A Road To Success

Companion Hazrat Abdullah Ibne Umar presents that explaining the Quranic verse Youma Tab-yaddu
wuju-hu-watas-waddu wuju-hun, Prophet Muhammad described: Tab-yaddu wuju-hun Ahlus-Sunnate
wa-taswaddu wuju-hun Ahlul Bida-i on the day of judgement the faces of Ahle Sunnat will be shining
and the faces of heretics shall be dark. (Tafseer Dur-rl-Mansur Vol I part 2 page 63, 2 Tafseer Qartabi Vol
II part 4 page 167).
Another companion Hazrat Abu Saeed Khudri says the Prophet Muhammad recited the above mentioned
Quranic verse and explained: (On the day of judgement) Ahle Sunnat-o-Jamat faces will be shining and
the faces of heretics and wish-followers shall be dark. (Durre Mansur Vol I part 2 page 63).
Hazrat Abdullah bin Abbas has described the exegesis of this verse in these words: The faces of Ahle
Sunnat-o-Jamat will be white and shining and the faces of heretics and astrayed sects shall be dark
(Tafseer Dur-e-Mansur Vol I page 63, Tafsir-e-Qartab Vol II page 167 & Tafseer Ibn-e-Kaseer Vol I page
584).
Allama Ibn-e-Teymiyah describes in his book Minhaj-us-Sunnah Vol I page 206: Ahle Sunnat-o-Jamat is
an ancient and well known sect. This sect is older than the births of Imam Abu Hanifa, Imam Malik,
Imam Shafe-i and Imam Ahmad and this is a school of thought of Prophets companion. They have taken
this mazhab faith from their Prophet, any person going against this, shall be held heretic as per Ahle
Sunnat-o-Jamat. (Sahaba-e-Kram aur Maslak-e-Ahle Sunnat, Allama Ghulam Murtiza Saqi Mujaddidi,
page 64, 65, 66).
A human being can be divided into two types: Muslim and Kafirunbeliever. Again Kafir has two
types: Kafir-e-Asli true unbeliever and Kafir-eMurtad Muslim-turned-unbeliever. Kafir-e-Asli is that
which has no belief on Kalima-e-Islam since birth for example Da-hariya, Majusi Parsi, Jews, Christian
and idolater etc. Kafir-e-Murtad again is divided into two types: Murtad-Mujahir and Murtad-Munafiq.
Murtad-Mujahir out-loud Murtad is that Kafir who was a Muslim earlier, then turned unbeliever outloudly by disapproving Kalima La-Ilaha-Il-Lallaho and Murtad-Munafiq is that Kafir who still
speaksKalima La-Ilaha-Il-Lallaho and pronounces himself as Muslim but insults Allah, Prophet
Muhammad, a messenger of Allah by shariatstandard and rules, or if denies even one Zarurat-e-Deen
AqeedaEssential Islamic Belief (EIB). In all types of Kafirs, the worst one is this MurtadMunafiq because he calls himself a Muslim while teaching Kufr.
Muslim is of two types: Sahih Musalman right Muslim and gumrah Musalman go heretic. The right
Muslim is one who approves EIBS as well as Zaruriyat-e-Ahle Sunnat Essential Ahle Sunnat Beliefs
(EASB). Heretical Muslim is that Bad-Mazhab who disapproves any Essential Ahle Sunnat Belief and is
profoundly at odds what is generally accepted provided he has not touched the boundary ofKufr.
A few rare judgments of Prophet Muhammad given against heretics are being presented- (1.)
Companion Hazrat Anas describes that Prophet Muhammad said: If you meet a heretic, be rude to him,
because Allah does animus with every heretic (Reference: Hadis Book: Ibne Asakir). (2.)
Companion Hazrat Huzaifa refers to Prophet Muhammad that he said: Allah rejects a fast observed by
heretic, neither He accepts his prayer nor Ramzan charity, neither his Haj pligrimage nor Umrah, neither
his jihad nor his Nafl(accessory) worship, or Farz (necessary) worship. A heretic is pulled out of Islamic
religion like a hair is pulled out of kneaded dough (Ibn-e-Maja). (3.) Hazrat Abu Hurairah narrates that
Prophet Muhammad ordered :If heretics fall ill, do not visit them; if die, do not join their funeral prayer;
if you see them do not salute; dont join their company, dont drink water or take food with them, dont
marry with them, dont join their funeral prayer and dont pray with them. (Muslim, Abu Daud & Ibn-eMaja). (4.) Heretics are like dogs of hell-dwellers (Dar-e-Qitni). (5.) Companion Hazrat Ibrahim-binMaisara narrates that Prophet Muhammad said: If anybody has paid respect to heretic, he has tried to
sabotage Islamic religion. (Mish-quat) (6.) Famous Hadis book Muslim refers to Prophet Muhammad

alerting about heretics: Do not befriend them and dont accept their friendship, least they entangle you in
heresy, least they entangle you in mischief.
In his addresses, Prophet Muhammad has named Khawarij, Qadriyaand Narjiya sects. He has
referred Khawarij sect as dogs of hell (Ibn-e-Maja) and told for Qadriya and Marjiya: They have no
participation in Islam (Tirmizi). The current international sect is reported to derive its heretical believes
from Khawarij and Qadriya(read Motazila or rationalistic sect).
Now some Essential Ahle Sunnat Beliefs and their counter heretical opinions are given below for your
perusal:
Essential Ahle Sunnat Belief is that Prophet Muhammad is very special human being in every respect
while heretics opinion is that Prophet is a human like themselves. This belief is rather identical with that
of ancient unbelievers who addressed their Prophets as being equal to themselves as revealed in various
Quranic verses.
That Allah conferred on Prophet Muhammad the ilm-e-ghaib knowledge of unseen and ilm-e-makana-wama-ya-koon the knowledge of unseen of past and in future as much as Allah desired, are Essential Ahle
Sunnat Beliefs; On the other hand heretical opinion is that Prophet Muhammad does not possess them,
only Allah does. In order to prove their heresy, heretics crossed the penal ordinances of Islam and wrote
rude and disrespectful words for Prophet in their books and were held imposturous.
EASB is that Allah conferred on his deputy Prophet Muhammad the tashri-i akhtiyarat judicial authority
as well as ghair tashri-i akhtiyarat powers to control affairs out of the purview of Islamic jurisprudence;
while heretical belief is that Allah didnt confer these powers to Prophet Muhammad, those are for Allah
only.That is why Ahle Sunnat wal Jamat are determined to retain Prophet Muhammad as a central
legislative authority for the solution of the Ummah Community problems being confronted today and in
future as well. On the other hand, terrorists who are absolutely heretics tend to eliminate Prophet
Muhammad altogether from Islam at least for legislative purposes and have replaced Prophets central
and only one-person-legislative-position with their Ulemacouncil to direct and control the whole
Muslim World, resulting in murders of Ahle Sunna Muslims and bombarding Darghah and Shrines after
floating self-made decrees.
EASB is that Allah granted Prophet Muhammad the promised death just for a while, then bestowed him
life in his sacred grave with perfect barzakhi hayat aliveness till doomsday. Deeds of every Muslim are
submitted to him by angel, making him delighted and thankful to Allah if they are good or making him
sad to seek forgiveness to Allah if our deeds are bad. On the other hand, a section of heretics believe that
Prophet Muhammad is dead and mixed in soil and now useless for Muslims.
EASB is that Allah made Prophet Muhammad as witness and producer of testimony for every single
Muslim. In Islamic Sharia (Hanafi, Maliki, Shafe-i and Hanbalijurisprudences) this belief is called as a
belief of hazir-o-nazir present and beholder. For example to cover distance of hundreds of Kilometers
within moments with the permission of Allah, to be present at many places at the same time with
numerous duplicate bodies, to see from a remote place etc. While heretics dont believe Prophet as to
be hazir-o-nazir.
EASB is that seeking Shafa-at intercession from Prophet Muhammad is permissible act today. While
heretical belief is that it is not permissible now, this shall be only possible on doomsday after Allah shall
grant Prophet Muhammad a permission to do.
That Prophet Muhammad is the most learned among all created beings since Allah Himself taught him
knowledge of everything through dual revelation of Quran and Hadis is Essential Ahle Sunnat Belief; on
the other hand, heretics deny this and believe that Satan Iblees is the most learned created being and they
described this in book Baraheen-e-Qatia.
EASB is that prophets are intermediary between ummahcommunity and Allah so is Prophet Muhammad;
but heretics contradicts this belief.
EASB is that Allah bestowed Prophet Muhammad power to hear a call away from a distant place; while a
section of heretics believe he can listen a call from close to his grave but other heretics absolutely
contradict both versions.

Calling Prophet Muhammad for help while in distress is permissible act, believe Ahle Sunnat-oJamat sect, while heretics dont believe this and call this as act of idolatry.
Hope we can take on the right path of Ahle Sunnat, the only promised sect fit for a paradise as Prophet
Muhammad himself described, of course along with performing good deeds and fulfillingfaraiz-o-wajibat,
what a safe and happy journey to aakhirat the next world.

Posted by Dr.Afzal Khan at 9:42 AM No comments:

Saturday, September 3, 2011
A Brief Introduction to Ahle-Sunna Sect
ACKNOWLEDGEMENT
A serious perusal of the booklet titled Taaruf-e-Ahle Sunnat compiled by Janab Yaseen Akhtar Misbahi
convinced me that an English version of it will help the believers to analyse and visualize the truthfulness
of their Sunni beliefs as against the evils of misleading preaching of the other factions.
So I thought it befitting to translate it into English for the benefit of readership through length and breadth
of the country and outside it. The result of my effoert is in the form of AN INTRODUCTION TO
AHLE-SUNNA which is in your hands.
Apart from my own intentions Maulana Syed Anwer Mian Chishti Misbahi while visiting my residence
asked me to translate it for the good of our brothers. This worked as catalyst and I prepared myself to do
the job inspite of my drawbacks which I was aware of. I hope it will interest you too.
I am obliged indeed to Dr. Syed Mohammad Amin, Reader in Dept. of Urdu AMU Aligarh, who is also
the Sajjada-Nasheen of the Qadri-Barkati Sufi order at Khanqah of Marehra(Etah) and Maulana Syed
Mohammad Anwer Mian Chishti Misbahi of Phaphund Khanqah for their blessings and encouragement.
Whenever I found myself wanting in one way or the other Maulana Kamaluddin Sahib Ashrafi of Jaswant
Nagar, Etawah came to my rescue every time and not only encouraged me but also gave full moral
support and also rendered precious advice. I am really thankful to him without whose help and valuable
advice this work would not have been possible. I am also grateful to my friend Professor Mohammad
Ameer who spared his time whenever I required to help me in my translation work.
While concluding I must confess that it is my fathers effort that I have such a bent of mind and his
blessings always came to my rescue. I am thankful to everyone who has helped me from time to time to
complete this Project.
Let us pray to Almighty Allah for bestowing healthy vision to the ailing eyes of our beloved writer
Maulana Yaseen Akhtar Misbahi. Ameen.
20th August, 2000 Dr.Mohammad Afzal Barkati
19th Jumadal Uoola 1421 A.H. 20, ArvindPul, RailwayRoad,Etawah
A BRIEF INTRODUCTION TO AHLE-SUNNA SECT
I was orally as well as in writing, invited to pen an introductory article regarding the school-of-thought of
Ahle-sunna which is popularly known as Hanfi Bareilvi, and also about the thoughts and views of its
distinguished scholars and erudite persons and important Institutions with the aim to publish it in special
number of Jamaat-e-Islamis organ Dawat, Delhi (Oct 1999) on Indian Muslims, so as to introduce it in
a positive manner to the Muslims. Accepting this invitation the understudy article is being presented.
Although this subject demands a complete book and it it is very much possible that this article may
become the preface of a complete book. At present evading details, I am presenting synoptical notes
which I am sure, will add to the knowledge of the reader and will infuse interest in further study and
research.
The Indian Muslims, from the beginning have been adhered toSunni-Hanfi School of thought. There is a
small population of Sunni-Shafei Muslims in the region of Konkan and Malabar, Shia Muslims are also
found, spread in small number. Sectarianism and factionism started rearing its head amongst Muslims, in
the first quarter of the nineteenth century. In this hot period of differences and disputes, the Chief aim was

targeted towards the very act of conformation of four Imams of Islamic Jurisprudence, and in general,
Tasavuf and Tareeqat were aimed to be called as sinful acts and were severely criticized. Therefore,
Islamic Jurisprudence, Tasavuf and Tareeqat received severe and adverse criticism and were named as
innovation (Bidat) in religion. On these basis many new Schools-of-thoughts came into being, deviating
from Ahle-Sunna path. To know this fact with historical continuity, I shall refer to the writings of Hakeem
Abdul Hai, father of Maulana Abul Hasan Ali Nadvi and of Syed Sulaiman Nadvi, the disciple of
Maulana Shibli Nomani.
To some people in the issue of Islamic Jurisprudence (Fiqah) the act of conformation of the Imam is
unlawful and Haram (forbidden). In their opinion one should follow the rules clearly described in
Quran and Hadith and that in the cases of the Jurisprudence, presumption (Qias) and consensus (Ijma) are
not excuses in Islamic Divine Law (Shariat). This new School-of-thought was laid by Maulana Fakhir
Bin-Yahya of Allahabad, Sheikh Nazeer Husain Husaini Bin Jawwad Ali of Delhi, Nawab Syed Siddiq
Hasan of Bhopal and their followers.
The other sect has an extreme opinion with regard to the act of conformation of an Imam. They are
insistent on opposing the dignity of this act. They believe the conformists as being innovators and selfish.
They have gone ahead away in their view to an extent that they insult the Imams especially Imam Abu
Hanifa. This School-of-thought comprises of Sheikh Abdul Haque Benarsi Bin Fazalullah and Sheikh
Abdullah Siddiqui Allahabadi etc.
They have authored books as well according to their views and School-of-thought for example Dara
satellabib of Sheikh Moenuddin Sindhi Bin Ameen, Qurrat-ul-Ainain of Sheikh Fakhir Allahabadi,
Tanveer-ul-Ainain of Shah Ismail Dehalvi, Meiyar-ul-Haque of Mian Syed Nazeer Husain,
Eitisam-us-sunna of Sheikh Abdullah Allahabadi and Aljannato Fil-uswat-el-Hasanate Bis sunnah
of Nawab Siddiqui Hasan Bhopali. There are two groups amongst scholars belonging to Hanfi School-ofthought. One of which is following the path of research and justice, which includes Mullah Behrul-Uloom
Abdul Ali Bin Mullah Nizamuddin, who has written Arkane-Arbaa and Maulana Abdul Hai Firangi
Mehali Bin Abdul Haleem is a writer of Attaliqul-Mumajjad.
The other faction comprises of those scholars who are strict followers of conformation and can
compromise for nothing against their Imams. For example- Maulana Sheikh Fazal-e-Rasool Amvi
Badayuni and his followers (Reference: Islami Uloom-o-FunoonHindustan Mein by Hakeem Abdul Hai
Rai Bareilvi; page 154; Publisher: Darul Musannifeen Azamgarh).
Maulana Rasheed Ahmad Gangohi and Maulana Qasim Nanotvi, the founder of Darul uloom Deoband
are the distinguished pupils of Shah Abdul Ghani Mujaddidi and Maulana Sakhawat Ali Jaunpuri etc. are
the pupils of Maulana Shah Ismail in the east. This category of scholars contained the colour of their
conformation high, besides upholding their anti-innovation and pure-monotheism campaign.
Maulana Syed Nazeer Husain Bihari Dehalvi is another pupil of Maulana Shah Ishaque. This second
category resorted to the direct references from the books of Hadith in order to gain understanding of the
text to follow them, instead of conforming the Hanfi Islamic Jurisprudence, besides upholding their antiinnovation and pure-monotheism campaign and this very sect became popular as Ahl-e-Hadith.
The third sect was that which strictly remained undeviated from its old path and kept on proclaiming
themselves calling Ahle-Sunna. The leading scholars of this were mostly from Bareilly and
Badayun( Ref: Hayate Shibli by Syed Sulaiman Nadvi; page 46; Publisher: Darul Musannifeen
Azamgarh).
According to Hakeem Abdul Hai Rai Bareilvi and Syed Sulaiman Nadvi, those who are strict conformist
and strongly clinged to the old path calling themselves Ahle-Sunna are scholars of Badayun and Bareilly
and their followers who are still not prepared to deviate from the old path.
Abdul Rahman Parwez Islahi and Professor Mohammad Ayyub Quadri of Karachi have elaborated this
division of schools further in their own ways:
Of the pupils and followers of Shah Abdul Azeez Muhaddis Dehalvi, one group retained the preservance
of Shah Abdul Azeez School-of-thought and did not like even the minor change in the rules of the Divine
Law of Islam; but the other group enjoyed the act of non-conformation and exercised the interpretation of
Islamic laws. So, gradually both factions started showing differences in various issues (Ref: Mufti Sardar
Uddin Azurda by Abdul Rahman Parwez Islahi, Maktaba Jamia Ltd. New Delhi; Page 138).
Many great philosophers and logicians were born in Oudhand Maulana Fazal-e-Haque Khairabadi was
like their Commander-in-Chief in the last period. He had the privilege of getting education from the

family of scholars of Shah Waliullah besides being taught by his father Maulana Fazal-e-Imam himself.
But he had serious differences with some thoughts and views of Shah Ismail and Shah Ishaque Dehalvi,
and was firmly set on the old path. Maulana Mehboob Ali Dehalvi (pupil pf Shah Abdul Azeez Muhaddis
Dehalvi) also shared with his views. Both of them strongly denounced the thoughts and views of Shah
Ismail. In this connection, scholars of Badayun and Bareilly also helped them. (Ref: Urdu Mein Mazhabi
Adab. Page 55, Urdu Nama Karachi, December 1975).
It is necessary to go through the statements and observations of Mohammad Jafer Thenesri and Maulana
Sanaullah if real results are to be achieved in understandable verbatim while keeping proximity with the
truth:
During my presence in India (1864 AD/1280 AH) perhaps there were not even ten Muslims of Wahabi
School-of-thought in the whole of Punjab. And now (1884 Ad/1302 AH) I see that Wahabi followers of
Mohammad Ismail comprises at least one fourth of Muslim population in each village and town (Ref:
Tawareekh-e-Ajeeba by Mohammad Jafer Thenesri, page 81, Sang-e-Meil Publication Lahore).
In Amritsar both Muslims and Non-Muslims are equal in number. Eighty years ago, almost all Muslims
had the same belief which is being observed by Hanfi Bareilvi Muslims now. (Ref: Shamm-a-Taheed by
Sanaullah Amritsari, page 4, Publishers: Maktaba Sanaeya, Sargodha Punjab Pak).
Maulana Sanaullah Amritsari, the editor of periodical Ahl-e-Hadith has presented the above mentioned
analysis in 1937. According to which, about hundred and sixty years back, the Muslims inAmritsar had
the same belief which is pronounced currently as Hanfi Bareilvi thoughts. And according to Mohammad
Jafer Thenesris observation and research, two hundred years ago there was no existence of any Wahabi
follower of Shah Ismail Dehalvi inPunjab.
The Muslim Congregation was shattered due to non-conformation and deviation of some of the believers
of Sunni Hanfi sect, after Siraj ul Hind Shah Abdul Azeez Muhaddis Dehalvi.
The book Taqviyat-ul-Iman of Shah Ismail dehalvi, written in the name of protection to pure
monotheism, came forward as an asylum to such persons, about which, according to Maulana Ashraf Ali
Thanvi, Shah Ismail Dehalvi himself had this opinion:
I have written this book and I know that some harsh words have crept in at some places and there has
become some severity too at times. For example, those affairs existed as Minor Shirk (non-perfect
believing) have been written as Major Shirk (idolatry). I surely anticipate agitation from this publication.
If I had stayed here, I would have brought out the text gradually in eight or ten years, but at present I
intend to proceed on Haj pilgrimage and after my return, I have a firm intention to participate in Jehad.
Therefore I find myself unable to fulfill this work. I see that no other person will shoulder this burden.
Therefore, I have penned this book. Though there would be turbulence, but I am sure that things will be
set right after some arguments (Ref: Hikayat-e-Auliya (Arvah-e-Salasa) Hikayat 59, by Maulana Ashraf
Ali Thanvi; page 98; Published at Kutub khana Naeemiya, Deoband). Harsh words and severity could be
explained as to be a style; but how could the author of Taqviyat-ul-Iman get the right to alter Minor
Shirk (Non-Perfect Believing) to Major Shirk (Idolatry). The desire to make uproar and arguments is
fulfilled; but still the deviation of Muslims could not be made corrected.Maulana Syed Ahmad Raza
Bijnori Qasimi writes: It is pity that due to this book (Taqviyat-ul-Iman) the Indo-Pak Muslims who are
more than Twenty Crores and Ninety percent of them belong to Hanfi School-of-thought have been
divided into two groups (Maulana Syed Ahmad Raza Bijnori; Anwar-ul-Bari; Volume II; published by
Nasir-ul-Uloom Bijnor; page 107).
Maulana Abul Kalam Azad writes: Maulana Mohammad Ismail Shaheed took lessons together with
Maulana Munawwar Uddin when after the death of Shah Abdul Azeez, he wrote Taqviyat-ul-Iman and
Jilal-ul-Ainain and his School-of-Thought gained popularity in the country, a strong debate was started
among scholars. The strongest refutation against these came from Maulana Munawwar Uddin. He wrote
various books and organized the famous 1240 A.H. debate (Manazirah) of Jama Masjid (Delhi). Also got
Fatwa compiled from all the Indian scholars then procured Fatwa from Mecca and Medinah
(Haramein).
His writings reveal that initially he issued warning to Maulana Ismail and as well as his companion Shah
sahibs son-in-law Maulana Abdul Hai and tried to convince him every way; but when failed, indulged in
active debate and rejections. He arranged the much famous debate (Manazirah) of Jama Masjid (Delhi) in
which Maulana Ismail and Maulana Abdul Hai were on one side and on the other were Maulana

Munawwar Uddin and all the other Delhischolars. (Azad ki Kahani; compiled by Maulana Abdur Razzaq
Malihabadi; page 48; Khalil Urdu Bazar, Lahore).
Maulana Makhsoos-Ullah, the son of Shah Rafiuddin Dehalvi, Maulana Mohammad Musa, the son of
Shah Rafiuddin Dehalvi, Maulana Fazal-e-Haq Khairbadi, the pupil of Shah Abdul Azeez Muhaddis
Dehalvi, Mufti Sadaruddin Azurda, the pupil of Shah Abdul Azeez Muhaddis Dehalvi, Maulana Fazal-eRasool Badayuni, Maulana Ahmad Saeed Naqshbandi Dehalvi, Maulana Rasheeduddin Dehalvi, Maulana
Khairuddin Dehalvi Hakeem Sadiq Ali Khan Dehalvi (Real Grand Father of Maseeh-ul-Mulk Hakim
Ajmal Khan), Maulana Syed Ashraf Ali Gulshan Abadi, Maulana Mukhlis-ur-Rahman Chatgami,
Maulana Qalandar Ali Zubairi Panipati etc. innumerable scholars of Ahle-Sunna rejected and refuted
these new thoughts and views through their speeches and writings in every way and actively participated
in the Jehad of protection and preservance of Ahle-Sunna School-of-thought with the help of their
knowledge and practice.
The learned Fazal-e-Rasool Badayuni asked seven questions to Hazrat Shah Makhsoos-Ullah, the son of
Shah Rafiuddin, the son of Shah Waliullah Muhaddis Dehalvi, regarding Taqviyat-ul-Iman and other
related affairs which have published as questions and answers in Risalah Tehqiq-ul-Haqeeqah Bombay
in 1267 A.H. Only three answers are being presented here; Hazrat Shah Makhsoos-Ullah Dehalvi pens
down: The answer of the first question is that Taqviyat-ul-Iman which I have referred as Tafviyat-ulIman with Fa. The booklet which I have authored in the rejection of this has been named as Mueid-ulIman. The booklet of Ismail is not in accordance with the beliefs of our family but is even against the
Monotheistic beliefs of all the Prophets and Messengers as well because the Messengers were sent down
to educate Monotheism and to lead on their own path. In this booklet there is no trace of this Monotheism
and practices of the Prophets. Some practices which he himself has segregated as to be Polytheism or
Innovations have not been endorsed name by name either by a Prophet or his subordinate. If those are
really there, wherever they are, please tell his followers to produce these before me also.
The answer of the fourth question is that the Wahabis (Mohammad Bin Abdul Wahab Najdi) booklet was
the text and he (Ismail) has become like an annotator (of that book).
The answer of the fifth question is that the elder uncle (Shah Abdul Azeez) who had lost his sight and had
become incompetent heard this and reacted: that had I not become incompetent due to indisposition, I
would have answered this like Tuhfa Asna Ashria and would present its rejection also.
Allah has helped me to endorse the rejection of the annotation. The purpose of the text has also been lost.
Our honoured father (Shah Rafiuddin) had not seen it until disclosed by the order of elder Sir (Shah
Abdul Azeez) than he believed him (Ismail) to be mislead and determined to present its rejection
(Reference: Anwar Aftabe sadaqat compiled by Maulana Qazi Fazal Ahmad Ludhianvi, printed at Karimi
Press Lahore, 1920 AD).
One more example of Shah Ismail Dehalvis styled innovation and self pride is being presented here for
perusal.
Maulana Ashraf Ali Thanvi describes:
Shah Ishaq Sahib reveals that when Maulvi Ismail started lifting of hands with post-preliminary takbirs
(Rafa-Yadein), then Maulvi Mohammad Ali and Maulvi Ahmad Ali who were disciples of Shah Abdul
Azeez and his writer also, requested Shah Sahib that Sir! Maulvi Ismail has started rafa-yadein and it will
lead to rioting, please make him stop it. Shah Sahib pacified them: I have become old. I will not be able to
argue (Manazirah).
When Shah Abdul Qadir came to him he suggested: Dear Abdul Qadir! Make Ismail to understand not to
perform Rafa-Yadein. What is the advantage? Rioting will unnecessarily spread amongst people. Shah
Abdul Qadir replied: Sir! I shall certainly convey this message but he would not agree to it and will refer
to some Hadiths.
Shah Abdul Qadir sent a message to Maulvi Ismail through Maulvi Yaqub to quit Rafa-Yadein. This will
create disturbance for no reason. When Maulvi Yaqub conveyed this message to Maulvi Ismail, he
replied: How this Hadith will mean if public disturbance is kept in mind. One who stays firm on just a
single practice of Holy Prophet (Sunna) at the time of disturbance, shall be rewarded as equal to hundred
martyrs, because adopting the abandon practice (Sunna) shall surely create out cry in public. Maulvi
Yaqub brought his answer to the knowledge of Shah Abdul Qadir. On hearing it said: Oh! Oh! I thought
that Ismail had become a scholar; but he could not even understand the meaning of Hadith. This is correct
for the time when there is a Non-Sunna against a Sunna, whereas in this case Sunna is not opposing a

Non-Sunna; but there is another Sunna. Since adopting a Rafa-Yadein is Sunna; likewise abandoning this
is also a Sunna. (Reference: Hikayat 73, Arvahe Salasa, Imdadul Ghuraba, Saharanpur, 1370 AH).
The writings of Shah Ismail Dehalvi created differences pertaining to faith and juridical nature amongst
scholars and public, amongst which issue of Imkan-e-Kizb (A faith that Allah could utter a lie) and the
issue of Imkan-e-Nazeer (A faith that precedent of Holy Prophet was possible) are top listed. The
scholars of Ahle-Sunna put forwarded their stand of Imtina-e-Kizb (Providing prohibitions from Quran
and Hadith against the faith of Imkan-e-Kizb) and Imtina-e-Nazeer (Providing prohibitions against the
faith of Imkan-e-Nazeer) with strong evidences and comprehensive annotations the controversial text is
as follows:
The Dignity of the Emperor is such that in a moment just with one order of Be He could create crors of
Prphets and pious persons and Jini and angels, Gabriel and Prophet Mohammad (Taqviyat-ul-Iman by
Shah Mohammad Ismail Dehalvi; page 37; Printed at Matbaa Siddiqui, Shah Jehanabad 1854 AD).
At this, the learned Fazal-e-Haq Khairabadi, the pupil of Shah Abdul Azeez Dehalvi, nabbing him
strongly under the Law of Sharia pleaded that under the absolute injunctions of Quran and Hadith Prophet
Mohammad Sallallaho Alihi Wasallam is the Seal of Prophets. There can be no other Prophet after him.
Now his precedent is not only impossible but is absurd according to Islamic Divine law. The belief of
creating some another Mohammad similar to Holy Prophet Mohammad, shall necessitate Allah telling
untrue of what He himself has described in Quran (about the Seal of Prophet) and lying is an imperfection
(belief of) which is inappropriate for Allah. For further details please refer to (Tahqeeq-ul-Fatwah Fi
Ibtalittaghwa compiled by the learned Fazal-e-Haq Khairabadi First Edition with Persian, Maktaba
Qadria Lahore 1979/1399 AH, Translated in Urdu by Maulana Abdl Hakeem Sharaf Qadri) in which
ample and strong evidences for Imtina-e-Nazeer-e-Mohammadi and Imtina-e-Kizb-e-Bari Taala have
been presented. Shah Ismail Dehalvi penned down a booklet Yak Roza in the same context. And one of
his pupils Maulana Hyder Ali Tonki also tended to defend his teacher, by some answers. The learned
Fazal-e-Haq Khairabadi authored a research and scholary book in Persian with the name of Imtina-UnNazeer as an answer to answer, which was published by the learned Syed Sulaiman Ashraf, Head of
Department of Theology, Muslim University Aligarh in 1908 from Jaunpur. Maulana Ahmad Husain
Kanpuri, pupil of Mufti Lutfullah Aligarhi and successor of Haji Imdad Ullah Muhajir the Meccan in the
context of Imtina-e-Kizb Bari Taala had (authored) Tanzeeh-ur-Rahman An Shaibatil Kizb
Wanuqsan. Maulana Hakeem Syed Barkat Ahmad Tonki had Assamsam-ul-Qadib Lirasil Muftari
Allalahil Kazib and Mufti Mohammad Abdullah Tonki had Ujalat-ur-Rakib Fi Imtina-e-Kizbil
Wajib authored to reject eloquently against the faith of Imkan-e-Kizb-e-Bari Taala.
Now we move forward leaving behind the differences and their consequences of this era. In order to
understand the gist of the issue, the famous Naqshbandi Mujaddidi scholar Maulana Abul Hasan Zaid
Farroqi Dehalvis (demise 1993 AD) following piece of writing adequately serves a warning:
From the era of Hazrat Mujaddid (Alf Sani Shaikh Ahmad Farooqi Sarhindi) until 1240 AH/1825 AD the
Muslims in India remained divided in two sects, one Ahle-Sunna sect and the second as Shia (sect).
Then Maulana Ismail Dehalvi came to prominence. He was the grandson of Shah Waliullah and nephew
of Shah Abdul Qadir. He became attracted to Mohammad Bin Abdul Wahab Najdi (Najd is
the province of Saudi Arabia) and he came across Najdis booklet Raddul Ishrak which he studied and
authored Taqviyat-ul-Iman in Urdu. This book started the era of religious freedom of thoughts. Some
people became Non-conformist; whereas the others became Wahabis, another group called itself AhleHadith; while some chose to be called Salfi.
The dignity and regard for leading Jurists that was in the hearts had vanished, the persons of ordinary
knowledge and writing were started to be recognised as leaders and the most deplorable thing is that in
the name of protection to oneness of Allah, there started the succession of insult and disrespectfulness in
the respected and honoured Court of Holy Prophet. All these harmful affairs have started appearing after
the month of Rabi-ul-Akhir 1240 AH/1825 AD. (Reference: Maulana Ismail Dehalvi Aur Taqviyat-ulIman by Maulana Abul Hasan Farooqi Dehalvi; page 9, published Shah AbulKhair Academy, Chitli
Qabar Delhi-6).
There occurred dialectic between Munhibbe-Rasool. Tajul Fahool Allama Abdul Qadir Barkati
Badayuni (demise 1319 AH/1901 AD) and Maulana Ameer Ahmad Bin Maulvi Ameer Hasan Sehaswani
(D 1306 AH/1889 AD) on the issues of Imkan-e-Kizb and Imkan-e-Nazeer in 1871, in Sheikhu Pur
Badayun. Maulana Nazeer Ahmad sehaswani (D 1299 AH/1881 AD) has given a vivid description of

debate and dialectic in Manazirah-e-Ahmadia printed in Shola-e-Tur, Kanpur, in the year 1289 AH/1872
AD. Maulana Ameer Ahmad and Maulana Nazeer Ahmad had enjoyed the company of Maulana
Mohammad Ahsan nanotvi. Basing their arguments on a Hadith from Ibn-e-Abbas, these persons believed
that Adam, Noah, Abraham, Moses, Jesus Christ Alihimus-Salam being in different grades on Earth, share
equal status with Holy Prophet Mohammad. And this was to show that the precedent of the Holy Prophet
Mohammad was not only possible but could also be proved.
Professor Mohammad Ayyub Qadri (Karachi) endorses Here it is necessary to indicate towards the affair
that in the issue of Hadith Ibn-e-Abbas, the scholars of Bareilly and Badayun have intensely opposed
Maulana Mohammad Ahsan. Maulana Naqi Ali Khan was leading this front at Bareilly and Maulana
Abdul Qadir, the son of Maulana Fazal-e-Rasool Badayuni was the Chief of the body in Badayun.
(Reference: Maulana Mohammad Ahsan Nanotvi, compiler: Prof Mohammad Ayyub Qadri page 94,
Maktaba Usmania Karachi, 1966).
Maulana Abdul Haque Khairabadi, Maulana Syed Husain Shah Muhaddis Rampuri, Maulana Abdul Ali
Rampuri, Mufti Noor-un-Nabi Rampuri and other scholars of Ahle-Sunna held the above mentioned
belief as false one contending with the Definite verses of Quran. Hazrat Mufti Irshad Husain Rampuri
wrote that having belief on it was against the sect of Ahle-Sunna. Khatim-un-Nabiyeen possesses the
meaning of the Seal of the Prophets. (Reference: Tanbihul-Juhal compiled by Mufti Hafiz Bukhsh
Anolvi, page 26).
The debate of the precedent of Prophet Mohammad, the Seal of the Prophethood and the Hadith of Ibn-eAbbas continued gaining momentum. In reply to a question relating to the same subject Maulana Qasim
Nanotvi authored a book named as Tahzeer-un-Nas, in which he wrote that: Thus belief held by the
commoners for Holy Prophet as being the Final Prophet means that his era is after the era of the Prophets
of past and he is the last of all the Prophets. But intelligent persons know that being early or last is indeed
not an excellence. (Reference: Tahzeer-un-Nas, page 3, Kutub Khana Imdadia Deoband).
Suppose if after the period of Holy Prophet a Prophet is born, none the less the finality of Prophet
Mohammad shall not be changed, although his contemporary be there on another earth or suppose,
considered on this very same earth. (Reference: Tahzeer-un-Nas page 24).
In one of his epistles to Maulana Mohammad Fazil, Maulana Mohammad Qasim Nanotvi writes:
The meaning of Khatim-un-Nabiyeen for the persons looking at superficial things is the same that the
era of Prophet is after the eras of Prophets of past and no other messenger shall come now, but you know,
that this is a belief showing no excellence (for Holy Prophet). (Reference: Qasim-ul-Uloom, Maktoob-eAwwal, Page 55).
Maulana Ashraf Ali Thanvi endorses:
At the time Maulana Nanotvi wrote Tahzeer-un-Naas nobody supported Maulana across India except
Maulana Abdul Hai (Ref: Al Ifazat-ul-Yaumia, Volume IV, Malfooz 927, page 870, printed at Deoband).
Maulana Mohammad Shah Punjabi, Maulana Fazal-e-Majeed Badayuni, Maulana Hidayat Ali Bareilvi,
Maulana Fasibuddin Badayuni and Sheikh Mohammad Thanvi and other scholars severely condemned
the contents of Tahzeer-un-Naas by writing books.
In reply to the famous book Anwar-e-Satia written by Hazrat Maulana Abdus-Sami Bedil Rampuri,
successor of Haji Imdad-Ullah Muhajir, the Meccan, Maulana Khaleel Ahmad Ambethvi Saharanpuri
authored a book titled Baraheen-e-Qatia which bears an acknowledgement f Maulana Rasheed Ahmad
Gangohi. The following heart-rending style has been adopted in order to compare the Blessed
Knowledge of Honoured Holy Prophet Sallalaho Alihiwasallam and that of condemned Satan:
Thus it should be considered that the faith of proving the knowledge of the whole of earth for Holy
Prophet is a false assumption without a proof and this is against the Absolute Statements of Quran and
Hadith and this belief is not a right one but a Shirk (Polytheism), because this (belief) is only true for
Satan and Angel of Death as proved by Quran and Hadith. Which absolute statement is there in Quran and
Hadith to prove the knowledge of the whole of earth for Holy Prophet? Rejecting them all is like
committing Shirk (Polytheism).
(Reference: Baraheen-e-Qatia; compiled by Maulana Khaleel Ahmad Ambethvi; page 55; Kutub Khana
Imdadia Deoband).
Authored in 1303 AH, there occurred uproar against Baraheen-e-Qatia also. Scholars of Ahle-Sunna
opposed this. Dialectic was organized in Bhavalpur (Punjab) in 1306 AH, under the supervision and
control of Nawab Mohammad Sadiq Abbasi, the Nawab of Bhavalpur, where Maulana Khaleel Ahmad

Ambethvi was in service. Maulana Mahmood Hasan Deobandi and Maulana Khaleel Ahmad Ambethvi
defended the Baraheen-e-Qatia in this dialectic (Manazirah). Honourable Maulana Ghulam Dastgir
Qusoori was the dialectician (Manazir) on behalf of Ahle-Sunna. The illustrious Shah Ghulam Fareed was
the Judge of this dialectic. The complete proceeding has been compiled and printed with the name of
Taqdees-ul-Vakil An Tauheen-ir-Rasheed-val-Khalil. The dialectic (Manazirah) between Maulana
Ghulam Dastgir Qusoori and Maulana Khalil Ahmad Ambethvi was documentary writing.
Maulana Dastgir has objected like this:
The objection of Faqir (me) is that the broadness of knowledge of Sarver-e-Kaenat (the Chief amongst
Allahs Creation) Aalam-e-Makhlooqat (the most knowledgeable amongst the creatures) Sallalaho
Alihiwasallam has been contradicted and his knowledge has been recorded as to be lower than that of
Satan. This is an extreme insult. (Taqdees-ul-Vakil;Page 93).
Haji Imdadullah Muhajir Mecci and the pillar of Haramein (Meccaand Medinah) Maulana Rahmat Ullah
Keranvi have supported the stand of Scholars of Ahle-Sunna and while supporting Maulana Ghulam
Dastgir Qusoori have certified Taqdees-ul-Vakil in writing. Maulana Khalil Ahmad Keranvi, while
rejecting the recorded verification of Maula Khaleel Ahmad Ambethvis stand endorsed on behalf of
Maulana Rasheed Ahmad Gangohi, writes: I considered Maulvi Rasheed Ahmad as truthful but he came
out to be something else contrary to my understanding. (He) took great pain to prove that the knowledge
of Holy Prophet is lesser than that of condemned Satan and held the opposite belief as Shirk
(Polytheism). (Taqdees-ul-Vakil; Page 419).
Answering a question regarding Ilm-e-Ghaib (Fore Knowledge) Maulana Ashraf Ali Thanvi penned a
booklet titled Hifzul-Iman in 1319 AH, in which defining the similarity or the measure and the quantity of
the knowledge of Prophet Mohammad and has also further added that such or this much knowledge is
also available with mad and infant, beast and cattles than what is the singularity of Holy Prophet. The real
text is as follows: If the decreeing of Fore-Knowledge on the Holy Prophet is correct according to
Scholars, then point to be determined is that what does this Fore-Knowledge mean a part of the ForeKnowledge or the whole of it? If this means the part of the Fore-Knowledge then what is the singularity
for Holy Prophet? Such Fore-Knowledge is also available to every other man, infants or mad or even
beasts and cattles. (Hifz-ul-Iman by Maulana Ashraf Ali Thanvi; page 8; Kutubkhana Ejazia, Deoband).
Syed Nazeeruddin son of Syed Moinuddin and the grandson of Hazrat Syed Jeelani Qadri Hyderabadi,
referring the harm and malice of the passage describes: Some persons from Hyderabadbrought the
booklet Hifz-ul-Iman of Maulvi Ashraf Ali to my Grandfather (Syed Mohammad Jeelani Qadri) and
asked him about it. Having read the booklet, he said: Maulvi Ashraf Ali has written very evil text about
Ilm-e-Ghaib (Fore Knowledge).
A few days after it, Maulvi Ashraf Ali was sitting in Mecca Masjid (Hyderabad). My grandfather stood up
and pointed out the evil of the text of Maulvi Ashraf Ali and said that the text smells Kufr.
Then after a few days a congregation of Scholars was convened at the residence of Maulana Hafiz
Mohammad Ahmad (Son of Maulana Mohammad Qasim Nanotvi). Since Hafiz Sahib (Mohammad
Ahmad) loved my grandfather, he invited him he visited him. There, the scholars exchanged opinions on
the text of Hifz-ul-Iman. He described the objectionable text of this booklet and issued a judicial verdict
(Fatwa) against it.
After a few days he saw Holy Prophet in dream expressing pleasure on rejecting the text of Hifz-ul-Iman
proclaiming it as evil. The Holy Prophet told him that he was pleased with him andasked him if he
wanted something. He (my grandfather) submitted: I have an earnest desire to pass on rest of my life in
Medinah Munawwarah and be buried under the Holy soil of Medinah. His request was granted and
thereafter he migrated to Medinah Munawwarah. He stayed there for ten years and passed away in 1364
AH. (Ref: Maqamat-e-Khair; page 616; Shah Abul Khair Academy Chitli Qabar; Delhi-6).
Once Hazrat Abul Khair Naqshbandi Mujaddidi Dehalvi was staying at Kothi Elahi Baksh in Meerut. On
one occasion Hafiz Mohammad Ahmad, the son of Maulana Qasim Nanotvi and Maulana Ashraf Ali
Thanvi were also present in his company. One elderly supporter of Hazrat Maulana Ghulam Dastgir
Qusoori read the text of Hifzul-Iman there Hazrat Shah Abdul Khair Dehalvi strongly disapproved it and
said to Maulvi Ashraf Ali: Is it the service to religion? Your ancestors were on our path, why did you do
against this?

Maulvi (Ashraf Ali) Sahib answered: I have clarified this text in my other booklet. He replied After
reading your booklet several people have gone astrayed. The clarification will not serve the purpose
now. (Bazm-e-Khair; By Zaid; Page 11; Shah Abul KhairAcademy; Chitli Qabar, Delhi).
Both beginning and the end are before you. Mohammad Husain, the landlord of Nehtor, Distt. Bijnor
writes that when Shah Ismail Dehalvi left Delhi for Lucknow alongwith his dependents and assistants and
reached Lucknow and when he started preaching his beliefs Maulana Abdur Rahman Vilayati alias Sufi
was also present in Lucknow proper. His miracles (Kashf-o-Karamat) had gained extreme popularity.
Maulvi Ismail visited him with the intention to debate. But it is said that Sufi Sahibs mysticism remained
dominating and abstained from participating in debate. At the time of departure, Maulvi Ismail said that
the Scholars of Firangi Mahal (Lucknow) are badly misled. I have an intention to start Jehad against those
misled Scholars after my return from Calcutta. Maulvi Abdur Rahman warned him: Oh my son! Those
who have such plans do never return. (Faryad-ul-Muslimeen; Compiler Mohammad Husain; Printed
Matbaa Riaz-e-Hind Amritsar; 1308 AH).
Pointing towards the consequences of deviation from ancestral School-of-thought and Waliullahi-beliefs
in movement of Syed Ahmad Rae Bareilvi Sahib and in the writings of Shah Ismail Dehalvi Sahib,
Maulana Obaidullah Sindhi expresses:
As the swerve which came its way after the historical deviation in Waliullahi Movement, it instead of
taking shape of a national movement of Muslim masses changed into a separatist and sectarian
movement. Although this movement attributed to Syed Ahmad Shaheed met its disastrous end but it had
its impact on the other group belonging to the movement of Deoband. As a consequence even today the
dominant majority in this sub-continent is that of Bareilvi Muslims who do not consider the two
movements mentioned above, anything less than Infidelity (Kufr). (Ifadat-o-Malfuzat-e-Maulana
Obaidullah Sindhi; Page 349; Compiler Professor Mohammad Suroor; Printed: Sindh SagarAcademy).
Our readers must have been acquainted with the knowledge of the brief history of the differences that
have erupted within various Schools-of-thought and the causes of differences and the personalities and
preceptors of differences after the year 1240 AH/1825 AD. Now a brief list of the leading personalities of
Ahle Sunna School-of-thought is being presented before the readers: The thirteenth century after Hijrat:
Hazrat Allama Abdul Ali Firangi Mahli Lucknowi (Birth 1144 AH, demise 1235 AH). Hazrat Shah
Mohammad Ajmal Allahabadi (Birth 1160 AH, demise 1236 AH); Hazrat Shah Anwar-ul-Haq Firangi
Mahli (Birth 1167 AH, death 1236 AH); Hazrat Shah Abdul Azeez Muhaddis Dehalvi (1159 AH-1239
AH); Hazrat Shah Ghulam Ali Naqshbandi Dehalvi (1158 AH-1240 AH); Hazrat Shah Abu Saeed
Mujaddidi Rampuri (1196 AH-1236 AH);Hazrat Shah Aale Ahmad Ach-che Mian Barkati Mareharvi
(1160 AH-1262 AH); Hazrat Shah Abul Hasan Fard Phulvarvi (1191 AH-1265 AH); Hazrat Shah Ahmad
Saeed Mujaddidi Rampuri (1217 AH-1277 AH); Hazrat Allama Fazal-e-Haq Khairabadi (1212 AH-1278
AH); Hazrat Allama Abdul Haleem Firangi Mahali Lucknowi(1209 AH-1285 AH); Hazrat Allama Fazale-Rasool Badayuni (1213 AH-1289 AH); Hazrat Syed Shah Aale Rasool Ahmadi Barkati Mareharvi
(1209 AH-1296 AH); Hazrat Maulana Naqi Ali Bareilvi (1246 Ah-1297 AH) etc.
The Fourteenth Century after Hijrat:
Hazrat Abdul Hai Firangi Mahli Lucknowi (1264 AH-1304 AH); Hazrat Mufti Irshad Husain Rampuri
(1248 AH-1311 AH); Hazrat Maulana Fazal-e-Rahman Ganj Moradabadi (1208 AH-1313 AH); Hazrat
Maulana Ghulam Dastgir Qusoori Lahori (demise 1315 AH); Hazrat Maulana Abdul Qadir Badayuni
(1253 AH-1319 AH); Hazrat Maulana Hidayat Ullah Rampuri (Jaunpuri) (Demise 1326 AH); Hazrat
Maulana Khairuddin Dehalvi (demise 1326 AH); Hazrat Maulana Ahmad Raza Bareilvi (1272 AH-1340
AH); Hazrat Shah Abul Khair Naqshbandi Dehalvi (1272 AH-1341 AH); Hazrat Shah Ali Husain Ashrafi
Kichochvi (1266 AH-1355 AH); Hazrat Shah Mehar Ali Gularvi Punjabi (1274 AH- 1356 AH) etc.
The preceding references on the earlier pages and some other texts which include misguidances and
Blasphemies (In Daawat-e-Fikr compiled by Maulana Mohammad Mansha Tabish Qusoori, printed in
Pak and India, photos of nearly all the text like this could be seen) which directly strike at the Dignity of
Allah and the honour of Prophet. In fact only these caused differences, divisions and confusions amongst
the Indian Islamic community. And thus the Indian soil was changed into the battle field of different sects
and School-of-thoughts whose sparks are flying even today from city to city and village to village and
scorching the bodies and souls of Indian Islamic community.
In the chapter of the Movement of sanctity of the Prophethood (Tahreek-e-Taqdees-e-Risalat) and the
defense of Ahle Sunna School-of-thought, Muhibb-e-Rasool Taj-ul-Fahool Maulana Abdul Qadir Barkati

Badayuni (son of Allama Fazal-e-Rasool Badayuni) disciple of Allama Fazal-e-Haq Khairabadi, pupil of
Shah Abdul Aziz Muhaddis Dehalvi and Imam-e-Ahle Sunna Maulana Ahmad Raza Fazil-e-Bareilvi (son
of Allama Naqi Ali Bareilvi), the successor of Maulana Syed Shah Aale Rasool Mareharvi, the disciple of
Shah Abdul Azeez Muhaddis Dehalvi played prominent roles during respective period. Both of these
gentlemen had the permission and succession (Ijazat-o-Khilafat) after taking the oath of allegiance and
devotion (Bait-o-Iradat) connected with the Historical chain of Lumanaries of Qadri-Barkati Sufi Order
from Marehrah district Etah (UP) and the centre of devotion for both of them was the same, Marehrah,
the purifier.
For the distinctive quality of passion and love of Imam Ahmad Raza Fazil-e-Bareilvi with Holy Prophet,
his real grandson Hazrat Mufti Mohammad Akhtar Raza Qadri Azhari Bareilvi, writes about the
distinctive quality of his grandfather regarding his passion and love for the Holy Prophet: He
(Honourable Fazil-e-Bareilvi) made the passion and love of the Holy Prophet as the axis of his life and
these sentiments of love and passion has enveloped in such a way that if it is said that he was completely
submerged in the love of Holy Prophet, it will reflect the true and vivid picture of his life. The love of the
Holy Prophet was his life and was also his message.
It is worth considering here that his love was not insanity where there is a freedom from the fold of
consciousness and wisdom but his love meant to perish in the pleasure of the beloved and it is that
pinnacle of love where mans own will does not exist and intentions disappear. Even like his movements
come under the obedience of the wills of the beloved. And this is the position according to a Hadith when
mans will comes under the obedience of religion which was expressed by Holy Prophet Salalaho
AlihiVasallam.
This was the essence of his entire religious and academic efforts and in order to learn this, it is advisable
to study his book Maqale Urafa BaEzaze Sharaa-o-Ulema in which he has revealed the place and the
honour of the Islamic Devine Path (Sharia) and has eloquently rejected the Sufis who have made
themselves free from this Islamic Devine Path. And in many of his other books has strictly nabbed and
criticized the customs against the Islamic Jurisprudence and has educated the Muslims to shun from them.
For example to visit unreal graves and visit of tombs by women, the fair and shows at the occasion of
Urs, respectful prostration, Muharram mourning etc. He has severely admonished to keep away and
abstain from them (Reference: Weekly Hujoom New Delhi, December 1988).
Professor Mohammad Masud Ahmad (Karachi) the worthy son of Jurist Hazrat Mohammad Mazharullah
Naqshbandi Mujaddidi, the Orator and Imam of Masjid Fatehpuri writes:
(Imam Ahmad Raza) Muhaddis Bareilvi considered the use of such words disrespectful for the dignity of
Almighty Allah and that Holy Prophet insolent, which apparently are seemly but are also insolent. Such
words are present in Tahzeer-un-Naas of Maulvi Mohammad Qasim Nanotvi, in Hifz-ul-Iman of
Ashraf Ali Thanvi, in Baraheen-e-Qatia of Khaleel Ahmad Ambethvi, in Sirat-e-Mustaqeem and
Taqviyat-ul-Iman of Maulvi Ismail and in Al-Jihdul Muqil of Mahmudul-Hasan are found to be
present according to Muhaddis Bareilvi. On the other hand these respected persons plead that their words
do not mean that, which shows misbelieve because disrespect is also prohibited (Haraam) to them as well.
But Muhaddis Bareilvi has the stand that since these texts are commonly understandable in Urdu, so
whatever meaning the Urdu knowing persons take of this, shall be maintained as the real meaning and
therefore shall be subjected to judicial decree.
The second issue was that Muhaddis Bareilvi was convinced that all those especialities and distinctions of
Holy Prophet which have been described in Quran and Hadith, should be exactly expressed so that his
personality may emerged to the fore in full and his dignity and magnificence could establish in the hearts
of Muslims. On the other hand, scholars of Deoband were convinced of restraint. They thought that this
way Muslims could go out of hands.
Muhaddis Bareilvi believed the holding of Eid Meelad-un-Nabi as permitted and commendable; on the
other hand scholars of Deoband opposed this and considered it as innovation in Islam.
Muhaddis Bareilvi believed standing-erect during Meelad celebration as desirable; on the other hand
scholars of Deoband thought it to be innovation in Islam.
Muhaddis Bareilvi believed Urs (death anniversary of Saint) (provided it does not include acts against
Islamic Jurisprudence) as lawful; whereas scholars of Deoband considered them to be unlawful.
Fatiha-Khuani (provided it does not have unlawful acts) was lawful to Muhaddis whereas it was held
innovation in Islam by Deoband scholars.

Professor Mohammad Masud Ahmad writes after a few lines: Haji Imdad-Ullah Muhajir Mecci, the guide
in mystics to the scholars of Deoband, almost agreed to all the concepts of Muhaddis Bareilvi and in order
to bring unity between both the Schools-of-thoughts, he had compiled a booklet titled Faisla Haft
Masala. But the scholars of Deoband did not give consent to his views (Reference: Imam Ahmad Raza
Muhaddis Bareilvi; compiler: Professor Mohammad Masud Ahmad; page 37, 38; printed at Qadri Kitab
Ghar, Bareilly).
The belief of ancestors to successors based on consensus is that disrespect and insolence to the dignity of
Holy Prophet is a heinous crime and open Blasphemy. The absolute orders regarding this (belief) are
present in Quran and Hadith and in the percepts of the Companious and their Successors. The Sheikh-ulHadith of Darul Uloom Deoband Maulana Husain Ahmad Madni writes in this regard: Defamation to
Holy Prophet amounts to blasphemy. What to say of an insult if a person utters such words which are
cause of disgrace, then they too will be the cause of blasphemy.
(Reference: Maktubat-e-Sheikhul Islam, Volume 2, page 165).
Similarly disbelief and hypocrisy too are infidelity (Kufr) and after jurisprudential proof, it is obligatory
to charge infidelity upon the person disapproving the necessities of religion.
Maulana Ameen Islahi, the Manager of Madarsatul-Islah, Sarae Meer, Distt Azamgarh (UP) writes in one
of his epistles: The Fatwa of Maulana Thanvi that Maulana shibli Nomani and Maulana Hameed-Ullah
Farahi are infidels has been published. And since the Madarsa is a common Mission of both of these. The
Madarsatul Islah is the Institution of blasphemy and hypocrisy. Even the Scholars who if participate in
the (promotional) meetings of this Institution are also atheist and irreligious (Reference: Hakeem-ulUmmat; Compiler: Abdul Majid Dariyabadi; page 475).
When Maulana Abdul Majid Dariyabadi the mystic disciple and spiritual successor of Maulana Ashraf Ali
Thanvi, through a detailed epistle about the knowledge and excellence, devotion and obedience and their
services to religion and learning of Maulana Shibli Nomani and Maulana Farahi, tried to present
explanation to Maulana Thanvi. In response to it Maulana Thanvi wrote:
All of these are practices and their reports, beliefs are something different. With the truthfulness of the
beliefs, mischief of practices and conditions and with mischiefs of beliefs, truthfulness of practices and
conditions can go collectively. (Reference: Hakeem-ul-Ummat; page 476).
In order to get important information and further research on this subject apart from Kitab-ush-Shifa
written by Qazi Ayaz Maliki Undlasi (Born 476 AH-Demise 544 AH), please refer to the following other
books Assarim-ul-Maslool by Ibne Taemia; Ifkar-ul-Mulhideen by Anwer Shah Kashmiri Sheikhul
Hadith Darul Uloom Deoband; Ashaddul Azab by Murtiza Hasan of Dharbhanga, Administrator of
Education Deoband.
The study of two recently published books Namus-e-Rasool and Qanoon-e-Risalat authored by Justice
Mohammad Ismail Quraishi, printed at Al-Faseel Urdu Bazar Lahore, also Gustakh-e-Rasool ki Sharai
Haisiat compiled by Mufti Mohammad Gul-e-Rahman Qadri, printed at Razwi Kitab Ghar Delhi shall
also prove to be useful.
The scholars of Ahle Sunna have on their own safeguarded and defended bravely against the attacks on
the magnificence of Allah and the honour of Holy Prophet. Following their foot steps, Imam-e-Ahle
Sunna Maulana Ahmad Raza Fazil-e-Bareilvi too has supported and defended the Ahle Sunna School-ofthought through his pen. Kanzul Iman Fi Tarjamatil Quran; Alatayan Nabviyah Fil Fatawar Razwiya;
Jiddul Mumtar Ala Raddil Muhtar; Hadaiq-e-Baqshish Aldaulat-ul-Meccia and other hundreds of
books are true witness of justice on it. A strong addition to the same religious service is Fatwa Harmein
Bar Jaf-e-Nadvatul Mein (1317 AH) Almutamad-ul-Mustanad (1320 AH) and Husam-ul Harmein
(1324 AH) in which after delivering his own judicial verdict against the blasphemics already mentioned
he has obtained confirmations from scholars of Mecca and Medinah. For details and research please refer
to the book Fazil-e-Bareilvi-Ulamae Hajaz ki Nazar Mein authored by Professor Mohammad Masud
Ahmad printed inIndia and Pak.
He has given thousands of judicial verdicts as a jurist and Mufti and explained all sorts of intellectual and
research concerned queries. Although such service has also been rendered by many of his contemporary
scholars of Ahle Sunna, but he achieved a distinctive position as a representative and iterpretor of
Scholars of Ahle Sunna. As in the field of repudiation of sinful thoughts and false beliefs, he was a severe
fighter against enemy force in the rank and file. He participated actively in extirpation of Wahabism and

its different branches. For this reason he also came under the attacks for various allegations and charges.
He himself writes that:
In order to misguide and instigate the helpless Muslim masses they play a ruse in broad day light how
could the Fatwa of infidelity from Sunni scholars be trusted. They blurt out others as blasphemous even
on negligible issues. The judicial verdicts of Kufr are always being printed in their machines.
They called Ismail dehalvi an infidel and also to Maulvi Is-haq and Maulvi Abdul Hai. Then those who
had little more immodesty added that they called Shah Abdul Azeez Sahib as Kafir, Allah forbid and call,
and Hazrat Shah Waliullah and Haji Imdadullah were also called so, and Shah Fazle Rahman too was
called so. Then those who have gone above the immodesty went ahead to call Hazrat Sheikh Mujaddid
Alf Sani as Kafir.
In short, some one was called infidel in presence of his select devotee. It went to the extent that some of
their elders tried to poison the ears of late Maulana Maulvi Shah Husain Sahib ofAllahabad that Hazrat
Saiyadna Sheikh Akbar Muhiuddin Bin Arabi has been called infidel, May Allah bestow heaven to
Maulana. He practiced this verse of Holy Quran:
If a sinner comes to you with any news, ascertain the truth, lest ye harm people unwittingly and
afterwards become full of repentance for what ye have done (Sura Al-Hujurat, Ayat VI).
He asked for the facts through a letter. Following which a booklet Anjaal Bari An Visvasal-Muftari
was written and dispatched. And Maulana sent a gift of Lahol Sharief upon the liar. (Reference:
Tamheed-e-Iman by Imam Ahmad Raza Bareilvi; Page 45, 46; printed at Idarah Muarif Nomaniah
Lahore).
A reliable and great scholar of Ahle-Sunna Maulana Syed Ahmad Saeed Kazmi Amrohi (Anwar-ulUloom Multan) writes:
In a judicial matter of charging with Kufr, the stand of our School has remained unchanged that the
person having uttered the blasphemous words or having practiced an act of infidelity, shall necessitate the
act of Kufr upon himself, we will not hesitate to charge him with Kufr. May such person belong to
Deoband orBareilly, may he belong to League or to Congress be a Natury or Nadvi. It is not a manner of
justice to differentiate between all and sundry in this context.
This does not ever mean that if an individual belonging to league utters profane words (of blasphemy)
entire league has become infidel. If a Nadvi has committed blasphemy, May Allah forbid, does it mean
that the entire Nadva has become infidel. We do not pronounce every native of Deoband as infidel due to
infidel texts of a few scholars of Deoband.
We as well as our ancestors time and again have declared that we do not call any native of Deoband,
or Lucknow as infidel. To us only those who have committed insults in the Court of The Most Dignified
Allah and His Prophet and His Beloved persons and despite severe admonitions they did not renounce of
their insolence who inspite of being aware of insolence and even after knowing the meaning of insolence
accept insolents as true believers, righteous, their leader and their guide.
That is all! Apart from them, we have never charged with infidelity to a person claiming himself to be a
Muslim. Such persons whom we have charged infidelity if are being investigated, they are very small in
number. Besides them neither a resident of Deoband is infidel nor that of Bareilly, neither a man of
League nor one from Nadva, we believe that all of them are Muslims. (Reference: Al-Haqqul Mubeen;
Allama Ahmad Saeed Kazmi; page 24, 25; printed at Multan).
The annotator of Bukhari Hazrat Mufti Mohammad Sharief-ul-Haq Amjadi, Head of the Department of
Jurisprudence Jamia Ashrafia Mubarakpur Azamgarh writes:
The meanings which are famous and familiar with the masses do not form a subject for a judicial decree,
which is based on real meaning. Therefore such person who calls himself a Deobandi and is also called so
by public. He recognizes these four scholars of Deoband as his guide and leader, he goes to the extent of
calling Ahle Sunna as innovator, but he is not aware of the texts of infidelity of these four, already
mentioned; then he is not of Deoband (School) indeed. The order shall not stand valid to call this person
as infidelor performing funeral prayer is infidelity. (Reference: Muarif-e-Shariha; page
914, Raza Academy, Bombay).
According to the line of inheritance, those faiths and practices of the era of Holy Prophet, the era of
Companions and their Subordinates as reported in ancient books of the commentaries of Quran and
Hadith, Jurisprudence and mysticism biographies and history; the same faiths and practices are being
followed by Ahle Sunna Sect. The Scholars of Firangi Mahal of Lucknow and Khairabad, Badayun

and Bareilly have always invited for the same through their writings and speeches. They really are the
caller and representative of Honourable Sheikh Abdul Haq Muhaddis of Delhi(demise 1052 AH).
Honourable Shah Abdul Aziz Muhaddis of Delhis (demise 1239 AH) education and views, who are the
heir and custodians of Islam, who are not prepared to accept or rather tolerate an influence of any
ideology, modern view and un-Islamic thought hardly for a moment they continue to embrace their
ancient heritage and believe the same to form the assets of intense happiness and the source of Salvation
for themselves and for other Muslims on the globe as well.
Honourable Maulana Naeemuddin of Moradabad, the heir descendent of Imam Ahmad Raza Fazil-eBareilvi pens:
Sunni is one who follows the footprints of Holy Prophet and his Companions. This shall form the
persons who follow the School of four Chief Caliphs, the Imams, mystic saints and modern religious
scholars such as Hazrat Sheikh Abdul Haq Muhaddis Dehalvi, Hazrat Maulana Abdul Ali Firangi Mahali,
Hazrat Maulana Fazal-e-Haq Khairabadi, Hazrat Maulana Shah Fazal-e-Rasool Badayuni, Hazrat Mufti
Irshad Husain Rampuri and Hazrat Maulana Mufti Shah Ahmad Raza Bareilvi. (Reference: Alfiqih; Amritsar; page 9).
Imam Ahmad Raza Bareilvi like other scholars belonging to Sunni sect has emphasized everywhere for
the reforms in beliefs and mode of life of Muslims, in his verdicts (Fatwa) which were printed in the form
of small journals. If you go through them, you will come to know that the knowledge of real Islamic
Jurisprudence and the Obedience to Islamic Jurisprudence is obligatory on Muslims. Shunning from
innovations and disapprovals are necessary for Muslims. A mystic without knowledge and a spiritual
guide not acting according to Islamic Jurisprudence are buffoons of devil, Resemblance to infidels,
association with irreligios persons and participation in the fairs of Hindus is unlawful, prostration for
someone except Allah is Shirk (Idolatry) and prostration of respect is forbidden (Haraam). The disdain of
a Muslim while boasting ones caste is unlawful. Muharram mourning (Tazia-Dari) is innovation and
unlawful, Qawwali with music and musical instruments is unlawful. The journey of women to the
pilgrimage of graves is unlawful. Writing Salam etc. (An abbreviation for Salalahu Alihi Vasallam) is
unlawful. Visiting false-graves is unlawful. Conveying rewards of virtuous deeds to a dead (Isale-Savab)
and serving special meals to poor and meeks for this purpose is lawful but to include everyone in the
meals as feast is unlawful etc. etc. For further details please refer to the book written by me Imam
Ahmad Raza and Rejections of Innovations and Disapprovals printed in India and Pak as well.
Similar to the majority of Ahle Sunna the scholars of Badayun, Khairabad and Bareilly and Sufis of
Marehrah and Kachocha etc. have faiths in the legality and interpretation of: The mediation of Prophets
and pious personalities, devotional viewing of relics and remains, pilgrimage of holy tombs, prohibitionfree Urs, Meelad, Qiyam, Fatiha and Isal-e-Savab etc. are convinced and practicing themselves which has
always been customary with great ancestors and even today it is customary with the ninety percent
population of the Islamic World. The details and verifications of these practices and customs of Ahle
Sunna has been recorded in the latest Arabic book titled Mafaheem-e-Yajib An Tasahah compiled by
Syed Mohammad Bin Alvi Maliki Mecci (First edition printed in 1985 AD), with the documented
verifications of the scores of the contemporary Arab and African scholars which include a few special
members of scholars of Rabta-e-Alam-e-Islami Mecca Mukarrama. I have translated it with the title
Islah-e-Fikr-o-Aitiqad which has been published from both India and Pakistan and is readily available.
Syed Mohammad Farooq-ul-Qadri, the Urdu translator of the marvelous book of Waliullahi order of
mysticism Anfas-ul-Arifeen while describing few aforesaid practices of Ahle Sunna writes in his
preface: Please think for a while! That Shah Waliullah Muhaddis Dehalvi, Shah Abdur Raheem, Sheikh
Abur Raza, Sirajul Hind Maulana Shah Abdul Azeez, did all of them belonged to Bareilvi School-ofthought? There was no existence of Maulana Shah Ahmad Raza of Bareilly on the Indian soil when all
such disputes got slanted.
The first thing which stirred the calm and peaceful atmosphere of the sub-continent was Taqvi-yatul
Iman of Shah Mohammad Ismail who incidentally belonged to the same family. Whose ideas were
unfamiliar, the calls were strange and the style of expression was aggressive. I have gone through a list of
two hundred and fifty books came out in various languages from various regions to contradict Taqviyatul Iman, one could very well gather from it, about spirit in which general Muslims, scholars and those
belonging to Khanqah, look these books at that time.

We do not have any proof and propriety in order to say with one stroke of pen that all the scholars,
mystics saints and masses of the sub-continent May Allah forbid, all are involved in Polytheism and
innovations (Shirk and Bidat) and for the first time Shah Mohammad Ismail was acquainting them to the
real Monotheism (oneness of Allah). What the time gap is between Shah Waliullah, Shah Abdul Azeez
and Shah Mohammad Ismail? Did the entire sub-continent get involved in infidelity and idolatry during
this period? And if it was already so, then why Hakeem-ul-Ummat Shah Waliullah and Shah Abdul Azeez
themselves did not use such a severity and such a tone? The truth is that it was the first voice with
deviation from the School-of-thought of the majority sect which resounded in the sub-continent which
can indeed be termed as the echo of the movement of Sheikh Mohammad Bin Abdul Wahab Najdi but it
can never be termed as an interpretation of the thoughts and practices of Waliullah. ( Reference:
Anfasul-Arifeen; page 18, 19; Maktabatul Falah; Deoband).
The movement of the Sunni scholars of Khairabad, Badayun andBareilly the preservation of the honour
of Holy Prophet came into existence as a reaction to the wahabism. The leader of the Sunni sect at that
time, Maulana Ahmad Raza Fazil-e-Bareilvi (D 1340 AH/1921 AD) while enthusiastically leading (this
movement) supported and defended the (Sunni) School-of-thought, of ancestors and masses and the
following great scholars, in particular co-operated with him: Hazrat Maulana Wasi Ahmad Muhaddis
Surti, Hazrat Maulana Mohammad Amjad Ali Azmi, Hazrat Maulana Naeemuddin Moradabadi, Hazrat
Syed Jamaat Ali Shah Muhaddis Alipuri, Hazrat Shah Deedar Ali Alwari, Hazrat Maulana Hamid Raza
Qadri, Hazrat Maulana Mustafa Raza Noori, Hazrat Maulana Abdul Muqtadir Badayuni, Hazrat Maulana
Abdul Qadeer Badayuni, Hazrat Maulana Abdul Aleem Siddiqui Meeriti, Hazrat Syed Mohammad
Ashrafi Kachochvi, Hazrat Zafaruddin Qadri Bihari, Hazrat Mufti Mohammad Abdul Baqi, Burhan-ulHaq Jabalpuri, Hazrat Maulana Hashmat Ali Lucknowi, Hazrat Maulana Karamat Ullah Dehalvi, Hazrat
Hasnain Raza Bareilvi etc.
A few present outstanding names of this class are the following:
Hazrat Mufti Mohammad Akhtar Raza Qadri Azhari, Hazrat Shah Ahmad Noorani, Maulana Tehseen
Raza Bareilvi, Hazrat Mufti Mohammad Sharief-ul-Haq Amjadi, Hazrat Arshad-ul-Qadri, Hazrat Mufti
Abdul Mannan Mubarakpuri, Hazrat Mufti Ghulam Mohammad Razvi, Hazrat Mufti Mohammad Abdul
Qayyum Hazarvi, Hazrat Professor Mohammad Masud Ahmad Mazhari, Hazrat Mufti Zafar Ali Nomani,
Hazrat Mufti Jalaluddin Ahmad Amjadi, V Syed Mohammad Madani Ashrafi Kachochvi, Hazrat Mufti
Mohammad Ashfaq Husain Naeemi, Hazrat Ziaul Mustafa Qadri, Hazrat Khuwaja Muzaffar Husain
Razvi, Hazrat Maulana Mujeeb Ashraf Razvi, Hazrat Maulana Abdul Hakeem Sharf Qadri, Hazrat Shah
Turabul Haq Qadri, Hazrat Syed Hamid Ashraf Kachochvi, Hazrat Maulana Qamar-uz-Zaman Azamgarhi
etc.
These are the names of some of the distinguished Institutions (Madarsas) of Ahle Sunna:
Manzar-e-Islam Bareilly, Mazhar-e-Islam Bareilly, Jamia Ashrafia Mubarakpur, Jamia Naeemia
Moradabad, Darul Uloom Amjadia Karachi, Jamia Nizamia Rizviyya Lahore, Darul Uloom Is-haqia
Jodhpur, Markaz-us-Saqafat-issunnia Calicut Kerala, Jamia Sadia KasarKode kerala, Jamia Hazrat
Nizamuddin Aulia New Delhi, Darul-Uloom Amjadia Nagpur, Darul-Uloom Faizur Rasool Baraun
Sharief, Jamia Hameedia Rizviyya Benaras, Jamia Naeemia Lahore, Jamia Naeemia Karachi, Jamia
Islamia Runahi Faizabad, Darul-Uloom Aleemia Jamda Shahi Basti, Darul-Uloom Mohammadia
Bombay, Faiz-ul-Uloom Jamshedpur, Zia-ul-Islam Howrah Bengal, Anwar-ul-Quran Balrampur, DarulUloom Ghareeb Nawaz Allahabad, Ehsan-ul-Madaris Kanpur, Daul-Uloom Warsiyya Lucknow etc. A few
Organisations working for broadcasting and publication are as follows:
Sunni Dar-ul-Ishaat Mubarakpur, Al Majma-ul-Islami Mubarakpur, Markazi Majlis-e-Raza Lahore, Raza
Academy Lahore, Raza Academy Bombay, Idarah-e-Tehqeeqat-e-Imam Ahmad Raza Karachi, Idarah
Muarif-e-Nomania Lahore, Darul-Qalam Delhi, Idarah-e-Afkar-e-Haq Baisy Purnia, Maktaba-jam-eNoor Delhi, Farooqia Book Depot Delhi, Rizvi Kitab Ghar Delhi and Bhevandi, Maktaba Naeemia Delhi,
Qadri Kitab Ghar Bareilly, Qadri Book Depot Bareilly, Maktaba Rahmania Rizviyya Bareilly etc.
Monthly Kanzul Iman Delhi, Monthly Ashrafia Mubarakpur, Monthly Jehane-Raza Lahore, Monthly
Sunni Duniya Bareilly, Monthly Aala-Hazrat Bareilly, Monthly Taeba Ahmadabad, Monthly Yaseen
Kota Rajasthan, Monthly Sirat-e-Mustaqeem Udaipur Rajasthan, Monthly Mehe Taeba Jodhpur
Rajasthan, Trimonthly Al-Kausar Sehsram, Yearly Muarif-e-Raza Karachi, Monthly Zia-e-Haram
Lahore etc. are also links of the same chain.
The Centre and axis of propagation of faith and call of all of them is:

Show us the straight path:

The path of those whom thou hast favoured:
Not the path of those who earn thine anger:
Not of those who go astray.
(Surat: Al-Fatiha)
Blessed and reverend personalities and noble ancestors of the sub-continent mentioned below are those
following whose footprints may win rewards from Allah for the present day Muslims:
Hazrat Daata Ganj Bukhsh Hijveri of Lahore, Hazrat Khwaja Moeenuddin Chishti Ajmeri, Hazrat Sheikh
Bahauddin Zakaria of Multan, Hazrat Khwaja Fareed Uddin Ganj Shakar, Hazrat Khwaja Qutubuddin
Bakhtiyar Kahki, Hazrat Makhdoom Alauddin Sabir Kalyari, Hazrat Mehboob-e-Ilahi Nizamuddin Aulia,
Hazrat Sharfuddin Yahya Muneeri, Hazrat Makhdoom Jahanian Jehan Gasht, Ameer Kabir Syed Ali
Hamdani, Hazrat Makhdoom Ashraf Jehangir Simnani, Hazrat Sheikh Abdul Haq Muhaddis Dehalvi,
Hazrat Mujaddis Alf Sani Sarhindi etc.
These holy persons are those who after enriching the sub-continent with the wealth of Islam and Iman,
have turned the sky into brilliance.
Verse:
Their shadow was refulgence and footprints were lamps.
The brilliance spread from where they passed.
(Hindustani Mussalman Part II; Biweekly Dawat, New Delhi; October 1999 Edition and the Monthly
Kanzul Iman Delhi December 1999 Edition).
********************************
Posted by Dr.Afzal Khan at 9:47 AM No comments:
Saturday, March 12, 2011
Peace And The Last Prophet
When Prophet Muhammad started propagating Islam, staying at Mecca for Muslims was difficult. He
suggested them to migrate to Ethopia then later to Medina to avert fellow Arabs cruelties and to save
their lives and religion. He also joined them later. Prophet made an accord with Medina Jews, fought
defensive wars with Meccans and Jews, made a historical Hudaibiya compromise deed with his Meccan
enemies and gained exemplary bloodless entry into Mecca in 8th Hegira year.
Addressing the largest public gathering in his last historic Haj pilgrimage, Prophet Muhammad said: I
can imagine that I shall see you all gathered here, never again. He gave many important orders and told
them to quit evils and bad customs of past illiteracy era. He said: Oh my people! I trample every bad
thing of past illiteracy era under my foot. Likewise he ordered to abandon self-made bad practices, family
pride, economic and racial discriminations. He spoke: Oh listeners! Undoubtedly your creator is one and
your father is one, of course, listen to me! No Arabic upon any non-Arabic, no red on any black and no
black upon any red bears any supremacy but for restraint and good deeds.
In Islamic history books, one is unable to find a single piece of evidence, Prophet permitting anybody to
kill a Muslim in war or in piece.
Abusing Muslim is a sin and killing him is infidelity Kufr for someone who believes it is permitted in
Islam.
Inviting Bani Jazima tribe for Islam during war, what Khalid bin Walid, a companion of Prophet spoke or
did with them, is enough to take a lesion: When Khalid got close with the tribe he asked them: Who are
you, a Muslim or disbeliever? They answered: we are Muslims, perform prayers, testify Prophet
Mohammad, have Mosques, where we give a call for prayer.
But they failed to project what they really meant, they failed to explain that they had accepted Islam
instead they said that they had changes their religion. Khalid asked back: Why are you taking arms with
you? They replied that they had enmity with some Arab tribals. They sensed a danger assuming them to
belong to the same, that is why they were armed. Khalid ordered them to disarm, they obeyed him. He
ordered his men to take them into custody and to kill them the next morning. This was a decision taken in

hurry. When this news broke to Prophet, he prayed twice addressing Allah: Oh Allah! I express my
acquittal in Thy court for what Khalid had done.
An other companion of The Prophet, Osama bin Zaid has been reported to describe in famous Hadis book
Bukhari: Prophet of Allah ordered us to march for Harqa, we reached there in morning and defeated
them all. I and another companion followed an enemy, when we overpowered him he uttered: There is no
God but Allah. The companion stopped but I killed him with a spear. On reporting back to Prophet, he
reacted painfully: Oh Osama! Why did you kill him after he testified that there is no God but Allah? I
answered Oh Prophet of Allah! He was uttering so for reason to save his life. The Prophet kept on
repeating this. I wished I would not accept Islam until this moment passed away.
Another report says that the Prophet of Allah told: Why did not you open his heart to know he was
truthful or lying? Osama bin Zaid concluded: I shall never kill a person who testifies there is no God but
Allah.
Killing disbeliever Kafir, except in war, is condemnable act, and is put in class of worst forbidden acts
and the killer if be a Muslim shall have to give full compensation asked by the next of the kin of the
murdered person.
A great fourth century Arabian Sufi Ghazali writes in his famous book Revelation of Heart Makashifatul-Qulub: once Prophet Mohammad addressed his companions, who were returning from a military
jihad: Welcome! Now you have turned up from minor jihad to a major one. They asked: Oh prophet of
Allah! What is a major jihad? The Prophet answered back: Jihad with your inner-selves is a major
jihad.- what a strong answer to Al-Qaida and Taliban.