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White & Black - Page 2
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The author of the pamphlets,
"Johannesburg to Bareilly", could not dare to level any valid criticism against
any of the books written by the Imam of the Ahle Sunnat, A'laa Hazrat Maulana
Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih). The Aa'laa Hazrat has
about one thousand books to his credit, which are full of pearls of knowledge
and wisdom. Yet, because of their prejudice, cussedness, and the tendency to
ignore realities, they found occasions to level some wrong and unfounded
criticism only on writings by others about the Imam-e-Ahle-Sunnat, A'laa Hazrat
Bareilvi. On the other hand, we of the Ahle Sunnat Wa Jama'at (the Naajiyah
sect) level valid criticism on original writings of the stalwart ulama of the
Deobandis which are the foundations of Deobandi-Wahaabi-ism and which these
people probably hold more dear than the holy Qur'aan and the Hadith and are,
therefore, engaged throughout their lives and with all their energies in
propagating and disseminating wrong and polytheistic writings contained in these
very books.
Dear readers! For your information
I am presenting to you some excerpts from books by the ulama of Deoband. (In my
future writings, I will, Insha Allah, present to my readers many more such
writings). I am doing so only in order that you may be well acquainted with the
state of the taste and the mentality of these Deobandi-Wahaabi-Tableeghis who
rave against persons loved by Allah. These people call themselves adherents of
Shari'at and Sunnat and try to prove that, except for themselves, all true
Musalmaan are in the wrong.
Unlike the Deobandi Wahaabis who
are in the habit of distorting the original writings, I am presenting their
writings verbatim without making comment on them of my own or explaining them.
Readers will themselves come to know the reality about the ulama of Deoband who
harbour such thoughts about their Deobandi-Wahaabi-ism.
Look at a footnote on page 96 of
"Tazkirah Mashaa'ikh-e-Deoband"'. It says: "Ammi Bi was the maternal grandmother
of hazraat Maulana Muhammad Yahya Sahib and Hazrat Maulana Muhammad Ilyaas
Sahib. She was a deeply religious and a very pious lady. At the time of her
death such an extraordinary smell came out from the clothes which had been
soiled by her stool that to date nobody has been able to smell such a
fragrance".
A'shiq Ilaahi Meruthi on page 46
of "Tazkiratur Rasheed" and the renowned aalim of Deoband, Ashraf Ali Thanvi
Sahib, on page 17 of "Imdaadul Mushtaaq" describing the excellences of their
spiritual guide and teacher write. "One day A'laa Hazrat (Haaji Imdaadul Laah
Sahib) dreamt that as his sister-in-law was, in his presence, cooking food for
guests, the holy Prophet (Sallal Laahu Alaihi Wasallam) came and ordered his
sister-in-law "to get up and go as she was not fit to cook food for Imdaadul
Laah's guests. His guests are ulama, and I will cook food for his guests". Janab
Rasheed Ahmad Gangohi heads the list of the ulama of Deoband for whom the holy
Prophet (Sallal Laahu Alaihi Wasallam) has been designated as the cook (Allah
forbid') Now, let us see what was the state of Gangohi Sahib. Gangohi Sahib
writes: "Once I had seen in a dream that Maulvi Muhammad Qaasim was the a bride
and my 'Nikaah' had been performed with him. Thus, as a husband and wife are
mutually benefited so I have as much benefited from him as he has from me. He
praised me before Hazrat (Rahmatul Laahi Alaih) and I became his disciple, and
it was on my recommendation to the Hazrat that he accepted him (Muhammad Qaasim)
as his disciple. Hakeem Muhammad Siddeeq Kandhalvi remarked, Ar Rijaalu
Qawwaamoona 'Alan Nisa (men are the guardians of women), and he (Gangohi Sahib)
said, 'yes, after all I am looking after his (Muhammad Qaasim Nanotvi)
children'.—
("Tazkiratur Rasheed"', Vol. 2, page 289.)
The Hazrat (Gangohi Sahib)
declared "that Allah Almighty has promised me that He will not cause any wrong
word to come out of my mouth". — (Arwaah-e-Salaasa.)
Consequently, see how "truthful"
was he. The same Gangohi Sahib says: "Raam and Kanahiya (the religious leaders
of the Hindus) were good men, but people of the earlier generations have made
them something different" —
(Tazkiratur Rasheed, volume 2, page 287.)
Furthermore, he says: "Holy men
often gather people on to the right path and yet remain hidden. In the same way,
Baba Naanak (the religious leader of Sikhs) was also a Musalmaan, and led people
on the right path while remaining hidden."—
(Tazkiratur Rasheed, Vol. 2, Page 238.)
The same Gangohi Sahib says,
"Madrasah Deoband belongs to Allah". — (Arwaah-e-Salaasah, Page 281.)
On page 383 of the same book
"Arwaah-e-Salaasah", Ashraf Ali Thanvi Sahib says it:
"Suddenly I saw a throne
descending from the skies and on it was sitting the holy Prophet (Sallal Laahu
Alaihi Wasallam) and the four caliphs were occupying its Four Corners. As it
descended, it stopped very near me. The holy Prophet (Sallal Laahu Alaihi
Wasallam) asked one of the four caliphs to go and fetch maulana Muhammad Qaasim
(Nanotvi). He (the caliph) went and came back with the maulana (Nanotvi). The
holy Prophet (Sallal Laahu Alaihi Wasallam) asked the maulana to present to him
the accounts of the Madrasah (Deoband). He (Nanotvi Sahib) repelled; here it is
and gave account of every single paisa. At that moment, there was no limit to
the joy and happiness of the holy Prophet (Sallal Laahu Alaihi Wasallam). He was
much pleased and asked the maulana for his leave to depart. The hazrat (Nanotvi
Sahib) said, "as you wish". Thereafter, the throne began ascending towards the
skies and vanished from sight".
Gangohi Sahib has called the
madrasah at Deoband the madrasah of Allah and Thanvi Sahib has given description
of coming down from the skies of the holy Prophet (Sallal Laahu Alaihi Wasallam)
for the purpose of checking accounts of the madrasah.
It should be noted that this
servant of the Ahle Sunnat has already mentioned the story spread by
Deobandi-Wahaabis of the holy Prophet (Sallal Laahu Alaihi Wasallam) learning
Urdu language from the ulama of Deoband. He has also mentioned that according to
the Imam of Deobandi-Wahaabis, Isma'iel Dehlvi Balakoti, the "Prophet has no
authority" and also this that "the Prophet has no knowledge of what is happening
on the other side of a wall" and also this, "upon his death the Prophet has
mingled with dust" and also this that "the Prophet has no knowledge of how will
his end come". Allah forbids!
When A'shiq Ilaahi Meruthi was
writing the biography of Janab Rasheed Ahmad Gangohi, a person saw in a dream
that "the biography of the holy Prophet (Sallal Laahu Alaihi Wasallam) was being
written". Some one interpreted the dream to mean that arrangements are being
made for writing the biography of a perfect follower, and Gangohi appeared in a
dream to the biographer and said, "Are you writing my biography?"— (Tazkiratul
Rasheed, page 7.)
On pages 127 and 152 of the same
book, people who engage in "Zikr" have been called "Ahle Suffah". (Readers know
it full well that a special group of the companions of the holy Prophet (Sallal
Laahu Alaihi Wasallam) are called "Ashaab-e-Suffah".
On page 242 of the same book, it
is said, "Once he (Gangohi Sahib) said that in Saharanpur many prostitutes were
the disciples of Zaamin Ali Jalalabadi. Once he was staying with a certain
prostitute in Saharanpur. All the women disciples came to visit Miyan Sahib but
one prostitute did not come. Miyan Sahib enquired from them why a particular
prostitute had not come. The prostitutes replied that they had repeatedly asked
her to come along to pay a visit to Miyan Sahib but she said that she was very
sinful and very wicked, and she could not face Miyan Sahib, as she was not fit
to visit him. Miyan Sahib insisted that she should be brought before him, so,
the prostitutes went and fetched her. When she came before him, Miyan Sahib
asked her why she had not come. And she replied that since she was wicked she
was ashamed to come before him. Upon this Miyan Sahib said, "Bi, why should you
be ashamed? Who, but He, is the doer and the done? The prostitute flew into a
rage and said that although she was wicked and sinful yet she would not like
even to urinate on the face of such a spiritual guide. Miyan Sahib bowed his
head in shame, and she stormed out of his presence".
On this very page, it is mentioned
that Gangohi Sahib said this about Zaamin Ali Jalalabadi: "Zaamin Ali Jalalabadi
had been immersed in the Unity of Allah (Tauheed)".
Also see this. "Once during the
course of a speech to an audience, a young villager without feeling any
embarrassments asked him what was a women's private part like. How excellent was
the education they had received! All those present hung down their heads, but he
(Gangohi Sahib) was not the least bit annoyed, but said spontaneously, "like a
grain of wheat". — (Tazkiratur Rasheed, vol. 2, page 100.)
Rasheed Ahmad Gangohi Sahib
claimed that the holy Prophet's pious companions (Sahaabah) (Radiyal Laahu
Anhum) followed his (Gangohi's) way.
"Once addressing a huge gathering
he (Gangohi Sahib) said these words: Brothers! I tell you one thing—O Allah you
know best why I say so—that my way is exactly the same as that of the companions
of the holy Prophet (Radiyal Laahu Anhum). Therefore, stand steadfast on it and
do not let go of it."—
(Tazkiratur Rasheed, vol. 2, page 32.)
About these words, Ilaahi Meruthi
Sahib says, "that the reason for Gangohi Sahib saying so was not pride but
expressing a truth".
The Deobandi-Wahaabis who think of
the holy Prophet (Sallal Laahu Alaihi Wasallam) as mere mortal and a man like
themselves do not consider their own Rasheed Ahmad Gangohi and other elders to
be mere men. Just look at this writing: "Every man of insight and of taste who
visited him (Gangohi Sahib) at all hours of the day became so convinced of, and
impressed by, his excellent character that he at once recited the Qur'aanic
verse "Ma Haaza Bashara, In Haazza Illa Malakun Kareem."
(He is no human being but is a respected angel.) —
(Tazkiratur Rasheed, vol. 2, page 60.)
Readers know that this verse is
about Hazrat Yoosuf (Alaihis Salaam).
Also see this. "Maulana Rafi'ud
deen said that he had been visiting maulana Nanotvi (Muhammad Qaasim) for 25
years and he never went there without doing the ablution (Wazuw). He found his
station to be above man. That person (Nanotvi Sahib) was an angel near to Allah
who had been manifested in human form". —
(Arwaah-e-Salaasah, page 220.)
Now look at the state of Nanotvi
Sahib himself who was thought to be above man. He would not let a fasting man
keep his fast; he would rather give the good tiding of having done a good act by
breaking the fast.
On pages 298 and 299 of this very
book, "Arwaah-e-Salaasah", it is written that hazrat maulana Rafi'ud deen Sahib
(Rahmatul Laahi Alaih) used to say that he had never done anything against the
wishes of hazrat Nanotvi. One day he (Rafi'ud-deen) visited him (Nanotvi) in the
mosque at Chattah. The hazrat (Nanotvi Sahib) was sitting in the courtyard of
the mosque and eating fried grams. He asked him (Rafi'ud deen Sahib) to join him
in the feast, to which he (Rafi'ud deen Sahib) said that he was fasting. After
sometime he (Nanotvi Sahib) again asked him (Rafi'ud deen Sahib) to join in. At
this, he (Rafi'ud deen Sahib) without any hesitation started eating although it
was past Asr prayers and the time for breaking the fast was drawing near. The
hazrat (Nanotvi Sahib) told him (Rafi'ud deen Sahib) that Almighty Allah would
give him greater reward for doing this than for keeping the fast. As it was, the
satisfaction and the pleasure he (Rafi'ud deen Sahib) felt at breaking the fast
excelled the pleasure he had ever experienced during fasting".
Also look at the meaning of being
above man. It is thus written in "Arwaah-e-Salaasah" compiled by Ashraf Ali
Thanvi Sahib: `'Maulana Ahmad Hasan was a great logician and thought of nobody
to be his peer in this field. One day there was a lecture by the hazrat
(Muhammad Qaasim) Nanotvi and, by chance, he (Ahmad Hasan) was sitting in front
of him and so he became the addressee, and (in Nanotvi Sahib's discourse) there
began the rejection of the problems of logic. The discourse being over, he
(Ahmad Hasan Sahib) exclaimed, Allah is great, such things (which Nanotvi Sahib
said) cannot be the product of any human mind. These are but the sayings of
Allah".
On page 246 of this very book,
"Arwaah-e-Salaasah", it is written: "The maulana (Nanotvi Sahib) also talked and
played with children, and used to cut jokes with Jalalud deen Sahib, son of
maulana Muhammad Yaqoob Sahib, who was then a very young child. Sometimes he
would take off his cap, and sometimes remove his (Naaroo) waste-band".
Readers should pay great attention
to the following passage, because in it the Wahaabi aalim of Deoband, Abdur
Razzaaq Malihabadi, has metaphorically called his Husain Ahmad Madni as Allah.
(It should be noted that this servant of the Ahle Sunnat reserves his right to
give an opinion and to comment on this writing.) In the "Sheikhul Islam Number",
Abdur Razzaaq Malihabadi writes: "Have you ever seen Allah walking in your lanes
and by-lanes? Have you ever seen Allah behaving in humility with mortal men
after leaving His mighty and glorious heavens? Have you ever thought that
Rabb-ul-Aalameen, putting aside his pride, would come and live in your homes?
No, never. Such has not happened and will never happen. It is not so. I am
neither mad nor senseless. What I am saying is the truth, the only difference
being that of the reality and the metaphor. It is a matter of love and in love
one has to make use of allusions and symbols. Love cannot withstand naked truth.
It can thrive only on some hidden things". Page 1 13.
On page 20 of Ashraful Uloom,
Saharanpur, for the month of Jamaadeen 1354 A.H. it is written thus: When
somebody questioned Ashraf Ali Thanvi Sahib about Shah Ishaaq Sahib, Thanvi
Sahib replied, "at the moment I am talking about human beings. When the angels
are being talked about, then question me about him (Shah Ishaaq) along with them
(the angels)".
And on page 63 of
"Arwaah-e-Salaasah" it is said about Shah Ishaaq, "Almighty Allah has sent an
angel in the form of man".
On age 121 of "Arwaah-e-Salaasah",
Syed Ahmad Bareilvi Sahib says: "In whichever direction I go, all the trees and
all the animals there recognise me and salute me." Moreover, look at this. "Is
this (Husain Ahmad Madni) a man or an angel? But my stubborn heart would not the
prepared to accept that he could not be the fountainhead of divine light." –
(Nazr-e-Aqeedat, page 5.)
Would the author of "Johannesburg
to Bareilly" tell us that if Husain Ahmad Madni was neither a man nor an angel,
then what was he. Would they, also, tell us who is called the fountainhead of
divine light?
Look at this description of his
Nanotvi Sahib by Thanvi Sahib. In "Tahzeerun Naas" he had opened the door to
Prophethood, and in the following passage he is using the same words about self
which the holy Prophet (Sallal Laahu Alaihi Wasallam) had said about himself.
"He said that once hazrat maulana
Gangohi and maulana Nanotvi both were going on Hajj. While maulana Gangohi was
very methodical in doing things, maulana Nanotvi was very careless, caring
little for his things, which lay scattered hither and thither. At that lime, a
group of persons went to maulana Gangohi and expressed the desire to go on Hajj
with him. He (Gangohi Sahib) asked them if they had any money with them for
undertaking the journey.
They said that they would make the
journey relying on Allah. The maulana (Gangohi Sahib) said 'when we would be
having the ticket for the ship, you put before the manager the bag of (Tawakkul)
reliance on your Allah. Who arc you to rely upon Allah? Go and do whatever you
used to do'. Then these people approached maulana Nanotvi and he gave them
permission. As the Persian poet has said, "Every flower has its own hew and its
own fragrance ; Whatever he (Nanotvi Sahib) received on the way, he gave away to
people When some companions pointed out to him (Nanotvi Sahib) that he was
giving away everything to others although he should keep at-least some for
himself, he said "Innama Ana Qaasimun Wal Laahu Yu'tee"
(meaning, Allah is the provider and I am the distributor).'
During the same journey, maulana
Gangohi said to Nanotvi Sahib, "You are wandering from morning till evening. Do
you have no care about yourself?" And Nanotvi Sahib said, 'What is there for me
to worry about when you are there?'—Arwaah-e-Salaasah, compiled by Ashraf Ali
Thanvi Sahib, pages 270 and 271.
Thanvi Sahib says, "There are
certain attributes which are common between me and the holy Prophet (Sallal
Laahu Alaihi Wasallam)". —
(Ifaazaat-e-Yaumiyah, part 7, page 464.)
On page 105, part 1 of
"Ifaazaat-e-Yaumiyah", this very Thanvi Sahib says that when his spiritual
guide, Haaji Imdaadul Laah Muhaajir Makki, died, Rasheed Ahmad Gangohi Sahib
referring to the hazrat (Imdaadul Laah Sahib) repeatedly called him
"Rahmatul-lil-Aalameen".
On page 398, of
"Arwaah-e-Salaasah", Ashraf Ali Thanvi Sahib uses the same words for Haaji
Imdaadul Laah Sahib as the poet had meant exclusively for the holy Prophet
(Sallal Laahu Alaihi Wasallam).
Thanvi Sahib says: "On this
occasion, one feels like quoting the following verse in respect of the
versatility of the hazrat (Haaji Imdaadul Laah):
"You alone have all the qualities
that others have jointly".
On page 377 of this very book,
"Arwaah-e-Salaasah", it is said: "Hazrat Haaji (Imdaadul Laah) Sahib was the Ali
of his times and truth was subservient to him".
Writing on the death of this very Ashraf Ali Thanvi, Abdul Maajid Daryabadi on
page 595 of his book '`Hakeemul Ummat" says: "We the unfortunate
(Deobandi-Wahaabi) were not at all qualified for being the rcceipient of this
bounty. It is not surprising that this 'great bounty' (Ashraf Ali Thanvi) was
withdrawn at the appointed time, but it is surprising, indeed, that it remained
in our midst for this long. As the Persian verse says, "You were the spring of
another world, but from where did you come into this garden". Upto now we had
only heard of the expression "like it" but now we have seen it with our eyes in
this 'holy personality' (Thanvi Sahib's)".
This is Ashraf Ali Thanvi Sahib
whom the author of "Johannesburg to Bareilly" and the followers of Wahaabi-ism
call "Mut-tabe'-e-Sunnat", "Mujaddid-i-Millat", "Hakeemul Ummat" and "Hujjatul
Laahi fit Ard". Let us see how this so-called "Mut-tabe'-e-Sunnat" was like in
following Sunnat. He himself says: "I do not refrain from eating anything in the
door-way or on the way. If Islamic Government were to be established, the most
that would happen to me is that my evidence would not be accepted”. –
(Ifaazaat-e-Yaumiyah, part 4, page 41.)
He also says that "in matters of
feast or gift, I do not care much whether a thing is permitted or prohibited,
because I am not a pious (Muttaqi) man. I consider that to be permitted which is
permitted according to a fatwa of the jurisprudence". — (Kamaalaat-e-Ashrafiyah,
page 369.)
In the words of this very Ashraf
Ali Thanvi Sahib, listen to what he has to say about his state: "One day it so
happened that my (Thanvi's) brother was urinating. I (Thanvi) began to urinate
on his head".—Ifaazaat-e-Yaumiyah, part 2, page 274.
This very Thanvi Sahib says: "A
person belonged to Sekri and was the brother of my step-mother. He was a very
gentle and simple man. My father had engaged him in contract work. One day
during the summer, he came back from the commiserate famished and thirsty, and
taking out his food began eating it. The market place is in front of my house. I
caught hold of a puppy, brought it home and put it in his dish of pulse. Poor
fellow! He left eating and stood up". —
(Ifaazaat-e-Yaumiyah, part 4, page 273.)
The self-same Thanvi Sahib also
says: "Once I went to visit Nauchandi (Girls dance programme) in Meruth. My
father was an employee of Sheikh llaahi Bakhsh. His nephew, Sheikh Ghulaam
Muhiyuddeen, asked me about the advisability of visiting Nauchandi. I told him
that it is permitted to him who is to become a leader, because when he asks
somebody to refrain from it and he is questioned about the evil in doing so then
he can, without any hesitation, describe to him its evils which he had witnessed
with his own eyes On hearing this, he (Ghulaam Muhiyuddeen) burst into laughter,
and said, "if the maulvis commit a sin, they make it into Deen.".----
(Ifaazaat-e-Yaumiyah, part 5, page 440.)
Thanvi Sahib also says: "Some one
was fornicating with a woman in a motel room which was locked. When people
knocked at the door, he replied that there was no room for anybody else: here
one person was lying on the other. See, how truthful a man was he. He did not
speak a lie, and what an intelligent answer he gave". (Ifaazaat-e-Yaumiyah, part
4. page 570.)
The adherents of Deobandi-ism
should also see the following words of their master.
Ashraf Ali Thanvi Sahib says: "The
state of the beliefs of the people is like that of a particular organ of an ass:
when it stretches it goes on stretching and when it recedes it altogether
vanishes".— (Ifaazaat-e-Yaumiyah, part 4, page 7.)
About this very Ashraf Ali Thanvi
Sahib, the compiler of "Ashrafus Sawaanih" quotes the following couplet in
volume 1, page 96 of the book:
"I have wandered through worlds
and tasted of the affection of beauties.
I have seen many a beauty, but you
are an altogether different thing ".
At another place, Thanvi Sahib himself says: "Hazrat Haaji Sahib (Imdaadul Laah)
was in an extraordinary state", and quotes the above-said couplet.—
(Maqaalaat-e-Hikmat Wa Mujaalaat-e Ma'dilat, page 336.)
It should be noted that this
couplet has been said by Hazrat Ameer Khusrau (Rahmatul Laahi Alaih) and readers
would be knowing about whom he had said it.
See the filthy state of mind of
this great leader of Deobandi-ism, which he describes with his own pen. He says:
"A virtuous person who often remembered Allah had an inspiration that Hazrat
A'yishah (Radiyal Laahu Anha) was to visit this humble man's (Thanvi's) house.
He told me about this. My mind was at once diverted to this that a young woman
would be coming into my hands".—
(Risaalah Al-Imdaad, Safar, 1335 A.H.)
The complier of "Ashrafus
Sawaanih", Khawajah Azeezul Hasan, in volume 2, page 20 of the book says: "Once
overpowered by love and ecstasy I told the hazrat (Thanvi Sahib) very
reluctantly and ashamedly in a suppressed tone that I repeatedly had a very
wicked thought, in disclosing which I felt very ashamed and did not have the
heart to give expression to it. The hazrat was then going inside the mosque to
say his prayers. But he (Thanvi Sahib) said, "say it out without feeling
ashamed". This humble self bowed his head in shame and said, "the thought came
to me time and again how wonderful it would be had I been a woman married to
you." On this expression of love, the hazrat (Thanvi Sahib) felt very pleased
and laughed spontaneously and went into the mosque, saying, "This is your love.
You will be rewarded for this, you will be rewarded for this. Insha Allah".
The compiler of "Ashrafus
Sawaanih" says: "In a letter, instead of the usual forms of address, I addressed
him with this couplet:
"Jaan-e-Man Jaanaan -e-Man Sultan
-e -Man Ae too'i Islam-e-Mar, Imaan-e-Man"
(My beloved, my dearest beloved,
my Sultan. O you are my Islam and my Imaan).
(Ashrafus Sawaanih, vol. 2 page 31)
The compiler of "Ashrafus
Sawaanih" has in vol. 1, page. 8 of the book used the following couplet in his
introduction for Thanvi Sahib:
"Ae Ashraf-e-Zamaanah Zamaane
Madad Numa Dar Haa'e Bastah Ra Ba Kaleed-e-Karam Kusha"
(O Ashraf of the times and guide
to the world. Open up the secret doors by the key of your kindness.)
(This couplet had been said
hundreds of years ago about Hazrat Makhdoom Saiyid Ashraf Jahaangeer Samnaani
(Rahmatul Laahi Alaih). And the Wahaabi-Deobandis had pronounced this couplet to
be polytheistic. It is strange that they have now chosen this very couplet for
their Thanvi Sahib, and they are repeating it daily. Now, they should tell us if
their previous fatwa on this couplet was wrong or their present belief and act
about it is wrong. I will await their reply— Kaukab).
And about Thanvi Sahib's monastery, the compiler of "Ashrafus Sawaanih" in
volume 2, page 48 says thus:
'`If there is a paradise on this
earth, It is this, it is this, and it is this."
Dear readers! The pain and agony
being felt by this servant of the Ahle Sunnat in reproducing these filthy
writings is indescribable. I am amazed and dismayed that the adherents of
Deobandi-Wahaabi-ism even in the face of filthy writings of
Deobandi-Wahaabi-Tableeghi ulama not only regard them as their leaders and
mentors but also consider following them and emulating them to be of greater
value than following the Qur'aan and the Sunnat. Everyone endowed with wisdom
and understanding, after reading these writings will, without any doubt, say
that the writers of such filth are at not at all fit to be called right guided
ulama, rather they are the cause of shame and dismany to the Islamic world and
the Musalmaans.
Furthermore, see what these
Deobandi-Wahaabis say about their own Gangohi Sahib who deems the Prophet and
the friends of Allah to be powerless and unaware of their own end. They write:
"He (Gangohi Sahib) was not at all niggardly in spending out of the eternal
blessings of the Hereafter. Had he been niggardly then the number of his
disciples would not have swelled to thousands".—
(Tazkiratur Rasheed, vol. 2, page 88.)
Look at the authority enjoyed by
Thanvi Sahib. He says: "An Englishman who had embraced Islam along with his wife
had asked for my permission to come to India with his wife who will not observe
pardah (seclusion) I wrote to him it was permitted for him to do so".—
(Ifaazaat-e-Yaumiyah, part 6, page 243.)
The same Ashraf Ali Sahib writes
thus about his Deobandi Aalim, Muzaffar Husain Kandhalvi: "He said say it
(Namaaz) without ablution (Wuzuw) and also drink wine".—(Arwaah-e-Salassah, page
181.)
The Deobandi-Wahaabis who do not
believe the Prophet to be innocent consider every habit, even urinating and
going to the latrine, of their Gangohi Sahib to be a prayer (Ibaadat). Look at
the following:
"In short, the habits of the men
of Allah are, without a doubt, included in (Ibaadat) prayers, and all their
actions—eating and drinking, urinating and going to the latrine, silence and
speech, rest and work etc., because of their being the means of prayer, are
included in devotion (to Allah), and since hazrat Imam-i-Rabbaani, that is to
say Gangohi Sahib, was the guide and head of the virtuous group in his times,
his habits being prayers is as clear as the sun."— (Tazkiratur Rasheed, vol. 2,
Page 61.)
After Gangohi Sahib, let us see
the state of affairs with the renowned aalim of the Deobandi-Wahaabis, Ashraf
Ali Thanvi Sahib. In Thanvi Sahib's writings a plethora of things has been said
about sexual relationship and obscenity. He himself says: "Physicians and
philosophers are agreed on this that whatever faculty is not used that faculty
gradually fades away, like impotence occurs when cohabitation is
discarded".—(Kamaalaat-e-Ashrafiyah, page 80.)
On page 668 of "Imdaadul Mushtaaq"
see the following account of Thanvi Sahib's sexual propensity.
"A person told me (Thanvi Sahib)
that he did not find pleasure in the remembrance of Allah (Zikr). I told him
there is no pleasure in the (Zikr) remembrance of Allah; pleasure (Maza) is in
"Mazi" (involuntary seminal discharge) which comes out at the time of
cohabitation with a woman. How is it that you are looking for it here (in the
remembrance of Allah)?"
Look at another proof of Thanvi
Sahib's filthy mentality on page 673 of this very book. Who else could be more
equipped to explain things in a better way than this Hakeemul Ummat of the
Deobandi-Wahaabis does? He says:
"Thus, the real thing is
revelation. And if mere reason is relied upon, then it would also mean as a
person had said. He used to cohabit with his own mother and when somebody
pointed out to him that what he was doing was shere wickedness, his reply was,
my entire body was once inside her, so now what harm there was in it that only a
part of me went into her" (that is, doing so is logically correct).
It should be the remembered that
the way in which the "Mujad-did" of Deobandi-Wahaabi-ism, Ashraf Ali Thanvi
Sahib, had taught the methods and prescriptions for enjoying sex to unmarried
and married woman of Muslim families through his notorious book "Bahishti Zewar"
gives an insight into his mentality which was full of sexual convulsions. It is
said that this book "Bahishti Zewar" induced girls from hundreds of families
towards shamelessness and foul deeds, and it is because of this that in order to
save their daughters and their women from indecent acts even many among the
adherents of Deobandi-Wahaabi-ism do not allow entrance of Thanvi Sahib's book
into their own homes.
(Dear readers! It may well be that
you are amazed to read about the lustfulness and sexual impulse of Thanvi Sahib.
But it is a matter of greater amazement and dismay that a magazine called
"Al-Nasiha" was published from Madrasah Arabia Islamia, Azadville, South Africa,
in December 1988. It belonged to the Deobandi-Wahaabis. Making its text as his
basis, Jennet Bennett, correspondent of "Herald Sunday Tribune" wrote an article
about the holy Prophet (Sallal Laahu Alaihi Wasallam) and gave it such a banner
headline which is difficult for me to reproduce. For your information, I can
only say that some of the sentences used in "Al-Nasiha" were worse than some of
the sentences used by the world-condemned and accursed Rushdie in his book
"Satanic Verses" This servant of the Ahle Sunnat protested to the ulama of
Deoband at the headquarters of the Deobandis at Mia's Farm, and asked them to
take notice of this nefarious act of this Satanic aalim of their creed. But it
is a pity that these ulama of Deoband were not aroused at the insolence shown to
the holy Prophet. Instead, what happened was that a poster against me was surely
published from Mia's Farm. This servant submits that it does not behove a
Musalmaan to slander anyone, and that he has preserved all the documents and
records.)
Another proof of the sexual
tendency and impulse of the lmam of Deobandi-Wahaabis (Thanvi Sahib), in
explaining the difference between saying and acting, is provided on page 713 of
this very book "Imaadul Mushtaaq". He says: "Boys at the 'Maktab' (madrasah)
induced the Hafiz (a person who has learnt the Qur'aan by heart) to get married,
as doing so was very pleasurable.
The Hafiz tried and got married,
and all night he ate bread with a touch of his wife's private part. Poor fellow,
he felt no enjoyment. In the morning he burst upon the boys, saying, wrecked
fools, you had fold me that it gave great enjoyment. I ate bread after rubbing
it with my wife's private part. It tasted neither saltish, nor sweet. The boys
advised the Hafiz that pleasure comes out of beating (in Urdu Maara Karte Hein).
The next night he heat her (his wife) black and blue with shoes. The entire
neighbourhood was woken up and gathered round his house and up-raided him. The
next morning, he came to the 'Maktab' and said, you wretched people, you have
made be miserable. Last night I beat her up and yet found no enjoyment and
earned so much ridicule, besides. Then the boys explained to him fully whet
'beating' meant. The next night the reality dawned on the Hafiz, and when he
came to the Maktab the next morning he was very happy. So, gentleman, the
reality of certain acts dawns only when they are done".
To give such an example of getting
fed up with something also falls to the lot of Thanvi Sahib, the Hakeemul Ummat
of Wahaabi-ism. He says:
"There was a blind Hafiz (a person
who has leant the Qur'aan by heart) who was very greedy. He heard from somewhere
that Almighty Allah had created houries for bestowing them on Mu'mineen in the
paradise. So, he used to pray all the time to send houries. Market women
(prostitutes) are very naughty. They also heard about it and confabulated
amongst themselves that they should make the Hafiz give up his desire for
houries. Getting together, all of them came to him. On hearing the sound, the
Hafiz enquired as to who it was. One woman replied, a hourie. The Hafiz was much
pleased that at long last his (Du'aas) prayers had been answered. He, however,
disgraced himself. A second woman came, and he again enquired as to who it was.
The woman replied, 'a hourie'. He asked her to come some other time, but once
again disgraced himself. In short those woman were many and his passion, also,
had been withheld for long, but till when he could go on with it. After his
passion had totally subsided, another woman came and he again enquired who it
was. The woman replied 'a hourie' The Hafiz began to abuse her, and exclaimed,
are all the houries only meant for me"?—
(Khutbaate Hakeemul Ummat, page 248, part 16, on the blessings of Ramadaan.)
Such a condition on fulfilling a
request for explaining realities and wisdom can be put only by the Mullas of
Wahaabi-ism. In this connection, let us look at another writing of Thanvi Sahib,
the Mujad-did of Deobandi Wahaabi-ism. Talking about his maternal uncle from
Hyderabad, Thanvi Sahib says: "Abdur Rahmaan Khan Sahib, proprietor of Nizami
press, also came to meet him (Thanvi Sahib's maternal uncle) and was much
impressed by his talk on realities and wisdom. He, therefore, requested him
(Thanvi Sahib's maternal uncle) to give a public lecture on the subject in order
that all Musalmaans be benefited. The maternal uncle (of Thanvi Sahib) gave a
strangely independent and rakish answer. He said, Khan Sahib, what have I do
with lecturing? But when the Khan Sahib insisted too much upon it then he said
he could oblige him only on one condition, which he should arrange. Poor Abdur
Rahmaan Khan Sahib was a serious elderly man. He thought what would be such an
arrangement, which could not be made. Eagerly he asked him about the
arrangement, which he wanted to be made. The maternal uncle (of Thanvi Sahib)
said that it was that he should go to the market-place completely in the nude
with one man on the front stretching his sexual organ and the other from behind
putting a finger in his rectum and a multitude of boys shouting, here is a pimp,
here is a pimp and then he would lecture on realities and wisdom."—
(Al-Ifaazaatul Yaumiyah, vol. 7. pages 82, 83, published by Ashraful Mataabe,
Thana Bhawan, December, 1941.)
Those Deobandi-Wahaabis who
believe that it mattered little it the Prophet wanted a thing to happen or not,
hold this view about their own Thanvi Sahib. A Deobandi aalim, Abdul Maajid
Daryabadi, says: "Allah wills what one of his blessed slaves (Thanvi) wishes."—
(Hakeemul Ummat, Page 47.)
Listen to this very carefully. The
same Abdul Maajid Daryabadi in a letter to Ashraf Ali Thanvi Sahib writes:
"The night before last my wife
dreamt a strange dream. She saw that she was present in the Quba Mosque in
Madinah Munawwarah. Also present there was the youngest wife of (Thanvi Sahib),
and was pleased to see her (Daryabadi's wife) there. She (Thanvi's wife) asked
her (Daryabadi's wife) if she would like to see a portrait of the holy Prophet
(Sallal Laahu Alaihi Wasallam). And she, much eagerly said, of course. In the
meanwhile somebody said that this was A'yishah Siddeeqah (Radiual Laahu Anha).
As she (Daryabadi's wife) looked at her intently and with amazement she found
her face and form, dress and manners to be like that of the youngest wile (of
Thanvi Sahib). Al that very moment somebody said that no, she was the
daughter-in-law of the holy Prophet (Sallal Laahu Alaihi Wasallam). Now she was
wondering all the more that since there was no son of the holy Prophet how could
there he a daughter-in-law of his. At that moment, a voice was heard saying that
every one who recited the Kalimah was of the holy Prophet's progeny, in
particular a pious man like maulana Ashraf Ali was of his progeny par
excellence"--- (Hakeemul Ummat, Pages 548, 549.)
Dear readers! The above mentioned
few writings of the Stalwart ulama of the Deobandi-Wahaabis have been reproduced
word-for-word from books written by them in order to fully uncover the reality
behind them. This servant of the Ahle Sunnat is, unlike the author of
"Johannesburg to Bareilly" not making any comment on the writings nor does he
seek a clarification from him because commenting upon and clarifying filth will
result only in spreading it further. The filthy fondness for indulging in filth
befits the Deobandis only. May be the author of "Johannesburg to Bareilly" and
his supporters of Deobandi-Wahaabi-Tableeghi faction who adore Gangohi Sahib and
Thanvi Sahib to the extent of worshipping them try to prove the filth contained
in the above-mentioned writings of Gangohi Sahib and Thanvi Sahib to be the
cleanest in all the world or declare such filth to be sacred like the Qur'aanic
verses or the holy Prophet's Ahaadees, and say that even filthy examples are
good ones and have been given to explain good things!
In reply, it is submitted to the
Deobandi-Wahaabi-Tableeghi people that wrong things are, after all, wrong, But
what has been happening is that if any of your stalwarts were to pen a wrong and
filthy writing then you declare the wrong to be right and the filthy to be the
cleanest. This, only because what has been said or written is by your own men.
And if someone else writes a correct a thing you declare even such a correct
writing as wrong. Why is it so? Have you got a logical answer to this? Allow me
to say that you are, for no reason, at enmity with truth and with us, the
adherents of truth. This, because you have a grudge and you only try to find
faults and if you do not find any fault then you are past-masters in
transforming a good thing into a fault and declaring it to be so.
In volume 2, page 56 of "Ashrafus
Sawaanih", Ashraf Ali Thanvi Sahib declares: "A person in love sees only
excellence in the faults of the beloved, and an antagonist sees even excellence
as faults".
You, Deobandi-Wahaabis, have made
it possible, and proved it, for Allah to have faults, have declared thousands of
excellences of the faultless holy Prophet (Sallal Laahu Alaihi Wasallam) to be
his faults, so how can we Sunni Musalmaans who hold right beliefs be saved from
you tyranny.
O author of "Johannesburg to
Bareilly" and supporters of Deobandi-ism! You are at liberty to say anything you
like against me, but do not be insolent to the beloved of Allah, the holy
Prophet (Sallal Laahu Alaihi Wasallam), to the wives and progeny of the Prophet
of Allah, to the companions and friends of the Prophet of Allah (Ridwaanul Laahi
Alaihim Ajma'een). Do not earn the displeasure of those beloveds of Allah, and
if you cannot be respectful to them, at least desist from being insolent to
them. If you cannot glorify them, at least maintain silence instead of saying
things against their rank and status. I do not force you to do so if you cannot
tolerate being respectful to the Prophethood, but why do you call those to be
wrong or by bad names who, on Allah's command, respect those who are the beloved
of Allah. Perhaps you do not like those beloved of Allah and the faultless
Prophet (Sallal Laahu Alaihi Wasallam), How amazing that you are averse to
paying respect to the very Prophet of Allah after reciting whose Kalimah you
call yourselves Mu'min. We, the Ahle Sunnat Wa Jama'at, who hold the right
beliefs, glorify the beloved Prophet of Almighty Allah (Sallal Laahu Alaihi
Wasallam) through every verse of Almighty Allah blessed Book, while you make
that very Book (Qur'aan-e-Kareem) the basis of your endeavour to belittle the
glory of Allah's beloved Prophet (Sallal Laahu Alaihi Wasallam). We Sunnis are
ardently fond of the greatness and glory of the holy Prophet (Sallal Laahu
Alaihi Wasallam), and you of the Deobandi-Wahaabi-Tableeghi band commit
insolence against the glory and greatness of the holy Prophet (Sallal Laahu
Alaihi Wasallam).
We Sunnis are ever in search of
knowing the excellences of the beloved Prophet of Allah (Sallal Laahu Alaihi
Wasallam), while you of the Deobandi-Wahaabi-Tableeghi are engaged in finding
faults with the beloved of Allah, the faultless Prophet (Sallal Laahu Alaihi
Wasallam). You yourselves decide who spend their time better, we or you. Perhaps
you like no good things, for you are plain faultfinders.
The author of "Johannesburg to
Bareilly" and his cohorts would, perhaps, be knowing that finding fault with
somebody is called slandering. They have seen in this very book the fatwaa given
by their own aalim. All these Deobandi-Wahaabi-Tableeghi people should heed to
an advice of their own stalwart, Thanvi Sahib, who on page 741 of his book
"Imdaadul Mushtaaq" says the following:
"A seeker came to a holy man, but
was wonder-struck on seeing his face. They holy man inquired aslo whatever was
the meter. He said that while leaving his home he was his devotee, but on
approaching him (line holy man) he saw a strange phenomenon which he was unable
LO put info words. The holy man folds him that he should not hesitate in felling
him about what he saw. He (the seeker) said that his face appeared to him to be
like that of a dog. The holy man was not annoyed at this, but said that it would
have surely appeared to him to be so. It sometimes so happened. He further asked
him to say Allah's name several times. He (the seeker) did as he was told. Then
the holy man asked him how his (the holy man's) face looked like. He (the
seeker) said it appeared to him to be like that of a cat. He (line holy man)
asked him to remember Allah's name for a week and linen after his face would
begin to look like that of a man. He further said that actually it was his own
(the seeker's) face which was reflected in the mirror. Thus the ugly face seen
by him was his own face besides, sometimes violence becomes necessary. For
example, if somebody wishes to fall into a well and only one leap forward
remained to be taken, then would the right thing be to admonish him gently or to
catch hold of his hand and drag him by force".
By now the preachers and
supporters of Deobandi-Wahaabi-ism would have understood it full well that when
these people call us the truthful Sunnis Musalmaans as evil, they are actually
seeing their own ugly faces in the mirror, according to their own Thanvi Sahib.
Moreover, let us see this. On page
60, vol. 2 of "Ashrafus Sawaanih", Thanvi Sahib says: "Everybody cannot tolerate
gentle treatment. People say, do not be harsh, but how is it possible to be
gentle when what is required for effecting reform is harshness? Now see that 10
or 12 years of gentleness could bring no reform in him (an acquaintance of
Thanvi Sahib), rather his condition worsened. But ten or twelve minutes of
scolding has resulted in total reform, in putting his mind aright and in
eradicating all evil thoughts".
I plead with the author of
"Johannesburg to Bareilly" and all Deobandi, Wahaabi, Tableeghis to give up
their unwarranted stubbornness and go through, with an open mind and with
honesty, the life and the teachings and nearly one thousand books of the Imam of
Ahle Sunnat, A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi
Alaih) in order to seek the truth. Just go through the 12 volume, large-sized
Fataawa Rizviyah, which has no parallel in all Deoband. You will get a real
insight into A'laa Hazrat Bareilvi (Rahmatul Laahi Alaih).
Your intuition will also be
witness to the fact the A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi
(Rahmatul Laahi Alaih) is truly the reviver of the Deen, an adherent of Shari'ah
and Sunnat, an epoch-making Aalim-e-Rabbaani and a true lover of the holy
Prophet. Stalwart ulama of Arab and Ajam and ulama of Deoband themselves have
acknowledged A'laa Hazrat Bareilvi vastness of knowledge and love for the holy
Prophet. All Deobandi, Tableeghi and Wahaabi ulama and others of South Africa
and elsewhere should not ruin themselves by indulging in invalid accusations but
should accept the fact that it is we, the Ahle Sunnat Wal Jama'at (Sunnis whom
you call Bareilvis) are the true adherents and followers of the Qur'aan and the
Sunnat and our beliefs and actions are proved by books written by
Deobandi-Wahaabis themselves.
The author of "Johannesburg to
Bareilly" and the supporters of Deobandi-ism should under no condition annoy
Allah Almighty and His beloved and last Prophet (Sallal Laahu Alaihi Wasallam)
and earn for themselves eternal punishment and wrath in order to maintain their
false ego in this ephemeral world for the sake of a few coins. If Rasheed Ahmad
Gangohi Sahib, Muhammad Qaasim Nanotvi Sahib, Khaleel Ahmad Ambethvi Sahib and
Ashraf Ali Thanvi Sahib have erred and have been polytheistic, then you must not
be the supporters of those who have indulged in such polytheistic writings and
must not collect polytheism for yourselves by believing in the validity of their
polytheistic writings.
This servant of the Ahle Sunnat
and dust from under the feet of the progeny of the holy Prophet has, only for
the sake of Allah's pleasure and the pleasure of the holy Prophet (Sallal Laahu
Alaihi Wasallam), repeatedly invited you to come to the truth, and has placed
facts before you. Inspite of this, if you remain adamant about your belief that
"Almighty Allah can speak a lie and he has spoken a lie; that Allah Almighty has
no prior knowledge of the doings of His bondsmen's activities; that in whatever
form and in whatever measure Allah has bestowed knowledge on holy Prophet
(Sallal Laahu Alaihi Wasallam) is possessed by even children, the demented and
the beasts; that the expression last of the Prophets does not mean the last
Prophet; that the knowledge possessed by Shaitaan is vaster than the knowledge
possessed by the holy Prophet (Sallal Laahu Alaihi Wasallam)",—Allah protect us
and again He may protect us!— and all those wrong beliefs held by you
Deobandi-Wahaabis which this humble man has reproduced briefly in his "Deoband
to Bareilly: the truth" and in the present book as well. If the author of
"Johannesburg to Bareilly" and his supporters, the Deobandi-Wahaabi-Tableeghi
band, arc firmly rooted in their beliefs then this servant of the Ahle Sunnat
once again invites them to agree to a decision by Allah. This servant of the
Ahle Sunnat is prepared to enter into a 'Mubaahilah' (a meeting of contending
parties where persons or parties invoke curses of Allah on those who deny
truth). Your own Thanvi Sahib has said that if some one is about to destroy
himself then be cannot be dealt with by gentle means. Your own Thanvi Sahib
says:
"Supposing somebody has a malignant abcess which is full of foul matter and
needs an operation, but he says that it should be treated only externally and
some ointment be applied to it. It was of no consequence to him if such a
treatment causes the foul matter to spread throughout the entire body and badly
affects it. In any case, he would not agree to the entire foul matter being
taken out by a single operation".— (Ashrafus Sawaanih, vol. 2, page 60.)
Furthermore, he says: "Where
cruelty is needed, it is equity to be harsh. To be tender on such an occasion is
cruelly".— (Kamaalaat-e-Ashrafiyah, Page 80.)
This servant of the Ahl-e-Sunnat
also submits that this controversy has been going on for 80 years. By now
hundreds of books have been written. The realities have been explained in
thousand of ways. Despite this, if the Deobandi-Wahaabi-Tableeghis remains
steadfast in their intransigence and refuses to accept the truth, then they
should not be afraid of engaging in Mubaahilah. They should accept the
invitation of this servant of the Ahle Sunnat for Mubaahilah, and also be
prepared to abide by the verdict of Allah Ta'Aala.
Dear readers! This servant of the
Ahle Sunnat admits that he does not hold himself in great regard and has no
pride in his knowledge or his doing. This sinful person considers himself to be
more lowly than the dust under the feet of dogs in Madinah, the city of the
Prophet. But he takes pride in the fact that he wears round his neck the collar
of the slaves of the Prophet. He takes pride in having links with Ahlul Laah
(Allah's men). He is sure that his Allah would pardon his sin and would make him
successful only for the sake of the honour and dignity of his beloved Prophet
(Sallal Laahu Alaihi Wasallam) and for the sake of defending the greatness and
truth of his beloved Prophet (Sallal Laahu Alaihi Wasallam), Insha Allah.
I have now come to concluding part
of my arguments.
If the author of "Johannesburg to
Bareilly" and his supporters want to seek the truth (and they are sure of their
standpoint and of their truth and are not prepared to accept the facts presented
by me) they should come out for an open 'Mubaahilah' with this ordinary slave of
Mahboob-i-Subhaani, Ghaus-i-A'zam Hazrat Muhiyud-deen Saiyidina Abdul Qaadir
Jeelaani (Radiyal Laahu Anhu). If they fail to do so, they would have no excuse.
The goal of this servant is only
to earn the pleasure of Allah and the pleasure of the holy Prophet (Sallal Laahu
Alaihi Wasallam). I have no respect for him who is disrespectful and insolent to
my innocent Prophet (Sallal Laahu Alaihi Wasallam), and this sinner (Kaukab) is
the slave of all lovers of the Prophet who are true slaves and lovers of the
holy Prophet (Sallal Laahu Alaihi Wasallam). In all his writings and speeches
and knowledge and doings this sinner is a strict follower of the principle of Al
Hubbu Lil Laahi Walir Rasool Wal Bughdu Lil Laahi Walir Rasool (love for the
sake of Allah and His Prophet and enmity for the sake of Allah and His Prophet),
and following this principle he does not hurt the feelings of anyone for
personal reasons while rejecting those insolent to the Prophet. (Therefore, this
sinner says to the Deobandi-Wahaabi-Tableeghis, the Rafzis (Shi'as) and other
factions that they should not provoke him or else he would not spare them, that
is to say, they should not level unfounded and invalid accusations against us or
we would not let go of you without exposing you).
I am sorry if I have
unintentionally hurt the personal feelings of anybody. May the Merciful Allah
forgive me! (A'meen)
This servant of the Ahle Sunnat
requests his readers to pray for him. All of you are requested to be steadfast
on the true religion of the Ahle Sunnat Wa Jama'at. We Sunnis are, with Allah's
grace and mercy, certainly on the path of the holy Prophet (Sallal Laahu Alaihi
Wasallam) and his perfect followers, and we supplicate to Almighty Allah that
the only Deity, the Almighty Allah, confers upon us the honour and distinction
of becoming the true slaves of his beloved Prophet (Sallal Laahu Alaihi
Wasallam) and bestow upon us His pleasure and the pleasure of the holy Prophet
(Sallal Laahu Alaihi Wasallam). A'meen.
”Wama Alaina Illal Balaagh”
Wasallal Laahu Ala Habeebihi Saiyidina
Muhammadin Wa A'lihi
Wa Ashaabihi Wa lt-tibaa'ihi Wa Baaraka Wasallama Ajma'een.
Karachi, Pakistan
Kaukab Noorani Okarvi
(Ghufira Lahu)
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