Obstacles in the Path of Knowledge
All Praise is due to Allah SubHanuhu wa Ta'ala and Choicest Salutations upon His August Habib Peace and Blessings of Allah be Upon Him.
We are sharing this brief note extracted from "Fadl al-Ilm wa al-Ulama", the Blessed book by Aarife-Billah, ash-Shaykh al-Imam Naqi Ali al-Qadiri Radi Allahu Ta'ala Anho on the Excellence of Knowledge and the Ulama. Here we will discuss about some obstacles to the path of seeking knowledge. We humbly pray that this note will enlighten the hearts and encourage my Muslim brothers and sisters to acquire the knowledge of Deen.
Firstly, The strong resistance from the cursed Shaytan.
Be aware that the most hated and dangerous thing to the Cursed Shaytan is the seeking of knowledge. Therefore, he uses all his powers and resources to stop a student from learning. The Shaytan puts the most Waswasa (interference) on a student of Din. No other deed or worship besides the seeking of knowledge experiences such intensified opposition. The methods of combating these interferences are very simple. All the student has to do is remember all the Ayahs and Ahadith pertaining to the excellence of Ilm-e-Din and never pay attention to the obstruction of the evil Shaytan . Surely, an intelligent man will not give preference to the cursed Shaytan over the Bounties of the Merciful Lord SubHanuhu wa Ta'ala.
Secondly, Carnal desires (Nafs) are very demanding.
It hates hardship and loves relaxing. But when one realises that this world (Duniya) is temporary and that the Hereafter (Akhirah) is the everlasting and original abode, then indeed, the hardship of seeking knowledge becomes a pleasure. One must realise that the hardship of seeking knowledge lasts for a very short period and its benefits and pleasures are limitless. As time passes and the student gets the taste of knowledge, he will develop such pleasure that he will never be at peace without reading a book. No matter where he goes or what he does, he will never be relaxed if he does not read a book on Din.
Thirdly, Association with the public.
In the inception, set out some time to study in privacy and as one progress in this field, one will develop the love of knowledge so much so that everything else will have no value.
Fourthly, Worldly fame and honour.
It is obvious that the seeker of worldly fame is never successful and fades away in time to come. Worldly fame and honour is of no comparison to the honour of the Hereafter. How unfortunate are those who seek knowledge for this world and discard the wealth and dignity of the Hereafter? Such people destroy themselves by thinking that they are successful.
On the contrary, those who give preference to Ilm-e-Din over worldly fame, the Merciful Lord SubHanuhu wa Ta'ala certainly blesses them with honour and integrity in both the worlds. Shaykh Abu-Aswad Radi Allahu Ta'ala Anho states that there is no merit greater than knowledge. A King rules over the people and the Ulama rules over them. Have you not seen that rulers have no choice but to implement the verdicts of the Ulama when matters are brought to their courts?
Anyone who loves and appreciates knowledge will surely not give preference to the kingdom of the world over it. It is reported that a destitute went to a King for a job. The King said that he was ignorant and not fit to serve him. He left and humbled himself at the feet of Imam Ghazali Radi Allahu Ta'ala Anho to study Ilm-e-Din. There, he learnt about the dangers of this world and harms of associating with Kings and the wealthy people. However, Imam Ghazali’s company and tutorship made him an intellectual celebrity. One day, the King called him and assessed his profound knowledge. He was overwhelmed and said: “Now you are worthy of my service. What post would you like to take up?” The 'Aalim replied, “In the past, I was of no use to you and now you are of no use to me. Previously, you did not like me and now I do not like you.”
Fifthly, The greed of wealth.
It is obvious that the perishable wealth of this mundane world cannot be compared to the wealth of knowledge. When a man dies, his wealth does not accompany him to the grave, but the knowledge accompanies him to the grave and always assists him until he enters Jannah. Worldly wealth decreases when it is spent but knowledge increases when it is imparted. The wealthy have to protect his wealth while knowledge protects the Alim. Furthermore, Allah SubHanuhu wa Ta'ala does not leave one a destitute if one gives preference to the seeking of knowledge over business and trade. Imam Ghazali Radi Allahu Ta'ala Anho records in his Ihya al-Uloom,
مَن تَفَقَّهُ فيِ دِينِ اللهِ عَزَّ وَ جَلَّ كَفَاهَ اللهُ تَعَالَى مَا اَهَمّه ُ وَ رَزَقَهُ مِنْ حَيْثُ لاَ يَحْتَسِبْ
One who develops understanding in Din, Almighty Allah SubHanuhu wa Ta'ala protects him from depression and provides sustenance for him from places he cannot imagine of.
Sixthly, The destruction of wealth.
Man gets very worried and depressed when he thinks of his undetermined life span and shortage of time. Hence, he wrongfully deduces that knowledge is an ocean and one’s entire life span is too little to achieve it. This is absolute ignorance. No soul can reach the ultimate peak of perfection in knowledge in one’s lifetime, so much so that Allah SubHanuhu wa Ta'ala Commands His Beloved Rasool Peace and Blessings of Allah be Upon Him
قُلْ رَبِّ زِدْنِيْ عِلْماً
Beloved Rasool, say, “O my Lord! Increase my knowledge”. [Surah Taha : 114]
Taking all this into account, there is still no seeker of knowledge that is deprived of honour and excellence. A sincere student of Ilm-e-Din will not experience embarrassment and failure. All the branches of Ilm-e-Din are certainly profitable no matter how little is acquired. The Hadith Sharif states that if a person dies whilst studying Ilm-e-Din and did not complete his course, he will be raised amongst the Ulama on the Day of Qiyamah. Another narration says that if a student of Din dies while studying, the Angels will complete his studies for him in his grave. Is this a small benefit that Almighty Allah SubHanuhu wa Ta'ala Divinely provides for the people of learning (Ulama)?
Seventh, Not to get a compassionate teacher (Ustaz).
This is of paramount importance to a successful student. Surely, one will not be able to achieve anything if the Ustaaz does not teach correctly. Nowadays, there are very few sincere teachers of Din that are dedicated to their students and this has greatly contributed to the dwindling number of good students.
Eighth, The concern for livelihood.
Eight obstruction is the most difficult one and this refers to obtain just enough to carry on with one’s daily needs. Always remember that extra is always extra. The greed for extra is generally found in every human. This greed for extra has destroyed many people. The last two obstructions are serious problems because if one does not get a compassionate teacher what can one benefit from him and if one does not get enough food to eat then how is one to concentrate on studies? Weakness and hunger are serious problems that cannot be controlled by a student. Therefore, it is very important for the wealthy to cater for the student.
Likewise, financial contributions of generous Muslims to Islamic Institutes will certainly remove these problems. There are enormous virtues for the teachers and students of Din and even more so for those who financially keep these Institutes operational. The same will apply to those who encourage people to support such institution. The Hadith Sharif states:
إِنَّ الدَّالَّ عَلَى الْخَيرِ كَفَاعِلِهِ
Indeed, the promoter of virtue is like the virtuous. [Sunnah Tirmidi, Hadith 2739]
Besides the above Hadith Sharif there are numerous other Ahadith Sharif in the Siha-Sitta that speaks of the virtues on this subject. However, be mindful that the Thawab of actions vary according to situations and moments. Therefore, the status of the noble Sahaba Radi Allahu Ta'ala Anho are so lofty because they promoted the Din and sacrificed their lives in the most difficult and volatile moments and situations in the history of Islam. Hence, if one promotes Ilm-e-Din in these distraught moments of poverty, one will certainly achieve more Thawab than the wealthy individuals and rich Kings of the past who promoted knowledge. This is so because firstly, the Kings had great resource available and secondly, they lived in the era when Ilm-e-Din was well and alive, progressing day-by-day. The people too, were very honourable and loved to study the Din.
A Sincere Request
Beloved Muslim brethren! Awaken from your dreams of fantasies and seek the knowledge of Din. This is your guide to success in the Hereafter. Why do you waste so much of time in fruitless activities in this temporary abode and pay no heed to the real success and salvation? Spend some time to acquire Ilm-e-Din so that you may distinguish between good and bad. Ignorance is no excuse in the Divine Court of Almighty Allah SubHanuhu wa Ta'ala. In fact, it is a sin on its own. This knowledge is helpful in all aspects of this world and the Hereafter. It will save you from embarrassment and humiliation. Spend some money and time to earn this great wealth. Do not wait for the last moment before you think of studying. It will be useless!!
Friday, 19 August 2011
A Call For Justice
A Call For Justice
ALLAH - In The Name of - The Most Gracious, The Most Merciful.
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 (peace and blessings be upon him), (b) The status of the Holy Prophet (peace and blessings be upon him), (c) The attributes of the Holy Prophet (peace and blessings be upon him), (d) Veneration of the Companions and of the members of the family of the Holy Prophet (peace and blessings be upon him), (e) Sainthood and (f) other Islamic issues, as "Sectarianism" perpetrated by the Ahle Sunnah school of thought - and in this way such persons intentionally or unintentionally support infidelity and heresy.
· Who understand the real causes of the differences and have the true spirit of presenting a program on the national (or international) level, through which the wide gulf of differences can be bridged and an initiative can be taken towards unification.
If you have a soft corner in your heart for the scholars of Deobandi school, the obvious effect of reading this booklet will be that you will close it and put is aside with frustration. However, if you are a great thinker and have the spirit for searching facts by going deep into events, you will definitely attempt to find out why the foundations of this dispute were laid - and what are the causes owing to which the dispute still continues all over the world, after so many years.
If the dispute was limited to a few people, it could be ignored by considering that personal or family interests may be involved - but the range of this dispute is so wide that not only the whole country (Indian Sub Continent) but a very large region abroad has been dragged into it. From mosques to religious schools (madressahs), all aspects of our religious life have been so deeply affected by it that from villages to cities, the entire country has been divided by it. Therefore the real reasons that actually started the dispute cannot be overlooked by just terming it just as an individual strife between Bareilly and Deoband.
Regretfully until now historians have not attempted make an impartial research into the real basis of our dispute with the scholars of the Deobandi school - a dispute which is going on among millions of Muslims at home and abroad since the last several decades. Due to it, the entire Muslim society has fallen prey to spiritual agony and confusion. Can there be a greater mockery of our innocence that our protest is termed as "Spread of Dissension", whereas it the right of every innocent individual to disclose his anger and sorrow?
After these introductory words, we now present the details of this religious dispute before our readers trusting that they will ascertain the real causes in light of what is written here below. Even if reading this booklet is a burden on you, I would still request you to read the details, because a seeker of the truth does not have a bias towards any group.
PART ONE
THE THREE FOUNDATIONS OF DIFFERENCES BETWEEN AHLE SUNNAH SCHOLARS & THE DEOBANDI SCHOLARS:
The religious enmity between Deoband and Bareilly, and its negative effects that are prominent from the press to the stage, and which started in the previous century is not a baseless one. If your mind is open to the truth read below the real foundations of the differences of this religious dispute that has divided the Muslim nation into two groups.
A) THE FIRST FOUNDATION OF DIFFERENCES (Insolent Writings Of Deobandis Against The Holy Prophet - peace and blessings be upon him).
Everyone is aware that a Muslim has a very strong and devoted relation with his Holy Prophet (peace and blessings be upon him). The belief regarding the Holy Prophet (peace and blessings be upon him) is so reverential and sensitive that a Muslim cannot bear any insult towards the Holy Prophet. In order to protect his honor, the Muslims of the subcontinent have offered sacrifices in every era and with such an exemplary spirit that it is now a part of history. This aspect of a Muslim's love for the Holy Prophet (peace and blessings be upon him) should be remembered - that while expressing anger and regret against the insolent, a Muslim has never bothered to see who will be targeted. Whoever commits any disrespect or blasphemy against our Holy Prophet (peace and blessings be upon him) - whether the individual is an outsider or from among us - the swords of the Muslims have become unsheathed against such people.
The contemporary example of the outcast Salman Rushdie is before you. He made the entire Muslim world his enemy by attacking the honor of our Holy Prophet (peace and blessings be upon him). Indeed all those who gave numerous sacrifices to defend the donor of the Holy Prophet (peace and blessings be upon him), deserve immense praise.
This itself is the main foundation of our anger against the scholars of the Deobandi school - because their elders have written insolent words and phrases against our Holy Prophet (peace and blessings be upon him). A few examples of such insolent writings are as follows: -
1. The religious leader of the scholars of Deoband, Maulvi Ashraf Ali Thanvi in his book entitled "Hifz-ul-Iman" (The Protection of Faith) has compared the knowledge of the Holy Prophet (peace and blessings be upon him), with the knowledge of lowly creatures such as animals and beasts - and he himself has confessed to this heinous crime! (May Allah protect us!)
Learned people know that if anything is compared with a respectable thing, it implies respect - whereas on the contrary, if anything is compared with a disgraceful and shameful thing, it implies defamation and disrespect. This principle is so well known and widely accepted in the Urdu language, that no learned person can deny the authenticity of this interpretation.
On this basis we claim that, beyond doubt, Mr. Thanvi is guilty of insolence towards the Holy Prophet (peace and blessings be upon him). By comparing the knowledge of the Holy Prophet (peace and blessings be upon him) with that of animals and lowly creatures, he has definitely committed the heinous crime of insulting the Holy Prophet (peace and blessings be upon him).
2. The second and third leaders of the Deobandi school i.e. Maulvi Khalil Ahmed Ambethvi and Maulvi Rasheed Ahmed Gangohi have written in their book "Baraheene Qatia" (The Definite Proofs), that on the issue of encompassing the knowledge of the earth, the knowledge of Satan exceeds the knowledge of our Holy Prophet (peace and blessings be upon him). Furthermore, they claimed that if one believes that the knowledge of our Holy Prophet (peace and blessings be upon him) exceeds that of Satan, such a person will become a "polytheist" (Mushrik), because the vastness of Satan's knowledge is proven from Qur'an and Hadith, whereas no such proof exists in respect of the knowledge of the Holy Prophet (peace and blessings be upon him). (May Allah protect us!).
In the above-mentioned case, there are no two opinions that assessing the knowledge of the Holy Prophet (peace and blessings be upon him) to be inferior to that of Satan, is a blatant blasphemy and insolence towards the Holy Prophet (peace and blessings be upon him).
Similarly, it is a blatant insolence and a blasphemy to say that in contrast to Satan, anyone who believes in the vast extent of the knowledge of the Holy Prophet (peace and blessings be upon him) is a "polytheist" (Mushrik), but having the same belief about Satan is not polytheism!
Likewise it is also a clear disrespect towards our Holy Prophet (peace and blessings be upon him) to say that there is no clear proof in the Qur'an on the vast extent of his knowledge, but there is proof in Qur'an as well as Hadith regarding the vast knowledge of Satan!
3. The most important leader of the Deobandi school, and also the founder of the Deoband Madressah i.e. Maulvi Qasim Nanotvi, in his book "Tahzeer-ul-Naas" has refused to accept our Holy Prophet (peace and blessings be upon him) as the Last Prophet - whereas to believe in Prophet Mohammed (peace and blessings be upon him), as the Last Prophet of Allah is proven both from the Qur'an and the Hadith.
He has gone to the extent of writing that "even if it were assumed that a New Prophet can come during the era of the Holy Prophet (peace and blessings be upon him), or after the Holy Prophet (peace and blessings be upon him), it would not have an effect on the "Finality" (Khatemiat) of our Holy Prophet (peace and blessings be upon him)". Whereas every sane person can easily understand the simple principle that the belief regarding the Finality of the Holy Prophet (peace and blessings be upon him) gets negated upon the arrival of a new Prophet. It is this very book of Maulvi Qasim Nanotvi - i.e. "Tahzeer-ul-Naas" which the Qadianis term a precursor to validate the prophethood of Mirza Gulam Ahmed Qadiani (May Allah protect us).
It should be clear that our dispute with Deobandi scholars on the issue of Khatm - e- Nubuwat (The Finality of Prophethood) is not a secondary one, but is regarding Islamic principles and is fundamental. It is not concerned just with the permissibility (hillat) or prohibition (hurmat), but with infidelity and Islam.
A CALL FOR JUSTICE
The first root cause of our disagreement with the Deobandi scholars with references to their books, is before you. It should be clear that this basic cause of disagreement is concerned with (1) Insulting the Holy Prophet (peace and blessings be upon him), and (2) Denial of the necessities of Islam. And there is no doubt in their infidelity. A number of verses of the Holy Qur'an bear testimony to the fact that even a minor disrespect towards the Holy Prophet (peace and blessings be upon him), breaks one's relation with faith and Islam. Under no circumstances can superiority in knowledge or worship save one from the evil consequences of insolence.
Here I will request my readers NOT to read the defamatory writings of the Deobandi scholars with a view that it is just a religious dispute between Bareilly and Deoband. Rather what must be kept in mind is that the attack of the Deobandi scholars is upon the great personality of the Holy Prophet (peace and blessings be upon him). The attack of their insolent pen is NOT upon the Ahle Sunnah Bareillvi scholars, but especially on the Holy Prophet (peace and blessings be upon him) himself!
If you read these lines with a view that it is just a dispute between the scholars of Bareilly and Deoband then the sincerity you need to make a fair decision, will vanish. The purpose of my above request is because to prefer the Holy Prophet (peace and blessings be upon him) above any other beloved person is a requirement of our faith. Therefore put aside the scholars of Bareilly for a while and ask your faithful conscience the following questions: -
(a) Do the writings of the Deobandi scholars attack the sanctity of our Holy Prophet (peace and blessings be upon him), or not?
(b) Do these writings deviate from the basic requirements and tenets of faith, or not?
If you have any doubt regarding the authenticity and the location of the references given, you can yourself find and read them - these books are openly available at bookshops, even to this day.
So what did the Ahle Sunnah Bareillvi scholars do? It was just that after going through these defamatory writings of the Deobandi scholars, the Ahle Sunnah Bareillvi scholars openly displayed the reaction of the unbearable distress and the spiritual agony that they were made to suffer all of a sudden. The hurdle of relations did not come in their way.
They contacted the Deobandi scholars and with authentic proofs asked them to first seek repentance according to the Shariah from those writings - which vilify our Holy Prophet (peace and blessings be upon him), and which deny the necessities of Islam - and secondly to delete those writings from their books. But the spurious fame of the Deobandi scholars came in their way and they preferred the everlasting punishment of fire to the disgrace of this world.
A1) A Common Trait Among Those Who Disrespect The Holy Prophet (peace and blessings be upon him).
Deviating from the above conversation, I would like to clarify a point to my readers, trusting that the extra moments of waiting will not be a burden upon them.
Going through the annals of history you will notice a common trait among those who were insolent towards the Holy Prophet (peace and blessings be upon him). After uttering or writing any blasphemous word due to hypocrisy, instead of seeking repentance for their infidelity, they resort to wrong interpretations and verbal jugglery when they are called to account and admonished.
During the era of the Holy Prophet (peace and blessings be upon him), the very same attitude existed in the hypocrites of Medinah. Once when the Holy Prophet (peace and blessings be upon him) was returning from a journey, the hypocrites used a derogatory word for him - and when the Holy Prophet (peace and blessings be upon him) called them to account after he was informed by the honorable companions, the hypocrites resorted to giving wrong interpretations and lame excuses. It was revealed in the Holy Qur'an to the Holy Prophet (peace and blessings be upon him) as follows: -
"Do not feign excuses, you have turned disbelievers after becoming Muslims" (Surah Tauba -9:66 - from the Holy Quran's English Translation "Treasure of Faith" by Mohammed Aqib Qadri)
Had the revelations not been going on, the hypocrites' fraud would not have been disclosed and they would have concealed their infidelity by reciting Kalema in the Muslim society.
A2) A Recent Example Of Verbal Jugglery
If you wish to know about the role of the hypocrites of Medinah in the present age, read about the Pro Vice Chancellor of Jamia Millia Islamia of New Delhi. In order to be called a supporter of secularism, he expressed his views about the banned book of Salman Rushdie in an interview for an English Magazine that "the ban on this book (Satanic Verses) enforced by the Indian Government should be lifted because everyone has a fundamental right to express his views."
The clear meaning of this phrase is that Rushdie cannot be called to account of the Blasphemy he has done in his book because he has a fundamental right to express his views. In other words, Mushir-ul-Hasan with his above phrase has openly supported the disrespect towards our Holy Prophet (peace and blessings be upon him). The courageous and sacrificing students of Jamia Millia deserve praise and applause. When they read the interview of Mushir-ul-Hasan, and based on his crime of supporting a blasphemer, they joined hands in the spirit of defending the honor of the Holy Prophet (peace and blessings be upon him) and demanded from the then Indian Government that since a supporter of a blasphemer is also a blasphemer, Mushir-ul-Hasan should be sacked from his post - and that they cannot tolerate a blasphemer and cruel person at any cost.
As this was a question of defending the honor of our Holy Prophet (peace and blessings be upon him), a large number of teachers of the Jamia Millia became indifferent of the consequences and announced their support with the students. When the Muslims of Delhi learned about the incident, a wave of hatred and detestation spread, and the people of the city also started supporting the students. The manner in which Anjuman-e-Raza of Zakir Nagar displayed their anger against Mushir-ul-Hasan, gave correct advice to the students and encouraged everyone, should be written down in letters of gold.
But The Scholars Of Deoband! Only according to the Deobandi Scholars (among whom Maulvi Salim Ibne Qari Tayyab Sahab and Maulvi Ahmed Ali Qasimi and the secretary general of Abna-e-qadeem Dar-ul-Uloom Deoband Maulvi Fuzail Ahmed are worth mentioning) the blasphemy of Mushir-ul-Hasan is NOT proved. This is evident from their joint statement in the daily "Qawmi Awaz" dated 18 May 1992 as follows: -
"The students should see in the light of Islamic teachings, whether the one who is being termed an insulter of the Holy Prophet (peace and blessings be upon him), is really an insulter or not."
How regretful and astonishing it is, that the students and the teachers of Jamia Millia and the general public who are not scholars understood the blasphemy of Mushir-ul-Hasan, but the scholars of Darul Uloom Deoband could not understand it - although the appeal of the Chancellor Mr. Bashiruddin Ahmed about Mushir-ul-Hasan was published on the last page of Qawmi Awaz, and the following excerpt from it perfectly reveals the crime of Mushir-ul-Hasan.
"The Pro-Vice Chancellor of the Jamia, Prof. Mushir-ul-Hasan has expressed his opinion about lifting the ban on this book (Satanic Verses by Salman Rushdie). As this is a cause of annoyance, an environment of anger and revolt has been created."
It is clear from the statement of the Vice Chancellor that the charge of the students against Mushir-ul-Hasan is not baseless because he has based his statement on the fact that every one has the right to freely express his views. Therefore whatever Salman Rushdie has written against our Holy Prophet (peace and blessings be upon him), is Rushdie's permitted right. But it is a matter of great regret that despite so much explanation, the Deobandi scholars consider Mushir-ul-Hasan guiltless. The most important justification given by them for his innocence is as follows: -
"The one who is being termed an insulter of the Holy Prophet (peace and blessings be upon him) has clarified that he is free from this sin and has complete respect in his heart for the Holy Prophet (peace and blessings be upon him)".
The inanity of the Deobandi scholars is really pathetic that they do not even know that in order to prove any charge, the confession or admission of guilt is NOT required. His statements and the words he has used are more than enough to prove his guilt - or else it should be pointed out where in the history of Islamic punishments has a criminal been punished on the basis of his confession. Whoever has been punished, has been punished on the basis of his words and statements. Can Dar-ul-Ifta of Deoband prove that has anyone who was termed an infidel by it because of uttering blasphemy, been made to confess his infidelity? But it is obvious here that the Deobandi scholars would not have uttered such immature statements if their love for the Holy Prophet (peace and blessings be upon him), had not been overcome by the motive of supporting Mushir-ul-Hasan. They have now to answer what was the reason of their supporting and advocating for Mushir-ul-Hasan.
We have referred to this event just to clarify to our readers how the love of the Holy Prophet (peace and blessings be upon him), unites the believers against the insulters - and how those whose hearts are devoid of this noble spirit resort to indecent and ridiculous interpretations in order to defend a blasphemer.
In order to expose the mentality of the blasphemers as well as their supporters, I think I have swayed far from the main subject. I now request you to direct your attention to the discussion in the previous pages regarding the charges against the elders of Deoband for insulting the Holy Prophet (peace and blessings be upon him).
The very same thing happened at that time. In order to protect the insolent writings of their elders, the Deobandi scholars adopted a stance of hostility and stubbornness, and with all their might began propagating among the masses that they were completely free from the charges of blasphemy. And furthermore, they claimed that the scholars of the Ahle Sunnah Bareillvi school had created this entire dispute and that the accusation against them - that of insulting the Holy Prophet (peace and blessings be upon him) - is totally untrue, and baseless.
They had a large number of resources and means of communication at their disposal. When people started getting influenced from their false propaganda, we were left with no other option but to go for discussions and debates and to reveal the fact that the charges on the elders of Deoband school for writing insolent remarks against the Holy Prophet (peace and blessings be upon him), are NOT baseless, but in fact a reality.
Therefore in every debate, the insolent writings of their elders were read before them along with proper reference to the page numbers and the Deobandi scholars never said that the books from which the reference were given were not written by their elders or that these insolent writings were not present in their books.
The most important benefit derived from these debates was that the general public realized that the charges of blasphemy on the Deobandi scholars are based on solid grounds - and that the protest and agitation of the Ahle Sunnah scholars which is reflected in their speeches is to defend the honour of the Holy Prophet (peace and blessings be upon him).
B) THE SECOND FOUNDATION OF DIFFERENCES. (Incorrect Beliefs Of The Deobandi School).
You have read in the previous pages that the first basic cause of our differences with the Deobandi scholars, is their disrespect of the Holy Prophet (peace and blessings be upon him), and their denial of the basic tenets of Islam. You would have definitely assessed by now that our hatred and abhorrence of the Deobandi scholars because of their blasphemy can never end - for it is a requirement of our faith.
The first basic cause was quite sufficient for our separation from the Deobandi school, but you will be astonished to know that there are quite a few special beliefs upheld by the Deobandi scholars, which are also playing a vital role in widening the gulf between us. Provided below are some of their beliefs, with reference to their books:
1. A follower (member of the Ummah) can surpass the Prophets in deeds. (Tahzeer-ul-Naas)
2. It is not necessary for the Prophets to be immune from saying blatant lies. (Tasfia-ul-Aqaid)
3. It is wrong to consider that saying lies is against the dignity of Prophethood.(Tasfia-ul-Aqaid)
4. It is wrong to believe that Prophets are innocent of sinning. (Tasfia-ul-Aqaid).
5. A person engaged in prayers becomes a polytheist (mushrik) upon diverting his thoughts towards the Prophet. (Siraate-Mustaqeem)
6. To think about the Prophet whilst one is in prayer is worse than being engrossed in the thoughts of adultery, or thinking about a donkey or an ox. (Siraate-Mustaqeem)
7. It is possible for Allah to tell lies (Yakrozi).
8. It is a heresy to deem Allah free from time and space (Idha-ul-Haq)
9. The deceptions of magicians are greater than the miracles of the Prophets. (Mansabe-Imamat).
10. A person, who labels the Companions of the Holy Prophet (peace and blessings be upon him) as "infidels", is not out of the fold of Jamaat Ahle Sunnah. (Fatawahe Rashidiah)
11. Whoever is named "Mohammed" or "Ali" does not have authority over anything. (Taqwiat-ul-Iman)
12. All creations - whether small (such as common men) or great (such as prophets and saints) - they all are, before Allah's majesty, more lowly than even a cobbler. (Taqwiat-ul-Iman)
13. One who considers the Holy Prophet (peace and blessings be upon him) as his mediator and intercessor on the Day of Resurrection, is equal to Abu Jahal in polytheism. (Taqwiat-ul-Iman)
14. It is polytheism to have names such as "Rasool Baksh", "Nabi Baksh", "Gulam Mohiuddin" and "Gulam Moeenuddin". (Taqwiat-ul-Iman)
15. To be "A mercy for the entire creation" (Rehmatul Lil Alameen) is not an exclusive attribute of our Holy Prophet (peace and blessings be upon him). The followers can also be the "A mercy for the entire creation" (Rehmatul Lil Alameen). (Fatawahe Rashidiah)
16. Eating from the food prepared for Fateha of the saints, causes the heart to die. (Taqwiat-ul-Iman)
17. The Holy Prophet (peace and blessings be upon him) is our elder brother, we are his younger brothers. (Taqwiat-ul-Iman)
18. It is polytheism to say, "if Allah and His Prophet will a thing, it will be accomplished". (Bahishti Zewar).
19. To travel for the sake of visiting the mausoleums of any Prophet (peace be upon them) or any saint, or to illuminate their mausoleums, to carpet them, to sweep there, give people water to drink or make arrangements for their ablution and bathing - (all this) is polytheism. (Taqwiat-ul-Iman).
Here I will request my readers to reflect upon the above mentioned beliefs of the Deobandi school with justice and sincerity. Among these beliefs are a few that affect the belief of Tauheed (the Oneness of Allah) and a few others which if accepted as true would put the faith of a billion Muslims in danger - and this does not stop here. Billions of our ancestors, who accepted faith contrary to these beliefs as true Islam, will also come within the purview of such beliefs.
For a little while, put the Bareillvi scholars aside, and with your religious temperament, decide whether you agree with the above mentioned beliefs and actions or not - and without any hesitation just decide in a clear YES or NO - whether the present Muslim society is based on these beliefs or not. If not and obviously not, then please give a decision regarding the scholars of Bareilly who have disagreed with the above noted beliefs and have struggled to save the Ummah from these filthy beliefs & actions, and have also striven to keep the Ummah associated with the correct beliefs of Islam.
It is now up to the Muslim masses to decide whether this significant achievement of the righteous Ahle Sunnah Bareillvi scholars was in the interest of the Ummah or otherwise - and whether the services they rendered caused dissension within the Ummah or have saved it from breaking up.
If you agree that the faith of the majority of the Muslims worldwide is the same as that which the scholars of Bareilly upheld, you will then have to accept that it was these scholars who were the true leaders of the Muslim masses. Those who, under the influence of false propaganda of the opponents, accuse the Ahle Sunnah Bareillvi scholars of sowing the seeds of dissension within the Ummah, deserve to be called the worst ingrates in history.
Even if you do not call yourself a Bareillvi, you must be thankful to the Ahle Sunnah Bareillvi scholars for the noble role that they played by saving you from falling victim of the incorrect teachings of the Deobandi school - and for keeping the Muslim Ummah associated with proper beliefs.
C) THE THIRD FOUNDATION OF DIFFERENCES (Improper Decrees Issued By The Deobandi School)
Under this basis of differences are the verdicts and writings of the Deobandi scholars in which the religious traditions of the Muslims masses (Jumhur) have been termed as "Forbidden" (Haram) and heretic innovations. Read please the details below:
1. They term the seeking of mediation (Tawassul) from the Prophets and saints as forbidden and a sin.
2. They do not accept the belief that the Holy Prophet (peace be upon them) had knowledge of the hidden, even if it is given by Allah.
3. According to the explanation of Taqwiat-ul-Iman, they believe that the Holy Prophet (peace and blessings be upon him) has mingled with dust.
4. Holding of Meelad (Mawlid) gatherings and Qiyam & Salam (the prevalent way in which a devotee prays for peace and blessings of Allah upon the beloved Prophet, in a state of standing upright) - all these are forbidden according to them.
5. Holding gatherings in order to convey the reward of Fateha, recitation of the Qur'an etc., either for saints or for common Muslims - all these are forbidden according to them.
6. They term it forbidden to hold public meetings to narrate the martyrdom of Hazrat Imam Husain or to commemorate Gyarhween Shareef of Hazrat Shaykh Abdul Qadir Jilani and Chhatti of Hazrat Shaykh Moeenuddin Chishti.
7. They term the rejoicing, holding of public meetings and taking out of processions on the occasion on the birth of our Holy Prophet (peace and blessings be upon him) as forbidden.
8. According to them, building of domes over the mausoleums of Saints and pious Muslims is forbidden.
9. They term the slogans of "Ya Rasool Allah" and "Ya Nabi Salam Alaika" as forbidden.
10. According to them, inviting relatives and others on the occasion of Khatna (circumcision) and Bismillah (The start of reciting the Qur'an) and Aqeeqah (sacrifice for newborn) is prohibited.
11. Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), preparation of Halwa (sweet dish) on the occasion of Shabe-Bara`at (15th Night of Shabaan) - all these are not permissible according to them.
12. According to them it is impermissible to invite anyone on the occasion of weddings, engagements etc., nor is it permissible for one to attend such gatherings.
13. They decree the wearing of head-garlands by the grooms (on the day of wedding) as an act of polytheism.
14. Regarding the person who places wreaths on the mausoleums of saints, and commemorates the Urs of saints - they term the marriage of any Muslim female with the son of such a person as Haram. They also forbid participation in the funeral prayers of such a person, inquiring after his health and greeting him.
15. They also term the seeking and obtaining of benefit (Faiz) from the souls of saints and seeking their assistance as forbidden.
16. According to them, kissing the thumbs upon hearing the name of the Holy Prophet (peace and blessings be upon him) is forbidden.
17. They also term the Fateha of Imam Jafar Sadiq in the month of Rajab, as forbidden.
18. They term the illumination of mosques upon completion of the recitation of Holy Qur'an in the month of Ramadan, as forbidden.
19. They also deem prohibited the placing of epitaphs showing the date of death on the grave of Muslims.
20. To pray for the forgiveness of the deceased after the funeral prayers, is prohibited according to them.
21. They term the act of embracing each other on the Eid days as forbidden.
NOW IT IS UP TO YOU TO DECIDE
Now the third root cause of our differences with the scholars of Deoband is also before you. You have now to decide 3 things, with justice.
Firstly, do you agree with the above mentioned verdicts issued by the Deobandi scholars, or not.
Secondly, are these verdicts contrary to the lawful traditions and customs practiced in the Muslim world, or not.
And thirdly, is the religious and social system of our Muslim society harmed by these verdicts or not.
If yes, and surely yes, then according to these verdicts, is the entire Muslim society involved in forbidden acts from dawn to dusk? And if so, where does our Islamic society stand?
This is the stage where you have to draw a line between the scholars of Deoband and that of Bareilly - and you must arrive at the conclusion that all the efforts of the Deobandi scholars were directed at proving that the entire Muslim society, each and every member of it, was a sinner - whereas the efforts of the Ahle Sunnah Bareillvi scholars was to prove that unless an act is explicitly forbidden by Allah or the Holy Prophet (peace and blessings be upon him), then no one has the right to forbid it. Terming the ethical and religious customs upon which the Muslim society is built, as forbidden (Haram) is a clear deviation from proven facts and an open enmity with the Muslims.
If my readers adopt a fair stance, they will have to admit that all the efforts of the Ahle Sunnah Bareillvi scholars are in support of majority of the Muslim Ummah, whereas those of the Deobandi scholars are directed against it.
Can there be a greater ingratitude other than taking those who are hell bent upon attacking and ruining us, as our greatest well-wishers - whereas on the other hand to deem those who have put their lives and status in danger for us, as our greatest enemies?
CONCLUSION OF PART ONE
The purpose of clarifying the foundations of our differences, up to what I have written until now, is that the readers may clearly understand the nature of differences, and may not attribute our anger, frustration and separation for any other reason.
If the assault of the insolent pen of Deoband was on us, there could have been plenty of ways for forgiveness and reconciliation. But the fact is that they tried to harm the honor of the Holy Prophet (peace and blessings be upon him), and have thereby caused suffering to Allah and His Holy Prophet (peace and blessings be upon him) - and so the decision regarding them will come from these sources.
We do not have any direct relationship with any scholar - it is through the means of the Holy Prophet (peace and blessings be upon him). When someone severs his relationship with the Holy Prophet, then the question our having a relation with him does not arise. Rather the spirit of loyalty towards the Holy Prophet (peace and blessings be upon him) demands from us that as long as we live, we shall not only have our relations severed with such blasphemers, but shall continue our struggle of keeping each and every Muslim away from them.
PART TWO
A) CHARGES OF THE DEOBANDI SCHOLARS AGAINST THE SCHOLARS OF BAREILLY.
The history of our differences will remain incomplete if we do not narrate here the charges that the Deobandi scholars have leveled against us. The most important blame on us is that we have termed their learned and worthy scholars as infidels and we have been very bold and careless in giving the verdict of infidelity, and furthermore that we have been very biased and fanatical in our views.
In defense, we only wish to state that the verdict of infidelity mentioned in our book "Hussaam-ul-Haramain" (The Sword of the Two Holy Sanctuaries), for the charge of insulting the Holy Prophet (peace and blessings be upon him), and on the charge of denial of tenets of Islam, has been given against ONLY 5 (five) persons - and the verdict has been upheld and attested by the then scholars of Mecca and Medinah, and other cities of the Arab world.
Of those five, four are the very same elders from the Deobandi School (the blasphemous writings of whom are detailed above) and the fifth person is the great liar and impostor Gulam Ahmed Qadiani.
So henceforth, if someone supports the blasphemous writings of any one of the 5 mentioned above, he will himself be responsible for the consequences and the due punishment. The scholars of Bareilly are not interested in unnecessarily expelling anyone from the fold of Islam. By supporting the blasphemous and insolent writings and disrespect of the Holy Prophet (peace and blessings be upon him), it is they themselves who make arrangements for their own ruin in this life and in the hereafter. It is absolutely ridiculous to blame anyone else for it.
A Point To Remember
Here, an important matter needs to be explained. A non-Muslim, after his recitation of the Kalema and acceptance of faith and Islam, should be considered a Muslim - and likewise it is necessary that if any Muslim commits blasphemy (Allah forbid), he should be considered an infidel - this is a fundamental rule.
The Ahle Sunnah Bareillvi scholars had to fulfill this unpleasant obligation under specific conditions - and similarly the Deobandi scholars have not lagged far behind. As a proof, please read the letter of Maulvi Amin Ahmed Islahi, extracted from his famous book "Hakeem-ul-Ummah" written by Maulvi Abdul Majeed Daryabadi. This letter was written at the time when Maulvi Islahi was the Chief Administrator of Madrasahe Islah, in Sarae Meer, District Azamgarh, India. The following extract from the letter is worth reading: -
"The verdict given by Maulana (Ashraf Ali) Thanvi that - 'Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels, and since the Madrassah is the mission of these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy - to the extent that even the scholars who attend its public meetings are also infidels and faithless' - has now been published."
Upon receiving this letter, Maulvi Abdul Majeed Daryabadi (a disciple and caliph of Maulvi Thanvi) wrote a detailed letter as a confidante to Maulvi Thanvi in which he referred to the piety, intense worship and "Tahajjud" prayers of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi, as proofs of their Islam. His aim was to convey that the verdict of infidelity against these two prominent pious persons could not be easily accepted. The reply he received from Maulvi Thanvi was as follows: -
"All these are deeds - and beliefs are quite apart from them. It is possible for wrong deeds to combine with correct faith and beliefs, and the opposite is also possible." (Hakeem-ul-Ummah - page 476)
The only possible inference from the above reply of Maulvi Thanvi is, that despite Maulvi Shibli Nomani's and Maulvi Moeenuddin Farahi's fame, knowledge and piety, the decree of infidelity issued by Maulvi Thanvi against the two is correct. In order to prove that Maulvi Ashraf Ali Thanvi was correct in issuing such a verdict, his devotees and fans will resort to the interpretation that surely Maulvi Thanvi must have seen or noticed some act of infidelity (in writing or in speech) in these two Maulvis - without a solid reason based on Shariah, he would surely not have issued a verdict of infidelity.
Now if we apply the same principle on Mr. Thanvi and other scholars of Deoband, then it transpires that the verdict of infidelity issued against them by the scholars of the 2 holy cities, is also NOT unfounded. They also had solid reasons based on the Shariah for terming them infidels, the details of which you have read in the earlier pages.
If the fame and piety of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi could not save them from being termed infidels, then has some special revelation descended from the sky which exempts these elders of the Deobandi school from being termed infidels, despite their being guilty of blasphemy and disrespect of the Holy Prophet?
B) AN ANSWER TO THE CHARGE OF BIAS AND FANATICISM.
One of the charges leveled against us by the Deobandi scholars is that we have been very biased and fanatical in our views. At this juncture, it will be most appropriate to show them their own face in the mirror, so that they may think before they point a finger at anyone else!
B1) The First Example of Deobandi Extremism.
You have just read in the previous paragraphs the verdict given by Maulvi Ashraf Ali Thanvi which was as follows: - 'Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels - and since the Madrassah (Islah) is the mission of only these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy - to the extent that even the scholars who attend its public meetings are also infidels and heretics.'
Now you can decide yourself, can there be fanaticism beyond that?
B2) Second Example of Deobandi Fanaticism.
Maulvi Thanvi is such an extremist in his views that he does not allow his devotees and fans to even read the books of the persons he considers heretics. An extract from the book "Kamalate-Ashrafia" (A collection of Maulvi Thanvi's sayings etc.,) is as follows: -
"If a person from an astray sect talks about religion, there is always evil hidden in it. Their writings also contain evil hidden within, therefore one should never keep their company and never ever read their books." (Kamalate-Ashrafia - page 55)
Now please be fair with us - if we adopt the same strict attitude towards those whom we consider infidels because of their denial of the necessities of faith and disrespect of the Holy Prophet (peace and blessings be upon him), we are reproached. Why should we not be allowed the same privilege that the Shariah allows them?
B3) Another Example of Deobandi Extremism
Those who are aware of the history of Nadwah, know that the elders of the Deobandi school were against its very formation. To the extent that when the principle of Nadwah Maulvi Mohammed Ali Mongeree went to invite Maulvi Rasheed Ahmed Gangohi to attend its yearly conference, he not only declined to accept the invitation, but also refused to meet Maulvi Mongeree. When Maulvi Mongeree insisted that if Maulvi Rasheed Ahmed Gangohi could not attend the conference, he should allow any of his men to attend on his behalf, Maulvi Gangohi's reply was: -
"It has been made known to me that it (Nadwah) does not have a good ending. I therefore cannot permit any of my men to attend on my behalf." (Tazkerat-ur-Rasheed Vol 2 page 205).
"It does not have a good ending" - there cannot be better proof of this ILHAM (revelation) other than the fact that Nadwah is now under the control of the Deobandis!
And the horrible picture of its ending will become clearer if you keep its beginning in sight.
Learned people know that Shibli Nomani occupied an important place amongst the founders of "Nadwah". One of his articles has been published in the sixth volume of "Makalate Shibli". He wrote this article at a time when there was some misunderstanding between him and the principal of Nadwah. Gradually, the differences rose to such an extent that the students went on strike in support of Shibli. The excerpt is as follows: -
"When the crisis was at its peak, the time of Mawlid Shareef arrived and the students wanted to celebrate it according to their yearly routine - but knowing that I (Shibli) would speak on the occasion of Mawlid Shareef, they were prevented from it. At last some people intervened and persuaded him (the principal) that if Mawlid Shareef celebration was not permitted, there will be widespread anger in the city. So under this compulsion, the celebration of Mawlid Shareef was allowed, but under various conditions and restrictions." (Makalate Shibli - Vol 6. Page 131)
But can the Mawlid Shareef celebration be held in the courtyard of Dar-ul-Uloom Nadwah in this age? Is the trend of celebrating Mawlid Shareef still prevalent among the students of Nadwah? No. Because Nadwah has now been usurped by Deobandis.
Just think! That was the beginning and this is the end - and strangely enough, note that the "Ilham" of Maulvi Rasheed Gangohi relates only with its "evil" end - not with the beginning!
B4) Yet Another Example Of Deobandi Fanaticism.
You have read one example of the fanaticism of Maulvi Rasheed Ahmed Gangohi. Now please read one more example of his extremism and stubbornness.
His hatred for the Saints and their mausoleums had reached to such an extent, that he hated even their Urs. The mausoleum of one of the famous Chishti Saints Hazrat Maulana Abdul Quddoos Gangohi is also in the same Gangoh, which happens to be the native place of Maulvi Rasheed Ahmed. The hatred in his heart for the great saint, and for the celebration of the saints' "Urs" can be gauged from the following extract from the book of Maulvi Zakaria - the Shaykh-ul-Hadith of Saharanpur. He writes in his book "Tareekhe Mashaikhe Chisht" - page 294 (The History of Chishti Shuyukh) as follows: -
"The Urs of Hazrat Maulana Abdul Quddoos Gangohi which Maulvi Rasheed Ahmed was powerless to stop, distressed him so much that it was almost impossible for him to bear it. At first, he used to leave Gangoh and stay in Rampur in those days, but in the last few years of his life he was compelled to bear this anguish and had to spend the time of the Urs in his Khankah (house).During the days of Urs, he also detested his disciples coming to Gangoh to such an extent that he often showed his anger and even avoided speaking to them. One of his Caliphs and disciples, Maulvi Mohammed Saleh Jalandhari set off for Gangoh in order to have the privilege of seeing Maulvi Rasheed Ahmed Gangohi. Incidentally, the Urs was in full swing. Although Maulvi Mohammed Saleh did not have the faintest idea of the Urs, Maulvi Rasheed Ahmed instead of replying to his greetings, did not even bother to ask him whether he had taken his meal, or even ask him the reason of his arrival."
"Two days passed away in the same stalemate. Seeing Maulvi Rasheed Ahmed Gangohi's face turned away from him, and purposely ignoring his presence was unbearable for Maulvi Mohammed Saleh. At last he approached Maulvi Rasheed Ahmed, and with tears in his eyes he asked Maulvi Rasheed as to what had he done, for which he was being punished so severely. As an apology he further said, 'Hazrat, Allah knows that from the very beginning, I have no interest in things like Urs. I swear that I have not come to Gangoh for the sake of attending the Urs. I did not know that the Urs was being held in these days.' Imam Rabbani said, 'Although your intention was not of attending the Urs, but on the way through which two men were coming to attend the Urs, you were the third!' ".
Readers must now decide with justice - can there be fanaticism more intense than this? His disciple had not come to Gangoh for the sake of attending the Urs, but had come to meet his Shaykh. But as he had made the terrible mistake of coming at the time of Urs, he was punished severely, as if he had committed a heinous crime!
Now the question arises that if Maulvi Rasheed Ahmed had so much hatred for the Urs of Maulana Abdul Quddoos Gangohi, then why did he ever become a disciple in the Chishti Sabri order of saints? And whereas the fact is that in this order, right from Hazrat Khwaja Moeenuddin Chishti, to Khwaja Qutbuddin Bakhtiar Kaki, Baba Fareeduddin Ganj Shakr, Meboob-e-Ilahi Hazrat Nizamuddin Awliya, Hazrat Sabir Pak, Hazrat Chirag Dehli, Hazrat Banda Nawaz Gaysu Daraz, Hazrat Turk Panipati, Hazrat Shaykh Abdul Haq Radolvi, Hazrat Shaykh Abdul Quddoos Gangohi, Hazrat Shaykh Jalaluddin Thanesri, Hazrat Akhi Siraj, Hazrat Alauddin Pindvi and Hazrat Sultan Ashraf Jehangir Samnani - among them there is not a single saint who has not held the Urs of his Shuyukh.
It is quite strange to note that only because of the fact that his disciple had come during the time of Urs, Maulvi Rasheed Ahmed Gangohi turned his face away from him. Whereas all the Shuyukh of the Chishti order who have kept the tradition of Urs alive, believe him (Shaykh Abdul Quddoos) to be their Dastageer (aide). Now the question which swings like a sword above the head of Maulvi Rasheed Ahmed is - how can someone who (according to the beliefs of Maulvi Rasheed Ahmed) is himself involved in "Moharrimat wa Bidaat" (forbidden acts and innovations), take someone else close to Allah?
C) ANOTHER OBJECTION BY THE DEOBANDI SCHOLARS - AND ITS ANSWER
The people against whom Ala Hazrat Imam Ahmed Raza (of Bareilly) used his pen could not bear their wounds, and kept moaning all their life. Revenge is a basic instinct of every wounded person - and naturally, when a person cannot restrict his enemies, he resorts to hurling abuses. The same thing happened with Ala Hazrat. The people who could not defend the charge of insulting the Holy Prophet (peace and blessings be upon him) through knowledge and proper arguments, concluded that the only way of satisfying their lust for revenge was to tarnish the image of Ala Hazrat - by any means, fair or foul.
When they could not find anything objectionable in the dignity and personality of Ala Hazrat, they concocted the false charge that Ala Hazrat has revived various innovations instead of reviving the Sunnah - whereas as a Renewer of Islam, the greatest accomplishment of Ala Hazrat is his differentiation and segregation of right from wrong, and truth from falsehood - innumerable examples of these are spread over huge volumes of his decrees (fatawas).
The name of Shaykhe Deoband Husain Ahmed Madani, tops the list of those who raised such accusations against Ala Hazrat. In his book entitled "Al Shihab-ul-Saqib", he has hurled about 600 abuses on Ala Hazrat, among which is "The Renewer of Innovations" - which is a scar on the page of his book.
But at this stage, I wish to salute the character and dignity of Ala Hazrat again and again that despite the Deobandis' grave enmity, the accusers have not yet been able to prove him as a pioneer of innovations.
The difference in the meaning of "Pioneer" and "Renewer" is well known to every learned person. Those who called Ala Hazrat the "Renewer" of innovations must now prove who is the "Pioneer" of the "innovations" which supposedly Ala Hazrat has revived. And they will also have to give account, as to how many times have they abused the "Pioneers" of such innovations.
Although it is not the main topic, I do have a long list of innovations - the "pioneers" of which are none other than the Deobandi scholars themselves! Though I do not have ample time, but to prove my objection and in relevancy with the occasion, I quote only some of the innovations pioneered by the Deobandi scholars, as listed below:
1. Reading the complete Saheeh Bukhari Shareef (the famous Hadith collection), in order raise money for the Madressah, while giving the excuse that this was done for "repelling calamities & fulfilling needs" - the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
2. Assigning a specific place for funeral prayers in the courtyard of Darul Uloom Deoband, not on the basis of administrative reasons but on the basis of wrong beliefs - the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
3. Stipulating that the shroud of a dead Muslim must always be made of Khaddar (a hand spun coarse cloth) - and refusing to lead / offer the funeral prayers in the absence of Khaddar - the pioneer of this innovation is none other than the Shaykh of Deoband, Maulvi Husain Ahmed!
4. Holding a large celebration upon completion of 100 years of Deoband Madressah, with huge arrangements and publicity for the sake of conferring certificates to scholars - and inviting a polytheist, "Gair Mahram" (forbidden even to look at) woman on the stage, and giving her the seat of "Chief Guest" - and as if this was not enough, seating all their elderly scholars and students at her footsteps below the stage - the pioneers of these several evil innovations are none other than the scholars of Deoband.
5. Standing up respectfully on hearing the National Anthem (of India) which contains several polytheistic phrases, and that too in the courtyard of a religious school - the pioneers of this evil innovation are none other than the scholars of Deoband.
6. Considering that it is a "religious duty" to help a Congress Leader to gain victory in elections - the pioneer of this innovation is none other than the Shaykh of Deoband, Maulvi Husain Ahmed!
7. Holding a public meeting with invitations, for the sake of condoling the death of their elders and then reciting eulogies based on heresy and apostasies - the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
8. Compulsorily stopping the people after a predetermined particular Salat (obligatory prayer) and delivering a lecture from the book "Tableeghi Nisaab" - the pioneers of these several innovations are none other than the scholars of Deoband. (This book has now been named "Fazaile Aamal").
9. Taking the people out of their homes for "special worship" and on tours around the world in the name of inviting people to recite Kalema and offer Salat - the pioneers of this innovation are none other than the scholars of Deoband.
10. Ordering all the people present to stand up in respect of the Indian President when he arrived, while the national anthem (of India) was being sung in the courtyard of the Darul Uloom - the pioneers of this innovation are none other than the scholars of Deoband, who were themselves present on the stage. Now they must answer as what kind of innovation this was.
These and countless other innovations have been pioneered by the Deobandi school - but they never get tired of terming Ala Hazrat as an Innovator!
Scholars of the Deobandi school give the decree of "heresy" without any hesitation on every newly originated action, and by terming it as prohibited, they create new differences and new intrigues among the Muslims.
Take the case of Mawlid as an example. The most important reason given by them to prove that it is "an innovation, haram (prohibited) and a heresy" is that it is a 700-year-old innovation. In its present state, it was neither at the time of the Holy Prophet, nor in the age of the Companions or Tabayeens. But when it is asked, that if according to you it is a heresy only because of it being a newly invented act, then please point out any of its components which eradicates any Sunnah or comes under the category of forbidden acts - so they have no answer, except to keep silent.
Following are the components of a Mawlid Shareef gathering:
1. Public announcement
2. Carpeting, stage, tent, etc.,
3. Illumination
4. Perfumes and sprinkling of rose water
5. Distribution of sweets
6. Gathering of Muslims
7. Narration of events that took place at the time of birth of the Holy Prophet
8. Remembrance of Allah and His Holy Prophet.
9. Standing and recital of Salaam.
In the above list, except for the standing and recital of Salaam, there is not a single component that is missing in their gatherings for Seerah, sermon, preaching, or for honoring their scholars. Public announcement, stage, illuminations, gathering of people, speeches by one or more speakers - all these are present - so by their own decree, they should also term these as prohibited.
The only remaining issue is that of Standing and reciting Salaam. This too is not the reason of prohibiting Mawlid Shareef - for according to them, the celebration of Mawlid Shareef is prohibited even without this. (According to the explanation of the decree issued by their famous Maulvi, Rasheed Ahmed Gangohi)
And if it is asserted that the reason of prohibition is the narration of incorrect traditions in it, then I would like to remind you that Maulvi Rasheed Ahmed Gangohi prohibited the Mawlid Shareef even if the traditions narrated in it are correct!
In a number of debates I have asked the scholars of the Deobandi school, that when the components of our Mawlid gatherings and that of your various gatherings are one and the same, then why are your gatherings for the purpose of delivering sermons permissible - and at the same time, why are our gatherings for Mawlid impermissible? An act cannot be permitted or prohibited just because the reason of our assembly is Mawlid Shareef and your assembly is for delivering a sermon or for seerah.
When they could not come up with any reply, I said that there is only one reason which comes to my mind - and that is - on the occasion of the birth of the Holy Prophet, when the entire universe was celebrating, only Satan (along with his disciples) was mourning and casting dirt upon his head.
Only Satan the outcast was aggrieved at the birth of the Holy Prophet (peace and blessings be upon him). Possibly you too feel hurt and follow Satan's footsteps, because the event of his noble birth has taken place a long time ago, and now only its memories are left. When you people celebrate the "Diamond Jubilee" of Madressah Deoband, Shariah does not stop you - and when we celebrate Mawlid Shareef, the Deobandi school starts screaming!
Someone has rightly said - that when the heart is envious of someone, it gets enflamed even at the mention of his name!
PART THREE
A VERY PAINFUL QUESTION AND ITS ANSWER
After going through this article, a question may come to mind - why is it that when there are so many astray sects, that the scholars of Ahle Sunnah seem to come together against only the Deobandi School of thought, and not so much against any other?
Before answering this question, I consider it essential to point out that by Allah's grace, the scholars of Ahle Sunnah have fought against, and denounced and refuted every stray sect by speech, literature and debate - there is ample proof of this. We have never compromised with anyone in our quest to overcome evil and to protect the true faith. A number of treatises written by Ala Hazrat Imam Ahmed Raza (and other scholars) in denunciation of Shias, Qadianis, and Non-Abiders (Gair Muqallid) have been published in millions and are being published right up to this day. After Ala Hazrat, his caliphs, pupils and disciples performed religious duties through their speeches and writings and the influence of their services has spread all over the world. It would be wrong to assume that we have a soft corner for any deviated sect.
REASONS FOR A STRICT STANCE AGAINST THE DEOBANDI SECT
A point that remains to be clarified is - why is the attitude of the Ahle Sunnah scholars, so severe against the Deobandi sect? There are a number of reasons for it - they must be read and understood with a cool mind.
Reason # 1 - Their Infidelity
The first and foremost reason is the infidelities and blasphemies of the Deobandi scholars - these are actually the fundamental differences - these heretic beliefs are written in their books and are ingrained in the hearts of the Deobandis.
Reason # 2 - Difficulty In Identification
As far as actions are concerned, they too call themselves Hanafi, and apparently they offer Salat (prayer) as we do. Their call of Salat, Salat of Eid etc. are the same as ours. In short, there are no outward signs with which the simple Muslims can identify / recognize them. There is every possibility that simple Muslims will misunderstand them. Therefore it was necessary that the beliefs of the Deobandi school be presented clearly to the masses, in order that there is no difficulty in identifying them.
As far as Shias are concerned, their call for prayers, their mode of prayer etc., are vastly different from that of Sunnis - they are easily identifiable. The same is the case of the Non-Abiders (Gair-Muqallid). Their compulsory prayers, Witr prayers, Taraweeh and Eid prayers clearly warn others that they have different beliefs. Therefore the need to warn people of such deviated sects is not as urgent as is the need to educate them about the deviant Deobandis.
Reason # 3 - Their Methods Of Corrupting The Faith Of Sunni Masses
They are very good impostors. By entering the ranks of our Sunni masses, and impersonating to be on our side, they bring people close to them through various tricks - and when they deduce that they have been successful in doing so, they inculcate respect and adoration in their hearts for the elders of the Deoband school. Thereafter they change them to such an extent that they begin to abhor all the beliefs and customs, which were dear to them like their faith - and consider them polytheism and heresy! Within a few days, their hearts get sealed with such wretchedness that they are not prepared to listen to any reference either from the Qur'an or Hadith. It should be noted very clearly that I am not writing this from imagination. Rather these are our daily observations.
In such circumstances, there is no other way left to save the simple masses from going astray from the Straight Path followed by the Holy Prophet (peace and blessings upon him) and the saints, but to educate them about the filthy beliefs of the Deobandi sect, and their deceits and fraud.
Reason # 4 - The Hypocrisy Of The Deobandi Sect
Going through the traits of Deobandi sect, it becomes very clear that they are truly the inheritors of the traits of the hypocrites mentioned in the Holy Qur'an. For instance, the hypocrites were double-faced. One face was meant for their own group whilst the other was for the honourable Muslim Companions of the Holy Prophet (peace and blessings be upon him). The Holy Qur'an has narrated this trait of theirs in the following words: -
And when they meet with the believers, they say, "We believe"; and when they are alone with their devils, they say, "We are undoubtedly with you, we were just mocking!" (Surah Al Baqarah 2:14 - from the Holy Quran's English Translation "Treasure of Faith" by Mohammed Aqib Qadri)
The same is the case with the Deobandi sect. They too have two faces - one for the faithful followers of the Holy Prophet (peace and blessings be upon him) and the other for members of their own group.
An Interesting Example Of Deobandis' Hypocrisy
If you want to see a living example of the above, come to Delhi. A very famous person by the name of Jamil Ilyasi resides here who is a staunch Deobandi Tableeghi. The addition of the term Ilyasi is sufficient to portray his complete background. On the one hand, he is such an active preacher of Deobandism and Tableeghi Jamaat in Delhi that it is highly unlikely that there is any mosque in Delhi of which he is member of the Delhi Waqf board and Waqf council, which he has not turned into a camp of the Tableeghi Jamaat. But now learn the other side of picture and lament - that there is not a single Mausoleum of the twenty Khwajas of Delhi at which he is not present on the occasion of Urs. When the late Rajiv Gandhi became the Prime Minister for the first time, Jamil Ilyasi was the one who placed the floral wreath on the grave of Khwaja Moeenuddin Chishti on his behalf. Another more interesting fact is that when the late Mrs. Indira Gandhi was removed from her post and was passing her life in the abyss of defeat, Jamil Ilyasi approached her - and like a soothsayer who could see the future, advised her that there is only one person on earth who could restore her rule - and that person is Huzoor Gaws e Azam Shaykh Abdul Qadir Jilani whose sacred mausoleum is in Baghdad. Indira Gandhi did not want anything else. She immediately arranged for his trip and Jamil Ilyasi set off for Baghdad. He remained in seclusion at the holy shrine for fifteen days - and upon returning he informed her that he had received the good news from the shrine that her (Indira Gandhi's) rule would be restored within 9 months.
Now please be fair - can someone wage a war more intense against his or her own faith, except the followers of the Deobandi faith? They, according to their own terminology, have "worshipped" graves and accepted those as "faithful" who according to them have spread polytheism. Now you yourself decide - how difficult it is to avoid people who have so many faces. They portray a different face in Deoband and Saharanpur - and a different one in Baghdad and Ajmer.
The Deobandi Faith Murdered!
Those who have read Taqwiat-ul-Iman and Bahishti Zewar are aware of the fact that according to the Deobandi school, seeking assistance from the "graves" is "Shirk-e-Jali" (absolute polytheism). But now read the belief they have for the graves and tombs of their own elders - extracted from the book "Tareekhe Mashaekhe Chisht", written by none other than the Shaykh-ul-Hadith of Saharanpur, Maulvi Zakaria Sahab.
While writing about the demise of Mianji Noor Mohammed Jhanjhanvi, who was the Shaykh of Haji Imdadullah Makki, he quotes Haji Sahab that his Shaykh (while in his fatal disease) said to him:
"I wanted to put you into toil and exertion (of spiritualism), but I cannot go against the will of God - the call of my last journey has arrived." When Hazrat Sahab uttered these words, I (Haji Imdadullah) burst into tears. Hazrat comforted me and said that a saint does not die, but rather he moves from one world to another. The same benefit will be derived from the grave of a saint, as was during his lifetime."
Read one more extract regarding the grave of Mianji Noor Mohammed Jhanjhanvi - from his biography which is published by Idara Talifaat Ashrafia in Thana Bhavan, the preface of which is written by Qari Mohammed Tayyeb Sahab, the principal of Darul Uloom Deoband. The writer says:
"Even after the demise of Mianji Noor Mohammed Jhanjhanvi, the same spring of bounty flows from his honorable soul and according to his own words, the same beneficence which used to be received from his angelic personality is derived from his grave."
So in order to prove that the same benefits do accrue from Mianji Noor Mohammed Jhanjhanvi's grave after his demise, the writer of the biography quotes the following event:
"Haji Imdadullah Makki once said that there was a weaver among the disciples of Mianji Noor Mohammed Jhanjhanvi. After the death of Hazrat, the weaver paid a visit to the mausoleum of Hazrat Sahab and after offering "Fateha", he pleaded that he was very disturbed and was living a life of poverty. He received a reply from Hazrat Sahab that he will get two annas (Indian currency coins) daily from his grave. Once when I visited the mausoleum, I found him there. After narrating the whole event to me, he said that he receives the promised amount from the foot of the grave every day." (Sawanahe Hazrat Mianjev page 79)
Now please be fair! It is clearly stated in the famous books of the Deobandi sect - namely Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah - that seeking help by paying a visit to a mausoleum and requesting the saint to help in times of troubles and calamities is blatant polytheism. But now you can see that in this whole event, the verdict of polytheism has been accepted as part of faith!
Now you can yourself decide that when there is such a thick cover of hypocrisy on the face of the sect that it hides the doctrines of its own faith, how difficult it is to identify them. So in order to save the general public from the evils of this double faced religion, the scholars of Ahle Sunnah school felt the need to educate the people time and again regarding the features of their hidden face, so that they be saved from falling into their trap.
PART FOUR
A BRIEF DEBATE REGARDING INNOVATION.
The word "Bidat" (innovation) is a very frequently used term in the Deobandi sect. Every now and then terming the Ahle Sunnah as "Bidati" is part of their daily conversation - to the extent that they have named the Ahle Sunnah as "Bidati" (innovators). For example in his book "Tareekhe Mashaekhe Chisht" Maulvi Zakaria has quoted the following statement of Haji Imdadullah Makki:
"I never decline to make anyone my disciple in order that he may not be trapped by some innovator -upon which Allah may call me to account that 'This man had come to you - why did you turn him away, because of which he got trapped at such a place?' "
There can be no other interpretation of the above statement except that since Haji Sahib is the Shaykh of Deoband, only he is on the proper way of Sunnah - and that all the other Shuyukh are innovators!
At this juncture I feel the need to bring before you the other side of the picture. In the same book, Maulvi Zakaria has written that Haji Imdadullah Makki had affixed a stone at the grave of his Shaykh Mianji Noor Mohammed Jhanjhanvi, on which the following verses are inscribed:
"The city of Jhanjhana is a place of guidance - the place where exists your home and refuge -
Your Lord the Pure, and your mausoleum - is here - therefore know, O wise man!
Here is the sacred grave of the great person, here all the Shuyukh and commoners bow their heads!
Whoever wishes to see the Lord God, should go to pay a visit to his grave,
The moment he sees it, I firmly believe - he will see the Lord of the creation!"
Just imagine! (1) To set off for visiting his grave, and (2) Seeing his grave is equal to seeing Allah - are all these things permitted in the Deobandi faith? I challenge every one right from Maulvi Zakaria down to every elder and student of the Deobandi sect, to prove in the light of their beliefs - as stated in Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah - that all these verses are according to the Deobandi faith. But regrettably, since this deed has been committed by their own elders, the Deobandis must blindly accept it as correct!
Going against their own principles for the sake of their elders, is the exclusive double-faced policy of the Deobandis that had to be exposed. And in order to expose the Deobandis, the scholars of Ahle Sunnah had to resort to writing books, go for debates, and had to make the spreading of the truth a mission of their lives.
By
Allama Arshad ul Qadri (Rehmatullah Alaih)
Founder & Chief Administrator
Hazrat Nizamuddin Awliya Islamic University - New Delhi.
17 Muharram 1413 (19 July 1992)
Original work entitled "Daawate Insaaf" (Urdu).
Translated into English by Mohammed Aqib Qadri.
ALLAH - In The Name of - The Most Gracious, The Most Merciful.
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 (peace and blessings be upon him), (b) The status of the Holy Prophet (peace and blessings be upon him), (c) The attributes of the Holy Prophet (peace and blessings be upon him), (d) Veneration of the Companions and of the members of the family of the Holy Prophet (peace and blessings be upon him), (e) Sainthood and (f) other Islamic issues, as "Sectarianism" perpetrated by the Ahle Sunnah school of thought - and in this way such persons intentionally or unintentionally support infidelity and heresy.
· Who understand the real causes of the differences and have the true spirit of presenting a program on the national (or international) level, through which the wide gulf of differences can be bridged and an initiative can be taken towards unification.
If you have a soft corner in your heart for the scholars of Deobandi school, the obvious effect of reading this booklet will be that you will close it and put is aside with frustration. However, if you are a great thinker and have the spirit for searching facts by going deep into events, you will definitely attempt to find out why the foundations of this dispute were laid - and what are the causes owing to which the dispute still continues all over the world, after so many years.
If the dispute was limited to a few people, it could be ignored by considering that personal or family interests may be involved - but the range of this dispute is so wide that not only the whole country (Indian Sub Continent) but a very large region abroad has been dragged into it. From mosques to religious schools (madressahs), all aspects of our religious life have been so deeply affected by it that from villages to cities, the entire country has been divided by it. Therefore the real reasons that actually started the dispute cannot be overlooked by just terming it just as an individual strife between Bareilly and Deoband.
Regretfully until now historians have not attempted make an impartial research into the real basis of our dispute with the scholars of the Deobandi school - a dispute which is going on among millions of Muslims at home and abroad since the last several decades. Due to it, the entire Muslim society has fallen prey to spiritual agony and confusion. Can there be a greater mockery of our innocence that our protest is termed as "Spread of Dissension", whereas it the right of every innocent individual to disclose his anger and sorrow?
After these introductory words, we now present the details of this religious dispute before our readers trusting that they will ascertain the real causes in light of what is written here below. Even if reading this booklet is a burden on you, I would still request you to read the details, because a seeker of the truth does not have a bias towards any group.
PART ONE
THE THREE FOUNDATIONS OF DIFFERENCES BETWEEN AHLE SUNNAH SCHOLARS & THE DEOBANDI SCHOLARS:
The religious enmity between Deoband and Bareilly, and its negative effects that are prominent from the press to the stage, and which started in the previous century is not a baseless one. If your mind is open to the truth read below the real foundations of the differences of this religious dispute that has divided the Muslim nation into two groups.
A) THE FIRST FOUNDATION OF DIFFERENCES (Insolent Writings Of Deobandis Against The Holy Prophet - peace and blessings be upon him).
Everyone is aware that a Muslim has a very strong and devoted relation with his Holy Prophet (peace and blessings be upon him). The belief regarding the Holy Prophet (peace and blessings be upon him) is so reverential and sensitive that a Muslim cannot bear any insult towards the Holy Prophet. In order to protect his honor, the Muslims of the subcontinent have offered sacrifices in every era and with such an exemplary spirit that it is now a part of history. This aspect of a Muslim's love for the Holy Prophet (peace and blessings be upon him) should be remembered - that while expressing anger and regret against the insolent, a Muslim has never bothered to see who will be targeted. Whoever commits any disrespect or blasphemy against our Holy Prophet (peace and blessings be upon him) - whether the individual is an outsider or from among us - the swords of the Muslims have become unsheathed against such people.
The contemporary example of the outcast Salman Rushdie is before you. He made the entire Muslim world his enemy by attacking the honor of our Holy Prophet (peace and blessings be upon him). Indeed all those who gave numerous sacrifices to defend the donor of the Holy Prophet (peace and blessings be upon him), deserve immense praise.
This itself is the main foundation of our anger against the scholars of the Deobandi school - because their elders have written insolent words and phrases against our Holy Prophet (peace and blessings be upon him). A few examples of such insolent writings are as follows: -
1. The religious leader of the scholars of Deoband, Maulvi Ashraf Ali Thanvi in his book entitled "Hifz-ul-Iman" (The Protection of Faith) has compared the knowledge of the Holy Prophet (peace and blessings be upon him), with the knowledge of lowly creatures such as animals and beasts - and he himself has confessed to this heinous crime! (May Allah protect us!)
Learned people know that if anything is compared with a respectable thing, it implies respect - whereas on the contrary, if anything is compared with a disgraceful and shameful thing, it implies defamation and disrespect. This principle is so well known and widely accepted in the Urdu language, that no learned person can deny the authenticity of this interpretation.
On this basis we claim that, beyond doubt, Mr. Thanvi is guilty of insolence towards the Holy Prophet (peace and blessings be upon him). By comparing the knowledge of the Holy Prophet (peace and blessings be upon him) with that of animals and lowly creatures, he has definitely committed the heinous crime of insulting the Holy Prophet (peace and blessings be upon him).
2. The second and third leaders of the Deobandi school i.e. Maulvi Khalil Ahmed Ambethvi and Maulvi Rasheed Ahmed Gangohi have written in their book "Baraheene Qatia" (The Definite Proofs), that on the issue of encompassing the knowledge of the earth, the knowledge of Satan exceeds the knowledge of our Holy Prophet (peace and blessings be upon him). Furthermore, they claimed that if one believes that the knowledge of our Holy Prophet (peace and blessings be upon him) exceeds that of Satan, such a person will become a "polytheist" (Mushrik), because the vastness of Satan's knowledge is proven from Qur'an and Hadith, whereas no such proof exists in respect of the knowledge of the Holy Prophet (peace and blessings be upon him). (May Allah protect us!).
In the above-mentioned case, there are no two opinions that assessing the knowledge of the Holy Prophet (peace and blessings be upon him) to be inferior to that of Satan, is a blatant blasphemy and insolence towards the Holy Prophet (peace and blessings be upon him).
Similarly, it is a blatant insolence and a blasphemy to say that in contrast to Satan, anyone who believes in the vast extent of the knowledge of the Holy Prophet (peace and blessings be upon him) is a "polytheist" (Mushrik), but having the same belief about Satan is not polytheism!
Likewise it is also a clear disrespect towards our Holy Prophet (peace and blessings be upon him) to say that there is no clear proof in the Qur'an on the vast extent of his knowledge, but there is proof in Qur'an as well as Hadith regarding the vast knowledge of Satan!
3. The most important leader of the Deobandi school, and also the founder of the Deoband Madressah i.e. Maulvi Qasim Nanotvi, in his book "Tahzeer-ul-Naas" has refused to accept our Holy Prophet (peace and blessings be upon him) as the Last Prophet - whereas to believe in Prophet Mohammed (peace and blessings be upon him), as the Last Prophet of Allah is proven both from the Qur'an and the Hadith.
He has gone to the extent of writing that "even if it were assumed that a New Prophet can come during the era of the Holy Prophet (peace and blessings be upon him), or after the Holy Prophet (peace and blessings be upon him), it would not have an effect on the "Finality" (Khatemiat) of our Holy Prophet (peace and blessings be upon him)". Whereas every sane person can easily understand the simple principle that the belief regarding the Finality of the Holy Prophet (peace and blessings be upon him) gets negated upon the arrival of a new Prophet. It is this very book of Maulvi Qasim Nanotvi - i.e. "Tahzeer-ul-Naas" which the Qadianis term a precursor to validate the prophethood of Mirza Gulam Ahmed Qadiani (May Allah protect us).
It should be clear that our dispute with Deobandi scholars on the issue of Khatm - e- Nubuwat (The Finality of Prophethood) is not a secondary one, but is regarding Islamic principles and is fundamental. It is not concerned just with the permissibility (hillat) or prohibition (hurmat), but with infidelity and Islam.
A CALL FOR JUSTICE
The first root cause of our disagreement with the Deobandi scholars with references to their books, is before you. It should be clear that this basic cause of disagreement is concerned with (1) Insulting the Holy Prophet (peace and blessings be upon him), and (2) Denial of the necessities of Islam. And there is no doubt in their infidelity. A number of verses of the Holy Qur'an bear testimony to the fact that even a minor disrespect towards the Holy Prophet (peace and blessings be upon him), breaks one's relation with faith and Islam. Under no circumstances can superiority in knowledge or worship save one from the evil consequences of insolence.
Here I will request my readers NOT to read the defamatory writings of the Deobandi scholars with a view that it is just a religious dispute between Bareilly and Deoband. Rather what must be kept in mind is that the attack of the Deobandi scholars is upon the great personality of the Holy Prophet (peace and blessings be upon him). The attack of their insolent pen is NOT upon the Ahle Sunnah Bareillvi scholars, but especially on the Holy Prophet (peace and blessings be upon him) himself!
If you read these lines with a view that it is just a dispute between the scholars of Bareilly and Deoband then the sincerity you need to make a fair decision, will vanish. The purpose of my above request is because to prefer the Holy Prophet (peace and blessings be upon him) above any other beloved person is a requirement of our faith. Therefore put aside the scholars of Bareilly for a while and ask your faithful conscience the following questions: -
(a) Do the writings of the Deobandi scholars attack the sanctity of our Holy Prophet (peace and blessings be upon him), or not?
(b) Do these writings deviate from the basic requirements and tenets of faith, or not?
If you have any doubt regarding the authenticity and the location of the references given, you can yourself find and read them - these books are openly available at bookshops, even to this day.
So what did the Ahle Sunnah Bareillvi scholars do? It was just that after going through these defamatory writings of the Deobandi scholars, the Ahle Sunnah Bareillvi scholars openly displayed the reaction of the unbearable distress and the spiritual agony that they were made to suffer all of a sudden. The hurdle of relations did not come in their way.
They contacted the Deobandi scholars and with authentic proofs asked them to first seek repentance according to the Shariah from those writings - which vilify our Holy Prophet (peace and blessings be upon him), and which deny the necessities of Islam - and secondly to delete those writings from their books. But the spurious fame of the Deobandi scholars came in their way and they preferred the everlasting punishment of fire to the disgrace of this world.
A1) A Common Trait Among Those Who Disrespect The Holy Prophet (peace and blessings be upon him).
Deviating from the above conversation, I would like to clarify a point to my readers, trusting that the extra moments of waiting will not be a burden upon them.
Going through the annals of history you will notice a common trait among those who were insolent towards the Holy Prophet (peace and blessings be upon him). After uttering or writing any blasphemous word due to hypocrisy, instead of seeking repentance for their infidelity, they resort to wrong interpretations and verbal jugglery when they are called to account and admonished.
During the era of the Holy Prophet (peace and blessings be upon him), the very same attitude existed in the hypocrites of Medinah. Once when the Holy Prophet (peace and blessings be upon him) was returning from a journey, the hypocrites used a derogatory word for him - and when the Holy Prophet (peace and blessings be upon him) called them to account after he was informed by the honorable companions, the hypocrites resorted to giving wrong interpretations and lame excuses. It was revealed in the Holy Qur'an to the Holy Prophet (peace and blessings be upon him) as follows: -
"Do not feign excuses, you have turned disbelievers after becoming Muslims" (Surah Tauba -9:66 - from the Holy Quran's English Translation "Treasure of Faith" by Mohammed Aqib Qadri)
Had the revelations not been going on, the hypocrites' fraud would not have been disclosed and they would have concealed their infidelity by reciting Kalema in the Muslim society.
A2) A Recent Example Of Verbal Jugglery
If you wish to know about the role of the hypocrites of Medinah in the present age, read about the Pro Vice Chancellor of Jamia Millia Islamia of New Delhi. In order to be called a supporter of secularism, he expressed his views about the banned book of Salman Rushdie in an interview for an English Magazine that "the ban on this book (Satanic Verses) enforced by the Indian Government should be lifted because everyone has a fundamental right to express his views."
The clear meaning of this phrase is that Rushdie cannot be called to account of the Blasphemy he has done in his book because he has a fundamental right to express his views. In other words, Mushir-ul-Hasan with his above phrase has openly supported the disrespect towards our Holy Prophet (peace and blessings be upon him). The courageous and sacrificing students of Jamia Millia deserve praise and applause. When they read the interview of Mushir-ul-Hasan, and based on his crime of supporting a blasphemer, they joined hands in the spirit of defending the honor of the Holy Prophet (peace and blessings be upon him) and demanded from the then Indian Government that since a supporter of a blasphemer is also a blasphemer, Mushir-ul-Hasan should be sacked from his post - and that they cannot tolerate a blasphemer and cruel person at any cost.
As this was a question of defending the honor of our Holy Prophet (peace and blessings be upon him), a large number of teachers of the Jamia Millia became indifferent of the consequences and announced their support with the students. When the Muslims of Delhi learned about the incident, a wave of hatred and detestation spread, and the people of the city also started supporting the students. The manner in which Anjuman-e-Raza of Zakir Nagar displayed their anger against Mushir-ul-Hasan, gave correct advice to the students and encouraged everyone, should be written down in letters of gold.
But The Scholars Of Deoband! Only according to the Deobandi Scholars (among whom Maulvi Salim Ibne Qari Tayyab Sahab and Maulvi Ahmed Ali Qasimi and the secretary general of Abna-e-qadeem Dar-ul-Uloom Deoband Maulvi Fuzail Ahmed are worth mentioning) the blasphemy of Mushir-ul-Hasan is NOT proved. This is evident from their joint statement in the daily "Qawmi Awaz" dated 18 May 1992 as follows: -
"The students should see in the light of Islamic teachings, whether the one who is being termed an insulter of the Holy Prophet (peace and blessings be upon him), is really an insulter or not."
How regretful and astonishing it is, that the students and the teachers of Jamia Millia and the general public who are not scholars understood the blasphemy of Mushir-ul-Hasan, but the scholars of Darul Uloom Deoband could not understand it - although the appeal of the Chancellor Mr. Bashiruddin Ahmed about Mushir-ul-Hasan was published on the last page of Qawmi Awaz, and the following excerpt from it perfectly reveals the crime of Mushir-ul-Hasan.
"The Pro-Vice Chancellor of the Jamia, Prof. Mushir-ul-Hasan has expressed his opinion about lifting the ban on this book (Satanic Verses by Salman Rushdie). As this is a cause of annoyance, an environment of anger and revolt has been created."
It is clear from the statement of the Vice Chancellor that the charge of the students against Mushir-ul-Hasan is not baseless because he has based his statement on the fact that every one has the right to freely express his views. Therefore whatever Salman Rushdie has written against our Holy Prophet (peace and blessings be upon him), is Rushdie's permitted right. But it is a matter of great regret that despite so much explanation, the Deobandi scholars consider Mushir-ul-Hasan guiltless. The most important justification given by them for his innocence is as follows: -
"The one who is being termed an insulter of the Holy Prophet (peace and blessings be upon him) has clarified that he is free from this sin and has complete respect in his heart for the Holy Prophet (peace and blessings be upon him)".
The inanity of the Deobandi scholars is really pathetic that they do not even know that in order to prove any charge, the confession or admission of guilt is NOT required. His statements and the words he has used are more than enough to prove his guilt - or else it should be pointed out where in the history of Islamic punishments has a criminal been punished on the basis of his confession. Whoever has been punished, has been punished on the basis of his words and statements. Can Dar-ul-Ifta of Deoband prove that has anyone who was termed an infidel by it because of uttering blasphemy, been made to confess his infidelity? But it is obvious here that the Deobandi scholars would not have uttered such immature statements if their love for the Holy Prophet (peace and blessings be upon him), had not been overcome by the motive of supporting Mushir-ul-Hasan. They have now to answer what was the reason of their supporting and advocating for Mushir-ul-Hasan.
We have referred to this event just to clarify to our readers how the love of the Holy Prophet (peace and blessings be upon him), unites the believers against the insulters - and how those whose hearts are devoid of this noble spirit resort to indecent and ridiculous interpretations in order to defend a blasphemer.
In order to expose the mentality of the blasphemers as well as their supporters, I think I have swayed far from the main subject. I now request you to direct your attention to the discussion in the previous pages regarding the charges against the elders of Deoband for insulting the Holy Prophet (peace and blessings be upon him).
The very same thing happened at that time. In order to protect the insolent writings of their elders, the Deobandi scholars adopted a stance of hostility and stubbornness, and with all their might began propagating among the masses that they were completely free from the charges of blasphemy. And furthermore, they claimed that the scholars of the Ahle Sunnah Bareillvi school had created this entire dispute and that the accusation against them - that of insulting the Holy Prophet (peace and blessings be upon him) - is totally untrue, and baseless.
They had a large number of resources and means of communication at their disposal. When people started getting influenced from their false propaganda, we were left with no other option but to go for discussions and debates and to reveal the fact that the charges on the elders of Deoband school for writing insolent remarks against the Holy Prophet (peace and blessings be upon him), are NOT baseless, but in fact a reality.
Therefore in every debate, the insolent writings of their elders were read before them along with proper reference to the page numbers and the Deobandi scholars never said that the books from which the reference were given were not written by their elders or that these insolent writings were not present in their books.
The most important benefit derived from these debates was that the general public realized that the charges of blasphemy on the Deobandi scholars are based on solid grounds - and that the protest and agitation of the Ahle Sunnah scholars which is reflected in their speeches is to defend the honour of the Holy Prophet (peace and blessings be upon him).
B) THE SECOND FOUNDATION OF DIFFERENCES. (Incorrect Beliefs Of The Deobandi School).
You have read in the previous pages that the first basic cause of our differences with the Deobandi scholars, is their disrespect of the Holy Prophet (peace and blessings be upon him), and their denial of the basic tenets of Islam. You would have definitely assessed by now that our hatred and abhorrence of the Deobandi scholars because of their blasphemy can never end - for it is a requirement of our faith.
The first basic cause was quite sufficient for our separation from the Deobandi school, but you will be astonished to know that there are quite a few special beliefs upheld by the Deobandi scholars, which are also playing a vital role in widening the gulf between us. Provided below are some of their beliefs, with reference to their books:
1. A follower (member of the Ummah) can surpass the Prophets in deeds. (Tahzeer-ul-Naas)
2. It is not necessary for the Prophets to be immune from saying blatant lies. (Tasfia-ul-Aqaid)
3. It is wrong to consider that saying lies is against the dignity of Prophethood.(Tasfia-ul-Aqaid)
4. It is wrong to believe that Prophets are innocent of sinning. (Tasfia-ul-Aqaid).
5. A person engaged in prayers becomes a polytheist (mushrik) upon diverting his thoughts towards the Prophet. (Siraate-Mustaqeem)
6. To think about the Prophet whilst one is in prayer is worse than being engrossed in the thoughts of adultery, or thinking about a donkey or an ox. (Siraate-Mustaqeem)
7. It is possible for Allah to tell lies (Yakrozi).
8. It is a heresy to deem Allah free from time and space (Idha-ul-Haq)
9. The deceptions of magicians are greater than the miracles of the Prophets. (Mansabe-Imamat).
10. A person, who labels the Companions of the Holy Prophet (peace and blessings be upon him) as "infidels", is not out of the fold of Jamaat Ahle Sunnah. (Fatawahe Rashidiah)
11. Whoever is named "Mohammed" or "Ali" does not have authority over anything. (Taqwiat-ul-Iman)
12. All creations - whether small (such as common men) or great (such as prophets and saints) - they all are, before Allah's majesty, more lowly than even a cobbler. (Taqwiat-ul-Iman)
13. One who considers the Holy Prophet (peace and blessings be upon him) as his mediator and intercessor on the Day of Resurrection, is equal to Abu Jahal in polytheism. (Taqwiat-ul-Iman)
14. It is polytheism to have names such as "Rasool Baksh", "Nabi Baksh", "Gulam Mohiuddin" and "Gulam Moeenuddin". (Taqwiat-ul-Iman)
15. To be "A mercy for the entire creation" (Rehmatul Lil Alameen) is not an exclusive attribute of our Holy Prophet (peace and blessings be upon him). The followers can also be the "A mercy for the entire creation" (Rehmatul Lil Alameen). (Fatawahe Rashidiah)
16. Eating from the food prepared for Fateha of the saints, causes the heart to die. (Taqwiat-ul-Iman)
17. The Holy Prophet (peace and blessings be upon him) is our elder brother, we are his younger brothers. (Taqwiat-ul-Iman)
18. It is polytheism to say, "if Allah and His Prophet will a thing, it will be accomplished". (Bahishti Zewar).
19. To travel for the sake of visiting the mausoleums of any Prophet (peace be upon them) or any saint, or to illuminate their mausoleums, to carpet them, to sweep there, give people water to drink or make arrangements for their ablution and bathing - (all this) is polytheism. (Taqwiat-ul-Iman).
Here I will request my readers to reflect upon the above mentioned beliefs of the Deobandi school with justice and sincerity. Among these beliefs are a few that affect the belief of Tauheed (the Oneness of Allah) and a few others which if accepted as true would put the faith of a billion Muslims in danger - and this does not stop here. Billions of our ancestors, who accepted faith contrary to these beliefs as true Islam, will also come within the purview of such beliefs.
For a little while, put the Bareillvi scholars aside, and with your religious temperament, decide whether you agree with the above mentioned beliefs and actions or not - and without any hesitation just decide in a clear YES or NO - whether the present Muslim society is based on these beliefs or not. If not and obviously not, then please give a decision regarding the scholars of Bareilly who have disagreed with the above noted beliefs and have struggled to save the Ummah from these filthy beliefs & actions, and have also striven to keep the Ummah associated with the correct beliefs of Islam.
It is now up to the Muslim masses to decide whether this significant achievement of the righteous Ahle Sunnah Bareillvi scholars was in the interest of the Ummah or otherwise - and whether the services they rendered caused dissension within the Ummah or have saved it from breaking up.
If you agree that the faith of the majority of the Muslims worldwide is the same as that which the scholars of Bareilly upheld, you will then have to accept that it was these scholars who were the true leaders of the Muslim masses. Those who, under the influence of false propaganda of the opponents, accuse the Ahle Sunnah Bareillvi scholars of sowing the seeds of dissension within the Ummah, deserve to be called the worst ingrates in history.
Even if you do not call yourself a Bareillvi, you must be thankful to the Ahle Sunnah Bareillvi scholars for the noble role that they played by saving you from falling victim of the incorrect teachings of the Deobandi school - and for keeping the Muslim Ummah associated with proper beliefs.
C) THE THIRD FOUNDATION OF DIFFERENCES (Improper Decrees Issued By The Deobandi School)
Under this basis of differences are the verdicts and writings of the Deobandi scholars in which the religious traditions of the Muslims masses (Jumhur) have been termed as "Forbidden" (Haram) and heretic innovations. Read please the details below:
1. They term the seeking of mediation (Tawassul) from the Prophets and saints as forbidden and a sin.
2. They do not accept the belief that the Holy Prophet (peace be upon them) had knowledge of the hidden, even if it is given by Allah.
3. According to the explanation of Taqwiat-ul-Iman, they believe that the Holy Prophet (peace and blessings be upon him) has mingled with dust.
4. Holding of Meelad (Mawlid) gatherings and Qiyam & Salam (the prevalent way in which a devotee prays for peace and blessings of Allah upon the beloved Prophet, in a state of standing upright) - all these are forbidden according to them.
5. Holding gatherings in order to convey the reward of Fateha, recitation of the Qur'an etc., either for saints or for common Muslims - all these are forbidden according to them.
6. They term it forbidden to hold public meetings to narrate the martyrdom of Hazrat Imam Husain or to commemorate Gyarhween Shareef of Hazrat Shaykh Abdul Qadir Jilani and Chhatti of Hazrat Shaykh Moeenuddin Chishti.
7. They term the rejoicing, holding of public meetings and taking out of processions on the occasion on the birth of our Holy Prophet (peace and blessings be upon him) as forbidden.
8. According to them, building of domes over the mausoleums of Saints and pious Muslims is forbidden.
9. They term the slogans of "Ya Rasool Allah" and "Ya Nabi Salam Alaika" as forbidden.
10. According to them, inviting relatives and others on the occasion of Khatna (circumcision) and Bismillah (The start of reciting the Qur'an) and Aqeeqah (sacrifice for newborn) is prohibited.
11. Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), preparation of Halwa (sweet dish) on the occasion of Shabe-Bara`at (15th Night of Shabaan) - all these are not permissible according to them.
12. According to them it is impermissible to invite anyone on the occasion of weddings, engagements etc., nor is it permissible for one to attend such gatherings.
13. They decree the wearing of head-garlands by the grooms (on the day of wedding) as an act of polytheism.
14. Regarding the person who places wreaths on the mausoleums of saints, and commemorates the Urs of saints - they term the marriage of any Muslim female with the son of such a person as Haram. They also forbid participation in the funeral prayers of such a person, inquiring after his health and greeting him.
15. They also term the seeking and obtaining of benefit (Faiz) from the souls of saints and seeking their assistance as forbidden.
16. According to them, kissing the thumbs upon hearing the name of the Holy Prophet (peace and blessings be upon him) is forbidden.
17. They also term the Fateha of Imam Jafar Sadiq in the month of Rajab, as forbidden.
18. They term the illumination of mosques upon completion of the recitation of Holy Qur'an in the month of Ramadan, as forbidden.
19. They also deem prohibited the placing of epitaphs showing the date of death on the grave of Muslims.
20. To pray for the forgiveness of the deceased after the funeral prayers, is prohibited according to them.
21. They term the act of embracing each other on the Eid days as forbidden.
NOW IT IS UP TO YOU TO DECIDE
Now the third root cause of our differences with the scholars of Deoband is also before you. You have now to decide 3 things, with justice.
Firstly, do you agree with the above mentioned verdicts issued by the Deobandi scholars, or not.
Secondly, are these verdicts contrary to the lawful traditions and customs practiced in the Muslim world, or not.
And thirdly, is the religious and social system of our Muslim society harmed by these verdicts or not.
If yes, and surely yes, then according to these verdicts, is the entire Muslim society involved in forbidden acts from dawn to dusk? And if so, where does our Islamic society stand?
This is the stage where you have to draw a line between the scholars of Deoband and that of Bareilly - and you must arrive at the conclusion that all the efforts of the Deobandi scholars were directed at proving that the entire Muslim society, each and every member of it, was a sinner - whereas the efforts of the Ahle Sunnah Bareillvi scholars was to prove that unless an act is explicitly forbidden by Allah or the Holy Prophet (peace and blessings be upon him), then no one has the right to forbid it. Terming the ethical and religious customs upon which the Muslim society is built, as forbidden (Haram) is a clear deviation from proven facts and an open enmity with the Muslims.
If my readers adopt a fair stance, they will have to admit that all the efforts of the Ahle Sunnah Bareillvi scholars are in support of majority of the Muslim Ummah, whereas those of the Deobandi scholars are directed against it.
Can there be a greater ingratitude other than taking those who are hell bent upon attacking and ruining us, as our greatest well-wishers - whereas on the other hand to deem those who have put their lives and status in danger for us, as our greatest enemies?
CONCLUSION OF PART ONE
The purpose of clarifying the foundations of our differences, up to what I have written until now, is that the readers may clearly understand the nature of differences, and may not attribute our anger, frustration and separation for any other reason.
If the assault of the insolent pen of Deoband was on us, there could have been plenty of ways for forgiveness and reconciliation. But the fact is that they tried to harm the honor of the Holy Prophet (peace and blessings be upon him), and have thereby caused suffering to Allah and His Holy Prophet (peace and blessings be upon him) - and so the decision regarding them will come from these sources.
We do not have any direct relationship with any scholar - it is through the means of the Holy Prophet (peace and blessings be upon him). When someone severs his relationship with the Holy Prophet, then the question our having a relation with him does not arise. Rather the spirit of loyalty towards the Holy Prophet (peace and blessings be upon him) demands from us that as long as we live, we shall not only have our relations severed with such blasphemers, but shall continue our struggle of keeping each and every Muslim away from them.
PART TWO
A) CHARGES OF THE DEOBANDI SCHOLARS AGAINST THE SCHOLARS OF BAREILLY.
The history of our differences will remain incomplete if we do not narrate here the charges that the Deobandi scholars have leveled against us. The most important blame on us is that we have termed their learned and worthy scholars as infidels and we have been very bold and careless in giving the verdict of infidelity, and furthermore that we have been very biased and fanatical in our views.
In defense, we only wish to state that the verdict of infidelity mentioned in our book "Hussaam-ul-Haramain" (The Sword of the Two Holy Sanctuaries), for the charge of insulting the Holy Prophet (peace and blessings be upon him), and on the charge of denial of tenets of Islam, has been given against ONLY 5 (five) persons - and the verdict has been upheld and attested by the then scholars of Mecca and Medinah, and other cities of the Arab world.
Of those five, four are the very same elders from the Deobandi School (the blasphemous writings of whom are detailed above) and the fifth person is the great liar and impostor Gulam Ahmed Qadiani.
So henceforth, if someone supports the blasphemous writings of any one of the 5 mentioned above, he will himself be responsible for the consequences and the due punishment. The scholars of Bareilly are not interested in unnecessarily expelling anyone from the fold of Islam. By supporting the blasphemous and insolent writings and disrespect of the Holy Prophet (peace and blessings be upon him), it is they themselves who make arrangements for their own ruin in this life and in the hereafter. It is absolutely ridiculous to blame anyone else for it.
A Point To Remember
Here, an important matter needs to be explained. A non-Muslim, after his recitation of the Kalema and acceptance of faith and Islam, should be considered a Muslim - and likewise it is necessary that if any Muslim commits blasphemy (Allah forbid), he should be considered an infidel - this is a fundamental rule.
The Ahle Sunnah Bareillvi scholars had to fulfill this unpleasant obligation under specific conditions - and similarly the Deobandi scholars have not lagged far behind. As a proof, please read the letter of Maulvi Amin Ahmed Islahi, extracted from his famous book "Hakeem-ul-Ummah" written by Maulvi Abdul Majeed Daryabadi. This letter was written at the time when Maulvi Islahi was the Chief Administrator of Madrasahe Islah, in Sarae Meer, District Azamgarh, India. The following extract from the letter is worth reading: -
"The verdict given by Maulana (Ashraf Ali) Thanvi that - 'Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels, and since the Madrassah is the mission of these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy - to the extent that even the scholars who attend its public meetings are also infidels and faithless' - has now been published."
Upon receiving this letter, Maulvi Abdul Majeed Daryabadi (a disciple and caliph of Maulvi Thanvi) wrote a detailed letter as a confidante to Maulvi Thanvi in which he referred to the piety, intense worship and "Tahajjud" prayers of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi, as proofs of their Islam. His aim was to convey that the verdict of infidelity against these two prominent pious persons could not be easily accepted. The reply he received from Maulvi Thanvi was as follows: -
"All these are deeds - and beliefs are quite apart from them. It is possible for wrong deeds to combine with correct faith and beliefs, and the opposite is also possible." (Hakeem-ul-Ummah - page 476)
The only possible inference from the above reply of Maulvi Thanvi is, that despite Maulvi Shibli Nomani's and Maulvi Moeenuddin Farahi's fame, knowledge and piety, the decree of infidelity issued by Maulvi Thanvi against the two is correct. In order to prove that Maulvi Ashraf Ali Thanvi was correct in issuing such a verdict, his devotees and fans will resort to the interpretation that surely Maulvi Thanvi must have seen or noticed some act of infidelity (in writing or in speech) in these two Maulvis - without a solid reason based on Shariah, he would surely not have issued a verdict of infidelity.
Now if we apply the same principle on Mr. Thanvi and other scholars of Deoband, then it transpires that the verdict of infidelity issued against them by the scholars of the 2 holy cities, is also NOT unfounded. They also had solid reasons based on the Shariah for terming them infidels, the details of which you have read in the earlier pages.
If the fame and piety of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi could not save them from being termed infidels, then has some special revelation descended from the sky which exempts these elders of the Deobandi school from being termed infidels, despite their being guilty of blasphemy and disrespect of the Holy Prophet?
B) AN ANSWER TO THE CHARGE OF BIAS AND FANATICISM.
One of the charges leveled against us by the Deobandi scholars is that we have been very biased and fanatical in our views. At this juncture, it will be most appropriate to show them their own face in the mirror, so that they may think before they point a finger at anyone else!
B1) The First Example of Deobandi Extremism.
You have just read in the previous paragraphs the verdict given by Maulvi Ashraf Ali Thanvi which was as follows: - 'Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels - and since the Madrassah (Islah) is the mission of only these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy - to the extent that even the scholars who attend its public meetings are also infidels and heretics.'
Now you can decide yourself, can there be fanaticism beyond that?
B2) Second Example of Deobandi Fanaticism.
Maulvi Thanvi is such an extremist in his views that he does not allow his devotees and fans to even read the books of the persons he considers heretics. An extract from the book "Kamalate-Ashrafia" (A collection of Maulvi Thanvi's sayings etc.,) is as follows: -
"If a person from an astray sect talks about religion, there is always evil hidden in it. Their writings also contain evil hidden within, therefore one should never keep their company and never ever read their books." (Kamalate-Ashrafia - page 55)
Now please be fair with us - if we adopt the same strict attitude towards those whom we consider infidels because of their denial of the necessities of faith and disrespect of the Holy Prophet (peace and blessings be upon him), we are reproached. Why should we not be allowed the same privilege that the Shariah allows them?
B3) Another Example of Deobandi Extremism
Those who are aware of the history of Nadwah, know that the elders of the Deobandi school were against its very formation. To the extent that when the principle of Nadwah Maulvi Mohammed Ali Mongeree went to invite Maulvi Rasheed Ahmed Gangohi to attend its yearly conference, he not only declined to accept the invitation, but also refused to meet Maulvi Mongeree. When Maulvi Mongeree insisted that if Maulvi Rasheed Ahmed Gangohi could not attend the conference, he should allow any of his men to attend on his behalf, Maulvi Gangohi's reply was: -
"It has been made known to me that it (Nadwah) does not have a good ending. I therefore cannot permit any of my men to attend on my behalf." (Tazkerat-ur-Rasheed Vol 2 page 205).
"It does not have a good ending" - there cannot be better proof of this ILHAM (revelation) other than the fact that Nadwah is now under the control of the Deobandis!
And the horrible picture of its ending will become clearer if you keep its beginning in sight.
Learned people know that Shibli Nomani occupied an important place amongst the founders of "Nadwah". One of his articles has been published in the sixth volume of "Makalate Shibli". He wrote this article at a time when there was some misunderstanding between him and the principal of Nadwah. Gradually, the differences rose to such an extent that the students went on strike in support of Shibli. The excerpt is as follows: -
"When the crisis was at its peak, the time of Mawlid Shareef arrived and the students wanted to celebrate it according to their yearly routine - but knowing that I (Shibli) would speak on the occasion of Mawlid Shareef, they were prevented from it. At last some people intervened and persuaded him (the principal) that if Mawlid Shareef celebration was not permitted, there will be widespread anger in the city. So under this compulsion, the celebration of Mawlid Shareef was allowed, but under various conditions and restrictions." (Makalate Shibli - Vol 6. Page 131)
But can the Mawlid Shareef celebration be held in the courtyard of Dar-ul-Uloom Nadwah in this age? Is the trend of celebrating Mawlid Shareef still prevalent among the students of Nadwah? No. Because Nadwah has now been usurped by Deobandis.
Just think! That was the beginning and this is the end - and strangely enough, note that the "Ilham" of Maulvi Rasheed Gangohi relates only with its "evil" end - not with the beginning!
B4) Yet Another Example Of Deobandi Fanaticism.
You have read one example of the fanaticism of Maulvi Rasheed Ahmed Gangohi. Now please read one more example of his extremism and stubbornness.
His hatred for the Saints and their mausoleums had reached to such an extent, that he hated even their Urs. The mausoleum of one of the famous Chishti Saints Hazrat Maulana Abdul Quddoos Gangohi is also in the same Gangoh, which happens to be the native place of Maulvi Rasheed Ahmed. The hatred in his heart for the great saint, and for the celebration of the saints' "Urs" can be gauged from the following extract from the book of Maulvi Zakaria - the Shaykh-ul-Hadith of Saharanpur. He writes in his book "Tareekhe Mashaikhe Chisht" - page 294 (The History of Chishti Shuyukh) as follows: -
"The Urs of Hazrat Maulana Abdul Quddoos Gangohi which Maulvi Rasheed Ahmed was powerless to stop, distressed him so much that it was almost impossible for him to bear it. At first, he used to leave Gangoh and stay in Rampur in those days, but in the last few years of his life he was compelled to bear this anguish and had to spend the time of the Urs in his Khankah (house).During the days of Urs, he also detested his disciples coming to Gangoh to such an extent that he often showed his anger and even avoided speaking to them. One of his Caliphs and disciples, Maulvi Mohammed Saleh Jalandhari set off for Gangoh in order to have the privilege of seeing Maulvi Rasheed Ahmed Gangohi. Incidentally, the Urs was in full swing. Although Maulvi Mohammed Saleh did not have the faintest idea of the Urs, Maulvi Rasheed Ahmed instead of replying to his greetings, did not even bother to ask him whether he had taken his meal, or even ask him the reason of his arrival."
"Two days passed away in the same stalemate. Seeing Maulvi Rasheed Ahmed Gangohi's face turned away from him, and purposely ignoring his presence was unbearable for Maulvi Mohammed Saleh. At last he approached Maulvi Rasheed Ahmed, and with tears in his eyes he asked Maulvi Rasheed as to what had he done, for which he was being punished so severely. As an apology he further said, 'Hazrat, Allah knows that from the very beginning, I have no interest in things like Urs. I swear that I have not come to Gangoh for the sake of attending the Urs. I did not know that the Urs was being held in these days.' Imam Rabbani said, 'Although your intention was not of attending the Urs, but on the way through which two men were coming to attend the Urs, you were the third!' ".
Readers must now decide with justice - can there be fanaticism more intense than this? His disciple had not come to Gangoh for the sake of attending the Urs, but had come to meet his Shaykh. But as he had made the terrible mistake of coming at the time of Urs, he was punished severely, as if he had committed a heinous crime!
Now the question arises that if Maulvi Rasheed Ahmed had so much hatred for the Urs of Maulana Abdul Quddoos Gangohi, then why did he ever become a disciple in the Chishti Sabri order of saints? And whereas the fact is that in this order, right from Hazrat Khwaja Moeenuddin Chishti, to Khwaja Qutbuddin Bakhtiar Kaki, Baba Fareeduddin Ganj Shakr, Meboob-e-Ilahi Hazrat Nizamuddin Awliya, Hazrat Sabir Pak, Hazrat Chirag Dehli, Hazrat Banda Nawaz Gaysu Daraz, Hazrat Turk Panipati, Hazrat Shaykh Abdul Haq Radolvi, Hazrat Shaykh Abdul Quddoos Gangohi, Hazrat Shaykh Jalaluddin Thanesri, Hazrat Akhi Siraj, Hazrat Alauddin Pindvi and Hazrat Sultan Ashraf Jehangir Samnani - among them there is not a single saint who has not held the Urs of his Shuyukh.
It is quite strange to note that only because of the fact that his disciple had come during the time of Urs, Maulvi Rasheed Ahmed Gangohi turned his face away from him. Whereas all the Shuyukh of the Chishti order who have kept the tradition of Urs alive, believe him (Shaykh Abdul Quddoos) to be their Dastageer (aide). Now the question which swings like a sword above the head of Maulvi Rasheed Ahmed is - how can someone who (according to the beliefs of Maulvi Rasheed Ahmed) is himself involved in "Moharrimat wa Bidaat" (forbidden acts and innovations), take someone else close to Allah?
C) ANOTHER OBJECTION BY THE DEOBANDI SCHOLARS - AND ITS ANSWER
The people against whom Ala Hazrat Imam Ahmed Raza (of Bareilly) used his pen could not bear their wounds, and kept moaning all their life. Revenge is a basic instinct of every wounded person - and naturally, when a person cannot restrict his enemies, he resorts to hurling abuses. The same thing happened with Ala Hazrat. The people who could not defend the charge of insulting the Holy Prophet (peace and blessings be upon him) through knowledge and proper arguments, concluded that the only way of satisfying their lust for revenge was to tarnish the image of Ala Hazrat - by any means, fair or foul.
When they could not find anything objectionable in the dignity and personality of Ala Hazrat, they concocted the false charge that Ala Hazrat has revived various innovations instead of reviving the Sunnah - whereas as a Renewer of Islam, the greatest accomplishment of Ala Hazrat is his differentiation and segregation of right from wrong, and truth from falsehood - innumerable examples of these are spread over huge volumes of his decrees (fatawas).
The name of Shaykhe Deoband Husain Ahmed Madani, tops the list of those who raised such accusations against Ala Hazrat. In his book entitled "Al Shihab-ul-Saqib", he has hurled about 600 abuses on Ala Hazrat, among which is "The Renewer of Innovations" - which is a scar on the page of his book.
But at this stage, I wish to salute the character and dignity of Ala Hazrat again and again that despite the Deobandis' grave enmity, the accusers have not yet been able to prove him as a pioneer of innovations.
The difference in the meaning of "Pioneer" and "Renewer" is well known to every learned person. Those who called Ala Hazrat the "Renewer" of innovations must now prove who is the "Pioneer" of the "innovations" which supposedly Ala Hazrat has revived. And they will also have to give account, as to how many times have they abused the "Pioneers" of such innovations.
Although it is not the main topic, I do have a long list of innovations - the "pioneers" of which are none other than the Deobandi scholars themselves! Though I do not have ample time, but to prove my objection and in relevancy with the occasion, I quote only some of the innovations pioneered by the Deobandi scholars, as listed below:
1. Reading the complete Saheeh Bukhari Shareef (the famous Hadith collection), in order raise money for the Madressah, while giving the excuse that this was done for "repelling calamities & fulfilling needs" - the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
2. Assigning a specific place for funeral prayers in the courtyard of Darul Uloom Deoband, not on the basis of administrative reasons but on the basis of wrong beliefs - the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
3. Stipulating that the shroud of a dead Muslim must always be made of Khaddar (a hand spun coarse cloth) - and refusing to lead / offer the funeral prayers in the absence of Khaddar - the pioneer of this innovation is none other than the Shaykh of Deoband, Maulvi Husain Ahmed!
4. Holding a large celebration upon completion of 100 years of Deoband Madressah, with huge arrangements and publicity for the sake of conferring certificates to scholars - and inviting a polytheist, "Gair Mahram" (forbidden even to look at) woman on the stage, and giving her the seat of "Chief Guest" - and as if this was not enough, seating all their elderly scholars and students at her footsteps below the stage - the pioneers of these several evil innovations are none other than the scholars of Deoband.
5. Standing up respectfully on hearing the National Anthem (of India) which contains several polytheistic phrases, and that too in the courtyard of a religious school - the pioneers of this evil innovation are none other than the scholars of Deoband.
6. Considering that it is a "religious duty" to help a Congress Leader to gain victory in elections - the pioneer of this innovation is none other than the Shaykh of Deoband, Maulvi Husain Ahmed!
7. Holding a public meeting with invitations, for the sake of condoling the death of their elders and then reciting eulogies based on heresy and apostasies - the pioneer of this innovation is none other than the Darul Uloom Deoband itself.
8. Compulsorily stopping the people after a predetermined particular Salat (obligatory prayer) and delivering a lecture from the book "Tableeghi Nisaab" - the pioneers of these several innovations are none other than the scholars of Deoband. (This book has now been named "Fazaile Aamal").
9. Taking the people out of their homes for "special worship" and on tours around the world in the name of inviting people to recite Kalema and offer Salat - the pioneers of this innovation are none other than the scholars of Deoband.
10. Ordering all the people present to stand up in respect of the Indian President when he arrived, while the national anthem (of India) was being sung in the courtyard of the Darul Uloom - the pioneers of this innovation are none other than the scholars of Deoband, who were themselves present on the stage. Now they must answer as what kind of innovation this was.
These and countless other innovations have been pioneered by the Deobandi school - but they never get tired of terming Ala Hazrat as an Innovator!
Scholars of the Deobandi school give the decree of "heresy" without any hesitation on every newly originated action, and by terming it as prohibited, they create new differences and new intrigues among the Muslims.
Take the case of Mawlid as an example. The most important reason given by them to prove that it is "an innovation, haram (prohibited) and a heresy" is that it is a 700-year-old innovation. In its present state, it was neither at the time of the Holy Prophet, nor in the age of the Companions or Tabayeens. But when it is asked, that if according to you it is a heresy only because of it being a newly invented act, then please point out any of its components which eradicates any Sunnah or comes under the category of forbidden acts - so they have no answer, except to keep silent.
Following are the components of a Mawlid Shareef gathering:
1. Public announcement
2. Carpeting, stage, tent, etc.,
3. Illumination
4. Perfumes and sprinkling of rose water
5. Distribution of sweets
6. Gathering of Muslims
7. Narration of events that took place at the time of birth of the Holy Prophet
8. Remembrance of Allah and His Holy Prophet.
9. Standing and recital of Salaam.
In the above list, except for the standing and recital of Salaam, there is not a single component that is missing in their gatherings for Seerah, sermon, preaching, or for honoring their scholars. Public announcement, stage, illuminations, gathering of people, speeches by one or more speakers - all these are present - so by their own decree, they should also term these as prohibited.
The only remaining issue is that of Standing and reciting Salaam. This too is not the reason of prohibiting Mawlid Shareef - for according to them, the celebration of Mawlid Shareef is prohibited even without this. (According to the explanation of the decree issued by their famous Maulvi, Rasheed Ahmed Gangohi)
And if it is asserted that the reason of prohibition is the narration of incorrect traditions in it, then I would like to remind you that Maulvi Rasheed Ahmed Gangohi prohibited the Mawlid Shareef even if the traditions narrated in it are correct!
In a number of debates I have asked the scholars of the Deobandi school, that when the components of our Mawlid gatherings and that of your various gatherings are one and the same, then why are your gatherings for the purpose of delivering sermons permissible - and at the same time, why are our gatherings for Mawlid impermissible? An act cannot be permitted or prohibited just because the reason of our assembly is Mawlid Shareef and your assembly is for delivering a sermon or for seerah.
When they could not come up with any reply, I said that there is only one reason which comes to my mind - and that is - on the occasion of the birth of the Holy Prophet, when the entire universe was celebrating, only Satan (along with his disciples) was mourning and casting dirt upon his head.
Only Satan the outcast was aggrieved at the birth of the Holy Prophet (peace and blessings be upon him). Possibly you too feel hurt and follow Satan's footsteps, because the event of his noble birth has taken place a long time ago, and now only its memories are left. When you people celebrate the "Diamond Jubilee" of Madressah Deoband, Shariah does not stop you - and when we celebrate Mawlid Shareef, the Deobandi school starts screaming!
Someone has rightly said - that when the heart is envious of someone, it gets enflamed even at the mention of his name!
PART THREE
A VERY PAINFUL QUESTION AND ITS ANSWER
After going through this article, a question may come to mind - why is it that when there are so many astray sects, that the scholars of Ahle Sunnah seem to come together against only the Deobandi School of thought, and not so much against any other?
Before answering this question, I consider it essential to point out that by Allah's grace, the scholars of Ahle Sunnah have fought against, and denounced and refuted every stray sect by speech, literature and debate - there is ample proof of this. We have never compromised with anyone in our quest to overcome evil and to protect the true faith. A number of treatises written by Ala Hazrat Imam Ahmed Raza (and other scholars) in denunciation of Shias, Qadianis, and Non-Abiders (Gair Muqallid) have been published in millions and are being published right up to this day. After Ala Hazrat, his caliphs, pupils and disciples performed religious duties through their speeches and writings and the influence of their services has spread all over the world. It would be wrong to assume that we have a soft corner for any deviated sect.
REASONS FOR A STRICT STANCE AGAINST THE DEOBANDI SECT
A point that remains to be clarified is - why is the attitude of the Ahle Sunnah scholars, so severe against the Deobandi sect? There are a number of reasons for it - they must be read and understood with a cool mind.
Reason # 1 - Their Infidelity
The first and foremost reason is the infidelities and blasphemies of the Deobandi scholars - these are actually the fundamental differences - these heretic beliefs are written in their books and are ingrained in the hearts of the Deobandis.
Reason # 2 - Difficulty In Identification
As far as actions are concerned, they too call themselves Hanafi, and apparently they offer Salat (prayer) as we do. Their call of Salat, Salat of Eid etc. are the same as ours. In short, there are no outward signs with which the simple Muslims can identify / recognize them. There is every possibility that simple Muslims will misunderstand them. Therefore it was necessary that the beliefs of the Deobandi school be presented clearly to the masses, in order that there is no difficulty in identifying them.
As far as Shias are concerned, their call for prayers, their mode of prayer etc., are vastly different from that of Sunnis - they are easily identifiable. The same is the case of the Non-Abiders (Gair-Muqallid). Their compulsory prayers, Witr prayers, Taraweeh and Eid prayers clearly warn others that they have different beliefs. Therefore the need to warn people of such deviated sects is not as urgent as is the need to educate them about the deviant Deobandis.
Reason # 3 - Their Methods Of Corrupting The Faith Of Sunni Masses
They are very good impostors. By entering the ranks of our Sunni masses, and impersonating to be on our side, they bring people close to them through various tricks - and when they deduce that they have been successful in doing so, they inculcate respect and adoration in their hearts for the elders of the Deoband school. Thereafter they change them to such an extent that they begin to abhor all the beliefs and customs, which were dear to them like their faith - and consider them polytheism and heresy! Within a few days, their hearts get sealed with such wretchedness that they are not prepared to listen to any reference either from the Qur'an or Hadith. It should be noted very clearly that I am not writing this from imagination. Rather these are our daily observations.
In such circumstances, there is no other way left to save the simple masses from going astray from the Straight Path followed by the Holy Prophet (peace and blessings upon him) and the saints, but to educate them about the filthy beliefs of the Deobandi sect, and their deceits and fraud.
Reason # 4 - The Hypocrisy Of The Deobandi Sect
Going through the traits of Deobandi sect, it becomes very clear that they are truly the inheritors of the traits of the hypocrites mentioned in the Holy Qur'an. For instance, the hypocrites were double-faced. One face was meant for their own group whilst the other was for the honourable Muslim Companions of the Holy Prophet (peace and blessings be upon him). The Holy Qur'an has narrated this trait of theirs in the following words: -
And when they meet with the believers, they say, "We believe"; and when they are alone with their devils, they say, "We are undoubtedly with you, we were just mocking!" (Surah Al Baqarah 2:14 - from the Holy Quran's English Translation "Treasure of Faith" by Mohammed Aqib Qadri)
The same is the case with the Deobandi sect. They too have two faces - one for the faithful followers of the Holy Prophet (peace and blessings be upon him) and the other for members of their own group.
An Interesting Example Of Deobandis' Hypocrisy
If you want to see a living example of the above, come to Delhi. A very famous person by the name of Jamil Ilyasi resides here who is a staunch Deobandi Tableeghi. The addition of the term Ilyasi is sufficient to portray his complete background. On the one hand, he is such an active preacher of Deobandism and Tableeghi Jamaat in Delhi that it is highly unlikely that there is any mosque in Delhi of which he is member of the Delhi Waqf board and Waqf council, which he has not turned into a camp of the Tableeghi Jamaat. But now learn the other side of picture and lament - that there is not a single Mausoleum of the twenty Khwajas of Delhi at which he is not present on the occasion of Urs. When the late Rajiv Gandhi became the Prime Minister for the first time, Jamil Ilyasi was the one who placed the floral wreath on the grave of Khwaja Moeenuddin Chishti on his behalf. Another more interesting fact is that when the late Mrs. Indira Gandhi was removed from her post and was passing her life in the abyss of defeat, Jamil Ilyasi approached her - and like a soothsayer who could see the future, advised her that there is only one person on earth who could restore her rule - and that person is Huzoor Gaws e Azam Shaykh Abdul Qadir Jilani whose sacred mausoleum is in Baghdad. Indira Gandhi did not want anything else. She immediately arranged for his trip and Jamil Ilyasi set off for Baghdad. He remained in seclusion at the holy shrine for fifteen days - and upon returning he informed her that he had received the good news from the shrine that her (Indira Gandhi's) rule would be restored within 9 months.
Now please be fair - can someone wage a war more intense against his or her own faith, except the followers of the Deobandi faith? They, according to their own terminology, have "worshipped" graves and accepted those as "faithful" who according to them have spread polytheism. Now you yourself decide - how difficult it is to avoid people who have so many faces. They portray a different face in Deoband and Saharanpur - and a different one in Baghdad and Ajmer.
The Deobandi Faith Murdered!
Those who have read Taqwiat-ul-Iman and Bahishti Zewar are aware of the fact that according to the Deobandi school, seeking assistance from the "graves" is "Shirk-e-Jali" (absolute polytheism). But now read the belief they have for the graves and tombs of their own elders - extracted from the book "Tareekhe Mashaekhe Chisht", written by none other than the Shaykh-ul-Hadith of Saharanpur, Maulvi Zakaria Sahab.
While writing about the demise of Mianji Noor Mohammed Jhanjhanvi, who was the Shaykh of Haji Imdadullah Makki, he quotes Haji Sahab that his Shaykh (while in his fatal disease) said to him:
"I wanted to put you into toil and exertion (of spiritualism), but I cannot go against the will of God - the call of my last journey has arrived." When Hazrat Sahab uttered these words, I (Haji Imdadullah) burst into tears. Hazrat comforted me and said that a saint does not die, but rather he moves from one world to another. The same benefit will be derived from the grave of a saint, as was during his lifetime."
Read one more extract regarding the grave of Mianji Noor Mohammed Jhanjhanvi - from his biography which is published by Idara Talifaat Ashrafia in Thana Bhavan, the preface of which is written by Qari Mohammed Tayyeb Sahab, the principal of Darul Uloom Deoband. The writer says:
"Even after the demise of Mianji Noor Mohammed Jhanjhanvi, the same spring of bounty flows from his honorable soul and according to his own words, the same beneficence which used to be received from his angelic personality is derived from his grave."
So in order to prove that the same benefits do accrue from Mianji Noor Mohammed Jhanjhanvi's grave after his demise, the writer of the biography quotes the following event:
"Haji Imdadullah Makki once said that there was a weaver among the disciples of Mianji Noor Mohammed Jhanjhanvi. After the death of Hazrat, the weaver paid a visit to the mausoleum of Hazrat Sahab and after offering "Fateha", he pleaded that he was very disturbed and was living a life of poverty. He received a reply from Hazrat Sahab that he will get two annas (Indian currency coins) daily from his grave. Once when I visited the mausoleum, I found him there. After narrating the whole event to me, he said that he receives the promised amount from the foot of the grave every day." (Sawanahe Hazrat Mianjev page 79)
Now please be fair! It is clearly stated in the famous books of the Deobandi sect - namely Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah - that seeking help by paying a visit to a mausoleum and requesting the saint to help in times of troubles and calamities is blatant polytheism. But now you can see that in this whole event, the verdict of polytheism has been accepted as part of faith!
Now you can yourself decide that when there is such a thick cover of hypocrisy on the face of the sect that it hides the doctrines of its own faith, how difficult it is to identify them. So in order to save the general public from the evils of this double faced religion, the scholars of Ahle Sunnah school felt the need to educate the people time and again regarding the features of their hidden face, so that they be saved from falling into their trap.
PART FOUR
A BRIEF DEBATE REGARDING INNOVATION.
The word "Bidat" (innovation) is a very frequently used term in the Deobandi sect. Every now and then terming the Ahle Sunnah as "Bidati" is part of their daily conversation - to the extent that they have named the Ahle Sunnah as "Bidati" (innovators). For example in his book "Tareekhe Mashaekhe Chisht" Maulvi Zakaria has quoted the following statement of Haji Imdadullah Makki:
"I never decline to make anyone my disciple in order that he may not be trapped by some innovator -upon which Allah may call me to account that 'This man had come to you - why did you turn him away, because of which he got trapped at such a place?' "
There can be no other interpretation of the above statement except that since Haji Sahib is the Shaykh of Deoband, only he is on the proper way of Sunnah - and that all the other Shuyukh are innovators!
At this juncture I feel the need to bring before you the other side of the picture. In the same book, Maulvi Zakaria has written that Haji Imdadullah Makki had affixed a stone at the grave of his Shaykh Mianji Noor Mohammed Jhanjhanvi, on which the following verses are inscribed:
"The city of Jhanjhana is a place of guidance - the place where exists your home and refuge -
Your Lord the Pure, and your mausoleum - is here - therefore know, O wise man!
Here is the sacred grave of the great person, here all the Shuyukh and commoners bow their heads!
Whoever wishes to see the Lord God, should go to pay a visit to his grave,
The moment he sees it, I firmly believe - he will see the Lord of the creation!"
Just imagine! (1) To set off for visiting his grave, and (2) Seeing his grave is equal to seeing Allah - are all these things permitted in the Deobandi faith? I challenge every one right from Maulvi Zakaria down to every elder and student of the Deobandi sect, to prove in the light of their beliefs - as stated in Taqwiat-ul-Iman, Bahishti Zewar and Fatawahe Rasheediyah - that all these verses are according to the Deobandi faith. But regrettably, since this deed has been committed by their own elders, the Deobandis must blindly accept it as correct!
Going against their own principles for the sake of their elders, is the exclusive double-faced policy of the Deobandis that had to be exposed. And in order to expose the Deobandis, the scholars of Ahle Sunnah had to resort to writing books, go for debates, and had to make the spreading of the truth a mission of their lives.
By
Allama Arshad ul Qadri (Rehmatullah Alaih)
Founder & Chief Administrator
Hazrat Nizamuddin Awliya Islamic University - New Delhi.
17 Muharram 1413 (19 July 1992)
Original work entitled "Daawate Insaaf" (Urdu).
Translated into English by Mohammed Aqib Qadri.
Moadoodi Criticism on Islam
Moadoodi Criticism on Islam
Information taken from:
Jamaat-e-Islami
by: Allama Arshadul Qadri.
Maktaba Jaame Noor, Delhi
All quotes are with references, with page numbers of books by Maudoodi.
According to Maudoodi, the Sun-Worshipers, Stone-Worshipers etc. are on the right path too:
Maudoodi, “If a human being (Insaan)believes in God (Khuda) or not, prostrates to God or stone, worships God or something else - but if he/she is following the rules of nature and live by those rules then indeed he/she without knowledge and without intention is Praising (doing Tasbeeh) of God, worshiping HIM.(Allah).”(Tafheemat, Part 1 Page 43)
What happened to Tawheed (the oneness of Allah Ta’ala and La ilaaha illal lah) and ONLY Allah’s worthiness of worship? According to Quran and Ahadith anyone who worships other than Allah Ta’ala is a disbeliever (Kafir) but according to Maudoodi they are on the right path. Here Maudoodi is out-rightly rejecting the orders of Allah (the Supreme) and His Noble Apostle (blessings & peace be Upon Him).
Criticism on Quran and Allah Ta’ala’s Orders:
Maudoodi, “In places where the quality of social behavior is so low that illicit relationships (i.e. adultery) are not considered wrong - to impose the Shariah prescribed (Islamic Law) punishment of Zina and Qazaf in such places, is indeed an injustice (Zulm)”(Tafheemat, Part 2 Page 281)
Whoever rejects one Ayat (verse) of Quran is definitely not a Muslim. Here Maudoodi has rejected the Quran's punishment on Zina. The Quran is the Word of Allah Ta’ala. Therefore Maudoodi has a problem with Allah Ta’ala’s prescribed punishments. He thinks he knows what’s better for people and what’s right and what’s wrong - more than Allah Ta’ala (Na-ozubillah).
According to him it’s not a must to believe in Prophet Mohammad Peace Be Upon Him:
Maudoodi, “The people who, due to ignorance and illiteracy, do not believe in the truthfulness of the Arab Prophet Rasoole Arabi (peace be upon him) but believe in the previous prophets and live peacefully will get as much part of Allah’s Rehmat (Mercy) as their punishment will be reduced.” (Tafheemat, Part 1 Page 168)
Here Maudoodi has rejected the Kalima. How can one be blessed if he/she does not believe on the second part of Kalima (Mohammad ur-Rasool Allah). Yet another example of Maudoodi’s rejection of the basic tenets of Islam & rejection of the orders of Allah (the Supreme) and His Noble Apostle (blessings & peace be Upon Him).
Criticism on Prophet Peace Be Upon Him:
Maudoodi, “The reason the prophet (Nabi Sallal Laho Alaihi Wasallam) achieved the great success in Arabia was simply because of the amazing recruits he (peace be upon him) had found. Had he (peace be upon him) been surrounded by weak, coward, untrustworthy and ill willed people would he (peace be upon him) have then achieved the same results?” (Tehreeke Islami ki Ikhlaqi Bunyadain, Page 17)
So what about Allah Ta’ala’s assistance? What about our beloved Prophet’s (blessings & peace be upon him) own prophetic & miraculous abilities? In other words, as per Maudoodi, the abilities of the people who accepted faith was the cause of success, and not the ability of those who made them Muslims.
Criticism of the Prophet’s Sunnah:
Maudoodi, “To classify as Sunnah, those routine domestic tasks the prophet (peace be upon him) performed out of habit, and then ask all the humans of the world to follow them - Allah and Rasool (peace be upon him) never intended that. This is an addition in religion.
I believe, that to acknowledge these things as Sunnah and then insist to follow them is a harsh Bid’ah (innovation) and a dangerous addition. This has showed bad results and might produce bad results in future too.” (Rasaail O Masaail, Part 2 Page 300, with reference of Magazine “Mansab”, Risalat addition)
No Sunnah in a Muslim’s life? Is following the Sunnah a Bid’ah? Allah and Rasool (Peace be upon him) never intended that? Has Maudoodi ever read the Quran and Ahadith? Oh sorry - this guy’s Quran translation (which is full of errors) is in many of the houses of the world, so he must have. I wonder should people carry on with his Quranic work or throw those copies in the ocean? Dear Muslims, save your faith! Please.
Maudoodi’s denial of Ahadeeth:
Maudoodi, “The teachings of Quran and Sunnate Rasool (Traditions of the Holy Prophet) are a must for all but not from the old collection of Quranic exegesis (Tafseer) and Ahadeeth.” (Tanqihaat, Page 114)
Hmm, no old collection of Ahadeeth? How would that be possible unless we get a new Rasool? Or a new Rasool every few years to keep the Ahadeeth fresh?
Maudoodi’s constitution for Jama’at-e-Islami’s membership:
Maudoodi, “No one would be included as a member in Jama’at on the grounds that he was born in a Muslim’s home, his name is like Muslims so he must be a Muslim.
Similarly, if someone recites the words of Kalema Tayyaba only with his tongue without understanding its meaning, that person will not be able to join the Jama’at”. (Dastoor Jamate Islami, Page 26)
If being born in a Muslim home, to have a Muslim name & to recite the Kalema, are not enough to accept any one as a Muslim, then what are the right criteria?
Unless we witness the rejection of belief from that person - like we have been witnessing from Maudoodi - we have to accept them as Muslims according to the injunctions of the Holy Quran and Ahadeeth. If the Quran and Ahadeeth teach us this, then who is Maudoodi to deny these sacred Laws of Shariat?
These are a few of the examples quoted here - but the list goes on and on. What a fraud he was.
Conclusion:
All of the above can be verified by reading the books of Maudoodi. We appeal to all Muslims NOT to read his exegesis or translation of Quran. It has many serious errors as explains the Qur’an by his own thoughts – whatever comes in his mind and what he believes - instead of writing the real meaning of the Quran. May Allah Ta’ala save us all from his trial & turmoil. Aameen.
Information taken from:
Jamaat-e-Islami
by: Allama Arshadul Qadri.
Maktaba Jaame Noor, Delhi
All quotes are with references, with page numbers of books by Maudoodi.
According to Maudoodi, the Sun-Worshipers, Stone-Worshipers etc. are on the right path too:
Maudoodi, “If a human being (Insaan)believes in God (Khuda) or not, prostrates to God or stone, worships God or something else - but if he/she is following the rules of nature and live by those rules then indeed he/she without knowledge and without intention is Praising (doing Tasbeeh) of God, worshiping HIM.(Allah).”(Tafheemat, Part 1 Page 43)
What happened to Tawheed (the oneness of Allah Ta’ala and La ilaaha illal lah) and ONLY Allah’s worthiness of worship? According to Quran and Ahadith anyone who worships other than Allah Ta’ala is a disbeliever (Kafir) but according to Maudoodi they are on the right path. Here Maudoodi is out-rightly rejecting the orders of Allah (the Supreme) and His Noble Apostle (blessings & peace be Upon Him).
Criticism on Quran and Allah Ta’ala’s Orders:
Maudoodi, “In places where the quality of social behavior is so low that illicit relationships (i.e. adultery) are not considered wrong - to impose the Shariah prescribed (Islamic Law) punishment of Zina and Qazaf in such places, is indeed an injustice (Zulm)”(Tafheemat, Part 2 Page 281)
Whoever rejects one Ayat (verse) of Quran is definitely not a Muslim. Here Maudoodi has rejected the Quran's punishment on Zina. The Quran is the Word of Allah Ta’ala. Therefore Maudoodi has a problem with Allah Ta’ala’s prescribed punishments. He thinks he knows what’s better for people and what’s right and what’s wrong - more than Allah Ta’ala (Na-ozubillah).
According to him it’s not a must to believe in Prophet Mohammad Peace Be Upon Him:
Maudoodi, “The people who, due to ignorance and illiteracy, do not believe in the truthfulness of the Arab Prophet Rasoole Arabi (peace be upon him) but believe in the previous prophets and live peacefully will get as much part of Allah’s Rehmat (Mercy) as their punishment will be reduced.” (Tafheemat, Part 1 Page 168)
Here Maudoodi has rejected the Kalima. How can one be blessed if he/she does not believe on the second part of Kalima (Mohammad ur-Rasool Allah). Yet another example of Maudoodi’s rejection of the basic tenets of Islam & rejection of the orders of Allah (the Supreme) and His Noble Apostle (blessings & peace be Upon Him).
Criticism on Prophet Peace Be Upon Him:
Maudoodi, “The reason the prophet (Nabi Sallal Laho Alaihi Wasallam) achieved the great success in Arabia was simply because of the amazing recruits he (peace be upon him) had found. Had he (peace be upon him) been surrounded by weak, coward, untrustworthy and ill willed people would he (peace be upon him) have then achieved the same results?” (Tehreeke Islami ki Ikhlaqi Bunyadain, Page 17)
So what about Allah Ta’ala’s assistance? What about our beloved Prophet’s (blessings & peace be upon him) own prophetic & miraculous abilities? In other words, as per Maudoodi, the abilities of the people who accepted faith was the cause of success, and not the ability of those who made them Muslims.
Criticism of the Prophet’s Sunnah:
Maudoodi, “To classify as Sunnah, those routine domestic tasks the prophet (peace be upon him) performed out of habit, and then ask all the humans of the world to follow them - Allah and Rasool (peace be upon him) never intended that. This is an addition in religion.
I believe, that to acknowledge these things as Sunnah and then insist to follow them is a harsh Bid’ah (innovation) and a dangerous addition. This has showed bad results and might produce bad results in future too.” (Rasaail O Masaail, Part 2 Page 300, with reference of Magazine “Mansab”, Risalat addition)
No Sunnah in a Muslim’s life? Is following the Sunnah a Bid’ah? Allah and Rasool (Peace be upon him) never intended that? Has Maudoodi ever read the Quran and Ahadith? Oh sorry - this guy’s Quran translation (which is full of errors) is in many of the houses of the world, so he must have. I wonder should people carry on with his Quranic work or throw those copies in the ocean? Dear Muslims, save your faith! Please.
Maudoodi’s denial of Ahadeeth:
Maudoodi, “The teachings of Quran and Sunnate Rasool (Traditions of the Holy Prophet) are a must for all but not from the old collection of Quranic exegesis (Tafseer) and Ahadeeth.” (Tanqihaat, Page 114)
Hmm, no old collection of Ahadeeth? How would that be possible unless we get a new Rasool? Or a new Rasool every few years to keep the Ahadeeth fresh?
Maudoodi’s constitution for Jama’at-e-Islami’s membership:
Maudoodi, “No one would be included as a member in Jama’at on the grounds that he was born in a Muslim’s home, his name is like Muslims so he must be a Muslim.
Similarly, if someone recites the words of Kalema Tayyaba only with his tongue without understanding its meaning, that person will not be able to join the Jama’at”. (Dastoor Jamate Islami, Page 26)
If being born in a Muslim home, to have a Muslim name & to recite the Kalema, are not enough to accept any one as a Muslim, then what are the right criteria?
Unless we witness the rejection of belief from that person - like we have been witnessing from Maudoodi - we have to accept them as Muslims according to the injunctions of the Holy Quran and Ahadeeth. If the Quran and Ahadeeth teach us this, then who is Maudoodi to deny these sacred Laws of Shariat?
These are a few of the examples quoted here - but the list goes on and on. What a fraud he was.
Conclusion:
All of the above can be verified by reading the books of Maudoodi. We appeal to all Muslims NOT to read his exegesis or translation of Quran. It has many serious errors as explains the Qur’an by his own thoughts – whatever comes in his mind and what he believes - instead of writing the real meaning of the Quran. May Allah Ta’ala save us all from his trial & turmoil. Aameen.
Masturbation in Islam
Masturbation in Islam
Allah (the Supreme) says: ] And who guard their private organs. Except from their wives or the legal bondwomen that they possess, for then there is no blame upon them. So whoever desires more than these two - they are crossing the limits. [Surah Mominun 23:05-07]
Masturbation is also considered as “desiring more” with reference to the Quranic verse above.
Suhail son of Sai’d (may Allah be pleased with them) narrates that the Holy Prophet (Allah’s’ blessings & peace be upon him) said: Whoever gives me the assurance regarding what is between their jaws and their legs (i.e. not to unlawfully use the tongue and the private parts), I give them the assurance of Heaven. (Bukhari)
Abu Hurairah (may Allah be pleased with him) narrates that the Holy Prophet of Allah (Allah’s blessings & peace be upon him) said: Whoever Allah protects, from the evil of what is between their jaws and between their legs, will enter Paradise. [Tirimzi]
Imam Shamsuddin Zahabi (may Allah be pleased with him) narrates a Prophetic narration that, “Seven people are such that Allah has cursed them and He will not even cast a look of mercy upon them on the Day of Judgment. Allah will tell them to enter Hell with the people who are going to Hell, except those who repent.
1. One who performs sodomy.
2. One upon whom the act of sodomy is performed.
3. One who does bad deeds with animals.
4. One who marries his mother or sister.
5. One who masturbates.” (The words of the hadith says these seven people but the narrator lists five - Kitab-ul-Kaba’ir p.48)
Allama Mahmood Aalusi (may Allah be pleased with him) narrates in Ruh-ul-Ma’ni: “Ata’a (may Allah be pleased with him) says that I have heard that on the Day of Judgment a group will be brought in such a state that their hands will be pregnant. I think they are the masturbators.” Allama Aalusi further says: Saéed bin Jubayr (may Allah be pleased with him) narrates that the Holy Prophet (Allah’s blessings & peace be upon him) said: “Allah, the Supreme, will inflict punishment on a group of people because they misused their private parts.” (Ruh-ul-Ma'ni p. 291)
Syedna Anas (may Allah be pleased with him) narrates that the Holy Prophet of Allah (Allah’s blessings & peace be upon him) said: “The person who performs marriage (nikah) with his hands (i.e. masturbates) is cursed.” (Fatawa Razaviyya, Vol. 10, p.80)
Abdullah bin Masood (may Allah be pleased with him) reports that the Holy Prophet (Allah’s blessings & peace be upon him) said: “O group of youth! Whoever from among you can marry should do so because it keeps the gaze low and it protects the private parts. And he who cannot marry should fast because fasting breaks lust.” (Muslim – Book of Marriage)
Mufti Waqar-ud-din Al-Qadri (Hanafi) writes in “Waqar-ul-Fatawa” (Vol. 1, P. 269): “If a person is overpowered by sexual desire so much that there is fear of him becoming involved in adultery or he is not capable of marrying or his wife is so far that he can't go there - then (in such cases) it is hoped there is no punishment for the one doing this (masturbation). It is written in “Durr-e-Mukhtar” (Vol. 2, Pp 109) (by Sheikh Alla’ud Din Muhammed son of Ali Haskiffi, died 1088H): ‘If there is fear of committing adultery then it is hoped that there is no punishment on the one doing this (masturbation)’. Allama (Syed Mohammed Amin Ash-Shaheerba Bin Abideen) Shami, (may Allah’s mercy be upon him, died 1253H) has also argued on this quite a lot and decided that if he does this with the intention of saving himself from committing sin it will not be a sin and if he does it with the intention of enjoyment he will be a sinner.”
The Holy Prophet (Allah’s blessings & peace be upon him) said, "Undoubtedly, virtues wipe away sins". Therefore a masturbator must repent sincerely with an intention that he will never commit it again and do good deeds. According to a Prophetic narration, "The one who repents is like one who has not sinned."
Allah (the Supreme) says: ] And who guard their private organs. Except from their wives or the legal bondwomen that they possess, for then there is no blame upon them. So whoever desires more than these two - they are crossing the limits. [Surah Mominun 23:05-07]
Masturbation is also considered as “desiring more” with reference to the Quranic verse above.
Suhail son of Sai’d (may Allah be pleased with them) narrates that the Holy Prophet (Allah’s’ blessings & peace be upon him) said: Whoever gives me the assurance regarding what is between their jaws and their legs (i.e. not to unlawfully use the tongue and the private parts), I give them the assurance of Heaven. (Bukhari)
Abu Hurairah (may Allah be pleased with him) narrates that the Holy Prophet of Allah (Allah’s blessings & peace be upon him) said: Whoever Allah protects, from the evil of what is between their jaws and between their legs, will enter Paradise. [Tirimzi]
Imam Shamsuddin Zahabi (may Allah be pleased with him) narrates a Prophetic narration that, “Seven people are such that Allah has cursed them and He will not even cast a look of mercy upon them on the Day of Judgment. Allah will tell them to enter Hell with the people who are going to Hell, except those who repent.
1. One who performs sodomy.
2. One upon whom the act of sodomy is performed.
3. One who does bad deeds with animals.
4. One who marries his mother or sister.
5. One who masturbates.” (The words of the hadith says these seven people but the narrator lists five - Kitab-ul-Kaba’ir p.48)
Allama Mahmood Aalusi (may Allah be pleased with him) narrates in Ruh-ul-Ma’ni: “Ata’a (may Allah be pleased with him) says that I have heard that on the Day of Judgment a group will be brought in such a state that their hands will be pregnant. I think they are the masturbators.” Allama Aalusi further says: Saéed bin Jubayr (may Allah be pleased with him) narrates that the Holy Prophet (Allah’s blessings & peace be upon him) said: “Allah, the Supreme, will inflict punishment on a group of people because they misused their private parts.” (Ruh-ul-Ma'ni p. 291)
Syedna Anas (may Allah be pleased with him) narrates that the Holy Prophet of Allah (Allah’s blessings & peace be upon him) said: “The person who performs marriage (nikah) with his hands (i.e. masturbates) is cursed.” (Fatawa Razaviyya, Vol. 10, p.80)
Abdullah bin Masood (may Allah be pleased with him) reports that the Holy Prophet (Allah’s blessings & peace be upon him) said: “O group of youth! Whoever from among you can marry should do so because it keeps the gaze low and it protects the private parts. And he who cannot marry should fast because fasting breaks lust.” (Muslim – Book of Marriage)
Mufti Waqar-ud-din Al-Qadri (Hanafi) writes in “Waqar-ul-Fatawa” (Vol. 1, P. 269): “If a person is overpowered by sexual desire so much that there is fear of him becoming involved in adultery or he is not capable of marrying or his wife is so far that he can't go there - then (in such cases) it is hoped there is no punishment for the one doing this (masturbation). It is written in “Durr-e-Mukhtar” (Vol. 2, Pp 109) (by Sheikh Alla’ud Din Muhammed son of Ali Haskiffi, died 1088H): ‘If there is fear of committing adultery then it is hoped that there is no punishment on the one doing this (masturbation)’. Allama (Syed Mohammed Amin Ash-Shaheerba Bin Abideen) Shami, (may Allah’s mercy be upon him, died 1253H) has also argued on this quite a lot and decided that if he does this with the intention of saving himself from committing sin it will not be a sin and if he does it with the intention of enjoyment he will be a sinner.”
The Holy Prophet (Allah’s blessings & peace be upon him) said, "Undoubtedly, virtues wipe away sins". Therefore a masturbator must repent sincerely with an intention that he will never commit it again and do good deeds. According to a Prophetic narration, "The one who repents is like one who has not sinned."
Wonders of Salat with Jamaat
Wonders of Salat with Jamaat
Jama’at means congregation. When Muslims gather to offer prayers (Arabic - Salah) in congregation, it is called Jama’at. It is led by the Imam and the rest follow him (called muqtadees); there is a great reward for offering prayer with the congregation.
1) Syedna Anas (Allah be well pleased with him) narrates that the beloved Prophet (Allah’s blessings and peace be upon him) said, “Whoever offers Prayer with Jama’at for forty days with the first takbeer (start of Salah by announcement of Allah’s name), two salvations will be written for him: one from hell and one from hypocrisy.”
2) Syedna Abdullah ibn Umar (Allah be well pleased with them) narrates that the beloved Prophet (Allah’s blessings and peace be upon him) said, “Salah offered with Jama’at is twenty-seven times greater than Salah offered alone.”
3) Imam Muhammad Ghazali (Allah’s mercy be upon him) says, “Salah was so important to our salaf saliheen [pious predecessors] that if they missed the first takbeer they would mourn for three days and if anyone missed Jama’at then they would mourn for seven days.” (Mukashifat ul-Quloob)
4) Syedna Maymoon bin Mahraan (Allah’s mercy be upon him) came to the mosque. He was told that the Jama’at has finished. Upon hearing this, he sadly said, “The fazilat (excellence) of this [Jama’at] is better than ruling over Iraq.” (Mukashifat ul-Quloob)
5) Syedna Abu Hurairah (May Allah be well pleased with him) narrates that the beloved Prophet (Allah’s blessings and peace be upon him) said, “If people knew what was [the reward] in the [calling of] Azaan and [being a part of] the first saf [row of Jama’at] then they would not get it without drawing names. So they would draw names [i.e., they would compete for the honor of these two acts]. (Bukhari)
Thoughts and Points
6) Jama’at is compulsory for every sane and mature man who has the ability to offer Salah. It is very important for the people living in the vicinity of the mosque to attend the Jama’at.
7) To move closer to a mosque or madrasah (religious school) with the intention of attaining Jama’at is a very commendable action. May Allah give us the guidance to keep our mosques and Madrasahs alive. In fact, keep this in mind when moving or buying a house.
8) If you live so far that you cannot drive or walk to the mosque or madrasah comfortably then make sure to come for Jama’at at least once or twice a day or week or more [based on distance and means of travel] to at least earn the reward of coming for and praying with Jama’at.
10) One should not think ‘I can’t join the Jama’at, I am too busy with school or work and family’. Such thoughts are from the devil or our own ill- self. If you make the intention and effort, Allah-willing, the hardships will go away.
11) Stand in the saf (rows) shoulder to shoulder so that there is no space left in between.
12) To wait for Salah has been called “Salah,” so be punctual for the Salah.
Jama’at means congregation. When Muslims gather to offer prayers (Arabic - Salah) in congregation, it is called Jama’at. It is led by the Imam and the rest follow him (called muqtadees); there is a great reward for offering prayer with the congregation.
1) Syedna Anas (Allah be well pleased with him) narrates that the beloved Prophet (Allah’s blessings and peace be upon him) said, “Whoever offers Prayer with Jama’at for forty days with the first takbeer (start of Salah by announcement of Allah’s name), two salvations will be written for him: one from hell and one from hypocrisy.”
2) Syedna Abdullah ibn Umar (Allah be well pleased with them) narrates that the beloved Prophet (Allah’s blessings and peace be upon him) said, “Salah offered with Jama’at is twenty-seven times greater than Salah offered alone.”
3) Imam Muhammad Ghazali (Allah’s mercy be upon him) says, “Salah was so important to our salaf saliheen [pious predecessors] that if they missed the first takbeer they would mourn for three days and if anyone missed Jama’at then they would mourn for seven days.” (Mukashifat ul-Quloob)
4) Syedna Maymoon bin Mahraan (Allah’s mercy be upon him) came to the mosque. He was told that the Jama’at has finished. Upon hearing this, he sadly said, “The fazilat (excellence) of this [Jama’at] is better than ruling over Iraq.” (Mukashifat ul-Quloob)
5) Syedna Abu Hurairah (May Allah be well pleased with him) narrates that the beloved Prophet (Allah’s blessings and peace be upon him) said, “If people knew what was [the reward] in the [calling of] Azaan and [being a part of] the first saf [row of Jama’at] then they would not get it without drawing names. So they would draw names [i.e., they would compete for the honor of these two acts]. (Bukhari)
Thoughts and Points
6) Jama’at is compulsory for every sane and mature man who has the ability to offer Salah. It is very important for the people living in the vicinity of the mosque to attend the Jama’at.
7) To move closer to a mosque or madrasah (religious school) with the intention of attaining Jama’at is a very commendable action. May Allah give us the guidance to keep our mosques and Madrasahs alive. In fact, keep this in mind when moving or buying a house.
8) If you live so far that you cannot drive or walk to the mosque or madrasah comfortably then make sure to come for Jama’at at least once or twice a day or week or more [based on distance and means of travel] to at least earn the reward of coming for and praying with Jama’at.
10) One should not think ‘I can’t join the Jama’at, I am too busy with school or work and family’. Such thoughts are from the devil or our own ill- self. If you make the intention and effort, Allah-willing, the hardships will go away.
11) Stand in the saf (rows) shoulder to shoulder so that there is no space left in between.
12) To wait for Salah has been called “Salah,” so be punctual for the Salah.
Tauheed or Shirk
Tauheed or Shirk
Monotheism or Polytheism?
(Tawheed or Shirk?)
Glossary
Tawheed: Belief in One God, Monotheism.
Shirk: Associating partners with God, Polytheism.
Aalim: Islamic Scholar, (pl: Ulema, spltv: Allama)
Hadeeth: Prophetic Narrations (pl: Ahadeeth).
Salaah: Prayer
Kufr: Disbelief
Kaafir: Disbeliever (pl:Kuffaar)
Aalam-e-Barzakh: Life in the grave, before Resurrection.
Hazrat: Respected personality.
PREFACE
This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, regarding the belief in seeking assistance from great prophets and saints.
Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (Allah’s mercy be upon him) was a great scholar and a specialist in the field of Prophetic Traditions (Hadeeth) and Quranic exegesis (Tafseer), to which he made voluminous contributions. He earned the title of "Ghazali-e-Zamaan" or "Ghazali of the Era". In this treatise, he clearly distinguishes between "Shirk" and "Tawheed". He does so in a very simple manner, so that all Muslims are able to understand. This strategy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, whether males or females.
The aim of the writer is not one of trivial argument and discussion based on hearsay: rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims - yet these practices are, unfortunately, mocked by a few "enlightened Modern-day" Muslims.
May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.
Allah - beginning with the name of - the Most Gracious, the Most Merciful
THE SINGULARITY (ONE-NESS) OF ALLAH.
The Being (Self / Entity) of Almighty Allah is indeed only One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is “One” and is actually present. Those who are Allah-conscious do not desire an explanation on this subject of Tawheed and Shirk. They in fact accept without questioning. There is a famous proverb in Arabic as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites."
For example, peace can be understood and appreciated only by a person who has felt and experienced chaos. A person though who has not felt chaos, cannot appreciate peace. In the same manner, day cannot be understood if a person has not experienced night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tawheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tawheed.
The Almighty Allah has in fact very clearly explained the belief of Shirk and Tawheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tawheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity that is found in Islam.
THE MEANING OF TAWHEED
The meaning of "Tawheed" is to believe that there is no partner to Allah in His “Being” and / or in His “Attributes”. In other words, how great is the Being of Allah - we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of “listening”, “seeing” and possessing knowledge. If an individual believes that another possesses these attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAWHEED AND SHIRK
After we have understood the meaning of Tawheed, the natural question that arises is: if knowledge which is one of the attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that “listening” and “seeing” are also among the attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the attribute of “living” is also among the attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCE
No! Dear Muslim brothers and sisters: do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the attribute of “living”, yet He has, also through His Mercy, bestowed upon His creation this very quality. The attribute of “living” which we relate to ourselves is not the same attribute of “living” as we relate to Allah. The difference is that His attribute of “living” is non-bestowed, while the attribute of “living” which we posses, is one which we have been bestowed with by Allah. The attribute of “living” which He has bestowed upon us is temporary and non-eternal, while His attribute of “living” is eternal and non-bestowed.
If this principle is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?
The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and a stone? We know that Almighty Allah possesses power and authority. We also know that He has created these attributes within man. You may well ask: if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above principle, there is no doubt that Almighty Allah possesses power and authority, yet, although possessing these attributes, He is not subservient to anyone, neither have these attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by Almighty Allah.
THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE
This very same principle as explained above can be applied to the question of “knowledge”, “seeing”, “listening”, and other attributes. Almighty Allah possesses these attributes and so does the slave. No one has given these qualities to Allah, whilst the slave, on the other hand, has been given these attributes by Almighty Allah. This is, in fact, one of the clear differences between Almighty Allah and His slave.
We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by Almighty Allah, then this belief cannot be labeled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah - then this belief cannot be termed Shirk.
At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the idol worshippers who also believe that their idols have been given these amazing powers by Allah? Are they not using the very same principle, which we are applying?
The answer to this question is quite clear and simple. When the idolaters believed that their idols were a creation of Allah, they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority.
They began to believe that although their idols were a creation, Almighty Allah had given the idols “Divinity” and total "God-head". They believed that after creating their idols, there was now no need for submission or duty towards Almighty Allah (Allah forbid!) because their idols could do whatever they wished, even if Almighty Allah had not commanded them to do a certain thing. The idolaters could not understand this very simple principle: that the creation can never to totally independent of Almighty Allah.
DIVINITY CANNOT BE GIVEN
Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow “divinity”, which is permanent and independent - the attributes given to His slave are not permanent or even independent. The idolaters believed that because of the tremendous worship performed by the idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the idolaters believed that their idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given any slave “God-head” and “Divinity”, has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK
The Almighty Allah states in the Holy Quran: "Who is he that can intercede with Him, except by His command?" (Surah Baqarah: Verse 255)
From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the idol worshippers, in that they should not believe and hold high esteem of their idols considering that their idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless.
The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Holy Prophet Muhammad (Allah’s blessings and peace be upon him) as proven by many authentic sources. After him, other prophets, martyrs (Shuhada), saints, etc. Another important fact we must always bear in mind is that if the belief is that anyone can perform miracles without the permission of Allah, then this belief would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.
The Holy Quran is evidence of Prophet 'Isa (peace be upon him) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: "I heal him who was born blind and the leper and I revive the dead by Allah's command." (Surah Ale Imraan: Verse 49)
We know that to perform amazing duties as explained by Prophet 'Isa (peace be upon him) is indeed the by the Grace of Almighty Allah, yet this great prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tawheed.
When he has said, "these duties are performed through the permission of Allah", immediately, the issue of Shirk is dismissed and the entire concept becomes one of Tawheed. Keeping this in mind, when Muslims state that great prophets and saints can perform miracles and do so with the permission of Allah, how can any sensible person call this action Shirk? This belief is purely Tawheed.
If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadeeth wherein amazing qualities and attributes of the special servants of Allah are explained.
THE REASON FOR THE CREATION OF MAN
Every creation of Almighty Allah has been created for some specific reason and purpose, for example the sun, the trees, water, the wind. Explaining the purpose for the creation of man, Almighty Allah states: "And I have created Jinns and Men, only for them to worship Me." (Surah Ad Dhaariyat: Verse 56)
Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.
From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.
By understanding this, we must examine its implication its results and its meaning in the light of Islamic Law.
There is a Hadeeth-e-Qudsi found in the Saheeh Bukhari explaining this: The Holy Prophet (Allah’s blessings and peace be upon him) has explained that Almighty Allah has stated: "Anyone who has enmity with My Wali (Friend) –so I declare war against such. Among those acts through which My slave achieves My closeness, the most beloved are the Fard (Compulsory) acts. My slave also achieves My closeness through the Nafil (optional - additional) deeds, till I make him My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any evil, then I definitely save him from it."
Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Hadeeth for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of being a beloved.
In the following verse, Almighty Allah explains how we can achieve His closeness. He states: "Proclaim, (O dear Prophet Mohammed – blessings and peace be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins " (Surah Ale Imraan: Verse 31)
In other words, only after we have adopted piety & abstinence and in followed the Holy Prophet (Allah’s blessings and peace be upon him), will we stand any chance of becoming a beloved. The slave first refrains from bad deeds and actions. He then performs the Fard and Nafil acts continuously. Then only does he become a beloved. It is not possible for him to continue performing evil deeds and still feel he can become the beloved servant of Allah.
Imam Fakhrudeen Raazi (May Allah be pleased with him) in his "Tafseer Kabeer", explains the above Hadeeth: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which Almighty Allah states that He becomes the slave’s eyes and ears. When the magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far."
We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proven this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator possesses this attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.
When we have understood and accepted this, the difference between Tawheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is disbelief (Kufr)?
It also seems to be the habit of these "believers" to relate verses meant for the disbelievers (Kuffaar) and apply them upon Muslims - perhaps they are merely following the habit of their forefathers. It is recorded in Saheeh Bukhari, that Hazrat Abdullah Ibn Omar (May Allah be pleased with them) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He used to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."
IMPORTANT QUESTION
Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him finish immediately?
ANSWER
This doubt, in fact, has only been created, for we have merely considered man to be a combination of flesh and bones. This reasoning is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Holy Prophet (Allah’s blessings and peace be upon him) has stated that the grave is sometimes a “Garden of Paradise” and sometimes a “Pit of Hell”.
We, therefore, logically ask: for whom is the grave a hell-pit or a garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body has decayed. For example, a ray of the sun, though it may shine on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.
So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.
Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh - a world in itself - which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.
Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.
THE SQUEEZING OF THE GRAVE
It is reported in the Ahadeeth that when the person is placed within the grave, the grave squeezes him, whether he is a Muslim or a non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior & evil ways, she will receive them, not to welcome but rather to punish them. This example clearly describes how a Muslim and a non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.
Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possess these attributes, it means he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?
In Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (May Allah be pleased with them) narrates that Sahabi (Companion) once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of Surah Mulk. He related the entire episode to the Holy Prophet (Allah’s blessings and peace be upon him), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment.
From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Holy Prophet (Allah’s blessings and peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Surah Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.
Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (May Allah be pleased with him) that a canal was dug between Mecca and Medina. Incidentally, the canal passed through that plot of land where the Shuhada (martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Dehelvi (May Allah be pleased with him) and "Sharah-us Sudoor" by Imam Jalaludeen Suyuti (May Allah be pleased with him).
Let us now quote another example from the period of the Taabe'in (followers of the Companions). Imam Abu Na'eem (May Allah be pleased with him) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (May Allah be pleased with him). The great saint states, "By Allah, Hameed Taweel (May Allah be pleased with him) and I were burying Hazrat Thaabit Nibhaani (May Allah be pleased with him). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (May Allah be pleased with him) was about to perform the Salaah (Prayer) and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him."
N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (May Allah be pleased with him) was a Taabei'i. He has narrated Ahadeeth from Hazrat Anas (May Allah be pleased with him) and various other Companions. Shu’ba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (May Allah be pleased with him). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)
Imam Baihaqi (May Allah be pleased with him) narrates from Qazi Nishapuri Ebrahim (May Allah be pleased with him) who states that, "A pious woman passed away. Among those present for her funeral prayers was a shroud thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the shroud when the pious lady exclaimed, “By Allah, how strange it is that a dweller of Paradise is stealing the shroud of another dweller of Paradise!” She explained that whosoever took part in her funeral, Allah would forgive them, and that the shroud thief had taken part in the funeral prayers. The thief immediately covered the grave and repented with a sincere heart."
Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a saint himself.
It is reported in the Hadeeth-e-Qudsi that Almighty Allah has stated:
"When My slave becomes My beloved, then his words and attributes become the mirror of My words and attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."
As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is solely due to this that the believing Muslims visit the graves of the saints for they are indeed people who have been promised the mercy and assistance of Allah. We derive from these proofs, that if an individual goes to the tomb of a great saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when Almighty Allah Himself has promised them all these gifts?
After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a tomb of a great saint, then he has not in any way insulted the saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.
Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?
The Holy Prophet (Allah’s blessings and peace be upon him) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not Shirk to ask them in this world either!
The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each prophet (Allah’s blessings and peace be upon them all) seeking assistance, and when finally they reach the Holy Prophet (Allah’s blessings and peace be upon him), he will say, "I am for it (that is, I am that person who will intercede for you)."
He will then go into prostration and praise Almighty Allah, after which Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be granted to you. Intercede, your intercession will be accepted."
The Holy Prophet (Allah’s blessings and peace be upon him) will then intercede. After him, the great prophets and saints will also intercede. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment - perhaps they will be amply "rewarded" for their folly.
May Almighty Allah bestow upon people the strong faith to correctly differentiate between Shirk and Tawheed. Aameen!
Monotheism or Polytheism?
(Tawheed or Shirk?)
Glossary
Tawheed: Belief in One God, Monotheism.
Shirk: Associating partners with God, Polytheism.
Aalim: Islamic Scholar, (pl: Ulema, spltv: Allama)
Hadeeth: Prophetic Narrations (pl: Ahadeeth).
Salaah: Prayer
Kufr: Disbelief
Kaafir: Disbeliever (pl:Kuffaar)
Aalam-e-Barzakh: Life in the grave, before Resurrection.
Hazrat: Respected personality.
PREFACE
This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, regarding the belief in seeking assistance from great prophets and saints.
Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (Allah’s mercy be upon him) was a great scholar and a specialist in the field of Prophetic Traditions (Hadeeth) and Quranic exegesis (Tafseer), to which he made voluminous contributions. He earned the title of "Ghazali-e-Zamaan" or "Ghazali of the Era". In this treatise, he clearly distinguishes between "Shirk" and "Tawheed". He does so in a very simple manner, so that all Muslims are able to understand. This strategy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, whether males or females.
The aim of the writer is not one of trivial argument and discussion based on hearsay: rather, it is to make the public aware and to educate them on practices followed by the first generation of Muslims - yet these practices are, unfortunately, mocked by a few "enlightened Modern-day" Muslims.
May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.
Allah - beginning with the name of - the Most Gracious, the Most Merciful
THE SINGULARITY (ONE-NESS) OF ALLAH.
The Being (Self / Entity) of Almighty Allah is indeed only One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is “One” and is actually present. Those who are Allah-conscious do not desire an explanation on this subject of Tawheed and Shirk. They in fact accept without questioning. There is a famous proverb in Arabic as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites."
For example, peace can be understood and appreciated only by a person who has felt and experienced chaos. A person though who has not felt chaos, cannot appreciate peace. In the same manner, day cannot be understood if a person has not experienced night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tawheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tawheed.
The Almighty Allah has in fact very clearly explained the belief of Shirk and Tawheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tawheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity that is found in Islam.
THE MEANING OF TAWHEED
The meaning of "Tawheed" is to believe that there is no partner to Allah in His “Being” and / or in His “Attributes”. In other words, how great is the Being of Allah - we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of “listening”, “seeing” and possessing knowledge. If an individual believes that another possesses these attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAWHEED AND SHIRK
After we have understood the meaning of Tawheed, the natural question that arises is: if knowledge which is one of the attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that “listening” and “seeing” are also among the attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the attribute of “living” is also among the attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCE
No! Dear Muslim brothers and sisters: do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the attribute of “living”, yet He has, also through His Mercy, bestowed upon His creation this very quality. The attribute of “living” which we relate to ourselves is not the same attribute of “living” as we relate to Allah. The difference is that His attribute of “living” is non-bestowed, while the attribute of “living” which we posses, is one which we have been bestowed with by Allah. The attribute of “living” which He has bestowed upon us is temporary and non-eternal, while His attribute of “living” is eternal and non-bestowed.
If this principle is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?
The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and a stone? We know that Almighty Allah possesses power and authority. We also know that He has created these attributes within man. You may well ask: if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above principle, there is no doubt that Almighty Allah possesses power and authority, yet, although possessing these attributes, He is not subservient to anyone, neither have these attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by Almighty Allah.
THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE
This very same principle as explained above can be applied to the question of “knowledge”, “seeing”, “listening”, and other attributes. Almighty Allah possesses these attributes and so does the slave. No one has given these qualities to Allah, whilst the slave, on the other hand, has been given these attributes by Almighty Allah. This is, in fact, one of the clear differences between Almighty Allah and His slave.
We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by Almighty Allah, then this belief cannot be labeled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah - then this belief cannot be termed Shirk.
At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the idol worshippers who also believe that their idols have been given these amazing powers by Allah? Are they not using the very same principle, which we are applying?
The answer to this question is quite clear and simple. When the idolaters believed that their idols were a creation of Allah, they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority.
They began to believe that although their idols were a creation, Almighty Allah had given the idols “Divinity” and total "God-head". They believed that after creating their idols, there was now no need for submission or duty towards Almighty Allah (Allah forbid!) because their idols could do whatever they wished, even if Almighty Allah had not commanded them to do a certain thing. The idolaters could not understand this very simple principle: that the creation can never to totally independent of Almighty Allah.
DIVINITY CANNOT BE GIVEN
Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow “divinity”, which is permanent and independent - the attributes given to His slave are not permanent or even independent. The idolaters believed that because of the tremendous worship performed by the idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the idolaters believed that their idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given any slave “God-head” and “Divinity”, has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.
DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK
The Almighty Allah states in the Holy Quran: "Who is he that can intercede with Him, except by His command?" (Surah Baqarah: Verse 255)
From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the idol worshippers, in that they should not believe and hold high esteem of their idols considering that their idols have never been given permission to intercede for their worshippers. This clearly proves that their idols are totally useless.
The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Holy Prophet Muhammad (Allah’s blessings and peace be upon him) as proven by many authentic sources. After him, other prophets, martyrs (Shuhada), saints, etc. Another important fact we must always bear in mind is that if the belief is that anyone can perform miracles without the permission of Allah, then this belief would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.
The Holy Quran is evidence of Prophet 'Isa (peace be upon him) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: "I heal him who was born blind and the leper and I revive the dead by Allah's command." (Surah Ale Imraan: Verse 49)
We know that to perform amazing duties as explained by Prophet 'Isa (peace be upon him) is indeed the by the Grace of Almighty Allah, yet this great prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tawheed.
When he has said, "these duties are performed through the permission of Allah", immediately, the issue of Shirk is dismissed and the entire concept becomes one of Tawheed. Keeping this in mind, when Muslims state that great prophets and saints can perform miracles and do so with the permission of Allah, how can any sensible person call this action Shirk? This belief is purely Tawheed.
If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadeeth wherein amazing qualities and attributes of the special servants of Allah are explained.
THE REASON FOR THE CREATION OF MAN
Every creation of Almighty Allah has been created for some specific reason and purpose, for example the sun, the trees, water, the wind. Explaining the purpose for the creation of man, Almighty Allah states: "And I have created Jinns and Men, only for them to worship Me." (Surah Ad Dhaariyat: Verse 56)
Worship can only be performed if there is recognition. In other words, mankind and jinn have been created to recognize Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.
From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.
By understanding this, we must examine its implication its results and its meaning in the light of Islamic Law.
There is a Hadeeth-e-Qudsi found in the Saheeh Bukhari explaining this: The Holy Prophet (Allah’s blessings and peace be upon him) has explained that Almighty Allah has stated: "Anyone who has enmity with My Wali (Friend) –so I declare war against such. Among those acts through which My slave achieves My closeness, the most beloved are the Fard (Compulsory) acts. My slave also achieves My closeness through the Nafil (optional - additional) deeds, till I make him My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any evil, then I definitely save him from it."
Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Hadeeth for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of being a beloved.
In the following verse, Almighty Allah explains how we can achieve His closeness. He states: "Proclaim, (O dear Prophet Mohammed – blessings and peace be upon him), “O mankind! If you love Allah, follow me - Allah will love you and forgive you your sins " (Surah Ale Imraan: Verse 31)
In other words, only after we have adopted piety & abstinence and in followed the Holy Prophet (Allah’s blessings and peace be upon him), will we stand any chance of becoming a beloved. The slave first refrains from bad deeds and actions. He then performs the Fard and Nafil acts continuously. Then only does he become a beloved. It is not possible for him to continue performing evil deeds and still feel he can become the beloved servant of Allah.
Imam Fakhrudeen Raazi (May Allah be pleased with him) in his "Tafseer Kabeer", explains the above Hadeeth: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which Almighty Allah states that He becomes the slave’s eyes and ears. When the magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far."
We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proven this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator possesses this attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.
When we have understood and accepted this, the difference between Tawheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is disbelief (Kufr)?
It also seems to be the habit of these "believers" to relate verses meant for the disbelievers (Kuffaar) and apply them upon Muslims - perhaps they are merely following the habit of their forefathers. It is recorded in Saheeh Bukhari, that Hazrat Abdullah Ibn Omar (May Allah be pleased with them) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He used to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."
IMPORTANT QUESTION
Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him finish immediately?
ANSWER
This doubt, in fact, has only been created, for we have merely considered man to be a combination of flesh and bones. This reasoning is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Holy Prophet (Allah’s blessings and peace be upon him) has stated that the grave is sometimes a “Garden of Paradise” and sometimes a “Pit of Hell”.
We, therefore, logically ask: for whom is the grave a hell-pit or a garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body has decayed. For example, a ray of the sun, though it may shine on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.
So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.
Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh - a world in itself - which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.
Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.
THE SQUEEZING OF THE GRAVE
It is reported in the Ahadeeth that when the person is placed within the grave, the grave squeezes him, whether he is a Muslim or a non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behavior & evil ways, she will receive them, not to welcome but rather to punish them. This example clearly describes how a Muslim and a non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.
Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possess these attributes, it means he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?
In Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (May Allah be pleased with them) narrates that Sahabi (Companion) once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of Surah Mulk. He related the entire episode to the Holy Prophet (Allah’s blessings and peace be upon him), who replied that the recital of Surah Mulk indeed assists the person within the grave and protects him from pain and punishment.
From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Holy Prophet (Allah’s blessings and peace be upon him) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Surah Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.
Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (May Allah be pleased with him) that a canal was dug between Mecca and Medina. Incidentally, the canal passed through that plot of land where the Shuhada (martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Dehelvi (May Allah be pleased with him) and "Sharah-us Sudoor" by Imam Jalaludeen Suyuti (May Allah be pleased with him).
Let us now quote another example from the period of the Taabe'in (followers of the Companions). Imam Abu Na'eem (May Allah be pleased with him) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (May Allah be pleased with him). The great saint states, "By Allah, Hameed Taweel (May Allah be pleased with him) and I were burying Hazrat Thaabit Nibhaani (May Allah be pleased with him). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (May Allah be pleased with him) was about to perform the Salaah (Prayer) and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him."
N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (May Allah be pleased with him) was a Taabei'i. He has narrated Ahadeeth from Hazrat Anas (May Allah be pleased with him) and various other Companions. Shu’ba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (May Allah be pleased with him). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)
Imam Baihaqi (May Allah be pleased with him) narrates from Qazi Nishapuri Ebrahim (May Allah be pleased with him) who states that, "A pious woman passed away. Among those present for her funeral prayers was a shroud thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the shroud when the pious lady exclaimed, “By Allah, how strange it is that a dweller of Paradise is stealing the shroud of another dweller of Paradise!” She explained that whosoever took part in her funeral, Allah would forgive them, and that the shroud thief had taken part in the funeral prayers. The thief immediately covered the grave and repented with a sincere heart."
Indeed this is the greatness of the beloved servants of Allah that one goes to them as a thief and returns as a saint himself.
It is reported in the Hadeeth-e-Qudsi that Almighty Allah has stated:
"When My slave becomes My beloved, then his words and attributes become the mirror of My words and attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."
As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is solely due to this that the believing Muslims visit the graves of the saints for they are indeed people who have been promised the mercy and assistance of Allah. We derive from these proofs, that if an individual goes to the tomb of a great saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when Almighty Allah Himself has promised them all these gifts?
After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a tomb of a great saint, then he has not in any way insulted the saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.
Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?
The Holy Prophet (Allah’s blessings and peace be upon him) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment? This again is proof that it is not Shirk to ask them in this world either!
The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each prophet (Allah’s blessings and peace be upon them all) seeking assistance, and when finally they reach the Holy Prophet (Allah’s blessings and peace be upon him), he will say, "I am for it (that is, I am that person who will intercede for you)."
He will then go into prostration and praise Almighty Allah, after which Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be granted to you. Intercede, your intercession will be accepted."
The Holy Prophet (Allah’s blessings and peace be upon him) will then intercede. After him, the great prophets and saints will also intercede. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment - perhaps they will be amply "rewarded" for their folly.
May Almighty Allah bestow upon people the strong faith to correctly differentiate between Shirk and Tawheed. Aameen!
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