The Writings & Fatwas of the Elders of Deoband
Part1
---On page 2 of part 1 of "Johannesburg to Bareilly", it is written thus:
"The ulama of Deoband have nothing to do with Muhammad Ibne Abdul Wahaab Najdi (Imam of the Wahaabi faction). They have no concern with his mission, nor he is their spiritual leader, nor did they ever meet him. In fact, the ulama of Deoband belong to the Ahl-e-Sunnat-Wa-Jama'at and owe allegiance to the Hanafi sect."
In this passage, it has been sought to be proved that the ulama of Deoband are not Wahaabi, and that they have got nothing to do with Muhammad Ibne Abdul Wahaab Najdi, the Imam of the Wahaabis. This has been contradicted by the writings of the ulama of Deoband themselves, as you will subsequently see.
The famous debater of Deoband, Muhammad Manzoor Nu'maani, has in his book,
"Sheikh Muhammad Bin Abdul Wahaab and the right-guided ulama of India", published 10 years ago and endorsed by Sheikh Muhammad Zakariya Kandhalvi and Qaari Muhammad Tayyab, sought to prove that there was no ideological difference between Sheikh Abdul Wahaab Najdi and the ulama of Deoband and the Najdi Wahaabi and Deobandis were really one and the same.
Here, I am not criticising the book by Nu'maani Sahib. My aim is only to bring to my readers the lies of the author of "Johannesburg to Bareilly" so that readers may know how very fond of lies the author of "Johannesburg to Bareilly" is.
On the one hand, their ulama and elders are trying their utmost to prove themselves to be Wahaabi, but the author of "Johannesburg to Bareilly", while stationed in South Africa, is for ever engaged in uttering lies.
Dear readers!
Let us examine such other writings of the stalwart ulama of Deoband.
"This title (Wahaabi) means a person who subscribes to, or is subservient, to the creed of Ibne Abdul Wahaab". (Imdaad-ul-Fataawa,Page233).
The Imam of the Deobandis, Rasheed Ahmad Gangohi, says,
"the followers of Muhammad Ibne Wahaab Najdi are called Wahaabi. He held excellent beliefs and his creed was Hanbali. Although he was rather of harsh temperament but he and his followers are good people." (Fataawa Rasheediyah, Page 111, Vol. 1).
Dear readers! You have just seen what the verdict of Gangohi Sahib is on Ibne Abdul Wahaab Najdi.
Now see what the ulama of Deoband themselves have written about Ibne Abdul Wahaab Najdi, and, then, decide for yourselves who amongst them spoke the truth and who uttered lies.
Al-Muhannad, the book of beliefs of the ulama of Deoband, on page 12, contains the following question and answer: "Question number 12: Muhammad Ibne Abdul Wahaab held the view that shedding the blood of Musalmaans and taking away their property and defiling their honour, all these things were lawful. He also termed them idolaters. He was insolent towards the elders. What is your view of him? And do you (think calling the Ahle Qiblah as infidels is a lawful act? Or do you think that he who does these things belongs to a legitimate sect?
Answer: In our view the same verdict applies to them as has been given by the writer of Durr-e-Mukhtaar. And Khawarij are a band of people who waged war against the Imam because they thought him to be guilty of falsehood, that is, idolatry, which justified waging war. For this reason they take the taking of our lives and our property and making our women captives to be lawful. He further held that they were rebels. He also held that they did not Describe them as infidels because this was a matter of interpretation, though a faulty one. And Allamah Shaami, in his marginal notes on the book, has said,
"Like it happened in our times when the followers of Ibne Abdul Wahaab sallying forth from Najd overwhelmed Haramain Shareefain. They described themselves as belonging to Hambali creed, but it was their belief that only they were Musalmaans and whoever was against their belief was an idolater and, so, they justified the killing of the Ahle Sunnat and the ulama of the Ahle Sunnat until Almighty Allah deprived them of their ascendancy."
In "Fataawa Rasheediyah", it is stated that their (Najdis) beliefs are excellent, while in "Al-Muhannad" it is said that they (Najdis) believe that only they were Musalmaans and those who held beliefs contrary to theirs were polytheists, and since such people belonged to the Ahl-e-Sunnat, therefore killing them was lawful.
From this it can be derived that holding all Ahl-e-Sunnat to be polytheists and killing them was lawful and permitted in the eyes of Gangohi Sahib.
He also says that the followers of (Ibne Abdul Wahaab) are good men, while all other ulama of Deoband hold them to be Kharijis and rebels. It, thus, becomes clear that Gangohi Sahib believes that Kharijis and rebels are good men.
Also consider this.
Hussein Ahmad Sahib Tandvi Madni says: "Gentlemen' Muhammad Ibne Abdul Wahaab appeared in the Najd in the 13th century A.H., and, because he harboured evil thoughts and held wrong beliefs, he waged war on the Ahl-e-Sunnat Wall Jama'at, sought to force his evil thoughts upon them and considered lawful seizing of their properties as the spoils of war, and killing them, and considered all these acts to bring blessings. He was harsh on the people of the Haramain (Makkah and Madinah) in particular and on the people of the Hijaaz in general. He used most foul language against the pious men of the earlier generations. Because of the atrocities committed by him on them, countless people had to flee the holy cities of Makkah and Madinah, and many of them were martyred by his troops. In short, he was a tyrant, a rebel and an altogether evil person."
(Ash-Shahaubus Saaqib, Page 42)
Gangohi Sahib says that their beliefs are excellent and he and his followers are good men, while Husain Ahmad Sahib Tandvi Madni says that his views were evil and his beliefs were most wretched. He considered the killing of Ahle-Sunnat as an act, which brought blessings, and justified taking away of their properties as spoils of war and, as such, lawful. He put the people of the Haramain and the Hijaaz to great hardships until they were forced to flee. He was most insolent towards the pious men of the earlier generations. He was guilty of killing thousands of Musalmaans, and was tyrannical, rebellious, blood-thirsty, and sinful.
Now, if Gangohi Sahib is speaking the truth, then Husain Ahmad Sahib Tandvi Madni is speaking the lie. Only one of two can be in the right.
Now, a decision about them rests on the followers of the two men.
Gangohi Sahib says that their (Najdis) beliefs are excellent. How excellent can be seen in the writings of the Principal of Deoband, Husain Ahmad Sahib t Tandvi Madni, who has listed, serially, examples of the beliefs of the Najdis in F his book, Ash Shahaubus Saaqib!
These are:
1. "Muhammad Ibne Abdul Wahaab believed that people all over the world and all Muslims were polytheists and infidels. (Page 44)
2. The Najdis believed, and his followers still believe, that the lives of Prophets (Alihumus Salaam) were limited to the times during which they lived upon this earth. Thereafter, in death, they and other faithfuls are equal. (Page 45)
3. This group holds that having a vision of the blessed Prophet (Sallal Laahu Alaihi Wasallam) and visits to his blessed tomb are bad innovations and unlawful. He also holds as unlawful even journeying in that direction for this purpose. According to some of them, even journeying for the sake of paying a visit to the blessed tomb is like committing fornication. May Allah save us from such evil thoughts! (Page 45)
4. The Wahaabis use most insolent language in respect of Prophethood and the person of the holy Prophet himself (Sallal Laahu Alaihi Wasallam) and, in their insolence, claim to be the equals of the personality of the holy Prophet, and, according to them, only a little benefit accrued from him during the times he was preaching the Messages of Allah, and no benefits flowed from him after his passing away. And because they think so, they consider as unlawful praying for Allah's forgiveness through his intercession. Their elders also said that praying for Allah's forgiveness through his intercession was unlawful. (May Allah save us from having such thoughts)! But, perhaps, it may be permissible to reproduce such thoughts, for merely reproducing blaspheming words does not by itself constitute blasphemy). They also said that the staff in a man's hand was of greater advantage to him than the glorious personality of the king of the universe (Sallal Laahu Alaihi Wasallam), for with a staff in his hand one can defend himself from a dog while the personality of the pride of the universe (Sallal Laahu Alaihi Wasallam) cannot do even this much for him. (Page 47)
5. The Wahaabis are against performing mystic rites and sophistic practices-meditating, engaging in the remembrance of Allah and thinking about Him, owing allegiance to spiritual guides and the whole system of spiritual guides, and having a mental rapport with the spiritual guides, believing in the doctrine of annihilation and permanent life etc. etc In their view, al' such things are of no consequence, bad innovations and demeaning. (Page 59, Ash-Shahaubus Saaqib)
6. In Wahaabi belief, following any particular Imam is considered to be blasphemy against the Prophet, and they use wretched and wicked words for the four Imams and their followers, and thus they are alienated from the Ahl-e-Sunnat-Wa-Jama'at and so the non-emulators of India belong to this wicked group. While they claimed to be Hanbalee when they first appeared on the scene, but in many matters they do not follow Imam Ahmad Bin Hanbal (Alaihir Rahmah)—(Page 62, Ash-Shahaabus Saaqib).
7. Through verses Ar-Rahmaanu 'Alal 'Arshis Tawa etc, the Wahaabis try to prove that Allah physically occupies a throne and also make out His dimensions and, therefore, His bodily presence. - (Page 24, Ash-Shahaabus-Saaqib)
8. The Wahaabis of Arabia have often been heard to harshly denounce the expression, "As Salaatu was Salaamu Alaika ya Rasoolal Laah" (Peace and salutation to you, O Allah's Messenger)", and most scathingly condemn and ridicule its use, and hurl most unbecoming language against the people of the Haramain who use such an expression.—(Page 65, Ash-Shahaabus-Saaqib)
9. The wicked Wahaabis harshly denounce sending repeatedly peace and salutation on the mercy to the worlds, and consider reciting Dalaa'ilul Khairuat, Qaseedah Burdah and Qassedah Hamziyah and such like as most detestable and unwarranted. They also consider some couplets of Qaseedah Burdah to be downright blasphemous, as for example the couplet:
Ya Ashrafal Khalqi Maali Man Aloozu Bihi Siwaaka Inda Huloolil Haadisil 'Amami (O. the best of creations! I have no one To look up to in perilous times like these) (Page 66, Ash Shahaabus Saaqib)
10. Except for the knowledge by him of Allah's commands, the Wahaabis think the personality of the Last of the Prophets (Alaihis Salaatu Was Salaam) to be devoid of all hidden and true knowledge. (Page 62, Ash-Shahaabus Saaqib)
11. The Wahaabis consider the narration of the birth of the king of the universe (Alaihis-Salaatu-Was-Salaam) itself to be a most reprehensible act and a very bad innovation". (Page 67, Ash-Shahaabus Saaqib)
Dear readers' the above-mentioned eleven beliefs held by Ibne Abdul Wahaab Najdi and his followers have been listed by the Principal of Deoband, Husain Ahmad Sahib Tandvi Madni, which in the sight of Gangohi Sahib are excellent beliefs. It is, therefore, proved that most foul, most wicked and altogether blasphemous beliefs are reckoned by him to be excellent ones and the excellent and Islamic beliefs are, in his eyes, polytheistic and innovative. What an amazing feat of perverted thinking!
Khirad Ka Naam Junoon Rokh Diya Junoo `Ka Khirad Jo Chaahe Aap Ka Husne Karishmah Saaz Kare
(You call wisdom to be madness and madness to be wisdom. Your miracle making beauty may do whatever it wants).
On Page 45 of Ashrafus Sawaanih, it is stated thus:
"A story is narrated of the times when Ashraf Ali Thanvi Sahib was a teacher at the Madrasah Jaamiul-Uloom, Kanpur. Some women living in the neighbourhood of the Madrasah brought some sweets so that the Holy Qur'aan may be recited and the reward so earned be conveyed. Students of the Madrasah did not do so and ate up the sweets. This created quite a row. When informed of the row, Thanvi Sahib came and told the people in a loud voice, "Brethren! This place is populated by Wahaabis. Don't bring anything here for the sake of faatihah and niyaaz."
One Page 192 of the biography of Janab Yoosuf Kandhalvi, it is stated that 'we are staunch Wahaabis."
One of the elders of the Deobandi Wahaabi propagandist group, Sheikh-ul-Hadees Muhammad Zakariya Sahib, declares:
"I am a more staunch Wahaabi than all of you." (Biography of Maulana Muhammad Yoosuf Kandhalvi, Page 193, authored by Muhammad Saani Hasni and Manzoor Nu'maani).
(It will interest my readers to know that, as they have already seen, the Principal of Madrasah Deoband, Janab Husain Ahmad Tandvi Madni, has described the Wahaabis as a "band of evil and foul and filthy people" who are also insolent, but Janab Ashraf Ali Thanvi and Muhammad Zakariya and others say they are very proud of calling themselves Wahaabis. With this admission, the reality about them will dawn upon people with greater clarity).
Thanvi Sahib, whom the Deobandis regard as their Hakeem-ul-Ummat, in a letter to his Imam, Rasheed Ahmad Gangohi Sahib, writes:
"Although some ulama here regard me as a Wahaabi and some ulama from outside also have told people here not to be deceived by this man (Thanvi) fur he is a Wahaabi, but it did not have any effect for I had been practically co-operating with the public. But now that I intend not to co-operate even in a practical sort of way, I should expect to face some difficulty." Since Thanvi Sahib used to participate in Meelaad meetings, people did not accept him as a Wahaabi, but now that Thanvi Sahib himself says that he would not be attending Meelaad congregations it should be clear to everybody that "he was truly a Wahaabi although he had been hiding this fact." (Tazkiratur Rasheed, Page 135).
Janab Abdul Hasan Ali Nadvi in his book "Deeni Da'wat" (Invitation to Religion) has mentioned an episode about Muhammad Ilyaas Sahib, founder of the Tableeghi Jama'at. In 1938, he says,
when he had gone to the Hijaaz for the Hajj, he along with his delegation met the Sultan of Najd in connection with the Tableeghi Jama'at.
Regarding preparations for the meeting with the Sultan, he writes:
"It was resolved that first the aims and objects of the Jama'at should be written down in Arabic, then it should be presented to the Sultan. Maulana Ihtishaam-ul-Hasan and Abdullah Ibne Hasan, on their own, met the Sheikh-ul-lslam and Sheikh Ibne Bulhead". "Deeni Da'wat" (Invitation to Religion), Pages 97 and 98.
"After two weeks (on 14th March, 1938), the Maulana (Muhammad Ilyaas) along with Haaji Abdullah Dehlvi, Sheikhul Mutaw-witeen, Abdur Rahmaan Mazhar, and Maulvi Ihtishaam-ul-Hasan went to meet the Sultan. The king came down from his throne and received them with great honour and seated the honoured guests from India near him. They then presented their schedule for preaching. Upon this, the king lectured to them most eruditely for forty minutes on the unity of Allah, on the Book, and on the Prophetic traditions and on the need for following the Shari'at. After this, he came down from his throne and with much respect bade them goodbye. The next day, the Sultan wanted to go to the Hijaaz and left for Riyadh. ("Deeni Da'wat", Page 98)
Having obtained the testimonial of approval from the Sultan of Najd, now see how they went about it.
He writes: "Maulvi Ihtishamul Hasan prepared a brief note on the objects of their preaching and presented it to Shaikhul Islam and Chief Justice, Abdullah Bin Hasan, who is of the progeny of Ibne Abdul Wahaab Najdi, and the Maulana (Muhammad Ilyaas) and Maulvi Ihtisham Sahib themselves went to see him. He honoured them greatly and gave them much support in every matter and orally promised them sympathy and help". ("Deeni Da'wat" Page 98)
Give your honest thought to this. What was it that prevented them from, disclosing, along with the entire proceedings, the Arabic text of the aims and objects of the Tableeghi Jama'at prepared for presentation to the Sultan of Najd?
It is all “two” obvious. However much they may try to hide facts but facts will be out, after all. And the fact is that the aims and objects much lauded at the king's palace and the promise of total support in disseminating ideas connected with the "Invitation to Religion" were exactly the same as those which the Najdis had raised as their battle cry and, as a consequence, totally destroyed places of undying love and esteem and also the eternal monuments of Islam.
It should be clear to even a person of the meanest intelligence that had the aims and objects been even slightly different from those of the Najdi religion, the Sheikhul Islam and Chief Justice of the Najdi government, who had the blood of Ibne Abdul Wahaab Najdi flowing in his veins, would not have promised the least bit of help and support.
Look at another proof of total affinity in thought and belief between the Wahaabi Najdi band and the Tableeghi Jama'at and total mutual co-operation between them which is provided by an incident which happened during the times of Muhammad Yoosuf Sahib, son and successor of Janab Muhammad Ilyaas.
(You must have heard about this incident which occurred during the times of Janab Muhammad Ilyaas.)
While narrating the story of the delegation of the Tableeghi Jama'at which had gone to Najd from Delhi under the leadership of Janab Abul Hasan Ali Nadvi, the biographer of Janab Muhammad Yoosuf writes (and here you will read of the deep relationship that existed between leaders of the Najdi Government and the said delegation).
The story continues:
"Excellent relations were established with Sheikh Umar Bin Al-Hasan, who is of the progeny of Sheikh Muhammad Ibne Abdul Wahaab Najdi, and with Sheikh Abdul Laah Ibnul Hasan, Chief Justice and Sheikh-ul-Islam of the Saudi kingdom and head of the department of dos and don'ts (Amar Bil Ma'roof wa Nahee Anil Munkar) who had very close relation ship with the crown prince of the kingdom, and was his special aid. Because of their understanding the situation fully, those who tried to create doubts about the (Tableeghi) Jama'at dismally failed in such attempts. (Biography of Maulana Muhammad Yoosuf, Page 414)
Here is another clear proof of the ideological affinity between the two.
He writes: "We also met the elder brother of Sheikh Umar Bin Al-Hasan, Sheikh Abdul Laah Ibnul Hasan (with whom Maulana Ilyaas had entered into an agreement) and he treated us with much kindness. Some people tried to give the impression that the (Tableeghi) Jama'at was a band with "wrong beliefs" and they conveyed this complaint to the ulama. Due to our contact with the ulama and the influential people, those complainants were cold-shouldered". (Sawaanih Maulana Muhammad Yoosuf, Page 414)
There is no need for it to be explained how these People would have pleaded their innocence of holding wrong beliefs before the Qaazis and the ulama and officials of Najd. The nature of a religious mind is such that even a man holding wrong beliefs does not consider anyone to be holding right beliefs until he is proved to be of his persuasion. From this, the Point becomes clearer still that the elite of the Najd already knew that these people did not hold wrong beliefs, they rather held similar views, and that is why [hose who complained about them being people with wrong beliefs could not succeed.
You would have, by now, seen proofs of the fact that the Deobandi propagandists are, in fact, Wahaabis. These proofs have been provided by their own pens.
Moreover, the ulama of Deoband who call themselves Hanfi acted in open violation of their own creed on the occasion of the death of a former President of Pakistan, General Muhammad Zia-ul-Haq. They led funeral prayers for him in absentia and also prayed for his redemption and engaged themselves in reciting the Holy Qur'aan and holding Faatihah Khawni for the late President of Pakistan at his soyem held at the tomb of Hazrat Daata Ganj Bakhsh, Saiyidina Ali Hajweri (Radiyal Laahu Anhu). They also participated in his Chehlum (40 days Faatihah) ceremony.
(Please see my pamphlet, "Look at your antics", for confirmation through pictures and newspaper clippings.)
Not only this. The ulama of Deoband in Pakistan take out processions and hold rallys on the occasion of Meelaad-un-Nabi (Celebrating the birth of the holy Prophet), participate in Mahaafil-e-Meelaad organised on official and non official levels. They took out a well-organised procession on the death anniversary of Hazrat Abu Bakr Siddeeq (Radiyal Laahu Anhu), and they, also, commemorate the death anniversaries of the Khulafaa-e-Raashideen (the right guided Caliphs) every year and give great publicity to the date and place of the scheduled meetings, and make appeals to the public for commemorating it on official and non-official levels.
They issue large posters on the occasion of the death anniversaries of their stalwart ulama, and make preparations for commemorating them with much eclat and on the day itself Qur'aan is recited and 'Isaal-e-Sawaab and Niyaaz offered.
Two famous Deobandi ulama participated in the ceremony on the occasion of bathing the grave of Hazrat Daata Ganj Bakhsh (Radiyal Laahu Anhu) and put bath water on their faces in order to derive blessing.
The ulama of Deoband themselves hold meetings on the occasion of commemorating the martyrdom of Hazrat Imam Husain (Radiyal Laahu Anhu) and also attend such meetings organised by the Shi'as, place wreaths on the graves of Auliyaa-e-Kiraam and attend meetings held to commemorate their death anniversaries.
If the ulama of Deoband do all this then no fatwa is pronounced but if the Sunnis do the same then Deoband issues fatwa of polytheism, innovation and illegality against them.
On top of all this, let us see what the famous Aalim of Deoband, Ihtishaamul Haq Thanvi, did. The Aga Khanis (Isma'ieli faction) are considered by all to be out of the pale of Islam. Even so, Thanvi Sahib recited the Qur'aan and said Faatihah for the Aga Khan, prayed for his forgiveness, attended condolence- meetings, and in a speech declared him to be one of the benefactors of Islam.* -- * All these proofs can be seen in my booklet "Apni Ada Dekh" (Look at your antics), which comprises cuttings from all-important newspapers of Pakistan. I have with me a record of all this.
What will the self-appointed right-guided ulama of Deoband now say about their own Thanvi Sahib?
If the Sunnis (Bareilvi) hold Giyarhveen Shareef for the 'Isaal-e-Sawaab of Hazrat Saiyidina Ghaus-i-A'zam (Radiyal Laahu Anhu) it is declared against Shari' at, but if the ulama of Deoband hold Qur'aan-recital sessions and say faartihalh for the 'Isaal-e-Sawaab of even non-Muslims, then no fatwa is issued against them.
No fatwa is issued against celebrating the founding of the Daarul Uloom at Deoband and the celebrations being inaugurated by a Hindu woman (late Mrs. Indira Gandhi).
But if the coming into this world of the Messenger of Allah (Sallal Laahu Alaihe Wasallam) is celebrated, fatwa of polytheism, innovation and illegality are hurled against the Sunnis. Is this the criterion of truth in the eyes of Deobandi propagandists that if their own people do similar acts even for non-Muslims, they would still remain in the category of right guided ulama, but if the Sunnis do the same things for those loved by Allah in consonance with the Shari'at and Sunnat then they are to be called polytheists and innovators?
Does this act on the part of Wahaabi-Deobandi propagandists not come within the purview of selling Deen (religion) and cutting jokes with Allah?
Let us look at another proof of dishonesty and lying of the author of
"Johannesburg to Bareilly".
On Page 44 of part 3 of the pamphlet, he has risen to the peak of dishonesty, unreliability and lying. Of course Allah's curse is most assuredly destined for liars and transgressors. Distorting somebody's writings and then wrongly accusing him of doing wrong things is slander and thus unlawful. On the next pages you will find the fatwa of the Deobandi propagandists own Mufti Muhammad Shafee Sahib regarding this. Those from amongst the religious robbers who call themselves right-guided ulama should look at these verses of the Holy Qur'aan:
Wala Tahsabannal Laaha Chaafilan Amma Ya'maluz Zaalimoon. Wasa Ya'lamul Lazeena Zalamoo Aiyya Munqalabin Yanqaliboon.
(And do not think the Allah is not unaware of which the unjust people do.) (And soon the unjust will see by what overturning they are being over turned.)
Dear readers! Some 15 years ago, the Monthly Al-Meezaan of Bombay (India) brought out its Imam Ahmad Raza Number. In the preface, the publishers wrote a paragraph headlined
"A bundle of accusations".
In order to fulfil his nefarious aim the author of the pamphlet "Johannesburg' to Bareilly" quoted out of context a few sentences from this paragraph and then invited people to listen to what the followers of Imam Ahmad Raza Khan Bareilvi themselves had to say about him.*
What will the self-appointed right-guided ulama of Deoband now say about their own Thanvi Sahib? - * This servant of the Ahle Sunnat would like to inform his readers that had it not been for the fact that he believes in loving for the sake of Allah and also hating for the sake of Allah, he would have, like the author of the pamphlet "Johannesburg to Bareilly", quoted so many excerpts from the writings of the stalwarts of Deoband that it would have become difficult for the Deobandis to hide their faces. But dishonesty and transgression, and lies and speaking nonsense behave only the Deobandis. Thanks be to Allah that I am concerned only with asserting the truth and falsifying lies and speaking out the truth. Candour is my way and my distinction. Thanks to Allah for this blessing! --- This servant of the Ahle would like to quote the whole paragraph occurring in the preface to the Imam Ahmad Raza Number of "Al-Meezaan" and, thereafter, sentences from this paragraph quoted by the author of the pamphlet "Johannesburg to Bareilly", so that readers may know the truth and may, also, become aware of the wickedness of the Wahaabi Deobandi propagandist religious predators. Those who base themselves on lies and dishonesty are surely taking a path going straight to hell. May Allah protect us from their wickedness!
Dear readers! Please see the following original text of the paragraph as occurring in the Imam Ahmad Raza Number of "Al-Meezaan".
Under the caption "A Whole Load Of Slanders", it reads:
"On the one hand, there is so much of indifference on our part that what to speak of writing books on him, many of his own (Imam Ahmad Raza Khan Bareilvi) books have not even been published. On the other hand, the personality of Imam Ahmad Raza Khan Bareilvi is being persistently assailed and distorted through the speeches and writings of others. Instead of acknowledging his valuable services, for the past ten years a plethora of slanders is being heaped upon him, not only in countries of Asia and Europe but in all countries. Consequently, serious men have become apathetic to him. It is generally thought that Imam Ahmad Raza was a Mukaffirul Muslimeen (a person who dubs Musalmaans as polytheists) and that he had set up a factory for making polytheists). In research institutions throughout Asia, what to speak of his works, even his name is not to be found.*
---- * Now, in 1989, a different situation exists. By the grace of Allah, Asia and Europe are benefiting from Hazrat Imam Raza Khan Bareilvi's profound thoughts and ideas. -- Biography writing and history-writing have been sacrificed at the altar of prejudice and narrow-mindedness. Opposition to Imam Ahmad Raza has caused all their achievements to go waste. Imam Ahmad Raza is like a diamond, which is eager to shine forth and illumine the whole world, but efforts have been made to hide it behind a veil of misunderstandings and accusations.
It is a great tragedy of the times that while full light of history is being showered upon one protagonist, even a cursory mention is not made of the other. Only if our authors and intellectuals would take recourse to large-heartiness and nobility of character and analysed Imam Ahmad Raza's standpoint and looked into the real reasons for opposition to him by the stalwarts of Deoband, most of the acrimony would not have existed today. It is essential that the importance of the difference is correctly understood and also explained to others, so that the present generation comes close to Imam Ahmad Raza".
(Imam Ahmad Raza Number of "Al-Meezaan", Page 25)
Now, that you have read the exact text as published in "Al-Meezaan", also see how dishonest has been the author of the pamphlet "Johannesburg to Bareilly".
Under the heading:
"A Bareilvi's general impression of Maulvi Ahmad Raza Khan Bareilvi", he says: "A serious person of today is loath to turn to him. Generally, Imam Ahmad Raza Khan is thought to be Mukaffir-ul-Muslimeen (one who dubs Musalmaans as polytheists). He had installed a factory in Bareilly for making polytheists. Imam Ahmad Raza's work, much less his name, is not known in scientific institutions throughout Asia".
Dear readers! You must have taken note of the real face of the lying, dishonest religious deprecators of Deoband. After reading this, you will, also, certainly say that these propagandists of Deoband make a mockery of, and jest with, religion. These people do not fear Allah at all.
My purpose in writing the pamphlet now before you will become clear to you presently. In the booklet, "From Deoband to Bareilly: the truth", you had seen 40 writings of the stalwarts of the ulama of Deoband, which form the basis of difference between us. In this booklet, you will see the fataawa by the ulama of Deoband themselves on such of their writings, and, also, observe, how the miracle of divine power made them deliver fataawa, through their own speeches and writings, on their own wrong and blasphemous writings.
The position of the Rafzis (Shi'as) is that they beat their hearts (lament) and punish themselves for the grudge they bear against the Sahaabah (companions of the holy Prophet). Similarly, on account of committing acts of hurling insults and finding faults with Prophethood, the ulama of Deoband have put themselves to shame through their own fatawaa, and by publicising their fataawa become the butt of derision and ridicule throughout the world.
Readers will find the double-facedness of the propagandist ulama of Deoband to be interesting and they will come to know that the ulama of Deoband, big or small, are not at all in the right. If they really take all the writings of their ulama to be reliable and final then they should not be ashamed of accepting that the judgement of the right-guided Sunni ulama against the ulama of Deoband is not at all faulty.
On this occasion, also consider this. The ulama of Deoband need to obtain fatwa from their own Muftis after presenting to them blasphemous and wrong writings of the ulama of Deoband without disclosing the names of the writers, and thus the fatwa of blasphemy comes to be immediately pronounced. But they were most distressed when it became known to them that such writings were those of their own stalwart ulama.
This action of theirs only goes to prove that the ulama of Deoband do not attach any importance to truth and reality, but for them the personality of their ulama is more important.* --- * Examples of such fatawaa written by the ulama of Deoband may be seen in "Introduction to ulama of Deoband" by Khateeb-i-A'zam Pakistan, Maulana Mohammed Shafee Okarvi, Ruhrnatul Laahi Alaih. --- Thus, Gangohi Sahib has held that a person calling any of the Sahaabah (companions of the holy Prophet) from amongst the Sahaabah (Ridwaanul Laahi Alaihim Ajma'een) most close to the holy Prophet a polytheist will not be deemed to go out of the Ahle-Sunnat-Wa-Jama'at.
Says he, "Any person who calls any of the venerated Sahaabah a polytheist is accursed. It is forbidden to make such a person Imam of a mosque, but because of this major sin he will not cease to be belong to the Sunnat Jama'at". (Fataawa-Rasheediyah, Page 141/2)
It should be noted that included among venerated Sahaabah are all Sahaabah from Hazrat Abu Bakr Siddeeq (Radiyal Laahu Anhuma) to the last Sahaabi. Jurists and Imams of Ahle Sunnat have made it clear they any one calling a Sahaabi a polytheist goes out of the pale of Ahle Sunnat, but he who uses abusive language in reference to Hazrat Abu Bakr Siddeeq and Hazrat Umar Faarooq (Radiyal Laahu Anhuma) is without any doubt a polytheist.
In the sight of Gangohi Sahib, however, a person calling any Sahaabi a polytheist does not even cease to belong to Sunnat Jama'at, much less declared a polytheist.
Look at the other face of the ulama of Deoband.
In "Fatawaa Rasheediyah" by the same Gangohi Sahib, it is said:
"Calling Janab Isma'iel Dehlvi a polytheist makes him who says so a polytheist himself". (Page 16/3).
At another place, it is said, "The ulama have held that insulting and belittling ulama is polytheism for reasons of knowledge and faith". (Page 5/3).
Just consider this. In Gangohi Sahib's eyes, a person who calls Janab Isma'iel Dehlvi and, also, a person who insults and belittles the ulama, is a polytheist. But a person who dubs the venerated Sahaabah as polytheists does not even cease to belong to Sunnat Jama'at, much less a polytheist.
How amazing! It is thus proved that in the eyes of these Mulla-worshipping people the venerated Sahaabah are not valued as much as their own ulama. Readers should believe that this servant of the Ahle Sunnat has so much matter with him, both published and un-published, on the subject of the Mulla-worshipping of the people of Deoband, that if put together and published they would fill an entire almirah.
Readers might be wondering why this subject is so important to me. A brief reply to this is simply this that my aim is to call people to the truth, and to seek the truth is incumbent on all Musalmaans in order that they might be able to hold on to right beliefs and deeds.
Dear readers! Allow me to go into a little bit of detail. I submit that it is incumbent upon every Musalmaan to propagate Deen (religion) but only after acquiring full knowledge of all branches of Deen; that one should not begin to consider himself a religious scholar only after going through translations of the Holy Qur'aan or a few other books.
According to a hadith of the holy Prophet, a person undertaking a journey for serving Deen and propagating its precepts honestly and sincerely and only for seeking Allah's grace, will receive 490 million times greater reward than for each of his prayers (Namaaz). Preaching the Deen is undeniably a great good act. But it is a very delicate metter, also. During the caliphate of Hazrat Saiyidina Umar Faarooq (Radiyal Laahu Anhu), the Great, only four to five of the principal Sahaabah (companions of the holy Prophet) had been permitted to issue fatwa.
The holy Prophet (Alaihis Salaatu Was-salaam), in one of his ahadith (sayings), has given this ruling:
"Anyone of you who sees that Shari' at and Sunnat are being flouted before his eyes, then it is necessary for such a person to do all that is in his power in order to eliminate such a trend; if he cannot afford to do this, he should raise his voice against it; and if even this is not possible for him, he should denounce it within his heart; but only regarding it as evil within one's heart is the lowest degree of Imaam (faith)".
According to this pronouncement of the holy Prophet (Sallal Laahu Alaihi Wasallam), it is incumbent on all Musalmaans to strive to the best of their capacity to combat the opponents of Deen. Much can be written on this subject, but suffice it to say that in order to be able to perform this duty, every Musalmaan should first acquire true knowledge of his beliefs and convictions and be firm and persevering in them. He should, also, pay special attention to correcting his beliefs and deeds.
If the preacher himself is not on the right path his preaching would be of no use, and it is a fact that in the present circumstances most of those calling themselves preachers or ulama, excepting a few who have been guided by Allah, are not aware of their own conditions.
The command is that in persuading others to do good and to desist from evil, one should take recourse to wisdom and to decent ways but what is happening is that only fataawa are being hurled by such ulama and most of these are themselves involved in the evils prevalent in society today.
Selling Deen and every other evil is being practised in the name of propagating the Deen. Fatawaas are reserved only for others while those who call themselves ulama have made lawful for themselves every forbidden deed.
The ulamas are directly responsible for much of the virtues and vices present in the Muslim society today. This is a segment of the population to whom Musalmaans in their thousands flock five times a day. These people have a hand in every affair, be it the birth of a child, or the occurrence of a divorce, or a death. People take their actions and utterances to be the criterion of behaviour for themselves, and, so, worthy of being acted upon.
If the ulama were to hold correct views and perform their duties honestly and truthfully, they would certainly be an example and a model for others to emulate. But if they go wrong, the blame for the crookedness affecting the rest of the individuals would surely be on them. Most ulama flaunt verses of the Holy Qur'aan, or sayings of the holy Prophet, or arguments and evidences only to impress their audiences. They themselves do not at all do whatever they preach.
That is why evils present in a society continue to linger on. Preaching the Deer' includes every affair—prayers, relations between man and man, morals and character. Every true preacher touches upon all these subjects in his writings and in his speeches and, also, presents himself as a practical example of all these. But whatever the propagandist band of the Wahaabis of Deoband is doing today is not hidden from anyone.
They claim that the sole aim of their preaching is nothing but instructing the people about the Kalimah and the prayers, yet they never tire of declaring every true Musalmaan a polytheist and an innovator only on account of enmity and cussedness in their hearts.
People belonging to this propagandist band do not post themselves at the gates of cinema houses, on the sea beaches, at the doors of casinos and of wine shops, so that the deviationists and those gone astray he brought back to moral health. They do not stand as a wall against those engaged in drug trade. Instead, you will find them stopping people gathered in Sunni mosques from reciting Salaat-o-Salaam. You will find them at war against Faatihah and Meelaad.
You will find them persuading Musalmaans to go out of the Prophet's Mosque in Madinah and towards the mosque of Diraar (which they call Masjid-i-Noor).
The accursed Shaitaan had said to Almighty Allah:
"1 will sit on the right side of Your path that is I will try to mislead those who are on the straight path because those who are victims of way wardness have already deviated and follow my ways and my path and I need not work hard on them. I will mislead those who are on the straight path".
Dear readers! You can see for yourselves that these propagandists of Deoband are pursuing only those who go to mosques and monasteries of the friends of Allah. They prevent only those acts to he performed which lead to mercy and goodness and to Allah's approval and also the Prophet's.
Judge for yourselves if these Deobandi-Wahaabi propagandists are not following in the footsteps of Shaitaan.
This servant of the Ahle Sunnat and dust from under the feet of the progeny of the Prophet submits that it is of utmost importance that People should be saved from the propagandists of Deoband who endeavour to lead them astray from the Deen under the guise of preaching; and that the people of faith should be made to beware of these clever devices of these strategists; and that they should be persuaded to firmly hold on to right and truth.
The Qur'aan tells us that even pure gold worth the entire world cannot be the replacement of faith. If a man possessing a small amount of gold should make all arrangements to protect it then how much more squire concerned he should be about protecting his faith.
Since faith is the key to our redemption and success therefore there could be nothing more important than being firm in holding on to right beliefs. So it is of utmost importance that correct belief in accordance with the Qur'aan and the Sunnat is preached. To convert a non-Muslim to Islam is not as difficult a task as establishing total faith among Muslims and to suffusing them with the love of the holy Prophet (Sallal Laahu Alaihi Wasallam).
In this materialistic age the Islamic world has fallen victim to deterioration in its condition for the simple reason that it has ceased to be in as much touch with the holy Prophet as the earlier Muslims had been. The recent slate of confusion is before us, which the propagandist Wahaabis of Deoband and other false groups have caused among Musalmaans. Even today only they are wholly contented at heart who are deeply attached to the person of the holy Prophet (Sallal Laahu Alaihi Wasallam).
These Wahaabi propagandists of Deoband believe that Shaitaan's knowledge is vaster than the knowledge of the holy Prophet (Sallal Laahu Alaihi Wasallam) that even Allah does not have any prior knowledge and He comes to know of it only when a mortal does something; that Allah can speak lies; that the holy Prophet was an ordinary man like us; that the knowledge the Prophet had is of the same nature and dimension as given to madmen and infants; that it is possible that another Prophet after the holy Prophet (Sallal Laahu Alaihi Wasallam) will appear. May Allah protect us from such thoughts!
These people, who themselves enjoy no nearness to the august court of the Mustafa (Sallal Laahu Alaihi Wasallam) cannot possibly do any good to others. They believe that only Allah, and He alone, can cause benefit or hurt of any sort, and that none among the creations can cause benefit or hurt to any of the creations; and that he who hopes for some benefit from any other creation, even if he does so with Allah's approval, is a polytheist.
Such being their beliefs, they should be questioned as to why do they preach, for whom do they build educational institutions, why do they publish books, why do they make speeches, and whatever for they hold meetings. If the intention is to benefit people, then benefiting is a thing that belongs to Allah alone and, according to their own belief; none of the creations can benefit another creation. So, they act against their own beliefs and thus become polytheists, according to their own fatwa. Or do they regard themselves to be Allah?
This servant of the Ahle-Sunnat has dwelt at length on this subject in his pamphlet "from Deoband to Bareilly: the truth". The present pamphlet will not only confirm to them the truth about 40 writings of the propagandists of Deoband but also expose to a greater degree their real faces and people would definitely be saved from the evil spread by them. The ulama of Ahle Sunnat and the friends of Allah had brought people into Islam; these propagandists of Deoband are frying to take them out of Islam and turn them into polytheists and innovators.
Dear readers! Having gone through all this detail, decide for yourselves if defending the faith is an ordinary task or is making people of the faith aware of the conspiracies being hatched against them an easy matter. To tell the truth, the Deobandi-Wahaabi propagandists also know it full well that the stalwarts among their ulama have indulged in polytheistic writings and the polytheism of such writings is confirmed even in their eyes, and yet they are not willing to accept the truth only because of their own false ego and because they like to please their non-Muslim masters. It is a matter of amazement and of pity that they do not at all care about pleasing Almighty Allah and the holy Prophet (Sallal Laahu Alaihi Wasallam).
A thousand pities that these people are not distressed at the insults being hurled at Prophethood and faults being found in it, and do not care about losing their faith! They feel most unhappy only because four or five of their stalwart ulama have been pronounced as polytheists on account of their polytheistic writings. Why do not these people realise that polytheism cannot be turned into Islam itself, only if a scholar of the Deen does not give the verdict of being polytheistic on some such writings.
Polytheism is after all polytheism, and no one other than Almighty Allah knows about things, the equal of it or more than it. It is a pity that they lose their faith while endeavouring to explain away some of the polytheistic writings of some of their ulama or to prove them to be Islam itself, and they never tire of calling such of their ulama who have been found to indulge in polytheistic writings as Hakeem-ul-Ummat, Qutb-e-Haq, Mutaa-ul-A'lam and Mujad-did-e-Millat, although they are aware of the principle which lays down that even supporting polytheists is by itself polytheism and that he who praises a polytheist invites Almighty Allah's wrath upon himself. As Maulana Roomi says:
Me Belarzad 'Arsh Az Madhe Shaqee (The heavens tremble when a transgressor is praised).
This also is nature's charisma that the beliefs and acts of us the Able Sunnat are proved true by books written by the very propagandists of Deoband. And they do the things for doing which they call us polytheists, but the fatawaa of polytheism and innovation has been reserved only for us.
Thus they become guilty of committing two wrongs. In the first instances they are guilty of calling a right act to be a wrong one, and, in the second instance, of themselves doing the same acts after having declared them to be wrong ones. Is this not a minisfortune for them? May Almighty Allah protect us for the sake of His beloved (Sallal Laahu Alaihi Wasallam) from such people and from their evil!
This servant of the Ahle Sunnat appeals to all Sunnis to beware of such predators of the faith and acquire full awareness of the reality about faith in order to protect their faith and be steadfast on the creed of the Ahle Sunnat Wa Jama'at. May Almighty Allah, for the sake of the blessed sandal of His beloved Rasool (Sallal Laahu Alaihi Wasallam), preserve our faith and our cud is good' A'meen.
---In the next few pages quotes are given from the polytheistic writings of the propagandist ulama of Deoband along with the names of the authors and the pages of the books; also quotes from the fatwa of the propagandist ulama of Deoband are given, according to which their writings have been adjudged by themselves to be polytheistic. After going through them, you arc sure to exclaim: It is a clear case of their own fatwa boomeranging upon themselves.
Writings of the ulama of Deoband (1)
* "Gentlemen! Muhammad Ibne Abdul Wahaab Najdi appeared in early 13th century in Najd (in Arabia) and since he held wrong thoughts and evil beliefs, he waged war against Ahle Sunnat Wa Jama'at and deemed killing them to be a virtuous deed and one which brought mercy. . . He was most insolent towards the virtuous of the earlier generations. It was Muhammad Ibne Abdul Wahaab's belief that the whole world and all Muslims the world over were unbelievers and polytheists, and, so, waging war against them and depriving them of all their worldly goods was not only lawful and permitted but also obligatory. . . (Ibne Abdul Wahaab Najdi and his band) declare that having a vision of the holy Prophet (Sallal Laahu Alaihi Wasallam) or appearing before the blessed presence of the Prophet or visiting the holy Prophet's blessed grave, all are innovations and thus unlawful... Some of them even go so far as to say that journeying in order to visiting him (Sallal Laahu Alaihi Wasallam) is like committing fornication (May Allah forbid!)
... The Wahaabis use most insolent language about Prophethood and the personality of the holy Prophet (Sallal Laahu Alaihi Wasallam) and consider them. selves to be the equal of the prince of the universe (Sallal Laahu Alaihi Wasallam). They think that we owe nothing to the holy Prophet (Alaihis Salaam) after his passing away, nor any benefit accrues to us from his blessed personality, and, so, it is unlawful to make a supplication to Allah invoking his intercession. Their elders say (May Allah forbid, but merely reproducing a polytheistic saying is not polytheism) that the staff in our hands is of greater benefit to us than the person of the prince of the universe (Alaihis Salaatu Was-Salaam), in that with the staff we can defend ourselves at least against dogs whereas we cannot do even this much with the aid of the pride of the universe (Sallal Laahu Alaihi Wasallam)... On the slightest pretext, the Wahaabis would declare Musalmaans to be unbelievers and polytheists, and believed, and still believe, their lives and their properties are lawful for them. . . The Wahaabis use extremely foul language for the holy Prophet. . . In Wahaabi belief and action, it is not permitted to journey in order to pay a visit to the holy Prophet's (Sallal Laahu Alaihi Wasallam). All this is contained in their books and writings. (Ash-Shahaabus Saaqib, Pages 42, 43, 45, and 47; Naqsh-e-Hayaat, Pages 122, 123, and 432; by Janab Husain Ahmad Tandvi Madni, Principal, Madrasah Deoband.)
"If Prophets are distinguished from their followers then such distinction is confined only with regard to knowledge. But so far as deeds are concerned, most often their followers are equal to them, and some times even excel them". (Tahzeer-un-Naas, Page 5 by Muhammad Qaasim Nanotvi.)
* "Every Prophet is the chief of his followers only in as much as there is the head of a community or the landlord of a village".
* "Allah's glory is so vast that all Prophets and friends of Allah are insignificant particles of dust before Him".
* "Every creature, be he big (a Prophet) or small (a non-Prophet) is more lowly than even a cobbler before the glory of Allah".
* "This means that all men are brothers unto each other. He who is older in age is an elder brother and should be given the respect that is due to an elder brother. But Allah is the sovereign of all and only He should be worshipped".
* "The friends of Allah, the Prophets, the beams or their progeny, the spiritual guides and the martyrs, all these are mere human beings and humble slaves and our brothers and should be respected only as our elder brothers, while worship is exclusively reserved for Allah."
* "Before Him, the position of the best of creations, Muhammad (Sallal Laahu Alaihi Wasallam) is such that he was frightened out of his wits on hearing such a thing from the lips of a ruffian".
* "It is of no consequence whether the Prophet likes a thing to happen or does not like it".
(Taqwiyat-ul-lmaan. Pages 14, 54, 58 and 61, by Janab Isma'iel Dehlvi Phulti Balakoti).
* "He who calls him (Sallal Laahu Alaihi Wasallam) to be his brother because of his being of the progeny of A'dam does not go against the text (of the Qur'aan and the Sunnat)". (Bruaheen-i-Qaati'ah, Page 3, by Janab Khaleel Ahmad Ambethvi as certified by Janab Rasheed Ahmad Gangohi.)
(On the same analogy, it would not be against the text of the holy Qur'aan and the Sunnat if the ulama of Deoband are called the brothers of Namrood, Fir'aun, Hamaan, Krishna, Ram Chander, Gandhi, Mirza Qadiani. According to their own fatwa, doing so would be rather perfectly justified).
The fataawa of the ulama of Deoband (1)
* "Uttering of words which may be thought to belittle the prince of the universe (Sallal Laahu Alaihi Wasallam) even where the intention of the person uttering those words is not to do so is liable to make such a person a polytheist". (Lataaif-i-Rasheediyah, Page 22, by Janab Rasheed Ahmad Gangohi and Ash-Shahaab-us-Saaqib, Page 57, Husain Ahmad Tandvi Madani.)
* "He who utters a single polytheistic word is, in the eyes of all, a polytheist". (Al-lfaazaat-ul-Yaumiyah, Vol. 7, Page 234, by Janab Ashraf Ali Thanvi).
* "With all his claim to adhering to Islam and faith and striving his best in this regard, a person who is insolent towards the Prophet and rejects the essentials of Deen is, without doubt, an apostate and a polytheist in the eyes of all Muslims"... (Ashaddul-'Azaab, Page 5, by Janab Murtaza Hasan Darbhangi.)
* "He (Gangohi) also mentioned utterances which could be said to cause hurt to the holy Prophet (Alaihis Salaam), and declared that a person uttering polytheistic words should be deterred from doing so by all possible means, and if such a person does not refrain from doing so he should be killed because he has been insolent to Almighty Allah and His trustworthy Prophet (Sallal Laahu Alaihi Wasallam)". (Ash-Shahaabus Saaqib, Page 50 by Husain Ahmad Tandvi Madni and Lataa'if-i-Rasheediyah, Page 22 by Rasheed Ahmad Gangohi.)
* "All ulama are unanimous in holding that he who is insolent to, and belittles, the holy Prophet (Sallal Laahu Alaihi Wasallam) is a polytheist and he who doubts the polytheism of such a person is himself a polytheist. . . The verdict of polytheism is passed on the basis of things, which are obvious, not wilful, or intended or deduced. . . The ulama have said that to show annoyance with the Prophets (Alaihimus Salaam) is polytheism even if insolence is not intended". (Al-lifaar-ul-Mulhideen, Pages 51, 83 and 86, by Janab Anwar Shah Kashmiri, a teacher at Deoband.)
* "He who believes that the holy Prophet (Alaihis Salaam) is only as much distinguished from us as an elder brother is from the younger one goes, in our view, out of the pale of Imam. (Al-Muhannad Page 28, by ulama of Deoband.)
* "Certain harsh words which have occurred in Taqwiyat-ul-Imaan (written by Isma'iel Dehlvi Phulti Balakoti) were intended to cure the ignorance prevalent in those days. . . The words used by Isma'iel Dehlvi are, of course, disrespectful and insolent. These words may never be used". (Imadaad-ul-Fataawa, Vol. 4, Page 115, by Thanvi.)
(It is most essential to bring to the notice of my readers that '`Taqwiyat-ul-Imaan" is still being regularly published and distributed gratis on behalf of the ulama of Deoband. Inspite of words of disrespect and insolence contained in it, its publication and dissemination shows that present day Wahaabi propagandists are disrespectful and insolent. Therefore, in the next pages you will read the fatwa of the Imam of Deobandis, Gangohi Sahib, about repeating polytheism and propagating the polytheist and insolent writings, according to which it is proved that all Wahaabi propagandists of Deoband believe in polytheistic writings and they are pronounced disrespectful, insolent and straying from Deen, in the light of the fatwa of their own Imam).
Writings of the ulama of Deoband (2)
Janab Haaji Imdaadul Laah Muhaajir Makki is a prominent spiritual guide and teacher of the ulama of Deoband who have described the excellences of this spiritual guide of theirs in most hyperbolic terms. They have called him Ameer-ul-Mu'mineen, Ghausul Kaamileen, Mamba'e Barakaat-e-Qudsiyah, Ma'dan-e-Ma'a'rif-e-llahiyah, Mazhar-e-Fuyoozant-e-Marziyah, Intercessor in this world and in the hereafter, Aliyy-i-Waqt, etc. and yet they have expressed their inability to praise Haaji Imdaadul Laah as he should have been.
The same Haaji Imdaadul Laah Sahib, after the death of his spiritual guide and teacher, Maulana Noor Muhammad Sahib, calls out to him thus:
O Noor Muhammad! You are a special beloved of Allah!
You are the Indian deputy of Hazrat Muhammad Mustafa! (Sallal Laahu Alaihi Wasallam)
Why should Imdaad have any fear when you are there to help me,
But my hands and feet tremble when I listen to the talk of love.
O prince Noor Muhammad! This is the time to come to my help,
For you are my only sources of help in this world.
(Shamaa'im-e-lmdaadiyah, Page 83; and Imdaad -ul-Mushtaaq, Page 116 (Thanvi)
Also see, how Janab Muhammad Qaasim Nanotvi calls out.
He says:
Help me O grace of Ahmad, since excepting you
There is none who can be of any help to Qaasim.
If the spirit of Allah were to help me in my distress,
I would then compose poems in his praise also.
If Jibra'eel were to help me in my thoughts
I would then step forward and call him master of the universe.
The man, who is called Qausimul 'Uloom-e-Wal Khairaat and Hujjatul
Laahi Alal-Ard by the Wahaabis of
Deoband, further says:
Be in praise of him if you want anything from Allah.
Plead with him if it is something you want from Allah.
Faced with millions of sins, how can this so-called Islam
benefit me, O Prophet of Allah?
Being fold that you are the intercessor on behalf of the sinners
I have gathered a vast bundle of sins for myself.
Who will come to my help if you do not?
Who else will sympathise with me if you do not?
Qasaaid-e-Qaasimee,(Pages 6, 7 and 8)
Look at Hazrat Haaji Imdaadul Laah Muhaajir Makki's plaint.
He says:
"Ya Muhammad Mustafa Faryaad He
Ae Habeeb-e-Kibriya Faryaad He Sakht Mushkil Me Phansa Hoon Aajkal Ae Mere Mushkil Elisha Faryaad He"
(O Muhammad Mustafa I call out to you. O beloved of Allah I call out to you. I am in deep trouble these days. O my redresser of difficulties I call out to you). (Naala'e Imdaad-e-Ghareeb Page 22.)
Now, see how Ashraf Ali Sahib Thanvi, the Mujad-did, Deeni A'qa, Tabeeb-i-Ummat and Hakeem-ul-Umma' of the Wahaabi propagandist ulama of Deoband, makes his supplication.
He says:
"O you who intercede on behalf of slaves!
Please come to my rescue.
You are my last hope of help in every distress,
There is no one else to protect me excepting you.
O my leader, my master, listens to my harrowing plaint,
O Prophet of Allah, bail me out of my miseries".
* The "Sheikh-ul-Hind" of the Wahaabis of Deoband, Janab Mahmood-ul-Hasan, sought remedies for all his needs from the Imam of the Wahaabis of Deoband, Rasheed Ahmad Gangohi Sahib.
He says:
To whom shall I now turn for the redress of my needs!
The redresser of all my physical and spiritual needs is now gone.
"Ghaus" means one who redresses one's grievances. And Mahmood-ul-Hasan Sahib addresses Gangohi Sahib not only as "Ghaus" but as "Ghaus-e-A'zam".
Just see.
"He is the second Junaid and Shiblee and Abu Mas'ood Ansari,
He is the Rasheed-e-Millat-o-Deen, the Ghaus-e-A'zam, the Qutb-e-Rabbani".
Mahmood-ul-Hasan Sahib declared Gangohi Sahib to be not only all these things, but also as "Murrabiye-Khalaaiq", "Maseehaa-i-Zamaan, Qaseem-i-Faiz-e-Yazdaah, the equal of the founder of Islam, host to all creations, Muhyud Deen Jeelaani, the fountainhead of all beneficence, without any parallel, the object of veneration and reverence in this world and in the next, the light through and through, and Allah alone knows what else besides. In the compendium of his poetical works, he says:
"My guides, my teachers, for me the be-all and end-all,
You are my masters, my patrons and my princes.
Rasheed and Qaasim-i-Kairaat, both are venerated teachers
Both of them are Qibla-e-Deen and Ka'ba-e-lmaan".
From the marsiyah (elegy), published by Raashid Company, Deoband." * --- * More couplets from this elegy and the commentary on it can be seen in my father's book, "An introduction to the ulama of Deoband".
More about the "special traits" of this very Gangohi Sahib.
He is "Imam-e-Rabbaani's (Gangohi), his inner attainments manifested themselves so powerfully that it was difficult to comprehend them, and since this mostly involves the disciple's own inclinations and affections near and far and present and absent are all one before his "divine powers". Unless the heart was thoroughly purified that noble soul would not take a person's bai'at (the oath of allegiance), and what his powers did for the person who took oath of allegiance to him cannot be described in words.
Inner comprehension which follows when one begins to fear Doomsday is one of the least benefits which, in my thinking, none of his disciples is bereft of... Being tied to his (Gangohi) solacing apron-strings, brings to a person solution of most of the problems and he makes such gains that even if every fibber of his being wants to give thanks he cannot adequately do so... The Imam-e-Raabbani (Gangohi Sahib) was such that "every disciple gained something of his blessing and everybody has undoubtedly been influenced by his "powers"... His (Gangohi Sahib's) internal and external being was such a blessing of Allah to this world that everybody benefited from his blessings to the extent of his capacity... He (Gangohi Sahib) departed from this world, but his blessings are still at work throughout the world... His turning his attention towards his disciples and asking forgiveness of Allah for them results in the removal of inner disorders in a manner, which is the exclusive domain of "attention and blessing"... People from all over the world thronged to him (Gangohi Sahib).
Diplomats and other high-ranking persons presented to him all their "external and internal needs"... And since deriving of blessings wholly depends upon the strength of the heart of the "blessing-bestowing Sheikh" and his spiritual powers, so some of them have advanced so far in this regard that it cannot be comprehended by those who are not in the least aware of it. And this is but right that he who has only his five senses about him and is not aware of this inner sixth sense cannot know about its blessings, and believe in it... To this very blessed group Allah has given the power to profit, even to persons who are non-disciples". (Tazkiratur Rasheed, Vol. 2, Pages 23, 136-151 and 311, by Janab Aashiq Ilahi Meruthi.)
The founder of the Tableeghi Jama'at, Muhammad Ilyaas Sahib, has said:
"Sitting in the company of Abdul Qaadir Raipuri is more blessed than my voluntary prayers (Nafi Namaaz)". (Biography of Abdul Qaadir Raipuri, Page 310, by Abul Hasan Nadvi.)
* Just see how the prominent Ulama of Deoband and their followers make their daily supplications.
They say:
"Khol De Dil Me Dar-e-llme Haqeegat Mere Rabb
Haadiye A'lam Ali Mushkil Kusha Ke Waaste".
O my Rabb! Open for me the gates of knowledge for the Sake of the guide to the world, Ali, the reliever of all troubles.
(Ta'leem-ud-Deen, Page 134 by Ashraf Ali Thanvi; and Salaasil-e-Taiyyibah, page 23, by Husain Ahmad Tandvi Madni.)
* Since Almighty Allah had sent the Imam-e-Rabbaani (Gangohi Sahib) as the "protector" of His worried and distracted creations and had bestowed upon him the mantle of "Chausiyat, so he came to the rescue of despondent and troubled and ailing people . . . His (Gangohi Sahib's) benediction showering tongue was protected by Almighty Allah and all the time provided proofs to his "eminence and Ghausiyat" and also of the fact that whosoever became tied to his apron-strings got his needs fulfilled". (Tazkiratur Rasheed, Pages 292, 305.)
* Now see, in what esteem the disciples of Gangohi Sahib and Nanotvi Sahib hold Nanota and Gangoh because of these two places being connected with the two men:
"Because of them they have become Maqaam-e-Mahmood (the highest place of praise) Why should not both Nanota and Gangoh feel proud of themselves".
Even while present in the Ka'bah, it is a very good act to remember Gangoh.
Just see:
"At the Ka'bah they went about inquiring about the way to Gangoh Those that had in their hearts a keen desire to get at the truth". (From Marsiyah by Mahmoodul Hasan Deobandi)
* "That I am bound in the locks of Rasheed is for me a matter of pride and joy. I owe allegiance to that chain and I wholly depend on it". (Taalifaat-i-Rasheedya, Pages 224, by Nafees-ul-Husaini)
* "Wisdom admonished me to seek solution of problems of Deoband by referring them to this very Thanvi Sahib 'the redeemer of all distresses’ . . . And he also attended to the need of those who came asking for amulets etc." (Hakeem-ul-Ummat, Page 36, 94, by Abdul Maajid Daryabadi.)
* Look at the writings of Ashraf Ali Thanvi, the "religious master" of the Wahaabi propagandists of Deoband and one (in the eyes of the people of Deoband) drinking the wash-water of whose feet causes deliverance on the Day of Judgement, which, according to A'shiq Ilaahi Meruthi, will be placed in the hands of the prince of witnesses (Thanvi) as a sealed document of forgiveness and of a contented heart and of faith.
Here it is:
"From the lowly person (Thanvi) to the master and great man (Rasheed Ahmad Gangohi)... Suddenly without my intending it, a voice calls out to me, place your hand in mine and I will deliver you from this deep calamity, and it is obvious that a drowning man seeks the support of even a twig because he is in deep distress and I am in such a state that I am many rivers away from my dear "hearer of supplication for help"... O the refuge of my life in this world and of my “deen” has mercy on me, for I do not possess anything for the way, excepting my love for you. O king, a 'whole world benefits from you' and I am bewildered. Oh, 'merciful guide', please turn your eyes towards me. O my leader, for Allah’s sake, grants me something. You are my benefactor and I am a mere beggar in the name of Allah".
The love-viper has stung me and injected poison into my heart,
Who will now chant the magic formula and who shall I look to for reviving me?
Excepting that dear one (for whom my life may be sacrificed),
Who knows the magic formula and who, also, has the antidote.
And he who considers his Sheikh, Imdaadul Laah Sahib, to be the spiritual guide to the entire world and the friend of Allah, and addresses him (Gangohi) as the master, leader and right-guided... says thus, "O my master, please accept my excuse for the sake of Allah in view of your goodness.... I really hope that on the Doomsday I may be raised up with you." (Tazkiratur Rasheed, vol. 1, Pages 1 13-1 16, by Janab A'shiq llaahi Meruthi; Meelaadun Nabi page 297, 298, 299 by Thanvi.)
* "People holding this lofty station (friendship with Allah) have full power to make use of things in the ideal world as also in the world that is evident. These people with vast powers and knowledge arc entitled to hold the view that everything in the universe is connected with them. For example, if such people say that their kingdom extends from the earth to the heavens, they would be justified in saying so."
(Siraat-e-Mustaqeem, Page 101, by Janab Isma'iel Dehlvi Balakoti.)
* This very Imam of the Wahaabis of Deoband, Isma'iel Sahib Dehlvi Balakoti, further says:
"Any person treading this path should strive his utmost to pay due respect and fulfil all the duties not only to the Prophets and the friends of Allah but to all Mu'mineen, since all of them work for their salvation and do intercede on their behalf. The efforts in this regard and the intercession which the Prophet and the friends of Allah make is most obvious...
* In this very book, he says: "There is no denying the goodness of every customary act, like reciting Faatihah for the dead, commemorating the anniversaries of those who have passed away and nazr and niyaaz". (Seraat-i-Mustaqueem, Page 55.)
(It may be pointed out that the third (Soyem), the tenth (Daswaan or Dahum) and the fortieth (Chehlum) are the names of the faatihas which are recited for the dead, and by using the word every "faatiha-ha" Isma'iel Dehlvi Sahib has referred to these very customary acts).
* "We hold the remembrance of every circumstance which has anything to do with the Prophet of Allah (Sallal Laahu Alaihi Wasallam) to be most desirable and efficacious Lo a high degree, whether it be related to his (Sallal Laahu Alaihi Wasallam) blessed birth, or how he eased himself, or how he conducted himself in private or in public, or how he behaved while awake or asleep."
* "He is not a Musalmaan who calls remembrance of the blessed birth of the holy Prophet (Sallal Laahu Alaihi Wasallam) an act of the apostates." (Al-Muhannad, page 17, 18 by Ulama-e-Deoband.)
* When addressing him (Sallal Laahu Alaihi Wasallam) one should always keep in mind the station and the greatness of the holy Prophet (Sallal Laahu Alaihi Wasallam) and he should never be addressed as "O Muhammad (Ya Muhammad)" etc as we do address ordinary people, but he should respectfully be addressed as "O Prophet" and "O Messenger of Allah (Ya Nabiyal Laah, Ya Rasoolal Laah)". (Marginal notes on the Qur'aan, Page 466, by Janab Shabbeer Ahmad 'Usmaani.)
* Janab Isma'iel Dehlvi Balakoti declares thus: "Always recite the name of Muhammad". (Arwaah-e-Salaasah, Page 192, by Ashraf Ali Thanvi.)
* During the last of five or Six years of his (Abdul Qaadir Raipuri) life, Khatm-i-Khawajegaan was held with great regularity." (Biography of Abdul Qaadir Raipuri, Page 120 by Abul Hasan Nadvi.)
Dear readers!
Meditating upon the spiritual guide's face; calling the spiritual guide for help; chanting his name; believing that the spiritual guide is fully aware of his disciple's condition; calling out to the spiritual guide for help when in difficulty; seeking help of the spiritual guide after he is dead; reverencing the spiritual guide's residence; paying respect to the vicinity of the spiritual guide's tomb; believing in the power to do good and to remove difficulties; believing in divine inspiration and in knowledge of things which are hidden; saying faatihah for the dead; holding functions on the occasion of death anniversaries, the birth of the holy Prophet and the martyrdom of Imam Husain and his associates; journeying with the intention of visiting tombs and graves; kissing sacred relics and paying exaggerated respects to them; showering excessive praises on the spiritual guides; believing that connection with their spiritual guides was sufficient for their deliverance; seeking fulfilment of their wishes by invoking their spiritual guides and holding nazr and niyaz for this purpose; believing that profit or hurt can accrue from their spiritual guides in life and also in death; asking the saints for grant of progeny or livelihood; making the saints the means and hoping for their redemption through their intermediary; calling to people for help with the appellation "O" (ya).
All these things are believed in and practiced by the Wahaabi propagandist ulama of Deoband as mentioned in their own books and other writings, which, if collected in one place, will make a huge volume. As a first instalment, I have reproduced only a few of them so that readers may know that everything that the Wahaabi propagandists of Deoband hold to be polytheistic is proved correct by their own writings. As a matter of fact, these Wahaabis of Deoband are undergoing punishment for inventing a lie against Allah and for being insolent to Prophets and saints, in that they are proved wrong through their own fatawaa of declaring every good and lawful act to be polytheistic and thus earn the wrath of Allah. May the merciful Allah protect us from them!
Fataawa of the ulama of Deoband (2)
"Most people call out to the spiritual guides, the Prophets, the Imams, the martyrs, the angels, the devils and the fairies in times of distress and ask them for the redress of their hurt... They also give them offerings for this purpose... Thus they indulge in polytheism... Allah has not given to anybody the power to be of profit to anybody nor can anybody be of help to anybody else... There is no intercessor on the earth or in the heavens who can profit or hurt him who believes in such a person and calls to him for help ...These had been practiced by the polytheistic Arabs and so whoever deals with somebody in this manner would be like Abu Jahal... And in this there is no distinction between saints and Prophets, Jinns and Shaitaan, and devils and fairies, that is, he will become an apostate by associating himself with others, be they Prophets or friends of Allah, or spiritual guides or martyrs, or devils and fairies. (Taqwiyat-ul-lmaan, Pages 5 & 8, by Janab Isma'iel Dehlvi Phulti Balakoti.)
* "Allah Almighty being there, to call to such lowly persons (Prophets and friends of Allah) who can neither be of profit nor of hurt to come to help is unthinkable. It is rank injustice to bestow the status of such a Great Being (Allah) on such worthless people (Prophets or friends of Allah)." (Taqwiyat-ul-lmaan, Page 29.)
* "How can anyone be the redresser of needs, the solver of difficulties and holder of one's hand? People holding such beliefs are out and out polytheists. They cannot even be allowed to get married. And those people who arc informed about their evil thoughts and even then do not call them "apostates and polytheists" are polytheists themselves in the same degree. (Jawaahir-ul-Qur'aan, Page 147, by Ghulam Khan, Rawalpindi.)
* He who seeks helps from anyone except Allah is, infect, a thorough polytheist. There is none in the world as bad as he. Curse be upon such from all in the world."
It is also declared: "To ask for fulfilling their needs and invoke them is the way of the polytheists". (Tazkeer-ul-Akhwaan, Pages 83 & 343, by Janab Isma'iel Dehlvi Balakoti.)
* To choose polytheism, to regard polytheistic acts to be good, to make some others say polytheistic things... to belittle a Prophet or an angel, to pillory them... to call somebody from afar thinking he would listen to him... to consider somebody to be invested with authority to profit or hurt... to ask somebody to fulfil his heart's desire, or to grant him livelihood, progeny... to make a vow in the name of somebody... to chant any saint's name by way of daily duty... to think that being connected to a saint is enough for one's deliverance... to praise somebody excessively... these and other things all come under polytheism and, are, therefore, bad." (Bahishtee Zewar, Pages 37 & 38 by Ashraf Ali Thanvi.)
* The unmatched and unparalleled embodiment of good, the all excellence (Gangohi Sahib) in the eyes of Deobandis, says: "To use such words of praise for anybody as Qiblah-o-Ka'bah, Qibla-i-Hajaat, Qibla-i-Deeni- Wa-Dunyaavi (all epithets of veneration) is forbidden." (Tazkiratur Rasheed, vol. 1, Page 137.)
"He who tries to prove somebody to be in a position to turn events of the world as he would like them to be although he may not consider his power to be equal to Allah's nor tries to prove him to be such, atonce proves himself to be a polytheist". (Taqwiyatul Imaan Page 20.)
* Polytheism is proved against persons who may pay exaggerated respect to any spiritual guide or any Prophet, or any real grave, or any tomb, or any house, or any relic or symbol... or stands with hands folded before any of these or travels long distances to visit such houses... or when he has visited that house or that person walks back while facing that house or that person... makes request with hands folded.. respects even the jungle in the vicinity of such a house... and does some other such things". (Taqwiyatul Imaan Page 8.)
* "Thus, a person becomes a polytheist if he chants somebody's name all the time and calls him from near or far, and invokes his help before attacking his enemy, completes a reading of the Qur'aan on behalf of some dead person, or concentrates on his countenance... or thinks that somebody is fully aware of what passes within himself... whether such beliefs are related to Prophets or saints, or to the spiritual guide and martyrs, to an Imam or the progeny of an Imam, or to devils and fairies or thinks that all these things happen to them because of themselves or by the grace of Allah. All such beliefs are polytheistic". (Taqwiyat-ul-lmaan, Page 7, by Janab Isma'iel Dehlvi Balakoti.)
* "Question: Is it permissible to participate in any ('Urs) death anniversary in which the Qur'aan is recited and afterwards sweets are distributed?
Answer: It is not right to participate in any ('Urs) death anniversary or (Meelaad) birth celebrations of the holy Prophet, and no death anniversary or birthday celebration is right". (Rasheed Ahmad Gangohi, Fataawa Rasheediyah, Part 3, Page 94.)
* "Soyam, Dahum, Chehlum (the third, the tenth, the fortieth), all these rites belong to the Hindus". (Fataawa Rasheediyah, Part 1, Page 99, by Rasheed Ahmad Gangohi.)
* This daily recitation of the birth of the holy Prophet (Sallal Laahu Alaihi Wasallam) is like celebrating the birth of Kanahiya (a Hindu god) every year. (Baruaheen-i-Qaut'iah, Page 148, by Khaleel Ahmad Ambethvi, authenticated by Rasheed Ahmad Gangohi.)
* "Question: Is holding birthday celebration of the holy Prophet (Sallal Laahu Alaihi Wasallam) but without rising up permissible?
Answer: Holding birthday celebration is, in any case, unlawful". (Fataawa Rasheediyah, Part 2, Page 150 by Rasheed Ahmad Gangohi.)
Writings of the ulama of Deoband (3)
* It is our belief that whosoever says that so and so is more knowing than the holy Prophet (Alaihis Salaam) is a polytheist, and our elders have pronounced fatawaa of polytheism against a person who says that Shaitaan, the accursed, is more knowing than the holy Prophet (Sallal Laahu Alaihi Wasallam). (Al-Muhannad, Page 14. By ulama of Deoband.)
* "Hazrat Maulana Gangohi in several of his fataawa has explained that whosoever calls Iblees, the accursed* to be more knowing and vaster in knowledge than the holy Prophet is a polytheist"
(Ash-Shahaabus Saaqib, Page 88.) --- * This servant of the Ahle Sunnat has in his possession the book Ash-Shahaab-us-Saaqib, published by the Ashrafiya Publications, Raashid Company, Deoband, Saharanpur, India. You have read an excerpt from Page 88 of this book. However, the word "than" is missing after the words "Iblees, the accursed, but the actual wording is: "Iblees, the accursed, the beloved Prophet (Alaihis Salaam)".
This servant of the Ahle Sunnat warns the Wahaabis of Deoband that if, following their own bad habit of issuing fatawaa of polytheism against somebody merely on account of any printing error or by putting wrong meaning to any writing, if somebody were to issue a harsh fatwa against the writing of Gangohi Sahib as reproduced by Janab Husain Ahmad, the ulama of Deoband would feel most annoyed. My purpose in making this discrepancy known is that every one who believes in Wahaabi-ism should know that we Ahle Sunnat-Wa-Jama'at are not at odds with anybody else for unfounded reasons and do not issue fatawaa without a concluding argument because our aim is to prove right what is right and prove wrong what is wrong. We bear love to the faithful for the sake of Allah and we also have enmity with the wrong-doers for the sake of Allah. ----
* "I and my teachers consider such a person to be a polytheist who calls Shaitaan, the accursed, or any other of the creations, as more knowing than the holy Prophet". (Al-Khatm Ala-Lisaanil-Khasm, Page 6, and Qat'ul Wa-teen, Page 10.)
(When the fatawaa of being a polytheist was given against Janab Khaleel Ahmad Ambethvi, Ashraf Ali Thanvi Sahib and Manzoor Ahmad Sanbhali Sahib came to his defence, and expressed their views in the following manner).
Regarding his (Sallal Laahu Alaihi Wasallam) being the most perfect of the creations in respect of knowledge and actions, "my belief as well as those of my elders can be summed up in this verse: In short, you are the most respected one after Allah". (Bastul-Banaan, Page 7, by Ashraf Ali Thanvi.)
* It is my belief, as also those of all of our eminent people, that the excellent knowledge given by Almighty Allah to the holy Prophet (Sallal Laahu Alaihi Wasallam) has not been given even to the angels closest to Him and to none of the group of the blessed Prophets". (Saif-e-Yamaani, Page 8, by Sanbhali.)
Dear readers!
(Buraheen-e-Qaati'ah has been certified by Janab Gangohi and endorsed by Janab Tandvi. Now if all the Wahaabi propagandists of Deoband consider the writings of Ambethvi Sahib to be correct, Thanvi Sahib and Sanbhali Sahib and all those Deobandi-Wahaabi ulama who had signed Al-Mukannad will have to be declared polytheists and apostates. But if on the other hand, the numerous writings of all these ulama are deemed to be correct, then Ambethvi and Gangohi and Husain Ahmad Tandvi Madni will have to be declared polytheists and apostates and accursed. This means that the writings of whichever group of Wahaabis of Deoband are endorsed, they will not be able to save it from being declared polytheistic and they would themselves lose their faith).
Fataawa of the ulama of Deoband (3)
The book certified by Janab Rasheed Ahmad Gangohi, the "A'yatul Laah", the "Muta'ul-A'lam" and the "Mawaa-i- Jahaan" of the Wahaabi propagandists of Deoband, says:
"In short, the thing to be considered is that having seen how Shaitaan and the Malak-ul-Maut (Angel of Death) have fared, it is not polytheism to say that the pride of the universe (Sallal Laahu Alaihi Wasallam) encompassed knowledge of the world without reference to any Qur'aanic text and only on wrong assumptions. It cannot be part of Imaan. The vastness of the knowledge given to Shaitaan and the Angel of Death is proved by the text (of the Qur'aan and Sunnat), while there is no such text available in support of the vastness of the knowledge of the pride of the world (Sallal Laahu Alaihi Wasallam)". (Baraheen-i-Qaati'ah, Page 51, by Khaleel Ahmad Ambethvi.)
"Vast knowledge of a particular kind was not given to him (Sallal Laahu Alaihi Wasallam) but was given to Iblees, the accursed... And because he (Sallal Laahu Alaihi Wasallam) is of higher rank than the Angel of Death does not at all prove that his (Sallal Laahu Alaihi Wasallam) knowledge of those matters is equal to that of the Angel of Death much less excels it" (Baraheen-e-Qaati'ah, Pages 52, by Khaleel Ahmad Ambethvi vi and Ash -Shahaab-us-Saaqib Page 92, by Husain Ahmad Tandvi Madni.)
Writings of the ulama of Deoband (4)
* The Deeni A'qa (religious master) of the Wahaabi propagandists of Deoband, Ashraf Ali Thanvi Sahib, says:
"If Zaid (meaning anybody) holds the belief that the sacred personality (of the holy Prophet) had the knowledge of the unseen is true, still the question is: does this knowledge of the unseen encompass all things or is it confined merely to some of them? If it means knowledge of only a few unseen things, then how is it that he (Sallal Laahu Alaihi Wasallam) bears the stamp of distinction in this respect? Such knowledge of she unseen is also possessed not only by a Zaid or an Amar but by the epileptics and the insane, the animals and the beasts as well" (Hifz-ul-lmaan, Page 7 & 8, by Janab Ashraf Ali Thanvi.)
(It should be noted that the epithet "such" is not only used in the sense of "being like something" but is also used in the sense of "in like measure" and "this much" is what is meant here (in Thanvi Sahib's writing)".
* . . . In the controversial writing of (Thanvi Sahib), the word "like this" has been used in the sense of "in this measure" and "this much", so where does a similitude comes in. (Tauzeeh-ul-Bayann, Pages 8, 17, by Murtaza Hasan Darbhangi.)
"Hazrat Maulana Thanvi has used the word "like this' not "this much" in his writing. Had the word "this much" been used, then the apprehension would have been justified that, Allah forbid, the knowledge of the holy Prophet (Alaihis Salaam) had been made equal to that of others . . . The word "like this" indicated a similitude". (Ash-Shahaab-us Husain Ahmad Tandvi Madni.)
(Murtaza Hasan Sahib does not acknowledge the word "like this" to be an epithet of similitude for fear of being guilty of polytheism while Husain Ahmad Madani says that "like this" is a simile and tries to prove as correct what Murtaza * Sahib deems polytheistic, and Murtaza Sahib tries to prove (in Thanvi Sahib's writing) what, in the eyes of Husain Ahmad Sahib (Thanvi Sahib's writing) is polytheism.
Thus, while defending Thanvi Sahib, both these have themselves become polytheists, according to the differing fatwa of each of them).
* "If some knowledge of the unseen is meant, then how does it distinguish the holy Prophet (Sallal Laahu Alaihi Wasallam)? Knowledge of some of the unseen is possessed by even those who are non-Prophets". (Taghyeer-ul-Unwaan, Page 3, by Ashraf Ali Thanvi.)
* "Knowledge of the unseen which is direct (personal) is exclusive to Allah, but knowledge of the unseen (Ilm-e-Ghaib) which is indirect (through revelation etc.) is possible for the creations". (Bastul Banaan, Page 2, Ashraf Ali Thanvi.)
* "It has been accepted in Hifz-ul-lmaan (by Ashraf Ali Thanvi) that the holy Prophet (Sallal Laahu Alaihi Wasallam) had been given knowledge of the unseen by Allah. (Tauzeeh-ul-Bayaan, Page 13, Murtaza Hasan Darbhagi.)
* "People say that Prophets and friends of Allah do not have knowledge of the unseen, but I (Haaji Imdaad-ul-Laah) say that whichever way the right-guided people may cast their eyes, they discover and perceive of the unseen". (Shamnatim-e-lmduadiyah, Vol. 2, Page 115 and Imduad-ul-Mushaanq, Page 76.)
* "Thus, Maulana Thanvi has divided the unseen world into two parts, and believes one part can be seen in everybody". (Ash-Shahab-us-Saaqib, Page 106, Husain Ahmad Tandvi Madani.)
"This Prophet (Sallal Laahu Alaihi Wasallam) informs us of the unseen of all kinds, whether they relate to the past or the present, to the names or the attributes of Allah or to the Shari'ah rules or to the truth of religion or its denial or to heaven and hell or to events after death, and this Prophet (Sallal Laahu Alaihi Wasallam) is not at all miserly in letting us know about them". (Marginal note on the Qur'aan, Page 764, Shabbeer Ahmad Usmaani.)
* "The conclusion is that ordinary people are not informed of the unseen directly, but the Prophets (Alihimus Salaam) are so informed". (Marginal notes on the Qur'aan, Page 95, Shabbeer Ahmad Usmaani.)
* "In short, in the same way as knowledge of the unseen is exclusive to Allah which no non-Allah can share, similarly it is exclusive to the Prophets to be informed of the unseen, which no non-Prophet can share".
* "Allah Almighty has declared, "I have informed the Prophet of the unseen". (Ilm-e-Ghaib, Pages 34 and 35, by Qaari Muhammad Taiyyab, former Secretary, Daarul Uloom, Deoband.)
Dear readers!
(After going through all the above writings and fataawa you must have understood it fully that these Wahaabi propagandists of Deoband who speak with differing voices deny each other and declare each other to be polytheists. You must have also realised that by thus holding differing and contradicting views they are, instead of spreading love for the faith amongst people, creating a tendency among them to distance themselves from Deen. This servant of the Ahle-Sunnat has presented some examples of the writings and fataawa of the ulama of Deoband in order that just people would know the reality and thus save themselves from these deprecators. May Almighty Allah protect us from them!)
Fataawa of the ulama of Deoband (4)
* "He who deems or declares the knowledge of the holy Prophet (Alaihis Salaam) to be equal to the knowledge of Zaid or Bakr (i.e. any man) or animals or madmen is a thorough polytheist"— (Al-Muhannad*, Page 36, by Janab Khaleel Ahmad Ambhetvi.) -- * It should be noted that the book called Al-Muhannad bears the signatures of Janab Mahmoodul Hasan, A'shiq llaahi Meruthi, Ahmad Hasan Amrohvi, Mufti Kifayatul Laah and many other small and big fries of Deoband. It is also a miracle that the polytheistic nature of the polytheistic writings of the Wahaabi propagandist ulama of Deoband have been certified to he polytheistic not by one or two but by hundreds of Deobandi ulama themselves. Such of their writings which from the basis of differences between Deobandis and Sunnis (Bareilvis) have been proved to be polytheistic by Al-Muhannad and those who endorse such writings also have been proved to be polytheists by Al-Muhannad. Indeed by publishing Al-Muhannad these Deobandi Wahaabis have proved that the creed of Maulana Shah Ahmad Raza Khan is the true one. Truth always triumphs! --- "Thus to assert that knowledge of the unseen is possessed by non-Allah' is outright polytheism" (Fatawaa Rasheediyah, Page 90, Part 3, by Gangohi.)
* "Knowledge of she unseen is exclusive to Almighty Allah. To say by implication that it is also held by any other is not without the risk of committing polytheism". (Fatawaa Rasheediyah, Page 32, Part 3, Gangohi.)
"And to believe that he (Sallal Laahu Alaihi Wasallam) had knowledge of the unseen is open Saaqib, Page 102, by Janab polytheism". (Fataawa Rasheediyah, Page 141, Part 2, Gangohi.)
* "I (Thanvi) consider him who believes (that the holy Prophet had knowledge of the unseen) or says such a thing explicitly or by implication goes out of the pale of Islam"(Bast-ul-Banaan, Page 4, by Thanvi.)
* "Thus all four Imams of the religion and the totality of ulama unanimously hold that Prophets (Alaihum-us-Salaam) are not aware of the unseen". (Mas'alah Dar Ilm-i-Giab, Page 4, Gangohi.)
* "Nobody should hold the view that the Prophets or the friends of Allah or the Imams or the martyrs have knowledge of the unseen. He should not hold the view in respect of even the holy Prophet (Sallal Laahu Alaihi Wasallam) and he should not say such a thing in praise of him (otherwise he would render himself a polytheist)".
* "Allah alone knows about the unseen. The holy Prophet (Sallal Laahu Alaihi Wasallam) does not know anything about it". (Taqwiya`-ul-lmaan, Page 125, by Isma'iel Dehlvi Balakoti.)
Dear readers! You have already seen the fataawa (religious opinion) of the ulama of Deoband on the writings of the ulama of Deoband themselves. You may be thinking that issuing fataawa of being a polytheist by the ulama is an easy matter. Instead of giving my own opinion let us see what an Aalim of Deoband, Janab Murtaza Hasan Darbhangi, has to say on this subject.
On Page 3 of his book, Ashaddul 'Azaab, he says:
"The ulama of Islam do not act in haste, nor does any one of them issue a fatwa of polytheism on trivial, conjectural and innovative matters. The sacred band (of ulama-i-Islam) does not dare do so unless polytheism becomes as apparent as the sun. So far as possible, those ulama bring out the true meaning of a saying by interpreting them. But if somebody desires to go to hell and he himself goes out of the pale of Islam, then they are forced to do so. In the same manner as it is polytheism to call a Musalmaan a polytheist, it is polytheism to call a polytheist a Musalmaan".
On Page 302, he further says:
"The ulama have been extra careful in the matter, but when a saying would admit of no other interpretation and polytheism would become as manifest as the sun, then they have no option but to give a verdict of polytheism. As the poet says:
If I see a blind man standing in front of an open well, Then to remain seated and not to stir myself would be sin.Who will, then, be held responsible if the ulama keep silent on such an occasion and the people go astray? After all what are the ulama there for? Whatever else they will do if they are not to tell the difference between Islam and polytheism".
On Page 13, he says: "If in the eyes of Khan Sahib (Maulana Ahmad Raza) some ulama of Deoband were really like what he thought them to be. Then it was a must for him to declare the (ulama of Deoband) as polytheists, and not doing so would have made him a polytheist if he had not pronounced them (Ulama of Deoband) polytheists".
He further says: "All ulama of Deoband are of the opinion that Khan Sahib (Maulana Ahmad Raza) was justified in giving his verdict. Whoever says so (as Muhammad Qaasim Nanotvi has said in Tahzeer-un-Naas and Ashraf Ali Thanvi in Hifz-ul-Imaan) is a polytheist, an apostate and an accursed person, so let me also put my signature to this verdict; whoever doesn't call such apostates as polytheists is himself a polytheist".
(Ashaddul 'Azaab, page 12, 13.)
On Page 2 of this very book, the same Murtaza Hasan Darbhangi says:
"Venerating the Prophets of Allah and not to be insolent to them is among the fundamentals of Deen"
And another Aalim of the Deobandis, Muhammad Anwar Shah Kashmiri. On page 86 of his book, Ikfaar-ul-Mulhideen, says:
"The ulama of Islam have said that being insolent to the holy Prophets (Alaihimus Salaam) renders him who does so a polytheist even if his intention was not to do so; that is to say, if he did not intend to be insolent even then to utter insolent words is polytheism".
Dear readers! You have seen what the ulamas of Deoband have to say about those who are insolent to Prophets. Now see what punishment Ashraf Ali Thanvi, the Hakeem-ul-Ummat of the Deobandis, has prescribed for those insolent to the Prophets.
On page 26 of his book Zaad-us-Sa'eed, Thanvi Sahib says:
"It is indicated by the Holy Qur'aan that being insolent to the lofty personality of the holy Prophet (Allah forbid!) A person doing so is punished by Allah with ten curses. So, Almighty Allah has named the ten curses He sent on Waleed Bin Mugheerah for being insolent".
Dear readers! Thanvi Sahib himself and other ulama of Deoband have been insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam) not only in one instance but in several. And, according to Thanvi Sahib himself, ten curses from Allah are sure to fall upon such Wahaabis of Deoband for each of their insolence and they may also be considered to be the followers and associates of Waleed Bin Mugheerah. In view of this detailed explanation would the author of the booklet "Johannesburg to Bareilly" and his associates like to save themselves from the curses of Allah by acknowledging polytheistic writings as polytheistic and those holding such views to be polytheists?
Or would they like to earn for themselves condemnation in this world and in the next world and heap upon themselves eternal damnation by declaring such polytheistic writings to be all right?
Dear readers'
The author of the booklet "Johannesburg to Bareilly" and all the propagandists and followers of Deobandi-ism slander us, the Ahl-e-Sunnat-Wa-Jama'at, when they say that their Imam, A'laa Hazrat Ahmad Raza Khan Bareilvi (Rahmaatul Laahi Alaihi) was in the habit of firing salvos of polytheism against Musalmaans. The Wahaabi propagandists of Deoband do not inform people of the reality on the other hand, they mislead people by telling their own people fabricated tales about the Ahl-e-Sunnat-Wa-Jama'at. It is for this reason that I would like to present facts to the people, so that they may know to what degree these propagandists of Deobandi-ism are liars and bad.
Readers must have known by now that the fatwa of polytheism against those polytheistic writings of some of the ulama of Deoband given by A'laa Hazrat Bareilvi (Rahmatul Laahi Alaih) after exhausting all arguments with them, are acknowledged to be polytheistic even according to the ulama of Deoband.
Besides Janab Murtaza Hasan Darbangi, Janab A'mir Usmaani, a nephew of the renowned Aalim of Deoband, Shabbeer Ahmad Sahib Usmaani, has proved these polytheistic writings to be polytheistic in the Feb-March, 1957 issue of monthly "Tajalli" of Deoband, and opposed the standpoint of Deoband.
Recently, a great protest was organized throughout the Islamic world against Shaitaan Rushdie's book "Satanic Verses".
The Wahaabis of Deoband, citing their own Imam Ibne Taimiyah as the source, declared those insolent to the holy Prophet to be polytheists and apostates and gave proof of the fact that the entire Muslim Ummah was unanimous on this that anybody found guilty of being insolent to the holy Prophet is, in the eyes of all of them, a polytheist and an apostate and liable to be executed.
It is, thus, proved that the Imam of the Ahl-e-Sunnat, A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaihi) did not declare even one Musalmaan to be a polytheist. Nor did he ever fire salvos of polytheism against those holding such polytheistic beliefs, and reduced to writing After exhausting all arguments in this regard in accordance with the unanimous opinion of the Ummah, and the polytheistic writings on which the fatawaa was given have been accepted by the ulama of Deoband themselves to be polytheistic.
On the contrary, let us see how the Wahaabi propagandists of Deoband behave. The main aim of Wahaabi'ism is to prove all true Musalmaans to be polytheists.* --- * It must be explained for the information of the readers that every polytheist is necessarily an infidel, but every infidel is not a polytheist. This servant Of Ahle--Sunnat will, Insha-Allah, very soon present to the readers a book called "Mera-Deen" (My Religion), giving all the details about polytheism and infidelity in the light of the teachings of the Qur'aan and the Sunnat. Still some facts on the subject can be seen on the following page'. — (Kaukab Noorani Okarvi)
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