Maulana Saad Darul Uloom Deoband Fatwa 2023 Latest (English Translation)

Alhamdulillah, by the grace of Allah SWT, we have completed the English translation of the 2023 Darul Uloom Deoband Fatwa with regard to the latest deviations of Maulana Saad. The translation was done by our team at tablighi-jamaat.com including Mufti of Jamia Miftah Uloom Shergarh, Pakistan.

For the Fatwa in other languages:

Original Fatwa (Urdu)

Arabic Translation of the Fatwa – 2023 فتوى دار العلوم بشأن المولوي

মাওলানা সাদ সাহেব সম্পর্কে দারুল উলুম দেওবন্দের ২০২৩ সালের ফতোয়া

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The Fatwa

[Question (Page 1)]

بسم اللہ الرحمن الرحیم

“In the name of Allah, Most Gracious, Most Merciful.”

To: Respected Maulana Mufti Abul Qasim Sahib Naumani Damat Barkatham and Respected Mutfis of Darul Uloom Deoband

From: Ulema of Madhya Pradesh and Bhopal

Assalamualaykum WRT

It is brought to your kind attention that the level of ignorance is increasing in a famous and high-ranking responsible person of Tablighi Jamaat. Before Ramadan this year, we have presented to you his controversial statements which were delivered at the Bhopal Ijtema of 2022. You expressed concerns, however, no written response was received. Now, a similar controversial statement was delivered in April 2023. This controversial statement has confused the Ulema and administrators of Madrasas. We were surprised that this person is challenging the Ulema and Mashaikhs of the whole world. The following are his exact words:

The Incumbent person’s statement on 29th April 2023

“The Holy Prophet SAW and his successors had made it a habit to refuse wealth that came to them and did not accept the wealth that was offered to them due to their religious services. The Sahaba (Companions of the Prophet SAW) never knew about wages. How do we profit (from these services)? They never thought that it was possible to generate profit from their religious services.

People today are accustomed to taking wages for any religious services they do; Even when they are not in need; Even when they are self-sufficient! The Sahabah served the religion despite being in need. They never accepted wages. Today, in this age, this has become a habit of the people. 

I believe that doing business for a scholar with knowledge of Deen (Religion) is better than doing business without the knowledge of Deen. A scholar knows hadith. It is thus more important and necessary for a scholar and preacher to do business than an ordinary ignorant person who has no responsibility for any religious work. Yet today, we say it is not necessary for them to do business! Where did this idea come from?  Where did the idea come from that getting involved in worldly activities will cause Mashaikhs, Scholars, Muhadditheen and Preachers disruption in their Deen (Religion)? I think that doing business will support their work of Deen. They would sit in the Market and demonstrate to the Ummah how to do business practically. It is a pity that in this era, just like the non-Muslims, Muslims consider it bad to do business with scholars and priests. 

To those who say doing business or engaging in any worldly pursuits is detrimental, I have explained the main point. Doing business for a religious teacher and a scholar is more important and necessary than a non-scholar. Two reasons. 

So that his religious services should be done with respect to the Makhluq (creations of Allah) and other things. What I am saying here is a very important point! The action of Abu Bakr Siddiq (RA) shows that even as a Caliph, they were still trying to do business. Imagine being the Ameer of all Muslims. How many tasks will be under their responsibility? Yet they do not consider trading with all these preoccupations as a hindrance to their Caliphate or detrimental to it. Why is it a problem? They do their work (as a Caliph), and they also do their business. This is why I am saying this.

Muslims must have practical connections with worldly fields. Just studying books, I do not consider it sufficient for our Deen. Studying books is not practical learning. Understand that we have limited the non-practical aspects of learning. Studying books is a limited non-practical education. In the time of Hazrat Umar, no one was allowed to open a shop without passing an exam on how to engage in business and its rulings. By allowing shops to be opened in Madinah, we want to teach Muslims how to pray and fast, we want to show them Islamic trade, and come and see Islamic trade in Madinah. So, I am saying that the idea (of being paid a salary for religious workers) is wrong for both the teacher and the student.

By having someone to guarantee their needs, the Mujahada(struggle) of both the teacher and student will be weak. The Mujahada of both the teacher and student will be flawed.  Both the Teacher and the Student will just be happy that everything seems okay. Rich people are taking care of our needs, so why should we do anything? (i.e. we can just have a lax attitude). When Mujahadah is absent, reliance on others becomes the norm. This has been to such an extent that any call to the true Mujahadah is seen as a threat to their means of sustenance. So they reject it.

We strongly conclude that being self-sufficient for education and learning is the attribute of the Sahaba, the Caliphs, and the Prophets. It is not only a requirement, it is an attribute. So I am emphasising that it is an attribute that the prophets trade. Every prophet has adopted a profession. Prophets are also blacksmiths, carpenters, etc. The Prophets have done what is considered to be evil in this age. We have reached a point today where we think even doing a lawful business is considered a defect while engaging it together with teaching and learning.

[End of the Incumbent Person’s Statement]

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Dear Respected Brothers,

These statements seem very misleading. In this statement, the incumbent person is openly giving the impression to the common people that he is a dedicated Da’i (thus being someone who must be followed). This is why the scholars oppose him. You (Darul Uloom Deoband) took a big step in issuing a previous fatwa. In another writing, you have written that it is as if they are trying to form a new sect.

Some people who are enemies of Darul Uloom Deoband have started to make absurd accusations against Darul Uloom Deoband and our Akabirs (legendary personalities). They have launched a campaign bringing forward many accusations. Despite all these false accusations, we have full confidence in Darul Uloom Deoband, who cannot be influenced by anyone in matters of truth.

We have sent you his other controversial speeches. In some of his statements, he has dishonoured and disrespected the Prophets AS; and in some of the statements, he claims that the Darul Uloom education system and Da’wah today have deviated from the Sunnah.

Thus so, we seek answers to the following question:

1. Are the statements of the incumbent person according to Sharia? Is it permissible to spread the statements of such a person?
2. What does Sharia say about those who defend such a person and provide false arguments to defend him?
3. Some people are spreading to the public that Darul Uloom Deoband is against the work of Tabligh. Is Darul Uloom Deoband really opposing Tablighi Jamaat?

[Jump to Deoband’s answers to these 3 Questions]

We seek clear answers to these questions. We also want to bring to your attention that due to the absence of an official stand from Darul Uloom Deoband, scholars are facing severe difficulties and a lack of direction on how to confront this new Ideology. Various and contradictory ideas are being spread everywhere. We thus seek answers to these questions and clarifications and correct us if there are any mistakes from our side. Wassalam.

(Signatures of Ulemas)

The Fatwa Answer (Page 3)

بسم اللہ الرحمن الرحیم

“In the name of Allah, Most Gracious, Most Merciful.”

Fatwa of Darul Ifta Darul Uloom Deoband

In reference to our last fatwa/writing (issued on 31st January 2018) about the ideology of the incumbent person: 

“Concerns about the intellectual misguidance expressed in Darul Uloom’s position cannot be ignored. Even after many attempts on Rujoo, we have noticed that the incumbent person is still making new controversial statements. The same self-styled Ijtihad, wrong arguments, and incorrect interpretation of Sharia texts on his specific thoughts about Da’wah are prominent. Due to this, not only the servants of Darul Uloom, but all other scholars of Haqq (righteous scholars) strongly oppose his ideology. 

We believe that even the slightest deviation from the ways of the great scholars of the past, may Allah’s mercy be upon them, is seriously harmful. He should be careful in his statements and follow the way of his predecessors. They were never careless in making personal Ijtihads from the texts of Sharia. May Allah save us. From these far-fetched Ijtihads, it seems that they are looking to form a new sect different from the Ahlu-Sunnah Wal Jama’ah and especially from the religion of the predecessors (Salaf).”

(Taken from Fatwa of Darul Uloom Deoband 31st January 2018)

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Since the publication of the (above) article until now, we have been receiving complaints from various Darul Ulooms from time to time. From these complaints, it can be summarized that the matter is a matter of wrong ijtihad and wrong understanding of Deen (religion) and Sharia (Islamic Rulings). It is not a mere matter of the incumbent person giving wrong encouragements (i.e. advice based on Fadhail or Taqwa). With his recent statements sent to us by the scholars of Bhopal (including his statement during Fajr Bayar on May 13, 2023), it seems that the incumbent person continues to insist on his distorted view and self-made ideas. This proves the position of Darul Uloom Deoband that the matter is not a partial misunderstanding of parts of the speech (i.e. it is not a speech taken out of context).

Rather, it is a perversion of thought, lack of knowledge and making daring Ijtihad and inferences, despite a lack of competency. This is why we find a continuous series of distortions continue. More dangerous than this is his followers’ baseless arguments and propagating wrong ideologies on social media. They are making it very public and have started a campaign of unnecessary accusations upon accusations on the Darul Uloom. 

So far we have ignored them. 

However, when Ignorance is being spread among the Masjids and masses, derogatory remarks are made against the great scholars claiming they were completely wrong, and a distorted understanding of the Quran and Sunnah is being presented under the pretext of being ‘Lives of the Sahaba’, it becomes an indispensable responsibility to present a correct and clear position to save the Ummah from misguidance.

Before we give our detailed review regarding the incumbent person’s statement on 29 April 2023 quoted in the question, it is necessary to mention that the idea presented by him about people engaging in religious services, is not the first time he presented this deviation. Yes, we affirm that he has already been warned by Darul Uloom Deoband and other Ahl al-Haq scholars. However, despite these warnings, he continues to repeat his twisted views in public Ijtemas (gatherings) from different angles. His recent statement however is even more dangerous than his previous statements. Here, he is making an accusation against ALL scholars, Muhadditheen and has tried to disgrace the prevailing system of public funding of the Ulema and Madrasa (religious schools).

The incumbent person has given the impression to the public that people who are engaged in religious services should also be engaged in business. He claims this is based on the lives of the Sahabah RA, to abstain from the reliance upon Makhluk (creations of Allah), to obtain the completion of Mujahadah, and to show practical examples of how to do business Islamically and perform religious works at the same time. His hard encouragement has given the impression to the public that the present method of students, teachers and servants of Deen in relation to public funding and paying a salary is contrary to the way of the Sahaba.

(Page 4)

This idea and impression given are completely false.  The foundation of the idea is also wrong and to justify them through the lives of the Sahaba is based on ignorance. As a matter of fact, the Sahaba that were engaged in such religious services were provided means of livelihood through a public funding system. There was an established system and stipends drawn from the Bayt-al-Mal. The servants of Deen accepted the stipend from the Bayt-al-Mal. 

According to Allama Aini, during the time of the Sahaba, the issue of stipends for such and such people was discussed. There was a consensus on this. The main reason for not doing business was to avoid business and trade from interfering with their religious services.

This is a lengthy topic to cover. Here, we present a few references as examples:

First of all, it is necessary to look at the interpretations of the Muhadditheen regarding the entire incident of Abu Bakr Siddiq (RA) which the incumbent person has made the basis of his wrong conclusion.

“رد أبي بكر الصديق رضي الله عنه المال قصة ردِّه رضي الله عنه وظيفته من بيت المال،أخرج البيهقي عن الحسن أن أبا بكر الصديق رضي الله عنه خطب الناس فحمد الله وأثنى عليه ثم قال: إنَّ أكيسَ الكَيْس التقوى – فذكر الحديث، وفيه: فلما أصبح غدا إِلى السوق فقال له عمر رضي الله عنه: أين تريد؟ قال: السوق، قال: قد جاءك ما يشغلك عن السوق، قال: سبحان الله، يشغلني عن عيالي قال: نفرض بالمعروف؛ قال: ويحَ عمر إِني أخاف أن لا يسعني أن آكل من هذا المال شيئاً. قال: فأنفقَ في سنتين وبعض أخرى ثمانية آلاف درهم، فلما حضره الموت قال: قد كنت قلت لعمر: إني أخاف أن لا يسعَني أن آكل من هذا المال شيئاً، فغلبني؛ فإذا أنا متُّ فخذوا من مالي ثمانية آلاف درهم وردوها في بيت المال قال: فلما أُتي بها عمر قال: رحم الله أبا بكر، لقد أتعب من بعده تعباً شديداً” (حیاۃ الصحابۃ،516/2،مؤسسۃ الرسالۃ للطباعۃ و النشر و التوزیع،بیروت)

[Arabic Translation Work in Progress]

This story has been narrated in different books of hadith and biographies, with small additions and omissions in its wording. The conclusion from these texts is that after Abu Bakr Siddiq (RA) became the Caliph, the Sahaba (RA) fixed an agreed-upon salary for Abu Bakr Siddiq RA from the Bayt-al-Mal after he was appointed as Khalifa. Abu Bakr accepted the salary.

الفصل الأول فى أن لكل من شغل بشيء من أعمال المسلمين أخذ الرزق على شغله

ذلك، والفصل الرابع في أرزاق الخلفاء بعده ﷺ ورضى عنهم

[Arabic Translation Work in Progress]

From this incident, Abu Bakr Siddiq (RA) has set a precedent for the right to take a stipend from the Bayt-al-Mal, for anyone engaged in the collective religious service of Muslims.

In fact, if we refer to the original source of the text, which is the “Sunan Bayhaqi”, the famous Muhaddith/Faqih Imam Bayhaqi has included this in his book under the chapter:

باب ما يكره للقاضي من الشراء والبيع والنظر في النفقة على أهله و في ضيعته لئلا يشغل فهمہ
The chapter on it is disliked for a judge to buy and sell, and to look into spending on his family and on his property, so that his integrity to judge is not affected

It is Makruh (disliked) for a Qadhi (judge) to take up any other profession or engage in business. This is so that his judging integrity is not affected. Moreover, Allama Aini and other Muhaddiths argued from the same incident that the Bayt-al-Mal should be accessible to everyone who is engaged in religious services to the public. 

(Page 5)

Allama Nabulsi has quoted from Qazi Khan and Allama Ibn Najeem in “Sharh al-Tariqa al-Hamd Yeh” that whoever devotes himself to the teaching of the Qur’an and Sunnah and the collective religious service of Muslims, should receive a stipend from the Bayt-al-Mal. He is entitled to it even if he is already rich and wealthy. 

Maulana Ashraf Ali Thanvi RA writes that our jurists have written that even if the Qadhi is wealthy, he should also be entitled to a stipend. The reason for this is that if a Qadhi does not get a salary, and he was a Qadhi for ten years, what happens if the Qadhi after him is a poor Qadhi? Complications may arise if a stipend is issued after 10 years of non-issuance.

Shaykh al-Hadith, Maulana Muhammad Zakariya, after quoting the same event in his book “Fazail Tijarat”, has commented with reference to Bukhari Shareef that everyone who is engaged in the interests of the Muslim community, for example, Qadhis, Muftis, Teachers, etc, the same should be the case for them as well. (Fazail Tijarat, Page 67, Maktaba Al-Sheikh, Karachi)

It is clearly seen that Allama Aini, Allama Katani, Shaykh Al-Hadith Maulana Muhammad Zakaria and other scholars of Hadith have written about this incident. According to them, anyone engaged in the religious service of the Muslim Community is entitled to receive stipends from the treasury and accept public funding. 

To put it in a larger perspective, Imam Bayhaqi (RA) has declared doing business is abominable for those who are engaged in religious service such as a Qadhi, as it may affect their fair judgement. This is such a contrast to the incumbent person’s view who spoke about this incident and deduced that doing business is necessary and helpful for Deen. He also considers religious engagement without doing business as a flawed Mujahadah and accuses the servants of Deen of violating the way of the Sahaba. What a big difference this is!

Hazrat Maulana Muhammad Yusuf Kandhalvi (RA), in his book “Hayatus Sahaba”, included this incident under a specific chapter to inform the asceticism of the Sahaba (i.e. being disinterested in worldly pleasures). Abu Bakr (RA) left his profitable business and was satisfied with a barely minimum stipend from the Bayt-al-Mal. This shows the high level of asceticism and piety. Shaykh al-Hadith Hazrat Maulana Muhammad Zakaria has also quoted this incident in “Fadhail Amaal” to describe the asceticism of the Companions (Reference: Fadhail A’maal, Part I, Stories of the Companions, p. 57, Chapter Three in the description of the asceticism and hardships endured by the Sahaba, Abu Bakr Siddiq’s (RA) Stipend from the Bayt-al-Mal).

The above-mentioned details should be sufficient. However, it seems appropriate that for further clarification and satisfaction, we would like to mention some other explanations of the Muhadditheen and Fuqahas with regard to the public funding of religious services during the Khair al-Quroon (time of the Sahabah).

In Bukhari Sharif, the sheikhs (RA) used to source their livelihood from the Bayt-al-Mal. Shuraih al-Qadi also used to draw a salary from his service as a judge. Abdullah Bin Saadi (RA) once came to Umar (RA). Umar (RA) asked him: “I am hearing reports that you are doing government work but not taking the given salary?”. He (Abdullah Bin Saadi (RA)) replied in the affirmative. Umar (RA) asked: Why? He said, “I am self-sufficient, I have horses, slaves and other wealth. So I want to spend my service on the Muslims for free”Umar (RA) replied, “Don’t do that. I also intended to do so, but the Holy Prophet (SAW) forbade me”.

(Page 6)

Imam Bukhari has mentioned a hadith under the chapter “Nufqat al-Qayyim for Waqf” that the Holy Prophet SAW said: “My heirs should not take a dinar or dirham. Everything I have left behind, excluding the provision for my wives and my employees (freed slaves), should be spent in charity”. According to this hadith, Mulla Ali Qari in “Mirqaat” and Shaykhul Hadith Maulana Muhammad Zakaria both narrated that this particular incident refers to the land of Banu Nazir which was allocated for the Prophet SAW directly from Allah SWT. Specifically, it was a portion of the land of Khyber and half of the land of Fadak obtained by the people of Khyber after the conquest of Khyber. The Bukhari commentator Allama Ibn Battal has written that the phrase “Mu’na Aa’mili” mentioned in this hadith, means that the Prophet (SAW) has specifically allocated a part of his leftover wealth to Aa’mil or Khaleefatul Muslimeen, the person who is engaged in the community service of Muslims. This implies, that anyone who engages in community services for the interests of all Muslims, such as scholars, judges, muezzins, etc., will also be entitled or deserve to receive a salary from the Bayt-al-Mal just like the Caliphs.

Ibn Kathir has written that Umar (RA) once addressed the Muslims and said: “You people know that I am a businessman and my family expenses were being met by my Trade. However, now I am unable to do so due to my service to the people. So what is your opinion about taking from the Bayt-al-Mal?”. Ali (RA) replied: “O Ameer-ul Mu’mineen! All of us Muslims have already agreed that you should take whatever is necessary for you and your family”. Thus Umar (RA) started taking a salary from the Bayt-al-Mal. Ibn Kathir writes that it can be clearly seen in this hadith that whoever engages in the collective work for Muslims should be entitled to a stipend from the Bayt-al-Mal.

Hazrat Maulana Fakhrul-Hasan Gongohi writes in “Quds Surah Hashiya Abu Dawood” that from this hadith we can clearly see that it is permissible to take a salary from the Bayt-al-Mal for all kinds of religious services provided to the Muslim community, such as teaching, being a Qadhi (Judge), etc. Therefore, it is necessary for a busy imam (for example) to be given a stipend from the Bayt-al-Mal.

Allama Barkawi Hanafi has established a chapter on this topic in his famous work “Al-Tariqa Al-Muhammadiya”:

الفصل الثاني في التورع والتوقي من طعام أهل الوظائف من الأوقاف أو بيت المال الخ

According to him, avoiding the stipend of the Bayt-al-Mal on the basis of suspicion or doubting its purity is ignorance. At the end of the chapter, he wrote that the provision of stipends from the Bayt-al-Mal during the Rashidun Caliphate was clearly established.

لا فرق بين الوقف و بیت المال وبين غيرهما من المكاسب في الحل والطيب إذا روعي شرائط الشرع ولا في الحرمة والخبث إذا لم تراع بل الأولان أشبه وأمثل في زماننا

There is no difference in the purity of income between the Bayt-al-Mal, donations, or any other sources of livelihood, i.e. it is wrong to say that the income of the Bayt-al-Mal, etc. is purer.

Hafiz Ibn Abd al-Barr has quoted in “Al-Istiyab” with Daleel (evidence) that Umar (RA) used to supply Muawiya (RA) ten thousand dinars per year for governing the province of Syria. It has always been the practice of the Caliphs of Islam that whoever engages in the collective service of the Muslims, will be entitled to a stipend from the Bayt-al-Mal. Thus stipends have been fixed for Qadhis from the Bayt-al-Mal. It has been narrated that Umar (RA) also used to give stipends to religious teachers.

(Page 7)

Allama Zalai has written in “Tabeen Al-Haqqaiq”, that the reason Qadhis are given a stipend from the Bayt-al-Mal is that his life is being restricted due to his service to the Muslim community and his inability to earn. Abu Bakr (RA) himself and the caliphs after him used to take a barely sufficient salary.

On the contrary, Hafiz Sakhavi has written that some of the righteous Salaf (pious predecessors) used to do business only for the purpose of spending their income on the Ulema and Muhadditheen. They understood that the Ulema and Muhadditheen had spared their lives for the dissemination of Ilm and did not have the opportunity to have a means of livelihood. 

Abdullah Ibn Mubarak once said to Fazil Ibn Ayyad that if it were not for you and your companions (referring to Sufyan Thauri, Sufyan bin Ainiyyah, etc.), I would have not been involved in business. 

Ibn Asaqeer (571 AH) has narrated in Tarikh Damascus that three teachers used to give religious education to children of Madinah and Umar (RA) used to give each of them fifteen dirhams for food every month.

Abu Ubaid Qasim bin Salam has written in the “Book of Wealth” in the Chapter “Al Farz Ali Taalam al-Qur’an and Al-Ilm” that Umar (RA) wrote to some of his workers that you should give stipends to people for learning the Qur’an.

This Muslim historian, Qazi Athar Mubarak Puri (RA) writes: During the time of the holy Prophet SAW, there were arrangements for food and accommodation for both the local and foreign students. The Prophet (SAW) and the Sahaba used to invite them to their homes and feed them. The Sahaba kept dates and water for them in the Prophet’s Mosque. Abu Hurairah (RA) and Mu’adh bin Jabal (RA) were responsible for them. The incoming people and delegations were usually accommodated in Darul-Bint-Harith, which was also known as Darul-Ziyafta. It had the capacity to accommodate six to seven hundred people. Bilal (RA) would be responsible for arranging their food and accommodation. There were other places used for accommodation as well. (Reference: The religious schools of the Khairul-Quroon, p. 142)

In another place, he writes: “When the teaching and learning of Deen became common practice, private and individual Madrasas were opened in cities, villages, deserts, and tribes. Each Madrasa arranged the sustenance and wages of the teachers accordingly”. The best of generations (Khayrul-Quroon) had religious schools and a system of teaching and learning.

Maulana Ashraf Ali Thanwi (RA) has done detailed research in his updated book “Revolution of the Ummah” with regard to the issue of taking a stipend while doing the service of Deen. He wrote in detail about the practices of Abu Bakar Siddiq (RA), Umar Al-Khatab (RA) and the Sahaba in light of what the Fuqaha had written. The summary is as follows:

“Giving financial support to scholars, students and people engaged in religious service is an obligatory and necessity for the Muslim Community. This is one of the most important types of obligation that is not given enough attention by the people. The Fuqaha have said that financial support is like paying a penalty. Take the example of the Qadhi. Since his whole life has been restricted due to providing a service to the Muslim community, his financial support must come from the wealth of the Muslim community, in this case, through the Bayt-al-Mal. Similarly, providing financial support for scholars and students is also obligatory for the Muslim community. These gentlemen engage in religious service for the community. Think logically if there is no doctor in the community, common sense tells us that it is necessary for the community to train a few in this art and ensure those people can sustain their livelihood. Otherwise, the whole community would suffer

(Page 8)

In the past, as the Bayt-al-Mal system existed, funding was received from the Muslim Community through it. Now, since there is no more Bayt-al-Mal in general, it is the duty of the Muslim community to serve and provide for the students and scholars, by giving financial support to the madrassa or to the students and scholars directly.

It is mentioned in the holy Quran:
للفقراء الذين احصروا في سبيل الله لا يستطيعون ضربا في الارض

Translation: (Your charities should be preferably meant) for the needy who are confined in the path of Allah, unable to travel in the land

This verse of the Quran is clear proof of our argument. The letter Laam (“lil”) means entitlement. The word “Ahsoroo” means those who have been confined to their religious services. The phrase “Fi Sabeelillah” (In the path of Allah) indicates it also includes the student. “Laa Yastati’u’na Dharba” is a reference to those who do not have the opportunity to earn. With all these, it is strange to ask students and scholars to manage their own livelihoods as they are on the contrary entitled to financial support.

According to Imam Shafi’e, there is no need to issue a Fatwa on this as this is obligatory for the Muslim community. In the Hanafi Madhab, this is considered a mandatory penalty payment for service. The notion that the Ulema must engage in a separate work (or business) is unacceptable. A person who is engaged in earning his livelihood won’t be able to serve the Deen effectively as a person who is free from it. This is proven by experience which one cannot deny. The Quran also uses the phrase “Laa Yas Tati’oon” which implies that they were not physically disabled. Rather, rather they were engaged in the service of Deen to a large extent. (Reformation of the Ummah: 190/2 to 193, Zakariya, Deoband, see the original words of Hazrat Ashraf Ali Thanwi under references)

Hazrat Ashraf Ali Thanwi also said in a sermon: “From this verse “Lilfuqarah Allazee Na Ahsoruu Fi Sabeelillah, La Yastati’oona Dharba Fil Ardh”, it can be derived that such a group should not be involved in any means of livelihood at all. The phrase “La Yastati’oona Dharba Fil Ardh” indicates that there is no doubt in this matter that the Ulema (religious scholars) are “disabled” for their financial needs. An implied meaning is that one man can’t do two jobs at a time, especially a job that needs a full-time engagement.” (Al-Ilm and the Ulema, p. 161, with reference to the rights of knowledge, p. 15)

On the similarity between a king’s salary received from the treasury and the people working in Madrasas, the respected Ashraf Ali Thanwi says:

“A king needs to receive money from the treasury because he is confined to the work of his nation because the king is the one whom the nation agrees to rule. Thus he has to sustain himself from the nation’s royal treasury. Now, try and understand what exactly is “Treasury”. In reality, “Treasury” is nothing more than the donations gathered from the whole nation e.g. a penny from Zaid, a penny from Amr and a penny from Bakr. All of them are then stored in a closet called “Treasury”. In reality, it is nothing more than donations and the nation’s contributions where the king receives his compensation. By mere use of the word “Treasury” it sounds prestigious. People call it a ‘Royal Treasury’, but in reality, it is nothing more than contributions from the nation. This is the exact system of funding used for the compensation of the Ulema.” (Al-Ilm and the Ulema, p. 129, with reference to Tabligh 72/20, Institute of Afadat Ashrafiya, Lucknow)

All these clarifications make it clear that supporting those who are engaged in religious services is the responsibility of all Muslims in general. Accepting such financial support is not just permissible but also a requirement in Sharia. It is recommended in this era just as how it was established in the era of the Sahaba.

(Page 9)

The pious predecessors (Salaf) have historically proven this permissibility. Also, our legendary founders of Darul Uloom Deoband have exerted tireless efforts to establish a strong, stable and functional Madrasa system based on public funding. This foundation has been laid down in two out of the eight founding principles of Darul Uloom Deoband by Sheikh Muhammad Qasim Nanautavi (RA) which states: 

We are to encourage public donations and strive to upgrade the quality of our students’ meals and accommodation. This is so that preserving and spreading the Deen can be done with ease and peace of mind. 

The incumbent person’s call to those engaged in religious services to do business is based on his ignorance regarding the lives of the Sahaba. He claims on the basis of the completion of Mujahadah and freeing oneself from the reliance of Makhluk (creations of Allah).  On the contrary, we have concluded that accepting a salary for religious services gives a person peace of mind. It is better than engaging in business and trade. 

According to Maulana Ashraf Ali Thanwi, there is a double reward in this:

• The reward for spreading the knowledge of Deen.
• The reward for carrying out his duty to earn for his family and children.

(Shami Bab al-Azan, Akhtri Behishti Zawar, Part 11, p. 138)

Furthermore, it has been declared advisable to accept a salary even if a person is not in need of it. Sahib Hidayah has described the special reason for accepting a stipend in the case of a wealthy Qadhi (Al-Ilam wal-Ulama p. 172, with reference to Al-Kalaam al-Hasan p. 23, Institute of Afadat Ashrafiya, Lucknow)

Shaykhul Hadith Maulana Muhammad Zakaria writes in “Fazail Tejarat”:

“I have written earlier that doing business is a preferred profession because in business a man is master of his own time. Thus, he is freed to teach, preach, etc.; However, if his profession is already a religious service (e.g. being a teacher), this is actually better than doing business. His intention must be for the religious work and not for the salary. The legendary scholars of Deoband were highly focused on their religious work. Their intention was never for the salary. They saw the salary as a gift from Allah SWT. If someone doing religious work is offered a higher salary, he should not leave the work just because of the salary.”

Shaykhul Hadith Maulana Muhammad Zakaria further writes:

“I have always advised Madrasas (schools) and Institutions of Deen not to employ teachers without paying them a salary. This has been my stand for many years. In the beginning, I did not believe so. Once, in my school, I recruited a person as an assistant teacher. He would teach some lessons and spend the rest of his time in his business. After a year, this person lost all interest in teaching and was fully absorbed in his business. I do notice that in general, teachers who were not paid are more lax and lack the commitment versus those who are paid. This has been the norm for our legendary elders. For example, Hazrat Gangohi initially taught children for a salary of ten rupees in Saharanpur. It has also been said that Hazrat Nanawtawi (RA) took a salary for teaching hadith and correcting books.” (Fazail Tejarat p. 52 to 62, Maktab Al-Sheikh, Karachi)

(Page 10)

Moreover, the incumbent person’s idea (against students and scholars with regard to their livelihood), has also been addressed by a contemporary scholar of our time, Hazrat Maulana Mufti Muhammad Taqi Uthmani. He writes:

“Some people have suggested with good intentions and sympathy, that religious schools should also teach handicraft skills and technical training. This is so that the scholars who graduate from there are viable for employment. Instead of being a burden to society, the scholars can manage their own livelihood with skills from their own hands. They can then perform religious services without any compensation. 

No matter how well-intentioned this suggestion may be or how pleasant it seems, it is far from reality and is impractical. 
Firstly, the purpose of religious schools is to produce scholars who have insight into the knowledge of the Qur’an and Sunnah. These sciences require full-time dedication and service. The modern world today has become so complicated that merely learning a technical skill is not enough. Continuous practical experience is required. Therefore, even after learning a particular technical skill, the average person will not be fully competent in it.

We have seen some students take their own initiative to learn technical skills outside their religious studies. Regardless, practical experience is still required. If such a student after graduation was employed in religious studies, it would be impossible for him to focus on both skills. If he engages in technical skills, it would be impossible for him to remain connected with his religious knowledge. Therefore, it is neither possible nor appropriate for Madrasas which are established to produce scholars of high calibre to provide technical training to their students along with religious knowledge.

Secondly, there is this strange idea that if a person is receiving a wage or salary by fulfilling the religious needs of society, then he has become a burden to society. The commonly accepted norm is that any person who renders a service to society by acquiring expertise in that field will draw his livelihood from that field as well. Thus, he receives a wage or salary for rendering his service to society in his field. In such a case, there is no question of him being a burden to society. Rather, it is an integral part of our social system on which our entire humanity is based. If a doctor, engineer, economist, or scientist provides a service to the community and people have to pay them for their services, is it correct to say that they have become a burden to society?

Doesn’t a Muslim society need scholars who can fulfil their religious needs? Doesn’t a Muslim society need scholars who can guide them in religious matters? Who can give religious education to their children? Who can devote their lives to preserving the future of our Deen? Who can effectively defend against attacks on our Deen?  This is a primary need of a Muslim society and no one can deny that! What will happen to our youth if our society fails to provide these services? What will happen to the knowledge of Deen? And where does this idea come from that scholars are a burden to society and should engage in a separate skill for their income? (Hamarat Alimi Nizam p. 88 to 90, Zamzam Book Depot, Deoband)

The Verdict/Conclusion (Page 11)

It has been made clear that the far-fetched Ijtihad (ideology) and interpretation made by the incumbent person from the incident of Abu Bakr as-Siddiq (RA) are completely wrong. In the chapter regarding the Prophet SAW, there is no connection between his interpretation and the actual incident.

How bold is his claim that in all these centuries, the great Ummah has deviated from the methodology of the Sahaba and against the Sharia?

How bold is his claim that the interpretations in centuries of the ummah were under the influence of wrongful scholars?

Is he claiming that the chain of transmission of knowledge and Islamic Scholarship were somehow disconnected?

What can be a greater slander against our elders and predecessors than this? 

The followers of the incumbent person have become so fanatical with his perverted interpretations that they do not tolerate the truth. Rather, they resist and oppose it. 

One great concern is that the public blindly believes every word the incumbent person says. After listening to his statement, these people will only value scholars who are engaged in business. Scholars who do not do business will be looked down upon. They do not meet their standards and will be considered unworthy in their eyes. The idea that accepting a stipend for religious services will make Mujahadah flawed is an indictment on great figures such as Abu Bakr Siddiq (RA) and Umar (RA) as they themselves accepted public funding. By Allah! Their Mujahadah was far from flawed. It was due to their extreme level of dedication that they abandoned trade and engaged in the service of Muslims for a bare minimum salary. There is no doubt whatsoever that Scholars who spend their entire lives in the preservation and dissemination of religious knowledge for a modest salary, leaving a luxurious worldly career, are following the footsteps of the Sahaba.

Comments regarding his other misguided statements

This article so far was about the statement made by the incumbent person on the 29th of April 2023 mentioned in the question. It has become lengthy due to the sensitivity of the matter. It is however necessary to evaluate the overall concern of his false argument being spread on social media by his followers. After this, there is no need to review any of his further statements. So, a summary review is offered here to complete the argument.

After a thorough examination of the other statements submitted by the scholars of Bhopal and others, we clearly see that the incumbent person’s method is to make a reference to the Seerah (biography) of the Sahaba and draw his personal opinions and distorted views projecting it to the Ummah. He makes his best effort to create newly invented ideas from his own intellect by taking directly from the Seerah (biography) and the history of the Salaf-us-Saaliheen (Pious Predecessors). To make his point, he invites the Ummah to directly reflect (and draw conclusions) from the Seerah.

(Page 12)

Look at the phrases he uses:

• “Just contemplate upon the Seerah (biography)…”
• “I am saying this firmly; read the Seerah…”
• “I am emphasising, Seerah! Seerah! The progress and safety of both the work (of Da’wah) and the worker (of Da’wah) lie in it…”
• “Mujahadah (struggle) must be in accordance with the Seerah of Prophet Muhammad (SAW) and his Sahabah (Companions)”. 
• “The most basic thing is to make your Mujahadah (struggle) and work subject to the Seerah”. 
• “I was talking about the Seerah. Ignorance and unawareness of the Seerah and acting in the light of one’s own experience and Amaal (practice) puts a man contrary to the Sunnah. This should be feared”. 
• There was no concept of Da’wah without Nafr (going out of the home, city, or land) in the era of Sahabah. You can see it in the Seerah yourselves…”
• “I have thought deeply that following the Sunnah of Da’wah was the only reason in the Seerah of the Sahabah that destroyed falsehood”
• “I also said yesterday that whatever is said, look for it in the Seerah of the Sahaba. Because, the more you delve into the Seerah, the more insight you will have into the work (of Tabligh).”
• “How can I emphasise this more? The reason for our hardship today is that we want to carry out the work of Da’wah with our intellect and understanding. It is everyone’s responsibility to see the work of Da’wah in the lives of the Sahabas, in the lives of the Sahaba, in the lives of the Companions! Delve into it yourselves!”
• “I have fully concluded that there is no example of the displeasure (of Allah and his Prophet) in the history of the Sahaba as there was the displeasure to delay going out in the path of Allah.”

---

This is the root of all his deviations. If we look deeper at the origins of his wrong concepts, we will usually find an event of Seerah and history, which was either misunderstood or other traditions of the Seerah were not presented or lack of command over the principles of Islamic Jurisprudence (Usool-e-Fiqh). This results in the erroneous “Istinbat” (deriving conclusions from the Quran and Sunnah). Sometimes he takes the “Ma’lool” and “Munkar” hadiths as correct and authentic. His latest example is the misunderstanding and baseless assumptions derived from the mentioned tradition of Abu Bakr (RA), and using it to criticise the entire education (Darul Uloom) system.

Translator note: Ma’lool is a type of hadith that has some form of hidden defect or deficiency that may affect its authenticity. Munkar is a type of hadith in which the unauthentic narrator goes against an authentic narrator in the Sanad (chain of transmission) of the text of Hadith. Weak or rejected hadith can also be categorised under Munkar.

The incumbent person has crafted an artificial, self-made and fabricated sketch of Deen (religion) and Da’wah in his mind. This is what he considers the Sunnah and Seerah. He publicly negates all other permissible ways and methods of Ta’leem(education) and Tarbiyah. He and his followers believe that in the Prophet’s era, the entire system of Ta’leem and Tarbiyah was run and organised from the Masjid. Since this system was transferred outside the Masjid, ignorance has spread among the people. He boldly claims that in today’s world, Da’wah and Ta’leem have globally deviated from the ways of the Sunnah. He claims that the system of Da’wah and Ta’leem outside the Masjid is neither useful nor effective because it is against the Sunnah. In order to prove his concept, he presents a wrong picture of the Prophet’s era in front of the Ummah. Just look at his statements: 

• “The Holy Prophet (SAW) established a system of Ta’leem (education) and Tarbiyyah (nurturing) and the Prophet (SAW) connected this system of Ta’leem and Tarbiyyah with the masjid like an Ibadat (act of worship). To separate and take apart the education system from the Masjid is to differentiate between Ta’leem and Tarbiyyah. Our point needs a lot of attention from all of you because these two things are related and dependent on each other in such a way that without Ta’leem and Tarbiyyah. The Holy Prophet (SAW) brought the system of Ta’leem and Tarbiyah in such a way that the whole system was completely connected and integrated with the masjid.”
• “I swear by Allah that if Amr-bil-Ma’ruf (enjoining good) and Nahi an al-Munkar (forbidding evil) come in accordance with the Sunnah…”
• “It is with profound sadness and concern that I express my observations regarding the Ta’leem (education) and Da’wah, which are the two main duties of the Prophet’s mission. I am saying that on a global scale, it appears that these two fundamental responsibilities have strayed from the ways of the Sunnah. Ta’leem seems to have strayed away from the Sunnah, lacking in Tarbiyah, and Da’wah has deviated from the Sunnah. Therefore there is no Imaan (faith), perfection in Imaan and perfection in Ta’leem. It is evident that the world at large is witnessing a universal shift away from the Sunnah.”
• “Listen to me carefully! Salat (prayers) is a secondary activity of the Masjid (mosque)! Salat is a secondary activity of the Masjid! Salat is a secondary activity of the Masjid! Halaqah of Imaan (circles of faith) and Ta’leem were going on in the Masjid, and the prayers would occur in between. While addressing his subjects, Umar (RA) said “Now pray”. This means that Salat (prayers) used to come between the circles of Ta’leem.”

(Page 13)

• “If you think my words are extreme, consider the tradition of Tirmidhi Sharif. Allah commanded Yahya (AS) to gather Bani Israel in Bait-ul-Maqdis and convey five important things to them. You should think about this. The first lesson from the hadith is to gather the people. It does not mean that you should write the date of the meeting or the date of the gathering in a newspaper or publicise the meeting that there is a gathering on a specific date. The second point emphasises gathering in the Masjid, not in a field, in a hotel, or in a house, but the order is (emphasising) where to gather.”
• “Perfection in prayer will come from two crucial elements: Imaan (faith) and Ilm (knowledge). Both are essential to excel in every act of worship, ensuring acceptance of our deeds. The place of learning for both of them is in the Masjid. Ilm and Imaan are there. The place of learning Ilm and Imaan is in the mosque. Such was the power of Ta’leem from the Masjid that when a companion heard in the Masjid the command of the Hijab (veil), he went and announced it in the neighbourhood. The women of the entire neighbourhood immediately obeyed the order of the Hijab.”
• “Let me tell you the truth: those non-believers who fled the battlefield seeking the safety of their lives were not taken and tied as slaves by the Sahaba, but rather they were brought and included in the circles of the Qur’an and made them sit in the environment of good Amaal (actions) in the mosque. The intention was to expose them to the teachings of the Quran so that when the sound of the Qur’an reached their ears, the darkness of disbelief would dispel from their hearts and they would accept Islam. Listen to me attentively!”

The fact is, there were examples in the Seerah when the system of Ta’leem (education) and Da’wah was established outside the Masjid. For instance, In Madinah itself, a house was set apart for quranic learning which was outside the Masjid. 

The famous Muhaddith Abdul Haye Al-Kattani in his famous book “Nizaam Al Hukoom Annabawiyah / At Tarteeb Ad-Dariyyah” (The prophetic government system / Administrative Arrangements) has written under the chapter “Preparing a house for readers of the Quran and deriving the concept of Madaris from it”. He has mentioned with reference to Hafiz Ibn Abd al-Barr’s well-known book “Al-Istiyab Fi Ma’rifat Al-Sahhab” and “Tabaqat Ibn Saad” that Abdullah bin Umm Maktoum (RA) visited Madinah accompanied by Musab bin Umayr (RA) after a short period of the Battle of Badr. They stayed in a house named Dar-al-Qara. Dar-al-Qara was the house of Mukharama bin Nawfal (RA) where Ta’leem was given there. Scholars have taken this event as an argument for the establishment of Madrasa. Allama Katani has also quoted from the book of Ibn Qudama “Al-Istbasar” that Musab bin Umayr (RA) stayed at the house of Asad bin Zararah (RA)  in Madinah. There, they would both visit different houses of the Ansar, teach them the Holy Quran and call them to Allah.

Here it is crucial to clarify that the life and actions of the Sahaba (RA) are without a doubt the source of evidence and guidance in religion and Sharia. However, there are principles and conditions for correctly understanding the Quran and Sunnah. In the same way, taking a specific incident from the life of the Sahaba and applying it to the current situation (as a general example for the Ummah) has its own rules and principles as well. Establishing a ruling by the Jurists requires adhering to the comprehensive compilation of Islamic knowledge and detailed branches of all fields of Islam. The basis is the Quran, Sunnah, sayings and actions of the Sahaba and all of this must be supervised by the Mujtahideen and the methodologies from the four Madhabs (Schools of thought). The Sahaba also had differences in their opinion and this has to be accounted for as well before making an Ijtihad.

Therefore, to ignore the Fiqh (jurisprudence) and make conclusions purely from the sayings and events of a single Sahabi alone, especially without sufficient knowledge, is as dangerous as opening the doors to great Fitnas.

(Page 14)

Allama Munawi in his well-known book “Faidh Al-Qadeer” has quoted that Imam Razi wrote in his book that it is from the Ijma’ that people should be prevented from directly following the Sahaba (without knowledge). (Faiz al-Qadir: 210/1 Misr, Minhaj Sunnah al-Nabawiyya: 175, 171/3, Usool al-Ifta wa Adaab p. 256).

This does not mean that the Sahaba are not worthy of being followed. This is because there is a complexity and strong possibility of misunderstanding and misinterpretation of the actions and sayings of the Sahaba. It is quite possible that a person from his lack of knowledge and ignorance fails to understand correctly the lives of the Sahaba or a saying of a Sahabi. The differences in opinions between the Sahaba need to be taken into account. This is one of the complexities that has been systematically addressed in the four Madhabs (schools of thought). (Al-Jumu’ Sharh al-Muhizb Lalnawi: 91/1, Fasl fi Adaab Al-Mustafti, Al-Burhan fi Usool Fiqh Lalju Yani).

Take the example of how the incumbent person took the events of Abu Bakr Siddiq (RA) and derived his own conclusions from it. If we look at the basis of the Fuqaha(jurist)’s statements, it will become clear why they were prohibited. The incumbent person purely relied on “Hayatus Sahaba” quoting this particular story.

The incumbent person clearly did not look at the actual source. His failure to collect all the other narrations on this particular topic and chapter was also a problem. The difference between Sahih(authentic) and non-authentic, valid and Ma’lool tradition and the effects of quoting the meaning of a narration (روایت بالمعنی) requires academic significance and expertise. The incumbent person crossed the line when he added several things to the narration. For example, he added: “The action of Abu Bakr Siddiq (RA) shows that being a Caliph should not stop him from doing business”.

The incumbent person only derived his conclusion from the mere fact that Abu Bakr (RA) was going to the Market. He did not take into account the fact that Abu Bakr (RA) agreed to Umar (RA) and other companions’ advice and the fact that Abu Bakr (RA) abstained from doing business during the entire period of his caliphate. It can be clearly seen that Abu Bakr Siddiq (RA) considered business a hindrance to his job as the Caliph. He clearly said:

لقد علم قومي أن حرفتي لم تكن تعجز عن مؤنة أهلي، وشغلت بأمر المسلمين

Translation: My people know that my profession is not well enough to overcome the needs of my family.

On top of that, the incumbent person falsely claims something which Abu Bakr Siddiq (RA) did NOT even say! He claims:

“Hazrat Abu Bakr Siddiq (RA) said: Why would business disturb me? I will also do this work (i.e. being a Caliph), and do business as well”. 

This is a false attribution to Abu Bakr Siddiq (RA) which he has committed. It is not the first time he is doing something similar to this. He does so to emphasise the fabricated rulings invented by him. He freely makes changes and additions to the hadiths, traditions of the Sahaba, and the Seerah.

His transgressive attitudes in his statements include:

1. Unable to do research about the narrations related to the event.
2. Making additions to the narrations. 
3. Due to a lack of knowledge and understanding, made superficial and wrong ijtihad, claiming that all the earlier and later scholars came to a conclusion against the Fuqaha (jurists). 

I wish! he would consider the words of Umar (RA):

لو كنت أطيق الأذان مع الخليفي لأذنت

If I had the opportunity to call the Athan being the Caliph, I would have (taken the responsibility) to call the Athan. (Musannaf Ibn Abi Shaiba, Number: 23)

Umar (RA) considers himself incapable of taking the responsibility to call the Athan due to the burden of the caliphate. So how can the incumbent person say that Abu Bakr Siddiq (RA) is capable of handling the affairs of the caliphate while doing business and trade? What a strange thing he is saying!

(Page 15)

From the details provided, it is evident that the incumbent person possesses a limited understanding of the Qur’an, Hadith and the events of the Sahaba, which results in his wrong conclusions. This is the reason why sometimes his style of narration puts the prophets in an unworthy position.

While narrating an event (.e.g the story of the prophet) the incumbent person tends to create additions without proof. He has adopted a dangerous path of putting the prophets in an unworthy position. The stories are narrated in such a way as to point out the mistakes of a prophet, that a prophet made a transgression in that particular incident. He is indicating for that particular event, the prophet should not be followed and one should not be like the prophet (for that isolated case). For example, he says:

“Prophets were also given Asbab (means) as a test. Listen to what I am saying! prophets were also given Asbab as a test. So what is our position? Allah also gives means to prophets as a test. Listen carefully, Allah also gives Asbab to prophets as a test. Allah wants to see whether they remember me because of these Asbab or they disregard my command. Think about it, prophet Suleiman (AS) was granted by Allah such beautiful, noble and rare horses, which were not in this world before Suliman (AS) and will never be after him. These horses flew in the air, carried the rider, swam powerfully in the sea and ran on land. Sulaiman (AS) got so busy looking at his beautiful horses that the time for Asr prayers ended and sunset had started…… The point is that what Allah has created is to create the impression of creation. It is not made for, rather, it is made to create the impression of the creator. Only disbelievers are those who are entangled in the creation and the Muslims are those who are influenced and impressed by the creator. The creation of Allah is to introduce the creator. At that time, he, while remembering Allah got (interrupted and was) busy looking at horses and the time for Asr prayers had ended. He (Sulaiman AS) ordered to take out the sword and slaughtered and destroyed all the horses, leaving none left for future generations; because the Asr prayer ended due to him looking at these horses. Think about those who were saddened by the loss of their good deeds, Allah never wastes their good deeds. He (Sulaiman AS) took the sword and killed all the horses saying I want to offer today’s Asr prayer, I don’t want horses, I want Asr”

---

Look at the manner in which the incumbent person has presented the story of Sulaiman (AS) and the conclusions he has made from the incident! The dangerous consequence of what he has said could not be overstated. First, he says that it is the actions of the non-believers to be affected by the Asbab (Means). Then he tries to prove that such a great prophet was affected by the Asbab (Means)! See how dangerous the matter has reached? Nauzubillah (May Allah protect us). 

Allah SWT himself has described the incident of Sulaiman (AS) using such words of praise! From the verse of the Holy Qur’an:

وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابَ إِذْ عُرِضَ عَلَيْهِ بِالْعَشِي الصَّافِنَاتُ الْجِيَادُ فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّى تَوَارَتْ بِالْحِجَابِ رُدُّوهَا عَلَيَّ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ

And we blessed Dawood with Sulaiman. He was an excellent slave (of Allah). Surely, he was great in turning (to Us, in penitence and praise). (Worth remembering is the incident) when the swift of high breeding was presented before him in the evening. He said, “I held the love of the good things (i.e. these horses) dearer than the remembrance of my Lord until it (the sun) went behind the veil. Bring them back to me and he started passing his hands over the shanks and necks (Translation: Ma’arif ul Quran, Mufti Muhammad Shafi).

(Page 16)

The incumbent person should consider his statement:

“Sulaiman (AS) got busy looking at his beautiful horses that the time for Asr prayers ended and sunset had started…….. The point is that what Allah SWT has created is to create the impression of creating. It is not made for (us), rather, it is made to create the impression of the creator. Only disbelievers are those who are entangled in the creation and the Muslims are those who are influenced and impressed by the creator. The creation of Allah is to introduce the creator. At that time, he, while remembering Allah, got (interrupted and was) busy looking at horses and the time for Asr prayers.”

This statement means that Sulaiman (AS) was influenced by the Asbab (means) and failed the test. Instead of looking at the horses and glorifying the creator, he got overly involved in the horses. Nauzubillah!

Such a statement indicates the incumbent person’s absolute lack of understanding and awareness of the sensitivity and depth of the issue of prophethood and the infallibility of the prophets. This is why he speaks as though he is a Mujtahid on the events of the prophets with blatant courage and boldness. He did not even hesitate to give the impression that a prophet should have done so and so instead.

The incumbent person often says phrases like: 

• “This is a wrong understanding” 
• “This idea has been misunderstood in this era”
• “This is a common misconception”
• “It’s everyone’s collective fault”
• “This is a completely false concept”. 

With the above statements, he freely criticises others. It is obvious that when a person criticises despite having adequate knowledge, his intentions are to assert his superiority of knowledge and understanding.

By stating that Da’wah and Ta’leem have deviated from the Sunnah globally, the incumbent person has indirectly implied that he understands the prophetic method of Da’wah and Ta’leem more so than the righteous scholars of that time. 

From the Ummah, there are those who have been misguided from the right path. One of the reasons for their misguidance is their distrust and parting ways with the Imams of Ijtihad, Salaf-e-Saliheen and the contemporary Ahl-e-Haq scholars. They adopted their own opinions, self-reliance and self-determination.

Therefore, Darul Uloom Deoband had warned about this in their writing on January 31, 2018. It was based on the fact that the incumbent person adopted his own way of Ijtihad of the Qur’an and Hadith and went far-fetched in it despite him having a lack of knowledge and acting alone. The usage of “Shaz” and “Munkar” narrations are continuously used one after the other. This has resulted in misleading ideologies.

NOTE:
*Shaz is the hadith or tradition in which an authentic narrator, narrates hadith which goes against the same hadith narrated by other authentic narrators
*Munkar is the hadith or tradition in which an inauthentic narrator, narrates something against the Hadith narrated by authentic narrators

It is a crucial responsibility of religious scholars to prevent the people with “Hikmah” (wisdom) and “Husn-e-Tadbeer” (tactfulness) from falling into wrong ideologies and thoughts. Hafiz Sayooti in his book “Tahzeer Ul Khawas Min Akazeeb Qussas” and Ibn Al-Jawzi in his well-known book “Kitab Al-Qasas Wal-Muzkereen” harshly criticise preachers who talk about Munkar and unknown traditions to attract people to their side. They are creating a wrong image of Islam in the people’s minds.

Hafiz Ibn Qutiba highlighted that because of the public’s general lack of knowledge, they tend to like speakers whose speech contains outlandish and out-of-the-ordinary things. The Sahaba and Tabi’een took harsh actions against these types of speakers.

(Page 17)

Now, to answer your questions: 

1. The received statements of the incumbent person are not correct according to Sharia. The majority of his statements were a result of his personal interpretation of Sharia texts and inaccurate interpretations of the Qur’an, Hadith and the lives of the Sahaba (Companions of the Prophet SAW). It is not permissible to propagate them by any means. The speaker must refrain from such statements and adhere to the interpretations of the pious predecessors and esteemed scholars. He should avoid any action that may cause confusion and distraction. Staying focused on the path of safety and righteousness will be beneficial for everyone.
2. To those who are deliberately propagating such statements, leading astray the simple people while defending the incumbent person, their conduct is regrettable. They will be answerable to Allah SWT for their actions.
3. Darul Uloom Deoband has never been opposed to Tablighi Jamaat as a Jamaat (Group). It was founded by the Akabir (legendary personalities) of Deoband. It has significant importance to the preaching and spreading of Islam.

Darul Uloom Deoband has diligently fulfilled its religious and Sharia duty before by issuing a comprehensive statement and publishing a detailed position to the scholars. It still stands by its position and now it is presenting this more detailed position to the scholars. It is advisable for people to seek guidance and consult their local Ulema in matters of Sharia. May Allah SWT  keep us on the straight path and safeguard the ummah from all kinds of evil and harm. Ameen.

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