DEDICATION:

T o every true lover of the Mercy unto the Worlds, The Light Personified, The Elevated Intercessor Saiyyidina Muhammad Mustafa (Sallal Laahu Alaihi Wa Sallam).

Kaukab

(Ghufira Lahu)

Banda-e-Parwurdigaaram Ummat-e-Ahmad Nabee Doust Daar-e-Chaar Yaaram Taab 'e Aulaad-e- 'Alee Mazhab-e-Hanfiyah Daaram Millat-e-Hazrat Khaleel Khaak Paa 'e Ghaus-e-A 'zam Zer-e-Saayah Har Walee

All four friends* (of the Prophet) I hold dear and I am of the slaves to the progeny of 'Alee** (Radiyal Laahu 'Anhum).

Of the Hanfiyyah creed I am and belong to the millet of Hazrat Khaleel ul Laah Ibraaheem, (Alaihis-Salaam).

Dust from under the feet of Ghaus-e-A'zam*** (Radiyal Laahu 'Anhu)

I am, and under the protection of every friend of Al-Laah (Radiyal Laahu 'Anhum).

* Hazrat Abu Bakr, Hazrat 'Umar, Hazrat 'Usmaan, Hazrat 'Alec (Radiyal Laahu 'Anhum).

** Hazrat Imaam Hasan, Hazrat Imaam Husain (Radiyal Laahu 'Anhuma).

*** Hazrat Shaikh Saiyyid 'Abdul Qaadir Jeelaanee (Radiyal Laahu Anhu  

INTRODUCTION

It must have been a blessed and beautiful moment when the great preacher of Islaam. The incomparable orator of the world of Islaam and the embodiment of love for the Prophet (Sallal Laahu 'Alaihi Wa Sallam). Hazrat Maulana Muhammad Shafee' Okarvi ('Alaihir-Rahmatu War-Ridwaan), had set foot on the soil of South Africa in 1976, and the environs of the entire region had been filled with the remembrance of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). Made in his inspiring and magical tone and voice. Never, before him or after him, had eyes seen such a many splendour personality nor ears heard such a spellbinding speaker. It was as though like what the poet has said,

"His name is on everybody's lips and everybody is madly in love with him".

Hazrat Maulana Okarvi ('Alaihi Rahmatul Baari) paid a second visit to South Africa in 1979-80, and the welcome accorded to him here was a sight to see. He was invited to far-flung areas of the country. Several meetings would be held in one day and people would come to them in west numbers. Wherever he lived, whatever place he went to, his personality indelibly imprinted itself on every heart.

The special traits, which the Bountiful Creator had endowed him with, are not given to everyone. During the course of 40 years of striving after truth he made more than 18000 inspiring speeches, a world record so far. His memory is unforgettable. Our benefactor and spiritual guide, Maulana Okarvi, left this mortal world for his heavenly abode on the morning of the 24th of April, 1984, while engaged in sending Durood and Salaam to his beloved Hazrat Muhammad Mustafa (Sallal Laahu 'Alaihi Wa Sallam). In-naa Lil-Laahi Wa ln-naa llaihi Raaji'oon (To Al-Laah we belong and to Him we return).

The news of his sudden departure brought tears to the eyes of an unaccountably vast number of people and the Sunni Musalmaans of South Africa were stunned. The passing away of this commander of the caravan of the Ahle Sunnat was no ordinary tragedy. He was the greatest asset of the Ahle Sunnat Wa Jamna’at; he was an honour to the world of Ahle Sunnat.

Even his opponents were forced to accept his greatness and his steadfastness. His very name used to send tremors through the chambers of falsehood. Ghulaam Khan, a Wahaabi aalim of Rawalpindi (Pakistan). Openly admitted, "had a great personality like Maulana Okarvi been present in the fold of Deoband. All Pakistanis would have embraced the creed", and the saying of Allamah Sayyid Ahmad Sa'eed Kaazimi, an Imaam of the Ahle Sunnat, that because of his special traits, "Maulana Okarvi was envied by all the world," is a true testimony to his greatness.

After him, other 'Ulama from Pakistan and India began to come to South Africa but none of them was able to leave the imprint of his footsteps like he had done. The magic of the attractive style, the bewitching sonorousness, the mode of address which went right to the heart, and the sweetness of tone, the awesome of personality, the simplicity, the softness and the vastness and the depth of his speech; all were exclusive to Maulana Okarvi. Whatever problem it was that he had not unraveled and whatever aspect it was that went unexplained by him! He was, undoubtedly, a model to be followed.

Eyes were searching for some one like him to reopen the chapter left unfinished by him. Ears were thirsting to hear somebody with his-traits, with a glimpse of him. Nobody can be a replacement of somebody else, and Maulana Okarvi was, even otherwise, an incomparable saint.

Haaji Yoosuf Husain Mansoor, a resident of South African city of Piet Retief, was very near to, and a great admirer of, my revered Hazrat Maulana Okarvi. His son, Haashim Mansoor, was madly in love with him. He had heard Hazrat Maulana Okarvi repeating this sentence: "You have seen me. You should see and hear Kaukab."

Everybody knew that "Kaukab" was the eldest son of Hazrat Maulana Muhammad Shafee' Okarvi ('Alaihir-Rahmatu war-Ridwaan), Yet nobody had as yet seen him and everybody wanted to invite him to South Africa. Who knew that he would come here when our revered Hazrat would be no more in this world? Finally, Haashim Mansoor somehow succeeded in making him come to South Africa and we, then, had an opportunity to see Hazrat Allamah Kaukab Noorani Okarvi and felt satisfied that the revered Maulana Okarvi had left us a true and worthy successor. Hazrat Maulana Okarvi must have prayed for him to prove worthy of his name.

Hakeem Miyan Nawaab Deen Sharqpuri of Raiwind: Who died this year at the age of over 100 years, a disciple of Sher-e-Rabbaani Hazrat Miyan Sher Muhammad Sharqpuri (Rahmatul Laahi 'Alaihi), has said that "when Allamah Kaukab Noorani was born, Hazrat Maulana Okarvi had informed him that "light had come into his house". Hazrat Sher-e-Rabbaani Miyan Sher Muhammad Sharqpuri (Rahmatul Laahi 'Alaihi) is the personality who had one year before the birth of Hazrat Maulana Okarvi given this glad tiding to Maulana Okarvi's father, Haaji Karam Ilaahi Sahib, "Karam Ilaahi! More streams of light will flow. Streams of Al-Laah's grace will flow".

The world has already witnessed the phenomenon that all his life Hazrat Maulana Okarvi, who was born due to the glad tidings of a prefect saint, spread light in all directions and dispelled darkness all around. Allamah Kaukab Noorani Okarvi is the second manifestation of Hazrat Sher-e-Rabbaani's glad tidings.

The silence, which had been prevailing since the passing away of Hazrat Maulana Okarvi finally, yielded to the pleasing and magical voice of Allamah Kaukab Okarvi.

Allamah Kaukab started a new era in South Africa; within a few days he revived his great father's mission, rendered revolutionary services to the cause of Islaam and to upholding the truth of the Ahle Sunnat creed. On coming here, he worked indefatigably and followed in the traditions of his revered father of remaining in the midst of people and books, of addressing several gatherings daily and engaging in the same devotion and contemplation, but with a freshness all it own.

In five years, from 1987 to 1991, Allamah Okarvi was invited here Six times. During this period, he visited Swaziland, Botswana, Babutuswana, Mozambique, Mauritius, Re-union, and Zimbabwe etc.; authored eight books, which were also translated into English. The series of remembrance-gatherings spread, the Sunnat of reciting Durood Shareef in mosques before and after Azaan was revived; the practice of holding Ieed-e-Meelaad-un-Nabi (Sallal Laahu 'Alaihi Wa Sallam) in many an area of these countries was for the first time inaugurated. Branches of Maulana Okarvi Academy Al-A'lami were established; madaaris (religious schools) were set up. Thousands of workers were trained to serve the creed of the Ahle Sunnat, many a people embraced Islaam; and, for the first time ever, the holding of ten-day Muharram commemorative meetings came into vogue in South Africa's Transvaal province.

Allamah Okarvi has to his credit another important and memorable achievement in South Africa. On Friday, the 16th December, 1988, he personally went to Mia's Farm, and delivered to the leaders of the Deobandi-Wahaabi-Tableeghi group an invitation to a Munuazirah (debate) and Mubaahilah (a meeting of contending persons or parties invoking curses of Al-Laah on those who deny the truth). On the recognised principle of establishing the truth and exposing the falsehood. He wanted an atmosphere of peace and amity to prevail amongst the Muslim minority population of South Africa. He had brought with him a whole chest of old and new books by the 'Ulama of Deoband. So that the beliefs and the acts, about which the leaders of the Wahaabi-Tableeghi group had spread the epidemic of being called polytheistic and innovative, could be proved to be right according to the Qur'aan and the Sunnat through books written by the 'Ulama of Deoband themselves. And thus the Muslims in this country could be rid of these controversies and all may live in peace and amity.

For three years running this invitation of Allamah Okarvi was repeatedly published in the newspaper "Sunday Times Extra". Allamah Okarvi had set only four topics for debate, which were also conveyed to the scholars of the Deobandi-Wahaabi-Tableeghi school through. A communication besides being published in newspapers. But the self-proclaimed "right-guided" 'Ulama of the Deobandi-Wahaabi-Tableeghi school did not have the guts to face Allamah Okarvi and, so, failed to prove that they were right as they had been claiming.

In August, 1991, after exhausting all arguments with them, Allamah Okarvi got his final notice published in the same newspaper and made it clear that now people of the Deobandi-Wahaabi-Tableeghi school were confirmed hypocrites and without any foundation.

The Musalmaans of South Africa will forever remember the favours done to them by Allamah Okarvi. By exposing the true facts about these self-proclaimed righteous people and by letting facts be known to them he saved many a simple Musalmaan from going astray.

Al-Laah be praised! The very name of Allamah Kaukab Noorani Okarvi has become a symbol of the truth and a naked sword for every falsehood throughout South Africa. May the Almighty Al-Laah preserve the determination and the steadfastness of this true lover of His beloved Prophet (Sallal Laahu 'Alaihi Wa Sallam), and may He make him a great and benefiting asset for the Islamic Millat! Aameen.

For the edification of the populous, Allamah Okarvi has given facts so that people might know as to where and why do Sunnis differ with Deobandi-Wahaabi-ism, what are its causes and what is the solution to it. The book before me, "Deoband to Bareilly: (the Truth)", will give you details about all this. In fact, it may be called a revolutionary book. Through this, you will also come to know who are the people who have been redeemed.

This book "Deoband to Bareilly (the Truth)" by Allamah Okarvi was first published in South Africa in 1988. Since then, its three more editions have been published and distributed gratis. It has been translated into five important languages.

In the meantime, Allamah Okarvi's expanded book called "White and Black" has been published, which gives all the details which make plain to everyone the reality about Deobandi-Wahaabi-ism. "White and Black" carries, along with considerable explanation of the points raised in the book "Deoband to Bareilly", excerpts from books written by the 'Ulama of Deoband giving glimpses of their pornographic writings.

Before the publication of the 4th edition of "Deoband to Bareilly", Allamah Okarvi had made some additions and corrections in it in order to make it still more valuable. The late Janab Sagheer Mallal first translated it into English. A young poet and writer of Karachi After corrections and additions to it. It has been translated afresh by respected Saiyyid Ghulaam Khawajah, a progeny of Mahboob-e-Subhaani Hazrat Saiyyidina Ghaus-e-A'zam (Radiyal Laahu 'Anhu), And a distinguished English scholar and journalist of Pakistan, who has already translated five books by Allamah Kaukab Noorani Okarvi.

I am confident that after going through it readers will realise that this writing must reach the hands of every Musalmaan in order to enable him to reform his beliefs and ideologies and not to fall a victim to any deviation.

Despite limited resources, Maulana Okarvi Academy Al, A’lami, South Africa, is busy in serving Islaam and the Islamic Millat, and it requests you to cooperate with it and pray for it. May Al-Laah grant us the ability to be steadfast on truth!

I realise that I have been standing between Allamah Okarvi and yourself, but it is my hope that despite my intrusion your eagerness to go through it has only increased, not diminished.

1992

Muhammad Bana

Shafi'ee Qaudiri,

P.O. Box 340,

Durban-4000

(South Africa)

Al-Laahu Rabbu Muhammadin Salla 'Alaihi Wa Sallama

Allah Subhaanahu is the Creator and Nourisher of Saiyyidina Muhammad (Sallal Laahu 'Alaihi Wa Sallam), and sends peace and salutations to him).

PRELUDE

To tell the truth. I am a mere seeker after knowledge in the fields of religion, spirituality, and scholarship. The smattering of knowledge of letters and words and of the ways to use them well that has come to me is mostly because of my environment and because of my kind parents, paternal grandfather, maternal grandmother and teachers and divines. These revered and respected personalities have guided my understanding at every stage of my life.

Since my childhood, I have been somehow involved with book and pen, Madrisah and maktab, religious and spiritual discussion and observation. I have already lived three decades of my life, and I am conscious that I have yet to cross deep oceans while life is very ephemeral, very undependable. All the same, what with my own desire and longing for it and the determination to achieve it, what with the kindness of my elders and the prayers of my associates, I have every hope that I will, 'Insha Al-Laah, be crowned with success.

Before also, I was greatly distressed by the thought but it much increased in intensity when lately I visited African countries. I witnessed the strange phenomenon among the adherents of Islaam living in my own homeland and far away from the homeland that they are after their own apron. Why point accusing fingers at others. Even the so-called wayfarers of the road to Madinah, the preachers claiming to disseminate truth and truthfulness, and the self-proclaimed standard-bearers of peace and security, are, by their tongues and pens and deeds, putting to shame their own Millat and group, their own mosque and pulpit.

My heart bleeds when I speak of the tragedy of wasting our energies in mutual recriminations and mutual tussles. What a pity that controversy and difference centers round our own center and axis! The Islamic faith cannot be comprehended without the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), yet we are differing on interpreting and explaining and praising the great and glorious personality of the Prophet himself (Sallal Laahu 'Alaihi Wa Sallam).

It is my leemaan (faith) that my Prophet (Sallal Laahu 'Alaihi Wa Sallam) is like a mirror. He is a mercy unto the worlds, a light personified and a great intercessor (Sallal Laahu 'Alaihi Wa Sallam). He conferred humanness upon men who used to be worse than beasts, and by his excellence of character changed hates into loves. The teachings and training of this holy and noble Prophet (Sallal Laahu 'Alaihi Wa Sallam) raised those who walked in the dust behind the cattle to be the leaders of mankind. Yet, the fact is that I have not found a believer in any other faith saying so many contradictory things about the founder of his faith, things, which may be categorized as disrespectful, insolent and foulmouthed. Perhaps, people of any other Millat have not tolerated such an attitude as we ingrates have tolerated for our perfect guide and greatest benefactor (Sallal Laahu 'Alaihi Wa Sallam).

It is most incomprehensible for me why those who make the blessed personality of their Prophet, with whom Prophethood has come to an end, the butt of criticism and of belittling. And are so firm in their thoughts and beliefs and do not like the magnificent Prophet (Sallal Laahu 'Alaihi Wa Sallam) of Al-Laah Subhaanahu and do not like to honour and respect him, insist on being called the followers of such a Prophet.

In having faith in the Prophet of Al-Laah Subhaanahu and in following his deeds and sayings we are not to be guided by our self-made rules and principles but by the guidance provided by the Qur'aan and the Sunnat. Our relationship with the Prophet is not like that with a philosopher, a thinker, a teacher, or as between a ruler and the ruled, between a king and his subjects, between a conqueror and the conquered and between a master and his slave (under duress). But as between a guide and a wayfarer, a Prophet and his follower, and, above all, between a beloved and a lover. Intense love is the basis of our relationship with the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). He is our master, and our slavery has not been bought or purchased but is a voluntary one. This relationship is that of intense love, although he is also our conqueror, our ruler, our king and our greatest teacher. A Mu’mins love teaches him love and respect, and when it is a question of love it is insolence even to look towards the beloved what to speak of lifting a finger at him. It is a matter of bowing down to him totally. A gentleman, the station of him who is the beloved of Al-Laah Subhaanahu Himself is something very different. How excellent, indeed, is that station!

"Ishq se Ho Jaa'e Mumkin He Wagarnah 'Aql se

Keya Muqaam-e-Mustafa He Faislah Dushwaar He.''

(It is possible to do so through love, otherwise with intellect It is difficult to determine the station of beloved Mustafa (Sallal Laahu 'Alaihi Wa Sallam).

People tell me: "Let them say whatever they may wish to say, let them talk whatever nonsense they may wish to utter. But you should maintain silence, and only talk of unity. Let it be whatever is happening. Man has set foot on the moon and these Maulvees are still quarreling over the sighting of the moon". People tell me. "Talk of modernity, make Deen (religion) a bit modern. Introduce new tunes and change old ways. This is the age of speed and of travelling at speed. Why are you still enmeshed in old problems, old controversies?"

The times have, of course, changed, but not to the extent that man has become independent of man and the fire of honour and defence of honour and vanity and egotism in him have been extinguished.

This ever-growing addition of new and still newer things, this construction of cities with high-rise buildings, this superiority of machine and technology, this grandeur, all of this is, indeed, very amazing. Man has much deviated and greatly strayed. His eyes are dazzled by the splendour of new lights. But has man also changed? Has he begun to walk on his head?

Listening to the fulmination’s and intrigues of the Mul-laas against their beloved (Sallal Laahu 'Alaihi Wa Sallam) the word honour seems to have lost all its meaning. If such statements were to be made about the ancestors, the family traditions and customs and practices of these very people they are sure to be inclined to pick up a fight. If someone's loved one were to be upbraided by some one else he would not go to a Muftee (an expounder of Muslim law) to obtain a fatwa (religious verdict) or to a Qaazi (judge) to inquire about the law in this regard. He himself would pick up a dagger and give no quarter to that insolent, foul-mouthed person.

Such is the case with relationship founded on the basis of ordinary relationship of blood and social lives. But it is an altogether different matter when the matter concerns a Prophet, and that, too, the Prophet of the Prophets (Sallal Laahu 'Alaihi Wa Sallam). The relationship between a Prophet and his follower is altogether different from any worldly relationship. The matter-concerns the heart, not of mind. This is a relationship of spirit, of spirituality, of truth, of security and of love. How can an ardent follower of the Prophet remain silent over insolent utterances against his beloved? This is the greatest torment. It has been the way of the ingrates for a long, long time and, lately, it has perhaps become much more severe.

This is not a case of opposition for the sake of opposition. To be different is something different; to be in opposition is something altogether different. The basis of all these accusations and differences is the intellect of these wretched people. But what is human intellect? How well the poet of the East, late Allamah Muhammad Iqbaal, has put it:

"Guzar Jaa 'Aql Se Aage ke yeh Noor Chiroagh-e-Ranh He Manazil Naheen He"

(Pass over intellect because this light only Illumines the path but is not the destination).

With the passage of time, human intellect has attained to great heights. Because of its marvels, man is, today, flying in the skies like birds.

Man has endowed himself with wings. He has, in a manner of speaking, created men of iron (robots) who work with greater diligence and with greater alacrity. His voice has now attained such volume that a man speaking at the North Pole can be heard at the South Pole. Man's most wondrous achievement is that distances have shrunk. Man has shortened the world, eastwise, westwise, northwise and southwise. He can breakfast in the east and take his midday meal in the west. But with all this power and sway man is today still helpless, still limited, and still insignificant. He has wiped out epidemics from the face of the earth, but is still powerless over death. He has brought nature under his sway but is still unable to control storms, typhoons and volcanoes. Man's intellect has not yet been able to solve the problem why lines on one man's palm are not the same as on another man's. This is only a small matter. The most wondrous thing is this universe itself: this earth, this moon, these stars, these rivers, these mountains, these planets, this mystery of morning and evening, this changing of seasons, this rainbow, this milky way, this flood of colour and light. What are they, why are they, and for whom are they meant?

Death and life and this system of the universe is beyond man's intellectual grasp. Almighty Al-Laah has, of course, endowed man with intellect, but not to an unlimited extent. Those who crossed their limits got much more involved. The eye can see only as much as it has been allowed to; the mind can think only as much as it can bear; beyond that, his veins would burst.

Intellect is not the goal. Had it been so, man would have reached his destination after the passing away of thousands of generations. Intellect may be the way, never the destination. As the poet has said:

"Shaayed 'Usay 'lshq Bhee Na Samjhe Jis Karb Me 'Aql Mubtilaa He"

(Perhaps even love cannot comprehend the anguish which intellect undergoes.)

Intellect must undergo anguish, for intellect is of little worth. It begins to pant after unrevealing seven vistas. Love is a destination by itself. Love is the excellence of man and this universe is a mere illusion for the lover. The lover is a universe unto himself. Love is the reality; it is the way, it is the destination; and it is the elixir of life and eternal. Intellect is the beginning; love is the ultimate. Intellect represents quantity; love represents quality. Love is quality; love is the culminating point. Intellect is doubt; love is certainty. In short, intellect is sometimes denial and sometimes affirmation; love is affirmation through and through. Intellect is a dream; love is its interpretation. Intellect is a mirage; love is a reality; (Intellect does not mean insolence, slander, accusation and abuse). Ask Hazrat Bayazeed Bistaami (May Al-Laah have mercy on him) about the station of love. It is said that "his soul flies in the world of souls for 70 thousand years and even then says that the limit of the excellence of the holy Prophet Mustafa (Sallal Laahu 'Alaihi Wa Sallam) cannot be fathomed."

We the moderns recognise the Master of Madinah not through intellect but through love. Faith is love. Accusations and differences are the products of intellect. Love does not behave like this. Love is total obedience and assent. Love does not think; it sees the glory and the beauty of the beloved. It hears the command and obeys it. It is fascinated by every act of the beloved. It is part of its beloved's existence, its shadow, and its reflection.

Our Prophet (Sallal Laahu 'Alaihi Wa Sallam) is the last Master sent to this earth by Almighty Al-Laah. He is the Prophet to men, to angels' to jinns, to houries and to ghilmaan. He is the Prophet to mountains and to dales, to water and to earth. The True Creator sends Durood and Salaam to him, swears by his locks and his face, calls obedience to him as obedience to Himself and allegiance to him as allegiance to Himself, his hand as His own hand and following him as following Himself, gives the good news of Paradise to his slaves and warns those who deny him with the tortures of Hell.

"Deoband to Bareilly" is the narrative of the journey of darkness to light, of imperfect intellect to true love. This very essence of faith, this love of the Prophet (Sallal Laahu 'Alaihi Wa Sallam) is the distinctive feature of the Bareilvis. They say:

"Me tuo Maalik Hee Kahoon Ga Keh Ho Maalik Ke Habeeb

Ya'nee Mahboob-o-Muhib Me Naheen Meraa Terra"

(I will go on calling you master, for you are the beloved of the Master.

Between the loved and the lover there is no question of shin and mine).

On the other hand, the way of Deoband is unbridled intellect. They say: "The sort of knowledge which is with the Prophet of Al-Laah (Sallal Laahu 'Alaihi Wa Sallam) is also with animals" (May Al-Laah protect us)

Comparison and competition is only for those who are concerned with intellect. The message of this dust form under the feet of the progeny of the Prophet is an invitation to love. The standard set by intellect itself does not tolerate equality between the ignoramus and the knowledgeable, so how can equality between the Prophet and his followers be accepted. The followers and the Prophet both are humans but this Prophet is such a human who is incomparable and uncompared. He is unique and singular than all others. Nobody is equal to him, nor can reach his station. The Creator Himself says about His Prophet: "He does not move his lips with his own volition. His lips move only when a revelation (wah 'y) from Me descends upon him". The Prophet (Sallal Laahu 'Alaihi Wa Sallam) in his own truthful tongue himself says: "I am not like you (Lustu Misalakum)."

When the Qur'aan asks the holy Prophet (Sallal Laahu Alaihi Wa Sallam) to declare "I am a man like you", it is meant to be a symbolic expression. If it were to mean equality in humanness then Prophethood also should be denied. For it is not given to every man to have all the qualities and characteristics and excellences so necessary for Divine revelations to descend on him, or for the conferment upon him of the status of Prophethood. This Qur’aanic passage may be interpreted by intellect in various ways, but, in truth, it should be interpreted only in this way: man should not, like the Christians do, take the Prophet of Al-Laah for Al-Laah Himself (after seeing him perform excellences and wondrous deeds). The Prophet has appeared in the garb of man; he is in no sense Al-Laah.

I ask these people of intellect that if they insist on equality with the Prophet then they should show even one glimpse of the human traits of the Mustafa. To claim equality with the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), to call the Prophet to be a mere man, is, to my mind rank insolence and infidelity. The Holy Qur'aan itself tells us that calling the Prophet a man like ourselves is the way of the infidels. No where in the Qur'aan and Hadeeth there is a command that the Prophet should be called a man like ourselves. In fact, it is said very clearly in the Qur'aan that we should never call the Prophet in the same way as we do one another.

I feel somewhat relieved of a heavy burden of debt, which I had been carrying me for a long time. But I have still to do much in this connection, for I do not know how many aspects have been left out. Take it as the first installment. The rest I will, Insha Al-Laah, do in stages.

I have tried to answer the votaries of intellect in their own language, in the language of arguments and proofs, of logic and ratiocination. As for myself, the answer to all questions lies in love and in love alone.

'Aql qurbaan kun ba peshe Mustafa (Sallal Laahu 'Alaihi Wa Sallam).

"(Discard intellect in your approach to Mustafa (Sallal Laahu 'Alaihi Wa Sallam)."

But this is a matter of love, and those who can see only what is obvious cannot understand it.

The doors of this faqeer are open for all those who, on reading this book, find something, which has to be explained. Reference of every book and testimony for every reference has been given. These books are generally available. To slander or falsely accuse somebody is not the way of a Mu 'min. We all have to get to the meezaan (scales) one day. If you keep this in view, all your judgments will be on the basis of equity and justice. Otherwise can the destination of the grave be far away?

Al-Laahu Rab-bu Muhammadin Sallal Alaihi Wa Salaam

(Al-Laah Subhaanahu is the Nourisher of (Saiyyidina) Muhammad (Sallal Laahu 'Alaihi Wa Sallam) (And) sends peace and blessings upon him.)

The mercy to the worlds, the light personified, the blessed intercessor, the holy Prophet Saiy-yidina Muhammad Mustafa (Sallal Laahu 'Alaihi Wa Sallam) has said: "He who recites the Kalimah Taiy-yibah, i.e. Laa Ilaaha Il-lal Laahu Muhammadur Rasoolul Laah

(Sallal Laahu 'Alaihi Wa Sallam), will enter Paradise". This blessed saying is perfectly true, because it has been said by the most truthful tongue of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam).

No doubt whatsoever can be entertained in respect of this tongue. This is the tongue, which has given to mankind recognition of the True Sovereign, the Almighty Al-Laah. Anyone reciting this Kalimah Taiyyibah comes into the Deen (religion) of Islaam. It is incumbent upon such a person to have total belief in this Kalimah and to act upto it in all respects.

Anyone denying even one of the absolutes from among the essentials of the Deen (religion) after having recited the Kalimah would be governed by a special logic instead of the ordinary logic, for to be a Mu’mins it is absolutely necessary to fully believe in all the essentials of the Faith, and to deny even one of the essentials is sufficient to make him an infidel, like when the Qadiani-Mirza'i-Ahmadi-Lahori people denied the finality of Prophethood and they went out of the pale of the Faith.

Obviously; to believe in the finality of Prophethood, that is, to believe that the holy Prophet Hazrat Muhammad (Sallal Laahu 'Alaihi Wa Sallam) is the last Prophet of Al-Laah, is a belief not an act, and since Ieemaan (Faith) means having correct beliefs, no man can truthfully lay claim to be a man of Faith even though he might be reciting Kalimah Taiyyibah, saying Salaat (prayer) and keeping Saum (fast). When the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) departed from this world, some of the tribes refused to pay Zakaat (alms). Although they did not refuse to say Namaaz or to keep fast yet the caliph of the holy Prophet, Hazrat Saiyyidina Abu Bakr Sid-deeq (Radiyal Laahu 'Anhu) waged a holy war against them for the sake of Al-Laah. A person denying the essentials of the Faith after having accepted Islaam, and not repenting it, is, in Islamic terminology, an apostate and the punishment to be inflicted on him is death. The principle is that he who defies the law is called a traitor and a rebel, and in every law in force in the world the punishment of a traitor and a rebel is death.

These days, many people holding wrong beliefs, strut about as self-appointed monopolists of Faith and Islaam although they might appear to be reciting the Holy Qur'aan and saying Namaaz and keeping the fast. People with knowledge of the Sunnat know it full well that the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) had called out the names of many of those who recited the Kalimah and said their Namaaz, and ordered them to be expelled from his masjid (mosque).

The Qur'aan and the Ahaadeeth have called such people hypocrisies (Munuafiq). Al-Laah Subhaanahu has specifically said about them:

"Wa Minan-Naasi Maien-Yaqoolu Aaman-naa Bil Laahi Wa Bil Yaumil Aakhiri Wa Maa Hum Bi Mu'mineen."

(People who might say that we believe in the Almighty Al-Laah and the Doomsday are the people who are not at all Mu’mins).

And He has also explained why this is so: "Fee Quloobihim Maradun" ("There is a disease in their hearts").

Surely, the disease referred to did not relate to palpitation or a wrong condition of the heartbeat. The disease was that their real ideology, that is beliefs, was not right. Although those people had been reciting the Kalimah and saying Namaaz, but the Divine Verdict is that they are not Mu'min (believers).

That the disease is in their hearts means that an evil resides in their hearts. Al-Laah Himself says: "I have inscribed Ieemaan on the hearts of men." If a Mu’mins Ieemaan is inscribed on the heart, then the infidel's infidelity and hypocrisy is also inscribed on the heart. This means that belief is the name of a firm belief embedded in the heart and Al-Laah's Aayat (Verse) clearly indicates that he whose belief is not correct has a diseased heart and he cannot be a Mu'min, no matter how regular he might be in saying Namaaz and keeping the fast. .

Men and women who can read and hear, specially the youths, get very frustrated at this stage, because there are many factions amongst Musalmaans and each faction tries to prove itself to be in the right on the basis of the Qur'aan and the Sunnat and its opponents to be in the wrong; the 'Ulama (scholars) of each faction sport beard; appear to be committed Namaaz and fasting; study the Qur'aan and the Ahaadeeth; seem to be brazenly giving arguments in favour of their own standpoint to the best of their knowledge. We who hear and read them are at a loss as to who to consider to be in the right and who to be in the wrong. Consequently, as a result of this confusion, they have ceased listening to Maulvees and some of them have ceased to frequent- Masaajld (mosques) and some have altogether discarded them.

In reply, let me tell them in all honesty and with fear of Al-Laah in my heart that there is no doubt those person are really much perturbed because of the contradictory statements of the generality of the Maulvees. Since people in general are not fully conversant with religious knowledge so they cannot distinguish between truth and falsehood, between right and wrong, and, not being aware of the real facts, they get frustrated. The people are at fault, in that they do not acquire religious knowledge and truth along with other worldly knowledge although it is incumbent upon every Musalmaan to know the basic things about Faith and religion. Those calling themselves Maulvees are at fault, for they do not tell the truth to people and do not acquit themselves of their responsibilities and obligations honestly and truthfully.

They have, perhaps, forgotten that, after all, they have to depart from this mortal world and go to their dark and dreary graves and to account for their beliefs and acts before Almighty Al-Laah on the Day of Judgement. They have, perhaps, also forgotten that it is easy to deceive people by presenting wrong things as right, but it is impossible to present wrong as right before Al-Laah. Such people should remember that they would be, more than others, judged as more liable to go to Hell and suffer Divine torment for teaching wrong beliefs and acts.

They must not forget that the rule that people showing the way to righteousness would receive reward equivalent to the combined reward of those engaging themselves in that righteousness also applies to those who teach wrong things and give wrong training and, thus, as much sin and as much torment will be on them as the combined sins and torments of those holding wrong ideas and doing wrong acts. A person who stands in awe of Al-Laah all the time and keeps himself reminded of death saves himself from all wrong thinking and all wrong acts. A man erring by mistake should at once repent. A person who does not stand in awe of Al-Laah is very wicked. Only he is wise, indeed, who always stands in awe of Al-Laah.

Dear readers! The Divine Command given in the Qur'aan is that the Holy Book is an admonition only to those who stand in awe of Al-Laah and are not disobedient. Such people have been called pious (Muttaqee). It is also said in the Qur'aan: "Yudil-lu Bihi Kaseeran-Wa Yahdee Bihi Kaseera".

(Many people will be led astray by the Qur'aan and many people will receive guidance from it).

In this Command, becoming strayed is mentioned first. So it is proved that every one who recites the Qur'aan is not the one who is guided. This does not, however, at all means that the Qur'aan leads people astray. This only means that such people do not understand words and meanings of the Qur'aan as had been originally intended, rather they give importance to their personal opinion and change the meaning of the Qur'aan on the basis of their defective knowledge and, thus, pave the way to their own ruination and destruction.

Consequently, in the Fazaa'il-i-Qur'aan section of the TabIeeghi Nisaab (re-named Fazaa'il-i-A'maal) compiled by Sheikh Muhammad Zakariya Sahib the following blessed Hadeeth is mentioned. He writes: "The following saying of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) is related by Hazrat 'Umar: 'Almighty Al-Laah raises many people in ranks because of this Book, i.e. the Holy Qur'aan, and it also demeans and debases many people'."

After quoting this hadeeth (which is mentioned in Saheeh Muslim Shareef), Muhammad Zakariya Sahib writes: "This is also proved by the Aayaat of the Qur'aan Shareef. At one place, it says that it demeans many people and raises many in ranks. Because of it, the Almighty Al-Laah gives guidance to many people and leads many people astray. In another place, it says

'Wanu naz-zilu Minal Qur'aani Maa Huwa Shifaa'un-Wa Rahmatul Lil Mu'mineena Walaa Yazeedaz-Zaalimeena Il-laa Khasaara'

(And We have sent down the Qur'aan as a guide and a mercy to those who believe and as a Book which increases the harm and the hurt of the transgressors).

"According to a saying of the holy Prophet, 'many from among the Qaaris (those reciting the Holy Qur'aan) of this Um-mat will be hypocrites'. Some divines have been quoted, in Ihya, as having said that Angels pray for mercy upon one who begins reciting a chapter (Soorah) of the Holy Qur'aan until he finishes it; and the Angels also curse another person from beginning to end when he recites it.

"Some 'Ulama have been quoted as saying that a man recites (the Qur'aan) and curses himself and he is not even aware of it. One repeatedly reads in the Qur'aan,

Alaa La'natul Laahi 'Alaz-Zaalimeen'

(Beware that the curse of Al-Laah is upon transgressors)

and becomes covered by the curse. Again, he reads in the Qur'aan,

'La'natul Laahi 'Alal Kaazibeen'

(Curse of Al-Laah be upon liars),

and being a liar himself becomes afflicted by it." (Fazaa'il-i-Qur'aan, page 13).

Going through the above writing, you must have yourselves realized that the Qur'aan is not a cure and a mercy for everybody. In fact, it is such that it increases the hurt and the torment of many people.

Similarly, when people do not mend themselves after reading, and repeatedly reading, the Qur'aan, themselves become responsible for causing increases in their hurt and torment. Take the case of a person who tells lies, and it is already mentioned in the Qur'aan that liars are cursed, and, that too, by Al-Laah Himself.

If such a person does not truly repent and prays to Al-Laah for forgiveness for being a liar and does not rectify his fault, he is giving evidence of his being a cursed person from the Qur'aan itself. Thus, his reading the Qur'aan is not benefiting him.

Tell me, whether he is being benefited by the Qur'aan or earning loss. You will surely say that he is earning loss for himself. He can derive benefits only if he gets rid of his wrong ways and shortcomings and mends himself. Similarly, the Qur'aan mentions about the curse of Al-Laah descending upon transgressors, and if a transgressor does not truly repent for being a transgressor, he, also, is confirming his being a cursed person by reading the Qur'aan and is increasing his loss by the Qur'aan.

The Qur'aan does not cause hurt to him, for the Qur'aan only tells clearly that the transgressor is cursed and this is said by way of a warning so that a transgressor might save himself from Al-Laah's curse. If the transgressing person does not mend himself even after this then he surely deserves Al-Laah's wrath.

Just reflect why the Divine Aayat says that the Qur'aan increases the hurt of the transgressor (zaalim) and Al-Laah's curse is on transgressors. This is so because the infidels do not read the Qur'aan and only persons who read the Qur'aan are those who claim to have Faith. It is, thus, proved that many of those who call themselves Musalmaans are, indeed, transgressors and Al-Laah's curse is on transgressors.

Dear readers! What is transgression (Zulm)? What is called transgression? What is the sign of transgression? The sign of transgression is, Wad'ush-Shaie'i Fee Ghaieri Mahal-lihi, that is putting a thing at a wrong place. Put in simple words, it means punishing "B" for the theft committed by "A"; blaming somebody else for doing a bad act; calling right as wrong and wrong as right; making alterations in Al-Laah's Words and Commands; changing meanings at one's own whims; to make additions or subtractions in it; to apply an Aayat to somebody else instead of him for whom it is intended; all this is called transgression, and anybody doing so is a transgressor.

There is a blessed Hadeeth contained in Bukhaari Shareef. Saiyyidina Abdul-Laah (Radiyal Laahu 'Anhu), son of Hazrat Saiyyidina 'Umar Faarooq (Radiyal Laahu 'Anhu) says: "The worst among the creations of Al-Laah are those who apply to Musalmaans Aayaat meant for the infidels and the apostates

This was the practice of the Khaarijees and the hypocrites during the days of the companions. Today also this is the practice of hundreds of Mul-laas. They apply Aayaat meant for the idols and the apostates to the Prophets, the friends of Al-Laah, and the faithful. Listeners and readers do not know the occasion when and for whom an Aayat descended. They hear such Aayat from those calling themselves Maulvees and are misled because of their own ignorance. But they are to be really pitied who call themselves Maulvees and consider themselves authorities on religion although they have committed such serious mistakes and have misled the people.

Hazrat 'Abdul-Laah (Radiyal Laahu 'Anhu) has counted such people among the Khawaarij. According to him, people indulging in such acts and those who follow the Khawaarij and the hypocrites are the worst of the creations.

I appeal to those youths of the Muslim Um-mah who are distancing themselves from spirituality and the spirit of Islaam because of nonsensical utterances by such Mul-laas. Al-Laah has blessed them with robust commonsense and they should think and reflect for themselves.

They are, perhaps, under the impression that the whole controversy is about the division of loaves and fishes. This is absolutely wrong. The rule should be kept in view that a thing is known by its opposite

Tu'raful Ashyaa'u Bi Azdaadiha. For example, night makes us realise the splendour of day, foul smell tells of the reality of fragrance, and the Deen-selling Mul-laas make us aware of the vitalising presence of 'Ulamaa-i-Haq (right-guided scholars). Would you say that truth is like falsehood? Never. So, they should believe that this is the real controversy.

They will, surely, want to know what is true and what is false, who is in the right and who is in the wrong, who are the right-guided 'Ulama and who are those who are upon falsehood. In all honesty, with fear of Al-Laah and full responsibility, this servant of Deen and mil-lat submits before you the following. Please pay attention.

Ameerul Mu Mu'mineen Saiyyidina 'Umar Faarooq (Radiyal Laahu 'Anhu) has said: "The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has informed us about everything, from the beginning of the creation to the entering into Paradise of the people of Paradise and the entering into Hell of the people of Hell."— (Bukhaari Shareef).

This blessed Hadeeth tells us that the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) had, with the grace of Al-Laah, knowledge of all' things, from the beginning to the end. Consequently, the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has said: "My Um-mat will be divided into 73 factions, one of which will go to Heaven and 72 will go to Hell." On being asked by his companions (Ridwaanul Laahi 'Alaihim Ajma'een) as to which would be the group which would go to Heaven, the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) said: "It would be the Naajiyah (the group which has attained to redemption) which would be largest group and it would follow my way and the way of my companions." (Tirmizee, Abu Daawood, Ibne Maajah).

It is also mentioned in Ibne Maajah, one of the six famous authentic books of Ahaadeeth, that Hazrat Anas bin Maalik (Radiyal Laahu 'Anhu) related that he heard the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) say: "My Um-mat would never unite on a deviation.' when you see differences (in the Um-mat), you should hold fast to the largest group."

These Ahaadeeth make it clear to us that one of the groups into which Um-mat-e-Muhammadi ('Alaa Saahibhas-Salaatu Was-Salaam) would be divided would be the largest group and we have been ordered to totally adhere to this group, for the simple reason that it alone would be deserving of Heaven and all the rest would be deserving of Hell.

The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has done us a great favour, by informing us of the signs of the group which would be redeemed (Naajiyah). Otherwise every faction would have claimed itself to be Naajiyah. It is thus clear that Naajiyah group is not a separate faction and adhering to its beliefs and disseminating them can in no case be dubbed as indulging in factionalism.

Readers may, perhaps, say that despite this clear saying of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) every faction calls itself Naajiyah. In reply, let me say that no claimant can be truthful about his claim unless he produces valid arguments in support of his claim and unless he proves the truth of his claim through the Qur'aan and the Sunnat.

The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has clarified that the Naajiyah group would be the largest and the noblest group and has urged us to associate with it and has also told us about its signs: it would be following his way and the way of his companions (Radiyal Laahu 'Anhum)

On the basis of these very sayings of the holy Prophet ('Alaa Saahibahas Salaatu Was-Salaam), the Naajiyah group is called 'Ahle Sunnat Wa Jamna’at', or, in one word, "Sun-pee" (that is the- group whose beliefs and acts conform to the way of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and of his companions (Radiyal Laahu 'Anhum).

After having been introduced to the Naajiyah group, they should get all doubts removed from their minds, doubts which may arise about

1. The Hadeeth telling us that there would be 73 factions whereas in fact there are many more factions in the Um-mat;
    
2. Many from amongst the present-day factions claim to belong to the Ahle Sunnat although the "Ahle Sunnat" will be only one group;
    
3. The Hadeeth mentions "when you see differences", but the question is what differences are meant since every faction came into existence because of some differences and it is also a fact that there are differences within every faction.

By the 72 Hell-bound factions are meant those factions whose foundations contain irreligiousness, apostasy, infidelity and impiety. It is also known to all that branches exist because of the roots, that is to say that no branch can exist after being cut off from its root. The 72 roots which are themselves rotten cannot produce good branches, and all the factions that are the branches of these rotten roots, whatever be their number' would still be the original 72.

We should now try to understand the state of affairs with the Naajiyah group. Placed into its root is the spirit of Islaam and faith and guidance and mercy, and, so, all the branches sprouting from this one root have the same effect as the root itself. Let me explain it further. All four of the creeds (mazaahib) of Sharee'at Hanafee, Shaafi'ee, Maalikee and Hanmbalee—and the four orders of Tareeqat (spiritual orders of Islaam) Naqshbandee, Qaudiree, Chishtee and Suhrwardee and, among the further branches of Sharee 'at, Ash 'aree, and Maatureedee, and, among those of Tareeqat, Saabiree, Nizaamee, Ashrafee, Shaazlee, Rifaa'ee, Mujad-didee etc. All of these belong to the Ahle Sunnat Wa Jamna’at and the Naajiyah group. All of these have only one root and one foundation and there is no fundamental difference among them based on infidelity and faith and guidance and deviation from the right path.

This characteristic is exclusive to people of this very Ahle Sunnat Wa Jama'at. Except for them, pronounced and persistent differences on principles exist among all other factions

As regards the phenomenon of many factions asserting that they are the Ahle Sunnat, it is submitted that such assertions cannot be justified unless people making such claims are proved to be having the same beliefs and doing the same acts as those of the Ahle Sunnat.

There is no faction other than the true Ahle Sunnat Wa Jamaat which can prove its truthfulness through the Qur'aan and the Sunnat and whose beliefs and acts are exactly in accordance with those of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and his companions (Radiyal Laahu 'Anhu).

Even after the lapse of 1400 years, continuation of beliefs and acts of the Ahle Sunnat Wa Jamna’at in complete accord with the Qur'aan and the Sunnat is proved, while all other factions are newly created and all their beliefs and acts are, in essence, not derived from the Qur'aan and the Sunnat. These factions have contributed to their own deviation and ruination by distorting the real meaning of the Qur'aan and the Sunnat.

It is not these people's lot to have guidance and mercy; their lot is to earn loss in this world and in the Hereafter. But the largest group of the Ahle-Sunnat and the Naajiyah group have been given the good news of the mercy and blessing of Al-Laah being upon them on account of their being slaves to the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and his companions (Radiyal Laahu 'Anhum). It is these who have been guided in the right path, and it is incumbent upon us to remain wholly associated with them.

The "difference" mentioned in the blessed Hadeeth does not at all mean a superficial difference but one which is based on principle, a difference which relates to infidelity and faith and guidance and deviation from the right path.

Before explaining the "difference" which is mentioned in Hadeeth Shareef it is best to know that there are two types of differences.

1. (Usoolee) based on principles, and
2. (Furoo'ee) based on non-essentials.

It should also be noted that there are two kinds of persons in the Um-mat of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), i.e.

1. (Um-mat-i-Ijaabat), the Um-mat of acceptance and
2. (Um-mat-i-Daiwat), the Um-mat of invitation.

But some of such factions have not been declared absolute kuf-faar (infidels), since although their beliefs and ideologies are different no clear distinction of kufr (infidelity) and Ieemaan (faith) is found in them.

All the same, it is settled that he in whom there is a distinction of kufr and Ieemaan should be counted in the factions who will go to Hell.

The Deobandi-Wahaabi-Tableeghi faction is also among those rearing their heads in the Um-mat who not only wish to be called Ahle Sunnat (Sun-pee) but is also engaged in getting all the other factions declared as apostate and innovative and false.

Our dispute with the Deobandi-Wahaabi-Tableeghi faction is not at all superficial and just for the sake of stirring up a dispute. It is based on principles, on basic things. You surely would like to know the things on which we differ. So just read on, and tell me, with Almighty Al-Laah and His beloved Prophet (Sallal Laahu 'Alaihi Wa Sallam) as witness, if you can accept these things. Can people with such beliefs be called Muslims or Ahle Sunnat?  

Beliefs of the Deobandi-Wahaabi-Tableeghi group: *

*For details of the exact texts of these forty writings by the Deobandi-Wahaabi 'Ulama and their own Fataawa on them please see my book "White and Black"—Kaukab.    

1. Al-Laah can tell a lie. (Fataawa Rasheediyah, vol. 1. Page 19).
    
2. Al-Laah does not know beforehand what His creations would do. Al-Laah comes to know of their doings only after they have done something. (Tafseer Bulghatul Hairaan pages 157 and 158).
    
3. Shaitaan (Satan) and the Angel of death are more knowledgeable than the holy Prophet is (Sallal Laahu 'Alaihi Wa Sallam). (Baraaheen-e-Qaati'ah, pages 51 and 52).
    
4. The Prophet of Al-Laah was not aware of his ultimate fate and of things beyond a wall. (Barraheen-e-Qaati 'ah, page 51).
    
5. The kind of knowledge and the amount of knowledge of the unseen given by Almighty Al-Laah to the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has also been given to animals, lunatics and children. (Hifzul Ieemnan, page 7).
    
6. Even the thought of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) occurring during Namaaz is much worse than to be immersed in the thought of an ox or a donkey. (Siraat-e-Mustaqeem, page 86). (But the thought of Thanvi Sahib or any other Deobandi Mullaa coming during Namaaz is justified).
    
7. The appellation Rahmatul Lil 'Aalameen is not an exclusive attribute of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). Other saintly persons also can be called Rahmatul Lil 'Aalameen. (Fataawa Rasheediyah vol. 2. Page 12).
    
8. To the common people, the expression "Khaatim-un-Nabiy-yeen" means the "last Prophet". To the knowing people this is not a correct view. Even if a Prophet was to be born after the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) it would still have no effect on the concept of the finality of Muhammad (Sallal Laahu 'Alaihi Wa Sallam). (Tahzeerun-Naas, Pages 3 and 25).
    
9. The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) learnt the Urdu language from the 'Ulama of Deoband. (Baraaheen-e-Qaati 'ah, page 26).
    
10. The Prophet (Sallal Laahu 'Alaihi Wa Sallam) should be respected as an elder brother. (Taqwiyatul leemaan, page 58). (But to pay exaggerated and undue respects to the 'Ulama of Deoband is justified.)
     
11. If Al-Laah so wills He can create millions upon millions of the likes of Muhammad (Sallal Laahu 'Alaihi Wa Sallam). (Taqwiyatul leemaan, page 161. (But it is not possible to find peers of the ''Ulama of Deoband.)
     
12. After his death, the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has mingled with dust. (Taqwiyatul Ieemaan, page 59). (But the power of the 'Ulama of Deoband to benefit people ever after they are dead continues.)
     
13. All Prophets and Messengers are worthless. (Taqwiyatul leemaan, page 29).
     
14. It is not necessary for a Prophet to be free from, and innocent of, every lie. (Tasfiyatul 'Aqaa'id, page 25). (But nothing but truth comes out of the mouths of the 'Ulama of Deoband.)
     
15. A Prophet should be praised only as a human being and even less. (Taqwiyatul leemaan, page 35). (But the 'Ulama of Deobandi-Wahaabi faction should be praised as much as possible.)
     
16. The bigger ones, that is the Prophets, and the lesser ones, that is the rest of the creations, all are without knowledge and are ignorant. (Taqwiyatul Ieemaan, page 3).
     
17. The big creations, that is the Prophets, and the lesser creations, that is all other creations, are, in the eyes of Al-Laah, more lowly than even a cobbler. (Taqwiyatul leemaan, page 141).
     
18. It is permitted to call a Prophet as a Taaghoot (Satan). --(Tafseer Bulghatul Hairaan, page 431).
    (But it is kufr (infidelity) to belittle the 'Ulama of Deoband.)
     
19. A Prophet holds the same status amongst his followers as is held by a chaudhary (headman) or a landlord in a village. (Taqwiyatul leemaan, page 61). (But the Deobandi Mul-laa, Rasheed Ahmad Gangohi, is the 'Mutaa'ul Kul' or the overall sovereign.)
     
20. Whosoever is named Muhammad or Alee (Sallal Laahu 'Alaihi Wa 'Aalihi Wa Ashaabihi Wa Sallam) has no authority over anything. A Prophet or a friend of Al-Laah can do nothing. (Taqwiyatul leemaan, page 41). (But the Deobandi-Wahaabi 'Ulama hold sway over the entire world.)
     
21. The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) had lost his wits. (Taqwiyatul leemaan, page 55).
     
22. A follower apparently excels his Prophet in deeds. (Tahzeerun-Naas, page 5).
     
23. A Deobandi Mul-laa saved the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) from falling off Pulsiraat (the bridge over which the righteous will pass into Paradise). (Bulghatul Hairaan, page 8).
     
24. It is satisfying to say Laa'llaaha il-lal Laahu Ashraf Alee Rasool-ul-Laah and Al-Laahum-ma Salli 'Ala Saiy-yidina Nabiy-yina Ashraf Alee and there is no harm in saying so. (Risaalah Al lmaad, page 35) for the month of S. afar 1336 A.H.; and proceedings of a Munuazirah (religious debate) in Gaya, Al Furqaan, volume 3, page 85).
     
25. Celebrating Meelaad-un-Nabee, Sallal Laahu 'Alaihi Wa Sallam (birthday of the Prophet) is like the Hindus celebrating the birthday of their Kanaihya. (Fataawa Meelaad Shareef, page 8; and Baraaheen-e-Qaati 'ah, page 148). (But it is true Islaam to celebrate days of the Deobandi-Wahaabi 'Ulama and their Daarul Uloom.)
     
26. The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) and the Daj-jaal both are blessed with life. The traits which characterise the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) are shared by the. Daj-jaal also. (Aabe Hayat, page l 69).
     
27. The holy Prophet's (Sallal Laahu 'Alaihi Wa Sallam) wish for something to happen is of no consequence. (Aabe Hayat, page 169). (But much happens at the wishes of the Wahaabi-Deobandi 'Ulama.)
     
28. Believe in Al-Laah alone, and do not believe in anyone except Him. (Taqwiyatul Ieemaan, page 14).
     
29. Before Al-Laah, all Prophets and all friends of Al-Laah are insignificant specks of dust. (Taqwiyatul Ieemaan, page 54).
     
30. It is right to call the Prophet as your brother. - (Baraaheen-e-Qaati'ah, page 3. (Even if believing so is against the Qur'aan).
     
31. Any Musalmaan who regards the Prophet or the friends of Al-Laah to be Al-Laah's creations and bondsmen and yet makes them his advocates and intercessors, calls on them for help, and gives nazr and niyaaz equals Abu Jahl in apostasy. (Taqwiyatul leemaan pages 7 and 27).
     
32. Durood Taaj is disfavored and. reciting it is .not permitted. (Fazaa'il-i-Durood Shareef, page. 73 and Tazkiratur Rasheed vol. 2, page 117). (But to compose and recite. elegies (marsiyah) on the 'Ulama of Deoband crediting them with much more excellences than those described in the Durood Taaj for the Messenger of Al-Laah (Sallal Laahu 'Alaihi Wa Sallam) is quite right.)
     
33. A saintly person of the Deobandi faction had been given a bath by Hazrat 'Alec (Radiyal Laahu 'Anhu) and Hazrat Faatimah (Radiyal Laahu 'Anha) had put on clothes on his (naked) body. (Siraat-i-Mustaqeem, Persian, page 164; Urdu, page 280).
     
34. Meelaad Shareef Mi'raaj Shareef, Giyaarhveen Shareef 'urs Shareef; Khatm Shareef; Soyem, Chehlum, Faatihah Khawani, and leesaal-e-Sawaab, all are unlawful and bad innovations and the ways of the infidel Hindus. (Fataawa Ashrafyah, volume 2, Page 58; Fataawa Rasheediyah, volume 2, pages 144 and 150; and volume 3, pages 93 and 941).
    
    (It should be noted that the Deobandi-Wahaabi-Tableeghi people who declare that celebrating Meelaad (birth) of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) is a wrong, unlawful, forbidden act of apostasy must be questioned how is it permissible and right to celebrate the foundation-day of the Daarul 'Uloom, Deoband, and to call upon an apostate women to inaugurate it; to celebrate the days and the death anniversaries of their Mul-laas and. their Muftees; to appoint the time, the date and the place of such gatherings; to hold political and non-political demonstrations; to establish institutions in the name of non-Al-Laah; to ask for financial and other kinds of help for the propagation of non-AI-Laah.)
     
35. To eat a well known indigenous crow is a spiritually rewarding act. (Fataawa Rasheediyah, Volume 2, Page 1301). (But the eating of halwa (a sweet dish) distributed on the occasion of Shabe Bara'at is forbidden).
     
36. To invoke the friends of Al-Laah even though regarding them as His creations is forbidden. (Taqwiyatul leemaan, 7). (But it is not forbidden if the 'Ulama of Deoband themselves invoke them).
     
37. To supplicate after funeral prayers is not permitted. (Fatwa of Muftee Jameel Ahmad Thanvi, Jami'ah Ashrafiyah, Lahore). (But it is not forbidden if the 'Ulama of Deoband themselves supplicate thus.) ,
     
38. It is permitted to take gifts distributed on the occasion of the Hindu festivals of Holi and Deewaali. (Fataawa Rasheediyah, volume 2, Page 130). (But to take gifts distributed on the occasion of Faatihah and Niyaaz is prohibited.)
     
39. There is no harm in eating food, if clean, prepared at the houses of the meanest and the lowliest of people. (Fataawa Rasheediyah, Volume 2, page 130). (But clean and permitted food distributed on the occasion of niyaaz of Giyaarhveen Shareef is altogether prohibited.)
     
40. Drinking water from the sabeel (kiosk) set up by Hindus (apostates) out of the money earned through interest is permitted. (Fataawa Rasheediyah, Volume 3, pages 113 and 114). (But drinking clean water from the sabeel set up during the month of Muharram for the leesaal-e-Sawaab of Saiyyidina Imaam Husain (Radiyal Laahu 'Anhu) with money provided by the lawful earnings of Musalmaans is prohibited.)

Believe me, these things are such that a Musalmaan's heart quails at hearing or reading them, and faith testifies that these can be uttered only by one who is an enemy to the Prophet and is faithless. I pray to Almighty Al-Laah that He may, for the sake of His beloved Prophet (Sallal Laahu 'Alaihi Wa Sallam), extend His special protection to us against every insolence and every irreverence of those who make such statements and those who believe in them, and against those who regard those indulging in such writings to be true Musalmaans, and let our end be while we are firm on the Faith. (Aameen)

Dear readers! Do you believe in such writings? Do you hold such beliefs? Are you prepared to believe in such things? You might be wondering who are the people who say such things and who are the people who write such things. Your answer would surely be that anyone who calls himself Mu'min and Muslim can never say such things. But the irony is that such things have not been said by ignorant and crude men, but those who call themselves the most learned of the times Mutaa'ul Kul, Mujad-did-i-Mil-lat and Hakeem-ul-um-mat have said such things in books written by them. Such things have been written by people who not only call themselves Musalmaan but authorities on Islaam.

When the 'Ulamaa-i-Haq pointed out to them that such things were wrong and asked them to repent for doing so, then even after being requested innumerable times the reply of those writing such things was simply that they were in the right in writing what they had written. It was pointed out to them that when they would not tolerate their parents being likened improperly how could they themselves do so in the case of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), for whom Al-Laah Subhaanahu has commanded utmost respect.

In order to make them understand the gravity of the situation the following line of argument was taken with them. Suppose you are standing somewhere and your father also arrives there. Would you like to be told by one of your acquaintances that you mother's husband had come or that he had come who cohabits with your mother? Although the man saying such thing is making a correct statement, in that your father is, of course, the husband of your mother, and his second statement also is correct, but the manner of his speech is crude, uncivilized and insulting. Of course it would have pleased you if he had said that your dear father or your respectful father had come.

What possible likeness a particle of dust can have with the heaven! Where do we stand and where does the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) stand!

Even if they do not have the utmost love for the Prophet of Al-Laah, the beloved Prophet, the Prophet of Prophets (Sallal Laahu 'Alaihi Wa Sallam), even then they should not use such similes and words as they use, for the status which the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) holds among the creations of Al-Laah is all too obvious from the Qur'aan.

In the arrangement of the Qur'aan, where the words, Yaa Aiey-Yuhal Lazeena Aamanoo (0 you who believe), first occur, the first command that has been given to men of Faith is that they should show utmost respect to His Prophet even while addressing him, and must not say to him Laa Taqooloo raa'inaa (make concessions to us), but to say to him Wa Qool unzurnaa (please have kind eyes upon us.)

Al-Laah did not even like a word to be used for his blessed Prophet (Sallal Laahu 'Alaihi Wa Sallam) which could be, only with a slight change in sound, taken to mean something different. This word was, therefore, declared disrespectful and insolent, and its use was prohibited. So, how could words which are obviously improper be used for the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam)!

The words which they use for that greatest personality, respect for whom is ordained by the True Creator, are most disgraceful. Apart from giving expression to things which indicate infidelity, they have also used improper similes wherever they have used them.

This shows that they have no respect in their hearts and minds for the blessed beloved of Al-Laah (Sallal Laahu 'Alaihi Wa Sallam). They have no love and no connection with him, although they are fully in the know of the obvious truth that respect and love for the beloved of the Creator and the Cherisher, Ahmad-e-Mukhtaar (Sallal Laahu 'Alaihi Wa Sallam), is the very essence and soul of Faith (Ieemaan), and without such love and respect it is not possible to be a follower. Thus they are denying Deen by their own utterances and heaping upon themselves eternal damnation.

Dear readers! You might think that these people might have heeded to this admonition and taken to the right path. But, alas, these people who call themselves 'Ulama not only repeatedly insisted on declaring that their apostate and wrong writings were correct but also began to rationalise their stand.

Every intelligent man knows that justifying a sin is worse than sinning, that is, to try to justify a wrong is like committing one wrong act after another. To deem a sin to be a virtue and try to prove it right is a sin of the worst sort, and to call infidelity (kufr) as faith (Ieemaan) is not what a Mu'min does.

Readers would also surely be wanting to know who are the people who have written and said such blasphemies. You have already gone through the name of the book and page number against every such writing. Now, for your information the titles of the books and the names of their authors are given below.  

You might say that these writings had been quoted out of context; that the intention of the writers had been something else; that such great scholars could not write such things.

Every man with faith and with knowledge and wisdom knows it full well that there is none more excellent than the holy Prophet is (Sallal Laahu 'Alaihi Wa Sallam) among all the creations of Al-Laah. Therefore, any negative word or any vulgar and improper and bad simile used for him cannot, in any case, be the right thing to do. It is better not to use a bad or incorrect word at all than to write a wrong or bad word and thereafter, add a whole paragraph or several pages by way of explanation.

It is accepted by all that an abusive word would not become a benediction or a refined writing by Shah Ismaiel Sahib Dehlvi Phulti Balakoti offering an explanation to it; it will remain an abuse all the same. Wherever wrong and improper words have been used (in these books) they would still remain wrong and improper words whether quoted in context or out of it. The proof is at hand, for these books are available in the market and you can yourselves go - through them, and the meaning of the words or similes would become clear to you inspite of passages before or after. Just one example will do.

Ashraf Alee Sahib Thanvi writes: "Then, if attributing knowledge of the unseen (ghaieb) to his (Sallal Laahu 'Alaihi Wa Sallam) blessed person may be all right according to A, the question' is whether knowledge of the unseen means all knowledge or some of it. If knowledge of some of the unseen is meant, then there is no element of exclusiveness in this for the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). Such knowledge of the unseen is not only given to A, B and to every child and every madman but even to animals and beasts." (Hifzul Ieemaan, Page 7).

Would you accept such a writing for Thanvi Sahib or for your father, or for the country's President, or for your teacher, or for any respectable person? Just reflect.

If, according to some, knowledge of the unseen is to be attributed to Ashraf Alee Sahib Thanvi, then the question to be asked is, if such knowledge extends to some things or all things. If what is meant is knowledge of some things, then it is not exclusive to Ashraf Alee Sahib Thanvi. Such knowledge is available not only to every Tom, Dick and Harry but to every child and madman and to every animal, including donkey, elephant etc.

Tell me, if it would mean insolence to Thanvi Sahib? You will say, certainly it will be so. It is amazing that similes and improper words should be considered insolent or disrespectful for Thanvi Sahib or for any person respected by you but not deemed insolent or disrespectful in the case of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) although it is established that insolence and disrespect to the holy Prophet (`Sallal Laahu 'Alaihi Wa Sallam) is, without any doubt, infidelity (kufr).

You might say these persons had not intended to be insolent; their writings meant something different; every word has more than one meaning. Just apply this very concession and interpretation to yourself and then answer the following.

Supposing someone calls you waladul haraam (a bastard), and you get flabbergasted and greatly infuriated, and then that person tells you he had been grossly misunderstood for the word haraam also stands for respect and what he meant was that you were a respectable son and he had not intended any abuse. Would you accept this explanation?

If you cannot accept this explanation with regard to your own persons how can you, then, accept this explanation in respect of the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam)? Remember that disrespect being intended or not being intended has no bearing so far as insolence is concerned. (For details and Fataawa of the 'Ulama of Deoband see my book "White and Black" (Kaukab).

Such writings of the Deobandi-Wahaabi-Tableeghi 'Ulama and their being adamant on their stand is the basis of our difference with them. The faith of even the most ignorant of the true Musalmaans cannot hear them with equanimity, much less accept them. So, you would also surely say that he who does or says such things is unworthy of being called a Musalmaan.

It stands to reason that- a crime committed by a knowing person is more cognizable than that committed by a person who is unknowing. This because what an unknowing person says or does is due to his ignorance, while a knowing person commits a crime knowingly, deliberately, and so his punishment also is greater than the former. The heathenish and improper writings you have already gone through have been written and said by these very people who insist on being called profound 'Ulama and on being followed, and their followers do accept them as more profound than all others.

These "Ulama" had been told during their lifetime (and the entire record has been preserved) that since such of their writings were wrong and heathenish so they must show repentance for doing so. But they declared the things written by them to be correct and they stood firmly by their writings.

Consequently, the right-guided 'Ulama of the Ahle Sunnat, not only in the subcontinent but also in Makkah and Madinah and the 'Arab countries, after exhausting all dialogue with them, gave the verdict of heathen-ness against all those 'Ulama who had written such things and refused to repent, as well as on such of them who had been on their side. (For details, see Fataawa Husaamul Haramaien.) After the verdict of heathen-ness against them was published, the 'Ulama who had indulged in such writings themselves said that if those who had given the verdict against them not done so on the basis of their writings they would have themselves become heathens.

See what Ashraf Alee Sahib has to say on the question of pronouncing the verdict of infidelity on somebody's infidelity. He says: "People say that Maulvees turn Musalmaans into infidels. O cruel people! How are the Maulvees at fault when you yourselves become infidels? How can a Maulvee be at fault if he pronounces you an infidel because of your indulging in such monstrous things? Maulvees do not turn people into infidels; people become infidels on their own. All that they (the Maulvees) do is to pronounce the verdict on them of being an infidel, ask them to repent to Al-Laah, and renew their faith and their marriage. In short, they (Maulvees) do not turn anybody into an infidel but only point out to them their infidelity." Khutbaat-e-Hakeemul Um-mat, page 40, parts "Mahaasin-e-Islaam". Mufti Muhammad Shafi Sahib has also quoted the writing in his book "Ieemaan and Kufr" (For details on the subject see my book "White and Black" (Kaukab).

This makes it very clear that these Wahaabi 'Ulama of Deoband themselves had been aware of the infidelity of their writings. And yet they did not repent over their writings. The reason for this was that they had done so at the instance of and assistance from, non-Muslims. So, how could they annoy their (non-Muslim) masters? They did not realise that they were earning eternal damnation for themselves by displeasing Almighty Al-Laah and His Prophet (Sallal Laahu 'Alaihi Wa Sallam), and were leaving behind them chaos and confusion in the Um-mat.

After those who had written these pagan things left this world, their successors had been asked to either burn or drown into sea books in which such pagan things occurred and repent over such writings. But their successors also shut upon themselves the door to repentance and chose to remain adamant on their standpoint, and still maintain the position that those writings are not at all wrong but are rather absolutely correct. So, basing themselves on the principle laid down in the Qur'aan and the Sunnat, the right-guided 'Ulama gave the verdict that "endorsement of heathenism also is heathenism"

Some people ask us, 'reward for how many units (rak'aat) of Namaaz would accrue to us by calling as infidels the writers of such wrong and heathenistic things and those who believe in them? Why should we condemn the dead? Do we really know that those dead had not repented?'

In reply, it should be pointed out that making distinction between infidelity and Islaam is among the necessities of Deen. You may not call an infidel an infidel but when his infidelity becomes manifest, it is incumbent on the believers to call him an infidel as such for this infidelity. And the principle is that not to believe that an infidelity is an infidelity is itself infidelity.

(For details, see my book "White and Black" (Kaukab).

As for the question why should we condemn them now that these people are dead, the reply is this. Abu Lahab, an uncle to the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam), indulged in insolence, and so did Waleed Bin Mugheerah and others. So, these insolent people will continue to be cursed till Doomsday because of being insolent to the holy Prophet (Sallal Laahu 'Alaihi Wa Sallam). Surely they would not be praised and lauded but condemned!

Regarding the plea that they might have, repented, let me say this. First of all, only he can think of repenting who acknowledges these writings to be pagan. But when the present set of' Deobandi-Wahaabi-Tableeghi 'Ulama do not acknowledge such writings of their elders to be heathenistic then where is the scope for repenting.

Even so, if some of the followers of those Wahaabi 'Ulama of Deoband know that their leaders had repented for writing these heathenistic things their repentance should be published and made public and all their followers themselves should repudiate such wrong and heathenistic writings and announce their non-acceptance of these wrong and heathenistic writings and acknowledge such writings to be wrong and heathenistic. And so the controversy would resolve itself. *

Some people have said that since the rest of the writings of those who had written such things are correct it is not right to pronounce them infidels on the basis of some things or just one thing. **

Such people should be asked to tell us how Shaitaan, the accursed, who is, according to one tradition, reputed to have worshipped Almighty Al-Laah for six hundred thousand years and, according to another, for three million years or so and prostrated before Him on every single spot of the earth; was reputed to be the teacher of the angels by dint of his knowledge; was a firm believer in the unity of Al-Laah; had erred only once when he did not prostrate himself before Hazrat Aadam ('Alaihis Salaam) as, according to him, Aadam ('Alaihis-Salaam) was made of clay; and thus denied the greatness of Prophethood. The prostration, which Almighty Al-Laah had commanded to be made to Hazrat Aadam ('Alaihis-Salaam), was a prostration meant for showing respect, and when Shaitaan refused to do the prostration, Almighty Al-Laah, notwithstanding all his worshipping and his learning and his belief, condemned him for all times for only once being insolent and disrespectful to Prophethood; and now he stands totally condemned till Doomsday.

* An organization in Lahore called Majlis Seyaanatul Muslimeen, which should really the called Majlis Khiyaanatul Muslimeen as befits their deeds, has suddenly adopted the tactic of altering these heathenistic writings on their own. This means that the old, original heathenistic writings are, indeed, heathenistic in the eyes of the Deobandi-Wahaabi 'Ulama, otherwise where was the need for altering them. If the present Deobandi-Wahaabi 'Ulama consider the writings of their elders to be heathenistic, then why don't they admit this in clear terms. Is not knowingly hiding heathenism of others by itself heathenism? The present Deobandi-Wahaabi 'Ulama should look at what their own Sheikh Muhammad Zakariya Kandhalvi has to say on the subject. He says: "How is it permitted to effect any change in a book written by someone else?"—"Problems regarding the book on Fazaa'il and answers to them"; page 53.

** Ashraf Alee Sahib himself writes: "He who has even one heathenistic trait is accepted on all hands to be a heathen. Ifaazaat-e-Yaumiyah, volume 7, Page. 234.

I have already said that for one to be a Mu'min it is necessary to believe in all the essentials of Deen, while for becoming an apostate it is enough to deny only one of the essentials of Deen.

Just consider this. When millions of years of Namaaz and worshipping and all his learning and belief in the unity of Al-Laah could not save Shaitaan, the accursed, from being condemned and cursed, how, then, can several years' of their Namaaz, their learning and their belief in the unity of Al-Laah save these Ulama? Shaitaan had shown disrespect to a Prophet and these 'Ulama also have made such utterances against the Prophet of Prophets (Sallal Laahu 'Alaihi Wa Sallam) which one would hate to utter even for his elders.

In such a situation, can anyone doubt that Almighty Al-Laah's wrath will surely encompass these 'Ulama and those who believe in such accursed writings. And know it well that redemption depends upon the correctness of beliefs, not on acts and knowledge. They should now see a testimony to this in the writings of Ashraf Alee Sahib Thanvi himself.

The fatwa of Thanvi Sahib on the author of the famous book Seeratun-Nabee, Janab Shiblee Nu'maani, and another 'aalim of Deoband, Janab Hameedud-deen Faraahi, has been quoted by an 'aalim of Deoband, Janab 'Abdul Maaiid Daryabadi, on 457 Of his book Hakeemul Um-mat.

He writes: "Maulana Thanvi's fatwa has been published and Maulana Shiblee Nu'maani and Maulana Hameedud-deen Faraahi have become polytheists, and since the madrisah (religious school) carries on the mission of both of them, Madrisat Ul-lslaah is a school of polytheism and evil, so much so that even the 'Ulama participating in the meetings of this madrisah themselves become atheistic and irreligious."

After reading this fatwa, Janab Abdul Maajid Daryabadi wrote a detailed letter to Thanvi Sahib in which he pleaded for Shiblee Nu’maani and Hameedud-deen Faraahi, saying that both of them not only used to say their Namaaz regularly but also used to say Tahajjud (late night Namaaz and were very virtuous and learned men.

To this, Thanvi Sahib replied: "All these are acts and conditions, and beliefs are some thing different from them. Correct beliefs can go with evil deeds and conditions and wrong beliefs and conditions can go with correct conditions and deeds. --Hakeemul Um-mat, page 476.

At another place, the same Thanvi Sahib writes: "Even if-an irreligious person were to talk about religion, such talk will still be laced with darkness and his writings will also have the same trait. So, keep away from the company of men who have strayed from religion, and, also, do not ever read books written by them. This, because reading of books has the same effect as keeping the company of their authors, and reading of books written by an irreligious person has the same effect as keeping his company." Kamaalaat-i-Ashrapyah, page 68.

Now, just see, what status this Thanvi Sahib holds in the eyes of the TabIeeghi Jamna’at.

The founder-of the TabIeeghi Jamna’at, Muhammad Ilyaas Sahib says: "Hazrat Maulana Thanvi Sahib has accomplished a great feat. I only wish the teachings would be his and the manner of disseminating them be mine, and, thus, his teachings would become popular." Malfoozaot, Page 57).

The founder of the TabIeeghi Jamna’at himself has revealed that the purpose of founding it and of its dissemination (Tableegh) is to popularise Thanvi Sahib's teachings. It is apparent from this that Ashraf Alee Sahib is the basis of the ideology of the TabIeeghi Jamna’at.

The same Thanvi Sahib says that "acts and conditions" are different things, and "beliefs" are quite distinct from them. And this explanation is also given when he writes that wrong acts and conditions do not necessarily flow from wrong beliefs.

This means that a person who has wrong beliefs and is irreligious can be devoted to Namaaz and a person who does not say Namaaz can hold right beliefs.

He has made it clear that a man's faith is not dependent upon reciting the Kalimah and saying Namaaz but, in truth, it is dependent upon holding correct beliefs. Keeping up Namaaz and fasting has no importance if one's beliefs are not correct.

He has, also, said that he who holds wrong beliefs is irreligious and his writings and his speeches lead to deviations, and if he talks about religion that too, would lead to deviations.

So he advised people to shun the company of such persons, as also to avoid reading their writings or else they, too, would be led astray. He has also said that even a religions school set up by people with wrong beliefs is not a school of Ieemaan and reformation but a school of infidelity and evil, and those who associate themselves with this school or participate in their deliberations would themselves become atheists and irreligious.

Just reflect. Thanvi Sahib has labeled famous 'Ulama of his own faction as kaafir because of their wrong beliefs. He did not give any importance to Namaaz said by them, or to their learning or to their services, and called their school the school of infidelity, and declared keeping their company and reading their books as atheism and irreligiousness. *

* The 'Ulama of Deoband should read with open eyes the following fatwa of their own Ashraf Alee Sahib and say if it is not injustice to call 'A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi (may Al-Laah have mercy on him) Mukaf-firul Muslimeen (one who declares Muslims to be infidels) because he had issued the fatwa of being infidels against some 'Ulama of Deoband after exhausting all arguments with them. The fact is that it is not in us, the Ahle Sunnat, but in the Deobandi-Wahaabi 'Ulama, to call true Musalmaans as polytheists, innovators and infidels, etc.

If Thanvi Sahib is really the ideological base of the TabIeeghi Jamna’at, then, according to Thanvi Sahib himself, he who holds wrong beliefs cannot benefit from Namaaz in the least. And Thanvi Sahib further says that keeping the company of such persons and reading books by them is atheistic and irreligious. The 'Ulama of Deoband themselves have said very clearly about the stalwarts of the TabIeeghi Jamna’at that they are ignorant and their beliefs are not correct and they are transgressors. So, it is proved that keeping the company of the people of the TabIeeghi Jamna’at and reading their books is irreligious and waywardness, according to Thanvi Sahib, the ideologue of the TabIeeghi Jamna’at, and even according to the stalwarts of the TabIeeghi Jamna’at itself.

Dear readers! When we say the same things they hold us guilty, although they should, in all fairness, condemn their own elders. Those whom they call their own foundation have themselves declared them to be in the wrong and exposed them.

Therefore, please see references from the 'Ulama of the TabIeeghi Jamna’at themselves. The Deobandi 'aalim, Abdur Raheem Shah (the person who worked for long with Muhammad Ilyaas Sahib, founder of the TabIeeghi Jamna’at who was a successor (khaleefah) to Khaleel Ahmad Ambethvi, author of Baraaheen-e-Qaati'ah, and with his son, Muhammad Yoosuf), says:

"A job which should be done by scholars is being attempted by those who are not only unacquainted with Deen but are looked down upon by the entire society because of their meanness and ignorance and bad deeds. This is like a crow becoming the head of a people; he will show to them ways which would lead to their destruction." (Usool Da'wat-Tableegh, page 7)

He further says: "I (Abdur Raheem Shah) swear by Al-Laah that I am making this analysis of the Jamna’at reluctantly and with a heavy heart and with the realisation that doing so is one of the essentials of Deen. This, because when immature followers began to give public addresses which they have not been allowed to do by the Sharee'at, and went beyond the limits about the excellence of those works and openly curtailed the other departments of Deen, and despite being asked to desist from doing so by responsible persons they have not ceased doing so, or perhaps they themselves did not desist, then in such a situation it is a matter of responsibility that the reality be told whether one accepts it or not." Usool-e-Da 'wat-o-Tableegh, page 52.

The reputed Deobandi-Wahaabi debater, Manzoor Ahmad Nu'maani Sahib, criticising the TabIeeghi Jamna’at of his own creed, says: "The wrong is generally committed that such persons are made to address public meetings who are not fit to do so but are rather not equipped for the job, and do not remain within the limits of their knowledge. The fact is that such a wrong occurs very frequently and this must be a ma