On 28th November 2016, Darul Uloom Deoband issued its first stance (Mawqeef) widely known as the ‘Maulana Saad Deoband’ Fatwa. Maulana Saad started a rujoo (retraction) process. Maulana Saad’s Rujoo was not accepted as it was only limited to his statement on Musa AS. They also found that he was still preaching many deviated ideologies. The Deoband Fatwa on Maulana Saad has been a key turning point in the Tablighi Jamaat Crisis as the Ulema started to weigh in.
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NOTE: Before reading further, please understand that our aim is to preserve the pure doctrine (Manhaj) and history of Tabligh. As generations come, this history may be forgotten. We do not promote hate, and certainly not backbiting. See our article ‘Backbiting vs Warning‘. No matter how bad a Muslim is, he is still our Muslim brother. We love and hate only for the sake of Allah.
Many have raised concerns about Maulana Saad’s Ideology since 2001
Many Ulema and Darul Ulooms have been raising concerns about Maulana Saad since 2001:
- November 2001 – The first-ever criticism of M Saad‘s speech came in the form of a letter from Maulana Muhammad Ishaq Utarwi addressed to M Saad, Maulana Zubairul Hasan and Maulana Iftikhar ul Hassan. The letter raised concerns about M Saad’s speech on 2nd November 2001. In that Bayan, Maulana Saad propagated an incorrect understanding of Iman. He also falsely said that ‘Allah said this…..’, attributing something which Allah SWT himself never said! Na’uzubillah!
Source1: Maulana Saad se Ulama Umat ke Ikhtilaf ki Bunyadi Wujuhat, Page 7-8
Source 2: Moulana Saad – Wifaaqul Ulema Al Hind, Page 6-7
- 2003 – A few elders of Tabligh and Ulema started to raise concerns about Maulana Saad. During this time, Maulana Saad started to make self-styled Tafsir and Hadith deductions contradictory to the consensus of the ulema (Ijma). All concerns were handled internally by Nizamuddin Markaz back then.
Source: Various Letters from Maulana Ibrahim and Maulana Zubair, etc
- 2005 – The first-ever letter of complaint came to Darul Uloom Deoband from a prominent Kanpur scholar who criticized Maulana Saad’s speeches. In his letter, he concluded that the Jamaat had turned into a distinct sect. This complaint shocked Darul Uloom Deoband
Source: Darul Uloom Deoband ki Mawqif, Page 17
- 2014 – Many Darul Uloom Deoband Ulemas raised concerns and reprimanded Maulana Saad. This year, Maulana Saad was known to make several statements highly criticizing the Ulemas. For example, the infamous statement; ‘Receiving a wage from teaching religion is worse than a prostitute’s wage’ became highly controversial.
Before issuing the Fatwa, Darul Uloom Deoband sent a letter to Maulana Saad to reprimand him as they wanted to protect his honour and the good image of Tabligh. They waited for a considerable period but Maulana Saad simply ignored the letter.
Source: Mawqif Darul Ulum Deoband, Page 5, 20
- 20th June 2016 – During the last 10 days of Ramadhan, an official delegation from Darul Uloom Deoband came to Nizamuddin Markaz to advise Maulana Saad regarding the many concerns they had received. After their failure to reprimand Maulana Saad, Maulana Arshad Madani who led the delegation made a remark: “Clearly Maulana Saad has not undergone Tarbiyah (disciplinary manners)”
Source: Maulana Arshad Madani Audio
Maulana Saad Deoband Fatwa Rujoo was not accepted
It is noted that Maulana Saad attempted a Rujoo on this Fatwa. However, on the 31st of January 2018, Darul Uloom Deoband issued an official statement with regards to Maulana Saad’s Rujoo; in a way rejecting it as it was incomplete as he continued to make controversial statements thereafter.
Darul Uloom Deoband’s stand about Maulana Saad Kandhlawi of Tabligh (Maulana Saad Deoband Fatwa)
6 Rabee’ul Awwal 1438/6 Dec 2016.
Due to the letters and questions regarding some of the incorrect ideologies and thoughts and the questionable Bayaans of Janaab Moulana Saad Saheb Kandhelwi received from within the country as well as from beyond, with the signatures of senior Asaatizah Kiraam and the panel of Muftis, an official stance has been taken.
However, before releasing this document, it was brought to our notice that a delegation wishes to come to Darul-Uloom and discuss matters on behalf of Moulana Muhammed Saad Saheb. Hence, the delegation came and delivered the message on behalf of Moulana Muhammed Saad Saheb that he is ready to make Rujoo’ (retract). Therefore, the unanimous stance was sent with the delegation to Moulana Muhammed Saad Saheb. A reply was then received from him, however, Darul-Uloom Deoband was not satisfied with his reply completely, upon which some explanation was sent to Moulana Muhammed Saad Saheb in the form of a letter.
In order to protect the blessed effort of Tableegh started by the Akaabir Ulema of Darul-Uloom Deoband from becoming mixed up with incorrect ideologies, to keep it on the pattern of the Akaabir and also in order for its benefit and to keep the reliance of the Ulema-e-Haq upon this effort, it is regarded as a Deeni responsibility to present our unanimous standpoint to the Ahl-e-Madaaris, Ahl-e-Ilm and the unbiased people. May Allah Ta’ala protect this blessed effort in every way and grant all of us the ability to remain ideologically and practically on the path of truth.
بسم الله الرحمن الرحي
الحمد لله رب العالمين، والصلاة والسلام على سيد الأنبياء والمرسلين، محمد وآله وأصحابه أجمعين. أما بعد:
Recently a request has been received from many Ulema and Mashaaikh that Dar-Uloom Deoband present its stance regarding the ideologies of Moulana Muhammed Saad Saheb Khandhelwi. Very recently, letters have been received from the reliable Ulema of Bangladesh and some Ulema from our neighbouring country (Pakistan), together with which various Istiftaas [requests for Fatwas] have come to the Darul-Ifta at Dar-Uloom Deoband from within the country.
Without getting involved in the disagreements within the Jamaat and the administrative matters, we wish to say that in the last few years, the ideologies of Moulana Muhammed Saad Saheb Khandhelwi were received in the form of letters and Istiftaas. Now, after investigation, it has been proven that, in his Bayaans, incorrect or unfavourable explanations of the Qur’an and Hadeeth, incorrect analogies, and “Tafsir bir Raay” [interpretations based on self-opinion in conflict with Qur’an and Hadith] are found. Some statements amount to disrespect of the Ambiyaa’ (AS) whilst many statements are such, wherein he moves beyond the bounds of the majority and Ijmaa’ of the Salaf.
In some Fiqhi matters also, without any basis, he contradicts the unanimous Fatwa of reliable Darul-Iftas and emphasizes his new view upon the general people. He also stresses the importance of the effort of Tableegh in such a manner that other branches of Deen are criticized and belittled.
The method of doing Tableegh by the Salaf is also opposed, due to which the respect of the Akaabir and Aslaaf is lessened, rather, they are belittled. His conduct is in stark contrast to the previous Zimm-e-Daars of Tableegh, viz; Hazrat Moulana Ilyas Saheb (RA), Hazrat Moulana Yusuf Saheb (RA), and Hazrat Moulana In’aamul Hasan Saheb (RA).
Hereunder are some of the quotations we have received from the Bayaans of Moulana Muhammed Saad Saheb which have been proven to have been said by him:
* “ Hazrat Moosa (AS) left his nation and went in seclusion to engage in Munaajaat with Allah Ta’aala, due to which 188,000 individuals went astray. The Asl was Moosa (AS), and he was the Zimme-Daar. The Asl was supposed to remain. Haroon (AS) was a helper and partner.”
* “Naql-o-Harkat is for the completion and perfection of Taubah. People know of the three conditions of Taubah, they don’t know the fourth. They have forgotten it. What is it? Khurooj! [i.e. coming out specifically for Tabligh]. People have forgotten this condition. A person killed 99 people. He first met a monk. The monk made him despair. He then met an Aalim. The Aalim told him to go to a certain locality. This killer did Khurooj, therefore Allah Ta’aala accepted his Taubah. From this, it is understood that Khurooj is a condition of Taubah. Without it, Taubah is not accepted. People have forgotten this condition. Three conditions of Taubah are mentioned. The fourth condition, i.e. Khurooj is forgotten.”
* “There is no place for getting Hidaayat except the Masjid. In those branches of Deen where Deen is taught, if their connection is not with the Masjid, then, by the oath of Allah Ta’aala there will be no Deen in it. Yes, the Ta’leem of Deen will take place, not Deen.”
(In this quotation, in connection with the Masjid, his intention is not going to perform Salaah in the Masjid. This is because he said this while talking about the importance of the Masjid and talking about Deen only after bringing a person to the Masjid. He said it while speaking about his specific ideology, the details of which are in the audio. His ideology is thus: to speak about Deen outside of the Masjid is contrary to the Sunnah, and contrary to the manner of the Ambiyaa’ (AS) and the Sahaabah (RA)
* “To teach Deen for a wage is to sell Deen. People who commit Zina will enter Jannah before those who teach the Qur’an for a wage.”
* “According to me Salaah with a camera phone in one’s pocket is invalid. Get as many Fatwas as you want from the Ulema. Listening to and reciting the Qur’an on a camera phone is a disgrace to the Qur’an, there will be no reward for it. A person will be sinful by doing so. No reward will be attained. Because of doing so, Allah Ta’aala will deprive one of the ability to practice the Qur’an. Those Ulemas who give the Fatwa of permissibility in this regard, according to me are Ulema-e-Soo, Ulema-e-Soo’. Their hearts and minds have become affected by the Christians and Jews. They are completely ignorant Ulema. According to me, whichever Aalim gives the Fatwa of permissibility, by Allah Ta’aala his heart is devoid of the greatness of the Kalaam of Allah Ta’aala. I am saying this because one big Aalim said to me: “What is wrong with it?” I said that the heart of this Aalim is devoid of the greatness of Allah Ta’aala even if he knows Bukhari. Even non-Muslims may know Bukhari.”
* “It is Waajib upon every Muslim to read the Qur’an with understanding it. It is Waajib. It is Waajib. Whoever leaves out this Waajib act will get the sin of leaving out a Waajib act.”
* “I am astonished that it is asked: “With whom do you have Islaahi Ta’alluq?” Why is it not said, that my Islaahi Ta’alluq is with this effort? My Islaahi Ta’alluq is with Da’wat. Have Yaqeen that the A’maal of Da’wat is not just enough for reformation, rather, it guarantees reformation. I have contemplated deeply, this is the reason why those involved in the effort do not stay steadfast. I am saddened by those people who sit here and say that six points are not complete Deen. The person who himself says his milk is sour cannot do business. I was completely shocked when one of our own Saathis asked for leave for a month saying that he wanted to spend I’tikaaf in the company of so and so Sheikh. I said that until now you people have not joined Da’wat and Ibaadat. You have spent at least 40 years in Tableegh. After spending 40 years in Tableegh a person says that he wants to leave because he wants to go for one month I’tikaaf. I said that the person who requests leave from Da’wat in order to do Ibaadat, how can he improve his Ibaadat without Da’wat. I am saying very clearly that the difference between the A’maal of Nubuwwat and the A’maal of Wilayat, the difference is only that of not engaging in Naql-o-Harkat. I am saying extremely clearly that we do not make Tashkeel merely go out to learn Deen, because there are other avenues of learning Deen. Why is it necessary to go out in Tableegh only? The object is to learn Deen. Learn in a Madrasah. Learn in a Khaanqah.”
Some quotations from his Bayaans have also been received from which it becomes apparent that Moulana Muhammed Saad Saheb Khandhelwi regards the vast meaning of Da’wat to be confined to the current form present in the Tableegh Jamaat. Only this form is expressed as the manner of the Ambiyaa’ (AS) and the Sahaabah (RA). Only this specific form is regarded to be Sunnah and the effort of the Ambiyaa’ (AS), whereas it is the unanimous view of the majority of the Ummah that Da’wah and Tableegh is a universal command, regarding which the Shariah has not stipulated any specific form, which, if left out, will equate to leaving out the Sunnah.
In different eras, Da’wat and Tableegh took on different forms. In no era was the divine command of Da’wat completely ignored. After the Sahaabah (RA), the Taabi’een, Tab-e-Taabi’een, A’immah Mujtahideen, Fuqahaa’, Muhadditheen, Mashaaikh, Awliyaa’ of Allah and in recent times our Akaabir made an effort in different ways to bring Deen alive on a global scale.
In order to maintain brevity we have only mentioned a few things. Besides these, many other points have been received that go beyond the scope of the Jumhoor Ulema and have taken the shape of a new ideology. These things being incorrect is very apparent, therefore, a detailed treatise is not required here.
Before this, on numerous occasions, attention was drawn to this in the form of letters sent from Darul-Uloom Deoband. It was also brought to the attention of the delegations from “Bangla Wali Masjid” on the occasion of the Tableeghi Ijtimaa’. To date, no reply to the letters was received.
Jamaat-e-Tableegh is a purely Deeni Jamaat, which cannot be left to operate in a manner that is ideologically and practically apart from the majority of the Ummah and the Akaabir. The Ulema-e-Haq can never be unanimous nor can they adopt silence over disrespect to the Ambiyaa’ (AS), deviant ideologies, ‘Tafsir Bir Raay’ and whimsical explanation of the Ahaadeeth and Aathaar, because, these types of ideologies will, later on, cause the entire group to deviate from the path of truth as has happened to some Deeni and Islaahi Jamaats.
This is why we consider it our Deeni responsibility to inform the Ummah in general and the Tableeghi brothers specifically in light of these points:-
Moulana Muhammed Saad Saheb Khandhelwi Saheb, due to a lack of knowledge has strayed from the path of the majority of the Ulema of the Ahlus Sunnah Wal Jamaa’ah in his ideologies and his explanation of the Qur’an and Hadeeth, which is undoubtedly the path of deviation. Therefore, silence cannot be adopted regarding these matters, because, even though these ideologies are those of a single person, they are spreading with great speed among the general masses.
The influential and accomplished Zimme-Daars of Jamaat who are moderate and composed also wish to turn our attention that an effort needs to be made that this Jamaat which was established by the Akaabir be kept upon the pattern of the majority of the Ummah and that of the previous Zimme-Daars. An effort also needs to be made so that the incorrect ideologies of Molvi Saad that have spread amongst the general masses may be rectified. If immediate action is not taken, there is fear that a great portion of the Ummah, which is affiliated with the Tableegh Jamaat will succumb to deviance and take on the form of a Firqah Baatilah.
We all make Du’aa that Allah Ta’aala protect this Jamaat and keep the Jamaat-e-Tableegh alive and flourishing with Ikhlaas upon the manner of the Akaabir. Aameen. Thumma Aameen.
Note: These types of inappropriate statements were made previously by some individuals connected to the Tableegh Jamaat, upon which the Ulema of that time, for example, Hazrat Sheikhul Islam (RA), etc. cautioned them after which those individuals desisted from such statements. Now, however, the Zimme-Daars [i.e. the leaders of Tabligh Jama’at] themselves are saying such things, rather, even worse things are being said, as is apparent from the above quotations. They were cautioned, however, they did not heed the caution, due to which this decision and Fatwa are being approved, in order to save the people from deviance.
END OF STATEMENT FROM DARUL ULOOM DEOBAND
Original Urdu Transcripts