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

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© 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]

Page | 20

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.

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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

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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.

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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].

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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