Wahabi mujahdeen ke kartoot

qadyani fitna

قادیانیت اسلام کے متوازی ایک ایسا مصنوعی مذہب ہے جو اسلام دشمن سامراجی طاقتوں کا سیاسی لے پالک ہے۔ یہ تو غداروں، مرتدوں اور زندیقوں کا ٹولہ ہے۔ اسکا مقصد ان طاقتوں کی سرپرستی میں اسلام کی بنیادوں کو متزلزل کرنا اور پاکستان میں عجمی اسرائیل کے لیے زمین تیار کرنا ہے۔

یہ لوگ دن رات وطن عزیز کے خلاف مکروہ سازشوں میں مصروف ہیں۔ 1974ء میں تمام مسلمانوں نے آپس کے اختلافات ختم کر کے بے مثال اتفاق اور اتحاد کا مظاہرہ کیا تھا جس کی برکت سے منکرین ختم نبوت صلی اللہ تعالیٰ علیہ وآلہ وسلم کا یہ گروہ غیر مسلم اقلیت قرار پایا۔

آج پھر اس یکجہتی ، اتفاق و اتحاد، وحدت اور جذبے کی ضرورت ہے تا کہ اس فتنہ کا مکمل قلع قمع ہو سکے۔ اس فتنہ کی سرکوبی کیلئے کوشش کرنا ہر مسلمان کا اولین ایمانی فریضہ ہے۔

Ramadan Blessings with Ahle Sunnat

CONVEYING REWARDS TO THE DECEASED (ISAALE SAWAAB)

CONVEYING REWARDS TO THE DECEASED
(ISAALE SAWAAB)

At the outset please know, that in Islam, death is not perceived as an end of life. It is just the end of the worldly existence as we witness it, and the beginning of a new existence, in which the soul experiences a new world called “Barzakh.” The soul may experience this new life with or without its original body, according to its own rank allotted to it by Allah the Almighty, the Supreme. There are too many proofs from the Holy Quran and Hadeeth (Holy Prophet's traditions) regarding the above, and warrant an extensive article on the same. But that is not the question here.


The question that some people ask is that if a person is dead, can we increase its status or decrease its torment by conveying rewards of OUR deeds ??


It is the consensus of the Sahaba (may Allah be well pleased with them), the earlier Ulema, and the latter ones that the above is (a) Effective and that (b) it is certainly permissible, in fact meritorious, to do so.


If one wants to convey the reward of one's recital of Holy Quran, charity, Nafl Salaat (Non Obligatory), fasts and good deeds, Hajj, Umrah etc., then one should convey it to the virtuous soul of our beloved Holy Prophet , one's relatives, and all the Muslim men and women. All of them will receive the same reward without any deduction; the one who has carried this out will also receive the same reward without any loss. It is also valid to convey the reward to the living persons. (Fatawa Shami).


Before we back up the above statements with several proofs from the Holy Quran and Hadeeth, we should, as a matter of justice, look into the objections brought against the above belief.


Those who object to this act, cite the following verse from the Holy Quran: “And that man will not obtain anything except what he strove for ??” (Najm 53:39)


They allege that the above verse clarifies that none of our deeds can benefit one who has passed away. Such a view is incorrect. Firstly, this Ayah exhorts people to remember that good deeds will bring good results and evil deeds, an evil result. So they must always persist is seeking good. And that they must not simply depend on other people’s prayers. Secondly, most scholars are of the opinion that the message in this verse is abrogated by the verse: “And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds” (Toor 52:21).” This verse enters the children into Paradise because of the righteousness of the parents.


They also cite a famous Hadeeth from Muslim Shareef:

Abu Huraira (may Allah be well pleased with him) reported Allah's Messenger as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).

Please closely examine the above Hadeeth. The words say “his acts” (except three) come to an end. What comes to an end, then, is the deceased person's own actions. This does not mean that a dead person does not benefit from anything else. He cannot increase his own reward by any new act (even if he prays or does Zikr in the grave, as proven from various Hadeeth). But his reward can go on increasing because of the prayers of his son.

The above Hadeeth therefore cannot be quoted in support of the argument that our actions cannot benefit those who are dead. In fact, it supports the case for conveying rewards to the dead !!

Also note that the actions and beliefs of none else than the beloved Holy Prophet are proof of their wrong opinion. And also against their narrow minded opinion are the actions and beliefs of none else than the great Sahaba (may Allah be well pleased with them).

Having negated the objections, we bring forth for your perusal several proofs from the Holy Quran and Hadeeth supporting the act of conveying rewards to those who passed away before us.



A. PROOFS FROM HOLY QURAN


Verse 1

And those who came after them say, “O our Lord! Forgive us, and our brothers who accepted faith before us, and do not keep any malice in our hearts towards the believers – O our Lord! Indeed You only are the Most Compassionate, Most Merciful.”. (Hashr 59:10)


Note that the above verse is a very strong evidence of the practice of the Sahaba (may Allah be well pleased with them), which was so loved by Allah that it is part of the Holy Quran. Why would the Sahaba (may Allah be well pleased with them) pray for the deceased people if their prayer was of no benefit ?? And to top it all, Allah the Almighty has approved and praised their action !!


Verse 2

“O our Lord! And forgive me, and my parents, and all the Muslims on the day when the account will be established.” (Ibrahim 14:41)


The benefit of the above verse is obvious. The prayer of Prophet Syedna Ibrahim (peace be upon him), includes all believers – right from the beginning i.e. those before him, and till the end of this world i.e. even those who are not yet born. Al Hamdo Lillah !! And this prayer is often made in the last part (Qaadah) of our Salaat.


Verse 3

“And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds.” (Toor 52:21)


This verse says that children will be admitted into Paradise because of the righteousness of the parents.


Verse 4

“And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy on them both, the way they nursed me when I was young.” (Bani Israel 17:24)


This verse is in fact a command from Allah for all believers to seek mercy for their parents. So what is your opinion ?? Will not the command of Allah hold any benefit for the deceased parent ?? It certainly does.


Also note that there are several other verses from the Holy Quran that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).


Readers are requested to reflect on the fact that the above verses are part of the Holy Quran – they are read perhaps millions of times every day all over the world, as part of regular recitation, and also as Qirat within Salaat, and also as prayer in the last part (Qaadah) of Salaat.



B. PROOFS FROM THE HADEETH


GENERAL PERMISSIONS (HADEETH # 1 - 4)


Hadeeth 1

Abu Huraira (may Allah be well pleased with him) reported Allah's Messenger as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased). (Muslim)


Hadeeth 2

The Holy Prophet said, "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Quran he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." (Ibn Majah)


Hadeeth 3

Narrated Abdullah ibn Amr ibn al-'Aas (may Allah be well pleased with him): Al-'As ibn Wa'il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah (). He, therefore, came to the Holy Prophet and said: Apostle of Allah (), my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf ?? The Apostle of Allah () said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him. (Abu Daud)


Hadeeth 4

Abu Huraira (may Allah be well pleased with him) reported Allah's Messenger () as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of knowledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Quran (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)



FUNERALS (HADEETH # 5 - 9)


When a Muslim dies, it is a duty on the community of Muslims to offer a special prayer for him during which they pray Allah to forgive him and admit him into heaven. The funeral prayer is Fard Kifayah for the living Muslim brothers i.e. if just one person offers it, the entire community is absolved of this duty. But see the importance attached to the more and more people joining the prayer. And the benefit reaching the deceased person is obvious.


Hadeeth 5

Syeda 'A'isha (may Allah be well pleased with her) reported Allah's Apostle () saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted. (Muslim)


Hadeeth 6

'Abdullah b. 'Abbas (may Allah be well pleased with him) reported that his son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn 'Abbas) said: Do you think they are forty ?? He (Kuraib) said: Yes. Ibn 'Abbas then said to them: Bring him (the dead body) out for I have heard Allah's Messenger () as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him. (Muslim)


Hadeeth 7

Narrated Syedna Usman ibn Affan (may Allah be well pleased with him): Whenever the Holy Prophet () became free from burying the dead, he used to stay at him (i.e. his grave) and say: “Seek forgiveness for your brother, and beg steadfastness for him, for he will be questioned now”. (Abu Daud)


Hadeeth 8

It is narrated on the authority of Abu Huraira (may Allah be well pleased with him) that a dark-complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah () missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet ()) said: Lead me to her (or his) grave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them. (Muslim, Bukhari, Mishkaat)


Hadeeth 9

Reported S. Jaber (may Allah be well pleased with him): We came out with the Holy Prophet () to Saa’d bin Muaz when he expired. When the Holy Prophet () performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer” ?? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)



VISITING GRAVEYARDS. (HADEETH # 10 - 11)


Hadeeth 10

Sulaiman b. Buraida (may Allah be well pleased with him) narrated on the authority of his father that the Messenger of Allah () used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr ((may Allah be well pleased with him): "Peace be upon the inhabitants of the city (i. e. graveyard)." In the hadeeth transmitted by Zuhair (the words are): "Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and Allah willing we shall join you. I beg of Allah peace for us and for you." (Muslim)


Hadeeth 11

Narrated Abu Huraira (may Allah be well pleased with him): The Holy Prophet () said while standing near the graves of the martyrs of Uhud, “I bear witness that you are alive in the sight of Allah.” Then turning towards those present he said, “So visit them, and greet them – I swear by the One in whose power lies my life, they will answer back to whoever greets them until the Last Day.” (Hakim, Baihaqi)


There are numerous Ahadeeth about supplications to be made when visiting the graveyard – the benefit of which to one’s self and to the deceased, it quite evident.


Also note that there are several other Ahadeeth that teach us to pray, and the prayer includes all Muslim brothers & sisters (living, passed away or yet to be borne).



PERFORMING HAJJ (HADEETH # 12 - 13)


Ahadeeth in support of offering the pilgrimage on behalf of a deceased person or one who is unable to undertake the journey are numerous. Also note that performing Hajj includes Umrah, Tawaf of the Ka’ba, and also Salaat (after Tawaf) – all these are credited to the deceased.


Hadeeth 12

"A woman came to the Holy Prophet () and said, 'I have given charity on behalf of my dead mother by giving away her female servant.' The Holy Prophet () answered, 'You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].' The woman then said, 'She used to owe fasts, can I fast on her behalf ??' He answered, 'You may fast on her behalf.' The woman then said, 'She did not perform Hajj, can I perform on her behalf ??' The Holy Prophet () answered, 'Yes. You may perform Hajj on her behalf." (Tirmizi)


Hadeeth 13

A woman from the tribe of Juhaina came to the Holy Prophet and said, "My mother had vowed to perform Hajj but she died before performing it. May I perform Hajj on my mother's behalf ??" The Holy Prophet () replied, "Perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not ?? So, pay Allah's debt as He has more right to be paid." (Bukhari)



GIVING OF CHARITY/SADAQAH (HADEETH # 14 - 18)



Hadeeth 14

Abu Huraira (may Allah be well pleased with him) reported that a person said to Allah's Apostle (): My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sin if I give sadaqah on his behalf ?? He (the Holy Prophet ()) said: Yes. (Muslim)


Hadeeth 15

Syeda A'isha (may Allah be well pleased with her) reported that a man said to Allah's Apostle (): My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqah'. Will I be entitled to reward if I give charity on her behalf ?? He (the Holy Prophet ()) said: “Yes”. (Muslim)


Hadeeth 16

Anas b. Malik (may Allah be well pleased with him) is reported as saying: Abu Talha was the one among the Ansar of Medina who possessed the largest property and among his property he valued most was his garden known as Bairaha' which was opposite the mosque, and the Messenger of Allah () often visited it and he drank of its sweet water. When this verse was revealed: "You will never attain righteousness till you give freely of what you Have" (iii. 91), Abu Talha got up and, going to Allah's Messenger (), said: Allah says in His Book: "You will never attain righteousness till you give freely of what you love," and the dearest of my property is Bairaha' so I give it as Sadaqah to Allah from Whom I hope for reward for it and the treasure with Allah; so spend it, Messenger of Allah (), on whatever purpose you deem it proper. The Messenger of Allah () said: Bravo! That is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives. So Abu Talha distributed it among the nearest relatives and his cousins on his father's side. (Muslim, Bukhari). It is said that Abu Talha donated it on behalf of his mother.


Hadeeth 17

Narrated Sa'd ibn Ubadah (may Allah be well pleased with him): Sa'd asked: Apostle of Allah (), Umm Sa'd has died; what form of sadaqah is best ?? He replied: Water (is best). He dug a well and said: It is for Umm Sa'd. (Abu Daud, Mishkaat)


Hadeeth 18

Narrated Ibn `Abbas (may Allah be well pleased with him): The mother of Sa`d bin 'Ubada died in his absence. He said, "O Allah's Apostle ()! My mother died in my absence; will it be of any benefit for her if I give Sadaqah on her behalf ??" The Prophet said, "Yes," Sa`d said, "I make you a witness that I gave my garden called Al Makhraf in charity on her behalf." (Bukhari)



SETTLING OF DEBTS (HADEETH # 19 - 20)


It is unanimously agreed by scholars that if a person dies without settling an outstanding debt, leaving no money to settle it, anyone (whether related to him or not) could pay it on his behalf, and the deceased would be absolved of the burden. The benefit from a living person to the deceased is very apparent. If the case is such and the deceased person may benefit by a financial payment, why should he not benefit by a gift made of the reward for a good action ??


Hadeeth 19

Narrated Abu Huraira (may Allah be well pleased with him): The Holy Prophet said, "I am more closer to the believers than their own selves, so whoever (of them) dies while being in debt and leaves nothing for its repayment, then we are to pay his debts on his behalf and whoever (among the believers) dies leaving some property, then that property is for his heirs." (Bukhari)


Hadeeth 20

Narrated Salama bin Al-Akwa (may Allah be well pleased with him) : Once, while we were sitting in the company of Holy Prophet , a dead man was brought. The Holy Prophet was requested to lead the funeral prayer for the deceased. He said, "Is he in debt ??" The people replied in the negative. He said, "Has he left any wealth ??" They said, "No." So, he led his funeral prayer. Another dead man was brought and the people said, "O Allah's Apostle () !! Lead his funeral prayer." The Holy Prophet said, "Is he in debt ??" They said, "Yes." He said, "Has he left any wealth ??" They said, ''Three Dinars." So, he led the prayer. Then a third dead man was brought and the people said (to the Holy Prophet ()), Please lead his funeral prayer." He said, "Has he left any wealth ??" They said, "No." He asked, "Is he in debt ??" They said, ("Yes! He has to pay) three Diners.', He (refused to pray and) said, "Then pray for your (dead) companion." Abu Qatadah said, "O Allah's Apostle ()! Lead his funeral prayer, and I will pay his debt." So, he led the prayer. (Bukhari)



FASTING (HADEETH # 21 - 24)


Hadeeth 21

Ibn Abbas (may Allah be well pleased with him) reports that a woman traveled in a boat and pledged that should Allah save her life, she would fast for a month. She was saved but she did not fast before she died. Her daughter or her sister asked the Holy Prophet () about that and he ordered her to fast on behalf of the deceased woman. (Abu-Daud, Nasai, Ahmad and others).


Hadeeth 22

"A woman came to the Holy Prophet () and said, 'I have given charity on behalf of my dead mother by giving away her female servant.' The Holy Prophet () answered, 'You will have its reward [and so will she] but return the female servant so that the inheritance [may be properly divided].' The woman then said, 'She used to owe fasts, can I fast on her behalf ??' He answered, 'You may fast on her behalf.' The woman then said, 'She did not perform Hajj, can I perform on her behalf ??' The Holy Prophet () answered, 'Yes. You may perform Hajj on her behalf." (Tirmizi)


Hadeeth 23

Narrated `Aisha (may Allah be well pleased with her): Allah's Apostle () said, "Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf." (Bukhari)


Hadeeth 24

Narrated Ibn `Abbas (may Allah be well pleased with him): A man came to the Holy Prophet () and said, "O Allah's Apostle () !! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast on her behalf ??" The Holy Prophet () replied in the affirmative and said, "Allah's debts have more right to be paid." In another narration a woman is reported to have said, "My sister died..." (Bukhari)



READING OF QURAN AND ZIKR (HADEETH # 25 - 30)


Hadeeth 25

Narrated Abdullah Bin Umar (may Allah be well pleased with him) that our beloved Holy Prophet () has said, "that if anyone dies amongst you then do not keep it, send it towards the Kabr, and after burying it, Stand before its head side and recite the first Ruku of "Surah Bakarah", i.e. from Alif Laam Meem Zaalikal Kitaab to Humul Muflihoon; and recite by it's feet side the last Ruku of "Surah Bakarah", i.e. From Aamanar rasoolu till the end of the Surah, Fansurna alal qumil kaafireen. (Mishkaat).


Hadeeth 26

The Holy Prophet () said: "Recite Ya Seen [Quran 36] over your dead." (Abu Daud, Nasai, Ibn Majah)


Hadeeth 27

Ata' ibn Abi Rabah (may Allah be well pleased with him) said: I heard Ibn `Umar (may Allah be well pleased with him) say: I heard the Holy Prophet () say: "When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surah Baqarah, and at his feet its closure when he lies in the grave." (Tabarani)


Hadeeth 28

The Holy Prophet () said, "What is credited to a believer of his action and good deed after his death is any useful knowledge he might have taught or spread, a Allah-fearing child he might have left behind, a copy of the Quran he might have left to an heir, a mosque he might have built, a house he might have dedicated for use by travelers, a stream or river he might have caused to run, a donation to charity (i.e. sadaqah) he might have set aside when he was enjoying good health. All that catches up with him after his death." (Ibn Majah).


The underlined words “a copy of the Quran he might have left to an heir” are an ample proof that when the heir will read from it, the reward will be passed on to the deceased.!!!


Hadeeth 29

Jaber (may Allah be well pleased with him) reported: We came out with the Holy Prophet () to Saa’d bin Muaz when he expired. When the Holy Prophet () performed his funeral prayer, and he was buried in his grave and the earth was levelled upon him, the Holy Prophet () read “Tasbeeh” and we also recited “Tasbeeh” for a long time. Then he recited “Takbeer”, so we too recited “Takbeer”. It was asked “O the Messenger of Allah! Why have you recited “Tasbeeh” and “Takbeer” ?? He said, “The grave became too narrow for this pious man till Allah made it spacious because of it (the recitation).” (Ahmed, Mishkaat)


Hadeeth 30

Narrated on the authority of Ibn Shamasa Mahri : He said: We went to Amr b. al-As and he was about to die. He said: When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah. (Muslim – part of a longer Hadeeth.)


It is desirable that after burial the people sit at graveside for the duration of slaughtering a camel and distributing its meat, and that during that time the sitters busy themselves with reciting Quran, supplicating for the deceased, exhortation, and the stories of the Holy Prophets () etc. Imam Shafie said that it is better to recite the Holy Quran and all those present should also recite – and it is better if the entire Quran is recited. Also documented by Imam Nawawi in Riyadh-us-Saleheen.


It is the opinion of most scholars that when visiting the graveyard, a person should recite the following Surahs because of their individual excellence, and then convey the reward of recitation: Surah Fateha (one of the best prayers), Surah Yaseen (the heart of the Holy Quran), Surah Ikhlas (equal to one third of Holy Quran in reward) and Surah Mulk (intercedes for the reader till the reader is forgiven).



PLANTING OF TREES (HADEETH # 31)


Hadeeth 31

Ibn Abbas (may Allah be well pleased with him) reported: The Messenger of Allah () happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh. (Muslim)


Imam Nawawi said in commenting on the above in his Sharh Sahih Muslim (al-Mays ed. 3/4:206): "The scholars have declared desirable -- mustahabb -- the recitation of the Quran over the grave due to the above Hadeeth, because if relief from punishment is hoped for through the glorification of date-palm stalks, then the recitation of the Quran is more deserving yet, and Allah knows best." This Hadeeth also constitutes a legal basis for the planting of trees at the site of graves.


Among the Companions Hazrat Abu Barza al-Aslami (may Allah be well pleased with him) and Hazrat Burayda (may Allah be well pleased with him) asked to be buried together with two fresh stalks. Imam Suyuti mentioned this in “Sharh al-sudur”.



PERFORMING SACRIFICE (HADEETH # 32 - 33)


Hadeeth 32

Reported S. 'A'isha (may Allah be well pleased with her) : Allah’s Messenger () commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to ‘A’isha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Mohammedin wa Al-i-Mohammedin, wa min Ummati Mohammedin (In the name of Allah,” O Allah, accept on behalf of Mohammed and the family of Mohammed and the Umma of Mohammed”). (Muslim)


The Holy Prophet () slaughtered 100 sheep during his farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring faith on his Holy Prophet hood. (Nasbur Raaya, Allama Zailee)


The evidence here is that the Holy Prophet () sacrificed animals and donated its reward to his entire Ummah – which includes both the living and the dead – i.e. all those who existed in his time and to all those who were to come after him, until the last day.


Hadeeth 33

Hazrat Hanash (may Allah be well pleased with him) said: I saw Ali (may Allah be well pleased with him) sacrificing two rams; so I asked him: What is this ?? He replied. The Apostle of Allah () enjoined upon me to sacrifice on his behalf, so that is what I am doing. (Abu Daud)


Whilst most Muslims do offer sacrifice for themselves, their relatives (alive and deceased) etc., they should also remember the above Hadeeth, and offer a sacrifice on behalf of the Holy Prophet (). May Allah grant us Tawfeeq - A'ameen.



GATHERING FOR QURAN RECITATION & ZIKR (HADEETH # 34 - 36)


Reciting the Holy Quran carries great reward, is one of the best Sunnahs, and the number of Ahadeeth describing its merits are numerous. The intention here is to list only the merits of gathering to recite the Quran and supplicate – not to list the merits of reading the Holy Quran itself.


Hadeeth 34

Abu Huraira (may Allah be well pleased with him) reported Allah's Messenger () as saying: He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother, and he who treads the path in search of knowledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Quran there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) lineage does not make him go ahead. (Muslim)


It is mentioned in Tafseer Rooh-ul-Bayan that when the recitation of the Quran is completed, 4,000 angels say A'ameen on the supplication after it, and they pray for the forgiveness of the reader (s)).


Imam Nawawi mentions in “Al Azkaar” that the famous Sahabi Syedna Anas (may Allah be well pleased with him) used to call people to his house to attend the supplication after the completion of Holy Quran’s recitation.


Hadeeth 35

Abu Huraira (may Allah be well pleased with him) reported Allah's Apostle () as saying that Allah has mobile squads of angels, who have no other work (to attend to) but to follow the assemblies of Zikr and when they find such assemblies in which there is Zikr (of Allah) they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered, and when they disperse (after the assembly of Zikr is adjourned) they go upward to the heaven and Allah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from ?? They say: We come from Your servants upon the earth who had been glorifying You (reciting Subhan Allah), uttering Your Greatness (saying Allah o-Akbar) and uttering Your Oneness (La ilaha ill Allah) and praising You (uttering al-Hamdu Lillah) and begging of You. He would say: What do they beg of Me ?? They would say: They beg of You the Your Paradise. He (Allah) would say: Have they seen My Paradise ?? They said: No, our Lord. He would say: (What it would be then) if they were to see My Paradise ?? They (the angels) said: They seek Your protection. He (Allah) would say: Against what do they seek My protection ?? They (the angels) would say: Our Lord, from the Hell-Fire. He (Allah) would say: Have they seen My Fire ?? They would say: No. He (Allah) would say: What it would be if they were to see My Fire ?? They would say: They beg of You forgiveness. He would say: I grant pardon to them, and confer upon them what they ask for and grant them protection against which they seek protection. They (the angels) would again say: Our Lord, there is one amongst them such and such simple servant who happened to pass by (that assembly) and sat there along with them (who had been participating in that assembly). He (Allah) would say: I also grant him pardon, for they are a people the seat-fellows of whom are in no way unfortunate –(Muslim, Bukhari, Tirmizi, and Nasa'i)


Hadeeth 36

Reported Abu Huraira (may Allah be well pleased with him), that the Holy Prophet () said, “When you pray for a dead man, make your prayer sincere for him” (Abu Daud, Ibn Majah)


So what is the Islamic view of "Quran Khuwanee" ?? Did the Holy Prophet or the Sahaba (may Allah be well pleased with them) do it in the manner of having say 30 people each reciting one part of the Quran ?? And what if is held on particular days such as (3rd, 10th, 40th, Annually etc) ??


From the above we have proved that gathering to read the Holy Quran ( a very meritorious act) is of course permitted, and to convey the reward (several types of meritorious acts) is commendable. When the Hadeeth says it is commendable, we need not pursue as to whether there is any “historical” evidence as to when and where it was actually done.


Observe the Hadeeth mentioned under number 2 and 28 – it specifically mentions the deceased leaving behind a copy of the Holy Quran. It is very clear that when the heir will read from it, the reward will be passed on to the deceased.!!!


We have also cited the practice of the Sahaba (may Allah be well pleased with them) who used to gather at the house of Syedna Anas, and that should suffice as proof.


As regards having 30 or so persons reading the Holy Quran separately, it would not have been possible at the time of the Holy Prophet () or the Sahaba (may Allah be well pleased with them) immediately after him since the Holy Quran was not compiled, nor was it printed. The first compilation was hand written, and then only a few manuscripts were copied for preservation. The number of companions who had memorized the entire Quran were just a few. Also most of the early companions knew the Quran only in small parts, and that too not in the order we have it printed today. It would have thus been very difficult for them to coordinate reciting the entire Holy Quran in one sitting. The practice followed now is a matter of convenience and in no way can be termed against Sunnah.


It is also a very convenient way for the poor Muslims (who cannot afford charity, Hajj or sacrifice etc) to convey reward to their near ones, by reciting alone, or by arranging such recitation in mosques, homes etc.


We do not find any proof within Islamic Sources that forbid the holding of the Quran Khuwanee on the 3rd, 10th or 40th day. Nor is it compulsory to do it on these very days. After all, this is a Mustahab Act, not a compulsory act (which usually has a time limit). From the prayers for the dead mentioned in the Quran and Hadeeth, there is no time limit. The Holy Prophet (), and the Sahaba (may Allah be well pleased with them) prayed for all Muslims, no matter when they had died. The Holy Quran also commands us likewise for our parents. However, these are scheduled for the following reasons:


It is easier to remember. If not planned or programmed, it will never be held. Look, the Holy Quran commands us to offer prayer, but does not command us to put up notices within our mosques declaring the congregation timings, or to announce the Azaan on loud speakers – but we do that although Muslims are aware of the 5 daily prayers.
The Holy Prophet () used to regularly visit the graves of the martyrs of Uhud regularly once every week. He also exhorted others to visit Uhud, and greet the martyrs. (See Hadeeth above). It is also mentioned that he offered charity on their behalf. The actions of the Holy Prophet () (i.e. visiting every week) are a very good example for us.
The 3rd day probably signifies the end of the permitted mourning period (except for widows). It is also the last day for people to pay condolences. So the last thing to do before the mourning ends would be, of course, to pray for the departed soul.
The 10th day means that a week has passed by after the mourning period. It is therefore chosen as a grim reminder.
The number 40 occurs in the Quran and Hadeeth in many places. It is an important number to indicate change from one state to another. According to some Hadeeth, the fetus in the womb of a mother changes from one state to another every forty days. Holy Prophet Musa (peace be upon him) was asked by Allah to spend forty nights at mount Sinai (al-Baqarah 2:51). Bani Israil were kept wandering in the wilderness of Sinai for forty years (al-Ma'idah 5:26). Holy Prophet Mohammed () was bestowed with revelation from the Holy Quran at the age of forty. If 40 Muslims attend a funeral and pray for the deceased’s salvation, their intercession will be accepted by Allah. And there are many other important events in history associated with the number 40. The 40th day also means that a month has passed by since the last grim reminder.
The annual day speaks for itself. Another year has passed – even for the person who is alive.

Please note a person may be saddened by the loss of someone near for his entire life – there is nothing forbidden in it – but he may not “mourn” the loss after 3 days (except in case of widows).


We must also remember that:

These are occasions of solemnity, and not ostentation or show.
The purpose should be seeking Allah’s pleasure, of conveying reward to the departed soul, and praying for their salvation.
These occasions should serve as reminders of our own deaths and the after life.
Giving charity to the needy & deserving, alongwith such recitations, on behalf of the deceased is commendable.
The conveyance of reward not only benefits the deceased but also has immense reward for the doers of the good, and they remind them of the hereafter. The person performing the good deed gets the reward multiplied by the number of people to whom the reward was conveyed !!
May Allah keep us on the Straight Path – A'ameen. Peace and abundant blessings be upon the Holy Prophet, his family, his companions and his entire Ummah. A'ameen.


(Courtesy: Mohammed Aqib Farid Qadri)
21 Safar 1424 (23 April 2003)

THE CONCEPT OF BID'A IN THE ISLAMIC SHARI'A

There are few topics that generate as much controversy today in Islam as what is sunna and what is bid’a, or ‘reprehensible innovation,’ perhaps because of the times Muslims now live in and the challenges they face. Without a doubt, one of the greatest events to impact upon Muslims in the last thousand years has been the end of the Islamic caliphate earlier in this century, an event that marked not only the passing of temporal, political authority, but in many resects the passing of the consensus of orthodox Sunni Islam as well. No-one familiar with the classical literature in any of the Islamic legal sciences, whether Quranic exegesis (tafsir), hadith, or jurisprudence (fiqh), can fail to be struck by the fact that questions are asked today about basic fundamentals of Islamic Sacred Law (Shari’a) and its ancillary disciplines that would not have been asked in the Islamic period – not because Islamic scholars were not brilliant enough to produce the questions, but because they already knew the answers.

The purpose of this paper is to clarify some possible misunderstandings of the concept of ‘innovation’ (bid’a) in Islam, in the light of Prophetic hadith:

‘[…] Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.’

The materials I use are the traditional Islamic sources, and my discussion with center on three points.

The first point is that scholars note that the above hadith does not refer to all new things without restriction, but only to those to whose validity nothing in Sacred Law attests. The use of the word every in the hadith does not indicate and absolute generalisation, for there are many examples of similar generalisations in the Quran and sunna that are not applicable without restriction, but rather are qualified by restrictions found in other primary textual evidence.

The second point is that sunna and way of the Prophet was to accept new acts initiated in Islam that were of the good and did not conflict with established principals of Sacred Law, and to reject things that were otherwise.

And our third and last point is that new matters in Islam may not be rejected merely because they did not exist in the first century, but must be evaluated and judged according to the comprehensive methodology of Sacred Law, by virtue of which it is and remains the final and universal moral code for all peoples until the end of time.

Our first point, that the hadith does not refer to all new things without restriction, but only to those which nothing in Sacred Law attests to the validity of, may at first seem strange, in view of the wording of the hadith, which say ‘every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.’ Now the word bid’a or ‘innovation’ linguistically means anything new. So our first question must be about the generalisability of the word every (kull) in the hadith: does it literally mean that everything new in the world is haram or ‘unlawful’?? The answer is “no”. Why ??

In answer to this question, we may note that there are many similar generalities in the Quran and sunna, all of them admitting of some qualification, such as the word of Allah Most High in Surat al-Najm: ‘A man can have nothing, except what he strives for’ (53:39), despite there being an overwhelming amount of evidence that a Muslim benefits from the spiritual works of others, for example, from his fellow Muslims, the prayers of angels for him, the funeral prayer over him, charity given by others in his name, and the supplications of believers for him.

Consider, also, the words of Allah to unbelievers in Surat ul-Anbiya, ‘Verily you and what you worship apart from Allah are the fuel of hell’ (21:98). Here, ‘what you worship’ is a general expression, although there is no doubt that Jesus, his mother, and the angels were all worshipped apart from Allah, but are not the fuel of hells so are not what is meant by the verse.

Another example is the word of Allah Most High in Surat al-An’am about past nations who paid no heed to the warners who were sent to them; ‘But when they forgot what they had been reminded of, We opened unto them the doors of everything’ (6:44), even though the doors of mercy were not opened unto them.

And again, there is the hadith related by Muslim that the Prophet said, ‘No one who prays before sunrise and before sunset will enter hell’, which is a generalised expression that definitely does not mean what its outward generality implies, for someone who prays the dawn and mid-afternoon prayers and neglects all other prayers and obligatory works is certainly not meant. It is rather a generalisation whose intended referent is particular, or a generalisation that is qualified by other texts, for when there are fully authenticated hadiths, it is obligatory to reach an accord between them, because they are in reality as a single hadith, the statements that appear without further qualification being qualified by those that furnish the qualification, in order that the combined implications of all of them may be utilised.

Let us look for a moment at bid’a or innovation in the light of the sunna of the Prophet concerning new matters. Sunna and innovation (bid’a) are two opposed terms in the language of Lawgiver, such that neither can be defined without reference to the other. That is, they are opposites, and ‘things are made clear by their opposites.’ Many writers have sought to define innovation (bid’a) without defining the sunna, and thus have fallen into hopeless difficulties and conflicts with the primary textual evidence that contradicts their definition of innovation. If they had first defined the sunna, they would have produced a criterion free of shortcomings.

Sunna, in both the language of the Arabs and the Sacred Law, means way, as is illustrated by the words of the Prophet , ‘He who inaugurates a good sunna in Islam […] And he who introduces a bad sunna in Islam […],’ sunna meaning way or custom. The way of the Prophet in giving guidance, accepting and rejecting: this is the sunna. For ‘good sunna’ and ‘bad sunna’ mean a good way or bad way, and cannot possibly mean anything else. Thus, the meaning of sunna is not what most students, let alone ordinary people, understand; namely, that it is the prophetic hadith, as when sunna is contrasted with Kitab, i.e. Quran, in distinguishing textual sources, or the opposite of the obligatory (as when sunna, i.e. recommended, is contrasted with obligatory in legal contexts), since the former is a technical usage coined by hadith scholars, while the latter is a technical usage coined by legal scholars and specialists in fundamentals of jurisprudence. Both of these are usages of later origin that are not what is meant by sunna here. Rather, the sunna of the Prophet is his way of acting, ordering, accepting, and rejecting, and the way of his Rightly Guided Caliphs who followed his way of acting, ordering, accepting, and rejecting. So practices that are newly begun must be examined in the light of the sunna of the Prophet and his way and path in acceptance or rejection.

Now, there are a great number of hadiths, most of them in the rigorously authenticated (sahih) collections, showing that many of the Prophetic Companions initiated new acts, forms of invocation (dhikr), supplications (dua), and so on, that the Prophet had never previously done or ordered to be done. Rather, the Companions did them because of their inference and conviction that such acts were of the good that Islam and the Prophet of Islam came with and in general terms urged the like of be done, in accordance with word of Allah Most High in Surat al-Hajj, ‘And do the good, that haply you may succeed’ (22:77), and the hadith of the Prophet , ‘He who inaugurates a good sunna in Islam earns the reward of it and the reward of all who perform it after him without diminishing their own rewards in the slightest.’

Though the original context of the hadith was giving charity, the interpretative principle established by the scholarly consensus (ijma) of specialists in fundamentals of Sacred Law is that the point of primary texts lies in the generality of their lexical significance, not the specificity of their historical context, without this implying that just anyone may make provisions in the Sacred Law, for Islam is defined by principles and criteria, such that whatever one initiates as a sunna must be subject to its rules, strictures, and primary textual evidence.

From this investigative point of departure, one may observe that many of the prophetic Companions performed various acts through their own personal reasoning (ijtihad), and the sunna and way of the Prophet was both to accept those that were acts of worship and good deeds conformable with what the Sacred Law had established and not in conflict with it; and to reject those which were otherwise. This was his sunna and way, upon which his caliphal successors and Companions proceeded (may Allah be well pleased with them), and from which Islamic scholars have established the rule that any new matter must be judged according to the principles and primary texts of Sacred Law: whatever is attested to by the law as being is acknowledged as good, and whatever is attested to by the law as being a contravention and bad is rejected as a blameworthy innovation (bid’a). They sometimes term the former a good innovation (bid’a hasana) in view of it lexically being termed an innovation, but legally speaking it is not really an innovation but rather an inferable sunna, as long as the primary texts of the Sacred Law attest to its being acceptable.

We now turn to the primary textual evidence previously alluded to concerning the acts of the Companions and how the Prophet responded to them:

(1) Bukhari and Muslim relate from Abu Hurayra (may Allah be well pleased with him) that at the dawn prayer the Prophet said to Bilal (may Allah be well pleased with him) ‘Bilal (may Allah be well pleased with him), tell me your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise.’ He replied, ‘I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.’

Ibn Hajaral-Asqalani says in Fath al-Bari that ‘the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal (may Allah be well pleased with him) reached the conclusions he mentioned by his own inference, and the Prophet confirmed him therein.’ Similar to this is the hadith in the Bukhari about Khubayb (may Allah be well pleased with him), who had asked to pray two rak’as before being executed by idolaters in Mecca, and was hence the first to establish the sunna of two rak’as for those who are steadfast in going to their death. These hadiths are explicit evidence that Bilal and Khubayb (may Allah be well pleased with them) used their own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet other than the general demand to perform the prayer.

(2) Bukhari and Muslim relate that Rifa’a Ibn Rafi said, ‘When we were praying behind the Prophet and he raised his head from bowing and said, “Allah hear whoever praises Him,” a man behind him said, “Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly.” When he rose to leave, the Prophet asked who said it, and when the man replied that it was he, the Prophet said, “I saw thirty-odd angels each striving to be the one to write it.”

Ibn Hajar comments in Fath Al-Bari that the hadith ‘indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith. It is clear that this is since the above words were a mere enhancement and addendum to the know, sunna dhikr.’

(3) Bukhari relates from A’isha (may Allah be well pleased with her) that the Prophet dispatched a man at the head of military expedition who recited the Quran for his companions at prayer, finishing each recital with al-Ikhlas (Quran 112). When they returned, they mentioned this to the Prophet , who told them, ‘Ask him why he does this,’ and when they asked him, the man replied, ‘because it describes the All-Merciful, and I love to recite it.’ The Prophet said to them, ‘Tell him that Allah loves him.’

In spite of this, we do not know of any scholar who holds that doing the above is recommended, for the acts the Prophet used to do regularly are superior, though his confirming the like of this illustrates his sunna regarding his acceptance of various forms of obedience and acts of worship, and shows he did not consider the like of this to be a reprehensible innovation (bid’a), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance. Further, it will be noticed that all the preceding hadiths are about the prayer, which is the most important of bodily acts of worship, and of which the Prophet said, ‘Pray as you seen me pray,’ despite which he accepted the above examples of personal reasoning because they did not depart from the form defined by the Lawgiver, for every limit must be observed, while there is latitude in everything besides, as long as it is within the general category of being required by Sacred Law. This is the sunna of the Prophet and his way and could not be more clear. The ulema infer from it that every act for whose benefit there is evidence in Sacred Law and which does not oppose an unequivocal primary text or entail harmful consequences is not included in the category of reprehensible innovation (bid’a), but rather is of the sunna, even if there should exist something whose performance is superior to it.

(4) Bukhari relates from Abu Sa’id al-Khudri (may Allah have mercy on him) that a band of the Companions of the Prophet once departed on one of their journeys, alighting at the encampment of some desert Arabs whom they asked to be their hosts, but who refused to have them as guests. The leader of the encampment was stung by a scorpion, and his followers tried everything to cure him, and when all had failed, one said, ‘If you’d approach the group camped near you, one of them might have something.’ So they came to them and said, ‘O band of men, our leader has been stung and we’ve tried everything. Do any of you have something for it ??’ and one of them replied, “Yes, by Allah, I recite healing words [ruqya] over people, but by Allah, we asked you to be our hosts and you refused, so I will not recite anything unless you give us a fee.’ They then agreed upon a herd of sheep, so the man went and began spitting and reciting the Fatiha over the victim until he got up and walked as if he were a camel released from its hobble, there being nothing the matter with him. They paid the agreed fee. Some of the Companions wished to divide this up, but the man who had done the reciting told them, ‘Do not do so until we reach the Prophet and tell him what has happened, to see what he may order to us to do.’ They came to the Prophet and told him what had occurred, and he said, ‘How did you know it was of the words which heal ?? You were right. Divide up the herd and give me a share.’

The hadith is explicit that the Companion had no previous knowledge that reciting the Fatiha to heal (ruqya) was countenanced by Sacred Law, but rather did so because of his own personal reasoning (ijtihad), and since it did not contravene anything that had been legislated, the Prophet confirmed him therein. He did so because it was of his sunna and way to accept and confirm that brought good and did not entail harm, even if it did not proceed from the acts of the Prophet himself as a definitive precedent.

(5) Bukhari relates from Abu Sa’id al-Khudri (may Allah have mercy on him) that one man heard another reciting al-Ikhlas (Quran 112) over and over again, so when morning came he went to the Prophet and sarcastically mentioned it to him. The Prophet said, ‘By Him in whose hand is my soul, it equals one-third of the Quran!’ Daraqutni recorded another version of the hadith in which the man said, ‘I have a neighbour who prays at night and does not recite anything but al-Ikhlas.’

The hadith shows that the Prophet confirmed the person’s restricting himself to this sura while praying at night, despite its not being what the Prophet himself did, for though the Prophet’s practice of reciting from the whole Quran was superior, the man’s act was within the general parameters of the sunna and there was, in any case, nothing blameworthy about it.

(6) Ahmad and Ibn Hibban relate from ‘Abdullah ibn Burayda that his father said, ‘I entered the mosque with the Prophet . A man was at prayer, supplicating with the following words: “O Allah, I ask You by fact the I testify You are Allah, there is no god but you, the One, the Ultimate, who did not beget and was not begotten, and to whom none is equal,” and the Prophet said, “By Him in whose hand is my soul, he has asked Allah by His greatest name, which if He is asked by it He gives, and if supplicated He answers.”’

It is plain that this supplication came spontaneously from the Companion, but since it conformed to the requirements of the Sacred Law, the Prophet confirmed it, and indeed approved it strongly, even though it is not known that the Prophet had ever taught it to him.’ (reference: Yusuf al-Rifa’I, Adilla Ahl al-Sunna wa’l Jama’a (Kuwait, 1404/1984), 119-33.

We are now able to return to the hadith which I began this essay, in which the Prophet said, ‘Beware of matters newly begun, for every innovation is misguidance.’ We should understand it in the orthodox way that has been expounded by a leading classical scholar of Islam, Shaykh Mohammed al-Jurdani, whose extended paraphrase and commentary runs as follows:

Beware of matters new begun
‘Distance yourselves and be wary of matters newly innovated that did not previously exist,’ i.e. things invented in Islam that contravene the Sacred Law,

for every innovation is misguidance

meaning that ‘every innovation is the opposite of the truth’, i.e. falsehood, a hadith that has been related elsewhere as:

for every newly begun matter is innovation, every innovation is misguidance, and every misguidance is in hell

meaning that everyone who is misguided, whether through himself or by following another, is in hell; the hadith referring to matters that are not good innovations with a basic in Sacred Law. It has been stated [by al-Izz ibn Abd al-Salam] that innovations (bid’a) fall under the five headings of the Sacred Law [the obligatory (wajib), unlawful (haram), recommended (mandub), offensive (makruh), and permissible (mubah)]:

(1) The first category comprises innovation the are obligatory, such as recording the Quran and laws of Islam in writing when it was feared that something might be lost from them; the study of the disciplines of Arabic that are necessary to understand the Quran and sunna such as grammar, the declension of nouns, and lexicography; hadith classification to distinguish between genuine and spurious prophetic traditions; and the philosophical refutations of arguments advanced by the Mu’tazilites and comparable sects.

(2) The second category is that of unlawful innovations such as non-Islamic taxes and levies, giving positions of authority in Sacred Law to those unfit for them, and devoting one’s time to learning the beliefs of heretical sects that contravene the tenets of faith of Ahl al-Sunna

(3) The third category consists of recommended innovations such as building hostels and schools of Sacred Law, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, extensive research into fundamentals and particular applications of Sacred Law, in-depth studies of Arabic linguistics, the reciting of wirds by those with a Sufi path, and commemorating the birth (mawlid) of the Prophet Mohammed and wearing one’s best and rejoicing at that occasion.

(4) The fourth category includes innovations that are offensive, such as ornately embellishing mosques, decorating the Quran and having a backup man (muballigh) loudly repeat the spoken Allahu Akbar of the imam when the latter’s voice is already clearly audible to those who are praying behind him.

(5) The fifth category is that of innovations that are permissible, such as sifting flour, using spoons and having more enjoyable food, drink and housing. (reference: Mohammed ibn Abdullah al-Jurdani, al Jawahid al-lu’lu’iyya fi shar al-Arba’in al-Nawawiyya (Cairo, 1328/13910, reprinted Damascus: Abd al-Wakil al-Durubi, n.d.) 220-21)

I will conclude my summary of the classical position on this subject with a translation of the following statement by Shaykh Abdullah al-Ghumari:

In his al-Qawaid al-kubra, al-Izz ibn Abd al-Salam classifies innovations (bid’a), on the basis of their benefit, harm, or indifference, into the five categories of rulings: the obligatory, recommended, unlawful, offensive, and permissible, giving examples of each and mentioning the principles of Sacred Law that verify his classification. His words on the subject display is keen insight and comprehensive knowledge of both the principles of jurisprudence and the human advantages and disadvantages in view of which the Lawgiver has established the rulings of Sacred Law.

Because his classification of innovation [bid’a] was established on a firm basis in Islamic jurisprudence and legal principles, it was confirmed by Imam Al-Nawabi, Ibn Hajar al-Asqalani, and the vast majority of Islamic scholars, who received his words with acceptance and considered it obligatory to apply them to the new events and contingencies that occur with the changing times and the peoples who live in them. One may not support the denial of his classification by clinging to the hadith ‘Every innovation is misguidance,’ because the only form of innovation that is without exception misguidance is that which concerns tenets of faith, like the innovations of the Mu’tazilites, Qadarites, Murji’ites, and so on, that contradicted the beliefs of the early Muslims. This is the ‘innovation of misguidance’ because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the five categories mentioned by al-Izz ibn Abdal-Salam. To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way. The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria, together with the ability its scholars have been endowed with to understand its primary texts, the knowledge of types of analogy and parallelism, and the other excellences that characterise it. Were we to rule that every new act that has come into being after the first century of Islam is an innovation of misguidance without considering whether it entails benefit or harm, then a large share of the fundamental bases of Sacred Law would be invalidated, as well as those rulings established by analogical reasoning [qiyas], and this would narrow and limit the Sacred Law’s vast and comprehensive scope. (reference: al-Rifa’i, op. cit., 145-47)

Wa Jazakum Allahu khayran, wa’l-hamdu li’Llahi Rabbi’l-Alamin.

A CALL FOR JUSTICE

ALLAMA MOHAMMED ARSHAD-UL-QADRI (RAHAMATULLAH ALAIH)
(May Allah have mercy on him)

Original work entitled “Daawate Insaaf” (Urdu).

Translated into English by Mohammed Aqib Qadri.







A CALL FOR JUSTICE
This book is written for all those:

· Who sincerely want to know about the differences between the scholars of the Ahle Sunnah School and the scholars of the Deobandi School and who wish to remove the real obstacles towards unification.

· Who in their private meetings address these serious and principled differences as: (1) a deceit of the Maulvis, (2) a means of making money, (3) a way of making a living etc., - and who receive applause from the people, for expressing such thoughts.

· Who, despite being highly educated, consider making attempts at understanding and removing such differences as a waste of time.

· Who consider the differences between the Ahle Sunnah scholars and the Deobandi scholars, as merely trivial or secondary.

· Who spend their scholarly and research capabilities in clarifying and interpreting the insolent writings of the Deobandis. (Perhaps religion will remain incomplete without such explanations !!)

· Who consider researching the differences between the Ahle Sunnah and Deobandi scholars just a waste of time, whereas at the same time they are the most zealous advocators of unification !!

· Who consider that Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), and visits to mausoleums are the actual differences between the Ahle Sunnah scholars and Deobandi scholars.

· Who consider the publication and sale of literature based on blasphemous and insolent writings, as the most important service to Islam !!

· Who feel uneasy at the mention of religious differences, but who spend all their physical and monetary resources in tolerating and solving with elegance all their official problems and business affairs.

· Who advise that as per the circumstances, disputed writings & problems should not be discussed - but do not render this advice to the institutions that are ceaselessly publishing such literature.

· Who term the issues of: (a) Respecting our Holy Prophet (), (b) The status of the Holy Prophet (), (c) The attributes of the Holy Prophet (), (d) Veneration of the Companions and of the members of the family (may Allah be well pleased with them) of the Holy Prophet (), (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 it 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 these disputes were laid - and what are the causes owing to which the disputes still continues all over the world, after so many years.


If the dispute was limited to a few people, it could be ignored by considering that personal or family interests may be involved - but the range of this dispute is so wide that not only the whole country (Indian Sub Continent) but a very large region abroad has been dragged into it. From mosques to religious schools (madressahs), all aspects of our religious life have been so deeply affected by it that from villages to cities, the entire country has been divided by it. Therefore the real reasons that actually started the dispute cannot be overlooked by just terming it just as an individual strife between Bareilly and Deoband.


Regretfully until now historians have not attempted make an impartial research into the real basis of our dispute with the scholars of the Deobandi school – a dispute which is going on among millions of Muslims at home and abroad since the last several decades. Due to it, the entire Muslim society has fallen prey to spiritual agony and confusion. Can there be a greater mockery of our innocence that our protest is termed as "Spread of Dissension", whereas it the right of every innocent individual to disclose his anger and sorrow ??


After these introductory words, we now present the details of this religious dispute before our readers trusting that they will ascertain the real causes in light of what is written here below. Even if reading this booklet is a burden on you, I would still request you to read the details, because a seeker of the truth does not have a bias towards any group.



PART ONE


THE THREE FOUNDATIONS OF DIFFERENCES BETWEEN AHLE SUNNAH SCHOLARS & THE DEOBANDI SCHOLARS:

The religious enmity between Deoband and Bareilly, and its negative effects that are prominent from the press to the stage, and which started in the previous century is not a baseless one. If your mind is open to the truth read below the real foundations of the differences of this religious dispute that has divided the Muslim nation into two groups.



A) THE FIRST FOUNDATION OF DIFFERENCES (Insolent writings of Deobandis against
The Holy Prophet ).


Everyone is aware that a Muslim has a very strong and devoted relation with his Holy Prophet (). The belief regarding the Holy Prophet () is so reverential and sensitive that a Muslim cannot bear any insult towards the Holy Prophet . In order to protect his honour, the Muslims of the sub-continent 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 () 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 () - 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 honour of our Holy Prophet (). Indeed all those who gave numerous sacrifices to defend the honour of the Holy Prophet (), 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 (). 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 (), 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 (). By comparing the knowledge of the Holy Prophet () with that of animals and lowly creatures, he has definitely committed the heinous crime of insulting the Holy Prophet ().


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 (). Furthermore, they claimed that if one believes that the knowledge of our Holy Prophet () exceeds that of Satan, such a person will become a “polytheist” (Mushrik), because the vastness of Satan's knowledge is proven from Quran and Hadith, whereas no such proof exists in respect of the knowledge of the Holy Prophet (). (May Allah protect us !!).

In the above-mentioned case, there are no two opinions that assessing the knowledge of the Holy Prophet () to be inferior to that of Satan, is a blatant blasphemy and insolence towards the Holy Prophet ().


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 () 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 () to say that there is no clear proof in the Quran on the vast extent of his knowledge, but there is proof in Quran 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 () as the Last Prophet - whereas to believe in Prophet Mohammed (), as the Last Prophet of Allah is proven both from the Quran 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 (), or after the Holy Prophet (), it would not have an effect on the “Finality” (Khatemiat) of our Holy Prophet ()”. Whereas every sane person can easily understand the simple principle that the belief regarding the Finality of the Holy Prophet () 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 Prophet hood 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 Prophet hood) 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 (), and (2) Denial of the necessities of Islam. And there is no doubt in their infidelity. A number of verses of the Holy Quran bear testimony to the fact that even a minor disrespect towards the Holy Prophet (), 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 (). The attack of their insolent pen is NOT upon the Ahle Sunnah Bareillvi scholars, but especially on the Holy Prophet () 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 () 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 (), 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 (), and which deny the necessities of Islam - and secondly to delete those writings from their books. But the spurious fame of the Deobandi scholars came in their way and they preferred the everlasting punishment of fire to the disgrace of this world.



A1) A common trait among those who disrespect The Holy Prophet ().



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 (). 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 (), the very same attitude existed in the hypocrites of Medina. Once when the Holy Prophet () was returning from a journey, the hypocrites used a derogatory word for him - and when the Holy Prophet () called them to account after he was informed by the honourable companions, the hypocrites resorted to giving wrong interpretations and lame excuses. It was revealed in the Holy Quran to the Holy Prophet () as follows:



“Do not feign excuses, you have turned disbelievers after becoming Muslims” (Surah Tauba - 9:66 - from the Holy Quran's English Translation “Treasure of Faith” by Mohammed Aqib Qadri)


Had the revelations not been going on, the hypocrites' fraud would not have been disclosed and they would have concealed their infidelity by reciting Kalema in the Muslim society.



A2) A recent example of verbal jugglery.



If you wish to know about the role of the hypocrites of Medina 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 (). 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 honour of the Holy Prophet () 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 honour of our Holy Prophet (), 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 Saheb 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 (), 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 (), 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 () has clarified that he is free from this sin and has complete respect in his heart for the Holy Prophet ()”.



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 (), 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 (), 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 ().


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 () - 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 (), are NOT baseless, but in fact a reality.


Therefore in every debate, the insolent writings of their elders were read before them alongwith 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 realised 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 ().



B) THE SECOND FOUNDATION OF DIFFERENCES. (Incorrect beliefs of the Deobandi school).



You have read in the previous pages that the first basic cause of our differences with the Deobandi scholars, is their disrespect of the Holy Prophet (), 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 Prophet hood. (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 () 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 () 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 (). 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 () is our elder brother, we are his younger brothers. (Taqwiat-ul-Iman)

18. It is polytheism to say, “if Allah and His Prophet will a thing, it will be accomplished”. (Bahishti Zewar)

19. To travel for the sake of visiting the mausoleums of any Prophet (peace be upon them) or any saint, or to illuminate their mausoleums, to carpet them, to sweep there, give people water to drink or make arrangements for their ablution and bathing – (all this) is polytheism. (Taqwiat-ul-Iman)


Here I will request my readers to reflect upon the above mentioned beliefs of the Deobandi school with justice and sincerity. Among these beliefs are a few that affect the belief of Tauheed (the Oneness of Allah) and a few others which if accepted as true would put the faith of a billion Muslims in danger - and this does not stop here. Billions of our ancestors, who accepted faith contrary to these beliefs as true Islam, will also come within the purview of such beliefs.


For a little while, put the Bareillvi scholars aside, and with your religious temperament, decide whether you agree with the above mentioned beliefs and actions or not - and without any hesitation just decide in a clear YES or NO - whether the present Muslim society is based on these beliefs or not. If not and obviously not, then please give a decision regarding the scholars of Bareilly who have disagreed with the above noted beliefs and have struggled to save the Ummah from these filthy beliefs & actions, and have also striven to keep the Ummah associated with the correct beliefs of Islam.


It is now up to the Muslim masses to decide whether this significant achievement of the righteous Ahle Sunnah Bareillvi scholars was in the interest of the Ummah or otherwise - and whether the services they rendered caused dissension within the Ummah or have saved it from breaking up.


If you agree that the faith of the majority of the Muslims worldwide is the same as that which the scholars of Bareilly upheld, you will then have to accept that it was these scholars who were the true leaders of the Muslim masses. Those who, under the influence of false propaganda of the opponents, accuse the Ahle Sunnah Bareillvi scholars of sowing the seeds of dissension within the Ummah, deserve to be called the worst ingrates in history.


Even if you do not call yourself a Bareillvi, you must be thankful to the Ahle Sunnah Bareillvi scholars for the noble role that they played by saving you from falling victim of the incorrect teachings of the Deobandi school - and for keeping the Muslim Ummah associated with proper beliefs.



C) THE THIRD FOUNDATION OF DIFFERENCES (Improper decrees issued by the Deobandi school)



Under this basis of differences are the verdicts and writings of the Deobandi scholars in which the religious traditions of the Muslims masses (Jumhur) have been termed as “Forbidden” (Haram) and heretic innovations. Read please the details below:



1. They term the seeking of mediation (Tawassul) from the Prophets and saints as forbidden and a sin.

2. They do not accept the belief that the Holy Prophet (peace be upon them) had knowledge of the hidden, even if it is given by Allah.

3. According to the explanation of Taqwiat-ul-Iman, they believe that the Holy Prophet () 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 Quran 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 Hussain 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 () 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 Quran) and Aqeeqah (sacrifice for new-born) 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 () 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 Quran in the month of Ramadan, as forbidden.

19. They also deem prohibited the placing of epitaphs showing the date of death on the grave of Muslims.

20. To pray for the forgiveness of the deceased after the funeral prayers, is prohibited according to them.

21. They term the act of embracing each other on the Eid days as forbidden.



NOW IT IS UP TO YOU TO DECIDE:


Now the third root cause of our differences with the scholars of Deoband is also before you. You have now to decide 3 things, with justice.



Firstly, do you agree with the above mentioned verdicts issued by the Deobandi scholars, or not.


Secondly, are these verdicts contrary to the lawful traditions and customs practised 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 (), then no one has the right to forbid it. Terming the ethical and religious customs upon which the Muslim society is built, as forbidden (Haram) is a clear deviation from proven facts and an open enmity with the Muslims.


If my readers adopt a fair stance, they will have to admit that all the efforts of the Ahle Sunnah Bareillvi scholars are in support of majority of the Muslim Ummah, whereas those of the Deobandi scholars are directed against it.


Can there be a greater ingratitude other than taking those who are hell bent upon attacking and ruining us, as our greatest well-wishers – whereas on the other hand to deem those who have put their lives and status in danger for us, as our greatest enemies ??



CONCLUSION OF PART ONE
The purpose of clarifying the foundations of our differences, up to what I have written until now, is that the readers may clearly understand the nature of differences, and may not attribute our anger, frustration and separation for any other reason.


If the assault of the insolent pen of Deoband was on us, there could have been plenty of ways for forgiveness and reconciliation. But the fact is that they tried to harm the honour of the Holy Prophet (), and have thereby caused suffering to Allah and His Holy Prophet () – 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 (). 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 () demands from us that as long as we live, we shall not only have our relations severed with such blasphemers, but shall continue our struggle of keeping each and every Muslim away from them.



PART TWO



A) CHARGES OF THE DEOBANDI SCHOLARS AGAINST THE SCHOLARS OF BAREILLY.



The history of our differences will remain incomplete if we do not narrate here the charges that the Deobandi scholars have levelled 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 defence, 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 (), 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 Medina, 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 (), it is they themselves who make arrangements for their own ruin in this life and in the hereafter. It is absolutely ridiculous to blame anyone else for it.



A Point To Remember

Here, an important matter needs to be explained. A non-Muslim, after his recitation of the Kalema and acceptance of faith and Islam, should be considered a Muslim – and likewise it is necessary that if any Muslim commits blasphemy (Allah forbid), he should be considered an infidel – this is a fundamental rule.


The Ahle Sunnah Bareillvi scholars had to fulfil 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 levelled against us by the Deobandi scholars is that we have been very biased and fanatical in our views. At this juncture, it will be most appropriate to show them their own face in the mirror, so that they may think before they point a finger at anyone else !!



B1) The first example of Deobandi extremism.



You have just read in the previous paragraphs the verdict given by Maulvi Ashraf Ali Thanvi which was as follows:


'Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels - and since the Madrassah (Islah) is the mission of only these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy - to the extent that even the scholars who attend its public meetings are also infidels and heretics.'


Now you can yourself decide - can there be fanaticism beyond that ??



B2) Second Example of Deobandi Fanaticism.



Maulvi Thanvi is such an extremist in his views that he does not allow his devotees and fans to even read the books of the persons he considers heretics. An extract from the book "Kamalate-Ashrafia" (A collection of Maulvi Thanvi's sayings etc.,) is as follows:


“If a person from an astray sect talks about religion, there is always evil hidden in it. Their writings also contain evil hidden within, therefore one should never keep their company and never ever read their books.” (Kamalate-Ashrafia - page 55)


Now please be fair with us - if we adopt the same strict attitude towards those whom we consider infidels because of their denial of the necessities of faith and disrespect of the Holy Prophet (), we are reproached. Why should we not be allowed the same privilege that the Shariah allows them ??



B3) Another Example of Deobandi Extremism.



Those who are aware of the history of Nadwah, know that the elders of the Deobandi school were against its very formation. To the extent that when the principle of Nadwah Maulvi Mohammed Ali Mongeree went to invite Maulvi Rasheed Ahmed Gangohi to attend its yearly conference, he not only declined to accept the invitation, but also refused to meet Maulvi Mongeree. When Maulvi Mongeree insisted that if Maulvi Rasheed Ahmed Gangohi could not attend the conference, he should allow any of his men to attend on his behalf, Maulvi Gangohi's reply was:


“It has been made known to me that it (Nadwah) does not have a good ending. I therefore cannot permit any of my men to attend on my behalf.” (Tazkerat-ur-Rasheed Vol. 2 page 205).


“It does not have a good ending” – there cannot be better proof of this ILHAM (revelation) other than the fact that Nadwah is now under the control of the Deobandis !!


And the horrible picture of its ending will become clearer if you keep its beginning in sight.


Learned people know that Shibli Nomani occupied an important place amongst the founders of “Nadwah”. One of his articles has been published in the sixth volume of “Makalate Shibli”. He wrote this article at a time when there was some misunderstanding between him and the principal of Nadwah. Gradually, the differences rose to such an extent that the students went on strike in support of Shibli. The excerpt is as follows:


“When the crisis was at its peak, the time of Mawlid Shareef arrived and the students wanted to celebrate it according to their yearly routine - but knowing that I (Shibli) would speak on the occasion of Mawlid Shareef, they were prevented from it. At last some people intervened and persuaded him (the principal) that if Mawlid Shareef celebration was not permitted, there will be widespread anger in the city. So under this compulsion, the celebration of Mawlid Shareef was allowed, but under various conditions and restrictions.” (Makalate Shibli – Vol. 6. Page 131)


But can the Mawlid Shareef celebration be held in the courtyard of Dar-ul-Uloom Nadwah in this age ?? Is the trend of celebrating Mawlid Shareef still prevalent among the students of Nadwah ?? No. Because Nadwah has now been usurped by Deobandis.


Just think !! That was the beginning and this is the end – and strangely enough, note that the “Ilham” of Maulvi Rasheed Gangohi relates only with its “evil” end – not with the beginning !!



B4) Yet Another Example Of Deobandi Fanaticism.



You have read one example of the fanaticism of Maulvi Rasheed Ahmed Gangohi. Now please read one more example of his extremism and stubbornness.


His hatred for the Saints and their mausoleums had reached to such an extent, that he hated even their Urs. The mausoleum of one of the famous Chishti Saints Hazrat Maulana Abdul Quddoos Gangohi is also in the same Gangoh, which happens to be the native place of Maulvi Rasheed Ahmed. The hatred in his heart for the great saint, and for the celebration of the saints’ “Urs” can be gauged from the following extract from the book of Maulvi Zakaria – the Shaykh-ul-Hadith of Saharanpur. He writes in his book “Tareekhe Mashaikhe Chisht – page 294” (The History of Chishti Shuyukh) as follows:



“The Urs of Hazrat Maulana Abdul Quddoos Gangohi which Maulvi Rasheed Ahmed was powerless to stop, distressed him so much that it was almost impossible for him to bear it. At first, he used to leave Gangoh and stay in Rampur in those days, but in the last few years of his life he was compelled to bear this anguish and had to spend the time of the Urs in his Khankah (house). During the days of Urs, he also detested his disciples coming to Gangoh to such an extent that he often showed his anger and even avoided speaking to them. One of his Caliphs and disciples, Maulvi Mohammed Saleh Jalandhari set off for Gangoh in order to have the privilege of seeing Maulvi Rasheed Ahmed Gangohi. Incidentally, the Urs was in full swing. Although Maulvi Mohammed Saleh did not have the faintest idea of the Urs, Maulvi Rasheed Ahmed instead of replying to his greetings, did not even bother to ask him whether he had taken his meal, or even ask him the reason of his arrival.”



“Two days passed away in the same stalemate. Seeing Maulvi Rasheed Ahmed Gangohi’s face turned away from him, and purposely ignoring his presence was unbearable for Maulvi Mohammed Saleh. At last he approached Maulvi Rasheed Ahmed, and with tears in his eyes he asked Maulvi Rasheed as to what had he done, for which he was being punished so severely. As an apology he further said, ‘Hazrat, Allah knows that from the very beginning, I have no interest in things like Urs. I swear that I have not come to Gangoh for the sake of attending the Urs. I did not know that the Urs was being held in these days.’ Imam Rabbani said, ‘Although your intention was not of attending the Urs, but on the way through which two men were coming to attend the Urs, you were the third !!’ ”.


Readers must now decide with justice - can there be fanaticism more intense than this ?? His disciple had not come to Gangoh for the sake of attending the Urs, but had come to meet his Shaykh. But as he had made the terrible mistake of coming at the time of Urs, he was punished severely, as if he had committed a heinous crime !!


Now the question arises that if Maulvi Rasheed Ahmed had so much hatred for the Urs of Maulana Abdul Quddoos Gangohi, then why did he ever become a disciple in the Chishti Sabri order of saints ?? And whereas the fact is that in this order, right from Hazrat Khawaja Moeenuddin Chishti, to Khawaja Qutbuddin Bakhtiar Kaki, Baba Fareeduddin Ganj Shakr, Meboob-e-Ilahi Hazrat Nizamuddin Awliya, Hazrat Sabir Pak, Hazrat Chirag Delhi, 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 () 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 honouring 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 (alongwith his disciples) was mourning and casting dirt upon his head.


Only Satan the outcast was aggrieved at the birth of the Holy Prophet (). Possibly you too feel hurt and follow Satan’s footsteps, because the event of his noble birth has taken place a long time ago, and now only its memories are left. When you people celebrate the “Diamond Jubilee” of Madressah Deoband, Shariah does not stop you - and when we celebrate Mawlid Shareef, the Deobandi school starts screaming !!


Someone has rightly said - that when the heart is envious of someone, it gets enflamed even at the mention of his name !!



PART THREE


A VERY PAINFUL QUESTION AND ITS ANSWER


After going through this article, a question may come to mind – why is it that when there are so many astray sects, that the scholars of Ahle Sunnah seem to come together against only the Deobandi School of thought, and not so much against any other ??


Before answering this question, I consider it essential to point out that by Allah’s grace, the scholars of Ahle Sunnah have fought against, and denounced and refuted every stray sect by speech, literature and debate – there is ample proof of this. We have never compromised with anyone in our quest to overcome evil and to protect the true faith. A number of treatises written by Ala Hazrat Imam Ahmed Raza (and other scholars) in denunciation of Shias, Qadianis, and Non-Abiders (Gair Muqallid) have been published in millions and are being published right up to this day. After Ala Hazrat, his caliphs, pupils and disciples performed religious duties through their speeches and writings and the influence of their services has spread all over the world. It would be wrong to assume that we have a soft corner for any deviated sect.


REASONS FOR A STRICT STANCE AGAINST THE DEOBANDI SECT

A point that remains to be clarified is – why is the attitude of the Ahle Sunnah scholars, so severe against the Deobandi sect ?? There are a number of reasons for it – they must be read and understood with a cool mind.


Reason no. 1 - Their infidelity

The first and foremost reason is the infidelities and blasphemies of the Deobandi scholars – these are actually the fundamental differences – these heretic beliefs are written in their books and are ingrained in the hearts of the Deobandis.


Reason no. 2 - Difficulty in identification

As far as actions are concerned, they too call themselves Hanafi, and apparently they offer Salat (prayer) as we do. Their call of Salat, Salat of Eid, etc., are the same as ours. In short, there are no outward signs with which the simple Muslims can identify/recognise them. There is every possibility that simple Muslims will misunderstand them. Therefore it was necessary that the beliefs of the Deobandi school be presented clearly to the masses, in order that there is no difficulty in identifying them.

As far as Shias are concerned, their call for prayers, their mode of prayer etc., are vastly different from that of Sunnis – they are easily identifiable. The same is the case of the Non-Abiders (Gair-Muqallid). Their compulsory prayers, Witr prayers, Taraweeh and Eid prayers clearly warn others that they have different beliefs. Therefore the need to warn people of such deviated sects is not as urgent as is the need to educate them about the deviant Deobandis.


Reason No. 3 - Their methods of corrupting the faith of Sunni Masses

They are very good impostors. By entering the ranks of our Sunni masses, and impersonating to be on our side, they bring people close to them through various tricks - and when they deduce that they have been successful in doing so, they inculcate respect and adoration in their hearts for the elders of the Deoband school. Thereafter they change them to such an extent that they begin to abhor all the beliefs and customs, which were dear to them like their faith - and consider them polytheism and heresy !! Within a few days, their hearts get sealed with such wretchedness that they are not prepared to listen to any reference either from the Quran 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 () and the saints, but to educate them about the filthy beliefs of the Deobandi sect, and their deceits and fraud.


Reason no. 4 – The hypocrisy of the Deobandi sect

Going through the traits of Deobandi sect, it becomes very clear that they are truly the inheritors of the traits of the hypocrites mentioned in the Holy Quran. 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 (). The Holy Quran 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 () 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 Khawajas 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 Khawaja 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 Saheb.


While writing about the demise of Mianji Noor Mohammed Jhanjhanvi, who was the Shaykh of Haji Imdadullah Makki, he quotes Haji Saheb 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 Saheb 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 Saheb, 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 honourable 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 Saheb and after offering “Fateha”, he pleaded that he was very disturbed and was living a life of poverty. He received a reply from Hazrat Saheb that he will get two annas (Indian currency coins) daily from his grave. Once when I visited the mausoleum, I found him there. After narrating the whole event to me, he said that he receives the promised amount from the foot of the grave every day.” (Sawanahe Hazrat Mianjev page 79)


Now please be fair !! It is clearly stated in the famous books of the Deobandi sect - namely Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah - that seeking help by paying a visit to a mausoleum and requesting the saint to help in times of troubles and calamities is blatant polytheism. But now you can see that in this whole event, the verdict of polytheism has been accepted as part of faith !!


Now you can yourself decide that when there is such a thick cover of hypocrisy on the face of the sect that it hides the doctrines of its own faith, how difficult it is to identify them. So in order to save the general public from the evils of this double faced religion, the scholars of Ahle Sunnah school felt the need to educate the people time and again regarding the features of their hidden face, so that they be saved from falling into their trap.



PART FOUR


A BRIEF DEBATE REGARDING INNOVATION.

The word “Bidat” (innovation) is a very frequently used term in the Deobandi sect. Every now and then terming the Ahle Sunnah as “Bidati” is part of their daily conversation - to the extent that they have named the Ahle Sunnah as “Bidati” (innovators). For example in his book “Tareekhe Mashaekhe Chisht” Maulvi Zakaria has quoted the following statement of Haji Imdadullah Makki:


“I never decline to make anyone my disciple in order that he may not be trapped by some innovator – upon which Allah may call me to account that ‘This man had come to you - why did you turn him away, because of which he got trapped at such a place ??’ ”


There can be no other interpretation of the above statement except that since Haji Saheb 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.





Allama Arshad ul Qadri (Rahamtullah Alaih)

Founder Hazrat Nizamuddin Awliya Islamic University – New Delhi.

17 Muharram 1413 (19 July 1992)