This is a translation of a letter to Maulana Muhammad Saad Kandhlawi, Markaz Nizamuddin Delhi from Hazrat Maulana Muhammad Mazharpuri Madda Zillahu, Professor of Hadith, Darul Uloom Nadwatul Ulama Lucknow. This letter was dated January 23, 2014 before the Deoband’s First Fawa on Maulana Saad (Dated December 6, 2016).
This letter shows that Maulana Saad’s deviation happened before the Tablighi Jamaat Ikhtilaf and disproves claims that Deoband’s Fatwa was politically motivated.
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Only those who have religious knowledge and understand its reality should call people to Allah and promote good and forbid evil. The ignorant are not qualified because they will harm themselves and others.
Today, many people claim to be preachers and advisors. They spread religion among people without benefit and only cause harm. Anyone who wants to preach must first gain knowledge to correctly share it with others. Otherwise, it’s dangerous – an ignorant preacher weakens the impact of a scholar’s teaching. Ignorance and wrong emotions in religious work harm religion, Muslims, and oneself.
(From Tafsir Zil-ul-Quran by Hazrat Maulana Habeeb Ahmad Siddiqui Kairooni)
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From: Muhammad Mazharpuri 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. May He complete all your good works. I have deep love for you for Allah’s sake. Your popularity and acceptance are admirable. You have authority over large gatherings of the Ummah. Your statements in these gatherings benefit the Ummah greatly. When you give guidance, the entire gathering listens with great attention, accepts it, and shares it further.
The large gatherings you address contain many people and shape their mindset and religious views. This brings great responsibility and requires caution. Even if something inappropriate is said, whether from emotion or good intentions, truth or error, it may harm the Ummah. The religion of Islam and the entire Ummah are a trust for us – we must protect and care for them.
I heard some of your statements and those of other Markaz Nizamuddin officials at a scholars’ gathering and elsewhere. I listened carefully and wrote them down. After hearing them, I had doubts about certain matters and became worried. I fear that despite good intentions, something said during a speech might cause criticism. After consulting with elders, I want to share some concerns as “Ad-deen un-naseeha” (Religion is sincere advice).
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I want to highlight points that concern scholars and risk sending wrong messages to the Ummah. These matters either stray from moderation or could cause harm. If I’ve misunderstood anything, please correct me. If these concerns are valid, please be more careful so these ideas don’t spread within the Ummah. If you have a better way to address them, please do so.
Now I present those points:
Bismillah ir-Rahman ir-Raheem
At the Raiwind gathering, during your sermon after the morning meeting, you explained the importance of Tabligh and Dawat. You told the story of Prophet Musa (peace be upon him), mentioning that he made Harun (peace be upon him) his deputy and went into seclusion to worship Allah. Afterward, 188,000 Israelites went astray. You stated that Musa was the primary responsible one, while Harun was just a helper. To prove this, you quoted 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.”
From this story, people understood that leaving the congregation for seclusion and worship (even if not wrong) resulted in 188,000 Israelites going astray. This subject was presented in great detail.
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If Mount Tur needs to be mentioned, it should be done in detail along with its outcomes and harmful results.
The following points (that you said) need attention:
- Prophet Musa (peace be upon him) made a major mistake by leaving his people to worship Allah in seclusion.
- Making Prophet Harun (peace be upon him) a deputy was inappropriate because Musa was the real leader while Harun was merely a helper.
- Prophet Musa’s decision to choose seclusion and worship over his congregation was inappropriate.
- The result of choosing seclusion and worship is that people go astray.
- It suggests that inward reformation and purification are not needed or are harmful for religious preaching.
- When common people hear this story, they may view Prophet Musa’s actions as wrong and disrespect him. Looking at the facts, this interpretation is unacceptable for these reasons:
- The infallibility of prophets is an established belief of Ahle Sunnat wal Jamaat. All prophets are considered infallible and cannot commit sins. If something appears to be a sin but is not, they are excused and forgiven. Allah Himself corrects prophets’ mistakes in judgment.
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In the story of Prophet Musa, it’s not clear whether he abandoned his people or took a group with him. Some commentators say that Musa made Harun his deputy and took the nobles of his people with him. Imam Tabari mentions this opinion first:
“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)
So how can one claim he abandoned his people for seclusion?
Even if we accept that Musa chose seclusion, his purpose was to gain more pleasure 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)
Neither his purpose nor his method was wrong. Imam Tabari mentions Musa’s haste to go to his Lord’s appointed place. As an example, he mentions the Prophet Muhammad’s (peace be upon him) yearning for rain in explaining “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)
Musa’s method was not wrong. If it was a mistake in judgment, Allah would have corrected him. Allah’s statement “And what made you hasten from your people, O Moses” would have been a rebuke, but it wasn’t, though some scholars interpret it that way.
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According to Abdullah ibn Abbas (may Allah be pleased with him), Allah’s statement to Musa was not a rebuke but an expression of mercy, honor, and comfort.
Ibn Abbas said: “Allah knew, but He said ‘What made you hasten from your people?’ as mercy to Musa, to honor him with these words, to comfort his heart and show him kindness.” (Tabari: Page 155, Part 11)
The Israelites going astray (whatever the number) was by Allah’s will. The messenger is only responsible for conveying the message. If he hasn’t failed in conveying, he cannot be blamed. Allah will protect him even if the whole world goes astray, provided he has fulfilled his duty.
It’s also incorrect to say that since Musa was the leader and Harun just a helper, the main responsibility was on Musa. This point is unacceptable and contradicts reality. This is clear from the same verses that Ibn Kathir and Qurtubi explain: “Harun was a noble prophet, honored before Allah, of high status and greatness.” (Ibn Kathir Page 232, Part 3)
It’s also incorrect to say Musa shouldn’t have made Harun his deputy, which resulted in people going astray. Our scholars and jurists have confirmed the validity of deputyship based on this very incident: “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 Muhammad (peace be upon him) appointed 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 in Sahih Muslim from Saad bin Abi Waqqas who said: “I heard the Messenger of Allah saying to Ali when he appointed him as his deputy in some 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 we call Musa’s deputyship of Harun wrong, then – Allah forbid – how can we not also call the Prophet Muhammad’s similar action wrong? You cited Musa and Harun’s deputyship as a warning that it was inappropriate, so what would you say about the Prophet’s action?
Even if we reject these points, it’s inappropriate to present any story in a way that creates disrespect for seclusion and worship or suggests they are useless or harmful. Propagation of religion is as important as self-purification, as shown in the verse “teaches them the Book and wisdom and purifies them.” Different methods can be used for this, as Shah Waliullah, Muhaddith Dehlawi, Hazrat Thanvi, Hazrat Raipuri and others have shown. Hazrat Allama Syed Sulaiman Nadwi chose “Maulana Ilyas Sahib” and their…
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“Religious preaching” and describes it in the introduction. Presenting a story that makes the importance of spiritual purification seem worthless compared to tabligh work would be inappropriate and against the guidance of the early Tablighi Jamaat leaders.
Hazrat Maulana Ilyas Sahib’s written instructions clearly state the need 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. In a special letter to Tablighi workers, he specifically wrote:
- “I want to draw your attention to a few things” (after this he mentions eleven points with important instructions 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? Those doing tabligh repeatedly, are they regular in their practices? 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 was under Allah’s guidance…
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The noble companions learned knowledge and dhikr from the Prophet, and the Prophet provided guidance. Similarly, people of every era learned knowledge 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. These people need to be part of the jamaat’s consultation. Along with an organized system, there is a need for consultation, and all practical matters should follow 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 from Hazrat Maulana Ilyas Sahib, we cannot say that seclusion, worship, or individual spiritual discipline is useless or harmful. Maulana Ilyas himself emphasized their importance and advised the tabligh system to stay connected with consultative bodies of mashayikh of tariqat and ulama of shariah.
Considering all this, how can one claim that “if seclusion and worship were adopted, people would become distant from others, and in dawah work, people would become distant from Allah, leading to aversion and dislike”? Please note this matter quickly as it contradicts Maulana Ilyas Sahib’s guidance.
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Is it correct to say that after the death of the Prophet, Dawah and Tabligh declined due to negligence and led to apostasy?
While explaining the importance of Dawah and Tabligh and the harm of neglecting it, you stated that apostasy occurs when dawah is neglected. To prove this, you clearly claimed:
“Leaving dawah causes apostasy. This is why in sacred Madina, after the death of the Prophet, 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.”
In your guidance that “where was the dawah, where did religion go,” these statements are completely incorrect. If we accept this claim, it would mean that even after the Prophet’s death, when the noble companions and rightly guided caliphs performed dawah and tabligh, there was still negligence, which led to apostasy. This would place a serious accusation on the companions.
This accusation applies not only to the rightly guided caliphs but also to the Prophet himself. Did he leave such successors who neglected this important work? The Prophet commanded the entire ummah to “Follow my sunnah and the sunnah of the rightly guided caliphs.” How can such deputies be considered complete if they showed negligence in dawah and tabligh as soon as they took charge, causing apostasy?
The phrase “where was the dawah” refers to the dawah which the Prophet used to do and in which the rightly guided caliphs supposedly showed negligence. In Muslim Sharif in Kitab al-Iman:
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Abdullah bin Masood narrates that the Prophet said: “Allah keeps good the first part of my ummah, helps them, gives victory, and they follow my sunnah and commands. Then after them come 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 were more virtuous and better helpers of the Prophet? How can we imagine that after the Prophet’s departure, they neglected dawah?
If this were true, could anyone dare say that those perfect successors, against whom jihad has been commanded in the hadith, would show negligence? How far this claim has gone!
It is true that apostasy occurred after the Prophet’s death, but was this due to negligence in dawah by the companions and rightly guided caliphs? Does apostasy always result from neglect of tabligh and dawah? Can anyone dare say that the people of Madina who accepted Islam, were well-taught by the Prophet, received his commands about zakat and charity, and then returned home only to become apostates and kill zakat collectors – was this because of some negligence in their training by the Prophet or in dawah and tabligh? Allah protect us from such thoughts!
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People’s acceptance or rejection of Islam, apostasy, progress or decline of the Muslim ummah, and protection of life and wealth – all happen under Allah’s decree and divine system. Will people be held accountable for this? According to Shariah, those responsible for legal matters are accountable if they neglect their duties, making them sinners before Allah. Wherever changes occur in the world, whether apostasy or something else, if it happens because people didn’t follow Shariah rulings, then they are at fault. This principle applies to both nations and individuals. For prophets too, apostasy can come… whether it’s due to negligence or some other reason is debatable.
However, when you stated that the Prophet went with dawah, it suggested that apostasy occurred because the companions and rightly guided caliphs didn’t continue this work. What is the evidence for this claim? What proof is there that the rightly guided caliphs neglected dawah? This brings a serious accusation against the companions and caliphs. Your listeners may quote your words in ways that accuse the companions and caliphs.
When explained this way, other responsible people also tend to explain similar topics, affecting the listeners.
I recall a few years ago when senior markaz officials were visiting. In their statement at the markaz, while explaining the importance of dawah and tabligh and the harm of neglecting it, they said:
“After the rightly guided caliphs, the ummah neglected dawah and tabligh. The damage this caused the ummah continues until today, and the losses could not be recovered. Making a claim of negligence in dawah after the rightly guided caliphs”
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…includes all the mujtahids, successors, Hassan Basri, Umar bin Abdul Aziz, Abdullah bin Mubarak and others.
I was in a gathering at that time where people questioned this responsible person. He apologized, saying this wasn’t his intention, but what about the effect of similar statements made by others who won’t quote the exact words? The damage from that statement cannot be undone even today. Similarly, people will be affected by your statement and need your clarification.
Academic Benefit
Finally, I want to ask you about an academic matter. In your speech, you mentioned three divisions of Sunnah: Sunnah of worship, Sunnah of dawah, and Sunnah of habit. You gave miswak as an example of Sunnah of habit. I want to know the basis for this division. Is this your new terminology or is it from somewhere else? Generally, jurists and scholars mention two divisions: Sunnah of worship and Sunnah of habit. Some interpret Sunnah of habit differently. You emphasized following the Sunnah of habit, using miswak as an example. This point wasn’t clear to me. Detailed topics about divisions of Sunnah can be found 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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…and the promise of reward and its order relates to that part. And the second type, Sunnah of habit, is not without 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 for your division of Sunnah and examples.
Similarly, I want to ask about your distinction between Tariq-e-Wilayat (path of sainthood) and Tariq-e-Nubuwwat (path of prophethood). You’ve stated there is no difference but have divided them, saying that Tariq-e-Dawat is Tariq-e-Nubuwwat and giving precedence to Tariq-e-Wilayat. However, you haven’t clearly explained the difference between these paths or their criteria. Due to this unclear explanation, people misunderstand. Many think Tariq-e-Wilayat is the path of Sufis and self-purification practiced in khanqahs, while going out for dawah is Tariq-e-Nubuwwat. This incomplete explanation has caused confusion. Is this your own terminology or is it from hadith and principles of jurisprudence? I’d like to know its details, source, evidence, and basis. What is the difference between the two paths? The Quran and Sunnah show that both Tariq-e-Wilayat and Tariq-e-Dawat are included in Tariq-e-Nubuwwat. Allama Syed Sulaiman Nadwi has stated this in his writings. The Quran and Hadith show that Tariq-e-Wilayat and Tariq-e-Nubuwwat are not separate. All companions practiced both and did purification work. They all followed Tariq-e-Nubuwwat. Even 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 used, and the promise of reward and its arrangement relates to that category. And the second type, Sunnah of habit, though not without 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 for the division of Sunnah and examples that you have explained.
Similarly, I want to ask about your mention of the difference between Tariq-e-Wilayat (path of sainthood) and Tariq-e-Nubuwwat (path of prophethood). You’ve said there is no difference, but have divided them, stating that Tariq-e-Dawat is Tariq-e-Nubuwwat, giving precedence to Tariq-e-Wilayat. However, you haven’t clearly explained the difference between these paths or their criteria. Due to this unclear explanation, people misunderstand. Many think Tariq-e-Wilayat means the path of Sufis and self-purification practiced in khanqahs, while going out for dawah is Tariq-e-Nubuwwat. This incomplete explanation has caused confusion. Is this your own terminology or is it from hadith and principles of jurisprudence? I’d like to know its details, source, evidence, and basis. What is the difference between these paths? The Quran and Sunnah show that both Tariq-e-Wilayat and Tariq-e-Dawat are included in Tariq-e-Nubuwwat. Allama Syed Sulaiman Nadwi has stated this in his writings. The Quran and Hadith show that Tariq-e-Wilayat is not separate from Tariq-e-Nubuwwat. All companions practiced both and did purification work. They all followed Tariq-e-Nubuwwat. Even 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 would sit in gatherings, give advice, and ask about people’s wellbeing. The companions would come to him with their spiritual problems. Some would complain of laziness, others about waswasa (whispers) and material thoughts, hypocrisy, hardness of heart, or request bay’ah (pledge) or ask about dhikr. He would give appropriate answers to all according to their condition. He would correct them, give bay’ah, teach dhikr, and answer questions about prayer times and other issues. If the great saints, spiritual leaders and muftis of the past did this same work in their gatherings, then all of this is from prophethood – how can this be considered opposed to or separate from prophethood?
I hope you will kindly provide clarification on this matter.
In your speech about tabligh at the Raiwind gathering, you said that books now being published in our libraries have no connection with dawah and tabligh. You stated our study should be limited to the speeches of Hazrat Ji, sayings of Maulana Ilyas, books about virtues, lives of companions, and the Prophet’s example. You said if we study books beyond these specific ones, the work will be affected, because reading news and reports creates certainty in the mind. You also said that knowledge can be acquired after the intended work is completed, as there is no escape from certainty of faith and action – this is a constant struggle.
Our tabligh brothers understood from this that they should only study those specific books and nothing else, as studying other books would harm their tabligh work. They believe all the scientific and reformative content from the 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 provide the blessings of listening in gatherings, and one cannot repay the 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 for those who first want to read a portion alone at home, then listen, and practice those deeds, first trying to act upon them, then spread them in gatherings.” (Makateeb p.92)
In one letter, some important guidelines are written for teaching: “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: “My heart desires that at this time, this topic should be especially spread that people should connect with Hazrat Thanawi (may Allah have mercy on him), benefit from Hazrat’s blessings, and…
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…share in the spiritual ranks of Hazrat and 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 on books like Jaza-ul-Amaal and Rah-e-Najaat, would it be acceptable to suggest that study should be limited to just a few small parts and limited works? How will this please his spirit?
I want to respectfully report that the educational work currently progressing under your supervision needs your attention. Many of our old and new educational representatives make statements that are against precaution or contrary to facts. Here are a few examples:
(1) A respected Amir stated after Fajr in a teaching gathering: “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.”
This statement suggests that the actual purpose is going out in Allah’s path and calling to Allah, while Azan and namaz are just means for this, not goals themselves.
Similarly, other representatives said the Prophet delayed the obligatory Isha prayer for arranging and completing the call to Allah, concluding that calling to Allah is more important than prayer.
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These examples are similar to statements by Allama Maududi Sahib suggesting that worship, Azan, and prayer are not goals, but means to another goal – jihad’s effort and training. This view completely contradicts our elders’ way. They have criticized this perspective. Islamic thinker Hazrat Maulana Syed Abul Hassan Ali Nadwi criticized this perspective of means and goals in his book “Religion’s Implementation and Da’wah in Modern Era” (See page 82 and others). Unfortunately, such statements are still being made in our teaching gatherings.
Did Hazrat Yusuf (peace be upon him) act against Tawheed and Intelligence?
Second example: (2) A responsible person from a central location, while giving an example after Maghrib, said that Hazrat Yusuf made turning to other than Allah and seeking help from other than Allah the subject. As evidence, he mentioned the incident where Hazrat Yusuf said to his fellow prisoner “mention me to your king” (uzkurni ‘inda rabbika), suggesting that Hazrat Yusuf turned to other than Allah and thus had to stay in jail for several years.
This statement is very incorrect from a scholarly perspective. Allama Ibn Kathir notes in his tafsir that this narration includes several weak, extremely weak narrators, and the added content is fabricated and unreliable. (Ibn Kathir: 9:47, part 2)
In his book “Qasas-ul-Anbiya,” the story of Yusuf clearly states that this act and statement of Yusuf, meaning…
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…taking action through means was proven permissible and that adopting such 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” – this proves the permissibility of seeking means, and does not negate trust in the Lord of lords. (Qasas-ul-Anbiya, p.229)
Hazrat Maulana Mufti Muhammad Shafi Sahib writes: Yusuf said to his fellow prisoner to gain freedom that when you go to the king, mention me as imprisoned without fault. From this we learn 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 clearly stated that Yusuf turned to other than Allah and acted against perfect monotheism or trust, resulting in seven years in jail. Hafiz Ibn Kathir strongly rejected this view, yet other central figures continue discussing this topic in their gatherings.
Even if seeking means and turning to creation were against perfect monotheism and complete trust, this would contradict what Prophet Muhammad did in some battles, like Hunayn, where he was fully equipped and prepared with means. He called and gathered various companions and capable individuals, saying: “O companions of the tree [pledge]!” (Sahih Muslim Sharif, Muslim p.129)
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Would we say that the Prophet calling for help through means also diminished his status of perfect monotheism and trust?
The fact is that our senior teaching elders are unrestrained in their statements. They tell the story of Prophet Musa in a way that diminishes his status. Similarly, they present the incidents of Prophets Yusuf and Zakariya in ways that invite severe criticism of their status. When these ideas spread among common people, they begin criticizing the prophets.
May Allah guide us to understand that while the Prophet forbade expressing his superiority over other prophets, some of our teaching representatives tell stories of Prophets Yusuf and Musa in ways that diminish them. The Prophet saved his ummah from even the possibility of diminishing any prophet, saying: “Do not give me superiority over prophets and do not give me superiority over Musa.”
The Prophet protected the ummah from any prophet’s diminishment, while some of our teaching representatives spread stories that necessarily diminish Prophets Yusuf and Musa, and these ideas are spreading in the ummah through “elders.”
Please consider how this can be remedied.
Muhammad Zaid
10 Rabi ul Awwal 1434
January 23, 2014
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It is clear that if any person is in such a condition, the Shariah requires appropriate education. None of our work can be accepted by Allah unless it follows the sacred Shariah.
Today, we see some Muslims focused only on tableegh (preaching), while taking an extreme view that principles and knowledge for tableegh are unnecessary. This leads them to incorrectly preach rulings. Even when the rulings themselves are correct, their methods are incorrect and unspecified, appearing unacceptable, yet no attention is paid to this. Rather, those 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)
