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Deobandi, Wahabi, Barelvi Conspiracies Against Islam?

The Deobandis and Barelvis are a weird case. Deobandis are basically followers of the scholars from Darul Uloom Deoband, which has produces some of the greatest scholars recently. The Barelvis are the followers of Ahmad Rada Khan, which was a great scholar as well. The Deobandis and Barelvis are both from the Ahla Sunnah, and they are both mainstream sufis. The main difference with them is that, the deobandis don't praise the Prophet(saw) as much as the Barelvis do, the rest of the problems they have are pride issues. The Deobandis say that the Prophet(saw) was the perfect man (insan-i kamil). And they don't really want to comment on it any further. The Barelvis say that, as in accordance with the traditional belief of the Ahla Sunnah, that you can praise the Prophet(saw) as much as possible without making him divine. (For more about this issue about the status of the Prophet(saw), you can read Imam Tahawi's book on aqida about our Prophet(saw)). They have other issue as well, but not that important. The best is to avoid the arguments between the two groups as this brings much doubt to the mind. They are both trustworthy, and their publications can be read without damaging aqidah. However, this is a generalisation, some of the scholars amongst each group can be corrupt, messed up etc. In general they are trustworthy, avoid their arguments, this makes the shayatin very happy as it just causes fitnah and nothing else. So the barelvi belief that the Prophet  has the knowledge of the unseen (ilmul ghaib) and that he is omnpresent (hazir nazir) and also the barelvi tendency to introduce new matters into the deen (bidah, innovations) is not a big enough difference to comment about?

A Conspiracy Against Islam? The Hidden Truths! By Rashid Ahmed Gangohi
Views expressed are of author not this site.

When the British army invaded Mecca and Medina with the help of Saud family and M.Ibn Abdul Wahab Najdi, they decided that Mr. Najdi should look after the religious affairs, while the Saud family will cater to state/political affairs. The huge and living example is that the name of Saud family has also been included in the name of Saudi Arabia. As soon as Mr.Najdi took over religious affairs, he passed the ruling that, whoever says Ya Muhammad and believes in Haazir/omnipresent, will be charged as Mushrik and liable to death. Taking advantage of this ruling Abdul Wahab Najdi in that era massacred lakhs of Muslims who were believers of Ya Muhammad and Haazir, captured and enslaved their women and children. This was an immoral act and opposed to all Islamic principles. For this reason even today the believers of Ya Muhammad and Haazir dislike M.Ibn Abdul Wahab Najdi.
India Or Now South Asia:
When the British alongwith Saud family terminated the Usmania Sultanate/ Ottoman Empire, they applied the same formula on India, but when they could not succeed to proclaim Najdi law/Nizam in India, they proclaimed the doctrine of M. Ibn Abdul Wahab Najdi by dividing Hanifis into two parts. The British got Abdul Wahab Najdi's book Tahamai Tauheed translated by Maulana Ismai Dehlvi and named this translated version Taqveeyatool Imaan which is in actuality a source of agony, rather than a source of solace for the believers of Ya RasoolAllah. It should be remembered that Maulana Ismail Dehlvi's grandfather Hazrat Shah Wali-ullah was a believer of Ya Muhammad, and his father and uncle Abdul Aziz Dehlvi too was a believer of Ya Muhammad. Then they got a student of Maulana Ismail Dehlvi to set up a school in India, which was named Deobandi school. This student through whom this school was started was Maulana Muhammad Qasim Nanatoi who is today called the founder of Deonandi school. He in turn had a student Maulana Rasheed Ahmed Gangohi, who in his book Fatwa-Rasheedia vol. 1 , pg.111 says that M. Ibn Abdul Wahab Najdi had excellent principles/faith/doctrine but had extremism in mind. Now the question arises if a person massacres lakhs of people can he be excused on the pretext that he was an extremist by nature. Viewing this A'la Hazrat Ahmed Raza Khan Barelvi established Barelvi school.
Deobandis were puppets in the hands of the British, the living example of which is that in the war Deobandis did not support Bahadur Shah Zafar on the pretext that they will not support bid'atis/innovators. The believers of Ya Muhammad hail back from 1400 years, be they Sunni or Shiite, they are still prevailing. History is witness to the fact that such people who are non-believers of Ya Muhammad have risen from the past 250 years only. In this way, British have played a big role in detrimenting the Muslims. It is exemplary that whatever designs/ulterior motives the west had against the east, the same designs counteracted/ counterfired on them. The plant sowed by the west has grown up to be a tree with thorns pricking the west so much so that now they have been reduced to cut this tree that they nurtured. Time magazine of 15 Sep. 2003 on pg. 25, 32 writes that Wahabism is a toxic faith. This article is along with photographs.
The British Christians used their agent HEMPHER. By plan they proved him Muslim, named him Abdul Aziz and befriended him with M. Ibn Abdul Wahab Najdi. Another man, a Jew Rabbi, was named Abdul Karim and he became the right hand of Abdul Wahab Najdi. Abdul Wahab Najdi was tied into two contract marriages, first with a Christian by the name of Safia. The second wife was a Jew called Aasia. These two women lured him into drinking. M. Ibn Abdul Wahab Najdi wrote with them a book Tahamai Tauheed. This book was written entirely in contradiction to the believers of Ya Muhammad. Even M. Ibn Abdul Wahab Najdi's father and brother who were believers of Ya Muhammad rejected this book.
During the reign of Ottoman Empire/ Usmania Caliphate, Hanifi law was proclaimed in Mecca and Medina. Then with the help of the Britsih, M. Ibn Abdul Wahab Najdi and Saud family eradicated/nullified Hanifi law and established Najdi law.
One question arises, can it be acceptable to us Hanifis that after demolishing our law/ Nizam, Najdi law/Nizam was proclaimed in Mecca and Medina. But Why?
For the purpose of reference following is the list of few books in which their cards have been opened-!!!!!.
( Confession of British Spy )Written by Hempher
Fitnatul Wahhabiyyah _ The menace of Wahhabism, Mawlana Shaykhu-l-Islam Ahmad Zayni Dahlan al-Makki ash-Shafi'i (Chief Mufti of Mecca al-Mukarramah).May Allah be pleased with him
Ya-Muhammad Website Address.
Kanz-ul-Eeman (Evergreen work of Aalahazrat Imam Ahmed Raza)
Noor-e-Madinah Network
The Two Faces of Islam : The House of Saud from Tradition to Terror.
Sunni Tehrik Chief, six others shot dead in Karachi Pakistan. Dated 18th-May-2001.
Pakistan Daily Dawn Report Sipah-e-Sahaba Pakistan activist gets death in Qadri murder case.Dated April 11, 2003.
Who or What is a Wahhabi?
The Wahhabis are Coming, the Wahhabis are Coming!
An Anglo-American Conspiracy Theory
The Wahhabis are Coming, the Wahhabis are Coming!
From January 1857 to September 2007, the New York Times published eighty-six items that mention 'Wahhabism'--a 'puritanical' (salafi) Islamic creed named after its 18th century Arabian founder, Abd al-Wahhab. Six appeared before the attacks of September 2001, while eighty have appeared since. Although the frequency of references has tapered of late, giving way to more generic terms like 'Islamo-fascism,' Wahhabism continues to be stridently linked to Al-Qaeda; the Taliban Movement; the madrasas of Pakistan; the Sunni resistance in Iraq; the war in Chechnya; unrest in Dagestan; anti-government activism in Uzbekistan; multifarious attempted and successful bombings in Europe and elsewhere; the need for change in US foreign policy toward Saudi Arabia; the security threat posed by mosques in the US; and, review of the US armed forces' chaplaincy policy.
The same links are often echoed in other dailies as well as such current affairs magazines as Newsweek, and are by no means restricted to the US media, as attested by contributors to Canada's Globe and Mail, Britain's London Times, France's Le Monde diplomatique and Russia's Pravda. Many works of non-fiction also follow suit, including Charles Allen's God's Terrorists: The Wahhabi Cult and the Hidden Roots of Modern Jihad, Thomas Hammes' The Sling and the Stone: On War in the 21st Century, and Stephen Schwartz's, The Two Faces of Islam: The House of Saud from Tradition to Terror. Nor are late works of fiction exempted, as illustrated by Richard A. Clark's novel of international political intrigue, The Scorpion's Gate (2005). Given that Clark was associated with the US State Department, Pentagon and White House for three decades, not to mention the 'lapdog' stance assumed by mainstream media outlets since '9/11,' the US government is clearly on, if not behind the reins of this bandwagon--a point amply illustrated by the alarmed tone of a recently published hearing by the Subcommittee on Terrorism, Technology and Homeland Security, titled 'Terrorism: Growing Wahhabi Influence in the US' (2004), as well as the '9/11 Commission Report' (2004), by the National Commission on Terrorist Attacks Upon the US, which concludes that Al-Qaeda belongs to the 'stream' of Islam commonly termed Wahhabism.
Although I will not suggest that this rhetoric is hegemonic, there can be no doubt that the idea of a 'Wahhabi Conspiracy' against the 'West' has, since 9/11, become lodged in the colloquial psyche of many in the US and beyond. The collective argument, however, can be reduced to three pieces of 'evidence':
1) Usama bin Laden and fifteen of the nineteen 9/11 highjackers were Saudi Arabians;
2) Saudi Arabia funds Wahhabi madrasas (schools), masjids (mosques) and imams (preachers) from South East Asia to Europe and North America, creating an ideologically and operationally coherent 'network' in which Al-Qaeda plays a leadership role; and,
3) Wahhabism is not only 'puritanical,' it is 'militantly anti-Western.' In short, Wahhabism is identified as the theology behind 'Islamo-fascism.'
Yet, there are a number of glaring omissions in this perspective, beginning with the fact that the Wahhabi clerics of Saudi Arabia--the sole state sponsor of Wahhabism--routinely issue decrees condemning jihad against the European and North American states, while Usama bin Laden has vociferously castigated renowned clerics (including Wahhabis) as 'slaves of apostate regimes' like Saudi Arabia.
As well, although Saudi Arabian funds have been used to establish various religious institutions across the globe, not only are they in the minority from state to state, but the most militant madrasas, etc., are not Saudi funded or Wahhabi in intellectual orientation. For example, in Pakistan (noted by the above governmental, media and pseudo-academic sources as a breeding ground for militant Wahhabism), an International Crisis Group study conducted in 2002, found that ninety percent of the madrasas catering to one and half million students, were proponents of South Asian 'Deobandi' or 'Barelvi' thought, while the remaining ten percent could be shared between 'Jama'at-i Islami' (Maududian), 'Shi'a' and Wahhabi organizations. The handful of madrasas promoting militancy (including the Taliban Movement) are not Wahhabi, but Deobandi, and their initial funding came from the US during the Afghan-Soviet war (1979-1989), extending to textbooks produced by USAID and Ronald Reagan's reference to their students as 'the moral equivalent of the founding fathers [of America].' Even a recent USAID report (2003) acknowledges that the link between madrasas and violence is 'rare,' and the same perspective has been forwarded to the US Congress in at least two Congress Research Services reports updated in 2004 and 2005, respectively.
The most damning indictment of the non-scholarly perspective, however, is the fact that Al-Qaeda's leadership is well known in scholarly circles to have been largely inspired by the ideology of Sayyid Qutb (d.1966), a late leader of the Egyptian Muslim Brotherhood, while within the 'Salafi' fold, the Brotherhood, Wahhabism, Qutbism, Deobandism and Maududism, differ on issues as fundamental as the defensive or offensive nature of jihad, the legitimacy of 'suicide bombings' and civilian targets, the status of women, the legitimacy of electoral politics, nationalism, Pan-Islamism, Shi'ism and Sufism in Muslim society.
Demarcating the gaping chasm between scholarly and governmental/media/pseudo-academic perspectives should not be read as apologia for Wahhabism, let alone the Saudi Arabian regime that promotes it. As outlined by the eminent historian, Wilfred Cantwell Smith, many decades ago, Wahhabism rejects the "introvert warmth and other-worldly piety" of Islam's "mystical way," the rationalism of "philosophy" and "theology" and the sectarianism of the "Shi'a." In fact, Wahhabism rejects the very "interpretation of Islamwhich had become dominant" by the 18th century. As for the Saudi Arabian regime, there is little need for scholarly citations to contend that it is despotic, employing the Wahhabi creed to legitimate kingship and allow no forms of dissent within its borders.
The import of the distinction between representations of Wahhabism lies in the number of questions non-scholarly rhetoric raises about its origins and purpose in Europe and North America. To be sure, incompetence in government and elsewhere can not be discounted in explaining the distance between what is known and what is believed. However, the history of the idea of a 'Wahhabi Conspiracy' against 'Western' interests makes it plain that more directed concerns are also involved. Consider the following quote. "[D]uring many years past the Wahhabis have pursued a system in raising supplies for the support of the fanatics living beyond the North-West Frontier, who are waging war against the Government." No, these are not the words of a Whitehouse spokesperson commenting on the current debacle in 'North-West Frontier Province' of Pakistan that borders Afghanistan. These are the words of a colonial officer, uttered in 1868 and referencing the forces ranged against British rule in that same area. They were spoken in the context of a series of prosecutions called the 'Wahhabi Trials,' in which Muslims suspected of involvement in 30 years of anti-colonial activity, culminating in the 'Great Indian Mutiny' of 1857, were heard, convicted and executed or transported.
As the London Times had already published letters making the case that among these 'fanatics' were a number of Muslim 'philosophers and historians' (that is, clerics), the trials that followed the 1857 Uprising were quite explicitly directed against clerical groups, with particular emphasis placed on the prosecution of Muslim 'chaplains' in the British Indian Army. Furthermore, as it had been reported from the field that in 'every station, in every citythe movers of the present rising have agents sowing discontent and circulating intelligence,' vast swaths of the general Muslim population were identified with Wahhabism and placed under suspicion.
Indeed, even before the 1857 Uprising began, reporters of the colonial Allen's India Mail, had tied earlier, more local insurrections to an 'extraordinary system of network[that] unites together every town, village and hamlet' in South Asia. Never mind that the fragmented nature of the 1857 Uprising and those that preceded it was well known to colonial officials and other segments of the press even commented on the local, socio-economic determinants of discontent. Never mind that it was also widely known and reported that Muslims and Hindus of various sects and classes had participated in these anti-colonial actions, while even more, including Wahhabis, had not. Never mind that even those deposed and convicted in the 'Wahhabi Trials' testified that they were not Wahhabis, a significant section of the colonial establishment and the press remained adamant that the activities of 'seditious Wahhabis,' driven solely by their 'militantly anti-Western' creed, were the root cause of all the British government's failures in spreading Western 'liberalism' and 'democracy' as part of its colonial 'Civilizing Mission.' As the Bishop of London put it in 1857, the 'heathen' must be 'smote,' before the 'destinies of our race' and the 'progress of Christ and civilization' can be extended from Britain.
If the longevity of the rhetoric of a 'Wahhabi Conspiracy' against the 'West' is to be chalked up to the incompetence of its propagators, then it is ineptitude on a monumentally historic scale. Furthermore, it would also be necessary for the historian to attribute a century of cordial Anglo-American relations with actual Wahhabis to colossal oversight. After all, the Wahhabi Trials were no more than a few decades in the past when the British government, represented by 'Lawrence of Arabia,' instigated the Wahhabi House of Saud's revolt against the Ottoman Empire in World War I, then followed up by supporting the same supposedly 'anti-Western' force against local rivals to form the Kingdom of Saudi Arabia in 1932.
As well, the historian would have to explain US involvement in the extraction of Saudi Arabian oil reserves from 1938 to the present as a further act of ignorance, given that the first mention of Wahhabism in the New York Times appears in a 1931 editorial that describes it as 'traditional' (itself a misnomer given the anti-traditionalist stance of 'Abd al-Wahhab), but by no means 'militantly anti-Western.' Indeed, it was not until the 1990's that Wahhabism made a limited comeback as a militant, though even then not necessarily anti-Western creed in US media and official circles. For example, in the New York Times, the US' Afghan allies against the Soviets were identified as Wahhabis by August 1989, Chechen separatists as the same by August 1999, the Taliban and Pakistani madrasas as such by June 2000 and anti-government Uzbek forces in a letter dated August 2001. Still, there was no need for alarm.
The 'problem' of Wahhabism (outside of intra-Muslim sectarian strife) was only identified in October 2001, after the '9/11' attacks on New York and Washington. Only after this event did a full-blown 'Wahhabi Conspiracy' became standard fare, with Wahhabism reprising its 19th century role as the 'fanatical' and 'despotic' antithesis of a 'Civilized World' defined by Western 'liberalism' and 'democracy.'
If not incompetence, then what explains the fact that historians of Islam and the Muslim World have long provided an alternative perspective to the theory of a 'Wahhabi Conspiracy,' while the same governmental and media outlets that tout this theory have had close relations with actual Wahhabis? I submit there is a conspiracy of sorts at play--one of willful over-simplification - but it is not a 'Wahhabi,' or even more broadly 'Islamist,' conspiracy direct against the 'West.' Rather, it is an official Anglo-American and, perhaps, more thoroughly 'Western' ruling-class propensity to obfuscate the political and socio-economic disenfranchisement that drives militancy in the Muslim World.
The prime victims of this 'conspiracy' are these governments' constituents themselves. Considering that the rhetoric of a Wahhabi Conspiracy was contrived and employed by Britain against anti-colonial movements in the 19th century, while evidence to the contrary was present and the actual Wahhabis of Arabia came to enjoy close relations with Britain, confirms that it served to cynically conceal the political and socio-economic underpinnings of those very movements from their own citizens. The sudden resurrection of this discourse now, despite a greater body of scholarly evidence to the contrary, closer ties between Saudi Arabia's Wahhabi regime and the US, as well as historical 'alliances' with the very groups today being prosecuted, makes the strongest suggestion that the contemporary rhetoric of a Wahhabi Conspiracy also serves as a mask for imperialist agendas and a carpet under which to sweep the protests and concerns of the Muslim classes disenfranchised as a result.
Now as then, Wahhabism's use as a catch-all term erases the motives of broad and disparate groups seeking redress for local discontentment caused by the colonial/imperialist activities of the powers-that-be, in favour of an official perspective, eagerly lapped up by invested media and pseudo-academic supporters, that conveniently presents a coherent, coordinated and globally conspiratorial network of ideologically driven violence and hate. 'The Wahhabis are coming,' just as the 'Commies' once were.
M. Reza Pirbhai is an assistant professor of history at Louisiana State University.
Why are all terrorist outfits in the world Wahabi/Deobandi?
The Media Attracting Rallies and Conferences of Deobandi Organizations needs to Clarify on Important Issues:
Deoband fatwa terms terrorism an enemy: All kinds of ‘unjust violence’ rejected
NEW DELHI, June 1: One of the largest Indian seminaries, which is said to have inspired the Taliban, has issued a fatwa against terrorism at a conference attended by thousands of clerics and students.
The Darul Uloom Deoband, a 150-year-old institute controlling thousands of smaller madressahs in the country, vowed to wipe out terrorism late on Saturday in New Delhi, an elderly rector said.
“Islam rejects all kinds of unjust violence, breach of peace, bloodshed, murder and plunder and does not allow it in any form,” Habibur Rehman, a senior rector said.
The Truth of Fatwas-
Much hyped Fatwa and Anti Terrorism Conferences by Daul Uloom Deoband against terrorism have less depth and more Pomp Show.As it is well recognized fact that Taliban Ideology has its roots in Deoband teachings and its So Called Jehadis are studying in Deoband Madarsas of Pakistan , Afghanistan and Bangladesh .They have Continued their Illegal and Unjust Violence against Innocent People of South Asia on the Pretext of Islam.
The Double Standards of Deoband Madarasa are not hidden from the eyes of reasonable Person.As not even a Single just Person on the Earth will Support UnJust Violence against any One.
,Now the question is raised by not issuing a direct Fatwa against most active terrorist Organizations of South Asia Like Hizbul Mujahideen,Lashkar-e-Jhangvi,Lashkar-e-Taiba ,Sipah sahaba, Do the Darul Uloom Deoband want us to belive that these are engaged in Just Violence or These Outfits are not terrorist Outfits?
The Intention of Deobandi Clerics is not Honest behind Issuing this Media attracting Verdict.On the One hand they wish to go with the mainstream Muslims Who have rejected Violence but on the Other hand they are hiding the truth from the World about the Involvement of their Clerics and madrsas in terrorism.
According to Deoband fatwas the Killers and Murderers of Innocent Human beings should not be Muslims.And Islam dont preach Violence it is a religion of Peace.
So why it is hesitating to declare all these so Called Jehadi Outfits as terrorist Organizations and People behind those ghastly Incidents of Killing of Thousands of Innocent Muslims of Pakistan, India, Bagladesh as Non Muslims.
As fatwas of Darul Uloom are Followed in Pakistan also so It would have been better for Deoband to Publicize and propagate the Verdict in all its Madrasas and Masajids.
Terrorist Activities-
Sipah-e-Sahaba Pakistan (SSP), formerly Anjuman-e-Sipah-e-Sahaba, is a sectarian outfit involved in terrorist violence, primarily targeting minority Shia and Sufi Muslims in Pakistan. The outfit has also operated as a political party, having contested elections, and an SSP leader was a minister in the Coalition Government in Punjab in 1993. The SSP is one of the five outfits declared to be terrorist organizations by President Pervez Musharraf on January 12, 2002. After this event, the outfit changed their name to Millat-e-Islamia Pakistan.
The SSP came into existence in September, 1985, having broken away from Jamiat Ulema-e-Islam (JUI), Pakistan’s main organization in the Deobandi school. It was founded by controversial anti-Shia cleric Maulana Haq Nawaz Jhangvi, Maulana Zia-ur-Rehman Farooqi, Maulana Eesar-ul-Haq Qasmi and Maulana Azam Tariq.
The SSP is also alleged to have been set up at the behest of the Zia-ul-Haq regime as part of the efforts to resist pro-democracy forces ranged against it.
The SSP was linked to Ramzi Yousef, an accused in the New York World Trade Center bombing of February 1993, captured by the US authorities in February 1995.
In 1996, the more radical elements of the SSP left to form the Lashkar-e-Jhangvi (LeJ), which is widely considered to be the armed wing of the Sipah-e-Sahaba, despite official SSP denials.
President Pervez Musharraf declared the SSP a terrorist organization on January 12, 2002, after which, the outfit changed their name to Millat-e-Islamia Pakistan. In 2003, Musharraf re-designated the group as a terrorist organization.
On October 10, 2005, Great Britain’s Home Office banned Sipah-e-Sahaba Pakistan and fourteen other militant groups from operating in the United Kingdom. Under Britains‘ Terrorism Act 2000, being a member of a Sipah-e-Sahaba Pakistan is punishable by a 10-year prison term.
Many SSP cadres have received arms training from the Harkat-ul-Mujahideen (HuM) and the Taliban regime in Afghanistan. The organization is reported to be closely linked to the Jaish-e-Mohammed (JeM), a Pakistan-based terrorist outfit active in Jammu and Kashmir.
Although the SSP tries to maintain a political role, having a seat on Punjab’s coalition government, it is still responsible for the murder of hundreds of Shia, killing not only prominent Shia people, but targeting Shia worshippers in mosques as well. The organization appears to hold Iran as a sponsor of Shiite outfits in Pakistan, and therefore the assassination of major Sunni Muslims is followed by the killing of Iranians in Pakistan as retribution.
When Maulana Masood Azhar formed the Jaish-e-Mohammed (JeM) in the aftermath of his release in Kandahar, Afghanistan, following the hijacking of an Indian aircraft in December 1999, Azam Tariq reportedly ‘pledged’ to send 500,000 Jehadis to J&K to fight Indian security forces. According to an October 2003 report in the Daily Times, 65 cases were registered against him, including 28 cases relating to terrorist acts.[http://www.satp.org/...tfits/Ssp.htm].
The Lal Masjid Jehad-
Don’t we remeber the So Called rejected Jehad of Deoband Lala Masjid of pakistan on which Darul Uloom Deoband kept a Criminal silence.when people were discussing its legality and Validity of torturing general Muslims in the city Pakistan.The Lal Masjid incident was nothing but a Open Challenge of the So Called terrorist looby against the Sate to destabilize it.
Barelwi Community target of Deobandi terrorism -
At least 57 people were killed and over 200 injured when a bomb ripped through a religious congregation in Karachi on April 11, 2006. Called to celebrate the birthday of the Prophet Mohammad, the congregation had been organised by the Jamaat Ahl-e-Sunnat, a Barelvi organisation that is opposed to Islamist groups affiliated to the Deobandi and Salafi traditions, such as the Jamaat-ud-Dawa, the Tablighi Jamaat.
Experts believe that the bombers targeted Abbas Qadri, Amir or supreme leader of the Sunni Tehreek, a Barelwi organisation.
In May 2001, murderous sectarian riots broke out after Sunni Tehreek leader Saleem Qadri was assassinated by the Sipah Sahaba Pakistan(SSP), a Deoband-affiliated terrorist group.
When the SSP’s Karachi finance secretary was arrested after the murder of Sunni Tehreek chief Saleem Qadri , he revealed that his organisation received 32 lakh rupees a year from Karachi for the purposes of posting bail, assisting its imprisoned activists and the families of deceased activists. This entire amount was reportedly kept as “amanat” (safe custody) with one Maulvi Saadur Rehman, head of a religious school in Karachi and the withdrawals were made through written messages.source
Deobandi Islam: The Religion of the Taliban
Deobandi Islam: The Religion of the Taliban
Information provided and used with permission from the Defense Language Institute at:
“We have a common task – Afghanistan, the USA and the civilized world – to launch a joint struggle a gainst fundamentalism. If fundamentalism comes to Afghanistan, war willcontinue for many years…Afghanistan will be turned into a center for terrorism.”i Mohammed Najibullah, August 1996
Afghanistan President (The following month Najibullah was assassinated by the Taliban. His mutilated body was hung from a light pole for public
display in downtown Kabul)
“Afghanistan is the only country in the world with a real Islamic system. All Muslims should show loyalty to the Afghan Taliban leader, Mullah Mohammad Omar”ii Osama Bin Laden, April 2001
The International Deobandi Conference, April 2001
From April 8-11th of this year an estimated half-million people converged on a small town outside of Peshawar, Pakistan to celebrate the founding of a religious seminary known as Dar-ul-Uloon (house of knowledge). Dar-ul-Uloon is an Islamic madressa (religious school) that was founded in the city of Deoband, India in 1867. This celebration known as the “International Deoband Conference” acknowledged the madressa’s history but its primary purpose was to affirm a philosophy of a branch of Sunni Islam that has come to be known as Deobandi. From its inception almost 150 years ago the Dur-al-Uloon madressa has expounded a religious philosophy that now bears the name of the city in India where this well-known school resides.
The April conference was organized by Jamiat Ulema-I-Islam (JUI), a Pakistani political party with a history of supporting and encouraging radical Islamic groups made up of fundamentalists and religious fanatics. The majority of the delegates to this conference came from Deobandi
madrassas in Pakistan. There were also a large number of delegates from Afghanistan as well as India. With the exception of Israel every middle-eastern country was represented, as were representatives from non-Arab Muslim nations.
The highlights of the conference were a keynote address by Libyan leader Mu’ammar Al-Qadhafi, and taped speeches broadcast over loud speakers by the Afghanistan Taliban leader, Mullah Mohammad Omar and international terrorist, Osama bin Laden. Mullah Omar’s speech contained the strongest rhetoric. He accused the United Nations of being a tool of Western
aggression and accused the West, particularly the U.N. and the United States, of oppressing the Muslims in Palestine, Kashmir, Bosnia and Chechnya. Osama bin Laden in his speech had high praise for the Taliban government as defenders of Islam against “non-Islamic forces” both foreign and domestic. He praised the Taliban government for having the resolve to stand firm in upholding the standard of Islam in the face of international criticism.
The Iranian delegation, while comfortable with the anti-American diatribe, were clearly uncomfortable with the Deobandi religious philosophy which runs counter to the Shia understanding of Islam. It is probably for this reason that the Iranians tried to redirect the focus of the conference on the importance of Islamic unity. The Indian delegation, clearly bothered by the
radical tone of the conference, pleaded for moderation. Despite these efforts the conference maintained a strong anti-American and anti-Western bias. The food Kiosks observed a ban on American products. Signs advertising Coca-cola were painted over and posters depicting burning
American flags were popular souvenir items.iii
The goal of this paper is to shed some light upon the Deobandi movement, the primary religious influence among the Taliban in Afghanistan. While religion is a significant factor it is only one piece in understanding the Taliban and Afghanistan situation. Historical, political, economical, and social factors must also be thoroughly examined. Perhaps most importantly tribal/ethnic
divisions (there are more than 50 ethnic groups in the country) and the opium trade are major influences not only on the religious expression but also on the politics of the Taliban in Afghanistan. The reader of this paper is encouraged to investigate these other factors before drawing any conclusions about the Taliban.
Divisions and Pluralism within Islam
Throughout its twelve hundred year history Islam has experienced a variety of ways that people, remaining faithful to the Islamic tradition, have sought to live their faith in the reality of a changing world. While in theory Islam clings to the Ummat-a-Wahidah (One Community) in reality there
exists a great variety of religious expression as the ‘one community’ struggles to live out its ideal. Sunni-Shia. The oldest, and most radical, division in Islam began early in its history when members of the Islamic community had differences concerning who should lead the Muslim
community after the death of the prophet Muhammad in 732 AD. The majority favored an open election to determine a Caliph (successor). A minority insisted the successor be a blood relative of the prophet.iv Hopes for a peaceful solution to this crisis were dashed when the sixth Sunni
Caliph, in an attempt to stamp out the Shia ‘heresy,’ ordered the murder of the prophet’s grandson, Hussein. The Shia community was outraged and Hussein became the first Shia martyr. The division between the two groups remains to this day. Shia. Among the Shia minority divisions also occurred. Because of their belief that the leader of the Muslim community must be a blood relative of the prophet, disputes arose when two sons of an Imam (the title given to the Shia leader) both claimed to be the rightful successor. These
disputes caused the Shia sect to further divide into three groups: Zaidsv, Ismai’ilisvi and Ithna Asharisvii
An important feature of their distinctiveness is that all three Shia groups developed their own distinctive legal schools. The most well known is the Figh-a-Jafari school belonging to the Ithna Ashari Shias. Sunni. The differences within the Sunni branch of Islam are primarily based upon different ways that fiqh (religio-legal precepts) are developed and practiced. After the death of the prophet the Islamic community began to develop a body of law known as sharia. This law was based upon the Quran (the prophet’s revelations) and the Sunnah (the worlds and deeds of the prophet). For legal solutions that could not be found in these sources the prophet had sanctioned the use of ijihad (independent reasoning).
Within 150 years two distinct sharia schools were recognized: the Hanafi school founded by Imam Abu Hanifa in Kufa and the Malik school founded by Imam Malik in Madina. In the following century two other major schools emerged, the Shafei school of Imam Idris al-Shafei in Egypt and the Hanbali school of Imam Ahanad ibn Hanbal in Baghdad. In time the vast majority
of Sunni Muslims accepted one or another of the four schools as final and binding. By the 15th century it was believed that all important legal questions had been addressed. “The gates of ijihad were closed,” that is, independent reasoning was no longer permitted in Islamic jurisprudence and Muslims were to conform to the rulings of past authorities.viii Others. In reaction to the growing emphasis on jurisprudence the Sufi movement was born. Moving away from a focus on legal codes they stressed an interior ‘heart-felt’ relationship with God. The Sufis also saw a necessity to be guided by a Sheik (spiritual leader) and their religious orders began to spring up all over the Islamic world. In addition to the Sufis add a mixture of fringe fundamentalist and/or radical groups and a myriad of splinter sects like the Alawitesix and
the Ahmadiyyasx and one can begin to glimpse the diverse nature of Islam today.
Summary. Islam is not a monolithic religion as it is sometimes perceived in the West. The closer one examines this religion’s mosaic the more color and variety one can detect. The purpose of this paper is to look a bit more closely at one expression of the Islamic tradition, Deobandi.
The Indian Connection
While Islam was introduced into the Indian sub-continent in the 8th century it was unable to establish a firm hold among the Hindu population. It wasn’t until the 11th century when Sufi missionaries, eager to share their faith, settled in India, that Islam became part of the religious landscape. The Sufis with their emphasis on spirituality instead of doctrinal conformity were open
to the possibility of new truths. While bearing the witness of Islam they were also open to a wide variety of spiritual expressions, which they believed could be found anywhere, even in other religious traditions. As a result Islam found acceptance in spiritually rich India and there developed a spirit of cooperation between the Muslim (i.e. Sufi) and Hindu communities in India.
Muslims in India would often visit Hindu holy sites and observe Hindu festivals. Likewise, many Hindus participated in Muslim celebrations.
By the time the British East India Trading Company began to regulate the Indian spice trade in 1601 Islam (and Islam/Hindu cooperation) had been firmly planted in Indian soil for close to 400 years. The East India Company, taking advantage of what they saw as a disorganized and chaotic situation, began to organize commerce, and then the Indian government, along the British model. The magnitude of change (which negatively affected the Indian subjects) boiled over in the “Revolt of 1857” when the Indians tried, but failed, to gain their independence from British rule. In the aftermath of this revolt the British parliament stepped in, taking direct control of Indian
affairs. Although the revolt of 1857 was a grassroots national movement the British parliament felt the Muslims were particularly subversive and they received much of the blame for the bloody uprising. The British subjected the Islamic community to humiliating collective punishments and
totally excluded Muslims from public life.xi By this time (1857) the Muslim community itself was engaged in bitter disputes about how Islam
should be practiced in India. The more traditional Muslims wanted Islam to be completely separated from Hindu and especially British interference. This puritan strand of Islam later became known as, Deobandi. Other Muslims, deeply influenced by the Sufi tradition in India, insisted on maintaining cooperation with Hindus and worked to change the British rule by working
within the established governmental system. This innovative strand of Islam later became known as Bid’ati (practitioners of innovation). These two strands, and the many sub-groups they have created, are still visible in India today.
One way the Muslim community in India chose to respond to the British oppression was to open a seminary in Deoband in 1866. The leadership of this seminary was composed of former students of the Delhi madressa that was destroyed when order was restored after the “Revolt of 1857”.
Two forces motivated the leaders of the new seminary in Deoband: (1) a zeal to indoctrinate Muslim youth with Islamic values and (2) an intense hatred towards the British and all foreign (i.e. non-Islamic influences). The seminary shunned everything foreign, Hindu, Western or British and
made a consorted effort to expose their students only to the rich spiritual and philosophical traditions of Islam.
Deobandi Theology. From its inception the school at Deoband made a sharp distinction between ‘revealed’ or sacred knowledge, and ‘human’ or secular knowledge. The school excluded all learning that was not obviously Islamic by firmly rejecting other religious traditions (the Hinduism of India and the Christianity of the British missionaries) and forbidding Westernstyle education and the study of any subjects not directly related to the study of the Quran.
The school was also highly critical of Islam as it was practiced in the modern world, especially India. They felt the established religious order had made too many compromises with its foreign environment and therefore Islam needed to be purified of these foreign elements. To live out the
pure Islamic tradition they embraced Taqlid (acceptance of the old interpretations) and rejected ijitehad or reinterpretation of Islamic precepts to accommodate the changing times. It should also be noted that they are strict adherents to the Hanafi school of thought.xii This last point is critically important in understanding Deobandi (and by extension, Taliban) reasoning. When putting the Hanafi legal code into practice two fundamental principles arealways considered.
First, the eventual outcome of an act must be considered before that act can be judged to be ethically permissible. For example the fact that a woman does not cover herself completely in public may not, in itself, be haram (forbidden). However, because it is likely to lead to a forbidden act, i.e., immorality, the activity is not permitted. The same can be said for women being treated by medical doctors or measured for clothes by a tailor. Medical examinations or proper fitting clothes are not forbidden. However, the fact that a doctor (or tailor) may entertain sexual thoughts while performing their duties makes this a forbidden practice. The second principle revolves around Ruskhah (what is permissible) and azeemah (what is honorable). The practice states that what is honorable should take precedence over what is
permissible. For example, it is “permissible” to take a life for a life but the “honorable” thing to do is to forgive. In the Afghan context it is difficult to arrive at a consensus when using this principle because often ethnic and tribal norms become factors in deciding what is permissible and what is
honorable. Thus, the above example would be true in an Indian context but because of long-held tribal beliefs the Taliban in Afghanistan reaches the opposite conclusion. In short, it is sometimes impossible to sort out what is ‘Islamic’ from what is ‘tribal’ in Afghan society.
Their purist religious positions and practices were so rigid that it brought them into conflict not only with the British authorities but also with other Muslims. The British provoked theological arguments between the Deobandi and Bid’ati Muslims as a way of drawing the Deobandi school away from anti-British activities. This appears to have been somewhat successful. In the late
19th and early 20th century the Deobandi school was embroiled, and to a great extent preoccupied, in a verbal “fatwa war” with the Bid’ati school. With more than a quarter of a million fatwas (legal opinions) being issued on some of the most ordinary issues of daily life, the fatwa war helped the Deobandi scholars clarify their thinking. It also served to harden their deeply
conservative theological and ethical positions. As a result of the fatwa war the Dar-ul-Uloom madressa became much more traditional than it was when first established in 1866. That is, it moved much further to the right than the founding fathers would have ever imagined.
As the school grew in years it also grew in size and prestige.xiii Dar-ul-Uloon became ‘the’ place to prepare young men to become educated in the Islamic tradition. Young boys and men from all over the Muslim world filled its classrooms. Present in large numbers were students from Afghanistan and the soon-to-be nation of Pakistan. The normal length of study was ten years
and its graduates would be well versed in the Quran and recognized in their home communities as Mullahs (local religious scholars).
The Pakistan Connection
Indian independence from British rule in 1947 was met with a bloody partitioning of the subcontinent into two independent nations…India and Pakistan. Having no longer to contend with English oppression the anti-British activities faded from the scene as the school in Debond turned its full attention upon training its students in its traditionalist/fundamentalist interpretation of Islam.
Dar-ul-Uloon however, had a strong history as a hotbed for anti-British activities that were fueled by its conservative, uncompromising theological stance. After the creation of the nation of Pakistan in 1947 numerous satellite Deobandi madressas sprung up throughout Pakistan. These madressas carried on not only the strict Deobandi theological tradition but also its political activism, only now the target had changed. It was no longer the English but the Indian oppression of Muslims in the disputed area of Kashmir that inspired resentment. Later, with the Soviet invasion of Afghanistan in 1979 this resentment would expand to include communism.
After the Soviets left the U.N. and the U.S. became demonized as the foreign invading and corrupting powers that threatened the pure expression of Islam. Between 1947 and 1975 there were 868 Deobandi madrassas operating throughout Pakistan, most of them along the Afghanistan/Pakistan border. These schools were quite small and poorly funded…most of them teaching only a handful of students. Their influence on the population at
large was minimal. The period of instruction was three years (not ten as required at Dar-ul-Uloon) and the young men who attended these institutions came from impoverished families and were usually illiterate. The quality of education was (and is today) dismal. It was not an education but
indoctrination. If one was illiterate before attending a madressa the chances were quite good that he would be illiterate upon graduation. Instruction centered on the memorization of the Quaranic text in Arabic, which is a foreign language to most of the students. Upon graduation the talib
(student) was qualified as a village mullah, officiating at births, marriages, deaths and providing religious education for boys in exchange for cash contributions or gifts. Author Michael Griffin calls these madrassa graduates, “a cross between a country parson and a Shakespearean
clown”xiv and goes on to note, “The mullah was not, on the whole, revered for his religious insights. He was a community servant who earned a crust through bone-setting and the selling of religious amulets to protect against the evil eye or the myriad jinn, which live in the air and visit
illness upon children and women."xv Nevertheless they not only continued but they prospered. A 1996 survey shows the number of
Deobandi madrassas with a student population of 200 or more had mushroomed to a staggering 2,512 along Pakistan's Western border with Afghanistan. The number of smaller madrassas in the area may be even larger. Why? The answer was to be found across the border in Afghanistan.
Centuries of long-standing Islamic traditions in Afghanistan were in danger of being pushed aside when the Soviets invaded Afghanistan in 1979. Ignoring tribal and ethnic diversity the Soviets ran roughshod over Afghanistan sensitivities by insisting on sweeping changes that included stripping
women of the veil, requiring women to work outside of the home, imposing literacy and instituting sweeping land reform. The Afghan Muslim response was to declare a jihad to cast out the infidel from their borders. Afghans were spirited fighters because they saw their cause as a holy mandate. Madressas produced young men who were primed to be fierce anti-Communist fighters. These new madressas were financed in part by the U.S., Britain and Saudi Arabia, as part of their humanitarian programs to increase the literacy level in Pakistan. It is no accident that
these schools sprung up in Pakistan along the Afghanistan border. Young men streamed back and forth across the border to these institutions which provided the spiritual motivation to resist the Soviet threat. The madressas indoctrinated its students with a love of Islam and a hatred for un-Islamic influences. It is important to note that military and/or terrorist training was not part of the madressas’ curriculum. This was conducted elsewhere in Pakistan and Afghanistan. Military training, however, was often pursued both during and after studying at a madressa. For Afghans, involved in a jihad against an atheistic communist invader, it seemed that some form of military training was a natural and logical extension of the education that was received through themadressa system.
When the Soviets left in defeat in 1989 a provisional Islamist government, the majahedim (warriors of God) was put in place with the help of the U.N. and U.S. Those Afghan warriors, steeped in the Deobandi religious tradition were critical of a government that proclaimed the name of Islam but had a strong relationship with the U.S., the U.N., the Soviet Union and in some
cases, India. The time and religious climate was ripe for a government void of external influences and steeped in Islamic tradition to claim the country.
In the spring of 1994 two teenage girls from the village of Sang Hesar were abducted by the majahedim and repeatedly raped at the local checkpoint. Mohammed Omar, a retired Afghan commander studying at a local madressa, gathered 30 fellow taliban (students) and mounted a successful rescue. The Majahedim commander was hung from a slowly ascending tank-barrel.
This was the birth of a movement that came to be known as the Taliban.
The Taliban began as a moral force called to arms for the purpose of crushing the immoral and corrupt Majahedim. Its forces fought with a divine purpose. They were orderly, disciplined, obedient and strongly determined…living examples of the qualities they developed through years
of disciplined study in the rigid madrassa system. In the early years they were admired among the common Afghans for their moral qualities. They were skilled in negotiating a peace with the terms slanted in their favor but when called to battle they were disciplined. There were no reports
of rape or looting and the force could not be bought off with drug money. In spite of these positive characteristics the Taliban has not been a stellar fighting force and has experienced limited success on the battlefield. To date it has not been capable of crushing its longstanding opposition in the North.
From the religious perspective the Taliban suppressed the Afghan expression of Islam with its heavy-handed approach to implementing traditional Islam into every area of the society. Because of this they may be in danger of alienating the very people who brought them into power.
However, the Taliban has deep roots in Afghan society and Islamic tradition. Given Afghanistan’s checkered history it is worth noting that this is the only political force in recent memory that has not been artificially created. For this reason alone outside governments need to tread cautiously with this regime.
From a religious vantagepoint the defeat of the majahedim by the Taliban is a clash between two different visions held by two distinct Islamic fundamentalist groups. The majahedim were Islamists who carried the banner of Islam and combated secularism and then communism in Afghanistan. Islamists are modernists who seek a contemporary political
interpretation of Islam. Educationally they tilt towards Al-Azhor University in Egypt where they have been strongly influence by the political orientation of the fundamentalist group the Muslim Brotherhood. Because they drew from this model other governments were quick to recognize their authority and they were able to form highly organized political parties.
The Taliban are traditionalists who have only entered the political stream in Afghanistan since 1994. They view the roll of government and society very differently from the majahedim. They do not see Islam in political terms but in religious terms. They seek to return to the purity of the teachings of the Quran and the Sunnah (the practices of the Prophet). They are products of
religious madrassas in Pakistan whose roots go back to the Dar-ul-Uloon seminary in Debond, India. Their history makes the Taliban inclined to organize themselves around regional associations rather than political parties.
Religious edicts are believed to have a divine source so they carry more authority in this society than humanitarian law that stress individual freedoms. The purpose of government is to be a reflection of the divine will (as interpreted by the Deobondi scholars), not a guardian of individual
rights and liberties as insisted upon by the West.
i Griffin, Michael, Reaping the Whirlwind, (Virginia: Pluto Press, 2001), pg.5.
ii BBC News Online, 10 April 2001, 10:13 GMT. www.institute-for-afghanstudies. org/dev_xyz/taliban/deobandi-conf-2001.htm
iii Ibid. This web site contains comprehensive coverage of the three-day Deobandi Conference held in Pakistan on April 9, 2001.
iv The majority is known today as Sunni Muslims and represent 85-90% of the Muslim community. The minority who make up the other 10-15% are known as Shia Muslims.
v Zaids today found primarily in Yemen
vi Ismai’ilis are today concentrated in Lebanon, Syria and Israel
vii Ithna Asharis is the largest of the Shia groups. They are also known as ‘twelvers’ because they acknowledge twelve Imams. They make up 95% of the population of Iran and are also found in Southern Iraq.
viii Armstrong, Karen, Islam, (New York, Modern Library Chronicles, 2000), pg.100.
ix Alawites are a sect that blends Christianity with Islam. They observe Muslim precepts but also use sacramental wine and celebrate Christmas, Easter, and Epiphany. They consider themselves Muslim but most Islamic fundamentalists do not.
x Ahmadiyyas are a persecuted sect in Pakistan because they reject Jihad [holy war] and thevpoliticization of Islam. While they consider themselves to be Muslims the Pakistani governmentvforbids them to take Muslim names or even to use Islamic greetings.
xi “The Flowering of the Deobandi Movement” 20 April, 2001,
xii The Deobandi School and the Taliban are strict followers of the Hanafi legal code. Saudi Arabia strictly follows the Hanbali legal code. This is a divisive point between the Taliban and the Saudi government. What confuses things is that both Saudi Arabia and the Deobandi School (i.e.
the Taliban) are often referred to as “Wahhabis.” This term, which originally referred to an Islamic reformer in the 18th century, developed a completely different meaning in India under British rule. What is important for the Western reader to keep in mind is that the term “Wahhabis”
means something very different in the Saudi Arabian context then it does in the Taliban context. One must never assume that Saudi Arabia and the Taliban share the same Islamic vision…they do not.
xiii BBC News Online. (Today Dar-ul-Uloon in Deoband, India has 3,500 students, 80 teachers, 250 other staffers and an annual budget of over one million dollars (U.S.) given through private donations.)
xiv Michael, pg.57.
xv Michael, pg. 58.
wahabi/deobandi/tablighi - biggest threats to Islam Pakistan
The biggest threat to Islam from within these days is from the Wahabi, Deobandi, Tablighi, Salafi sects. This threat to an average Muslim is not obvious at all. These days they want to call themselves Sunnis to deceive gullible Muslims. It is worth mentioning to some of the misguided youngsters of the above renegade groups that the four Mazhabs, namely, the Shafi'i, the Hanafi, Maliki and Hambali, all follow the Sunnah of the Prophet Muhammad (sallal laahu alaihi wasallam) and believe in Sunni Aqaa'id, and are not one of the 72 firqas (groups) destined for Hell.
The physical appearance of these renegades may deceive one as they decorate their deceitful faces with the Sunnat of the beard and perform compulsory acts such as Namaaz, in a most convincing manner. However, their corrupt beliefs prove that they have no true love for the Holy Prophet (sallal laahu alaihi wasallam) and they are the greatest insulters of the Holy Prophet and thrown out of Islam.
Who are these Deobandi/Wahabi people? This is the question raised by the Ulama of Masjid-e-Nabawi, Mufti Sheikh Umar bin Hamadan Al Maharassee, who gave a Fatwa of Kufr on Deobandi/Wahabi/Tabligh Jammaat leaders and founders nearly 100 years ago for insulting the Holy Prophet (sallal laahu alaihi wasallam). This Fatwa was issued after years of study of Wahabi/Deobandi books and clarification sought from the writers of these books which were never received nor did they repent for their opinions. Some of their Aqeeda and opinions are printed in this bill.
The Wahabis/Deobandis of today are trying their best to hide what their leaders have said about the Holy Prophet (sallal laahu alaihi wasallam). Some of them do attend Meelad, pray Salaam on the Prophet (sallal laahu alaihi wasallam) and even call themselves Sunni to deceive true Muslims. Majority of the Deos/Wobs are not aware of many contradictions within the Wahabi/Deobandi Aqeeda. They do not know that their leaders have a Fatwa of Kufr given on them. Most people know about Ghulam Ahmed Qadiani. They do not know that the Fatwa issued in 1320 A.H. (1900 A.D.) by 33 prominent Ulama of Makkah and Medina Shareef applied to Deobandi/Wahabi leaders: Ashraf Ali Thanvi, Khalil Ahmed Ambetwi, Rashid Ahmed Gangohi and Qassim Nanotvi as well.
No Sunni Aalim, or for that matter any Muslim could think of even one abusive thing that the Wahabi/Deobandis have written, let alone speak or write about it. The Deobandis state that the Sunni Ulama have nothing to do but issue Fatwa. But when one considers the systematic proceedure undertaken before giving the Fatwa: years of research on their books of Aqaa'id, opportunity for renouncing the statements or valid reasons sought for the views from the leaders and the refusal by their leaders to respond or repent. After this the Saliheen Ulama of Haram Shareef were then forced to issue the Fatwa before the current present Saudi Wahabi/Najdi forced themselves into power with a lot of blood shed, bombing Makkah and Madina in the process.
The penalty for insulting the Prophet (sallal laahu alaihi wasallam) is death and this is not something invented today but it has origins from the time of the Prophet (sallal laahu alaihi wasallam) who ordered a person to be beheaded in the Haram Shareef itself between Maqam-e-Ibrahim and Zam Zam! The person who doubts his (the person who said Kufr) infidelity is also an infidel. This is unanimously accepted by all Ulama and Mufti and there is no forgiveness for this infidelity. However, there is a way out for those who repent genuinely.
Anyone who doubts the seriousness for insulting the Prophet (sallal laahu alaihi wasallam) or harsh punishment for infidelity should recall the following incident. A Jew and a Munafiq went to the Prophet (sallal laahu alaihi wasallam) to settle a dispute. The Prophet found the decision in favour of the Jew. The two then went to Sayyiduna Abu Bakr (radi Allahu anhu) who also gave a similar verdict. The Munafiq then asked the Jew that they should go to Sayyiduna Umar (radi Allahu anhu). They told him the story and asked for his decision. The Jew, however, told Sayyiduna Umar (radi Allahu anhu) that the Prophet of Allah had already decided in his favour. Sayyiduna Umar (radi Allahu anhu) asked both to wait. He went inside, got his sword and chopped the head of the "Muslim" Munafiq! Sayyiduna Umar (radi Allahu anhu) could not bear the insult of the Prophet (sallal laahu alaihi wasallam) by the Munafiq due to his refusal to accept the Prophet's (sallal laahu alaihi wasallam). He did not even hear out the Munafiq. Some people thought that Sayyiduna Umar (radi Allahu anhu) had gone too far. However, Qur'anic Ayats were revealed to support his action!
There is so much uneasiness among the Wahabis about the birth of the Holy Prophet (sallal laahu alaihi wasallam) or his Meelad that there is no mention of his birth in many of the Wahabi Masaajids. In fact, in one of their Kuthbas, the Imaam mentioned that the Muslims were worshipping idols. This was an indirect attack on shrines of the Saints and the Prophet of Allah that the Sunnis have great respect for. The Wahabis call these shrines idols! The lack of respect and love for the Prophet (sallal laahu alaihi wasallam) by the Wahabi/Deobandi is clear to see.
Having read about the views and the actions of the Wahabi/Deobandi, one will need to consider his Aqeeda and action he will need to take to put his Aqaa'id on the path of Sirat-ul-Mustaqeem. One may need to take necessary, corrective steps. One cannot, for example, ignore the basic concepts such as Shafa'at of the Holy Prophet (sallal laahu alaihi wasallam) on the Day of Judgement which the Wahabi/Deobandi leaders have categorically rejected as stated in their Aqaa'id book, "Taqwiyatul Imaan", as Shirk, whilst there is specific mention in support of intercession by Allah Ta'ala in the Quran to this, and the words of the Prophet (sallal laahu alaihi wasallam) in the Hadith and in the books of Sunni Aqaa'id, and all the Ulamas, and Saints all accept intercession and it is part of Sunni Aqaa'id. The evidence in support of intercession is so overwhelming that no Muslim could reject it.
The Wobs/Dobs do not believe or follow the teachings of the Mujaddid Saints and the Awliya of Allah who brought the message of Islam through the centuries. So they have to make up their own Aqaa'id as they go along, mix and match from here and there and for this precise reason they get caught contradicting themselves time and again, issuing Fatwas of Kufr on themselves indirectly.
With the Wahabis utilising vast resources against Sunni Islam, it is time all Muslims took a very serious view of the Wahabi/Deobandi Ulama and their teachings. Would one entertain these remarks directed at themselves or at their parents, let alone the Prophet of Allah (sallal laahu alaihi wasallam)? While people of all religions are praising their Prophets, here we see them degrading our beloved Prophet (sallal laahu alaihi wasallam). Would one drink from a tank of water which had only a drop poison or a drop of urine? Certainly not! So how could one dare to say or write even one word of insult against the Holy and pure personality of the Prophet of Allah? The Wahabis have written volumes of insults. One may find it difficult to extricate oneself from the machinery of Wahabism, his Wahabi friends and Aqaa'id. Like their fathers and founders, the current Wahabi leaders will never change. This could mean a loss of respect and finance from the Saudi Arabian government.
But for the Allah-fearing ordinary Muslim, he needs to make a new start, an important step that every Muslim needs to take to get rid of the Wahabi/Deobandi/Tablighi Aqaa'id. This applies to Sunnis as well who have acquired many wrong beliefs reading Wahabi/Deobandi books.
So, what is stopping Wahabis/Deobandis following the correct Sunni path? Nothing! Each is waiting for one of their friends or relations to make a move, each giving a sense of false support and security to the other when only their own deeds will save them in the Hereafter. It is dangerous to be lethargic in this matter. As stated previously, a person who makes or agrees with the statements like those stated by the Deobandi/Wahabi leaders, commits Kufr and a person who doubts their Kufr or tries to avoid calling them as Kaafirs, he himself becomes a Kaafir. This is not the Fatwa of the compilers of this bill, but the consensus of ALL Sunni Ulema since the time of the Prophet (sallal laahu alaihi wasallam).
Some Wahabis will listen to a new person in his Mosque whom he doesn't know and who has just been converted to their way of thinking, joined the Tabligh Jammat and thinks that he is on a divine mission to save all Muslims when his knowledge of Islam is almost nil. He will not mind following the young Muslim who has been to a Wahabi madressa/Uloom for a couple of years, who knows a bit of Arabic and a smattering knowledge of Islam and goes about dishing out his own fatwas in local mosques and college and university campus, corrupting the minds of the youth, demeaning the status and the honour of the Prophet (sallal laahu alaihi wasallam) in the process.
Over the years, Wahabis and Sunni Ulema have confronted each other in Munazara (debates), in South Africa, India, UK, and many parts of the world. The Wahabis have always lost the debate, or not turned up at all. This happened in Blackburn (UK) last year when an audience of nearly 5 000 waited for the Deobandi Ulema who did not turn up for the well-publicised debate. A defeat for them would mean loss of prestige and followers to the Sunnis. A Wahabi/Deobandi is also brainwashed not to listen to Sunni Ulema, read about the Saints and the Wali Allah.
A person who comes to know about the Wahabi/Deobandi beliefs and then does not reject them, then his relationship with his family and fellow Muslims becomes untenable. It is Fardh for everyone to have knowledge and correct belief of Islam and to impart this to his children. The Mufti of Makkah Mukarramah, Mufti Jamaal bin Muhammad Hussain, has stated in his Fatwa that to expose the wrong Aqaa'id is Fardh-e-Kifaya (collective compulsory act) which imposes a duty on all Muslims to make people in their area and influence aware of the Wahabi/Deobandi views. The Ulema, the Imams, the Trustees and the Committee Members of Mosques, Muslim Organisations, Jamaats have a special duty to expose the corrupt beliefs of the Wahabis, by providing resources and Sunni publications and literature in English.
But we are nowadays surprised to find them joining in our Milad celebrations, doing Fatiha and eating Giyarwee Niaz, and any other way just to get near to us. But they will not celebrate these in their own homes or in their mosques. This is simply a ploy to deceive us. They have had quite bad publicity because of their blasphemous Aqeeda and are trying to win us over. They will never talk about these issues which are fundamentals of Muslim faith and Aqeeda. In fact, some Wahabi/Deobandi Molvis are having Zikr, Baal Mubarak Ziyarat, Khatamul Quran, etc. in their Masaajids just to deceive innocent Sunni Muslims. Previously, they regarded all these acts as Shirk and Bid'at and falsely quoted Quran and Hadith to show they are correct. Now, all of a sudden, it is O.K. What a deception! Previously, only Ijtima, Ghust, sleeping in a Jamaat Khana and Kitaab reading was a "Sunnah." Why do they do not reject these?
Insha-Allah, we want to help those who are sincere in their belief, who want to follow the right path and who want to protect their faith from these insolent people and not close their eyes and ears to everything that is written by Sunnis, which is followed by over 90% of all Muslims in the world. This article will also help Sunni readers, who don't read Urdu or Arabic and who have been bombarded with Wahabi/Deobandi literature, to correct and to repent for any aspect of their belief which has not been consistent with Sunni Aqaa'id.
The beliefs of these Wahabi/Deobandi are taken from their own original books, in Arabic, Urdu or Farsi. We have provided reference to quotations from their books. We have also found that the recent editions of their books have some of the derogatory remarks deleted.
The Deobandi/Wahabi/Tabligh Jammat beliefs are listed under the relevant headings together with comments and quotations from their own leaders and Aalims who have contradicted their own Aqeeda in many instances, and by doing so they have given a Fatwa of Kufr on themselves. Also, there are very many other points about their belief which we have not been able to include in this article.
Deobandi/Wahabi leader and founder, Molvi Ilyas Khandalvi, states in his own book, "Deeni Dawat", that whilst speaking to his friend, Maulvi Zahirul Hussien (M.A. Aligarh) he stated: "Zahirul Hassan! We need to form a new sect." (Deeni Dawat, pg. 205) The founder of the Deobandi/Wahabi leader himself admits to forming a new firqa and this is a fact.
Molvi Ilyas has also stated: "Hazrat Maulana Ashraf Ali Thanvi has done a great job. I am pleased that the religious teachings are his and the method for the tabligh is mine, whereby the teachings of Ashraf Ali will spread far and wide." (Malfuzaat, Maulana Mohammad Ilyas, pg. 57)
It is absolutely clear that the method of propagation of Islam is not that followed by the Sahaba-Kiraams, the pious or the Saints like Ghaus-al-Azam, Sheikh Abdul Qaadir Jilani, who was given the title of Muhiyuddin (The Reviver of Islam), or other Mujaddid of Islam, but one which is their own creation.
The Molvi Ilyas goes on to say: "Think how to attract people towards religion and to get them involved in it (the same methods you use in worldly business) and attract people in the same way you can." (Malfuzaat, Mohammad Ilyas Khandalvi, pg. 129) Here there is no mention of methods or the Sunnah of the Prophet to promote Islam but any means.
Now let us see what Molvi Ilyas Khandalvi, says in his Malfuzaat: "The practise of preaching for me is so important that if one of us is performing Namaaz, and a new person happens to enter, and when if he is not about to leave, and there is no prospect of seeing him again, then in my belief, one should break Namaaz and talk to him. Having talked to him or having stopped him from leaving, one should then recite the prayers again." (Malfuzaat, Ilyas Khandalvi, pg. 171)
According to their Maulana, to think about the Prophet (sallal laahu alaihi wasallam) in Namaaz is worse than adultery, but it is perfectly all right for them to think in their Namaaz about the person who has just come into the mosque and break their Namaaz!
Deobandi leader, Ashraf Ali Thanvi, writes: "A person complained to an elderly religious person that a certain person was undertaking Zikr for showing off. He replied, 'Don't you show off in your Zikr! That Zikr will help him cross the Pul-Sirat on the Day of Judgement.'" Maulana Thanvi then stated, "It seems the elderly person knew about the man's showing off. I would suggest that if in any work the intention of showing off comes to mind, then don't abandon that work. But carry out the work and make the intention that you will do the Tauba (repentance) afterwards." (Majalis-e-Haqimul-Ummat, pg. 33)
So even Ikhlas, the essential and pure intention of any prayer for the sake of Allah Ta 'ala, will not entertain any showing-off in Zikr by a person even if it equivalent to a mustard seed. The above prove to what extent the Wahabis will go towards spreading their religion.
Hardly a Tabligh/Deobandi meeting or congregation would pass without the mention of the Ayaat from the Holy Qur'aan: "Quntum khaira ummati'n ukhrijit lin-nas-e ta'moruna bil-ma'a-roof'e wa tan'haina anil-munkar wa tu'aminnon billahi." The Ayaat mentions the Ummat of the Prophet (sallal laahu alaihi wasallam) as being better than others because the people of the Ummah are asked to do good and stop people from commiting evil. Of course the reward for work of the Prophets attract God-fearing people.
At the same time the Deobandi/Tablighi are promoting their Tablighi work and Jamaat to gullible Muslims, and their own status. Their leaders, like Maulvi Ashraf Ali Thanvi, have insulted the Prophet and Awliyas as "Worthless little than nothing." (Taqviyatul Imaan, pg 42). And he has further added: "I keep on stating that in these times any person who does a good deed, gets the reward of 50 Abu Bakr Siddiqs (radi Allahu anhu)." (Ashrafus-Suaneh, Part 2, pg. 99)
Not to be left behind with his Fatwa, Deobandi's Maulvi Qassim Nanotvi, states "... the followers can exceed the Prophets in their deeds." (Tahzeeru-n-Naas, Page 25) No doubt! Gullible Muslims fall for his talk and join Tabligh Jamaat!
Madrassa Darul-Uloom Deobandi's Maulvi Qassim Nanotvi writes: "If maybe after the Holy Prophet's era another did come then that would not make any difference to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) being the last Prophet, whether in his own era, his own area or other, another Prophet is proposed." (Tahzeeru'n-Naas, pg. 25) The Holy Qur'an states: "Muhammad is not the father of any of your men, yes, he is the Messenger of Allah and the last one amongst the Prophets." (Part 22, Ruku 1)
The founder of the Tabligh Jamaat, Maulana Ilyas, stated: "In my dream in the interpretation of the Qur'anic Ayaat, 'Quntum khaira umma-tin ukhri-jat linn'na'se taa'mo'runa bil-ma'a-rouf'e wa tan ha'i na anil munkar wa ta'a-minun billahi,' I was told I was sent as a Prophet to the people." (Mulfoozat-e-Ilyas, pg. 50)
Wahabi and Deobandi Maulvi, Nazeer Hussain Delvi writes: "There is no proof for recitation (wazifa) of the whole Kalima, 'La Ilaha Illallaaho Muhammadur Rasoolallah,' for Wazifa purposes, there is proof for just 'La Ilaha Illallah'." (Fatwa Naziriah, pg. 449)
The above shows how much hatred they have for the Holy Prophet (sallal laahu alaihi wasallam).
The Prophet Muhammad (sallal laahu alaihi wasallam) has said:"Those who do not believe in my intercession will have no part in it." And also, "You will be with whom you love in the next world." So if you die living with Deobandi/Wahabi friends and Aqaa'id, you will be with them in the Hereafter. But beware! You will not find the Prophet of Allah, the Awliya of Allah and the lovers of the Prophet (sallal laahu alaihi wasallam) in that company! May Allah give Tawfiq and true love of our beloved Prophet, Sayyiduna Muhammad Mustafa (sallal laahu alaihi wasallam) to us all. Aameen.
The menace of Wahhabism
Fitnatul Wahhabiyyah - The menace of Wahhabism
Mawlana Shaykhu-l-Islam Ahmad Zayni Dahlan
al-Makki ash-Shafi'i
(Chief Mufti of Mecca al-Mukarramah).
May Allah be pleased with him
During the reign of Sultan Salim III (1204-1222 AH) many tribulations took place. One was the tribulation of the Wahhabiyyah which started in the area of al-Hijaz(1) where they captured al-Haramayn(2), and prevented Muslims coming from ash-Sham(3) and Egypt from reaching their destination to perform Pilgrimage (Hajj). Another tribulation is that of the French who controlled Egypt from 1213 A.H. until 1216 A.H. Let us here speak briefly about the two adversities(4), because each was mentioned in detail in the books of history and in separate treatises.
Background On The Tribulations Of The Wahhabis
The fighting started between the Wahhabis and the Prince of Mecca, Mawlana Sharif Ghalib Ibn Bu Sa'id, who had been appointed by the honored Muslim Sultan as his ruling representative over the areas of al-Hijaz. This was in 1205 AH during the time of Sultan Salim III, the son of Sultan Mustafa III, the son of Ahmad. Previous to the outbreak of fighting, the Wahhabis began to build power and gain followers in their areas. As their territories expanded, their evil and harm increased They killed countless numbers of Muslims, legitimated confiscating their money and possessions, and captured their women. The founder of their wicked doctrine was Muhammad Ibn 'Abdul-Wahhab, who originated from eastern Arabia, from the tribe of Banu Tamim. He lived a long life, about one-hundred years. He was born in 1111 AH and died in 1200 AH. His history was narrated as follows:
Muhammad Ibn 'Abdul-Wahhab started as a student of knowledge in the city of the Prophet, sallallahu ‘alayhi wa sallam: Medina al-Munawwarah. Ibn 'Abdul-Wahhab's father was a good, pious man among the people of knowledge as was his brother, Shaykh Sulayman. His father, his brother, and his shaykhs (teachers of religion) had the foresight Ibn 'Abdul-Wahhab would innovate a great deal of deviation and misguidance, because of their observance of his sayings, actions, and inclinations concerning many issues. They used to reprimand him and warn people against him.
Some Of The Beliefs Of Ibn 'Abdul-Wahhab
What Ibn 'Abdul-Wahhab's father, brother, and shaykhs speculated about him came true-by the Will of Allah, Ta'ala. Ibn 'Abdul-Wahhab innovated deviant and misleading ways and beliefs and managed to allure some ignorant people to follow him. His deviant and misleading ways and beliefs disagreed with the sayings of the scholars of the Religion. His deviant beliefs led him to label the believers as blasphemers! He falsely claimed visiting the grave of the Prophet, sallallahu ‘alayhi wa sallam, and performing the tawassul(5) by him as shirk(6). Additionally, he falsely claimed visiting the graves of other prophets and righteous Muslims (awliya’) and performing tawassul by them was shirk as well. He added to this by saying, "To call upon the Prophet, sallallahu ‘alayhi wa sallam, when performing tawassul by the Prophet is shirk." He passed the same judgment of shirk on the ones who call upon other prophets and righteous Muslims (awliya’) in performing tawassul by them.
In an effort to give credibility to his innovations Ibn 'Abdul-Wahhab embellished his sayings by quotations which he selected from Islamic sources, i.e., quotations which are used as proofs for many issues but not the issues which Ibn 'Abdul-Wahhab was attempting to support. He brought false statements and tried to beautify them for the laymen until they followed him. He wrote treatises for them until they believed that most of the People of Tawhid(7) were blasphemers.
Alliance With The Saudi Family
Moreover, Ibn 'Abdul-Wahhab called upon the princes of eastern Arabia and the people of ad-Dar'iyyah(8) to support him. They carried his doctrine and made this endeavor a means to strengthen and expand their kingdom. They worked together to suppress the Bedouins of the deserts until they overcame them and those Bedouins followed them and became foot-soldiers for them without pay. After that, these masses started to believe that whoever does not believe in what Ibn 'Abdul-Wahhab said is a blasphemer, and it is Islamically lawful (halal) to shed his blood and plunder his money.
The matter of Ibn 'Abdul-Wahhab started to evidence itself in 1143 A.H. and began spreading after 1150 A.H. Subsequently, the scholars--even his brother, Shaykh Sulayman and the rest of his shaykhs-- authored many treatises to refute him. But Muhammad Ibn Su'ud, the Prince of ad-Dar'iyyah in eastern Arabia, supported him and worked to spread his ideology. Ibn Su'ud was from Banu Hanifah, the people of Musaylimah al-Kadhdhab(9). When Muhammad Ibn Su'ud died, his son 'Abdul-'Aziz Ibn Muhammad Ibn Su'ud took over the responsibility of fulfilling the vile task of spreading the Wahhabi beliefs.
Many of the shaykhs of Ibn 'Abdul-Wahhab in Medina used to say, "He will be misguided, and he will misguide those for whom Allah willed the misguidance." Things took place as per the speculation of the scholars. Ibn 'Abdul-Wahhab claimed his intention behind the madhhab he invented was "to purify the Tawhid" and "repudiate the shirk." He also claimed people had been following the shirk for six-hundred years and he revived their Religion for them!!
The Methodology of Ibn 'Abdul-Wahhab
Ibn 'Abdul-Wahhab took the verses revealed to speak about the blasphemers and applied them to the Muslims. The following examples from the Qur'an illustrate this point. Allah, ta'ala, said in Surat al-Ahqaf, Ayah 5:
Who is more astray than the one who performs supplication (du'a') to [worship] other than Allah; the one other than Allah he supplicates to will not answer his du'a'.
Allah, ta'ala said in Surat Yunus, Ayah 106 :
"Do not perform supplication (du'a') to [worship] other than Allah; the one other than Allah you supplicate to will not benefit you and will not harm you"
The verses in the Qur'an similar to these ones are numerous. Muhammad Ibn 'Abdul-Wahhab gravely misinterpreted the previously cited verses and said: "The Muslim who asks help from the Prophet, sallallahu ‘alayhi wa sallam, other prophets, or the righteous people (salihun), or who calls or asks any of them for intercession is like those blasphemers mentioned in the Qur'an." According to the false claim of Ibn 'Abdul-Wahhab, the Muslims who do these things are blasphemers.
He also considered visiting the grave of Prophet Muhammad and the graves of other prophets and righteous Muslims for blessings as blasphemy. Allah revealed Ayah 3 of Surat az-Zumar in reference to the mushrikun:
Those who worship the idols said: "We do not worship them except to achieve a higher status from Allah Ibn 'Abdul-Wahhab falsely stated: "Those who perform tawassul (asking Allah by the prophets, for example) are similar to those blasphemers mentioned in Surat az-Zumar, Ayah 3, who claim they do not worship the idols except to achieve a higher status from Allah." He said: "The blasphemers did not believe the idols create anything; they believed Allah is the Creator." He gave his version of proof from the Qur'an by citing Surat Luqman, Ayah 25 and Surat az-Zumar, Ayah 38, in which Allah said: If you ask them, `Who created the heavens and earth?' They will say, `Allah'. In Surat az-Zukhruf, Ayah 87, Allah said:
If you ask them, `Who created them?' They will say,’Allah’. Ibn 'Abdul-Wahhab falsely concluded from these verses that the Muslims who perform tawassul are similar to those blasphemers.
The Scholars refute Ibn 'Abdul-Wahhab
In their writings to refute Ibn 'Abdul-Wahhab's sayings, the scholars said his deduction was false. The believers did not consider the prophets or the awliya’ as gods and they did not deem them partners to Allah. Instead, they correctly believe the prophets and awliya’ are good slaves and creations of Allah, and they do not deserve to be worshipped.
The blasphemers intended in these verses believed their idols deserved Godhood. They exalted them as one would exalt his Creator, even though they believed the idols did not create the heavens and the earth. The believers, on the other hand, do not believe the prophets or righteous Muslims (awliya’) deserve to be worshipped, nor do they deserve to be attributed with Godhood, nor do they exalt them as one would exalt God. They believe these people are good slaves of Allah, His beloved ones whom He chose, and by their blessings (barakah) Allah grants His mercy to His creation. Hence, when the slaves of Allah seek the blessings (barakah) of the prophets and righteous Muslims (awliya’) they are seeking these blessings as a mercy from Allah.
There are many proofs and examples from the Qur'an and Sunnah about this basic belief of the Muslims. Muslims believe Allah is the Creator, the One Who grants benefit and inflicts harm, and the only One Who deserves to be worshipped. Muslims believe that no one other than Allah has the power to affect the creation. The prophets and righteous people do not create anything. They do not possess the power to bestow benefit or inflict harm on others, but Allah is the One Who bestows the mercy upon the slaves by the righteous Muslims' blessings.
Hence, the belief of the blasphemers, i.e., the belief their idols deserve to be worshipped and have Godhood, is what makes them fall into blasphemy. This saying of the blasphemers, as previously cited in Surat az-Zumar, Ayah 3, was said in an effort to justify their belief when they were disproved and shown idols do not deserve to be worshipped.
How can Ibn 'Abdul-Wahhab and those who follow him find it permissible to equate the believers, who believed in Tawhid, to those blasphemers, who believed in the Godhood of the idols? All the previously cited verses and the verses which are similar to them are specific to the blasphemers who associate partners with Allah--none of the believers are included.
Al-Bukhari narrated by the route of Ibn 'Umar, may Allah raise their ranks, that the Prophet, sallallahu ‘alayhi wa sallam, described the Khawarij as those who took the verses revealed about the blasphemers and attributed them to the believers! In the narration by the route of Ibn 'Umar the Prophet said:
"What I fear most for my nation is a man who mis-explains the Qur'an and takes it out of context."
Proofs For Tawassul - The Permissibility of Asking Allah for things by some of His Creation.
If performing tawassul had been blasphemy, then the believers, i.e., the Prophet, sallallahu ‘alayhi wa sallam, his Companions, and the Salaf and Khalaf of this nation would not have done it. Yet it is mentioned in the sahih hadith of the Prophet that the Prophet used to ask Allah by saying:
"O Allah, I ask You by the status of those who ask You.(10) "
Without doubt, this is tawassul. The Prophet, sallallahu ‘alayhi wa sallam, used to teach this supplication (du'a') to his Companions and order them to say it. This issue was expounded upon in different books and treatises refuting Ibn 'Abdul-Wahhab.
There is a hadith related by al-Hakim that mentions after Adam ate from the tree, he performed tawassul by our Prophet, sallallahu ‘alayhi wa sallam. He did that, because he saw the name of the Prophet written on the 'Arsh, Adam said: "O Allah, by the dignity of this son [Muhammad], forgive this father [Adam]."
It was also related by Ibn Hibban, that upon the death of Fatimah Bint Asad, may Allah raise her rank, the Prophet, sallallahu ‘alayhi wa sallam, with his own honorable hands, put her in her grave and said:
"O Allah, forgive my mother(11), Fatimah Binti Asad, and widen her place by the status of Your Prophet and the prophets who came before me. You are the most Merciful."
There is a hadith classified as sahih(12), that a blind man asked the Prophet, sallallahu ‘alayhi wa sallam, to make a supplication (du'a') to Allah to return his sight. The Prophet ordered him to make ablution (wudu') and pray two rak'ahs and then say:
"O Allah, I ask You and direct myself to You by Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad, I ask Allah by you to fulfill my need. O Allah, enable him to intercede for me."
The blind man did what the Prophet taught him to do(13) and Allah brought his sight back. Moreover, as related by at-Tabarani, the tawassul made by the blind man was used by the Companions and Salaf after the death of the Prophet.
'Umar Ibn al-Khattab performed the tawassul by al-'Abbas (the uncle of the Prophet), may Allah reward their deeds, when he prayed the Salah of 'Istisqa'(14) with the people. There are other proofs mentioned in the books of the Islamic scholars but we will not recount them at length here.
The one who pursues the saying of the Companions and their followers will find a great deal of proof about the validity of calling the prophet by saying "O Muhammad" in his presence as well as in his absence and in his life as well as after his death. In fact, many texts include the phrase which means, "O Muhammad". Calling the name of the Prophet, sallallahu ‘alayhi wa sallam, is permissible. An example is the saying of the Companion, Bilal Ibn al-Harith, may Allah reward his deeds, when he went to the grave of the Prophet. He said: "O Messenger of Allah, ask Allah to send rain to your Nation." His saying contains this format(15).
Shaykh Muhammad Ibn Sulayman al-Kurdi(16) was among the authors who wrote refuting Ibn 'Abdul-Wahhab. He was Ibn 'Abdul-Wahhab's own shaykh. Among what he said is as follows:
O Ibn 'Abdul-Wahhab, I advise you, for the sake of Allah, ta'ala, to hold your tongue regarding the Muslims. If you hear from anyone who asks for help from other than Allah that one has the power to effect things without the Will of Allah, then teach him the right thing about this issue, and show him the proofs which state no one other than Allah brings things from non-existence into existence. The one who rejects that is blasphemous. You have no right to label the majority of the Muslims as blasphemers(17) while you are deviant from the majority of the Muslims. In fact, it is more reasonable to consider the one who deviates from the majority of the Muslims as a blasphemer then to consider the Muslims as a nation as blasphemers--because the deviant one has followed a path other than the path of the believers. In Surat an-Nisa', Ayah 15, Allah said:
Whomever contends with the Messenger after the right path was exposed to him and follows other than the way of the believers, Allah will leave him to whatever he followed and put him in Hell (Jahannam)].
The Permissibility Of Visiting The Grave Of The Prophet
Visiting the grave of the Prophet, sallallahu ‘alayhi wa sallam, was performed by the Companions and the Salaf and Khalaf who came after them. Many hadiths cite the benefit of this deed and the scholars of Islam have written books about this matter(18).
Calling On Someone Other Than Allah
Among of what was mentioned concerning calling on someone other than Allah, whether that one is present, absent, dead or alive, is the saying of the Prophet:
"If the animal of anyone of you went out of control in the wilderness, then call: `O slaves of Allah, help me'", since there are slaves of Allah [i.e. the angels] who will respond to him.
There is another hadith related by al-Bazzar in which the Prophet said:
" If one of you lost something or needs help while in an open land, then let him say:
"O slaves of Allah, help me."
Another narration says, "Rescue me, because Allah has created slaves whom you do not see." When traveling at nightfall the Prophet, sallallahu 'alyhi wa sallam, used to say:" O earth, my Lord and your Lord is Allah." When the Prophet visited the grave of Muslims, he used to say:"O people of the graves, peace be upon you."
In the Tashahhud in as-Salah the Muslim says: "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you."
There is no harm in calling on and performing tawassul by someone unless one believes that someone other than Allah actually creates things. Hence, as long as one believes that only Allah creates them, there is no harm in performing tawassul. Likewise, attributing a certain doing to other than Allah does not harm unless one believes this doer actually creates. So once it is established the person does not believe the creating is for other than Allah then attributing a doing to other than Allah is understood in its proper context. When one says: "This medicine benefited me," or "This particular righteous Muslim benefited me," he is merely exposing the created reason of the benefit. These statements are also similar to when one says: "This food satisfied my hunger," or "This water quenched my thirst," or "This medicine cured me." When Muslims say such statements, they understand them in their proper context, i.e., food, water, and medicine are only reasons, and Allah is the Creator of their benefit.
The general proofs mentioned in this summary are enough to refute Ibn 'Abdul-Wahhab. The scholars of Islam have expounded on this issue in several treatises.
1 Al-Hijaz refers to the western part of Arabia which includes Mecca and Medina.
2 Al-Haramayn refers to Mecca and Medina.
3 Ash-Sham refers to the area that includes Syria, Lebanon, Jordan, and Palestine.
4 Only the first adversity will be presented in this booklet.
5 Tawassul is asking Allah for goodness by a prophet, righteous believer, etc.
6 Shirk refers to associating partners to Allah.
7 The People of Tawhid refers to the Muslims.
8 Ad-Dar'iyyah is a region north of the city of Riyad, Saudi Arabia.
9 Musaylimah al-Kadhdhab was a blasphemous man who claimed the status of prophethood for 10 himself after the death of Prophet Muhammad. He was killed by the Muslims during the caliphate of Abu Bakr, may Allah raise his rank.
10 Ibn Majah and others related this hadith and the-Hafidh, Ibn Hajar, deemed it a strong hadith
11 The Prophet called her `my mother' out of likening her to his real mother.
12 Sixteen hafidhs of hadith classified this hadith as sahih, including at-Tirmidhi, at-Tabarani, al-Bayhaqi, as-Subki, among others.
13 It is clear in the narrations of this hadith, the blind man was not in the session of the Prophet when he did as the Prophet ordered him.
14 Salah of 'Istisqa' refers to performing a specific prayer which includes making supplication for rain.
15 Al-Bayhaqi related this hadith and classified it as sahih.
16 Shaykh Muhammad Ibn Sulaym al-Kurdi was the one who wrote al-Hashiyah on the explanation of Ibn Hajar to the text of Bafadl.
17 It is mentioned in a hadith it is easier for the devil to trick the lonely person who is away from other Muslims. The Prophet, sallallahu al 'alayhi wa sallam, while encouraging the Muslims to perform the prayers in congregation said: "Moreover, the wolf will eat the lonely lamb."
18 Among these hadiths is the one related by ad-Daraqutni that the Prophet said: "On the Day of Judgment, I will intercede for the one who visits my grave with the good intention."
For Interested readers on this topic , they can 'google search " , Massacre in Taif
to learn more about this. Also please try to ivestigate how did the name ' arabia' changed into SAUDI ARABIA
Those who cannot google search , can read ANY book on the history of Arab for the period between 1700 to 1950 .
For detail history of this killing of innocent muslim men and women by Wahabis ,please read here
Bismillaa hirrah maa nirrah heem, Assalatu Was Salamu Alaika Ya Syedi Ya Rasoollallaah (Sallallaahu alai hi wa sallam)
Allama Shah Haamid Raza Khan (radi Allahu anhu), the eldest son of A'la Hazrat, Imam Ahmed Raza (radi Allahu anhu), has provided the Muslim community with a simple way of identifying falsehood and dealing with it. In one of his works/speeches, this great Scholar said: The Quran not only says that the people of knowledge have the ability and capacity to understand the Quran by themselves (S29. V43), but that they should also turn to the Beloved Prophet (sallal laahu alaihi wasallam) for the explanation (S16. V44). Thus, if the Holy Prophet (sallal laahu alaihi wasallam) had not through his codified law explained in detail the concise meaning of the Holy Quran, it would have remained abstract. Similarly, if the learned Imaams had not elucidated and expounded the Ahadith they too would have remained abstract to us and the Ulama after them would have found it beyond their ability to make this meaningful to us. Thus, their link of guidance has been established by Allah Almighty. Whoever tries to break this link is certainly not in the path of guidance. In fact, such a person has clearly gone astray.
It is for this reason that Hazrat Umar ibn Khattab (radi Allahu anhu) said: "Soon there will come a time when you will be confronted by people who will entangle in controversies with the ambiguous verses of the Holy Quran. Overpower them through Hadith, because those who possess the knowledge of Hadith will be in the position to understand the Quran." (Darimi, Darqutni)
Hazrat Imam Sufyaan bin Ainiyyah (alaihir rahmah) said: "Hadith can lead anyone astray except those who are Jurists. The reason being that the Quran is abstract which has become clear and meaningful through the Hadith, while the abstractness of the Hadith is expounded by the Four Juristic Imaams. Thus, if anyone now attempts to extract meanings of the Quran and Hadith without the four Imaams, he will go astray, and he who tries to understand the Quran without Hadith will grope the abyss of ignorance."
Hujjatul Islam further said that there are materialistic atheists who are sowing mischief by refuting Hadith altogether and just verbally making the Holy Quran as the only decision-making authority. In reality, these people are the enemies of Quran and Quran is their enemy. He also identified another group called the Ahle Quran or the people of the Quran who seek all proofs from the Quran alone for their problems, as no narration to them is like the Quran. Both these groups know well that they have no significance in the court of the Holy Prophet (sallal laahu alaihi wasallam).
O Muslims! Pay no heed to these misguided people. Whenever they try to cast doubt in you through the Quran, dispel your doubts through the Hadith. If they try to undermine your faith in this, seek solutions on the matter provided by the juristic Imaams. The solutions provided by the Imaams will most certainly establish the distinction between truth and falsehood. This will help settle the dust of uncertainty and misguidance through these torrents of Truth. If they try to argue over Hadith, the crystal clear meanings of the Ahadith provided by the Imaams will silence them to such an extent that they either say that they do not know the Hadith or that they do not believe in the Imaams. At this juncture you will know that their Imaam is none other than Iblees, the Cursed, who is leading them astray and preventing them from accepting the Hadith and the decisions of the Imaams. Do keep this in mind at all times because, through the will of Allah, it will protect you at all times from these faithless, misguided sects. (Courtesy: Sunni Razvi Society Int., March '95)
Wahabi's deny kalima.....
La Ilaha Ill Allah Muhammadur Rasool Allah (There is no god only Allah, Muhammad is the Rasool (Messenger) of Allah) is also known as Kalima Tayyab. Kalima Tayyab is the testification of faith in Islam. A person cannot be considered to be a Muslim if he/she does not believe in the words of this Kalima. To become a Muslim, a person must say this Kalima with total belief. Another point about this Kalima is the name given to it, which is Tayyab. Tayyab means Purity. By uttering this Kalima a person is purified from disbelief. An impure person becomes pure. This purification is spiritual.
The Messenger of Allah added, "There will come out of Hell (Fire) everyone who says: 'La ilaha ill Allah,' and has in his heart good equal to the weight of a barley grain. Then there will come out of Hell (Fire) everyone who says: ' La ilaha ill Allah,' and has in his heart good equal to the weight of a wheat grain. Then there will come out of Hell (Fire) everyone who says: 'La ilaha ill Allah,' and has in his heart good equal to the weight of an atom (or a smallest ant)."
When the death of Abu Talib approached, the Messenger of Allah came to him and said, "Say: La ilaha ill Allah, a word with which I will be able to defend you before Allah."
[Sahih Bukhari]
Let us start by looking at the literal translation of the words LA ILAHA ILL ALLAH.
LA means NO
ILL means ONLY or BUT
Most of the Muslims even today substitute the word GOD for the Name ALLAH. They go so far as translating the words LA ILAHA ILL ALLAH to mean There is no god but God. This latter translation is incorrect. IT DOES NOT MAKE SENSE! Is Allah a God? No! Is the short and simple answer. Allah is not a God with a capital G or little g . The first Kalima (Testification) says clearly LA ILAHA (NO GOD!) ILL ALLAH (Only ALLAH). The biggest misunderstanding has started from the Translations of the Holy Quran. The translators freely substituted the word GOD where ever the name ALLAH is mentioned. It is, as if they are apologising on Allah's behalf and, in their minds, correcting the words of the Holy Quran. To compound the problem, the translators use outdated English which is neither spoken nor read by the majority of the population. It is this misrepresentation that has caused the confusion. Today so many Muslims who do not understand Arabic believe Allah and God is one and the same because they can only understand the (incorrect) English translation. This is a major downfall. Have you ever really considered why the Kalima started with a Negative word NO followed by GOD? It was to stop the people worshipping gods in the form of statues or in the form of pictures, or in the form of mental images. It was to stop people worshipping a god or gods sitting on a throne. If Allah is a god then the Kalima might have started with YES there is a God, or Allah is the only God, but it does not. The Kalima starts with NO god.
The name Allah cannot be converted to the English word God. Allah is infinite, which means Allah has no boundaries. Allah has no centre. Allah has no inside and no outside. If Allah had boundaries then that would limit Allah. We are told in the Quran:
115 To Allah belong the East and the West; where ever you turn there is the presence of Allah. For Allah is All Pervading All Knowing.
[Quran: Al Baqara, Chapter 2]
If Allah was a god then we would not see his face everywhere. He would be limited by form or shape. He would be limited by time and place. Allah has no form or shape because with form and shape there is an outline that forms the shape or boundary. We are informed about this in the Holy Quran:
2 Allah the Absolute
[Quran: Al Ikhlas, Chapter 112]
Which means Allah is not limited by time, place or circumstance. Some readers may say that Allah is referred to as God in the Holy Quran. This is true. An example of this is given here:
161 Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of all mankind.
162 They will dwell in there. Their penalty will not be lightened, neither will they be reprieved.
163 Your God is One God; there is no god Only He, the Beneficent, the Merciful.
[Quran: Al Baqara, Chapter 2]
In verse 163, the word God (ILAHA) is used to describe Allah (Your God is One God), but notice the context in which it is used. Allah is addressing the NON-MUSLIMS. After telling the disbelievers of the fate that awaits them, Allah informs them that their God is one God WA ILAHUKUM ILAHUN WAHID because they are only familiar with the concept of god. Allah tells the non-Muslims using the terminology that the non-Muslims are familiar with, which is god. Immediately following that in the same verse we are told LA ILAHA ILLA HU. There is no god only He the Most Gracious, the Most Merciful which is addressed to the Muslims. So the last part of verse 163 is addressed to the Muslims who should not interchange the Name Allah with the word god. You will find the word ILAHA 'God' is used throughout the Holy Quran whenever the verses are addressed to the Non-Muslims.
Taking just one more example:
2 Allah! There is no god only He, the Living, the Eternal.
[Quran: Al Imran Chapter 3]
Again we are told in the Holy Quran that there is no god with little 'g' or capital 'G'. So who is Allah? Muhammad the Messenger of Allah and all the great Muslim saints (ra) from the past to present have said no one should contemplate on the essence of Allah because in doing that, a person will fall into error. But we must reflect on Allah's attributes or qualities in order to attain nearness to Him.
His Name is Allah, and his attributes or qualities are Ar Rahman (The Most Gracious), Ar Raheem (The Most Merciful), Al Malik (The Sovereign), Al Quddus (The Holy One), As Salaam (The Source of Peace), Al Mu_min (The Guardian of Faith), Al Muhaiymin (The Preserver of Safety), Al Azeez (The Exalted in Might), Al Jabbar (The Irresistible), Al Mutakabir (The Supreme) and all the other qualities mentioned in the Holy Quran.
I found in one translation of "Al Futhu Rabbani", the translator had freely used the word God when Referring to Allah. I could not find the NAME Allah anywhere in the entire book. I wrote and pointed this out to the translator. He replied, "The word GOD is mentioned in the Webster's Dictionary. It is derived from the Indian word Ghauss meaning Saviour."
The Muslims use the word Ghauss for the person who is the Chief of the Walees (saints). The Shaikh of the Shaikhs. The Christians use the word Saviour for Isa (Jesus (a.s.)). It is sad to find that these people who translate the Holy Quran and the works of prominent saints, use the word 'God' wherever they come across the Name 'Allah'. Countless people read these translations. The readers, are brain washed into believing that 'Allah' is 'God'. Is it any surprise the Muslims are suffering in this day and age, when people who have impact (that is the translators) on the lives of other people are ashamed to use the Name Allah from the Holy Quran which is the word of Allah. They would rather use the word 'God' from a Dictionary written by men.
In this day and age, the entire population of the earth is aware of the religion of Islam. They are also aware, that those who practice and follow Islam are called Muslims and not Mohammadans. By the same reasoning, the entire population of the earth is aware of the Name ALLAH. Now it must be made clear to everyone including the ignorant Muslims (through no fault of their own), that the Muslims serve Allah, they do not worship any God.
In conclusion Allah is not a god. There is no god only Allah. Allah is the proper name of our Creator. Allah is infinite, because where ever we turn there is the Face of Allah. There are some Muslims who will argue that Allah is not everywhere. After providing the proof from the Holy Quran (Chapter 2 verse 115) if they still dispute that Allah is not everywhere then they have rejected the Word of Allah. Only Allah Knows Best!
This is the literal meaning of the
The above information has been based on Ahmed Hulusi's
ALLAH as introduced by MUHAMMAD .
May Allah Reward Ahmed Hulusi and Ahmed Baki for thier Contribution to Islam.
Now let us look at the second part of Kalima Tayyab starting again with the literal translation of the words MUHAMMAD(UR) RASOOL ULLAH.
RASOOL means RASOOL (Loosely translated to MESSENGER) (OF)
Every Muslim will translate MUHAMMAD RASOOL ALLAH to mean Muhammad is the Messenger of Allah
There are no problems here. Except in comprehension. Some Muslims do not even realise what they are uttering. They are not paying attention to the words of the Kalima. They are veiled from the meaning of the Kalima.
When someone utters YA MUHAMMAD , others will quickly admonish the utterer that he/she cannot say YA Muhammad . Why?
The admonishers believe that Muhammad the Messenger of Allah is not present with us in this world. We can only use YA for someone who is present. Therefore it is all right to say YA ALLAH, but it is not right to say YA MUHAMMAD .
Let me reiterate what I have already written in the above section (LA ILAHA ILL ALLAH). To become a Muslim, a person must first of all say the Kalima Tayyab LA ILAHA ILL ALLAH MUHAMMADUR RASOOL ALLAH with total belief. A person who does not believe in this Kalima is not a Muslim. The translation of this Kalima is:
In this section we are dealing with the second part of the Kalima. MUHAMMADUR RASOOL ALLAH. Literally translated means MUHAMMAD MESSENGER OF ALLAH. Grammatically translated the meaning is:
If we look at the literal translation, it clearly states Muhammad the MESSENGER OF ALLAH. There is no mention of time in relation to Past, Present or Future. The grammatically correct translation states:
Muhammad IS the Rasool (messenger) of Allah.
Muhammad IS the Rasool (messenger) of Allah.
Muhammad IS the Rasool (messenger) of Allah.
Yes or No?
Does MUHAMMAD IS THE MESSENGER OF ALLAH not mean this very moment?
Yes or No?
Yet the admonishers do not even realise what they are saying when reciting the Kalima Tayyab. If a Muslim today cannot say Ya Muhammad he cannot say Muhammad IS the messenger of Allah by the same reasoning. I challenge anyone to change IS to WAS. Whoever does that will be a non believer (Kafir). The door of prophetship is closed. Muhammad is the seal of all the Prophets. He is the Messenger of Allah to all those who are here today and for those who are yet to be born. That implies today, tomorrow and the rest of time which is eternity. MUHAMMAD is the messenger of Allah even in the next world because we the Muslims will still be known as Muhammad's Ummah or community.
Although we cannot see Muhammad physically, spiritually he is always present. As far as the souls are concerned, the very first Soul, or Ruh, or Light that Allah created was the Light of Muhammad . That Light (Ruh / Soul) said "Subhan Allah" for 70,000 years. Today some of the Muslims say Hadrat Muhammad is not present, so we cannot say YA MUHAMMAD. Muhammad was PRESENT (Hadar) even before the creation of heavens and earth, how can he not be PRESENT now! He is the First and the Last Prophet (Awal and Akhir these are also among the names of the Muhammad ). Those who say it is wrong to say Ya Muhammad only think in terms of a physical body. By the same logic, has anyone seen Allah Subhana Wa Ta Ala physically? Yet we say Ya Allah.
When Hadrat Adam (a.s.) was sent from heaven to earth for eating the forbidden fruit he repented for 330 years. Then Allah gave Adam (a.s.) guidance and he remembered The Kalima he had seen inscribed in heaven
When Adam (a.s.) recited the Kalima, Allah accepted his prayer and forgave Adam (a.s.). Even Adam (a.s.) had to say:
Why did he not say Muhammad WILL BE the messenger of Allah?
Was Muhammad present then or not? You can answer this question for your self. Only Allah Knows Best!
May Allah guide us to the right path, the path of those on whom Allah has bestowed His grace - AMEEN.
Darood (Blessings) and Salaam (Peace) on Muhammad, his Family, and his Companions.
Khalid M. Malik Ghouri
Hadith evidence of wahabi/tablighi/deobandi conspiracies!
Najdi is a vey importnat thing, like I said before the Prophet Muhammed SAW refused to make dua for them as they said horns of shaitan will rise from there:
The Holy Prophet (Sallal Laahu Alaihi Wasallam) has Prophesied that many individuals and religious sects will cause dissension and mischief till the Day of Judgment. He has made a particular reference to the Wahhabi/Tableeghi Movement.
Hazrat Abu Huzaifa (Radiallhu Anhu) narrates a Hadith concerning the leaders of the mischief makers: "I swear by Allah that the Holy Prophet (Sallal Laahu Alaihi Wasallam) has not left out a single leader of Fitna from this day to the day of Qiyamah. Their followers would number 300 or more and further gave their names and that of their tribes." (Abu Dawood)
Imam Bukhari (Radiallhu Anhu) quotes this Hadith from Abdullah ibn Umar (Radiallhu Anhu) that the Holy Prophet (Sallal Laahu Alaihi Wasallam) once prayed for Syria (Shaam) and Yemen. It is narrated that there were some people of Najd also present in the gathering and they requested the Prophet (Sallal Laahu Alaihi Wasallam) to make du'a for Najd also. The Holy Prophet (Sallal Laahu Alaihi Wasallam) continued saying: "O! Allah, Shower Blessings on Shaam and Yemen," The people of Najd again requested the Prophet (Sallal Laahu Alaihi Wasallam) to offer prayers for Najd. The Prophet (Sallal Laahu Alaihi Wasallam) said: "It is a place of tremor and Fitna (Mischief) and the horn of Shaitaan will rise from there." (Bukhari Shareef, Vol. ii, PP. 1050)
It can be deduced from the above Hadith that Najd is neither blessed nor a good place but one of Fitna and Evil. Najd has been deprived of the prayers of the Holy Prophet (Sallal Laahu Alaihi Wasallam) and therefore Najd has the seal of misery and misfortune and hoping for any good from there is going against the Will of Allah.
The Arabic word used in the above Hadith is Qarnush Shaitaan, which normally means the horn of Shaitaan. But the 'Misbahul Lughaat', a dictionary printed in Deoband has the following meaning: "One who follows the advice of Shaitaan." (Misbahul Lughaat, pp/663). Thus we learn that a Najdi/Wahhabi group will emerge, as pointed out by Rasoolullah (Sallal Laahu Alaihi Wasallam) and this group will follow the advice of Shaitaan (Shaitaan refuses to respect Prophets and Saints, remember his refusal to bow to Hazrat Adam (Alayhi Salaam) is mentioned in the Quran. It will create havoc in the Muslim world. We are now witnessing the emergence of the Wahhabis who, with the assistance of petrodollars, are sweeping the Muslim world and are bribing them into accepting Wahhabism as the official version of Islam. Wahhabism is a disease but so many are misled into believing that it is curing the Ummah of Shirk, Kufr and Bidah. It is being portrayed as a revivalist movement. This is against the Ahadith. Looking at the geographical position of Najd, it lies to the East of Medina. The Prophet (Sallal Laahu Alaihi Wasallam) pointed towards the East and said:
"There, that is the direction from where Fitna will emerge."
Abdullah bin Umar (Radiallhu Anhu) narrates in Muslim Shareef: "The Holy Prophet (Sallal Laahu Alaihi Wasallam) once emerged from the room of his wife, Hazrat Ayesha (Radiallahu Anha) and pointing towards Najd exclaimed:
'This is the center of Kufr from where the horn of Shaitaan will rise'."
(Muslim Shareef Vol. ii, PP. 1394)
Allama Dahlan narrates an authentic Hadith in his book 'Addarus Sunniah', which he has quoted from Sihaah.
The Holy Prophet (Sallal Laahu Alaihi Wasallam) is reported to have said: "There will rise a group of people in the East who will recite the Holy Quran, but alas, the Quran will not go beyond their throat. This group will keep rising till the Day of Judgment and they will eventually rise with Dajjal. Their main symbol will be to sit in groups (Halqa)."
(Addarus Sunniah, PP. 50)
It should be noted from the above Hadith, that, the center of Kufr and Shaitaan is situated to the East of Medina. You will also note that Najd lies to the East of Medina from where a group of so-called Muslims will recite the Holy Quran but it will not penetrate beyond their throat. They will invite the masses towards the Holy Quran and religion. Now, if you examine the situation carefully, you would observe without any fear of contradiction, that reference is made to no other Group besides the notorious Tableeghi Jamaat whose one end is in Delhi and the other is implanted in Najd (Riyadh).
The above Nadwi writes in his well known book "Muhammad Ibne Abdul Wahab" - on the side commentary: "The Southern part of Najd has the famous town of Riyadh, the Capital of his (Wahhabi) headquarters in Dariya. Both these villages are in the valley called Waadi Hanifa (situated in Najd)." (PP. 16)
Allama Dahlan has quoted the following Ahadith from the Sihaah.
The Holy Prophet (Sallal Laahu Alaihi Wasallam) said: "During the initial part of my Dawah in Mecca, I particularly invited the outside tribes who used to arrive during the Hajj season. From these tribes the most hostile and ugly reaction was from the Banu Hanifa tribe" (The same tribe in which Ibné Abdul Wahab was born. He founded Wahhabism which is begin followed by the Tableeghi Jamaat) (Addarus Sunniah, PP. 52)
He quotes a further Hadith, Hazrat Abu Bakr Siddiq (Radiallhu Anhu) reports that the Prophet (Sallal Laahu Alaihi Wasallam) said: "From the tribes that live in Waadi Hanifa, Fitna shall emerge till the final era. That valley shall be notorious for its fitna because of the rise of false leaders." (PP. 52)
Hazrat Imraan, the son of Hazrat Haseen (Radiallhu Anhu) reports:
that the Prophet (Sallal Laahu Alaihi Wasallam) disliked three tribes life long. (1) Banu Saqeef; (2) Banu Hanifa; (3) Banu Umayya. (Tirmizi Shareef)
It is reported in Mishkat from Hazrat Abu Said Khudri (Radiallhu Anhu) who narrates that:
"Once we were in the presence and company of the Holy Prophet (Sallal Laahu Alaihi Wasallam). He was distributing booties (Spoils of War) when a person named Zul-Khawaisara, who was from the tribe of Bani Tamim addressed the Holy Prophet (Sallal Laahu Alaihi Wasallam) "Oh Muhammad Be Just!" ". The Prophet (Sallal Laahu Alaihi Wasallam) replied: "A Great pity that you have doubts, if I am unjust then who will be just, you are a loser and a failure." Zul-Khawaisara's attitude infuriated Hazrat Umar (Radiallhu Anhu) and he pleaded with the Prophet (Sallal Laahu Alaihi Wasallam) to permit him to slay Zul-Khawaisara. The Prophet (Sallal Laahu Alaihi Wasallam) remarked: "Leave him, as his slaying will serve no good purpose, as he is not the only individual but there are a host of others like him and if you compare their prayers and fasting to that of yours, you yourself will feel ashamed. These are the people who will recite the Quran but it will not go beyond their throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the bow." (Miskhat Shareef, PP. 535)
The previous Hadith has also been narrated as follows: "A person with eyes protruding, with a long beard and head clean-shaven came to the Prophet (Sallal Laahu Alaihi Wasallam) and declared: 'O Muhammad! (Sallal Laahu Alaihi Wasallam) fear Allah. "' The Prophet(Sallal Laahu Alaihi Wasallam) replied: "If I disobey Allah, then who else will obey Him? I am obedient to Allah at all times and never disobedient. Allah has sent me as Amin(Honest for the entire world, but you don't accept me as an honest man?' A Sahabi (Companion) became infuriated and sought permission to remove him from the presence of the Prophet (Sallal Laahu Alaihi Wasallam). The Prophet (Sallal Laahu Alaihi Wasallam) prevented the Sahabi from doing so After the person had left, the Holy Prophet (Sallal Laahu Alaihi Wasallam) said: "From his progeny will rise a Group who will recite the Holy Quran but it will not go below their throats. They will leave the Deen just as an arrow leaves the bowstring. They will kill the Muslims but spar the idolaters. If I ever confronted these people I would slaughter them just as the people of Aad had been destroyed" (Mishkat Shareef, pp/535)
Shareekh Ibn Shihab (Radiallhu Anhu) also narrates a similar incident of a person who displayed disrespect towards the Holy Prophet (Sallal Laahu Alaihi Wasallam). He states the Prophet(Sallal Laahu Alaihi Wasallam) said "Nearing Qiyamah there will be a Group of people who will recite the Holy Quran but it will not go below their throats. They will leave the true Religion of Islam as fast as an arrow leaves the bow. They will be recognized by the shavings of their entire head and they will move in Groups and their last Group will emerge with Dajjal, when you meet them you will discover their nature and character, the worst of its kind." (Mishkat pp/309 - Prints may vary and pages may be different in other publications) The aforementioned Hadith are the words of a Great and Noble Prophet of Allah (Sallal Laahu Alaihi Wasallam) who is the possessor of Unseen Knowledge, who knows the signs and the secrets of the future. All Praise is due to Allah, that we do not have to search far for this Group, as the Prophet(Sallal Laahu Alaihi Wasallam) has mentioned the different signs of this notorious Group, so we are able to detect our enemies without difficulty.
Another sign mentioned in recognizing this particular Group is that they will be so punctual and devoted to their Salaat, that one will feel ashamed of ones own Salaat compared to theirs. It is obvious that these qualities are prevalent amongst the Tableegh Jamaat. For example, you will agree that there are thousands of individuals, nay, many millions of individuals that are performing Salaat for a period of over 40 to 50 years, an yet, they do not possess a sign on their forehead (sign of Sajda) whereas, very surprisingly, the devotees of the Tableeghi Jamaat get the mark of Sajda on their forehead within a few weeks! The reason for this is very clear, they deliberately press and rub their foreheads on the mussallah to obtain the much coveted mark. This is to display to the Muslims, their so-called piousness. An other sign of this Group is that they will consider all other persons as being inferior to them and even those of high standing-in society are looked down upon by them. The most glaring sign of recognizing these people is their constant attempts in degrading the Prophets and Aulia (Prophets and Saints) of Allah.
These signs are prevalent amongst the Tableeghi Jamaat. They look down upon all Sunni Muslims who are, without any doubt, true and devout Muslims. They openly challenge the Ulema and Imams. They engage in discussions and arguments on matter which they themselves do not understand and yet they have the audacity to degrade the status and the Glory of the Holy Prophet (Sallal Laahu Alaihi Wasallam).
In the fifth Hadith it is mentioned that another sign of this notorious Group is that they will shed the blood of fellow Muslims and will have no dispute whatsoever, with the' idolaters. This glaring sign is also present in the present Tableeghi Jamaat. You have often witnessed or heard that in certain Masjid the Tableeghi Jamaat had a dispute or in a certain Masjid the Tableeghi Jamaat had come with sticks, chains, knives, etc. You have also noticed that when and wherever they fight it is always with the Muslims and not with the Kafirs and Mushriks (Polytheists). You may have also noticed that when or wherever they confront the Kafirs or Mushriks, which is seldom or never, they tug their tails between their legs and run. This is true in India, during Hindu Muslim Riots.
In the sixth Hadith it was mentioned that a peculiar sign of this Group will be the shaving of their head completely. This act is now reckoned to be its sign and emblem as such they advise their followers and Mureeds (Disciples) to also shave their heads and therefore you will notice that most of them are bald.
The Arabic word Thaleeq (Shaving) as used in the Ahadith must be taken into consideration. The common translation of the word Thaleeq is clean-shaving of the entire head. The Deoband scholars in Misbahul Lughat - page-148 give its meaning as 'to turn around and sit in a circle'. This translation fits like a glove with the Movement of the Tableeghi Jamaat, one translation is regarding them moving around and the other indicating their sitting in circles in Masjids and doing Kitab-reading as a splinter group detached from the other Musallies. They cut across the Imam and display a defying attitude. They never read the Quran. They love the Kitab written by Molvi Zakariya. They will never participate in Khatamul Quran organized in Mosques on certain nights or auspicious nights. If the Imam is delivering Tafseerul Quran, or Darse Hadith or fiqah lessons or even Zikrullah, these people never take part, as if they are super Muslims and everybody else is 3rd grade! These Tableeghis are programmed internationally to behave in this manner. It is not peculiar to any one country. This is the global strategy to destabilize the Muslims The anti-Muslim West has realized that they cannot break the Muslims from outside. They will have to use a group of hypocrites, who will use Western financial resources, and creep into Muslim society, systematically dismantling them and fragmenting them. Remember, all this is done in the name of establishing the Sunnah and "The Mubarak Tareeqa" of our Beloved Rasoolullah(Sallal Laahu Alaihi Wasallam), as claimed by them!
Hazrat Abu Saeed Khudri (Radiallhu Anhu) and Hazrat Anas (Radiallhu Anhu) report that the Holy Prophet (Sallal Laahu Alaihi Wasallam) stated: "My Ummat is destined to differ and be divided. So a group will arise whose talks will sound very good but their character will be misleading. They will read the Quran but it will not descend below their throats (just oral reading). They will leave Deen just as an arrow pierces and goes right through the prey. They will not return to Islam. They are the worst of creation because of their nature and constitution. They will call the people towards the Quran and Deen whilst in reality they will have nothing to do with Islam. Whoever will confront them, he will be the most beloved servant of Allah. The Sahaba inquired: "Ya Rasoolullah, (Sallal Laahu Alaihi Wasallam) what is their sign?" He replied: "Sitting in a Halqa (circle)."(Mishkat Shareef, pp/308)
Hazrat Ali (Radiallhu Anhu) once narrated: "I swear by Allah that to fall from the sky to the Earth is very simple for me, but to utter one false word in reference to the Holy Prophet (Sallal Laahu Alaihi Wasallam) is a very difficult and impossible task for me."
Hazrat Ali(Radiallhu Anhu) then narrated as follows:
"I heard the Holy Prophet (Sallal Laahu Alaihi Wasallam) as saying that as the Day of Qiyamah approaches there will appear a group of youths with a low mental capacity and understanding, apparently they will talk of good but their Imaan will not go beyond their throat and they will leave the true Deen like an arrow leaves the prey. Wherever you find them, you should make Jihaad with them. (Bukhari Shareef, pp/1024)
The following Hadith is reported by Hazrat Abu Naim (Radiallhu Anhu) in his book entitled 'Huliya'. Hazrat Abu Umana Bahili (Radiallah Anhu) narrates that the Holy Prophet (Sallal Laahu Alaihi Wasallam) said "Before the Day of Qiyamah, they (Tableeghi Jamaat) will spread and attack bitterly like the small and the large insects and whosoever witnesses this period must seek refuge in Allah." (Huliya)
Hazrat Hassan Basri (Radiallhu Anhu) narrated the following Hadith, "The Holy Prophet (Sallal Laahu Alaihi Wasallam) said that there will come a time when people will speak of worldly affairs in the Masjid and when this period arrives, keep away from such people as Allah has no relation with them." (Mishkaat)
In the previous Hadith, above, it is stated about this Group, that it will consist of youths of low mental capacity and understanding. If one desires to confirm this sign then one has to go to their Ijtima (as an observer) and one would find people of both these categories. You will also notice that a great number of ignorant people joining the Tableeghi Jamaat with the idea in mind that they are doing a great service to Islam. You will also find a group of little children from schools, colleges, madressas and the general public who without thinking or understanding join the Tableeghi Jamaat in the belief that they are rendering a religious service. These innocent, simple-minded individuals unwittingly become target of their deception and fraud. Thus, many youth and unwary persons have unconsciously joined the Tableeghi Jamaat due to their misleading tactics. In the eighth Hadith it is stated that before Doomsday the 'Mullahs' will multiply like the insects and the Masjids will be turned into a village pavilions or rural clubs. It is apparent from observation and experience that the Tableeghi Jamaat is a living picture of this Prophecy. There are a great number of individuals, who by merely reading a few pages of the "Tableeghi Nisab" (Teachings of Islam), automatically become Moulvies and Alims. These so-called Mullahs now utter disrespect and disregard for the Great Ulema, who have spent the best and greater part of their lives in attaining Islamic Knowledge at reputed colleges and Universities, here and abroad.
The state of Masjids has now become the center of various activities besides a place of Worship. These gypsies (Tableeghi Jamaat members) have transformed the Masjid into a hostel, with canteen and sleeping hall and engage in other worldly affairs. This disgraceful and tormenting attitude towards the Masjid is both shocking and disheartening.
Sayed Allama Dahlan (Rahmatullahi Alaihi) quotes in his book 'Addarus Sunnia' an authentic Hadith of the Holy Prophet (Sallal Laahu Alaihi Wasallam) which states:
"There will be a Group of people emerging from the East who will recite the Holy Quran but it will not go down their throats. They will leave the folds of Islam like an arrow leaves the bow never to return. A feature to recognize this Group is that their heads would be shaven clean." (Addarus Sunnia, PP. 49)
From the above Hadith it will be noted that since they deviate from the truth it is impossible for them to return to the Right Path. This Hadith could be put to a simple test by yourself, for the sake of confirmation of your doubts, if any, then confront a staunch follower of the Tableeghi Jamaat and try and influence him a thousand times and try t rid him of his false belief and not to associate with those who degrade the Prophet (Sallal Laahu Alaihi Wasallam) and to believe in the true status of the Aulia Allah's (Saints). Surprisingly, you will note that your attempts and confrontation will fall on deaf ears and they will neither return t the truth nor will they try to reason and see the truth. Muhaddith Kabir Imam Abu Ya'la (Rahmatullahi Alaihi) narrates a Hadith from Hazrat Anas bin Malik(Radiallhu Anhu) and the Author of 'lbriz' who states:
"Hazrat Anas Bin Malik (Radiallhu Anhu) narrates that in Medina, there lived a very pious youngster. One day we made reference about this youngster to the Holy Prophet(Sallal Laahu Alaihi Wasallam). Inspite of the Sahaba describing the youngster's features and character to the Prophet (Sallal Laahu Alaihi Wasallam), the Prophet (Sallal Laahu Alaihi Wasallam) was unable to recognize the youngster made mention of. However, a few days later, whilst we were in the company of the Holy Prophet (Sallal Laahu Alaihi Wasallam), the young man passed that way. On seeing the young man, the Prophet (Sallal Laahu Alaihi Wasallam) exclaimed: 'I see the scabs of Shaitaan imprinted on his face. The youngster then approached the Prophet (Sallal Laahu Alaihi Wasallam) and made salutation. The Holy Prophet (Sallal Laahu Alaihi Wasallam) then said to him:'Is it not true that right now you are thinking that there is no one better than yourself here, 'The youngster then replied: 'Yes, these thoughts did pass my mind.'He then walked away into the Masjid. The Prophet then inquired as to who will kill this person. Hazrat Abu Bakr(Radiallhu Anhu) volunteered to do so and entered the Masjid and saw the person he was to kill engrossed in performing his Salaat and he remembered a Hadith of the Holy Prophet (Sallal Laahu Alaihi Wasallam) which prohibited one from killing a person who is performing his Salaat and returned to the Prophet (Sallal Laahu Alaihi Wasallam).
The Prophet (Sallal Laahu Alaihi Wasallam) again inquired as to who will kill the youngster, this time Hazrat Umar (Radiallhu Anhu) volunteered to kill him and entered the Masjid and found the youngster performing his Sajda and with the same thoughts as Hazrat Abu Bakr (Radiallhu Anhu), Hazrat Umar (Radiallhu Anhu) returned to the Prophet (Sallal Laahu Alaihi Wasallam). For the third time the Prophet (Sallal Laahu Alaihi Wasallam) again inquired who will kill the youngster, this time Hazrat Ali (Radiallhu Anhu) volunteered to do so, the Prophet (Sallal Laahu Alaihi Wasallam) said:'You will surely kill him, if you find him.'
When Hazrat Ali entered the Masjid, he was surprised to see that the youngster was no longer in the Masjid and he too like the others returned to the Prophet (Sallal Laahu Alaihi Wasallam). The Holy Prophet (Sallal Laahu Alaihi Wasallam) said: 'If you had only killed him then all the Fitna in my Ummah till Day of Qiyamah would have been wiped out and no two persons in my Ummah would have fought between themselves." (Ibreez Shareef, pp/277, Author Allama Shah Abdul Aziz Dabbaag (Rahmatullahi Alaihi)). The Holy Prophet (Sallal Laahu Alaihi Wasallam) informed the Sahaba (Companions) that among my Ummah will rise a Group of people who will recite the Quran, invite to good talks, will be punctual for their Salaat and will be mindful of their fasting, yet they will have no relation with Islam. With this confusion in their minds the Sahaba asked the Prophet (Sallal Laahu Alaihi Wasallam) to forecast a sign to recognize this particular Group of people. The Prophet (Sallal Laahu Alaihi Wasallam) replied that their head will be shaven clean or sitting in circles.
Let us all fervently pray to Almighty Allah, with the Grace and Blessings of the Holy Prophet (Sallal Laahu Alaihi Wasallam) that Allah grants protection to all true Muslims from this false an astrayed Sect. I invite you to be impartial and ask yourself one question. Where is that group which the Holy Prophet (Sallal Laahu Alaihi Wasallam) described so vividly in so many Ahadith? Is it so difficult to pinpoint them? Surely these prophetic statements are a pen-portrait of the Tableeghi Jamaat.
Zul Khuwaisra - the man who showed so much disrespect to the Prophet (Sallal Laahu Alaihi Wasallam) was from the tribe of Bani Tamim. The Prophet (Sallal Laahu Alaihi Wasallam) foretold that the Wahhabi group who will cause much fitna, will be the off-springs of the above Munaafiq. Allama Dahlaan, the celebrated Historian of our era writes: "Zul Khuwaira was of the Banu Tamim tribe and so was Ibne Abdul Wahab Najdi." (Addarus Sunniah, pp/51). These Ahadith certainly do not fit the Kharajees because they were not the off-springs of Bani Tamim. Shah Abdul Haq the great Muhaddis of Delhi writes: "The Kharajees were not the descendants of Zul Khuwaisra." (Ashatul Lamaat, Commentary on Mishkat pp/535)
Moulana Muhammad Ali Jauhar has made the following observations about the Wahhabi Najdi Jamaat: "The hands of Najd and Najdis are red with the blood of Muslims, this is their only achievement. Now too, there are hostilities with the Yemenis and a war is looming." (Maqaalaate Muhammad Ali, Part 1,PP. 37)
Barelvi Sunnis welcome Pak envoy’s remark against Deobandi Ulemas
The remarks of Pakistan’s permanent representative in the United Nations (UN) about the influence the Deobandi Ulemas have over Taliban militants active in the tribal areas of Pakistan, has triggered a bitter debate among the Deobandis and Barelvis — the two prominent sub-sects of Sunni Muslims.
While Deobandi Muslims are outraged, Barelvis have welcomed the remark, saying that at last truth has been revealed at an international forum.
Pakistan’s permanent representative in UN General Assembly, Abdullah Hussain Haroon, had said: “I have come up with a very good suggestion. The clerics of Deoband, who wield a great influence in the NWFP of Pakistan and Federally Administered Tribal Areas, should come to Pakistan and issue a fatwa against suicide bombings and the killings of Muslims in Pakistan as well as in India.”
The remark has annoyed the Islamic seminary Darul Uloom Deoband in Saharanpur district and in particular, Maulana Magroobur Rahman, its rector. The seminary has demanded an immediate apology from Haroon.
“The statement is condemnable and we reject it. A responsible officer like the representative of Pakistan in the UN should have refrained from making such an irresponsible statement at an international forum,” read a statement issued on behalf of the rector.
“The Darul Uloom Deoband is of the unanimous view that the Pakistan government should direct its ignorant and rustic official Haroon to tender an unconditional apology for making such a statement, so as to prevent the recurrence of such an act of indiscretion,” it added.
Barelvi Sunni’s, however, have endorsed Haroon’s remark and suggested that the government should keep a watch on what is being taught in Deobandi madarsas.
A Conspiracy Against Islam? The Hidden Truths!
by Rashid Ahmed Gangohi, www.yanabi.com