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THE ISLAMIC RULING OF SALAAH
BEHIND
DEOBANDI IMAMS
Author
Faiz e Millat
Shaykh Al-Qur’an
Allama Mufti Muhammad Faiz Ahmad Owaisi
رحمة الله عليهTranslation, Reference, Addendum, Notes
Tehseen Raza Hamdani
Nuri
A J M E R I P R E S S
This page has been left blank
THE ISLAMIC RULING OF SALAAH
BEHIND
DEOBANDI IMAMS
Author
Faiz e Millat
Shaykh Al Qur’an
Allama Muhammad Faiz Ahmad Owaisi
[رحمة الله عليه]
Translation, Reference, Addendum, Notes
Tehseen Raza Hamdani
Nuri
Composing/Typesetting/Proofreading
Ajmeri Press
Copyright © Ajmeri Press
May 2019
Sha’baan Al-Mu’azzam 1440 AH
Feedback
Website
www.ajmeripress.com
© 2019 Ajmeri Press
A J M E R I P R E S S
All rights reserved.
Permission is hereby granted to share and distribute this
material without the prior consent of the publisher. Sale
of this material is strictly prohibited.
Re-design and composition is only permissible with the
prior consent of the publisher
This is dedicated to the two Imams whose efforts
in defending the Ahl As-Sunnah became a source
of salvation for the Muslims and their literatures
an epitome of guidance
The Knowers of Allah
The Inheritors of the Prophetic grace
Imam Abul Hasan Ash’ari
&
Imam Abu Mansoor Maturidi
{May Allah be pleased with them}
Released near the advent of the Holy Month of
Ramadan 1440 AH
27th Sha’ban 1440 AH
Contents
Prologue of the translator............................................................ 1
Preface of the author .................................................................. 4
The ruling of Prayers behind a Deobandi ................................... 5
Doctrines of the Deobandi sect ................................................... 7
Congregational Prayer ................................................................ 14
The Verdict of the Leader of all Prophets {15 ........................... {ملسو هيلع هللا ىلص
The insolent group were banished from Masjid An-Nabawi ...... 17
The Verdicts of Umar ibn Al-Khattaab الله تعالي عنه ىرض ....................... 20
The Verdicts from Deoband ....................................................... 25
The Verdict of Shaykh Ahmad Saeed Kaazmi ........................... 28
Elaboration of the Verdict of Shaykh Ahmad Saeed Kaazmi ..... 33
Is it minor differences? ............................................................... 35
Objection from a Hadith ............................................................. 37
Conclusion of the author ............................................................. 38
Addendum 1 – Elaboration of the Hadith ................................... 39
Addendum 2 – 40 Profanities of the Deobandi scholars ............. 43
Addendum 3 – 20 statements of a Deobandi scholar .................. 60
Addendum 4 – Unity between Baraylawi & Deobandi .............. 67
Addendum 5 – A Verdict from Darul Uloom Zakariyya ............ 73
Epilogue of the translator............................................................ 80
Page | 1
Prologue of the Translator
All praise is due to Allah Ta’ala – the Law Maker, the
Powerful and All-Knowing. He created the insaan [human
being] and instilled within him the natural light of guidance. It
is due to this inherent light that allows one to distinguish what
is good and that which is bad. This is a basic instinct of
people that they are able to classify lying, fraud and murder to
be evil and they are able to acknowledge that honesty,
modesty and charity are good deeds. Islam stimulates these
basic instincts of a human being into a frame of context.
However, some things beyond the basic instincts and thereby
guidance is shown in the form of the Divine commands.
Salaah is that Divine Command of Allah that has been
indicated more than 700 folds in the Holy Qur’an. It is a gift
from Allah Ta’ala for the nation of His Beloved Messenger
Five time daily prayers – for every sane and mature man .{ملسو هيلع هللا ىلص}
and woman, are obligatory to be carried out within a fixed
range of times and with a precursor set of conditions. A man
who wishes to perform his prayer without the state of
cleanliness will not be able to do so. If it is carried out – in
ignorance or arrogance, the prayer remains invalid
whatsoever.
Similarly, prayer in a congregation is 27 folds superior than
the prayer performed alone. However, the congregational
prayer also has its set of prerequisites. The very first condition
is that of the Imam’s validity. If the Imam did not have
Wudhu and he led the people in Salaah – then the prayers of
everyone remains invalid – irrespective of how many people
followed this Imam. Therefore validity of the Imam in terms
Page | 2
of his cleanliness, clothes and more importantly, his doctrine
and beliefs, are of vital importance for the validity of the
prayers of his followers. Suppose a Christian pastor with a full
beard and a cloak enters the mosque. He knows the Qur’an
and its recitation. He knows about the Islamic prayers and its
laws. But he is a Christian. Will the prayer performed behind
such an Imam be valid? No. The reason is his incorrect
doctrine and beliefs that did not conform to the beliefs of the
Muslims who followed him in the prayer. This disassociation
of doctrines between the Imam and the followers invalidates
the prayer.
A person whose doctrines are defective or corrupt with
misguidance can also not lead the Muslims in prayer. For
example, a Raafidi Shia’ – who verbally abuses the Sahaaba
and reject many of the necessary beliefs of Islam – cannot be
appointed to be an Imam. A Qadyaani – a follower of the
imposter, Mirza Ghulam Ahmad – cannot be appointed to be
an Imam. Any person whose doctrines and beliefs are corrupt
cannot be appointed as an Imam.
Another point to note is that if the Imam considers a certain
Islamic doctrine of Ahl As-Sunnah – such as, believing that
the Prophet {ملسو هيلع هللا ىلص} was blessed with the knowledge of Unseen –
to be Kufr or Shirk – then those who believe in this aspect of
Islam [that the Prophet {ملسو هيلع هللا ىلص} was blessed by Allah with Unseen
knowledge] cannot perform Salaah behind this Imam. This is
because the Imam considers the one who believes this to be a
polytheist. Therefore, the followers who believe in this will be
polytheists in the consideration of the Imam. Therefore,
disassociation of doctrines between the Imam and the
followers invalidates the prayers of the followers.
Page | 3
There was a need to bring this knowledge to the people of
Islam and by the Help of Allah Ta’ala – the work of Allama
Faiz Ahmad Owaisi [may Allah have mercy on him] is a
beacon of light. May Allah cause this work to flourish
throughout the world and allow Muslims to only follow those
Imams with the correct doctrines!
Salutations in abundance be upon His Eminence – Hadrat
Muhammad Al-Mustafa {ملسو هيلع هللا ىلص} and his noble Family, his blessed
Companions and the army of his Friends.
May Allah Ta’ala flourish this work and cause it to be a
source of benefit and guidance for the Muslims.
Dust of Marehra and Bareilly
Tehseen Raza Hamdani
[Nuri]
Page | 4
Preface of the Author
بسم الله الرحمن الريم
Many people have this misunderstanding that performing
Salaah is valid and permissible behind everyone. This is
indeed a phenomenal ignorance and a path that leads to
ruination of one’s Salaah. This mindset is an indication of
one’s carelessness in one’s religion and unawareness in the
sacred laws of Islam. It is necessary for one to repent from
this mindset otherwise its repercussions will be severe on the
Day of Resurrection. The reason is that the Messenger of
Allah {ملسو هيلع هللا ىلص} has commanded people to stay aloof from the
misguided groups in the following words:
م ك ن و ن ت ف ي ل و م ك ن و ل ض ي ل م اك ي ا و م اه ي ا
“Stay aloof from them and keep them aloof from you so that
they may not misguide you or cause dissention among you”1
He {ملسو هيلع هللا ىلص} has also said:
ت ر ق ن أ م ت ي ع ل ى ث ال ٍث و س ب ع ت و ال ذ ي ن ف س م ح م ٍد ب ي د ه ل ت ف ٌة ف ي ال ج ن ة و ث ن د ا ِ ين ف ر ق ًة ف و اح ع و ِ ف ي الن ار و س ب
“I swear by the One in Whose Power is the soul of
Muhammad, my nation will split into seventy-three sects, one
of which will be in Paradise and seventy-two in Hell.”2
1 Sahih Al-Muslim, Al-Muqaddimah, Hadith no. 7 2 Sunan Ibn Majah, Kitaab Al Fitan, Hadith no. 3992
Page | 5
The ruling of Prayers behind a Deobandi
Whether it is the Deobandi sect or any other misguided sect,
due to their invalid doctrines dictated in their literatures, they
leave the folds of Islam [if their doctrines contradict the clear
injunctions of the Qur’an and Hadith] irrespective of how
pious and righteous they display themselves. In the era of the
Messenger of Allah {ملسو هيلع هللا ىلص}, the hypocrites would display
themselves in the most righteous forms and claim to be the
ardent followers of the religion of Islam but Allah Ta’ala
exposed them by saying:
إ ِ ال م ن اف ق ين ل ك اذ ب و ِ “Indeed, the hypocrites are liars”3
And their punishment has been destined to be greater in
comparison to general disbelievers:
يرً د ل ه م ن ص ف ل م ن الن ار و ل ن ت ج اإ ِ ال م ن اف ق ين ف ي الد ر ك األ س “Indeed, the hypocrites are in the deepest segment of Hell;
and you will never find any supporter for them”4
Their mosques have been labelled as the place of harm:
م ن ين و إ ًرا و ت ف ر يًقا ب ي ن ال م ؤ ر ارًا و ك ف ًدا ض َ الل ه و ر س ول ه م و ال ذ ين ات خ ذ وا م س ج ًًا ل م ن ح ار َ ا ن ر ل ف ن إ ِ أ ه د إ ن ه م ل ك اذ ق ب ل و ل ي ح ن ى و الل ه ي ش ن ا إ ل ال ح س ً ب و ِ ر
3 Holy Qur’an [63:1] 4 Holy Qur’an [4:145]
Page | 6
“And those who built a mosque to cause harm and – due to
infidelity - to disunite the Believers - and to await the one who
is at the outset an opponent of Allah and His Messenger. They
will indeed swear that their intention is nothing but good; but
Allah declares that they are certainly liars”5
In the latter days of the life of the Messenger of Allah {ملسو هيلع هللا ىلص}, he
expelled the hypocrites from the assemblies of the true
believers and the sacred Mosque of Madinah; even though
these were a group who would establish their prayers, perform
Hajj, proceed for Jihaad, abstain from evil and join the
congregational prayers behind the Messenger of Allah {ملسو هيلع هللا ىلص}.
Their external forms were beautified to conceal any
suspicious skulduggery but the final decision of Allah and His
Messenger {ملسو هيلع هللا ىلص} took effect:
م ن ين و م ا ه م ب م ؤ “They are not believers”6
These are the Qur’anic rulings regarding the misguided sects
which one must follow and adhere to strictly. Now this
humble servant is presenting the misguided doctrines of the
Deobandi sect in the following pages.
5 Holy Qur’an [9:107] 6 Holy Qur’an [2:8]
Page | 7
Doctrines of the Deobandi sect
1. They believe that Allah Ta’ala has the ability to do those
works which the human beings are capable of such as
stealing, lying, oppressing and the evil deeds. This is not
any defect in the Majesty of Allah Ta’ala and these works
will not cause the Greatness of Allah Ta’ala to decrease.7
2. They believe that it is a general understanding for the
laymen that the word Khaatimun Nabiyyeen denotes that
the Messenger of Allah {ملسو هيلع هللا ىلص} is the final Prophet.
However, for those who are intelligent, such
understanding beholds no excellence [and thereby they
changed the agreed upon definition of the finality of
Prophethood of Muhammad {ملسو هيلع هللا ىلص}]. The founder of Darul
Uloom Deoband, Qaasim Nanotwi writes,
“It is the understanding of the common laymen that the
Messenger {ملسو هيلع هللا ىلص}, being the seal of Prophets, means that his
era is the era after all the previous Prophets and that he
is the Final Prophet, however for those who are
intelligent and the people of knowledge they understand
that there is no excellence, in itself, in attaining greatness
by being in the final era”8
3. They believe that the knowledge of the devil and the
Angel of Death is more than the knowledge of the
Messenger of Allah {ملسو هيلع هللا ىلص}. Rasheed Ahmad Gangohi and
Khalil Ahmad Ambethwi write,
7 Mulkhasan Jahad al Aql of Mehmood Al Hasan Deobandi 8 Tahzirun Naas, Darul Kitaab, Deoband, Pg. 4
Page | 8
“The extent of the [knowledge] of the devil and the Angel
of Death is proven from the elaborative evidence. Which
explicit evidence proves the extent of knowledge of Fakhr
e Aalam [Messenger of Allah {ملسو هيلع هللا ىلص}]? This refutes all the
evidences to prove an article of polytheism [Shirk]”9
In other words, a person who believes that the knowledge
of the Messenger of Allah {ملسو هيلع هللا ىلص} is more than that of the
devil and the Angel of Death is a polytheist [Mushrik].
This leads us to understand that the knowledge of the
devil and the Angel of Death is equal to Allah Ta’ala
[Allah Forbid!].
4. They believe that the partial knowledge of unseen that has
been bestowed upon the Messenger of Allah {ملسو هيلع هللا ىلص} holds no
speciality because such knowledge is also possessed by
the common folk, rather every child, lunatic, rather every
animal and pest. The leader of the Deobandi sect, Ashraf
Ali Thanwi writes:
“If partial knowledge of Unseen is intended then what is
so special about this in Huzur [Messenger of Allah{ملسو هيلع هللا ىلص}];
for such knowledge is attainable for every Zaid, Amr,
rather every child and lunatic, rather all the animals and
insects”10
5. They believe that those Muslims who call upon the
Prophet {ملسو هيلع هللا ىلص}, or a Saint [wali]; those who say Ya
RasulAllah, Ya Ghawth, Ya Khwaja Gharib Nawaaz, Ya
9 Baraahinul Qaati’a, Khalil Ahmad Ambethwi, Kutub Khana
Imdaadiya, Deoband, Pg. 122 10 Hifzul Imaan, Ashraf Ali Thanwi, Darul Kitaab Deoband, Pg. 15
Page | 9
Hussain, Ya Ali; or if they keep vows in their names, or if
they cook food such as Niyaaz [Esaal e Thawaab] in their
names, or if they consider any Prophet or Saint worthy of
intercession – all of these people are equal to Abu Jahl in
being a polytheist. The Imam of the Deobandi sect, Ismail
Dehlawi writes:
“This calling and vowing and to cook food in their names
by Niyaaz and to consider them to be one’s advocates and
intercessors; all of these were the infidelity and
polytheistic actions of the polytheists. Therefore whoever
acts upon these things with regards to someone – even
though he considers someone to be a servant of Allah –
the doer and Abu Jahl are equal in polytheism.”11
Due to this doctrine of the Deobandi sect, the shrines of
the pious – the shrines of Khwaja Gharib Nawaaz and
Mas’ood Saalar [may Allah be pleased with them] – and
the charities distributed in these places and those who
consume it are all polytheists. Rather, they are equal to
Abu Jahl in their polytheism.
6. They believe that it is prohibited to listen and speak about
the martyrdom of Imam Hussain [may Allah be pleased
with him] – even though the narrations spoken are
authentic. To drink the water and sherbet of its Niyaaz is
also prohibited. It is also prohibited to give charity for this
work. However, it is permissible to eat the foodstuff and
sweetmeats on the Hindu festival of Holi and Deewali.
The leader of the Deobandi sect, Rashid Ahmad Gangohi,
writes:
11 Taqwiyatul Imaan, Darul Kitaab Deoband, Pg. 19
Page | 10
“To remember Imam Hussain [peace be upon him] in the
month of Muharram – even if the narrations are authentic
– and to place water for the people to drink, to give
sherbet, or to give donations for the water and sherbet, or
to give milk – all of these are not permissible. And due to
the resemblance of the Rawaafidh it is prohibited
[Haraam].”12
The very same Rashid Ahmad Gangohi was asked a
question:
“In the Hindu festival of Holi or Deewali the Hindus give
some foodstuff as a gift to the Muslim teacher, ruler or
servant. Is it permissible for the Muslim teacher, ruler or
servant to take this gift and consume it?”
Rashid Ahmad replied, “It is fine”13
7. They believe that whether a creation of Allah is great or
small – it is more disgraceful than a cobbler in
comparison to the Majesty of Allah Ta’ala.14
8. They believe that nobody knows anything about the
Unseen besides Allah Ta’ala.
Ismail Dehlawi says: “Only Allah knows about the
Unseen, what does the Messenger know?”15
12 Fataawa Rashidiya, Maktaba Thanwi Deoband, Pg. 139 13 Fataawa Rashidiya, Maktaba Thanwi Deoband, Pg. 575 14 Taqwiyatul Imaan, Darul Kitaab Deoband, Pg. 27 15 Taqwiyatul Imaan, Darul Kitaab Deoband, Pg. 35
Page | 11
Rasheed Ahmad Gangohi says: “Therefore it is
polytheism to ascribe the knowledge of Unseen to anyone
but Allah Ta’ala”16
9. They believe that one should only respect the Messenger
of Allah {ملسو هيلع هللا ىلص} like a brother. Ismail Dehlawi writes:
“All the humans are brothers to each other. Those who
are pious are elder brothers – so respect them like an
elder brother. And the Lord of everyone is Allah and one
should be servants of Him only. From this Hadith we
come to understand that the Saints, Prophets, Imams,
spiritual mentors; in other words as many there are who
are close to Allah are indeed humans. They are powerless
and are our brothers. But Allah has blessed them with
respect so they are our elder brothers and we have been
commanded to follow them so we are their younger
brothers”17
10. They believe that the way that the Prophet has authority
over his nation is like a simple tribal chief over his
village. Ismail Dehlawi writes:
“Just like a tribal chief of every people and the landlord
of a village, a Prophet is a leader of his nation in the
similar sense”18
11. They believe that it is worse to think of the Prophet {ملسو هيلع هللا ىلص} in
one’s Salaah than to think about adultery, prostitution,
16 Fataawa Rashidiya, Maktaba Thanwi, Deoband, Pg. 103 17 Taqwiyatul Imaan, Darul Kitaab Deoband, Pg. 77 18 Taqwiyatul Imaan, Darul Kitaab Deoband, Pg. 81
Page | 12
cows and donkeys. If one thinks of these evil things in the
Salaah their Salaah is valid but if one thinks of the
Prophet {ملسو هيلع هللا ىلص} in Salaah then the prayer is invalid and the
person becomes a polytheist.
Ismail Dehlawi writes:
“In relation to ‘wrong upon wrong’ it is better to be lost
in the thoughts of intercourse with one’s wife than to be
indulged in the thoughts of adultery. And to incline one’s
contemplation towards the blessed personalities, even the
Holy Prophet, is much worse than to be drowned in the
thoughts of one’s cow or donkey”19
For those who have the element of sanity these eleven points
of the Deobandi sects is sufficient and as for those who have
been afflicted with immodesty and the ghost of all-
conformism – thousands of pages will remain futile for them.
After coming to know these doctrines – the person will have
to decide about his Salaah. Nowadays, there is a commotion
in every area of Pakistan regarding this and who is on the path
of truth – whether it is Baraylawi or Deobandi. It is time to
decide between the two and on whose side rests the truth; then
only one will decide behind whom Salaah is permissible and
behind whom it is impermissible. The decision for this is the
list of the eleven doctrinal points mentioned above.
Whoever finds these doctrines to be acceptable then perform
Salaah behind them so that on the Day of Resurrection – both
the group and followers – sit with unity in the Fire of Hell.
19 Siraate Mustaqeem, Hidaayat thaaniya dar zikr mukhaalifat
ibaadat, Salafiyaa publishers, Lahore, Pg 86.
Page | 13
And if any servant of Allah finds these doctrines to be
unacceptable, then for the sake of Allah, do not perform
Salaah behind such Imams who will ruin your Hereafter and
the valuable gift of Salaah.
Page | 14
Congregational Prayer
Salaah is a very crucial pillar of Islam. In the Hadith, it is
mentioned that a person who leaves Salaah has conspired
against Islam. There are many warnings and a threat of
immense punishment for a person who leaves Salaah.
Therefore, every effort must take place to perform Salaah in
all circumstances and to perform it in a congregation is a
valuable advantage. However, the validity and advantage of
the congregational prayer depends on the Imam. If the
Imam’s personality is that of Makkah-Madinah20 then
congratulations to the followers. If the Imam’s personality is
that of Gangoh21 then both the Imam and the followers have
their salvations capsized – because the Salaah of this Imam
will be slapped back on the face due to his corrupt beliefs;
therefore the follower has no chance of survival whatsoever.
Therefore as many prayers that are performed behind such
Imams – each one will be assessed on the Day of Resurrection
– and the terrible regret on that Day will be of no use. Think
about this now! Whose loss will be incurred by performing
Salaah behind a person of corrupt beliefs?
Those naïve Muslims who say that one incurs a loss of 25 or
27 times the virtue by not performing Salaah in a
congregation – they should realise that the Salaah of these
people [Deobandi group] is not valid in the first instance; then
why are you incurring a loss of your entire Salaah by
performing Salaah behind them?
20 Referring to a Sunni Imam 21 Referring to a Deobandi Imam
Page | 15
The Verdict of the Leader of All Prophets
{ملسو هيلع هللا ىلص}
Herewith we are presenting a few narrations in which the
Messenger of Allah {ملسو هيلع هللا ىلص} prohibited the people to perform
Salaah behind a certain individual.
ٌرو، ع ن ب ب ر ن ي ع م ٍب، أ خ ث ن ا ع ب د الل ه ب ن و ه َ ال ٍح، ح د م د ب ن ث ن ا أ ح ً ة ح د ر ب ن س و ا ك ، ًٍ ل ة الس ائ ب ب ن خ ال و ا ِ ، ع ن أ ب ي س ه َ ال ح ب ن خ ي ، ع ن م د -ال ج ذ ام ي م ن -ق ال أ ح
ل ة و ر س ول الل ه َلى الله ًما ف ب ص ق ف ي ال ق ب َ الن ب ي َلى الله عليه وسلم أ ِ ر ج اًل أ م ق و َ ح ا أ ين ف ر غ عل ً ب ع د يه وسلم ي ن ظ ر ف ق ال ر س ول الل ه َلى الله عليه وسلم ح ل ي ص ل ي ل ك م ف أ ر ا
ب ر وه ب ق و ل ر س ول الل ه َلى الله عليه وسلم ف ذ ك ر ذ ل ك ل ر س ول ن ع وه و أ خ ذ ل ك أ ِ ي ص ل ي ل ه م ف م ب ت أ ن ه ق ال إ ن ك آذ ي ت الل ه و ر س ول ه . "ن ع م "ليه وسلم ف ق ال الل ه َلى الله ع و ح س
Narrated by Abu Sahlah as-Sa'ib ibn Khallad:
A man led the people in prayer. He spat towards the Qiblah
while the Messenger of Allah {ملسو هيلع هللا ىلص} was looking at him. The
Messenger of Allah {ملسو هيلع هللا ىلص} said to the people when he finished
his prayer: “He should not lead you in prayer (henceforth).”
Then that person intended to lead the people in prayer, but
they forbade him and informed him of the prohibition of the
Messenger of Allah {ملسو هيلع هللا ىلص}. He probed this from the Messenger
of Allah {ملسو هيلع هللا ىلص} who said to him: “Yes.”
The narrator said: I think the Prophet {ملسو هيلع هللا ىلص} then said to him:
“Indeed, you harmed Allah and His Messenger.”22
22 Sunan Abu Dawood, Kitaab As Salaah, Hadith no. 481
Page | 16
See! O the claimants of loving the Messenger of Allah {ملسو هيلع هللا ىلص}!
Ponder! The Messenger of Allah {ملسو هيلع هللا ىلص} removed a person from
being an Imam who merely spat in the direction of the
Ka’abah. The same person intended to lead the people in
Salaah but the Sahaaba e Kiraam [Companions of the
Prophet {ملسو هيلع هللا ىلص}] did not allow him to lead. Tell me, what will
become of the Salaah of that Imam who annoys and insults
the Ka’abah of the Ka’abah – Hazrat Muhammad Al Mustafa
,That person who spat in the direction of the Ka’abah ?{ملسو هيلع هللا ىلص}
approximately 400 km away from Madinah Al Munawwarah,
becomes unworthy of being an Imam; meanwhile a person
here who openly insults the Messenger of Allah {ملسو هيلع هللا ىلص} by
accusing him of being powerless, unknowledgeable and
illiterate – how is it that you tolerate his Imamate? How
shameful! Whether you have shame or not – the majesty of
the Messenger of Allah {ملسو هيلع هللا ىلص} will never decrease! However,
you will have to abide by this knowledge that your prayers
behind such insolent group have been ruined.
Page | 17
The insolent group were banished from
Masjid An-Nabawi {ملسو هيلع هللا ىلص}
In the Seerah written by Ibn Hishaam it is mentioned that the
hypocrites would come into the Masjid and listen to the
Muslims and then mock at them. One day, these hypocrites
were seated in the Masjid, conversing with one another, when
the Messenger of Allah {ملسو هيلع هللا ىلص} looked at them and said:
خرجوا من المسجد اخراجافافامربهم رسول الله “Expel these hypocrites from the Masjid!”
Abu Ayyub Al-Ansaari { الله تعالي عنه ىرض } immediately stood up and took hold of the legs of a hypocrite by the name of Umar bin
Qais. He dragged the hypocrite across the floor and threw him
out of the Mosque. Then he took hold of another hypocrite
who was wearing a shawl around his neck. Abu Ayyub Al
Ansaari { الله تعالي عنه ىرض } pulled that shawl and gave a stunning
slap on his face and pushed him out of the Masjid by saying:
اف لك منافقا“Woe to you, O hypocrite!”
In the similar manner, Hazrat Ammaara bin Hazm { الله تعالي عنه ىرض } took hold of Zayd bin Amr – a hypocrite – and dragged him
out of the mosque and shoved him on his chest with both
hands due to which the hypocrite collapsed. That hypocrite
started to wail and said, “It is unfortunate, O friend, that you
have offended me!” Hazrat Ammaara { الله تعالي عنه ىرض } replied to
him, “May Allah remove you!” and thereafter said,
Page | 18
لهفال تقربن مسجد رسول ال “Do not ever come near the Masjid of the Messenger of Allah
”!{ملسو هيلع هللا ىلص}
From the tribe of Banu Najjar, a Companion of the Messenger
of Allah {ملسو هيلع هللا ىلص} took hold of Qais ibn Amr, a hypocrite, and hit
him until he was thrown out of the Masjid. When Hazrat
Abdullah bin Haarith { الله تعالي عنه ىرض } came to know that the
Messenger of Allah {ملسو هيلع هللا ىلص} has ordered the expulsion of the
hypocrites, he took hold of the hair of Haarith bin Amr and
dragged him out of the Masjid. That hypocrite cried, “O Ibn
Haarith, you have offended me!” Hazrat Abdullah ibn Haarith
replied,
“O enemy of Allah! You are worthy of such humiliation! You
are impure! Henceforth, never come near the Masjid!”
Another Companion of the Messenger of Allah {ملسو هيلع هللا ىلص} took hold
of his own brother and expelled him from the Masjid by
saying, “Indeed, the devil has consumed you!”23
These hypocrites would recite the Kalima, perform their
Salaah and they would also join the expedition for Jihaad but
the Mercy unto the worlds [Rasulullah {ملسو هيلع هللا ىلص}] expelled them
from the Mosque. The Sahaaba hit them, dragged them and
spoke harshly with them – why? Because the hypocrites were
the people who insulted the Messenger of Allah {ملسو هيلع هللا ىلص}! Exactly,
in accordance with the Sahaaba, we are saying that it is
23 Seerat Ibn Hisham. Also mentioned in Tafseer ibn Katheer as
dictated by Muhammad Anwar Shah Kashmiri Deobandi in his
book, Ikfaar Al Mulhideen, Maktab Umar Faarooq, Karachi, Pg.
254
Page | 19
prohibited to perform Salaah behind the Deobandis and to
expel them from the mosques and to eradicate their Tablighi
‘campsite beds’ out from the mosques is the Sunnah. There is
a great reward in this and those who call the Deobandis to be
pious then they are mistaken. Who is greater in piety - the
Sahaaba or not?24
24 Allah Ta’ala commands His Messenger {ملسو هيلع هللا ىلص} and the Believers,
“O Prophet! Wage war against the [harmful] disbelievers and the
hypocrites, and be strict with them; and their destination is Hell;
and what a wretched outcome!" [Holy Qur’an, 66:09]
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The Verdicts of Umar ibn Al Khattaab
{ الله تعالي عنه ىرض }
It is the inherent faith of the Ahl As Sunnah wa Al Jama’ah
that the verdicts and decisions of Amirul Mu’mineen Umar ibn
Al Khattaab { الله تعالي عنه ىرض } are filled with guidance and truth. The reason for this is the statement of the Messenger of Allah
regarding every Companion, that they are the stars of {ملسو هيلع هللا ىلص}
guidance. Moreover, the actions of the Khulafa e
Raashideen25 are considered to be manifesting par with the
Sunnah. As for Umar ibn Al Khattaab { الله تعالي عنه ىرض } – his
speech was infused with the quality of truthfulness and justice
from Allah and His Messenger {ملسو هيلع هللا ىلص}. Consider the following
incidents:
Incident 1
In the caliphate of Umar ibn Al Khattaab { الله تعالي عنه ىرض } – there
was an Imam who would always recite Surah Abasa26 in the
loud prayers27. So the people complained about this and he
was questioned for this as to why he would recite only this
Surah. That person replied, “I find peace in it because Allah
Ta’ala is reprimanding the Messenger {ملسو هيلع هللا ىلص}”. Due to this
blasphemy, his head was severed.
25 Rightly guided Caliphs after the Messenger of Allah {ملسو هيلع هللا ىلص}: Abu
Bakr As-Siddiq, Umar ibn Al-Khattaab, Uthmaan ibn Affaan, Ali
ibn Abi Taalib & Hasan ibn Ali [may Allah be pleased with them]. 26 The 80th Surah of the Holy Qur’an 27 Fajr, Maghrib and Esha
Page | 21
Imam Ismail Haqqi Al Hanafi رحمة الله عليه mentions this incident,
“Hadrat Umar Faarooq { الله تعالي عنه ىرض } came to know about the Imam who would always recite this Surah in his prayers. So
he sent someone to severe the head of that individual. This
was because that individual would intend to mock at the
greatness of the Messenger of Allah {ملسو هيلع هللا ىلص} by reciting these
verses so that the respect of the Messenger {ملسو هيلع هللا ىلص} may also
lessen in the hearts of the people. The far sightedness of Umar
ibn Al Khattaab { الله تعالي عنه ىرض } saw that this individual was an apostate due to his behaviour and it is compulsory for an
apostate to be killed.”28
How I wish that someone as brave as Hazrat Umar ibn Al
Khattaab { الله تعالي عنه ىرض } rises in the ranks of the kings and emperors so that he would instigate the Faarooqi verdicts on
the insolents and the scoffers of the greatness of Rasulullah
We have become disappointed with the mere paper trail .{ملسو هيلع هللا ىلص}
of empty words of blasphemy laws from our leaders.
Incident 2
There was a hypocrite by the name of Bishr who had an
argument with a Jewish man. The Jew suggested that the
argument be sorted in the presence of the Messenger of Allah
for he will definitely judge with the truth. The hypocrite ,{ملسو هيلع هللا ىلص}
was in the favour of making Ka’ab ibn Ashraf29 to be the
28 Tafseer Ruhul Bayaan, Surah Abasa, Verse 1 29 A Jewish leader from the Banu Nadir tribe of Madinah. He was one of the opponents and a scoffer of the Messenger of Allah {ملسو هيلع هللا ىلص}.
He was later sentenced to be killed by the Messenger of Allah {ملسو هيلع هللا ىلص}
Page | 22
chieftain whereas the Jew, who knew about the misdeeds of
Ka’ab, refused to do so. Therefore, they went to the
Messenger of Allah {ملسو هيلع هللا ىلص} for judgement. The Messenger of
Allah {ملسو هيلع هللا ىلص} decided in the favour of the Jewish man. However,
the hypocrite was not satisfied with this judgement so he
forcefully brought the Jewish man to Umar ibn Al Khattaab
{ الله تعالي عنه ىرض }. The Jewish man informed Umar { الله تعالي عنه ىرض } that the matter on this has already been decided in his favour by
the Messenger of Allah {ملسو هيلع هللا ىلص}, however this man Bishr is not
satisfied with it. He wants to heed to your decision. So Umar
ibn Al-Khattaab { الله تعالي عنه ىرض } replied, “Yes, I will decide for him now”; and he went in his house, brought out a sword and
severed the head of the hypocrite. Then he said, “Whoever is
not satisfied with the judgement of Allah and His Messenger,
for him this is my judgement”30
There are many decisions of such nature that have been
transpired by Ameerul Mu’mineen Faarooq e A’zam { الله تعالي ىرض
This humble servant has compiled them in a book called .{عنه‘Al Asaaba fi Aqaaid As Sahaba’. This one incident is
sufficient for an intelligent Muslim but as for him who has
taken an oath of misguidance – when will he listen to Faqeer
Owaisi?31 Such an individual is only piling his own
destruction by destroying his Salaah when he performs it
in the following words, “Who is ready to kill Ka’ab ibn Al-Ashraf
who has really hurt Allah and His Apostle?”; see Sahih Al-Bukhari,
Hadith 3031, on the authority of Jaabir bin Abdullah [may Allah be
pleased with him]. 30 Al-Baab An-Naqool of Imam Suyuti and Wa Asbaab An Nuzool
of Imam Waahidi 31 The author is referring to himself in a humble way.
Page | 23
behind an insolent. His example is like the old woman that
has been mentioned in the Qur’an:
ٍة أ نك اثًاو ل ت ك ون وا ك ال ت ي ن ق ض ت غ ز ل ه ا م ن ب ع د ق و “And do not be like the woman who broke her thread into bits
after she had manufactured it”32
In Makkah Al-Mukarrama there was a woman by the name of
Rayt ibn Amr. She was affected with a mental illness. She
would take great efforts in manufacturing her thread for the
whole day and she would order her slaves to do the same.
However, as the evening approached, she would break all her
threads into pieces and order her slaves to do so likewise. This
was her daily routine.33
The subject of the above commentary of the verse is quite
specific but for our purpose the lesson is general to all the
Muslims. One should ponder over the effort it takes to go and
perform the congregational prayer but the corrupt doctrine of
the Imam ruined the prayer and this prayer became a liability
for the individual. And this liability may be answerable in a
form of 80 years of punishment in the fire of Hell34. This is
the consequence of being lazy and for not checking the
validity of the Imam. I personally feel the agony for that lover
of Salaah who spends thousands in monetary value over the
32 Holy Qur’an [16:92] 33 Tafseer Ruh Ul Bayaan, Surah Nahl, Verse 92 34 The Prophet {ملسو هيلع هللا ىلص} said: “A person neglecting his Salaah [even though he makes it up later] shall remain in Hell for a period of one
Haqb. A Haqb is equal to eighty years of three hundred and sixty
days each, and a day in the Hereafter is equal to one thousand years
of this world.” [Majaalisul Abraar; also mentioned in Fadhaail e
Aamal, Virtues of Salaah, Section on discarding Salaah, Hadith 8]
Page | 24
Imams but he does not inquire about the Imam’s incorrect
doctrines. When he dies he will have to face the consequences
for every Salaah and that will be the time in which he shall be
in a grievous regret – lamenting himself that he spent his
wealth for Salaah and yet is burdened with the punishment of
non-performance.
Page | 25
The Verdicts from Deoband
Hussain Ahmad Madani Sahib, a Deobandi scholar, writes in
his book ‘Ash-Shahaab Ath-Thaaqib’ on page 50 in reference
to Lataaif e Rashidiya:
“The words which are offensive to the Messenger of Allah
even if the reciter of such words did not intend to insult – {ملسو هيلع هللا ىلص}
or degrade – even then the reciter of such words will become
a Kaafir [disbeliever]”35
For example, the Deobandis have written that the knowledge
of Unseen of the Prophet {ملسو هيلع هللا ىلص} is similar to the knowledge of
the children and the animals; or in another place they have
said that to ponder over the thought of the Prophet {ملسو هيلع هللا ىلص} is
worse than thinking about the one’s wife or donkeys; or
words where they stated that the knowledge of the devil and
the Angel of Death is more than the Prophet {ملسو هيلع هللا ىلص}. Tell me –
are these words Kufr or not? I understand that no Muslim will
deny that these statements are Kufr. Now decide on the fate of
those who have written these statements – irrespective of
whether they intended to degrade the Prophet {ملسو هيلع هللا ىلص} or not!
They have left Islam due to this insolence.
35 This book was written by Hussain Ahmad in defence of the
Deobandi scholars. This book has been refuted countless times by
the scholars of the Ahl As-Sunnah – verbally and by the pen. The
author has indicated towards this book to educate the readers that
the scoffer of the Prophet {ملسو هيلع هللا ىلص} will become a disbeliever,
irrespective of the intention. This statement itself arises from a
Deobandi author who shows that they also know this ruling but are
not willing to accept the same for their elders. This is the pinnacle of
hypocrisy.
Page | 26
The same Deobandi scholar, Hussain Ahmad Madani, adds at
the end of his book,
“The perpetrators of these statements must be informed to
stop; and if they don’t then they must be killed because they
are the scoffers of the Majesty of Allah and His Prophet
36”{ملسو هيلع هللا ىلص}
Muhammad Anwar Shah Kashmiri, another erudite scholar of
Deoband, writes,
“To insult the Messenger of Allah {ملسو هيلع هللا ىلص} is Kufr irrespective of
the intention of the speaker”
“It is the consensus of the entire Ummah that the slightest
word of insult for the Messenger of Allah {ملسو هيلع هللا ىلص} will render a
person Kaafir and whoever doubts about this then he also is a
Kaafir”37
He also adds on page 10,
“The individuals who reject the necessities of the religion and
the scoffers of the Prophets – not to regard them as
disbelievers, out of precaution, is itself disbelief. Many
Muslims are cautious over this issue but the actual precaution
is to regard the rejecters of the necessities of Islam and the
hypocritical scoffers of the Prophets to be disbelievers. Did
the hypocrites in the time of the Prophet {ملسو هيلع هللا ىلص} not perform their
obligatory duties of Islam? Were they not the people of
Qibla? Thus, the law is as stated – they will be regarded as
36 Ash Shahaab Ath Thaaqib, Darul Kitaab, Delhi 37 Ikfaar ul Mulhideen, Delhi publication, Page 43
Page | 27
disbelievers. The skies may change or the earth may change
but this law will never be changed!”38
Another Deobandi scholar, Murtaza Hasan Darbhangi has
stated in his book ‘Ashaddul Azaab’,
“It was correct for Mawlana Ahmad Raza Baraylawi, in his
viewpoint, to regard the scholars of Deoband to be
disbelievers based on their inflammatory statements. If he had
not done so, he himself would have become a disbeliever.”39
The disunity between us and the Deobandi scholars is based
on those inflammatory statements. Not only us, but the entire
Arab world had attested to this that the select Deobandi
scholars are disbelievers and whoever doubts their Kufr is also
likewise. See Hussam Al Haramain and Sawaarim Al
Hindiya.40
38 Ikfaar ul Mulhideen – yet the Deobandis changed this law by not instigating this established verdict against their elders who wrote
derogatory statements in their books. When we pointed this out to
the Deobandis – suddenly we become the enemy? 39Ashaddul Azaab Alaa Maseehil Panjaab, Murtaza Hasan
Darbhangi, Mujtabai Jadeed Publication, Delhi, Pg. 12 40 Hussaam Al Haramain can be found online in the English text
where scores of Arabian scholars agreed with Imam Ahmad Rida
Khan regarding the insolent statements of the Deobandis. Another
book to study is Al Kawkabatush Shihaabiya which is also available
in English by the name of The Scorching Star. One may find this in
ajmeripress.com
Page | 28
The Verdict of Shaykh Ahmad Saeed Kaazmi
– the Ghazaali of the Era
رحمة الله عليه
The following is the verdict that was published by Tarjumaan
e Ahl e Sunnat in Karachi regarding the performing of prayers
behind the non-Sunni Imams. I have included this verdict of
Huzur Ghazaali e Zamaan [may Allah have mercy on him]41
so that the readers become aware of it.
QUESTION
To Hazrat Mawlana Ahmad Saeed Kaazmi Sahib
Assalaam ‘Alaykum, respected Mawlana! I was highly
impressed with your sermon. I am hereby dictating a few
questions. Please do answer them to my satisfaction.
Question 1: Is it permissible to perform Salaah behind a
Wahaabi Najdi? If it is not permissible, then what will you
say about those who have performed their Salaah behind such
Imams in Pakistan and those millions of people who perform
behind such Imams in the Haramain Tayyibain on the
occasion of Hajj? What is the ruling of their prayers?
41 Shaykh Ahmad Saeed Kaazimi [may Allah have mercy on him]
was a 20th century erudite Sunni scholar and a giant spiritualist of
his era. Based in North Pakistani state of Multan, he has hundreds of
thousands of disciples all over the world and he was respected by
everyone in Pakistan. He was known as the Ghazaali of his time.
Page | 29
Question 2: In the establishment of Muhkama Awqaaf42 there
are mosques in which the Wahaabi, Deobandi individuals
have been appointed as Imams. Will the prayers be valid
behind such Imams?
ANSWER
Wa’alaykum As Salaam Wa Rahmatullahi Wa Barakaatuh
I have received your letter for which I am grateful for your
kind courtesy. May Allah Ta’ala bless you in both the Worlds
- Aameen! I am hereby writing a comprehensive answer to
your questions. It is my ardent hope that you shall ponder
over it as you are an intelligent person.
In order to answer the first and the second question, I am
presenting a concise introduction to these answers. If this
introduction is understood thoroughly then In Sha Allah, the
answers will be understood easily. It is evident according to
everyone in Islam that without the fulfilment of the laws that
govern following an Imam [Sahat e Iqtida] the Salaah cannot
be valid. For this, it is crucial that there is a valid association
between a follower [muqtadi] and the Imam. Without this
valid association, following an Imam in Salaah remains
defective. There is no doubt in this matter that this association
is related with the internal reliability of belief and spirituality;
and not with the external form of body and skin colour. This
internal reliability can only exist if the Imam and the follower
both conform to the fundamental doctrines of Islam. Shirk
[polytheism] and Tawheed [monotheism] are opposites of
each other, and Kufr [disbelief] and Jaahiliyah [ignorance] are
42 In Pakistan, the Government has taken upon itself to manage
some mosques, Islamic schools and some shrines throughout the
country. This is called Muhkama Awqaaf.
Page | 30
absolute contradictions of Imaan [belief] and Islam
[submission], respectively. If the follower [Muqtadi] knows
that one of my doctrines is considered to be Shirk, Kufr or
Jaahiliya by the Imam then the valid association between the
Imam and the follower becomes defunct. Due to this, the laws
governing the validity of following an Imam becomes
redundant. In this situation, how can the Salaah of the
follower be valid behind such an Imam?
The authenticity of this logical point of view is the following
theory:
Suppose a person who does not believe in the finality of
Prophethood of Rasulullah {ملسو هيلع هللا ىلص} is an Imam; whereas the
follower is a believer of the finality of Prophethood. Due to
this invalid association of fundamental doctrines between the
Imam and the follower – the law of following an Imam
becomes redundant and such a congregational prayer for the
follower becomes invalid.
I hereby now present a principle from Hidaaya43 for further
elaboration. If the direction that is faced towards the Qibla, of
the Imam is different to the direction of the follower and due
to darkness or another reason the follower did not know about
this – then his prayer behind this Imam will be valid. If the
follower is aware of the different direction that Imam faces,
and yet, he follows the Imam in this direction then his prayer
will be invalid. The author of Hidaaya mentions the reason
for this invalidity in the following words:
43 An advanced Hanafi compendium of the Islamic law. It is part of
the Dars e Nizami syllabus which is studied by the advanced
students of Islam. All the Islamic institutions – Baraylawi and
Deobandi – follow this text.
Page | 31
ل ِ اعتقد امامه على الخطاء
“Because he [follower] believed that the Imam is upon
error”44
From this principle of jurisprudence we understand that it is
crucial for the follower not to believe that the Imam is upon
error. The validity of correct association of both is important
for the validity of the congregation. If the follower did not
know about the error of the Imam then in such a situation the
prayer is deemed valid.
From this concise introduction we come to understand that if
the follower is aware of the doctrine of the Imam – that is, the
Imam considers the seeking of help from the Prophets and
Saints to be Shirk and sometimes Tawassul [intermediation] is
also considered to be Shirk. And travelling towards the shrines
of the Prophets and the Saints and respecting them are Shirk –
however, the follower believes that these things are Islamic
and not Shirk; then this is a situation where the association
between the Imam and the follower is destroyed. Therefore
how can the Salaah be valid?
As for the ruling of Salaah of hundreds of thousands of
Muslims at the time of Hajj – what about their prayers? Then
I would like to say that from those hundreds of thousands of
people who know that the beliefs and doctrines of the Imam
are fundamentally different from our doctrines [of Ahl As
Sunnah] then they are performing their prayers with full
knowledge about this disassociation – their prayers will
remain invalid as stated in the introductory explanation.
Secondly, those people who are aware that some of our
44 Al-Hidaaya, Kitaab As Salaah, Baab Al Imaamah
Page | 32
doctrines are different than that of the Imam but they are
unaware of its classification, whether these doctrines are
fundamental or not and that they are unaware that the Imam
considers them to be Kufr, Shirk, Haraam or Jaahiliya. These
sort of people, out of passion and love for the Masjid e Haram
and Masjid e Nabawi; and out of love for Allah and His
Rasool {ملسو هيلع هللا ىلص} they have become blinded by it and so they
perform their Salaah behind the Imam. Due to this error, there
is hope for them that the Divine Mercy of Allah does not
cause their prayers to go in vain. Thirdly, is the case of the
simple minded people, who have no inclination or knowledge
about the differences between the doctrine of the Imam and
themselves. They have performed their prayers behind the
Imam out of love and respect for the Two Sacred Sanctuaries.
For them, it is also hoped that the Divine Mercy of Allah
Ta’ala saves their prayers from destruction. The error of
second and third categories of Muslims is worthy of
forgiveness. There is a Prophetic narration in Tabraani from
Hadrat Thawbaan { الله تعالي عنه ىرض }:
ًفع عن امتى الخطاء والنسيا ِ وما استكر هواعليه
“Taken away from my nation are their mistakes, forgetfulness
and on being forced”45
[The verdict of Ghazaali e Zamaan رحمة الله عليه ends here]
45 A similar Hadith is narrated from Ibn Abbas {رضى الله تعالي عنه} in Sunan Ibn Ma’jah, Hadith 2045, “Allah has forgiven my nation for
mistakes, forgetfulness and what they are forced to do”
Page | 33
Elaboration of the Verdict
of Shaykh Ahmad Saeed Kazmi رحمة الله عليه
In Mathnawi Sharif, Mawlana Jalaaluddin Rumi [may Allah
bestow His mercy on him] has mentioned a story of a
shepherd of the goats and Hazrat Musa Alayhis Salaam. The
crux of the story is that the shepherd was once heard saying
out of intense love of Allah Ta’ala, “O Allah, if You come to
me then I will bath you, I shall comb you, I shall give you milk
to drink and I shall massage your legs”. Hazrat Musa Alayhis
Salaam scolded this shepherd with much rage and prohibited
him from saying such things. Allah Ta’ala sent revelation to
Hazrat Musa Alayhis Salaam and said, “O Musa! My slave is
conversing with me out of My Love. Why did you stop him?”
The purpose of narrating this story is to indicate that true love
and a lover of Allah Ta’ala will be a recipient of countless
mercies. Hence, if a person, with true love, makes a mistake
or performs the prayer behind such Imams, out of
unawareness; then the Mercy of Allah is worthy of being
yearned and that Allah will not punish him. For further
elaboration of those hundreds of thousands of Muslims
performing their prayers behind the misguided Imams is akin
to the rulings of impurity on clothes. There are three types of
individuals in this scenario.
First individual is he who is aware of the impurity on his
clothes and he is familiar about the ruling that the extent of
such impurity invalidates the prayer. It is evident that this
individual will avoid performing his prayer in the presence of
such impurity.
Page | 34
Second individual is he who is aware of the impurity on his
clothes but he is not familiar with the ruling about it. So if he
decides to perform the prayer out of love and passion for the
prayers then the Mercy of Allah is worthy of being yearned
that Allah Ta’ala will not let the prayer of such an individual
go in vain.
Finally, the third individual is he who is not even aware of the
impurity on his clothes. He performs his prayer out of love
and obedience. Therefore, it is sincerely hoped that Allah
Ta’ala will forgive him and save his prayer from ruination.
It is correct that the people who know will inform others
about this knowledge – but if due to some reasons an
individual does not come to know the truth, the mentioned
ruling [of invalidity of prayers behind the Deobandis] does
not become abrogated [that is, the ruling of invalidity of
prayers behind the Deobandis will remain intact but due to
unawareness the Mercy of Allah Ta’ala is yearned].
Page | 35
Is it minor differences?
Some people say that these differences [between the Sunni
and Deobandi] are secondary just like the differences between
Hanafi, Shaafi, Maaliki and Hanbali. These Imams and
followers will perform prayers behind each other – such as a
Shaafi follower will perform Salaah behind a Hanbali Imam
and a Hanafi follower will perform behind a Shaafi Imam and
so forth.
The reply to this is that definitely the differences between the
Imams [Hanafi, Shaafi, etc.] are classified secondary and
minor but the differences between the Sunni and Deobandi
and other sects such as Shia’, Qadyaani; are all classified to
be primary and major differences. To consider the differences
between the Sunni and Deobandi to be minor is akin to
degrading the greatness and worth of the Messenger of Allah
and the Awliya-Allah. Who does not know about this {ملسو هيلع هللا ىلص}
fact? Are the lectures and literatures of the Deobandis filled
with love and respect or hatred and insults for the Messenger
of Allah {ملسو هيلع هللا ىلص} and the Awliya-Allah?
If you doubt about this then simply read through the
statements of these people in the aforementioned pages46. Or
else, read through the detailed book of this humble servant,
“Deobandi Barelwi mei farq”. Then decide yourselves
whether they are scoffers of the religion of Islam or are they
the people of respect. Then when you have decided that they
are the scoffers, and definitely they are the scoffers, then
believe that:
46 See Addendum 2 in which the translator has quoted 40
miscellaneous profanities of the Deobandi scholars and brief
answers to them in the respective footnotes.
Page | 36
ے ادب محروم مانداز فضل ربب
“The people of disrespect are aloof from the Mercy of Allah”
Those who are aloof from the Mercy of Allah, where will they
take you by becoming the Imam of your prayers? You decide.
Page | 37
Objection from a Hadith
The Messenger of Allah {ملسو هيلع هللا ىلص} has stated:
َلوا خلف كل بر و فاجر“Perform Salaah behind every pious and evil”47
Answer to the objection
The narration of this Hadith is not strong enough that one may
use this as evidence [for establishing canonical laws of Islam].
However, if one is to use this Hadith then it will be
considered permissible [to perform Salaah behind wretched
people like a man who shaves his beard or does some sins
openly] but it will still be compulsory to repeat the prayer.
However, Salaah does not even begin if performed behind
those who are out of folds of Islam and the hypocrites [in
accordance with their corrupt beliefs] as mentioned in the
previous pages. The upshot of this is that there is a difference
between a Faajir [wretched] and a Munaafiq [hypocrite]. In
our view, the Deobandis are not Faasiq, rather their doctrines
and mind-sets are corresponding to the ways of the hypocrites
in the time of the Messenger of Allah {48.{ملسو هيلع هللا ىلص Therefore, the
Hadith is correct but to use this as evidence [to perform
Salaah behind the Deobandis] is incorrect.
47 A similar narration is mentioned in Sunan Abi Dawood from Abu Hurairah {رضى الله تعالي عنه}, Hadith no. 594: “The obligatory prayer is essential behind every Muslim, pious or impious, even if he has
committed major sins” 48 In other words, the Deobandi scholars are not Faasiq e Amal
[transgressors through action] rather they are Faasiq e Aqeeda
[transgressors through doctrines]. For further elaboration on this
Hadith, see Addendum 1.
Page | 38
Conclusion
It is evident upon us that a scorner of the Messenger of Allah
is a hypocrite and an apostate. These individuals are {ملسو هيلع هللا ىلص}
eternally cursed and they shall be thrown in the deepest
trenches of Hell-Fire. How I wish that the Muslims
understand the reality of the greatness of the Messenger of
Allah {ملسو هيلع هللا ىلص}, regarding whom the Creator of the worlds has
declared:
ورفعنالك ذكرك
“And We have elevated, for you, your remembrance”49
Alas! After having absolute faith in this aspect of Islam the
immorality has spread to a great extent. It is the age of
tribulations in which the people of disrespect have the reign.
Every simple-minded Muslim is a victim of their insolence.
The blessed lands in Arabia are the victims of their disdain.
Therefore, it is a sincere advice for every sane Muslim to
realise their conspiracy and ideology, otherwise you will be
raised on the Day of Resurrection with them; and then you
shall grievously regret. It was our duty to inform you of this
and now it is your choice to select your salvation or doom.
وما علينا البالغ
[Here ends the literature of the author. Whatever follows is the
work of the translator – may Allah forgive him and elevate him]
49 Holy Qur’an, [94:4]
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Addendum 1
Further elaboration of the Hadith
‘Perform Salaah behind every pious and evil’
This Hadith is misused by the people of all-conformism50 who
wish to instil confusion amongst the people of the Sunnah for
their own nefarious purposes. In the name of unity they utilise
this Hadith so that every person – Sunni or non-Sunni
becomes worthy of being an Imam. In the Deobandi reigned
mosques, the so-called believer of unity flags this Hadith to
show others that we should perform our prayers behind
anyone we wish – as long as the Imam is a Muslim. When the
same unity flag is utilised against them – that if unity is that
which we are trying to achieve – then let the Deobandi -
controlled mosques also appoint Baraylawi Sunni Imams to
lead prayers – they suddenly become harsh and shun this idea
aside. Whatever happened to unity? Thus, we should be aware
of these conspiracies of the Deobandis and always refer to
Sunni scholars for verdicts. Now we will explain and
thoroughly elaborate on a point to point basis on this Hadith:
1. The Hadith refers to the Imams in the position of political
power; such as the Sultan or the Caliph of an Islamic state
– irrespective of how sinful he is, it is permissible to
perform Salaah behind him. This ruling is to prevent
harm and oppression upon the Muslims. If Muslims
refused to perform prayers behind them, then there is a
threat of oppression from the Sultan or the Caliph. Such
50 Referred as Sulah Kulli in Urdu – they are the people who do not
consider any ideology to be corrupt. They wish to combine all the
misguided sects, in the name of unity, for their own devious reasons.
This is a slanderous mind-set in the court of the sacred Shari’ah.
Page | 40
was the case in the times of the Sahaaba and Taabieen
when they were faced with the oppression of Hajjaj bin
Yusuf Thaqafi. The people of Madinah were faced with
evil of Marwan ibn Hakam as their governor.
2. There are two types of Fujoor [evil]: evil in action [Amal]
and evil in doctrine/beliefs [Aqaaid]. The Hadith refers to
the Imams who are evil in actions; such as openly sinning,
shaving their beards, lying, oppressing the weak,
backbiting, consuming usury and so forth. An Imam who
is evil in doctrines is not an Imam in the first place. He is
an innovator [a person of Bid’ah] and his prayer is not
valid and his good actions are rejected. The Messenger of
Allah {ملسو هيلع هللا ىلص} has stated:
ق ًة و ل ح َ د َ ال ًة و ل ًما و ل َ و ع ٍة ب ب د ًًا و ل ل ي ق ب ل الل ه ل ص اح ه ا ر ًة و ل ج جاا و ل ع م
لً ي خ ا ت خ ر ج الش ع ر ة م ن ال ع ج َ ر فًا و ل ع د ين ر ج م ن اإل س ال م ك م
“Allah will not accept any fasting, prayer, charity, Hajj,
Umrah, Jihaad, or any other obligatory or voluntary
action from a person who follows innovation. He comes
out of Islam like a hair pulled out of dough”51
51 Sunan Ibn Ma’ajah, Book 1, Hadith no. 49. He comes of out the
folds of Islam if his innovation contradicts the necessities of the
religion. Moreover, this Hadith is seen to be a grave warning for
those who follow the innovators – threatening them with a stern
warning of disbelief as the Prophet {ملسو هيلع هللا ىلص} said something similar
regarding a person who does not perform Salaah; that he has
committed Kufr.
Page | 41
3. The word ‘every’ is a selective generality and not absolute
generality. This understanding will only stem from the
awareness of the context of the statement. For example,
when an individual says: ‘Everyday fasting is Fardh upon
all the Muslims’. If an individual simply takes the literal
aspect of this statement he will be forced to think that
every day in our lives fasting is Fardh. But this is not the
case for the one who understood its context. Upon further
investigation – the person who said the above stated it in
the month of Ramadan. Now we know that, yes – fasting
in the month of Ramadan every day – is Fardh. This is
called selective generality. In the same example – we will
also find selective generality in the phrase ‘…all the
Muslims’. We are well aware that fasting is not Fardh for
those who have not reached the age of puberty. Moreover,
the women who are undergoing menstruation or post-natal
bleeding – for them also it is not Fardh at that particular
time. Hence, the Hadith about ‘every evil’ is a selective
generality and it refers to the evil Sultan or an Imam who
commits sins openly. If there is no other pious Imam
available – then it is permissible to perform Salaah behind
such individuals. ‘Every evil’ does not refer to those
whose doctrines are corrupt.
4. If performing prayer behind every individual was
permissible, the Messenger of Allah {ملسو هيلع هللا ىلص} would not have
prevented people from performing prayers behind the
individual who spat in the direction of Qibla. This Hadith
has been discussed by Allama Owaisi [may Allah have
mercy on him] in the previous pages. Hence, the selective
generality becomes more vivid through this point. A
person who cannot respect the direction of Qibla cannot
be an Imam and today we have people who love to follow
Page | 42
an Imam who disrespects the Messenger of Allah {ملسو هيلع هللا ىلص} and
the Friends of Allah [Allah Forbid!].
5. If performing prayer behind every individual who claims
to be a Muslim is permissible – then will it be permissible
to perform Salaah behind a Shia’ and a Qadyaani? They
also claim to be Muslims. What say you, O worshippers
of ego?
Page | 43
Addendum 2
40 miscellaneous profanities of the Deobandi scholars
Peruse through these 40 profanities and ask this question: can
a Muslim utter such notions? Allah Forbid! Our intention to
present these profanities is for the reader to become aware of
the Deobandi doctrines. We have also tried to explain the
Islamic doctrine in the footnotes. All of these quotations are
taken from the Deobandi literatures. If any one of them is a
fabrication – then claim your price!
1
“If the Prophets are superior to their nations then they are
superior only in the field of knowledge. As for good actions,
sometimes the followers become equal to them and supersede
them at times.” [Tazhirun Naas, Qaasim Nanotwi, Pg. 7,
Darul Ish’aat – Karachi]52
2
“The Prophets and Saints cannot help us even if it is believed
that they had received the permission of Allah. It will still be
Shirk and this takes a person out of the folds of Islam”
[Taqwiyatul Imaan, Ismail Dehlawi, Pg. 7, Aleemia
Publishers]53
52 Disparaging the Prophet {ملسو هيلع هللا ىلص} by comparing him in any way
whatsoever to others is one of the most prohibited articles in the
Islamic faith – even if disrespect is not intended, it is still prohibited
and a cause of disbelief. 53 See Holy Qur’an [5:35], [5:55]. The Prophets and the Pious help
the believers by the Permission of Allah. They seek forgiveness on
our behalf and assist us in supplicating to Allah on our behalf. Due
to their intercession on our behalf calamities and sicknesses are
dispelled by Allah Ta’ala. All of this is in the realm of help.
Page | 44
3
“Prophet Muhammad {ملسو هيلع هللا ىلص} was bestowed with Prophethood
only at the age of 40” [Tasheelul Aqaaid, Taalimi Board –
KZN, Book 6]54
4
“Take the food of Egyaarwi and bury it in the ground
somewhere” [Kamaalaat e Ashrafiya, Ashraf Ali Thanwi
Darul Kitaab Deoband, Pg. 210]55
5
“It is Haraam and a source of Shirk to recite Durood e Taaj”
[Fataawa Rashidiya, Rashid Ahmad Gangohi, Maktab
Thanwi Deoband, Pg. 162]56
54 Jaami Tirmidhi, Kitaab Al-Manaaqib, Hadith no. 3609: ‘They
asked, “O Messenger of Allah, when was Prophethood given to
you?” He replied, “When Adam was between soul and body [during
the process of creation]”. Tasheelul Aqaaid is a Deobandi Madrasa
book taught to children in Class 6. 55 Food is a blessing of Allah Ta’ala. To bury it is to practice Israaf
which is prohibited. If one cannot eat the food then one may give it
to the less fortunate. But the enmity that this Deobandi scholar has
with the sweets that are distributed at the Urs of Shaykh Abdul
Qaadir Jilaani [Egyaarwi] is clearly displayed in his scandalous
words. 56 The reason behind this extremist view is that the Prophet {ملسو هيلع هللا ىلص} is
praised as Daafi’ul Balaa [Dispeller of calamities] and according to
the Deobandi ideology this is Shirk and takes a person out of folds
of Islam. We believe that the noble personality of the Prophet {ملسو هيلع هللا ىلص} is
Daafi’ul Balaa by the Permission of Allah and that his noble
presence removes calamities, revitalises the sick and dispels
misfortune. This is substantiated by the Holy Qur’an. See Holy
Qur’an [8:33].
Page | 45
6
“To recite Surah Fatiha over the food or sweets is an evil
innovation. One must never do so” [Fatawa Rashidiya,
Rashid Ahmad Gangohi, Kutub Khana Raheemia, Pg.
150]57
7
“Since the Prophets do not have the knowledge of the Unseen
therefore to call out ‘Ya RasulAllah’ will not be permissible.
If a person believes that he [the Prophet {ملسو هيلع هللا ىلص}] can hear from
far through his knowledge of the Unseen then this is Kufr,
otherwise not. Even then, this phrase is similar to the words of
Kufr” [Fatawa Rashidiya, Rashid Ahmad Gangohi,
Maktab Thanwi Deoband, Pg. 62]58
57 It is an established Sunnah to recite the Bismillah before eating
and Bismillah is also a part of the Holy Qur’an; hence to deem the
recitation of Surah Fatiha or any recitation of the Holy Qur’an over
the food to be an evil innovation is invalidated. The Prophet {ملسو هيلع هللا ىلص}
recited something over the food at the house of Jaabir [may Allah be
pleased with him] and due to it the blessings in the food increased.
[See Riyaadh As-Saaliheen in reference to Bukhari and Muslim,
Book 1, Hadith 520]. 58 In Attahiyyat, the following phrase is included: As Salaamu Alayka Ayyuhan Nabi [Peace be upon you, O Prophet]. Imam
Muhammad Ghazaali [may Allah have mercy on him] mentions in
his Ihyaa Al Uloom that one is required to contemplate about the
Prophet {ملسو هيلع هللا ىلص} when saying these words and one should reflect that
the Prophet {ملسو هيلع هللا ىلص} is present before you [Ihya Al Uloom, Kitaab As-
Salaah]. Furthermore, hearing from far is a quality of the creation
and not the Creator because distance, space and time are not bound
upon the Creator. The Prophet {ملسو هيلع هللا ىلص} taught a blind companion a
supplication in which the words ‘Ya Muhammad’ is included with
the words of the supplication [See Sunan Ibn Ma’jah, Book 5,
Hadith no. 1385 & Sahih Jaami’ As-Sagheer, Hadith no. 1279].
When Ibn Umar [may Allah be pleased with him] saw that his foot
was swollen, he called out ‘Ya Muhammad’, thereafter the swollen
Page | 46
8
“To seek help from the people of the graves [Prophets and
Saints] is not permissible, irrespective of the method one
utilises” [Fatawa Rashidiya, Rashid Ahmad Gangohi,
Maktab Thanwi Deoband, Pg. 59]59
9
“To read the litany of ‘Ya Shaykh Abd Al Qaadir Jilaani
Shay-an-lillah’ is Haraam” [Fatawa Rashidiya, Rashid
Ahmad Gangohi, Maktab Thanwi Deoband, Pg. 68]60
foot normalised. [Adab Al-Mufrad of Imam Bukhari, Book 41,
Chapter 437, Hadith no. 964] 59 The supplication of the blind man, as mentioned in the 49th
footnote above, was the practice of the Companions after the
Prophet {ملسو هيلع هللا ىلص} passed away. [See Mu’jam al Kabeer lil Tibraani,
Hadith no. 8232 which has been narrated, with a Sahih chain, on the
authority of Uthmaan ibn Haneef may Allah be pleased with him].
During the caliphate of Umar ibn Al-Khattaab [may Allah be
pleased with him] a Companion came to the grave of the Prophet
and sought help from him for rain [See Al-Bidaaya Wa {ملسو هيلع هللا ىلص}
Nihaaya of Hafiz Ibn Kathir, in the section of the Caliphate of
Umar. This Hadith is narrated by Baihaqi on the authority of
Malik Ad-Daar [may Allah be pleased with him]. Hafiz Ibn
Kathir and Hafiz Ibn Hajr Asqalaani have authenticated its chain of
transmission. 60 Shah Waliyullah Muhaddith Dehlawi [may Allah have mercy on
him] – the grandfather of Ismail Dehlawi & a respected personality
in the sight of the Deobandi scholars, writes in his Intiba Fi Salaasil
Al Awliya: “One should first perform two units of Nafil Salāh. After
completion, he should recite the following – 111 times Darood
Sharif (Salawāt), 111 times Kalima Tamjid and 111 times ‘Shay’an-
Lillāh, Ya Shaykh Abd al-Qādir Jilāni’.” [See Al-Intibah fi al
salāsil al-Awliya Allah]
Page | 47
10
“It is Haraam to kiss the graves because this is a form of
worship of the Jews and Christians” [Fatawa Rashidiya,
Rashid Ahmad Gangohi, Maktab Thanwi Deoband, Pg.
69]61
11
“And the book ‘Taqwiyatul Imaan’ is an incredible book. Its
refutation of Shirk and Bid’at is great. The proofs found in
this book are from the Qur’an and Hadith. To keep this book,
to read it and to act upon it is the essence of Islam and
meritorious.” [Fatawa Rashidiya, Rashid Ahmad Gangohi,
Maktab Thanwi Deoband, Pg. 79]62
12
“Whoever calls Ismail Dehlawi to be cursed then he himself is
cursed. And whoever calls him a Kaafir then he himself is a
Kaafir” [Fatawa Rashidiya, Rashid Ahmad Gangohi,
Maktab Thanwi Deoband, Pg. 79]63
61 There is a difference of opinion between the scholars of Ahl as-
Sunnah regarding the desirability of kissing the graves. However,
none from the scholars of Ahl As-Sunnah have said that it is
Haraam. Marwaan ibn Hakam saw a man placing his face on the
noble grave of the Prophet {ملسو هيلع هللا ىلص}. He scolded the man as to what he
was doing but he saw that the man was Abu Ayyub Al-Ansaari [may
Allah be pleased with him]. The Companion replied, “Yes, I know
what I am doing. I came here for the Messenger of Allah–not for the
stone.” [al-Haakim in his Mustadrak (4:515) on the authority of
Dawud ibn Salih, Imam Dhahabi authenticated this narration]. 62 One will see the statements of Taqwiyatul Imaan in the following
points which are deemed ‘essence of Islam’ and ‘meritorious’ by
Deobandi Imam – Rashid Ahmad Gangohi. 63 This is the level of conviction and love that the Deobandi elders
have for Ismail Dehlawi. We shall now see what kind of statements
the man wrote.
Page | 48
13
“Nothing happens when calling out to the Prophets and
Saints at the time of difficulty” [Taqwiyatul Imaan, Ismail
Dehlawi, Darul Kitaab Deoband, Pg. 18]64
14
“Only Allah is Haazir and Naazir, and He Alone possesses
the Power and Ability – if anyone of this is proven for anyone
other than Allah – then this is Shirk. Even if a person believes
someone else is a creation and servant of Allah – irrespective
of whether that someone is a Nabi, Wali, Jinn, Shaytaan,
Ghost or a fairy. They are all same in this matter.”
[Taqwiyatul Imaan, Ismail Dehlawi, Darul Kitaab
Deoband, Pg. 20]65
15
“Believe me that any person, even if he is the greatest of all,
or the closest of all Angels; is more disgraceful than a status
of a cobbler in comparison to the glory of His Oneness”
[Taqwiyatul Imaan, Ismail Dehlawi, Darul Kitaab
Deoband, Pg. 27]66
64 Meaning, it is a futile activity to call out to the Prophets and the
Pious [Allah Forbid!] 65 This is the same tactics as the Iblis. He only prostrated to Allah
Ta’ala. When Allah Ta’ala commanded everyone to prostrate to
Adam – he refused based on his inner pride and understanding of
Tawheed. Here – even if Allah Ta’ala blessed His Prophets with
Power and Ability – it is still Shirk to believe it. [Allah Forbid!] 66 Qadhi Ayaadh [may Allah have mercy on him] said, “To use
those words which indicates harshness towards the Prophet {ملسو هيلع هللا ىلص} or
it indicates finding faults in him – all of it is abuse and the ruling of
finding faults in him is the same as abusing the Prophet {ملسو هيلع هللا ىلص} which
is to kill the one who said it” [Ash-Shifaa, 4th Section, 1st
Chapter].
Page | 49
16
“In other words, all the Prophets brought this message from
Allah that ‘Only believe in me. Do not believe in anyone
besides me’” [Taqwiyatul Imaan, Ismail Dehlawi, Darul
Kitaab Deoband, Pg. 27]67
17
“When our Creator is Allah, then we should always call out
to Him in our times of difficulty. Why should we associate
with someone else? [referring to the Prophets, Saints and the
Pious]” [Taqwiyatul Imaan, Ismail Dehlawi, Darul Kitaab
Deoband, Pg. 32]
18
“Remember this point that a sin of a believer of Oneness
[Muwahhid] works wonders than the worship of others. A
sinful Muwahhid is a thousand times better than a Mushrik
Muttaqi, because the former is repentant on his sin whereas
the latter is arrogant in his pride” [Taqwiyatul Imaan,
Ismail Dehlawi, Darul Kitaab Deoband, Pg. 27]68
19
Ismail Dehlawi said, “I have written this book [Taqwiyatul
Imaan] and I know that I have used harsh words and in other
67 Should we not believe in the Prophets, Angels, Books, Heaven,
Hell, Destiny, Hadith, Fiqh and so forth? It is as if Ismail Dehlwi
wanted to inform the readers that one should not believe in the
Prophet {ملسو هيلع هللا ىلص} as much as one believes in Allah. [Allah Forbid!].
Remember, there is no room for interpretation when the words of
blasphemy are clear. 68 A Mushrik can never be a Muttaqi. It has always been clear to all
the people of Islam that if one’s Imaan becomes invalid no good
action can be beneficial. Allah save us from ignorance!
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instances there is extremism. For example, things which are
Shirk-e-Khafi (minor polytheism also known as self-conceit)
have been labelled as Shirk-e-Jalee (major polytheism which
is idol worship). Due to these reasons I fear that upon
publishing this book, disorder and turmoil will definitely take
place” [Hikaayatul Awliya, Ashraf Ali Thanwi, Hikaayat
59, Zakariyya Book Depo, Deoband, Pg. 83-84]69
20
“Whoever calls the pious people from far and supplicate in
this way ‘O Hazrat, please supplicate on my behalf that Allah
may fulfil my need’ – this is also Shirk…It is Shirk because
the person called out to the pious. He believed that the pious
man can hear from near and far whereas this is only the
Quality of Allah” [Taqwiyatul Imaan, Ismail Dehlawi,
Darul Kitaab Deoband, Pg. 37]70
21
Ismail Dehlawi concocts an explanation of a verse and writes
from the first person view of the Prophet {ملسو هيلع هللا ىلص} himself, “I
don’t have any power and I do not have the Unseen. Assess
my power with this fact that I cannot help myself in benefit or
69 This is the confession of his defective book Taqwiyatul Imaan.
But Rashid Ahmad Gangohi said that it is the essence of Islam.
[Allah Forbid!] 70 According to the Ahl As Sunnah, the quality of hearing from far is not a quality of Allah Ta’ala because Allah Ta’ala cannot be
considered far from His creation. There is no such thing as distance
for Allah Ta’ala. He has said in the Holy Qur’an, “We are closer to
you than the jugular veins” [Holy Qur’an, Surah Qaaf, Verse 16].
Only those who have an ill-will with the Prophets and Saints make
statements of buffoonery like that of above, and in their hatred for
the Prophets and the Pious, they defile the Greatness and the Power
of Allah Ta’ala.
Page | 51
loss with regards to my life; then how can I benefit or cause
harm to others?” [Taqwiyatul Imaan, Ismail Dehlawi,
Darul Kitaab Deoband, Pg. 38]71
22
“In other words, whatever Allah will do with his slaves in this
world, or in the grave, or in the Hereafter; nobody knows
about this reality, no Prophet and no Saint knows these
things. They [the Prophets and the Saints] don’t know about
71 “It is He Who has sent among the unlettered people a Noble Messenger from themselves, who recites His verses to them and
purifies them, and bestows them t