Category Archives: Deoband

The Satanism of the Bogus “Deobandis”

By Mujlisul Ulama

THE TRUE WAAJIB concept of Taqleed of the Sahaabah and Aimmah-e-Mujtahideen is frowned on, criticized and ridiculed by not only modernists and deviant salafis, but also certain Ulama linked to Deoband.

In this era a satanic revolution of intellectual disfiguration has disorientated the products who are associated with that noble and illustrious Fraternity known as the Ulama of Deoband. The institutions of these noble Luminaries of Islam – the Daarul Ulooms – have suffered a terrible and a lamentable fate of moral and spiritual evisceration which has spawned the intellectual disorientation which the molvi products of this age display.

Roohaaniyat (Spiritualism) has been totally smothered and obliterated from our once great Madaaris. Islaah of the Nafs (moral reformation) has become a subject on which 99% of the Asaatizah and Students frown and even mock. Baatil Ta’weel (baseless, weird and satanic interpretation) is employed to undermine the golden precepts, principles and policies of the illustrious Akaabireen who founded and developed these great Deeni Institutions to the pinnacle of intellectual, moral and spiritual glory and success with their sincerity and devotion.


The cornerstone of all the Institutions related to the original Ulama of Deoband was the sacred concept of Taqleed. This concept embraced Taqleed of the Rasool, of the Sahaabah and of the Aimmah-e-Mujtahideen in the primary stage. This noble Taqleed coalesced into the Taqleed of the immediate Akaabireen who were all outstanding Stars of the Sunnah whose knowledge and practice rested on the bedrock of the primary Taqleed.

Suddenly there has developed a devilish school of ‘taqleed’ within the ranks of those associated with these illustrious Madaaris which are the legacies of our Akaabireen. But these Roohaani legacies have been plundered, mutilated and buffeted beyond recognition. While an ostensible loose attachment is professed with the true Ulama of Deoband, the products emerging nowadays from the portals of these Madaaris have a resemblance with Deoband in only one respect – in outward appearance. We can proclaim without fear of contradiction that even this loose attachment – the kurtah and the beard – will soon be relegated to the realms of oblivion. The very same satanic revolution which has disfigured sacred and august institutions such as Jaamiah Azhar of Egypt has overtaken almost all the Darul Ulooms associated with the Deobandi School of Thought.

The Deen is now being imparted at these institutions for only worldly objectives – for nafsaaniyyat, in fulfilment of Rasulullah’s prediction: “And Deeni Knowledge will be acquired for purposes other than the Deen.” The very first hurdle in the path of the shaitaaniyyat which is presently being espoused in these institutions is the sacred concept of rigid Taqleed. This concept is the most formidable barrier for kufr, bid’ah, dhalaal and baatil. Shaitaan has now succeeded in his conspiracy of subverting and undermining the Shariah. Presenting Hadith as his subterfuge and bait, he has succeeded in his nefarious plot to wean the Asaatizah and the Students from the Taqleed which the Qur’aan commands.

                     BAATIL TA’WEEL

Every Shar’i hukm which is unpalatable to the nafs and incompatible with immoral western trends, is subjected to baatil ta’weel for achieving its abrogation and displacement to make way for the introduction of the ideas of liberalism spawned by the western kuffaar. But all this shaitaaniyyat is effected and given licence with Ahaadith which are brutally mutilated and rudely torn out of their context.

Admut Taqleed (abandonment of Taqleed) is being advocated and practised by these molvis of shallow understanding and deficient textual knowledge without overtly making this declaration – a declaration which is the salient feature of modern-day Salafi’ism. 

While the new molvi products silently and subtly refute the Taqleed of the Aimmah-e-Mujtahideen, due to their jahaalah, they have adopted a strange taqleed – a taqleed of deviates. Consider the haraam acts of picture-making, television, abandonment of hijaab, inviting females to emerge from their homes to participate in public activities, female-driving, intermingling of sexes, kuffaar sport, etc., etc. Those Ulama who are the Muqallideen of the Aimmah-e-Mujtahideen have presented solid cases of arguments to substantiate the sacred prohibition of all these evil and immoral activities which molvis belonging to the league of ulama-e-soo’ have legalized and are incrementally legalizing. In this art of Satanism, the shaitaani radio muftis and molvies hold degrees of perfection.

                 HIZBUSH SHAITAAN

Unable to refute the Shar’i arguments of the Ulama-e-Haqq, the deviants who belong to the army of shaitaan (Hizbush Shaitaan), cling to the taqleed of senior deviants who once upon a time were members of the Fraternity of Haqq. Thus, we find those ludicrous molvis who have shrugged off the Taqleed of the Aimmah-e-Mujtahideen, citing in defence of their baatil the views of some Pakistani ulama who have fallen from the Pedestal of Haqq.

Abandonment of the superior Taqleed of the Aimmah-e-Mujtahideen and adopting the taqleed of deviant so-called seniors of Pakistan who have traded their souls for the carrion offered by the western Riba banks, is pure satanic deception. They all are entangled in the web known as Talbees-e-Iblees. They have become like the Yahood and Nasaara whom the Qur’aan castigates in the following stricture: “They take their priests and saints as gods besides Allah.” The puny molvis here in South Africa – those who have surreptitiously and covertly abandoned the Taqleed of the Aimmah-e-Mujtahideen have become bogged in the same rut of evil in which the Yahood and Nasaara had become mired. Solely for nafsaani gratification, they would make taqleed of their priests and devi-ant saints whose profes-sion it had become to abrogate the prohibitions of the Taurah, to tamper and distort the Ahkaam of the Shariah, for monetary gain and aggrandizement – for position and glory – stupid shaitaani glory. These selfsame diseases have become endemic in the people of knowledge of this Ummah.


These miserable ulama -e-soo’ – the muqallideen of shaitaan whose external facade are the so-called senior ulama of Pakistan who are espousing the causes of capitalism and liberalism – in justification of all their haraam activities are dumbfounded and at a total loss when Shari evidence is demanded for their corrupt views. The only stupid argument they offer is that a certain mufti of Pakistan says that it is permissible. In refutation of this jahaalat, the Qur’aan Majeed states: “They take their priests and their saints as gods besides Allah.” 

These juhhaal molvis who have covertly renounced Taqleed, are capable of only making un-intelligent sounds like dumb animals when their Shar’i basis for their baatil is demanded. The only stupidity which is discernable from their braying and mooing is: “That mufti sahib of Pakistan says that television is permissible.” They can only present their stupid ‘daleel’ of taqleed of deviates and liberals who have betrayed Islam and the Ummah. 

These deviant ‘seniors’ of Pakistan who have been appointed ‘imaams’ by juhhaal molvis who are slaves of the nafs come within the full glare of the Qur’aanic stricture: “Verily, they who conceal that (Shariah) which Allah has revealed of the Kitaab, and they purchase with it a miserable gain, verily they do not ingest into their bellies anything but the Fire. Allah will not speak with them (with mercy and affection) on the Day of Qiyaamah nor will He purify them (with His Forgiveness), and for them will be a painful punishment. They are the ones who purchase dhalaalah (deviation) with huda (Imaani guidance), and athaab (punishment) with maghfirah (forgiveness). What has made them so patient in the matter of the Fire?” 

Our Shariah is the Qur’aan and the Sunnah transmitted from the Sa-haabah through the Channels of the Aimmah-e-Mujtahideen. This Shariah is attainable only by means of Taqleed. There is absolutely no other way of reaching the Haqq which Allah Ta’ala has encapsulated in the Qur’aan and Sunnah.



By Mufti Sajjad Husain Qasmi

The sole objective of the present study is to elucidate the remarkable contributions and luminous achievements of Deobandi scholars in an auspicious field of glorious Ahadith. As a matter of fact, there had been different schools of thought who have greatly paid full attention on the teachings of the Prophet ﷺ but the laudable work which Deobandi scholars have rendered are amazingly unparalleled and matchless in its type. They enriched the Islamic literature with their thoughtful and unique explanations of the prophetic traditions with the inference of new emerging issues in the light of the eloquent words of the Prophet ﷺ. Their handsome work made them dignified and majestic figures in their respective fields. Their excellent effort in pondering on Prophet’s ﷺ sayings is their characteristic feature which is rarely seen elsewhere. Their accomplishments and services in this regard are the focus of this present study.


There is no denying the fact that the art of Hadith has enormous weight and great value in Islamic firmament as being a reliable source to guide all human beings to the straight path of success, peace and tranquility of soul and heart. It is undoubtedly believed to be second most significant source of the heavenly religion of Islam. In other words, it can be certainly said that if the teachings of the heavenly revelation is the heart in Islamic arts then the sacred Hadith is the jugular vein which circulates the fresh and energetic blood to the entire trunks and branches of Islamic science and keeps the religious orchard green, blooming and laden with ripe fruits all the time. It is Hadith that discloses the circumstances of the revelation, explanation and interpretation of the verses, exposition of ambiguity and generalization in the meaning of the words which are more confined to its sense. All the discourse, morals, and character as well as the sayings of the prophet would be in darkest layers of obscurity, if we were deprived of the blessed Ahadith that are considered to be beacons of light in intertwined occurrences of day-to-day life. The Muslim nation holds high reverence and love for what the beloved messenger has said, acted upon and approved since it possesses worthwhile significance in formulating Islamic law and being proved by the actual words of the heavenly book: “And he (the Prophet ﷺ) does not speak out of his own desire. It is not but a revelation revealed (to him)” (Qur’an 53:3). Therefore the Prophet’s ﷺ saying has been accepted as an authentic and reliable source of Islamic law and it remained unchallenged and undisputed throughout the centuries.

There have been many differences among Muslims in their juristic opinions, but the authority of Hadith was never denied by any jurist. It is Allah’s irrevocable  custom to choose the intellectuals, pious and notable figures to nurture and safeguard  both the words and meanings of the revelation for all the humanity till doomsday. On account of Deobandi scholars’ sincerity and inclination towards religious works, Allah Almighty has chosen them for this great and everlasting work which won them eternal name and fame and left their names engraved in the shining pages of the history. [Barre Sagheer Pak Wa Hind Mein Ilme Hadith, P.29]

Their multifarious services in Hadith:

Their immortal and exemplary services in the field of Hadith may be classified in the following points:

(1) Deobandi scholars’ contribution to prove the authority of Hadith
(2) Linguistic services of Deobandi scholars in regard to the meaning of Hadith
(3) Explanatory works of Ahadith (4) Deductions of hidden jurisprudential issues from Hadith (5) Reconciliation between conflicting traditions
(6) Books, lectures and dictations of Deobandi Scholars on Hadith (7) Acknowledgement of foreign scholars for their works.

The contribution of Deobandi scholars to prove the authority of Hadith:   

Before going into the depth of the subject, one should have the idea in the mind that Deobandi Ulama lived in a time when the political power of Muslims in the Indian subcontinent had been impoverished and their hegemony was thoroughly impaired from its roots. On the other hand, Muslims fell prey to the brutal attacks which orientalists waged against Islamic teachings and religious practices to extinguish the candle of love installed in the hearts of the believers with regard to the Prophet ﷺ and they attempted to plunder the legacy of worthwhile Hadith. The Islamic scholars and intellectuals of Deoband were disheartened over the decay of Islamic education and Islamic scholarly tradition. Firstly, they lit the candle of prophetic traditions by preaching and delivering speeches in the public gatherings throughout India to acquaint the Mulim community with the rich assets of Islam, inculcating the love of Prophet ﷺ, his saying and actions approved by him. They delivered pithy sermons in the gloomy society to infuse the spirit of faith and make them inclined towards the heavenly deeds, inspired by the instructive wordings and orders of the Prophet . [Abdurrahamn Al-Barni, Ulama-o- Deoband Wa Khadamt-u-Hum fi Ilm al-Hadith, p.336]

Compilations on the authority of Hadith by the Deobandi scholars

As it is earlier brought to the light that western writers, authors and men of literature have raised stern objections against the authenticity and reliability of the prophetic traditions to mislead all adherents of Islam and create falsehood and misconception regarding the legal status of Hadith in the mind of ordinary people and let them fall prey to their prosaic and dull allegations fabricated against Islam.

• Hujjiyyat al-Hadith by Idris Kandhlawi and Muhammad Tayyib al-Qasimi
• Nusrat al-Hadith by Habib al-Rahman al-A’zami in Urdu. This was translated into Arabic by Mas’ud al-A’zami with a forward by Muhammad Awwamah.
• Al-Intisar li Sunnat Sayyid al-Abrar Muhammad Tahir al-Murdani
• Nata’ij al-Inkar al-Hadith by Sarfaraz Khan Safdar
• Al-Madkhal ila Dirasat al-Hadith al-Nabawi al-Sharif and Dawr al-Hadith fi Takwin al-Munakh al-Islami by Abu al-Hasan al-Nadawi • Tadwin-e Hadith by Munazir Ahsan Gilani. This was later translated into Arabic by ‘Abd al-Razzaq al-Iskandari and revised by Bashshar ‘Awwad Ma‘ruf
• Hujjiyyat al-Hadith by Maulana Taqi Usmani 
• Dirasat fi al-Ahadith al-Nabawiyyah by Mustafa Azami
• Al-Fawa’id al-Malakutiyyah fi ann al-Hadith Hujjah by Musa Ruhani Bazi [Muntasir Zaman, The Contribution of the Scholars of Deoband in the Field of Hadith].

Linguistic services regarding Hadith:   

There is no iota of doubt that Deobandi scholars had marvelously paid their exhaustive contribution in as many aspects as they could to clearly reveal the wonders and latent secrets of the traditions literally, analytically and rationally. As far as the linguistic and grammatical matters are concerned, Deobandi Ulama laid great emphasis on it in a bid to defend the treasure of Hadith from being distorted or plundered by the mischief-mongers as it is predicted by the Prophet in the following sound and authentic tradition:

Prophet ﷺ said: “This Knowledge will be transmitted from every just successor who will negate the distortions of the deviated, the plagiarism of the people on falsehood and the false interpretations of the unlettered” [Mishkaatul Masaabeeh, 1/82].

The above description mentioned in the Hadith expounds to us the key attributes and principles of the true Islamic scholars and it makes their bounden duty to protect Islamic fort from the bunch of crooks or transgressors. Acting upon this tradition, they put their focus on linguistic aspects of the traditions to impart the hidden rubies and pearls to the worldwide Islamic nation. They thoroughly referred to the old and reliable pre-Islamic poems and literary texts to get the actual nuances of the meaning of the words delivered by the Prophet ﷺ. If any word of Hadith looks ambiguous and equivocal in its meaning then they ponder on the context to affirm its desired sense in order to fully keep the texts safe from  fabrication or misrepresentation. This was done to fortify the ramparts of Islam for the sake of its protection from external attacks. Figurative language has been used in different ways in the Hadith e.g. use of metaphors, synecdoche, similes, proverbs and metonymy to communicate to the audience clearly. They concentrated on the figurative language used in some places of the traditions. They fully explained various figures of speech used in Hadith in such a way that can manifest the real objective of the Messenger ﷺ. Here I set one example from the most informative and thoughtful book called Attaliqussabih compiled by Maulana Idris Kandhlavi.

(Sawm (fasting) is shield; Dhamma on Meem and Tashdeed on Noon, means protection and security. And it is said that it strikes the lust and weakens it, further it is reported that the fasting is rein of the pious men, shield of the warriors and the garden of God-fearing figures. Ibn-e- Abdul Barr has averred that fasting means nothing else but to keep away from the lust and hell-fire).   

So, let us deeply ponder in this text excerpted from the lengthy and pithy volume of the above mentioned book that shows how excellently he has solved the phonetic hurdles along with linguistic explanation. He then quoted different quotations from the various trustworthy books to make the meaning peculiarly clear to the readers. Moreover, when the reader reads the word shield the encyclopedic entries and the socio-cultural norms are triggered and the mind searches for all mental representations in order to understand the meaning encoded by the word shield. The following assumptions are made:

a) Tool used to protect oneself
b) The tool is strong / made of metal
c)  It is used in places where there is war / chaos

The assumptions interact with the reader’s knowledge to yield the following contextual implications:

d) Fasting is used to protect oneself against evil
e)  For fasting he / she must be strong
f)  Fasting helps one to solve life’s problems (Al-taliqussabih, published in Hyderabad, :2/337)

Explanatory works of Ahadith rendered by Deobandi Ulama:   

The explanatory books of Hadith penned by Deobandi scholars have gripped the attention of the entire Islamic world due to its authenticity, exhaustiveness, reliability and variety of information, and instruction which other books are lacking in. They have matchless exceptionality in opening up the vast window of thoughts and views for the Hadith learners. They write down the brief elucidations in a wonderful manner that helps the reader to easily and interestingly absorb the theme of traditions and remain stimulated to put what he has learnt in his day-to-day practical life. Likewise, they objectively took stock of the transitions related to Islamic tenets, doctrines, dealings and social and financial issues as much sincerely as the honest stewards and responsible trustees of wealthy legacies deal with their antique chattels to prevent them from possible loss or extinction, keeping away themselves from personal gains.

When discussing any particular Hadith, the grand specialist in Hadith, Maulana Anwar Shah Kashmiri made a sterling effort to identify the narrators in the Isnad (chain of authorities reporting the Hadith) cited the names of the more unfamiliar narrators. For instance, the Isnad of the very first Hadith that appears in the most authentic book Bukhari, in the chapter entitled “The Disappearance of Religious Knowledge and the Appearance of Religious Ignorance” the name of Rabiah appears as one of the narrators. Shah Sahib explains that Rabi’ah was the teacher of Imam Abu Hanifa. Moreover, he also pointed out that Imam Malik Ibn Anas also studied Islamic jurisprudence under the same scholar, namely, Rabiah. [Faid-ul-Bari Vol. 1, p. 177]

Their commentaries give the different views of scholars from varied schools of thought but they have adopted a moderate and balanced method to fairly justify their views and deductions inferred from the two comprehensive and trustworthy sources, the Holy Qur’an and the sacred Hadith, in such remarkable way which does not reflect the least degree of bigotry and narrow-mindedness in evaluating the matter. Moreover they are inclined to bridge the ideological gap prevalent in the Muslim community. Here is one example from Fayd al-Bari, under the explanation of famous Hadith “Verily actions  are judged according to the intentions” he says: “this Hadith has been interpreted by the jurists on the basis of their own particular school of thought. For example, inferring from this Hadith, the Shafi School holds the view that intention is compulsory at the time when one begins to perform the ablution whereas the view of the Hanafi School is that it is not compulsory for one to make the intention for performing the ablution. The great Shah Sahab then explains that since intention does not form part of the Qur’anic imperative that pertains to ablution, it would be in order to conclude that it is meritorious and not compulsory to make the intention for performing the ablution. There are many more instances which give clear indication of their extensive knowledge of prophetic teachings. [Faid-ul-Bari Vol. 1, p. 2] 

Remarkable commentaries on Hadith books    

Many of Deobandi scholars have written commentaries on al-Kutub al-Sittah (six most authentic books of Hadith), and other commonly available Hadith works which are in Arabic, Urdu, and other languages. The names of some books are mentioned hereunder: 

Sahih al-Bukhari: 

⚫ Anwar al-Bari by Ahmad Rida al-Bijnori 
⚫ Fadl al-Bari fi Fiqh al-Bukhari by ‘Abd al-Ra’uf al-Hazarawi 
⚫ Tuhfat al-Qari fi Mushkilat al-Bukhari by Muhammad Idris Kandhlawi 
⚫ Farhat al-Qari an Sahih al-Bukhari by Shayr Zaman al-Hazarawi
⚫ Al-Kawthar al-Jari fi Sharh al-Bukhari by ‘Abd al-Rahman al-Murdani 
⚫ Talkhis al-Bukhari by Shams al-Duha al-Zankuni 
⚫ Is‘ad al-Bari by Siddiq Ahmad Bandawi 
⚫ Al-Abwab wa al-Tarajim by Maulana Muhammad Zakariyya Kandhlawi

Among works written on related aspects are the following:

⚫ Nibras al-Sari fi Atraf al-Bukhari by ‘Abd al-‘Aziz Punjabi 
⚫ In‘am al-Bari fi Sharh Ash‘ar al-Bukhari by Muhammad Ashiq Ilahi 
⚫ Izalat al-Qassas-e-Wajh Qal Ba‘d al-Nas by Mujib al-Rahman al-Bangladeshi 
⚫ Ma Yanfa‘ al-Nas fi Sharh Qal Ba‘d al-Nas Muhammad Tahir al-Rahman

Sahih Muslim:    

⚫ Fath al-Mulhim fi Sharh by Maulana Shabbir Ahmad ‘Uthmani, and Mufti Taqi ‘Uthmani

Sunan al-Nasa’i:    

⚫ Faid-al-Samai by Rasheed Ahmad Gangohi  
⚫ Al-Muktafa bi Sharh al-Mujtaba by Ahmad Hasan al-Fattani

Jami’ al-Tirmidhi:     

⚫ Al-Tib al-Shadhi by Ashfaq al-Rahman Kandhlawi 
⚫ Hadiyyat al-Ahwadhi by Ibrahim Balyawi 
⚫ Tanqih al-Shadhi by Shams al-Haqq al-Afghani
⚫ Ma‘arif al-Sunan by Muhammad Yusuf Banuri.  
⚫ Khaza’in al-Sunan by Sarfaraz Khan Safdar

Sunan Abi

Badhl al-Majhud by Khalil Ahmad al-Saharanpuri 
⚫ Intibah al-Ruqud fi Hall-e-Sunan Abu Dawud by Shayr Zaman al-Hazarawi 
⚫ Zubdat al-Maqsud fi Hall-e-Qal Abu Dawud by Muhammad Tahir al-Rahimi

Muwatta’ Malik:     

⚫ Awjaz al-Masalik by Muhammad Zakariyya Kandhlawi  ⚫ Kashf al-Mughatta fi Rijal al-Muwatta’ by Ashfaq al-Rahman Kandhlawi in respect to the narrators of the book

Sharh Ma’ani al-Athar by al-Tahawi   

⚫ Amani al-Ahbar by Yusuf Kandhlawi. He passed away before completing one-fourth of the book 
⚫ Tabhij al-Rawi bi Takhrij Ahadith al-Tahawi by Ashiq Ilahi 
⚫ Majani al-Athmar by the above author 
⚫ Talkhis al-Tahawi by Husayn Ali Punjabi 
⚫ Nathr al-Azhar by Muhammad Amin Aurakza’i 
⚫ Al-Hawi ‘ala Mushkilat al-Tahawi by ‘Abd al-Rahman al-Kamilpuri

Mishkat al-Masabih  
⚫ Al-Ta’liq al-Sabih by Muhammad Idris Kandhlawi 
⚫ Mishalul Masabeeh by Maulana Salman Nadwi

Loudspeakers and Hadhrat Thanwi’s Fatwa

Question: In the Dhameemah (Appendix) of Hadhrat Maulana Ashraf Ali Thanvi’s Imdaadul Fataawa, Vol.1, Mufti Muhammad Shafi says that it is permissible to use loudspeakers for Salaat in the Musjids. He adds that if Hadhrat Thanvi was alive, he would have retracted his fatwa and concur with the permissibility view.

Answer by Mujlisul Ulama:
In the Dhameemah to Imdaadul Fataawa, Mufti Shafi’ (rahmatullah alayh) does not say that if Hadhrat Thanvi (rahmatullah alayh) was alive “he would say that the usage of loudspeakers for Salaah is permissible”. Mufti Shafi said: “In these circumstances, Hadhrat Thanvi would retract his fatwa of fasaad-e-namaaz.” That is, he would retract his view of Salaat of the muqtadis not being valid if a loudspeaker is used.

Using the loudspeaker in Namaaz and the Fasaad of the Namaaz are two separate issues. Whilst Namaaz will not be faasid if a loudspeaker is used, the karaahat (abomination and impermissibility) of the instrument in Salaat remains intact. 

Besides the issue of invalidity of Salaat which was Hadhrat Thanvi’s Fatwa, Hadhrat had also presented other reasons for the prohibition. Study the entire Fatwa in Imdaadul Fataawa. In his Fatwa he had mentioned that it is not permissible to even bring the loudspeaker into the Musjid. Read the Fatwa with concentration to understand the Shar’i abhorrence for the introduction of the loudspeaker into the Musjid and Salaat. Even if he would retract one view (i.e. if he had been alive today), there are still several other factors which render the loudspeaker impermissible for Salaat.

At no stage did we ever say that Salaat with the loudspeaker invalidates the Salaat despite this being our inclination. But, the use of the loudspeaker in the vast majority of cases remains   haraam. In most Musjids the loudspeaker is used even if there is a half saff of musallis. Many Musjids are so small that there is totally no need for a loudspeaker which has become merely a style and fashion. We have seen in many Musjids, the mike switched on when there are just a dozen  musallis or less and the Musjid itself is small making it totally unnecessary for a loudspeaker. Besides the waste, riya (show) and stupidity, the khushu’ of the Salaat is disturbed with this unnecessary apparatus attached to Salaat. Furthermore, nowadays they have a new style. They tie the mike to the Imaam giving the impression of him being a dog on a leash.

All the arguments which Hadhrat Thanvi (rahmatullah alayh) explained in his lengthy Fatwa remain valid to this day. The only issue which may change is the question of fasaad-e-namaaz. We are averse to research the loudspeaker from the technological aspect, because we know that we shalll ultimately be forced to say that the Salaat of the musallis becomes faasid if a loudspeaker is used. The explanation which the India and Pakistan university professors gave the Ulama about the technological aspects of the loudspeaker is inaccurate. We are positive that a proper study of the loudspeaker will establish that the end sound is not the original voice of the Imaam. But, as mentioned above, we have no intention to explore this issue in view of the Ibtilaa-e-Aam of the entire Ummah.


Hadhrat Thanvi’s Views – Some Ishkals (Doubts) From the Ibaraat of Malfuzaat Hakim ul-Ummat & Its Answers

Answers By Mujlisul Ulama

A Brother with some Ishkaals pertaining to the Malfoothaat of Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh), poses the following queries:

I have some queries regarding an article that was written by a Maulana of the UK. In the article, which I have attached to this email, he quotes miscellaneous Malfoozaat of Hadhrat Thanvi (Rahmatullah alayh). What we have read in these Malfoozaat seems very different to the version of Hadhrat Thanvi as we learnt about him. I will give a summary of some of the things mentioned in the article which has caused some iskhkaal (uncertainty).

Q. Hadhrat Thanvi said that the doors of ijtihaad are only closed with regards to matters of usool and not when it comes to matters of furoo`.

Answer: The Furoo’ in the context refers to new developing issues, e.g. blood donation, surrogacy, transplanting organs, machine-slaughtering, insurance and   numerous other issues which   always develop with the progress of time. On such issues on which the Fuqaha are silent, then obviously the well-grounded Ulama of the age will be constrained to acquire rulings on the basis of the Usool as well as similar Furoo’ formulated by the Aimmah Mujtahideen of the Salafus Saaliheen era. Furoo’ in the context does not refer to such Furoo’ on which there is Ijmaa’ of the Fuqaha of the Math-hab, e.g. Wudhu has four Faraaidh, a quarter of the head is Fardh for masah, Qur’baani is Waajib on every adult who has the means, and the thousands of other Furoo’ pertaining to all acts of Ibaadat.

However, regarding such Furoo’ on which there exists difference of opinion among our own Fuqaha and Aimmah Mujtahideen, there is scope for Ijtihaad, e.g. Is Isha’ Salaat Fardh in an abnormal time zone region where there is no Isha’ time? According to some Fuqaha, there is no Isha’ Salaat there. This is also Hadhrat Gangohi’s view. However, according to other Fuqaha, Isha’ remains Fardh even in such a region. In an ikhtilaaf of this nature, we shall apply our minds and issue a Fatwa which our hearts believe is the best, and in this particular case, we say that Isha’ remains Fardh.

There are numerous Furoo’ of this nature of Ikhtilaaf. Ijtihaad in them will be permissible. Nevertheless, even if there is some Ikhtilaaf, it remains incumbent to adopt the view of the Jamhoor-Fuqaha of the Math-hab, and to adopt Ihtiyaat. If there is no incumbent need, it will not be permissible to depart from the Mufta Bihi version of the Jamhoor Fuqaha of the Math-hab.

It should be well understood that there is no scope for latitude based on nafsaaniyat. Flitting from Math-hab to Math-hab, and from one view to another for the sake of pleasing people, is haraam. Liberals and deviates do so at the peril of the destruction of their Imaan.

It has also been observed that some Akaabir have their own tafarrudaat–views in which they   are solitary perpetrators in stark opposition of the Mufta Bihi version of the Jamhoor Fuqaha of their own Math-hab, e.g. Hadhrat Madani (Rahmatullah alayh) performing Tahajjud in Jamaat. Such tafarrudaat should be compulsorily buried, husband has disappeared has been acquired from the Maaliki Math-hab. This procedure is entirely correct and within the confines of the Math-hab. But this is subject to a valid Shar’i Dhuroorat. It is not based on whim and fancy to dance to the tune not advertised. There is no daleel in such a misaligned   view of a senior. A tafarrud may not be tolerated. It is never a basis for diversion from the Math-hab’s official Ruling.

Q. Hadhrat Thanvi said that when it comes to matters of mu’aamalaat, he will give a Fatwaa on another Madh-hab if it is a case of dharoorat. He asked permission for this from Hadhrat Maulana Rashid Ahmad Gangohi. Permission was granted.

Answer: We are in agreement with this. We too adopt this for practical purposes when there is a Shar’i Dhuroorat. In fact this is a principle of our Math-hab. Thus, what Hadhrat Thanvi did was to act within the confines of the Math-hab by acting in terms of the principle which allows for such diversion from the Math-hab and incorporation into the Math-hab of a mas’alah from another Math-hab. The mas’alah of four years waiting period for a woman whose husband has disappeared has been acquired from the Maaliki Math-hab. This procedure is entirely correct and within the confines of the Math-hab.

But this is subject to a valid Shar’i Dhuroorat. It is not based on whim and fancy to dance to the tune of an ignorant modernist public. Nowadays,  just any whimsical need of morons is accepted by the maajin moron ‘muftis’ for issuing stupid and corrupt fatwas of jawaaz. This trifling with the Deen is fraught with calamitous consequences.

Q. Hadhrat Thanvi used to recite Soorah al-Faatihah behind the Imaam, but later on left off this practice. When he began doing it, he mentioned it to Maulana Rashid Ahmad Gangohi, but Hadhrat Gangohi maintained silence (didn’t object to it). Later on when he left it off, he again mentioned this to Hadhrat Gangohi, and again Hadhrat Gangohi maintained silence.

Answer: This act of Hadhrat Thanvi (Rahmatullah alayh) was his tafarrud, which was erroneous, and must be set aside. He himself dithered on its validity, hence he later abandoned it. Hadhrat Gangohi’s silence is not a determinant or a criterion for accepting tafarrudaat. On the contrary, Hadhrat’s silence was a silent disapproval for the tafarrud of Hadhrat Thanvi. According to the Jamhoor Hanafi Fuqaha reciting Surah Fatihah behind the Imaam is HARAAM. Thus, Hadhrat Thanvi (Rahmatullah alayh) had erred in this respect, and his abandonment of the practice signifies his Rujoo’.

Every good horse also slips. We follow the Haqq they present, not their errors. We are on solid grounds when we follow the Aimmah and Fuqaha of our Math-hab. There are numerous Rujoo-aat of Hadhrat Thanvi (Rahmatullah alayh). At one stage he was not aware of the fact that to fast only on 10th Muharram is Makrooh, and that another day should be added. There are many such errors even among the Fuqaha, hence the preponderance of two or three views on almost every mas’alah among the Shaafi’ Fuqaha. They have too many   qadeem and jadeed views on   almost every mas’alah.

The senior who pulls to the side with his tafarrud is on delicate ground. Allah save him from such errors which become blurred to even illustrious personalities. The safest course is to remain firm on the version of the Jamhoor. This is in fact Siraatul Mustaqeem whilst the tafarrud is deviation. Never shall anyone be questioned on the Day of Qiyaamah for having resolutely adhered to the Jamhoor’s fatwa. But there is the  very real possibility of the Mutafarrid Buzrug having to stand in the Divine Court to account for his tafarrud, especially if he had no imperative need for his departure from the Straight Road of the Math-hab.

Q. Hadhrat Thanvi praised Imaam ibn Taymiyyah and Imaam ibn al-Qayyim, saying they were `Aarifeen, and he referred to Imaam ibn Taymiyyah with the title of Allaamah.  

Answer: In India there was at that time a great dearth of the kutub of Ibn Taimiyyah and Ibn Qayyim, hence   most of our Akaabir of that era were unaware of the views of Ibn Taimiyyah. They were therefore justified to speak highly of Ibn Taimiyyah on the basis of the paucity of their awareness of his deviation. If you read some of our own publication of 40 years ago, you will find praise for Ibn Taimiyyah. That was due to our ignorance of his views. It was years later when Hadhrat Husain Ahmad Madani (Rahmatullah alayh) came from Madinah to teach Hadith in Deoband, that he began to apprize our Ulama of the reality of Ibn Taimiyyah. We are under no obligation to follow Hadhrat Thanvi’s view on this issue – a view based on insufficient information.

Such ‘taqleed’ is in fact jumood (fossilization of the brains) which is condemned by the Fuqaha.

Consider the example of stock  market shares. Since our Akaabir were unaware of the true meaning of this concept, and since it was erroneously explained to them by some traders and by the one who posed the question, they  understood that it was a valid shirkat, hence they issued their fatwa of permissibility. However, those who are aware of this concept, understand its hurmat to be clearer than the sun’s light at mid-day. Now making ‘taqleed’ of such an error of the Akaabir is satanic jumood (intellectual fossilization).

Q. Once, after performing Tawaaf, someone asked him why he does not wear the turban, so Hadhrat Thanvi asked him, “Is it fardh or waajib?” The man replied that it is Sunnah. He then asked, “Is it an emphasised Sunnah or mustahabb?”  

A. Wearing the turban is Mustahab. This is the Fiqhi category of the Turban. Our Akaabir generally do not don Amaamah. However, they are not in denial of the Sunnah status of the Turban. When a Mustahab is elevated to the status of Wujoob, then in terms of the Shar’i principle, the Mustahab shall be set aside to avoid resemblance with the Ahl-e-Bid’ah. The Qabar  Pujaari (Grave Worshipping) sect believe that wearing the turban, especially for Jumuah is Waajib. In our day too, the Tablighis entertain such a belief. They in fact scorn and despise those Ulama such as Hadhrat Thanvi, who do not wear Amaamah. On account of such ghulu’ it is our understanding that our Akaabir had abstained from Amaamah. The Tablighis profess taqleed to Mufti Mahmoodul Hasan (Rahmatullah alayh). They should check Hadhrat’s Fataawa Mahmoodiyyah for the status of the Amaamah.

It must also be remembered that whilst even a Mustahab act is of great importance and significance, the one who does not meticulously observe it may not be despised, scorned or castigated. Ghulu’ is the disease of the juhala.

Hadhrat Thanvi had also mentioned that his head would feel hot with an amaamah.  Furthermore, those who place so much emphasis on the Amaamah, do not place any emphasis   whatsoever on wearing the lungi which was the permanent garb of Rasulullah (Sallallahu alayhi wasallam) and of all the Ambiya (Alayhimus salaam). Why this discrepancy in attitude? Is the lungi not Sunnah? Undoubtedly, it is. However, it is of the Mustahab category.

Q. Hadhrat Thanvi said that closing the eyes in Salaah is against the Sunnah but permissible without karaahah.

Answer: We differ with Hadhrat Thanvi on this issue. If it is Sunnah to perform Salaat with open eyes, then it will most certainly be Makrooh Tahrimi to perform Salaat with closed eyes without valid reason.

Adopting closed eyes as a permanent practice is not permissible because it is in violation of the Sunnah. It is not permissible to abandon a Sunnah without valid reason.

An Aalim mureed of Haaji Imdaadullah (Rahmatullah alayh), narrated that once he had performed two raka’ts Nafl with   deep concentration and considerable care. During the night, in a dream, his Salaat was shown to him as a damsel of Jannat of stunning beauty. When he looked carefully at her, he observed that she was blind. Haaji Imdaadullah spontaneously informed him that she was blind because he had performed the Salaat with closed eyes.

Q. A Salafi once requested to take bay`t with Haji Imdadullah on condition he remains a Salafi. Hadhrat agreed. Hadhrat was later on informed that this person (Salafi) has left off loud Aameen and raising the hands. Hadhrat asked him if this is the case, and he said yes. Hadhrat said to him, “If your view and research has changed then I shall not prevent you because not saying Aameen loudly and not raising the hands is also Sunnah. However, if you have abandoned because of your relation with me, and you regard your past practice as Sunnah, then I shall not take the responsibility of abandoning a Sunnah on myself.”

Answer:  We too will adopt the method of Haji Imdaadullah if we are placed in a similar situation. A Shaafi may not abandon what he believes to be Sunnah merely for the sake of his Hanafi sheikh. A lackadaisical attitude towards the Math-hab’s practices is to trifle with the Deen. It is haraam to abandon a practice one believes to be Sunnah merely to appease one’s sheikh or ustaadh. The muqallid has no daleel for abandoning what his Math-hab teaches to be Sunnah.

Q. When some Ghayr Muqallideen would request to take bay`t with Hadhrat Thanvi, he would ask them their opinion on Taqleed. If they said that Taqleed is permissible but not necessary, he would accept them as his Mureeds.

Answer: The purpose of Bay’t is Islaah of the Nafs. If a ghair muqallid becomes bay’t to a Muqallid Shaikh, then Insha-Allah, he will see the light and abandon his adamant taqleed. Anyhow, accepting ghair muqallideen as mureeds was Hadhrat Thanvi’s method. It is not a method   which can be imposed on another Shaikh who refuses to initiate ghair muqallideen as mureeds. This is not a Shar’i ikhtilaaf. It is a personal issue.

Q. Hadhrat Thanvi once defended the Barelvis and the Salafis. One Barelvi remarked that, “Who says Ashraf Ali is from the Deobandis?  De obandis just attribute him to them for the sake of it. He is from our group.”

Answer: On which issue did Hadhrat Thanvi defend the Barelwis? He has written copiously against the bid’aat of the Barelwis. Defending a Barelwi on any specific issue would have been on an issue   which was not in conflict with the Shariah. Again, the Mashaaikh have their own different ways of tarbiyat. While their methods will be respected if not in conflict with the Shariah, there is no imperative need to adopt anyone’s method. Thus, some of the methods of Islaah of Hadhrat Masihullah (Rahmatullah alayh) were in complete contrast to the methods of his Shaikh, Hadhrat Thanvi (Rahmatullah alayh). Methodology is largely formed in terms of personal disposition (tabiyat).

Q. Hadhrat Thanvi said: “Some extreme people are so rigid in following their Imaams that they openly reject non-conflicted Saheeh Hadiths because of their Imaam’s statement. May Allaah protect us from such rigidness. It appears from the actions of such people that they regard Imaam Abu Haneefah as maqsood bidh-dhaat. Now, if someone declares this as Shirk in Nubuwwat, what is his mistake?”  

Answer: We are in agreement with Hadhrat Thanvi’s comments. Ghulu’ is haraam. If, for example, Imaam Abu Hanifah’s view is in conflict with the Hadith, then it will be ghulu’ to doggedly adhere to it. But of absolute importance on this issue is that we are not in position to decide if Imaam Abu Hanifah’s view has to be set aside. This decision is made for us by the illustrious Fuqaha who were Mujtahids in their own right. Thus, we set aside Imaam Abu Hanifah’s view of the abrogation of Aqeeqah, not because we found it to be against the Hadith, but because all of the Hanafi Fuqaha have set his view aside.

We set aside Imaam Abu Hanifah’s view of the 6 Shawwaal fasts being bid’ah on the basis   of what our own Fuqaha, the Students of Imaam Abu Hanifah, had ruled. We do not put ourselves against Imaam A’zam (Rahmatullah alayh) on the basis of our absolutely deficient and weak research. It would be shaitaaniyat if we have to adopt such a route of contumacy.

Another example, is Imaam Abu Hanifah’s view on alcohol which almost all of these modern day stupid muftis adopt despite the fact that for the past almost 14 centuries the Fatwa of the Jamhoor Fuqaha and of all the Fuqaha of the other Math-hab is on the view of Imaam Muhammad (Rahmatullah alayh), which is the view of the prohibition of all forms of alcohol. And this is based on the Hadith. Now these maajin muftis of our present era come within the scope of Hadhrat Thanvi’s criticism on this issue of ghulu’. Their nafs constrain them to accept the liberal view which is in conflict with the Fatwa of all Math-habs, not only the Hanafi Math-hab. They want to devour chocolates, sweets, processed junk food, harmful soft drinks, artificial juices, etc., hence they perpetrate ghulu’ by abandoning what the Shariah has propounded for almost 14 centuries. And, for this nafsaaniyat, they have no valid Shar’i daleel. There is no Dhuroorat for devouring poison, liquor and carrion.

Q. Hadhrat Thanvi said, “Nowadays this illness is widespread amongst the people of the truth that they compare the Madhaahib of the Mujtahids in such a way that it gives the impression that the other Madhaahib are invalid. For example, they will give preference to the Hanafi position on an issue in such a way that it gives the impression of the Shaafi`ee position being invalid…..In differed upon issues, one should not regard one side as definitively right and the other side as definitively wrong, because sometimes the reality is disclosed at the time of death.”  

Answer: We are in full agreement with what Hadhrat Thanvi said on bigoted preference to one’s Math-hab. However, that attitude applied to his time in India and perhaps elsewhere. It does not apply to us. We show utmost respect to all Four Math-habs, and we propagate that followers must strictly follow their respective Math-habs and not be like chameleons such as the MJC sheikhs and even the pseudo-  deobandi molvis of today. They do not know whether they are moving forward or backwards. They are the muqallids of their nafs, not of the Deen.  


Stance of Deoband on Observing Urs/Uroos of the Saints

Question: Hadhrat Shah Waliullah (rahmatullahi alayh) writes, “Sometimes Khwaja Khurd used to celebrate Urs/Uroos of his Shaykh, Khawaja Baqi Billah (rahmatullahi alayh)” [Anfaas al-Aarifeen pg 65] Why do Sunni scholars affiliated with Deoband then prohibit the customary URS death anniversaries of Sufi saints??

ANSWER (by Hadhrat Qari Tayyib rahmatullahi alayh): The basis of [Urs/Uroos] was that when a Shaykh of Tariqah from the ahlullah used to pass away, his affiliates would gather. One of the benefits of this was that people who had a weak spiritual afiliation (Dha’eef ul-Nisbat) would get [spiritual] power (quwwah) from people of strong spiritual affiliation (Qawwi ul-Nisbah) and this would strengthen their spiritual connection.

Another advantage was that they (the Khulafa) were assigned different “Wilaayats” (areas) to go and help in (people’s spiritual) reformation (Islaah) and spread Islam. The reality is that Islam was spread in India by the Sufis, and Urs was an annual opportunity for them to gather and make & assign groups (of people) which would then spread guidance and propagate Truth [tableegh i-haq].

This is the reason that there are graves of “Shah-e-Wilayat” in every district and village in Saharanpur, in Deoband and everyhwere. The reality was that when a group was sent for Tabligh, one person used to head it and this person was called the Shah-e-Wilayat. Wherever he used to die, he was buried as Shah-e-Wilayat. In short, there (in Urs, groups of) Wilaayats were divided, “You go and spread Islam” and this one “You go and help with spiritual reformation of Muslims”.

With regards to Hadhrat Khwaja Ajmeri (rahmatullahi alayh) even Christians bore witness, Sir Thomas Arnold in his “Preaching of Islam” says: “99 lakh people converted to Islam on the hands of Hadhrat Khwaja Moinuddeen Chisti (rahmatullah alayh) alone, and the number of people his khulafa converted is another amount”

Hadhrat Sultan-ul-Awliya Nizamuddeen Dehlwi (rahmatullahi alayh) had 900 of his Khalifah’s sent to Deccan, they converted thousands to Islam. If you visit there, you’ll see that its a very narrow area amongst the mountains difficult to traverse, there was no mosque or shrine there, (yet) these people went there. So this was the ACTUAL essence of Urs/Uroos, now, it has become a carnival event where women attend, dance on music, people set up stalls and trade, and every (type of) corrupt practice happens.

If you point these things out, they say, “Look, these people disrespect awliya, they are condemning Urs!”. This is not condemning Urs!!, this is condemning the reprehensive (things) which are not only against the Sunnah but are blameworthy innovations in the name of Urs/Uroos introduced by the ignorant people, I declare that if Urs/Uroos events are cleared of these abominable acts, and (instead) groups of Muballigheen are dispatched, scholars are called and Islamic speech are organised, recitation of the Qur’an is introduced etc…no one prohibits Urs/Uroos.

In fact, Hadhrat Mawlana Mufti Azeez ur-Rahman (rahmatullahi alayh), the senior-most Mufti of Dar’al Uloom Deoband (who) was a buzurg from the Naqshbandiyyah Order used to attend the Urs of Imaam Rabbani (rahmatullahi alayh) in Sirhind Shareef every year. Nobody from Deoband ever stopped him! Why? Because there were no such reprehensive practices there (in Sirhind Shareef)… Summarising, in reality Urs/Uroos is not condemned, but the unislamic acts (which have become) associated with it are.

The common people are steadfast on these customs and they say: “Look, these people are stopping Urs/Uroos, although it has been a custom of pious elders for centuries”. Tell me: Did these pious elders teach music and dance? Their basis (of comemorating death anniversary) was that it was a means for Tabligh & spreading the message of Islam. This aspect vanished, and (just) music and dance remained.”

[Malfuzat Hakeem-ul-Islam Hadhrat Qari Tayyib Qasmi, Vol. 7 pgs. 468-471]


Milad & the Present-Day “Deobandis”

By Mujliisul Ulama



Maajin (Moron-Jaahil) so-called ‘muftis’ not worth tuppence, are abortively struggling to promote current ‘mawlid’ practices as permissible. It is the claim of these morons that this is an issue of valid difference of opinion of the Math-habs. This stance which the jaahil ‘muftis’ and ‘molvis’ masquerading as ‘Deobandis’, are peddling is baseless (baatil), and has no validity in the Shariah. They cite some big names of Shaafi’ Ulama who had appeared on the scene 600, 700 and a 1000 years after Rasulullah (sallallahu alayhi wasallam), and expect Muslims in general, and genuine Ulama in particular to swallow. But deglutition is a deficiency of morons, not of men of Aql.

On the assumption that the big names had claimed permissibility for current haraam mawlid bid’ah functions, it will be rejected with contempt. The views of Ulama who mounted the platform of Islam many centuries after Rasulullah (sallallahu alayhi wasallam), and centuries after the codification of the Four Math-habs of Islam, have absolutely no Shar’i status if in conflict with the  Shariah as was handed to the  Ummah from the era of Khairul Quroon. It is imperative to view the fatwas of scholars, be they big names and big guns, in the light of several immutable principles of Islam which are:

(1)  The Shariah was finalized and perfected during the very age of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah.

In this regard, the Qur’aan Majeed states explicitly with emphasis:

“This Day have I perfected for you (O Muslimeen!) your Deen, and (on this Day) have I completed for you My Favour (the Shariah of Islam), and I have chosen for you Islam as Deen.” [Surah Al-Maaidah, Aayat 3]

The completion, perfection and finalization of Islam with its Shariah preclude addition, deletion and alteration. All new practices presented in the hues of ibaadat have no room in Islam. The addition of new so-called ‘ibaadat’ practices implies the falsity of the aforementioned Qur’aanic aayat. It implies that Rasulullah (sallallahu alayhi wasallam) departed at a time when the Deen had not yet been finalized, and despite imperfection of the Deen, Nubuwwat had ended. All such implications are kufr.

(2)  Ibaadat is only what was taught by Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. 

In this regard, Rasulullah (sallallahu alayhi wasallam) said:

“He who innovates in this Amr (Deen) anything which is not of it, verily it is mardood (rejected and accursed).”

“The vilest of things are innovations (acts of bid’ah), and every bid’ah is dhalaalah (deviation leading to Jahannam).”

“Verily, Allah deprives every person of bid’ah from Taubah.”

These are just a couple of Ahaadith cited randomly. There is a deluge of Ahaadith in condemnation of bid’ah.

(3)  Ibaadat is only such worship/ practices which existed during the  Khairul Quroon.

Any practice promoted as ibaadat, which was innovated after Khairul  Quroon is mardood. Regarding the authority and authenticity of the effects of Khairul Quroon,  Rasulullah (sallallahu alayhi wasallam) said:

“Honour my Sahaabah, for they are your noblest, then those after them (the Taabieen), then those after them (the  Tab-a-Taabi’een). Thereafter kizb (lies/falsehood) will become prevalent.”

“The best of my Ummah, is my Age, then those after them (i.e.  after the Sahaabah), then those after them (the Taabi’een), then those after them (the Tab-e-Taabi’een). Thereafter will appear people who will (of their own accord) testify without being called on to testify. They will abuse trust and will not be trustworthy. They will pledge, but not fulfil (their pledges/promises). Among them  obesity (haraam fatness) will become prevalent………Then will come people who will love obesity.” 

On the basis of the aforementioned inviolable three Shar’i principles, all mawlid practices regardless of their nature and deceptive ‘beauty’ and ‘correctness’ are all the products of falsehood and obesity. All these innovated practices deceptively described and named, are acts of dhalaalah which lead to the Fire of Jahannam. A salient feature of these merrymaking garrulous and gluttonous singing, eating and feasting festivals of bid’ah is, the factor of ‘obesity’ mentioned and deprecated by Rasulullah (sallallahu alayhi wasallam). Excessive feasting produces physical obesity which causes spiritual emaciation. These haraam ‘mawlid’ birthday functions emulated from the kuffaar – specialize in feasting and fun. People devour food like gluttons at these festivals falsely presented as ibaadat.

The entire year these miserable votaries of bid’ah forget Rasulullah (sallallahu alayhi wasallam) and his Sunnah. But for sustaining their nafsaani practices and desire for fun and festival, they sully the name of Rasulullah (sallallahu alayhi wasallam) by hoisting their bid’ah sayyiah (evil bid’ah) in the very name of Nabi-e-Kareem (sallallahu alayhi wasallam). Aiding the deviates are the maajin  ‘muftis’ who compound jahaalat with jahaalat. They disgorge utter tripe ‘fatwas’ which none of our Akaabir Ulama of Deoband had ever ventured.

The Akaabir Ulama of Deoband were always in the forefront of the Jihad against bid’ah, including the bid’ah of mawlid/moulood/meelaad. Hadhrat Maulana Qaasim Nanotwi, the Founder of Darul Uloom Deoband, Hadhrat Maulana Rashid Ahmed Gangohi – unanimously the greatest Aalim of Ahl-e-Deoband – Hadhrat Maulana Ashraf Ali Thanvi and many other glittering Stars of Uloom and Taqwa which had emblazoned the firmament of Shar’i Uloom, Taqwa and Wara, were all branded kaafir over and over again by the people of Barelwi with whom today the ulama-e-soo’ masquerading as ‘deobandis’ are beginning to strike up alliances. Our Akaabir Ulama of Deoband had remained steadfast until the very last moments of their earthly lives in their stance and condemnation of Bid’ah. They had unanimously proclaimed meelaad with all its paraphernalia bid’ahbid’ah sayyiah.

When a misunderstanding developed in the wake of a booklet attributed to Hadhrat Haaji Imdaadullah (rahmatullah alayh), the Shaikh of the three Akaabir Ulama mentioned above, Hadhrat Gangohi and Hadhrat Nanotwi (rahmatullah alayhim) said firmly that Haaji Sahib should “consult us” in these matters. “We did not become bay’t to Haaji Sahib to ascertain the status of Hadith”. In matters of the Shariah, Haji Sahib had to refer to these illustrious Akaabir of Deoband who were his Mureeds.

In this belated age we find youngster moron ‘molvis’ citing  from the texts of Shaafi’ Ulama who arrived on the scene 7, 8, and 10 centuries after Rasulullah (sallallahu alayhi wasallam) in their despicable attempt to negate the unequivocal Fatwa of the Ulama of Deoband on the issue of meelaad, yet they dub themselves ‘deobandis’. They are plain stupid, lacking in entirety in foresight and understanding. It is haraam for such morons to speak on Deeni issues. They should restrict their efforts to teaching Nooraani Qaaidhah, for they do nothing but mislead the masses with their convoluted fatwas of stupidity which provide unfettered latitude for the perpetuation of the haraam khuraafaat of all prevalent bid’ah sayyiah mawlid/meelaad practices and functions of merrymaking designed to foster haraam obesity as prophesized by  Rasulullah (sallallahu alayhi wasallam).

These cranks who attempt to subtly negate the Fatwa of prohibition of the Akaabir of Deoband to appease the Ahl-e-Bid’ah should remove their masks of deception and renounce the flimsy veneer of ‘deobandi’ism’ which they flaunt to mislead and misguide others.

Mawlid/meelaad bid’ah is not a matter of valid difference of the Math-habs. Our Akaabir have condemned it on the basis of it being Bid’ah Sayyiah. There is nothing ‘hasanah’ (beautiful) about this bid’ah regardless of what the 7th, 8th  and 10th century Shaafi’ Ulama may have said. The views of the centuries-later Shaafi’ Ulama on the bid’ah of mawlid are baatil. Such views are pure personal opinion devoid of Shar’i substance. They had proffered noShar’i daleel for permissibility. No one’s  personal opinion bereft of Shar’i dalai-il is Hujjat (proof/evidence) against the explicit and emphatic Shar’i Fatwa of Prohibition of our Akaabir Ulama of Deoband.

Regardless of the ‘charity’ which the initial mawlid practice may have catered for, the fact is irrefutable that the  opinion of permissibility was  extremely short-sighted. It is such  opinions which have culminated in the  evil of current  day bid’ah mawlid festivals which are riddled with haraam and vice.

The names of Ibn Hajar, Suyuti, Shaukaani, Sakhawi, Qurafi (Rahmatullah alayhim), etc. – all having  appeared on the scene many centuries  after Khairul Quroon – do not alter the Shariah by one jot or dot. All the Sahaabah, Taabi’een and Tabe Taabi’een  were fully aware of Rasulullah’s day of birth and what a wondrous and blessed occasion it was for humanity.  No  one’s love for Nabi-e-Kareem (sallallahu alayhi wasallam) superseded the love which the Sahaabah cherished in their hearts of Rasulullah (sallallahu alayhi wasallam). If there was any goodness whatsoever in the kuffaar practice of celebrating birthdays of  Ambiya or if such stupid functions had  been valid expressions of love, the Sahaabah would have been the very  first to have initiated mawlid/meelaad just as they had initiated and embedded  in Islam Taraaweeh in the current form as well as some other practices of Ibaadat.

The Sabab/Illat or raison d’etre cited  by the Bid’atis for permissibility of mawlid existed to a greater degree during the age of the Sahaabah and the Khairul Quroon era. Despite its  existence and despite the stupendously greater love the Sahaabah cherished for Nabi-e-Kareem (sallallahu alayhi  wasallam), they never initiated any  practice which had even a slight resemblance to bid’ah, and by this we mean such bid’ah which initially may have been without the haraam, fisq and fujoor of current evil mawlid  merrymaking, nafsaani functions of singing and feasting.

Rasulullah (sallallahu alayhi wasallam) would not have deprived the Ummah of Thawaab  (Reward) by remaining silent of meelaad had it been an ibaadat and an amal of merit. Lailatul Qadr, Lailatul Baraa’ah, the Nights of the two Eids, the Day of Aashura and the Day of  Arafaat are days of ibaadat and great spiritual treasures and reward.  Rasulullah (sallallahu alayhi wasallam) actively promoted these auspicious days and nights. He instructed fasting and Nafl ibaadat for these occasions. Yet, he remained completely silent about the day of his blessed birth. If it  was a day of ibaadat to be observed and to gain thawaab, then the silence of Rasulullah (sallallahu alayhi wasallam) would have been
irreconcilable with his mission of  Nubuwwat. His very silence and his  abstention from hoisting his day of birth on the Ummah as a day of  observance is the clearest evidence damning the bid’ah sayyiah meelaad practices which the miscreants have innovated in emulation of the Yahood and Nasaara who celebrate the birthday anniversaries of the holy personages.

Meelaad has been hoisted on the Ummah as if it is an ibaadat of the highest merit. It has been given a status far superior to even Lailatul Qadr, and those who abstain from it are branded kaafir.  In fact, our Akaabir Ulama of Deoband have been labelled kaafir over and over by the Qabar Pujaari sect (the Barelwis) for proclaiming that their meelaad is bid’ah. 

The argument that mawlid if practiced ‘correctly’ is permissible is moronic. Bid’ah, said Hadhrat Mujaddid Alf-e-Thaani (rahmatullah alayh) is never beautiful. Bid’ah is ugly. It is satanic. It is shaitaan’s most potent trap. There is no beauty in innovation presented in the form of ibaadat. It is simply not  ibaadat. It was unknown in the era of Khairul Quroon. It is a centuries-later innovation, and the only flimsy basis the votaries of this bid’ah can disgorge is the personal opinion, unsubstantiated by Nusoos or Shar’i Usool – opinions of some Shaafi’ Ulama of many centuries after Khairul Quroon – after finalization and perfection of Islam. Islam can never be adorned and beautified with innovated practices. If there had been a need for enhancing the beauty of Islam with added and innovated acts disguised as ‘ibaadat’, Allah Ta’ala would not have finalized and terminated Nubuwwat. The door of Nubuwwat would have been left open as it was left open until Hadhrat Nabi Isaa (alayhis salaam). The very finalization and termination of the long Chain of Nubuwwat is the strongest evidence for the butlaan (nullity  and falsehood) of the bid’ah ‘ibaadat’ funfare festival of mawlid/meelaad.

Our Akaabir Ulama of Deoband were among Baqiyaatus Salf. They were glorious remnants of the Salfus Saaliheen of the Khairul Quroon epoch. They did not spew out personal opinion – opinion unsubstantiated with Shar’i daleel. Every Fatwa of our Akaabireen is structured on solid Shar’i dalaa-il. The Prohibition of meelaad stated by the Akaabir Ulama of Deoband is unlike the fatwas of personal opinion of the muta-akh-khireen Shaafi’ Ulama. The Akaabir of Deoband were genuine Fuqaha of the kind who had flourished during the Khairul Quroon. Today moron so-called ‘deobandi’ molvis of the haatibul  lail class flaunt their jahaalat with their stupid, abortive attempts to neutralize the Fatwa of Prohibition which the Ulama of Deoband had and still resolutely propagate.

One moron, maajin cardboard molvi with his rodomontade attitude bordering on insolence and disrespect for the Akaabir Ulama of Deoband, disgorged: “In almuhanad al mufanad the bible or gospel of the aqidah of the scholars of deoband its clearly mentioned mawlood free of haraam bidat is acceptable.”  

This insolent upstart claiming to be a ‘deobandi’ lacks the rudiments of Akhlaaq. The Kitaab which he mentions so insolently is NOT the ‘bible or gospel’ of the Aqeedah of the Akaabir of Deoband. While our beliefs have been outlined and briefly explained in that Kitaab in refutation of the Barelwi sect’s slander, it is not the ‘bible and gospel’ of the Ulama of Deoband. Al-Muhannad was authored by Hadhrat Maulana Khalil Ahmad Sahaaranpuri (rahmatullah alayh). The moron molvi should read Hadhrat Khalil Ahmad’s Baraahin-e-Qaatiah to gain insight and to better understand his explicit criticism of meelaad and all acts of bid’ah of the Qabar Pujaari sect.

The correct approach is to cite what Maulana Khalil Ahmad Sahaaranpuri says in his Baraahin-e-Qaatiah. The issue at hand, is the current-day Satanist functions dubbed ‘meelaad/mawlid/moulood’. But perhaps he is too dense in his Aql to understand Baraahin-e-Qaatiah. During our student days in Jalalabad, one South African student suggested to Hadhrat Masihullah (rahmatullah alayh) to introduce in the syllabus for the benefit of South African students, the Kitaab Baraahin-e-Qaatiah to basically equip them against the Barelwi Bid’atis when they return to South Africa. Hadhrat Masihullah (rahmatullah alayh) commented: “To understand Baraahin-e-Qaatihah there is a need for Aql.”  We leave you at this conundrum to decide the lack of Aql in these moron youngster upstart maajin, cardboard molvis who lack the ability to distinguish between light and darkness. They  simply are bereft of Aql.

The type of ‘meelaad’ for which permissibility is accorded in Haft-e-Maslah which is attributed to Haaji Imdaadullah (rahmatullah  alayh), the Shaikh of our Akaabir Ulama of Deoband, which was his private practice and totally devoid of the slightest act of haraam, is also banned by the Akaabir Ulama. In fact, when the booklet, Haft-e-Mas’alah was read out to Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh), he commented: “Take it into the bathroom and burn it out.” He had discerned the kitaab attributed to his Shaikh as being a source of fitnah and misguidance, hence his reaction. (The bathroom was chosen for burning the book because the fire was always lit there for warming the water.)

When critics reported this episode to Haaji Imdaadullah (rahmatullah alayh) who was at that time living in Makkah Mukarramah, he commented:

“In the Name of Allah, the Merciful; the “Most ’Merciful. We praise Him and recite Durood upon His gracious Nabi (sallallahu  alayhi wasallam).

This epistle is from Faqeer lmdaadullah Chisti to all friends generally.

“In these days some letters from Hindustan have reached this Faqeer. The purport of these letters was that certain people hold detestable views about Molvi Rashid Ahmad (Gangohi) Sahib. The writers of the letters wished to know what attitude they should hold about Molvi Sahib (Maulana Rashid Ahmad Gangohi). On behalf of this faqeer (i.e. Haaji Imdaadullah Sahib) publicize that:

Molvi Rashid Ahmad Sahib is an Aalim-e-Rabbaani (an Aalim of Allah) and a Faadhil-e-Haqqaani (a true and qualified Aalim of the Deen). He is the resemblance of the Salf-e-Saaliheen (the great and pious authorities of the Deen of former times). He is an authority of the Shariat and Tareeqat (the branch of Islam dealing with spiritual purification and development). He is engaged in the Pleasure of Allah and His RasooI (sallallahu alayhi wasallam) night and day. He keeps alive the profession of imparting the knowledge of the Hadith Shareef. After Molvi Muhammad lshaq, he (MauIana Gangohi) is the one who keeps alive this knowledge. In Hindustan, Molvi Rashid Ahmad is an unique example and an outstanding personality.

Molvi Sahib (Maulana Gangohi) provides solutions to most intricate masaa’il. Approximately fifty persons qualify annually by him in knowledge of Hadith Shareef. He is totally immersed in following the Sunnah of Rasulullah (sallallahu alayhi wasallam). He is engrossed in the love of Rasool-e-Kareem (sallallahu alayhi wasallam). He is the proclaimer of Haqq and the hadith, “They fear not the insult of the insultors.”, aptly fits him.

He reposes total tawakkul (trust) in Allah Ta’ala and he abstains totally from bid’ah. His profession is the dissemination of the Sunnah. He transforms people of defective belief into persons of correct belief. This is his trade. His companionship (suhbat) for the people of Islam is a tremendous boon and an alchemy. Sitting in his company  induces the remembrance of Allah, and such remembrance is the sign of Men of Allah.

He is a muttaqi (pious and full of fear for Allah). He is detached from this world. He aspires for the Aakhirat. He has excelled in tasawwuf and sulook. The rich and the poor are equal in his sight. His gaze is focussed equally on all. He is a man without worldly desire and without ego.

The praise which this Faqeer (i.e. Haaji lmdaadullah) has lauded on him (Maulana Gangohi) in the book, Ziyaaul Quloob, is the Haqq. Now my love and opinion for him have increased by a far greater degree than before. I consider him (Maulana Gangohi) as a  medium for my najaat (salvation in the Aakhirat).

I declare most emphatically that he who condemns Molvi Rashid Ahmad, hurts my heart. I have two wings.

One is Molvi Qasim Naanotwi, (the founder of Darul Uloom Deoband) who has passed away, and the other is Molvi Rashid Ahmad. This remaining wing of mine is now also being made a target (for vilification) by people. 

The Aqeedah (belief) of Molvi Rashid Ahmad and myself is the same. l too regard bid’ah to be evil. In matters of the Deen whoever is the opponent of Molvi Rashid Ahmad is likewise my opponent as well as the opponent of Allah and of His Rasool (sallallahu alayhi wasallam).

Some juhaIaa (ignoramuses) who distinguish between Tareeqat and Shariat do so because of their lack of understanding. Tareeqat minus Shariat is unacceptable in the Court of Allah Ta’ala. Cleanliness of heart is even attained by the kuffaar. The condition of the heart is like a mirror. The mirror is dirty. The dirt on the mirror can be removed with urine as well as rose water. But the difference is a question of tahaarat (Shari purification) and Najasat (impurity). The recognition, therefore, of a Wali of Allah is the Standard of ittibaa-e-Sunnah (following the Sunnah). He who follows the Sunnah is the friend of Allah. If one is a mubtadi  (bid’ati) one is absolutely false.”

Haaji Imdaadullah, Makkah Muazzamah 25th Zil-Qadh 1310

The votaries of this mawlid festival and birthday party celebration acquired from Christians, should not cite 600 and 700 and 1000 year later Shaafi’ Ulama for permissibility. They should cite the Sahaabah. They should present Daleel from the Khairul Quroon. They should structure their case on Nusoos of the Shariah, not on the personal opinions and personal practices of centuries-later Shaafi’ Ulama. Even today many misguided miscreant Hanafi Ulama, due to weakness in spirit and deficiency in Ilm, appease the Bid’atis by accepting their haraam bid’ah practices as ‘valid difference of opinion’. The views of such juhala are totally devoid of Shar’i substance.

When discussing the Shariah, they should not argue like the Yahood and Christians who have mangled and mutilated the Shariats of Nabi Musaa (alayhis salaam) and Nabi Isaa (alayhis salaam) beyond recognition with their personal opinions of ahwaa. Allah Ta’ala, severely reprimanding this type of attitude of the Bani Israaeel, states in the Qur’aan Shareef:

“They (the Bani Israaeel) take their scholars  and saints as gods (arbaab) besides Allah…”

The Ulama who flourished six and seven centuries after Rasulullah (sallallahu alayhi wasallam) are not our ‘gods’. We do not submit to their personal opinions. Their views can never override the Shariah. What existed during the era of Khairul Quroon is the Shariah, not that which was cultivated by innovation centuries thereafter regardless of the artificial ‘beauty’ with which the bid’aat are deceptively adorned.

One moron molvi, displaying his jahaalat in the miserable attempt to peddle the idea that the senior Ulama of Deoband practised some ‘purified’ brand of moulood, avers:

“The mawlood that is free from any haraam n innovation was practised by our seniors.”

This comment is devious and dishonest. Our seniors did not practise any kind of moulood. Who were those seniors? Let the moron mention their names. Every type of moulood is bid’ah. There is no moulood free of haraam factors. Every moulood is bid’ah sayyiah. The deceptive appellation ‘bid’ah hasanah’ given to moulood functions allegedly ‘free of haraam’ is a gross error. It is a snare of shaitaan – Talbeesul Iblees. Some sincere Ulama by virtue of their short-sightedness and failure to comprehend the exact nature and meaning of bid’ah fell into the snare of deception and believed that there could be a kind of moulood free of haraam. Since moulood per se is bid’ah regardless of other haraam elements attached or unattached, it may not be described as bid’ah hasanah.

Bid’ah Hasanah is an act institution introduced to safeguard or to revive a Sunnah institution. Bid’ah Hasanah is not the innovation of a new practice of ibaadat which was unknown to the Salaf-e-Saaliheen of the Khairul Quroon era. Moulood has not been introduced to revive or protect any existing Sunnah, practice or teaching of Islam. It is a pure fabrication of the nafs which has deluded even many senior Ulama, especially among the Shawaafi’ later-day Ulama who appeared on the scene many centuries after Rasulullah (sallallahu alayhi wasallam).

Commenting on the deception of ‘bid’ah hasanah’ with which shaitaan has adorned bid’ah acts such as moulood, Hadhrat Mujaddid Alf-e-Thaani, the Mujjadid of Islam’s second millennium, said:

“Some people say that bid’ah is of two kinds: Hasanah and Sayyiah. Hasanah is a virtuous act which came into being after the era of our Nabi (sallallahu alayhi wasallam) and the era of the Khulafa-e-Raashideen, and it is not an eliminator of any Sunnah. Sayyiah is an innovated act which eliminates Sunnah.

However, this Faqeer does not discern any beauty in any kind of bid’ah whatsoever. There is nothing discernable in it besides zulmat (spiritual darkness) and kudoorat (spiritual contamination).Whoever today sees goodness and beauty in any innovated act because of weakness of baseerat (spiritual insight), will most certainly know tomorrow (at the time of Maut), after the acquisition of sharpness in baseerat (when all veils of darkness will be removed) that the only consequence of it (bid’ah hasanah) is regret and loss.

Sayyidul Bashr, Rasulullah (sallallahu alayhi wasallam) said: “Whoever innovates in this Deen of ours anything which is not of it, it (and he) is mardood.” Now when something is mardood, then from whence has it acquired beauty (husn)? And, Rasulullah (alayhis salaam) said: “…………………..Verily, every innovation is bid’ah, and every bid’ah is dhalaalah (misguidance, deviation from the Haqq)”. Thus, when every innovation is bid’ah and every bid’ah is dhalaalah, then what is the meaning of husn (beauty) in bid’ah?

It is also understood from the Ahaadith that every bid’ah is the eliminator of Sunnah, and elimination is not restricted to some acts of bid’ah. Thus, every bid’ah is sayyiah (evil). Nabi (alayhis salaam) said: “Whenever a people innovates a bid’ah there is  a corresponding elimination of Sunnah.”

“When the mind is properly applied, it will become apparent that some acts which (some) Ulama and Mashaaikh have described as bid’ah hasanah, are in reality eliminators of Sunnah. ……………….Similar are all innovated acts of bid’ah. They all are excesses on the Sunnah from some angle or the other. An excess (on the Sunnah) is abrogation (cancellation) And, abrogation is an eliminator (of Sunnah). Therefore, make incumbent on yourself submission to the Sunnah of Rasulullah (sallallahu alayhi wasallam), and be contented with following his noble Ashaab (radhiyallahu anhum), for verily they are like the Stars. Whomever of them you follow, you will be guided.`

“…………Verily, every Sunnah and bid’ah are opposites to each other. The presence of the one necessarily eliminates the other. Thus, the revival of one is the elimination of the other. How then is it proper to describe bid’ah as being hasanah when its necessary corollary is the elimination of Sunnah?………………………….At this juncture there is an objection even though this will be heavy on the majority because of the widespread prevalence of bid’ah. But, soon tomorrow (at the time of Maut) will they realize whether we are on hidaayat or they.

“It is narrated that when the Promised Al-Mahdi (Imaam Mahdi) will intend the implementation of the Deen and the revival of the Sunnah in his era, an Aalim of Madinah who is accustomed to act according to bid’ah which he believes to be hasanah and an accessory of the Deen, will say in surprise that this person (Imaam Mahdi) intends to eliminate our Deen. Then Imaam Mahdi will order him to be executed, for he (Imaam Mahdi) will regard as evil what that Aalim believes to be hasan (beautiful).”

(The following question was posed to Mujaddid Alf-e-Thaani):

“Regarding the issue of reciting maulid: What is wrong in reciting the Qur’aan and reciting qaseedas (na’ts) and praises with a beautiful voice? Why is the prohibition in this case?” Hadhrat Mujaddid responded:

“It has generated in the heart of this Faqeer that as long as this avenue (of moulood) is not closed totally, the maniacs (of the nafs) will not desist from it. If we grant a little leeway, it will lead to considerable (indulgence).”

“Thus, the fortunate one is he who enlivens a Sunnah from the abandoned Sunan, and he kills a bid’ah from the prevalent bid’ah. This is the era heralding a thousand years since the era of the Noblest of Mankind, Rasulullah (sallallahu alayhi wasallam). Signs and Indications of Qiyaamah and the Impending Hour have become manifest. The Sunnah has become hidden due to the recession of the era of  Nubuwwah, and bid’ah has become prominent as a consequence of the widespread prevalence of falsehood.

The dissemination of bid’ah culminates in the destruction of the Deen. Honouring bid’ah leads to the demolition of Islam. Perhaps you have heard the Hadith: “Whoever honours a man of bid’ah, verily he has aided in the demolition of Islam.” Therefore, it is only appropriate to apply the focus fully and to make the utmost effort to disseminate a Sunnat from the Sunan, and to eliminate a bid’ah from the bid’aat. It is imperative to establish the commands of Islam at all times, especially during these times of the weakness of Islam. This is reliant on the dissemination of the Sunnah and  the elimination of bid’ah.

It appears that some of the predecessors (such as the Shaafi’ Ulama of the later eras) had discerned ‘beauty’, hence they approved of some such acts. But this Faqeer does not agree with them in this issue. I do not see any beauty in even a single act of bid’ah. I discern in it nothing but darkness and contamination.

“May Allah Ta’ala grant the Ulama of this age the taufeeq to totally refrain from describing bid’ah as hasanah, and may Allah Ta’ala grant them the taufeeq to abstain from issuing fatwas condoning it even if the act of bid’ah (acts such as moulood) appears to them glittering like the morning light, for verily the deceptions of shaitaan are massive in acts besides the Sunnah.

“In former times due to the power of Islam, the darkness of bid’ah was overshadowed. Perhaps some of that darkness which was overshadowed (by the radiance of Islam) appeared to be nooraani in the rays of Islam’s Noor. Thus, this imagination led to the opinion of husn despite there being absolutely no husn (in the acts of bid’ah) in reality. However, in the current age Islam has become weak. It may not now be imagined that the darkness of bid’ah could be tolerated, hence it is not proper now to apply the fatwa of the Mutaqaddimeen and the Muta-akh-khireen. Verily, for every era there are different ahkaam.” [Al-Fathur Rahmaani]

Hadhrat Qutb Rabbaani Sayyid Ahmad Sarhindi Mujaddid Alf-e-Thaani (rahmatullah alayh) was the Mujaddid who appeared at the commencement of Islam’s second millennium. Rasulullah  (sallallahu alayhi wasallam) said that this Deen will be purified by a Mujaddid whom Allah Ta’ala will dispatch at the beginning of every century. The few extracts (above) reveal the gross error of those who have passed off moulood as ‘bid’ah hasanah’. They all are the victims of shaitaan’s Talbeesul Iblees snares. Citing Mujaddid Alf-e-Thaani, the following appears in Fataawa Rashidiyyah of Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh):

“Qutb Rabbaani Sayyid Ahmad Sarhindi Mujaddid Alf-e-Thaani states in his Maktubaat: “If the Sufis of the age act justly and view the weakness of Islam and the prevalence of falsehood, it will be incumbent on them not to follow their shuyookh in acts besides the Sunnah, and that they should not regard fabricated  acts as their Deen with the excuse that it was the amal of their shuyookh, for verily, following the Sunnah is the only Way and the repository of goodness and barakaat. In following anything other than the Sunnah is danger upon danger. And, it is on the Messenger to only deliver the Message.”

The following are more citations from Fataawa Rashidiyyah:

> “The customary act of moulood is bid’ah and haraam. Speak about Rasulullah (sallallahu alayhi wasallam) no one forbids this. But do so as was practised during Quroon-e-Thalaathah (Khairul Quroon). Neither were there moulood functions nor qiyaam (standing) when Rasulullah  (sallallahu alayhi wasallam) is mentioned. All of us have been  commanded to follow the Salaf-e-Saaliheen. We have not been commanded to follow the Khalf  (the later era Ulama whom the deviates quote for giving credibility to bid’ah).

> “Maulana Abdur Rahmaan Al-Maghribi Al-Hanafi, says in his Fataawa: “Verily, moulid is bid’ah. Rasulullah (sallallahu alayhi wasallam), the Khulafa-e -Raashideen and the Aimmah Mujtahideen neither advocated it not practised it.”

> Allaamah Ibnul Haaj who was among the very senior authorities (of the Shariah) says in Mudkhal: “From among the many bid’aat which have been innovated, with the belief that it is from among the great acts of ibaadaat and the projection of the shi-aar of Islam, is moulood which they do in the month of Rabiul Awwal. It is a conglomeration of bid’ah and acts of haraam……Even if it (the moulid) is without these evils and only food is served with the intention of moulid, and brothers are invited to participate, and the function is free from all the (haraam) mentioned earlier, then too it is bid’ah merely on the basis of the intention (that the function is moulid), for verily, it is an accretion in the Deen. It is not of the acts of the Salaf of the past. It has not been narrated that any of them had intended moulid. We follow the Salaf. Thus, for us is permissible only that which was permissible for them.”

> “Maulana Naseeruddeen Al-Adwi Ash-Shaafi’, in response to a question said: “It should not be practised because it has not been narrated from the Salaf-e-Saalih. It was innovated after the era of Quroon-e-Thalaathah in a wicked age. We do not follow the Khalaf (those of the later eras) in matters which the Salaf had abstained from. Following them is adequate. What then is the need for innovation?”

> “Shaikhul Hanaabilah Sharfuddeen (rahmatullah alayh) said: “The function of moulid (celebrating the birthday) of Rasulullah (sallallahu alayhi wasallam), which some of the wealthy practise every year, along with its evil acts, it by itself is a bid’ah which was innovated by one who follows his lust, and who does not know what Rasulullah (sallallahu alayhi wasallam) has commanded.” [Al-Qaulul Mu’tamad]

> “Qaadhi Shihaabuddeen Daulatabaadi (rahmatullah alayh) says in his Fataawa Tuhfatul Qudhaat when asked about maulid: “It should not be held because it is an innovation, and every innovation is dhalaalah,  and every dhalaalah will be in the Fire. That what the juhhaal  (ignoramuses) do in the beginning  of every Rabiul Awwal is baseless. They  stand when the birth of Nabi (sallallahu  alayhi wasallam) is mentioned, and they think that his Rooh (sallallahu alayhi  wasallam) is present. Their thinking  is baatil. In fact this belief is shirk.  The Aimmah have prohibited such acts.” [Extracts from Fataawa Rashidiyyah]

Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) says in his Fataawa Rashidiyyah:

> In response to a questioner who had mentioned: “I have heard that your Shaikh, Haaji Imdaadullah would also listen to moulood.”, Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) said: “Refer to Baraaheen-e-Qaatiah for a detailed elaboration of moulood gatherings. Hujjat cannot be made with the statements and acts of the Mashaaikh. On the contrary, Hujjat is with the statements and acts of Rasulullah (sallallahu alayhi wasallam) and the statements of the Mujtahideen (rahmatullah alayhim).

Hadhrat Naseeruddeen Chiraagh Dehlwi (quddisa sirruhu) said that when someone would cite as Hujjat an act of his Shaikh, Sultaan Nizaamuddeen (quddisa sirruhu), he (Hadhrat Naseeruddeen) would say: ‘The action of the Shaikh is not Hujjat.’ Hadhrat Sultaanul Auliya approved of this response.” [Fataawa Rashidiyyah, page 111]

On page 132, he says: “Since this function (of moulid) had not existed during the era of Rasulullah (sallallahu alayhi wasallam), the Sahaabah (radhiyallahu anhum) nor during the ages of the Taabi’een and Tabe Taabi’een and the age of  the  Aimmah Mujtahideen it is bid’ah.


Unlike the Shariats of the Ambiya who preceded Rasulullah (sallallahu alayhi wasallam), which had not been bestowed with the blessing of Divine Protection, the Shariah of Khaatamul Ambiya, Muhammadur Rasulullah (sallallahu alayhi wasallam) has been offered Allah’s Protection against all satanic intrusions from both without and within. Thus, the Qur’aan Hakeem states:

“We have revealed the Thikr, and most certainly We are its Protectors.”

With the dual agencies of the Ulama-e-Haqq and the genuine Huffaaz, has Allah Azza Wa Jal protected His Deen from the kind of mutilation and metamorphosis to which all previous Shariats have been subjected by their respective followers. The Office of the Ulama-e-Haqq has been divinely established to guard the meanings and the laws of the Deen, while the institution of Huffaaz guards the text of the Qur’aan Majeed.

Every man of Ilm is aware that the Dalaa-il of the Shariah are ensconced in Four Edifices, namely, Kitaabullaah, Sunnatur Rasool, Ijmaa’ and Qiyaas-e- Shar’i. It should therefore be understood that any person, especially if he professes to be a scholar, who attempts to accord Shar’i recognition, credibility and acceptance to an institution, tenet, practice, custom, belief, ideology, etc. has  to incumbently structure his proposal on the basis of the Dalaa-il of the Shariah. Any self-professing ‘scholar’ such as these pseudo-deobandies who are on a hike to bamboozle the ignorant and unwary with the names of recognized Ulama who have erred in their views, who seeks to ascribe Shar’i status to the personal opinions and the faasid qiyaas of some Ulama without structuring his case on  mthe Divine Rock of Dalaail-e-Ar’ba’ah, is a moron par bunkum. In other words, a plain jaahil whose ideas excreted by his brain are fit for the sewerage drain.

That the Proof of Haqq is not the name or view of a Shaikh/Aalim, is the following unequivocal statements of the Akaabir Authorities of the Shariah:

“He who takes (as daleel) the rarities (and obscure views) of the Ulama, has made his exit from Islam.”  _Allaamah Abdul Wahhaab Sha’raani

“Haaji Sahib (i.e. Hadhrat Haaji Imdaadullah, the Shaikh of the Akaabir Ulama of Deoband) is not the name of any Shar’i Daleel. Therefore to mention Haaji Saahib in relation to Shar’i issues is baseless.” [Fataawa Rashidiyyah]

While there are numerous similar declarations of the Authorities, these two will suffice for this brief treatise.

Thus, just as ‘Haaji Saahib’ is not among the Dalaa-il of the Shariah, so too, are the Shaafi’ Ulama or the Ulama of any  Math-hab of the Muta-akhireen, not among the Dalaa-il of the Shariah. Ulama such as Ibn Hajar Haitami, Ibn Hajar Asqalaani, Qaadhi Iyaadh, Sakhaawi, Suyuti and others,  (rahmatullaah alayhim), who appeared on the Islamic horizon many centuries, even a 1000 years after Rasulullah (sallallahu  alayhi wasallam), are not the designations for Shar’i Dalaa-il. Their personal opinions unbacked by Shar’i Dalaa-il, may not be hoisted as Shar’i Ahkaam. And, this has greater emphasis when their personal opinions are in flagrant conflict with the Nusoos of the Shariah.

Great Ulama too err and are known to terribly slip and commit such blunders which cannot be  reconciled with the Shariah, and which leave one aghast. Such views shall be set aside without harshly criticizing the Aalim of Haqq who has erred in his understanding. Such errors area due to a variety of factors which shall not be dealt with at this juncture.

Consider Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) who is an acknowledged Aalim Rabbaani, Aarif Billaah, Hujjatullaah, and among the greatest Stars of Uloom, Wara and Taqwa produced by Daarul Uloom Deoband. In the initial phase of his life he too had grievously erred by believing that meelaad minus the haraam factors is permissible. Thus, the kitaab, Haft Mas’alah, attributed to Hadhrat Haaji Sahib, was actually written by Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh). He read it to Haaji Sahib who approved of it. However, after exchanging several letters with Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) – letters in which the discussion of participating in meelaad was elaborately discussed with solid Shar’i Dalaa-il from both parties, Hadhrat Thanvi ultimately conceded his error and retracted his opinion of permissibility. In fact, in one letter, the effect of Hadhrat Gangohi’s reprimand was: It is surprising for an Aalim of your status to utter such drivel.

Ulama who are genuine Ulama are not daunted by the names of great Ulama when others seek to cite their blunders as hujjat. The rulings of the Aimmah-e-Mujtahideen of the Khairul Quroon are Hujjat for us, not the personal opinions of Ulama who appeared many centuries after the perfection announced in the  Qur’aan Majeed:

“This Day have I perfected for you your Deen, and completed for you My Favour, and have chosen Islam for you as Deen.”

Furthermore, let the moron pseudo-deobandi cardboard molvis understand that there is Ijma’ of all Authorities of the Shariah, including all those Ulama whom they have mentioned as condoners of meelaad, that the current forms of mawlid/meelaad are bid’ah and haraam. There is not a single one of the Shaafi’ Ulama whose names the morons have cited, who has ever claimed mawlid in general is permissible.

According to them, all the vices associated with meelaad programmes and functions are haraam. The accompaniment of these evil elements renders mawlid haraam and bid’ah even according to those Shaafi’ Ulama who have claimed, albeit erroneously, permissibility for such mawlid functions which are devoid of the haraam khurafaat which bedevil each and every mawlid function wherever it is held on earth. Just view the advertising pamphlet of the current carnival-type mawlid function which is being organized by the Syrian deviate, one Shaikh Ninowy and his clique of singers and stage performers.

With all these haraam elements silhouetted in the background, these pseudo-deobandi molvis should hang their heads in shame if they still have any vestige of Imaani haya, for supporting mawlid with the opinions of the senior Shaafi’ Ulama who never had ever condoned the Ninowy  type of haraam, Satanism perpetrated in the name of Rasulullah (sallallahu alayhi  wasallam). By disseminating the  statements of the Shaafi Ulama whose opinions of jawaaz apply to other types of functions in a different setting, did these morons serve the Cause of Haqq? Did they serve the Cause of Haqq which our Akaabir Ulama of Deoband had resolutely advanced? Did they serve the Cause of the Sunnah?

What will the ordinary masses understand from such statements of jawaaz juxtaposed at this time in the month of Rabiul Awwal with its prevalence of absolutely haraam, shaitaani functions of meelaad/mawlid? Lamenting the dearth of Aql in the Ulama of his time, Hadhrat Mujaddid Alf-e-Thaani (rahmatullah alayh), pouring out his heart, said:

“May Allah Ta’ala grant the Ulama of this age the taufeeq to totally refrain from describing bid’ah as hasanah, and may Allah Ta’ala grant them the taufeeq to abstain from issuing fatwas condoning it even if the act of bid’ah (acts such as moulood) appears to them glittering like the morning light, for verily the deceptions of shaitaan are massive in acts besides the Sunnah.

One only needs to be just to understand the zulm which these moron molvis are inflicting on the Sunnah of Rasulullah (sallallahu alayhi wasallam) by disgorging the flotsam of their compound jahaalat

The custom of moulood did not have even an existence in the imagination of the Salfus Saaliheen. From the inception of Islam until well after completion of the sixth century of the Hijri era was there no existence for this bid’ah practice even in the imagination of the Ummah. It was only after the sixth century that this bid’ah sayyiah was fabricated by an evil king aided by a faasiq molvi. Ibn Hajar Asqalaani (rahmatullah alayh) comments on the founder of this bid’ah:

He was extremely vituperative towards the Aimmah and Ulama of the Salaf. He was a man with a khabeeth (filthy, evil) tongue. He was a moron, extremely arrogant and short-sighted. In Deeni matters he was very lax. ……..Allaamah Ibn Najjaar said: ‘I have seen the consensus of people on his falsehood and weakness.” [Lisaanul Meezaan].

Allaamah Ahmad Bin Muhammad Misri-Al-Maaliki said: “The Ulama of the Four Math-habs are unanimous in their condemnation of this act (of mawlid).”  [Al-Qoulul Mu’tamad] 

The baseless opinions of some Ulama are of no significance since opinion minus Dalaa-il from the Nusoos of the Shariah, are the effects of men’s  minds. Such opinions may not be passed off as ahkaam of the Shariah which is the product of Wahi, not the disgorgement of the minds of men. That there is not a single Nass of the Shariah which can be presented to substantiate the bid’ah of meelaad, is well borne out by the statement of even Jalaluddeen Suyuti (d.911 Hijri) whom the Ahl-e-Bid’ah and the pseudo-deobandi moron molvis cite as a basis for permissibility of mawlid/meelaad. Despite having spoken in praise of mawlid, Imaam Suyuti is constrained to concede: “There is no Nass for it (for its permissibility). But there is qiyaas (reasoning).”

This is a clear admission of the total absence of daleel from Kitaabullaah, Sunnah of the Rasool and Ijma’. He mentions ‘qiyaas’, but regrettably and lamentably the qiyaas he presents in support of this bid’ah is faasid  (corrupt) and devoid of Shar’i substance. It is indeed surprising how even senior Ulama can slip and fall into blunder. Despite them being fully aware of the irrefutable fact that for six centuries after Rasulullah (sallallahu alayhi wasallam) there was no existence of this bid’ah, and that the originator of this evil bid’ah was a faasiq king aided and abetted by a faasiq molvi, they still fell victim to such a grievous error which due to its wide prevalence was accepted as valid by later Ulama.

Indeed, when Ulama adopt  silence in the face of bid’ah and munkar, these evils become entrenched in the Ummah. With the passage of time people, including Ulama and Mashaaikh become desensitized, the notoriety and villainy of the evil then appear insignificant to them. And, this rings the bells for Divine Punishment on a universal scale. There was a time in India, when even in the homes of reliable Mashaaikh and Ulama, the Masnoon Salaam had receded into oblivion. Even in the homes of genuine Mashaaikh some customary form of salutation was in vogue, hence when Hadhrat Sayyid Sahib (rahmatullah alayh) arrived at the home of Shah Abdul Azeez and proclaimed loudly from outside: “ASSALAAMU ALAIKUM!”, the Shah, with pleasant surprise said: “Who is this Reviver of the Sunnah? There was a need for a robust Aalim of Haqq of the calibre of Sayyid Sahib (rahmatullah alayh) to revive and establish the Sunnah in a society raked with bid’ah sayyiah to such an extent that even the Thiqaaat among the Ulama and Mashaaikh were silenced by desensitization. The very same evil desensitization had overtaken many Ulama who had simply accepted the bid’ah of moulood. With much naivety they soothed their conscience with a variety of utterly baseless arguments and interpretations wholly unfit of Ulama.

Having lapped up the spurious and stupid arguments of the Barelwi bid’atis, the pseudo-deobandi moron, cardboard molvis, also present Ibn Hajar Haitami’s view in substantiation of meelaad without understanding that just like ‘Haaji Imdaadullah Sahib’ is not the name of a Shar’i Daleel, so too is Haitami not the name of a Shar’i Daleel. Besides this fact, Ibn Hajar Haitami (rahmatullah alayh) never condoned the type of flagrant and immoral mawlid festivals and coon-funfare functions prevalent nowadays everywhere where such haraam merrymaking parties are held. Denouncing the evil of haraam meelaads (haraam according to Haitami), he says in Fataawa Hadithiyyah:

“…There is no doubt in the fact that the first kind of (meelaad) functions (in which haraam activities take place) are prohibited and unlawful on the basis of the Shariat’s well-known  principle: ‘Elimination of harms has priority over acquisition of benefits.”

Therefore, if it is known that even a single Shar’i evil will be taking place in any meelaad function, then it will be disobedience to Allah Ta’ala to participate in it. He will be sinful (for participating). Assuming that the participant engaged in a good deed at the function, it will not compensate for the evil found at the function………Rasulullah (sallallahu alayhi wasallam) has commanded total abstention from all kinds of evil deeds. Hence, there is no permission for indulging in evil, be it negligible.”

Although Ibn Hajar Haithami (rahmatullah alayh) is in grievous error for condoning meelaad functions which are totally devoid of the current haraam practices and evils which bedevil every mawlid merrymaking festival prevalent nowadays, he nevertheless categorically proclaims haraam all these shaitaani mawlid carnivals for which the pseudo-deobandi juhhaal molvis are excreting stupid arguments gleaned from the Barelwi Bid’atis.

Also in Fataawa Hadithiyyah, Ibn Hajar Haitami (rahmatullah alayh) states very explicitly: “Many people stand up at the time of the mention of Rasulullah’s birth during the meelaad function. This is bid’ah. There is no Hadith, etc. confirming this act.” Qiyaam (standing) is in fact a fundamental act in the mawlid’s of today. The well-known kitaab, Ghaayatul Maraam of the Ahl-e-Bid’ah explicitly states:

“Rasulullah (sallallahu alayhi wasallam) attends every meelaad function. It is therefore Fardh to stand in honour. The one who does not stand is a kaafir.”

Providing even the slightest leeway for permissibility of this bid’ah as the pseudo-deobandi morons do, is to support the prevalent kinds of haraam, evil mawlid functions which are believed to have greater importance than Salaat in certain quarters.

The first among the great and illustrious Ulama to have written a refutation of the bid’ah of meelaad was Allaamah Shaikh Taajuddeen Faakihaani (rahmatullah alayh). In refutation of this bid’ah sayyiah, he writes in his Al-Mawrid fil Kalaam ma-a Amalil Mawlid:

“I know not of any basis for this mawlid, neither from the Kitaab (Qur’aan) nor from the Sunnah. Nor is it narrated from those Ulama (Salfus Saaliheen) who were the Authorities of the Deen, and who had supported with diligence the narrations of the Salfus Saaliheen.

This mawlid is bid’ah. The Ahl-e-Baatil had originated it, and carnal lusts of the worshippers of the stomach have nourished it. ………Neither did the Sahaabah nor the Pious Taabi-een practise this (bid’ah of mawlid). And, if I am questioned about it in the Divine Presence (on the Day of Qiyaamah), I shall give this same response.

It is not mustahab nor even mubah (permissible) because an innovation in the Deen cannot be permissible. This is the Ijma’ of  the Muslimeen. Thus mawlid is either Makrooh (Tahrimi) or Haraam.

Allaamah Hasan Ibn Ali (rahmatullah alayh) states in  Tareeqah Radde-Ahl-e-Bid’ah: “The meelaad function which jaahil sufis had innovated, there is no basis for it in the Shariah. On the contrary, it is bid’ah sayyiah consisting of numerous evils.”

Shaikh Muhammad Abu Bakr Makhzumi Maaliki (rahmatullah alayh) states in Manhal Sharh Raafi: “Among the evil acts of abomination and evil prohibitions in this age is the function of mawlid. Ummats of the previous Ambiya were destroyed for innovating new acts in the Deen.”

Allaamah Alaauddeen Ibn Ismaaeel Ash-Shaafi (rahmatullah  alayh) says in his Sharhul Ba’th Wan Nushoor: “Mawlid is bid’ah.  Its perpetrator is deserving of criticism.”

In Shariah Ilaahiyyah it is said:  “Undoubtedly, an evil bid’ah which is prevalent in countries and cities is the mawlid function. It has no basis in the Dalaa-il of the Shariah, not in the Qur’aan and not in the Hadith.”

Innumerable Ulama who were Authorities of the Deen had  criticized moulood, declaring it bid’ah sayyiah. All of them stated their case on the basis of the Dalaa-il of the Shariah while those Ulama who appeared many centuries after the era of Khairul Quroon condoned this bid’ah purely on the basis of personal opinion without being able to present a single daleel from the Shariah. They simply held on to narrations of general import and submitted these to personal opinion, conjecturing what they wished to imagine. Furthermore, the permission which they had baselessly opined was restricted to such mawlid functions which were devoid of the many munkaraat (evil acts) which incumbently accompany all moulood carnival parties and functions organized in this day and age.

Mawlid is not simply one isolated act of bid’ah. Its villainy brings about the vilest form of mutilation of the Deen. Hadhrat Bakr Bin Abdullah Al-Muzni (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said: “My Intercession is confirmed for my entire Ummah except for bid’atis.” According to the Hadith, bid’atis are Kilaabun Naar (Dogs of the Fire).

The Ahl-e-Bid’ah and now even the pseudo-deobandi juhhaal molvis who present the names of Ulama of the 7th— 10 centuries in their abortive bid to substantiate validity for the satanic bid’ah of moulood failed to comprehend their own stupidity for having failed to cite the name of even a single Sahaabi, Taabi’een and Tab-e-Taabi’een. They miserably inflict blindness on themselves by believing that there was no six century vacuum prior to the innovation of their haraam bid’ah sayyiah mawlid/meelaad carnival function. The fossilization of their Aql and calcification of their Baatin do not allow them to understand that a function which has no trace whatsoever in the Khairul Quroon, and which came into vogue only more than six centuries after Rasulullah (sallallahu alayhi wasallam) can never be accorded the status of ibaadat. It is one of the vilest forms of Shar’i mutilation and interpolation.

Even Ulama of Ibn Hajar’s and Suyuti’s status have fallen by the wayside and had failed to understand that the employment of Qiyaas to confirm permissibility for an entirely new innovation in the form of ‘ibaadat’ which did not exist during the Khairul Quroon era while the raison d’etre (Illat) cited by them did exist, is Faasid Qiyaas. The Illat of love for Rasulullah (sallallahu alayhi wasallam) was never more conspicuous and more profound than its presence in the age of the Sahaabah and the subsequent eras, yet these great and illustrious Devotees of Nabi-e-Kareem (sallallahu alayhi wasallam) did not innovate any birthday celebration practices in Rasulullah’s honour. Any qiyaas which substantiates an act which is glaringly bid’ah is undoubtedly, faasid (corrupt) and baseless, regardless of its author. The claim of it being Mustahab, i.e. the type of mawlid devoid of the rubbish haraam khuraafaat associated with the carnival functions of this day, is erroneous and surprising for men of Ilm to make. The Ulama who have made this spurious claim had failed to apply their minds, for even a Mandoob/Mustahab act, there is the need for Shar’i Daleel. It is said in Raddul Muhtaar:Nudb is a Shar’i Hukm. Daleel for it is imperative.”

We are most fortunate that Allah Ta’ala has demarcated for us the limits of obedience which is owed to the Ulama. In this regard, the Qur’aan declares:

“They (Bani Israaeel) took their ahbaar (molvis and shaikhs) and their ruhbaan (sufis) as gods besides Allah….”

The errors and slips of the Ulama portend the gravest danger for the Ummah. Precisely for this reason did Rasulullah (sallallahu alayhi wasallam) say: “Verily, I fear for my Ummah the Aimmah Mudhilleen (Ulama who misguide).”  

In another Hadith, Rasulullah (sallallahu alayhi wasallam) said: “I fear for my Ummah three acts: The slip of an Aalim, the disputing of a munaafiq with the Qur’aan and the denial of Qadr (Taqdeer).”   
Hadhrat Umar Ibn Khattaab (radhiyallahu anhu) said: “Do you know what will demolish Islam? The slip of the Aalim, the disputing of the munaafiq using the Qur’aan and the hukm (fatwa) of the Aimmah Mudhilleen demolish Islam.”

Of the category of dangerous slips by the Ulama is the slip of Allaamah Sakhaawi (rahmatullah alayh) who is reported to have said: “If in this (mawlid) there was only abasement of shaitaan and the happiness of the people of the Muslimeen, then it would suffice (for permissibility).”    Sakhaawi either did not apply his mind or he was in some state of devotional ecstasy or he was overwhelmed by the widespread prevalence of this bid’ah, hence his intellectual discernment became clouded or this statement has been wrongly attributed to him. Far from bid’ah being an abasement for shaitaan, it is an act which is exceedingly delightful to him. Bid’ah brings to him such happiness which knows no bounds. All acts of bid’ah innovated into the Deen are the inspirations and adornments of Iblees. Obviously he will be the happiest when the Muslim Ummah indulges in bid’ah. Hadhrat Sufyaan Thauri (rahmatullah alayh) said: “Iblees loves bid’ah more than what he loves sin.” Muslims repent for the sins they comment, but not for bid’ah. There are two reasons why they do not repent for bid’ah:

(1) They believe that their bid’ah is ibaadat, so why should they repent?  

(2) Rasulullah (sallallahu alayhi wasallam) said that Allah Ta’ala deprives every bid’ati from making Taubah.

As for the “happiness of Muslims” is concerned, only the juhala and the slaves of lust derive happiness from bid’ah, fun-festivals, merrymaking parties and birthday celebrations emulated from the Nasaara.

A graver and incredible slip of Allaamah Sakhaawi (rahmatullah alayh) is his observation: “The People of the Cross (the Christians) have made the birthday of their Nabi (in fact their ‘god’) their great day of eid (i.e. Christmas day). The People of Islam are more deserving of honouring (their Nabi by means of birthday celebration).”

This is indeed a shocking and lamentable slip committed by an Aalim of the Deen. His observation confirms that mawlid is in emulation of the Christian’s festival of Christmas. Rasulullah (sallallahu alayhi wasallam) said: “Whoever emulates a people is of them.”   

He also said that Muslims will imitate the Yahood and Nasaara in the minutest detail right into the “lizard’s hole”. Mullah Ali Qaari, refuting the blunder of Sakhaawi, says in his Al-Mouridir Rawi fil Moulidin Nabawi: “I say that we have been commanded (by Rasulullah–sallallahu alayhi wasallam) to oppose the Ahl-e-Kitaab.” 

After the Conquest of Makkah when Rasulullah (sallallahu alayhi wasallam) set of on the Jihad Campaign of Hunain, they passed by a tree known to the Mushrikeen by the name, Zaat Anwaat. They used to hang their weapons on this tree, gather around it and pass the time. It was not a tree of worship. They used to halt here for a short while. This tree became a landmark for the Mushrikeen.

Among those who were with Rasulullah (sallallahu alayhi wasallam) were some new Muslims who were as yet ignorant of the tenets and principles of the Shariah. They said: “O Rasulullah! Establish for us a Zaat Anwaat just as they (the Mushrikeen) have a Zaat Anwaat.” Rasulullah (sallallahu alayhi wasallam) said  in surprise: “Subhaanallaah! This is just as the nation of Musaa (alayhissalaam) said: ‘Make for us a god (idol of worship) just as they (the idolaters) have gods (idols of worship.  – Surah A’raaf, Aayat 138). I take oath by Him in Whose Power is my life! You (Muslimeen) will most certainly follow the ways of those before you (i.e. the Yahood and Nasaara).” [Tirmizi]

Sakhaawi’s slip is of this dimension and gravity. But, we do not take our Ulama as “gods besides Allah”. Thus, in addition to mawlid being bid’ah is Tashabbuh bil Kuffaar. Its hurmat is therefore compounded. Zaat Anwaat was not an idol. The kuffaar used it merely as a halting place, and they hung their weapons on this tree while they relaxed. However, since it had become a famous landmark for them, Rasulullah (sallallahu alayhi wasallam) rejected the request on the basis of Tashabbuh bil Kuffaar. In fact, he likened the request to the request of Bani Israaeel who had asked Nabi Musaa (alayhisalaam) to make for them an idol when they had seen some idolaters worshipping idols. Although the element of worship was not in Zaat Anwaat, Rasulullah (sallallahu alayhi wasallam) abhorred the request of the new Muslims because of the element of Tashabbuh.

From Rasulullah’s abhorrence for Tashabbuh Bil Kuffaar the ludicrousness and abhorrence of Sakhaawi’s justification of mawlid (i.e. the mawlid minus all the haraam paraphernalia which are associated with today’s haraam meelaad carnival festivals) can be better understood.

Thus, regardless of whose name is cited, be he the greatest Allaamah of the age, his view, if unsubstantiated by the Dalaa-il of the Shariah will never enjoy Shar’i acceptance and credibility, and if in conflict with the Shariah, will be mardood. All those Ulama who have accorded credibility to moulood functions have gravely slipped and erred despite their permissibility being related to only such functions which are devoid of any munkaraat. The very festival of mawlid devoid of munkaraat is bid’ah sayyiah. It is a vile act given the  form  of ibaadat. But Ibaadat was only that which was taught by Rasulullah (sallallahu alayhi wasallam) and the Sahaabah, and this has reached us via the Aimmah-e-Mujtahideen and the genuine Fuqaha. Whilst Ibn Hajar (rahmatullah alayh) and the others are accepted and authentic Ulama, they are nowhere near the status of the Sahaabah and the Fuqaha of the Khairul Quroon. They had missed that golden era of Islam by many centuries, and were influenced by the widespread prevalence of the bid’ah of mawlid.

Again it should be emphasized that the permissibility attributed to the likes of Ibn Hajar (rahmatullah alayh) and Suyuti (rahmatullah alayh), narrated by the Ahl-e-Bid’ah, Ahl-e-Hawa and lately by the moron pseudo-deobandi cardboard molvis is absolutely no daleel for the votaries of mawlid because the function for which Ibn Hajar (rahmatullah alayh) and others have predicated permissibility is something widely different from the carnival for which the miscreants of today are claiming permissibility. The two acts while having the same designation,  viz., moulood/mawlid/meelaad, are different in entirety. The difference is as divergent as east and west or heaven and hell. Even those Ulama are unanimous in condemning the type of Satanism of the age which is termed ‘mawlid’. There is not a single name which the morons can present in support of the satanic mawlid festivals and haraam parties of these times.

The arguments of all the other Shaafi’ Ulama who arrived on the Islamic scene many centuries after Rasulullah (sallallahu alayhi wasallam), and who are presented as ‘daleel’ by the Ahl-e-Bid’ah and  pseudo-deobandi cardboard molvi rabble are similarly spurious and utterly bereft of Shar’i evidence. Since this treatise is only a brief response to the flotsam disgorged by the pseudo-deobandi miscreants, we shall by pass the drivel of this train which has been derailed from the Straight Course of the Shariah.

(1) One of these jaahil pseudo-deobandi cardboard molvis, in a stupid cell phone message, alleged in support of the bid’ah sayyiah moulood:

“yes some of seniors say its fine if practiced correctly In al muhanad al mufanad the bible or gospel of the aqidah of the scholars of deoband its clearly mentioned mawlood free of haraam n bidat is acceptable Others say cautious view is not to do bec it will lead to other wrongs”

This insolent moron, firstly lacks understanding of the essential rudiments of adab. Although he professes to be a ‘deobandi’, he insolently refers to the kitaab, the  name of which he is unable to even pronounce correctly, as the ‘gospel and bible’ of the Ulama of Deoband. The name of the Kitaab is Al-Muhannad alal Mufannnad. In this Kitaab, Hadhrat Khalil Ahmad Sahaaranpuri (rahmatullah alayh) answers a list of questions posed by the then Muqallid Ulama of Haramain Shareefain. It is not Deoband’s text book of Aqeedah.

The moron appears not to have the haziest idea of the meaning of mawlood/mawlid/moulood/meelaad. It is not the view of the Ulama of Deoband that any type moulood function is permissible, “if practiced correctly”. The moron should define a mawlood function which is practiced correctly. What type of function is that in relation to the Ulama of Deoband. What meelaad is to the Barelwi and other juhala is well-known. But what is the meaning of a moulood function as far as the Ulama of Deoband are concerned? If the moron had known, he would not have spoken drivel.

Every moulood function organized on specific dates or held as a birthday celebration in ‘honour’ of Rasulullah (sallallahu alayhi wasallam) regardless of ‘correct’ or incorrect observances is bid’ah according to the Ulama of Deoband. Even if such a function is without music, and without the conglomeration of other haraam factors which are compulsorily associated with meelaad festivals, then too it remains bid’ah. What is permissible according to theUlama of Deoband is Thikr-e-Wilaadat bila Quyood, i.e. speaking or lecturing about the events surrounding the birth of Rasulullah (sallallahu alayhi wasallam) in general, without stipulating a day in Rabiul Awwal and without organizing a function to celebrate the birthday of Rasulullah (sallallahu alayhi wasallam).

The Ulama of Deoband explicitly stipulate for permissibility of bayaans on the birth of Nabi (sallallahu alayhi wasallam) bila quyood (without the attachment of stipulations). It should be a normal bayaan as all other discourses without the accompaniment of any fanfare and festival. For the benefit of the moron and his ilk, thikr-e-wilaadat bila quyood has absolutely no resemblance with moulood festivals, even with such festivals bereft of the other haraam elements which are incumbently attached to the haraam meelaad parties.

The moron then says in his stupid cell phone message:

“In our context bec it has become synonymous wit haraam an erroneous views better is not to do it”

The atrocity of the terminology displays the atrocity of the heart and brain. Despite the moron conceding that the moulood functions in vogue are haraam, he deemed it appropriate to broadcast comments to dent the stance of prohibition of the Ulama of Deoband who have steadfastly prohibited all moulood functions.There are no such functions which come minus haraam. Did the moron acquit himself with wisdom with his shaitaani attempt to weaken the stance of the Akaabir of Deoband? Does he display foresight in spuriously arguing that there is scope of permissibility?

The moron, pseudo-deobandi cardboard molvi says in his message:

“The mawlood that is free from any haraam n innovation was practised by our seniors So no point in pretending it does not exist.”

This is a blatant and a foul lie and slander uttered against the Akaabir Ulama of Deoband. They did not practise any type of moulood functions. Hadhrat Thanvi (rahmatullah alayh), in the beginning of his Ilmi career, had grievously erred by attending such moulood functions where haraam was not perpetrated. After his lecture, he would leave. Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) severely objected and reprimanded him for even such cautious participation. Finally, Hadhrat Maulana Thanvi (rahmatullah alayh) conceding his error abandoned attending any type of moulood function. The claim that the Akaabir Ulama of Deoband did not participate in any moulood functions is not a ‘pretence’. It is a fact of which the moron is ignorant.

Again the moron in his haraam cell phone message alleges:

“U could brush it under the carpet but when the opposition present it to u wit referenced citations u gonna be knocked off ur feet”

The brainless moron molvi does not realize what his mouth excretes. There had never ever been any attempt by any of the Ulama-e-Haqq right from the inception of this meelaad Satanism from the seventh century when it was innovated, to ‘brush the bid’ah rot under the carpet.’ The Ulama-e-Haqq in every generation, in general, and the Ulama of Deoband in particular in the last and this centuries, have confronted head-on all kinds of bid’ah including the Satanism of moulood.

Innumerable kutub have been written by the Ulama-e-Haqq from the very era of the inception of this meelaad innovation by the faasiq king of Irbal. In every age the Ulama have refuted in their kutub the Satanism of this bid’ah. The Ulama of Deoband have written numerous kutub refuting in detail every spurious argument proffered by the votaries of this bid’ah sayyiah in defence of their haraam meelaad festivals.

We fail to understand how the moron has concluded his idea of the issue having been swept under the carpet. It appears that his jahaalat of the history underlying moulood bid’ah has constrained him to make this stupid averment. Whatever trash he has spewed up has been gleaned from the stupid articles written by the Qabar Pujaari Barelwi sect. If the moron had made a proper research of this issue by studying the Kutub which the Ulama-e-Haqq had written, he would then not have so stupidly advertised the density of his sensorial faculty.

He further says: “Fact of the matter is it is a matter of diff of opinion.” This too is a blatant lie based on the moron’s stupidity. There is absolutely no difference in the ranks of the Ulama-Haqq in the prohibition of all moulood functions which are currently in vogue. Even those Ulama who believe erroneously that meelaad without the rubbish khuraafaat is permissible, are in unanimity with the Ulama who proclaim current moulood functions haraam. Even those who differed with the prohibition of even such mouloods minus the haraam rubbish factors, are constrained to concede that there is no Daleel from the Salaf for validating this function. Thus, even Sakhaawi (rahmatullah alayh) is compelled by the reality to say in his Fataawa: “The act of moulood shareef has not been narrated from any of the Salfus Saalih of the Three Noble Ages. Verily, it was innovated thereafter.” Mullah Ali Qaari has narrated this fatwa of Sakhaawi (rahmatullah alayh) in his Al-Mauridir Rawi fil Moulidin Nabawi.

Even Ibn Hajar (rahmatullah alayh) who inclined to excesses and faasid qiyaas in this sphere, was constrained to concede in his Fatwa, narrated by Suyuti (rahmatullah alayh) in his Husnul Maqsid fil Amalil Moulid: “The basis of the Moulid amal is bid’ah which has not been narrated from anyone of the Salfus Saalih of Quroon-e-Thalaathah.”

The moron states: “Al-Imam as-Suyuti authored an entire treatise on the recommendation of the mawlid celebration.”

The 10th century Imaam Suyuti’s treatise is simply one mass of personal opinion. It does not contain a single Shar’i daleel. The case for permissibility of even such functions devoid of rubbish could not be sustained by Imaam Suyuti in terms of Shar’i Dalaa-il, hence he was constrained to concede that only qiyaas can be used. But, as mentioned earlier, the qiyaas used for meelaad is faasid. Imaam Suyuti’s treatise is not the Qur’aan nor the Hadith nor the Ijma’ of the Ummah.

The moron molvi, in his abortive haraam attempt to provide stupid cover for the current day satanic meelaad functions, states: “al-Imam an-Nawawi’s shaykh, head of the famous Syrian school, Dar al-Hadith al-Ashrafiyyah, the great Shafi`i jurist and traditionist, Abdur Rahman ibn Ismail, well-known as Abu Shamah. He states in his Risalah,

“And among the best innovated actions in these times are those actions that take place every year coinciding with the birth of the Prophet (sallAllahu alayhi wasallam) such as charity, good deeds, personal beautification, joy, and so forth, as they speak of love and reverence for the beloved Prophet (sallAllahu alayhi wasallam)…”

This is not a Shar’i daleel for innovating ‘ibaadat’. Ibaadat consists of only the practices imparted by Rasulullah (sallallahu alayhi wasallam). A practice innovated by an evil king in the seventh century is not ibaadat, and may not be promoted as such. Abu Shaamah, regardless of his status has grossly erred in his  personal opinion unsubstantiated by any Shar’i daleel.

Charity and good deeds are valid throughout the year. Stipulating specific days without Shar’i basis for charity is bid’ah. Charity does not require anniversary celebrations in emulation of the Yahood and Nasaara. The Sahaabah never deemed it appropriate to practise charity and good deeds on the occasion of Rasulullah’s birthday despite their profound love and devotion for Nabi-e-Kareem (sallallahu alayhi wasallam).

The Shariah has appointed the Day of Jumuah and the Days of Eid for personal adornment, joy and so forth. The Shariah has not set aside Rasulullah’s day of birth for these acts. The innovation of these acts on another plane is bid’ah since it is an unsubstantiated innovation into the Deen. Regarding such innovations, Rasulullah (sallallahu alayhi wasallam) said: “Every bid’ah is dhalaalah and every dhalaalah will be in the Fire.”  There are numerous haadith in severe condemnation of bid’ah.

“Speaking of love and reverence for Rasulullah (sallallahu alayhi wasallam)”, is not a birthday act for Muslims. This is part of the Muslim’s daily life, and the best way of expressing such love, devotion and honour is by adoption of the Sunnah in every walk of life. This birthday party type of ‘love and honour’ is like the love and devotion which the kuffaar superficially and deceptively express on Christmas Day, Father’s Day, Mother’s Day and Stupid’s Day. These are all moronic days inspired by shaitaan.

Abu Shaamah’s argument is baseless being bereft of Shar’i substance. We do not appoint our Ulama as “gods’ besides Allah Azza Wa Jal as the Yahood and Nasaara did to their ahbaar and ruhbaan and to Nabi Isaa (alayhis salaam). We have a glittering Shariah with its radiant Dalaa-il which constitute the Bedrock of the stance of the Ulama of Deoband.

Another moron pseudo-deobandi cardboard molvi, blurted out the following blatantly false message on his phone:

“And all these great people will approve of the mawlood which u so eager to promote which is carring on today”

The falsehood of this lie is conspicuous. Not a single of the great Ulama who had permitted their specific type of moulood had ever condoned the haraam, shaitaani meelaad function in vogue today. The moron’s claim is absolutely false. All of them have slated the evil accretions in the kind of moulood which they had permitted.

Ibn Hajar (rahmatullah alayh) who condones the kind of meelad minus haraam acts, says: “There are two kinds of functions where the birth (of Rasulullah–sallallahu alayhi wasallam) is mentioned:

(1) Such functions where impermissible activities take place Such a function is absolutely not permissible……Most meelaad functions are of this kind.. 

(2) Such functions which are devoid of evil and impermissible acts 

……Many people stand when mention of the birth is made. This is bid’ah. There is no Hadith, etc. to substantiate this practice….”

Two facts are noteworthy in the aforementioned statements of Ibn Hajar:

(1) All current forms of meelaad are bid’ah sayyiah and haraam. He belies the moron who peddles the idea that he (Ibn Hajar) and the other Ulama are in support of the type of moulood practices currently in vogue.

(2) Ibn Hajar’s self-contradiction which neutralizes his claim of permissibility of the first kind of moulood. In the aforementioned statement, Ibn Hajar condemns and bans qiyaam (standing up) when the performers sing their ‘Ya Nabi’ songs or when the birth of Rasulullah (sallallahu alayhi wasallam) is mentioned during the meelaad performance. He labels qiyaam as bid’ah, and his daleel for it being bid’ah is that there is no Hadith substantiation for this practice. Yet he forgot that there is no Hadith substantiation for even the whole meelaad function. Thus, his condemnation of qiyaam because of no Hadith basis while condoning meelaad which also has no basis, not only no basis in the Hadith, but no basis in Islam for more than six centuries, is illogic. For the same reason that Ibn Hajar (rahmatullah alayh) regards qiyaam to be bid’ah, should he likewise have believed that meelaad too is bid’ah. The common denominator for both acts being bid’ah and not permissible is the total lack of Hadith and Khairul Quroon support.

Furthermore, the lopsided, illogic arguments which Ibn Hajar (rahmatullah alayh) and others of the same school offer for permissibility of their kind of meelaad, could have been extended to qiyaam as well. Just as they have mangled Ahaadith of general import to extravagate permissibility for the bid’ah of their specific kind of meelaad, so too could they have mutilated by means of baseless extrapolation the Hadith: “Stand for your sayyid (chief).”, to eke out substantiation for the bid’ah of qiyaam. After all, Rasulullah (sallallahu alayhi wasallam) is the greatest Sayyid. If qiyaam was ordered for small-timer worldly chieftains, then this Hadith could have acted as a “great daleel” for substantiating the bid’ah of meelaad qiyaam. However, this logic had not occurred to Ibn Hajar (rahmatullah alayh) and others. After all, the whole ‘logic’ underlying the permissibility of even the first kind of meelaad is illogic and baseless. There can never be permissibility for bid’ah.

We conclude this brief refutation of the baatil of moulood/ mawlid /melaad with this summary for quick reference:

(1) There is total Ijma’ (Consensus) of all Ulama of all times and ages that the type of moulood in vogue is bid’ah sayyiah (evil bid’ah) and haraam due to the many haraam elements with which these festivals are associated.

(2) Some Shaafi’ Ulama who appeared many centuries after Rasulullah (sallallahu alayhi wasallam) condoned such meelaad functions which were devoid of haraam elements. They believed that their specific type of meelaad which consisted of only praising Rasulullah (sallallahu alayhi wasallam, feeding people and giving charity, is commendable, hence they described it as ‘bid’ah hasanah’.

(3) There is absolutely no Qur’aan and Hadith support for the bid’ah hasanah type of moulood functions. In fact, the accretion of moulood was innovated by the vile king of Irbal more than six centuries after Rasulullah (sallallahu alayhi wasallam). Thus, for the first more than six centuries, the Ummah never knew what meelaad is. 

(4)  The difference on this issue is not a difference of the four Mathhabs. It is simply a difference between Haqq and  baatil. The votaries of meelaad, i.e. the first type of meelaad minus the haraam elements, were clearly in error. For them it had become an emotional issue, hence their intellect became clouded. There are valid reasons for this lamentable error of the senior Ulama. However, this is not the juncture for elaboration.

(5) All moulood functions are haraam bid’ah sayyiah. Participation in any type of meelaad festival is a major sin.

“Then We have established you on a Shariah regarding (all your) affairs. Therefore, follow it, and do not follow the vain desires of those who do not know.”  [Qur’aan]


Deobandi Sufi

Tasawwuf is an essential element of religion according to the Deobandis.

It is this tasawwuf that produces life in the physical forms of worship done and makes them worthy of being accepted. Without it Shariah is a body without a soul.

However, it must be clear that tasawwuf alone without the actions prescribed by Shariah is heresy (zindaqah).

All great scholars of Deoband were either shuyukh or mureedeen in Chishti, Naqshbandi, Qadri or Suharwardi tariqahs.

For example, Qutub e ‘Alam Mawlana Rashid Ahmed Gangohi , Hakeemul Ummat Mawlana Ashraf Ali Thanavi and Shaykhul-Hadith Mawlana Zakariyyah Kandhlawi (rahimahumullah) were from Chishti silsilah. Mawlana Aziz ur Rehman, Mawlana Habibur Rehman and Mawlana Badar e Alam Meerthi (rahimahumullah) were Naqshbandi-Mujaddidi. Mawlana Taj Mehmood Amrooti and Mawlana Ahmad Ali Lahori (rahimahumullah) were Qadiri. Mawlana Anwar Shah Kashmiri (rahimahullah) had ijaza’ from his father in Suharwardi tariqah.

Also, most of the present day serious Deobandi scholars are into Tasawwuf practically. This is evident by their demeanor, speech, mutual and financial dealings, etc. Not by mere lip-service and boastful claims.

As it is said in Persian proverb: mushuk (musk) does not need a label to let others be aware that it is musk. Its smell in enough advertisment.

A very important fact is that real tasawwuf exists in these Deobandi shuyukh to date.

In Muslim world you find a lot who claim to be sufi, whereas in reality they are not. It is a ritualistic or ceremonial SUFISM  they follow. It has nothing to do with effacement of destructing moral characteristics like pride, envy, love of wordly etc and establishment of elevating moral traits, like sincerity, love of Allah Ta’ala and His Prophet (sallallaahu alayhi wasallam), humility, perpetual remembrance, etc. all leading to a firm and acceptable relationship with Allah Ta’ala (that is, ta’aluq ma’Allah).

The real Tasawwuf  is thriving, vital and pristine in Deobandi-tradition. It is totally subservient to Shariah and hence, in complete harmony with Sunnah. It is a unique treasure to be acquired as soon as possible.

It is within our home. Why ignore and look outside at the flashy gimmicks?

Please, take time to reflect!

We, the admirer of Deobandi-tradition where do we stand?

Are we following the real inheritors of this tradition?