Assalamualaykum respected Mufti Sahib,

Just a few days ago, in a local gathering of Tabligh, a speaker said something in his Bayan that I wish to mention. He said:

‘My point is that the only cause for the completion of Iman (faith) is the work of Da’wah (inviting to Allah). Other than this, no other action can complete Iman. There is no form of worship that completes Iman.’

He went on to say:
‘I am openly saying that there is no evidence for the completion of Iman besides Da’wah. Allah’s oath — there is no other means through which Iman can be completed: not Tahajjud, not Tilawah (recitation of Quran), not Dhikr (remembrance), not fasting, not prayer, not Hajj — nothing at all.’

I am presenting this with full clarity and asking: Is this correct to say? Kindly issue a ruling.

Answer – Page 1

In the name of Allah, the Most Gracious, the Most Merciful

Answer with the help of the One Who grants success

The question mentioned refers to a statement made by a respected speaker in a Tablighi gathering, in which it was said that the only cause for the completion of faith (Iman) is Da’wah and Tabligh (inviting others to Islam), and no other action completes faith, whether optional worship or otherwise. This statement is clearly wrong, not only contrary to Qur’an and Hadith but also a gross misrepresentation.

It is absolutely incorrect to say that the only means to complete Iman is Da’wah and that no other action has any role in its completion. There are many clear verses in the Qur’an and Hadith that point to the fact that righteous deeds like prayer, fasting, zakah, and so on, are essential components of a complete and accepted Iman. To disregard all of these and isolate Da’wah as the sole factor is a major error.

The Prophet ﷺ said:

“Whoever possesses the following three qualities will taste the sweetness of Iman: that Allah and His Messenger are dearer to him than anything else; that he loves a person solely for the sake of Allah; and that he hates to return to disbelief just as he would hate to be thrown into fire.”
— [Bukhari & Muslim]

This Hadith shows that love for Allah and His Messenger, love for fellow believers, and hatred for disbelief are among the signs of true Iman. These involve internal states and actions beyond just Da’wah.

Furthermore, many Hadith explicitly mention that the completion of Iman includes avoiding sins, being upright in dealings, and fearing Allah in all situations. The Qur’an says:

“The believers are only those who believe in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives in the cause of Allah. It is they who are the truthful.”
— [Al-Hujurat: 15]

In another Hadith, the Prophet ﷺ said:

“None of you will have complete Iman until he loves for his brother what he loves for himself.”
— [Bukhari & Muslim]

In the commentary of this Hadith in Mirqat al-Mafatih, it is explained that the phrase “complete Iman” refers to perfecting one’s character, worship, and dealings. The scholars of the four schools of thought agree that Iman includes actions of the limbs as well as beliefs of the heart and statements of the tongue.

In summary: To say that Da’wah is the only cause of the completion of Iman and that no other act like prayer, fasting, remembrance, etc., plays a role in completing Iman is an incorrect and dangerous statement. Iman is completed through a combination of belief, speech, and righteous deeds, including but not limited to Da’wah.

— And Allah knows best.

Answer – Page 2

The verse quoted by the individual:

Indeed, those who say, ‘Our Lord is Allah’ and then remain steadfast…

This refers to all aspects of Islam and its commandments, not just Da’wah. The context of the verse, as well as many other verses and hadith, confirm that steadfastness includes following all commands of Allah, not just the act of inviting others (Da’wah). Hence, to exclusively interpret this ayah as referring to Da’wah is incorrect.

The claim that Da’wah is the only cause for the perfection of Iman is also unfounded because many scholars have written that there are various acts (including prayer, fasting, zakah, etc.) which perfect one’s faith. To isolate Da’wah and say it alone completes faith is an innovation and distortion of the religion.

Different types of obligations exist in Islam — some are obligatory on every individual (fard ‘ayn), like prayer and fasting, and some are communal (fard kifayah), like certain forms of Da’wah. Saying that Da’wah is the only obligation and everything else has no role is an open contradiction of the Qur’an and Sunnah.

Allah says:

O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones…
— [At-Tahrim: 6]

This verse makes it clear that responsibility also lies within one’s family and inner circle, not just public Da’wah. The Prophet ﷺ said:

Every one of you is a shepherd and is responsible for his flock…
— [Sahih Bukhari & Muslim]

This proves that a person is responsible for guiding and correcting those under his authority — and that this is also a form of Da’wah.

As for the verse:

You are the best nation brought forth for mankind…”
It refers to collective virtue, not that every individual must engage in external Da’wah to strangers. The obligation of external public Da’wah (like what the Tabligh Jama’at does) is communal, not personal for everyone, and is based on the capacity and expertise of individuals.

Only a qualified and learned scholar may be appointed for detailed public Da’wah; others should limit themselves to what they know and are able to do correctly. Misrepresenting Islam with incorrect information can cause more harm than good.

In summary, the claim that Da’wah is the only means of completing Iman is baseless, exaggerated, and contradicts the teachings of Islam.

And Allah knows best.

Signed by:

• Mufti Abdul Mannan Niazi
• Mufti Abdul Hameed Azad
• Mufti Muhammad Fazlul Ali

Darul Ifta, Jamia Darul Uloom Karachi
23 March 2025

The post Darul Uloom Karachi on Maulana Saad first appeared on Tablighi Jamaat.

Many has testified that once during a Khatm Bukhari ceremony, Maulana Saad took his children to meet him asked him to make Du’a for his two children. Maulana Yunus Jaunpuri instead prayed ‘O Allah, protect the Ummah from the Fitna of Saad’.

O Allah, protect the Ummah from the Fitna of Saad – Maulana Yunus Jaunpuri

The Khatm Bukhari ceremony was a large event and the incident was witnessed by many. It became the talk of the Darul Ulooms (Deoband and Saharanpur) as Maulana Yunus Jaunpuri was a dignified person and would never utter such words to rebuke a person, let alone mentioning the person’s name.

References

Source #1

Audio testimony from Mufti Nizamuddin Qasmi inside a Masjid:

Translation:

“And as for Hazrat Maulana Yunus Sahib (may Allah have mercy on him), today I will share something as a trust. When he (Maulana Saad) was taking his two children and said, ‘Hazrat, please pray for our children, pray for our children,’ he replied, ‘I pray for you instead. May Allah grant you true guidance. I pray for you, may Allah grant you true guidance.’ My ears have heard this. The entire Saharanpur is a witness, and so are those scholars of Darul Uloom Deoband and students who attended the lessons of Musalsalat or participated in the Khatm Bukhari. He specifically mentioned names and said, ‘O Allah, protect the Ummah from the fitnah (trial) of this person.’

I am sitting in the house of Allah and saying this, mentioning the name of that noble deceased personality. He was the one whom Hazrat Sheikh-ul-Hadith Zakariyya Sahib (may Allah have mercy on him) entrusted as his successor and who was his most trusted figure. That personality’s tongue would not open against anyone, but if it ever did, it was about this person. He said, ‘O Allah, protect this Ummah from the fitnah of this individual.'”

Source #2

Idara Nahi Anil Munkar on Maulana Saad – Maulana Muhammad Abdullah Qasmi, Karnataka

The post Maulana Yunus Jaunpuri – Save Ummah from Fitna of Saad! first appeared on Tablighi Jamaat.

This letter shows that Maulana Saad’s deviation happened before the Tablighi Jamaat Ikhtilaf and disproves claims that Deoband’s Fatwa was politically motivated.

Download Original URDU Letter

Page 2

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:

1. Prophet Musa (peace be upon him) made a major mistake by leaving his people to worship Allah in seclusion.
2. Making Prophet Harun (peace be upon him) a deputy was inappropriate because Musa was the real leader while Harun was merely a helper.
3. Prophet Musa’s decision to choose seclusion and worship over his congregation was inappropriate.
4. The result of choosing seclusion and worship is that people go astray.
5. It suggests that inward reformation and purification are not needed or are harmful for religious preaching.
6. 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:
7. 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…

Page 9

“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:

1. “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)

2. 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)

3. 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)

The post 2014 Letter before Deoband Fatwa advising Maulana Saad first appeared on Tablighi Jamaat.

Dear and respected Hazrat Maulana Saad Sahib, may Allah grant us and you what He loves and pleases.

As-salaam-u-alaikum wa rahmatullahi wa barakatuh

I hope you are feeling better. After surgery, resting. It is hoped that you will keep this in mind.

Allah the Blessed and Exalted said: “And remind, for indeed, the reminder benefits the believers.” And He said: “O you who have believed, fear Allah and be with those who are truthful.” And the Messenger of Allah (peace be upon him) said: “Religion is sincerity,” the Hadith.

Your spiritual and physical connection and invitation and promotion is from Hazrat Maulana Ilyas Sahib Noorullah Marqadahu. Hazrat Maulana was physically weak and ill, but from a spiritual and faithful perspective, he was so strong and elevated that its impact through invitation and promotion movement cannot be measured in a century, but by Allah’s grace, it brought about a religious revolution throughout the world and became the foundation of the best conditions for the spread of Islam. The same branch that your grandfather had planted, by Allah’s grace your grandfather brought it to completion, and along with your grandfather’s travels and presence, especially Hazrat Maulana Inam ul Hassan Sahib prepared its good foundation. Through this blessed branch, Allah has in the entire world spread, and I pray that through you there will be moderation and progress in work, and unity and agreement among the workers.

I submit to you briefly that your grandfather, mentioning the scholars and elders of his time, found extraordinary love in them. He spent ten years in the service of Hazrat Gangohi, and had a special connection with Hazrat Sheikh-ul-Hind, Hazrat Maulana Khalil Ahmad Saharanpuri, Hazrat Maulana Raipuri, Hazrat Madani, and Hakeem-ul-Ummat Hazrat Maulana Ashraf Ali Thanvi. Until his last age, Hazrat would keep crying and trembling while mentioning them, so this is very little for me to be corrected.

Your grandfather Hazrat Maulana Yusuf Sahib himself learned from Hazrat Maulana Khalil Ahmad Sahib Saharanpuri, Hazrat Raipuri, Hazrat Madani, and found the companionship of Hazrat Sheikh-ul-Hadith and kept working under his supervision until his last age. Above all, may the splendor of his dignity not diminish. A day or two before his journey to the hereafter, his last statement in Lahore is its witness.

Hazrat Maulana Inam ul Hassan Sahib spent a long period of approximately 15 years in the service of Hazrat Maulana Ilyas Sahib, and a day or two before Hazrat Maulana’s death, Hazrat Maulana Inam ul Hassan Sahib mentioned to his special people that regarding the representation of righteousness, for the names of those dignitaries that we present, among them is also Hazrat Maulana’s name. Similarly, he spent time in the service of Hazrat Sheikh, and after that, until the life of Sheikh Hazrat Sheikh-ul-Hadith, kept working under his supervision. Every year for two or three days, it was his routine to be present in the service of Sheikh, and even after a long journey, and later it remained his routine to be present in the service of Sheikh.

O Hazrat! Among those three elders and scholars of their time and great Mashaikh, trust was also achieved from outside scholars and Mashaikh who used to come to Markaz Nizamuddin. As in 1399 AH, during the year of tableegh in Markaz Nizamuddin, we got the opportunity to visit Hazrat Sheikh-ul-Hadith, Hazrat Maulana Abul Hassan Ali Miyan, Hazrat Maulana Manzoor Nomani, Hazrat Maulana Abdul Haleem Jaunpuri, and Hazrat Sheikh-ul-Hadith Maulana Yunus Sahib Mazahiri Sahib altogether.

How wonderful it would be if Hazrat Wala also found someone’s deep love and gained trust from the scholars and elders of the distant places, so that your relationship with one of them would be established, making guidance easier in these difficult conditions. Hazrat Maulana Ilyas Sahib said to some attendants: “Hazrat Farooq-e-Azam, Hazrat Abu Ubaida, and Muaz bin Jabal used to say ‘I am not independent from your supervision’ I also say to people that I keep an eye on your conditions and whatever you say about it, I ask about it” (Malfuzat Hazrat Maulana Ilyas Sahib page 122, Malfuz number 261).

Now it is a matter of great regret that your statements about the scholars and great Mashaikh are a cause of concern, which is preserved with this servant, a brief quote of your statement is being shared here: “Satan has thrown people into doubt, this is the center of the whole world and the whole world is referring here, this is a decided matter from Allah’s side, in my view this is a childish thing that someone says there is no one here, there is no one great here, there is no leader here, this is wrong, absolutely wrong, these are satanic whispers that have come on the tongues of companions, it is Allah’s way that Allah Rabb-ul-Izzat makes some people a source of guidance for the entire ummah” and other statements are preserved which are cause for concern.

The system that you have described of Allah is without conditions and eternal? Why did centers move from city to city? Even today they are found in the form of dark nights. Perhaps this is why the centers of religion of Islam keep changing. Hazrat Maulana Syed Rabi Sahib Nadwi, while addressing the scholars in Jamia Nadwiya’s program two years ago, said: “What is our relationship with Allah? When we don’t do correct work, then tell us, Allah will take His work from other people.”

O respected Hazrat! It is worth contemplating what the complete picture of your leadership is? In the time of your predecessors, not only were companions not criticized, but they were fearful about it and would take up and cover the mistakes of companions. Hazrat Thanvi who was a renewer of his time, once stated something as advice, and immediately felt remorse and said in the gathering that Satan has put a veil of complaint and made it a matter of pride, and he publicly sought forgiveness in the gathering and continued to seek forgiveness for a long time.

Let it not be that the danger which Hazrat Maulana Ilyas Sahib was feeling in his last era, that “No, my work should not go into the hands of common people, it should not deviate from moderation, and the work should not be ruined and in the end it becomes my burden, that is the real danger, what has happened today, common people are just common people, some special people going with them are also deviating from moderation, then if there is no moderation even in the central Nizamuddin mosque, then what else can be said other than:

That disbelief after faith, O Muslim brother

According to the explanation of the Holy Quran, there are three main objectives of sending: Dawah Ilallah (Call to Allah), purification of the self, teaching of the Book and wisdom. These three objectives are being promoted in a specific way in every era. The current method of Dawah Ilallah is also “from Allah and with Allah” and is based on clear hadiths; however, to elevate any one of these three objectives and diminish others is extremism and exceeding limits in religion. It is stated in the Holy Quran: “Do not go to extremes in your religion.” This warning is sufficient for the decline and downfall of any movement, that’s why the noble verse of Surah Hud “So remain on a right course as you have been commanded” is of great importance.

For the success of this divine and religious work, it is necessary that Allah’s long love be attained, Quranic and Hadith knowledge be acquired, one has firm grounding in knowledge, achieves scholarly maturity, possesses pure character, has special insight into all aspects of the Prophet’s biography, and is also aware of Islamic history. Without this, working in collective enthusiasm while deviating from moderation to prove one’s point through wrong interpretations and forced conclusions compels one to reach wrong conclusions. Today, mentioning this point to the scholars is extremely concerning and it is being felt that this work is going into the hands of common people. Allah alone is the protector of this work. (And Allah knows best what is correct)

At this time, moderation, scholarly maturity, and pure qualities are needed. The researchers have written: that which is apparent is hypocrisy and inward without apparent Shariah is heresy. Today this danger is being felt that this work of guiding scholars in the leadership of ignorant ones is deviating from the Book and Sunnah and Shariah, or this movement can become a misguided one like it happened in the past. As Hazrat Maulana Syed Abul Hassan Ali Miyan Nadwi has written in volume 3 of History of Dawat and Azeemat, the summary of which is that Muhammad bin Yusuf Jaunpuri (died 910 H) due to extremism gave the title of Mahdi to himself and until the middle of the century, the effects of this group remained in Hindustan and Afghanistan. When apparent weakness appeared in the Mahdavi movement at the end of the century when the scholars of that era who had deep insight into the Book and Sunnah, especially the greatest scholar of Hadith and Sunnah of that era, Allama Muhammad bin Tahir Patni (911-986) chose to refute it.

Muhiyuddin Ibn Arabi’s (died 638 H) high-ranking followers spread the Wahdat-ul-Wujud false belief. In refuting this, scholars like Hafiz Ibn Taymiyyah, Hafiz Ibn Hajar Asqalani, Allama Sakhawi, Sheikh-ul-Islam Izzuddin bin Abdus Salam, Mulla Ali Qari, Allama Saaduddin Taftazani and other famous scholars came forward. Then Hazrat Maulana Abul Hassan Nadwi has also written this: There is a famous example that when there is termite infestation in a house, there is no sign of it, but when seen after a long time, even the big beams have been eaten away.

Hundreds of years had not even passed that this scholarly and practical work of disagreement and dispersion, lack of moderation, will appear, and these difficult conditions not only in the principles but in Markaz Nizamuddin which occurred are causing shame and regret for the Muslim nation. If attention is not paid to this and if work is done without following Allah’s guidance, then there are other dangers ahead which people of insight are feeling. May Allah protect you, your work, and all those who work (Ameen Summa Ameen).

You are Ibn Kareem Ibn Kareem Ibn Kareem [a noble son of noble ancestors]. It is expected from you that moderation be established and the matter of the heart and greater leadership continues to run this message for centuries.

“I only intend reform as much as I am able. My success is not but through Allah. Upon Him I have relied, and to Him I return.”

[The Message]

Muhammad Yaseen Mazahiri

The post Maulana Yaseen Mazahiri Letter to Maulana Saad first appeared on Tablighi Jamaat.

In a few days, we might also hear that visiting Nizamuddin carries the reward of an Umrah. Or that Muslims should now vote for a certain party, and Nizamuddin’s status becomes like Dera Sacha Sauda and Maulana Saad becomes like Baba Ram Rahim.

By: Hafeez Nomani

Who can deny that Hazrat Maulana Ilyas created an organization like Tablighi Jamaat for the invitation to religion and first made Muslims anew of those Muslims of Mewat in Haryana whose lifestyle, food habits, living and dying, marriage ceremonies, everything had become like the Hindus living there. It took Hazrat Maulana years, but he grafted such a branch onto Islam’s tree in rocky soil that it became not just a mighty tree but a garden. And after this, Maulana didn’t keep them limited to just worship but made them preachers of religion and sent them in groups to cities, towns, and villages, and those Mewatis who were rural folk from head to toe became preachers of religion.

After finishing with Mewat, Hazrat Maulana Ilyas called upon the scholars. History bears witness that Maulana Syed Abul Ala Maududi also went to Delhi to meet Hazrat Maulana Ilyas and understand his invitation. And it is also a page of history that Hazrat Maulana Ilyas specially prayed for Maulana Manzoor Nomani and made collective prayers that he should come and join the work of tabligh. And everyone knows that there was also a time when hundreds of distinguished scholars in the country, which included India as well as Pakistan and Bangladesh, were so involved in the work of the Jamaat that there might not have been as many scholars even in Jamiat Ulama.

It is only Tablighi Jamaat’s achievement that at Muslim University Aligarh, where Mr. Jinnah was the ultimate authority for every student and Mr. Jinnah had made all students ill-mannered, disrespectful and inconsiderate, who only had shameful words coming from their mouths for respected scholars – these same students were not only made regular in prayer and fasting but Aligarh Muslim University was turned into Tablighi Jamaat’s modern center. And the way Jamaat spread Islam throughout the world, converting thousands to Islam in Europe, America, Africa, China, Japan, Russia and Australia, that is solely the achievement of Muslim University’s capable professors and highly educated students.

A few days ago, Professor Akhtar ul Wase’s article caught my eye in Inqilab. He has shed light on the Tablighi Jamaat issue with heartfelt pain and written at the end that among the six points that are considered the foundation of the Jamaat, if everyone could be united just on Ikram-e-Muslim (respecting Muslims), the issue could be reduced.

Akhtar ul Wase sahib is from Aligarh and has seen the work of Jamaat and its effect in his alma mater. And all those who have seen the era of Hazrat Maulana Yusuf sahib and Hazrat Maulana Inamul Hassan cannot imagine where things have reached today. Until Hazrat Maulana Inamul Hassan, there was no succession and custodianship.

Our father Maulana Manzoor Nomani had much love but absolutely no compromise. In Hazrat Maulana Ilyas’s final days, he was with him in Delhi. During those days, he had collected Malfuzat Maulana Ilyas. And he had also seen that despite being the son, Hazrat Maulana Yusuf sahib would only meet his father when called. Everyone found this strange. One day Hazrat Maulana called Yusuf and said, “Come Yusuf, embrace me, now we are leaving.” (The words may vary) When Maulana Yusuf embraced him, the father held him for a long time and kept praying.

When Hazrat Maulana Ilyas passed away that same night or the next day, all the scholars who were gathered consulted and selected Maulana Yusuf sahib as successor. Father himself told that he was very hurt because he was just the son and making him successor seemed like the same tradition that after father comes son. But after Fajr in the morning when Maulana Yusuf sahib stood up and gave a speech, it was felt that he was speaking not from his tongue but from his heart and everyone accepted that he truly was the successor. Then the world saw that whatever work happened in the country and other countries of the world, that was solely Maulana Yusuf’s achievement. During Maulana Yusuf’s time, Maulana Ubaidullah Balyawi, Maulana Palanpuri and dozens of scholars would stay and come and go. Maulana Inamul Hassan sahib’s achievement is that however much the work had spread, he kept it managed and didn’t let it scatter. The biggest loss to Jamaat was that the eldest of all, Hazrat Sheikh ul Hadith Maulana Zakariya sahib passed away and there remained no one who could manage such big work. Hazrat Maulana Yusuf’s grandson Maulvi Saad is not running a movement but running a shop, he has made the Banglewali Masjid Nizamuddin a source of income like the shrine of Khwaja Gharib Nawaz in Ajmer, the shrine of Haji Waris Ali Shah in Dewa, the shrine of Hazrat Mujaddid Alf Sani in Sirhind. His saying that if there is any place worthy of respect and gathering after Mecca and Medina then it is only Nizamuddin. And saying that thinking wrong about Nizamuddin is equal to thinking wrong about Mecca and Medina. And statements like these are just like how the followers of Bareilly’s Maulana Ahmad Raza Khan have said that Muslims should come to Bareilly instead of going to Ajmer.

God has given such age that there is knowledge of most gatherings from the country’s first international gathering in Bhopal until now. In my life, I heard that a district DM is saying that such a big rally is happening and we are finding out what is needed, then the answer comes that nothing. Moradabad’s DM Ajay Vikram Singh told us that at least take some service of electricity, water, traffic, security. We had said that these are people of Allah, Allah makes all their work happen, you just keep watching. And now news is coming from everywhere that for the international gathering at such and such place, the government has given 10 crore rupees. It’s possible that after some days we might also hear that attending Nizamuddin carries the reward of an Umrah. Or that Muslims should now vote for a certain party, and Nizamuddin’s status becomes like Dera Sacha Sauda and Maulana Saad becomes like Baba Ram Rahim. A scholar associated with Jamaat told us that where did the news of 10 crore come from, we told the names of Al-Furqan and Munsif newspapers. After that in response to a question, they said that Maulana Saad speaks from mind, stomach and tongue while those who spoke from heart had taken Jamaat from earth to sky. Today there is an earthquake in Pakistan, India and Bangladesh and scholars of all three countries want to bring Jamaat back to its path in any way, but our information is that the group which follows Satan has taken Maulana Saad in its grip, now if any decision can work then it is to break the idol of Nizamuddin. And this work can only be done by those scholars who are roaming with proposals of reconciliation in Pakistan and Bangladesh. They cannot get out from where they are now trapped. Because they have become the custodians of the most popular workers.

The post Maulana Hafiz Noumani on Maulana Saad first appeared on Tablighi Jamaat.

Dear Mufti Sahib,
Assalamu alaikum wa rahmatullahi wa barakatuh

Some questions regarding the legal status of leadership in Tablighi Jamaat and the damage caused by global discord:

1. Does the existence and continuation of leadership at Markaz Nizamuddin hold such legal status that efforts for its existence and continuation should be made to such a degree that the severe division of the community into two factions should be overlooked?
2. Is the existence of leadership such a great legal necessity that the division of the jamaat should be accepted but leadership should be maintained?
3. Was running Tablighi Jamaat’s work under “Shura and Mashwara” without any “Hazrat Ji” or leader an un-Islamic method? (As it ran for the past 20 years)
4. Does the effort for existence and continuation of leadership in the current situation hold such legal status that the collectiveness of the jamaat should be put at stake for it?
5. Was there any such legal flaw in the global Shura of previous elders that accepting it was legally incorrect?
6. Is it not permissible to run the Tablighi Jamaat center without an Ameer (leader)?
7. In the current situation, does eliminating leadership and running the Tablighi center under consultation involve any un-Islamic act?
8. Isn’t it cautious that a personality like Maulana Saad Sahib, from whose tongue multiple un-Islamic statements have emerged, should not be made the sole foundation of the entire Tablighi Jamaat, and the work should continue under the guidance of several elders including Maulana Saad Sahib… so that the community can avoid irregular statements and isolation?
9. Won’t giving leadership of the largest public organization of the righteous people to “Maulana Saad Sahib’s religiously controversial personality”, who has committed extremism and severe mistakes in many matters of Shariah as well as distortion of meaning, make religion unsafe?

Questioner: Shah Mashkoor Siddiqui, Mumbai

Answer

[After Praising Allah and sending blessings on the Prophet]

The current leadership is based on lies, allegations, accusations, criticism of community elders, as well as arbitrary interpretation of the Holy Quran and blessed Hadiths.

Religion spreads from some place, but it’s not necessary that it must spread from that same place until the Day of Judgment, and that those who separate from that place are misguided, while those who stay there are guided. Rather, the opposite can also happen.

Hazrat Ali (may Allah honor his face) established the caliphate capital in Kufa, while the Prophet (peace be upon him) had established it in Medina.

Today, leadership has transformed into egotism and arbitrariness. Instead of encouraging people towards religion, a group is spending time trying to impose leadership. This leadership is causing tremendous discord in the community, but the concern is only for their own leadership – can this be called religion and the fifth number of sincerity of intention?

In any case, I am sending you a query and its answer in which you will find answers to your questions. Please read it.

Query on Current Discord at the Center and its Detailed Answer

Maulana Mufti Junaid Sahib!

Assalamu alaikum.

I wanted to ask about dawah and tabligh

1. The first question was whether there should be Ameer or Shura in the work of dawah?
2. Would it be correct to give the example of the companions’ era that there was leadership among the companions, like the four caliphs, etc.?
3. Is it correct to consider Maulana Saad Sahib to be on the right path even after Deoband’s fatwa?
4. Someone told me scholars’ disagreement is mercy – should this be called mercy or is this a serious discord?
5. Finally, should I follow Maulana Saad Sahib or Maulana Ibrahim Sahib Dewla and Ahmad Laat Sahib?

Questioner: Muhammad Ayub Memon

The Answer: Praising Allah and sending blessings on the Prophet:

Answer 1 – Ameer ot Shura?

In the corruption of time and especially when the desire to become leader is dominant, the protection and usefulness of tabligh work lies in working under Shura (whose methodology is coming ahead).

The methodology of Shura is that a leader is decided for each week or month. Now this leader makes all decisions during that week or month after consulting with the consultation committee, then another leader is decided for the next week or month, and so on.

Thus Shura also works under a leader, the only difference is that this leader is not for life.

Answer 2 – How an Ameer is selected

During the time of the Sahaba, there was a caliphate in absolutely all matters. Therefore, firstly, our work of Da’wa and Tabligh is not a matter of caliphate that absolutely requires a permanent leader. Even so, the work of dawah and tabligh is not devoid of leadership as a leader is appointed every week or month in consultation.

There are only four legal methods of selecting a leader in caliphate and leadership:

1. Scholars, judges, etc. people of authority agreeing upon a capable person, as happened with the appointment of Abu Bakr Siddiq (may Allah be pleased with him) by consensus of the companions.
2. A legally selected leader or caliph appointing someone capable after consultation with advisors or by his own judgment, as happened with the establishment of Umar’s caliphate by consensus of companions.
3. Those fulfilling the conditions of a Shura appointing someone after careful consideration through consultation. This is similar to the Shura committee appointed by Umar (may Allah be pleased with him) selected Uthman (may Allah be pleased with him), and the companions accepted this.
4. A capable person taking control of leadership through dominance and authority, making everyone obedient through reconciliation of hearts and power. (Some forms of dominance are un-Islamic and impermissible, details of which are mentioned in their place in books of jurisprudence) (Derived from: Izalatul Khafa, First Purpose, First Chapter pages 24,25).

The above four methods were mentioned for appointing the caliph of Muslims. In the current situation, no one has been made leader through any of these methods.

Rather, continuing work under Shura follows the third method of leader appointment, where the leader is changed after some days through consultation with people of opinion.

The Prophet (peace be upon him) said in hadith that Allah’s help does not come when someone seeks leadership or even has desire and greed for it in their heart.

The Prophet (peace be upon him) said to Abdur Rahman bin Samura: O Abdur Rahman bin Samura! Do not seek leadership; because if it is given to you upon your request, you will be left to handle it yourself, and if it is given to you without your request, you will be helped with it.

One narration states that Abu Musa (may Allah be pleased with him) says that I and my two cousins came to the Prophet (peace be upon him). My cousins one after another asked the Prophet (peace be upon him) for authority (leadership). The Prophet (peace be upon him) swore and said that I do not make leader someone who asks for it or desires it in their heart.

One narration states that if you desire leadership, you will regret it on the Day of Judgment.

[Arabic quotes and citations of various hadith follow]

Now what are the conditions of the community in the current era – it is before you. So how will Allah’s help come?

Answer 3 – Is Maulana Saad correct despite Deoband Fatwa

Even after Darul Uloom Deoband’s writing, the respected person’s attitude did not change. Rather, some of the things for which he was shown to be on the path of misguidance were repeated again.

In my humble opinion, these matters cannot be dismissed by just calling them “wrong issues” because the consequences of these wrong issues are extremely dangerous and horrific.

Regarding the issue of camera phones, according to the respected person, “Those scholars who consider it permissible to pray with it in pocket are sleeping scholars (and he used even harsher words).”

Any scholar or mufti in the world who has received correct education and thought will give the ruling of permissibility of prayer. Now according to the respected person’s statement, all these scholars are sleeping scholars. This means no correct mufti or scholar remains in the world. Now those who have been influenced by the respected person’s this issue and statement will develop hatred in their hearts for all these scholars and muftis, and will also distance themselves from scholars.

The respected person’s “wrong interpretation of Prophet Musa’s incident and the matter of corrective relationship” will reduce the importance of spiritual centers in people’s hearts.

From the respected person’s statement that “there is no place for receiving guidance except the mosque,” the benefit of madrasas will diminish in people’s hearts.

The respected person’s statement that “taking payment for teaching religion is selling religion, fornicators will enter paradise before those who take payment for teaching Quran” is extremely dangerous. Not just a sensible scholar, even a sensible believer would not utter such sentences. What respect for scholars will remain in people’s hearts after this statement?

The result of every wrong statement of the respected person will only lead to diminishing other religious sectors and criticizing people of knowledge. Therefore, it cannot be called just a “wrong issue.”

Answer 4 – Is this a serious discord?

This disagreement brings nothing but discord and division in the community. Disagreement that leads people to abuse and fighting will be called a satanic tactic, not scholars’ disagreement.

Allama Shami (may Allah have mercy on him) says that not every disagreement of scholars is meant by “disagreement of my community is mercy” but rather the juristic disagreement of mujtahids is meant which provides ease for common people.

[Arabic quote from Radd al-Muhtar follows]

Answer 5 – Should I follow Saad or Shura?

From the above writing, it is completely clear that doing the work of Dawah and Tabligh according to the explained system of Shura will be beneficial for the community. The protection and benefit of the work lies in this alone. And Allah knows best and His knowledge is most complete and wise.

Written by:
Mufti Junaid bin Muhammad, may he be forgiven, Palanpuri,
Darul Ifta wal Irshad, Majlis al-Baraka (Colaba, Mumbai),
Dated: 28 Rabi al-Awwal 1438 Hijri (2016 December 28)

The post Darul Ifta wal Irshad Mumbai on Shura or Ameer first appeared on Tablighi Jamaat.

In the name of Allah, the Most Gracious, the Most Merciful

August 3, 2016

Explanatory Statement

After praise and salutations!

I met with some scholarly companions and those who are making efforts for reform, and asked them what they want from this effort, and why they are doing this work separate from Nizamuddin, when people think such an important effort should be done through Nizamuddin. Many people are having doubts about this and are calling it rebellion against the center, apostasy, replacement of the community, and abandonment of duty. Please explain clearly before us so that we and the entire gathering can be freed from suspicion about you, and the reality becomes clear to us. If what you explain is correct and beneficial for the work and its practitioners, then all of us scholars, workers, and the entire ummah will unite with you on truth and in support of truth. Therefore, the reality that became clear from them is as follows.

The first and last foundations that existed in our great work have become shaken and obscured among the workers. The foundation of our work was that every individual who joins this effort should become religious and remain so until death, so that their afterlife becomes better and better and they also become a means for improving others’ afterlife. In simple words, it is training and steadfastness, through which Allah continues to accept work. But for quite some time, due to lack of proper explanation of the work and some other reasons, most workers continued in this effort with formality and self-indulgence, resulting in both these aspects becoming progressively weaker.

To the extent that a large portion of the gathering has been deprived of even distinguishing between right and wrong, let alone walking on truth and sacrificing for it. That’s why millions are moving around but thousands are not being reformed, which every worker is feeling clearly. In the current situation, even if several times more groups than present start moving without training and steadfastness, there won’t be any significant positive effect, neither on their lives nor on the world system, because without these foundations all this movement is waywardness and without training and steadfastness, Allah’s support is withdrawn. And the biggest work gets trapped in circumstances and dangers. And any tribulation can uproot and end it. Our fourteen hundred years of history bears witness to this.

Therefore, understanding what causes and obstacles have brought the work to its current state, and explaining to our working gathering our effort’s true foundations, and trying to gain Allah’s support through effort and prayer to put them on correct work, and explaining to our gathering and applying prayer’s power to try to revive these foundations with Allah’s support and help – these are what assist in reaching this goal. There is no disagreement with any individual, no disagreement with any place, nor is resolving any partial issue the aim of our initiative. Whatever partial matters are being discussed, whether they are beneficial or harmful for the work – therefore we request all working friends to emerge from any kind of prejudice and ask Allah for the ability to distinguish between right and wrong, and avoiding formality, engage single-mindedly in the effort through which comes the ability to distinguish and walk on right and wrong, and come to correct work while avoiding anyone’s undue agreement or opposition. Because on the Day of Judgment, neither undue agreement nor undue opposition will save anyone from Allah’s grasp.

May Allah grant all workers and the entire ummah the ability to understand right effort and right/wrong, to walk on truth and travel the world with truth, and unite the scattered fabric of the ummah, because a major cause of having Allah’s help is unity, and unity cannot be created through the force of statements or any propaganda but only through correct effort.

The second thing we asked was why you couldn’t do this work while staying in Nizamuddin, what necessity arose to do it separately, so these respected individuals said that while staying in Nizamuddin, attempts were made repeatedly but resulted in complete failure, and there remained no hope for future success either, and now such an atmosphere of tension has been established there which keeps coming to the entire world repeatedly through different routes therefore there is no opportunity for it there anymore, this is the reason for working separately from there. Therefore we request all respected individuals to pray that Allah makes this initiative a means of His pleasure and better afterlife, and makes it a means of protection of the work and creating acceptance before Allah in practice. Amen.

This letter is not part of any conspiracy but is being written understanding it as a major part of the Prophet’s (peace be upon him) method of invitation. The only difference is that the Prophet (peace be upon him) sent messages with people which is a very powerful means, but since at this time the entire world and entire ummah is the field of work and they have to be removed from misunderstanding, and it is impossible to reach every individual through people, therefore current resources are being used necessarily with correct intention in the correct way, because if these are used with correct intention in the correct way then apparently there is no danger of accountability before Allah, still if this method is not correct before Allah then we seek Allah’s forgiveness, and pray that Allah protect the work and workers and the entire ummah from its harmful effects.

An important guidance: In these circumstances, no one should think that the effectiveness of invitation work has ended, rather even today it contains the same influential effectiveness that existed before, it just needs to be done with correct foundations. Like if someone recites the Quran incorrectly, this is the reciter’s fault – the effectiveness of guidance in the Quran itself is present in every condition.

From: Maulana Hakeem Abdul Rasheed Qasmi and Group of Noble Scholars

The post Maulana Hakeem Abdul Rasheed Qasmi and Group of Scholars on Maulana Saad first appeared on Tablighi Jamaat.

Date: 2018 August (Received)

Maulana Saad Sahib’s misguidance is concerning for the ummah. He is setting new records in distorting the Book and Sunnah with arbitrary interpretations. Syed Ahmad Khan’s ideology did not spread as much misguidance as Maulana Saad Sahib’s false ideas, because Syed Ahmad Khan’s false concepts remained in academic circles while Maulana Saad Sahib spreads his academic betrayals through uninformed public, causing global discord. May Allah guide Maulana Saad Sahib.

Our Analysis: We have checked with some scholars and our opinion is that this hadith (found in Ibn Majah) can still be used for the purpose of Fadhail as it’s classification is only ‘Very Weak’. However, it is best not to relate such a Hadith in Bayans as it somewhat contradicts a verse in the Quran.

We disagree with the writer (Ibn Isa Muhammadi)’s assessment and attribution to it as a misguided error by Maulana Saad.

Propagation of a Rejected and False Narration

For some time, Maulana Saad Sahib has been narrating a rejected hadith about Tabligh Jamaat’s virtue, claiming that whoever goes out in jamaat and dies during that journey, Allah will take their soul (seeking refuge from Allah). Everyone is repeating this narration from Ibn Majah, even women. This is completely wrong.

The Hadith

Here is the reality of the narration he bases this false belief on:

حدثنا عبيدالله بن يوسف الجبيري ثنا قيس بن محمد الكندي ثنا عفير بن معدان الشامي عن سليم بن عامر سمعت ابا امامة يقول سمعت رسول الله صلى الله عليه وسلم يقول : شهيد البحر مثل شهيدي البر، والمائد في البحر كالمتشحط في دمه في البر، ومابين الموجتين كقاطع الدنيا في طاعة الله , وإن الله عز وجل وكل ملك الموت بقبض الأرواح إلا شهداء البحر فإنه يتولى قبض أرواحهم، ويغفر لشهيد البر الذنوب كلها إلا الدين، ولشهيد البحر الذنوب والدين

Narrated through Ubaidullah bin Yusuf Al-Jubairi from Qais bin Muhammad Al-Kindi from Ufair bin Ma’dan Al-Shami from Sulaim bin Amir who heard Abu Umama saying he heard the Prophet (peace be upon him) say: “A martyr at sea equals two martyrs on land, and one who becomes seasick is like one rolling in his blood on land, and the time between two waves is like crossing the world in Allah’s obedience. Allah has assigned the Angel of Death to take souls except for martyrs at sea – He takes their souls Himself. For the land martyr, all sins except debt are forgiven, but for the sea martyr, both sins and debt are forgiven.”

Source: Ibn Majah

Investigation of Narrators:

First, this narration is not suitable for evidence as it is invalid and rejected because its chain includes Ufair bin Ma’dan, who is severely weak and narrates destructive matters.

Reality of Ufair bin Ma’dan: Regarding this narrator, from Hafiz Jamal al-Din ibn Hajjaj ibn Yusuf Mizzi’s famous book Tahdhib al-Kamal, here are scholars’ statements:

1. Imam Ahmad says he is “weak and rejected in hadith”
2. Yahya bin Ma’in says he is “nothing in any aspect”
3. Imam Abu Dawud says “he was pious but weak in hadith”
4. Imam Nasai says “he is not strong; his hadiths cannot be written”
5. Ibn Adi says “his narrations are generally not preserved”

Imam Bukhari says he is “rejected in hadith” (Note: This is Imam Bukhari’s harshest criticism)

This Narration is Invalid and Unsuitable for Evidence for Two Reasons:

1. Ufair bin Ma’dan is already weak and rejected, but when he narrates from Sulaim bin Amir from Abu Umama, the narration becomes baseless. Abdur Rahman ibn Abi Hatim says he asked his father about Ufair bin Ma’dan, who replied that he is weak in hadith, most of his narrations from Sulaim bin Amir from Abu Umama have no basis.
2. This narration contradicts the Quran, as Allah has assigned angels to take all souls, including those of prophets. Consider these verses:

( قُلْ يَتَوفّاكُمْ مَلَكُ المَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلى رَبِّكُمْ تُرْجَعُونَ ) ( السجدة 11| ) “Say: The Angel of Death who is assigned to you will take your soul, then to your Lord you will be returned.” (Sajdah: 11)

( الَّذِينَ تَتَوفّاهُمُ المَلائِكَةُ ظالِمي أَنْفُسِهِمْ ) ( النحل 28| ) “Those whose souls the angels take while they are wronging themselves.” (Nahl: 28)

( الَّذِينَ تَتَوفّاهُمُ المَلائِكَةُ طَيِّبِينَ يَقُولُونَ سَلامٌ عَلَيْكُمْ ) ( النحل 32| ) “Those whose souls the angels take while they are pure, saying: Peace be upon you.” (Nahl: 32)

A Humble Request: I urge the muftis and scholars who constantly praise Saad Sahib to open their minds. How long will they keep leading the ummah into the quagmire of misguidance? Success lies not in accepting Maulana Saad Sahib as leader but in complete obedience to Allah and His Messenger, which is impossible while accepting him as leader. May Allah grant us all the ability to walk the straight path.

References:

1. Ibn Majah p. classroom copy
2. Tahdhib al-Kamal 20/177-178 print: Mu’assasat al-Risala, Beirut
3. Al-Tarikh al-Saghir by Imam Bukhari 2/161 print: Dar al-Ma’rifa, Beirut
4. Tahdhib al-Kamal 20/177 print: Mu’assasat al-Risala, Beirut
5. Kitab al-Du’afa by Al-Uqaili 5/56 print: Dar Ibn Abbas, Cairo, Egypt
6. Muqaddima by Ibn al-Salah 3/34 print: Dar Ibn Affan, Cairo, Egypt
7. Muqaddima by Ibn al-Salah 3/62 print: Dar Ibn Affan, Cairo, Egypt

Written by Ibn Isa Muhammadi

Original Urdu Text

نام نہاد حضرت جی(مولانا سعد صاحب) کی حدیث رسول میں خیانت کیا اللہ کے راستے میں نکل کر سمندری سفر میں شہید ہونے والے کی روح اللہ قبض کرتے ہیں؟ تحقیق۔۔۔۔۔۔۔ابن عیسی محمدی مولانا سعد صاحب کی گمراہی امت کے لئے لمحہ فکریہ اس دور میں مولانا سعد صاحب نے کتاب وسنت میں تحریف اور من مانی تشریحات کے نئے ریکاڈ قائم کررہے ہیں سرسید احمد خان کے نظریات نے وہ گمراہی نہیں پھیلائی جو گمراہی مولانا سعد صاحب کے باطل افکار سے پھیل رہی ہے اس لئے کہ سر سید احمد خان کے باطل نظریات علمی دائرہ ہی میں رہے مگر مولانا سعد صاحب اپنی علمی خیانتیں ناواقف عوام کے ذریعہ پھیلارہے ہیں جس کی وجہ سے آج پورے عالم میں انتشار پھیلاہوا ہے اللہ تعالی مولانا سعد صاحب کو ہدایت نصیب فرمائے ۔۔۔آمین ایک منکر اور باطل روایت کی تبلیغ   ایک عرصہ سے مولانا سعد صاحب تبلیغی جماعت کی فضیلت میں ایک متروک ومنکر روایت بیان کررہے ہیں کہ جو بیرون کے لئے جماعت میں نکلے گا اور اسی سفر میں اسکا انتقال ہوگا تو اس کی روح اللہ نکالیں گے (نعوذ باللہ). مولانا سعد صاحب کا بیان سن کر یہ روایت ابن ماجہ کے حوالے سے ہر کوئی بیان کررہا ہے حتی کے مستورات بھی بیان کررہی ہیں جب کہ یہ بالکل جھوٹ اور دھوکہ ہے جس روایت کی بنیاد پر مولانا سعد صاحب اس باطل عقیدہ کو بیان کررہے ہیں اسکی حقیقت کو ذیل میں ملاحظہ فرمائیں  روایت حدثنا عبیداللہ بن یوسف الجبیری ثنا قیس بن محمد الکندی ثنا عفیر بن معدان الشامی عن سلیم بن عامر سمعت ابا امامۃ یقول ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ : ﺷﻬﻴﺪ ﺍﻟﺒﺤﺮ ﻣﺜﻞ ﺷﻬﻴﺪﻱ ﺍﻟﺒﺮ، ﻭﺍﻟﻤﺎﺋﺪ ﻓﻲ ﺍﻟﺒﺤﺮ ﻛﺎﻟﻤﺘﺸﺤﻂ ﻓﻲ ﺩﻣﻪ ﻓﻲ ﺍﻟﺒﺮ، ﻭﻣﺎﺑﻴﻦ ﺍﻟﻤﻮﺟﺘﻴﻦ ﻛﻘﺎﻃﻊ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﻃﺎﻋﺔ ﺍﻟﻠﻪ , ﻭﺇﻥ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻭﻛﻞ ﻣﻠﻚ ﺍﻟﻤﻮﺕ ﺑﻘﺒﺾ ﺍﻷﺭﻭﺍﺡ ﺇﻻ ﺷﻬﺪﺍﺀ ﺍﻟﺒﺤﺮ ﻓﺈﻧﻪ ﻳﺘﻮﻟﻰ ﻗﺒﺾ ﺃﺭﻭﺍﺣﻬﻢ، ﻭﻳﻐﻔﺮ ﻟﺸﻬﻴﺪ ﺍﻟﺒﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ ﺇﻻ ﺍﻟﺪﻳﻦ، ﻭﻟﺸﻬﻴﺪ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻟﺪﻳﻦ . (1) ترجمہ ابو امامہ رضی اللہ عنہ کہتے ہیں کہ میں رسول اللہ علیہ وسلم کو فرماتے ہوے سنا :سمندر کا شہید خشکی کے دو شہیدوں کے برابر ہے سمندر میں جا کر سر چکر رائے وہ خشکی میں خون میں لوٹنے والے کے مانند ہے اور ایک موج سے دوسری موج تک جانے والا اللہ کی اطاعت میں پوری دنیا کا سفر کرنے والے کی طرح ہے اللہ تعالی نے روح قبض کرنے کے لئے ملک الموت کو مقرر کیا ہے لیکن سمندر کے شہید کی جان اللہ خود قبض کرتا ہے خشکی میں شہید ہونے والے قرض کے علاوہ تمام گناہ معاف ہوتے ہیں لیکن سمندر کے شہید کے قرض سمیت سارے گناہ معاف ہوتے ہیں تحقیق رجال   سب سے پہلی بات تو یہ ہے کہ یہ روایت قابل استدال ہی نہیں بلکہ یہ روایت باطل اور منکر ہے کیونکہ اس کی سند میں ایک راوی عفیر بن معدان ہے جو سخت ضعیف ہے اور واہی تباہی باتیں بیان کرتاہے عفیر بن معدان کی حقیقت اس راوی کے متعلق حافظ جمال الدین بن حجاج بن یوسف مزی رح کی شہرہ آفاق کتاب تہذیب الکمال سے ائمہ جرح تعدیل کے حوالے سے اقوال ملاحظہ فرمائیں

(1)امام احمد رح فرماتے ہیں کہ یہ ضعیف اور منکر الحدیث ہے (2)یحیی بن معین رح فرماتے ہیں کہ کسی بھی چیز میں کچھ نہیں (3)امام ابو داؤد رح فرماتے ہیں کہ نیک شخص تھے مگر حدیث میں ضعیف ہیں (4)امام نسائی فرماتے رح فرماتے ہیں یہ مضبوط نہیں ہیں انکی حدیثیں نہیں لکھی جاسکتی (5)ابن عدی فرماتے ہیں کہ انکی روایت عموما غیر محفوظ ہیں (2) امام بخاری رح فرماتے ہیں کہ یہ منکر الحدیث ہے(3) نوٹ: منکر الحدیث امام بخاری کی سب سے زیادہ سخت جرح ہے یہ روایت باطل اور ناقابل استدلال ہے   یہ روایت دو وجہ سے مردود ہے پہلی وجہ پہلی وجہ یہ کہ عفیر بن معدان ویسے ہی ضعیف اور منکر الحدیث لیکن جب وہ سُلَیم بن عامر عن ابی امامۃ سے بیان کرتا ہے تو وہ روایت بے اصل ہوتی ہے چنانچہ عبدالرحمن بن ابی حاتم رح فرماتے ہیں کہ میں نے اپنے والد سے عفیر بن معدان کے تعلق سے پوچھا تو انہوں نے جواب دیا کہ وہ حدیث میں ضعیف ہیں انکی اکثر روایات سلیم بن عامر عن ابی امامۃ کے حوالے سے ہیں جن کی کوئی اصل نہیں۔ امام عقیلی رح فرماتے ہیں کہ عفیر بن معدان کی روایات سلیم بن عامر کے حوالے سے ایسی ہیں کہ انکا کوئی متابع نہیں اور نہ عفیر بن معدان کے علاوہ کسی سے اسکی معرفت ہوتی ہے (یعنی کہ وہ روایت کوئی اور بیان نہیں کرتا )

منکر حدیث اور منکر راوی کا حکم انہ الحدیث الذی ینفرد الرجل ولایعرف متنہ من غیر روایتہ کہ منکر وہ روایت ہے جس کو کسی ایک ہی آدمی بیان کرےاسکے علاوہ کسی دوسرے شخص سے وہ روایت معلوم نہ ہو آگے چل کر راوی کا حکم بیان کرتے ہیں کہ فاالرواۃ الموصوفون بھذا ھم المتروکون پس ایسی منکر روایات بیان کرنے والے متروک ہیں یعنی انکی روایات کو چھوڑ دیا گیا ہے مگر افسوس مولانا سعد صاحب اور انکے ہمنوا علماء کی آنکھیں اس قدر بند ہوچکی ہیں کہ واہیات متروک روایات جنہیں علماء امت چھعڑنے کا حکم دے رہے ہیں ان روایات کو صرف مولانا سعد کی اتباع میں عوام کے سر تھوپ رہے ہیں ۔ دوسری وجہ دوسری وجہ یہ روایت قرآن کے بھی خلاف ہے اس لئے کہ اللہ تعالی نے قرآن کریم میں فرمایا ہے کہ اللہ تعالی نے تمام انسانوں کی روحوں کو قبض کرنے کی ذمہ داری فرشتوں کو دی ہے حتی کہ انبیاء جیسی عظیم ہستیوں کو بھی مستثنی نہیں کیا انکی روحیں بھی ملک الموت ہی قبض کرتے ہیں چنانچہ وہ آیات مع ترجمہ ملاحظہ فرمائیں ‏( ﻗُﻞْ ﻳَﺘَﻮﻓّﺎﻛُﻢْ ﻣَﻠَﻚُ ﺍﻟﻤَﻮْﺕِ ﺍﻟَّﺬِﻱ ﻭُﻛِّﻞَ ﺑِﻜُﻢْ ﺛُﻢَّ ﺇِﻟﻰ ﺭَﺑِّﻜُﻢْ ﺗُﺮْﺟَﻌُﻮﻥَ ‏) ‏( ﺍﻟﺴﺠﺪﺓ 11| ‏) . آپ فرما دیجئے کہ تمہاری جان موت کا فرشتہ قبض کرتا ہے جو تم پر متعین ہے پھر تم اپنے رب کی طرف لوٹائے جاؤگے ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ : ‏( ﺍﻟَّﺬِﻳﻦَ ﺗَﺘَﻮﻓّﺎﻫُﻢُ ﺍﻟﻤَﻼﺋِﻜَﺔُ ﻇﺎﻟِﻤﻲ ﺃَﻧْﻔُﺴِﻬِﻢْ ‏) ‏( ﺍﻟﻨﺤﻞ 28| ‏) . جن کی جان فرشتوں نے حالت کفر میں قبض کی تھی ‏ ﺍﻟَّﺬِﻳﻦَ ﺗَﺘَﻮﻓّﺎﻫُﻢُ ﺍﻟﻤَﻼﺋِﻜَﺔُ ﻃَﻴِّﺒِﻴﻦَ ﻳَﻘُﻮﻟُﻮﻥَ ﺳَﻼﻡٌ ﻋَﻠَﻴْﻜُﻢْ ‏) ‏( ﺍﻟﻨﺤﻞ 32| ‏) جن کی روح فرشتے اس حال میں قبض کرتے ہیں (وہ شرک)  سے پاک ہوتے ہیں ۔ ان آیات سے معلوم ہوا کہ روحیں قبض کرنے کی ذمہ داری اللہ تعالی نے فرشتوں کو دی ہے یہی قرآن کا دیا ہوا عقیدہ ہے اسکے خلاف مولانا سعد صاحب ایک منکر اور باطل روایت کی بنیاد پر یہ عقیدہ سکھلارہے ہیں کہ بیروں جماعت میں نکلنے والی کی روح اللہ قبض کرتے ہیں ہے ۔۔۔نعوذ باللہ من ذلک۔ ایک عاجزانہ التماس   میں ان مفتیوں اور علماء سے جو صبح شام اندھا دھند سعد صاحب کی حمایت کے گیت گا رہے ہیں گزارش کرتا ہوں کہ ذرا فہم و ادراک کے دریچے کھولو آخر کب تک امت کو گمراہی کے دلدل میں پھنساتے رہیں گے کامیابی مولانا سعد صاحب کو امیر ماننے میں نہیں اللہ اور اسکے رسول کی کامل اطاعت پر جو کہ مولانا سعد صاحب کو امیر مانتے ہوتے نہیں کرسکتے ۔ اللہ ہم سب کو صراط مستقیم پر چلنے کہ توفیق عطافرمائے ۔۔۔آمین               حوالہ جات (1) ابن ماجہ ص درسی نسخہ (2)تہذیب الکمال 20/ 177-178 ط: مؤسسۃ الرسالۃ ،بیروت (3) التاریخ الصغیر للامام البخاری 2/161 ط:دارالمعرفۃ ،بیروت (4) تھذیب الکمال 20/177 ط: مؤسسۃ الرسالۃ ،بیروت (5) کتاب الضعفاء للعقیلی 5/56 ط: دار ابن عباس ،قاہرہ ،مصر (6) مقدمہ لابن الصلاح 3/34 ط: دار ابن عفان، قاہرہ ،مصر (7)مقدمہ لابن الصلاح 3/62 ط: دار ابن عفان ،قاہرہ،مصر

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Darul Uloom Deoband is our academic and doctrinal center, and the elders of Darul Uloom are the spokespersons and guides of our school of thought. Darul Uloom Deoband has clearly stated its position regarding Maulvi Muhammad Saad Kandhlawi’s thoughts and theories, stating that he is deviating from the path of the majority of Ahl al-Sunnah wal-Jama’ah. Even after his retraction, he continues to make incorrect interpretations and ijtihad of the Quran and Hadith, while harshly criticizing others.

From Maulana’s recent statements, it has become absolutely certain that he has developed his own specific ideology separate from Ahl al-Sunnah wal-Jama’ah, particularly the thought of Deobandi elders. He wants to bring the entire ummah to this self-made ideology, as clarified in the writing issued by Darul Uloom Deoband on January 31, 2018. The claims of disagreement among Darul Uloom teachers regarding Darul Uloom Deoband’s position that were circulated in the media were all false and contrary to fact, as clarified by Darul Uloom on May 7, 2018, with signatures from respected senior teachers and muftis.

We should be aware that the most dangerous aspect of Maulvi Muhammad Saad’s ideology is that under the attractive title of “Seerah of the Companions,” he has freed himself from following inheritance in the interpretation and understanding of texts, meaning: adherence to the research of predecessors and elders. Scholars are well aware that adherence to inheritance in understanding texts is the backbone and identity of Ahl al-Sunnah wal-Jama’ah, and this freedom has always been an easily accessible path for false personalities to derive and propagate their false theories.

Through his independent interpretations, Maulana is leading the public away from past predecessors and current elders and scholars toward a mindset that creates an attitude of aversion to predecessors. He and his followers are making incorrect derivations directly from texts, especially the Seerah of the Companions, without referring to the scholarly treasure of predecessors and elders. Among his believers, this tendency has developed that since the time of the Companions, no one has understood dawah from the Seerah as Maulana has understood it. Consequently, new incorrect ijthihads regarding dawah are emerging day by day. They believe that instead of understanding dawah from personalities of the present or past, they will understand it directly from the Seerah of the Companions, just as non-conformists say they will understand religion directly from hadiths and are not bound by the scholarly treasure of the four imams and predecessors and elders.

Maulana is a preacher of this self-made ideology and is seemingly forming a new group based on it. Among his followers, a state of aversion to predecessors and distrust in their religious understanding has developed. Below them, incidents of disrespect and misconduct toward past and present senior scholars are frequently occurring by those who claim their obedience. Writings and statements are continuously coming from them containing widespread cursing, accusations, allegations, and even prayer-curses. The savagery of the words in articles and the ugliness of titles indicate a particular temperament and specific disposition. Serious discussion on the actual subject is neither spoken nor written. Anyone familiar with the disposition of the pious predecessors, majority of the ummah, people of truth, and the great majority will find Maulana and his like-minded’s ideology and disposition different from this.

Undoubtedly, the Seerah of the Companions is a criterion and the knowledge and practice of the Companions is a standard, but is every person’s derivation reliable? Never. Only the derivation of the reliable scholars of the ummah from the people of truth is reliable. The determination to derive and extract directly from the Seerah of the Companions with little knowledge, and to propagate one’s textual methodology among the public without presenting it to righteous scholars, criticizing others, and insisting unnecessarily on uniqueness and even false ideas is the main cause of disorder and chaos in the ummah. Such attractive slogans have been raised in the ummah before. The result was that naive public and self-interested scholars became entangled in the attractiveness of the title, while the wise understood the reality and separated, and many individuals stood in opposition, and the fitna of destruction and disagreement surrounded the ummah.

Precautionary announcements are also being made through Maulana from time to time in the name of retraction, but it is a reality that the true expression of the ideologies of a personality or group is not through their cautiously made announcements; rather, the trust of righteous scholars in the actions, conduct, knowledge and understanding of that personality and other personalities associated with them is the real criterion.

Darul Uloom Deoband undoubtedly had to face extraordinary cursing and various types of trials in expressing its position, but bearing all kinds of conditions for the sake of truth and ignoring worldly losses has been an old tradition of Darul Uloom. This is not something surprising or astonishing. We are only sorry that some scholarly preachers are using innocent naive students of madrasas as their tools and misleading the public and madrasa students against the unanimous position of Darul Uloom Deoband, and are trying to cover up the real facts by publicizing irrelevant matters. They are making disrespectful comments and baseless allegations against our elders and teachers.

These people claim devotion to Darul Uloom Deoband and Deobandi elders on one hand, but in private gatherings, they give wrong arguments against the unanimous position of Darul Uloom Deoband and shape public and madrasa students in the name of Nizamuddin, and then have them pledge allegiance to Maulvi Saad’s leadership. They make wrong interpretations of Maulvi Muhammad Saad’s statements and defend him before empty-minded students, and attribute their connection to Darul Uloom Deoband. These scholars also apparently advocate for an attractive title of “centrality,” but behind the scenes, they support and provide arguments for Maulvi Muhammad Saad’s wrong statements.

Centrality has no essential existence; centrality is connected to and established by purpose. When purpose ends, where is centrality? Instead of promoting and spreading correct forms of religion, when religion becomes distorted within four walls and starts becoming contagious, considering and counting it as a center is transgression of limits, and above all, to firmly establish this centrality until the Day of Judgment – what else is this if not deviation? Is it correct to name a place of spreading false ideologies as centrality? To attract naive and devotion-loving public under the title of centrality while avoiding the ideology that righteous scholars disagree with is nothing but deception. Can the reins of the ummah be given to an unreliable individual about whom contemporary senior scholars have decided that he has fallen into religious deviation and whose hundreds of wrong statements have spread among the public? Is pledge of allegiance to him permissible? Is this what centrality means in Sharia? Is defending him and making wrong interpretations of his statements what Deobandiyat is? Is this what Qasimiyat, Rashidiyat, and Thanwiyat mean? Is protecting the ideology and beliefs of naive public not our duty?

Today, millions of people are standing at the edge of misguidance. At this critical juncture, it is an important duty of the time for scholars who agree with the people of truth and Deobandi thought, especially the sons of Darul Uloom Deoband, to unite and face this fitna. Darul Uloom Deoband has fulfilled its religious duty; now it is our responsibility to convey Darul Uloom’s message to each individual and save the ummah from misguidance. In this booklet, Darul Uloom Deoband’s unanimous position and final clarifying writing along with comments on retraction are being presented. Read all of these carefully and convey them to others. May Allah protect us all from all kinds of evils and trials, Amen.

Mufti Masood Ahmad Qasimi, Dhaulia (Dhule), Maharashta

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Respected Maulana Mufti Abul Qasim Nomani Sahib (may your blessings continue)

Assalamulaykum Warahmatullahi Wabarakaatuh

From the platform of Nizamuddin Markaz Tabligh, Maulana Saad Kandhlawi Sahib’s thoughts and ideas have been reaching both common people and scholars from time to time. For some time, scholars within and outside the country have been quite concerned about these ideas. Scholars and serious individuals have been approaching various ulema and Tabligh representatives seeking clarification, and these individuals would explain the correct position by describing such statements as incorrect thoughts of a single person.

Some scholars have been pointing out errors in writing and speech, but this hasn’t produced satisfactory results. Finally, considering the extremely problematic situation, and to support and protect Tabligh movement, the central institution of Ahle Sunnat wal Jamaat in the Islamic world, Darul Uloom Deoband, after reviewing the facts and making various attempts at reform, has issued a clarifying statement identifying Maulana Saad Sahib’s incorrect thoughts and ideas. They have also mentioned potential risks and concerns, appealing to influential individuals to address these issues.

All madrasas associated with Majlis Tahaffuz Madaris Gujarat-India endorse this advisory action and clear position of Darul Uloom Deoband. We express our satisfaction with it and request Muslim scholars and the public to firmly hold onto the moderate path of Ahle Sunnat wal Jamaat alongside this movement and effort, and not let one person’s incorrect thoughts and denial overshadow the agreed-upon creed of Ahle Sunnat wal Jamaat. Only work and movement that prioritizes the path and message can be fruitful.

Regards,

Mufti Ahmed Devalvi President, Majlis Tahaffuz Madaris Gujarat

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