BOOK: CALL FOR JUSTICE

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

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

Mawlana Ashraf Ali thanvee on Amulets: 2

Maulana Ashraf Ali Thanvee on Amulets ( tawiz) 1

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

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

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.