Monday, 7 March 2011

The Writings & Fatwas of the Elders of Deoband-3

The Writings & Fatwas of the Elders of Deoband

White & Black


Another allegation against A'laa Hazrat Bareilvi made on page 10, part 2 of "Johannesburg to Bareilly" proves the utter ignorance of these Deobandi-Tableeghis.

A'laa Hazrat Bareilvi (Rahmatul Laahi Alaih) has composed poems in many forms of poetry in honour of Hazrat Mahboob-i-Subhaani Ghaus-i-A'zam Sheikh Abdul Qaadir Jeelaani (Radiyal Laahu Anhu).

A'laa Hazrat Bareilvi has composed many a quatret, in one of which he has mentioned the name of Hazrat Saiyidina Ghaus-i-A'zam (Radiyal Laahu Anhu) that is Abdul Qaadir, with much reverence and devotion. (The fourth and the seventh word of the name of Hazrat Saiyidina Ghaus-i-A'zam (Radiyal Laahu Anhu) is "A" and the last word is "R" and this is the word which has been interpreted to mean the end).

The author of the booklet "Johannesburg to Bareilly" has reproduced only one couplet of the quatrain. Had he been honest, then he would have reproduced the full quatrain, but he knew that if he did so all the learned people would come to know that the criticism of the author of "Johannesburg to Bareilly" was merely because of his own ignorance and his enmity with A'laa Hazrat Bareilvi.

Here I deem it most essential to tell it to my readers that all the stalwart ulama to Deoband have held that every verse of the poetry of A'laa Hazrat Bareilvi is saturated with devotion to the holy Prophet (Sallal Laahu Alaihi Wasallam).

No stalwart aalim of Deoband ever found any fault with the poetical works of A'laa Hazrat Bareilvi. It may be that the author of the booklet "Johannesburg to Bareilly" thinks himself to be the greatest of ulama, and, therefore, because of his great knowledge, he is providing the means to demean himself! *
The author of the booklets "Johannesburg to Bareilly" is well versed in English but completely lacks knowledge of Arabic and Persian. He should see what his leader, Ashraf Ali Thanvi Sahib, has said about English. He says: "English is no branching of knowledge what can it possibly have to do with Deen. Rather, those who read it often become unconcerned with Deen."—Karnaalaa'-i-Ashrafiyah, Page 70.
Dear readers, please see below the complete quatrain of A'laa Hazrat Bareilvi of which only one couplet has been reproduced by the author of "
Johannesburg to Bareilly" in order to be able to make a calumny against him.

Bar Whdate 'uoo Raabe' Abdul Qaadir
Yak Shaahid-o-duo Saabe' Abdul Qaadir
Anjaam-e-Wae A'ghaaze Risaalat baashad
lenak go ham taabe' Abdul Qaadir

The translation of this quatrain is as follows: "The fourth letter 'A' of the name of Abdul Qaadir i.e. Hazrat Ghaus-e-A'zam (Radiyal Laahu Anhu), is witness to the Unity of Allah Almighty and the seventh letter of the same name 'A' is a second witness. The name Abdul Qaadir ends with 'R' which is the first letter of the word 'Risaalat'. So, it can be said that the excellence of the name of Abdul Qaadir (word wise) is such that all these points are subservient to the blessed name of Abdul Qaadir, and are derived from the blessed and loved name of Abdul Qaadir".

Otherwise also, this is a fact that what A'laa Hazrat Bareilvi is saying in the last couplet of his quatrain is this. Hazrat Ghaus-e-A'zam Sheikh Abdul Qaadir Jeelaani (Radiyal Laahu Anhu) is the head of the loved ones of Allah, and where the dominion of Saiyidina Ghaus-e-Paak (Radiyal Laahu Anhu) ends that of the Prophets of Allah Almighty and their station begins.

The dishonest author of "Johannesburg to Bareilly" and the propagandists of Deobandi-Wahaabi-ism in their ignorance and unawareness translate the last couplet thus: "Prophethood will be revived after Sheikh Abdul Qaadir, and the new Prophet will also be subservient to Sheikh Abdul Qaadir." In reply to this, I will only say what a famous Arabic proverb purports to say—he who has absolutely no knowledge of Islamic jurisprudence has become the author of a book on Islamic jurisprudence.

It is their utter misfortune and the punishment for their evil deeds that these propagandists of Deobandi-Wahaabi-ism do not have the capacity to understand the works of the Imam of Ahl-e-Sunnat, A'laa Hazrat Bareilvi. They level I allegations and heap calumny against A'laa Hazrat Faazil Bareilvi only because I of their ignorance, and thus themselves provide the means to their own degradation. Since these so-called ulama of the Deobandi-Wahaabi school are I unable to understand the meaning of the first couplet of this quatrain so they put wrong and tortuous meanings to the second couplet in order to be able to criticise A'laa Hazrat Bareilvi (Radiyal Laahu Anhu) and thereby earn for themselves the wrath of Allah.

The author of "Johannesburg to Bareilly" has written thus: "Since A'laa Hazrat Bareilvi calls himself "Qaadiri", so he is subservient to Sheikh Abdul Qaadir. Thus, A'laa Hazrat is claiming to be a Prophet." This undoubtedly is a great calumny against A'laa Hazrat Bareilvi. The author of "Johannesburg to Bareilly" and his supporters will, Insha Allah, be punished for this calumny.

Let those who level false allegations against A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Radiyal Laahu Anhu) see with open eyes this fatwa of A'laa Hazrat Bareilvi which he has given in his book on Khatm-e-Nubowwat.

He says: "Almighty Allah is the Truth and His Book is true. In the same way as it is incumbent upon a Musalmaan to believe that there is no deity but Allah, that He is the One, the Independent, and He has no partner in His dominions, so it is incumbent upon him to believe that the holy Prophet of Allah (Sallal Laahu Alaihi Wasallam) is the last of the Prophets, and also to believe that no Prophet will be sent either during his own times or afterwards, and to reject any such idea as definitely impossible and false. The definitive Qur'aanic text is: "Except for the Prophet of Allah and the last of the Prophets." Not only he who denies this, but he also who has any doubt about it or has even the slightest doubt about it is a polytheist, and irrevocably cursed and one who will be roasted at the fire. Not only such a person is a polytheist, but he also is a polytheist who does not acknowledge such a person as a polytheist and he also who shows any doubt or hesitation is acknowledging him to be a polytheist is himself a polytheist."—Page 6.

Levelling false calumnies against A'laa Hazrat Bareilvi (Radiyal Laahu Anhu) even in the face of a whole book by him on " Khatm-e-Nubowwat." and his fatwa is a clear proof of the inner evil and lying faculty of the author of the booklets "Johannesburg to Bareilly" and of the Deobandis as a whole.

Here I must present before my readers the idea that they should go through the book Tahzeerun Naas if they want to see the door to Prophethood opened up. The veteran leader of the Deobandi-Wahaabi-Tableeghi group, Muhammad Qaasim Nanotvi Sahib, does not acknowledge the beloved of Allah, the holy Prophet of Allah, Hazrat Muhammad (Sallal Laahu Alaihi Wasallam), to be the last of the Prophets. In his book Tahzeerun Naas he writes:

"To interpret "Khaatim-un-Nabiyyeen" as the "last Prophet" is a misconception in the minds of the general public. This meaning is not correct in the eyes of the learned

Nanotvi Sahib goes on to write: "Even if a Prophet were to be born after the holy Prophet (Sallal Laahu Alaihi Wasallam), the finality of the holy Prophet (Sallal Laahu Alaihi Wasallam) will not be affected in any way".

It is obvious from this writing of Nanotvi Sahib that in his view the door to Prophethood remains open even after the demise of the holy Prophet (Sallal Laahu Alaihi Wasallam) and it is possible for a new Prophet to be born.

What a pity that the Deobandi-Wahaabis cannot see their own polytheism as polytheism, while they arc all the time engaged in trying to dub true Musalmaans as polytheists. The author of "Johannesburg,, to Bareilly" should see the saying of the big-wig of Deobandi-Wahaabi-ism, Ashraf Ali Thanvi Sahib, which fits him and others of his ilk. On page 337 of part 4 of Al'lfaazaatul Yaumiyah, he says: "You are unaware of the insects that arc infesting your body, and yet you are keenly observing flies sitting on somebody else's clothes! Just look at yourself in what stale you arc".

The author of "Johannesburg to Bareilly" and his supporters should also see this.

Their Thanvi Sahib says: "Some go into a garden to have a walk there some to smell the fragrance of flowers, and some to eat of the fruits. But it a swine were to go there, he would only search for some filth, for some kind of refuse. This applies to any critic who tries to find only defects in a person who is otherwise gifted with much good".

Would the Deobandi-Wahaabi-Tableeghis who make impious allegations against A'laa Hazrat Bareilvi look at their faces in the mirror that has been provided them by their own Thanvi Sahib, and correct themselves accordingly.

This servant of the Ahle Sunnat has been trying to show the reality to these Deobandi-Wahaabis and doing so through the writings of their own big-wigs. At present, these propagandists of Deobandi-Wahaabi-ism, in order to earn money, are posing themselves as the defenders of "Khatm-e-Nubuwwat", and as fighters against Qadianis. The big-wig of the Deobandi-Wahaabis, Nanotvi Sahib, has accepted it as a possibility that a new Prophet may be born after the holy Prophet (Sallal Laahu Alaihi Wasallam) and because of this polytheistic belief of his he has lost his Imaan The present-day Deobandi-Wahaabi ulama do call the Qadianis to be polytheists, but they also not only call their own Nanotvi Sahib to be Mu'min but a monopolist of Deen despite his having beliefs similar to the Qadianis. Perhaps, the author of "Johannesburg to Bareilly" also regards the Qadianis as polytheists, but he should carefully go through the fatwa contained on Pages 7 and 8 of Vol. 1, of Fataawa Daarul Uloom, Deoband, and tell us what opinion should be formed of the Deobandi-Wahaabis.

"Question: Can anyone who regards Mirza Ghulam Ahmad of Qadian to be a Musalmaan after becoming aware of the fact that he himself claimed to be a Maseeh and a Mahdi, and yet remains a Musalmaan?

Answer: (Fataawa of the Daarul Uloom, Deoband): The reprehensible beliefs of Mirza of Qadian are such that knowing the facts no person can call him a Musalmaan. But it is possible for him who has no knowledge of his reprehensible beliefs or who interprets them in some other way and he does not call him a polytheist. However, having gained knowledge of his pernicious beliefs, the said Mirza must be called a polytheist. He, and those following him who holds the same beliefs as he, must not be called Musalmaan. He was not a Musalmaan, as is evidenced by his books. Regarding a person who does not call him a polytheist, he should also not be called a polytheist, because in matter of interoperation it is better that the verdict of polytheism should not be passed". Azeez-ur-Rahmaan, Mufti, Daarul Uloom, Deoband.

Ashraf Ali Thanvi Sahib says: "Great caution should be taken in declaring somebody a polytheist. What harm would it do if we do not call such a person (a polytheist) a polytheist?"*
* For the information to the readers it is submitted that making a distinction between infidelity and Islam is one of the essentials of Deen. You may not call an infidel as an infidel all your life but when the infidelity of the infidel becomes apparent this it is absolutely necessary to regard him as an infidel and to call him by this appellation. Therefore, this is also the Fatwa of the ulama of Deoband: "He who does not call an infidel as infidel is himself an infidel".
Furthermore, he says: "Thus, if the polytheists are infect polytheists and we do not call them as such would we be held to account on the Day of Judgement? Or if we call polytheists as polytheists, then what good can accrue on account of it?"
(Kamaalaat-i-Ashrafiyah, Page 347 and 348.)

Look at another fatwa: "To be insolent to the Prophets (Alaihis Salaatu-was-Salaam) is, of course, polytheism, but he does not become a polytheist if he interprets it to mean something else". (Imdaad-ul-Fataawa, Page 126, Vol. 4.)

The founder of the Daarul Uloom, Muhammad Qaasim Nanotvi, has not recognised the meaning of "Khaatim-un-Nabiyyeen" to be the "final Prophet" and has held it possible for another Prophet to be born after the holy Prophet (Sallal Laahu Alaihi Wasallam). And the Muftis of this very Daarul Uloom have given the fatwa that a polytheist should not be called a polytheist for if explained it does not remain polytheism, that it is better not to call a polytheist as a polytheist, and that there is no harm in not calling a polytheist as a polytheist. Instead of answering these writings on his own, this servant of the Ahle Sunnat, is reproducing the writings of the ulama of Deoband.

Janab Ashraf Ali Thanvi Sahib says: "In important matters of Deen an interpretation (Ta'weel) is no defence of polytheism." (Al Ifaazaatul Yaumiyah, Vol. 7, Page 60.)

The same Thanvi Sahib says: " "If somebody has in him even one thing of infidelity, then he is an infidel in the eyes of all". (Al Ifaazaatul Yaumiyah, Vol. 7, Page 234.)

Also see this:

"Talking about Qadianis, a Maulvi Sahib asked Hazrat-e-Waala (Thanvi Sahib) to give religious verdict on such Musalmaans who do not subscribe to the view that the Qadianis are polytheists. And Thanvi Sahib said! 'There are two situations in which the Qadianis cannot be declared polytheists. One of them is that they declare that they (the Qadianis) do not believe in what they are said to believe in and, thus, declared polytheists. The other situation is that they hold these beliefs but still they are not polytheists. Now he who thinks like this is also a polytheist. He may not call polytheism as polytheism, but under judicial laws (Ahkaam-i-Qaza) he is a polytheist. But only Allah knows what he is under the laws of honesty (Ahkaam-i-Diyaanat). It may be that he has some unknown reason in his mind."
(Al'lfaazaat-ul-Yaumiyah, Vol. 6, Page 318.)

In the above mentioned writing of Thanvi Sahib, the preachers of Deobandi-ism should deeply ponder over the difference between judicial laws and laws of honesty, and also reply to us.

The compiler of the Fatawaa of Daarul Uloom, Deoband, Janab Mufti Muhammad Shafee Sahib, writes; "The holy Prophet (Sallal Laahu Alaihi Wasallam) has informed us that he (Sallal Laahu Alaihi Wasallam) is the one with whom the chain of Prophets will end and there can be no Prophet after him. And the information has been given to us by Almighty Allah that he (Sallal Laahu Alaihi Wasallam) is the one who concludes the chain of Prophets. And the ummah is unanimous on this that this saying is based on its obvious meaning and that understanding which comes to us through its obvious meaning also means the same thing without any interpretation or particularisation. Thus, there is no doubt about the polytheism of those who deny it, and this is the final and unanimous belief."
( Khatam-un-Nubuwwat Fil-Aasaar, Page 8.)

The same Mufti Sahib on page 21 of his Hadiyatul-Mahdiyeen, says:

"Of course it is the unanimous and final verdict of Arabic lexicon that the Khaatam-un-Nabiyyeen occurring in the Qur'aanic verse only means "Last Prophet" and nothing but this ... The Muslim Ummah is unanimous on this meaning. So that he who goes against this unanimity (on the agreed meaning of "Khaatam-un-Nabiyyeen") is a polytheist, and if he persists with this (i.e. on going against the unanimous verdict) he should be put to the sword."

After the fatwa of Mufti Muhammad Shafee Sahib, please also note the following Fatwa by Janab Muhammad Idrees Kandhalvi Deobandi. In his book, Miskl-ul-Khitaam, he writes; "To deny that the holy Prophet (Sallal Laahu Alaihi Wasallam) is the last Prophet is to deny the fundamental of Deen. And it is obvious that denial of the fundamental of Deen is out-and-out polytheism". Page 29

Dear readers! you have observed that the ulama of the Deobandi-Wahaabi-Tableeghi group heaped a most fifty calumny against A'laa Hazrat Bareilvi (Radiyal Laahu Anhu), and, because of this, the miracle came to pass that all of them were punished, in that all of them were pronounced polytheists by fataawa pronounced one against another. (Here I would like to inform my readers that the brother of Abul Kalaam A'zad (Deobandi) had praised Mirza Ghulam Ahmad Qadiani. For this, see Hayaat-i-Tayyibah, written by Abdul Qaadir, Saudagar Mal, and page 369.

Also know that the nikaah of Mirza Ghulam Ahmad Qadiani was performed by a famous Wahaabi aalim, Nazeer Husain Muhaddis Dehlvi. (Hayaat-i-Tayyibah, Page 76)

A renowned stalwart spiritual leader of the Deobandis, Janab Abdul Qaadir Raipuri, believing in the false inspirations coming to the Dajjaal and liar and polytheist and apostate, Mirza Ghulam Ahmad Qadiani, requested him for instructions and guidance and said his prayers behind the Qadiani polytheist and apostate Imam.

Readers should get acquainted with all these.

The present head of the Deobandi-Wahaabi-Tableeghi Jama'at, Janab Abul Hasan Ali Nadvi, on page 55 of his book, Sawaanih Maulana Abdul Qaadir Raipuri, says:

"In those days Mirza Ghulam Ahmad Qadiani's claim and invitations were much talked about, specially in the Punjab, where few Musalmaan localities were free of such talks and discussions would continue. Near the home-town (Dhudiyan) of Hazrat (Abdul Qaadir Raipuri) is a place called 'Bhera'. An aalim there, who was also a student of the family elders of the Hazrat (Raipuri), Hakeem Noorud-deen (Qadiani), was a close devotee and assistant of Mirza Sahib (Qadiani) and had permanently settled in Qadian to be of help to him (Mirza Qadiani) in achieving success for him and for the sake of his companionship. There was much talk in his circle of devotees and in his sphere of influence of the claim of Mirza Sahib to be a person favoured by Allah and for his being blessed with acceptance of his supplication. The Hazrat (Raipuri) had read it somewhere in Mirza Sahib's (Qadiani's) writings that Allah had inspired in him the saying, Ajeebu kulla duaa'ika illaf shurakaa'ika (I will grant all your supplications except those made for your partners), So The Hazrat (Raipuri) in a letter to Mirza Sahib (Qadiani) from 'Afzal Grah' referred to this very inspiration and promise and requested him that since he had no partnership with him (Qadiani) he should make supplication so that he may be given guidance and his breast be opened up. A letter from there written by one Maulvi Abdul Kareem Sahib informed him (Raipuri) that his letter had been received and much supplication had been made for him. So, he should keep reminding about it occasionally. The Hazrat (Raipuri) used to say that in those days a post card cost one Pisa and so he would occasionally post a card to Mirza Qadiani by way of a reminder for supplicating on his behalf."

More about the special disciple of Janab Shah Abdur Raheem Raipuri, Janab Abdul Qaadir Raipuri (whose real name was Ghulam Jeelaani). On page 62 of his book, Abul Hasan Nadvi Sahib writes:

"Giving an account of the meetings held by Hakeem Sahib (Noorud-deen Qadiani), he (Abdul Qaadir Raipuri) said 'I used to watch him (Hakeem Sahib) recite every now and then the Qur'aanic verse La ilaaha illa anta Subhaanaka inni kuntu minaz zaalimeen with such compassion that one felt drawn towards it. Then, I would think how a person possessing such ecstasy and nearness to Allah can be so ignoramous? But at the same time I would think in my heart that if Allah is most compassionate and most merciful, and He is undoubtedly so, He cannot leave him in such ignominy". During this journey, he also met Mirza Sahib (Qadiani), and he (Abdul Qaadir Raipuri) used to say that he would sometimes say his prayers behind him (Mirza Qadian) and sometimes separately."

This servant of the Ahle Sunnat is presenting to his reactors some more of the writings and, while reserving for myself the right of comment and opinion, would request readers to please let me know of their honest opinion and that they should themselves decide with justice and equity about the reality behind Deobandi Wahaabi-ism. For this purpose I am quoting from the writings of the Qadianis and also from the writings of the Wahaabis of Deoband, which have remarkable similarity, one with another.

The writings of the Qadianis

* "Allah is one and Muhammad (Sallal Laahu Alaihi Wasallam) is His Prophet and he is the Last of the Prophets and greater in rank than all the creations. After him, there is no Prophet but only he upon whom the mantle of Muhammadiyat has been bestowed, for the slave is not separate from his Master, nor is the branch from the seed from which it has sprouted. Thus, he who having dissolved himself totally in his Master receives the title of a Prophet from Allah cannot be said to interfere with (the doctrine of) the finality of Prophethood. —
(Kishti-ye-Nooh, by Mirza Ghulam Ahmad Qadiani, Page 33.)

"Such Prophets may come who, in relation to the Holy Prophet (Sallal Laahu Alaihi Wasallam), stand as his shadows... The coming of such Prophets makes no difference to his being the Last Prophet." —
(Da'wat-ul-Ameer, written by Mirza Basheerud-deen Mahmood, Page 25.)

* "A thousand Prophets can be born after the Last Prophet (Sallal Laahu Alaihi Wasallam). —
(Aik ghati ka Izaalah (Eradication of a wrong), by Mirza Qadiani, Page 3.)

"Goats or things invoked in the name of a godess or Sheikh Saddo and such others are quite un-lawful". —
(Tafseer-ul-Qur'aan Dars by Hakim Nooruddin Mirzai, page 66, vol. 2.)

* "Can a proof be found in the Quran for the saying "Ya Sheikh Abdul Qaadir Jeelaani Shai'anlil Laah? Who, then, invented this as part of daily worship." — (Paighaam-e-Sulh, Lahore, 11th February, 1952.)

* "One day when I finished my Isha (night) prayers, I was neither overpowered by sleep, nor I felt any sign of being unconscious, but I felt sick. Suddenly I heard voices and with that the door began to rattle. Some time later, I saw such of those who had knocked at the door coming towards me with quick steps. Of course, these were the Panjtan Paak that is to say Ali with his sons. I further saw that Faatimatuz-Zahra has placed my head on her lap and was gazing at me."—
(A'eena-e-Kamaalaat-e-lslam by Mirza Qadiani, Page 473.)

* "Everybody can progress and attain to the highest rank. So much so that he can rise even higher than Hazrat Muhammad (Sallal Laahu Alaihi Wasallam)."—
(Alfuzl, Qadian, 17th July, 1922.)

* "Allah Almighty can commit a wrong or a foolishness." — (Haqeeqate-Wahy, by Mirza Qadiand, Page 103.)

The writings of the Wahaabis of Deoband

* "So far as the general public is concerned, they take the finality of the Prophethood of the holy Prophet of (Sallal Laahu Alaihi Wasallam) to mean that his times came after the earlier Prophets and he is the last of the Prophets. But it would be clear to people with understanding that no excellence per se attaches to being earlier or later, then how can the saying that Wa Laakir Rasoolal Laahi Wa Khaataman-Nabiyyeen be deemed to be correct."

"It will make no difference to the finality of the holy Prophet (Sallal Laahu Alaihi Wasallam) even if a Prophet were to be born after the times of the Prophet of Allah (Sallal Laahu Alaihi Wasallam)."

* "The finality of the holy Prophet (Sallal Laahu Alaihi Wasallam) is retained as usual, even if a Prophet were to be born somewhere in his times."
(Tahzeerun Naas, page 3, 13 and page 24, by Muhammad Qaasim Nanotvi.)

"There is no harm in saying 'La-Ilaaha-Illal-Laahu Ashraf Ali Rasoolul Laah' and Allahumma Salli Ala Saiyidina wa Nabiyyina Ashraf Ali"'.
(Risaalah Al Imdaad, Page 35, for the Month of Safar, 1366 A.H., by Ashraf Ali Thanvi.)

* "The glory of the king of kings (Allah Almighty) is such that, if it so pleases Him, he can by the very word 'be' create millions upon millions of the likes of Prophets, friends of Allah, and Jinns and the angel Jibrail and Muhammad, the Prophet of Allah."

(Taqwiyat-ul-lmaan page 3, by Muhammad Isma'iel Dehlvi Balakoti.)

* "The birth of a person of the stature of Hazrat Muhammad (Sallal Laahu Alaihi Wasallam) is a distinct possibility."
(Yak Rozi, page 151, by Muhammad Isma'iel Dehlvi Balakoti.)

* "If any animal is named after a created being and it is said that a certain cow belongs to Saiyid Ahmad Kabeer or a certain goat belongs to Sheikh Saddoo then it becomes forbidden." (Taqwiyatul Imaan, page 46, by Isma'iel Dehlvi Balakoti.)

"Those who say 'Ya Sheikh Abdul Qaadir' or 'Ya Ali," are polytheists.


* "Making part of daily worship such things as "Ya Sheikh Abdul Qaadir Shai'an Lil Laah' is (Haraam) prohibited". *
(Fataawa-e-Rasheediyah, page 139, vol. 2, by Rasheed Ahmad Gangohi.)

* On page 47 of this book, readers have already noticed the words used by the religions master of the Wahaabis of Deoband and the ideological base of the Tableeghi hand, Ashraf Ali Thanvi Sahib, for his guide, Haji Imdaadul Laah and Rasheed Ahmad Gangohi Sahib, whom he invokes thus: " Ya Saiyeidi Lil Laahi Shai'an In Nahu". If the Ahle Sunnat Wa Jama'at use the same words for Syedena Sheikh Abdul Qaadir Jeelani linen the Deobandi begin firing salvos after salvos of' the fatwa of polytheism. But according to Tazkiratur Rasheed, these very words contained in the writings of Thanvi Sahib will he a definite evidence for the redemption of Ashraf Ali Thanvi Sahib on the Day of Judgement. How strange that these words spoken for Saiyidina Abdul Qaadir he called polytheistic and prohibited hut should be the cause of redemption in the case of Ashraf Ali Thanvi Sahib! It should also he remembered that all Deobandis-Wahaabis-Tableeghis use the words "For Allah's Sake" and even the beggars all over the world ask for alms in the name of Allah. What would be their Fatawaa on them? I will be awaiting a reply.

* "Everything that these people (the big-wigs of the Deoband School) do has attraction. Once he said that once I fell ill, and I fear death the most, and I saw Hazrat Faatimah (Radial Laahu Anha) in dream, and she embraced me, and I became well."

(Al-lfaazaat u-l Yaamiyah, page 37, vol. 6 by Ashraf Ali Thanvi.)

* One of my (Isma'iel Dehlvi's) elders saw in a dream the great saint, Hazrat Ali, and the leader of all women, Hazrat Faatimah (Radiyal Laahu Anhuma). Thus, Hazrat Ali gave a bath to my elder with his own blessed hands and cleansed the body of my elder like a father cleanses the body of his son, and Hazrat Faatimah Zahra put on (the necked body of my elder) with her blessed hands a very beautiful dress". (Siraat-e-Mustaqeem by Isma'iel Dehlvi, Page 164.)

* "If the Prophets excel their followers, they excel only in knowledge. So far as deeds are concerned, very often it so happens that apparently the followers equal them or excel them." (Tahzeerun Naas, page 4.)

* In the art of politics, it is quite possible that a non-Prophet may excel a Prophet's knowledge."— (Al-Ifanzaat-ul-Yaumiyah, by Thanvi, page 349, vol. 6.)

"Miracles performed by wizards can be more excellent that those by Prophets."

(Fataawa Rasheediyah, page 35, vol. 2, by Gangohi.)

* "Allah Almighty can speak lies." Fataawa Rasheediyah, vol. 1, page 19 by Rasheed Ahmad Gangohi and Yak Rozi, page 145 by (Isma'iel Dehlvi Balakoti.)

* "How can we keep apart filthy acts from the domain of Allah's innate powers?"
(Al Jahdul Muqil, pages 41, 83. by Mahmoodul Hasan Deobandi.)


(I will request my readers to consider these few writings to be only the first instalment of such writings. In my future writings I will, Insha Allah, present similar writings of the Qadianis and the Deobandis Wahaabis so that you might recognise the true faces of these people who disguise themselves, and to save yourselves from these religious depradeters. May Allah protect us from them and from their evil)

Look at the ignorance of the so-called right-guided ulama of Deoband when they make yet another unwarranted criticism of A'laa Hazrat Bareilvi, printed on pages 7 and 8 part 2, of the booklet "Johannesburg to Bareilly".

(I am quoting verbatim from the booklet):

"A person saw in a dream that Rasoolul Laah (Sallal Laahu Alaihi Wasallam) was arriving. When he approached closer to Rasoolul Laah (Sallal Laahu Alaihi Wasallam), he asked "Hazoor where are you going? Rasoolul Laah (Sallal Laahu Alaihi Wasallam) replied, "A person has passed away, therefore I am heading to participate in the Janazah". Apparently this dream was related to Ahmad Raza Khan. Ahmad Raza Khan said, 'Alhamdulil Laah, I have led the Janazah prayers of that blessed Janazah.'

Having written this much, the author of "Johannesburg to Bareilly" says:

"If a teacher, or a guide or a Sheikh would be present on such an occasion, then Imamat would, surely, be offered to him but Ahmad Raza Khan proudly says that, by the grace of Allah, he led the funeral prayers. After this, the author of "Johannesburg to Bareilly" says that this statement by Ahmad Raza Khan is an insult to the personality of the holy Prophet (Sallal Laahu Alaihi Wasallam).

Dear readers! You have noted the writing presented by the author of "Johannesburg to Bareilly" as well as his comment on this writing. Look more closely at the writing. Does any word contained in it gives any proof that the holy Prophet (Sallal Laahu Alaihi Wasallam) had attended the funeral? Or does any word of A'laa Hazrat Bareilvi go to prove that he led the funeral prayer and the holy Prophet (Sallal Laahu Alaihi Wasallam) followed him? The full text and A'laa Hazrat Bareilvi's words prove no such thing. So, the entire criticism is invalidated.

Just ponder. The dream is being seen by somebody else, and after the dream has been fully recounted A'laa Hazrat Bareilvi says it was he who had led the funeral prayers. How, then, the meaning can be derived from this that the holy Prophet (Sallal Laahu Alaihi Wasallam) had also attended that funeral prayer, or that the A'laa Hazrat had led the prayer while the holy Prophet (Sallal Laahu Alaihi Wasallam) was the led. (Allah forbid this) This is undoubtedly a calumny on A'laa Hazrat. The truth about the dream and A'laa Hazrat Bareilvi's statement is that the holy Prophet (Sallal Laahu Alaihi Wasallam) on coming to know of the dream of his true and dedicated devotee, because of his innate grace and kindness, had watched the funeral of his devotee. *

* It should be noted that we, the Ahle Sunnat, do not believe the holy Prophet (Sallal Laahu Alaihi Wasallam) to be present physically, but do believe that he is present in a spiritual sense. We believe that the Prophet (Sallal Laahu Alaihi Wasallam) is in Madina with his blessed living body, but spiritually he is in the heart of every Mu'min. His spiritually shines forth in the entire universe.

When A'laa Hazrat comes to know that this person was such a favourite at the Prophet's court that the holy Prophet (Sallal Laahu Alaihi Wasallam) himself came to honour him, the words which he said clearly indicate that the honour of leading the funeral prayer of this fortunate person had gone to him. The reason for giving a wrong interpretation to A'laa Hazrat's sentence is only jealousy and enmity.

After leaving the great slander against the Imam of Ahle Sunnat, A'laa Hazrat Ahmad Raza Khan Bareilvi, the insolent author of "Johannesburg to Bareilly" and the followers of Deobandi-Wahaabi-ism should see their own ugly faces in the mirror. An aalim of the Deobandis, Marghoob Ahmad Sahib Laajpuri, on page 164 of the "Shaikhul Islam Number", writing about their "Sheikhul Islam," Janab Husain Ahmad Madni, says:

"It being Jum'ah, a vast number of worshippers had assembled in the Jaam'e Masjid. The worshippers requested this humble self (Marghoob Ahmad) to persuade Hazrat Khaleelul Laah (Alaihis Salaam) to ask the Maulana (Husain Ahmad) to lead the Friday prayers. This humble self mustered courage to plead with him and Hazrat Khaleelul Laah (Alaihis Salaam) ordered the Maulana (Husain Ahmad) to lead the Friday prayers. Hazrat Ibraaheem (Alaihis Salaam) perform his Friday prayers behind the Maulana (Husain Ahmad Madni). This humble self (Marghoob Ahmad) was among the led".

(Allah forbid')

Respected readers! The slanderers of the Iman of Ahle-Sunnah, A'laa Hazrat Bareilvi, followers of Deobandi-Wahaabi-ism, loss sight of their own shamelessness in writing clearly about one of their aalim that this shameless person led the prayers while' Hazrat Ibraaheem (Alaihis Salaam) was amongst the led.

(Allah forbid)

Dhitaa't tuo Deko Zara Be Haya Ki Imaamat hare Wo Abul Ambiya Ki

"Look at the audacity of the shameless one! He claims to be the Imam of the father of Prophets".

In Asdaqur Ru'ya, Vol. VII, page 10, it is written that a person, Mahmood Hasan of Madrasah Shahi, Muradabad, informed Ashraf Ali Thanvi Sahib of a dream of his.

This is the dream. "Several days ago, this humble self saw a dream about Huzoor (Thanvi). And the dream is that somebody is telling me at night that the Maulana (Thanvi) had died, and one of my acquaintances comes to me and says that he is going to inform the holy Prophet (Sallal Laahu Alaihi Wasallam) about this. Now, that person went and called out at the tomb of the holy Prophet (Sallal Laahu Alaihi Wasallam) that the Maulana (Thanvi) had died. Hearing this, the holy Prophet (Sallal Laahu Alaihi Wasallam) rose up to go to the funeral. The dream ends".

In answer to this dream, Thanvi Sahib says: "The over-all interpretation of the dream is this (and he recites a couplet, meaning, coming to attend the funeral is a greater favour than what is said in the couplet.)"

Sheikh Saaeed Takroni says: "I saw in a dream that the king of the universe, the holy Prophet (Sallal Laahu Alaihi Wasallam) was present when somebody informed me that this was the Prophet of Allah and he had come to participate in the funeral of an Indian aalim named Khaleel Ahmad who had died."
(Tazkiratul Khaleel, Page 469.)

Would the author of "Johannesburg to Bareilly" like to tell us as to who led the funeral prayer of Khaleel Ahmad and Ashraf Ali Thanvi?

And, also, had the holy Prophet (Sallal Laahu Alaihi Wasallam) attended the funeral prayer?

If neither of those things happened, then the narrators of the dream are proved to be liars.

And if the holy Prophet (Sallal Laahu Alaihi Wasallam) had attended, then are the Deobandi ulama by claiming to lead the funeral prayers as the Imam of the holy Prophet (Sallal Laahu Alaihi Wasallam) with the holy Prophet (Sallal Laahu Alaihi Wasallam) as their "muqtaadi" not proved to be insolent and shameless? I reserve further comment until I receive an answer from the author of "Johannesburg to Bareilly".

In Asdequr Ru'ya, vol. 2, page 5 and in Al-Noor for the month of Jamaadiyul Awwal, 1355 A.H., the following dream is mentioned.

The dream is this.

There is a mosque situated on a high platform and rows are being made ready for prayers and this humble self (Shahaabud-deen) is also present on the floor of the mosque. At that very time somebody said, this is the holy Prophet (Sallal Laahu Alaihi Wasallam), and this humble self was on the left of the holy Prophet (Sallal Laahu Alaihi Wasallam), then this humble self shook hands with the holy Prophet (Sallal Laahu Alaihi Wasallam) and then this humble self spread out his handkerchief for the holy Prophet (Sallal Laahu Alaihi Wasallam). Soon, a quarrel ensued between two persons on the floor of the mosque, and the holy Prophet's (Sallal Laahu Alaihi Wasallam) attention was drawn towards it. The holy Prophet was dressed in all white, but this humble self has no remembrance of his blessed face. And in the same mosque Hazrat-e-Waala (Thanvi) is leading the Jum'ah prayers and the holy Prophet (Sallal Laahu Alaihi Wasallam) holds his hands and pushes him on to the front row. I have no words to describe the sort of indescribable pleasure I felt at this." (Shahaabud-deen, Kashmiri Gate, Delhi).

Thanvi Sahib in his owns Magazine “Al-Noor” printed this dream. The author of "Johannesburg to Bareilly" says that to claim to be the Imam of the holy Prophet is open shamelessness. In this dream, the open shamelessness of Thanvi Sahib lies in this that while he himself is the Imam of the holy Prophet (Sallal Laahu Alaihi Wasallam), the man who saw the dream, Shahaabud-deen Sahib, thinks it beneath his dignity to stand by the side of the holy Prophet (Sallal Laahu Alaihi Wasallam) and only after moving on to the front row does he feel such happiness which cannot be described in words.

Now, the author of "Johannesburg to Bareilly" should realise that in the dream seen by A'laa Hazrat Bareilvi's devotee there is no such mention that A'laa Hazrat Bareilvi had been the Imam of the Holy Prophet (Sallal Laahu Alaihi Wasallam) but in all the above mentioned dreams of the Deobandi-Wahaabis, the Deobandi Mullas have been clearly shown to be the Imam of the holy Prophet and of other Prophets as well. Can the Deobandis-Wahaabis have any doubt about their own shamelessness as well as of their elders? It should be remembered that the Hakeem-ul-Ummat of Deobandi-Wahaabi-ism has printed these dreams with evident pride. This is to say that he is proud of his own shamelessness and insolence.

May the Merciful Allah protect us from them!

Under the heading "A Raza Khani Says", the following appears on page 22 of part 2 of "Johannesburg to Bareilly":

"When Nakeerain (angels appointed to the job)
Will ask me in my grave, to whom I belonged,
Respectfully, with my head bowed,
I will take Ahmad Raza Khan's name"

The author of "Johannesburg to Bareilly" says:

"He does not say that he is the slave of Allah. (It should be noted that he takes 'bandah' to mean "servant of Allah"). He does not even say I am a follower of the Prophet of Allah. He only takes the name of Ahmad Raza Khan, and declares himself to be a Raza Khani".

For using the words "Raza Khani" they can be answered in such a manner that they would feel most annoyed. Still such tone and tenor only befit the "slaves of devils"

(Deo ke Bande). (Janab Isma'iel Dehlvi is the Imam of Deobandi Wahaabi-ism in the subcontinent, and, so, they should not feel hurt if they are called "Isma'ielis").

A proper answer to this can be found in the writings of Ashraf Ali Thanvi Sahib. On page 25, pan 2 of has Al Ifaazantul Yaumayah (An-Noor, for the month of Rabi-ul-Awwal, 1355 A.H.), he says:

"A washerman died. After his burial, the Munkar-Nakeer came and asked him what was his Deen. His reply was that he was not aware of that; he was only a washerman to the Ghaus-e A'zam (Rahmatul Laahi Alaih). In fact, his statement reflects his Imaan in brief: I hold the same beliefs as he (Ghaus-e-A'zam), my Allah is the same as his Allah, and my Deen is the same as his. The washerman was granted redemption on account of this reply".

What would the author of "Johannesburg to Bareilly" now say about his master, Ashraf Ali Thanvi, who has given an authentic answer to his criticism?

The second answer comes from (Janab Mahmoodul Hasan) the teacher of Thanvi Sahib and a very renowned aalim of the Deobandis. He says:

"As I rise from the grave and call the names of Rasheed and Qaasim, Both Maalik and Ridwaan (angels) kiss my lips".

"When I go to the other world empty-handed and frightened and shamefaced
How I wish I should be holding on to the aprong-strings of both"

(Poetical works) (Kulliyaat-e-Sheithul Hind, Page 17)

Would the author of "Johannesburg to Bareilly" inform me as to how it would be profitable to take the names of Gangohi and Nanotvi and to hold on to their apron-strings?

I will be waiting for a reply.

On page 19 of part 2 of the booklet "Johannesburg to Bareilly", the author quotes a passage from the book Siraat-e-Mustaqeem of his Imam, Isma'iel Dehlvi Balakoti, and explains it and tries to prove this filthy statement to be excellent by using Sophistic terminology.

Just see the original statement, and the reply to it.

In chapter 3 of his book which deals with the "things that vitiate prayers", the author of the book, Siraat-e-Mustaqeem, Isma'iel Dehlvi Balakoti, says:

"Some evils take precedence over other evils. For instance, (during the Namaaz) it is better to be tempted by the thought of going to bed with his own wife, and it is much worse to pay attention to the spiritual guide or any other holy man like him, even if he be the holy Prophet (Sallal Laahu Alaihi Wasallam), than to be immersed in the thought of an ox or an ass. This, because remembrance of these (holy man) comes with a lot of respect and reverence and is fixed in the hearts of man. Contrary to this, the thought of an ox or an ass is neither so interesting nor so respectful but is, in actual fact, mean and of no consequence. And this respect and reverence for others during Namaaz draws one towards polytheism".

Look at this filthy writing: To be tempted to go to bed with his own wife is better, and the thought of a holy man and even of the holy Prophet (Sallal Laahu Alaihi Wasallam) is far worse than to be immersed in the thought of an ox or an ass. How insulting to the religious men and to the holy Prophet (Sallal Laahu Alaihi Wasallam)! May Allah pardon us!

The remembrance of the holy Prophet (Sallal Laahu Alaihi Wasallam) has been called far worse than being immersed in the thought of an ox or an ass because respect for others during Namaaz draws one towards polytheism.

Now the question is, how would Isma'iel Dehlvi and his adherents be able to offer their Namaaz?

For, when it is obligatory to recite chapters from the Holy Qur'aan which extol the holy Prophet or at least mention his blessed name, then attention is bound to be drawn towards the holy Prophet (Sallal Laahu Alaihi Wasallam), especially in At-tahiyyaat in which salutations are sent to the holy Prophet and testimony is given to his Prophethood and then Durood Shareef is recited for him and for his progeny. Then at that time it is imperative to think of the holy Prophet (Sallal Laahu Alaihi Wasallam). Then, how is it possible that salutation be sent to the holy Prophet (Sallal Laahu Alaihi Wasallam), testimony given about his Prophethood, Durood Shareef be recited for him and his thought would not occur in the heart?

Now, this thought can be of too kinds only. It will come either with respect or with contempt. If it occurs with respect, then the heart will be drawn towards polytheism, and, so. Namaaz is not said; and if it occurs with contempt it would again be blasphemy (kufr) and so Namaaz would not be said, for belittling the holy Prophet (Sallal Laahu Alaihi Wasallam) is truly (Kufr) blasphemy.

Now, the third alternative is that At-tahiyyaat is ignored altogether but the difficulty here is that in such a situation also the Namaaz will not be said. Now, tell us how they would be able to say their Namaaz. And when they are not able to say their Namaaz, how then anybody following them would be able to perform his Namaaz?

In short, according to what Isma'iel Dehlvi Balakoti has said, no Deobandi Wahaabi would be able to perform his Namaaz, except that by not reciting At-tahiyyaat they would be saved from committing polytheism whether Namaaz is performed or not. La Haula Wala Quwwata Illa Bil Laahil Aliyyil Azeem. This is all because of being insolent to the holy Prophet (Sallal Laahu Alaihi Wasallam) that these people have been deprived of the blessing of saying their Namaaz.

Now, look at another aspect.

Deobandi aalim Abdul Maajid Daryabadi, in one of his letters to Ashraf Ali Thanvi Sahib, says:

"I have for long been afflicted by the disease of not being attentive during Namaaz. But sometimes I have undergone the experience of being attentive during Namaaz if, instead of myself, I thought it was you (Thanvi Sahib) or…who was saying it. But the difficulty is that such thought does not last for long. However, please confirm if this act of mine is commendable. Or, I will be more careful in the future".

To this, (Thanvi Sahib) replied that it "was commendable if it is not disclosed to others or else it was a deadly poison" (Hakeem-ul-Ummat, Pages 63 and 64.)

On page 16 of "Ashraful Uloom" for the month of Ramadaan, 1355 A.H., it is mentioned that somebody wrote a letter to (Thanvi Sahib) that

"I am attentive during Namaaz if I were to think of your face", and Thanvi Sahib replied that "it is permitted".

Dear readers!

The prominent Imam of the Deobandi Wahaabis, Isma'iel Dehlvi Balakoti, holds that to think of the holy Prophet (Sallal Laahu Alaihi Wasallam) during Namaaz is extremely bad, but the deputy to the same prominent Imam, Thanvi Sahib, declares that to think of himself during Namaaz is highly commendable and permissible.

The author of "Johannesburg to Bareilly" should now tell us would not Namaaz be invalidated if, according to the Fatwa of his Imam, Isma'iel Dehlvi Balakoti, the thought of Thanvi Sahib comes with respect, and so the thought of Thanvi Sahib would be like the thought about an ox or an ass.

What do the ulama of Deoband say regarding thinking about Thanvi Sahib with contempt?

If their reply is that "no it is not right at all" then they should admit that the statement made by their Imam, Isma'iel Dehlvi Balakoti, is wrong and polytheistic. And if they take their own Isma'iel Dehlvi Sahib to be correct, then what would be their Fatwa on Thanvi Sahib?

I reserve the right of comment on the above quoted writings of Ashraf Ali Thanvi Sahib in reference to Abdul Maajid Daryabadi and Ashraful Uloom so long as a reply from the ulama of Deoband does not come.

Dear readers! Look at another black deed of the author of "Johannesburg to Bareilly". On page 11 of part 2, he translates Wa Ma Arsalnaaka Illa Rahmatallil-Aalameen as, "And We sent thee not save as a mercy for the peoples."

Is this not a transgression? Is wrongly translating words occurring in the Holy Qur'aan, instead of translating them correctly, not tampering with the Holy Qur'aan?

This is called transgression. The word "Aalameen" (worlds) is being translated as "peoples". Now, it can mean only two things. One, these Deobandi-Wahaabis are completely devoid of knowledge and two, the Deobandi-Whaabis arc altering the Qur'aan.

So long as these people call themselves "ulama" they cannot deny that they have knowledge It is, therefore, obvious that they are altering the Qur'aan. May Allah protect us from such transgressors!

Whatever the author of "Johannesburg to Bareilly" has written in part 2, page 11 of the pamphlets by way of clarification of Gangohi Sahib's writing only strengthens our criticism of Gangohi Sahib. The author had fried to protect this Gangohi Sahib by explaining it, but what happened was that not only he (Gangohi) was drowned but also the author himself got drowned.

Readers should see below Gangohi Sahib's original writing and its reply

Gangohi Sahib says: "The word Rahmat-ul-lil-Aalameen (mercy unto the worlds) does not exclusively denote the special trait of the holy prophet (Sallal Laahu Alaihi Wasallam), but other friends of Allah, and Prophets and Ulama-e-Rabbaaniyeen are also a mercy undo the world (Rahmat-ul-lil-A'lameen), even though the holy Prophet (Sallal Laahu Alaihi Wasallam) is the best of them all. Therefore, it is permissible if it is said about someone else by way of interpretation"
(Fataawa Rasheediyah, Vol 2, Page 12.)

With what clarity, this writing denies the special trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) of being the "Rahmat-ul-lil-A'lameen". Gangohi Sahib has already said that it is not the special trail of the holy Prophet (Sallal Laahu Alaihi Wasallam) only. And in order to include himself in this category, Gangohi Sahib says that it is permissible to call the Ulama-i-Rabbaaniyeen as "Rahmat-ul-lil-A'lameen".

Everybody who knows the art of understanding writings knows it full well that there are three ingredients of the above-mentioned writing contained in Fataawa Rasheediyah, claim, argument, derivation. The claim is that the word "Rahmat-ul-lil-A'lameen" is not the exclusive trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) and that "other friends of Allah, Prophets and Ulama-i-Rabbaaniyeen are also the cause of mercy to the world, even though the holy Prophet is the best of all" is the argument. And "that it is permissible to say it about others by way of interpretation" is the derivation.

Dear readers! This statement by Gangohi Sahib is candidly proclaiming that "Rahmat-ul-lil-A'lameen" is not the exclusive trait of the holy Prophet (Sallal Laahu Alaihi Wasallam) but it is permissible to also call the Ulama-i-Rabbaniyeen as Rahmat-ul-lil-A'lameen. As for the rider, by way of interpretation, is concerned, this is only a smokescreen used by Gangohi Sahib to lure ordinary people. Although the argument is not a positive goal, but the main aim of Gangohi Sahib is to get rid of the exclusive trait.

Now, let us ask the Wahaabis of Deoband who they hold to be Ulama-i-Rabbaaniyeen. Are they Sunnis (Bareilvis)? Or are they Shi'as?

It is obvious that they call Bareilvis as bid'atis, and the non-emulators and the Shi'as as lost, and themselves as the right-guided ulama and the Ulama-i-Rabbaaniyeen.

So, they mean to say that they (the Wahaabis of Deoband) should be called Rahmatul-lil-A'lameen with the interpretation that the holy Prophet (Sallal Laahu Alaihi Wasallam) was the bigger Rahmat-ul-lil-A'lameen and the Mullas of Deoband were lesser Rahmat-ul-lil-A'lameen. As Isma'iel Dehlvi has written in his book, "Taqwiyat-ul-lmaan", the holy Prophet (Sallal Laahu Alaihi Wasallam) is "our big brother"

Readers should know it full well that the biggest aim of the Deobandi-Wahaabis is only to deny and to divest the Prophets and the friends of Allah, specially the holy Prophet (Sallal Laahu Alaihi Wasallam), of their special traits, for so long as this is not done it would not be possible to claim equality and the same status.

So, in order to be the equal and peer of the holy Prophet (Sallal Laahu Alaihi Wasallam) and to be included in the special trait of Rahmat-ul-lil-Aalameen, they have said that "it is permissible to say the word about some others, even though the holy Prophet (Sallal Laahu Alaihi Wasallam) is the most excellent among them".

To say that somebody excels in some quality is proof of the fact that others also share in the quality although they are inferior. This writing of theirs goes to prove that the holy Prophet (Sallal Laahu Alaihi Wasallam) is the bigger Rahmat-ul-lil-A'lameen and the Mullas of Deoband are the lesser Rahmat-ul-lil-A'lameen. (Allah Protect us!)

Consequent upon
Gangohi Sahib giving this fatawaa, Khaleel Ahmad Ambethvi wrote thus: "Khaleel Ahmad, the ignoble slave of slaves pleads with his Malja-o-Maawa, Meezaab-i-Rahmatil Laahi Ta'a'la Alal Aalameen, Cheyaas-ul-Mureedden, Ghaus-ul-Mushtar-Shideen, Na'a'ib Rasool-e-Rabbul Aalameen, Qutbe Zamaanah, Mujtahid-i-Asr-e-Dawaanah Hazrat Maulai-o-Murshidi Maulana Maulvi Rasheed Ahmad Sahib Daamal Laahu Zilaala Barkaatahum Alal A'lameen...."
(Tazkiratur Rasheed, vol. 1, page 149.)

Observe that in the above writing first Gangohi Sahib is being called "Meezaab-e-Rahmatil Laahi Ta'ala Alal A'lameen" (the conduit for Allah's mercy on all the worlds) and then, in the end, it is said

"Daamal Laahu Zilaala Barkaatahu Alal A'lameen" (may Allah for ever keep the shadows of his blessings upon all the worlds).

Both these writings mean that he (Gangohi) is the "Rahmat-ul-lil-A'lameen" and the "Bracket-lil-A'lameen", like in Na'a'ib-e-Rasool-e-Rabbul A'lameen. There is "Al-A'lameen" is both these writings.

Everybody can understand that it means that in the same way, as Allah is the Rabb of all the worlds, and nothing is excluded from his Ruboobiyat, Gangohi Sahib is Allah's mercy and blessings for all the worlds. Despite indulging in such acts can Deobandi-Wahaabi-Tableeghi ulama be called people in the right"? They are not a "mercy" (Rahmat), but a great "misery" (Zahmaat) for the entire Islamic world. May Allah protect us from their evil!

Dear readers! This servant of the Ahl-e-Sunnat has already submitted that he has so much matter on the subject that if he would like to print all of them they would spread into numerous books. In short, three parts of the pamphlet called "Johannesburg to Bareilly" had been given to me, but the author of all these three parts did not dare to disclose his name. If a sentence by sentence reply were to be given to the contents of these booklets then surely they will make a voluminous book. But unlike the Deobandi-Wahaabis we do not receive material help and money from non-Muslims. We are only badgers at the door of the beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam). May Almighty Allah protect us from aid given by non-Muslims. What I mean to say is that everybody cannot afford to purchase such a voluminous book.

However, this servant of the Ahle Sunnat has answered almost all the accusations, and in doing so his main motive has been to defend the dignity of Prophethood and of the true religion wholly for the sake of pleasing Allah and his Prophet (Sallal Laahu Alaihi Wasallam). How I wish I would be able Lo be engage till my last breath in destroying those insolent to the holy Prophet Huzoor Saiyyidina Muhammad Mustafa (Sallal Laahu Alaihi Wasallam) and, in making Allah's creations aware of the nefarious conspiracies of the religious predators so that Sunni Musalmaans could defend their beliefs.

The author of the pamphlets, "Johannesburg to Bareilly", could not dare to level any valid criticism against any of the books written by the Imam of the Ahle Sunnat, A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih). The Aa'laa Hazrat has about one thousand books to his credit, which are full of pearls of knowledge and wisdom. Yet, because of their prejudice, cussedness, and the tendency to ignore realities, they found occasions to level some wrong and unfounded criticism only on writings by others about the Imam-e-Ahle-Sunnat, A'laa Hazrat Bareilvi. On the other hand, we of the Ahle Sunnat Wa Jama'at (the Naajiyah sect) level valid criticism on original writings of the stalwart ulama of the Deobandis which are the foundations of Deobandi-Wahaabi-ism and which these people probably hold more dear than the holy Qur'aan and the Hadith and are, therefore, engaged throughout their lives and with all their energies in propagating and disseminating wrong and polytheistic writings contained in these very books.

Dear readers! For your information I am presenting to you some excerpts from books by the ulama of Deoband. (In my future writings, I will, Insha Allah, present to my readers many more such writings). I am doing so only in order that you may be well acquainted with the state of the taste and the mentality of these Deobandi-Wahaabi-Tableeghis who rave against persons loved by Allah. These people call themselves adherents of Shari'at and Sunnat and try to prove that, except for themselves, all true Musalmaan are in the wrong.

Unlike the Deobandi Wahaabis who are in the habit of distorting the original writings, I am presenting their writings verbatim without making comment on them of my own or explaining them. Readers will themselves come to know the reality about the ulama of Deoband who harbour such thoughts about their Deobandi-Wahaabi-ism.

Look at a footnote on page 96 of "Tazkirah Mashaa'ikh-e-Deoband"'.

It says: "Ammi Bi was the maternal grandmother of hazraat Maulana Muhammad Yahya Sahib and Hazrat Maulana Muhammad Ilyaas Sahib. She was a deeply religious and a very pious lady. At the time of her death such an extraordinary smell came out from the clothes which had been soiled by her stool that to date nobody has been able to smell such a fragrance".

A'shiq Ilaahi Meruthi on page 46 of "Tazkiratur Rasheed" and the renowned aalim of Deoband, Ashraf Ali Thanvi Sahib, on page 17 of "Imdaadul Mushtaaq" describing the excellences of their spiritual guide and teacher write.

"One day A'laa Hazrat (Haaji Imdaadul Laah Sahib) dreamt that as his sister-in-law was, in his presence, cooking food for guests, the holy Prophet (Sallal Laahu Alaihi Wasallam) came and ordered his sister-in-law "to get up and go as she was not fit to cook food for Imdaadul Laah's guests. His guests are ulama, and I will cook food for his guests". Janab Rasheed Ahmad Gangohi heads the list of the ulama of Deoband for whom the holy Prophet (Sallal Laahu Alaihi Wasallam) has been designated as the cook (Allah forbid') Now, let us see what was the state of Gangohi Sahib. Gangohi Sahib writes: "Once I had seen in a dream that Maulvi Muhammad Qaasim was the a bride and my 'Nikaah' had been performed with him. Thus, as a husband and wife are mutually benefited so I have as much benefited from him as he has from me. He praised me before Hazrat (Rahmatul Laahi Alaih) and I became his disciple, and it was on my recommendation to the Hazrat that he accepted him (Muhammad Qaasim) as his disciple. Hakeem Muhammad Siddeeq Kandhalvi remarked, Ar Rijaalu Qawwaamoona 'Alan Nisa (men are the guardians of women), and he (Gangohi Sahib) said, 'yes, after all I am looking after his (Muhammad Qaasim Nanotvi) children'.
("Tazkiratur Rasheed"', Vol. 2, page 289.)

The Hazrat (Gangohi Sahib) declared

"that Allah Almighty has promised me that He will not cause any wrong word to come out of my mouth". (Arwaah-e-Salaasa.)

Consequently, see how "truthful" was he.

The same Gangohi Sahib says: "Raam and Kanahiya (the religious leaders of the Hindus) were good men, but people of the earlier generations have made them something different"
(Tazkiratur Rasheed, volume 2, page 287.)

Furthermore, he says: "Holy men often gather people on to the right path and yet remain hidden. In the same way, Baba Naanak (the religious leader of Sikhs) was also a Musalmaan, and led people on the right path while remaining hidden."
(Tazkiratur Rasheed, Vol. 2, Page 238.)

The same Gangohi Sahib says, "Madrasah Deoband belongs to Allah".

(Arwaah-e-Salaasah, Page 281.)

On page 383 of the same book "Arwaah-e-Salaasah", Ashraf Ali Thanvi Sahib says it:

"Suddenly I saw a throne descending from the skies and on it was sitting the holy Prophet (Sallal Laahu Alaihi Wasallam) and the four caliphs were occupying its Four Corners. As it descended, it stopped very near me. The holy Prophet (Sallal Laahu Alaihi Wasallam) asked one of the four caliphs to go and fetch maulana Muhammad Qaasim (Nanotvi). He (the caliph) went and came back with the maulana (Nanotvi). The holy Prophet (Sallal Laahu Alaihi Wasallam) asked the maulana to present to him the accounts of the Madrasah (Deoband). He (Nanotvi Sahib) repelled; here it is and gave account of every single paisa. At that moment, there was no limit to the joy and happiness of the holy Prophet (Sallal Laahu Alaihi Wasallam). He was much pleased and asked the maulana for his leave to depart. The hazrat (Nanotvi Sahib) said, "as you wish". Thereafter, the throne began ascending towards the skies and vanished from sight".

Gangohi Sahib has called the madrasah at Deoband the madrasah of Allah and Thanvi Sahib has given description of coming down from the skies of the holy Prophet (Sallal Laahu Alaihi Wasallam) for the purpose of checking accounts of the madrasah.

It should be noted that this servant of the Ahle Sunnat has already mentioned the story spread by Deobandi-Wahaabis of the holy Prophet (Sallal Laahu Alaihi Wasallam) learning Urdu language from the ulama of Deoband. He has also mentioned that according to the Imam of Deobandi-Wahaabis, Isma'iel Dehlvi Balakoti, the "Prophet has no authority" and also this that "the Prophet has no knowledge of what is happening on the other side of a wall" and also this, "upon his death the Prophet has mingled with dust" and also this that "the Prophet has no knowledge of how will his end come". Allah forbids!

When A'shiq Ilaahi Meruthi was writing the biography of Janab Rasheed Ahmad Gangohi, a person saw in a dream that "the biography of the holy Prophet (Sallal Laahu Alaihi Wasallam) was being written". Some one interpreted the dream to mean that arrangements are being made for writing the biography of a perfect follower, and Gangohi appeared in a dream to the biographer and said, "Are you writing my biography?" (Tazkiratul Rasheed, page 7.)

On pages 127 and 152 of the same book, people who engage in "Zikr" have been called "Ahle Suffah".

(Readers know it full well that a special group of the companions of the holy Prophet (Sallal Laahu Alaihi Wasallam) are called "Ashaab-e-Suffah".

On page 242 of the same book, it is said,

"Once he (Gangohi Sahib) said that in Saharanpur many prostitutes were the disciples of Zaamin Ali Jalalabadi. Once he was staying with a certain prostitute in Saharanpur. All the women disciples came to visit Miyan Sahib but one prostitute did not come. Miyan Sahib enquired from them why a particular prostitute had not come. The prostitutes replied that they had repeatedly asked her to come along to pay a visit to Miyan Sahib but she said that she was very sinful and very wicked, and she could not face Miyan Sahib, as she was not fit to visit him. Miyan Sahib insisted that she should be brought before him, so, the prostitutes went and fetched her. When she came before him, Miyan Sahib asked her why she had not come. And she replied that since she was wicked she was ashamed to come before him. Upon this Miyan Sahib said, "Bi, why should you be ashamed? Who, but He, is the doer and the done?

The prostitute flew into a rage and said that although she was wicked and sinful yet she would not like even to urinate on the face of such a spiritual guide. Miyan Sahib bowed his head in shame, and she stormed out of his presence".

On this very page, it is mentioned that Gangohi Sahib said this about Zaamin Ali Jalalabadi: "Zaamin Ali Jalalabadi had been immersed in the Unity of Allah (Tauheed)".

Also see this. "Once during the course of a speech to an audience, a young villager without feeling any embarrassments asked him what was a women's private part like. How excellent was the education they had received! All those present hung down their heads, but he (Gangohi Sahib) was not the least bit annoyed, but said spontaneously, "like a grain of wheat". (Tazkiratur Rasheed, vol. 2, page 100.)

Rasheed Ahmad Gangohi Sahib claimed that the holy Prophet's pious companions (Sahaabah) (Radiyal Laahu Anhum) followed his (Gangohi's) way.

"Once addressing a huge gathering he (Gangohi Sahib) said these words: Brothers! I tell you one thing—O Allah you know best why I say so—that my way is exactly the same as that of the companions of the holy Prophet (Radiyal Laahu Anhum). Therefore, stand steadfast on it and do not let go of it." (Tazkiratur Rasheed, vol. 2, page 32.)

About these words, Ilaahi Meruthi Sahib says, "that the reason for Gangohi Sahib saying so was not pride but expressing a truth".

The Deobandi-Wahaabis who think of the holy Prophet (Sallal Laahu Alaihi Wasallam) as mere mortal and a man like themselves do not consider their own Rasheed Ahmad Gangohi and other elders to be mere men.

Just look at this writing:

"Every man of insight and of taste who visited him (Gangohi Sahib) at all hours of the day became so convinced of, and impressed by, his excellent character that he at once recited the Qur'aanic verse "Ma Haaza Bashara, In Haazza Illa Malakun Kareem."
(He is no human being but is a respected angel.)

(Tazkiratur Rasheed, vol. 2, page 60.)

Readers know that this verse is about Hazrat Yoosuf (Alaihis Salaam).

Also see this.

"Maulana Rafi'ud deen said that he had been visiting maulana Nanotvi (Muhammad Qaasim) for 25 years and he never went there without doing the ablution (Wazuw). He found his station to be above man. That person (Nanotvi Sahib) was an angel near to Allah who had been manifested in human form". (Arwaah-e-Salaasah, page 220.)

Now look at the state of Nanotvi Sahib himself who was thought to be above man. He would not let a fasting man keep his fast; he would rather give the good tiding of having done a good act by breaking the fast.

On pages 298 and 299 of this very book, "Arwaah-e-Salaasah", it is written that hazrat maulana Rafi'ud deen Sahib (Rahmatul Laahi Alaih) used to say that he had never done anything against the wishes of hazrat Nanotvi. One day he (Rafi'ud-deen) visited him (Nanotvi) in the mosque at Chattah. The hazrat (Nanotvi Sahib) was sitting in the courtyard of the mosque and eating fried grams. He asked him (Rafi'ud deen Sahib) to join him in the feast, to which he (Rafi'ud deen Sahib) said that he was fasting. After sometime he (Nanotvi Sahib) again asked him (Rafi'ud deen Sahib) to join in. At this, he (Rafi'ud deen Sahib) without any hesitation started eating although it was past Asr prayers and the time for breaking the fast was drawing near. The hazrat (Nanotvi Sahib) told him (Rafi'ud deen Sahib) that Almighty Allah would give him greater reward for doing this than for keeping the fast. As it was, the satisfaction and the pleasure he (Rafi'ud deen Sahib) felt at breaking the fast excelled the pleasure he had ever experienced during fasting".

Also look at the meaning of being above man. It is thus written in "Arwaah-e-Salaasah" compiled by Ashraf Ali Thanvi Sahib:

`'Maulana Ahmad Hasan was a great logician and thought of nobody to be his peer in this field. One day there was a lecture by the hazrat (Muhammad Qaasim) Nanotvi and, by chance, he (Ahmad Hasan) was sitting in front of him and so he became the addressee, and (in Nanotvi Sahib's discourse) there began the rejection of the problems of logic. The discourse being over, he (Ahmad Hasan Sahib) exclaimed, Allah is great, such things (which Nanotvi Sahib said) cannot be the product of any human mind. These are but the sayings of Allah".

On page 246 of this very book, "Arwaah-e-Salaasah", it is written:

"The maulana (Nanotvi Sahib) also talked and played with children, and used to cut jokes with Jalalud deen Sahib, son of maulana Muhammad Yaqoob Sahib, who was then a very young child. Sometimes he would take off his cap, and sometimes remove his (Naaroo) waste-band".

Readers should pay great attention to the following passage, because in it the Wahaabi aalim of Deoband, Abdur Razzaaq Malihabadi, has metaphorically called his Husain Ahmad Madni as Allah.

(It should be noted that this servant of the Ahle Sunnat reserves his right to give an opinion and to comment on this writing.)

In the "Sheikhul Islam Number", Abdur Razzaaq Malihabadi writes:

"Have you ever seen Allah walking in your lanes and by-lanes? Have you ever seen Allah behaving in humility with mortal men after leaving His mighty and glorious heavens? Have you ever thought that Rabb-ul-Aalameen, putting aside his pride, would come and live in your homes? No, never. Such has not happened and will never happen. It is not so. I am neither mad nor senseless. What I am saying is the truth, the only difference being that of the reality and the metaphor. It is a matter of love and in love one has to make use of allusions and symbols. Love cannot withstand naked truth. It can thrive only on some hidden things". Page 1 13.

On page 20 of Ashraful Uloom, Saharanpur, for the month of Jamaadeen 1354 A.H. it is written thus: When somebody questioned Ashraf Ali Thanvi Sahib about Shah Ishaaq Sahib, Thanvi Sahib replied, "at the moment I am talking about human beings. When the angels are being talked about, then question me about him (Shah Ishaaq) along with them (the angels)".

And on page 63 of "Arwaah-e-Salaasah" it is said about Shah Ishaaq,

"Almighty Allah has sent an angel in the form of man".

On age 121 of "Arwaah-e-Salaasah", Syed Ahmad Bareilvi Sahib says: "In whichever direction I go, all the trees and all the animals there recognise me and salute me."

Moreover, look at this.

"Is this (Husain Ahmad Madni) a man or an angel? But my stubborn heart would not the prepared to accept that he could not be the fountainhead of divine light." (Nazr-e-Aqeedat, page 5.)

Would the author of "Johannesburg to Bareilly" tell us that if Husain Ahmad Madni was neither a man nor an angel, then what was he. Would they, also, tell us who is called the fountainhead of divine light?

Look at this description of his Nanotvi Sahib by Thanvi Sahib. In "Tahzeerun Naas" he had opened the door to Prophethood, and in the following passage he is using the same words about self which the holy Prophet (Sallal Laahu Alaihi Wasallam) had said about himself.

"He said that once hazrat maulana Gangohi and maulana Nanotvi both were going on Hajj. While maulana Gangohi was very methodical in doing things, maulana Nanotvi was very careless, caring little for his things, which lay scattered hither and thither. At that lime, a group of persons went to maulana Gangohi and expressed the desire to go on Hajj with him. He (Gangohi Sahib) asked them if they had any money with them for undertaking the journey.

They said that they would make the journey relying on Allah. The maulana (Gangohi Sahib) said 'when we would be having the ticket for the ship, you put before the manager the bag of (Tawakkul) reliance on your Allah. Who arc you to rely upon Allah? Go and do whatever you used to do'. Then these people approached maulana Nanotvi and he gave them permission. As the Persian poet has said, "Every flower has its own hew and its own fragrance ; Whatever he (Nanotvi Sahib) received on the way, he gave away to people When some companions pointed out to him (Nanotvi Sahib) that he was giving away everything to others although he should keep at-least some for himself, he said "Innama Ana Qaasimun Wal Laahu Yu'tee"
(meaning, Allah is the provider and I am the distributor).'

During the same journey, maulana Gangohi said to Nanotvi Sahib, "You are wandering from morning till evening. Do you have no care about yourself?" And Nanotvi Sahib said, 'What is there for me to worry about when you are there?' Arwaah-e-Salaasah, compiled by Ashraf Ali Thanvi Sahib, pages 270 and 271.

Thanvi Sahib says, "There are certain attributes which are common between me and the holy Prophet (Sallal Laahu Alaihi Wasallam)".
(Ifaazaat-e-Yaumiyah, part 7, page 464.)

On page 105, part 1 of "Ifaazaat-e-Yaumiyah", this very Thanvi Sahib says that when his spiritual guide, Haaji Imdaadul Laah Muhaajir Makki, died, Rasheed Ahmad Gangohi Sahib referring to the hazrat (Imdaadul Laah Sahib) repeatedly called him "Rahmatul-lil-Aalameen".

On page 398, of "Arwaah-e-Salaasah", Ashraf Ali Thanvi Sahib uses the same words for Haaji Imdaadul Laah Sahib as the poet had meant exclusively for the holy Prophet (Sallal Laahu Alaihi Wasallam).

Thanvi Sahib says: "On this occasion, one feels like quoting the following verse in respect of the versatility of the hazrat (Haaji Imdaadul Laah):

"You alone have all the qualities that others have jointly".

On page 377 of this very book, "Arwaah-e-Salaasah", it is said: "Hazrat Haaji (Imdaadul Laah) Sahib was the Ali of his times and truth was subservient to him".
Writing on the death of this very Ashraf Ali Thanvi, Abdul Maajid Daryabadi on page 595 of his book '`Hakeemul Ummat" says:

"We the unfortunate (Deobandi-Wahaabi) were not at all qualified for being the rcceipient of this bounty. It is not surprising that this 'great bounty' (Ashraf Ali Thanvi) was withdrawn at the appointed time, but it is surprising, indeed, that it remained in our midst for this long. As the Persian verse says, "You were the spring of another world, but from where did you come into this garden". Upto now we had only heard of the expression "like it" but now we have seen it with our eyes in this 'holy personality' (Thanvi Sahib's)".

This is Ashraf Ali Thanvi Sahib whom the author of "Johannesburg to Bareilly" and the followers of Wahaabi-ism call "Mut-tabe'-e-Sunnat", "Mujaddid-i-Millat", "Hakeemul Ummat" and "Hujjatul Laahi fit Ard".

Let us see how this so-called "Mut-tabe'-e-Sunnat" was like in following Sunnat. He himself says: "I do not refrain from eating anything in the door-way or on the way. If Islamic Government were to be established, the most that would happen to me is that my evidence would not be accepted”. (Ifaazaat-e-Yaumiyah, part 4, page 41.)

He also says that "in matters of feast or gift, I do not care much whether a thing is permitted or prohibited, because I am not a pious (Muttaqi) man. I consider that to be permitted which is permitted according to a fatwa of the jurisprudence". (Kamaalaat-e-Ashrafiyah, page 369.)

In the words of this very Ashraf Ali Thanvi Sahib, listen to what he has to say about his state: "One day it so happened that my (Thanvi's) brother was urinating. I (Thanvi) began to urinate on his head". Ifaazaat-e-Yaumiyah, part 2, page 274.

This very Thanvi Sahib says: "A person belonged to Sekri and was the brother of my step-mother. He was a very gentle and simple man. My father had engaged him in contract work. One day during the summer, he came back from the commiserate famished and thirsty, and taking out his food began eating it. The market place is in front of my house. I caught hold of a puppy, brought it home and put it in his dish of pulse. Poor fellow! He left eating and stood up". (Ifaazaat-e-Yaumiyah, part 4, page 273.)

The self-same Thanvi Sahib also says: "Once I went to visit Nauchandi (Girls dance programme) in Meruth. My father was an employee of Sheikh llaahi Bakhsh. His nephew, Sheikh Ghulaam Muhiyuddeen, asked me about the advisability of visiting Nauchandi. I told him that it is permitted to him who is to become a leader, because when he asks somebody to refrain from it and he is questioned about the evil in doing so then he can, without any hesitation, describe to him its evils which he had witnessed with his own eyes On hearing this, he (Ghulaam Muhiyuddeen) burst into laughter, and said, "if the maulvis commit a sin, they make it into Deen."

(Ifaazaat-e-Yaumiyah, part 5, page 440.)

Thanvi Sahib also says: "Some one was fornicating with a woman in a motel room which was locked. When people knocked at the door, he replied that there was no room for anybody else: here one person was lying on the other. See, how truthful a man was he. He did not speak a lie, and what an intelligent answer he gave". (Ifaazaat-e-Yaumiyah, part 4. page 570.)

The adherents of Deobandi-ism should also see the following words of their master.

Ashraf Ali Thanvi Sahib says: "The state of the beliefs of the people is like that of a particular organ of an ass: when it stretches it goes on stretching and when it recedes it altogether vanishes". (Ifaazaat-e-Yaumiyah, part 4, page 7.)

About this very Ashraf Ali Thanvi Sahib, the compiler of "Ashrafus Sawaanih" quotes the following couplet in volume 1, page 96 of the book:

"I have wandered through worlds and tasted of the affection of beauties.

I have seen many a beauty, but you are an altogether different thing ".
At another place, Thanvi Sahib himself says: "Hazrat Haaji Sahib (Imdaadul Laah) was in an extraordinary state", and quotes the above-said couplet.

(Maqaalaat-e-Hikmat Wa Mujaalaat-e Ma'dilat, page 336.)

It should be noted that this couplet has been said by Hazrat Ameer Khusrau (Rahmatul Laahi Alaih) and readers would be knowing about whom he had said it.

See the filthy state of mind of this great leader of Deobandi-ism, which he describes with his own pen. He says: "A virtuous person who often remembered Allah had an inspiration that Hazrat A'yishah (Radiyal Laahu Anha) was to visit this humble man's (Thanvi's) house. He told me about this. My mind was at once diverted to this that a young woman would be coming into my hands". (Risaalah Al-Imdaad, Safar, 1335 A.H.)

The complier of "Ashrafus Sawaanih", Khawajah Azeezul Hasan, in volume 2, page 20 of the book says:

"Once overpowered by love and ecstasy I told the hazrat (Thanvi Sahib) very reluctantly and ashamedly in a suppressed tone that I repeatedly had a very wicked thought, in disclosing which I felt very ashamed and did not have the heart to give expression to it. The hazrat was then going inside the mosque to say his prayers. But he (Thanvi Sahib) said, "say it out without feeling ashamed". This humble self bowed his head in shame and said, "the thought came to me time and again how wonderful it would be had I been a woman married to you." On this expression of love, the hazrat (Thanvi Sahib) felt very pleased and laughed spontaneously and went into the mosque, saying, "This is your love. You will be rewarded for this, you will be rewarded for this. Insha Allah".

The compiler of "Ashrafus Sawaanih" says: "In a letter, instead of the usual forms of address, I addressed him with this couplet:

"Jaan-e-Man Jaanaan -e-Man Sultan -e -Man Ae too'i Islam-e-Mar, Imaan-e-Man"(My beloved, my dearest beloved, my Sultan. O you are my Islam and my Imaan). (Ashrafus Sawaanih, vol. 2 page 31)

The compiler of "Ashrafus Sawaanih" has in vol. 1, page. 8 of the book used the following couplet in his introduction for Thanvi Sahib:

"Ae Ashraf-e-Zamaanah Zamaane Madad Numa Dar Haa'e Bastah Ra Ba Kaleed-e-Karam Kusha" (O Ashraf of the times and guide to the world. Open up the secret doors by the key of your kindness.)

(This couplet had been said hundreds of years ago about Hazrat Makhdoom Saiyid Ashraf Jahaangeer Samnaani (Rahmatul Laahi Alaih). And the Wahaabi-Deobandis had pronounced this couplet to be polytheistic. It is strange that they have now chosen this very couplet for their Thanvi Sahib, and they are repeating it daily. Now, they should tell us if their previous fatwa on this couplet was wrong or their present belief and act about it is wrong. I will await their reply— Kaukab).

And about
Thanvi Sahib's monastery, the compiler of "Ashrafus Sawaanih" in volume 2, page 48 says thus:

'`If there is a paradise on this earth, It is this, it is this, and it is this."

Dear readers! The pain and agony being felt by this servant of the Ahle Sunnat in reproducing these filthy writings is indescribable. I am amazed and dismayed that the adherents of Deobandi-Wahaabi-ism even in the face of filthy writings of Deobandi-Wahaabi-Tableeghi ulama not only regard them as their leaders and mentors but also consider following them and emulating them to be of greater value than following the Qur'aan and the Sunnat. Everyone endowed with wisdom and understanding, after reading these writings will, without any doubt, say that the writers of such filth are at not at all fit to be called right guided ulama, rather they are the cause of shame and dismany to the Islamic world and the Musalmaans.

Furthermore, see what these Deobandi-Wahaabis say about their own Gangohi Sahib who deems the Prophet and the friends of Allah to be powerless and unaware of their own end.

They write: "He (Gangohi Sahib) was not at all niggardly in spending out of the eternal blessings of the Hereafter. Had he been niggardly then the number of his disciples would not have swelled to thousands". (Tazkiratur Rasheed, vol. 2, page 88.)

Look at the authority enjoyed by Thanvi Sahib. He says: "An Englishman who had embraced Islam along with his wife had asked for my permission to come to India with his wife who will not observe pardah (seclusion) I wrote to him it was permitted for him to do so".(Ifaazaat-e-Yaumiyah, part 6, page 243.)

The same Ashraf Ali Sahib writes thus about his Deobandi Aalim, Muzaffar Husain Kandhalvi:

"He said say it (Namaaz) without ablution (Wuzuw) and also drink wine".

(Arwaah-e-Salassah, page 181.)

The Deobandi-Wahaabis who do not believe the Prophet to be innocent consider every habit, even urinating and going to the latrine, of their Gangohi Sahib to be a prayer (Ibaadat). Look at the following:

"In short, the habits of the men of Allah are, without a doubt, included in (Ibaadat) prayers, and all their actions—eating and drinking, urinating and going to the latrine, silence and speech, rest and work etc., because of their being the means of prayer, are included in devotion (to Allah), and since hazrat Imam-i-Rabbaani, that is to say Gangohi Sahib, was the guide and head of the virtuous group in his times, his habits being prayers is as clear as the sun." (Tazkiratur Rasheed, vol. 2, Page 61.)

After Gangohi Sahib, let us see the state of affairs with the renowned aalim of the Deobandi-Wahaabis, Ashraf Ali Thanvi Sahib.

In Thanvi Sahib's writings a plethora of things has been said about sexual relationship and obscenity. He himself says: "Physicians and philosophers are agreed on this that whatever faculty is not used that faculty gradually fades away, like impotence occurs when cohabitation is discarded". (Kamaalaat-e-Ashrafiyah, page 80.)

On page 668 of "Imdaadul Mushtaaq" see the following account of Thanvi Sahib's sexual propensity.

"A person told me (Thanvi Sahib) that he did not find pleasure in the remembrance of Allah (Zikr). I told him there is no pleasure in the (Zikr) remembrance of Allah; pleasure (Maza) is in "Mazi" (involuntary seminal discharge) which comes out at the time of cohabitation with a woman. How is it that you are looking for it here (in the remembrance of Allah)?"

Look at another proof of Thanvi Sahib's filthy mentality on page 673 of this very book. Who else could be more equipped to explain things in a better way than this Hakeemul Ummat of the Deobandi-Wahaabis does?

He says:

"Thus, the real thing is revelation. And if mere reason is relied upon, then it would also mean as a person had said. He used to cohabit with his own mother and when somebody pointed out to him that what he was doing was shere wickedness, his reply was, my entire body was once inside her, so now what harm there was in it that only a part of me went into her" (that is, doing so is logically correct).

It should be the remembered that the way in which the "Mujad-did" of Deobandi-Wahaabi-ism, Ashraf Ali Thanvi Sahib, had taught the methods and prescriptions for enjoying sex to unmarried and married woman of Muslim families through his notorious book "Bahishti Zewar" gives an insight into his mentality which was full of sexual convulsions.

It is said that this book "Bahishti Zewar" induced girls from hundreds of families towards shamelessness and foul deeds, and it is because of this that in order to save their daughters and their women from indecent acts even many among the adherents of Deobandi-Wahaabi-ism do not allow entrance of Thanvi Sahib's book into their own homes.

(Dear readers! It may well be that you are amazed to read about the lustfulness and sexual impulse of Thanvi Sahib. But it is a matter of greater amazement and dismay that a magazine called "Al-Nasiha" was published from Madrasah Arabia Islamia, Azadville, South Africa, in December 1988. It belonged to the Deobandi-Wahaabis. Making its text as his basis, Jennet Bennett, correspondent of "Herald Sunday Tribune" wrote an article about the holy Prophet (Sallal Laahu Alaihi Wasallam) and gave it such a banner headline which is difficult for me to reproduce. For your information, I can only say that some of the sentences used in "Al-Nasiha" were worse than some of the sentences used by the world-condemned and accursed Rushdie in his book "Satanic Verses" This servant of the Ahle Sunnat protested to the ulama of Deoband at the headquarters of the Deobandis at Mia's Farm, and asked them to take notice of this nefarious act of this Satanic aalim of their creed. But it is a pity that these ulama of Deoband were not aroused at the insolence shown to the holy Prophet. Instead, what happened was that a poster against me was surely published from Mia's Farm. This servant submits that it does not behove a Musalmaan to slander anyone, and that he has preserved all the documents and records.)

Another proof of the sexual tendency and impulse of the lmam of Deobandi-Wahaabis (Thanvi Sahib), in explaining the difference between saying and acting, is provided on page 713 of this very book "Imaadul Mushtaaq".

He says: "Boys at the 'Maktab' (madrasah) induced the Hafiz (a person who has learnt the Qur'aan by heart) to get married, as doing so was very pleasurable.

The Hafiz tried and got married, and all night he ate bread with a touch of his wife's private part. Poor fellow, he felt no enjoyment. In the morning he burst upon the boys, saying, wrecked fools, you had fold me that it gave great enjoyment. I ate bread after rubbing it with my wife's private part. It tasted neither saltish, nor sweet. The boys advised the Hafiz that pleasure comes out of beating (in Urdu Maara Karte Hein). The next night he heat her (his wife) black and blue with shoes. The entire neighbourhood was woken up and gathered round his house and up-raided him. The next morning, he came to the 'Maktab' and said, you wretched people, you have made be miserable. Last night I beat her up and yet found no enjoyment and earned so much ridicule, besides. Then the boys explained to him fully whet 'beating' meant. The next night the reality dawned on the Hafiz, and when he came to the Maktab the next morning he was very happy. So, gentleman, the reality of certain acts dawns only when they are done".

To give such an example of getting fed up with something also falls to the lot of Thanvi Sahib, the Hakeemul Ummat of Wahaabi-ism.

He says:

"There was a blind Hafiz (a person who has leant the Qur'aan by heart) who was very greedy. He heard from somewhere that Almighty Allah had created houries for bestowing them on Mu'mineen in the paradise. So, he used to pray all the time to send houries. Market women (prostitutes) are very naughty. They also heard about it and confabulated amongst themselves that they should make the Hafiz give up his desire for houries. Getting together, all of them came to him. On hearing the sound, the Hafiz enquired as to who it was. One woman replied, a hourie. The Hafiz was much pleased that at long last his (Du'aas) prayers had been answered. He, however, disgraced himself. A second woman came, and he again enquired as to who it was. The woman replied, 'a hourie'. He asked her to come some other time, but once again disgraced himself. In short those woman were many and his passion, also, had been withheld for long, but till when he could go on with it. After his passion had totally subsided, another woman came and he again enquired who it was. The woman replied 'a hourie' The Hafiz began to abuse her, and exclaimed, are all the houries only meant for me"? (Khutbaate Hakeemul Ummat, page 248, part 16, on the blessings of Ramadaan.)

Such a condition on fulfilling a request for explaining realities and wisdom can be put only by the Mullas of Wahaabi-ism. In this connection, let us look at another writing of Thanvi Sahib, the Mujad-did of Deobandi Wahaabi-ism. Talking about his maternal uncle from Hyderabad, Thanvi Sahib says:

"Abdur Rahmaan Khan Sahib, proprietor of Nizami press, also came to meet him (Thanvi Sahib's maternal uncle) and was much impressed by his talk on realities and wisdom. He, therefore, requested him (Thanvi Sahib's maternal uncle) to give a public lecture on the subject in order that all Musalmaans be benefited. The maternal uncle (of Thanvi Sahib) gave a strangely independent and rakish answer. He said, Khan Sahib, what have I do with lecturing? But when the Khan Sahib insisted too much upon it then he said he could oblige him only on one condition, which he should arrange. Poor Abdur Rahmaan Khan Sahib was a serious elderly man. He thought what would be such an arrangement, which could not be made. Eagerly he asked him about the arrangement, which he wanted to be made. The maternal uncle (of Thanvi Sahib) said that it was that he should go to the market-place completely in the nude with one man on the front stretching his sexual organ and the other from behind putting a finger in his rectum and a multitude of boys shouting, here is a pimp, here is a pimp and then he would lecture on realities and wisdom."

(Al-Ifaazaatul Yaumiyah, vol. 7. pages 82, 83, published by Ashraful Mataabe, Thana Bhawan, December, 1941.)

Those Deobandi-Wahaabis who believe that it mattered little it the Prophet wanted a thing to happen or not, hold this view about their own Thanvi Sahib.

A Deobandi aalim, Abdul Maajid Daryabadi, says: "Allah wills what one of his blessed slaves (Thanvi) wishes." (Hakeemul Ummat, Page 47.)

Listen to this very carefully. The same Abdul Maajid Daryabadi in a letter to Ashraf Ali Thanvi Sahib writes:

"The night before last my wife dreamt a strange dream. She saw that she was present in the Quba Mosque in Madinah Munawwarah. Also present there was the youngest wife of (Thanvi Sahib), and was pleased to see her (Daryabadi's wife) there.

She (Thanvi's wife) asked her (Daryabadi's wife) if she would like to see a portrait of the holy Prophet (Sallal Laahu Alaihi Wasallam). And she, much eagerly said, of course. In the meanwhile somebody said that this was A'yishah Siddeeqah (Radiual Laahu Anha).

As she (Daryabadi's wife) looked at her intently and with amazement she found her face and form, dress and manners to be like that of the youngest wile (of Thanvi Sahib). Al that very moment somebody said that no, she was the daughter-in-law of the holy Prophet (Sallal Laahu Alaihi Wasallam).

Now she was wondering all the more that since there was no son of the holy Prophet how could there he a daughter-in-law of his. At that moment, a voice was heard saying that every one who recited the Kalimah was of the holy Prophet's progeny, in particular a pious man like maulana Ashraf Ali was of his progeny par excellence"

(Hakeemul Ummat, Pages 548, 549.)

Dear readers! The above mentioned few writings of the Stalwart ulama of the Deobandi-Wahaabis have been reproduced word-for-word from books written by them in order to fully uncover the reality behind them. This servant of the Ahle Sunnat is, unlike the author of "Johannesburg to Bareilly" not making any comment on the writings nor does he seek a clarification from him because commenting upon and clarifying filth will result only in spreading it further. The filthy fondness for indulging in filth befits the Deobandis only.

May be the author of "Johannesburg to Bareilly" and his supporters of Deobandi-Wahaabi-Tableeghi faction who adore Gangohi Sahib and Thanvi Sahib to the extent of worshipping them try to prove the filth contained in the above-mentioned writings of Gangohi Sahib and Thanvi Sahib to be the cleanest in all the world or declare such filth to be sacred like the Qur'aanic verses or the holy Prophet's Ahaadees, and say that even filthy examples are good ones and have been given to explain good things!

In reply, it is submitted to the Deobandi-Wahaabi-Tableeghi people that wrong things are, after all, wrong, But what has been happening is that if any of your stalwarts were to pen a wrong and filthy writing then you declare the wrong to be right and the filthy to be the cleanest. This, only because what has been said or written is by your own men. And if someone else writes a correct a thing you declare even such a correct writing as wrong. Why is it so? Have you got a logical answer to this? Allow me to say that you are, for no reason, at enmity with truth and with us, the adherents of truth. This, because you have a grudge and you only try to find faults and if you do not find any fault then you are past-masters in transforming a good thing into a fault and declaring it to be so.

In volume 2, page 56 of "Ashrafus Sawaanih", Ashraf Ali Thanvi Sahib declares:

"A person in love sees only excellence in the faults of the beloved, and an antagonist sees even excellence as faults".

You, Deobandi-Wahaabis, have made it possible, and proved it, for Allah to have faults, have declared thousands of excellences of the faultless holy Prophet (Sallal Laahu Alaihi Wasallam) to be his faults, so how can we Sunni Musalmaans who hold right beliefs be saved from you tyranny.

O author of "Johannesburg to Bareilly" and supporters of Deobandi-ism! You are at liberty to say anything you like against me, but do not be insolent to the beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam), to the wives and progeny of the Prophet of Allah, to the companions and friends of the Prophet of Allah (Ridwaanul Laahi Alaihim Ajma'een). Do not earn the displeasure of those beloveds of Allah, and if you cannot be respectful to them, at least desist from being insolent to them.

If you cannot glorify them, at least maintain silence instead of saying things against their rank and status. I do not force you to do so if you cannot tolerate being respectful to the Prophethood, but why do you call those to be wrong or by bad names who, on Allah's command, respect those who are the beloved of Allah. Perhaps you do not like those beloved of Allah and the faultless Prophet (Sallal Laahu Alaihi Wasallam), How amazing that you are averse to paying respect to the very Prophet of Allah after reciting whose Kalimah you call yourselves Mu'min.

We, the Ahle Sunnat Wa Jama'at, who hold the right beliefs, glorify the beloved Prophet of Almighty Allah (Sallal Laahu Alaihi Wasallam) through every verse of Almighty Allah blessed Book, while you make that very Book (Qur'aan-e-Kareem) the basis of your endeavour to belittle the glory of Allah's beloved Prophet (Sallal Laahu Alaihi Wasallam). We Sunnis are ardently fond of the greatness and glory of the holy Prophet (Sallal Laahu Alaihi Wasallam), and you of the Deobandi-Wahaabi-Tableeghi band commit insolence against the glory and greatness of the holy Prophet (Sallal Laahu Alaihi Wasallam).

We Sunnis are ever in search of knowing the excellences of the beloved Prophet of Allah (Sallal Laahu Alaihi Wasallam), while you of the Deobandi-Wahaabi-Tableeghi are engaged in finding faults with the beloved of Allah, the faultless Prophet (Sallal Laahu Alaihi Wasallam). You yourselves decide who spend their time better, we or you. Perhaps you like no good things, for you are plain faultfinders.

The author of "Johannesburg to Bareilly" and his cohorts would, perhaps, be knowing that finding fault with somebody is called slandering. They have seen in this very book the fatwaa given by their own aalim. All these Deobandi-Wahaabi-Tableeghi people should heed to an advice of their own stalwart, Thanvi Sahib, who on page 741 of his book "Imdaadul Mushtaaq" says the following:

"A seeker came to a holy man, but was wonder-struck on seeing his face. They holy man inquired aslo whatever was the meter. He said that while leaving his home he was his devotee, but on approaching him (line holy man) he saw a strange phenomenon which he was unable LO put info words. The holy man folds him that he should not hesitate in felling him about what he saw. He (the seeker) said that his face appeared to him to be like that of a dog. The holy man was not annoyed at this, but said that it would have surely appeared to him to be so. It sometimes so happened. He further asked him to say Allah's name several times. He (the seeker) did as he was told. Then the holy man asked him how his (the holy man's) face looked like. He (the seeker) said it appeared to him to be like that of a cat. He (line holy man) asked him to remember Allah's name for a week and linen after his face would begin to look like that of a man. He further said that actually it was his own (the seeker's) face which was reflected in the mirror. Thus the ugly face seen by him was his own face besides, sometimes violence becomes necessary. For example, if somebody wishes to fall into a well and only one leap forward remained to be taken, then would the right thing be to admonish him gently or to catch hold of his hand and drag him by force".

By now the preachers and supporters of Deobandi-Wahaabi-ism would have understood it full well that when these people call us the truthful Sunnis Musalmaans as evil, they are actually seeing their own ugly faces in the mirror, according to their own Thanvi Sahib.

Moreover, let us see this. On page 60, vol. 2 of "Ashrafus Sawaanih",

Thanvi Sahib says:

"Everybody cannot tolerate gentle treatment. People say, do not be harsh, but how is it possible to be gentle when what is required for effecting reform is harshness? Now see that 10 or 12 years of gentleness could bring no reform in him (an acquaintance of Thanvi Sahib), rather his condition worsened. But ten or twelve minutes of scolding has resulted in total reform, in putting his mind aright and in eradicating all evil thoughts".

I plead with the author of "Johannesburg to Bareilly" and all Deobandi, Wahaabi, Tableeghis to give up their unwarranted stubbornness and go through, with an open mind and with honesty, the life and the teachings and nearly one thousand books of the Imam of Ahle Sunnat, A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih) in order to seek the truth. Just go through the 12 volume, large-sized Fataawa Rizviyah, which has no parallel in all Deoband. You will get a real insight into A'laa Hazrat Bareilvi (Rahmatul Laahi Alaih).

Your intuition will also be witness to the fact the A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (Rahmatul Laahi Alaih) is truly the reviver of the Deen, an adherent of Shari'ah and Sunnat, an epoch-making Aalim-e-Rabbaani and a true lover of the holy Prophet. Stalwart ulama of Arab and Ajam and ulama of Deoband themselves have acknowledged A'laa Hazrat Bareilvi vastness of knowledge and love for the holy Prophet.

All Deobandi, Tableeghi and Wahaabi ulama and others of South Africa and elsewhere should not ruin themselves by indulging in invalid accusations but should accept the fact that it is we, the Ahle Sunnat Wal Jama'at (Sunnis whom you call Bareilvis) are the true adherents and followers of the Qur'aan and the Sunnat and our beliefs and actions are proved by books written by Deobandi-Wahaabis themselves.

The author of "Johannesburg to Bareilly" and the supporters of Deobandi-ism should under no condition annoy Allah Almighty and His beloved and last Prophet (Sallal Laahu Alaihi Wasallam) and earn for themselves eternal punishment and wrath in order to maintain their false ego in this ephemeral world for the sake of a few coins.

If Rasheed Ahmad Gangohi Sahib, Muhammad Qaasim Nanotvi Sahib, Khaleel Ahmad Ambethvi Sahib and Ashraf Ali Thanvi Sahib have erred and have been polytheistic, then you must not be the supporters of those who have indulged in such polytheistic writings and must not collect polytheism for yourselves by believing in the validity of their polytheistic writings.

This servant of the Ahle Sunnat and dust from under the feet of the progeny of the holy Prophet has, only for the sake of Allah's pleasure and the pleasure of the holy Prophet (Sallal Laahu Alaihi Wasallam), repeatedly invited you to come to the truth, and has placed facts before you. Inspite of this, if you remain adamant about your belief that "Almighty Allah can speak a lie and he has spoken a lie; that Allah Almighty has no prior knowledge of the doings of His bondsmen's activities; that in whatever form and in whatever measure Allah has bestowed knowledge on holy Prophet (Sallal Laahu Alaihi Wasallam) is possessed by even children, the demented and the beasts; that the expression last of the Prophets does not mean the last Prophet; that the knowledge possessed by Shaitaan is vaster than the knowledge possessed by the holy Prophet (Sallal Laahu Alaihi Wasallam)",

Allah protect us and again He may protect us!—

and all those wrong beliefs held by you Deobandi-Wahaabis which this humble man has reproduced briefly in his "Deoband to Bareilly: the truth" and in the present book as well. If the author of "Johannesburg to Bareilly" and his supporters, the Deobandi-Wahaabi-Tableeghi band, arc firmly rooted in their beliefs then this servant of the Ahle Sunnat once again invites them to agree to a decision by Allah. This servant of the Ahle Sunnat is prepared to enter into a 'Mubaahilah' (a meeting of contending parties where persons or parties invoke curses of Allah on those who deny truth).

Your own Thanvi Sahib has said that if some one is about to destroy himself then be cannot be dealt with by gentle means.

Your own Thanvi Sahib says:

"Supposing somebody has a malignant abcess which is full of foul matter and needs an operation, but he says that it should be treated only externally and some ointment be applied to it. It was of no consequence to him if such a treatment causes the foul matter to spread throughout the entire body and badly affects it. In any case, he would not agree to the entire foul matter being taken out by a single operation".

(Ashrafus Sawaanih, vol. 2, page 60.)

Furthermore, he says: "Where cruelty is needed, it is equity to be harsh. To be tender on such an occasion is cruelly". (Kamaalaat-e-Ashrafiyah, Page 80.)

This servant of the Ahl-e-Sunnat also submits that this controversy has been going on for 80 years. By now hundreds of books have been written. The realities have been explained in thousand of ways. Despite this, if the Deobandi-Wahaabi-Tableeghis remains steadfast in their intransigence and refuses to accept the truth, then they should not be afraid of engaging in Mubaahilah. They should accept the invitation of this servant of the Ahle Sunnat for Mubaahilah, and also be prepared to abide by the verdict of Allah Ta'Aala.

Dear readers! This servant of the Ahle Sunnat admits that he does not hold himself in great regard and has no pride in his knowledge or his doing. This sinful person considers himself to be more lowly than the dust under the feet of dogs in Madinah, the city of the Prophet. But he takes pride in the fact that he wears round his neck the collar of the slaves of the Prophet. He takes pride in having links with Ahlul Laah (Allah's men). He is sure that his Allah would pardon his sin and would make him successful only for the sake of the honour and dignity of his beloved Prophet (Sallal Laahu Alaihi Wasallam) and for the sake of defending the greatness and truth of his beloved Prophet (Sallal Laahu Alaihi Wasallam), Insha Allah.

I have now come to concluding part of my arguments.

If the author of "Johannesburg to Bareilly" and his supporters want to seek the truth (and they are sure of their standpoint and of their truth and are not prepared to accept the facts presented by me) they should come out for an open 'Mubaahilah' with this ordinary slave of Mahboob-i-Subhaani, Ghaus-i-A'zam Hazrat Muhiyud-deen Saiyidina Abdul Qaadir Jeelaani (Radiyal Laahu Anhu). If they fail to do so, they would have no excuse.

The goal of this servant is only to earn the pleasure of Allah and the pleasure of the holy Prophet (Sallal Laahu Alaihi Wasallam). I have no respect for him who is disrespectful and insolent to my innocent Prophet (Sallal Laahu Alaihi Wasallam), and this sinner (Kaukab) is the slave of all lovers of the Prophet who are true slaves and lovers of the holy Prophet (Sallal Laahu Alaihi Wasallam). In all his writings and speeches and knowledge and doings this sinner is a strict follower of the principle of Al Hubbu Lil Laahi Walir Rasool Wal Bughdu Lil Laahi Walir Rasool (love for the sake of Allah and His Prophet and enmity for the sake of Allah and His Prophet), and following this principle he does not hurt the feelings of anyone for personal reasons while rejecting those insolent to the Prophet. (Therefore, this sinner says to the Deobandi-Wahaabi-Tableeghis, the Rafzis (Shi'as) and other factions that they should not provoke him or else he would not spare them, that is to say, they should not level unfounded and invalid accusations against us or we would not let go of you without exposing you).

I am sorry if I have unintentionally hurt the personal feelings of anybody. May the Merciful Allah forgive me! (A'meen)

This servant of the Ahle Sunnat requests his readers to pray for him. All of you are requested to be steadfast on the true religion of the Ahle Sunnat Wa Jama'at. We Sunnis are, with Allah's grace and mercy, certainly on the path of the holy Prophet (Sallal Laahu Alaihi Wasallam) and his perfect followers, and we supplicate to Almighty Allah that the only Deity, the Almighty Allah, confers upon us the honour and distinction of becoming the true slaves of his beloved Prophet (Sallal Laahu Alaihi Wasallam) and bestow upon us His pleasure and the pleasure of the holy Prophet (Sallal Laahu Alaihi Wasallam). A'meen.

“Wama Alaina Illal Balaagh”

Wasallal Laahu Ala Habeebihi Saiyidina Muhammadin Wa A'lihi
Wa Ashaabihi Wa lt-tibaa'ihi Wa Baaraka Wasallama Ajma'een.

Karachi, Pakistan

Kaukab Noorani Okarvi
(Ghufira Lahu)



Name of Book


* The Holy Qur'aan

Allah's Kalaam non creation

* Ahadith Nabvi
Ala saahibahas salaatu Wassalaam

* Hadaa'iq-e-Bakhshish

A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi

* Khatmun Nubuwwat

A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi

* Wasaaya Shareef

Maulana Hasnain Raza Khan

* Faqeehe Islam

Doctor Hasan Raza A'zami

* Khayaabaan-e-Raza

Mureed Ahmad Chishti

* Imaam Ahmad Raza Khan
Arbaab-e-Daanish ki Nazar mein

Y.A. Misbaahi

* Ta'aruf Ulamaa-e-Deoband

Khateeb-e-A'zam Pakistan Maulana Muhammad Shafee Okarvi

* Raaho Rasme Manzil Ha

Peer Saiyid Naseer-ud-deen Naseer Golarvi

* Tableeghi Jama'at

Allamah Arshadul Qaadiri

* Al Meezaan

Monthly Bombay 1975

* Ar Raddul Muhkamul Manee'

Yousuf As Saiyid Haashim Ar Rafaa'i

* Taqwiyatul Imaan

* Tazkeerul Akhwaan

* Yak Rozee

* Siraate Mustaqeem

Muhammad Isma'iel Dehlvi Phulti Balakoti


* Fataawa Rasheediyah

* Imdaadus Sulook Lataa'ife Rasheediyah

Rasheed Ahmad Gangohi

* Tahzeerun Naas

* Qasaa'id-e-Qaasimi

Muhammad Qaasim Nanotvi


* Bawaadir-un-Nawaadir

* Hifzul Imaan

* Bastul Banaan

* Nashrut Teeb

* Ar'waahe Salaasah

* Risaalah A1 Imdaad

* Ashraful Uloom

* Zaadus Sa'eed

* Imdaadul Fataawa

* Kamaalaate Ashrafiyah

* Imdaadul Mushtaaq

* A1 lfaazaatul Yaumiyah

* Tambeehaate Wasiyyat

* Bahishti Zewar

Ashraf Ali Thanvi


* Baraaheene Qaati'ah

Khaleel Ahmad Ambethvi


* Ash Shahaabus Saaqib

* Salaasile Taiyyibah

Husain Ahmad Tandvi Madni


* Ashraf-us-Sawaanih

Khawaja Azeezul Hasan

* Hakeemul Ummat

Abdul Maajid Daryabadi

* Tazkiratur Rasheed

Muhammad Aashiq Ilaahi Meruthi


* Suhbate Ba Auliya

* Sawaanih Maulana Abdul Qaadir Raipuri

Abul Hasan Nadvi


* Sawaanih Maulana Muhammad Yoosuf

Muhammad Saani Hasni and Manzoor Nu'maani

* Sheikh Muhammad Bin Abdul Wahaab
Our Hindostan Ke ulama-e-Haq

Muhammad Manzoor Nu'maani


* Ikfaarul Mulhideen

Muhammad Anwar Shah Kashmiri

* Miskul Khitaam

Muhammad Idrees Kandhalvi

* Ashad-dul A'zaab

Murtaza Hasan Darbhangi

* Marsiyah

Mahmood ul Hasan Deobandi


* Fazaail-e-Durood Shareef

* Kitaab Fazaa'ile A'maal Par Itiraazaat our un ke Jawaabaat

Muhammad Zakariya Khandhalvi

* Tafseer Bulghatul Hairaan

Husain Ali Wan Bachrani


* Tafseer-e-Usmaani

Shabbeer Ahmad Usmaani


* Monthly "Tajalli" Deoband

Aamir Usmaani


* Shaikhul Islam Number

Al-jami'at Dehli

* Ilme-e-ghaib

Qaari Muhammad Tayyab


* Zikrul Laah

* Sunnat Wa Bid'at

* Khatum un Nubuwwat Fil A'sar

Mufti Muhammad Shafee Deobandis


* Kulliyaate Imdaadiyah

Haji Imdaadul Laah Muhaajir Makki


* Al-Muhannad

Ulama of Deoband


* Haqeeqatul Wahy

* Kishtiye Nooh

* Tafseer-ul-Qur'aan

* Paighaam-e-Sulh (Lahore)

* Al-Fazl (Qadian)

Mirza Ghulam Ahmad Qadiani

* Hayaat-e-Tayyibah

Abdul Qaadir soudagar mal