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Articles In English
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* The Holy Qur'aan
* Ahadith Nabvi
* Hadaa'iq-e-Bakhshish
* Khatmun Nubuwwat
* Wasaaya Shareef
* Faqeehe Islam
* Khayaabaan-e-Raza
* Imaam Ahmad Raza Khan
Arbaab-e-Daanish ki Nazar mein
* Ta'aruf Ulamaa-e-Deoband
* Raaho Rasme Manzil Ha
* Tableeghi Jama'at
* Al Meezaan
* Ar Raddul Muhkamul Manee'
* Taqwiyatul Imaan
* Tazkeerul Akhwaan
* Yak Rozee
* Siraate Mustaqeem
* Fataawa Rasheediyah
* Imdaadus Sulook Lataa'ife Rasheediyah
* Tahzeerun Naas
* Qasaa'id-e-Qaasimi
* Bawaadir-un-Nawaadir
* Hifzul Imaan
* Bastul Banaan
* Nashrut Teeb
* Ar'waahe Salaasah
* Risaalah A1 Imdaad
* Ashraful Uloom
* Zaadus Sa'eed
* Imdaadul Fataawa
* Kamaalaate Ashrafiyah
* Imdaadul Mushtaaq
* A1 lfaazaatul Yaumiyah
* Tambeehaate Wasiyyat
* Bahishti Zewar
* Baraaheene Qaati'ah
* Ash Shahaabus Saaqib
* Salaasile Taiyyibah
* Ashraf-us-Sawaanih
* Hakeemul Ummat
* Tazkiratur Rasheed
* Suhbate Ba Auliya
* Sawaanih Maulana Abdul Qaadir Raipuri
* Sawaanih Maulana Muhammad Yoosuf
* Sheikh Muhammad Bin Abdul Wahaab
Our Hindostan Ke ulama-e-Haq
* Ikfaarul Mulhideen
* Miskul Khitaam
* Ashad-dul A'zaab
* Marsiyah
* Fazaail-e-Durood Shareef
* Kitaab Fazaa'ile A'maal Par Itiraazaat our
un ke Jawaabaat
* Tafseer Bulghatul Hairaan
* Tafseer-e-Usmaani
* Monthly "Tajalli" Deoband
* Shaikhul Islam Number
* Ilme-e-ghaib
* Zikrul Laah
* Sunnat Wa Bid'at
* Khatum un Nubuwwat Fil A'sar
* Kulliyaate Imdaadiyah
* Al-Muhannad
* Haqeeqatul Wahy
* Kishtiye Nooh
* Tafseer-ul-Qur'aan
* Paighaam-e-Sulh (Lahore)
* Al-Fazl (Qadian)
* Hayaat-e-Tayyibah
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Allah's Kalaam non creation
Ala saahibahas salaatu Wassalaam
A'laa Hazrat Maulana
Shah Ahmad Raza Khan Bareilvi
A'laa Hazrat Maulana
Shah Ahmad Raza Khan Bareilvi
Maulana Hasnain Raza Khan
Doctor Hasan Raza A'zami
Mureed Ahmad Chishti
Y.A. Misbaahi
Khateeb-e-A'zam Pakistan Maulana
Muhammad Shafee Okarvi
Peer Saiyid Naseer-ud-deen
Naseer Golarvi
Allamah Arshadul Qaadiri
Monthly Bombay 1975
Yousuf As Saiyid Haashim Ar Rafaa'i
Muhammad Isma'iel Dehlvi Phulti Balakoti
As above
As above
As above
Rasheed Ahmad Gangohi
As above
Muhammad Qaasim Nanotvi
As above
Ashraf Ali Thanvi
As above
As above
As above
As above
As above
As above
As above
As above
As above
As above
As above
As above
As above
Khaleel Ahmad Ambethvi
Husain Ahmad Tandvi Madni
As above
Khawaja Azeezul Hasan
Abdul Maajid Daryabadi
Muhammad Aashiq Ilaahi Meruthi
Abul Hasan Nadvi
As above
Muhammad Saani Hasni and Manzoor Nu'maani
Muhammad Manzoor Nu'maani
Muhammad Anwar Shah Kashmiri
Muhammad Idrees Kandhalvi
Murtaza Hasan Darbhangi
Mahmood ul Hasan Deobandi
Muhammad Zakariya Khandhalvi
Muhammad Zakariya Khandhalvi
Husain Ali Wan Bachrani
Shabbeer Ahmad Usmaani
Aamir Usmaani
Al-jami'at Dehli
Qaari Muhammad Tayyab
Mufti Muhammad Shafee Deobandis
As above
As above
Haji Imdaadul Laah Muhaajir Makki
Ulama of Deoband
Mirza Ghulam Ahmad Qadiani
As above
As above
As above
As above
Abdul Qaadir soudagar mal
|
Dear readers! It is an axiom that
"everything is recognised by its Opposite (Tu'raful Ashyaa'u Bi Azdaadiha).
Sunnat and bid'aat are two opposing linings. In Arabic dictionary and in the
terminology of Shari'at, Sunnat means "way". According to the sayings of the
holy Prophet (Sallal Laahu Alaihi Wasallam), such a way is the way of the holy
Prophet (Sallal Laahu Alaihi Wasallam) himself, of his right-guided caliphs and
of those of the perfectly devoted persons who followed them. According to the
dictionary, every act which is of recent origin is called bid'at (Innovation)
and in the terminology of Shari'at absolute bid'at is that act which is not
proved by Shari'at and Sunnat.
It is proved by authentic sayings
of the holy Prophet that the Prophet's companions adopted many an act, many a
way of reciting Allah's names and praises, and many a supplication which had not
been practiced by the holy Prophet (Sallal Laahu Alaihi Wasallam) nor had he
ordered these, and yet the companions believed that these acts were included in
"good acts" which is what the Deen of Islam aims at.
As Almighty Allah commands in the
Qur'aan: Waf'alul Khaira La'allakum Tuflihoon (Be engaged in doing good acts in
the hope that through them you may attain to success). And the holy Prophet
(Sallal Laahu Alaihi Wasallam) said: "He who invents a good way in Islam, for
him there is a reward and good, And he will also derive cumulative good of all
those acting on the good way invented by him and those coming afterwards and
acting on that way will not be given less good."
This very hadith can be seen in a
letter from the spiritual guide of the ulama of Deoband on page 115 of
Tazkiratur Rasheed and on page 113 of Kamaalaate-Ashrafiyah and on page 353 of
Badaadir-un-Nawaarid. This saying of the Holy Prophet does not mean that anybody
who so desires can devise a new way, but there are set rules and regulations for
this in Islam. Therefore, it is absolutely necessary that whatever new way is
devised must be within the framework of Islamic rules and regulations and
arguments and testimonies. This is to say that every new way must be in
consonance with the Shari'at and the Sunnat. That way alone is good which the
Shari'at and the Sunnat hold to be good, and that which the Shari'at and the
Sunnat do not approve of can never be good. The matter must be decided in the
spirit of the Shari'at and the Sunnat, not on somebody's personal opinion.
It is related about Hazrat
Saiyidina Bilaal-e-Habshi (Radiyal Laahu Anhu) that the holy Prophet (Sallal
Laahu Alaihi Wasallam) said to him: "I heard the sound of your footsteps in
Heaven. What special acts you do"? Upon this he (Bilaal-e-Habshi) said, "Every
time I do the ablution, I perform two rak'aat of namaaz". The holy Prophet
(Sallal Laahu Alaihi Wasallam) had not ordered him to act thus, but to bring
home to other companions the nobility and goodness of this blessed act, the holy
Prophet (Sallal Laahu Alaihi Wasallam) put this question to him in the presence
of other companions so that everybody should know that a good act is after all a
good act, and accrues from it. So, the holy Prophet (Sallal Laahu Alaihi
Wasallam) approved of the new way practiced by Hazrat Bilaal. It is stated in
Sahih Bukhaari Shareef that Hazrat Khubaib (Radiyal Laahu Anhu) was the first
martyr who established the tradition of saying two rak'aat of namaaz before
being martyred. Once when the holy Prophet (Sallal Laahu Alaihi Wasallam) while
saying his prayer was getting up after (Ruku') bowing down said "Sami Allahu
Liman Hamidah" a companion who was following him during the prayers said
"Rab-bana Wa Lakal Hamd" and with this he also uttered the words "Hamdan
kaseeran Mubaarakan Feeh." When the prayers came to an end, the holy Prophet
(Sallal Laahu Alaihi Wasallam) enquired as to who was the person who had uttered
these words. He (Sallal Laahu Alaihi Wasallam) also said, "I saw more than 30
angels darting forward, each one of them trying to write down the words." This
is to say that uttering these words was an act of immeasurable reward and good.
There are several such instances
which go to prove that whatever good act is done while remaining within the
framework of Shari'at and Sunnat is a blessed act, and a blessed act cannot,
under any circumstances, be called bid'aat. It is thus proved that while
remaining within the four corners of the Shari'at and the Sunnat there is a good
deal of scope to deal with human affairs. Every such act which is testified to
by the Shari'at and the Sunnat as being desired, and which is not against any
Qur'aanic text nor is likely to spread corruption or violence is not at all
bid'at. Islamic Deen presents solutions to all problems in all ages. With change
in the times and in nations new events do take place and will continue to take
place. If Islamic solutions to such problems are to be forbidden as bid'at, then
it is questionable if Deen would continue to be a complete code of life.
Woe be to such people who never
tire of declaring as bid'at good acts which are perfectly in accordance with the
Shari'at and Sunnat, yet turn a blind eye to those bid'at which can only result
in the destruction of Imaan and of those having Imaan. Western-style government
called "democracy" is, without a doubt, the most diabolical of all bid'at. And
yet those who call Meelaad of the holy Prophet as a bid'at are most eloquent in
praise of this form of goverment. This is a nefarious conspiracy hatched by the
enemies of Islam. This bad bid'at (Innovation) has led Muslims away from obeying
the Shari'at and the Sunnat and instead taught them disobedience to Shari'at,
which is otherwise given the name of law of the land or the constitution.
Those who term as bid'atis people
who, for the love of him, send praises and salutations to the holy Prophet
(Sallal Laahu Alaihi Wasallam) in fulfilment of Allah's commands, those who have
become self-proclaimed monopolists o Deen, do nothing whatsoever against this
bad innovation concerning governance which has enveloped many a Muslim country.
In Pakistan, most ulama of Deoband, in order to bring about the supremacy of
this very democracy, are not only supporting rule by a woman but a Deobandi
aalim occupies the position of an adviser to that very woman whose rule is
clearly against the injunctions of the Qur'aan and the Sunnat. Not only this,
they are doing their best to justify rule by a woman and are condemning those
who call rule by a woman to be unlawful.
This hadith has been reproduced on
page 10 of part 1 of "Johannesburg to Bareilly": Every bid'at (Innovation) and
every bid'ati (Innovator) is a denizen of Hell". By reproducing this hadith the
author of the series of the booklets has tried to establish that we, the
Ahl-e-Sunnat-Wa-Jama'at, are (According to him) bid'atis (Innovators). The blame
for this calumny is on these transgressors.
By way of explaining this hadith,
Hazrat Imam Navavi (Rahmatul Laahi Alaih) says that bid'at in this hadith means
the (acts) bid'at for doing which there is no justification in the Shari'at and
the Sunnat, and acts (bid'at) which are correct according to the Shari'at and
the Sunnat are not at all bid'at.
On page 22123, volume 2 of his
book kitaab Tahzeeb-ul-Assarnua-wal-Lughaat, Imam Navavi (Rahmatul Laahi Alaih)
has quoted from the book Kituab-ul-Qawaa'id by the famous Imam, Abu Muhammad
Abdul Azeez bin Abdus Salaam (Alaihir Rahmah) that there are five kinds of
bid'at—waajibah (permissible), maharramah (forbidden), mandoobah (delegated),
makroohah (abominable) and mubaahah (lawful). He has also quoted Imam Shaafi'ees
dictum. He says: "One kind of bid' at is bad and another is good, and a bad
bid'at is that which is against the dictates of Shari'at and such bid'at is a
bid' at of ignominy. A good bid' at is that which is not against any good act
done during the first period and is also not against the dictates of the
Shari'at. Such a bid' at is a good bid'at. *
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* This reference is given in the authentic book of the Deobandi
school of ulama, Ad-dur-rul-Munazzam.
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On page 11/12 of his book "Sunnat and Bid'at", the renowned Mufti of Deobandi
Wahaabis, Muhammad Shafee Sahib, says! 'Prayers which have their justification
in the sayings of the holy Prophet (Sallal Laahu Alaihi Wasallam) or in his
acts, explicitly or by indication, cannot be called bid'at, nor is an act a
bid'aat which was not done during the times of the holy Prophet but necessity
for which arose later on in order to achieve a goal of Deen." He further says:
"In Ahaadees; forbid innovations in religion (Ahdaas-fid-deen) are forbidden;
innovations for the sake of Deen (Ahdaas-fid-deen) are not forbidden".
Ashraf Ali Thanvi Sahib says: "The
truth about bid'at is that it should be adopted as part of Deen. How can it be
deemed to be bid'at if it is adopted as a cure. Thus, there is one bid'aat which
is introduced in religion (Ahdaas-fid-Deen) and the other one is a bid'aat
introduced for the sake of religion (Ahdaas-fid-Deen). Ahdaas-fid-Deen can, in
truth, be called Sunnah".— (Al-faazaat-ul-Yaumiyah, Volume 1, Page 205.)
The same Thanvi Sahib also says:
"At lanes bid'at is obligatory, for example the establishment of exchange and
the teaching of grammar; al times it is proper to do so, for instance to
establish ribaat and madrasa.` etc. and also all those good acts which were not
done in earlier times". — (Bawaadir-un-Nawaadir, Page 777.)
This passage occurs on page 139-40
of Arwaah-e-.Salaasah compiled by Ashraf Ali Thanvi Sahib: "The Prophet of Allah
(Sallal Laahu Alaihi Wasallam) had perfect power to benefit, so his teachings
alone were sufficient IO reform the companions (Sahaabah) inwardly and they had
no need for the reforms introduced by the soofiya (mystics). After the demise of
the holy Prophet (Sallal Laahu Alaihi Wasallam) this power got weakened, so much
so that the soofiya had to make use of the exercises introduced by them, like
zikr bil jahr, habs-e-dam, paas-e-anfaas etc. These exercises were not there
during the tomes of the Prophet of Allah (Sallal Laahu Alaihi Wasallam), so they
were bid'at (innovations). But they were not bid'at-fid-deen (innovations in
Deen); they were rather bid'at-fid-deen (innovations for the sake of Deen). This
is to say that they had not been included in Deen, but were acts permitted under
the Shri'at were made use of for acquiring Deen. So they were exercises for the
attainment of Deen, rather than being included in Deen. This should be
understood in this way. A physician prescribes Sharbat-i-Banafishah (syrup) for
a patient who needs it, but it is not available in the market. So he collects
wood, lights a fire, fetches a pot, gets hold of sugar, brings water, and puts
banafshah and there things, and cooks sugar and banafshah after putting all
these things in a pot, and thus prepares the prescription Sharbat-i-Banafshah.
This collecting wood and lighting fire etc would not be called addition to the
prescription, but completion of the prescription. In the same way, all such
means permissible under the Shari'at should be made use of for reforming self,
and such means will not become part of Deen but a means to attain to Deen"
Here, it must be explained for the
benefit of the readers that the principle is that the non-existence of a thing
or its non-mention cannot be deemed to be proof of it not being permissible.
That is to say that if it is non-obligatory and non-necessary, it would not mean
that this act is not permitted and not correct. If something being prohibited or
made unlawful is not proved by the Qur'aan and the Sunnat, then that thing or
act cannot be made unlawful or wrong by somebody only on the basis of his
personal opinion. Otherwise, he who does so will be committing Ahdaas-fid-deen,
for to declare any good and permitted act to be bad or wrong is not a good act
but is a serious mistake and a bad innovation.
The present
Deobandi-Wahaabi-Tableeghi band, who are self-proclaimed right-guided ulama, do
not at all fear Almighty Allah, otherwise knowing people know it full well that
to apply one example of any new affair to another is in the tradition of the
Imams. But it is the practise of the ulama of Deoband whose tongues wag in such
matters that they issue fatwa if somehow they find a text to favour them, and
because of their ignorance pay no heed to the other texts, rules, explanations,
and the correct statements of knowing people, and the sayings of the holy
companions of the Prophet and their true followers. Asked to define bid'at, they
said: "Things which are existing now but were not there during the times of the
holy Prophet (Sallal Laahu Alaihi Wasallam) are bid'at." But when the fault in
their tongue was pointed out to them and they found that their definition was
hurting themselves they changed their words and began saying: "Whatever act was
not done during the times of the holy Prophet (Sallal Laahu Alaihi Wasallam) and
was done afterwards is a bid'at". This definition also could not save them from
being called bid'ati. Then they began to say: "Bid'at means making additions to
Deen". Even with this they could not prove what was meant by additions, for
everything which they call addition to Deen, is proved by their own books and by
their own acts. So, they once again resorted to such tactics as "because",
"consequently", "suppoing" and "that is". But reality has a habit of getting
itself acknowledged, so these Deobandi-Wahaabi-Tableeghi ulama had to write that
there are two kinds of bid' at, good as well as bad.
It would not be without interest
to readers that the meaning of bid'at has always been a controversial matter
among the ulama of Deoband. So, Rasheed Ahmad Gangohi Sahib described his
spiritual guide and teacher, Hajji Imdaadul Laah, as non-knowing and declared
his standpoint to be erroneous, and opined that it was the duty of the disciple
to correct his spiritual guide. The same Gangohi Sahib also called Thanvi Sahib
to be in the wrong. The author of the series of booklets "Johannesburg to
Bareilly" and the present breed of ulama of Deoband hold Ashraf Ali Thanvi Sahib
to be "Mujaddid-i-Millat" and "Hakeem-ul-Ummat", while Janab Rasheed Ahmad
Gangohi Sahib, in one of his letters to him, says thus: "You have not yet
understood the meaning of bid'at". — (Tazkiratur Rasheed, Page 122.)
Readers would have fully
understood by now that these people only want the protection of their own
persons; they are not at all concerned with preserving the golden principles of
Islam. Call it a miracle but the fact is that they themselves persistently and
vehemently do the same acts on account of which they accuse us, Sunnis, as being
practising bid'at. This servant of the Ahle Sunnat has already said, and says it
with full confidence and honesty, that he has in his possession documentary
proofs of the fact that these Deobandi-Wahaabi-Tableeghi people themselves hold
Meelaad, commemorate the martyrdom of Saiyidina Imam Husain, take out
processions, hold Faatihah and recital sessions of the Qur'aan, annual death
anniversaries, and visit graves, but they issue fatwa of being bid'atis only
against us, Sunnis. This clearly means that if they do things which even in
their own judgement are wrong those acts become justified, but they turn out to
be unlawful if done by others.
Dear readers! Don't you think this
is mocking Deen? Despite this, they claim that they are the right-guided ulama
although it would not be wrong to call them the predators of Deen. We pray to
Allah that He may protect us from their evil'
Dear readers! This servant of the
Ahl-e-Sunnat has already said in his booklet "Deoband to Bareilly: the truth"
that their aim is to deviate Musalmaans from the spirit of Islam, and they are
doing this job with encouragement and support and connivance of their non-Muslim
masters. The simple Musalmaans, who are caught into his web of the conspiracies
laid out by these clever people, are not aware to what abyss of destruction they
are guiding them to. Admonishing to say prayers is only their apparent
stratagem. Let me advance a proof from the writings of Muhammad Ilyaas Sahib,
the founder of the Tableeghi Jama'at. On page 6 of his book Da'wat he says:
"Miyan Zaheer-ul-Hasan! No body has been able to understand my mission. People
think that it is a movement for the establishment of Salaat (Namaaz). I say it
on oath that it is not a movement for the establishment of Salaat." One day,
while in despondent mood, he said: "Miyan Zaheer-ul-Hasan, We have to produce a
new nation." What say the ulama and the generality of Deobandi Wahaabi Tableeghi
band about this statement by their own Ilyaas Sahib? Who is right? If Ilyaas
Sahib is held to be truthful then all those Wahaabi Tableeghi people who call
the Tableeghi Jama'at a movement for the establishment of Salaat and think
themselves to be truthful, then their founder would be declared a liar. And
readers will know that all these, big or small, are liars. May Allah protect us
from them!
Some time ago, criticisms were
levelled by these very Deobandis against the book Fazaa'il-e-A'maal (which was
previously called Tableeghi Nisaab) by Deoband's Sheikh-ul-Hadith, Muhammad
Zakariya Sahib Kandhalvi. Among the criticisms was that the people of the
Tableeghi Jama'at are ignoring books by the stalwarts of Deoband, and
destroying them. Individuals belonging to the Tableeghi Jama'at keep with them
only the book Fazaa'il-e-A'naal, not those by Ashraf Ali Thanvi and Husain Ahmad
Madni and others. Replying to this criticism, Sheikh-ul-Hadith Muhammad Zakariya
Sahib and Muhammad Shaahid Saharanpun said, "Books included in the Tableeghi
curriculum are in accordance with the basic aims of the Tableeghi movement and
have been written keeping in view the principles and goal of the movement." They
say, "It is no secret that our aim is to make people Deobandi", that is to say,
in the words of the founder of the Jama'at, Maulana Muhammad Ilyaas Sahib, to
make than adhere to Maulana Ashraf Ali Thanvi and Maulana Muhammad Ilyaas." They
further say, "One of the old and original aims of the Tableeghi Jama'at is that
problems (Masaa'il) should not be discussed at Jama'at's meetings or Tableeghi
rallys." The reason for this, according to them, is that "discussion on problems
might create apprehensions and cause disaffection, and once this happens people
would not attend Tableeghi rallys."— (Condensed from the book "Doubts about
Fazaa'il and their replies" and "some general criticisms against Jama'at and
detailed answers to them".)
The author of the booklet
"Johannesburg to Bareilly" and his cohorts among the Deobandi-Wahaabi-Tableeghi
people must be fully aware of these sayings of their elders. Would they even now
declare the Tableeghi Jama'at to be a movement for the establishment of Salaat
(Namaaz)?
Dear readers! How can truth be
expected of those whose fundamental aim is not to inform people of the commands
of the Qur'aan and the Sunnat? Just realise for yourselves what would be the
reaction of those of the Tableeghi Jama'at who wander about from place to place
preaching! The Deobandi-Wahaabi-Tableeghi Jama'at's people do not have the same
exterior and interior. The example of the elephant's teeth fits them
admirably—one for eating and the other for mere show. This is called hypocrisy.
May Allah protect us from them and from their evils!
Just look at another of their
criticism and its answer. The author of the booklet "Johannesburg to Bareilly"
has, on page 9, part 2 of the booklet, printed a facsimile of page 12 of A'laa
Hazrat Maulana Shah Ahmad Raza Khan Bareilvi's (Rahmatul Laahi Alaihi) published
Wasaaya Shareef and levelled a criticism, although this person who is devoid of
all wisdom failed to see that the same facsimile contained a conclusive answer.
It is true that those afflicted with prejudice and enmity cannot see the truth,
because unfounded grudge and enmity not only destroys wisdom but also makes one
lose all good points of intellect. These Deobandi-Wahaabi-Tableeghi people were
under the impression that their nefarious doings would succeed in South Africa
because Muslims in South Africa were not aware of facts. They thought that their
lies would remain under a smokescreen. But they did not know that they would
themselves become the targets of the salvos that they had turned towards true
Musalmaans. Thus, see the following.
In the last paragraph of Wasaaya
Shareef, the Imam of the Ahle-Sunnat, A'laa Hazrat Bareilvi, a facsimile of
which has been printed on page 9, part 2, of "Johannesburg to Bareilly", "says:
"Raza Husain, Hasnain and all of you should live in love and harmony and, as far
as possible, do not cease following the Shari'at and Deen. It is the most
important of all the obligations to be firm on my Deen and mazhab, which is
clearly mentioned in my books. May Allah give you the capacity to do so.
Was-Salaam". The author of "Johannesburg to Bareilly" has objected to only two
words occurring in this paragraph, which are, "my deen". On the basis of these
two words, the Deobandi-Wahaabi-Tableeghi band wanted to prove that A'laa Hazrat
Bareilvi (Allah forbid) had invented a new Deen.
In principle, this objection is
not at all valid, because the full sentence as it appears on page 9, part 2 of
"Johannesburg to Bareilly" is this: "My Deen and Mazhab which is obvious from my
books". If only a few books out of the over thousand written by A'laa Hazrat
Bareilvi are perused, then nobody would be able to deny the fact that A'laa
Hazrat Bareilvi was undoubtedly a true preacher of the Qur'aan and the Sunnat, a
true defender of the Islamic faith and a true well-wisher of the Musalmaans. If
even one thing is not proved to be against the true doctrines and rules of Islam
in all his writings, then to say that "my Deen" means anything other than the
Deen of Islam. To do so would be rank foolishness and ignorance. The, A'laa
Hazrat had not used the words "my deen" only, but the full sentence is this: "my
Deen and Mazhab which is most obvious from my books" and before this sentence he
has urged strict following of the Shari'at. If the Deobandi-Wahaabi-Tableeghi
Jama'at people are even now averse to acknowledging facts, then they should see
the state of their own house and realise that while they cannot see the beam in
their own eyes, they arc trying to find a mole in other's eyes.
By way of reply, let us consider
the following:
In the minutes of a meeting Sheikh Muhammad Zakariya Saharan Puri held on 19th
Ramadaanul Mubaarak, 1390 A.H. (a Deobandi A'lim) Taqiyud Deen Nadvi Mazaahri,
has written thus: The ulama of Deoband, Manzoor Nu'maani and Abul Hasan Nadvi,
also participated in the meeting. He said, "Hold on firmly to the Deen
established by our elders, Hazrat Gangohi (Rasheed Ahmad Gangohi) and Hazrat
Nanotvi (Muhammad Qaasim Nanotvi). The likes of Rasheed and Qaasim will not be
born again, so you should go on following them with devotion".—
(Suhbat-e-Ba-Aulyia, Page 125)
Dear readers! Please pay attention
to the above-mentioned words—"the Deen which was established by Gangohi and
Nanotvi"—said by the head of the Deobandi-Wahaabi-Tableeghi Jama'at, Sheikh
Muhammad Zakariya Sahib Khandhalvi.
On the basis of these words, if someone were to say that Gangohi Sahib and
Nanotvi Sahib had established a new Deen, then the Deobandi-Wahaabi-Tableeghi
band should never attempt to prove, by pointing to these books written by them,
that the two used to preach Islam. Firstly, because books by those two contain
polytheistic writings and, secondly, after the words "the Deen" Zakariya Sahib
mentions only two names, that of Gandhi’s and Nanotvi's, whose books are not
mentioned. Moreover, Zakeriaya Sahib is urging people to follow only Gangohi and
Nanotvi, and not the Shari'at.
Also listen to what is said on
page 113 of Tazkaratur Rasheed: "By Allah, the Great, drinking the wash-water of
Maulana Thanvi's feet brings about redemption in the next life".
Readers should note how much
emphasis has been laid on this sentence by beginning it by swearing in the name
of Allah. Therefore, the Deobandi- Wahaabis should now feel free to discard
Deen, Imam, and rozah (i.e. religion, faith, prayers and fasting). All that they
now have to do to seek redemption in the next life, according to their Mufti, is
to drink the wash-water of the feet of Thanvi Sahib.
Please also note another saying of
Rasheed Ahmad Gangohi Sahib. He says: "Remember that truth is only what flows
from the tongue of Rasheed Ahmad. And I swear to you that I am nothing but
guidance in the present times, and redemption depends upon following me".—
(Tazkiratur Rasheed, Page 17, Vol. 2.)
These words have been said with
such definiteness that if someone were to say that "truth is only that which
Gangohi says" and whatever have been said by not only all the Prophets,
companions, friends of Allah and the right-guided ulama who have appeared in the
world, but also by all the Wahaabi-Deobandi ulama throughout the world is not
the truth, then recourse must be taken to such words as "because",
"consequently", "if", and "supposing". Nor attempts should be made to prove
Gangohi Sahib to be innocent, otherwise the Deobandi -Wahaabis will be put into
double jeopardy. Rather it should be straight away accepted that this statement
by Gangohi Sahib is another lie, for a lie is something which is said in
opposition to a fact, and these words of Gangohi Sahib are, undoubtedly, not
facts. When it is proved that Gangohi Sahib is speaking a lie, then, you tell me
yourselves, is it possible for such a thing to happen, much less guidance and
redemption, could take place by following a liar?
Dear Readers! This servant of the
Ahl-e-Sunnat submits that the ulama and ordinary members of
Deobandi-Wahaabi-Tableeghi band are inimical to us, Ahl-e-Sunnat-Wa-Jama'at,
only because we hold a mirror to them through books written by their own
stalwarts. When they see in the mirror that their own faces are pockmarked, then
only two options remain open to them: either they should wipe out the pockmarks
from their faces or break the mirror. Books by their stalwarts are the mirrors
and their undue criticism against us is the pockmarks. A rope may burn out but
wouldn't give up its twists (that is to say, habits take long to die) is a
famous proverb. (Another proverb of this nature concerns the tail of a dog. But,
by the grace of Allah, the tongue and pen of this sinner cannot tolerate such
improper way of saying things). These people behave in like manner; they would
neither destroy worthless hooks by their stalwarts nor would they stop levelling
unfounded allegations against us, Ahl-e-Sunnat. Their attitude seems to be 'I
will not accept however strong your argument be', which depicts their
intransigence.
And now, let me explain the words,
"my Deen" of A'laa Hazrat Bareilvi (Alaihir Rahmah) in the light of the Qur'aan
and the Sunnat. In the holy Qur'aan, Almighty Allah says: Alyouma Akmaltu
Lakum-Deenakum—"Today I have completed your Deen for you". When Almighty Allah
Himself says "your Deen", then to say "my Deen" on the part of any Musalmaan
cannot be wrong.
According to a hadith contained in
Muslim Shareef and Bukhaari Shareef, angels would put three questions in the
grave. The second of their questions would be Ma Deenuka (What is your Deen),
and a Mumin's reply would be this: Deeniyal-Islam (My Deen is Islam). It is
requested of the Deobandi-Wahaabi-Tableeghi ulama and general public that when
they go into their graves they should plainly tell Munkar-Nakeer (angels) that
they did not have any Deen Or else all Deobandi-Wahaabi-Tableeghi should accept
that the criticism levelled by them against A'laa Hazrat Bareilvi (Radiyal Laahu
Anhu) is based on nothing but enmity with A'laa Hazrat Bareilvi.
The author of "Johannesburg to
Bareilly" utters another lie on page 25 of part 2 of his booklet.
After quoting part of the Imam of Ahl-e-Sunnat, A'laa Hazrat Maulana Shah Ahmad
Raza Bareilvi's (Rehmatul Laahi Alaih) Wasaaya Shareef the author of
"Johannesburg to Bareilly" says: It is interesting to note that Ahmad Raza Khan
does not say that these things be given to the poor, and the reward of it be
conveyed to me. Nor he says, send these things to me". Subsequently, in his
usual vitriolic and insolent language, such that I have nothing Lo say except
Lanat-ul-Laahi 'Alal Kaazibeen ("Allah's curse be on liars"). After this reply
put in the Words of the Holy Qur'aan, let me tell my readers that A'laa Hazrat
Bareilvi (Alaihir Rahmah) told his relations in his last will, "as far as it is
easily possible for you to do so, give faatihah for the redemption of the soul
on good things". And, in this connection, he mentioned a few dishes, which are
considered tasty. But while dictating his direction with regard to Faatihah and
feast for the redemption of the soul, he clarified certain matters.
Listen to this in his own words:
"Do not give anything out of the food of the feast of Faatihah to the
well-to-do, but give it to the poor and that, too, with due respect to them, and
by way of hospitality, not by rebuking them. Thus, nothing should be done which
is against Sunnat".
Immediately after this comes the
writing of A'laa Hazrat Bareilvi, the facsimile of which the author of
"Johannesburg to Bareilly" has printed on page 27, part 2 of his book but has
omitted the sentence "the food of the feast of Faatihah should not be given to
the well-to-do but to the poor".
Readers will themselves realise
how much perfidy and the author of “Johannesburg to Bareilly” has demonstrated
lies. Even so, the Deobandi-Wahaabi-Tableeghi ulama call themselves
right-guided ulama. They should be ashamed of doing this.
Having known about such acts and
forfeit beliefs of these Deobandi -Wahaabi is it possible for anyone to imagine
that these Deobandi-Wahaabis who dabble in all sorts of lies and indulge in
making a mockery of Deen have anything to do with truth or purity? By no means.
Mufti Muhammad Shafee Sahib, a
Deobandi himself, says: "Distorting somebody's writing against his intention is
to charge him with false allegation and a calumny, and nobody should be in any
doubt about doing such a thing being unlawful".— (Sunnat and bid'at, Page 10.)
Dear readers ! Can people
indulging in unlawful acts be called "right guided"? You will also be certainly
of the opinion that such people cannot be called right-guided. These
Deobandi-Wahaabi-Tableeghi ulama can never be called right-guided ulama, rather
with their filthy beliefs and bad actions they are, without any doubt,
ulama-e-soo' or bad ulama.
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