This is the translation of a letter to Maulana Muhammad Saad Kandhlawi, Markaz Nizamuddin Delhi from Hazrat Maulana Muhammad Mazhar Puri Madda Zillahu Professor of Hadith, Darul Uloom Nadwatul Ulama Lucknow. This letter was dated 23 January 2014 before the Deoband’s First Fawa on Maulana Saad (Dated 6 December 2016).
This letter proves that Maulana Saad’s deviation predates the Tablighi Jamaat Ikhtilaf and dispels the slander that Deoband’s Fatwa was politically motivated or them being biased towards the Shura of Tabligh.
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It should be known that those who are entitled to call towards Allah and enjoin good and forbid evil are those people who possess knowledge of the religion and who know its reality. They are not entitled if they are ignorant, because if they do so, they will first destroy themselves and then ruin others.
Just as in our time, every person has made preaching and propagation their profession, and every person is becoming a great preacher and advisor, because they are spreading religion among people without benefit and only causing harm. Any person whose duty is to preach must first acquire knowledge themselves so that they can convey it to others in a correct manner. Otherwise, this is dangerous – if you become an ignorant caller to religion, then a scholar’s teaching and his words’ effects will be diminished. Just as ignorance and wrong emotions in work are dangerous for religion, they are dangerous for Muslims and dangerous for oneself too.
(From Tafsir Zil-ul-Quran by Hazrat Maulana Habeeb Ahmad Siddiqui Kairooni)
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From: Muhammad Mazhar Puri Nadwi Professor of Hadith at Dar ul Uloom Nadwatul Ulama, Kanpur
To: Respected Janab Hazrat Maulana Muhammad Saad Sahib, Manager Markaz Nizamuddin, Delhi
Assalamualaikum wa rahmatullahi wa barakatuh
May Allah keep you in good health and protect you from all difficulties and calamities. May He complete all your good works. I have deep love for you for the sake of Allah, your popularity and acceptance is admirable. You have authority over the large gatherings of the Ummah. Your statements in these gatherings are, Alhamdulillah, benefiting the Ummah greatly. When you give guidance, the entire gathering listens with great attention, accepts it, and conveys it further.
The large gatherings you address contain many people and accordingly shape people’s mindset and religion. From this perspective, being cautious is very important – responsibility on one side and great caution on the other side. Even if some inappropriate matter, whether due to emotion or right intention, truth or wrong path, comes within the scope of criticism, and from the perspective of its consequences becomes harmful for the Ummah, then caution about it is necessary. The religion of Islam and the entire Ummah is a trust for us – its protection and care is necessary upon us all.
Some of your statements and some statements of other responsible people at Markaz Nizamuddin were heard at a gathering of scholars, also in another gathering and in Qareeb too, heard them with great attention and wrote them down too. After hearing them, I had some doubts about certain matters and became worried and concerned. This should not happen that despite good intentions, something gets said during a speech that becomes a cause for criticism. After consulting with elders, I want to present some matters to you under (a soft manner) “Ad-deen un-naseeha” (Religion is sincere advice).
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I want to present some points that I wish to bring to your attention, due to which the scholars are concerned and which pose a risk of the Ummah receiving wrong messages. These matters, in their view, either deviate from moderation or from the perspective of their consequences and results are harmful and fall within criticism’s scope. I would like to present these points in your service. If there is any misunderstanding on my part, please correct me and forgive me. And if these matters are indeed worthy of attention and correction, please pay attention to them and exercise greater caution so that these things don’t reach the Ummah. If you find any better way to address them, please choose that.
Now I present those points:
Bismillah ir-Rahman ir-Raheem
At the gathering in Raiwind, during your sermon after the morning gathering, while explaining the importance and significance of Tabligh and Dawat, you narrated the story of Hazrat Musa (peace be upon him), in which it was also mentioned that Musa (peace be upon him) made Harun (peace be upon him) his deputy and successor, and leaving the congregation went into seclusion for worship of the Almighty. After that, the situation of the people became such that 188,000 Israelites went astray (became apostates). In this context, you also mentioned that the real one was Musa (peace be upon him), he was the real responsible one, while Harun (peace be upon him) was just a helper and partner, and to prove this point, you recited these Quranic verses: “And what made you hasten from your people, O Moses? And make for me a minister from my family – Harun, my brother. Increase through him my strength and let him share my task.”
Through this entire subject matter, people tried to understand and some understood that leaving the congregation to adopt seclusion and worship (even if it’s not wrong) resulted in 188,000 Israelites going astray. This subject matter was presented in such a detailed way.
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If Mount Tur needs to be mentioned, let it be done in detail and its outcome, which harmful outcomes come from it.
The following points (that you said) needs attention:
- This was a major mistake and sin on the part of Hazrat Musa (peace be upon him) that he committed by leaving his people and congregation to go into seclusion for worship of Allah.
- Making Hazrat Harun (peace be upon him) a deputy and successor was also inappropriate and insufficient because the real person was Musa (peace be upon him) while Hazrat Harun (peace be upon him) was merely an associate and helper.
- This thought and action of Hazrat Musa (peace be upon him) was also inappropriate that he preferred seclusion and worship over his congregation and people.
- The consequence of adopting seclusion and worship is that people go astray.
- It is also necessary to explain that seclusion and worship in other words, inward reformation and purification, is not required or harmful for religious preaching and reformation.
- Similarly, it would necessarily mean that when common people hear this story, they will consider this entire action of Hazrat Musa (peace be upon him) wrong and will become guilty of disrespect towards him. And in light of the facts and reality, if this subject is analyzed, this entire subject is unacceptable. Its reasons are as follows:
- The infallibility of prophets is an established belief of Ahle Sunnat wal Jamaat, this belief includes that all prophets (peace be upon them) are infallible, whether it’s Hazrat Musa (peace be upon him) or any other. They cannot commit any sin, and if anything appears to be a sin or mistake externally but is not actually a sin, they are excused in it and forgiven. Along with this, it is a specialty of prophets’ mistakes in judgment that Allah himself corrects them.
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In the incident of Hazrat Musa (peace be upon him), first it’s not even clear whether he abandoned his people or had taken a group with him. Some commentators say that Hazrat Musa (peace be upon him) made Hazrat Harun (peace be upon him) his deputy and took the nobles of his people with him. Imam Tabari has mentioned this first opinion, saying:
“It is said that before this, he appointed Harun as deputy over Bani Israel and took seventy men with him to the appointed place.” (Tafsir: Page 155, Part 11, Surah Taha)
Then how can that allegation be proven and how can it be said that he abandoned his people and went into seclusion.
Secondly, even if it’s accepted that Hazrat Musa (peace be upon him) chose seclusion by leaving his people, its purpose was to gain more pleasure and satisfaction from Allah. “I hastened to You, my Lord, that You might be pleased.” Ibn Kathir says: “To increase Your pleasure with me.”
(Ibn Kathir: Part 2, Page 4)
So neither was this purpose wrong nor was this method wrong. In fact, Imam Tabari has mentioned in this context that Hazrat Musa (peace be upon him)’s haste to go to his Lord’s appointed place, and as an example and warning, also mentions the complete yearning of the Prophet (peace be upon him) for rain in explaining the verse “I hastened to You, O my Lord, to please You.” He says: “Out of eagerness – and he (peace be upon him) would, when it rained, remove his garment until the rain would hit him, saying it is a recent covenant with my Lord. This is from the Messenger of Allah (peace be upon him) and those after him out of eagerness.” (Tabari: Page 192, Part 11 New)
Similarly, this method of Hazrat Musa (peace be upon him) was also not wrong because if it was his mistake in judgment, it would have been corrected and Allah’s statement “And what made you hasten from your people, O Moses” would have been a reprimand and rebuke, whereas it is not so, although some scholars have spoken in this manner, but the reality is that this was also your mistake in judgment and Allah’s command.
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According to Hazrat Abdullah ibn Abbas (may Allah be pleased with him), Allah’s statement to Hazrat Musa (peace be upon him) was not as rebuke but as mercy, honor, and to comfort his heart.
Ibn Abbas (may Allah be pleased with him) said: “Allah knew, but He said ‘What made you hasten from your people?’ as mercy to Musa, to honor him with these words, and to comfort his heart and show him kindness.” (Tabari: Page 155, Part 11)
The going astray of Bani Israel (whether the number was 188,000 or any other number – where is this number proven from?) was by Allah’s will. There is no evidence in this, the servant is only responsible for conveying. If he has not done anything against conveying, he cannot be blamed for it. He will be saved by Allah even if the whole world goes astray, provided he hasn’t done anything against conveying.
Thirdly, it is also not correct to say that since Hazrat Musa (peace be upon him) was the real one and Hazrat Harun (peace be upon him) was just a partner and helper, therefore the real responsibility was on Musa (peace be upon him). This point is unacceptable and against reality. This is evident from the same incident and verses which Ibn Kathir and Qurtubi have explained in their commentary, saying: “So Harun (peace be upon him) was a noble prophet, honored before Allah, of high status and greatness.” (Ibn Kathir Page 232, Part 3)
Fourthly, this view and analysis is also not correct that Hazrat Musa (peace be upon him) should not have made Hazrat Harun (peace be upon him) his deputy and successor, and should not have done so, which resulted in going astray. Although this was also the purpose of that statement, but this point is definitely not correct, because our scholars and jurists have mentioned the permissibility and correctness of deputyship and caliphate while mentioning this incident and verses. “When Musa intended to go for communion and conversation, he said to his brother Harun ‘Be my successor,’ which proves the validity of deputyship.” (Tabari: Page 174, Part 7) So how can this be called wrong?
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The Prophet (peace be upon him) appointed Hazrat Ali (may Allah be pleased with him) as his deputy in some battles and said: “Are you not pleased that you are to me as Harun was to Musa? (in this battle), except that there will be no prophet after me.” This is mentioned in Sahih Muslim’s narration from Saad bin Abi Waqqas who said: “I heard the Messenger of Allah (peace be upon him) saying to Ali when he appointed him as his deputy in some of his battles: ‘Are you not pleased that you are to me as Harun was to Musa, except that there is no prophet after me?'” (Tafsir Tabari: Page 174, Part 7)
If Hazrat Musa’s (peace be upon him) action is called wrong regarding deputyship, then – Allah forbid – how can the Prophet’s (peace be upon him) action also be called wrong? Because you have cited the incident of Musa and Harun’s (peace be upon them) deputyship as an example and warning that what they did was against precaution and inappropriate, so what would you say about the Prophet’s (peace be upon him) action?
And (5) even if all these points are not accepted as correct, it is still not appropriate to present any incident in a way that results in disrespect and distancing from seclusion and worship in its result, or creates a mindset of this work being useless and harmful. Because propagation and preaching of religion is also like self-purification which is obligatory, as is clear from the verse “teaches them the Book and wisdom and purifies them.” Different methods can be adopted for this, as Shah Waliullah, Muhaddith Dehlawi and Hazrat Thanvi, Hazrat Raipuri, Hazrat Thanvi and others have adopted. Hazrat Allama Syed Sulaiman Nadwi has chosen “Maulana Ilyas Sahib” and their…
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“Religious preaching” and mentions some of its details in the introduction. Therefore, presenting such a narrative which in comparison to tabligh work makes its importance (which is among the prophetic tasks) seem worthless and creates a mindset of distance from those who do this work would be highly inappropriate and worthy of correction. In fact, it would be explicitly against the clear guidance of the early elders of the Tablighi Jamaat.
Because Hazrat Maulana Ilyas Sahib’s written instructions and guidance (from which benefits are derived and guidance is taken) clearly state that it is necessary to maintain connections with Ahlullah (people of Allah) and their khanqahs (spiritual centers), to benefit from their company, and to visit them to learn dhikr. Therefore, in a special letter to Karguzaran-e-Tabligh (workers of tabligh), Hazrat Maulana Ilyas Sahib specifically wrote:
- “I want to draw your attention to a few things” (after this he mentions eleven points which are important instructions and practical guidance for those doing tabligh work)
Hazrat Maulana Ilyas Sahib states:
“Those who (from tabligh workers) have pledged allegiance (to any sheikh), are they being reminded after their pledge? Are they fulfilling it or not? Those who are doing tabligh repeatedly, are they regular in their practices or not? Make them do it one by one by going to Hazrat Maulana Abdul Qadir Sahib (spend time in his service and his khanqah).”
(Makatib Hazrat Maulana Ilyas Sahib, Page 137, compiled by Hazrat Maulana Abul Hassan Ali Nadwi)
- He states in his discourses:
“It is also necessary that in knowledge and dhikr, one should maintain relations with one’s elders of this path and remain under their guidance. The work of dhikr of the Prophets (peace be upon them) was under Allah’s guidance…
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The noble companions learned Ilm and Dhikr from the Prophet (peace be upon him), and the Prophet (peace be upon him) provided guidance. Similarly, people of every era learned Ilm and Dhikr from their elders and received their guidance. That’s why even today we need guidance from our elders (and mashayikh), otherwise there is a great danger of falling into Satan’s trap.”
(Malfuzat Hazrat Maulana Ilyas Sahib, Page 132)
- In another letter he writes:
“In my view, at this time for any work to move forward, there is a need for mashayikh of tariqat and ulama of shariah, especially after the situation of politics, there is a need for such people to be under the consultation of the jamaat. Along with an organized system, there is a need for consultation, and all practical things should be under it. First of all, there is a need to be affiliated with such a consultative body.”
(Makatib Hazrat Maulana Ilyas Sahib, Page 132)
After these clear instructions of Hazrat Maulana Ilyas Sahib, there remains no room for suggesting that the system of seclusion and worship or individual spiritual discipline is useless, unnecessary, or harmful, when Maulana Ilyas Sahib himself is emphasizing its importance and advising the entire tabligh system to stay connected with consultative bodies and giving advice and guidance in accordance with the consultation of those bodies that consist of mashayikh of tariqat and ulama of shariah who practice politics.
Keeping all these details in mind, it must be noted that to what extent this statement can be correct and appropriate that “if seclusion and worship were adopted, then people would become distant from others, and in the work of dawah, people would become distant from Allah, and as a result of adopting seclusion and worship, aversion and dislike would arise.” Please note this matter quickly and it would be against the guidance of Maulana Ilyas Sahib.
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Is it correct to say that after the death of the Prophet (peace be upon him), Dawah and Tabligh declined due to negligence and led to apostasy?
You mentioned the importance of Dawah and Tabligh and the harm caused by negligence in it, saying that apostasy occurs as a result of negligence in dawah and tabligh. Then to prove this point, you clearly stated with full claim:
“Leaving dawah causes apostasy. This is the reason why in sacred Madina, after the death of the Prophet (peace be upon him), apostasy occurred. Where was the dawah, where did the religion go, where did apostasy come from? Then dawah came and wherever it reached, Islamic victories happened wherever they went.”
In your father’s guidance that “where was the dawah, where did religion go,” these statements are completely incorrect. If we have to accept the validity of this statement, it would necessarily mean that even after the Prophet’s (peace be upon him) death, when the noble companions and rightly guided caliphs performed the important duty of dawah and tabligh, that negligence was also due to some necessity and time, and apostasy occurred due to this negligence. This would place a serious accusation on the companions.
This accusation applies not only to the rightly guided caliphs but also to the Prophet (peace be upon him) himself, because God forbid, did he leave such successors and deputies who neglected this important work? And you confirmed this work by saying “Follow my sunnah and the sunnah of the rightly guided caliphs,” commanding the entire ummah to follow them. How can such deputies be considered complete who, as soon as they took charge, showed negligence in such an important duty of Dawah and Tabligh, and the work of Dawah left with them, causing apostasy.
The phrase “where was the dawah” refers to that dawah which the Prophet (peace be upon him) used to do and in which the rightly guided caliphs showed negligence, according to Muslim Sharif in Kitab al-Iman:
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It is narrated from Hazrat Abdullah bin Masood that in one hadith, the Prophet (peace be upon him) said: “Allah keeps good the first part of my ummah, helps them, gives victory, and they follow my sunnah and follow my commands. Then after them come such successors who say what they don’t do and do what they are not commanded.” For such people, it has been commanded to do jihad against them – “So whoever does jihad against them with his hand is a believer.” (Muslim Sharif, Volume 1, Page 206)
Who are more virtuous and better helpers and supporters of the Prophet (peace be upon him)? How can it be imagined about them that after the Prophet’s departure, they showed negligence in the duty of dawah?
If assumed, can anyone dare to say that those perfect successors, about whom jihad has been commanded in the mentioned hadith, would show negligence? – May Allah protect us – how far this matter has reached.
It is correct that apostasy did occur after the death of the Prophet (peace be upon him), but was this apostasy due to negligence in Dawah by the companions and rightly guided caliphs? And does apostasy always occur as a result of negligence in tabligh and dawah? Can anyone, Allah forbid, dare to say that the people of Madina who came during the time of the Prophet (peace be upon him), entered Islam, and you and I believe that the Prophet (peace be upon him) taught them well in Madina, he sent them the commands of zakat, charity and other things far from Madina, then all those people went back and all became apostates after that, killed the zakat collectors – this whole incident is mentioned in authentic hadith books.
(Tirmidhi Sharif, Chapter: What has been said about the urine of what its meat is eaten, Page 11)
How can it be said, Allah forbid, that there was some negligence in their training by the Prophet (peace be upon him) and there was some negligence in dawah and tabligh, as a result of which they became apostates? – May Allah protect us.
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It is a different matter that people’s acceptance or rejection of Islam, or apostasy is progress or decline of the Muslim ummah, protection of life and wealth – all of this happens under Allah’s decree and divine system and His will. Will they be held accountable for this or not? For this, in light of Shariah, those who are responsible for any legal matters are accountable in this state – if they commit negligence in it, they will be considered criminals and accountable before Allah, and they’re sinners. Now in the world, wherever and whenever changes and transformations occur, whether they are of apostasy or of any other type, if it happens as a result of not acting on Shariah rulings, then we are criminals. This is a basic principle that applies equally to both nations and individuals. For prophets too, apostasy can come… this is a debatable issue whether apostasy or negligence in other matters is due to negligence or some other reason?
However, when you yourself explicitly stated that the Prophet went with Dawah, it meant that due to the companions and rightly guided caliphs not doing any work, apostasy occurred. What is the evidence for this claim and what proof is there that the rightly guided caliphs showed negligence in dawah? This brings a serious accusation against the companions and caliphs. Then what was said in explanation of those topics at that time – were the listeners benefiting from this explanation in the same way? And would they quote those same words and approach through which accusations come against the companions-caliphs.
When explained in this way, other responsible people also tend to explain similar topics because the effect definitely falls on the listeners.
I remember well, it was a few years ago that the senior officials of the markaz were giving tashreef, there was their statement in the markaz, there was dispute among the listeners, those responsible officials while explaining the importance of dawah and tabligh and the loss of negligence in it said that:
“After the rightly guided caliphs, the ummah showed negligence in matters of dawah and tabligh, the loss and damage that befell the ummah because of this continues until today, and the losses that occurred from it…”
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…could not be recovered. Making a claim of negligence in dawah after the rightly guided caliphs” – all the mujtahids, successors, Hassan Basri, Umar bin Abdul Aziz, Abdullah bin Mubarak and others come next, they all come in this. All this speech should be said here too which was discussed earlier.
At that time I was in a gathering, there was a protest movement’s effort, the students asked questions from that responsible person. He responded, and after that explained in an apologetic manner that this was not my intention, but what would be the result of their other responsible person’s statement after Maghrib, who heard it and will never be able to quote those exact words. The damage that occurred from that statement at that time cannot be recovered even today. Just as from your statement, people will be affected and your clarification should also be made.
Academic Benefit
Finally, I also want to take an academic benefit from you. In your speech you mentioned three divisions of Sunnah which you explained: Sunnah of worship, Sunnah of dawah, Sunnah of habit, then Sunnah of habit. For example, you mentioned miswak in the gathering of Kargah Muazzam, and also in your general speech and special speech of the gathering. I want to benefit by asking that when you explain and divide Sunnah like this, what is its basis? Is this your new terminology or is it taken from somewhere? Generally, the jurists and scholars mention two divisions of Sunnah: Sunnah of worship, Sunnah of habit. Some have interpreted the Sunnah of habit differently. You emphasized a lot on following the Sunnah of habit, mentioned miswak as an example of Sunnah of habit. This point did not come to me. Detailed topics about divisions of Sunnah can be seen in books of Usul like Noor ul Anwar, Husami and others.
In Imdad ul Fatawa, Hakeem ul Ummah Maulana Ashraf Ali Thanvi states:
“There are two types of Sunnah: Sunnah of worship, Sunnah of habit. The word Sunnah absolutely applies to Sunnah of worship…
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…is used, and the promise of reward and its order is related to that very part. And the second type, Sunnah of habit, is also not devoid of blessings, it is a sign of love, but not a part of religion. Therefore, if someone interferes with the objectives of religion, they will be prevented from it.”
(Imdad ul Fatawa: Page 439, Part 3)
I want to know the source and evidence of the division of Sunnah and examples that you have explained.
Similarly, I also want to ask for information that in some of your speeches you have mentioned the difference between Tariq-e-Wilayat (path of sainthood) and Tariq-e-Nubuwwat (path of prophethood) in general terms – there is no difference, but you have only explained and also stated that Tariq-e-Dawat is Tariq-e-Nubuwwat and given precedence and priority to Tariq-e-Wilayat. However, the difference between Tariq-e-Nubuwwat and Tariq-e-Wilayat has not been clearly explained – what is their criterion and what is the fundamental difference between the two paths? Due to unclear explanation, people fall into great error. Generally, from this explanation, people understand that Tariq-e-Wilayat is the path of Sufis and path of self-purification, practiced in khanqahs, it is Tariq-e-Wilayat, and exiting for dawah and giving dawah is Tariq-e-Nubuwwat. Due to this incomplete explanation, confusion has also arisen among people. I want to ask whether this is your own terminology or taken from hadith and principles of jurisprudence? Its details, source, evidence and basis is required. What is the difference between the two and on what basis, while it is known from the Book and Sunnah that Tariq-e-Wilayat and Tariq-e-Dawat are both included in Tariq-e-Nubuwwat. Allama Syed Sulaiman Nadwi has also explicitly stated this in his writings. It becomes clear from the Quran and Hadith that Tariq-e-Wilayat and Tariq-e-Nubuwwat are not separate. All companions were practicing both and doing the work of purification. They were all followers of Tariq-e-Nubuwwat. Even for Tariq-e-Dawat, along with Tariq-e-Wilayat meant to sit in khanqah to purify people’s inner selves and hearts…
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…is used, and the promise of reward and its arrangement is related to that same category. And the second type, Sunnah of habit, though not devoid of blessings, is evidence of love but not an essential part of religion. Therefore, if someone interferes with the objectives of religion because of it, they will be prevented from it.
(Imdad ul Fatawa: Page 439, Part 3)
I want to know the source and evidence of the division of Sunnah and examples that you have explained.
Similarly, I also want to inquire that in some of your speeches, you have mentioned the difference between Tariq-e-Wilayat (path of sainthood) and Tariq-e-Nubuwwat (path of prophethood) in general terms – you’ve said there is no difference, but have only divided them, and also stated that Tariq-e-Dawat is Tariq-e-Nubuwwat, giving precedence and priority to Tariq-e-Wilayat. However, the difference between Tariq-e-Nubuwwat and Tariq-e-Wilayat has not been clearly explained – what is their criterion and what is the fundamental difference between the two paths? Due to unclear explanation, people fall into major error. Generally from this explanation, people understand that Tariq-e-Wilayat means the path of Sufis and self-purification practiced in khanqahs, and going out for dawah work is Tariq-e-Nubuwwat. Due to this incomplete explanation, confusion has also arisen among people. I want to ask whether this is your own terminology or taken from hadith and principles of fiqh? Its details, source, evidence and basis is needed. What is the difference between the two and on what basis, while it is known from the Quran and Sunnah that both Tariq-e-Wilayat and Tariq-e-Dawat are included in Tariq-e-Nubuwwat. Allama Syed Sulaiman Nadwi has also explicitly stated this in his writings. It becomes clear from the Quran and Hadith that Tariq-e-Wilayat is not separate from Tariq-e-Nubuwwat. All companions were practicing both and performing the work of purification. They were all following Tariq-e-Nubuwwat. Even for Tariq-e-Dawat, along with Tariq-e-Wilayat which means sitting in khanqah to purify people’s inner selves and hearts…
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…is also Tariq-e-Nubuwwat. The Prophet (peace be upon him) would sit in their gatherings, give advice, ask about their wellbeing. The companions would come to him with their spiritual ailments and seek treatment. Someone would come with the complaint of laziness, someone with concerns about waswasa (whispers) and material thoughts, someone complaining about hypocrisy, someone expressing concerns about hardness of heart, someone requesting bay’ah (pledge), someone asking about dhikr – he would give appropriate answers to all according to their condition. He would also provide correction, also give bay’ah, also teach dhikr, someone would come asking about prayer times, someone would come asking about an issue – he would answer them all. If the great awliya, mashaikh and muftis of the past also did this same work in their gatherings, then this is all from prophethood – how can this be considered in opposition or a different division of prophethood?
I hope you will kindly provide clarification on this matter.
In your speech about tabligh (in the gathering at Raiwind), you said that now those books are being published in our libraries, and we should study only those books that have no connection with dawah and tabligh. Our study should be limited to the speeches of Hazrat Ji and sayings of Maulana Ilyas and books about virtues and lives of companions and the Prophet’s (peace be upon him) example. If we start studying books beyond these specific ones, the work will be affected, because reading news and reports creates certainty in the mind, and you also said in this context that when the intended work is completed then knowledge can be acquired, there is no escape from certainty of faith and action, this is a constant struggle.
Our tabligh brothers understood from this general statement of yours that tabligh workers should only study those books and nothing else, and starting to study other books would harm our tabligh work. Therefore, keeping in mind the importance of this emphasis, all that scientific and reformative content which comprises clear teachings and rulings from Quran and hadith does not need to be studied…
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… for knowledge, my heart wishes that a specific curriculum be established. For this purpose, one should look through this series. Above all, there is a need for knowledge of Ahl-e-Ilm (scholars). In fact, I have left out five books due to being unwell.
(1) Jaza-ul-Amaal (Hazrat Thanawi), (2) Rah-e-Najaat, (3) Fazail-e-Namaz, (4) Hikayaat, (5) Sahabah, (5) Bihishti Zewar (Maulvi Zakaria Sheikh-ul-Hadith). Sitting in gatherings alone or sitting in groups alone cannot benefit from the blessings of listening in gatherings, and one cannot repay advice of elders in gatherings. (Makateeb p.28)
In one letter, he writes:
“My heart desires that the established curriculum should be completed at a steady pace. This is desired for those who first want to read a portion alone in their home, then listen, and practice what deeds are in it, first try to act upon them, then spread it in gatherings.” (Makateeb p.92)
In one letter, some important guidelines are written for teaching in which it is written that “To benefit from Hazrat Thanawi, it is necessary to have their companionship and follow their methods, and one should benefit from studying their books. Knowledge will come from studying their books and through their methods.” (Makateeb p.138)
In his teachings, he guides:
“My heart first desires that their education (of Hazrat Thanawi) and my method of teaching should be such that through this, their general education will be completed.” (p.58)
After the death of Hazrat Maulana Thanawi, Hazrat Maulana Muhammad Ilyas Sahib clearly said that “My heart desires that at this time, this topic should be especially spread that Hazrat Thanawi (may Allah have mercy on him) should be connected with, benefit from Hazrat’s blessings, and…
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…along with getting a share in the spiritual ranks of Hazrat and to increase the spiritual pleasures of Hazrat’s soul, the best and most important means is that Hazrat’s teachings and guidance (which are preserved in his writings) should be acted upon and efforts should be made to spread them more and more.” (Malfoozat Maulana Ilyas Sahib, p.29, Malfoozat: 75)
After Hazrat Maulana Muhammad Ilyas’s clear explanation and emphasis along with specifying books like Jaza-ul-Amaal and Rah-e-Najaat, would this suggestion be accepted that Hazrat’s study should be limited to just a few small parts and limited works? How will their spirit be pleased?
I want to submit a report with utmost respect in your service that, by the grace of Allah, currently the educational work is progressing under your supervision, and your educational representatives are also responsible. Their statements and their words also need your attention and consideration. Many of our old and new educational representatives make such statements which are against precaution or contrary to facts. I present a few examples:
(1) A respected Amir stated after Fajr in a teaching gathering that: “Azan is heavy, it is strange that in it, verses about polytheists are recited in Allah’s path, and after namaz, going out in Allah’s path and calling to Allah is the goal.”
The meaning of this statement suggests that the actual purpose is going out in Allah’s path and calling to Allah; Azan and namaz are just means for calling to Allah’s path, as if Azan and namaz themselves are not the goal but means to an end.
In the same way, other representatives also said that for the arrangement and completion of calling to Allah, the Prophet (peace be upon him) delayed the obligatory prayer (Isha prayer) and from this also drew the conclusion that calling to Allah is the goal, and its importance is greater than prayer.
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It is clear and some of its similar examples that Allama Maududi Sahib has given statements from which it was known that no worship or Azan or prayer itself is not the goal, rather another goal, meaning jihad’s effort and training is the goal. It is clear that this statement is completely against our elders’ way. The elders have criticized this. Even Islamic thinker Hazrat Maulana Syed Abul Hassan Ali Nadwi (may Allah have mercy on him) has criticized this perspective of means and goals in his book “Religion’s Implementation and Da’wah in Modern Era” (See page 82 and others). It is unfortunate that such statements of this type are still being made in our teaching gatherings which some try to quote. Due to the fear of prolonging, I have not quoted the detailed criticism here.
Did Hazrat Yusuf (peace be upon him) act against Tawheed and Intelligence?
Second example: (2) A responsible person from a central location, while bringing an example after Maghrib, in which a prisoner was present, said in his statement that Hazrat Yusuf made turning to other than Allah and seeking help from other than Allah the subject, and as evidence mentioned the incident of Hazrat Yusuf (peace be upon him) in jail where he said to his fellow prisoner to “mention me to your king” (uzkurni ‘inda rabbika), meaning Hazrat Yusuf (peace be upon him) turned to other than Allah, as a result of which he had to stay in jail for several years.
This is a very incorrect statement from a scholarly perspective. Allama Ibn Kathir has quoted in his tafsir regarding this verse Mamoon’s narration and then stated under strong criticism that there are several narrators in this narration, one after another who are weak, extremely weak narrators present, this added narration is fabricated and definitely not reliable. (Ibn Kathir: 9:47, part 2)
And in his book “Qasas-ul-Anbiya” in this same story of Yusuf (peace be upon him), it is clearly written repeatedly that this act and statement of Yusuf (peace be upon him), meaning…
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…taking action through means was proven permissible and moreover that adopting means of this type, meaning adopting means, is not against trust in Allah. As they further say:
“Uzkurni ‘inda rabbika – meaning mention my case to the king that I am imprisoned without crime” – and in this is evidence for the permissibility of seeking means, and this does not negate trust in the Lord of lords. (Qasas-ul-Anbiya, p.229)
Hazrat Maulana Mufti Muhammad Shafi Sahib writes: Yusuf (peace be upon him) said to his fellow prisoner for gaining freedom that when you go to the king, mention me that I am imprisoned without fault. From this it is known that making someone a means to be saved from hardship is not against trust in Allah. (Ma’ariful Quran p.155, part 3, Surah Yusuf)
But our educational representative made such a statement with full force and clarity from which it appears there was a deficiency in Yusuf’s (peace be upon him) status, that he turned to other than Allah and acted against perfect monotheism or trust, as a result of which he had to stay in jail for seven years, whose strong rejection Hafiz Ibn Kathir has done, yet other central figures have started discussing this topic in their gatherings by promoting this theme.
Even if we assume seeking means and turning to creation is against the status of perfect monotheism and complete trust, it contradicts what Prophet Muhammad (peace be upon him) did in some battles, like the battles of Hunayn and others, where although conditions were very difficult, at that time also the Prophet (peace be upon him) was fully equipped and prepared with means, and through these means you called and gathered various groups of companions and capable individuals at that time, and some came and some fled from the battlefield. At that time you said: “The Prophet (peace be upon him) called out: O companions of the tree [pledge]!” (Sahih Muslim Sharif, Muslim p.129)
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So will it be said that you (peace be upon him) calling for help through means also diminished your status of perfect monotheism and trust, or acted against the highest status of trust?
The fact is that our very senior and great teaching elders adopt an unrestrained way in their statements. They state the incident of Prophet Musa (peace be upon him) in such a way that diminishes his status. Similarly, the incident of Prophet Yusuf (peace be upon him) is stated in which severe criticism of Yusuf’s (peace be upon him) status becomes necessary. Similar to this, even Prophet Zakariya’s (peace be upon him) incident is stated that he sought shelter from a tree and was caught. After these things spread among common people and criticism of prophets’ status begins, people start engaging in it.
May Allah guide us towards this, that although the Prophet (peace be upon him) has forbidden from expressing his superiority over other prophets (peace be upon them), as this is among certainties, but in comparing it becomes like diminishing others or becomes a means of diminishment. That’s why you saved your ummah even from this matter – as you instructed the followers that “Do not give me superiority over prophets and do not give me superiority over Musa (peace be upon him)” – these are your sayings.
The Prophet (peace be upon him) saved the ummah from even the possibility of any prophet’s diminishment, while some of our teaching representatives state such incidents of Prophet Yusuf (peace be upon him) and Prophet Musa (peace be upon him) in a way that their diminishment becomes necessary and these things are spreading in the ummah through “elders.”
Please reflect on how this can be remedied.
Muhammad Zaid
10 Rabi ul Awwal 1434
Corresponding to 23 January 2014
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This matter is as clear as daylight that if any person’s condition is such, then for this, the Shariah has declared appropriate and necessary education as sacred and important. And none of our work can be accepted at the divine court until it is based on the sacred Shariah and accepted by it.
In the present time, it is generally being seen that some Muslims are only focused on tableegh (preaching), and on the other hand there is such extremism that they consider having principles for tableegh and having knowledge for it as unnecessary, due to which they sometimes do wrong tableegh of rulings. And although the rulings themselves are correct, but their means are incorrect and unspecified, which appear to be unacceptable, yet there is no attention paid to this. Rather, people who don’t adopt this method are labeled as weak and blameworthy.
(Al-Qawl-ul-Balig fi Ahkam-ut-Tableegh, monthly Maulana periodical, Shaban 1340 Hijri, Ludhiana, by Hazrat Maulana Mufti Ashfaq-ur-Rahman Kandhlawi, former Mufti, Mazahir Uloom Saharanpur)
