Mufti Ayoub is a highly respected scholar in India. He is also the Rector of Darul Uloom Islamia Pinjoora Shopian (Kashmir), and a (Sufi Order) Khalifa of Hazrat Shaikh Ul Hind Mufti Mehmood-ul-Hassan Gangohi (R.A) and Peer Zulfiqar Ah Naqshbandi Db.
The following video explains Darul Uloom Shopian and his stance on Maulana Saad.
Audio only:
Full English Transcription
Translation from Urdu to English:
Praise be to Allah, the Lord of all the worlds. Blessings and peace be upon the Master of the Prophets and Messengers, and upon his pure and noble family, and upon those who follow them with righteousness until the Day of Judgment. To proceed: Allah Almighty has said in the Holy Qur’an: “I seek refuge with Allah from the accursed devil. In the name of Allah, the Most Gracious, the Most Merciful.” This way, you were a good nation as people welcomed you with happiness and goodwill, and you commanded what is right and forbade what is wrong, and for Allah’s sake you were welcomed. And Allah the Almighty has said, “And remind, for indeed, the reminder benefits the believers.” And the Prophet (peace and blessings be upon him) said, “Convey from me, even if it is a single verse,” or as he said (peace and blessings be upon him). Allah the Exalted has spoken the truth, and His noble messenger, the unlettered Prophet, has spoken the truth, and we are among those who testify and give thanks. Praise be to Allah, the Lord of all the worlds. O Allah, send blessings upon our Master Muhammad, and upon the family of our Master Muhammad, and the companions of our Master Muhammad. Bless and send peace upon them, and upon all the Prophets and Messengers, and upon the close angels, and upon Your righteous servants, and upon all the people of Your obedience. Have mercy on us along with them, O Most Merciful of the merciful. O my Lord, expand for me my breast [with assurance], and ease for me my task, and untie the knot from my tongue that they may understand my speech. O my Lord, make it easy and do not make it difficult, and complete it with goodness. We seek help from You, O Opener, O Opener, O Opener. Allah the Blessed and Exalted has said in the Holy Qur’an, “You are the best nation produced [as an example] for mankind.” Allah the Blessed and Exalted addresses this nation, saying, “O Muslims, you are the best nation, brought forth for the benefit of mankind.” And what is your task? You enjoin what is good and forbid what is evil. This attribute has been granted by Allah the Blessed and Exalted to this nation, and it will continue until the Day of Judgment. In another verse, He said, “And remind, for indeed, the reminder benefits the believers.” O Messenger of Allah (peace and blessings be upon him), give advice, and the advice benefits the believers. This process has continued and, God willing, will continue until the Day of Judgment. This nation has worked very hard in the field of invitation and preaching. They have written books, given speeches, and preached in every era. The scholars have contributed according to their capacities. In recent times, God willing, our great elder, Sheikh of Sheikhs, Hazrat Maulana (peace be upon him), had it placed in his blessed heart to start a particular way of invitation and preaching. In the beginning, many scholars did not view it positively, not knowing what it would become. But when they came closer, they acknowledged that this way benefited the nation greatly. The sage of the nation, Hazrat Maulana Ashraf Ali Thanvi (may Allah have mercy on him), upon hearing the reports, said a sentence, “Ilyas has replaced despair with hope,” which means that he replaced hopelessness with hope. So, all the elders began to support it. Hazrat Maulana Manzoor Sahib Nomani (may Allah have mercy on him) himself writes that initially, I was not compatible with this work; in fact, I had objections to some things. Then I went to meet Hazrat Maulana Ilyas Sahib (may Allah have mercy on him), and he said to me, “Spend some days with me.” This is also recorded in books. In this way, the noble scholars gave full support, especially the scholars of Deoband. The process continued. After the passing of Hazrat Maulana Ilyas Sahib (may Allah have mercy on him), Hazrat Maulana Yusuf Sahib (may Allah have mercy on him) became the leader of preaching, and after him, Hazrat Maulana Inam ul Hassan Sahib (may Allah have mercy on him). All of them were from the same esteemed family. Hazrat Sheikh Zakariya (may Allah have mercy on him) also played a significant role in this. He wrote many books of virtues, which are called “Virtues of Deeds.” This includes the virtues of remembrance and the virtues of the Qur’an. Initially, the book “Virtues of Deeds” was named “Tablighi Nisab” (the syllabus of preaching). When I was studying in the memorization class, I saw that book, and it was named “Tablighi Nisab.” Later, its name was changed. In any case, the process continued. Our masters also supported it greatly. My Sheikh and my teacher, Faqih al-Ummah Hazrat Maulana Mufti Mahmood Hasan Gangohi (may Allah have mercy on him), himself spent time with Hazrat Maulana Ilyas Sahib (may Allah have mercy on him). I have heard countless incidents from his own lips about where they went and what happened. He was fully supporting it. Once, there was a Tablighi gathering, and Hazrat Mufti Mahmood Sahib (may Allah have mercy on him) attended, along with Hazrat Qari Siddiq Sahib (may Allah have mercy on him), who is also my teacher. Hazrat Maulana Ibrar-ul-Haq Sahib (may Allah have mercy on him) also attended, who is also my teacher.
Though I did not study a book formally under him, since I was studying in that madrasa, and there, Hazrat’s discourses and advice were given, and sometimes he would give practice sessions, such as practicing the call to prayer (Azaan). Therefore, in that respect, he is also considered a teacher. These esteemed individuals reached there. The gathering concluded, and they went to meet a very prominent scholar. The scholar asked them, “Where were you?” They said, “We came here to join the Tablighi Jamaat.” The scholar said, “I have some objections regarding the Tablighi Jamaat. Could you please respond to them?” So, Hazrat Qari Siddiq Sahib and Hazrat Maulana Ibrar-ul-Haq Sahib pointed towards Hazrat Mufti Mahmood Sahib, as he was their teacher and a very prominent debater. They said, “Mufti Sahib will respond.”
The scholar raised his objections, and Hazrat Mufti Sahib responded. I heard this directly from Hazrat Mufti Mahmood Sahib himself. He was also a great scholar. I may have recorded this in a book, but I do not remember exactly because it has been many years since I wrote that book. He was also a scholar and a great individual. He said, “If the people of Tablighi Jamaat have not achieved anything else, they have at least influenced the Grand Mufti of Deoband.” This means that it is a significant achievement, and if nothing else, they have managed to influence the Grand Mufti of Deoband, who is now advocating on their behalf and responding to the objections raised against them. Hazrat Mufti Mahmood Sahib replied, “The matter is not as you think. The fact is that when the Deoband institution needed a Grand Mufti, they requested one from the Tablighi Jamaat. They asked the Tablighi Jamaat to provide a Mufti. I am a Tablighi first, and then a Mufti. This is what Hazrat said. I am first a Tablighi, and then the Mufti of Deoband.” Since he was our Sheikh, we also imbibed his values, and we too believe that we are Tablighis first and then whatever else we may be, whether a scholar, a teacher, or anything else. So, Hazrat gave this reply, saying, “I am a Tablighi first and then anything else.”
I have also recorded this in that book. Hazrat Mufti Mahmood Sahib (may Allah have mercy on him) once wrote a letter to Hazrat Sheikh Zakariya (may Allah have mercy on him), who was his spiritual guide. He wrote that he saw the Messenger of Allah (peace and blessings be upon him) in a dream, and the Prophet said to him, “Continue with these two tasks, and you will be my companion in Paradise.” I have recorded these words in that book. The tasks were Tabligh and education. Tabligh and education. Hazrat Sheikh also replied to that letter. So, I want to say that all the noble scholars supported Tabligh, and they should continue to do so. Alhamdulillah, we were Tablighis, we are Tablighis, and we will remain Tablighis. We hold Tablighi companions in high esteem, encourage them, and respond to those who raise objections. The Tablighi companions are also aware of this.
I had to mention these points because recently, there has been some discord within the Tablighi Jamaat, which has caused many of our Tablighi companions to become disillusioned with the scholars. Not only disillusioned but also disrespectful, they speak ill, even over the phone. I have experienced this personally because it has happened to me as well. They sometimes say that these people do not understand what Tabligh is, which is why they raise objections. Sometimes they say that these people have not spent time in Tabligh, which is why they are unaware of the reality of Tabligh. They mention all these things. I want to tell you that this is not something to be proud of. As a recognition of a blessing, I must mention that in 1983, I went from here to Bandipora to study. At that time, there were four districts: Kulgam, Shopian, Islamabad (Anantnag), and Kulgam. In these four districts, Tablighi Jamaat was not known at all. If someone can prove otherwise, let me know. At that time, I went there and saw the Tablighi Jamaat. Since the students were sent out in groups on Thursdays, I also started going out in Jamaat. We used to spend 24 hours every week there. After that, during vacations, we went for three-day outings to places like Sopore and Baramulla. There, Tablighi Jamaat was not known at all.
In those days, people would raise objections. In 1985, Hazrat Maulana Rahmatullah Sahib, who is the principal of Darul Uloom Raheemiyah, prepared a questionnaire mentioned in this book. After preparing it, he called me and asked me to make copies and send them to the major Islamic institutions in India to get responses to these questions from their Darul Iftas. I said, “Hazrat, sure.” We sent those letters, and they were sent to Darul Uloom Deoband, Mazahir Uloom Saharanpur, Nadwatul Ulama, Madrasa Ashraf-ul-Madaris Hardoi, Jamia Qasmia Madrasa Shahi Moradabad, and Qari Zainul Abideen Sahib, who was the khateeb of Jamia Masjid Meerut at that time. We also sent one to Hazrat Qari Siddiq Sahib Bandvi (may Allah have mercy on him), Hazrat Maulana Manzoor Nomani (may Allah have mercy on him), and Hazrat Maulana Syed Abul Hasan Nadwi (may Allah have mercy on him). Those questions were sent to these esteemed individuals. After the answers were received, the file remained there. Later, I also stayed at Darul Uloom Raheemiyah and then at Deoband. I do not know where that file ended up, but we received the answers and the file stayed behind. I didn’t get the chance to revisit it.
Then, in 1406 AH (1985 AD), I brought this matter to Hazrat Maulana Rahmatullah Sahib again, asking why there were objections to Tabligh. We should provide answers to these objections. Since I had completed my studies by then, approximately sixteen years had passed. He said that the file might still be somewhere. After searching, the file was found. The questions and answers were compiled, and their arrangement was organized. Additionally, various objections from different books, such as “Fatawa Mahmoodiyah,” “Fatawa Raheemiyah,” and “Your Problems and Their Solutions,” were collected and compiled into a book. This book is now rare and hard to find. I borrowed a copy from a companion who had it. Maulana had named the book “Tablighi Work and the Opinions of the Elders of Scholars.”
This book contains many valuable articles. In 1401 AH (1980 AD) and later in 1406 AH (1985 AD), it was published. In 1422 AH (2001 AD), it was printed and distributed, some copies were distributed for free, and some were sold by the bookstores. This book was also taken by some Urdu-speaking people from London and those from Africa. Since it contains the responses of the elders and their fatwas, it became quite significant. After that, there was no opportunity to reprint the book.
I want to emphasize that this book addresses the objections raised against the Tablighi movement from its inception. We have always been involved in Tabligh and continued to participate in Tablighi gatherings, considering it an honor. Now, due to the internal differences within Tabligh, many companions are unaware of the reality. Some people have been misled to believe that the issue is solely about the Shura and the Emirate or that it is a struggle for power, which is not true. If it were a power struggle, one person would be demanding leadership from one side and another from the other.
This discord has led to hatred among the companions, which is strange because many books have been published on the subject of Tabligh. When I mention the statements of our elders to the companions, they often say they are unaware or find it hard to believe that such esteemed figures would make those statements.
Some scholars, busy with their responsibilities, may not have had the time to study these books thoroughly. Consequently, when they hear statements that contradict the Sharia, they question why such things are being said. When confronted, the companions say they heard it in the Bangla Wali Masjid. People then went to listen to the recordings themselves, leading to a series of letters.
One of my teachers, Hazrat Maulana Mufti Zaid Sahib Mazahiri Nadwi (may Allah protect him), also mentioned that he met with Maulana and discussed these matters. This collection of letters contains about 27 letters, some directly addressed to Hazrat Maulana, and includes responses, if any.
The collection also highlights that certain statements made in gatherings are inappropriate, critical, and belittling. These are not in line with the approach of our elders. There is a highlighted section mentioning that new and controversial interpretations are being introduced, which deviates from the traditional methods of our elders. Daily, new issues are raised, causing concern among scholars and the pious. If this continues, the time is not far when scholars and the serious segment of the community will distance themselves from this work.
It was also instructed in the Bangla Wali Masjid to propagate these new ideas. Those who do not propagate them or in areas where these ideas are not spread are labeled as not following the Nizamuddin arrangement. Thus, these letters have reached the scholars, and objections have been raised systematically. Alongside these, there are five to ten new books here, compiled by the scholars, containing fresh objections and the responses of our elders.
If these issues were not present, no one would object. Hazrat Maulana belongs to a highly esteemed family. If the matter were simply about appointing a leader, we would say, fine, make him the leader or appoint another. However, the issue lies in the content of the books, which I have personally heard from Tablighi companions numerous times. The problem is with the narrative of Musa (Moses) (peace be upon him). Although I shouldn’t bring it up since Hazrat has acknowledged it, I must say that Hazrat acknowledged it, yet Tablighi companions still recount these stories in their speeches. I have heard it many times that the invitation was halted and millions of Israelites were led astray when Musa (peace be upon him) went to Mount Tur.
It is hard to believe that a Tablighi companion who has spent three days in Jamaat could say something like this, but when he heard it in Nizamuddin, he repeated it without hesitation, thinking that Hazrat is trustworthy and learned, so this must be correct. Similarly, regarding Hazrat Yusuf (Joseph) (peace be upon him), there is a written response by Hazrat Mufti Zaid Sahib Mazahiri that addresses the claim that Hazrat Yusuf (peace be upon him) sought help from other than Allah, or that Satan made him forget, leading to many years in prison. Some commentators have mentioned this, but our elders have stated that these are weak opinions and should not be quoted, especially Hazrat Maulana (may Allah have mercy on him) has also mentioned this in “Qasas-ul-Quran.”
Despite this, Tablighi companions have also recounted such stories. You would be surprised to know that at one place, a companion was giving a speech in Urdu and recounted that Hazrat Yusuf (peace be upon him) sought help from other than Allah, which led to many years in prison. In Tablighi Jamaat, the focus is on the teaching of virtues. When issues started being discussed, even though they shouldn’t have been, it included issues like the camera problem. Hazrat’s saying that if you have a camera in your pocket, your prayer is not valid, and if someone issues a fatwa saying it is valid, then they are a “bad scholar.” Regarding bad scholars, the Prophet (peace and blessings be upon him) said that the worst creatures under the sky in that era would be the bad scholars.
Hazrat labeled other scholars who issued fatwas that having a mobile phone in the pocket during prayer is valid as bad scholars, although this was a Tablighi gathering. If it were a small mosque with ten or twenty people listening, it might not have mattered much, but Tablighi gatherings can have hundreds of thousands of attendees. When such statements are made at large gatherings, they spread widely. Many such statements contradict the beliefs of Ahlus Sunnah wal Jama’ah. These books are with Tablighi companions, and I have obtained them from them. They read and study these books. These objections are valid and documented in the books.
I have a book titled “Taufeeq-e-Da’wah Tabligh” with a date of 18th December 2016, noting a nationwide gathering after the Fajr prayer. This book contains significant content and was titled “Taufeeq-e-Da’wah Tabligh” by Hazrat Maulana Muhammad Sahib. When asked about it, companions often dismiss it, claiming it was written by opponents. But why would the scholars write something unfounded against someone? One time over the phone, someone told me that it was written by opponents.
This book is from 2016, and the differences did not exist back then. This book was presented at a gathering of elders. Here is an excerpt I have highlighted. Hazrat says, “Save your companions.” This is to protect the companions from sinners. It is right to investigate if a sinner brings an accusation against a companion. In the end, Hazrat says to verify the sinner’s claim, not to believe it immediately. The point is to investigate to protect the companion, not to dismiss them. Even if the sinner speaks the truth, the investigation is essential to safeguard the companion.
These excerpts and incidents show that objections are rooted in valid concerns. Many books contain the answers and justifications to these objections, compiled systematically. The Tablighi Jamaat has faced various challenges and internal conflicts, but the foundation of their work remains in the teachings of virtues and the efforts to propagate Islam. Despite the disagreements and challenges, the focus should remain on the core mission of inviting people to Islam and maintaining unity within the community.
Part 2 – List of Maulana Saad’s Controversial Statement
Even if someone tells you the truth, say you are lying. This is the command. Clearly, if a person is telling the truth and comes with a complaint about a fellow that he has been wronged or that his rights have been infringed upon, and our fellow is a member of the Tablighi Jamaat, Hazrat says that if someone comes with a complaint, even if it is true, what should you say? You should say you are lying. I do not have the reference to the book; I got it from my Tablighi companions. They say this is a command. Whose command is it? Certainly, it is not Allah’s command to call a truthful person a liar. Even the issues brought before the Prophet Muhammad (peace be upon him) were decided. It is clear that if you tell someone to say they are lying, it contradicts the Quran and the Hadith.
When people are told to say you are lying, and therefore, when we say something, the Tablighi companions immediately say, you are lying. Hazrat says this is in a book called “Aamal Dawat.” Several publishers have published it. The copy I have mentions Khan Publisher, Darya Ganj, Delhi. There is another copy reviewed by Sheikh Nusrat Ali and Hazrat Maulana Muhammad Abubakar Nadwi from the Institute of Dawat and Hikmat, Mumbai. It says:
One should believe what is said here at Nizamuddin because if there is dishonesty in it, unity will not remain. If there is doubt about the statements here, everything will be dependent on them. This means whatever is said here must be believed.
Hazrat says, “On page 25, I have only studied one book, and if these things are objectionable, and if you provide answers, then it is okay. Hazrat says, if someone follows the Sunnah by observing a scholar, they will not be sincere. How can it be known that someone is not sincere by observing a scholar?”
Hazrat says on page 27, “Truthfulness is not related to the tongue but to the heart.” Isn’t truthfulness related to the tongue? Truth and lies are related to the tongue. If someone lies, Hazrat says, “Truthfulness is not related to the tongue.”
On page 31, Hazrat says, “Whoever denies the work of Dawah has denied the finality of Prophethood.” Many people do not join Dawah and work according to their understanding. Hazrat says, “Whoever denies the work of Dawah has denied the finality of Prophethood.” Clearly, denying the finality of Prophethood makes one a disbeliever.
On page 33, Hazrat says, “The beginning of migration is martyrdom.” How is the beginning of migration martyrdom? Hazrat says, “As long as the world remains, migration will remain necessary, even if the whole world enters the domain of Islam.”
On page 35, Hazrat says, “The companions who were wealthy were more distressed than the poor.” If this is a historical fact, I am not aware of it. Hazrat says, “Adi bin Hatim embraced Islam and fled to Sham.” On page 37, Hazrat says, “If we only focus on worship, even if there are many righteous scholars, sheikhs, and hadith scholars, misguidance will come.” Clearly, if there are scholars, sheikhs, and hadith scholars, they will work.
On page 38, Hazrat says, “Obeying the leader is necessary, but Hazrat has exaggerated it by saying that going for ablution without the leader’s permission will cause discord.” It’s true that one should obey the leader, but sometimes one might have to go without permission.
On page 41, Hazrat says, “Investigating faith is a personal obligation, not a communal one, even though for the common people, a general understanding is sufficient.” For the common people, a general understanding is sufficient. Detailed understanding cannot be made compulsory for them.
On page 42, Hazrat says, “Hearing about the Mi’raj (Ascension) incident, those with weak faith apostatized.” In another place, Hazrat says, “In the incident of Mi’raj, the hypocrites denied it.” Hypocrites emerged in Medina, while the Mi’raj occurred in Mecca.
On page 52, Hazrat says, “Satan is a great enemy; he did not spare the Prophet either.” But Hazrat also says, “Those who follow the Sunnah will be safe from Satan.” If a follower is safe due to following the Sunnah, why wouldn’t the Prophet be safe?
On page 45, Hazrat says, “If haram (forbidden) enters one’s sustenance, it is due to the certainty of the means.” There is a strange discussion about means.
Hazrat says on page 48, “The prophets, saints, and companions never abandoned the means.” This is on page 48, correct? Hazrat further states that avoiding means is like avoiding a test. He goes on to say that one cannot function without means. On page 66, I have highlighted this, and I want to point out that there is a lot of confusion regarding means. Tablighi companions themselves are confused. One companion called me and said that his brother had fallen ill. He was traveling with the Jamaat, and when they suggested taking him to the hospital, he refused, calling it reliance on means.
I asked him, if your brother gets injured, will you not take him to get stitches? Why then would you go for treatment? But when he fell ill, they said now we should take him to the hospital. Hazrat says that the world is filled with means. What does it mean to deny and reject means? How can one deny them? Everyone uses means, such as vehicles, do they not?
Hazrat says, “Means are not the cause; they are just means.” I just want to highlight the contradictory statements about means, which are causing great confusion. It is also mentioned in the context of reality.
Hazrat says, “Use means, but do not rely on them.” If a Muslim says to use means and then pray, I have been eating dates, those that come from the ground; are they not taken from Allah’s treasures? Everything comes from the ground, so where else are we supposed to get it from?
Those who do not speak against apparent facts are not with Allah. What does it mean to speak against apparent facts? These statements are being presented to the public; what will they understand from this?
Further, it is written to create a mindset that speaks against apparent facts. Abu Huraira (may Allah be pleased with him) ate 1,050 kilograms of dates. There should be a reference for this. Abu Huraira ate 1,050 kilograms of dates. And it is written that those taken from the ground are from Allah’s treasures? Isn’t everything on earth from Allah’s treasures? This is on page 73; you can check it. Are means inherently misleading?
What do means inherently contain? Hazrat says that means were used by prophets and saints. Is Dawah (inviting to Islam) a personal obligation? This means everyone has to participate in it. Women and men must all participate if it is a personal obligation. Hazrat states that it is a personal obligation for everyone. Here, Hazrat says that means are under Allah’s control.
I just want to understand why there are so many contradictions here. On one page, it says to fulfill the commands within the causes, as Allah tests through causes. This is on page eighty. Further, it is stated that a believer fails in causes while a disbeliever succeeds. The believer adopts causes, right? The Prophet Muhammad (PBUH) wore two armor suits in one battle. These were also causes, right?
So, who denies causes? Who denies eating food? A car is also a cause, and a house is for living, right? So, a believer fails in causes. It is mentioned further that earning through causes is accountable, right? Yes, earning through causes? Taking from Allah is not accountable. This means people earn through causes. It does not come down from the sky, right? Earning through causes is accountable. Taking from Allah?
It is stated that there is an account for what is lawful and accountability for what is unlawful. What is lawful? Accountability for what is unlawful? It is said that wealth gained through piety is not accountable, right? These are the things about causes. What is said about them? It is stated that this is the second book of the sixth effort.
It is said, “My friends, the world of causes is for the worldly things, for factories, shops, employment, agriculture, and governments. Is this for non-believers?” For us believers, the world of causes is through deeds. Allah’s commands are our causes.
I want to say that these things were said before. There were statements in Nizamuddin before. There wasn’t just one scholar; many scholars came. So when these people did not explain causes in such a way that people got confused, it was indeed started by Hazrat. Hazrat explained many things about causes in this manner. On page eighty-two, it is stated, “Is ignorance ahead of knowledge?” I have highlighted this. On page eighty-two, it is said, “All knowledge is about the three questions of the grave.” What? The Lord, Sharia, Sunnah, this is also visible to you. I have highlighted it. Although it is in Hadith, there will be three questions in the grave: Who is your Lord, what is your religion, and what will you say about Prophet Muhammad (PBUH)? So it is said, “All knowledge is about the three questions of the grave.” Every command must be brought to knowledge. Hazrat says this on page eighty-three. Science teaches polytheism, does it? It is understood, right? So those are sciences, what do they have to do with polytheism? Whether it is medicine or anything else.
This is on page eighty-two and also on page ninety-seven. Hazrat again says, “The three questions of the grave, what?” Just what was said? Lord, Sharia, Sunnah. Here it is said, “The three questions of the grave, what?” Faith, deeds, society, what? This is on page ninety-seven. So the question is, this is a matter of belief, right? Questions will be asked in the grave. So first, it was said, “Lord, Sharia, Sunnah.” Now it is said, “Faith, deeds, society.” Now which belief should we hold, this one or the one mentioned in the blessed Hadith? So why are our preaching companions coming to fight us? They give answers to these questions, raising strange issues. Today, I saw about ten to twelve commentaries. Companions also saw them. The dog with the companions of the cave was not a dog but a tiger, what was it? If any commentator has written this, our earliest Urdu commentators, please provide the reference. It is said strongly that “kalyan” means a wild animal.
So, “kalyan” does mean a wild animal, that is the literal meaning, but the issue is that the animal with the companions of the cave was a dog, right? Many scholars have written where the incident of the companions of the cave is mentioned, that the dog is a loyal animal. They have written this, and they have also written that it kept walking with them. I have detailed this. So it is stated, “This is in Anwar al-Bayan by Hazrat Maulana Mufti Muhammad Ashiq Elahi Bulandshahri.” There are also other commentaries. By coincidence, I brought one with me. So, where it is said, “Their dog stretched its forelegs at the entrance,” it is stated that it was a hunting dog of one of the companions of the cave. Another statement says it was the dog of the king’s cook, who was also a member of the companions of the cave, and his dog came with him. So it is clear that if hypothetically it was a tiger, for example, but commentators did not write a tiger, right? The entire Ummah says it was a dog.
Hazrat Sheikh Saadi Shirazi’s famous poem states that the dog of the companions of the cave lived with humans for a few days, so it began to be counted among humans. Just to point out, when no one has written this, and then presenting unsupported statements to the public as if no one understands preaching and invitation or no commentator has come into the world, tell me what faith is.
Faith is related to the heart, to certainty, right? Look, Hazrat says, why are the preaching companions angry with us? Why do they call us names? Why do they keep calling on the phone and threaten debates? When they threaten debates, why don’t they come? It is said, “Is following deeds called faith?” If any scholar of the world declares this correct, I am ready to apologize. Is following deeds called faith? Where is this interpretation from? Following deeds is called Islam, right?
If someone asks us what the book of Islam is, we will say the book of Islam is the Quran. This is what we will say, right? Look at what Hazrat says on page ninety-eight. I have highlighted this. It is said, “Is the book of Islam a human being?” So, obviously, we will say the book of Islam is the Holy Quran, right? Why is it said, “Is the book of Islam a human being?” And it is said that the wealth gained through piety is not accountable. But it is said that what is lawful is accountable, and what is unlawful is accountable. This is on page eighty-eight. This is a very important topic.
It is said, “Do not consider the service of the Banglawali Mosque trivial.” What? Do not consider the service of the Banglawali Mosque trivial. This mosque is such that no matter how many good deeds you earn, you cannot earn as many good deeds as by going to Hajj. This is on page eighty-eight. Sometimes it is said that you have written this yourself, or in the middle, they say, “These are Malfoozat, right?” Sometimes it is said that you made this voice yourself.
I have an audio recording, a new one, where it is said that the builders of the Mosque of Dhirar were believers. What? Allah says they were disbelievers. Allah says they were what? Hypocrites. All commentators say it was a group of hypocrites. All commentators say this. So Hazrat says they were what? Believers. So will we believe Allah’s words or Hazrat’s words?
It is said, “Services are distributed here like doctors distribute pills.” What? Like doctors? This is on page eighty-nine. It is said that religion demands life, not wealth. What? For religion? And? Tell me, in the Holy Quran, wealth is mentioned first, right? Did the Companions only give their lives and not their wealth?
So why is it said that religion demands life, not wealth? It is said that if there is doubt about the matters here, everything will be affected. It is said that everything will be? It is said that the mention of the Companions’ contributions was for spending on the polytheists. I have highlighted this. Tell me, did the Companions contribute for the polytheists?
The Prophet Muhammad (PBUH) said at the time of Tabuk, “Just contribute, right?” It is understood. One companion came, the Prophet (PBUH) said, “What should be done for him? Collect it.” This is said. Do you see this? This is on page ninety. What is said? The mention of the Companions’ contributions is for spending on the polytheists.
It is also said that the new speakers have raised the work from the time of Hazrat Maulana Muhammad Yusuf (RA). This is also written, and ahead a Malfooz is written. Listen carefully, I will show you. It is said, “We are intermediaries between Allah and the servants.” This is written at the bottom. Look at it, this is written at the bottom. What is said? “We are intermediaries between Allah and the servants.”
And you understand, right, what is the reward for it? The scholars can explain it better, or maybe I did not understand. I understood that the intermediary refers to the connection between Allah and the servants. In our minds, it was that Muhammad, the Messenger of Allah (PBUH), was the intermediary between us and Allah in comparison to the means of preaching.
What does it mean to be an intermediary between Allah and the servant? It means that inviting to the faith is the invitation to Allah’s religion, the invitation to faith, the invitation to deeds. Why is it compared to means? It means that we tell people everything and then provide the means as well. InshaAllah, I will give complete references for the remaining things at that time. This is page number forty-one. Hazrat says that two groups will be deprived of the work of preaching. How many? This is the same clarification. He says, one group is those who will reform the work itself, and the other group is those who want to reform the doers of this work. Both will be deprived of the work. Both will be deprived of the work. So, it is clear that if there is a need for reformation, our scholars have the right to reform it. Hazrat has written this in the beginning, but if you look at it in context, it is not too objectionable. However, Hazrat has written it. If someone highlights only this, they will say Hazrat has said it. But if you look at the context, the correct meaning can be derived. Hazrat says, the quarrels and differences among the workers are a means of the work’s progress because any work gets refined through internal differences. I have highlighted this because Hazrat has said it. If you look at it in context, it is not as dangerous, but still, Hazrat has said it. The quarrels and differences among the workers are a means of the work’s progress. The other objections that have come, written by the scholars, are mostly valid, around seventy. So I have left them, not included them here.
And there is a strange thing about the mosque. This is on page eighty-three. Hazrat says, how can I explain to you that our biggest mistake was that we confined the movements of the Companions to battles only. However, they are the virtues of jihad. Battle is an emergency, which rarely happened.
Battle rarely happened? There was no battle in the Battle of Badr, not in Uhud, not even in the Trench, which was a battle, right? Do you understand? So Hazrat says, they are the virtues of jihad. Battle is an emergency, which rarely happened. How many battles are there where the Companions returned without fighting because guidance is desired, not destruction.
Destruction desired? Then what about martyrdom? All the virtues of the movements of the Companions are related to this path.
Regarding the mosque, I haven’t read it yet, but I have heard that many companions have marked points in it, indicating many objections. However, I haven’t looked into it yet. Inshallah, in the next meeting, I will review it thoroughly.
Similarly, there is another book, perhaps I did not bring it with me, which is “Kar-e-Nabuwat.” Yes, this is it. Do you want to listen to this narration?
This is a narration agreed upon by all. In my hands is “Alfiyat al-Hadith” on page number twenty. It contains the complete narration. It mentions three people who came to the Prophet Muhammad (PBUH) and asked about his deeds at home. They were informed.
They said that the Prophet (PBUH) has been forgiven, and these deeds are sufficient for him. However, they said for themselves:
One said, “I will stay up all night and pray.”
The second said, “I will fast continuously and never break it.”
The third said, “I will never marry.”
Then the Prophet Muhammad (PBUH) came and said, “Are you the ones who said such things?” They replied, “Yes, by Allah, I fear Allah more than you, and I am more mindful of Him. But I fast and break my fast, I pray and I sleep, and I marry women. Whoever turns away from my Sunnah is not from me.”
This clearly shows the balance in the Prophet’s (PBUH) approach to worship and life, emphasizing that extreme actions are not required or recommended in Islam. The companions and followers are encouraged to follow this balanced approach, as exemplified by the Prophet Muhammad (PBUH).
This hadith indicates that one should get married, right? Hazrat states that it is mentioned in several other books as well. The phrase “Nikah is from my Sunnah” does not mean that marriage is merely a Sunnah; it means that following my way in marriage is Sunnah. If someone marries but not in my way, then he is not from me. A Muslim gets married, so marriage is Sunnah. This is a different issue that some people add superstitions, but this hadith means that if someone marries but not in my way, he is not from me. The correct meaning of this blessed hadith is as explained by the scholars. You can also ask the scholars whether this is the meaning of the hadith.
In one place, Hazrat states in “Amaal Dawat” in his statements, another book by Hazrat, “Bayanat Saad.” Please listen carefully. We all know why the incident of Mi’raj took place, right? It is to show the wonders of Allah. Hazrat says to believe this with certainty. The entire story of Mi’raj with the Prophet Muhammad (PBUH) is mentioned. The purpose was to test the people, to see who would believe and who would not. Although the Quran says that the Mi’raj took place so that you could see the realms of the hereafter with your blessed eyes.
It is said that the hypocrites denied it, but they were not hypocrites. And it is said that as long as the world remains, migration will remain. I don’t have a reference at the moment, but I am sure. In the next meeting, I will provide references. Hazrat states that the staff in the blessed hand of Moses (PBUH) was actually not a staff, nor was it a snake. In reality, it was not a staff or a snake. Although in the Quran it is stated, “What is in your right hand, O Moses?” He said, “It is my staff; I lean upon it, and with it, I bring down leaves for my sheep, and I have other uses for it.” So it was indeed a staff. Hazrat states, “I strike leaves and use it for other purposes.” Then, the Quran mentions that when water was needed, he was instructed to strike the rock with his staff, and twelve springs gushed forth. When facing the Red Sea, he was instructed to strike it, and twelve paths emerged. So in reality, it was a staff, but occasionally a miracle occurred, and it turned into a snake. Hazrat states that it was neither a staff nor a snake. If it wasn’t a staff, then what was it?
The point is, what is the need to discuss these matters in the community, which gives scholars unnecessary opportunities to object? It is not that we do not love them. They come from noble families, and there is no doubt about their sacrifices. However, if one of our teachers or sheikhs, whom we have studied under, makes a statement against the Quran or Hadith, our elders would correct it. The method of our elders is that if someone realizes they made a mistake, they should immediately correct it.
Now all the Tablighis are saying that it was not a dog but a lion. What is the need to say this? Just say that Hazrat said it. Look, what is humility? In one anecdote, Hazrat Maulana Muhammad Ilyas (RA) said that Tablighis should not consider him higher than an ordinary believer. SubhanAllah! My status should not be considered higher than that of an ordinary believer. Acting on my words blindly is not religious. Present what I say to the book and Sunnah, and then think and act accordingly. I just give advice. Hazrat states that he is just an ordinary human being and should not be considered higher than an ordinary believer. This is humility and modesty. Hazrat Maulana states that he is a leader, and whoever does not accept it will go to hell. Why would they go to hell?
A leader should have certain qualities. When such statements are made to a large audience, it affects the belief of the Ahl al-Sunnah wal-Jamaah. We do not oppose the work; it should continue. This is what we want. But the question is, should these things be circulated within the community? Gradually, what will become of the community?
In summary, we have no differences with the Tablighis. I say this before Allah and swear that we have no differences with the Tablighis. Why would we have differences with them? They do the rounds, spend three days, and work harder than us. We should commend them. But scholars have objections to Hazrat’s sayings. This should be acknowledged by those who sincerely seek the truth. If they truly seek the truth, they should accept it. Otherwise, it will not be the same Tabligh. The Tabligh we have heard from our elders.
They say, “You haven’t spent time.” For scholars, it is enough that they are busy with the Jamaat. Even today, I go to the Markaz. A few days ago, I went to the Markaz at Mehrangarh Mosque. Before that, I went to the Baramulla Markaz in Shopian. When there is a request from the Markaz, we go. Why wouldn’t we? We have been involved in Tabligh since a long time. Many of you were not even born in 1985. Many of you do not even have data from 1983. Alhamdulillah, we are and will remain Tablighis. As long as we follow the six points set by our elders. I have seen Hazrat Maulana Inaam Hasan and heard many of his speeches. He used to administer the oath, and I took the oath from him. I have heard countless speeches of Hazrat Maulana Ahmad Saheb Palanpuri. He used to visit Darul Uloom Deoband and attend gatherings. When he came here, we were together. I have seen Hazrat Maulana Abdullah Saheb, Hazrat Maulana Aziz Saheb, and Hazrat Maulana Yousuf Saheb from Tandah. I have heard their speeches. Whenever I went to Delhi, I always visited Nizamuddin. It was essential for me. If someone said to visit Jama Masjid or go for Umrah or Hajj, we would say, “We will go to Nizamuddin.” Why? There are hotels elsewhere too. We will stay at a hotel in Nizamuddin to pray at the Markaz, join the dua, and listen to the speeches. Alhamdulillah, we used to go.
So, who has denied the Markaz in Nizamuddin? My request to my companions is that many of them have been my students. Now, they do not even greet me. First, they avoid me, and if they meet me, they reluctantly greet me. We have not opposed Tabligh. We were, are, and will remain Tablighis. May Allah keep us steadfast on the truth. InshaAllah, there will be another meeting. And the last of our prayers is praise to Allah, the Lord of the worlds.
