 2.4kg) in the path of Allah and always ate and fed others from it. The pouch stayed tied to my waist until the day of Uthmaan’s martyrdom (some 30 years later) when it was cut away from my waist and lost’.

No 24 Bayhaqi narrates from Safeena

‘I was out at sea during a storm when the ship broke and I only reached land by floating on a plank of wood. There I found a lion heading towards me to whom I said ‘I am a servant of the Prophet’23. The lion came towards to me and rubbed it’s shoulder against me. It then walked alongside me until it brought me onto the path. After every short while it would make a faint noise and put it’s tail into my hand by which I understood it was bidding me farewell’.

No 25 In Bukhaari Abu Hurayra narrates

‘The Prophet sallallaahu alaihi wasallam found a bowl of milk in his house. He ordered for the As’haab us Suffa24 to be called for they were hungry. I thought in my heart ‘If only he would give it to me, I would drink until I was fulfilled’. I called all the As’haab us Suffa and the Prophet sallallaahu alaihi wasallam ordered them to be given the milk to drink. I began serving them until each one had had his fill. The Prophet sallallaahu alaihi wasallam then ordered me to drink and I drank. He then told me to drink again and I kept drinking until there was no room left in my stomach. The Prophet sallallaahu alaihi wasallam then drank the rest’.
23 Some question the practice of calling oneself the servant of the Prophet (Abd e Rasool). This hadith shows that this title was a sign of honour and pride for our pious predecessors

24 These were the forerunners of modern day Sufism who foresaked the pleasures of this world for a life of worship, devotion and restraint

Nashrut Teeb-4

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Third Chapter

In the nobility and purity of his Lineage

First narration

Syeduna Abbaas narrates, quoted in Mishkaat from Tirmidhi, that the Prophet sallallaahu alaihi wasallam said
‘I am Muhammad, son of Abdullah and grandson of Abdul Muttalib. Of all the creation Allah created He made me from the best group, i.e. He made me from the humans. He then divided the human into two, Arab and Ajam and made me from the better group, the Arabs. He then divided the Arabs into many tribes and made me from the best tribe, the Bani Quraysh. He then made many families of the Quraysh and made me from the best family, the Bani Haashim. So I am the best in person and the best in family’

Second narration

Syeduna Ali narrates that the Prophet sallallaahu alaihi wasallam said
‘I was born in wedlock and not born out of sin, from Adam right the way to my parents, i.e. none of the contamination of Jahiliyya touched me (my forefathers and foremothers were pure from the fornication that took place during times of Jahiliyya and there is no contamination in my lineage)’. This is narrated by Tibraani in Awsat; Abu Nuaim and Ibn Asaakir.
Third narration Abu Nuaim narrates from Ibn Abbaas that the Prophet sallallaahu alaihi wasallam said
‘No man or woman from my forefathers ever met outside wedlock. Allah Taa’ala always passed me from pure loins to pure wombs. When two branches split (such as Arab/Ajam or the Quraysh etc) I continued through the best branch’11

11 In his original text Thaanvi sahib points out that this hadith is not a duplication of the preceding one because this hadith dispels any notion of intimacy outside marriage that did not lead to conception. This hadith confirms that no intimacy took place outside wedlock and it reinforces the purity and chastity of all his elders beyond every conceivable doubt.

Fourth narration

It is narrated in Dalaail Abu Nuaim from Syeda Aisha that the Prophet sallallaahu alaihi wasallam quoted Jibra’eel as saying
‘I have travelled all the East and West and have not seen any person better than Muhamnmad and no family better than Bani Haashim’. Tibraani in Awsat has also mentioned something similar.
Fifth narration

Mishkaat quotes the narration of Muslim from Waathila bin Alasqa that he heard the Prophet sallallaahu alaihi wasallam say
‘Allah Ta’aala chose Kinaana from the children of Ismail and chose Quraysh from the children of Kinaana and chose the Bani Haashim from the Quraysh and chose me from the Bani Haashim.’
The narration of Tirmidhi also has the words ‘He chose Ismail from the children of Ibraheem’.

Fourth Chapter

In the appearance of some of the effects of the blessed Nur in his noble father and most noble grandfather
First narration

Haafiz Abu Saeed Neshapuri from Abu Bakr bin Abi Maryam from Saeed bin Umar Ansaari from his father who narrated from Kaab Akhbaar that
‘When the blessed Nur had passed to Abdul Muttalib and he had reached youth, one day he fell asleep in the Hateem of the Kabah. When he awoke he found Kuhl in his eyes, his hair oiled and adorned in extremely beautiful clothes. He was very surprised by this because he did not know who had done this. His parents took him by the hand to a Qurayshi soothsayer12 and relayed the whole episode. The soothsayer explained ‘Understand that the Lord of the Skies has ordered this young man to marry’. Consequently he was first married Qeela and after her death he was married to Fatima who became expectant with Abdullah, the Prophet’s father.
The fragrance of Musk would emanate from the body of Abdul Muttalib; the Prophet’s Nur sparkled from his forehead and whenever the Quraysh faced a drought they would take Abdul Muttalib by the hand, climb Mount Thabeer and seek Allah’s proximity through him and supplicate for rain. In response, due to the barakah of the Muhammadi Nur, Allah would bestow great mercy.’

Second narration

Abu Nuaim, Kharaaiti and Ibn Asaakir through Ataa narrated from Abdullah bin Abbaas
‘When Abdul Muttalib took his son Abdullah for marriage they passed a female priest who had converted to Judaism and had studied the earlier scriptures. She was called Fatima Khatha’miya and when she saw the Prophetic Nur in the face of Abdullah she called him towards her but he refused’.

12 Could refer to a priest, astrologer or soothsayer. A man of letters.

Third narration When Abraha, the king of the As’haab ul Feel13, surrounded Makkah wanting to flatten the Kabah Abdul Muttalib took some men of the Quraysh and climbed Mount Thabeer. At that time the Blessed Nur, as full as the moon, was sparkling in his forehead and it’s rays were falling upon the Kabah. On seeing this Abdul Muttalib said to the Quraysh ‘Come, the way this nur is shining in my forehead is proof that we people shall not be overcome’. Some men from Abraha’s army had taken Abdul Muttalib’s camels and Abdul Muttalib went to Abraha to have them released. On seeing Abdul Muttalib’s appearance and the majesty and awe of the nur in his face, Abraha showed utmost respect and left his throne to sit down next to Abdul Muttalib. This was the greatness of the blessed Nur that even kings would be in awe and would honour and respect it.’ As in Tawaareekh Habeeb e Ilaahi of Molaana Inayat Ahmad.

13 As’haab ul Feel: People of the Elephant. They were known by this name because they had elephants in their convoy, which was a very rare animal for Arabia at that time. They had marched from Yemen under the command of Abraha to demolish the Kabah and turn the Arabs towards their cathedral in Yemen.

Fifth Chapter

in some of his barakah evident during pregnancy in his Mother’s womb
.
First Narration

It is narrated from his mother Syeda Aamina bint Wahab that in a dream she was given the glad tiding of being pregnant with the chief of this Ummah and ordered to seek Allah’s protection for him at the time of his birth from the evil of enviers and to name him Muhammad. This is as in Seerah Ibn Hishaam

Second narration

During the pregnancy his mother saw a nur by which she was able to see the palaces of Basra and Syria. This is as in Seerah Ibn Hishaam
This sighting of the nur is in addition to the sighting at the time of the birth.

Third narration

His honoured mother narrates
‘I did not know any (other woman’s) pregnancy lighter and easier than mine’. This has been narrated in Seerah Ibn Hishaam.
Benefit: This figure of speech negates equality14. Light means there was no burden whilst easy means there was no kind of discomfort such as faintness, tiredness or eating disorder. And it is stated in As Shamaama that in some ahadith it is that there was a certain heaviness about which she complained to other women. Haafiz Abu Nuaim states that this heaviness was at the beginning of the pregnancy and as the pregnancy progressed it became lighter, and (thus) in every aspect this pregnancy was outside the normal pattern.

14 No one had such an easy pregnancy as this.

Sixth Chapter

in some of the events at the time of the birth

First narration

Muhammad bin Saad narrates from a group of people, including At’aa and Ibn Abbaas, that Aamina bint Wahab (His honoured mother) states
‘When the Prophet sallallaahu alaihi wasallam came put of my womb a nur came out with him by which everything between the East and West lit up. The Prophet sallallaahu alaihi wasallam then rested on the floor on both his hands, grabbed a fist of dust and raised his head to look to the sky’. This is as in Al Muwaahib.
Benefit: This same nur is mentioned in another hadith and with it his mother saw the palaces of Syria. About this incident the Prophet sallallaahu alaihi wasallam himself said ‘The mothers of the Prophets see a Nur similar to this’. This is taken from Ahmad, Bazaar, Tibraani and Bayhaqi from Arbaadh bin Saariya. Haafiz Ibn Hajar said that Ibn Habbaan and Haakim proved it’s authenticity.

Second narration

Uthmaan bin Abi Aas narrates from his mother Umm Uthmaan Thaqafiya, whose name was Fatima bint Abd’illah,
‘At the time of the Prophet’s birth I saw the Kabah enlightened with Nur and I noticed the stars were so near the earth that I feared they would fall upon me’. This has been mentioned in Al Muwaahib.

Third narration

Abu Nuaim mentions the narration of Abd ur Rahman bin Oaf from his mother, Shifa,
‘When the Prophet sallallaahu alaihi wasallam was born he came into my hands and (like all babies) made a noise and I heard a voice say ‘Rahima Kallaahu’ (Oh Muhammad, may Allah have mercy upon you)’. Shifa also said
‘Everything between the East and the West lit up such that I was able to see even some of the palaces of Rome. He was then given milk and laid down. A short while had not passed that I was overcome with both darkness and a strange sensation. The Prophet disappeared from my sight and I heard a voice ask ‘Where did you take him?’ Another voice answered ‘Towards the East’. Shifa states ‘These events stayed in my heart until Allah revealed him to be a Prophet and I became one of the first to accept Islam’. This is as in Al Muwaahib.
Benefit: Mentioning only the East does not negate (taking him to) the West. In another narration the West has also been mentioned, as in As Shamaama. Perhaps the reason for specifying only the East could be because of the virtue of the East for it is from where the Sun rises and one of Allah’s attributes begins with ‘Rabb of the East’.

Fourth narration

The other miraculous and strange events that have been narrated to have occurred at the time of the birth include an earthquake in the palace of Caesar and 14 of its pillars collapsing; the drying of the Tarbiya sea and the fire extinguishing in the temple of Persia (that had raged continuously for 1,000 years!) This has been narrated by Bayhaqi, Abu Nuaim, Kharaaiti and Ibn Asaakir.
Benefit: These events symbolise the (beginning of the) decline of the Persian and Syrian empires. Allah knows best.

Fifth Narration

In Fath ul Baari, Seerah t’ul Waaqdi has related that he spoke from birth. As in Muwaahib. Further it is mentioned that from birth the Prophet told of the events of the People of the Book.

Sixth narration

Bayhaqi and Abu Nuaim narrate from Syeduna Hassaan bin Thaabit
‘I was 7 or 8 years old and could understand what I heard and saw. One morning a Jew was screaming ‘Oh Jewish
people!’ and all the Jews were gathering around him and I too listened. He said ‘This night the star of Ahmad, in which he is to be born, has risen.’ This is as in Muwaahib
It is further in Seerah Ibn Hishaam that Muhammad bin Isaac, the author of As Sair, mentions that he asked Saeed bin Abdur Rahman bin Hassaan bin Thaabit15
‘What was the age of Hassaan bin Thaabit when the Prophet sallallaahu alaihi wasallam came to Madeenah?’ He replied ‘it was 60’ and the Prophet sallallaahu alaihi wasallam came when he was 53 (he is 7 years older than the Prophet per this calculation) so he must have been aged 7 when he heard this statement of the Jew.

Seventh narration

It is narrated from Syeda Aisha that a Jew entered Makkah on the night in which the Prophet sallallaahu alaihi wasallam was born and asked
‘Oh people of Quraysh, Has a child been born to any of you tonight?’ They replied they did not know.
He pleaded ‘Find out, tonight the Prophet of this nation has been born and between his two shoulders will be a sign (known as the sign of prophethood)’.
Consequently the Quraysh went to find out and learned that a boy had been born to Abdullah bin Abdul Muttalib. The Jew came to his mother and she placed the Prophet before the people. When the Jew saw the sign he fainted proclaiming ‘Prophethood has left the Bani Israil. Listen O Quraysh, By Allah the news of his dominance will spread to the East and West.’ This is narrated by Yaqub bin Sufyaan with a hasan chain. This is stated in Fath ul Baari. This is as in Al Muwaahib.

15 Hassaan bin Thaabit’s grandson

Eighth chapter

in some of the events of his childhood

First narration

Ibn Shaykh in Khasaais mentions that the Prophet’s sallallaahu alaihi wasallam cradle was rocked by the Angels. This is as in Al Muwaahib

Second narration
Bayhaqi and Ibn Asaakir narrate from Ibn Abbaas that Syeda Haleema said
‘As he was weaned away from milk the first words he said were ‘Allah u Akbar kabeera wa’l Hamdu lillahi Katheera wa Subhaanallahi Bukra Waseelah’. When he was slightly older he would go out of the house and see other boys playing but would stay away from them (i.e. he would not take part in play). As in Al Muwaahib.

Third narration

Ibn Saad, Abu Nuaim and Ibn Asaakir narrate from Ibn Abbaas
‘Syeda Haleema would not let him go too far but one noon he left with his foster sister towards the grazing field. Syeda Haleema went in search of him and found him with his foster sister and protested ‘In this heat! (you have brought him out)’. The sister replied ‘Mother, my brother did not feel any heat, I noticed a cloud casting a shade over him, whenever he stopped it too stopped and whenever he moved it too moved and that is how we reached this place’. As in Al Muwaahib.
Fourth narration

It is narrated from Haleema Saadia
‘I came (from Taaif) towards Makkah with the other women of Bani Saad in search of suckling children. There was a severe drought that year and I had my own child. There was not even enough milk to fulfil him and we could not sleep at night because of his screaming. Our she-camel also did not have any milk. I was riding a very thin animal
that could not keep up with the others and my companions were frustrated by it. We arrived at Makkah and whenever a woman found that the Prophet sallallaahu alaihi wasallam was an orphan she would refuse to accept him (because she did not expect great reward and patronage) and here16 no child could be found because of a lack of milk. I said to my husband ‘This is not good, it appears I shall return empty so I will bring the orphan’. My husband said ‘Alright, maybe Allah will give barakah’. So I went and brought him. When I brought him back to my camp and sat to give him milk so much flowed that he sallallaahu alaihi wasallam and his foster-brother drank to their full and fell asleep in comfort. In addition when my husband went to check on the she-camel he found it full of milk! He milked it and we all drank and the night passed in great comfort. Before this we had never been able to sleep. My husband commented ‘Oh Haleema, you have brought a child of great barakah’. I replied ‘Yes, I too have the same hope’. We then left Makkah and with the Prophet sallallaahu alaihi wasallam I mounted the same animal but now no other animal could keep up with us and my companions exclaimed in amazement ‘Haleema! Slow down, is this the same animal you came on?’ I replied ‘Yes’ They commented ‘Surely something is the matter’ We then reached our home where there was a severe drought but my goats would always return full of milk whilst others could not even extract a drop of milk from their animals. My tribesman began ordering their shepherds ‘Graze the animals in the same place Haleema’s animals graze’ but still they returned empty and my animals were full of milk. We continued witnessing similar goodness and barakah for two years! I weaned him away from milk and his growth was faster than the other children such that by 2 years he sallallaahu alaihi wasallam looked much older. We then took him back to his mother and because of his barakah we wished for him to stay longer and used the plague in Makkah as an excuse to bring him back. A few months
later he sallallaahu alaihi wasallam and his foster-brother were out with the grazing animals when his foster-brother came running home and informed me and his father ‘Two white clothed men grabbed my Qurayshi brother, laid him down and opened his stomach. It was in this state that I left him.’ We both went anxiously and found him standing but his colour had changed (through fear). I asked ‘Son, what was it?’ He sallallaahu alaihi wasallam explained ‘Two white-clothed men came, laid me down, opened my stomach, searched and took out something. I don’t know what it was’. We brought him back to the house and my husband said ‘Haleema, this boy is possessed. Before it becomes more evident take him to his home’. I took him back to his mother who asked ‘You wanted to keep him, why have you brought him back?’ I replied ‘With the grace of Allah he is now mature and I have completed my service, and God knows what happens so I have brought him.’ She said ‘Tell me the real matter’ so I told the whole story. She asked ‘Do you fear the effect of the devil upon him?’ I said ‘Yes’. She said ‘Definitely not, by Allah, there can be no effect of the devil upon him, my son has a special quality’. She then told of some of the events of the pregnancy and birth (which were the second and third narration of the 5chapter and the first and last of the 6th chapter’) and said ‘All right, leave him and go safely’. As in Ibn Hishaam.

16 Here referring to herself (Haleema Saadia)

Benefit:: Miracles are evident in the numerous events in this narration.
Benefit 2: The name of Haleema’s son is Abdullah and he is the brother of Aneesa and Juzaama. Juzaama is better known by the name Sheema and all these children were from Haaris bin Abdul Garaa who was Haleema’s husband. And some of the Ahl ul Ilm17 have made clear all of their bringing Imaan. As in As Shamaama.

17 The people of knowledge, leading scholars

Seventh narration

Ibn Asaakir narrates from Haleema bin Urfata

‘I arrived in Makkah and the people were suffering a severe drought. The Quraysh said ‘Oh Abu Taalib, go! supplicate for water.’ Abu Taalib went with a young boy who was so handsome that it was as if the sun was appearing out from the behind the clouds (this boy was the Prophet sallallaahu alaihi wasallam who at that time was in the care of Abu Taalib). Abu Taalib put the boy’s back against the kabah and the boy pointed his finger to the sky, in which there was not a single sign of cloud, and clouds began gathering from all sides and it rained heavily.’
Ninth narration Whilst the Prophet sallallaahu alaihi wasallam was in the care of Abu Taalib, whenever he would eat with the family they would all feel filled and whenever he would not eat with them they would all feel hungry18. As in As Shamaama.

18 Although they did eat they still felt hungry and unfulfilled.

Twenty Second Chapter
in some of his miracles

No 6 It is narrated in Sahih Muslim from Abu Hurayra
‘My mother was a polytheist and I used to invite her to Islaam. One day I asked her to Islaam but she made disrespectful comments about the Prophet sallallaahu alaihi wasallam which were unbearable to me and I ran crying to the Prophet sallallaahu alaihi wasallam and pleaded ‘Yaa Rasoolallah, Supplicate that Allah Ta’aala guides my mother’ The Prophet sallallaahu alaihi wasallam supplicated ‘Oh Allah, guide Abu Hurayra’s mother’. I was so overjoyed on hearing these words of the Prophet that I ran home but found the door closed. Hearing my footsteps my mother said ‘Abu Hurayra, wait!’. I heard the sound of water and after washing and clothing herself she opened the door and said ‘Oh Abu Hurayra, I bear witness that there is no God but Allah and I bear witness that Muhammad is His servant and Messenger‘. Crying in extreme happiness I went back to the Prophet and told him of my mother’s Islam. He sallallaahu alaihi wasallam praised Allah’

No 8 Bayhaqi,
Tibraani and Ibn Abi Shayba narrate that a speck appeared in the eyes of Habeeb bin Fideek’s father and he lost all his sight. The Prophet sallallaahu alaihi wasallam performed Dham19 over his eyes and they instantly become better. The narrator states that he saw him still passing a thread through the eye of a needle even at this age20.

No 9 Muslim narrates from Salama

‘A man was eating with his left hand in front of the Prophet sallallaahu alaihi wasallam who ordered him to eat with his right hand. He replied ‘I cannot eat with my right hand’, but his right hand was perfect and had said this through boldness. The Prophet sallallaahu alaihi wasallam commented ‘You won’t be able to eat with your right hand’. This became his state; his right hand became useless and he was unable to even raise it up to his mouth.’

19 To recite verses and blow upon something.

20 His eyes were so sharp that even in old age he was able to pass thread through the eye of a needle.

Nashrut Teeb-3

2008-04-25T16:38:00.000-07:00

Second Chapter
His fadaail being evident to the earlier nations

First narration

Haakim in his sahih narrates that Syeduna Adam saw the blessed name of Muhammad sallallaahu alaihi wasallam scribed upon the Arsh and Allah Ta’aala said to him ‘Had Muhammad not existed I would not have created you’
Benefit: His fadeelah was apparent before Adam.

Second narration

It is narrated from Umar ibn Khattaab that the Prophet sallallaahu alaihi wasallam said
‘When Adam made the mistake8 he pleaded (in the court of Allah) ‘Oh my Lord, I request You through Muhammad that You forgive me’ Allah asked ‘Oh Adam, how did you know of Muhammad?’ He explained ‘Oh my Lord, I know him because when you created me with Your Hand and blew the soul into me I raised my head and saw (the Kalima) Laa ilaaha illallahu Muhammad ur Rasoolullah scribed on the wheel of the Arsh. Thus I came to know that You would only have put Your name next to the one who was the most beloved to You of all creation’. Allah said ‘Oh Adam, you are truthful, he is in fact the most beloved to me of all the creation and when you requested me in his name I forgave you and if it wasn’t for Muhammad I would not have even created you’.
This was narrated by Bayhaqi in his Dalaail and by Haakim who denoted it Sahih. Tibraani has also mentioned this and added that Allah said ‘And from your children he will be the last of all the Prophets’
Benefit: One should understand the same benefit as before.
8 By going near the tree.

Third narration

Ibn ul Jowzi in his book ‘Salwa ‘ul Ahzan’ mentions
‘When Adam wished to approach Syeda Hawa she asked for Mahr9. Syeduna Adam supplicated to Allah ‘Oh Lord, what (Mahr) can I give her?’ He replied ‘Oh Adam, send 20 Durood10 upon my beloved Muhammad bin Abdullah’. So he did so.

Fourth narration

Ahmad, Bazaar, Tibraani, Haakim and Bayhaqi narrate from Arbaadh bin Saariya that the Prophet sallallaahu alaihi wasallam said (A lengthy hadith, the first part of which is mentioned as the second narration in Chapter 1 and this is the middle part)
‘I am (the fulfillment of) the dua of my father Ibraheem and the good news of Isa.’
Benefit:: This points to the subject of two verses.

Fifth Narration

From Bukhaari the narration of Abdullah bin Amr bin AlAas is mentioned in Mishkaat that states that the following attribute is mentioned in the Tawraat
‘O Prophet, we have sent you as a witness to the condition of the Ummah; as a giver of good news and as a forewarner and protector of the Ummi Nation (This refers to the ummah of Muhammad for the Prophet himself said that we are an Ummi Nation) You are My servant and My Prophet. I have named you Mutawakil, you are neither bad mannered nor hardhearted, you are not one who makes noise in marketplaces, nor do you respond to bad with bad but instead forgive and Allah Ta’aala will not give you death until through your barakah the wayward, that is kufr, is corrected, i.e. changed to Imaan such that the people
9 Compulsory gift from the husband to the wife at or after the time of marriage.
10 Prayer for blessings to be bestowed upon the Prophet
begin to recite the kalima, and until the barakah of this kalima gives sight to the blind, hearing to the deaf and softness to stone hearts’ (This means that you will not be given death until your deen has spread far and wide)

Sixth narration

Syeduna Kaab quotes from the Tawraat, narrated in Masaabeeh and Daarimi, and quoted in Mishkaat
‘Muhammad Rasoolullah is my preferred servant, he does not respond to evil with evil but forgives and pardons. Makkah is his place of birth, Madeenah his place of migration and Syria the hub of his Sultanate.’
Consequently after the Khulafa ur Raashideen the wheels of the sultanate remained in Syria and the great propagation of Islam was from there.

Seventh narration

The narration of Abdullah bin Salaama in Tirmidhi is mentioned in Mishkaat
‘A Naat (eulogy) of Muhammad sallallaahu alaihi wasallam is recorded in the Tawrah and it is also scribed that Isa will be buried next to him.’
Benefit: The narrators of the last three ahadith are all scholars of the earlier books. The (narrators of the) first and last (hadith) are companions whilst the middle one is a Taabi’ee. There are also some Quranic verses of the same meaning.

Nashrub Teeb -2

2008-04-25T16:31:00.000-07:00

First chapter

in the statement of the Muhammadi Nur

First Narration

Abdur Razzaaq reports with his chain from Syeduna Jaabir bin Abd ullah Ansaari
‘I asked the Prophet sallallaahu alaihi wasallam ‘May my Mother and Father be forsaken upon you, tell me, from all the things, what was the first thing Allah created?’ He sallallaahu alaihi wasallam replied ‘O Jaabir, Allah Ta’aala created, before all other things, the Nur of your Prophet from His own Nur (not that He used the Divine Nur as raw material but rather through the Faidh6 of His own Nur), and with the power of Allah that Nur travelled wherever Allah wished and at that time there was no Loh (tablet), no Pen, no Paradise, no Hell, no Angel, no Sky, no Earth, no Sun, no Moon, no Jinn and no Human! And then when Allah desired creating the creation He made four pieces of that Nur and from one piece He created the Pen, with the second the Loh (Tablet) and the Arsh with the third…’ The lengthy Hadith continues.
Benefit: This hadith proves that the Nur ul Muhammadi is in fact the first creation because all those things that have been narrated to also be the first creation are shown in this hadith to be (due to the) effect of the Nur ul Muhammadi.7

Second narration

Syeduna Arbaadh bin Saariya narrates that the Prophet sallallaahu alaihi wasallam said
‘Verily with Allah I had become the Khaatam un Nabiyeen (the seal of the prophets i.e. last Prophet) whilst Adam was still in his clay (i.e. he had not yet been given shape).’

6 Literally means through the grace and bounty

7 Thaanvi sahib states that although there are narrations in which the Pen, Arsh, Loh etc are referred to as the first creation this sahih hadith explicitly explains that they are due to the Faidh of the Muhammadi Nur and so must be after it.

This is narrated by Ahmad, Bayhaqi and Haakim. Haakim said it had a sahih chain.
Benefit: This hadith is also mentioned in Mishkaat from Shar us Sunna.

Third narration

It is reported from Syeduna Abu Hurayra that the companions asked
‘Yaa Rasoolallah sallallaahu alaika wasallam, When had prophethood been proven for you?’ He replied ‘At the time when Adam was between soul and body (i.e the soul had not even entered his body).’ Tirmidhi narrated this hadith and said it was Hasan.
Benefit: Similar words are narrated from Muysira Dhibti reported by Imam Ahmad; Bukhaari in his Taareekh and Abu Nuaim in Hilya and Haakim proved it to be Sahih.

Fourth Narration

It is narrated from Shaibi that a man asked
‘Yaa Rasoolallah sallallaahu alaihi wasallam, When were you made a Prophet? He replied ‘Adam was between soul and body when the Meethaaq (covenant of Prophethood) was taken from me. This is narrated by Ibn Saad.

Fifth Narration

Syeduna Ali bin Husayn (i.e. Imam Zain ul Abideen) narrates from his father, Imam Husayn, who narrated from his father, Syeduna Ali that the Prophet sallallaahu alaihi wasallam said
‘I was a nur in the presence of Allah fourteen hundred years before the birth of Adam’
Benefit: This narration proves the negation of all figures less than 1400 but not of figures greater so do not doubt any narration you may come across of a greater number! As for
the reason for mentioning this specific number it is possible that it has some particular significance.

Sixth narration

One part of the Amaali of Abu Sahl Qataan contains the narration of Sahl bin Saalih that he asked Abu Jafar bin Ali (i.e. Imam Baaqir) about how the Prophet sallallaahu alaihi wasallam could have preceded all the other Prophets when he was in fact sent last! He explained
‘When (in the place of Meethaaq (covenant)) Allah Ta’aala extracted the children from the loins of Adam and confirmed from them whether or not He was their Lord the first one (in reply) to confirm ‘Balaa (Of course)’ was Muhammad sallallaahu alaihi wasallam and this is how he precedes all the other Prophets even though he was sent after all of them.’

Seventh narration

When the Prophet sallallaahu alaihi wasallam returned to Madeenah from the battle of Tabooq Syeduna Abbaas pleaded
‘Yaa Rasoolallah sallallaahu alaihi wasallam, permit me to praise you (for his praise itself is devotion), the Prophet sallallaahu alaihi wasallam replied ‘Speak, may Allah safeguard your speech’. He recited these verses of poetry before him ‘Before coming to the earth you were prosperous in the shades of Jannah and you were in the place of trust where the leaves (of the trees of paradise) were joined together, one over the other.’
i.e. you were in the loins of Adam before his descent to the earth. When he was in the cool shades of Jannah you were there. The place of trust refers to the loins and the joining of the leaves refers to the incident when Adam ate from the forbidden tree and his paradise clothes were taken and he covered himself by joining leaves together and at that time the Prophet sallallaahu alaihi wasallam was in the loins of Adam.

Nashrut Teeb - Ashraf Ali Thanvee

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The Radiating Scent in the Beloved Prophet’s Dhikr
Contents
Chapter Page
In the statement of the Muhammadi Nur 4
In his fadaail being evident to the earlier nations 7
In the nobility and purity of his Lineage 10
In the appearance of some of the effects of the blessed
Nur in his noble father and most noble grandfather 12
In some of his barakah evident during pregnancy in his Mother’s womb 14
In some of the events at the time of the birth 15
In some of the events of his childhood 18
In some of his miracles 22
In some of his Khasaais (paricularities) 27
In his blessed passing away being a blessing and mercy
for him and his Ummah 29
In some of the matters and Fadhaail related to his station
in the realm of the Barzakh 32
In some of his specific virtues that will be apparent on
the plains of Qiyaamah 34
In his being the greatest of all creation 37
In taking his Tawassul at the time of Dua 39

Translator’s Foreword
This is an abridged translation of Ashraf Ali Thaanvi’s famous booklet, Nashr ut Teeb fi Dhikr il Nabbiyal Habeeb (The Radiating scent in the Beloved Prophet’s Dhikr). The reasons for translating this booklet are the same as Thaanvi sahib’s reasons for the writing of the original booklet, namely two:

1) That narrations used in the Dhikr of the Prophet sallallaahu alaihi wasallam be sound and authentic.
Thaanvi sahib explains in his foreword that many people, quite rightly, want to base their Dhikr on authentic sources and be able to differentiate between them and weaker narrations.
‘For some time it has been many people’s request that some conditions of the Prophet sallallaahu alaihi wasallam, both before and after prophethood1, be compiled from authentic sources so that if, out of love, any follower of Sunnah (as opposed to those of Bid’ah), wishes and desires to undertake the blessed Dhikr, he can read such a compilation with security.2

2) Some people contest and question the purpose of the Dhikr of the Prophet sallallaahu alaihi wasallam.
Thaanvi sahib explains that people will be able to use his booklet for the Dhikr of the Prophet sallallaahu alaihi wasallam and attain barakah from that Dhikr.

‘Nowadays many folk are distressed by outward fitnas such as plague, earthquake and inflation, amongst many other

1 The announcement of Prophethood for as we will learn later he was bestowed Prophethood even before the creation of the Universe.

2 Knowing that it is based on authentic hadith and free from exaggeration and reduction.

anxieties and also by inward fitnas3 like heresy, bida’h, obscenity and wickedness. At such times of misfortune scholars of this Ummah have always sought tawassul4 through reciting and compiling his words, verses of praise, miracles and plenty of salaam and salawaat’
He further states
‘This booklet will mention his conditions, the great purpose of which is that such mentioning of conditions will lead to marifa5 and marifa will lead to love and love will lead to companionship and intercession in Qiyaamah’
The reader can read these narrations in the hope and knowledge that the barakah from them will bring relief from inward and outward fitnas and through which one’s marifa and love of the Prophet sallallaahu alaihi wasallam increases.
Allaama Thaanvi also points out that he is beginning this booklet on the blessed Monday in the month of Rabi ul Awwal, which is significant for being the Prophet’s birth.
‘This risaala is begun today, (which) by coincidence, is the month of Rabi ul Awwal and Monday of the first ten days …. With the name of God I aim to (complete it) this
Ramadhan 1328 hijri’

Abridgement Criteria

Only those sections have been selected for translation that, for some reason or another, no longer seem to be in the common public domain. Those ahadith or events that are well known have not been translated as they are available in other publications.

Muhammad Sajid Younus, London, March 2007

3 The root meanings of fitna include sedition, discord, temptation and seduction.
4 Tawassul: using it as a means of attracting the mercy of Allah
5 recognition and appreciation.

Hadiyatul Mehdi

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Sanaullah Amritsari(fatawa)

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Fatwa rashidiya page 147 and 488

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Tahzeerun naas page 25

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Tahzeerun naas page 5

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Barhan e katiya

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AL IMDAD

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AL IMDAD ( 1336 AH , PAGE 35)

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AL IMDAD ( 1336 AH ) 2

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AL IMDAD ( 1336 AH) 1

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TRUTH OF DEOBAND: ONE MUST KNOW

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As Doomsday draws near, men of religious post(scholars) will be more rotten, and more foul than rotten donkey flesh. (Hadith)

A good scholar is the best of mankind. The bad scholar is the worst of mankind. Men's happiness and disaster depend upon scholars. A great man once saw Satan sitting unoccupied and asked why he was unoccupied. Satan replied, The heretical scholars of the present age are occupied in doing my work for me. They do not leave any work for me to lead people astray." (Imaam Rabbani, Maktubaat)

INTRODUCTION

Allah, in Whose Name we begin, The Most Gracious, The Most Merciful. We send countless benedictions upon the Holy Prophet (sallal laahu alaihi wasallam), Peace and Blessings of Allah be upon his Family & Companions and all his true followers. Aameen. Rushdie wrote his �Satanic Verses� as a whimsy novel and he was condemned for it, and rightfully so. But the following Satanic statements were made by so-called �Islamic scholars� while giving religious guidance to their followers. These Satanic statements would make even Rushdie�s �Satanic Verses� cringe. The following article may quail the hearts of sincere Muslims who love the Holy Prophet Muhammad (sallal laahu alaihi wasallam) more than anyone or thing in Allah�s creation. We ask readers to do justice to this humble effort of ours and take time to understand what is being said regarding the stature of Almighty Allah and His Beloved Holy Prophet Muhammad (sallal laahu alaihi wasallam) and who is saying this.

First and foremost we shall quote from the Holy Quran the warnings to anyone using abusive deeds or language towards Almighty Allah and His Beloved Rasool (sallal laahu alaihi wasallam).

1. �If anyone contends with the Apostle even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of faith, We shall leave him in a path he has chosen, and land him in Hell, what an evil refuge!� (4:115)

2. �Among them are men who molest the Prophet. But those who molest the Apostle will have a grievous penalty.� (9:63)

3. �Know they not that for those who oppose Allah and His Apostle, is the fire of Hell?� (9:63)

4. �That is their reward, Hell; because they rejected faith, and took My Signs and My Messengers by way of jest.� (18:106)

5. �Who, then, doth more wrong than one who utters a lie concerning Allah, and rejects the truth when it comes to him! Is there not in Hell an abode for blasphemers?� (39:32)

6. �And that He may punish the hypocrites, men and women, and the polytheists, men and women, who imagine an evil opinion of Allah. On them is a round of evil: He has cursed them and got Hell ready for them: and evil is it for a destination.� (48:6)

7. �Those who resist Allah and His Apostle will be among those most humiliated.� (47:20) Many more verses of the Holy Quran can be quoted warning mischief-makers of their fate, but these few verses will suffice for our purposes. What should be clear, by way of common sense, from the preceding verses of the Holy Quran, is that the people who molest, jest or reject the Holy Prophet Muhammad (sallal laahu alaihi wasallam) are bound for Hell ! THE PENALTY FOR INSULTING THE HOLY PROPHET (SALLAL LAAHU ALAIHI WA SALLAM)

This is an enormous subject, but we shall concentrate on what constitutes an insult and then the impending penalty.

1. �The verdict of infidelity for insulting the Holy Prophet Muhammad (sallal laahu alaihi wasallam) will depend upon the apparent words and no consideration will be given to the intention and the purpose of the person committing the insult and the circumstances of the time.� (Imaam Shahab al-Din Khafaji Hanafi, Naseem-ar-Rayad, Vol. 4, pg. 426)

2. �Truly whoever abused the Holy Prophet Muhammad (sallal laahu alaihi wasallam) or ascribed any fault to him or attributed any defect to his family, religion or his habit, or reproached him, or compared the Holy Prophet Muhammad (sallal laahu alaihi wasallam) with any defective thing with the objective of degrading his personality and prestige, he is truly an abusive person and deserves to be executed. We make absolutely no exception to this verdict, whether the insult has been committed intentionally or unintentionally. This has been the verdict of all the Ulama of the Umma from the time of the Companions to the present day.� (Qadi Ayaad, Shifa, Vol. 2, pg. 214)

3. �If a Muslim abuses the Holy Prophet Muhammad (sallal laahu alaihi wasallam) or lies about him or picks out faults in him, or robs him of his dignity, he commits the act of infidelity against Allah Ta�ala.� (Imaam Abu Yusuf, Kitaab-al-Khiraj, pg. 182)

4. �When a person (a Muslim) speaks ill of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) in any connection, he becomes an infidel. According to some Ulama, if a man uses an insulting word even for the sacred hair of the Holy Prophet Muhammad (sallal laahu alaihi wasallam), he will become an infidel. It is narrated by Imaam Abu Hafs al-Kabir that if anybody ascribes a defect even to the sacred hair of the Holy Prophet Muhammad (sallal laahu alaihi wasallam), he will become an infidel. Imaam Muhammad mentioned in his �Mabsut� that it is an act of infidelity to abuse the Holy Prophet Muhammad (sallal laahu alaihi wasallam).� (Fatawa Qadi Khan, Vol. 4, pg. 882)

5. �It is beyond doubt that the whole of the Ummah is unanimous that one who slanders the Holy Prophet Muhammad (sallal laahu alaihi wasallam) or other Prophets, is an infidel, whether he committed this act while considering it legitimate or illegitimate. He is an infidel in the opinion of the Ulama; and whoever doubts his infidelity is also an infidel.� (Allama Akhi Yusuf, Dhakhairat al-Uqba, pg. 240) We can go on quoting the righteous Ulama on this topic and the verdict is the same, a single bad word towards the Holy Prophet (sallal laahu alaihi wasallam) in any circumstances, intentional or not, leads to Kufr!

Further more, any Muslim doubting the Kufr of an abuser of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) will himself becomes a Kaafir! How grievous a crime is this, what is the penalty, and is there forgiveness? Again we turn to the great Ulama of the Ahle Sunnat Wal Jamaat.

This is their consensus and verdict:

1. �The repentance of every apostate is accepted, but he who insults a Prophet is such an infidel that his repentance will not be accepted.� (Shaykh al-Islam Abu Abd Allah Muhammad, Tanwir al-Absar)

2. �Insulting the dignity of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is not like infidelity of other types. There is a provision of acceptance for every kind of apostate, but this type of apostate gets no such forgiveness.� (Ghuniyah Dhil-Ahkam, pg. 301)

3. �Imaam Abu Bakr bin Mundhir said, �Muslim Ulama in general are unanimous that whoever abuses the Holy Prophet Muhammad (sallal laahu alaihi wasallam) will be executed. And the same has been reported from Imaam Malik, Imaam Layth, Imaam Ahmed, Imaam Ishaq, Imaam Shafi'i and Imaam Abu Hanifa (radi Allahu Ta�ala Anhum)�.� (Shifa, Vol. 2, pg. 215)

4. �In short, there is no doubt about the infidelity and the punishment by death of a person using abusive language against the Holy Prophet Muhammad (sallal laahu alaihi wasallam). All four leading Imaams have the same opinion.� (Fatawa Shaami, Vol. 3, pg. 312)

5. �Some people say that if someone commits an insult in the state of intoxication, he will not be charged with infidelity because he is drunk and incapable; nor shall he get the punishment for committing infidelity, but insulting the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is infidelity of such a degree that even if it is committed in the state of intoxication, it will not be pardoned. And the verdict on his apostasy is that his wife is removed from marriage to him at once. Even if he professes Islam again, his wife will not establish her relations with him. If he dies in the state of apostasy, his dead body cannot be buried in the graveyard of the Muslims; nor can he be buried in the graveyard of the People of the Book. He should be thrown into a pit like a dog. The infidelity of an apostate is worse than the infidelity of a real infidel.� (Al-Ishbah wan-Nazir, the Chapter on Apostasy)

Therefore, all the Sunni Imaams are agreed that an insulter of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is an apostate of the worst kind and the penalty for such a person is death!

We end this part with an event that took place in the time of the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) ordered a person to be executed who had committed the act of insulting the Holy Prophet Muhammad (sallal laahu alaihi wasallam) and became an apostate. At that time he was wrapped in the cover of the Ka�ba.

It has been narrated by Hazrat Anas bin Malik (radi Allahu anhuma) that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) was present at Makkah on the day of the conquest of Makkah when someone reported that Ibn Hanzal (the insulter of the Holy Prophet, sallal laahu alaihi wasallam) was wrapped in the cover of the Ka�ba. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) ordered him to be executed. (Bukhari, Vol. 1, pg. 249)

Now every Muslim has to accept that apostasy by insulting the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is of the worst kind and the sentence is death! With the overwhelming material presented here, to clarify what constitutes the act of apostasy and the penalty for such an act, you would think that only ignorant fools like Rushdie, hiding behind Kaafirs, would dare insult the Holy Prophet Muhammad (sallal laahu alaihi wasallam). Alas, you are wrong! Our century has produced the most horrendous, so called, �Islamic Scholars� that have surpassed Rushdie in insulting Almighty Allah and His Beloved Rasool (sallal laahu alaihi wasallam). You may well ask how that can it be. How can an �Islamic Scholar� abuse Almighty Allah and His Holy Prophet Muhammad (sallal laahu alaihi wasallam)? In the Holy Quran, Allah has pre-warned us about such scholars, and, so too, in the Hadiths of the Holy Prophet Muhammad (sallal laahu alaihi wasallam), we find evidence of such hypocritical Satanic Scholars.

�Allah says: �The hypocrites will remain in the lowest abyss of Hell� (4:145), as they refused to accept truth after they acquired knowledge.� (Imaam Ghazali, Ihya ) �The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said regarding a wicked learned man (corrupt scholars): Some learned men will suffer intense agonies of torture that the inmates of Hell will seek refuge on seeing their tortures.� (Imaam Ghazali, Ihya) �The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: On the Resurrection Day, a learned man will be brought and will be thrown into Hell. His bowels will gush forth and he will roam with his bowels as a donkey moves a mill-stone. The inmates of Hell will move along with him and ask: What is the matter with you? He will reply: I used to enjoin the people to do good but I was not practising good. I used to prohibit them evil but I practised it.�(Imaam Ghazali, Ihya) �Hazrat Uthman (radi Allahu anhuma) said: I fear most for this nation the hypocrite learned men. People asked: How can a hypocrite be a learned man? He replied: He has verbal knowledge, but his mind and his actions are ignorant.� (Imaam Ghazali, Ihya) Ziyad Ibn Hudair reported that, Hazrat Umar (radi Allahu anhuma) said : �Do you know what can destroy Islam?� I said, �No�. He said: �It is destroyed by the errors of scholars, the argument of the hypocrites about the book (of Allah), and the opinions of the misguided leaders.� (Mishkatul Masabih)

�A good scholar is the best of mankind. The bad scholar is the worst of mankind. Men's happiness and disaster depend upon scholars. A great man saw Satan sitting unoccupied and asked why he was unoccupied. Satan replied, �The heretical scholars of the present age are occupied in doing my work. They do not leave any work for me to lead people astray�.� (Imaam Rabbani, Maktubaat) Much more can be said about misguided religious scholars and how they can corrupt the true beliefs of those unaware, however, the following saying, sums it up pretty well! Half a Doctor (unqualified) is a danger to ones health! Half a Scholar (corrupt) is a danger to one�s Imaan (faith)! May Allah protect us from such misguided scholars. Aameen.

STATEMENTS OF THE SATANIC SCHOLARS

Now the moment of truth has arrived, bear in mind the Apostasy of the worst kind, what constitutes it and its penalty. Read well and recognise the insults on Almighty Allah and His Beloved Holy Prophet Muhammad (sallal laahu alaihi wasallam), at the hands of these Satanic Scholars! And judge for yourself the misdeeds of these misguided scholars.

1. Allah can tell a lie. (Fataawa Rasheediyah, Vol. 1, page 19)

2. Allah does not know beforehand what His creation would do. Allah comes to know of their doings only after they have done something. (Tafseer Bulghatul Hairaan, page 157/158)

3. Shaitaan and the Angel of death are more knowledgeable than the Holy Prophet Muhammad (sallal laahu alaihi wasallam). (Baraaheen-e-Qaati'ah, page 51/52)

4. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) was not aware of his ultimate fate and of things beyond a wall. (Baraaheen-e-Qaati'ah, page 51)

5. The kind of knowledge and the amount of knowledge of the Unseen given by Almighty Allah to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) has also been given to animals, lunatics and children. (Hifzul Imaan, page 7)

6. Even the thought of the Holy Prophet (sallal laahu alaihi wasallam) occurring during Salaat is much worse than to be immersed in the thought of an ox or a donkey. (Siraat-e-Mustaqeem, page 86)

7. The title �Rahmatul Lil 'Aalameen� (Mercy to all the Worlds) is not an exclusive attribute of the Holy Prophet Muhammad (sallal laahu alaihi wasallam). Other saintly persons also can be called �Rahmatul Lil 'Aalameen�. (Fataawa Rasheediyah, Vol 2, page 12)

8. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) learnt the Urdu language from the Ulama of Deoband. (Baraaheen-e-Qaati'ah, page 26)

9. If Allah so wills He can create millions of the likes of Muhammad (sallal laahu alaihi wasallam). (Taqwiyatul Imaan, page 16)

10. After his death, Holy Prophet Muhammad (sallal laahu alaihi wasallam) has mingled with dust. (Taqwiyatul Imaan, page 59)

11. The birth of a person of the stature of Holy Prophet Muhammad (sallal laahu alaihi wasallam) is a distinct possibility. (Yak Rozi, page 151)

12. All Prophets and Messengers are worthless. (Taqwiyatul Imaan, page 29)

13. It is not necessary for a Prophet to be free from, and innocent of, every lie. (Tasfiyatul 'Aqaa'id, page 25)

14. A Prophet should be praised only as a human being and even less. (Taqwiyatul Imaan, page 35)

15. The bigger ones, that is Prophets, and the lesser ones, that is all other creations, all are without knowledge and are ignorant. (Taqwiyatul Imaan, page 3)

16. The big creations, that is the Prophets, and the lesser creation, that is all other creations, are, in the sight of Allah, lowlier than even a cobbler. (Taqwiyatul Imaan, page 14)

17. It is permitted to call a Prophet as a Taaghoot (Satan). (Tafseer Bulghatul Hairaan, page 43)

18. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) had lost his wits. (Taqwiyatul Imaan, page 55)

19. A Deobandi Mulla saved the Holy Prophet Muhammad (sallal laahu alaihi wasallam) from falling off Pulsiraat (the bridge over Hell). (Bulghatul Hairaan, page 8)

20. There is no harm in saying �Laa'llaaha il-lal Laahu Ashraf Ali Rasoolul Laah� and �Allahumma Salli Ala Saiyidina wa Nabiyyina Ashraf Ali�. (Risaalah Al Imdaad, page 35, month of Safar 1366AH)

21. Celebrating Meelaad-un-Nabee is like the Hindus celebrating the birthday of their god Krishna. (Fatawa Meelaad Shareef, page 8; and Baraaheen-e-Qaati'ah, page 148)

22. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) and Dajjal both are blessed with life. The traits which characterise the Holy Prophet Muhammad (sallal laahu alaihi wasallam) are shared by Dajjal also. (Aabe Hayaat, page 169)

23. It is right to call the Holy Prophet Muhammad (sallal laahu alaihi wasallam) as your brother. (Baraaheen-e-Qaati'ah, page 3)

24. Miracles performed by wizards can be more excellent than those of Prophets. (Fatawa Rasheediyah, Vol. 2, page 35) These insults and derogatory statements against Almighty Allah and His Beloved Rasool (sallal laahu alaihi wasallam) are by no means exhaustive, but they are enough to make a sincere Muslim�s blood boil with anger!

THE MOST DANGEROUS FITNA IN ISLAM

1. Shaitaan has more knowledge than the Holy Prophet of Islam. This is proven from the Quran and Ahadith. No such proofs exist as regards the Prophet's knowledge. If any Muslim believes to the contrary, he will became a Mushrik. (Barahin-e-Qatia, Page 51 by Khalil Ahmed Ambhetwi and endorsed by Rashid Ahmed Gangohi)

2. The knowledge of the Holy Prophet of Islam is equivalent to the knowledge of any ordinary person (i.e. Any Tom, Dick or Harry). It is also equal to the knowledge of a madmen, child or any four-legged animal. (Hifzul Iman Page 7 by Ashraf Ali Thanwi)

3. (a) Almighty Allah can speak lies. (b) Almighty Allah has already spoken a lie! (Fatawa Rashidia, Part I, Page 20. Taqdeesul Qadeer Page 79 by Rashid Ahmed Gangohi) .

The foremost leaders of the Wahhabi-Deobandi Movement of India made the above statements in the year 1900 and now days this movement preaches it�s hidden doctrine under the skirt of the Tableegh Jamaat. The Kufr in the above three statements are so apparent that even a lay-Muslim will have absolutely no doubts regarding their Kufr. However, 370 of the most prominent scholars of India and 32 of the highest Islamic Jurist of Makkah and Medina issued a Fatwa of Kufr on this movement and it's followers 93 years ago, long before the present Saudi Wahhabi Najdis came into power and turned everything upside down.

In fact, in those days Deobandis were held in the same contempt as Qadianis are held today by Muslims (i.e. as non-Muslims), but time, history and the Devils handy-work have managed to conceal the truth of this movement from the general Muslim populace of today. To the extent that Deobandis and Tableegh Jamaat are seen as heroes of Islam in our time, whereas only 94 years ago they were considered outside of the fold of Islam. In the three statements of Kufr, the great Imaam of Ahle Sunnat Wal Jamaat, Imaam Ahmad Raza Khan (alaihir rahma), listed 70 charges of Kufr with proofs against each of the foul-mouthed Mullahs of Deoband and further presented 78 reasons justifying their Kufr and always keeping in mind the Hadith: �A Muslim should not be labelled a Kaafir unless his Kufr becomes more apparent than the mid-day sun and their remains no chance of his continuing to remain within the fold of Islam.� However, when the above-mentioned statements were carefully scrutinised, the leading Imaams and Jurists of Islam had no hesitation in declaring them as Kaafir, and warned in no uncertain terms that

ANY PERSONS WHO DOUBTS THE KUFR OF THESE PEOPLE WILL THEMSELVES BECOME KAFFIR.

The names of the Ulama of Makka and Medina who issued the Kufr Fatwa on the Ulema of Deoband in 1320 A.H. (1900 A.D.) are listed below. And for a detailed explanation of the Fatwa read �Tahmeed-e-Imaan� and �Mustataab Husaamul Haramain alaa Manher-ul-Kufr wal main�

. ULAMA OF MAKKAH SHAREEF

Ustaad-e-Haram - Mufti Muhammad Saeed Shafe Sayedul Ulama - Moulana Mufti Sheikh Ahmed Abul Khair Mirdad Mufti Hanafia - Allama Sheihk Saleh Kamaal Mufti - Sheikh Ali bin Siddiq Kamaal Sheikud Dalail - Mufti Muhammed Abdul Haq Al-Mujahir Al-Llabadi Mufti Sayed Ismail Khaleel - Librarian of Mecca Allama Mufti - Saeed Abul Hoosen Al-Marzuki Mufti Sheikh Abid bin Husain Maaliki Mufti Ali bin Husain Maaliki Mufti Muhammed Jamaal bin Muhhamed Husain Mufti Sheikh Asad bin Ahmed Daha -Teacher Haram Shareef Makkah Mufti Sheikh Abdur Rahman Dahan Mufti Sheikh Muhammed Yusuf Afghani Mufti Sheikh Ahmed Al-Maaliki Al-Imdadi - Brother in Tariqat of Ashraf Ali Thanwi, Rashid Ahmed Gangohi and Khalil Ahmed Ambhetwi Mufti Muhammed Yusuf Al-Khayaat Sheikh Muhammed Saleh bin Muhammed Ba-fazal Sheikh Abdul Karim Naji Dagistani Sheikh Muhammed Saeed bin Muhhamed Al-Yamani Mufti Sheikh Haamid Muhammed Al-Jadawi

ULAMA OF MEDINA SHAREEF

Mufti Hanafia - Tajuddin Liyas Mufti of Madina - Allama Osman bin Abdus Salaam Dadistani Sheikh-e-Maalikia - Mufti Sayed Ahmed of Algeria Mufti Khaleel bin Ibrahim Karbooti Shaikhud Dalail - Mufti Sayed Muhammed Saeed Mufti Sheikh Mehmood bin Ahmed Omari Shaikhud Dalail - Mufti Sayed Abbas bin Sayed Jaleel Mufti Skeikh Omar bin Hamdaan Al-Maharasee Mufti Sayed Hakeem Muhammed bin Muhaamed Madani Mufti Sheikh Muhammed Kiyan - teacher Haram Shareef Madina Mufti Shafaeiya - Allama Sayed Shareef Ahmed Barzanji Mufti Muhammed Aziz Maaliki - of Tunisia Mufti Sheikh Abdul Qader Taufeeq - Teacher Masjid-e-Nabawi Shareef Readers are requested that in view of the

WARNING by the leading Imaams and Islamic Jurists of Haramain Shareefain, they should NOT DOUBT the Kufr of these Ulama of Deoband and expose their own Imaan to danger.

The time has arrived for us to accept the truth and confront falsehood instead of jumping headlong on the Salman Rushdie bandwagon. We should be exposing the enemy within, who has had a safe haven amongst us, without us ever questioning or investigating the truth about them. It is the duty of every Muslim to confront these evil people. May Allah give Muslims the wisdom and courage to accepts the truth and save them from supporting and praying behind those who speak ill of Allah and His Beloved Prophet (sallal laahu alaihi wasallam). Aameen !

HYPOCRISY

Before we completely expose these evil writers, let's see what they have to say about the stature of their own scholars and spiritual guides.

1. By Allah the Great, drinking the wash-water of Maulana Thanvi�s feet brings about redemption in the next life. (Tazkiratur Rasheed, page 113) (While saying that the Prophets should be praised �even less than human beings�, these hypocrites praise the dirty feet of their own Mullahs!)

2. 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, Vol. 2, page 27) (They have declared that �Allah can tell lies� and the Holy Prophet (sallal laahu alaihi wasallam) as �losing his wits�, but their Mullah is the source of all truth!)

3. Hold on firmly to the Deen (Religion) established by our elders, Hazrat Gangohi (Rasheed Gangohi) and Hazrat Nanotvi (Qasim 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) (They said there is a �distinct possibility� of a person of the Holy Prophet�s (sallal laahu alaihi wa sallam) stature being born, however, the likes of their Mullahs can never be born again!)

4. It is permitted to think of Ashraf Ali Thanvi during Salaat to be more attentive in Salaat. (Ashraful Uloom, page 16, Ramadhan 1355 A.H.) (Thinking of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) in Salaat is shirk according to them, but thinking of their Mullah is commendable!)

5. Khaleel Ahmad, the ignoble slave of slaves pleads with his Meezab-i-Rahmatil Laahi Ta'a'la Alal Aalameen (the conduit for Allah's mercy on all the worlds!),..Maulana Rasheed Ahmad Sahib Daamal Laahu Zilaala Barkaatahum Alal A'lameen (may Allah for ever keep the shadows of his blessings upon all the worlds. (Tazkiratur Rasheed, Vol. 1, page 149) (All Prophets and Messengers are' worthless' in their sight, but their mullah is the saviour for all creation!)

6. The late Maulana Mozafar Hassan Sahib took ill in Mecca and desired to die in Medina. He enquired from Haji Sahib (his Sheikh), �Will my death occur in Medina or not?� Haji Sahib said, �How am I to know?� He, Hassan Sahib, said, �Haji Sahib leave this excuse and present an answer.� Haji Sahib meditated and said, �Your death will occur in Medina.� (Qasaul A'Kaabir, page 132) (While they promote the belief, that Holy Prophet Muhammad (sallal laahu alaihi wasallam) had no knowledge of the unseen, they boost about their Sheikhs knowledge of the unseen!) We can fill a volume with the hypocrisy of this misguided band, but what has been presented here is sufficient for any believing person.

The following are the books and authors who have insulted the Holy Prophet Muhammad (sallal laahu alaihi wasallam) time and time again.

1. Hifzul Imaan by Ashraf Ali Thanvi

2. Fataawa Rasheediyah by Rasheed Ahmad Gangohi
3. Tazkiratur Rasheed by Rasheed Ahmad Gangohi
4. Aabe Hayaat by Muhammed Qassim Nanontvi
5. Tahzeer un Naas by Muhammed Qassim Nanontvi
6. Baraaheen-e-Qaati'ah by Khaleel Ahmed Ambethvi
7. Taqwiyatul Imaan by Isma'iel Dehlvi
8. Tasfiyatul 'Aqaa'id by Muhammed Qassim Nanontvi
9. Risaalah Al Imdaad by Ashraf Ali Thanvi
10. Tafseer Bulghatul Hairaan by Husain Ali Wan Bhachrani

(Note: All the references in this article are to the Urdu editions of the above books).

For those Muslims unfamiliar with these names, let us point out that they are the principal founders of the Wahhabi fitna in the Indian Sub-Continent, more familiarly known as Deobandis. These very Deobandis are also the supporters of the misguided Tablighi Jamaat, which parades itself as the guardian of Islam. Put your hand on your heart and tell us if you consider any of the above scholars or spiritual leader of this Wahhabi\Deobandi\ Tablighi group as men of honour, learning and understanding.

Allah declares Himself to be Haqq (The Truth) but the Deobandis consider Him as being capable of lies! (Astaghfirullah). Allah declares Himself as All Knowing, but the Deobandis consider him unknowing! (Astaghfirullah). Allah praises and sends salutations upon the Holy Prophet Muhammad (sallal laahu alaihi wasallam) and orders his creations to do the same, but these foul-mouthed Wahhabi/Deobandi/Tablighi Mullahs are too busy praising themselves and demeaning the Holy Prophet Muhammad (sallal laahu alaihi wasallam)! These people are better known as Ahl-e-Bid�ah (People who introduce bad innovations into Islam), because they have introduced falsehood into religion. But they have the audacity to label Sunni Muslims as Ahl-e-Bid�ah because Sunni Muslims show honour, respect and love for Allah�s beloved servants by holding gatherings in honour of such servants of Allah. Even honouring the Holy Prophet Muhammad (sallal laahu alaihi wasallam) by gathering to remember his holy birth and life is Bid�ah according to these ignoramuses, but holding gatherings to honour their dead Mullahs is not Bid�ah! How low can you get?

�SELL BY DATE� SCHOLARSOne big tragedy of our time is that some �sell by date�, so called �Sunni scholars & Professors�, actually offer their Salaah behind the scholars of this evil sect and are proud of it! If that isn�t bad enough, they actually advise others to do the same. These scholars have deviated from the Sunni path. What matters to them is their livelihood and their name. They have sold their faith! But we Sunni Muslims must expose such scholars and protect our Sunni brethren from this new fitna. Another tragedy is that every time we expose the evils of these Wahhabi/Deobandi/Tablighi group our so called �Sunni/ Sufi� brothers attack us for creating discord. It is precisely this sort of mindless reactions from Wahhabi/ Deobandi/Tablighi sympathisers that has lead to Sunni Muslims going into decay all over the World! We ask these Wahhabi/Deobandi/Tablighi sympathisers, when they or their families are insulted in any way, why do they make such a song and dance about it. But when the Pride of Creation, the Leader of both the Worlds, the Beloved of Allah is insulted, these Wahhabi/ Deobandi/Tablighi sympathisers turn the other cheek. Do they not know that even an atoms worth of insult on the Holy Prophet Muhammad (sallal laahu alaihi wasallam), of any kind, leads to unbelief according to the Holy Quran and Islamic Shari�ah. How these Wahhabi/Deobandi/ Tablighi sympathisers can stomach a mountain full of insults upon the Holy Prophet Muhammad (sallal laahu alaihi wasallam) and happily pray behind these evil groups, and yet claim to be �Sunni/Sufi�, is a mystery or is it?

The following verses of the Quran should be well noted by those �sell by date� scholars and professors who are so proud of doing there prayers behind misguided groups. And for what, political and financial benefits? Yes! There are those who will sell their Aqeeda (belief) at the cheapest possible price! " �The followers shall cry to the misleaders: �Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place (Hell) to stay in!� They will say: �Our Lord! Whoever brought this (Hell) upon us, add to him a double penalty in the fire!�� (38: 60-61)

The fact that the Wahhabi/Deobandi/Tablighi group is misguided goes without saying. The only question that remains is how we should treat this misguided group. What better example could there be to solve this problem then that of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) himself. In the time of the Holy Prophet (sallal laahu alaihi wasallam) a group of such misguided hypocrites built a Mosque and invited the Holy Prophet Muhammad (sallal laahu alaihi wasallam) to come and pray in it. Allah ordered the Holy Prophet Muhammad (sallal laahu alaihi wasallam) to raze that Mosque to the ground! But our people run to such Mosques and pray behind hypocrites, thinking they are doing a great service to Allah! We ask these people, where is your sense of dignity, pride and honour?

You should be proud to be Sunni Muslims and let it be known, not hide behind feeble excuses. (As a matter of interest the mosque that the Holy Prophet Muhammad (sallal laahu alaihi wasallam) razed to the ground was never touched by any Sunni authorities again until the Wahhabis came into power and in defiance of Allah's command built the mosque again!) Also beware of those that pretend to call themselves the Ahle Sunnat Wal Jamaat, after we proved this was the only true group in Islam, even staunch Wahhabis have started calling themselves Ahle Sunnat Wal Jamaat. If in doubt, know, that the Ahle Sunnat Wal Jamaat are those that honour the Holy Prophet Muhammad (sallal laahu alaihi wasallam) by gathering on his auspicious day of birth and respect and venerate the Awliya Allah. The only comment you will get from non-Sunnis is �Bid�ah and Shirk� regarding the birth celebrations of the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

When, in fact, these �square heads� have no understanding of the term Bid�ah or Shirk. It is they that are Ahle-Bid�ah, since they have only appeared with their brand of Islam in the last century. They deviated from the beliefs and practices of the Ahle Sunnat Wal Jamaat, who have proved time and time again to these square heads that celebrating the birth of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is permissible and of great merit!

We end by reminding all those who follow the path of Wahhabism, Deobandism, Tablighism or any other misguided group to take heed before it is too late. Ask sincere forgiveness and come back to the truth. And there is only one true path to Islam as the Holy Prophet Muhammad (sallal laahu alaihi wasallam) predicted, and that path is of the Ahle Sunnat Wal Jamaat. Outside this path is nothing but misguidance. We ask all sincere Muslims to denounce and reject such scholars and all their followers. In particular we appeal to those weak Sunni Muslims who have been deceived by these Deobandi devils to wake-up and guard the honour of our beloved Holy Prophet Muhammad (sallal laahu alaihi wasallam).

It is now the duty of us ordinary Sunni Muslims to safeguard the correct Islamic beliefs of the Ahle Sunnat Wal Jamaat by the Grace of Allah, for the sake of His Beloved Holy Prophet Muhammad (sallal laahu alaihi wasallam) and with the supplications of the Awliya Allah and the knowledge of our good hard working Ulama. Aameen. May Almighty Allah protect our Imaan from satanic scholars.

BOOK: CALL FOR JUSTICE

2008-04-11T14:57:00.000-07:00

A Call for Justiceby Hazrat ‘Allama Maulana Arshadul Qadri

Original work entitled "Daawate Insaaf" (Urdu).Translated into English by Mohammed Aqib Qadri

Allah - In The Name Of The Most Gracious, The Most Merciful.

This book is written for all of those:

· Who sincerely want to understand 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 1.
The Three Foundations of the differences between Ahle Sunnah and Deobandi scholarsThe 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.

(i) 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.

(ii) A Recent Example Of Verbal JuggleryIf 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 SchoolYou 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 SchoolUnder 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 its up to you to decideNow 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 1

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 2.

A. Charges of the Deobandi scholars against the schoalrs 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 RememberHere, 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!

(i) 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?

(ii) 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?

(iii) 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!
(iv) 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 3.
A very painful question and its answerAfter 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 sectA 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.

(i) 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.

(ii) Difficulty

In IdentificationAs 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.

(iii) Their Methods Of Corrupting The Faith Of Sunni

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.

(iv) 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 4.

A brief deabte regarding innovationThe 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.

TABARRUK IN DEOBAND

2008-04-03T14:56:00.000-07:00

Hakim al-Ummat Hadhrat Mawlana Ashraf ‘Ali Thanawi (rahimahullah) relates:

Hadhrat Haji [Imdadullah Muhajir-e-Makki] sahib would treat Hadhrat [Mawlana Rashid Ahmad] Gangohi with great respect, similar to how one treats a shaykh. Once, in front of me, someone presented Hadhrat Haji sahib with a turban that was given to him by Hadhrat Gangohi. Hadhrat Haji sahib touched it with his eyes, placed it on his head and said, ‘This is the tabarruk (a blessed relic) of Mawlana [Rashid Ahmad Gangohi]’.

Ma’arif al-Akabir, p. 162 (Lahore: Idarah Islamiat, 1995), quoting from Al-Kalam al-Hasan, p.29

NOTE : In some other post we will see , what deobandis say about tabarruk of prophet, love of prophet and tabarruk of other awliya. This is posted just for record.

Mawlana Ashraf Ali thanvee on Amulets: 3

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Mawlana Ashraf Ali thanvee on Amulets: 2

2008-04-03T04:50:00.000-07:00

Maulana Ashraf Ali Thanvee on Amulets ( tawiz) 1

2008-04-03T04:39:00.000-07:00

Though it is permissible in Islam to use amulets , and the leading deobandi scholars used this, a few of the young deobandis are not aware of this.

Maulana Ashraf Ali Thanvee wrote abook" aamale qurani" having these amulets.

A few scans from that book.

MAULANA ASHRAF ALI THANVEE ON HADRA

2008-04-02T16:30:00.000-07:00

Hakim al Ummat Maulana Ashraf ‘Ali Tahanawi al Hanafi al Chishti al Maturidi’s

Abridged Fatawa on the Permissibilty of the Shadhili Hadra

From his Imdad al Fatawa, Vol 5, Pg: 151-155 (Maktaba Dar al 'Ulum: Karachi)

Question: The manner in which the Shadhili’s partake in loud dhikr, done with many individuals standing together; is it permissible or not?

Answer: Dhikr is of two types:(a) Maathur This is the type [of dhikr] that has been fixedly established by the manner and way of the Prophet (Allah bless him and grant him peace), loudly or silently. Examples of this are the call to prayer (adhan), the iqama, the takbirat, and the recitation in prayer, tashahud, tasbih’s, and so forth. The ruling on these forms is that they are to be done in the way they were prescribed.(b) Ghayr MaathurThis is both loud and silent. There is agreement that silent dhikr is permitted. When it comes to loud dhikr there are two positions. Some scholars state that it is permitted and approved of. Others say it is not approved of. Those who say it is not approved, further, have two positions. Some say that it is impermissible (haram). Others say it is disliked (makruh).Those who say it is approved of and permitted have three positions. Some say that loud dhikr is preferred and most desirable, and silent dhikr is of a lesser degree. Some say that silent dhikr is preferred and loud dhikr is of a lesser degree. Some say that both are equal, in themselves (fi nafishi), but due to specific reasons in specific circumstances loud dhikr may be given preference whereas at others times silent dhikr will be preferred. [Maulana then goes through the evidences of each of the above mentioned positions which will not be detailed here]In the opinion of the writer (i.e. Maulana talking of himself) the position of those who permit loud dhikr is correct…Therefore, after looking at the legal proof, loud dhikr is not confined to any single form. Rather, due to the absolute terms in the texts, absolute and generalized meanings are meant, whether [this dhikr] is done individually, or by gathering in circles, or standing in lines, or any other modality of standing and sitting, all are permitted.It is narrated from Buraydah and Abi Sa’id al Khudri that the Prophet (Allah bless him and grant him peace) said, “There are no people that gather for dhikr except that the angels envelop them.” (Sahih Muslim)It is narrated from Abu Hurayra that the Prophet said, “Allah Most High said ‘I am to my servant as he expects of Me, I am with him when he remembers Me. If he remembers Me in his heart, I remember him to Myself, and if he remembers me in an assembly, I mention him in an assembly better than his.’” (Agreed upon)It is narrated from Anas who said that the Prophet said, “One who gathers with a people in order to remember Allah from the ‘Asr prayer till the setting of the sun is more beloved to me than freeing forty slaves. “ (Abu Dawud)It is narrated from the Anas that the Prophet said, “When you pass by the gardens of Paradise, avail yourselves of them. The Companions asked, "What are the gardens of Paradise, Oh Messenger of Allah?" He replied, “The circles of dhikr.” (Tirmidhi)Thus, it is proven that loud dhikr is permitted in all its forms and no one should forbid anyone from any modality.

The sama’

Once a Shadhili inidividual invited Shaykh al-Arab wal-A’jam Hadhrat Haji Imdadullah mohajir Makki (may Allah have mercy on him) and his close companion for dinner. Hadhrat Haji sahib accepted on the condition that there must be sama’ (audition) accompanied with it.

Some of his close scholar (ulema) companion were reluctant to go and excused themselves out. However, Hakim al-Umma accompanied Hadhrat Haji sahib without any hesitation. While the companions were discussing this issue amongst themselves, Hakim al-Umma reiterated that he was going to attend this event, indeed. If Hadhrat Haji sahib was going what questions other could have. None of them was more pious then him.

At the event prior to meal being served, the (Shadhili) Shaykh’s companions stood up in a circle and one of them started to recite a Divine Name. Others chanted the same in chorus. The person leading this is called the munshid. After a while all became silent and munshid recited some poetry related to Divine Love. It was in a simple but very pleasant tone. The munshid was an old person. After it they recited another Divine name similarly. In summary, this sama’ was a very fine, pleasant and enjoyable event.

After its completion Hadrat Haji sahib inquired, ‘Did you enjoy?’

Hakim al-Umma replied affirmatively that, ‘Hadhrat indeed it was very enjoyable’.

Hahdrat Haji sahib then said that, ‘This is (in reality) the sama’. Some of our companions were uncomfortable with it for no definite reason. I had purposefully asked for this condition (sama’) just to show what are it limits.”

Ashraf us Sawanih, volume 1, page 262-

http://www.ashrafiya.com/2008/04/29/the-sama/

Faisla Haft Masla

2008-04-02T15:44:00.000-07:00

The Spiritual Guide & Imam to Deobandi & Tableeghi Jamaat Scholars:

Faisla Haft Masla(Decision on Seven Controversial Religious Issues)

by Haji Imdad Ullah Muhajir Makki( rahimullah)

(The Spiritual Guide & Imam to Deobandi & Tableeghi Jamaat Scholars)

Note:He was the sheikh of Ashraf ali thanvee. His name can be seen in the sufi chain provided else where on this blog.

Chapter 1

Preface
Alhamdo lilahay nahamdo wa nastaeno wa nastaghfaro wa nomino behee wala tawakalo wa naooz billahay min sharoor-e-un fosayna wamin saeyat-e-amalayna min yohdi Allah fala mudil lahoo wa min yohdil lalah fala hadi alla wa nashhado an lailaha il Allah wahda hoo la sharik ala hoo wa nashhado ana sayedna wa maulana Mohammad an abda hoo wa Rasulo (Sallal laahu alaihi wasallam).

I, Imdad Ullah, Hanafi, Muhajir Makki, Allah's humble servant wish to emphasise to all Muslims in general and my associates in particular that the unity amongst us Muslims is the real key for our worldly progress and for getting the Divinely Blessings. Unfortunately, certain Religous matters have become a bone of contention among the Muslim ummah these days. This is resulting in Muslim scholars wasting their precious time and energy on the one hand and the detonation of Deen of the Muslim Ummah on the other hand. But in actual fact, in most of these so called controversial matters, the differences lie not in the essence but only in the wording and expression.Being desperately concerned at the frustration these matters have caused to my associates in particular and to our Muslim ummah in general, I deeply felt the need to write and publish a booklet concerning these matters with a firm hope that the present prevailing arguments and controversies will come to an end. Though at present there are many controversial matters but I have picked up only those in which my associates differ. There are two reasons for this. Firstly, the controversial matters are so numerous that it is difficult to cover them all and that there is least likelihood that my explanation will be accepted by scholars other than my associates. Secondly, the differences among my associates are only in a few matters and there is every likelihood that my point of view will be accepted by my associates.The matter in which my associates mostly argue are only seven, five of which involve Islamic practises while the other two come under belief. The order of preference in which these matters are being discussed is based upon their level of controversy. I have also mentioned the righteous practice and my practice in these disputed matters. I pray to Allah Almighty that this attempt of mine becomes the tool in eradicating the controversies and quarrels among Muslims. Furthermore, persons other than my associates who also accept it and benefit from it, are requested to pray for me. I also wish to mention that nobody should waste energies in publishing answers refuting my deliberations because I do not want to enter into any dialogue whatsoever.

Chapter 2Maulood Un Nabi(Sallal laahu alaihi wasallam)

There is no controversy that the Dhikr (remembrance) of the birth of the Pride of Adam and the best of Allah's creation (Sallal laahu alaihi wasallam) is a means of Allah's Blessings and Good Tidings, both in this world and in the world hereafter. The disputes, however, are about fixing of date and time and celebrating in a special manner, under some restrictions, the prominent being the Aqama (standing position) during Salaam. Some scholars forbid this practice on the basis of the Tradition " kulo bidah dalala" (Sahih Muslim, Abwab-ul-Juma) i.e., "every innovation is wrong". But most of the scholars, however allow it on the grounds of great blessings and honour that the Dhikr brings to us. In actual fact and in every fairness bidah applies only if something alien is introduced in the Deen as is apparent from the following Tradition "Mun ahdasa fi amrena haza ma laisa minho fahowa radan" (Sahih Bukhari, Kitab ul Sulhah) i.e., introducing something new in Deen which is not part of the Deen is not acceptable. Thus if a believer considers that his primary aim , the Dhikr of the Holy Prophet (Sallal laahu alaihi wasallam) with respect is Ibadah and means of Allah's blessings while the conditions are only optional and not obligatory which he follows due to certain interpretations, then this will be far from innovation. If a believer considers that the Dhikr of the Holy Prophet (Sallal laahu alaihi wasallam) with respect is Ibadah and that he can do it at any time though he fixes some time and date like 12th Rabi'ul-awwal due to certain reasons, conveniences or interpretations lest he forgets and misses this (Blessed Dhikr), then there is nothing wrong with it. Talking of interpretations, there are so many of them and that they vary from situation to situation. If one is not aware of them all, one should follow those scholars who have the knowledge of the way the earlier believers would have done in these matters. The specific spiritual practices, meditation, the establishments of schools and Darghas are result of these interpretations. However, if a believer considers all the things discussed above as obligatory (like Salaat and Fasting), then these become innovation. Thus for example if anyone believes that there will be no Divinely blessings if Maulood is not performed on a fixed date or in a position other than Aqama or perfumes and food are not made available at the occasion, then such a belief is certainly wrong because it amounts to exceeding the limits of the Shariah. Similarly considering any Mubah ( good action permissible in Shariah) as Haram (sin) is also wrong and amounts to exceeding the bounds of Shariah. In both these cases, considering a Mubah as Wajib (necessary) or Haram will amount to exceeding the limits of Shariah and are wrong. If one does not consider these things as Wajib from the Shariah point of view but follows them because there are certain blessings associated with them and certain desired effects are not attained without adhering to them, then there is no justification to call them Bidah. For example there are certain actions which only produce specific effects and results when performed in standing posture only and that these effects are not possible in sitting posture.. The reason for such a belief is based upon the Kashf (inspiration) or Ilham (revelation) of the initiator of that action. In the same way, based upon one's own experience or on the evidence of the person blessed with spiritual knowledge and Divinely wisdom, if one considers that special effects would not be possible except carying them out in special conditions like the standing posture, one cannot be accused of Bidah. Belief is something hidden and cannot be known unless asked about it. It is, therefore not right to doubt anybody's Iman from merely seeing some of the outward signs of his actions.Some people, however criticise those who do not stand up during Maulood. Such criticism is not right because from Shariah's point of view, standing position is not Wajib. According to Muslim Jurists even a Mustahhab (likeable action) becomes Masiat (disobedience or bad tidings) when insisted upon. One should insist only on the Wajib and not on optional actions. But to regard such a critic as the supporter of Qiyam from Shariah point of view is also not right. There are so many reasons on which this criticism could be based. It could be on the grounds of beliefs, customs or habits, which could be religious or otherwise. Sometimes a critic, rightly or wrongly, directs his criticism on an activity, which in his opinion is a symbol of a non-believer's community. Thus if a holy person comes to a meeting and everyone stands up in respect except one person, the later is criticised not because he has contravened any Wajib of Shariah but on the grounds that he has acted against the Aadab (manners) of the Majlis (association). Another example is the custom prevalent in Indo-Pak Sub-continent, of the distribution of sweetmeats at the completion of Holy Quran at the end of Tarawih during Ramadhan. Those who do not distribute sweetmeats at such occasions will be criticised but this criticism is only on the grounds that a good custom was ignored. Sometime in the past saying, "Bahaq" was a symbol of Mutazila (1*) sect. If an ignorant person these days, finds someone calling Bahaq, accuses and criticises the later for belonging to and for possessing the same beliefs as Mutazila will be committing a great mistake. It is therefore apparent that simply on the basis of an action, we cannot regard the critic to be believing in that action as Wajib. If, however, we assume that someone in the community believes that such an action is obligatory or Wajib, it will be Bidah for that specific person only. It will still be permissible and likeable action for those who do not believe this way. Another example is of Rujat-e-Qahqary (2*). If anybody considers Rujat-e-Qahqary as likeable action though not necessary (from Shariah point of view), it will be far from Bidah. On the basis of certain silly actions like reading of week Traditions or singing etc., of ignorant people in some meetings, some scholars give a general verdict of Haram or Bidah on such meetings. This is not justified. If because of some speakers preaching week Traditions or due to the mixed assemblies of men and women trouble shoots out, all religious assemblies will not be banned. There is a well known saying "Do not burn your blanket because of one bug". To regard the belief that the Holy Prophet Muhammad (Sallal laahu alaihi wasallam) actually honours the meeting of Maulood by his presence, as Kufr or Shirk is exceeding the limits and is outrageous. This is possible both rationally and through recorded experiences. Actually it does happen on certain occasions. The doubt how the Prophet (Sallal laahu alaihi wasallam) could know about the Maulood meeting and how he could be present at many places at one time is very weak and baseless doubt. These things are insignificant before the vast Divinely Wisdom and Spiritual powers of the Holy Prophet (Sallal laahu alaihi wasallam) which are supported by right Traditions and proved by people of inspiration and revelations. Besides, nobody can doubt the powers of Allah Almighty who could lift all the veils so that the Prophet (Sallal laahu alaihi wasallam) can see everything while sitting in his own place (3*). In fact, in every respect this is possible. This belief does not mean that Sayadna Muhammad (Sallal laahu alaihi wasallam) possesses Ilm-e-Ghaeb (Knowledge of Unseen) specific to Allah Almighty. One is said to have Ilm-e-Ghaeb when such knowledge is specific and peculiar to one alone without being informed from the outside agency. This type of Ilm-e-Ghaeb is characteristic of Allah Almighty alone. The knowledge given to someone else by Allah Almighty is, therefore not someone's personal knowledge but dependent on The Informer (Allah Almighty). This sort of knowledge is not only possible for the Allah's creations but there are prominent and famous instances of its occurrences, examples of which are Alqa (intuition), Kashf (inspiration) and Wahi (revelations). The belief in something possible cannot be regarded as Kufr or Shirk even if such a thing does not occur, though of course an evidence is necessary for its happening. If this evidence is available through one's own inspiration or is informed by "a person of inspiration", believing in such a thing is definitely allowed. However, without an evidence such a thing will be wrong and should be given up. But it cannot be regarded as Kufr or Shirk. This is a brief investigation of this Masla (issue).So far as I am concerned, I, not only participate in the Maulood meetings but also hold them regularly every year as means of blessings and find pleasure and (spiritual) uplift in Qiyam. Since it is a controversial matter in which both the opposing factions have evidences from Shariah, though some of them are weak, the scholars should follow the line which they think is right on the basis of their evidences as is customary in such controversial matters. Nevertheless, they should neither hate nor look down on their opposing faction or call them Fasiq (corrupt) or Gumrah (deviator). They should, rather consider the differences in this matter like the differences of Hanafi and Shafi (jurisprudence). Moreover, both factions should meet and greet each other, communicate through letters and writings and keep up their love and co-operation with each other. They should refrain from debating and contradicting with each other. They should specially avoid involving indecent and evil people from the public since it is contrary to the dignity of a Muslim scholar. They should neither give fatwa (definite decision based on Shariah) nor sign or put their seal on any document relating to these matters since it is needless and useless. Furthermore, they should accommodate each other. Thus, if people who support Qiyam happen to be in the company of those who do not support Qiyam, it is better not to insist in holding Qiyam in that meeting. If, however, those who do not support Qiyam happen to be in the company of those who support Qiyam, the former should join the Qiyam. The aim should be to avoid any trouble erupting out. Any objectionable extremes practiced by some members of general public should be pointed out and advised to be given up. This is better done by those scholars who support and are involved in Qiyam and not by those scholars who oppose it. The later should not talk about it, rather should remain quiet. In brief do not oppose these things where these are in practice but do not invent them where these are not in practice. The case of Hateem (4*) is a good evidence in this matter. Those who support Qiyam should accommodate the opposing faction assuming that the latter's stand is based upon their own interpretation and on the grounds that the public can give up the extremities only when told to stop the activity. Similarly, those who oppose the Qiyam should accommodate the supporters of Qiyam assuming that the latter's stand is based upon their interpretations coupled by being overwhelmed with the love of the Holy Prophet (Sallal laahu alaihi wasallam) and that they give permission to other Muslims with good intentions. This should be the line of action of the scholars while the public in general should follow that scholar whom they consider pious and verifier. Nevertheless, they should not criticise people and in particular insult scholars from the opposing faction which amounts exceeding one's limits. Remember jealousy and backbiting destroy your good deeds and therefore refrain from these bad things. Do not let envy and hatred overtake you. (The general public is advised that) reading of books and magazines relating to these matters is Ulama's job and not yours because if you do, these will build up suspicions against the Ulama and worries for you in these matters.The investigations and the line of action which has been discussed and commented as regards to the above matter are not specific to it only but are so useful that they can be rightly applied to most of the disputed matters because they are based upon the same principles. Put this to your mind, it will certainly benefit you.

1*) Mutazila was a sect in Islam who claimed to be People of Justice and Tawheed. They believed that Man was master of his own fate and destiny and Allah had nothing to do with it.

(2*) Rujat-e-Qahqary is walking back without turning one's back on the Holy Kaaba. Some
people insist after Tawaf-e-Widah(farewell circumulation of the Kaaba), when walking away, one should not turn one's back to the Kaaba. They believe it is a great disrespect and therefore a sin. Though it is a wrong belief, yet anyone who hasn't got this belief but does it as a mark of respect only cannot be blamed to be doing an act of Bidah.

(3*) until the time of the author, radio, television and Tele-communication systems were not invented and some readers could not easily conceive the idea how the Holy Prophet (salallahu- ho- alehay- wasallam) could receive messages from his Ummah from around the globe. Modern technology has enabled us to communicate, receive and send messages and pictures live through thousands of miles in a flash of a second. This is happening every day and every sane person believes in it. Is it not conquering the world of unseen or Ghaeb for a person sitting in London and talking to a person in Canada, thousands of miles away? None of the Islamic Scholars have called this thing a Shirk . If any scholar does , he will be considered as ignorant and stupid. When every Muslim believes that the Holy Prophet (Sallal laahu alaihi wasallam) is alive in his grave and even Wahhabis believe that the Holy Prophet(Sallal laahu alaihi wasallam) can listen to the salaam and Duroods of everybody visiting his grave, why one cannot conceive the idea that Allah's most beloved Prophet (Sallal laahu alaihi wasallam) bestowed with great Spiritual Powers from Allah Almighty, supported with the army of Angels can receive the Messages, Duroods and Salaams of his Ummah from around the globe irrespective of distances. Are Allah Almighty's powers less than modern technology.

(4*) Hateem(Original inside portion of the Kaaba now left outside the building)The Holy Prophet (Sallal laahu alaihi wasallam) said "If the Muslims were not close to Kufr (being newly converted to Islam) , I would have ordered to demolish the building of Kaaba and got it rebuilt including Hateem in it". Accordingly, Hadhrat Abdullah bin Zubair (Raddi Allahu Unho) , in his time, got it rebuilt including Hateem in it. After the martyrdom of Hadhrat Abdullah bin Zubair (Raddi Allahu Unho), Hajjaj bin Yousaf, rebuilt it in the original design. Hadhrat Abdullah bin Zubair (Raddi Allahu Unho) did something which the Holy Prophet (Sallal laahu alaihi wasallam) and the four righteous caliphs did not do. It cannot be called Bidah since he did it in good faith just to fulfil the wishes of the Holy Prophet (Sallal laahu alaihi wasallam) . Nor the action of Hajjaj bin Yusuf be considered a sin for demolishing a part of the Holy Kaaba since he wanted to bring it back to the same design as was in the time of the Holy Prophet (Sallal laahu alaihi wasallam). Therefore every action should be judged according to the circumstances and should not be right away stereotyped as Bidah or otherwise.

Chapter 3
The Prevalent Fatiha

This matter be dealt in the same way as the Maulood Sharif discussed in the previous chapter. In principles no faction denies sending blessings for the departed soul. Even in this matter, if anyone considers the blessings of Fatiha restricted to specific conditions as are prevalent these days or considers them necessary or obligatory, these cannot be permitted. However, if one does not consider them necessary but follows them only to make Fatiha convenient , there is no reason for any objection. In the same way many Muslim jurists have allowed specific Surahs to be recited in certain Salats like Salat-ul-Tahajad due to certain reasons and interpretations and these have been customary of many Mashaikhs. Pondering over how the prevalent Fatiha took the present shape, it appears that in the beginning the poor and destitute were fed with the intention in the heart to pass on its thawaab (blessings) to a certain soul. Afterwards, someone thought to express the intention in words as well just like in Salat the intentions in heart and in words were considered better for general public, though of course the intention in heart is quite enough, so it might have been thought that transferring the "Thawaab" in words publicly could be better. Then someone thought that the intention would be better concentrated, if food was put in front during "Dua" (supplication). Further, it might have been thought that reciting the Holy Quran at the occasion could enhance the chances of acceptance of the "Dua" because of two "Ibadas " being carried out together, i.e., getting two rewards from a single act. Consequently, short Surahs carrying big "Thawaab" started being recited. Realising that raising hands for Dua is Sunna, raising of hands for Dua at these occasions became a custom. Considering that serving of water with the food to the poor people is a great "Thawaab", provision of water at the occasion also became a habit. This is how the prevalent form of Fatiha took its shape. Regarding fixing of date, our experience tells us that fixing a date for an event reminds us and helps us to hold the event without fail otherwise we may not remember it for many years to come. Though there are so many reasons, excuses and interpretations for such things but I have mentioned only a few, the rest an intelligent person can follow. In addition, there are certain spiritual secrets involved in them. It can be therefore, concluded that there is no harm in adopting a certain form of Fatiha due to reasons mentioned above. If, however the general public exceeds the limits, it should be advised and corrected but there is no need to try to stop the actual event. If the general public commits excess in anything, it does not mean that the action of men of knowledge (Ulama) is wrong. " "Lana Amalayna walakum Amalakum" (For us are our actions and for you are yours.)Some people refer to Fatiha as "Tashba"

(5*). Tashba involves a very long discussion, though it is enough to understand that "Tashba" applies only when a certain custom of a nation is so specific to it that any outsider who practices it either wonder strikes its community or is considered to be one of them. If, however such customs spread so widely in other nations that they become common in all, Tashba ceases to apply. Thus we see so many customs and habits of other nations have infiltrated in the Muslim Ummah that even the Ulama and "Dervish" (pious people) could not escape

(6*).All such things are not considered bad. The case of "Taha'rat" (cleaning of the anus) by Ahle-Qaba
(7*) is a testimony to this effect. If, however a custom has not become general internationally but is specific to an alien nation only, its following comes under "Tashba" which is not allowed. Therefore, the form of sending "Thawaab" prevalent these days is not specific to any one nation. Thus the "Ghyarwi Sharif of Ghaus-e-Azam, 10th, 20th, 40th days (Chehlum), quarterly and annual Fatihas, "Tosha" of Sheikh Ahmad Abdul Haq Rodlavi, "Shamani" of Hadhrat Bu Ali Shah Qalander, the "Halwa" on the "Night of Shab-e-Barat" and other means of passing Thawaab are based upon the same principles. My practice in these matters is that I do not follow the specific forms but do not criticise those who do. This matter be acted upon the way as been described in Milad Sharif, i.e., both the factions should live with each other in harmony without entering into arguments and discussions. They should not call each other Bid'atis or Wahhabis. They should stop the general public from following extremes and from fighting with each other.

(5*) TASHBA means to do an activity similar to a non-Muslim nation. There is a Tradition about it :" Min Tashba biqoomay fahowa minhum" (18).

(6*) The celebrations of national independence days, father's days, birthdays, anniversaries,
labour day, May day, wearing of suits and neckties, etc., are some of typical examples.

(7*) TAHARAT: The case of Taha'rat (cleaning of anus) of Ahle Qaba is refereed to in this Ayat: "Fihay rijalun yohiboona anyatatahharo wallaho yohibul muttahayreen" (Sura Tauba, Ayat 108), meaning," In it (Masjad e Qaba) are men who love to be purified, and God loveth those who make themselves pure". It is mentioned in Masnad-e-Ahmad that the Holy Prophet Muhammad (Sallal laahu alaihi wasallam) visited Masjad-e-Qaba and told his Companions who used to pray in that mosque that Allah Almighty had admired their Taha'rat. The holy Prophet (Sallal laahu alaihi wasallam) asked them about the special Taha'rat they practiced for which Allah Almighty admired them. The Companions (Raddi Allahu Anhum) replied that having known from the Jews, they had started washing the anus with water after toiletting. The Holy Prophet (Sallal laahu alaihi wasallam) endorsed their action and advised them to follow that way of Taha'rat. There is enough evidence from many Traditions that washing with water was the custom of non-Muslims. The Muslims were initially commanded to use pieces of earth for Taha'rat. The use of water was adopted by ANSAR Muslims, it no longer remains under TASHBA, rather had been greatly admired.

Chapter 4

Urs and Sama

The word URS is derived from the Tradition "Num Kanuma tal arus" i.e., "after death, a pious person is told to go to sleep like a bride" (Abwab-ul-Khabaer, Tirmazi). The death of Allah's beloved people is in fact their meeting with Allah Almighty and therefore, termed as "Wisal" or union with Allah. What more pleasure will there be for a person having union with Allah? The reason behind holding the Urs have been to pray for "Thawaab" for the soul which is very likeable action particularly for those holy people to whom we owe so much for giving us spiritual benefits and bounties. Besides, we get an opportunity to meet other mureeds of our Sheikh which in addition to bringing good tidings and blessings, enhances our love for each other. Moreover so many Mashaikhs attend such meetings which help the seekers of Allah's love to choose a sheikh of their choice. In this way, all mureeds of a spiritual order assemble and meet one another on one fixed date in addition to offering and gifting "Thawaab" of reciting the Holy Quran and of distributing the food, to the holy person in the grave. This is why a specific date is fixed for the occasion. But why this date be the date of passing away from this world. There are certain reasons behind it which are not necessary to be revealed out. There is a custom of "Sama" or singing in some spiritual orders which was introduced to enhance spiritual delight, ecstasy and love for Allah. This is the true picture of "URS" and there seems nothing wrong with it. In fact some Ulama have proved it through Traditions. The Hadith " La tat khizu qabri Eid" i.e., "do not make my grave a place of Eid or fair", creates some doubts about it. But the true meaning of this Tradition is that luxuriously decorating my grave, making it a place of merry making or holding a fair on it with pomp and show are forbidden. This is because the visiting of graves is meant for reminding, correcting and warning people of the short comings of this wordily life and not for luxurious living which would otherwise lead one to go astray from the real path. The Tradition however, does not mean that gathering on the grave is forbidden otherwise visiting of the pilgrims to Madina Munawara to the shrine of the Holy Prophet (Sallal laahu alaihi wasallam) would also have been forbidden. In fact, visiting of the graves, alone or in company is both allowed. Further the remitting of the "Thawaab" through reciting of the Holy Quran and by the distribution of the food (to the destitute) and the fixing of a specific date due to certain reasons, are all allowed. Regarding the objection that everybody reciting Holy Quran so loudly contravenes the Ayat, "Wa Iza Qare ul Quran fastameu lah wa ansatu laallakum turhamoon." i.e., "when the Quran is read, listen to it with attention, and hold your peace, that you may receive mercy", Ulama have mentioned two things. Firstly listening to the Holy Quran after Salaat is Mustahhab (likeable action) and not Wajib (necessary) or Fard (obligatory). Therefore, it is not that objectionable if a Mustahhab is not followed, otherwise, learning of the Holy Quran by the children in Islamic Schools (where each child is reading Quran very loudly) will be objected to. Secondly, if someone believes that listening of the Holy Quran is Wajib under all circumstances, one should advise people to recite the Holy Quran quietly instead of objecting to the URS itself. The same rule applies to the reciting of the Holy Quran loudly on the "Soyam", the Fatiha ceremony on the third day of the departed soul. One should, however, never attend those gatherings where objectionable things like dancing of girls and prostration to the graves take place.Sama or singing, by itself, even without instruments is a disputed matter. However, the Islamic Research Scholars maintain that if it is carried out under controlled specific conditions, ensuring at the same time that no trouble will erupt out, it is allowed otherwise not. These conditions have been discussed by "IMAM GHAZALI" (Rehmat Ullah Ale) in "Ahya ul Aloom". There are also different opinions about Sama with instruments (called Qawwali). Some scholars (permitting the use of instruments) have given interpretations of instruments forbidding Traditions and have used the reasoning from "Fiqh" to support their interpretations. Qazi Sana Ullah Pani Patti has mentioned those in his magazine "SAMA". Nevertheless, all agree that certain "Aadab" (respectable behaviour) and conditions (8*) are a must which are not observed in many meetings these days. Allah did not create five fingers alike. The above Traditions, however, are "Khaber-e-Wahid" (narrated by one or two narrators from the beginning to the end) and their interpretation, though a bit difficult , is possible. Besides, these people (who attend with instruments) may be considered to be overwhelmed by ecstasy under which conditions it is very difficult to criticise them.My way in this matter is that every year I remit "Thawaab" to the soul of my Peer-o-Murshad (Sheikh). In the first place the Holy Quran is recited. Sometimes, if the time permits Maulood Sharif is held. Then the food is distributed and its "Thawaab" is remitted. I do not do anything other than these. I never had a chance to attend "Sama", neither with or without instruments. Nevertheless, I do not object in heart to people of "HAL" (in the state of ecstasy). But to pretend to be one in that state is cheating which is extremely bad though to blame someone to be a cheater without a proof based upon Shariah is also not right. Therefore, both the opposing factions should act in the way discussed above . Those who do not participate be considered to be highly fond of Sunnah while those who participate be taken as "Ahle Muhabat" (the people of love). Do not criticise each other and try to stop the excesses committed by public with kindness and love.

8*) SAMA (singing ) or Qawwali as it is commonly called is generally allowed in CHISTI TARIQAT but there are some conditions which should be adhered to which are :i) Permission from Sheikh because for some SAMA could be beneficial while for others it could be detrimental. The Sheikh should preferably be present and lead the SAMA.ii) The Time: SAMA should be attended when it does not conflict with the time of the obligatory prayers, there is no confusion in thoughts nor any fear of losing concentration, the mind is intoxicated with the Dhikr of Allah and the heart is overwhelmed with His loveiii) The Place: It should be such that it is not a thoroughfare , it does not cause any trouble to the participants or public, it is not a place of recreation or a place where fairs are held but a place of tranquillity suited to meditation and Dhikr-e-Allah.iv) The Association : All the participants in the meeting of "Sama" should have similar spiritual taste and thoughts, not overpowered by the demand of their egos, have control over their evil habits and are Mutaqi and pious.. They should not be hypocrites, cheaters, treacherous, proud, lover of worldly power and glamour. They should come with Wudu (ablution) with the intention of getting Allah's Noor and Blessings.v) The Qawwals or singers: They should be pious and Mutaqi, fond of Allah's Dhikr, followers of tenants of Islam (Salaat, Fasting etc.) , not greedy and be with Wudu .According to Mashaikhs, the attendance of "Sama" in which above conditions are not adhered to is not acceptable and should not be attended.

Chapter 5

Calling Upon Someone other than Allah

To have the real conception of this matter, one should know that there are varieties of aims and objectives of calling (someone other that Allah). Sometimes, it is to express someone's fondness, sometimes to express grief while at other times it is to send a message. Therefore, calling someone from a distance, either for remembrance, desirous of union or anxiety of separation, just like a lover calls his beloved, to give consolation to his heart, is not a sin. The example of this is the case of "Majnoon" as given in "Masnawi" (of Maulana Rumi):"Someone in the desert saw Majnoon sitting alone in his vast barren world of grief and despair, writing letter to someone using his finger as a pen and sand as paper. When he was asked, " O, love-torn Majnoon what is all this? To whom are you writing this letter?" Majnoon said," I am practising the name of "Laila" to give consolation to my heart." This type of call by the Companions (Raddi Allahu Anhum) is found in so many traditions whose fact is known to those who made a thorough study of the lives of the Companions (Raddi Allahu Anhum). The other sort of calling is where the caller wishes that the called one actually hears the call. In this case, if the caller, through the cleanliness of his heart is seeing the person called spiritually, such a call is permitted. If however, the caller does not see the called one but believes that the called one will receive his message through some means supported by evidence, even then the call is permitted. The typical example supported by Tradition is the Angels take and present our Durood Sharif to the Holy Prophet (Sallal laahu alaihi wasallam). On the basis of this belief, it is quite in order to say, "Asalato-wasalam-o-Aleka-Ya-Rasool-Allah" (see also footnote 3, chapter 2). However, if someone calls a "Wali Allah" (Allah's friend) from a distance but is neither witnessing, nor wishing to send a message and does not have any evidence from Shariah for its means, such a call is prohibited. Such a belief is distrust in Allah Almighty, claiming of "Ghaib" (knowledge of unseen) and resembles Shirk. It is, therefore advised to refrain from such unnecessary calls. However, stereotyping it right away as Kufr or Shirk is outrageous because there is a possibility that Allah might inform the Wali Allah, believing in something which is possible is not Shirk, even though the thing which is possible may not happen. Nevertheless, the call which is in Tradition, "Ya Ibadah Allah Aenooni " i.e., "O servants of Allah help me", is accepted by all factions.The above explanation is for the general public. Different conditions and rules apply to people of ecstasy for whom such an action actually becomes "Ibadah". The people with ecstasy will understand this point and will not need any further explanation. From this we get the permission of the Wazifa :" Ya Sheikh Sayed Abdul Qadir Sheun Lillah". If anyone considers that the Sheikh can help with the power he possesses of his own, it will be tending towards Shirk. But if the Sheikh is considered as "Wasila" (means) or these words are uttered with an empty mind considering them to carry "Barakats" (blessings), then there is nothing wrong with them. This is the true interpretation of this matter. Some Ulama forbid this sort of calling on the grounds that a lay person cannot maintain distinction between these rules even though their intentions may be good. "Ina-mal-amal-e-bin-niyate ", i.e., "verily actions are dependent on intentions". The best way to handle this issue is, if a caller is knowledgeable, he may be considered right. If the caller is ordinary ignorant person, he be stopped if there is anything wrong in his belief in this matter. But it is not good at all to stop from the very act in all circumstances. One thing which is worth remembering and which is useful is that there could be so many situations in it. If any person is involved in wrong action and it appears certain from his circumstances that he will not give up that action, he should neither be told to stop since it might lead to trouble and enmity, nor he be left alone because it is against Islamic affection and brotherhood. He should be given permission for that action but be corrected in the things wrong in his action. With this attitude, there are more chances of acceptance. Allah Almighty 's command is " Ud ou ila Sabile Rabeka bilhikmate wal moezatil hasnate ... Sura Nahl, Ayat 125" i.e., "O Prophet (Sallal laahu alaihi wasallam) invite all to the way of the Lord with wisdom and beautiful preaching".A study of how laws of Shariah were put in practice during the early days of "Jahalia" (ignorance), reveals that the above code of conduct was applied. As far as I am concerned, it is not my practice to make such calls though in some poetic verses, overwhelmed with ecstasy, I have made some calls. Nevertheless, the attitude in this matter should be the same as in the other three matters discussed above.

Chapter 6

Second Congregational Salaat

(This is about the second congregational Salaat after the first one has already been performed in the mosque).

There have been different opinions about this matter from very early times. Imam Abu Hanifa (Rehmat Ullah Ale) does not like the second congregational prayer but Imam Abu Yusuf (Rehmat Ullah Ale) permits it under certain conditions. There are evidences for and against this matter. There is no use dragging this discussion since one can follow any option. The best thing is to combine the statements of both factions. This would employ that if the first congregational Salaat has been missed through shear laziness, the second congregational Salaat in such a case be regarded as "Makruh" (a disliked act) to serve as a warning (for future guidance). Those who declare such a Salaat as "Makruh" also base their reasoning on the fact that the attendance of the first congregational Salaat will be severely affected if unconditional permission is given for the second congregational Salaat. If however, due to a reasonable excuse, the congregational Salaat is missed, joining the second congregational Salaat is better than to pray alone. There is no point in stopping a person from joining the second congregational Salaat, if he is so lazy and ignorant that he gets no warning from it, rather considers praying alone as a booty, performs his Salaat quickly like hitting his head against the ground and walks away. At least he will pray his Salaat with peace and satisfaction in the congregation. Even in this matter both the factions should exhibit love and respect for each other since there are evidences in favour of both of them. In mosques, where second congregational Salaat is not allowed, do not try to hold one of your own, rather say your Salaat individually. If however, the second congregational Salaat is being held, join it and do not object to it.The above (five) matters (discussed hitherto) involve practical activities while the remaining two are educational (and relate to belief) are being discussed in the following pages.

Chapter 7

Imkan-e- Nazir and Imkan-e- Kazab

(Imkan-e-Nazir i.e Allah creating replicas of someone.

Imkan-e-Kazab i.e Allah is capable of lies)

If anyone wants to investigate these matters in details, one cannot do it without grassroots research of the underlying wisdom of the various facts relating to these matters. Since the matters are very delicate, one should believe in two things. The first is the Ayat, " In'Allah ha a'la kule Sheyin Qadeer... Sura Nahl, Ayat 77" i.e., "Allah hath power over all things". The second is Ayat, " Subhan Allah he ama yasayfoon ... Sura Muminun, Ayat 91 " i.e., "Allah is free of all defects and vice". The nearest meanings (which apply here) are not to contradict one's own statement or give information about something which in reality does not exist etc. etc. (9*)It is not our responsibility to investigate which things come under first Ayat over which Allah be considered to have the power nor about things which come under defects and vice from which Allah be considered to be free under the second Ayat, specially when the evidences are conflicting. In view of the delicate nature of these matters, it won't be surprising if discussions or investigations in these matters is forbidden. Take for example the matter of "Fate". The Holy Prophet (Sallal laahu alaihi wasallam) has strictly forbidden to discuss this matter because of the complications involved in it. On the same basis, when these matters are so complicated because of the opposing intellectual and written evidences, there would be no justification for permission to talk about or discuss these matters. One of my associates had a dream relating to these matters which I really liked very much. There is no other better way of resolving these matters. If, anyone has the habit of discussing these matters, one should do in privacy. If someone wants to do written arguments, it should be done through letters and not through books or magazines. If someone is very fond of writing, he should be doing in Arabic so that the general public does not get frustrated. It is imperative that these matters are not discussed in public.

9*) It was not until some two hundred years ago, a so called Muslim scholar, later followed by his disciples from Indian Sub-continent brought up a new but an evil interpretation to the Ayat, "Allah hath power over all things," which baffled the Muslim Ummah. According to these so called scholars, since Allah Almighty is All Powerful, He could create another like the one He had already created and could also tell lies. While promoting this stupid interpretation, they paid no regard to the Ayat "Allah is free of all defects and vice". They started preaching that Allah Almighty could create (Naoz billah) many like the Holy Prophet (Sallal laahu alaihi wasallam) and that He could lie, break His promise, punish those whom He promised to reward and vice versa. This put the Muslim Ummah in immeasurable divisions, unimaginable controversies and quagmire of confusions. This action on their part is in direct confrontation with Allah Almighty's command " Behold the rope of Allah and do not be divided." Naturally the question arises as what purpose this "Fitna" (sedition) served him and his accomplices. The minute study and research reveals that this served them two purposes , firstly to take away the love and honour of the Holy Prophet (Sallal laahu alaihi wasallam) from the hearts of Muslims so that they could project themselves and their evil beliefs and secondly to create an atmosphere favourable enough for them to declare their prophethood. While they were gathering their courage for their evil claim, a person of Satanic character and vision, Ghulam Ahmad Qadiani of the Indian sub-continent, supported by the British Government of India, jumped on the band wagon and claimed for himself prophethood.Translators ConclusionIt is very unfortunate that the mureeds and associates of Haji Imdad Ullah took no notice of his advice but instead plunged into the controversial writings and teachings about the disputed matters. Thus further eroding the Muslim Ummah already shattered through the evil but organised conspiracy of the enemies of Islam. It is astonishing to note that while these Tableeghi and Deobandi Ulama give fatwas of shirk and kufr on innocent Muslims, they have a history of participating in the typical Hindu rituals i.e., putting Tilk (mark) on their foreheads, getting Rakhi bound on their arms by Hindu girls, visiting Hindu Temples and joining them in their prayers, inviting Ghandi and other Hindu leaders to speak from the pulpits of their mosques, wearing Khadar (raw cotton) to please Ghandi and doing Quran Khani on Ghandi's Samadi (the place containing the ashes of the dead body). These are the cases of Tashba, as discussed under the chapter "The Prevalent Fatiha" (page 39). These Ulama will call Maulood-ul-Nabi (Sallal laahu alaihi wasallam) and Khatam-e-Ghosia etc., under Tashba as Haram but not their participating in the Hindu religious Kufr activities discussed above. What hypocrisy!While the Wahhabis, Deobandis and Tableeghis (as mentioned earlier in the Introduction) have used derogatory remarks against the Companions (Radi Ullah Anhum) and the Holy Prophet (Sallalahu alehay wasallam), One wonders how Sheikh-ul-Najd, Moulvi Ismael and the Ulama of Deoband and Tablighi Jamaat (if they were alive today) and their present day followers would feel if one says that all of these Ulama can be called Taaghoot (Satan), are worthless, have lost their wits, their thought in the Salaat is worse than to be immersed in the thought of an ox or a donkey, Allah Almighty can create millions of their like, they are not free from lies, they and all other creations are without knowledge and are ignorant, the traits characteristic of them are shared by Dajjal also, and that in the sight of Allah Almighty they are more lower than a cobbler . From the above derogatory statements against Allah Almighty and His beloved Prophet Mohammad (Sallal laahu alaihi wasallam), many Islamic Scholars believe that the above Ulama had intentions to pave the way for declaring someone amongst them as a Prophet but while they were planning for such a move, Mirza Ghulam Ahmad Qadiani jumped on the band wagon and claimed himself as the Prophet (of Shaiytan, of course). In Britain, every now and then, we read about very moving appeals from Wahhabis, Deobandis and Tableeghis to the Muslim Ummah to forget their differences and get united for the cause of Islam . If they are really concerned about the plight of the Muslim Ummah, they should not hesitate to take honest and practical steps in the following directions:

(1) The Saudis should rebuild the tombs, the graves and other places of Muslim heritage, they grounded over the years. (There is a tentative but un-accomplished promise of King Abdul Aziz of Saudi Arabia made to the King of Persia, about this matter as mentioned earlier on in the "Introduction")

(2) They should stop stereo-typing the Ahle-Sunnah Muslims, which form the biggest part of the Muslim Ummah, as Mushriks and adopt the attitude as advised by Haji Imdad Ullah in his booklet .

(3) Remove the notice boards the Saudis have erected near all holy places that visiting such places is Shirk and does not bring any blessings.

(4) Stop insulting the saints and ulama of Ahle- Sunnah, specially Hadhrat Imam Azam (Rahmat Ullah Aley) which is customary of Wahhabis. It is very regrettable that Imam of Kaaba, who should be caring for all sects of the Muslim Ummah, criticised and insulted Imam Azam (Rehmat Ullah Aley) in his speech in a conference earlier in the year 2000, organised by the Ahle-Hadith (another) name under which Wahhabis disguise themselves) in Birmingham, U.K. (Daily Jhang, Urdu, London)

(5) Stop publishing and free distribution of Wahhabi biased materials attacking Ahle -Sunnah.

(6) Disassociate yourself from those teachings of your religious leaders which insult the Companions of (Raddi Allahu Unhuma) and The Holy Prophet ( Sallal laahu alaihi wasallam).

(7) A committee comprising the representatives from the various factions of the Muslim Ummah, from the countries around the world, in association with the Saudi King should run the affairs of Hijaz, i.e., Mecca Mukarama and Madina Munawara. (King Abdul Aziz initially agreed to this proposal made by Khilafat Committee of Indian Sub-continent as has been discussed under "Introduction").

(8) Like the Christians of Spain who locked all the mosques and banned the Islamic teachings so that the country be Christian only, the Saudis have banned citizenship to non-Wahhabis and Islamic literature and teachings from non-Wahhabi Ulama, to make sure that the Saudi Arabia remains a Wahhabi State. If the Wahhabis believe that their brand of Islam is the righteous one, they should not be afraid of allowing the non Wahhabi Islamic literature in Saudi Arabia and let people see the truth themselves. If they can not do it, they have no moral right to send their Wahhabi literature in non Wahhabi Muslim countries.If the Wahhabis, Deobandis and Tableeghis are sincere in their concern about the plight of the Muslim Ummah, as they always pretend, they should take practical steps in the directions requested above to ensure their reconciliation with the Ahle Sunnah, the biggest sect in the Muslim Ummah otherwise it would be right to assume that their calls for the unity of the Muslim Ummah are yet new attempts to deceive and cheat the simple innocent Ahle Sunnah Muslims. It has been very painful for me, making me virtually shed tears of blood, in writing the account of Wahhabi, Deobandis and Tableeghis insulting our most beloved Prophet (Sallal laahu alaihi wasallam) and His Companions (Raddi Allahu Anhum), destroying the Muslim heritage (the buildings, mosques and tombs), and committing atrocities against Ahle Sunnah by labelling them as Kafir and Mushriq and using it as an excuse for killing and looting them, making their wives as concubines and children as slaves. I, very sincerely hope that though the readers will also find it heartbreaking, this would help them to know the reality about the Wahhabis and their supporters, Deobandis and Tableeghis and thus guide them to chose the path of the righteous ones. I appeal to those who have benefited from this honest endeavour of mine to pray for me. May Allah protect us and our Iman from the evils of Shaiytan and his disciples.

Ameen, Summa Ameen.

MUFTI TAQI UTHMANI

2008-04-02T15:24:00.000-07:00

MUFTI TAQI UTHMANI is another present day Deobandi scholar. This is his chain in tasawwuf.

Ashrafiya Silsila/Sand e Tariqa
Rehmatullila'lameen Sayyidna wa maulana Muhammad(Sallallahu Alayhi wa alihi wasallam) Sayyidina Amirulmomineen Ali ibn Abi Talib (KaramAllahu wajhahu)
Sayyidina Hasan Basri (Rehmatullah)
Khwajah Abdul Wahid Bin Zayd (Rehmatullah)
Shah Fuzail Ibn Iyaaz (Rehmatullah)
Shaikh Ibraahim Adham (Rehmatullah)
Sheikh Huzaifah Mara'shi (Rehmatullah)
Shah Abu Habeera Basri (Rehmatullah)
Khwaja Mumshad Alawi (Rehmatullah) Shaikh Abu Ishaaq Shaami (Rehmatullah)
Shah Ahmad Abdaal Chishti (Rehmatullah)
Shah Abu Muhammad (Rehmatullah)
Shah Abu Yusuf (Rehmatullah)
Khwajah Maudood Chishti (Rehmatullah)
Shah Shareef Zindeni (Rehmatullah)
Khwajah Uthmaan Harooni (Rehmatullah)
Shah Moinuddin Chisti Ajmeri (Rehmatullah)
Khwajah Qutbuddin Bakhtiyar Kaki (Rehmatullah)
Shaikh Fareeduddin Shakar Ganj (Rehmatullah)
Shah Ala'audin Sabir(Rehmatullah)
Shaikh Shamsuddin Turk (Rehmatullah)
Shah Jalaaluddin (Rehmatullah)
Shaikh Ahmad Abdul Haq (Rehmatullah)
Shaikh Ahmad Aarif (Rehmatullah)
Shaikh Muhammad (Rehmatullah)
Shah Abdul Quddus Gangohi(Rehmatullah)
Hadhrat Shah Jalaaluddin (Rehmatullah)
Shah Nizamuddin Balkhi (Rehmatullah)
Shah Abu Sa-eed (Rehmatullah)
Shah Muhibbullah (Rehmatullah)
Shah Muhammad (Rehmatullah)
Sheikh Muhammadi (rehmatullah)
Shah Azuddin (Rehmatullah)
Shah Abdul Haddi (Rehmatullah)
Shah Abdul Baari (Rehmatullah)
Hajee Abdul Raheem Shaheed (Rehmatullah)
Hadhrat Noor Muhammad (Rehmatullah)
Hajee Imdaadullah Makki (Rehmatullah)
Hakeemul Ummat Moulana Ashraf Ali Thanvi (Rehmatullah)
Hadhrat Dr. Abdul Hayy Arifi & Moulana Maseehullah Khan ra
Sheikh Moulana Mufti Muhammad Taqi Usmani Saheb (Damet Barakathum)

This is the main silsila/sanad. In teachings, muraqaba and zikr, etc. instructions are according to the mashaykh of this order.

However, as Ashrafiya silsila is comprehensive of the four major sufi orders, there is sanad/silsila for Qadiri, Naqshbandi and Suharwardy orders (& sub-orders) also available.

Source:http://ashrafiya.blogspot.com/2004/12/ashrafiya-silsilasand-e-tariqa.html

Mufti Ebrahim Desai

2008-04-02T15:02:00.000-07:00

Mufti Ebrahim Desai is one of the leading scholar of deobandi school of thought. This is his chain in tasawwuf.

Silsilah of Mufti Ebrahim Desai (db) in the Chishti Tariqah

1. Rasulullah Muhammad Al Mustafa (sallahu alayhi wa sallam)
2. Ameer-ul-Momineen Ali ibn Abi Talib (radiyallahu anhu)
3. Hasan Al-Basri (rahmatullah alahyi)
4. Abdul-Wahid ibn Zaid (rahmatullah alahyi)
5. Fudahyl ibn Iyad (rahmatullah alahyi)
6. Ibrahim ibn Adham (rahmatullah alahyi)
7. Huzaifah Al-Marashi (rahmatullah alahyi)
8. Abi Hubayrah Al-Basri (rahmatullah alahyi)
9. Mamshad Al-Dinwari (rahmatullah alahyi)
10. Abi Ishaq Ash-Shami (rahmatullah alahyi)
11. Abi Ahmad Al Abdal Al Chisti (rahmatullah alahyi)
12. Abi Ahmad Al Muhtaram Al Chisti(rahmatullah alahyi)
13. Abi Yusuf Al Chisti (rahmatullah alahyi)
14. Maudood Al Chisti(rahmatullah alahyi)
15. Sharif Al Zindani (rahmatullah alahyi)
16. Usman Al Haruni (rahmatullah alahyi)
17. Khwaja Moinuddin Al Chisti (rahmatullah alahyi)
18. Qutubuddin Bakhtiyar Al Kaki (rahmatullah alahyi)
19. Fariduddin Shakar Ganj (rahmatullah alahyi)
20. Alauddin Ali Ahmad As Sabir (rahmatullah alahyi)
21. Shamsuddin Al Turki Al Panipati (rahmatullah alahyi)
22. Jalaluddin Al Panipati (rahmatullah alahyi)
23. Ahmad Abdul-Haq Radaulawi (rahmatullah alahyi)
24. Ahmad Arif Al Radaulawi (rahmatullah alahyi)
25. Muhammad Arif Al Radaulawi (rahmatullah alahyi)
26. Abdul-Quddus Al Gangohi (rahmatullah alahyi)
27. Jalaluddin Thanesari (rahmatullah alahyi)
28. Nizamuddin Al Balkhi (rahmatullah alahyi)
29. Abi-Said Al Gangohi (rahmatullah alahyi)
30. Muhibullah Ilahabadi (rahmatullah alahyi)
31. Shah Muhammadi (rahmatullah alahyi)
32. Muhammad Al Makki (rahmatullah alahyi)
33. Adhuddin Al Amruhi (rahmatullah alahyi)
34. Abdul Hadi Al Amruhi (rahmatullah alahyi)
35. Abdul Baari Al Amruhi (rahmatullah alahyi)
36. Shah Abdurahim Ash Shahid (rahmatullah alahyi)
37. Nur Muhammad Jhinjhanawi (rahmatullah alahyi)
38. Haji Imdadullah Muhajir Makki (rahmatullah alahyi)
39. Maulana Rasheed Ahmad Gangohi (rahmatullah alahyi)
40. Maulana Khalil Ahmad Al-Ambhetvi (rahmatullah alahyi)
41. Shaykh ul Hadith Maulana Zakariyya Kandhalwi (rahmatullah alahyi)
42. Mufti Mahmood-ul-Hasan Gangohi (rahmatullah alahyi)
43. Mufti Ebrahim Desai (damat barakatuhum)

INTRODUCTION

2008-04-02T14:34:00.000-07:00

THIS BLOG IS ALL ABOUT DEOBAND, THE SCHOLARS WHO FOUND DEOBAND, THOSE WHO FOLLOWEED THOSE SCHOLARS AND THOSE WHO ARE FOLLOWING DEOBANDI BELEIF.