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Q: When Risala Isbabe Bagwat e Hind was translated into English?
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When Risala-Isbabe-Bagwat-e-Hind was translated into English?

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Who is Ahmad ibn Muhammad ibn hanbal abu abd Allah al-dhuhli al-shaybani al-marwazi al-baghdadi explain in brief?

Ahmad ibn Muhammad ibn Hanbal, Abu `Abd Allah al-Dhuhli al-Shaybani al-Marwazi al-BaghdadiAhmad ibn Muhammad ibn Hanbal, Abu `Abd Allah al-Dhuhli al-Shaybani al-Marwazi al-Baghdadi (d. 241). Al-Dhahabi says of him: "The true Shaykh of Islam and leader of the Muslims in his time, the hadith master and proof of the Religion. He took hadith from Hushaym, Ibrahim ibn Sa`d, Sufyan ibn `Uyayna, `Abbad ibn `Abbad, Yahya ibn Abi Za'Ida, and their layer. From him narrated al-Bukhari [two hadiths in the Sahih], Muslim [22], Abu Dawud [254], Abu Zur`a, Mutayyan, `Abd Allah ibn Ahmad, Abu al-Qasim al-Baghawi, and a huge array of scholars. His father was a soldier û one of those who called to Islam û and he died young." Al-Dhahabi continues:`Abd Allah ibn Ahmad said: "I heard Abu Zur`a [al-Razi] say: 'Your father had memorized a million hadiths, which I rehearsed with him according to topic.'"Hanbal said: "I heard Abu `Abd Allah say: 'I memorized everything which I heard from Hushaym when he was alive.'"Ibrahim al-Harbi said: "I held Ahmad as one for whom Allah had gathered up the combined knowledge of the first and the last."Harmala said: "I heard al-Shafi`i say: 'I left Baghdad and did not leave behind me anyone more virtuous (afdal), more learned (a`lam), more knowledgeable (afqah) than Ahmad ibn Hanbal.'"`Ali ibn al-Madini said: "Truly, Allah reinforced this Religion with Abu Bakr al-Siddiq the day of the Great Apostasy (al-Ridda), and He reinforced it with Ahmad ibn Hanbal the day of the Inquisition (al-Mihna)."Abu `Ubayd said: "The Science at its peak is in the custody of four men, of whom Ahmad ibn Hanbal is the most knowledgeable."Ibn Ma`in said, as related by `Abbas [al-Duri]: "They meant for me to be like Ahmad, but û by Allah! û I shall never in my life compare to him."Muhammad ibn Hammad al-Taharani said: "I heard Abu Thawr say: 'Ahmad is more learned û or knowledgeable û than al-Thawri.'"Al-Dhahabi concludes: "Al-Bayhaqi wrote Abu `Abd Allah's biography (sîra) in one volume, so did Ibn al-Jawzi, and also Shaykh al-Islam [`Abd Allah al-Harawi] al-Ansari in a brief volume. He passed on to Allah's good pleasure on the day of Jum`a, the twelfth of Rabi` al-Awwal in the year 241, at the age of seventy-seven. I have two of his short-chained narrations (`awâlîh), and a licence (ijâza) for the entire Musnad." Al-Dhahabi's chapter on Imam Ahmad in Siyar A`lam al-Nubala' counts no less than 113 pages.One of the misunderstandings prevalent among the "Salafis" who misrepresent Imam Ahmad's school today is his position regarding kalâm or dialectic theology. It is known that he was uncompromisingly opposed to kalâm as a method, even if used as a means to defend the truth, preferring to stick to the plain narration of textual proofs and abandoning all recourse to dialectical or rational ones. Ibn al-Jawzi relates his saying: "Do not sit with the people of kalâm, even if they defend the Sunna." This attitude is at the root of his disavowal of al-Muhasibi. It also explains the disaffection of later Hanbalis towards Imam al-Ash`ari and his school, despite his subsequent standing as the Imam of Sunni Muslims par excellence. The reasons for this rift are now obsolete although the rift has amplified beyond all recognizable shape, as it is evident, in retrospect, that opposition to Ash`aris, for various reasons, came out of a major misunderstanding of their actual contributions within the Community, whether as individuals or as a whole.There are several general reasons why the Hanbali-mutakallim rift should be considered artificial and obsolete. First, kalâm in its original form was an innovation in Islam (bid`a) against which there was unanimous opposition among Ahl al-Sunna. The first to use kalâm were true innovators opposed to the Sunna, and in the language of the early scholars kalâm was synonymous with the doctrines of the Qadariyya, Murji'a, Jahmiyya, Jabriyya, Rawâfid, and Mu`tazila and their multifarious sub-sects. This is shown by the examples Ibn Qutayba gives of kalâm and mutakallimûn in his book Mukhtalif al-Hadith, none of which belongs to Ahl al-Sunna. Similarly the adherents of kalâm brought up in the speech of al-Hasan al-Basri, Ibn al-Mubarak, Ibn Rahuyah, Imam al-Shafi`i and the rest of the pre-Hanbali scholars of hadith are the innovators of the above-mentioned sects, not those who later opposed them using the same methods of reasoning. The latter cannot be put in the same category. Therefore the early blames of kalâm cannot be applied to them in the same breath with the innovators.Second, there is difference of opinion among the Salaf on the possible use of kalâm to defend the Sunna, notwithstanding Imam Ahmad's position quoted above. One reason why they disallowed it is wara`: because of extreme scrupulousness against learning and practicing a discipline initiated by the enemies of the Sunna. Thus they considered kalâm reprehensible but not forbidden, as is clear from their statements. For example, Ibn Abi Hatim narrated that al-Shafi`i said: "If I wanted to publish books refuting every single opponent [of the Sunna] I could easily do so, but kalâm is not for me, and I dislike that anything of it be attributed to me." This shows that al-Shafi`i left the door open for others to enter a field which he abstained from entering out of strict Godwariness.Third, kalâm is a difficult, delicate science which demands a mind above the norm. The imams forbade it as a sadd al-dharî`a or pre-empting measure. They rightly foresaw that unless one possessed an adequate capacity to practice it, one was courting disaster. This was the case with Ahmad's student Abu Talib, and other early Hanbalis who misinterpreted Ahmad's doctrinal positions as Bukhari himself stated. Bukhari, Ahmad, and others of the Salaf thus experienced first hand that one who played with kalâm could easily lapse into heresy, innovation, or disbelief. This was made abundantly clear in Imam Malik's answer to the man who asked how Allah established Himself over the Throne: "The establishment is known, the 'how' is inconceivable, and to ask about it is an innovation!" Malik's answer is the essence of kalâm at the same time as it warns against the misuse of kalâm, as observed by the late Dr. Abu al-Wafa' al-Taftazani. Malik's reasoning is echoed by al-Shafi`i's advice to his student al-Muzani: "Take proofs from creation in order to know about the Creator, and do not burden yourself with the knowledge of what your mind did not reach." Similarly, Ibn Khuzayma and Ibn Abi Hatim admitted their technical ignorance of the science of kalâm, at the same time acknowledging its possible good use by qualified experts. As for Ibn Qutayba, he regretted his kalâm days and preferred to steer completely clear of it.In conclusion, any careful reader of Islamic intellectual history can see that if the Ash`ari scholars of kalâm had not engaged and defeated the various theological and philosophical sects on their own terrain, the silence of Ahl al-Sunnamight well have sealed their defeat at the hands of their opponents. This was indicated by Taj al-Din al-Subki who spoke of the obligatoriness of kalâm in certain specific circumstances, as opposed to its superfluousness in other times. "The use of kalâm in case of necessity is a legal obligation (wajib), and to keep silence about kalâm in case other than necessity is a sunna."The biographical notice on Imam Ahmad in the Reliance of the Traveller reads: "Out of piety, Imam Ahmad never gave a formal legal opinion (fatwa) while Shafi`i was in Iraq, and when he later formulated his school of jurisprudence, he mainly drew on explicit texts from the [Qur'an], hadith, and scholarly consensus, with relatively little expansion from analogical reasoning (qiyâs). He was probably the most learned in the sciences of hadith of the four great Imams of Sacred Law, and his students included many of the foremost scholars of hadith. Abu Dawud said of him: 'Ahmad's gatherings were gatherings of the afterlife: nothing of this world was mentioned. Never once did I hear him mention this-worldly things.' ... He never once missed praying in the night, and used to recite the entire [Qur'an] daily. He said, 'I saw the Lord of Power in my sleep, and said, "O Lord, what is the best act through which those near to You draw nearer?" and He answered, "Through [reciting] (sic) My word, O Ahmad." I asked, "With understanding, or without?" and He answered, "With understanding and without."'. . . Ahmad was imprisoned and tortured for twenty-eight months under the Abbasid caliph al-Mu`tasim in an effort to force him to publicly espouse the [Mu`tazila] position that the Holy [Qur'an] was created, but the Imam bore up unflinchingly under the persecution and refused to renounce the belief of Ahl al-Sunna that the [Qur'an] is the uncreated word of Allah, after which Allah delivered and vindicated him. When Ahmad died in 241/855, he was accompanied to his resting place by a funeral procession of eight hundred thousand men and sixty thousand women, marking the departure of the last of the four great mujtahid Imams of Islam."Ibn al-Jawzi narrates from Bilal al-Khawass that the latter met al-Khidr and asked him: "What do you say of al-Shafi`i?" He said: "One of the Pillar-Saints (Awtâd)." "Ahmad ibn Hanbal?" "He is a Siddîq."Main sources: al-Dhahabi, Siyar A`lam al-Nubala'9:434-547 #1876 and Tadhkira al-Huffaz 2:431 #438.Select BibliographyAbu Nu`aym al-Asfahani. Hilya al-Awliya' WA Tabaqat al-Asfiya'. 12 vols. Ed. Mustafa `Abd al-Qadir `Ata. Beirut: Dar al-Kutub al-`Ilmiyya, 1997.Ahmad ibn Hanbal. Al-Musnad. 20 vols. Ed. Ahmad Shakir and Hamza Ahmad al-Zayn. Cairo: Dar al-Hadith, 1995.Al-Bayhaqi, Abu Bakr. Al-Asma' WA al-Sifat. Ed. Muhammad Zahid al-Kawthari. Beirut: Dar Ihya' al-Turath al-`Arabi, n.d. Reprint of 1358H. Cairo edition.-------. Al-Asma' WA al-Sifat. 2 vols. Ed. `Abd Allah al-Hashidi. Riyad: Maktaba al-Sawadi, 1993.Al-Dhahabi, Muhammad Shams al-Din. Tadhkira al-Huffaz. Edition including a last volume entitled Dhayl Tadhkira al-Huffaz which comprises al-Husayni's Dhayl Tadhkira al-Huffaz, Muhammad ibn Fahd al-Makki's Lahz al-Alhaz bi Dhayl Tadhkira al-Huffaz, and al-Suyuti's Dhayl Tabaqat al-Huffaz.-------. Siyar A`lam al-Nubala'. 19 vols. Ed. Muhibb al-Din al-`Amrawi. Beirut: Dar al-Fikr, 1996.Al-Ghumari, `Abd Allah. Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi. Ed. Hasan `Ali al-Saqqaf. 2nd ed. Amman: Dar al-Imam al-Nawawi, 1992.Ibn Abi `Asim. Al-Sunna. Ed. M. Nasir al-Din al-Albani. Beirut and Damascus: Al-Maktab al-Islami, 1993.Ibn Abi Zayd al-Qayrawani. Al-Jami` fi al-Sunan WA al-Adab WA al-Maghazi WA al-Tarikh. Ed. M. Abu al-Ajfan and `Uthman Battikh. Beirut: Mu'assasa al-Risala; Tunis: al-Maktaba al-`Atiqa, 1982.Ibn Hajar al-`Asqalani. Fath al-Bari Sharh Sahih al-Bukhari. 14 vols. Notes by `Abd al-`Aziz ibn Baz. Beirut: Dar al-Kutub al-`Ilmiyya, 1989.-------. Ibidem. Cairo: al-Matba`a al-Bahiyya, 1348 H.-------. Al-Isaba fi Tamyiz al-Sahaba. 8 vols. Calcutta, 1853.-------. Tahdhib al-Tahdhib. 10 vols. 1st ed. Hyderabad: Da'IRA al-Ma`arif al-Nizamiyya, 1327H.-------. Taqrib al-Tahdhib. Ed. Muhammad `Awwama. Aleppo: Dar al-Rashid, 1997.-------. Tawali al-Ta'sis li Ma`ali Muhammad ibn Idris. Ed. `Abd Allah al-Qadi. Beirut: Dar al-Kutub al-`Ilmiyya, 1986.Ibn Hibban. Sahih Ibn Hibban bi Tartib Ibn Balban. 18 vols. Ed. Shu`ayb al-Arna'ut. Beirut: Mu'assasa al-Risala, 1993.Ibn al-Jawzi. Manaqib al-Imam Ahmad. 2nd ed. Ed. Muhammad Amin al-Khanji al-Kutbi. Beirut: Khanji WA Hamdan, 1349H.-------. Sifa al-Safwa. 2 vols. Beirut: Dar al-Kutub al-`Ilmiyya, 1989.Ibn Kathir. Al-Bidaya WA al-Nihaya. 15 vols. Ed. Editing Board of al-Turath. Beirut: Dar Ihya' al-Turath al-`Arabi, 1993.Ibn Qudama. Mukhtasar Minhaj al-Qasidin li Ibn al-Jawzi. Ed. M. Ahmad Hamdan and `Abd al-Qadir al-Arna'ut. 2nd. ed. Damascus: Maktab al-Shabab al-Muslim WA al-Maktab al-Islami, 1961.Ibn Taymiya. Dar' Ta`arud al-`Aql WA al-Naql. Ed. Muhammad al-Sayyid Julaynid. Cairo: Mu'assasa al-Ahram, 1988.-------. Majmu` Fatawa Ibn Taymiyya. 36 vols. Cairo, 1404H.Al-Kawthari, Muhammad Zahid. Maqalat. Riyadh and Beirut: Dar al-Ahnaf, 1993.Keller, Noah Ha Mim, ed. and trans. The Reliance of the Traveller. Dubai: Modern Printing Press, 1991. Translation of Ahmad ibn Naqib al-Misri's `Umda al-Salik.Al-Khalili. Al-Irshad fi Ma`rifa `Ulama' al-Hadith. Ed. Muhammad Sa`id ibn Umar Idris. 3 vols. Riyad : Maktaba al-Rushd, 1989.Al-Khatib al-Baghdadi. Tarikh Baghdad. vols. Madina: al-Maktaba al-Salafiyya, n.d.Al-Mubarakfuri. Tuhfa al-Ahwadhi bi Sharh Jami` al-Tirmidhi. 10 vols. Beirut: Dar al-Kutub al-`Ilmiyya, 1990.Al-Nawawi. Sharh Sahih Muslim. 18 vols. Ed. Khalil al-Mays. Beirut: Dar al-Kutub al-`Ilmiyya, n.d.-------. Tahdhib al-Asma' WA al-Lughat. Cairo: Idara al-Tiba`a al-Muniriyya, [1927?].-------. Al-Taqrib WA al-Taysir li Ma`rifa Sunan al-Bashir al-Nadhir. Beirut: Dar al-Kutub al-`Ilmiyya, 1987.Al-Sakhawi, Muhammad ibn `Abd al-Rahman. Al-Jawahir WA al-Durar fi Manaqib Shaykh al-Islam Ibn Hajar. Cairo: Lajna Ihya' al-Turath al-Islami, 1986.Al-Subki, Taj al-Din. Tabaqat al-Shafi`iyya al-Kubra. 10 vols. Ed. Mahmud M. al-Tannahi and `Abd al-Fattah M. al-Hilw. 2nd. ed. Jiza: Dar Hijr, 1992.Al-Suyuti, Jalal al-Din. Tarikh al-Khulafa'. Ed. Rahab Khidr `Akkawi. Beirut: Mu'assasa `Izz al-Din, 1992.

Who is Shafii explain in brief?

Muhammad ibn Idris ibn al-`Abbas, al-Imam al-Shafi`i, Abu `Abd Allah al-Shafi`i al-Hijazi al-Qurashi al-Hashimi al-Muttalibi (d. 204), the offspring of the House of the Prophet, the peerless one of the great mujtahid imams and jurisprudent par excellence, the scrupulously pious ascetic and Friend of Allah, he laid down the foundations of fiqh in his Risala, which he said he revised and re-read four hundred times, then said: "Only Allah's Book is perfect and free from error."He is the cousin of the Prophet û Allah's blessings and peace upon him û descending from al-Muttalib who is the brother of Hashim, `Abd al-Muttalib's father. Someone praised the Banu Hashim in front of the Prophet, whereby he interlaced the fingers of his two hands and said: "We and they are but one and the same thing." Al-Nawawi listed three peculiar merits of al-Shafi`i: his sharing the Prophet's lineage at the level of their common ancestor `Abd Manaf; his birth in the Holy Land of Palestine and upbringing in Mecca; and his education at the hands of superlative scholars together with his own superlative intelligence and knowledge of the Arabic language. To this Ibn Hajar added two more: the hadith of the Prophet, "O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth. O Allah! You have let the first of them taste bitterness, so let the latter of them taste reward." Another hadith of the Prophet says: "Truly, Allah shall send forth for this Community, at the onset of every hundred years, someone who will renew their Religion for them." The scholars agreed, among them Abu Qilaba (d. 276) and Imam Ahmad, that the first narration signified al-Shafi`i, and the second signified `Umar ibn `Abd al-`Aziz and then al-Shafi`i.He was born in Ghazza or `Asqalan in 150, the year of Abu Hanifa's death, and moved to Mecca at the age of two, following his father's death, where he grew up. He was early a skillful archer, then he took to learning language and poetry until he gave himself to fiqh, beginning with hadith. He memorized the Qur'an at age seven, then Malik's Muwatta' at age ten, at which time his teacher would deputize him to teach in his absence. At age thirteen he went to see Malik, who was impressed by his memory and intelligence.Malik ibn Anas and Muhammad ibn al-Hasan al-Shaybani were among his most prominent teachers and he took position against both of them in fiqh. Al-Shafi`i said: "From Muhammad ibn al-Hasan I wrote a camel-load." Al-Hakim narrated from `Abd Allah ibn `Abd al-Hakam: "Al-Shafi`i never ceased to speak according to Malik's position and he would say: 'We do not differ from him other than in the way of his companions,' until some young men spoke unbecomingly at length behind his back, whereupon al-Shafi`i resolved to put his differences with Malik in writing. Otherwise, his whole life he would say, whenever asked something: 'This is what the Teacher said' û hâdha qawl al-ustadh û meaning Malik."Like Abu Hanifa and al-Bukhari, he recited the entire Qur'an each day at prayer, and twice a day in the month of Ramadan.Al-Muzani said: "I never saw one more handsome of face than al-Shafi`i. If he grasped his beard it would not exceed his fist." Ibn Rahuyah described him in Mecca as wearing bright white clothes with an intensely black beard. Al-Za`farani said that when he was in Baghdad in the year 195 he dyed his beard with henna.Abu `Ubayd al-Qasim ibn Sallam said: "If the intelligence of an entire nation was brought together he would have encompassed it." Similarly, al-Muzani said: "I have been looking into al-Shafi`i's Risala for fifty years, and I do not recall a single time I looked at it without learning some new benefit."Al-Sakhawi in the introduction to his al-Jawahir WA al-Durar and others narrate that someone criticized Ahmad ibn Hanbal for attending the fiqh sessions of al-Shafi`i and leaving the hadith sessions of Sufyan ibn `Uyayna. Ahmad replied: "Keep quiet! If you miss a hadith with a shorter chain you can find it elsewhere with a longer chain and it will not harm you. But if you do not have the reasoning of this man [al-Shafi`i], I fear you will never be able to find it elsewhere." Ahmad is also related by his students Abu Talib and Humayd ibn Zanjuyah to say: "I never saw anyone adhere more to hadith than al-Shafi`i. No-one preceded him in writing down the hadith in a book." The meaning of this is that al-Shafi`i possessed the understanding of hadith after which Ahmad sought, as evidenced by the latter's statement: "How rare is fiqh among the scholars of hadith!" This is a reference to the hadith: "It may be one carries understanding (fiqh)without being a person of understanding (faqîh)." Sufyan himself would defer to al-Shafi`i in matters of tafsîr and fatwa. Yunus ibn Abi Ya`la said: "Whenever al-Shafi`i went into tafsîr, it was as if he had witnessed the revelation." Ahmad ibn Hanbal also said: "Not one of the scholars of hadith touched an inkwell nor a pen except he owed a huge debt to al-Shafi`i."Al-Shafi`i was known for his peculiar strength in Arabic language, poetry, and philology. Bayhaqi narrated:[From Ibn Hisham:] I was al-Shafi`i's sitting-companion for a long time, and I never heard him use except a word which, carefully considered, one would not find (in its context) a better word in the entire Arabic language. . . . Al-Shafi`i's discourse, in relation to language, is a proof in itself.[From al-Hasan ibn Muhammad al-Za`farani:] A group of bedouins used to frequent al-Shafi`i's gathering with us and sit in a corner. One day I asked their leader: "You are not interested in scholarship; why do you keep coming to sit with us?" They said: "We come to hear al-Shafi`i's language."Al-Shafi`i trod the path of the Salaf in avoiding any interpretation of the verses and narrations pertaining to the divine attributes. He practiced "relegation of the meaning" (tafwîd al-mi`na) to a higher source, as established in his saying: "I leave the meaning of the verses of the Attributes to Allah, and I leave the meaning of the hadiths of the attributes to Allah's Messenger." At the same time, rare instances of interpretation are recorded from him. Thus al-Bayhaqi relates that al-Muzani reported from al-Shafi`i the following commentary on the verse: "To Allah belong the East and the West, and wheresoever you turn, there is Allah's face (wajh)" (2:115): "It means - and Allah knows best - thither is the bearing (wajh) towards which Allah has directed you." Al-Hakkari (d. 486) related in his book `Aqida al-Shafi`i that the latter said: "We affirm those attributes, and we negate from them likeness between them and creation (al-tashbîh), just as He negated it from Himself when He said: 'There is nothing whatsoever like unto Him'(42:11)."Al-Shafi`i's hatred of dialectic theology (kalâm) was based on his extreme caution against errors which bear heavy consequences as they induce one into false beliefs. Among his sayings concerning this: "It is better for a scholar of knowledge to give a fatwa after which he is said to be wrong than to theologize and then be said to be a heretic (zindîq). I hate nothing more than theology and theologians." Dhahabi comments: "This indicates that Abu `Abd Allah's position concerning error in the principles of the Religion (al-usûl) is that it is not the same as error in the course of scholarly exertion in the branches." The reason is that in belief and doctrine neither ijtihâd nor divergences are permitted. In this respect al-Shafi`i said: "It cannot be asked 'Why?' concerning the principles, nor 'How?'" Yet al-Shafi`i did not completely close the door to the use of kalâm in defense of the Sunna, as shown below and in the notice on Ahmad ibn Hanbal.Yunus ibn Abi Ya`la narrated that al-Shafi`i defined the "principles" as: "The Qur'an, the Sunna, analogy (al-qiyâs), and consensus (al-ijmâ`)"; he defined the latter to mean: "The adherence of the Congregation (jamâ`a) of the Muslims to the conclusions of a given ruling pertaining to what is permitted and what is forbidden after the passing of the Prophet, blessings and peace be upon him."Al-Shafi`i did not close the door on the right use of kalâm as is clear from Ibn Abi Hatim's narration from al-Rabi` of his words: "If I wished, I could produce a book against each one of those who deviated, but dialectic theology is none of my business, and I would not like to be attributed any part in it." Similar to it is his advice to his student al-Muzani: "Take proofs from creation about the Creator, and do not burden yourself with the knowledge of what your mind did not reach." Ibn Abi Hatim himself spoke similarly when he was told of Ibn Khuzayma's unsuccessful attempt at kalâm: "It is preferable not to meddle with what we did not learn." Note that al-Shafi`i also spoke of his wish not to have a single letter out of all his works attributed to him, regardless of topic.Al-Shafi`i's attitude towards tasawwuf was as strict as with kalâm, and he both praised it and denigrated its abuse at the hands of its corrupters. In criticism of the latter he said: "No-one becomes a Sufi in the morning except he ends up a dolt by noon" while on the other hand he declared in his Diwan: "Be at the same time a faqîh and a Sufi." In Mecca al-Shafi`i was the student of Fudayl ibn `Iyad. Imam al-Nawawi in his Bustan al-`Arifin fi al-Zuhd WA al-Tasawwuf ("The Garden of the Gnostics in Asceticism and Tasawwuf") narrated from al-Shafi`i the saying: "Only the sincere one (al-mukhlis)can recognize self-display (al-riyâ')." Al-Nawawi comments: "This means that it is impossible to know the reality of self-display and see its hidden shades except for one who resolutely seeks (arâda) sincerity. Such a one strives for a long time, searching, meditating, examining at length within himself until he knows, or knows something of what self-display is. This does not happen for everyone. Indeed, this happens only with special ones (al-khawâss). But for a given individual to claim that he knows what self-diplay is, this is real ignorance on his part."Al-Shafi`i deferred primacy in the foundations of fiqh to Imam Abu Hanifa with his famous statement: "People are all the children of Abu Hanifa in fiqh." Ibn Hajar al-Haytami mentioned in the thirty-fifth chapter of his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan: "When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, greet him, and then ask Allah for the fulfillment of his need through his means."Two schools of legal thought or madhahib are actually attributed to al-Shafi`i, englobing his writings and legal opinions (fatâwa). These two schools are known in the terminology of jurists as "The Old" (al-qadîm) and "The New" (al-jadîd), corresponding respectively to his stays in Iraq and Egypt. The most prominent transmitters of the New among al-Shafi`i's students are al-Buwayti, al-Muzani, al-Rabi` al-Muradi, and al-Bulqini, in Kitab al-Umm ("The Motherbook"). The most prominent transmitters of the Old are Ahmad ibn Hanbal, al-Karabisi, al-Za`farani, and Abu Thawr, in Kitab al-Hujja ("Book of the Proof"). What is presently known as the Shafi`i position refers to the New except in approximately twenty-two questions, in which Shafi`i scholars and muftis have retained the positions of the Old.Al-Subki related that the Shafi`i scholars considered al-Rabi`s narration from al-Shafi`i sounder from the viewpoint of transmission, while they considered al-Muzani's sounder from the viewpoint of fiqh, although both were established hadith masters. Al-Shafi`i said to al-Rabi`: "How I love you!" and another time: "O Rabi`! If I could feed you the Science I would feed it to you." Al-Qaffal al-Shashi in his Fatawa relates that al-Rabi` was slow in his understanding, and that al-Shafi`i once repeated an explanation forty times for him in a gathering, yet he did not understand it then got up and left in embarrassment. Later, al-Shafi`i called him in private and resumed explaining it to him until he understood. This shows the accuracy of Ibn Rahuyah's statement: "I consider the best part of me the time when I fully understand al-Shafi`i's discourse."Al-Shafi`i took the verse "Or if you have touched women"(4:43) literally, and considered that contact between the sexes, even accidental, nullified ablution. This is also the position of Ibn Mas`ud, Ibn `Umar, al-Sha`bi, al-Nakha`i, al-Zuhri, and al-Awza`i, which is confirmed by Ibn `Umar's report: "Whoever kisses or touches his wife with his hand must renew his wudû'." It is authentic and related in numerous places including Malik's Muwatta'. Al-Shafi`i said: "Something similar has reached us from Ibn Mas`ud." They all read the above verse literally, without interpreting "touch" to mean "sexual intercourse" as do the Hanafis, or "touch with pleasure" as do the Malikis.A major contribution of al-Shafi`i in the foundations of the Law was his division of innovation (al-bid`a) into good and bad on the basis of `Umar's words about the tarâwih or congregational supererogatory night prayers in the month of Ramadan: "What a fine innovation this is!" Harmala narrated that al-Shafi`i concluded: "Therefore, whatever innovation conforms to the Sunna is approved (mahmûd), and whatever opposes it is abominable (madhmûm)." Agreement formed in the Four Schools around his division, as illustrated by the endorsement of some major later authorities in each school. Among the Hanafis: Ibn `Abidin, al-Turkumani, and al-Tahanawi; among the Malikis: al-Turtushi, Ibn al-Hajj, and al-Shatibi; consensus among the Shafi`is; and reluctant acceptance among later Hanbalis, who altered al-Shafi`i's terminology to read "lexical innovation" (bid`a lughawiyya) and "legal innovation" (bid`a shar`iyya), respectively û although inaccurately û matching Shafi`i's "approved" and "abominable".Among al-Shafi`i's other notable positions: Al-Muzani said: "I never saw any of the scholars make something obligatory on behalf of the Prophet as much as al-Shafi`i in his books, and this was due to his high remembrance of the Prophet. He said in the Old School: 'Supplication ends with the invocation of blessings on the Prophet, and its end is but by means of it.'" Al-Karabisi said: "I heard al-Shafi`i say that he disliked for someone to say 'the Messenger' (al-Rasûl), but that he should say 'Allah's Messenger' (Rasûl Allah) out of veneration (ta`zîm) for him."Among al-Shafi`i's other sayings:"The study of hadith is better than supererogatory prayer, and the pursuit of knowledge is better than supererogatory prayer." Ibn `Abd al-Barr in Kitab al-`Ilm listed the many hadiths of the Prophet on the superior merit of knowledge. However, al-Shafi`i by this saying meant the essence and purpose of knowledge, not knowledge for its own sake which leads to Satanic pride. The latter is widely available while true knowledge is the knowledge that leads to godwariness (taqwa). This is confirmed by al-Shafi`i's saying: "Knowledge is what benefits. Knowledge is not what one has memorized." This is a corrective for those content to define knowledge as "the knowledge of the proof" (ma`rifa al-dalîl). "He gives wisdom to whomever He will, and whoever receives wisdom receives immense good." (2:269)"You [the scholars of hadith] are the pharmacists but we [the jurists] are the physicians." This was explained by `Ali al-Qari in his book Mu`taqad Abi Hanifa al-Imam (p. 42): "The early scholars said: The hadith scholar without knowledge of fiqhis like a seller of drugs who is no physician: he has them but he does not know what to do with them; and the fiqh scholar without knowledge of hadith is like a physician without drugs: he knows what constitutes a remedy, but does not dispose of it.""Malik was asked about kalâm and [the Science of] Oneness (tawhîd) and he said: 'It is inconceivable that the Prophet should teach his Community hygiene and not teach them about Oneness! And Oneness is exactly what the Prophet said: 'I was ordered to fight people until they say 'There is no God but Allah.' So, whatever makes blood and property untouchable û that is the reality of Oneness (haqîqa al-tawhîd).'" This is a proof from the Salaf against those who, in later times, innovated sub-divisions for tawhîd or legislated that their own understanding of Allah's Attributes was a precondition for the declaration of Oneness. Al-Halimi said: "In this hadith there is explicit proof that that declaration (lâ ilâha illallâh)suffices to extirpate oneself from all the different kinds of disbelief in Allah Almighty.""Satiation weighs down the body, hardens the heart, does away with sagacity, brings on sleep, and weakens one from worship." This is similar to the definition of tasawwuf as "hunger" (al-jû`) given by some of the early masters, who acquired hunger as a permanent attribute and were called "hungerers" (jû`iyyûn). A notable example is al-Qasim ibn `Uthman al-`Abdi al-Dimashqi al-Ju`i (d. 248), whom al-Dhahabi describes as "the Imam, the exemplar, the wali, the muhaddith, the shaykh of the Sufis and the friend of Ahmad ibn al-Hawari.""I never swore by Allah û neither truthfully nor deceptively." This is similar to the saying of the Sufi master Sahl ibn `Abd Allah al-Tustari narrated by al-Dhahabi: "Among the manners of the truthful saints (al-siddîqîn) is that they never swear by Allah, nor commit backbiting, nor does backbiting take place around them, nor do they eat to satiation, if they promise they are true to their word, and they never speak in jest."Al-Buwayti asked: "Should I pray behind the Rafidi?" Al-Shafi`i said: "Do not pray behind the Rafidi, nor behind the Qadari, nor behind the Murji'." Al-Buwayti said: "Define them for us." He replied: "Whoever says 'Belief consists only in speech' is a Murji', and whoever says 'Abu Bakr and `Umar are not Imams' is a Rafidi, and whoever attributes destiny to himself is a Qadari."Abu Hatim narrated from Harmala that al-Shafi`i said: "The Caliphs (al-khulafâ') are five: Abu Bakr, `Umar, `Uthman, `Ali, and `Umar ibn `Abd al-`Aziz." In his Diwan he named them "leaders of their people, by whose guidance one obtains guidance," and declaimed of the Family of the Prophet:The Family of the Prophet are my intermediary to him! (wasîlatî)Through them I hope to be given my record with the right hand.and:O Family of Allah's Messenger! To love you is an obligationWhich Allah ordained and revealed in the Qur'an.It is enough proof of your immense glory thatWhoever invokes not blessings upon you, his prayer is invalid.Ibn Hajar said that the first to write a biography of al-Shafi`i was Dawud al-Zahiri (d. 275). Al-Nawawi in Tahdhib al-Asma' WA al-Lughat (1:44) mentioned that the best biography of al-Shafi`i was al-Bayhaqi's for its sound chains of transmission. Ibn Hajar summarized it and added to it al-Shafi`i's Musnadin his Tawali al-Ta'sis fi Ma`ali Ibn Idris.In the introduction of his compendium of Shafi`i fiqhentitled al-Majmu` al-Nawawi mentions that al-Shafi`i used a walking stick for which he was asked: "Why do you carry a stick when you are neither old nor ailing?" He replied: "To remember I am only a traveller in this world."

History of Islamic education in Nigeria?

MUSLIM EDUCATIONAL REFORM IN SOUTH WESTERN NIGERIABYDR. ADEBAYO RAFIU IBRAHIMINTRODUCTIONThe South-Western Nigeria is predominantly occupied by the Yoruba speaking people and it cuts across Ekiti, Lagos, Ogun, Ondo, Osun, Oyo States and part of Kwara State. In the 18th century, there were about fourteen major kingdoms in the South Western Part of Nigeria. They included Oyo Kingdom, Ife kingdom, Ekiti, Igbomina, Ijana, Ijebu, Ijesha, Egba, Egbado, Ketu, Ondo, Owu and Sabe kingdom (Olatunbosun, 1977:102). Yoruba myths trace their origin to Ile-Ife, an important town in Osun State. Other theories regarding their origin point to Makkah and Upper Egypt as their point of departure and the second millenium B.C as the period of their migration to Ile Ife (Coleman, 1958:25). That the Yoruba came from Makkah was confirmed by the fact that they traced their progeny to Lamurudu, which has the same pronunciation with Namruth in Arabic. However, some scholars have refuted that the Yoruba came from Makkah. Commenting on this, an historian says: The Yorubas are certainly not of the Arabian Family, and could not have come from Mecca…that is to say the Mecca unviersally known in history…. And no such account as above are found in the records of Arabian writers of any king of Mecca; an event of such importance could hardly have passed unnoticed by their historians. (Johnson, 1976:5)Meanwhile, that the Yoruba came from the East has been asserted though the actual town of departure remains unknown. Johnson (1976:6) confirms that:The Yorubas came originally from the East, there can not be any slightest doubt, as their habits, manners and customs etc, all go to approve. With them the East is Mecca and Mecca is the East….. everything that comes from the East, with them, comes from Mecca and hence it is natural to represent themselves as having hailed from that city.The actual date of introduction of Islam to South Western Nigeria is unknown. However, Balogun (1998) has confirmed that Islam made headway into the land for the first time around the second half of the eleventh century by the Murabitun mistakenly taken by some historians as Hausas. The nomenclature "Imale" given to Islam in the south-western Nigeria gives the impression that the religion came from Mali and spread by the Murabitun whom they believed to be Malians. This confirms the submission of Al-Aluri (1978) that Islam made its appearance in Yorubaland in the 13th century during the tenure of Mansa Musa of Mali. Danmole (1981) also claimed to have come accross some Muslims in Oke-Imale Ilorin who claimed that their ancestors came from Mali to settle in the town. He however doubted the authenticity of this claim since it was not possible that these Ilorin Muslims were descendants of Wangara lineages which traced their origin to old Mali:Since a lot has been said and written on Islam in some states of the South Western Nigeria, this paper does not intend to recapitulate this. Our focus is to examine the various phases of development that Muslim education in this geographical delineation have undergone and the level of reforms in the Muslim education in the land right from the pre-colonial era to the post colonial era.MUSLIM EDUCATION IN SOUTH WESTERN NIGERIA: FEATURES AND CHARACTERISTICSThe history of Muslim education in the South Western Nigeria is as old as the history of Islam in the land. As it was impossible to carry out some religious rituals without reading in Arabic, it became expedient for the Mallams spreading the religion to teach the new converts some portions of the Qur'an in Arabic and this attempt culminated in the establishment of Qur'anic schools in the area. Mosques were majorly used for this purpose, while in some cases residences of the mallams as well as tree shades were used as schools. The venues of the schools suggested why educational facilities that could aid teaching and learning were totally inadequate. Mats and ram or cow skin were the common furniture in such schools. The only recommended text by then was Qaidat Baghdadiyyah-an Arabic text for beginners which contains Arabic alphabets in various forms as well as the last juz'u of the Qur'an. It is after the completion of this text that pupils could move to learn the whole Qur'an.Generally speaking, learning was by rote-a method, which is indispensable in learning any langauge. The school calendar was holiday free as the school was in session throughout the year with the exception of Thursdays, Fridays, Salah days and at times in Ramadan. The school programme was in no way disrupted by any persistent strike or closure and so there was uninterrupted academic session except when the Mallam was bereaved, fell sick or travelled. There was intermittent organization of feasts to mark the gradual movement of students from short chapters of the Qur'an to longer ones. This method was used to encourage lazy students to sit up. As such, on getting to chapter 105 (suratul-fil), a fowl feast is made. On chapter 96 (suratul 'Alaq) cooked beans and Eko are prepared. On chapter 87 (suratul-a'la), a fowl feast is made. On reaching chapter 55(suratur-Rahman), a he-goat feast in made. On chapter 36 (suratu-yasin), a ram is slaughtered and finally on the completion of the whole Qur'an, an elaborate feast where a cow in slaughtered is organised (Nasiru, 1977).After the successful completion of the Qur'an, the pupil moves to the learning of aspect of Fiqh through the use of such fiqh books as al-Akhdari, al-Ashmawi, Muqadimatul 'Iziyyah, Risala and Mukhtasarul-Khalil all written by expert calligraphists.The consciousness of the Muslims in the issue of giving their children and wards Islamic education led to the problem of manpower in most of the Islamic schools. As such, the teacher had to attend to quite a good number of students of different level and background at the same time. This usually made the class rowdy and lazy students could not be easily identified.The rate of development of Muslim education in the South Western Nigeria was not as fast as that of Borno and Hausaland. Balogun (1998) advances two reasons for this, namely, lack of direct trade link with the Arab world and the geography of the area which by its density was frightful for strangers to penetrate. In addition to this, Muslim education at its initial stage in Yorubaland did not enjoy the royal patronage as it did in Hausaland. Except in rare cases where spiritual assistance was rendered by Muslim scholars to some town were the Muslim scholars accommodated comfortably. Oba Adele (1775-78) who supported Islam and the Muslims did so at the expense of his throne in 1780 (Al-Ilory, 1990). This is not to say that the obas did not support the Muslim mallams that came to settle in their domains; rather, the mallams were patronized majorly for healing and medication rather than education.The Jihadists and Muslim EducationThe attempt of Afonja to emancipate Ilorin from the old Oyo Empire and its consequent effects accelerated the progress of education in the south -western Nigeria. The invitation of the jihadists by Afonja to Ilorin led to the coming of Muslim scholars from within and outside Oyo Empire to settle at Ilorin. Ilorin therefore became an important Islamic centre in Yorubaland from where Muslim scholars penetrated into other Yoruba towns. Some scholars were identified by Nasiru (1977) as those who came to Ilorin after the occupation of the town by the Jihadists. Among them are Shaikh Abu Bakr Bubi from Sokoto (d.1834), Shaikh Ibrahim alias Sare-Imo, from Bornu (d. 1870) and Shaikh Muhammad al-Takiti al-Nafawi from Nupe (d. 1900). Some of these scholars established Quranic and Ilmi schools, and from there many students form Yorubaland graduated and became renowned Ulama in their respective towns. Sheikh Muhammad Belgore (d. 1913) was said to have established schools for fiqh, tafsir, hadith and tawhid. Gradually students who came to study in Ilorin started establishing their Islamic schools in their respective settlements. As a result of this, Islamic centres were established in such towns as Shaki, Iseyin, Ibadan, Iwo, Epe, Ede, Ikirun, Badagry, and Ilaro. Thus Islamic learning had reached an appreciable level before the introduction of western system of education to the South - Western Nigeria. Muslim Education versus Western Education:The period between the Jihad of Shaykh Uthman Dan Fodiyo and the colonial period marked a new epoch in Islamization process in Nigeria. In Yorubaland, the proliferation of Quranic and Ilmi schools was witnessed. Towns like Abeokuta, Epe, Iseyin, Iwo and Ibadan became important Islamic centres. The introduction of Western type of education which followed the coming of Christian missionaries to Nigeria geared up the Muslims to be up and doing in their Educational programme especially when they sensed that this new education programme was a threat to their religion and that it was meant to promote and propagate the rival religion - Christianity.The Wesleyan Methodists' arrival to Badagry in September 1842 marked the beginning of the western type of education in Nigeria. This was when Rev. Thomas Birch Freeman and Mrs. De Graft first established a school in Badagry. By December 1842, the Church Missionary Society (C.M.S.) also arrived fully represented by Mr. Henry Townsend who also established two schools in Abeokuta in 1846. The American Baptist Mission and the Roman Catholic Missions (RCM) also arrived between 1853 and 1860 and a number of primary schools were established in towns like Lagos, Ibadan, Ogbomoso, Idda, Calabar, Onitsha, Akassa and Bonny. The main object of this missionary education is summed up by Boyd and King (1968:100) who wrote interalia:The church undertook the business of education not because it regarded education as good in itself but because it felt it could no longer do its own work properly without giving its adherents, and especially its clergy as much of the formal learning as was required for the study of the sacred writings and for the effective performance of its religious duties.Thus, in order to produce converts who could read and write, instructions were given in the 4RS - Reading, Writing, Arithmetic and Religion. According to Ayandele (1966:144), education in those days meant Bible Knowledge, Christian ethics, Christian moral instruction, Christian literatures, some arithmetics, languages and craft, all geared in the direction of producing Christians who could read the Bible.The Christian Mission Schools started winning popularity as a result of the patronage given to them by the colonialists. In addition to this, Nasiru (1977) advances some other reasons for the prosperity of the schools in Yorubaland, namely, payment of monthly salary to the teachers from the parent body of the mission abroad, as against the economically debased mallams who depended on voluntary gifts from the public as means for their survival. Also the free education programme of the Christian missionaries was elaborate than that of the Muslims as they received financial and moral aid from Europe and could afford giving out books, slates, and writing materials freely to the students. In addition to this, appointments into government offices were made from the rank and file of missionary school leavers, as against students of Islamic schools popularly called 'Ole n te laafaa' - lazy men that follow mallam; and on graduation could only perform at Islamic social gatherings like naming, marriage and burial programmes.The seriousness of the Yoruba Muslims in the pursuance of Muslim Education is demonstrated in their strong stick to the programme not minding the sophisticated manner and cunning approaches used by the missionaries to lure them into accepting and attending Christian schools. Some steps were taken by the Christian evangelists to divert the attention of the Muslims from acquiring Islamic Education and to entice them into accepting Christian system of education. Such steps as elucidated by Gbadamosi (1978) included house to house campaigns, contacting leading and influential Muslims and distribution of Arabic Bible free of charge. Apart from this, people like Rev. M.S.Cole, Rev. James Johnson, Rev. T.A.J. Ogunbiyi and Rev. M.T.Euler Ajayi were said to have become learned in Arabic for them to be well equipped to face the Muslims. Learning of Arabic by these Christian leaders from some Muslim teachers, in our own view manifests the level of literacy of the Muslims not only in their religion but also in English - the language they might have acquired when they were in exile.The level of the Islamization awareness of the Yoruba Muslims in Iseyin was attested to by Governor Sir G. Carter who in spite of the extensive missionary activities mounted in the town saw only six school children attending their schools as against more than fifty five Quranic schools with 1,246 Muslim children in regular attendance; and in1893, the number increased to 1,400 Muslim children in the six Muslim schools in the area. (Gbadamosi, 1978). James Johnson was highly discouraged at the attitude of the Muslims when he toured the important Yoruba mission stations and schools in 1878. He lamented "the Mohammeddans (sic) shows no desire for the education that may be had at our schools".Despite the laborious efforts of the Christian Missionaries, the Muslims were lackadaisical and unenthusiastic to their plea at making their children attend their schools. The Muslims could not be blamed for this. The activities of the harbingers of this system of education clearly showed that they had certain hidden agenda. Their statements about Islam, their activities and approaches demonstrated that they intended to use their schools to propagate their faith. A consideration of some of the steps taken by them revealed that Muslims would be undoing themselves should they allow their children to be trained by the missionaries. For instance, the Christians started writing erroneous and hostile texts on Islam. M.S. Cole was reported to have embarked on the translation of the Qur'an and his work did contain a number of erroneous and unIslamic assertions. Also, derogatory statements were said to have been uttered by the missionaries against the Muslims. They were being described as primitive, "obstacle to the progress of civilization and all that is pure, holy and noble." Rev. M.J. Luke was said to have declared Islam as a religion that did not do any good for the country and did not teach the people anything whatsoever (Gbadamosi, 1978). One then wonders how a reasonable Muslim could hand over his child to someone who showed great hatred and enmity to the religion he professed. Little wonder then that the Muslims were adamant and the missionaries' attempts to get them educated in Western schools were like planting a corn in a rock. This is not to say that the Muslim children did not attend the Christian schools at all, however, their number was infinitesimal. Most of the Muslim children who attended such schools did so at the expense of their religion. The few ones who did not change their religion later became useful for the Muslim folk as they constituted themselves to an important Muslim association fighting for the cause of Islam in the zone.Period of Colonial Government's InterventionThe Christian Missionaries' monopoly of the Nigeria's education sector was interrupted by the colonial government following the promulgation of the first Education Ordinance in 1882. Ever before then, grants of money were offered by the Government to the major Christian Missions operating in Lagos. However, the ordinance cleared the air for the Muslims to acquire Western education, as schools were categorized into two namely Government schools and Assisted schools. While Government Schools were to be financed and controlled by the Government, Assisted schools were to receive government aids if or when such schools had fulfilled certain conditions laid down by the government. This option thus gave room for the Muslims to patronize Government schools rather than mission schools as teaching of religion was not made compulsory in Government schools but optional in Assisted Schools. The ordinance among others, states: Direct religious teaching shall not form part of the instruction to be given at any Government school, but every minister of Religion, or person appointed by him, shall have free access to any such Government school, for the purpose of giving religious instruction to the children of the religious denomination to which such minister may belong, at such times as may be appointed by the Local Board of Education.Though the 1882 Education Ordinance paved way for the Muslims to patronize Western schools en-masse, the population of Muslim children in schools did not improve. Hence, in July 1889, a Committee of the Board of Education was set up to find out the problem of low attendance of Muslim children in schools and to offer suggestions and recommendations to the Government on how to check these problems. In its report, the committee recommended that the Governor should have tete-a-tete with the Mallams and Muslim leaders by means of educating them on the value of Western education; that Christian schools should encourage teaching of Arabic in their curricula and that the existing Qur'anic schools should introduce the teaching of the 3RS in English into their curricula. There were attempts to implement these recommendations, but with little success. First, the Missionaries who were using their education enterprises as weapon of evangelisation saw the move of introducing Arabic into their curriculum unrealistic. To the Muslims, the inclusion of Arabic in the Western curriculum was nothing but a caricature, which could not prevent their children from apostasy. In the same vein, it would be an act of adulteration for them to introduce the teaching of the 3RS in the curriculum of their Quranic schools. With the government intervention, the Muslims' attitude to Western education was improving positively and so the the Muslim education system changed drastically by means of teaching Islam in the so - called Western school system. According to Nasiru (1977), the Muslims' attitude by then led to the conversion of the best Qur'anic school at Akanni Street Lagos to the first Government Muslim School by the Lagos Government in 1896, while another Muslim schools co-financed by the Muslims and the government were established in Epe and Badagry in 1898 and 1899 respectively. Individual Muslims also joined in the founding of schools of their own. Among such founders were Mr. Idris Animasaun , Muhammad Augusto, Mr. Abu Ahmad Sadiq, Mr Babatunde Salami and Mr. Tijani.By the time the Yoruba Muslims were confronting the Christian education with strong opposition, Islamic education was going uninterruptedly in Hausaland as the Christian missions found it extremely difficult to penetrate the North. When eventually they were able to gain access to the North, the Muslims glued themselves to their Islamic system of education and they looked at Western education with contempt. Arabic language was left as the medium of instruction in the few schools established by the colonialists in the province. Joe Umo (1989), noticed that in the 1950s, about 82% of primary schools were located in Southern Nigeria, while only 18% were in Northern Nigeria. Also, 93% of secondary schools were located in Southern Nigeria while 7% were in Northern Nigeria.The effects of the adoption of the Western system of education by the Muslims were not palatable as such. The Qur'an and Ilmi schools were relegated to the background and prominence was given to English over Arabic as the language of instruction. Lamenting on the impact of colonialism on the Muslim educational systems, Abd al-'Alim ( 1407:171) writes interalia:. Approximately 200 years of colonization led to a situation such that the Muslims could not even recall what their educational system was. The public was brainwashed that the main light of knowledge and the technological advancement was a gift of colonization.To confirm the above assertion, Muslims were made to believe that their lateness in accepting Western education was a source of their backwardness and that it was only through Western education that they could prosper in life. Thus, Ahmadu Bello regretted the lateness of the Northerners to embrace Western education while addressing a group of students at the London Constitutional Conference in 1957 saying:We are now paying the penalty for the relunctance of our forebearers to accept modern education methods. But it has been a good lesson to us and has made us strive to greater efforts to make up for this lost time (Paden, 1986:259).The attempt to integrate Western education into the Islamic system of education and vice-versa could be considered a positive development in the history of Muslim education in south western Nigeria. However, the development was suspected to have been a step of the colonialists to penetrate into Islamic system of education with a view to diluting it. A pointer to this is the attempt by Government to impose Christian principals on the so-called Islamic schools. This was the case in the Government Muslim School in Lagos. According to Al-Iloriy(1978), this idea led the Muslims to converge together for establishing Islamic Organizations for the purpose of shaping Islamic education in the right channel. Thus, the Ansar-Ud-Deen society was formed in 1923, Zumratul Islamiyyah in 1926, Nawairu Deen Society in 1934, and Ansarul-Islam Society in 1945. The schools established by these organizations were to a very large extent Western in nature but were Islamic only by their names and by having Islamic Religious Knowledge as a teaching subject in their curricula. Thus a period of Westernization of Muslim education set in. The influence of this on the Muslim educational reform is that it helped in producing graduates who are western in outlook, orientation and attitude. The influence of the Christian education which they received in the garb of western education is aptly described by Blyden (quoted by Sulaiman 1979:61) when he writes:Owing to the physical, mental and social pressure under which the Africans received these influences of Christianity, their development was necessarily partial, and one-sided, cramped and abnormal. All tendencies to independent individuality were repressed and destroyed. Their ideas and aspirations could be expressed only in conformity with the views and tastes of those who help rule over them. All avenues to intellectual improvement were closed against them and they were doomed to perpetual ignorance.Era of Intermarriage Between Muslim and Western Education:The acceptance of Western education by the Muslims marked another step in the Muslim educational reform in south western Nigeria. It made the existing Qur'an schools realise their shortcomings and the need for them to borrow ideas from their western counterparts. As such, some proprietors of these schools started fashioning their schools after the western style by introducing school fees, classifying their students, using well prepared syllabi, starting their lessons in the morning, using attendance registers and having students and the teachers furniture in their schools. However, the certificates of such schools are only recognized in some Arab countries for the purpose of gaining admission into their universities; and to gain employment in other local Arabic schools as teachers. Some of these madrasats become prominent that they receive grant from foreign Islamic countries to run them.The move to make Muslim Schools compete favourably with their western counterparts made some of these schools introduce Islamic Studies and English language into their curricula. Mahd al-Azhari in Ilorin introduced English language as a teaching subject. The Arabic Institute of Nigeria Elekuro Ibadan which was established by Shaykh Murtadha Abdus-Salam also introduced Islamic Studies and English language into the school curriculum and even organised afternoon lesson for interested students to pursue western education up to GCE level.The Arabic Training Centre (Markaz Ta'limul 'Arabi) Agege of Late Shaykh Adam Abdullah al-Ilori equally modernized the school along Western line though with no western subject introduced. Other schools established along the same line are Al-Adabiyyah school for Arabic and Islamic Studies at Owo, and Alhaji Badru deen's Amin Arabic Training Centre at Iwo established in 1968. It has to be noted that the contributions of some of these erudite scholars to Muslim educational reform had earned them fame and privilege both within and outside the country. Shaykh Muhammad Kamalud-Deen Al-Adabiyy for instance was conferred with M. F. R. title by the Federal Government of Nigeria in 1963. He was also conferred with the Egyptian most prestigious National Merit Award for Art and Science in 1992 in Cairo, Egypt. The able scholar was conferred with honorary doctorate degree by the University of Ilorin recently.Despite the fact that many Islamic institutes adjusted their curricula, many Quranic schools remain adamant. They consider this as a move to imitate the 'Christian' system of education and teaching English Language as a school subject as a way of promoting 'Christian' Language. Such schools are observed as lacking the most basic educational requirements and low in standard. Begging which was a feature of the students attending such schools in the pre-colonial era still persists, though this has been modified in the south western part of the country especially in Yorubaland where begging is tactfully done by distributing handbill or letter to mosques requesting for alms. However, these Qur'anic schools are credited for their survival despite all odds in the following words of El-Miskin (1997:10):It is an educational system that has survived in spite of the fact that it has been excluded from educational budgeting for these schools to survive at all without the multi-billion naira budgeting enjoyed by the western oriented schools is not a minor achievement.The dwindling patronage of Qur'anic schools by Muslims due to their inadequate facilities to meet the challenges of western system of education calls for the establishment of Islamically oriented nursery schools. Except in rear cases, most Quranic schools operate only in the afternoon for children after attending the normal western school system. The financial constraints facing most of the Qur'anic schools due to their 'free education programme' forced many of these schools to fold up or rather transform to Islamic nursery primary schools where fees are charged and parents are ready to pay. Many conscious proprietors of these schools are putting all hands on deck to ensure the Islamicity of their schools. Apart from teaching conventional subject, some Islamic related subjects are equally introduced into their curriculaIt should be noted that the National Policy on Education encourages private individuals, organisations and communities to establish private schools. It exclusively leaves the provision of pre-school education to private and volumtary enterprises on the basis that every society has the right to determine what it hopes and wishes its young and innocent citizens to learn. So, as the Christans are using this opportunity for their 'catch them young' evangelisation programme, the Muslim proprietors are trying to present their pupils with a set of knowledge which will be Islamically oriented. Morning assembly is conducted under strict Islamic condition, male pupils separated from female counterparts. Moral talks on Islamic values are given to the pupils while Islamic songs are the only recommended songs in the schools. Zuhr prayer is observed congregationally in some of these schools, while students are encouraged to imbibe simple Islamic etiquettes in and outside the school. To aid this, some Muslim scholars started writing texts on various subjects from Islamic perspective. Among such texts are "Etiquette of Daily Routines for Young Muslims" and "Model Songs of Praise for Pupils of Nursery and Primary Schools" written by M.G. Haroon and M.O. Abdul-Hamid respectively. Others include "Islamic Poem with Allah's Names" and 'Ibaadah Colouring Book" authored by Mallam Abdur-Razaq Zakariya and Mallam Ade Busairy respectively.The Muslims' awareness that their relevance in this age of industrialisation and scientific and technological advancement depended mostly on their pursuance of western education beyond primary school level, culminated in the establishment of private secondary schools not only to complement the efforts of the government but also to carry out their educational reform. Of such schools are Ad-Din International College Ibadan, Ibikunle Lawal College, Ile-Ife, Al-Huda College Ila-Orangun and many others. The Muslim International School Iwo is jointly established by twelve different jama'ah which for decades had been championing the cautse of Muslim education in Nigeria under the auspices of the committee of Muslim International school (COMIS). Among the leading committeee members are Prof. A. B Fafunwa, Prof. T.A. Balogun, Prof. T.G.O. Gbadamosi, Alhaji Lateef Okunnu, Alhaji R. G. A Oyekan Prof. A.F.B. Mabadeje, Prof. (Mrs.) Saida Mabadeje and a host of others. The aim of COMIS is to establish educational institutions anywhere in Nigeria to be known as Muslim International Schools with the objective of providing qualitative education with strong Islamic emphasis. This is equally one of the objectives of the Nigerian Association of Model Islamic Schools (NAMIS) which is the umbrella body of all private Muslim nursery, primary and secondary schools.Muslim Educational Reform: Tertiary Institutions ExperienceThe atavism of Islamic Studies and Arabic Studies in the nation's university education system marks the beginning of a new Islamization process in Nigeria. In addition to the establishment of primary and secondary schools by some Muslim Organizations, the Department of Arabic and Islamic Studies was established at University of Ibadan in 1961 with the aim of meeting the growing need and desire of Nigerian students to study Arabic as a language and Islam as a religion. In 1963/64 session, the Department introduced a year programme leading to the award of Certificate in Arabic and Islamic Studies for the purpose of providing admission opportunity into the Department for degree programme. Also, in 1975/76, a Two-year Diploma course was introduced for the award of Diploma in Arabic and Islamic Studies. Certificate obtained from this programme qualified one for direct admission into the Department for Degree programme provided the candidate had five 'O' Level credits including English (JAMB Guidelines 1988-98). In 1976, the Department of Arabic and Islamic Studies was established in the University of Ilorin, but it was later changed to Department of Religions when Christian Religious Studies was introduced. Elements of Islamic related courses are also introduced into the Departments of Religions of the University of Ife (now O. A. U), Ondo State University Akungba Akoko and some others.It behoves one to say that though the inclusion of Islamic related courses into the university programme was a desirable development, the way and manner it was handled had some negative effects on the educational reform of the Muslims. First, this method confines Islamic Studies into studying Islamic rituals and history alone. The departmentalization of Islamic and Arabic studies equally restricts the spread of the tentacle of the programme into other disciplines thereby giving the impression that Islam has no say in other disciplines. The tatty face of this system of educational reform is also realised when considering those handling the courses. First, some courses were handled by non-Muslim Islamists whose main aim as Doi (1984) put it, was to show Islam merely as a heresy of Judaism or Christianity. For instance at University of Ibadan, out of the three lecturers that were appointed to teach Islamic studies, Dr. B. C. Martins and Mr. J. O. Hunwick were Christians, Same was the case at the University of Ife (now Obafemi Awolowo University) where a Jewish lady was employed to teach courses in Islamic Studies.Apart from this, most of the universities adopt English as the medium of instruction. The Muslims thus rely on secondary sources to tap their needed information while Arabic is relegated to the lowest ebb. The shortcoming of this step is aptly put by Shehu Sokoto (1991:76) who writes:One of the serious defects of teaching Islamic Studies through English medium and sources is the production of half baked Islamists. It is now rampant to find graduates in Islamic Studies who cannot recite the Qur'an.The inability of an Islamist not versed in Arabic opens the risk of reliance on texts written by orientalists whose works are hostile to Islam. Such fallacious and contumacious books are capable of polluting the minds of Muslims against Islam.Affiliation Method: A Means of Muslim Educational ReformAt this juncture, it needs to be said that the Muslim educational reform in the south western Nigeria, especially after the colonial era is more of integrating western and Islamic education together. As such, some Muslim individuals, or organizations take to establishing schools and affiliating such schools to some government recognised institutions. As such some of these colleges are able to run Certificate and Diploma Courses in Arabic and Islamic Studies. This step is taken by these institutions following the failure of the Ministry of Education to give them recognition. An example of this is the defunct Osun Islamic Theological College Osogbo, a College organized by the Zumratul Hujjaj, Osun North East division of the then Oyo State. At the inception of the College, an application letter for the establishment of the college was written to the Ministry of Education. The school was not given formal approval because "the curriculum and syllabus of the College did not belong to any sector of the government's educational programmes" Hence, the College Management applied for affiliation to the University of Ibadan. However, the requirement standard of the university was too cumbersome for the college to fulfill, and so it changed gear and sought same from the Usmanu Dan Fodiyo University, Sokoto. This was granted in September 1991. The curriculum for Diploma candidates of the Osun Islamic Theological College reflects a positive sign of integration of Western system of education with Islamic education (see Appendix A ) students are exposed to thorough Islamic courses which might serve as an effective strategy for Islamization in their future career. The College, though died prematurely, was able to achieve the objective of creating opportunity for the products of Arabic schools to further their studies and it checked the unprogressive attitudes and prejudices some Muslims had for acquisition of western education which they saw as inimical to their religion. Therefore the pairing of western and Islamic education makes acquisition of western education attractive to the Muslims while graduates of this institution are able to relate meaningfully well with their immediate environment.Other institutions affiliated to University of Ibadan for Diploma in Arabic and Islamic Studies are Sulaiman College of Arabic and Islamic Studies, Ososa, Ijebu Ode; Institute of Arabic and Islamic Studies, Olodo, Ibadan; Mufutau Olanihun College of Arabic and Islamic Studies, Ibadan; and Ansaru-ud-Deen Institute of Arabic and Islamic Studies, Isolo, Lagos. The Kwara State College of Arabic and Islamic Legal Studies, Ilorin which was established by the Kwara State Government is another right step in the Muslim educational reform in the south western Nigeria. However, there is the need to review the programme of studies in the College from Islamic perspective.The shortcoming of the method of pairing Islamic disciplines with western disciplines could better be explained in the view of the principle of conditioning which was discovered by Ivan Pavlov, a Russian psychologist who lived between 1846 and 1936. In his experiment with a dog, Pavlov discovered what he called classical conditioning - a process in which a neutral stimulus, by pairing with a natural stimulus acquires all the characteristics of natural stimulus. In carrying out his experiment, he put an hungry dog in a cage. He then gave the dog food, to which the dog salivated. He called the food Unconditional Stimulus (UCS) and salivation Unconditional Response (UCR). Next, Pavlov presented a neutral stimulus - (e.g light) an object that will not naturally elicit salivation along with food and the dog salivated. After several trials like this, Pavlov removed the natural stimulus (i.e food ) and presented only neutral stimulus (e.g. light). Surprisingly, the dog started salivating to this. Thus, the light alone was able to elicit salivation because of its repeated pairings with food. From this, one asserts that Islamic Studies naturally elicits response from the Muslims Later western disciplines were paired with Islamic education and thus was accepted by the Muslims. After several trials with this, Islamic related disciplines are gradually been withdrawn from the school systems by a number of factors or principles, yet the Muslims don't realise this and they continue responding to western education gradually forgetting their natural and unconditional stimulus, Islamic Studies.To drive home this assertion, there are evidences that when Muslims had become fully addicted to western education, they did not only patronise it, but even sponsored and clamoured for it where one had not been established. In Yorubaland, the Ibadan and Ijebu-Ode Muslim communities also requested for the establishment of western oriented schools without any consideration for its consequence on their religion.It is sad to note that in recent time, Islamic Studies which was introduced into the western school system to elicit positive response is now suffering amongst other school subjects. In his assessment of the teaching of Islamic Studies in secondary schools in Oyo State, Aderinoye (1993), exposed the poor condition of the subject in some schools, ranging from its non-inclusion in the school time table, rejection of Islamic Studies teacher posted to some schools to requesting the Islamic Studies Teachers posted to the school to teach Social Studies or History. Agbetola (1988), equally lamented the status of Islamic Studies' teaching in Ondo State schools despite the moral and financial contributions of the Muslims towards the establishment of such schools. In Osun State , virtually all Islamic Studies teachers had been retrenched by getting their appointment terminated in the government's bid to make the State science oriented. The return of schools to their various owners by the Lagos State Government is another set-back in the history of Islamic learning in the State. The recent proliferation of private universities whereby Christians are taking a lead is another indication that Islamic education in Nigeria will be at a halt especially in these institutions that would be attended mostly by Muslims.Finally, one needs to express the disappointment of the Muslims who out of the precarious conditions of the Quranic schools and their poor learning environment opted to find solace in western school system. The shortcomings always attached to Quranic schools are raising their ugly faces in the western school system also. The ex-Minister of Education, Dr. Iyorchia Ayu rightly observed that many schools could not boast of desks, dusters, chalk and staff quarters, while overcrowded classrooms and dilapidated structures remained the typical feature of primary school system. The pathetic nature of the current process and practice of schooling in Nigeria is also discovered in the 1992 national survey of basic education conducted by UNICEF and the Federal Government of Nigeria where it was discovered that in primary schools 12% of primary school pupils sit on floor, 87% have over-crowded classrooms, 3% of the schools have no chalkboards, 38% of the classrooms have no ceiling, 77% of the pupils lack text books and 30% of the pupils have no writing materials (Akindiji, 1997).CONCLUSIONSo far we have made the historical survey of the Muslim educational reform in the south-western Nigeria. We can easily conclude that the Muslims in this zone are yet to solve the problem of bifurcation of knowledge created by the adoption of western system of education, the zigzagging from one system to another not withstanding. However, the courage of standing to the task of establishing schools is well saluted, though not yet to the number of expectation. What these schools need is to embrace the current Islamization of knowledge undertaking so that they may succeed in teaching the so-called secular subjects from the Islamic perspective. The proposed Al-Hikmah Universtity is a welcome development in the history of Muslim education reform in the south western zone of the country. It is hoped that when this universtiy finally take off, it will assist in Islamizing the secular disciplines and this will boost the image of Islam and Muslim education in the zone.REFERENCESAbd al-Alim. A, (1407) "The Impact of Colonialism on the Muslim Educational System". Al-Tawhid, Vol. IV 1407, No. 3Aderinoye R.A. (1903) "Towards Effective Teaching and Learning of Islam Studies in Secondary Schools in the Oyo State of Nigeria: A case study" Muslim Education Quarterly.Vol. 11. 1993. No. 1.Akindiji J.O (1997) "Higher Education and Funding", Journal of Educational Research and Development, Vol. 1. 1997.Al-Aluri, Adam (1978) Al-Islam Fi Naijiriyyah Wa Shaykh Uthman bin Fudi al - Fulani. (n.p.).Al-Aluri, Adam (1990) Nasim Saba fi Akhbaril-Islam wa 'Ulama' Biladi Yuruba (Cairo; Maktabat Wahabat).Ayandele E.A (1966) The Missionary Impact of Modern Nigeria 1842-1914 (London: Longman).Balogun S.U (1998) "Islamization of knowledge in Nigeria; The Role of the Sokoto dynasty" Hamdard Islamicus Vol. xx1 Oct. - Dec. 1998, NO. 4.Coleman J. S. (1958) Nigeria: Background to Nationalism(California: University of California Press).Danmole H.O. (1981) "The Spread of Islam in Ilorin Emirate in the 19th century" NATAIS, Vol. II Dec. 1981, No. 2.El-Miskin, T. (1997) "Islamic Education in Northern Nigeria and the Crisis of Subsistence". A paper for National Conference on Begging and Destitution at Arewa House, Kaduna, held between 5th and 7th December 1997.Fafunwa, Babs. A (1982) History of Education in Nigeria(London: George Allen).Gbadamosi, T.G.O.(1978) The Growth of Islam Among the Yoruba 1841-1908 (London; Longman Group Ltd.)Jamiu, S.A (2001) "Islamic Education in Nigeria. The Historical Perspective" NATAIS Vol. 5. May 2001, No. 1.Johnson S. (1976) The History of the Yorubas(Lagos: C SS Bookshops).King E.J & Boyd, (1968). History of Western Education(London: Adam and Charles Black).Nasiru, W.O.A (1977) "Islamic Learning Among the Yoruba (1896-1963)" An unpublished Doctoral thesis of Dept. of Arabic and Islamic Studies, University of Ibadan. Ibadan.Olatunbosun. P.O (1979) History of West Africa (From A.D. 1000 to the Present Day) (Ilesha; Fatiregun Press and Publishing Company).Paden, J.N. (1986) Ahmadu Bello Sardauna of Sokoto(Zaria: HudaHuda Publishing company).Shittu - Agbetola, A A. (1988) "19th -20th Century Situation of Islamic Education in Ondo State of Nigeria". Journal of Arabic and Religious Studies, Vol. 5. 1988.Umo, Joe (1989) "Political Economy of Nigerian Education, 1960 - 1985" in Tekena N.T & Atanda J. A. (Ed) Nigeria Since IndependenceVol. 3. (Heinemann Education Books Nig Ltd)(Published in the Muslim Educational Reform Activities in Nigeria, Ed. Baffa Aliyu Umar et. al), IIIT (Nigeria) & Faculty of Education Bayero University, Kano, 2005. Pp. 128 - 142).

What is Hadeeth?

General AnswerAl-Hadith (الحديث) is an Arabic word that means talk, saying, or event. Its plural is Al-Ahadith (الأحاديث) that means sayings. So, Al-Ahadith mean the sayings of Prophet Muhammad (peace be upon him) that are collected based on specific rules and conditions to be followed by Muslims and to be one of the basic pillars of Islam law or Sharia. As mentioned above the four basic sources of Al-Hadith are:Sahih BukhariSahih MuslimSunan Abu-DawudMalik's MuwattaShiites have much more sources than the four above.Prophet sayings (Hadith) plus his practices and doings are called in Arabic 'Sunnah'.The prophet hadith is important because:Hadith is part of prophet Muhammad (peace be upon him) sunnah and Muslims are commanded by God to follow this Sunnah, together with Quran, as sources for Islam religion teachings and rules.Prophet Muhammad is a true model for human to be followed in all his saying, doings, and practices.Prophet sayings (hadith) give the details, as explained to the prophet by God, of many ritual worships.Prophet sayings (hadith) are sources of many Islam morals.Prophet sayings (hadith) detail and explain what is briefed in Quran.Refer to the Related Links for some of Muhammad's teachings.Further Discussion on HadithsAnswer 1Hadith are oral traditions relating to the words and deeds of the Prophet Muhammad. Hadith collections are regarded by all traditional schools of jurisprudence as important tools for determining the Muslim way of life, the sunnah.Hadith, the teachings; sayings, actions and approvals of Prophet Muhammad, meticulously reported and collected by his devoted companions, explain and elaborate the Quranic verses.Reference: Understanding Islam and Muslims by World Assembly of Muslim YouthA hadith is the saying of holy Prophet Muhammad (pbuh), which were carried forward by the sahabis to their next generations and then were documented in books to make the life of people easy, as we could follow the same ahadith (plural) to lead our life in the best and organised manner. we can also find the best answers to all of our questions regarding our life and day to day situations.The Hadith are a collection of stories about the life of Prophet Muhammad. They consist of all the verbal commandments of Muhammad, all the verbal dealings that he had with folk in his life. The Hadith also contain a record of all the actions of Muhammad and the hadith also contain details of all the actions that received the silent approval of prophet Muahmmad.The Ahadith are collections of stories about Muhammad which were collated some years after Muhammad's death (in Bukhari's case 300 years after.)There are hundreds of major collections within Sunni IslamSahih BukhariSahih MuslimSunan Abu-DawudMalik's MuwattaJame trimziSunan Ibne majaAnswer 2According to Shia Islam, in addition to being sayings about Muhammad and his life, Hadiths are also the sayings of any of the fourteen Infallible Imams. According to Sunni Islam Hadith is only saying of messenger of God Muhammad SAWW.Shia sources1. Salim b. Qays al - Hilali, Kitabu salim b. Qays, 1st c.2. Imam Zayn al - Abidin Al - Sahifa al - Sajjadiyya, 1st c.3. Zayd b. Ali, Musnadu Zayd, 2nd c.4. Imam Jafar al - Sadiq, Tashid al - Mufaddal, 2 nd c5. (Ascribed to) Imam Jafar al - Sadiq, Misbah al Sharia 2nd c.6. Jafar b. Muhammad al - Hadrami, Aslu Jafar b. Muhammad al - Hadrami, 2nd c.7. Jafar b. Muhammad al - Qurashi, Aslu Jafar b. Muhammad al - Qurashi, 2nd c.8. Husayn b. 'Uthman b. Sharik, Aslu Husayn b. 'Uthman b. Shrik, 2nd c.9. Khallad al - Sindi, 'Aslu Khallad al - sindi, 2nd c.10. Dursut b. Abi Mansur, Aslu Dursust b. 'Abi Mansur, 2nd c.11. Zayd al - Zarrad, Aslu Zayd al - Zarrad, 2nd c.12. Zayd al - Nirsi, 'Aslu Zayd al - Nirsi, 2nd c.13. Zarif b. Nasih, 'Aslu 'Abd' Allah b. al - Jubar (Diyatu Zarif b. Nasih, 2nd c.14. 'Asim b. Hamid al - Hannat, Aslu 'Asim b. Hamid al - Hannat, 2nd c.15. 'Abd Allah b. Yahya al - Kahili, 'Aslu 'Abd Allah b. Yahya al - Kahili, 2nd c.16. 'Abd al - Malik b. Hakim, 'Aslu 'Abd al - Malik b. Hakim, 2nd c.17. 'Ala' b. Razin, Mukhtasar 'Aslu 'Ala b. Razin, 2nd c.18. Muthanna b. al - walid al - Hannat, Aslu Muthanna b. al - Walid al - Hannat, 2nd c.19. Muhammad b. al - Muthanna al - Hadrami, 'Aslu muhammda b. al - Muthanna - al - Hadrami, 2nd c.20. Abu said 'Abbad al - 'Usfuri, 'Aslu abi said 'abbad al - Usfuri, 2nd c.21. Salam b. 'Abi 'Umara, Aslu Salam b. 'Abi 'Umra, 2nd c.22. 'Ali b. 'Asbat, Aslu 'Ali b. 'Asbat.23. (Ascribed to) Imam 'Ali al - Rida, Tibb al - Rida 'Alayhi al - Salam (Al - Risala al - Dhahabiyya), 3rd c.24. (Ascribed to) Imam 'Ali al - Rida, Sahifatu al - Rida 'Alayhi al - Salam, 3rd c.25. (Ascribed to) Imam 'Ali al - Rida, Fiqh al - Rida 'Alayhi al - Salam, 3rd c.26.(Ascribed to) Imam Hasan al - 'Askari, Tafsiru al - Imam al - Askari 'Alyahi al - Salam, 3rd c.27. Ahmad b. Muhammad al - 'Hsh'ari al - Qummi, Al - Nawadi, 3rd c.28. 'Ibrahim b. Muhammad al - Thaqafi, Al - Gharat, 3rd c.29. Muhammad b. al - Hasan al - Saffar al - Qummi, Basait al - Darajat, 3rd c.30. Husayn and 'Abd Allah b. Bastan, Tibb al - Aimma Li Ibna Bastam, 3rd c.31. Al - Burqi, Al - Mahasin, 3rd c.32. Al - Husayn b. Said al - Ahwazi, Al - Mumin, 3rd c.33. Al - Husayn b. Said al - Ahwazi, Al - Zuhd lil Husayn b. Said, 3rd c.34. Ali b. Jafar, Masailu 'Ali b. Jafar, 3rd c.35.Al - Humayri al - Qummi, Qurb al - Asnad, 3rd c.36. Furat al - Kufi, Tafsiru Furat al - Kufi, 3rd c.37.Yahya b. al - Husayn, Durar al - Hadith, 3rd c.38.Muhammad b. sulayman al - Zaydi, Manaqib al - Imam Amir al - Muminin, 3rd c.39.Al - Ayyashi, Tafsiru al - Ayyashi, 4th c.40.Al - Kulayni, Al - Kafi, 4th c.41.Al - Saduq I, Al - Imama Wa al - Tabsira, 4th c.42.Al Iskafi, Al - Tamhis, 4th c.43.Al - Qudi al - Numan b. Muhammad, Daaimu al - Islam, 4th c.44.Muhammad b. Quluya al - Qummi, Kamil al - Ziyarat, 4th c.45.Jafar b. Ahmad b. Ali al - Qummi, Jami al - Ahadith gi al - Qummi, 4th c.46.Jafar b. Ahmad b. Ali al - Qummi, Al - Ghayat, 4th c.47.Jafar b. Ahmad b. Ali al - Qummi, Al - Musalsalat, 4th c.48.Jafar b. Ahmad b. Ali al - Qummi, Al - Amal al - Mania Min al - Janna, 4th c.49.Jafar b. Ahmad b. Ali al - Qummi, Nawadir al - Hathar fi Ali Khayr al - Bashar, 4th c.50.Jafar b. Ahmad b. Ali al - Qummi, Al - Arus, 4th c.51.Muhammad b. Muhammad al - Ashath al - Kufi, Al - Jafariyyat (Al - Ashathiyyat), 4th c.52.Ibn Khazzar al - Qummi, Kifayat al - Athar, 4th c.53.Ali b. Ibrahim al - Qummi, Tafsiru al - Qummi, 4th c.54.Al-Numani, Al - Ghaybatu Li al - Numani, 4th c.55.Al-harrani, Tuhaf al-Uqul, 4th c.56.Sheikh al-Saduq, Al-Amali Li al-Saduq, 4th c.57.Sheikh al-Saduq, Al-Tawhid, 4th c.58.Sheikh al-Saduq, Thawabu al-A'mal, 4th c.59.Sheikh al-Saduq, Al-Khisal, 4th c.60.Sheikh al-Saduq, Sifatu al-Shi'a, 4th c.61.Sheikh al-Saduq, Ilalu al-Shariyi, 4th c.62.Sheikh al-Saduq, Uyunu Akhbar al-Rdia Alayhi al-Salam, 4th c.63.Sheikh al-Saduq, Fada'il al-Ashhur al-Thalatha, 4th c.64.Sheikh al-Saduq, Fada'ilu al-Shi'a, 4th c.65.Sheikh al-Saduq, Kamal al-Din, 4th c.66.Sheikh al-Saduq, Musadiqatu al-Ikhwan, 4th c.67.Sheikh al-Saduq, Ma'ani al-Akhbar, 4th c.68.Sheikh al-Saduq, Man la Yahdurulu al-Faqih, 4th c.69.Sheikh al-Saduq, Al-Mawa'iz li-al-Saduq, 4th c.70.Ibn Shadhan (Muhammad b. Ahmad), Me'atu Manqaba, 5th c.71.Sheikh al-Mufid, Al-Irshad, 5th c.72.Sheikh al-Mufid, Al-Amali li al-Mufid, 5th c.73.Sheikh al-Mufid, Al-Mazar li al-Mufid, 5th c.74.Sheikh al-Mufid, Nahj al-Balagha, 5th c.75.Jafar b. Muhammad al-Mustaghfiri, Tibb al-Nabi Sallahu Alaghi WA'Alihi Wa Sallam, 5th c.76.Sayyid al-Murtada, Al-Hamli li al-Murtada, 5th c.77.Husayn b. Abd al-Wahhab, Uyun al-Mujizat, 5th c.78.Al-Karajaki, Kanz al-Fawaid, 5th c.79.Al-Karajaki, Madan al-Jawahir, 5th c.80.Muhammad b. Ali al-Karajaki, Al-Istibsar fi al-Nass Ala al-Aimma, 5th c.81.Sheikh al-Tusi, Ikhtiyaru Marifat al-Rijal (Rijalu al-Zarkashi).82.Sheikh al-Tusi, Al-Istibsar, 5th ed.83.Sheikh al-Tusi, Al-Amali Li al-Tusi, 5th c.84.Sheikh al-Tusi, Tahdhib al-Akham, 5th c.85.Sheikh al-Tusi, Al-Ghayba li al-Tusi, 5th c.86.Sheikh al-Tusi, Misbah al-Mutahijjid, 5th c.87.Abu Muhammad Abd al-Rahman al-Khazai, Al-Arabauna Hdithan fi Fadailu Ali Alayhi Al-Salam, 5th c.88.Muhammad b. Ali al-Alousi al-Kufi, Al-Taazi, 5th c.89.Muhammad b. Jarir b. Rustam al-Tabari, Dalail al-Imama, 5th c.90.Muhammad b. Jarir b. Rustam al-Tabari, Nawadir al-Mujizat fi Manaqib al-Aimma al-Huda, 5th c.91.Al-Halwani, Nuzhat al-Nazir, 5th c.92.Al-Shajari al-Zaydi, Al-Amali li al-Huda, 5th c.93.Muhammad b. Ali al-Tabari, Bisharatu al-Mustafa, 6th c.94.Al-Hasan b. al-Fadl al-Tabarasi, Makarimu al-Akhlaq, 6th c.95.Al-Amidi, Ghuraru al-Hikam, 6th c.96.Ibn Hamza, Al-Thaqib fi al-Manaqib, 6th c.97.Sayyid Fadl Allah al-Rawandi, Nawadiru al-Rawandi, 6th c.98.Qutb al-Din al-Rawandi, Al-Daawat, 6th c.99.Qutb al-Din al-Rawandi, Al-Khara'ij WA al-Jara'ih, 6th c.100.Sheikh Muntajab al-Din, Al-Arbauna Hadithan An Arbaina Shaykhan, 6th c.101.Ahmad b. Ali al-Tabarsi, Al-Ihtijaj, 6th c.102.Ibn Shahr Ashub, Al-Manaqib li ibn Shahr Ashub, 6th c.103.Ibn Idris al-Hilli, Mustatrafat al-Sara'ir (al-Nawadir), 6th c.104.Muhammad b. 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Abd Allah al-Bahrani, Al-Arbauna Hadithan fi Imamatu Amir al-Muminin, 12th c.180.Abd Allah b. Salih al-Samahiji, Al-Sahifatu al-Alawiyya, 12th c.181.Sheikh Abu Allah al-Bahrani, Awalimu al-Ulum Wa al-Maarif, 12th c.182.Muhammd Sadiq Khatun Abadi, Kashfu al-Haqq (Arbain-I Khatun Abadi), 13th c.183.Ahmad b. Taan al-Bahrini, Al-Sahifatu al-Sadiqiyya, 14th c.184.Husayn al-Nuri al-Tabarasi, Al-Sahifatu al-Alawiyya al-Thaniya, 14th c.185.Husayn al-Nuri al-Tabarasi, Mustadraku al-Wasail, 14th c"recollection"the hadiths are rememberences of sayings of Muhammud, sacred to Muslims.the hadiths, Qur'an, and Sharia make up their holy scripturesHadith is a type of religious. Hadith is Islamic prophet Muhammad.

What is tabligi jamat?

THE INTRODUCTION OF THE TABLEEGHI JAMAAT AND ITS FOUNDERIt is very necessary to know the mind of the founder of the association (Jamaat), for finding the real motives and definite objectives of its activities, because according to practical results, the adherence of the Jamaat to the thoughts and ideas of its founder is so natural that it can never be disputed.Their Sheikhul Islam Maulana Husain Ahmad of Deoband, personally accepted this fact in a letter addressed to the Amir of Jamaat Islami (Hind). The yardstick that he has proposed for the Jamaat Islami, shall be used to judge "Tableeghi Jamaat" also.The words of the said person are: "When a movement is associated with a certain person, then he will naturally be the Central figure to be concentrated on and the effect of that person's beliefs and behaviour will certainly influence the members." (Maktoobate Sheiku/ Islam, Book 2, pp/227)Bear this point in mind and then read the details of the origin of this movement and also about the founder of the Tableeghi Jamaat.It must remain clear that all the details have been extracted from the literature of Tableeghi Jamaat/ Deobandis.THE STORY OF A DREAMThe Central leader of Tableeghi Jamaat, Maulvi Manzoor Nomani in his book called "Malfoozate Maulana Ilyas", writes: "Once he said that dream is the 46th part of Prophethood (He refers to Maulana Ilyas). Some people achieve such progress via a dream that it cannot be attained from prayer and penances, because in the dreams direct knowledge is revealed, which is a part of apostlehood then why will there be no progress?" (Malfoozate Maulana Ilyas, pp/51)Uptil now the discussion was an introduction to make the mind of followers even, now listen to the primary objective. "Again he said that nowadays, I am receiving the knowledge of realities, so try your utmost that I may get maximum sleep."(Malfoozate Maulana Ilyas, pp/51)At this point the statement of the Editor of Malfoozat shall not be devoid of interest. He writes: "On account of dryness my sleep was diminishing, then on the advice of the doctor and Hakim I started massaging my scalp with oil which increased the duration of my sleep."(Malfooz, pp/.51)The Editor of "Malfoozat" writes: "Maulana Ilyas said that the method of this preaching was also manifested to me during a dream."(Malfoozat, pp /51)You will realise that this statement of Maulana Ilyas has brought to light all the hidden facts.The first thing disclosed is that the founder of Tableeghi Jamaat is Maulana Ilyas, the other secret which was brought to light is that the preachers of Tableeghi Jamaat want the common people generally to accept the point that the present method of Tableeg is the method of the Companions of the Prophet (Sallallahu Alayhi Wasallam), and the Messengers of Allah. This is 100 percent wrong, totally false and a shameful deception. Because if the present method of preaching adopted by the Tableeghi Jamaat had been the method of Messengers and Companions, it would have been proved from the Holy Quran and Hadith (Prophet's sayings). "The method revealed in a dream", means that it is the work of human invention. In other words, Tableeghi Jamaat is the result of Moulana Ilyas's dream!Only that person could base any religious work on a dream, who abandons the guidance of Quran and Hadith.Maulana Ilyas himself, inspite of this "revealing dream", has connected himself with the present method of preaching. This signifies clearly that he himself had the faith in this revelation through a dream, as Maulvi Manzoor Nomani quotes him in this book, "Malfoozat": "Once (Maulana Ilyas) said, Hazrat Maulana Thanvi accomplished a great task, therefore I desire that his knowledge should be conveyed and my own method of preaching may be introduced, in this manner his teachings will be popular among people."(Malfoozat, pp/57)This clearly means that the present method of Tableeg has been formulated by Maulana Ilyas. The leaders and the Ulema of the Tableeghi Jamaat repeatedly say in their speeches and writings that the present method of Tableeghi Jamaat has been invented by Maulana Ilyas, he is also the founder of this Jamaat. Therefore, there is no doubt that this is an invention of the 14th Century (A.H.). In other words, it did not exist in the days of the Prophet or the Sahabas. It is an addition in Islam. So it is a Bidah and obviously all Tableeghis are Bidatees!THE CAUSE OF BLOODSHEDIt is quite clear that the present method of Tableghi Jamaat is not the method of the Messengers of Allah or the Companions of the Prophet (Sallallahu Alayhi Wasallam) and that it has been invented by Maulana Ilyas, I now wish to discuss certain principles and expect the readers of this book to make up their minds.This is a historical fact that after the student bids farewell to formal Madressa education there are only four sources left to obtain religious knowledge, in India and other Muslim Countries. Religious Madaris for the special section, and Mehfil-e-Milad for the common people, religious sermons in Mosques and religious Shrines. (Khanqas of the Aulia)The "Mehfil-e-Milad" (the meetings for describing the life of the Holy Prophet - Sallallahu Alayhi Wasallam) as an institution has served the great cause of Islam as a Source of education for Muslims, in cities as well as in villages and they have incorporated the brain with religion on a broad scale and nobody can deny this fact.But this is the greatest tragedy of our age that before the introduction of press and publication, literature and newly created movements, the institution of Mehfil-e-Milad which had fulfilled the requirements of teaching Islam, for the last past centuries and had also established a history of exemplary devotion to the Messenger of Islam, was suddenly labelled by the Maulvies of the Tableeghi Jamaat as "unlawful". For reference please see the Fatawa (religious verdict) of Maulvi Rashid Ahmad Gangohi, the Spiritual Guide of Maulana Ilyas, the founder of Tableeghi Jamaat. Someone enquired: "Is it permissible to have Meelad without the Qiyam (standing) and restricting it to correct and authentic traditions?" He replied: "To hold Majlis Milad in any manner is unlawful."(Fatawa Rashidia, Vol. 2, pp/83)So far as the preaching and propagation of Islam is concerned, Allah is a witness that it had always been the objective of Mehfil-e-Milad. And even today wherever a gathering assembles in the name of Mehfil-e-Milad, Allah knows that the Muslims are invited towards piety and good deeds only and they are never introduced to sin or corruption. But I cannot understand this mental bankruptcy that as to why the method of preaching in vogue since 14 hundred years is called openly as unlawful, but the method of preaching invented in the 14th century has been declared as the most important work!THE INTRODUCTION OF MAULANA ILYASAnother central leader of Tableeghi Jamaat, Maulana Abul Hasan Nadvi, has written a detailed biography of Maulana Ilyas entitled "Maulana Ilyas and his Religious Invita­tion." (Maulana Ilyas Aur Unki Deeni Daawat) The following introductory passages have been taken from this very book. He writes of a place describing his life during early childhood: "Ummi Bi (the maternal grandmother of Maulana Ilyas) was very kind to Mau­lana. She used to say, 'Akhtar I get the smell of the Companions of the Holy Prophet (Sallallahu Alayhi Wasallam) from your body.' Sometimes patting his back lovingly, she would say: 'Why is it that I find the images of the Companions of the Prophet (Sallallahu Alayhi Wasallam) moving along with you.'"(Deeni Dawat, pp/42)One can gauge from this that if the Spirits of the Companions of the Holy Prophet (Sallallahu Alayhi Wasallam) use to accompany him during childhood, then how much greater was his youth! Images of Sahaba can accompany Maulana Ilyas everywhere, but the Prophet (Sallallahu Alayhi Wasallam) is confined to his grave only?MOVING FORWARD TOWARDS THE OFFICE OF PROPHETHOODIt cannot be said conclusively that the office of Prophethood is his last target, but there is a distinct approach towards this office. Therefore, after this Maulvi Abul Hasan Nadvi has quoted that incident of Maulana Ilyas, which is connected with the Revelation from Allah."Maulana Ilyas used to say that when I indulged in the remembrance of Allah (Zikr), I used to feel a burden on my mind. I related this to Hazrat Gangohi, who was alarmed to hear it and said: 'When Molvi Qasim Nanotwi made the same complaint to Haji Sahib, Haji Sahib (his Spiritual leader) replied that Allah shall enable him to accomplish some service to Islam.'" (Deeni Dawat, pp/45)I do not understand why a writer of Maulana Abul Hasan Nadvi's fame has bypassed the quotation of the actual incident. This was not the reply of Haji Sahib that "Allah shall take some work from you," but the actual incident is that when Maulvi Qasim Nanotwi had complained to Haji Sahib: "I am entangled with troubles whenever I sit down with a Rosary. I feel so much heaviness in my mind as if someone has placed stones on me weighing hundreds of pounds. I become speechless and my heart also sort of closes." (Sawaneh Qasmi, Book 1, pp/258, Darul Uloom Deoband)On this Haji Sahib said, addressing him, "These are benedictions of apostlehood on your heart and that is that 'heaviness' which the Holy Prophet (Sallallahu Alayhi Wasallam) felt at the time of Divine Revelation. Allah wishes to extract that work from you which was taken from the Messengers." (Sawaneh Qasmi, Book 1, pp/256)Now in the light of these details, according to the writing of Maulana Abul Hasan Nadvi, we learn that a similar incident was repeated with Maulana Ilyas meaning thereby that on his heart also the benedictions of apostlehood happened and he also felt (Allah Forbid!) the heaviness of Divine Revelation as was experienced by the Holy Prophet (Sallallahu Alayhi Wasallam).Upto this point there was a silent stride towards the office of Prophethood, and now there is a claim of appearance like the Messengers of Allah. Maulana Ilyas claimed that the commentary and explanation of the Quranic verse: "You are the best of people, evolved for mankind, enjoining good and forbidding evil." has been explained to him VIA a dream in these terms: The author of Malfoozatê Ilyas writes about his claim in his book as follows: "He said that this was revealed to him in a dream that he had been designated to people like the Prophets of Allah." (Malfoozat. pp/51)La Ilaha Illalah (There is no God except Allah). Look at this blasphemy. Allah Himself has revealed the verse quoted above and He has interpreted its comments. The only difference is that this verse was revealed to Hazrat Muhammad (Sallallahu Alayhi Wasallam), the Holy Prophet, but the verse and its commentary was revealed to Maulana Ilyas. Hence, if the verse and its interpretation have been revealed by Allah, who shall be the revolting servant of Allah that he may believe one and disbelieve the other?Are you observing, how a stride towards the office of apostlehood has been taken, that even if a man wants to deny it, he may remain over-whelmed with the grandeur and awfulness of the manner of the statement. Approximately for fourteen hundred years this verse has been recited in the Islamic World, everybody has understood that this verse has been revealed in favour of Ummaté Muhammadi, that you are the best Ummah, this is your responsibility that you should call people towards good and restrain them from adopting evil, but after fourteen centuries this fact has come to light for the first time today, that, Allah forbid, this verse has been revealed for Maulana Ilyas and its interpretation is that Maulana Ilyas has appeared like a Messenger of Allah for the sake of humanity!May Allah protect us, for when a man has become tyrannical he performs sensational nerve-shaking, provocative deeds. It is said that Mirza Ghulam Ahmad Qadiani attempted a similar joke with a verse of the Holy Quran: "In the revelation of the said verse of the Quran, Muhammad, the Messenger of Allah, means myself (Allah forbid!). (meaning Mirza Qadiani)."(Akhbarul Fazal Qadian, 15 July 1925)Think carefully, in order to revolt against the proven Tenets of Islam it was no less a crime for Maulana Ilyas to claim to be similar to Prophets, using the Quranic verses to back up his argument. To crown it all he claims that Allah has revealed it to him.On one side there is a claim of the office of apostlehood, and on the other side the concocted interpretation of the verse, thirdly, false accusation against Allah. Just consider how many sacred things were killed in cold blood with just one blow.Let us see what effect these revelations had on Maulana Ilyas's followers, and in this case I shall point out two incidents only.Maulana Abul Hasan Nadvi has written in his book, "Deeni Dawat" that once the news of the death of Maulana Ilyas was wrongly circulated in Delhi, and on this rumour a large crowd gathered.He writes that to deny this report the necessity of a speech was felt on this occasion. Now read the incident after that from his own pen: "Moulana Manzoor Nomani gave an effective speech according to the occasion on the subject of 'Wa Ma Muhammad-un-Illa Rasul . . ." (Deeni Dawat pp/181)And then this very verse was recited on that day on which Maulana Ilyas actually died.Hence Ali Mian writes that when his coffin was placed in the open field on that occasion: "It was instructed by Sheikhul Hadith Maulana Zakaria and Maulana Mohammad Yusuf that people should be assembled in the ground and they should be addressed: 'And what can be more effective condolence than the topic of Wa Ma Muhammadun Illa Rasul.'" (Deeni Dawat, pp/186)The readers must bear in mind that this verse was recited by Hazrat Abu Bakr Siddiq (Radiallahu Anhu) on the departure of the Holy Prophet (Sallallahu Alayhi Wasallam) from this world and he assured the Companions in the light of this verse that Huzoor (Sallallahu Alayhi Wasallam) had passed away. The translation of this verse is: "Muhammad is the Messenger of Allah and there were many Messengers before him."After the clarification of the meaning of this verse and also the time and place where it was utilised, now it is a matter to consider as to why, on the death of Maulana Ilyas, this verse was recited again and again, when there are numerous verses on the topic of death in the Holy Quran.This explains clearly that the status of Maulana Ilyas, in the eyes of his followers, was not less than that of a Prophet, that is why on his death the verse quoted above was recited which was revealed to the Holy Prophet (Sallallahu Alayhi Wasallam) and the Companions of the Prophet recited it at the time when the Holy Prophet (Sallallahu Alayhi Wasallam) departed from this world.In the long period of fourteen centuries, millions of dignitaries of the Ummah and enlightened people of Allah have passed away from this mortal world, but nowhere it is proved that this verse had been interpreted for the death of a greater personality. Therefore, in the light of the above-said incidents it is clear that because of an indirect claim of revelation by Maulana Ilyas, people of the Tableeghi Jamaat were so much influenced, that in their eyes the status of Maulana Ilyas was equal to the status of the Messenger of Allah.THE ENCOURAGEMENTS IN FINDING FAULTS WITH PROPHETSYou may not be aware that sometimes people exhibit their supremacy by finding faults with others. May I inform the followers of Maulana Ilyas that Maulana gave full stimulus to this art also.Therefore, comparing the missionary workers with the Messengers in a circular letter Maulana Ilyas writes, addressing the workers: "If Allah does not desire to take any work, then even if the Messengers may endeavour, a particle will not move, and if the Almighty wants, He may execute that work from even a feeble man like you and which may not be done by the Messengers also." (Makateebe Ilyas, pp/1O 7/108)Let me say that the object of this insolent statement, in reference to the preaching of the Prophets, concedes that Prophets could not convince and convert more than a few persons. In comparison to that, today's missionary workers may prove themselves supe­rior and with haughtiness and pride think and say that the work which the Messengers could not do is being performed by them!This disease alone is not enough for the destruction of the Tableeghi Jamaat. And listen to this, the Spirit of moving forward an Ummati (Follower), in comparison to the Messengers, is not accidental that it may be deemed as a way-wardness of the pen, but indeed these people have always been moving on this track, as the Sheikhul Islam of Maulana Ilyas, Maulana Husain Ahmad Deobandi says: "The Apostles do not possess supremacy due to deeds, because so far as deeds are concerned some Ummatis (followers) surpass the Messengers." ("Madina" Bijnor, 1 July 1958, pp/3, Column 3)And a similar view is held by the leader of this group, Moulana Qasim Nanotwi, which he has expressed in his book called "Tahzeerun Naas": "If Prophets hold supremacy or distinction from their followers (Ummat), then it will be their knowledge only, so far as deeds are concerned, in that, often the followers surpass them explicitly and sometimes they become equivalent."(pp /5)In other words, Prophets are superior in knowledge only. In practice quite often the followers become in par, in fact even surpass them.Now search for yourself that from Maulana Ilyas to Maulana Husain Ahmad and Maulana Qasim Nanotwi, how can you rescue all of them by saying that it was a slip of the pen and that it is not their unanimous belief. The style of thinking and writing are of the same school of thought of the three 'religious leaders', and this indicates that the criticism of the Messengers of Allah is a planned and well-considered step forward by these gentlemen.THE EXPERTISE OF DEOBANDIS IN THE ART OF INSULTING THE PROPHETSDo not be astonished by finding that these gentlemen are experts in the art of critising the Messengers of Allah. When these gentlemen want to criticise the Prophets, then instead of attacking their greatness directly, firstly these people create an imaginative environment of comparison between Messengers and Allah, and then putting the Messenger against Allah they say anything they like without danger, as Maulana Ilyas has adopted this very method in his letter while making criticism of Prophets. And then observe the cleverness of their pen that whenever anyone questions them for their criticism of the Apostles, they promptly redress that we have only explained the facet of the greatness, All Powerfulness and Mightiness of Allah. Where have we criticised the Prophets? eg. Maulvi Ismail Dehlvi, the leader of this art, writes, exhibiting the grandeur of Allah in his book "Taqwiatul Iman": "This is the Power of that Lord, that within the twinkling of an eye, if He wants, He may create scores of Prophets, friends, genii, Angels, similar to Gabriel (Alayhis Salaam) and Muhammad (Sallallahu Alayhi Wasallam)." (Taqwiatul Iman, pp/31)Only an infidel could deny the grandeur and greatness of Allah, but the method of expression, which has been adopted for this purpose "belongs to them"! (Without comparing the Prophets against Allah's greatness, couldn't they find any other manner of expressing the Might of Allah?)I would say, by ignoring the manner of expression and by pretending to praise Allah, the respect and honour of any person may be easily jeered at, indeed a voluminous Hamde Bari (Hyms of Allah) may be prepared on this subject.For example, Allah is all Powerful to change any of his bond-servant into the shape of a swine and make him the fuel of Hell. And if in this expression one takes the name of Maulana Ilyas, and expresses the Power of Allah, then all the followers of Maulana Ilyas will cry out in pain. Or copying the tone of the author of Taqwiatul Iman, if anyone expresses the grandeur of Allah in this manner that "this is the grandeur of that Emperor that within a moment by the order of 'kun', if He desires He would change all the Tableeghi Maulvis into black-faced monkeys", then inspite of this being 100 percent truth, will this method of expression hurt the feelings of Tableeghi Jamaat or not?It must remain explicit that I have not said these things intentionally, but by these illustrations I want to make them feel that to inflict insult to the Spirit and devotion of other people is equally painful.At the close of this Chapter, I am once again repeating this statement of the Sheikhul Islam of Tableeghi Jamaat, Maulana Hussain Ahmad, that when any Movement is related to its founder then that person will be the central figure and the effect of that person's beliefs and demeanour shall definitely influence the members of that movement.In the previous pages the relationship of the Tableeghi Jamaat with Maulana Ilyas has been established beyond doubt, and this reality has also come to light as to who he was, what he wanted and how, while preaching and inviting people to Islam, he tried to surpass the Messengers and also how he encouraged the spirit of critising the Messengers amongst his devotees. After these explanations it is no more difficult to estimate the mental pattern of the Tableeghi Jamaat, I cannot understand how a true Muslim can breathe easily in such a depressing atmosphere.However, our work was to raise the curtain from the face of realities, which we have done. Now the judgement lies with the readers to choose their environment in order to strengthen their faith. By entering into the closet of kajal (black ointment) they cannot save the white screen of their hearts from being tarnished!THE AIMS AND OBJECTS OF THE TABLEEGHI JAMAATThis is an established fact that the decision about the desirability or undesirability of a movement and association with it depends upon its aims and objects. A movement may have a dynamic, moving, effective, resources, but if its aims are undesirable, then nobody would like such an association.Therefore in order to form a final opinion about the Tableeghi Jamaat, it is necessary to observe deeply, its objects, which were in the mind of its founder.THE REAL AIM OF THE TABLEEGHI JAMAAT WAS TO PUBLICISE THE TEACHINGS OF MOULANA THANVI SAHIBWe are very grateful to Maulana Manzoor Nomani in this respect that he has pointed out this fact in the words of the founder of the Jamaat, in the book "MalfoozatÃÆ'Ã'© Ilyas":He writes, quoting one of his statements: "He once said, 'Hazrat Maulana Thanvi had done a great job, therefore it is my desire that his teachings be propagated amongst the masses and the method of preaching must be mine, so that his teaching will become popular among the public." (Malfoozat, pp/5 7)The structure of any missionary association has two parts, firstly teachings, and secondly the method of preaching. From these two if either is related to Islam then this association is qualified to be called an Islamic Association. But in the above statement of Maulana Ilyas the disturbing fact is that in both the aspects, neither is related to Allah and His Prophet (Sallallahu Alayhi Wasallam). The teachings of Thanvi Sahib and the method of preaching of Maulana Ilyas himself. This makes it quite clear that the real object of the Tableeghi Jamaat is not to propagate the teachings of the Holy Prophet (Sallallahu Alayhi Wasallam) but to propagate the teachings of Thanvi Sahib.I have no objections as to why the Tableeghi Jamaat has declared Moulana Thanvi's works as its object of preaching, because every person decides the objective according to his choice, but I do object and protest as to why the people of the Tableeghi Jamaat hide their true objective, why don't they say openly that we have stood up to make the teachings of Thanvi Sahib popular among the public, those who are in agreement with the teachings of Maulana Thanvi should accompany us.But why deceive the public? Their aim is something else but when they contact the Muslims they say that we have come out to propagate the religion of Allah and His Messenger (Sallallahu Alayhi Wasallam). A Jamaat that begins its activities with falsehood can never be expected to do any good.Now read another writing in this connection. The Compiler of "Malfoozat" writes: "Maulana Ilyas said that to increase relations with Hazrat Thanvi, to benefit from his blessings and simultaneously to participate in the efforts of developing the spirit, and to increase the happiness of the soul of Hazrat, one should carry out the instructions, and teachings of Hazrat and make endeavours to propagate it to other circles." (Malfoozat, pp/67)Every line of this writing clarifies, that the central idea of the efforts of the Tableeghi Jamaat is not to gain the good-will of Allah or His Messenger (Sallallahu Alayhi Wasallam), but only to gain the good-will of Thanvi Sahib. Again the question arises as to who will try hard to propagate extensively the teachings and instructions of Thanvi Sahib? Nobody but the Tableeghi Jamaat.Now read a part of a circular sent by Maulana Ilyas to the Missionary workers of Meiwat. He writes, initiating the object of his preaching: "To achieve benefit from Maulana Thanvi, it is essential that one should love him, and one should gain benefit from his followers, and one should read his books, one should gain knowledge from his books and learn the deeds from his followers." (Makateeb-e-Ilyas, pp/ 138)From the above-narrated writings much light has been thrown on the relations between Thanvi Sahib and Tableeghi Jamaat. Now as far as the question of starting a movement for propagating the teachings of Thanvi Sahib, and to gain benefits from his books, is concerned, its fatality could not be understood, till the teachings and books of Maulana Thanvi are not examined impartially.If in reality, the teachings and the books of Maulana Thanvi damage the unity, integrity and the belief of the Ummah, then undoubtedly this endeavour of the Tableeghi Jamaat is no less than a fatal attack on the Muslim Ummah.A FEW SAMPLES OF THE TEACHINGS OF THANVI SAHIBI shall quote a few examples of the teachings of Thanvi Sahib so that you may really assess the religious damages done by the Tableeghi Jamaat.FIRST EXAMPLEMaulana Ahmed Sayeed Akbarabadi, a member of the Majlis-e-Shoora, Darul Uloom Deoband, writes in his monthly magazine "Burhan", about Thanvi Sahib: "This one incident should bear testimony of Maulana Thanvi's habit of ignoring and by-passing people in his relations with them. Once a disciple wrote to Maulana that I dreamt that I was trying to recite the Kalima-e-Tayyib properly but every time the words of Ashraf Ali came out from my tongue instead of Muhammad (Sallallahu Alayhi Wasallam).""Evidently, the straight forward answer to this was that this is a Kalima of Infidelity, it is a deception of Satan, a fraud of your baser self. You should at once repent in the name of Allah for the same."But Maulana Thanvi closes the Chapter by saying: "You love me devotedly and this is the result and fruitful outcome of that." (Burhan, Feb. 1958, p/107) On this incident the comments of a co-thinker are quite enough, but for the completion of the remaining portion of this event. I deem it necessary to tell that the Chapter was not closed on a dream alone, but after awakening, the acceptance of his Prophethood continued on his tongue. He has confessed it in one of his own letters to his Spiritual head, Thanvi Sahib, after describing the scene of the dream, he writes: "I constantly thought of 'Hozoor' (Ashraf Ali) but in the state of consciousness I remembered the mistake in the recitation of the Kalima. I decided to rectify it so that it is erased from my mind and its repitition avoided. With this intention I sat up and then turned to another side and laid on the bed to correct the mistake of the Kalima Shareef by reciting Darood Shareef (Salawaat) on Rasoolullah (Sallallahu Alayhi Wasallam). But while reading the Darood Shareef again, instead of the name of Rasoolullah (Sallallahu Alayhi Wasallam) I read Ashraf Ali."I am awake, not dreaming but uncontrollable, helpless and my tongue was beyond my control. That entire day I had the same thought. The next day, while awake, I felt this ecstasy and cried bitterly. There were many other reasons, which were due to the love of 'Huzoor' (Ashraf Ali). How much can I say?'"N.B.: - This unfortunate Mureed (Disciple) of Ashraf Ali informed his Peer (Spiritual Guide) about this incident and experience, who in return replied to him as follows: "There is consolation for you in this incident that the person towards whom you turn, is, by the Mercy of Allah, a follower of Sunnah." (Maulana Thanvi is a follower of the Sunnah). 24 Shawwal 1335. (Al-Imdaad Article of Safar 1336, pp/34/35, No. 8, Vol. 3, Published in Thana Bhawan)How unfortunate and crooked is that tongue which never goes out of control to criticize its Spiritual Head, but which goes out of control to accept the declaration of his Prophet-hood. The most admonishing show of this incident is that, instead of the Spiritual Head warning his devotee against this word of blasphemy, he sends him an encouraging reply: "This incident was a form of reassurance that your Spiritual Head (Thanvi Sahib) with the blessing of Allah is a follower of Sunnah." (Al-Jamdad, pp/ 34)With what cheerful mind this open blasphemy has been praised, how many silent indications and hints are hidden for the devotees and disciples, needless to say. A question could be asked here, that surely if the tongue of the disciple had gone out of control, the pen of the Spiritual Head was indeed quite sober, why did he endorse the word of blasphemy deliberately?Tell me honestly that if such type of teachings, full of blasphemy, are propagated among the Muslims, what will be the end of their faith and Islam? But it is really surprising that after such open misconception and waywardness, the Tableeghi Jamaat still insists to propagate the teachings of Thanvi Sahib among the Muslims at large. I do not comprehend as to why this Jamaat is taking such a hazardous step against the integrity of Islam. I cannot say that it is trying to recite a Kalima in the name of Thanvi Sahib, but in its missionary activities we are clearly observing the signs of a new Qadian.ANOTHER SAMPLEMaulana Ahmad Sayeed Akbarabadi has pointed out the particular nature of Thanvi Sahib in the "Burhan" monthly in a specific manner, now read about its confession from Thanvi Sahib himself. The editor of the "Malfoozat", Khwaja Azizul Hasan writes: "Hazrat Thanvi said, addressing me personally that: My numerological name amounts to 'great hypocrisy' is it not correct? After all I am the son of a Sheikh, and these sons of Sheikhs are very hypocritical. I also know so many mechanisms of fabrications." (Hasan Al-Aziz, Book 1, pp/13)There is no need to tell the Muslims what kinds of "benefits" are achieved through the teachings of a hypocritical man. However I would like to say this much that hypocrisy is the most shameful vice of a man, but Thanvi Sahib haughtily confesses possessing this art. Consider, that if the Tableeghi Jamaat spreads amongst Muslims such type of teachings, what will the fate of Muslims be? Whatever little signs of piety, are scattered here and there will also vanish.Now observe one more sample of the teachings of Thanvi Sahib. The editor of his "Malfoozat" writes: "Once Thanvi Sahib became angry with a man and asked his followers to severe all relations with him. When he came back for personal pardon, he was instructed: 'Make this apology daily after Magrib prayers, then only will you be excused of your fault.'"Now read these shameful words due to that announcement which he was forced to utter: "Respected Sirs, because I belong to that particular cast and because of the deficiency of my courage, I began to consider myself great due to the blessings of my patron (Thanvi Sahib), hence the punishment I am undergoing."(KamalatÃÆ'Ã'© Ashrafia, pp/ 169)It is no crime to make a criminal confess to his crime, but to ask him to say that he belongs to a particular low cast, that is why he committed that crime, amounts to total degradation and humiliation of an entire people.This is that very ignorance which Islam has crushed for good, but through the teachings of Thanvi Sahib, the Tableeghi Jamaat wants to revive and resurrect that very caste system among Muslims. (The Gujerati speaking communities who generally belong to the Wahabi sect are very prone to practice this Hindu caste-system. They are also the ardent supporters of Maulana Thanvi).In conclusion, observe one more "grand sample" of the teachings of Thanvi Sahib, the editor of his "Malfoozat" enumerates his spoken statement below: "Thanvi Sahib said: 'I am not too choosy about invitations and gifts and I do not distinguish between Halaal and Haraam, because I am not pious."(KamalatÃÆ'Ã'© Ashrafia, pp/4O6)If the Tableeghi Jamaat wants to propagate such teachings among the Muslims, then may Allah protect this nation's morals and its righteousness and character. There shall be no spiritual progress, such teachings will destroy the remaining wealth of morals and piety.THIRD EXAMPLEThis is a concurrent faith of Thanvi Sahib and all the Ulema of Deoband that to think of the Holy Prophet (Sallallahu Alayhi Wasallam) in Namaaz is worse than to get immersed in the thought of a bull or an ass. As soon as a man will think of the Holy Prophet (Sallallahu Alayhi Wasallam), his prayers will be null and void and he will be committing shirk. These Ulema argue that because the thought of the Holy Prophet (Sallallahu Alayhi Wasallam) will come to mind with honour, hence in prayer the thought of a person other than Allah will lead to polytheism. For reference see the standard book of Deobandi Religion, SiratÃÆ'Ã'ª Mustaqim pp / 78, which is very well known. This is what they believe about the imagination of the Holy Prophet (Sallallahu Alayhi Wasallam), but what are the instructions of Thanvi Sahib regarding imagining him (Maulana Thanvi) in Salaah.Maulana Abdul Maajid Daryabadi who is the special caliph of Thanvi Sahib, wrote a letter to him: "Lack of concentration in Salaah is an old problem. But it is my experience that whenever I imagined you in Salaah the problem of concentration vanished, only for a short while though. Nevertheless, please advise me if this action is correct, if it is not, then I shall be careful in future!" (Hakimul Ummat, pp/54)This was the personal question of Maulvi Abdul Maajid, now listen to the answer of Thanvi Sahib: "It is correct as long as you do not disclose this to other people."(Hakimul Ummat, pp/54A)The double standard of faith and mind, 'The enimity with the Holy Prophet (Sallallahu Alayhi Wasallam)' and 'The worship of Sheikh (Spiritual Head)' are the teachings of Thanvi Sahib. And "The information must not be disclosed to others" is so sensational that from this very sentence the integrity of 'their religion' is fully exposed. At this point the theft of the heart can be detected openly, that externally they pretend to be torch-bearers of the Unity of Allah, and secretly they ask their devotees to worship them! I now ask every Allah fearing Muslim, that if such 'Anti-Prophet' and 'Polytheistic Teachings' are spread amongst the Muslims, won't the Muslims end up in Hell?AN IMPORTANT QUESTIONAnother question is that when according to the faith of the Tableeghi Jamaat, to imagine the Holy Prophet (Sallallahu Alayhi Wasallam) during the execution of prayers is polytheistic, then how will they execute their own prayers, because it is obligatory to recite 'Attahiyat' in prayers and while reciting it when one reaches 'Assalam-o-Alaika Ayyo-han-Nabi', naturally one will think of the Prophet (Sallallahu Alayhi Wasallam). Now there are only two ways, either one will think respectfully or with degradation - if one thinks about the Messenger (Sallallahu Alayhi Wasallam) respectfully it will be infidelity according to Deobandi Religion, and if one thinks with degradation then it is an insult to the Messenger (Sallallahu Alayhi Wasallam) which is declared a blasphemy, concurrently.Now to avoid this difficulty either a man must abandon 'Attahiyat' in prayer totally, but the difficulty is that its recital is compulsory (Wajib) and by abondoning the compulsory, prayer remains incomplete. Another position is that 'Attahiyat' must be recited but the thought of the Prophet (Sallallahu Alayhi Wasallam) may not be brought to mind, but the saying of Hazrat Imam Ghazali (Rehmatullah Alay) warns the Muslims: "Firstly you must imagine that the Messenger (Sallallahu Alayhi Wasallam) is present in your heart and then say 'Assalamo Alaika Ayyohan Nabi'." (Al Hawi Lil Fatawa and Fatawa Shami)In any case there is no way for the Tableeghi Jamaat members to offer prayers according to the rules set up by their own leaders! It is necessary for them to obtain pardon from Allah because of their faith, which they have expressed in "Sirate Mustaqeem." But they never retract from their beliefs. And when the followers of the Tableeghi Jamaat can never perform their own prayers properly, how can they stimulate others to do so!FOURTH SAMPLEIt is said that a person questioned Thanvi Sahib, that on the occasion of the Birth of the Holy Prophet (Sallallahu Alayhi Wasallam), when a declared infidel like Abu Lahab gets the reward in the hereafter, then if Muslims rejoice on the Birth of the Holy Prophet (Sallallahu Alayhi Wasallam), what blessings and rewards do they stand to gain?Thanvi Sahib gave the following reply: "Displaying this type of happiness would have been legitimate if the Divine logic did not abstain us from doing so and it is clear that the collection of good and evil is always evil." (KamalatÃÆ'Ã'© Ashrafia, pp/444)It means, to rejoice on the Birthday of the Holy Prophet (Sallallahu Alayhi Wasallam) is illegitimate, therefore it is clear that no reward shall be gained in the hereafter for this.This was the legal verdict (Fatwa) of Thanvi Sahib for the Beloved Prophet of Allah (Sallallahu Alayhi Wasallam), now read another Fatwa by him about himself. The author of "Ashrafus Sawanah" Khwaja Azizul Hasan, who was a beloved devotee of Thanvi Sahib, wrote about himself remarked to Thanvi Sahib modestly and bashfully: "I always think that had I been a woman, I would certainly have married you."At this expression of love, Hazrat Maulana Thanvi became extremely cheerful and started laughing uncontrollably. He then proceeded to the Masjid, saying: "This is your love, you will be rewarded for this, and you will be rewarded for this."(Ashrafus Sawanah, pp/28)Are you noticing this show of self-worship and self-conceit on the part of Thanvi Sahib? By celebrating the Birth Anniversary of the Holy Prophet (Sallallahu Alayhi Wasallam), if Muslims express their love for the Beloved Messenger (Sallallahu Alayhi Wasallam) then there will be no blessings or rewards for them in the hereafter, but if the disciples of Thanvi Sahib express their obscene love by desiring to be his wife, then on the obscenity also they are entitled to be rewarded by Allah! This is the height of enmity against the Messenger of Allah (Sallallahu Alayhi Wasallam). We cannot imagine that the hearts of so-called Muslims to be so black and harsh towards the Prophet (Sallallahu Alayhi Wasallam).Now tell me honestly that if the Tableeghi Jamaat spreads such type of Anti-Prophet teachings among Muslims then in spite of being a Namazi (one who regularly offers five times obligatory prayers) what is there to guarantee their salvation?A man who remains dormant or inactive may be pardoned but if a man is antagonistic towards Allah's Messenger (Sallallahu Alayhi Wasallam), he cannot be pardoned in spite of his good deeds.FIFTH SAMPLENow observe certain samples of the teachings and instructions of Thanvi Sahib connected with the social, traditional and collective system of life.Specifically instructing the men, he says: "Aqeeqa and Circumcision ceremonies and to assemble in the Maktab of Bismillah, abandon them all, neither celebrate them in your house nor attend these functions in other people's homes. During the periods of grief and demise, third day, tenth day and fortieth day Fathehas should be discontinued. Do not prepare Halwa in ShabÃÆ'Ã'© Baraat or participate in the Muharram functions in your homes also do not go to other people's homes to participate in them." (Qasadus Sabeel, pp/26)Now read the instructions of Thanvi Sahib for women, he writes: "Do not perform Fateha or Niyaz of the friends of Allah (Aulia-Allah). Do not pray to Allah through the wasila of these Sufis, do not prepare Halwa in Shabe Baraat, do not observe Muharram, Arfa, etc."(Qasadus Sabeel, pp/26)After this he writes: "Do not attend the ceremonies of marriages, Aqeeqa, shaving of head, 6th day ceremonies of the birth of a child, engagements, etc. and never call anyone at your house for these ceremonies. You must read or listen to a book called Behishti Zevar, and you must follow it." (As if to say that it is more important than the Holy Quran).Now study a list of those ceremonies, which must be abandoned in order to establish relations with Thanvi Sahib, and also to get benefits from his blessings. He writes: "The third day fateha of deceased, the tenth day, the twentieth and the fortieth day fatehas of dead persons, to attend the annual Urs of the Sufis, to make request to Sufis, to celebrate publicly, Fateha, Niyaz, Egarween etc., to celebrate the Birthday Anniversary of the Holy Prophet (Sallallahu Alayhi Wasallam) (to arrange grandly to observe the relics), to prepare Halwa in Shabe Baraat, to distribute sweets on the occasion of the finishing of the recital of the Holy Quran in Ramadaan." (Abstain from all these acts). (Qasadus Sabeel, pp /31)Stop here for a few moments and consider what the condition of the Muslim Society would be if it follows the teachings and instructions of Thanvi Sahib. Those ceremonies of life, which require collective performance, how will they be held? The mutual relations of families, and the mutual connection of relatives can never continue if links are not established even on the occasions of joy or sorrow.We could have agreed to this if Islam had demanded it from us but Allah and His Messenger (Sallallahu Alayhi Wasallam) have not asked us to abstain from these acts, then what right does Thanvi Sahib has to destroy our social traditions because of his whims and fancies.Now the book Behishti Zevar, which Thanvi Sahib has instructed to follow. Have a glance at the list of those ceremonies, which, according to him throws a Muslim out of the folds of Islam: "To call someone from a distance and to think that he has received the message, to ask for fulfillment of desires from someone, to bow down before someone or to stand like a picture before someone, to put floral sehra over the head of a bridegroom, to keep the names of Ali Bakhsh, Husain Bakhsh, Abdul Nabi, etc., to say that if Allah and His Messenger (Sallallahu Alayhi Wasallam) wills, this work will be done."(Behishti Zevar, Part 1, pp/3 7, Under the description of the things of Polytheism and Infidelity)Just imagine, if these teachings of Thanvi Sahib are admitted as true, then out of 250 million Muslims of the Sub-Continent, only a few shall remain, who could be rightly called Muslims, the rest of them will be ejected from the sphere of Islam immediately.Perhaps this is the reason why the Tableeghi Jamaat insists on Muslims renewing their Islam by reciting the Kalima once again, if not there is no need to ask born Muslims to read the Kalima. In any case how many non-Muslims have they converted to Islam?RESULTSNow at the end of this discussion, I appeal to your spirit of honesty and integrity to ponder over the various samples of the teachings and instructions of Thanvi Sahib given on previous pages, which I have quoted from his books.These writings possess those ingredients that provide stimulus to the spirit of insolence against the Messenger (Sallallahu Alayhi Wasallam) and it also opens the path for believing in the office of Prophethood for Thanvi Sahib. And there are certain portions of his teachings that stink of artificial piety and then that part of his teachings is very explicit, through which all the system of the collective society and religious traditions of Muslims go topsy-turvy, to this extent that nobody remains a Muslim.Now, under these circumstances, decide for yourself what the Tableeghi Jamaat is achieving by propagating such dangerous and misleading teachings among Muslims, what else can result besides disunity, in every house, a war of differences of faith and ideas, and it may break into pieces, the traditional, collective and religious unity of the life of Muslims, resulting in disaster in both the worlds.After giving such details, there is no need to repeat that a Jamaat, which has such poisonous, and disuniting literature, is not worthy of being supported. If anybody doubts the reality of my statements then he should impartially survey those circles where the 'good' steps of the Tableeghi Jamaat have reached, and there is no shortage of such places, where because of its teachings, atmospheres have been polluted by the differences of opinions and the fire of hatred is becoming more violent day by day.THE OTHER FRONT OF THE TABLEEGHI JAMAATTHE ACCOMPLISHMENT OF THE INNOVATIONS OF MAULANA RASHID GANGOHIAfter visualizing one front of the Tableeghi Jamaat now please go along to the other side. Firstly read the remaining portion of the missionary sketch of Maulana Ilyas, so that you may not lose sight of half of the map of his objects. Maulana Ilyas, praising his spiritual head Maulana Rashid Ahmad Gangohi, says: "Hazrat Gangohi was a Mujaddid (reviver in religion) and a great Saint. It is not necessary for a Mujaddid (reviver) that all the work of revival may be exhibited by his hands alone, but whatever is evident from his disciples, belongs to him indirectly." (Malfoozat-e-Ilyas, pp/ 132)Have you understood? He wants to say that our hands shall accomplish the work of revival left after him. Therefore, to comprehend his remaining portion of the work of revival it is necessary to survey the work of revival performed by Gangohi Sahib, because, it is obvious that the succeeding Mujaddid (reviver) shall plan his map on the lines established by his predecessor.Let us study a few examples of the revival works of Gangohi Sahib, given below:FIRST INNOVATIONFor the last fourteen centuries, this has been the undisputed faith of the Muslim Ummah that Allah has addressed Hazrat Muhammad (Sallallahu Alayhi Wasallam) with the title of Rahmatul-lil-Aalameen (blessings of the worlds). It is a title exclusively for him. There can be no other person in this universe to become a blessing for the worlds.But Gangohi Sahib says that the quality of 'a blessing for the entire worlds is not exclusively for the Holy Prophet (Sallallahu Alayhi Wasallam), other people can also be called 'a blessing for the entire worlds'.Now listen to this new 'discovery' in his own words: "Someone asked Gangohi Sahib if the title 'Blessing for the entire worlds' is exclusively for the Holy Prophet (Sallallahu Alayhi Wasallam) or can we use this title for every person. He replied: 'The title 'a blessing for the worlds' is not an exclusive quality of the Holy Prophet (Sallallahu Alayhi Wasallam).'" (FatawahÃÆ'Ã'© Rashidia, Book ii, pp/9)And note that this reply of Gangohi Sahib did not remain a reply only, but which he practically acted upon himself.As the author of "Ashrafus Sawaneh" writes about Thanvi Sahib: "Hazrat Wala's (Thanvi Sahib) personality was full of blessings from head to foot and that title of Kafa Billahe Shaheeda (Allah is a witness to it) rightly fits him without exaggeration. Infact Hazrat Gangohi addressed the Sheikh of Arab and Ajam, Haji Sahib (meaning thereby his spiritual head) after his death. He was uttering repeatedly "Alas, Rahmatul-lil-Alameen." "Alas, Rahmatul-lilAlameen."(Ashrafus Sawaneh, Book iii, pp/ 153) Astagfirullah! Observe these claims, repeatedly denying an attribute, exclusive to the Holy Prophet (Sallallahu Alayhi Wasallam). Firstly, Gangohi Sahib bestowed his spiritual head with the title of 'Rahmatul-lil-Alameen', now the author of "Ashrafus Sawaneh" making Allah a witness says that the title of 'Rahmatul-lil-Alameen' may be truly applied to Thanvi Sahib and he uttered that Thanvi Sahib is also 'Rahmatul-lil-Alameen'.And then he has the audacity in making Allah a witness to the insolence of the beloved of Allah (Sallallahu Alayhi Wasallam) equaling him with Thanvi Sahib. Allah forbid! There can be no greater attack than this on the status of the Beloved of Allah (Sallallahu Alayhi Wasallam).At this point we wish to say nothing more than that if the Ummah of the Prophet (Sallallahu Alayhi Wasallam) has an atom of modesty, love and faith, then it should nip in the bud all the shameful plans of the Tableeghi Jamaat whose missionary activities desire to accomplish innovations of this nature. They must be aware that even today there are such devotees of the Holy Prophet (Sallallahu Alayhi Wasallam), who will die defending the Prophet (Sallallahu Alayhi Wasallam), and will not allow the Wahabis to concoct another 'Rahmatul-lil-Alameen'.For the last 14 centuries it is an undisputed belief of Muslims that whosoever calls a Sahabi a Kafir, he himself becomes a Kafir, but Gangohi Sahib says that let alone being out of the fold of Islam, he will not even be out of the fold of EhlÃÆ'Ã'© Sunnat wa Jamaat.He writes: "If any persons calls a companion of the Holy Prophet (Sallallahu Alayhi Wasallam) a Kaafir (an infidel) he is a cursed man. Such a person should not be appointed as an Imam (to lead prayers in a Mosque) because it is disallowed, but he will not be ejected n from the AhlÃÆ'Ã'© Sunnat wa Jamaat for this sin of his." (Fatwa-e-Rashidia, Book ii, pp/ 141)" He is a cursed man and to make such a person an Imam of a Mosque is disallowed." Please do not be deceived by these words because a cursed man in the language of the Quran is referred to a liar also, yet he can be appointed as an Imam, in spite of this evil there is no doubt about him being a Muslim.The most heart rendering thing is that the Holy Prophet (Sallallahu Alayhi Wasallam) says: "If any Muslim calls another Muslim an infidel, then if he is really so, then the utterer is devoid of accusation, otherwise the Fatwa (legal verdict) shall return to the utterer himself." (Bukhari Sharief) In this instance if any person calls the companions of the Holy Prophet a Kaafir, if he is not expelled from Islam and Sunnat, then that means that his utterance of Kufr is correct according to the incident, because if it is not correct then according to the Sayings of the Holy Prophet (Sallallahu Alayhi Wasallam) he must be a target of his own Kufr.Is this black deed of Gangohi Sahib not enough to make a righteous Muslim shudder? Which believing Muslim will tolerate this unholy attack on the Sahaba and their Imaam?At this stage a point is also worth remembering, that if according to these people the person calling the Prophet's (Sallallahu Alayhi Wasallam) Companions Kaafirs is not to be expelled from the AhlÃÆ'Ã'© Sunnah Wa Jamaat, then one can gauge what kind of Sunnis they are, because they too sometimes call themselves Sunnis. (To mislead the Muslims).Hence, make a decision that by indulging in such heart burning activities the Tableeghi Jamaat desires nothing more than this, that the Muslims may not live peacefully, amicably and united but their sentiments must be so much injured that they may remain restless as if lying on fire flakes.THIRD SAMPLEIt has been the belief of Muslims for 1400 years that the Holy Prophet (Sallallahu Alayhi Wasallam) is the Last Messenger and in following him alone rests the Salvation of Humanity. But Maulana Gangohi claims that in this age, guidance and salvation rests upon following him. (meaning himself).His Biographer writes that he had reiterated this so many times. "Listen! Truth is only that which comes out from the tongue of Rashid Ahmad! I swear that I am nothing, but in this age, salvation and guidance depends only upon following me."(Tazkiratur Rashid, Book ii, pp/I 7)Be impartial and think for a moment, the claim that during 'this age salvation and guidance depends upon following me' is no less than the claim to Prophethood, because this exclusivity belongs to Prophets. In other words there used to be an era when Salvation was subjected to following the Holy Prophet (Sallallahu Alayhi Wasallam). Now that era has ended and Salvation now depends on following Maulana Rashid Ahmad Gangohi.Being Warisul Ambia it is the duty of the Ulema to encourage people to follow the Holy Prophet (Sallallahu Alayhi Wasallam). To ask people to follow themselves is not the job of the Religious Scholars. But Gangohi Sahib's claim is quite evident that he is not content with being an ordinary Ummati (follower) and desires to achieve the status of the Messenger (Sallallahu Alayhi Wasallam). No wonder that the entire Deobandi Sect follows him so blindly.At this point my emotions are running quite high! When I think of the seriousness of this sentence my eyes become blood-shot. People say that one should not attack anyone's intention. This is no co-incidence that from Moulana Ilyas, the founder of the Tableeghi Jamaat, to Thanvi Sahib and Gangohi Sahib, every one of them have made advances towards the office of Prophethood. Had it been just one odd Molwi whose pen had slipped, the matter could have been ignored, but here we see so many leaders of the Tableeghi Jamaat guilty of the same offence!On one side he tries to reduce the Messenger (Sallallahu Alayhi Wasallam) to the level of a Follower (Ummati) and on the other hand he tries to raise himself to the level of the Messenger (Sallallahu Alayhi Wasallam). Now decide for yourselves what the aims and objects of the Tableeghi Jamaat are. Is not the disruption created by Qadianis enough, or do we have to feed and breed another Fitna?FOURTH SAMPLEConservatively speaking, 90% of the world's Muslims subscribe to Urs, Shrines, Hermitages, Meelaad and Fateha. The Muslim World not only recognises such Muslims as Muslims but also have had social, cultural and religious ties with each other for centuries.Suddenly Maulana Gangohi insists that all relationship should be severed with those people who organise Urs, Meelad, Salaams, etc. Everything must be abandoned from marriage relations, visiting the sick, talks, salutation and funeral ceremonies.QUESTION"Are we allowed to marry anybody who indulges in the following acts: Covers the graves with sheets and seeks help from Sufis or participates in 'polytheistic ceremonies of Urs etc., and considers that these are good actions?"ANSWER"The person indulging in such actions is totally misleading and a wicked man and is liable to be accused of infidelity. To perform marriage with him as a Muslim is illegitimate because we are not allowed to keep relations with a wicked man and to say Assalam-oAlaikum to such a person is not correct and if trouble is anticipated, then do it, and going to visit such a patient, or to attend the funeral of such a man is not allowed." (Fatawa-e-Rashidia, Book ii, pp/I43) Rise above sentiments, and judge, purely on the basis of facts, that if this poison of mutual hatred is spread among the Muslim Society what will the end result be? There is a continuous increase of polarization among various groups of Muslim Society now days. After this well organised conspiracy, who will be able to pull down the walls erected between several groups of Muslims?FIFTH DEEDBelow is a list of Gangohi Sahib's attacks on the Traditional, Social, and collective lives of Muslims at large.1) He says: "To make speeches on the Martyrdom of Hazrat Imam Husain (Radiallahu Anhu) regardless of truth and authenticity, to offer drinks to people, to subscribe for Sabeel or Sherbet, or to offer milk, all of these things are incorrect and Haraam because similar practices are undertaken by other sects, like Raafzis." (Fatawa-e-Rashid,a, Book iii, pp/111)Muharram functions are held in almost the entire sub-continent, but Gangohi Sahib is not even willing to tolerate the authentic lectures given to highlight the brutality, sacrifice and oppression witnessed at Karbala.Be just! Is not the spirit of favoring Yazid openly and the spirit of prejudice against the beloved grandson of the Holy Prophet (Sallallahu Alayhi Wasallam) transparently evident here?2) Now observe another display of the cruelty of heart: The Sherbet in the name of the family of the Holy Prophet (Sallallahu Alayhi Wasallam) is illegitimate for these gentlemen but to eat the roving crow is not only legal for them but also an act, worthy of reward. Listen to this innovation from his tongue:QUESTION"In a society where eating of crows is regarded Haraam, and the person who eats it is scorned, under such circumstances will the crow-eater gain some reward or will he neither be rewarded nor punished?"ANSWERThe reply was: "He will be rewarded."(Fatawa-e-Rashidia, Book ii, pp/130) Think about it, what will the condition be of those Muslim in populated areas when members of the Tableeghi Jamaat will include this act of heavenly reward along with their movement? Where else can they get a better prescription for earning heavenly reward? (Shocking! To have Eesale 'sawaab Jalsas in Muharram is 'Haram' because the Shias and Rafzis (misled devotees of Hazrat Imam Husein (Radiallahu Anhu) do the same. If this is the yardstick to judge what is Halaal and Haraam then may we ask the Deobandis, Wahabis and Tableeghis as to why they organise their Ijtema during Easter when the entire Christian world celebrate(Sallallahu Alayhi Wasallam)s Mass, the Crucifixion of Christ, Resurrection, etc. Is it not the Easter Ijtema to show solidarity with the Christians too? Are all these functions not similar and is not the Ijtema Haraam because it is similar to Christian practices during Easter?)It is also shocking that auspicious nights are not observed in Mosques controlled by the Wahabis. After all, these nights have been highlighted by the Prophet (Sallallahu Alayhi Wasallam) himself.The night of Rabi-ul-Awwal (Birth of the Prophet - Sallallahu Alayhi Wasallam - goes by as just another night. No functions are held in Mosques under their control. The 10th of Muharram night (Ashura Night) goes by un-noticed. In fact the feeling of the Wahabis towards Hazrat Imam Husein (Radiallahu Anhu) is cold, to say the least. Some Wahabis openly declare Imam Husein as a traitor.The 27th of Rajab (Lailatul Me'raj) is an insignificant night to them.15th of Shabaan (Lailatul Baraat) is observed in very few Mosques under their control. In fact Fatawas have been circulating to discourage the observations of these nights. It is quite clear that the Wahabis are campaigning to strip Muslims of those networks and forums that promote education and love. On Eid days the Wahabi Imam does not even read a dua, or meet the people. He alights from the Mimbar and just walks away. The Islamic Musafaha (shaking hands) as practiced by the Sahaba, even Muanaqa (embracing) has been labeled as Bidah and has been stopped! These Fatawas can be seen in Fatawa Rashidia.3) Note a new and astounding discovery of Gangohi Sahib. He says that to send money through Money Orders amounts to interest. He writes: "To send money through Money Order is incorrect and amounts to interest taking." (Fatawa-e-Rashidia, Book ii, pp/ 128)In the light of this Fatawa can you imagine how many Muslims of the Indo-Pak Subcontinent could have been saved from this big Sin. More-over a new question emerges from this verdict that if this is actually declared as interest taking then what will be the solution for the economic difficulties of the Muslims? How are Muslims to transfer money to other countries?One gets the impression that by pursuing such Fatawas the Tableeghi Jamaat wants to paralyse the religious as well as the economic life of the Muslims, and by involving them in an endless chain of controversies they wish to leave them restless forever.4) Now note another anti-unity Fatwa! "Somebody asked (Gangohi Sahib) how is it to embrace each other during Eid days, he replied that on Eid days to embrace each other is an act of Bidah." (Fatawa Rashidia, Vol. ii, pp/ 154)In the hadith the punishment of a Bidati is Hell. Now in the Light of the utterance of Maulana Gangohi, estimate how many scores of Muslims have reached the gates of Hell because they had embraced each other on Eid days!If the Tableeghi Jamaat has come out to perform this deed then we congratulate them and their efforts in leading Muslims to Hell. It is our experience that these people systematically eradicate all infrastructures of Unity and love under the pretext of eradicating Bidah and establishing Sunnah.5) Finally go through another miracle of knowledge and art. Islamic Divine Laws (Shariat) has established guidelines for respecting the Mosque, but Gangohi Sahib says: "To place beds in the Mosque is correct for the traveler and the resident."(Fatawa-e- Rash idia, Book ii, pp/89)It appears that Fatawa Rashidia was especially written to cater for the Tableeghi Jamaat. This book seems to have a license to declare Ja'iz and Na'jaiz freely. Evidently the objective is not only placing beds but obviously of sleeping with stretched legs on the bed too. May Allah save us. Up to now the members of the Tableeghi Jamaat have been using the Mosques for eating food and sleeping in the nights, but the day the beds are spread in the Mosques, there will be no difference between a residential house and a Mosque.THE QUESTION OF ACCEPTANCE AND REJECTION OF THE PROGRAMMEYou have gone through a detailed discussion in connection with the aims and objects of the Tableeghi Jamaat.What is the atmosphere in which the Tableeghi Jamaat wishes to remodel you? What is the central point of its efforts? What are the objects under its review? Whose teachings and instructions has it come out to propagate? With whom does it intend to connect the link of your thoughts? All these questions have been answered in the previous pages. Now you have to make a clear decision as to how far you agree with the aims and objects of the Tableeghi Jamaat? Do you agree to propagate the samples of teachings and instructions, which are produced before you? Can you breathe peacefully for a moment whilst the Messengers of Allah are openly criticised, and people are invited to believe in the greatness of the Tableeghi Jamaat.If your answer is in the negative then we have nothing more to say regarding your avoiding or sidetracking the Tableeghi Jamaat, the decision of your conscience is sufficient for you. However, I want to elaborate at this point that there is no association in the world, which does not possess some good points together with bad points. Therefore, before deciding to accept the program of the Tableeghi Jamaat one should consider its corrupt beliefs and realise that the evils of this Jamaat exceeds it's good.A STAGGERING RECORD OF RELIGIOUS TYRANNIESOne cannot deny the importance of Faith and Belief in Religious Life. The General mode of Statements of the Holy Quran is that it places the pre-condition of Faith before 'pious action'. In the view of the Holy Quran, actions (amal) are useless without a correct set of Islamic beliefs, which are pre-requisites.Muslims are divided into groups because of differences in beliefs. And every group is separate from the other on the basis of its significant beliefs.It is a tragic event of history that the Wahabi Sect has recently attacked the Sanctity of Islam, and has callously disfigured the face of religious realities that had been intact for the last fourteen Centuries.We present to you a portion of the Revolutionary Atrocities of this Sect in the History of Islam, from the tongue of a friend, not a foe.1. The Story of the 'Wahabia Sect' in the words of Sheikh-e-Deoband - Moulana Husein Ahmad. Now read the detailed beliefs of the Wahabia Sect from the pen of the Maulana. At some places you will find his language a bit pinching due to rage almost bordering on the language of abuses. He writes: "The Wahabia use very audacious and insulting sentences against the status of the Prophet (Sallallahu Alayhi Wasallam) and regard themselves as equal to the Holy Prophet (Sallallahu Alayhi Wasallam) and they accept an insignificant greatness restricted to the era of his missionary work. Due to callousness of their hearts and weakness of belief they think that they are leading the people towards the right path. They think that now the Holy Prophet (Sallallahu Alayhi Wasallam) has no right over us and he has not done any benevolence to us and after his demise we cannot derive any benefit from his holiness."2. The belief of Najdi and his followers is that the life of the Messengers was limited to the age in which they lived, after the demise of the Messengers, they and all other true believers are equal in death. That is why they reject his Wasila and regard it as not permissible. They say that the walking stick in their hands is more beneficial than the Prophet (Sallallahu Alayhi Wasallam). At least that can be used to ward off the dogs. While the Prophet (Sallallahu Alayhi Wasallam) can't even do that! (As Shahab As Thaqib, pp/45/46)3. It has been heard from the tongues of Wahabis of Arabia that they harshly ask people to abstain from reciting Assalatu Wassalamu Alaika Ya Rasullulah and they jeer at and express their hatred against the people of Mecca and Medina.4. The Wahabis of Najd also believe and say openly that to utter Ya Rasullalah (0 Messenger of Allah), contains the assistance of a person other than Allah and therefore it is polytheistic (Shirk). (The Deobandis also agree. I wonder why Maulana missed this!)5. The devil-minded Wahabis consider the use and recitation of Salato Salam on the Holy Prophet (Sallallahu Alayhi Wasallam), recitation of Dalail Khairat, Qasida-e-Burda, Qasida-e-Hamzia etc. as very bad and prohibited.6. The Wahabis regard intercession (Shafaát) of the Holy Prophet (Sallallahu Alayhi Wasallam) so narrow-mindedly that they make it almost non-existent. (Ash Shahab, pp /67)7. The Wahabis consider the Holy Prophet (Sallallahu Alayhi Wasallam) devoid of knowledge of the Secrets of Allah, and believe that he only possessed the knowledge of the Divine Laws of Allah. (Ash Shahab, pp/66/67)8. The Wahabis consider as evil and Bidat the Speeches on the Birth of the Holy Prophet (Sallallahu Alayhi Wasallam) i.e. Meelad-un-Nabi. In addition to it, they consider the celebration of the Death Anniversary (Urs) of the Saints of Islam as Bidat. (Ash Shahab, pp/67)A SENSATIONAL EXPOSITIONI have written earlier that we have come to know these beliefs of Wahabia Najidia Sect through a friend not a foe, therefore nobody can be suspicious that these statements may be false.I have called Maulana Husain Ahmad, a friend because in November 1955, when the Ruler of Najd, Shah Saud Ibne Abdul Aziz visited India then Maulvi Husain Ahmad had delivered a address of Welcome on 29th November 1955 on behalf of Jamait-e-Ulema-e-Hind and the meeting in which this address was presented, the late Pundit Nehru, the Prime Minister of India was also present. (The Maulana was a devout fan of congress).Now read an important part of this address along with the condemnation of that very Sect for which he had used phrases like, audacious group, Wahabia, the Sect of Devils, that has blackened pages after pages. For that very Sect of Devils he exhibits his religious companionship and harmony of mind and he did not hesitate to describe their historical rise.THE WELCOME ADDRESS OF JAMIAT-E-ULEMA-HINDYour Majesty,When the late Sultan Abdul Aziz Ibne Saud took the victorious strides especially for Hijaz-e-Muqaddas, the Jamiat-e-Ulema-e-Hind was the only party, which considered it as a good fortune for Hijaz against the European Diplomacy and congratulated the Late Sultan.And then through its special representative it continued giving useful advices in the court of the deceased Sultan from time to time and Jamiat Ulema Hind proved very successful in this task because they accepted our advices, which closed the mouths of opponents and our corrective objectives also became successful.After the complete establishment of the Government and the dynasty of the family of Saud, on the occasion of the First Haj Pilgrimage Jamiat-e-Ulema-e-Hind was that religious and political party which sent its representative and expressed its happiness and satisfaction. (Shah Saud Walia Arab Ka Daura-e-Hind, Lala Rukh Publications, Srinagar, Kashmir, pp/38)"The Victorious Step of the Najidis" for which Jamiat-e-Ulema-e-Hind had sent its message of greetings and the "Corrective objects" on which it has expressed its happiness and satisfaction, until the shuddering details of these things do not come before us we will not be able to understand the background of this address. Thanks to Allah the details of these matters have reached us through reliable sources.A TELEGRAM FROM LONDONOn 22nd August 1925 a Press Reporter in London, sent a telegram to the news agencies of India given below:- "The information has been received through reliable sources that the Wahabis have attacked Medina, and that the dome of Masjid-e-Nabawi had been damaged, (under this dome the Grave of the Holy Prophet Sallallahu Alayhi Wasallam exists) and the Mosque bearing the name of Sayyidina Ameer Hamza (Radiallahu Anhu) has been demolished." (Report Khilafat Committee, pp/3O)Hearing this sensational news every Muslim in every part of India was grieved and people were so much swept away by the storm of emotions that the Khalifat Committee was compelled to send its Representative Delegation to Hijaz. According to the report of Khilafat Committee this Delegation consisted of the following members:1. Syed Sulieman Nadvi (Salman Nadvi's Father)2. Maulana Mohammad Irfan3. Maulana Zafar Ali Khan4. Syed Kurshid Hasan5. Maulana Abdul Majid Badayuni6. Mr. Shoaib QureshiTHE REPORT OF THE KHILAFAT COMMITTEEThe Delegation reaching Hijaz, reported to the Muslims of India: "The Graves (Shrines) of Jannatul Mualla were dismantled and the house where the Holy Prophet (Sallallahu Alayhi Wasallam) was born, was demolished, but the Najdi Government has assured us that it will not demolish or dismantle the Shrines of Madina similarly." (Report, Khilafat Committee, pp/43)Again after one year in 1926, to review the condition created by the tyrannical hold of the Najdi Government in Hijaz, a world congregation was held during the Haj season at Mecca, and a Delegation of the Khalifat Committee was also sent to attend this conference under the auspices of Motamar-Alam-e-Islami.THE REPORT OF THE SECOND DELEGATION OF THE KHILAFAT COMMITTEEOn this occasion the Delegation of the Khilafat Committee sent the report of the impact and real incidents. This portion of the report is worth reading: "On 22nd March a ship named Akbari landed on the coast. At that moment the most barbarous and heart-rending news that was received was the dismantling of Jannatul Baqi and other places also. But we were a bit reluctant to accept this news, because Sultan Ibne Saud had promised in writing to the Khilafat Committee that he will keep the Shrines of Medina intact in their original condition.But on reaching Jeddah when first of all we enquired from a member of the Government, Sheikh Abdul Aziz Aqeeqi, about the reality of this news, he confirmed it and said: "The Najdi Nation regards it as its Sacred Duty to exploit and uproot that acts of Infidelity and Polytheism, and on this issue it will not care about the feelings of the Islamic World."After this he writes:- "However, whatsoever may be the circumstances, in spite of all the obligatory promises and commitments of Sultan Abdul Aziz, all the domes and shrines of Medina were dismantled."(Report, pp/88)THE DESECREATION OF MOSQUESYou might have seen in India the grotesque scene of the desecreation and demolition of Mosques at the hands of Hindus and other rioters, who are the real enemies of Islam, but in the Holy Land of Hijaz, please observe an admonishing phenomena at the hands of people who claim to be Muslims!The eyewitness among the delegates wrote: "The most painful and sorrowful thing is that like Mecca, certain mosques of Medina could not be spared and three Mosques were demolished like the Domes of the Shrines. The details of the Dismantled Mosques in Medina are given below:1 ) Masjide Fatima adjacent to Masjid-e-Quba.2) Masjide Sanaya (where the teeth of the Holy Prophet (Sallallahu Alayhi Wasallam) were broken in the battlefield of Uhud)3) Masjide Minaratain4) Masjide Mayedah (where Surah Mayedah was revealed)5) Masjide Ijaba (where a very important prayer of the Holy Prophet (Sallallahu Alayhi Wasallam) was accepted). (Rebuilt since) (Report, Khilafat Committee, pp/88)THE DEMOLITION OF SHRINES (GRAVES)The Delegates of the Khilafat Committee compiled a list of the demolished shrines of Medina. Note how these tyrants have destroyed the shrines of those Great Beings, without any remorse.THE GRAVES (SHRINES) OF THE PRINCESSES OF THE FAMILY OF THE HOLY PROPHET (SALLALLAHU ALAYHI WASALLAM)1. The Daughter of the Prophet (Sallallahu Alayhi Wasallam), Hazrat Syedah Fatima (Radiallahu Anha)2. The Daughter of the Prophet (Sallallahu Alayhi Wasallam), Hazrat Zainab (Radiallahu Anha)3. The Daughter of the Prophet (Sallallahu Alayhi Wasallam), Hazrat Umme Kulsoom (Radiallahu Anha)4. The Daughter of the Prophet (Sallallahu Alayhi Wasallam), Hazrat Ruqaiyya (Radiallahu Anha)5. The Great Granddaughter of the Prophet (Sallallahu Alayhi Wasallam), Hazrat Fatima Sughra (Radiallahu Anha), the Daughter of Hazrat Imam Husain (Radiallahu Anhu).THE GRAVES (SHRINES) OF THE CONSORTS OFTHE HOLY PROPHET (SALLALLAHU ALAYHI WASALLAM)1) Ummul Momineen Hazrat Ayesha Siddiqa (Radiallahu Anha)2) Ummul Momineen Hazrat Zainab (Radiallahu Anha)3) Ummul Momineen Hazrat Hafsah (Radiallahu Anhu)All the graves of the remaining nine wives of the Holy Prophet (Sallallahu Alayhi Wasallam).THE GRAVES (SHRINES) OF THE DIGNITARIES OF THE FAMILY OF THE HOLY PROPHET (SALLALLAHU ALAYHI WASALLAM)1) The Prince of the Holy Prophet (Sallallahu Alayhi Wasallam) family, Hazrat Imam Hasan (Radiallahu Anhu)2) The Head of Hazrat Imam Hussain (Radiallahu Anhu), Martyr of Karbalah3) Hazrat Imam Zainul Abedin (Radiallahu Anhu)4) The Beloved Son of the Holy Prophet (Sallallahu Alayhi Wasallam), Hazrat Ibrahim (Radiallahu Anhu)5) The Uncle of the Holy Prophet (Sallallahu Alayhi Wasallam), Hazrat Abbas (Radiallahu Anhu)6) Hazrat Imam Jafar Sadiq (Radiallahu Anhu)7) Hazrat Imam Mohammad Baqir (Radiallahu Anhu)THE GRAVES OR SHRINES OF THE FAMOUS COMPANIONS OFTHE HOLY PROPHET (SALLALLAHU ALAYHI WASALLAM) AND THE TABEYEEN:1) Amirul Momineen Hazrat Usman Ghani (Radiallahu Anhu)2) Hazrat Syedana Usman Ibne Mazoon (Radiallahu Anhu)3) Hazrat Abdul Rahman Ibne Auf (Radiallahu Anhu)4) Hazrat Saad Ibne Waqas (Radiallahu Anhu)5) Hazrat Imam Malik (Radiallahu Anhu)6) Hazrat Imam Nafey (Radiallahu Anhu) (Report, Khilafat Committee, pp 80 to 89)NOTE:The Khilafat Committee Delegation has published the photographs of all the Mosques and shrines in its report from page 127 to 129. These pictures were taken before the demolition and after demolition. For further information and utility all these photographs have been included in this book also, so that you may visualise and may estimate the callousness and the enmity the Najdis harbour against the Family of the Prophet of Islam (Sallallahu Alayhi Wasallam).THE EXCESSIVE PAIN OF THE WOUNDSThis was that victorious step of the Najdi Tribe, which the Ulema (Scholars) of Deoband were celebrating by sending their special representative to Arabia. They have exhibited their complete satisfaction and happiness at these atrocities. It means that the "symbols of love" which were cherished by the Blessed Ummah for the last thirteen centuries and safeguarded from the calamities of Nature, whilst the sight of those lovely scenes cooled the eyes of love and faith, these scenes used to prick the hearts of the Najdis and Deobandis, the antagonists of the Prophet (Sallallahu Alayhi Wasallam). Their burning hearts filled with relief and happiness when these symbols of love and enlightenment were dismantled from the face of the earth. The Messengers of Najd were waiting to see the last dormitories of the beloveds of the Holy Prophet (Sallallahu Alayhi Wasallam) demolished, and until the Muslims of the world did not shed tears of blood from their eyes, these evil hearted people did not breathe a sigh of relief.At this point I wish to question the readers, bearing in mind the bond of blood relationship, tell me, if someone tampers with the grave of your near and dear ones, what will be your reaction?And what about those beasts of the Desert of Najd, who dismantled the last resting places of the Princes and Princesses of Ummahatul Momineen and the beloved Companions and defiled the sanctity of the shrines, can you pardon them at all?And please answer me that even after the lapse of thirteen centuries if you have not pardoned Yazid, then how can you excuse these Indian tyrants, who have sent congratulatory messages to these callous people of Najd, on the repetition of the History of Karbalah. After all Yazid too did not personally massacre the offsprings of Hazrat Fatima (Radiallahu Anha). Nevertheless, he too did not rest until all the glimmering faces of the family of the Holy Prophet (Sallallahu Alayhi Wasallam) were not gored with blood and crushed by the hooves of the enemies' horses. Even today the Deobandi and Nadwi Molwis refer to Yazid, the murderer of Imam Husein, as Ameerul Mumineen Hazrat Yazid (Radiallahu Anhu). (This is an accepted fact at the University of Durban-Westville.)THE RESTLESSNESS SHOWN BY A SOUL WHO ACTUALLY OBSERVED ITPlease listen to the speech of Maulana Mohammad Ali Jauhar, which he made in the Jame Masjid after his return from Hijaz. This portion of this speech expresses his actual feelings. E.g. "I am sitting here in the House of Allah (Mosque) and I say under oath that I have no personal enmity with Ibne Saud, apart from it I am not opposing him because of personal reasons. I wish to say only that much of what I have observed and I report clearly without fear of the displeasure of any Jamaat. (He probably had the Deobandis and other stooges of the Wahabis in mind!) Sultan Ibne Saud and the members of his Government repeatedly talk about the Book of Allah and Sunnah of the Holy Prophet (Sallallahu Alayhi Wasallam), but I have found that they were using the Holy Prophet (Sallallahu Alayhi Wasallam) and Sunnah of the Holy Prophet (Sallallahu Alayhi Wasallam) to gain worldly benefits.""The people who plunder and steal are evil doers, but the people who obtain worldly Government under the cover of the Holy Quran and the Sayings of the Holy Prophet (Sallallahu Alayhi Wasallam), are greater criminals than the thieves and the plunderers." (Maqalate Mohammad Ali Book i, pp/95/96)This is also a portion of his speech. "This is the deed of Najd and the Najdis. Their hands are stained with the blood of Muslims and Muslims alone."(Ma qalat, pp/37)Along with it we quote this portion of the report of the delegation of the Khilafat Committee in which they have described an eyewitness account of an incident. In an assembly at Medina the Qazi (Chief Judge) of Najd said, addressing the Ulema (Religious Scholars) of Medina. This unmasks the mind of the Najdis. "O, the inhabitants of Hijaz you are greater infidels than Haaman and Firaun. We shall wage war against you in the same manner as was done against the infidels. You are the worshippers of Amir Hamza and Abdul Qadir (Jilani)." (Report, pp/85)These sentiments are also to be remembered which the members of the delegation expressed about the Najdi Tribe."For the last century 'Qaume Najd' has been given to understand that with the exception of themselves all the other Muslims are polytheists. And the history of the Najdis for the past century tell us that their hands were never stained with the blood of infidels, indeed the bloodshed they have committed is only against Muslims. (Report of the Delegation, pp/ 105)THE RELATION OF THE TABLEEGHI JAMAAT WITH THE NAJDI RELIGIONIn the previous pages you have read about the illicit connection and deep relationship of Firqa-e-Wahabia- Najdia with the Jamiat-e-Ulema-e-Deoband, and you also know how reliable, accessible and intervening were they in the court of the Sultan, and used to give advices with esteemed acceptance.The fact that they destroyed the graves of the Sahaba and Ehlé Bait, repeating the disgusting deeds of Yazeed is proof enough of the type of advice the Tableeghis/ Deobandis gave Ibné Saud.Now I want to say something in connection with the Tableeghi Jamaat directly because of their being a missionary platoon of the Deobandi group. Even if the masks of their faces is not removed, their Wahabi temperament is known to us. Even then, just to throw a light for the information of simple-minded Muslims, I have to clarify this fact with documentary evidence as to what the relation between the beliefs of the Tableeghi Jamaat and the Wahabi cult of the Najdis is.The statement of the founder of the Tableeghi Jamaat, Maulana Ilyas, has been mentioned earlier, that the real object of the Tableeghi Jamaat is to propagate the teachings and preachings of Thanvi Sahib among the Muslims. Keeping this reference in mind, read this confessing statement of Thanvi Sahib.THE CONFESSION OF THE RELIGIOUS SCHOLARS OF THE TABLEEGHI JAMAAT ABOUT THEM BEING WAHABISHis biographer (Thanvi Sahib's) writes that the days in which Thanvi Sahib were a Mudarris (Teacher) in Madressah Jame-ul-Uloom, Kanpur, an incident occurred. A few women of the Mohalla (district) came to him with sweetmeats and requested him to offer Fateha. His students, in his absence took away the sweetmeats from them and consumed it instead of offering Fateha. A great scandal developed and when Thanvi Sahib was informed, he came forward and addressed the people: "Brothers, only Wahabis live here, please do not bring anything here for Fateha-Niyaz etc."(Ashrafus Sawaneh, Book i, pp/45)Lets see what the feelings of Gangohi Sahib are towards the Wahabis. Gangohi Sahib writes in answer to a query: "Mohammed Ibné Abdul Wahab is known as a Wahabi. His beliefs were excellent." (Fatawa-e-Rashidia, Book i, pp/111)Now read the feelings of the present leaders. First you must understand that in this era Maulana Zakaria Sheikhul Hadith Shahajanpur and Maulvi Manzoor Nomani are the central leaders of the Tableeghi Jamaat. Therefore Maulvi Manzoor Nomani, feeling restless about the fatal disease of Maulana Ilyas, writes regarding the problem of a successor to Maulana Ilyas: "One night my respected friend, Maulana Ali Mian and myself discussed this issue and came to the conclusion that after the death of Maulana Ilyas there had to be a personality who was loved by the people and who had love and feelings for Maulana Ilyas and his mission, then only will this circle continue working. Such a personality in our eyes was the personality of Sheikhul Hadith Hazrat Maulana Mohammad Zakaria."(Biography Maulana Mohammad Yusuf Kandhalvi)After this, according to his statement, Nomani Sahib met Maulana Zakaria in the morning and placed before him the proposal of his friends so that he may accept his appointment as Amir of the Tableeghi Jamaat at the Center. In this connection Nomani Sahib quotes a portion of his conversation: "With this we requested that in case it is not done accordingly the entire Jamaat would be disrupted. We also clarify this about ourselves that "We are very staunch Wahabis". For us there shall be no magnetism that here lies the grave of Hazrat Ilyas, this is the Mosque where Hazrat use to offer prayers and this the Hujra (Hermitage) where Hazrat use to live."(Biography Maulana Yusuf, pp/ 192)Observe that in this statement of Nomani Sahib the mental bias of Wahabism is reflected clearly. It is evident that for Wahabis when there was no attraction for the graves of the Companions of the Holy Prophet (Sallallahu Alayhi Wasallam) and the members of the Messenger's (Sallallahu Alayhi Wasallam) family, then what would be the value of Maulana Ilyas in comparison to them. This is called the unity of claim and argument at the same time. Now read the answer of Maulana Zakaria, he said: "If Allah decides for me then there shall be no need for anybody to ask me, I shall live here and here alone in spite of it.""And if Allah decided for anyone else, both of us will see it, and Allah shall take this work from him. So wait, and pray to Allah and if we see that nothing happened between these two things, then Maulvi Sahib, I am a greater Wahabi than you. I would advise you not to come here simply because of the grave of your uncle and existing hermitage and the doors and walls." (Biography of Maulana Mohammad Yusuf)Right from Thanvi Sahib, to Maulvi Manzoor Nomani and Maulvi Mohammad Zakaria, you have read their statements confessing, "They are very staunch Wahabis".THE DECISION OF REASON AND FACTNow here is a matter to seriously consider and that is, if any one exhibits his affiliation to any person, there are only two ways, either he must have racial or lineal relations with him or he must be attached to his school of faith and action. For example the people who call themselves Hanafi in the Indo-Pak, it is evident that they bear no lineal or racial relations with Imam Abu Hanifa (Rehmatullah Alay), but they call themselves Hanafi because they follow his school of faith and action.After learning this point please solve this question that since these central leaders of the Tableeghi Jamaat have confessed themselves to be 'Wahabis', what is their real reason for this affiliation?It is clear that these gentlemen have got no racial or lineal relations with Ibné Abdul Wahab Najdi, but it can be safely said that they follow the school of faith of Abdul Wahab Najdi, that is why they have declared themselves to be Wahabis. According to clarification of Gangohi Sahib, Wahabi is that person who is a follower of Ibné Abdul Wahab Najdi.With this it is obviously clear that these people have not only adopted the label of Wahabi but all the beliefs and actions of the Wahabis as outlined by the Sheikh of Deoband in his Book "Alshahab Alsaqib".And this may also be said that the Wahabi ideological connection of these gentlemen is not to the extent of good faith, but gradually these people are trying to prepare the ground for a similar Indian revolution, like the one seen in Hijaz, created by the beasts of the desert of Najd.Therefore, the campaign of labelling Muslims as Polytheists is evident in the Tableeghi Jamaat similar to that of the Najdi Movement. Proof?The Central Leader of the Tableeghi Jamaat, Maulvi Manzoor Nomani writes: "You should observe those grave-worshippers and Taazia worshippers. The polytheistic actions and beliefs are ingrained to this degree in their hearts that they do not care to listen to any verdict of Quran or Hadith in this respect. Now I understand the polytheism of the past Ummah. If there had not been such people then it would have been very difficult for me to comprehend the polytheism of previous generations."(Al-Furqan Monthly, Lucknow, pp/3O, Jamidul Awwal Issue, 1972)Strange! He lives in India. Didn't he see Hindus worshipping idols? Did he have to label Muslims as Mushriks or are they (the Wahabis) the only Muslims?THE SIMILARITY BETWEEN NAJD AND DELHI IN INVITING MUSLIMS TO ISLAMWith the absence of Political Power, their preaching's are now confined to speech, writing and Missionary activities only. Allah forbid! If tomorrow these people acquire political power and military resources, then they would not desist from repeating the history of the Najdi Revolution here also.So far as historical facts are concerned, the Najdi Movement too did not reach the pinnacle of tyranny at once. They too had initiated the movement with a very peaceful slogan of Kalima, Tauheed, Salaah and the general reformation of actions. The real aim was executed with the British assistance. They supplied the military hardware to oust the pious Turkish Sultans. The British also introduced Arab Nationalism in Arabia and incited the Arabs to eject the Turks. This was a Western ploy to install a puppet regime, controlled by the Saud family.Hence Maulana Masood Alam Nadvi, writing the Biography of Sheikh Najdi, in his book, "Mohammad Ibné Abdul Wahab" writes about his preliminary teachings and preachings: "After his return from Harimla he was determined to root out the practices of polytheism among Muslims and to popularise the doctrine of Monotheism and culture. He based his missionary program on monotheism to uphold the Kalima La Ilaha Illallah."(Mohammed Ibnê Abdul Wahab, pp/23)At a place he has quoted the words of the invitation of Sheikh-e-Najd as given below: "(Translated from Arabic) I have come with this objective and I am inviting you to adopt the Kalima La Illallah, the basic requirements of Islam, and I am inviting people to adopt Truth and to abstain from Evil." (Mohammad Ibnê Abdul Wahab, pp/29)Moving forward, describing the extension of the influence of the invitation and preaching of Sheikh-e-Najd among the larger circles, he writes: "Before the commencement of the Sheikh, 'Daraiyya' was a small town where ignorance prevailed. Primarily the Sheikh established circles for Sermons and teachings and he himself continued teaching the ignorant, the Holy Quran and Sunnah (Traditions) and use to infuse his 'invitation of Monotheism' sincerely in the worship of Allah." (Mohammad Ibné Abdul Wahab, pp/34)He goes on further to say: "Up till now his invitation was limited to the districts of Najd, but this invitation was general. The necessity of reform was not only in Najd, the entire Muslim world was in a state of decline. The reforms or charity begins at home, therefore naturally the town of Usaina, Harimla, Daraiyya and other surrounding towns became the centers of the invitation of the Sheikh. But as soon as these areas exhibited the Signs of liveliness, the Sheikh extended his circle and sent letters to the Ulema, Amirs and Quzzats of distant cities and tried to make them accept his invitation." (Mohammed Ibné Abdul Wahab)THE TABLEEGHI JAMAAT OF INDIA IN THE FOOTSTEPS OF NAJDI have quoted these extracts from the primary history of preaching's of Sheikh Najdi, so that you will understand how the Tableeghi Jamaat operates in India. There is a striking similarity between the activities of Sheikh Najdi and Maulana Ilyas.There are also, during the preliminary period of preaching, those well known principles of Islam, from which nobody can differ, when a strong platoon of Leaders of a Movement and Followers of the Movement became ready then suddenly their minds are diverted towards 'compulsory reform' and 'belief-shaking disruptions'.The Tableeghi Jamaat of India is moving on this very line. Here also a strong platoon is under preparation by attraction to the well-known principles of Islam. And the impact of all the mental capabilities is consumed in the circle of Muslims, while more and more people are attracted to the Jamaat in the name of preaching and reformation. The plan is that once their confidence is established with the Leaders of the Jamaat then their mental attitude may be swayed to any side in future.Probably this is the reason why the intellectuals of Islam have said that it is only while reading about some movement that one can find out the mind of the conveners of the Movement.Being kept in the dark about the Founders of Movements always deceived people. They only studied the Movement and followed it, after that they were so ruthlessly changed into the artificial environments of the Jamaat that in spite of knowing all the secrets of the Jamaat at a later stage, they could not detach themselves from the Movement. Had it been known from the outset, they would not have joined the Jamaat at all.THE AGREEMENT OF THE TABLEEGHI JAMAAT WITH THE NAJDI GOVERNMENTI am going to expose to you a surprising secret of the Tableeghi Jamaat after presenting the evidence of the religious and mental similarity between the Najdi Movement and the Tableeghi Jamaat. You would be shocked at the relationship between the Leaders of Najd and the Leaders of the Tableeghi Jamaat. It is not only confined to similarity of thought and belief, but that the Najdi Government is feeding the Tableeghi Jamaat with all its vast resources. As proof, I am presenting below a sensational detail of the agreement, which came into effect from March 1938 between the Sultan of Najd and the founder of the Tableeghi Jamaat, Maulana Ilyas.Maulana Abdul Hasan Nadvi has quoted this incident relating to Maulana Ilyas, in his book "Deeni Dawat". He writes that in 1938 when Maulana llyas went to Hijaz for Hajj, he met the Sultan of Najd along with a delegation of the Tableeghi Jamaat. Describing his preparations of this meeting with the Sultan, he writes: "It was decided that primarily the aims and objects may be written in Arabic, and then the following may be presented before the Sultan. Maulana Ehteshamul Hasan, Abdullah Ibné Hasan met Sheikhul Islam and Sheikh Ibné Baleehad individually."(Deeni Dawat, pp/ 100)MAULANA ILYAS IN THE AUDIENCE OF SULTAN-E-NAJD"After two weeks, on the 14th March 1938, Maulana Mohammad Ilyas, Haji Abdullah Dehlvi, Abul Rahman Mazhar Sheikhul Mutawwafin and Maulvi Ehtesham-ul-Hasan went to meet the Sultan. Jalalatul Malk received them respectfully by descending from the Masnad and asked the Indian Guests to sit near him. These people presented the application for preaching, on which Sultan gave a concise speech on Monotheism, Holy Quran and Sunnah, and the following of the Divine Law, and after that he descended his Masnad and bid farewell. The next day the Sultan decided to go to Najd and return to Riyadh."(Deeni Dawat, pp/IOO)After receiving encouragement from the Sultan-e-Najd, now observe their departmental activities. He writes: "Maulana Ehteshamul Hasan after summarising the aims and objects of the Tableeghi Jamaat, presented the same before Chief Justice, Abdullah lbné Hasan (who is the descendant of lbné Abdul Wahab Najdi). Maulana Mohammad Ilyas and Maulvi Ehteshamul went personally to his house. He hosted them with great respect and benevolence and favoured every gesture and personally promised to give every assistance and sympathy." (Deen-e-Dawat, pp/ 101)THE THEFT OF THE PENI have quoted these extracts from their books; I did not add a single word from my side. However it is worth noting that they deliberately avoided quoting the aims and objects of the Tableeghi Jamaat. But this really could not now be concealed that the aims and objects which have been seconded for which promises of assistance are made, where the same with which the Najdi Tribe had emerged and had destroyed the everlasting sanctities of Islam and its everlasting memories.It can be understood even by a man of common knowledge that if their aims and objects had been different from that of the Najdis then the Chief Justice of the Najdi Government would not have promised any type of assistance and help.THE DELEGATION OF THE TABLEEGHI JAMAAT IN RIYADHNow observe the co-operation between the Tableeghi Jamaat and the Najdi Group. You have heard the story of the period of Maulana Ilyas, now read the tale of Maulvi Mohammad Yusuf, his son.Describing the activities of the Delegation under the leadership of Maulana Abdul Hasan Ali Nadvi going from Delhi with Maulvi Mohammad Yusuf, the biographer, writes in this book. Below is the description of the close relations between the Tableeghi Delegation and the Dignitaries of the Government of Saudia: "Sheikh Umar bin Al Hasan, family member of Sheikh Mohammad Ibne Abdul Wahab, is a direct descendant of the said person, he is the brother of the Chief Justice, Sheikul Islam in the Government of Saudia, Sheikh Abdullah lbnul Hasan (with whom Maulana Ilyas had an agreement)."Doing the truthful acts and forbidding the evil acts" of Riyadh, who had very close relations with the Crown Prince. We established a very close relationship with him, because the credibility of his personality helped to remove any doubts which the anti-Tableeghis could create in the minds of the authorities." (Biography of Maulana Mohammad Yusuf pp/414)May we point out here that the Najdi Wahabi Government was well aware that the Tableeghi Jamaat had Wahabi beliefs and that it was an extension and an Urdu version of the corrupt Wahabi Movement.At the close of this chapter I just want to say one thing. The Tableeghi Jamaat for too long has hoodwinked you. Open your eyes and see for yourself, before it is too late! So far as the religious affiliation of the Tableeghi Jamaat are concerned, every nook and corner of the same has come before you. You have read that agreement which they have entered into with the Najdi Tribe, each line of which is stained with blood of the Spirit of Devotion. You have also read about the exchange of gifts and greetings on the destructive activities and tyrannies of Najdi Barbarians in Hijaz. There is no doubt that the Tableeghi Jamaat has evil intentions to stifle the truth.This is well known to you that our relation of love and devotion to any association or a religious scholar is only because of their/his relationship with the Holy Prophet (Sallallahu Alayhi Wasallam). Since the Tableeghi Jamaat has favored, and assisted 'Qatilan-e-Hurmat-e-Rasool', then there is no question of us having any link with them whatsoever! The Central Leaders of the Tableeghi Jamaat, by accepting the title of Wahabi; have openly exhibited that their entire capital of faith and action is not from Madina Shareef but from Najd and it is clear that since they themselves love the religion of Abdul Wahab Najdi it is not necessary to specify as to where they intend to lead the entire Tableeghi caravan!Under these conditions a clear-minded Muslim has to decide as to how far one could remain faithful to the Holy Prophet (Sallallahu Alayhi Wasallam) while co-operating with the Tableeghi Jamaat. The question now is not at all about Kalima and Namaaz. No! The question is: can a Muslim remain a Muslim at all, by co-operating with the group that tramples the respect of the Prophet (Sallallahu Alayhi Wasallam)?THE HISTORY OF CONSPIRACIES AGAINST ISLAMIf we deeply study, the destructive conspiracies of the enemies of Islam, then many such associations will surface, whose genealogy will be traced to the corrupt mentality of some Anti-Islamic force.For example, take the case of the Qadiani Jamaat of India. This is an accepted fact that the creation of this Jamaat was due to the benevolence of British Imperialism. As the Founder of the Qadiani Jamaat, Mirza Ghulam Ahmad Qadiani has confessed: "I cannot execute my task successfully, in Mecca or in Medina, or in Rome or Syria, or in Iran or Kabul, but under the protection of this Government (British Government), for whose progress and prosperity I pray to God."(Tableeghi Risalat, pp/69 Book)Elsewhere he writes: "Unconsciously this thought comes to mind that as a mark of service and obedience to the Government I have written many books and published them. As a result of which people call me an Infidel. This Government is not aware of the services we are rendering day and night. I believe that one day His Majesty's Government will surely recognise my services".(Tableeghi Risalat, pp/28)In the light of these confessing statements there remains no doubt about the Qadiani Jamaat that it made progress under the direction of the British Government. But look at the audacity of the enemy, after laying the foundation he moved from amidst and this Jamaat emerged as a religious body covering itself with the Gown of Islam, and by making progress now it has became 'The Greatest Tableeghi Jamaat in the World' as the weekly 'Hamari Zaban' from Aligarh writes: "In the present Era, the example of systematic preaching which the Ahmadi Jamaat (Qadiani Jamaat) has established is astonishing. Through their literature, Mosques and Madaris (Religious School) these people have established their efforts in far off places like America, Africa, Asia, and Europe, on account of which the non-Muslim Associations are perturbed. Alas other people may take lesson from their example."(Hamari Zaban, 24th December 1958)ANSWER TO A QUESTIONReading these incidents you could ask that in the name of preaching Islam how did the English people benefit, if it is true they created a new "Islamic" body. My reply is that the benefit of the enemy is not small, if a new door is opened, creating religious differences between Muslims, which will scatter the collective energies of Islamic Society.MONETARY AID FROM THE BRITISH GOVERNMENT TO THE MISSIONARY MOVEMENT OF MAULANA ILYASThis was the first front of English men to break the religious unity of the Muslims, which proved very successful. Because the Qadiani Jamaat, on account of its open distinction and stirring name and sign could not become popular among the local Muslims, therefore the English felt the necessity for such an association whose sponsors may be experts in the art of entering among Muslims and sowing the seeds of discord, so that the Muslims are ever involved in religious in-fighting.Therefore the English Government provided monetary aid to Maulana llyas, in order to achieve this objective. Maulana Hifzur Rahman, secretary Jamiat Ulema-e-Deoband in one of his lectures given in Calcutta, and later printed by the Deobandis as a Book, states: "In this connection Maulana Hifzur Rahman said that Maulana Ilyas's Tableeghi Jamaat was getting some monetary aid primarily from the government through Haji Rashid Ahmad, and then after sometime it stopped". (Mukalamatus Sadrain, pp/8, Published at Deoband)Shocking isn't it? Can you imagine the British Government helping the cause of Islam? No Sir, this Jamaat was created by the British to create discord among Muslims, which it certainly did throughout the world. Do you note the disunity among the Muslims? Who split this once united Ummah? None other than the Tableeghis and Deobandi/ Wahabis!THE BARGAIN OF A PEN FOR PREPARING LITERATUREAfter laying down the foundations of the Tableeghi Jamaat in the Name of Islam, and in order to work out decided objectives, they felt the necessity of inflammatory literature, which will infuse into the minds of people, division and corrupt faith that will create different groups among Muslims, which will never unite!Therefore to accomplish this work the writing services of Maulana Ashraf Ali Thanvi were acquired, as Maulana Shabbir Ahmad Usmani has stated in "Makalamatus Sadrain". He said, addressing Maulana Hifzur Rahman in the same function at Calcutta: "Please see, Hazrat Maulana Ashraf Ali Thanvi was our acclaimed dignitary, in this connection we heard some people saying that he was being given an allowance of Six Hundred Rupees per month, by the British."(Makalamatus Sadrain, pp/11, Published at Deoband)Surely the British Government was not his disciple (Mureed) for it to forward this amount as Nazrana (Gift) for the Pir. Moreover, Nazranas are presented occassionally; monthly payment means that it was the remuneration for services rendered! The burning question is, how did the British establish a link with Maulana Thanvi, and how did he end up on the British payroll?Read what is below and the secret will be exposed entirely. There was a brother of Thanvi Sahib bearing the name of Mazher Ali, who was a salaried officer in the C.I.D. Department of the British Government. People say that in all those matters he was the connecting link between the British Government and the Ulema of Deoband.As Maulana Hussain Ahmad Sahib has written in this letter: "The brother of Maulana Thanvi Marhoom remained a senior officer in the C.I.D Department till his last day. His name was Mazher Ali. Whatever he may have done is not surprising." (Maktoobat-e-Shaikhul Islam, Book ii, pp/299)AN IMPORTANT NOTEThere is a false publicity of the piety of Thanvi Sahib in his own Jamaat, on this basis there maybe someone ready to falsify Maulana Shabbir Ahmad Usmani and Maulana Husain Ahmad too.In the previous pages I have pointed out that at one time Thanvi Sahib was a teacher (Muddaris) in Madrassah-e-Jame-ul-Uloom, Kanpur. In those days the environment of Kanpur was such that people were immersed in the love of the Holy Prophet (Sallallahu Alayhi Wasallam), therefore the meetings and assemblies of Milad were taking place everywhere. Hence because of the pressure of circumstances, Thanvi Sahib for a long time used to observe the ceremonies of Milad and Qayam against his faith. When some dignitaries of Deobandi Jamaat chastised him for it, he replied: "There I had to comply with the ceremony of Qayam (standing) during Milad meetings. I had to agree because I live there and because of monetary benefits and due to the fact that I get a salary from the Madressa."(Saif Yamani, edited by Maulvi Manzoor Nomani, pp/24) (Maulana Nomani is a leading Deoband Molvi)I call every religious-minded Muslim to think carefully and decide without prejudice. Should this be the character of a 'pious leader', must he trample his faith for economic reasons?Had Thanvi Sahib loved his religion, he would have migrated because the land of Allah is very wide. He could have earned his livelihood without sacrificing his religious convictions. But if the emphasis is on money, then faith is no more important. Maulana Thanvi sold himself over to the British, as Maulana Shabbir Ahmad Usmani has reported it.Now see another side of Thanvi Sahib's mind. The habit of selling and buying had made his conscience so daring and habitual that during his last days, he began talking about purchasing the conscience of others. Therefore, it has been quoted that surprisingly he used to express his desire to buy off a few influential personalities: "If I had the sum of Ten Thousand Rupees I would alot briberies to all of them and then automatically they will become Wahabis."(Al-Ifadat Al Yaumia, Book iii, pp/67)Allah Forbid! Notice his great love for 'Wahabism' that he had been thinking wishfully to make every Muslim a Wahabi.MUTUAL RELATION OF THE TWO AGENTSYou have read earlier in this book that the English Government got the services of Maulana Ilyas and Maulana Thanvi to 'petrol bomb' the religious infra-structure of Muslims by establishing the Tableeghi Movement. Now observe the mutual relationship of two common agents of a single master, so that you may understand the nature of work and the background of the disruptive conspiracies easily. Firstly read this Eulogy by Maulana Ilyas in favour of Thanvi Sahib: "Hazrat Maulana Thanvi has performed a great job, hence I intend to spread his teachings through my methods of propagation and preaching, so that his teaching may become popular in public."(Malfoozat-e-Ilyas, pp/.57)Similarly Maulvi Mohammad Yusuf writes in his letter: "Whenever the Missionary Association (Tableeghi Jamaat) reached Hazrat Thanvi Sahib, he always invited them, made dua for them and even deviated from his principle.He used to say: 'Ilyas has turned despondency into hope.'"(Chashma-e-Aftab, pp/ 14)Now as far as the question of creating a civil war among Muslims and communal riots, through the teachings of Thanvi Sahib and his published books, are concerned (and which was the aim of the British Government), certain samples of that have been presented in the previous pages. After reading them you must have felt he has very honestly performed his duties against a renumeration of Six Hundred Rupees. This patriotism to the British is common to both Ilyas and Thanvi. One has prepared disruptive literature, and the other, invented an alluring method of Tableegh.At the close of this discussion I want to say one thing explicitly that whatever I have written about Maulana Thanvi and Maulana Ilyas is not a charge but a historical fact, and the reporters of these incidents are their own followers and fellow Maulanas. Up to now, if its inhabitants had not revealed the secret of the house, we could not have received even the slightest inclination. Therefore it is quite clear that the secret behind the stories of preaching's and teachings of these gentlemen is out!Instead of imparting the sincere Islamic Spirit, there was the aim of disruption by the English and also that there Leaders drew remuneration from them.THE RELATION BETWEEN THE TABLEEGHI JAMAAT AND THE HINDU COMMUNALIST PARTIES OF INDIA (ANTI-MUSLIM POLITICAL PARTIES)Till now you have read the story of the conspiracies of the Tableeghi Jamaat with foreign adversaries, now listen to the story of the illicit relationship between the Tableeghi Jamaat and the Communalist Parties of India. (These parties are behind causing Hindu/Muslim Riots in India, since 1947. There has been not a single Hindu/Muslim Riot in Pakistan.)In the Province of Bihar there is a town named Batia. There, a World Conference of the Tableeghi Jamaat was held in the year 1968. Writing the details of this Conference, a Deobandi Newspaper of Kanpur published a highly sensational piece of news. I am sure that by reading this, 200 million Muslims of India and Pakistan must have been stunned. In this news this top-secret was disclosed by a dissident and inexperienced member of the Tableeghi Jamaat. Jan Sanghi and Mahasabhaite Hindus managed the Tableeghi Jamaat Conference held in Batia. The actual script of news is given below: "Who were the Managers? They were non-Muslims, having the mentality of JanSangh and Maha Sabha. And the people for whom these arrangements were conducted were Muslims."(Pavam-e-Milat Kanpur, 15th February 1968, pp/5)In the second paragraph a picture is drawn about the mysterious and deep relations of the Tableeghi Jamaat and Jan Sanghis in these words: "Someone runs to fan the air with Morchhal, and somebody is preparing a tank for Wudu (Ablution). Some are surpassing others in establishing ration-shops, arranging a large quantity of sugar, making special and high-class arrangements for food. Some are trying to entrust themselves to make comfortable arrangement for these ascetics (Rish and Munis) who have left their homes for the sake of Allah and who have traded this world for the hereafter."(Payam-e-Milat, Kanpur, 15th February 1968, pp/5)We wish to inform our readers with disgust and contempt that the dates of this Conference at Batia, coincided with the dates of the Hindu-Muslim Riots at Sur Sand, where the Muslim population was killed most brutally by Jan Sanghis and the Hindu Maha Sabhaites in every street and lane. Yet these very Jan Sanghis and Hindu Maha Sabhaites are the right hand men of the Tableeghi Jamaat. Why?A BURNING QUESTIONReally, it is highly astonishing that those Jan Sanghis and Maha Sabhaites who regard it as their religious duty to kill Muslims, why are those very Jan Sanghis playing the role of Managers to procure the necessities of life for the Muslims participating in the Conference. You may enjoy the co-operation of a big enemy of Islam for a few moments, possibly during a journey, but this deep relationship between two well-organised Associations could not come into existence without a secret connection and conspiracy!The intellectuals possessing political enlightenment insist that to defeat the spread of Communism in India all these three Associations are getting financial aid from the USA in the name of religion, therefore if any illicit connection exists between the Tableeghi Jamaat and Hindu Maha Sabha or Jan Sang it will not surprise us in the least!A RECEPTION FOR A BEAUTIFUL DECEPTIONThe Editor of the Deobandi Newspaper has presented this secret relation of the Jan Sanghis with the Tableeghi Jamaat in this manner as if all this miraculous activity was on account of the magnetism of these pious Dignitaries of the Tableeghi Jamaat.I say that if the Members of the Tableeghi Jamaat possess such effective and alluring spirituality, then why was its manifestation limited to high class catering management only. They could have converted any human being or an infidel into a Muslim by their inner piety. All they could do was sit in their own homes and get the Muslims to recite the Kalima. Up to now they did not go out of their homes to get any non-Muslim to recite the Kalima. How many non-Muslims have the Tableeghi Jamaat converted to Islam?THE DISCLOSURE OF AN IMPORTANT SECRETWhile talking about the recitation of the Kalima by outside people, I want to disclose this secret that nobody should be deceived by their showy spirit of preaching.There was an incident, some person namely, Hamdi Dalwai, issued a statement connected with the Tableeghi Jamaat, returning from a tour of Gujrat. Responding to this statement, the Editor of the newspaper "Nasheman" commented from Bangalore. Remember that the Editor of this newspaper is a devoted follower of the Tableeghi Jamaat and he has always defended the Jamaat:"The statement which you have issued after the tour of Gujrat, connected with the Tableeghi Jamaat, Ahmedabad, and the defaming campaign that you have launched against the Jamaat of Noble people, relating wrong things to them, I must warn you that you will never succeed but will surely meet a shameful and humiliating defeat."(Nasheman, Banga/ore, 11 May 1969)Now read the details of these defaming things, the Editor writes further: "If you could prove that people of the Tableeghi Jamaat have converted non-Muslims into Muslims or have started a campaign for the same, or have tempted people or have invited people to embrace Islam, then we are ready to receive the legal punishment. The Tableeghi Jamaat has never tried to play upon religious sentiments."(Nasheman, Bangalore, I1 May 1969)The Constitution of India basically accepts the right of religious freedom. This is the reason that so far as preaching religions is concerned, they are not punishable under law. But it is surprising that the Tableeghi Jamaat denies its use of this legal right, and not only denies it but proudly announces its abstention from it, whilst in this very India, the Christian Mission is busy day and night in their Missionary Activities with complete freedom.Here it becomes completely clear that the aim of the Tableeghi Jamaat is not to preach Islam to non-Muslims, but its sole purpose is to change the Muslims to a special group in order to divide them in separate sects according to ideas.THE SOURCES OF INCOME AND EXPENDITURE OF THE TABLEEGHI JAMAATThe beliefs and faith of the Tableeghi Jamaat is not such a closely guarded secret, as is its departments of finance, therefore this matter is under discussion among millions of people, who are eager to know the sources of its income for its extensive business.We can easily divide into three heads the general expenditure of the Tableeghi Jamaat:I) Congregations or Assemblies (Ijtemas, Jors or Mini Ijtema)2) The salaries of the House of Amirs (Leaders)3) The expenditure of the Nizamuddin Delhi CentreCONGREGATIONSThis is a fact, that hundreds of meetings are held each year in the name of religion. All India, All World Congregations, and according to their estimates and statements, the participants in the meeting are nearly 30 thousand to 50 thousand whereas the number reaches to several lakhs during the All World Congregations.Now the most important question, which arises, is that there are several other religious bodies and political parties in India who possess enough capital and also a team of enthusiastic workers but they do not even hold a regional congregation, let alone All India and All World Meetings. How on earth does the Tableeghi Jamaat manage to procure wealth, so that after every one or two months they spend Lakhs of Rupees in holding Regional, All India and All World Conferences?If we allot fifty rupees average expenditure for each person, then for thirty thousand people 15 Lakh Rupees are spent. How do they procure this big amount? You may say that each person participating in the congregation bears his own expenses. I shall say that in this period of religious inefficiencies, it is highly improbable.THE SALARIES OF THE HOUSE OF AMIRS OF JAMAATIt is a well known fact that all over India there are thousands of people who are engaged in work on local, regional and at All India levels for the Jamaat and may be rightly called 'salaried' workers of the Tableeghi Jamaat. It is evident that nobody can work on a free basis and still remain a permanent member of a Jamaat, totally abandoning their economic activities. Hence, while it is difficult to make an assessment about the money spent on their salaries and traveling allowances and the tours, it suffices to say that it is a large amount.THE CENTRE AT NIZAMUDDIN DELHIThe expenditure of the Center are divided under three headings:I. The expenditures of Madressah Kashiful Uloom in which the boarding charges of the students and the salaries of the teachers are included.2. The Langar Khana of the Tableeghi Jamaat from where free food is served to hundreds of the visitors every morning and evening. If we keep an average expenditure of five hundred visitors eating food in the morning and the evening, then too the expenditure cannot be less than twenty thousand Rupees monthly.3. The Missionary Staff - those Central Religious Scholars (Ulema) of the Jamaat who work for days and nights devising methods of trapping others, and they have attained special expertise in this art. This team of Paid Staff comprises of people from different provinces. A fairly big amount of money is spent on their salaries also.THE SOURCES OF INCOMETo run such a big business, a big capital is required and nobody can deny this fact, therefore this natural question cannot be suppressed. Where does the Tableeghi Jamaat receive this sizeable amount of money?You will say that the Tableeghi Jamaat enjoys the patronage of the Capitalistic Circle of the Indo-Pak Sub-Continent; hence all the expenditures are met by the donations of those people. But you will be dumb-founded or rather flabbergasted to know that these people do not accept donations or contributions of any kind from anyone. For example, the biographer of Maulana Mohammad Yusuf has quoted various incidents in this connection in his book. Please go through a few of these incidents given below.FIRST INCIDENTThe Author of the book writes about the expenditure at the Center: "This is an incident of the initial period of Maulana that the Langar (free-fold) which was under way for the visitors to the Centre of Hazrat Nizamuddin and still is, for a long time, failed to pay the grocery account. The grocer of the shop asked for payment for provisions supplied. For the payment of this loan certain well-to-do citizens and friends of Maulana deposited an amount of twenty five thousand Rupees to the grocer without informing the Maulana and decided among themselves to keep this a secret from Maulana, and this amount should be spent in the management of the Center."(Biographer of Maulana Mohammad Yusuf, pp/661)After that he writes, when Maulana came to know about this he called those people and said: "Whatever you people had done was in good faith, but in my eyes it was an act of tyranny. If you people make such types of arrangements then we shall not remain capable of achieving the help of Allah."Quoting the name of Maulana Manzoor Nomani, the editor of the incident writes: "After that Maulana demanded that every one must take back his given amount, hence this was actually done."(Biographer of Maulana Mohammad Yusuf, pp/662)ANOTHER INCIDENTA certain person named Col. Iqbal wanted to give some portions of his property in trust to the Madressah at the Center. He came for permission to the Center at Nizamuddin and met the Munshi (Clerk) and expressed his desires. Now read the incident after this from the pen of the biographer: "In the meantime Maulana Mohammad Yusuf also appeared and got involved in the discussion. When the facts were disclosed to him, he became very angry and said in clear words: 'I do not require property for myself or the Madressah'." (Biography of Maulana Mohammad Yusuf, pp/662)THIRD INCIDENTThe Biographer writes that a few rich people from Hyderabad and Bombay collected a large amount of Ten Thousand Rupees for printing the book of Maulana Mohammad Yusuf named "Hayatus Sahaba" without letting Maulana Sahib know about it: "But however Maulana received this information, and he returned the entire amount and sent the money required for paper and printing etc. himself."(Biography of Maulana Mohammad Yusuf, pp/662)FOURTH INCIDENTThis very Biographer of Maulana Mohammad Yusuf writes: "A trader who was a great devotee of Maulana Mohammad Ilyas, paid a visit to the Center four or five months after the death of Maulana and presented a large amount of money to Maulana Mohammad Yusuf, Maulana refused to accept it. He said: 'You are perfectly aware of the relations which I had with your deceased father, he loved me very much.' Inspite of this Maulana Mohammad refused to accept this money and said: 'I do not require this amount of money.'"(Biographer of Maulana Mohammad Yusuf, pp/663)It must be noted that these incidents of refusal were not accidental but it was the routine of Maulana Mohammad Yusuf that he never accepted any financial assistance of any type. As his biographer writes in his biography: "He never accepted any amount of money for his religious movement (Tableeghi Jamaat), his Madressah (Kashiful Uloom) and his institution as well."(Biography of Maulana Mohammad Yusuf, pp/660)Tell me honestly, is not this question nagging you endlessly, that if he was not accepting any monetary assistance from anybody, how was this institution spending Lakhs of Rupees. You will say that it was running because of Allah's help and is continuing to run so. I will concede that this is 100 percent correct. But in this world of causes and effects even the Messenger of Allah (Sallallahu Alayhi Wasallam) never refused assistance because of the needs of religion, and accepted the financial offers of the Companions. Who then is greater than the Prophet (Sallallahu Alayhi Wasallam) and who is the man for whom gold rains from the sky?If a religious institution could run with the Unseen Treasure of Allah, then why has the system of Zakat (religious tax) been enforced in Islam?THE UNSEEN HAND OF THE TABLEEGHI JAMAATUnder these circumstances you will have to admit that behind this selfless struggle or showy spirit of sacrifice of the Tableeghi Jamaat surely the working organ is the Riyal of the Najdi Government of Saudi Arabia or the Dollars of Western Nations (especially C.I.A.). Moreover, since initially the British Government helped to sponsor the 'Tableeghi Jamaat', then it is not impossible that even today this Jamaat may be getting undetected help from the same sources.After confirming these statements about Maulana Mohammad Yusuf that he never accepted any financial help from any source, it will have to be admitted that there is surely some secret sources of income of the Tableeghi Jamaat, which could be brought to light, otherwise these canals of gold and silver flowing in its Centers could have dried up long ago. And once it is established and proved it is no more difficult to understand that the Movement, which is advancing with the capital of foreign anti-Islamic forces, will never fulfill the goal of Islam but the destined objective of its sponsors.Whether at the back of this Movement there is the push and pull of the Najdi Government's Riyal or the Dollar of Western Nations, both of these sources have this objective before them. Remove the love of the Prophet (Sallallahu Alayhi Wasallam) from the hearts of Muslims. Portray him as just another ordinary man who is dead and gone.He cannot see you, hear you or assist you. Calling Mushrik those who call-out Ya Rasoolullah (Sallallahu Alayhi Wasallam) and send Salaams to him are Mushriks. That is why the Tableeghi Jamaat goes to Muslims and teaches them the Kalima re-converting them because they regard all non-Wahabis as Kaafirs as was the belief of the Wahabis expressed in their book "Fathul Majid" and "Kitab-al-Tawheed".AN ESTIMATE OF THE OUTWARDLY GOOD QUALITIES OF THE TABLEEGHI JAMAATUp to now I have discussed their beliefs, thoughts, finances, aims and objects, expected results of its activities. Now I wish to investigate and analyse those outwardly good qualities of the Tableeghi Jamaat through which they create a false impression among Muslims.I hope that the information given below will be beneficial to people who are very fond of the Tableeghi Jamaat because of its exterior 'good qualities'. As far as I have estimated the evident good qualities of the Tableeghi Jamaat may be brought under two headings:1. The struggle to start afresh the religious life among the Muslims.2. The preaching of Islam in foreign countries (among Muslims only).THE STRUGGLE TO INFUSE A FRESH RELIGIOUS LIFE AMONG MUSLIMSGenerally people think the Tableeghi Jamaat in the following perspective, that in spite of a thousand defects in the Tableeghi Jamaat related to faith and thought, nobody can deny that through its devotional spirit it is 'creating among Muslims a spirit of attachment with religion', apart from its Missionary activities. Therefore, it's not harmful if we accept its good qualities and neglecting its defect and drawbacks. This is the attitude of the gullible public!I am quoting a writing of a devoted follower of the Tableeghi Jamaat, Maulana Amir Usmani, Editor of 'Tajalli' Deoband. I quote him for the benefit of my readers. He writes: "Even a single defect of either faith or thought is often so serious that all the good actions are wasted. For example if any person does not believe that the Holy Prophet (Sallallahu Alayhi Wasallam) is the last Messenger of Allah, or he does not possess in his heart respect for his Companions or does not regard the confirmed sayings of the Holy Prophet (Sallallahu Alayhi Wasallam) as greater than a piece of history, is so serious that an entire line of good actions may not cancel its evil, and wherever evil is found, even mountains of good actions are useless."(Tajalli, June 1958, pp/18)Please ponder over his statement. If this is the result when only ONE defective faith and thought occurs how can the exhibition of good action be of any use to the Tableeghi Jamaat who are riddled with corrupt beliefs. The details of false beliefs and thoughts of the Tableeghi Jamaat have been given in previous pages, if you like, go through it once again.THE FATWA (LEGAL VERDICT) OF INFIDELITY OF THANVI SAHIB ON MAULANA SHIBLI NOMANI AND MAULANA HAMEEDUDDIN FARAHINow read a Fatwa (religious verdict) of Maulana Thanvi, the fountainhead of instructions of the Tableeghi Jamaat. Maulana Abdul Maajid Daryabadi has quoted a letter of Maulana Amin Ihsan Islahi, in his book, "Hakimul Ummat". This letter is of that period when Maulana Islahi, was the Manager of Madressatul Islah, Sarai Meer, District Azamgarh. This portion of his letter is relevant: "The Fatwa (legal verdict) of Maulana Thanvi has been published. Maulana Shibli Nomani and Maulana Hameeduddin Farahi are infidels and since this Madressah (religious school) is the mission of these very people, therefore Madressatul Islah is the religious school for Infidels and Unbelievers, and the religious scholars (Ulema) participating in his missionary meetings are also infidels and heretics."(Haakimul Ummat, pp/4 75)After receiving this letter from Islahi Sahib, Maulana Abdul Maajid Daryabadi wrote a letter to Thanvi Sahib in which he tried to present the defence of Maulana Shibli Nomani and Maulana Hameeduddin Farahi and describing their worship and prayer and Namaaz-e-Tahajjud, etc., expressed their faith and piety.Thanvi Sahib replied to his letter as follows: "These are actions and conditions only. Beliefs are a separate entity from them. A man with corrupt beliefs is capable of good deeds too, and a man who has correct beliefs can also indulge in corrupt deeds."(Hakimul Ummat, pp/476)Now read one more statement of Thanvi Sahib, he says: "If a religiously corrupt man talks about religious matters, then too, darkness is inherent in it. In the profile of his writing a complete darkness is wrapped, therefore one must avoid the company of heretics and also one must avoid reading the books written by heretics." (Kamalat-e-Ashrafia, pp/55)In these sentences, Maulana Thanvi is merely confirming what the Sunni Ulema have been saying from day one. "Do not just look at the good deeds of a man. Judge his beliefs first!" Beliefs form fundamentals while deeds follow.THE TOUCHSTONE OF DECISIONI do not wish to say anything more than this. The evidence which I have given about the false beliefs of the Tableeghi Jamaat from their own books in the previous pages are binding and irrefutable. They can either deny that the books cited do not belong to them or if I have framed false charges against them it should be proved that my references are incorrect.If nothing could be done between the two, then it must be remembered that it is not wise to lose the essence of religion in the temptation of prayer and piety. Indeed it is an open revolt against Islam in the name of religious mindedness. It is the destruction of potentialities, wrong consumption of labour and a total wastage of time.And since according to Thanvi Sahib the Madressah (religious school) established by people holding false beliefs, is a religious school of infidels and unbelievers (Kaafirs), and so much so that people who participate in the Missionary meeting of this school, are non-believers and infidels, then in that case we find the Tableeghi Jamaat which falls within the range of these charges and in the light of previous references, not worthy of any attachment. Joining the Tableeghi Jamaat will have no religious benefit whatsoever. Therefore, it must be understood clearly that before making any decision about the Tableeghi Jamaat in respect of its good or bad, we must observe whether their beliefs are within the boundaries of Islam or not, because according to Thanvi Sahib when a heretic talks about religion, he is bound to mislead and misdirect. So far as the question of the false beliefs of the Tableeghi Jamaat is concerned, it has already been recorded previously. The decision is yours.THE EXAMPLE OF A CASEProbably you will be aware that, in the Indo-Pak Sub-Continent there is a Jamaat in addition to Tableeghi Jamaat, which is an organised religious Movement, and is called Jamaaté Islami. This is also a very attractive Jamaat, because of its slogan, its missionary and reformatory steps, its untiring efforts and its apparent stature, as the Central Leaders, of Tableeghi Jamaat have also accepted it. In this regard the rector of Darul Uloom Deoband, Qari Taiyyab Sahib describing his impressions about Jamaatê Islami, says: "I have seen the basic portions of the literature of this movement and as far as their effort to establish a Divine Government is concerned, and also its aims and objects I did not note anything against Divine Laws (Shariat) in them hence it is a beneficial and a good movement in the constructive aspect."(Kalam-e- Tayyiib, pp/ 93, Published at Deoband)Now read a script of the Crown Prince of Qari Taiyyab, viz., Maulvi Mohammad Salem and imprint it in your mind: "How welcoming is that Mission, which Jamaat lslami has presented and its target, meaning thereby, to invite towards faith in Allah, to purify the life of a believer from hypocricy and contradiction and to hand over the reigns of Government to the believers and pious men snatching it away from the hands of non-believers and hypocrites."(Haqeeqat-e- Meraj, pp/5, Published at Deoband)At the end observe this Eulogy by a Mudarris (religious teacher) of Darul Uloom Deoband. He writes: "The object of this Jamaat is very noble. It means the establishment of the Government of Allah, and the achievement of the Pleasure of Allah in the hereafter. It is evident that even a Muslim of a humble stature will not differ from this gracious objective. And we pray to Allah the Almighty, that He may reward us with this blessing." (Tambeehat, pp/4)Consider it carefully. The above-mentioned statements have readily accepted the literature of Jamaat Islami, and its target, and the graces of its objectives, its necessities and benefits etc., it has even surpassed Tableeghi Jamaat. Moreover in this avenue Jamaat Islami has gone so far that it even regards and treats Tableeghi Jamaat as defective and unsatisfactory, as the very religious teacher of Darul Uloom Deoband, writes in his book: "Jamaat-e-Tableegh which was founded and established by Hazrat Maulana Ilyas, is not satisfactory in the eyes of Maulana Maudoodi so far as their method of preaching is concerned. Therefore, in the report of the third congregation page 71, in proposal number 17, Allama Maudoodi has been requested in these words: 'To work among the common people, so the method of the late Maulana Mohammad Ilyas may be adopted.'"In connection with this proposal, the following words are note-worthy. He replies: "So far as I have been informed, I am not satisfied with their method of Tableeg."(Tambeehat, pp/12, Published at Deoband)After reading this you will be astonished to learn that even after praising Jamaaté Islami so much, and conceding to the grand qualities and religious benefits possessed by Jamaaté Islami the unanimous judgment of Ulema-e-Deoband, Saharanpur, Jamiatê Ulema and Tableeghi Jamaat, regarding Jamaaté Islami is as follows: "The Maudoodi Movement which is under operation in India and Pakistan in the name of Jamaat-e-Islami, the majority of the aged religious leaders and Muftis of the following places, viz. Deoband, Saharanpur, Delhi, Phulwari Sharif, Khanqah-Rahmania (Munger), Dhabel, Bombay, Kanpur, Varansi, Daira-e-Ajmal Shah Ajmal Allahbad etc. consider this Jamaat harmful to Muslims. And Jamaat-e-Ulema, Tableeghi Jamaat, Ehrar, Muslim League and Ahle-e-Hadith in the capacity of an association, finding religious misleading and deceptions in the movement, advise the Muslims that they should remain aloof from this Jamaat because the safety of religion is only possible by keeping far from them. (Hashia Maktoobat-e-Sheikhul Islam, pp/3O2)MAKE YOUR OWN DECISIONNow please state with justice that if such types of religious misconceptions exist in "Tableeghi Jamaat" too, then are we not justified in advising Muslims to remain aloof from them for their own safety. So far as the existence of misconception in Tableeghi Jamaat is concerned we have pointed out these things in the previous pages. Anybody who differs from these citations may rightfully challenge me.And according to the above quoted references, Tableeghi Jamaat itself is a party in declaring Jamaat Islami as a fatal and misleading organization. Surely then the Leaders of Tableeghi Jamaat must at least admit this on the basis of their own decision, that the circumstances under which they gave the above mentioned decision against Jamaat Islami, is likewise and equally applicable against them too!Since neither of them can claim that any specific Quranic verse has been revealed, outlining the greatness of Jamaaté Islami or Tableeghi Jamaat, we obviously conclude that both of them are criminals of the same degree in the Court of Allah. Justice will not make concessions for anybody.A true Muslim must remain aloof from a place where he finds misleading and wrong beliefs. There may be some good points in Tableeghi Jamaat just as in Jamaaté Islami, but as it has been advised that Muslims should remain aloof from Jamaat-e-Islami, similarly the advice of remaining away from Tableeghi Jamaat in spite of some qualities is also justified. And this decision will be right according to Divine Law (Shariat) and reason.THE REMEDY OF ONE MORE MISCONCEPTIONPeople have good faith about Tableeghi Jamaat which it "exhibits" in the path of religion such as an "unbiased" spirit of "sincerity", its "good" objectives, and the zeal of "welfare" of religion can of course never be doubted in any manner.I say firstly this is only an 'exhibition' which has wrongly been interpreted as reality. Secondly, if this is correct, even then the spirit of sacrifice and sincerity alone is not a commendable sentiment. It only becomes worthy if the cause is worthy. In this connection the things to be seen are the aims and objectives for which all these sacrifices and efforts are being made. If the aims are beneficial, profitable and honest, then there is no doubt about the merit of sentiments, sincerity and sacrifice.If the pre-condition of examining intention is removed and deeds are only regarded as a criterion then there will certainly emerge many corrupt movements who are also devoted, hard workers and sincere to their despicable aims and objects, and even Tableeghi Jamaat advises Muslims to keep away from them.For example take the case of movements of Christian Missionaries, Jan Sanghis and Communists, in spite of glaring differences nobody can deny their sentimental struggle and the spirit of unimaginable labour and love of sacrifice, but in this connection we ourselves feel that all these qualities are tempting us towards their aims which may be valuable for them but for us they are the root causes of annihilation and destruction.And why go far, the people of Jamaaté Islami from whom the people of Tableeghi Jamaat advise Muslims to disassociate, the spirit of sacrifice and sincerity with which its members work for spreading their movement is unique and in this age you will hardly find a better example to quote, but in spite of it the decision to remain aloof from it remains intact, and because as far as its real objectives and the results of their activities are concerned this Jamaat is very harmful, almost fatal and misleading.I say that this test should not only be restricted to Jamaat-e-Islami if Tableeghi Jamaat is also examined on this test stone, then accordingly its actual objectives and according to the result of its activities, it too, is not worthy of joining, because by having an attachment with this Jamaat it is not possible for anyone to save himself from its religious harm.As I have clarified earlier in the previous pages of the book that Tableeghi Jamaat has emerged to change our religion under cover of Kalima and Namaaz. Apart from this aim it has no other religious objective. They merely want to establish the Wahabi Sect, which is devoid of love, and respect for the Prophet (Sallallahu Alayhi Wasallam), Sahaba and Aulia-Allah. They want to demolish every Mazaar (Tomb), uproot Meelad, Urs, and Eesaalé Sawaab, etc. In short they wish to create a useless, docile and lifeless Ummah who can be a football at the feet of the Kuffaar!Therefore, for achieving this objective, its sentiments, sincerity and sacrifice maybe commendable in the eyes of others, but so far as we are concerned, we regard the movement as an agent of religious assassination, with the personality of the Prophet (Sallallahu Alayhi Wasallam) being the prime target. Quranic verses are quoted out of context to belittle Prophets and Saints. Those verses depicting the uselessness of idols and the folly of idol worshippers are deliberately being attached to the graves of Aulia-Allah and Muslims are being labeled as Qabar Pujaris (grave worshippers). If there ever existed in history a man who was grateful to his own murderers then and then only we accord you the option of being grateful to the 'sincere destructive activities' of Tableeghi Jamaat, because today it is impossible to find a movement full from top to bottom with murderers, as ruthless as those existing in Tableeghi Jamaat. Recently they have embarked on a campaign to murder Muslims because they regard the Sunnis as Kaafirs and Mushriks. They believe that to kill the Sunnis is Sawaab. Their belongings are worthy of being impounded. This is what the Wahabis did in Mecca and Medina etc.THE PREACHING OF RELIGION IN FOREIGN COUNTRIESThis magic of Tableeghi Jamaat has also hoodwinked certain people when the Missionary activities of the Jamaat spread over Europe, Asia, and Africa and to the far distant places of the world. I say that this is such a charming propaganda of Tableeghi Jamaat, that when deeply examined, brings nothing but great astonishment.If you want to know the secret of this propaganda, then carefully examine those businessmen participating in Tableeghi Jamaat. You will find among them such people who are doing import and export trade with foreign countries. Traveling in the name of 'preaching', and searching new fields for their business resources is such a trade secret, which these people have carefully camouflaged as religion!And supposing we do admit that these people are going overseas for Islam only and because they leave their home countries and go to foreign countries, they deserve to be joined, then we want to say to the followers of Tableegh this much, that if preaching in foreign countries is enough reason for which any Jamaat may be joined then the Qadiani Jamaat is worthy of this honour, whose preaching Centers have been established long before in those countries, where now-a-days the preachers of Tableeghi Jamaat are making endeavours to enter. As Maulana Abdul Maajid Daryabadi, the writer of the Deobandi group, editor of 'Sidq-e-Jadeed' Lucknow, writes his comments on a booklet published by Qadiani Jamaat: "This magazine is a complete pictorial exhibit of the services which Ahmedia Jamaat of Qadian, is rendering for preaching Islam in its own colours. The missions of the Jamaat are fully established in Europe, America, West Africa, Mauritius, Indonesia, Nigeria, India and Pakistan, and many different places. The list of all these missions, their activities, and through them the publicity of Missionary Literature in different languages e.g. English, French, German, Dutch, Spanish, Persian, Burmese, Malayan, Tamil, Malyalam, Marhatti, Gujrati, Hindu and Urdu etc. There is also another list of their Mosques, magazines and newspapers, and the description of other missionary activities that appear before you in these pages. (Sidq-e-Jadeed, 7th June 1957, with reference to Tableeghi-e-Islam, Qadian)Now in this connection read these paragraphs of a book published by the Idara-e-Dawaw-o-Tableegh of the Qadiani Jamaat. Through this you can correctly assess the Missionary activities of the Qadiani Jamaat: "An English Lieutenant is working as a Missionary in England, devoting his life to this work. He offers prayers regularly. He does not consume alcohol. He publishes articles with his hard earned money and organises Qadiani Ijtimas also! Similarly a German has also devoted his life for this Missionary work. He is also a Missionary Officer, after a great struggle he managed to get out of Germany. We have just now received the information that he has reached Switzerland and is waiting for a visa there. This young man has a great zeal to serve Islam."Another young author of Germany and his educated wife are intending to devote their entire lives, and perhaps after making this decision they will come to Pakistan to study Islam. Similarly a young man from Holland has decided to devote his life for Islam and will probably join as a Missionary of Islam in any country as soon as possible."(Paigham-e-Ahmadiyat, pp/3O)Read these details of Missionary activities in Foreign Countries of the World, many times, and consider that in spite of these universal endeavours, do you have any soft spot in your heart for this movement, or can you prepare yourself to be included in this movement. You will say that because the Qadianis have a faith against Islam, they are not convinced of the finality of the Holy Prophet (Sallallahu Alayhi Wasallam), they do not believe in the wordings of Quran and Hadith, hence the question of a true Muslim to join their movement does not arise. May I point out to you that the Qadianis have themselves proclaimed their 'Islam' in the following words: "We have faith in that there is no God except Almighty Allah and Sayedina Hazrat Muhammad Mustapha (Sallallahu Alayhi Wasallam) is His Prophet and His Last Messenger. We believe that Angels are true and the Resurrection Day for human bodies is true. We believe in Paradise. We believe in the whole Quran and whatever the Prophet (Sallallahu Alayhi Wasallam) has mentioned. We believe that whosoever rejects any cardinal principles of Shariat is a non-believer. We encourage our followers to boldly read the Kalima and firmly believe in it and die on it. We believe in all the Prophets, we observe Salaah, Fast, give Zakaat (religious tax) and go for Hajj. We accept all the instructions of Allah and His Rasool (Sallallahu Alayhi Wasallam). We accept every belief held by the Sunnis." (Ayyaamus Sulah, pp/86 & 87)Infact an entire pamphlet appeared in the "Sunday Times Extra" which we reproduce below.Here the Qadianis have given a statement about the general beliefs of Islam, now read their script about the problem of the Finality of Prophethood. He writes: "Some people claim that the Ahmadis refuse to accept the Prophet of Islam (Sallallahu Alayhi Wasallam) as the last Prophet. This is a deception and stems from ignorance. When Ahmadis call themselves Muslims and recite the Kalima, how can they then deny the Finality of Prophethood. Allah says in the Quran: 'Muhammad is not the father of you men but He is the Messenger of Allah and is the Last Prophet"How can people having faith in the Holy Quran deny this verse? Hence Ahmadis never believed that Hazrat Muhammad (Sallallahu Alayhi Wasallam) was not the Last Prophet. Nevertheless, Ahmadis do say that the meanings prevalent among Muslims at present are not consistent with the quoted verse and neither is the status of the Prophet (Sallallahu Alayhi Wasallam) and his greatness exhibited in this verse befitting the Prophet (Sallallahu Alayhi Wasallam), as claimed by the Muslims!" (Paigham-e-Ahmadiyat, pp/1O)TABLEEGHI JAMAAT AND QADIANI JAMAAT CONCUR ON THE DENIAL OF THE FINALITY OF PROPHETHOODNow I begin that discussion, after reading that you ought to be spellbound for a long time. The above quoted script is of Qadianis. It is totally clear that they do not deny the finality of the Prophethood of Hazrat Muhammad (Sallallahu Alayhi Wasallam), but they deny the understood meaning prevalent among the Muslims these days and because of this denial they are called the rejectors of the finality of his Prophethood.The above statements reveal that they do not reject the Holy Prophet (Sallallahu Alayhi Wasallam) as a Khatimun Nabiyeen but reject the general meaning of Khatimun Nabiyeen, which is established in the Muslims. Because of this very rejection they are labeled as people who reject the finality of the Prophethood of Rasoolullah (Sallallahu Alayhi Wasallam).Let us examine the meaning of Khatimun Nabiyeen as Muslims generally understand it, and also see as to whom the first man was to reject the generally accepted meaning. We quote a well-known Qadiani Book, printed in Pakistan, in which they have rightly quoted Maulvi Qasim Nanotwi's interpretation of the concept of Khatimun Nabiyeen to prove the truth of Mizra Gulam Ahmed Qadiani. It states: "Muslims are unanimous that the Prophet (Sallallahu Alayhi Wasallam) is Khatimun Nabiyeen because the Quran bears testimony to this. Muslims are also unanimous that the word Khatimun Nabiyeen used in the Quran is in his praise and is pointing out his greatness. Now the only question is, what is the meaning of the word Khatimun Nabiyeen. Obviously Qasim Nanotwi Sahib, the founder of Darul Uloom Deoband, has rejected the generally understood meaning of this Quranic verse. The Maulana writes: 'Before replying I wish to state that firstly the meaning of Khatimun Nabiyeen must be known so that my answer can be understood easily. So in the opinion of the lay masses the meaning of the Finality of the Prophet (Sallallahu Alayhi Wasallam) is that his era is after the era of the past Prophets and that he is right at the end of all the Prophets. But it must be obvious to those who really understand that there is nothing great about the beginning of an era or the end of an era. Then how can it be correct to quote the verse: 'But he is the Prophet of Allah and the Final of the Prophets,' as a verse of praise. Yes, if this attribute is not regarded as an attribute of praise and if this station (the station of Finality of Prophethood -Kathimun Nabiyeen) is not regarded a station of praise then only the Finality of Prophethood in respect of Finality of Era can be true.'" (Tahzeerun Naas, pp/3) - Quoted from Risala Khatimun Nabiyeen Ke Behtareen Manee, pp/7, printed in Qadian).EXPLANATORY NOTEWhat the above passage really means, is that the author has compared the concept of Khatimun Nabiyeen to that held by the common people. Although in reality this is the very meaning, which is proven from the words and works of the Companions of the Holy Prophet (Sallallahu Alayhi Wasallam) and the subsequent great scholars. This person has in fact compared the concept of the Final Prophet as held by the Companions, Scholars and even by the Prophet (Sallallahu Alayhi Wasallam) himself to that held by the common man. Implying that the understanding of the common man is incorrect.The first thing which has come to our notice is that according to the explanation of Maulana Mohammad Qasim Nanotwi, founder of Madressah-e-Deoband, to interpret the word Khatimun Nabiyeen as the Last of the Prophets with reference to Hazrat Muhammad (Sallallahu Alayhi Wasallam), Allah forbid! is the idea of unlettered people. All the educated and reasonable people do not admit the Holy Prophet (Sallallahu Alayhi Wasallam) as the Last Prophet by the word 'Khatimun Nabiyeen'.According to this interpretation Maulana Mohammad Qasim Nanotwi was the first man who denied the Last Prophethood of Hazrat Muhammad (Sallallahu Alayhi Wasallam), because the members of Qadiani Jamaat consider Maulana Nanotwi as their Leader (Imam), in this respect. If they were the first to deny the Finality of the Holy Prophet (Sallallahu Alayhi Wasallam), they would not have claimed to follow Maulana Nanotwi as the Qadiani writer has confessed clearly in his book, his words are given below: "In the matter of Finality of Prophethood, Jamaat-e-Ahmadi, follows the understanding and interpretation of Maulana Mohammad Qasim Nanotwi which we have quoted after referring to the statement of Maulana Nanotwi."(Ifaadaaté Qasimiya, pp/16)The thing, which has come to light is that so far as the topic of Finality of Prophethood is concerned, the manner of thinking and the logic of Mirza Qadiani and Nanotwi Sahib are remarkably similar. There also, the great status of the Holy Prophet (Sallallahu Alayhi Wasallam) is used to support their argument. It has also been said that these meanings are only prevalent among common people, and here also they are saying that the common Muslims interpret these meanings.After such great similarities who can claim that the Qadianis differ from the Deobandis on the issue of Khatimun Nabiyeen. Both share the same beliefs. There is no denying that Qadian and Deoband are the two sides of the same picture, both are traveling to the same destination, the only difference being that one traveler has reached the goal and the other is still on his way!Since the Qadianis are being condemned for their denials of the Finality of the Prophethood of the Holy Prophet (Sallallahu Alayhi Wasallam) then there is no reason why on this very basis, Tableeghi Jamaat (Deobandi Jamaat) cannot be declared as people refusing the Last Prophethood of Hazrat Muhammad (Sallallahu Alayhi Wasallam) also.You may say that because the members of Qadiani Jamaat, admit the presence of a new Prophet amongst them, after the Holy Prophet (Sallallahu Alayhi Wasallam), therefore they can be charged as people denying the Finality of Prophethood. I will say that this is the Faith of Tableeghi Jamaat also, as printed in their book, "Tahzeerun Naas". On page 14, Maulana Qasim Nanotwi, founder of Darul Uloom Deoband, writes: "In short, if the meaning of the word Finality is accepted as explained, then his Finality of Prophethood will not be exclusively attached to the past Prophet. But even if for instance another Prophet appeared during the era of the Prophet (Sallallahu Alayhi Wasallam) then too, him being the Final Prophet remains intact as normal." (Tahzeerun Naas, pp/14)EXPLANATORY NOTEThe author is telling in simple terms that the Prophet (Sallallahu Alayhi Wasallam) is not only the Final Prophet for the past Prophets, he remains the Final Prophet even if another genuine Prophet is born during the era of the Holy Prophet (Sallallahu Alayhi Wasallam). The very possibility of the birth of another Prophet and the propagation of this belief is objectionable, to say the least!He goes even further and says: "If for instance even after the era of the Prophet (Sallallahu Alayhi Wasallam) any Prophet is born, then too it will not make any difference to the Finality of Prophethood of the Prophet (Sallallahu Alayhi Wasallam)."(Tahzeerun Naas, pp/34)EXPLANATORY NOTEAn open licence is hereby issued to all and sundry to announce their own Prophethood. The Founder of Darul Uloom Deoband, Molvi Qasim Nanotwi, gives the consent. If the birth of another Prophet does not affect the Finality of the Prophethood then why shouldn't fakes go ahead and announce that they are Prophets of Allah, as did Mirza Gulam Qadiani, because Maulana Nanotwi states that the announcement of new Prophethood does not affect the Finality of Prophethood!Just imagine, if the birth of a new Prophet within the circle of Tableeghi Jamaat does not disrupt the Finality of Prophethood, then why is the Qadiani Jamaat victimised? All it did was to bring into existence that possibility which was declared possible by Tableeghi Jamaat. The real infidelity lies in believing in the possibility of a new Prophet. If this very belief (Allah forbid!) is not accepted as Kufr then we have no way to restrain any lunatic who may come along and claim to be a Prophet and bring the Founder of Deoband as proof.The object of my discussions is that if on the basis of the denial of the Finality of Prophethood of Hazrat Muhammad (Sallallahu Alayhi Wasallam) the Missionary Movement of Qadiani Jamaat is not acceptable to a true Muslim, similarly there is no reason why Tableeghi Jamaat should not be declared undesirable for a true Muslim. Both these Jamaats (associations) are preaching infidelity in the name of Islam; therefore there is a danger to the safety of true belief from both of them!THE REMEDY OF A MENTAL UPHEAVALIf you attempt to co-ordinate the various things, which I have described about Tableeghi Jamaat so far, you are bound to face tremendous difficulty.You will say that the speeches heard during the Tableeghi Jamaat congregations contain reformative aspects and the hard and fast rules of Islam are discussed. They avoid expressing their ideas on religious differences and the problems of beliefs, during these meetings. The last thing you can do is to accuse them of changing the religion of someone.I say, that this is the policy of Tableeghi Jamaat and not its object. After failing to differentiate between policy and objectives one can be deceived by many such Jamaats, not only by Tableeghi Jamaat. Even the most dangerous group never confesses that its aim is to change the religion and faith of other people.The words of preaching are always charming, alluring and free of ambiguity. You have the right to ask one question here. Apart from its policy is there any other aim or objective of Tableeghi Jamaat? If so, then it must be stated explicitly as to what it is and how will they achieve it. I recommend you to read the following discussion to get a reasonable answer to this question.CERTAIN UNIQUE METHODS TO CHANGE THE MIND â€" TABLEEGHI GHASTThe top secret of the activities of Tableeghi Jamaat, which has been hidden up to now is that its preachers never exhibit during general congregations that they have come out to change the religion and faith of Muslims at large.But, truly, the actual field of their hunting is that Tableeghi Gasht (rounds) in which they accompany other simple Muslims to villages and cities and make them wander here and there. This is the reason why its preachers everywhere emphasize in their speeches, that people should accompany them during these Tableeghi Gasht. 'Walking and Visiting' is actually a special slogan of Tableeghi Jamaat, and it is so important that if people in a certain congregation are not convinced to accompany them for Tableeghi Rounds, they call that meeting a failure.They attach so much importance to physical movement that during the course of travel a man is totally detached from his own world or environment, and begins to rely on those people who are his fellow travelers. And to convince any person, this is the best time, where leisure and opportunity is available. Hence, at the very first step of the tour the idea of a disciple-like religious attachment with the Leader (Amir) of the Jamaat is imposed on the person so that none of the co-travelers are mentally free from the captivity of their religious environment.In this manner, in the very first meeting, like a trust-worthy Murshid (Spiritual Leader), all the control of the program and the hobbies of the companions are transferred to the Ameer. Now this group of the faithful servants, reaching a populated area stays in a Mosque of their choice. After making rounds of the inhabited area, when this group returns, an advisory meeting is held (Mashwara), in which no outsider participates. This is a very delicate moment of attacking the minds and ideas from which it is very difficult for a man to escape.CHILLA OR THE ACTION OF 'PURIFYING' THE MINDFrom this very place the old workers of Tableeghi Jamaat start their action of 'brainwashing'. Brain-washing is a technical term, which means that any new person should be changed to this extent mentally, that he may remain attached to the Jamaat only, detaching himself from everyone, and he must disassociate himself from everything of his past to adopt into the mental environment of the Jamaat.This action of brainwashing gradually moves forward. At the end of a journey again certain new people are initiated for a long journey. As a result of repeated rounds of preaching, the new people are strongly attached to the regional workers.This relationship gradually brings one so close to Tableeghi Jamaat, that after some time to pass the Chilla (religious penance) of forty days, a caravan of simple Muslims marches towards the Center at Nizamuddin Delhi. Reaching there, they meet a group of artistic religious teachers (Ulema) of Tableeghi Jamaat under whose supervision and control they have to pass each moment of their days and nights. In a depressing environment of this mental training, everyday the world-wide progress and extension of Jamaat, the artificial piety of the Central Amir-e-Jamaat, the belief shaking explanations of the faith of the Unity of Allah, wrong interpretations of Polytheism (Shirk) and bad innovations (Bidah), and the desire-provoking descriptions of the dignitaries of Deoband, all these things influence the mind to the extent that ultimately they become the disciple of some 'Sheik' (Spiritual Guide), or they are initiated to become disciple. In this way they are made the mental-slaves of their Jamaat and its faith.In the previous age, Maulana Ashraf Ali Thanvi, Maulana Husain Ahmad, and Maulana Abdul Rahim Raipuri were the 'Spiritual Guides' (Sheikh) of the Jamaat, now-a-day Maulana Zakaria Saharanpuri is looking after this office. (Died ever since. This office is now probably occupied by one of their many 'Hazratjies', probably Moulvi In'Aamul Hassan).After passing these hurdles, there is no need to explicitly spell out that you should change your religion, abandon your old beliefs, make your mind empty of the greatness and grandness of the Holy Prophet (Sallalaahu Alayhi Wasallam), consider the Milad (Celebration of the Birth of the Holy Prophet (Sallalaahu Alayhi Wasallam) and the standing up for Salaam as Haraam acts, call the traditions of Khanqah as Shirk, and hate the religious shrines like the temples. Because of the new environments, automatically a man's mind is changed to this extent that he abandons all these beliefs and traditions one by one, which are being interpreted as Polytheistic (Shirk) customs by Tableeghi Jamaat, and the most admonishing phase of the mental infidelity is that he never feels guilty at rejecting the well known religion and beliefs accepted centuries ago. On the contrary, he thinks that he has now achieved the true path of the religion after abandoning the life of Kufr, Shirk and Bidat.This is the picture of the 'Silent Murder' of Tableeghi Jamaat in which not a single drop of blood trickles down, not even a spot of blood is observed on the edge of the sword, inspite of the fact that it has killed the religion and faith of millions of Muslims. And remember, this statement about the mysterious method of Tableeghi Jamaat is not my invention but the Central Amir, Maulana Mohammad Yusuf, has exposed this in one of his letters.The letter, original copy of which is in my custody and whosoever desires, may examine it. Observe that letter below, but before doing so you may read that letter containing the question, in response to which he wrote the said letter.A very important letter addressed to Amir Jamaat Maulana Mohammad Yusuf:Respected Sir,I have to bring to your kind notice that certain people in our circle are raising objections to the method of working in Tableeghi Jamaat and say that the workers of Tableeghi Jamaat, during their preaching emphasize more on the reformation of actions, they are not anxious, about the rectification of beliefs, when most of the Muslims of India (here you may substitute the name of your own country because the Shaitaans adopt the same pattern wherever they go!) have remained Muslims in name only.After observing carefully we note that the major part of their lives is soaked in polytheistic traditions. We tried to pacify those critics so far as we could, but they were not satisfied. Now your honour must take the trouble to satisfy them yourself, giving us your most valuable time, so that the work of Tableeghi Jamaat may proceed forward with great zeal and fervour.Yours SincerelyAbdul TauhidJamshedpurNow go through the reply of Maulana Mohammed Yusuf, which exposed the secret of Tableeghi Jamaat on the crossroads.THE MYSTERIOUS LETTER OF AMIR JAMAAT MAULANA MOHAMMAD YUSUFIN THE NAME OF ALLAH THE MOST BENEFICENT AND KINDRespected Sir,Assalam-o-Alaikum,I received your kind letter and have read the contents. The preaching work began by Hazrat Maulana Mohammad Ilyas, he started this to invite not only Muslims of the World but also the entire mankind. (Strange! How many non-Muslims have they converted?) If you are aware of the basic principle of his work, then you will not face difficulty even for a moment. Objections are always raised but answering the objections raised against our work is an impediment, and when we answer the objection, we find that these people disassociate from us.Our Missionary work is not only to promote pious deeds but primarily it is a movement to establish True Beliefs and Faith, and secondly, it is a movement for inculcating piety. Up till now we have learnt from past experience of 25 to 30 years, that by touching the 'Polytheistic Customs' and sins, people do not leave the sins and customs, but if they are asked to make rounds with the Jamaat and if the real requirement and interpretation of the Kalima Taiyyab is placed before them, they leave the customs and sins automatically. This is our experience how can we deny this?We do not disturb controversial matters because we have to involve everyone on this work. These things are not to be written in a letter, they are understood only by living in the Center, therefore you are asked to send a group of enlightened people so that they may be able to comprehend the actual structure of the work done here, and engaging themselves in the work of Meerut and Meiwat learning the basic principles of the work they aim to carry on this work at their place.With Best Wishes,Madressah Kashiful Uloom,Nizamuddin DelhiBanda Mohammad Yusuf Afa AhnuWith the pen of Mohammad Ashiq IlahiTHE SPOTS TO BE PINPOINTEDNow read a comment on the special sentences of this letter below:1. "The work does not move forward by answering the objections, and when replied they dissociate from this work."This is the first time we have heard that when queries are answered, people disassociate from the work of Tableeghi Jamaat. In any movement if satisfactory answers are given, people are more attracted and the activities grow faster, but here it is vice-versa. Now what can be the reason for this? When the secret of faith is exposed and what is hidden in the mind is spoken, then only the people who do not agree with it, disassociate from this work, otherwise if the objective and subjective aspects are one then there is no danger in expressing anything!2. "Our Missionary work is not meant only for pious actions, but primarily it is a movement of True Belief. Secondly. it is a movement of pious action."By repeating again and again the words 'pious actions", at last the hidden term 'Faith and Belief' has come to the lips. Now consider that if it is a movement of True Faith, can one evade the aspect of beliefs. Therefore since according to Tableeghi Jamaat the beliefs of Muslims amount to no more than infidelity, polytheism, innovation and illegitimacy, then surely the work of their reform will include denouncing all Bidah otherwise the object of True Faith will never be fulfilled.I must say at this point that this is their actual object! Then the statement of the Leaders of Tableeghi Jamaat 'we have come forward to reform the actions and morals, we are not concerned with belief,' is a gigantic bluff!!To plunder a man by sprinkling dust in his eyes, is certainly a sinful action, but it is greater sin to plunder the faith of a Muslim by masquerading under the banner of piety."We have come to know after an experience of 20 to 25 years that the disturbing customs and sins are not easily abandoned, but if people are made to make rounds in Jamaats and if the actual requirement and interpretation of the Kalima is shown to them constantly then they leave these customs and sins automatically. This is our experience which we can never deny."OPEN YOUR EYESThis is that silent method of changing the religion, which the people of Tableeghi Jamaat, hide as Top Secret. What does the writer of this letter mean by polytheistic customs? Meelad, Salaam, Qiyam, Fateha, Urs, Giyarwi Sharief, Eesalé Sawaab for the deceased after 3 days, 40 days, 1 year etc., going to the tombs of Aulia-Allah etc. are all interpreted by the Tableeghis as Shirk and those who believe in them are all Mushriks and Kaafirs. Hence they re-convert Muslims to Islam!You will now understand the aim of making people wander from place to place in this Jamaat. As I have said before that this Tableeghi Round or Movement has no objective but that a true Muslim should be victimised and sent to a 'rehabilitation center' where they are subjected to Wahabi propaganda.If after such explicit and clear explanation anyone expects any religious benefit from Tableeghi Rounds, then he is himself an enemy of his Faith and Religion. There is also another point to seriously consider. What is the real meaning of Kalima-e-Taiyyab, influenced by which 'people leave all polytheistic customs automatically', which they all along had been considering as the pre-requisites of Faith and Belief in Islam. Remember the danger is not with the recital of the Kalima but it lies in their concocted interpretation through which the beliefs of simple Muslims are changed."This is our experience, how can this be falsified." Observe the emphatical manner of this sentence. The meaning of the statement is that in the long period of 20 to 25 years, the method through which we defiled the faith of true believers, leaving that tried and tested method, why should we adopt such a path, which may reveal our secret, and we may not achieve our objective. Like an experienced and wise hunter, observe the correctness of their aim and target. Blood drips from every word. A close examination will show a heap of rotting corpses killed by deceptive Tableeghis, floating poison around, labelled as milk shake!SUMMON THE CONSCIENCE OF YOUR FAITHAs far as diagnosing the shameful conspiracies of Tableeghi Jamaat against Iman and belief go, there are no more hurdles left. The head of Tableeghi Jamaat has revealed this secret.What is our Duty now? Should we leave our simple people to fall prey to the snares of these religious hypocrites, or should we make them aware of the dangers of moving from door to door. Right from the 'Tableeghi Rounds' down to the Kalima and prayer, none of them has any link with that original Islam brought by the Holy Prophet (Sallalaahu Alayhi Wasallam). These people take the name of religion only to exchange their self-made religion with yours.The true believers must be aware that behind all this exhibition of Religion there is a snare, laid to trap the simple-minded Muslims. Bear in mind that for the upliftment of the true religion, doing Dawah and propagating Islam is an action worthy of reward, but to proceed even a step forward towards changing your correct beliefs is an open stride towards religious suicide."We do not disturb the controversial issue as we have to involve every one in this task." What do you understand by this statement? We deliberately avoid controversial topics and issues because our Prime Target is the Bidatee Group whom we wish to convert back to Islam. Really speaking the Bidatees are Kaafirs and Mushriks and if we interfere directly with Moulood and Salaam, then they will leave us at once! Let them join us first, then we can slowly change them! If we rush the issue and reveal our true identity that we are Wahabis, paid by Rabita and C.I.A. then they will go astray and leave our company!The Leader of Tableeghi Jamaat has himself exposed the hidden reasons why they do not touch on controversial topics and do not attack the Sunni beliefs in their Ijtemas. We hope the readers will re-consider their established opinions, in the light of what has been stated."These things are not to be recorded in letters, they should be understood while staying at the Center." This sentence has exposed the entire sincerity of Religion. The thief of the heart is clearly visible via the picture created by the pen because obviously the talks of religion are not intimately secret relationships between husband and wife, which cannot be disclosed in letters. Therefore, behind all this Tableeg there is a criminal conspiracy and a dangerous plot. If the Policy of spreading Wahabism in the name of Islam is ever mentioned in writing, then the entire pretence and deception of Tableegh will be exposed in public."These things are comprehended by staying at the Center." This single sentence confirms this fact that the so-called Center of these people is the 'hunting ground' for these Wahabi wolves that attack the faith and beliefs of Muslims.Now the question is also answered as to what that enchanting atmosphere of the Center of Tableeghi Jamaat is, where a person is able to understand everything. And when he comes from there he comes out empty-handed, all his wisdom having been plundered and he even sacrifices his best capital that is religion, on the alluring actions of the 'Magicians' of Najd.THE LAST WORDAt the end of my comment, simply because of our Islamic relationship, I wish to say that in order to comprehend the outward deception of Tableeghi Jamaat, extracts from the letter of Maulana Mohammad is quite sufficient. If you attach the absurd condition that 'unless the murderer clearly reveals his intention to poison us, we will not regard him as dangerous', then I am afraid to say that your condition is impossible. The biggest confidence trickster in the World will not reveal his true aim. He too will have to set up a bogus shop in order to trap customers.In spite of these black and awful deeds of Tableeghi Jamaat not being hidden from those persons whose heads have been shaved in the Center, we are sorry to find them too in the rows of hunters today. However, the persons who have returned safely from the Center have told many stories about their magical deception and those tales have come to the knowledge of the outside World.TWO MORE DOCUMENTSAfter exposing the secret affairs of Tableeghi Jamaat, namely, changing the religion and making the man mentally infidel and after reading the letter of Maulana Mohammad Yusuf there is no other document needed in this connection. In spite of it, I reproduce here the true copies of two letters received from Hazrat Nizamuddin Delhi. One of the letters is from the famous writer Kwajah Hasan Nizami, and the other letter is from Pir Syed Zahoor Hasan Nizami, General Secretary, Jamaat Nizamia Dargah-e-Nizamuddin. Many years ago some Truth Seekers sent letters to the above named persons and wanted to know some things about Tableeghi Jamaat. In reply to those letters, both these letters were received. Read firstly the Questioner, so that you will know the nature of the question.LETTER FROM A QUESTIONER FROM JAMSHEDPUR (INDIA)15th February 1954 JamshedpurRespected Sir,We wish to state that a new group called Tableeghi Jamaat appeared a few years ago. Its founder was Maulana Mohammad Ilyas and now-a-days Maulvi Mohammad Yusuf, his son, is holding the office of Amir Jamaat (Leader of Party).From about one or two years the influence of this Jamaat is spreading in Jamshedpur, and a few Imams of the Mosques are actively participating in this. Some time back a few Sunnis, holding true faith also joined Tableeghi Jamaat, and according to the program of this Jamaat these people also had to go to the Center at Basti Nizamuddin Delhi. Only after reaching the Tableeghi Markaz did they realise that these people have corrupt beliefs, besides being opponents of religious shrines, tombs of the friend of Allah (Aulia), Urs, Meelad, Salaam, Niyaz, etc. they then disassociated from Tableeghi Jamaat.Since you are living close to the Center of Tableeghi Jamaat, you may be fully aware of their religious concepts or beliefs. Kindly inform us about the true position.THE REPLY OF KHAWAJA HASAN NIZMANI25th February 1954Dear Friend,Assalam-o-Alaikum,I received your letter. It pleased me. Maulana Mohammad Ilyas used to study with me at Gangoh when his brother Maulvi Mohammad Yahya was doing educational work under the influence of Maulana Rashid Ahmad Gangohi. I received education from Maulana Mohammad Ismaiel, the father of Maulana Ilyas, from an early age of eight years.This is correct that all these people are opponents of religious shrines, and also of Niyaz, and Urs etc. And since Maulvi Mohammad Yusuf assumed leadership of the Party, each Thursday mostly those people who are against the religious shrines frequent it. Therefore, one year ago nine people of Tableeghi Jamaat entered the Rauza Shareef of Khwaja Nizamuddin Aulia wearing their shoes. This event created a fight and the police brought to me the wounded men and women of the parties and I worked out a compromise between them, otherwise both parties would have gone to jail. Although I am a student of this family, I am totally against their beliefs.Yours Sincerely,Hasan NizamiNote: When Sunnis engage in Khatmul Quran or Zikr on Thursdays it becomes Bidah but when Tableeghi Jamaat visits its headquarters on Thursdays it is Sunnat I suppose?THE REPLY OF THE GENERAL SECRETARY, JAMAT NIZAMIA DARGAH NIZAMUDDIN. DELHIDear Friend,Assalam-o-Alaikum,Your kind letter was received by us. The Jamaat regarding which you have enquired, denies our Sufi Beliefs. This Jamaat considers the demolition of the shrines of the friends of Allah (Aulia) as a rewarding act. Moreover, it considers all the practices of Niyaz, Fateha, Milaad and Urs as illegitimate. To keep away from this Jamaat is quite necessary, otherwise their first principle is to mislead Muslims and to create disruptions in their beliefs, and they mislead people and also change their beliefs in the name of propagating Islam.Yours Faithfully,Syed Zahoor Hasan Nizami AzeeziTHE DUTY OF THE PENI wish to comment lightly on the above letters. The letter of Khwaja Hasan Nizami is worthy of confidence because he held a humble and a student-like relationship with this family, therefore his statement cannot be disputed.And the confession of Kwaja Hassan Nizami: "Although I am a student of that family, yet I am totally against their beliefs", has exposed these confidence tricksters.Obviously, a student will oppose the beliefs of his tutors after being convinced that they are corrupt. That portion of the letter of Khwaja Hasan Nizami is worthy of note, in which he has described the aggressive and violent steps of the Preachers of Tableeghi Jamaat, that they defiled the sanctity of Rauza-e-Paak (Religious Shrine) and were stubbornly violent as a result of which many people were wounded. Violence and murder seems to have become a way of life for the Tableeghis (Religious Terrorists?).Stop here for a moment, and keep this incident in mind and, on the other hand, read the tyrannical actions of the Wahabis of Najd who demolished and defiled the shrines and graves of the family of the Holy Prophet (Sallalaahu Alayhi Wasallam) in the Holy Land of Hijaz, whose details have been mentioned in the previous pages. Surely your conscience is crying out that the Tableeghi Jamaat of India is also following the same path, the path through which the Barbaric Men of Najd have passed. If this is the behaviour of the audacious minds in poverty-stricken circumstance, Allah Forbid! if only the Tableeghi Jamaat obtains the resources of political power, then like in Hijaz they would not be reluctant to repeat the history of Karbala. In that case, Allah Forbid! they would wipe out shrines of Sufis, like Khwaja Ajmeri, Nizam and Qutub of Delhi, Sabir of Kalyar, Farid of Pak Patan, Data of Lahore, and many other Shrines and graves of the Friends of Allah (Aulias). (May peace be upon all of them!)A RESTLESS MOMENTThe existence of these Spiritual Centers of Love and Marifat of Allah (The Tombs of Aulia Allah) is a burden on the minds of certain unfortunate people. I do not wish to talk to them, but I would surely challenge the modesty and faithfulness of those people who regard these Holy Shrines as the Fountain Head of Spiritual contentment, and subjective enlightenment, that they should not wait for that hour which they will shed tears stained with their own blood! Wake up before it is too late!!These days' people are pouring into the camp of Tableeghi Jamaat in the name of Kalima and prayer. The History of Najd bears testimony that this very congregation will turn into an army of barbaric and ruthless tyrants after molding the circumstances in their favour. In that event our unfortunate eyes will have nothing to do except to drop tears of blood on the burning ashes of our hopes and desires, and we may weep bitterly at the deserted and desolated area of our beliefs and devotion. It is necessary before facing this black day, that we construct a dam wall against this storm, and must intelligently make a survey of the destructive activities of the enemy like a faithful guard of the Haram (Holy Place) of our Masters. It is dangerous negligence if you do not comprehend your enemy as a real adversary who has done no good.The dangerous plans of the Tableeghi Jamaat are no more hidden due to ignorance, for us to remain naive. They have vomited everything in symbolic languages at the altar of the assassination of Faith and Devotion. They have made no bones about it that they wish to slaughter our Aqeeda (beliefs) under the pretext of Tauheed (Shaitaani Tauheed, which is devoid of the love and respect of Prophets and Saints. Remember Shaitaan refused to respect Hazrat Adam even at Divine command? He too was demonstrating a corrupt version of Tauheed as we see now days in the Tableeghis.)Now for the safety of our religious future there is no other remedy except that we may propagate and convey this message to each Muslim openly, that Tableeghi Jamaat is not the group that can be called the servants of Islam, but is a band of parasites, plunderers of the faith, dressed in a white garb, which has emerged to make a surprise night attack, on the dear most capital of Allah's Love and Marifat. Behind their artificial piety and artificial politeness is hidden an intention of the most despicable nature indeed! These people do not open their hearts clearly and speak like selfless advisers, but they remain always ready to hunt their prey like a cunning fox.THE RELIGIOUS VERDICTS OF ULEMA-E-DEOBAND REGARDING TABLEEGHI JAMAATIt is just possible that people may regard as religiously prejudiced, the statements given in the letters of Khwaja Hasan Nizami, and the General Secretary of Jamaat Nizamia, Dargah-e-Nizamuddin, Delhi, about the people of Tableeghi Jamaat that they do not tolerate religious shrines, Milad and standing posture (Qiyaam), Urs and Fateha etc. Therefore, I am giving below two religious verdicts of Ulema (religious leaders) of Tableeghi Jamaat, which will clarify the beliefs of Tableeghi Jamaat.Read the script of Questions sent by a person from Jhaar Sokda, District, Simbalpur, and Orrisa.QUESTIONSFIRST VERDICTWhat do the Ulema of Islam say about this problem? An Imam of a Mosque openly accuses the Leaders of Tableeghi Jamaat of falsely claiming that they are reforming Muslims because inspite of knowing, they do not apprehend the ignorant Muslim from performing polytheistic deeds like Milad, Salaam, Qiyaam, Urs, Gyarwee, Tija, Chehlem etc. Although members of Tableeghi Jamaat are the followers of Ulema-e-Deoband, according to whom these things border on Shirk.What is the use of offering Salaah when there is an influence of polytheism in the heart instead of True belief. It seems that forced by circumstances, these people have been declaring these traditions as legitimate, Allah Forbid!Therefore, we enquire from you that, is this accusation which is hurled at leaders like Hazrat Maulana Ilyas (Founder of Tableeghi Jamaat), Hazrat Maulana Mohammad Yusuf, Hazrat Maulana Imran of Bhopal, Hazrat Maulana Ziauddin of Culcutta and on the Monotheistic personalities of these gentlemen, correct or not? Is his Imamat legitimate, according to Divine Law (Shariat) or not." (Rahim Bax, Hatri Bazar, Jhaar Sokda)THE REPLY OF DARUL IFTA DARUL ULOOM DEOBANDThe saying of the said Imam (one who leads prayers) is wrong, the prayer behind him is Makrooh. If he does not offer Taubah (repentance), suspend him from Imamat and appoint another person who may lead the prayers. The Holy Quran says: "Call towards the path of your Lord with Wisdom and kind words. People working as preachers must be polite and consider every kind of reform." (Masood Ahmad, Naib Mufti, Darul Uloom Deoband, 2/5/72 (Hijra)CONFESSION OF CRIMEThe hatred for Milad, Qiyaam, Urs and Fateha cannot be better displayed than this. Imagine, the person associating these functions with Tableeghi Jamaat does not even remain worthy of leading the prayers and if he does not repent from this great sin, then he must be dismissed from the service of Imamat (leading the prayers). Allah Forbid!!Now as far as forbidding good deeds are concerned, they have confessed that Tableeghi Jamaat and their hunters are performing this duty very well. It is obvious from this religious verdict (fatwa) that if an Imam wishes to retain his Imamat job, he must necessarily regard the Tableeghi Jamaat as a group that condemns Milaad, Salaam, etc.THE SECOND FATWA (RELIGIOUS VERDICT)What is the ruling of the Ulema and Muftis of Islam on the following question? Are the following books "Taqwiatul Imaan", "Behishti Zevar", "Tahzirun Naas", "Baraheen Qatia", "Fatawa-e-Rashidia", true Islamic books or not?A religious Scholar has told that these books are totally false. Since there are people under the influence of Tableeghi Jamaat, therefore he has further stated that the founder of Tableeghi Jamaat, Maulana Mohammad Ilyas, and Maulana Mohammad Yusuf are strictly against these books. Kindly inform us of the truth.He went to the extent of saying that Gyarwee, uttering Ya Ghous, Ya Rasoolullah (Sallalaahu Alayhi Wasallam), respectfully standing near the religious shrine, Teeja, Chehellum and Urs etc. are deemed as legitimate by these people because they do not stop their people from these practices.This statement of Maulvi Sahib has badly confused those people who are presently active in Tableeghi Jamaat and are the ardent followers of the Ulema of Deoband. For Allah's sake, leave all other work aside and clear the confusion before there is a split in our own camp.Mohammad YasinJamshedpur.Below is the reply, from Darul Ifta Department, of the reliable Dargah of Tableeghi Jamaat viz. Madressah Ameeniah, Delhi.AL-JAWAB"Taqwiatul Iman", "Behishti Zevar", etc. all the aforesaid books are authentic and correct books on Islam. The authors of these books were religiously-minded scholars. The person who says that these books are false and untrue, is misguiding you. It is totally wrong that Maulana Ilyas (late), and Maulvi Mohammad Yusuf was against these books. They also admit that Gyarwee, Tija etc. are illegitimate customs. Both these gentlemen are followers of Maulana Ismail Shaheed, Maulana Rashid Ahmad Gangohi and Maulana Thanvi. (Mohammad Ziaul Haq Dehlavi, Madressah-e-Aminia Delhi)THE OBLIGATION OF THE PENDon't forget that this is the same book "Taqviatul Iman" (Writer Maulvi lsmaiel Dehlavi) in which derogatory and insolent sentences against the Holy Prophet (Sallalaahu Alayhi Wasallam) has been used, that after reading them, even their own followers have cried out in pain, needless to say how much it hurt the Sunnis. If you want to see the reaction to this audacious pen then read the following statement of Maulana Aamir Usmani, Editor, "Tajalli Deoband". Of course you are aware that Aamir Usmani is of the Deoband school of thought.He writes: "I saw that Shah Ismaiel Shaheed has written under Chapter 3, "Evils of Shirk": 'It is certain that every creature, small or great, is lower than a Chamár (cobbler), in comparison to the Glory of Allah.' Does not this clearly mean that let alone the Sahaba and Aulia (friends of Allah), all the Messengers of Allah, including the Last Messenger Hazrat Muhammad (Sallalaahu Alayhi Wasallam), are lower than a cobbler (Allah Forbid!!), before the Greatness of Allah? How dangerous is this manner of speech and how nerve wrecking are these words?" (Tajalli, Feb / March 1957)Now listen to the admonishing of "Taqviatul Iman", which is enough to shock the Muslims. This book has destroyed the Unity of the Ummah, and is destroying Islam up to this day and Allah knows how long this will continue.It is stated that when Maulvi Ismaiel Dehlavi completed his book, he called up a meeting of his friends at his place and presented "Taqviatul Iman" before them. Now read the anticipation and feelings of the author as reported in the highly authentic book of the Deoband School of Thought, viz. "Arwah-e-Salasa":He writes: "And he said that I have written this book, and I know that at certain places I have used very harsh words and I have become violent e.g. I have written those things which were 'minor polytheistic' as 'major polytheistic' (i.e. that polytheism which discards a man from the folds of Islam)I am afraid that on account of this there is bound to be chaos and protest after the publication of this book. If I lived here longer, I would have explained these subjects gradually, within a period of 8 to 10 years, but presently I am intending to go for Hajj, and after returning from there I am determined to go on a Jihad (Holy War), therefore I am unable to take up this task, and I can see that no other person will be ready to shoulder this burden, therefore I have written this book. Although it will create great opposition and violence, yet I expect that they will unite after fighting for sometime."(Arwah-e-Salasa, pp/8l)The anticipated fear of violence proved true, but up to this day the matter has not been settled. I am astonished at the despicable and revolting attitude of the Deoband Molvis. They did not even pause a second to consider the consequences of deliberately poisoning the Ummah. How will they answer Allah on the Day of Qiyamah?If, as the author confesses, he knew that the publication of this book would cause a split and division in the Ummah, what was the dire need to write this fitna-causing book in the first place? It is the height of irresponsibility to write such a book and topple the Ummah into a flaming pit of controversies!The most thought-provoking aspect of this Qiyamat story is that even after witnessing the blazing Muslim Homes (through the 'religious' fire lit by Tableeghis and Deobandis) no effort has been made to extinguish the flames. On the contrary, the smouldering garden of Islam is being further fanned through the provocative pages of "Taqwiatul Iman" and a host of other inflammatory literature, circulating on a global scale. Whose interest are these Wahabi Molwis serving? Certainly not Islam! Islam unites, Tableeghis/Wahabis disunite!A SURVEY OF THE 'SERVICES' OF TABLEEGHI JAMAATIn view of all the aims and objects and the pattern of approach adopted by Tableeghi Jamaat (documentary evidence of which have been furnished in preceding pages) is it not clear that it is an arrogant, respectless and a corrupt movement, masquerading under the guise of "Tableeghi", while the real intention is to relegate Muslims to a new "Cult". They too want to commit that very barbarism, which the Wahabis committed in Arabia. After so much evidence if you are still harbouring any emotional links with the Tableeghi Jamaat then I respectfully request you to impartially re-read and reconsider all the supplied evidence.The Tableeghi Jamaat is in existence in India for the last 40 years. May I ask that in this long period how many non-Muslims have they converted to Islam? The answer is pretty obvious. In other words, even after spending billions of Rupees on Ijtemas, Gasht and Chillas no real significant achievement is evident, with the exception of Fitna, disunity, enmity and dividing the Ummah worldwide!How many Muslims were introduced to real piety, honesty and a meaningful fear of Allah? On the contrary, let me say that far from injecting any piety into the Muslim society the truth is that the Ummah is worse off than they were 50 years ago! You may say that through the efforts of the Tableeghi Jamaat we now see many mosques occupied with Musallies. May I point out that the actual piety of a believer is definitely not confined to mere worship (Namaaz alone) but extended and the yardstick is to see the conduct, affairs, transactions and dealings of a Muslim (Mu'amalaat).If worship is declared as a criterion then what will we say about those notorious personalities of History who have harmed the integrity of Islam so much and yet bear black traces of prostration on their forehead? The important thing is not the number of prostrations (Sajdahs) inside the Masjid, no, what is important is the conduct of these people outside the Masjid even if they have succeeded in reaching the Masjids!PRACTICAL LIFE(1) Don't talk about the pious performance of the Tableeghi Camp! The conduct of their "Holy Leaders" which have been recently revealed is shameful, to say the least. The central leader of the Tableeghi Jamaat, Moulana Manzoor Nomani, recently made headlines in the press. In 1964 a relief fund was set up to help the victims of communal riots. Seventy thousand Rupees vanished from the funds and the blame was publicly heaped on the head of Molvi Manzoor Nomani that he embezzled public funds. Up to now he has not been cleared of the lingering accusation.(2) Everybody in Jamshidpur is aware of the misappropriation and embezzlement of cash and kind committed by the Tableeghi Jamaat after communal riots there. Goods and cash collected by the relief fund went missing. Widows and orphans were robbed of relief rightfully belonging to them and those Tableeghi members who have been accused of hijacking relief-aid funds and goods suddenly emerged as owners of large homes and have become wealthy overnight! (The author hails from Jamshidpur and is personally aware of the goings on there)(3) The fortnightly "Al Hasanaat" of Rampur reported in 1959 that one of the Chief Patrons of Tableeghi Jamaat from Lucknow spent 30 Lakh Rupees (R300,000) on his daughters wedding! If he had any Islamic mentality he could have spent the same amount in the marriage of possibly 5,000 poor and needy girls.(4) The Mufti of Maaloh, Moulana Ridwanur Rahman has disclosed that a group of Tableeghi Jamaat men were arrested at the Indoor Railway Station. They were in possession of a large quantity of opium. It is said that this despicable act exposed the Jamaat and all the secrets of "Gasht" were revealed.(5) If you wish to assess the correct position of this "Pious Group", study their domestic lives and you will see them too deeply submerged in all the luxuries and elite life pattern of the 15th Century (A.H.). Those who are devoid of deep religious life cannot possibly inject the real essence of Islamic life into anyone.Allow me to say that you have observed the filling of Mosques but failed to note the number of hearts from which the love of the Prophet (Sallalaahu Alayhi Wasallam) has been snatched away by these "Pious People". Recently I attended a function in Peelkhana Ohara (a village in India) where the locals told me that a gentleman had lately been transformed into a regular Namazi since joining the Tableeghi Jamaat. Just a few Sajdahs have made him so arrogant that he was now publicly declaring that: "Through worship and piety we too can become parallel to Muhammad, the Prophet of Allah (Sallalaahu Alayhi Wasallam)." (Allah forbid!). My experience is that this Satanic arrogance is not necessarily confined to this one isolated Tableeghi individual but is characteristic of virtually every Tableeghi Namaazi. If you have any reservations or doubt study their environment from close range and verify it for yourself. Judge for yourself, what did this harmful Namaazi benefit from this type of Namaaz? In fact he was better off when he was a non-Namaazi because he was then at least humble and simple. After adopting Shaitaanic characteristic (Pride) whatever hope of mercy and forgiveness was left, is lost!THE OTHER SIDE OF THE PICTURESo far we have discussed the trained section of Tableeghi Jamaat. Let us see the state of those who have been educated and groomed by Tableeghi Jamaat, to gauge how much of Islamic Tauheed is found in them. Former president of India, Dr. Zaakir Husein was an old patron of Tableeghi Jamaat, noting that the first "Gasht" undertaken in London was under his command. In the "Gasht" biography of Moulana Yusuf (successor of Moulana Ilyas) it is stated: "There were many people who were educated in the secular, western field and people who had an in-depth knowledge of Western Culture, and yet they maintained links with Molvi Ilyas. One of the leading names is Dr. Zaakir Husein, Chancellor of Jamia Milla and President of India. These people have been visiting Molvi Ilyas for a long time and had been allied to his organisation." (Sawanih Moulana Yusuf pp/246). Writing on the Tableeghi Gasht of London, he writes: "During that time Dr. Zaakir Husein had gone to London on an educational conference, and he personally opened the Gasht." (pp/247)Now read an extract from the letter which Dr. Zaakir Husein had written to a female acquaintance from Calcutta and later printed in the English Newspaper "Indian Express": "India needs a unique place of worship where people of different religions can go and worship their Lord. Different religions are different roads leading to one gigantic truth. We will be accomplishing a great task if we find a road which will end this confined thinking that there is only one road." (Indian Express 8th October 1968). (Something like Akbar's Deenê Ilahi?)Note the mentality of this personality who has been in the company of Molvi Ilyas for a long time and has been trained and influenced by him. Leave alone religious life, he even denies that Islam is the final way of Life, leading to success and salvation. Where will you now place Tableeghi Jamaat in the warehouse of corrupt movements?THE REAL KAAR GUZAARI (ACTIVITIES)If I accuse the Tableeghi Jamaat of achieving nothing in the field of Dawah work and real progressive service to Islam you may interject and say that: "What about all these Ijtemas, Jors, Gasht, gatherings, spending of millions and all these Deenê activities? So many have been brought back to the doors of Masaajids? Have not all these influenced and affected Muslims internationally?" My reply is: "Certainly, that brand of Tableeghi Jamaat Service which is riddled with conspiracies, plots against Islam, creating disunity and dissention, splitting the Ummah, Fitnah and Fasaad, and dividing the Ummah under the pretext of Tauheed and Sunnah is fully recognised by us. How can we deny those events that happened in front of the eyes of Muslims in every country where the Tableeghi Jamaat has been? The truth is that a large battalion of Jaahils but innocent Muslims were gathered under the pretext of Kalima and Namaaz and gradually transformed into a new cult. These ignorant people, after reaching the mysterious surroundings of Jamaat failed to free themselves from evils that surrounded them for so long. On the contrary, they broke their links with the original peaceful Islam handed down for generations."Bear in mind that all these accusations are not baseless. Whatever is stated is the actual achievement of this Fitnah group. If you doubt this, read the following passages. Meiwaat, which is the conquered land of the Tableeghis and writing about it before the arrival of the Tableeghi Jamaat there, Moulana Abul Hasan Ali Nadwi writes: "These people go to the Bahraaich to visit the Mazaar of Sayed Masood Saalaar Gazi and regard the oath that is taken under the flag of (Hazrat Masood Gazi) as strongly binding. They also go to the other blessed tombs of India." (Deeni Dawat pp/72).But after the establishment of the Tableeghi Jamaat these people no more visit these tombs. There are no traces of love for Aulia Allah left in their hearts. The link between them and the beloveds of Allah who had introduced them to Islam is broken. Thanks to the Tableeghi Jamaat and their concocted version of Shaitaanic Tauheed. Now these people visit Deoband, Jalalabad, Saharanpur, Thaana Bhawan, Gangoh and the Tableeghi Markaz in Delhi.Moulana Abul Hasan Ali Nadwi writes about the methods used to change these people: "Bidats, Traditions, and Vice could not flourish because it failed to get the correct environment. An aged person from Meiwat described it very aptly. Qari Dawood asked a Meiwaati what was going on in his locality. The old man replied: 'I do not know much, I do know that what could be achieved previously even after great effort, is now easily achieved and automatically done, and what could not be curbed previously even after use of violence and force is now stopping without effort.'" (Deeni Dawat pp/9O)He writes further: "As far as Moulana Ilyas is concerned the biggest reason for this dramatic change and improvement seen in the people of Meiwaat was their leaving their homes and going to the religious institutions of Uttar Pradesh (U.P.) eg. Deoband, Saharanpur, Jalalabad, Thana Bhawan etc."Bear in mind that I am quoting all these extracts to show you that the entire Tableeghi Movement and their operation is designed in such a way that once a man enters its fold he "automatically" changes his beliefs. (And needless to say, adopts the corrupt beliefs of the Wahabis and Najdis and presently the rotten Saudis).Meiwaat is not the only example, no, whenever a good Muslim innocently joins this Jamaat, although he had been a humble Sunni Muslim, following the correct Islamic beliefs, after some time he becomes an absolutely corrupted man, with rotten beliefs, thanks to the Tableeghi Jamaat.I am aware of countless districts where a few inhabitants joined this Jamaat, and when they returned after a few "Chillas" (spending 40 days or months with the Tableeghi Jamaat and touring distant places) they disrupted the Islamic Unity of that locality and divided people into groups and sections (with one fighting with the other especially in Mosques, even homes). (The reader might be aware that wherever the Tableeghi Jamaat went they fulfilled the policy of divide and rule. They have closed mosques to Sunni Muslims, boycotted religious functions organised by Muslims, opened their own corrupt Madressas with their own brand of Molwis. Quran and Hadith bear little importance to them, the Kitab and their own vatican with Wahabis as "Moulana" are now passing judgment on Islamic matters). If the aim of the Tableeghi Jamaat is Kalima and Namaaz only as claimed by them, then why is it that when a man joins them his Aqeeda (beliefs) becomes corrupt. Surely the Kalima and Namaaz should not disunite Muslims. One has to agree that behind the excuse and screen of Kalima and Namaaz the Tableeghi Jamaat is expounding corrupt beliefs and teaches its followers to keep away from Muslims and move in their own circles. This is its real "service".TABLEEGHI JAMAAT AS SEEN IN THEIR OWN CAMP BY THEIR OWN PEOPLEThere may be somebody who will dismiss all our expositions as biased or one-sided in an effort to mislead the masses and hide the truth. To combat that, I have included in this book the views of their very own Molwis (living in one house under one roof). This is a fact that no one can be more fully informed of the realities of an individual or group than those who are within. Outsiders may not be fully aware of the realities because of the false garb of piety that is flung over, hiding the true character which cannot be seen from the outside but only from inside where every avenue of life is transparent. That is why to know the realities and truth about anybody; domestic views are most reliable and trustworthy. Here there is no question of biased views or party politics or even religious intolerance. Whatever is stated here is absolutely factual and a clear revelation of truth. It is a well-guarded secret that has suddenly been revealed and has surfaced by accident.SENSATIONAL REVELATIONSWhatever is revealed by the Tableeghi Jamaat members about the devious pattern that is applied and also the attack on Tableeghi Jamaat by the Ulema of Deoband reveal, is, in reality, a punishment inflicted by nature and it had to come sooner or later. It is food for thought for those who had gone overboard, at the artificial piety displayed and had refused to listen to any reason.HOW IT ALL BEGANOn the 26th February 1968 a conference was held in Madressa Husseinyah in the city of Muzaffar Nagar, (U.P.) India. Many notable Ulema of the Deobandi School of Thought attended the conference, delivered lectures and read papers. Almost every speaker openly criticised Tableeghi Jamaat. Molwi Abdur Rahim Shah, a graduate of Deoband delivered such a dynamic and comprehensive lecture that it has been fully accepted in the Deobandi circle. In fact, it has been printed in a book form by 'Aljamia Press, Delhi' under the title "Usoolé Dawatô Tableeg". The compiler of this book is Molwi Noor Mohamed Chandini (A Molwi of Deoband) and is the trusted companion of Molwi Abdus Subhaan Mewati who was the leader of Tableeghi Jamaat in Meiwat.A monthly magazine "Darul Uloom" is issued from Darul Uloom Deoband. They have a section under the heading "Review on Books". In September 1968 in a page of "Darul Uloom" he writes: "We have received a book called 'Usoole Dawatô Tableeg' for our comments. The author of the book is Molwi Abdur Rahim Shah Sahib of Delhi. A large selection of this book is devoted to the argument that the Ulema retain the right of guidance and leadership of the Ummah by virtue of the fact that they are thoroughly informed of the teachings of Quran and Sunnah. After this, the internal practical patterns of Tableeghi Jamaat have been brought to the notice of the masses. We have withheld our comments and views on this book because we wish to draw the attention of responsible leaders of Tableeghi Jamaat to the contents of this book and have asked them to either accept all the accusations or to refute them."He goes on to say: "This book has been in circulation for quite some months now and in fact the newspaper 'Aljamia', Delhi, has printed quite a few articles on it. In spite of this there has been a mysterious non-response or reply, even clarification or refutation from the Tableeghi Jamaat. This quietness can plunge a large section into mental turmoil." (Mahnama Darul Uloom Deoband, pp/4)Do not forget that this statement is made by ardent supporters of the movement. During the course of his lecture, Moulana Abdur Rahim Shah emphasised that the Ulema are the guardians and expounders of the Quran. "How idiotic are those who under-estimate the Ulema and be-little Islam." He further threw ample light on the misleading effect being created by these dangerous and artificial exponents of Islam."The district of Meiwat has been made the unfortunate victim of this Cult. It is disturbing to see that the ignorant members of the Jamaat who are not qualified to do Tableeg work are usurping the specialised field of the Ulema. These self-appointed propagators of Islam are not ignorant of the basic tenets of Islam but they themselves are a low, dubious and doubtful characters, and are frowned upon by society." (Usoolé Dawat wa Tableeg, pp/4O)Remember that Molwi Abdur Rahim Shah of Deoband was not the only Aalim to criticise the ulterior motives of the Jamaat. His views were shared by the other leading Ulema of the Deobandi School of Thought. Molwi Noor Mohammad Chandini goes on to say: "I saw that Moulana had made a great impression on the audience. Subsequent speakers also elaborated and supported the views of Moulana Shah Abdul Rahim. The audience was so impressed that no one walked out.""The following Ulema delivered their lectures after Shah Abdul Rahim:a) Moulana Fakrul Hasan of Darul Uloom Deoband.b) Moulana Abdul Ahad Sahib of Darul Uloom Deoband.c) Moulana Irshaad Ahmad of Darul Uloom Deoband.d) Moulana Anwar Shah Kashmeeri of Darul Uloom DeobandBesides these Ulema, there were also others, including a large group of students of Darul Uloom Deoband and an audience running into thousands." (Usoolé Dawatô Tableeg, pp/5)At another spot Molwi Noor Mohammad has described the participants of the function. He writes: "The following Ulema were present during lectures:1. Moulana Abdul Ahad Sahib Mohaddis Darul Uloom Deoband.2. Moulana Fakhrul Hasan Sahib of Darul Uloom Deoband.3. Moulana Irshad Ahmad Sahib Muballig of Darul Uloom Deoband.4. Moulana Anwar Shah Kashmeeri Sahib of Darul Uloom Deoband.5. Moulana Abdul Kalam Sahib Muballig of Darul Uloom Deoband.6. Moulana Mohammad Yacoob Sahib Mazahire Uloom Saharanpur.Beside these Ulema, the stage was packed with local and surrounding Ulema, and students of Deoband. The general feeling was as if Moulana (Shah Abdul Rahim) was the voice of all those present." (Usoolé Dawatô Tableeg, pp/54).A DISGUSTING DISPLAY OF HYPOCRICYReaders are invited to observe the following hypocritical role played by Molwi Irshaad Ahmad Sahib, the very spokesman and representative of Darul Uloom Deoband, who had advocated to defend the Tahleeghi Jamaat in an open debate (with the Sunni Muslims) which took place in Baraar, situated in the district of Muneer. He had suffered such a humiliating defeat in this debate that I doubt he will ever forget it in his entire life. In spite of repeated request from the Sunni speaker to repent, he remained adamant and thousands of witnesses were convinced that he will not return to the truth. And indeed he did not!This happened in the debate that took place in Muneer. Now observe the behaviour of the very Molwi Irshaad Ahmad in another function that took place in Muzaffar-Nagar. Here, he openly opposed the Tableeghi Jamaat, which he had so vehemently supported previously. He did not shudder to arm himself and attack the very Jamaat, which he had defended.He has committed an act, which smacks of hypocrisy. I have the right to insist that this is a peculiar specialty of the Ulema of Deoband and their group which is not found in any other sect. They are such professionals in defending and opposing one and the same principle simultaneously; that the layman is helpless to diagnose exactly what they stand for.A MENTAL TURMOIL: THE INITIATER OF TREASONMolwi Abdur Rahim Shah has confessed that he himself drew the attention of Molwi Yusuf Kandehlwi (son of Molwi Ilyas, founder of the Tableeghi Jamaat) to the internal corruption of the Jamaat. Each time his reminders were ignored.We quote: "For approximately 5 to 6 years, I have been continuously drawing the attention of Moulana Yusuf to the glaring weaknesses of the Tableeghi Jamaat. I also stated to him that if he did not pay attention to these problems, the Ulema would not remain silent for long. They will be forced by circumstances to react and the end result can never be predicted." (Usoolé Dawató Tableeg, pp/46)A frustrated man goes on to state his subsequent actions: "Finally, when I did not see a desirable result, I resorted to a lot of Istikaara and Duas. Alhamdulillah, when I was thoroughly convinced of the dangers of Tableeghi Jamaat and the harm inflicted on the Ummah, I openly began to rectify their mistakes in my lectures in the presence of the Tableeghi Jamaat." (Usoolé Dawatô Tableeg, pp/46)PIN-POINTING THE INSTIGATORSFor 6 consecutive years Molwi Abdur Rahim Shah drew the attention of Molwi Mohammad Yusuf to the incalculable harm done by Tableeghi Jamaat. Molwi Mohammad Yusuf criminally ignored these warnings, which led to Molwi Abdur Rahim Shah resigning from the Jamaat. He has now resorted to Divine guidance, as he himself claims. The Divine guidance received categorically points out that Tableeghi Jamaat is a danger to Islam, and Muslims must be made aware of this. "So inexperienced members of Tableeghi Jamaat are causing internal dissentions and friction and the matter has reached so far that in the Tableeghi Ijtimah they display support, zeal and diligence whilst they oppose other Islamic gatherings. The Amirs of virtually every district complain that members of the Tableeghi Jamaat refuse to attend lectures of even the biggest Aalims, on the contrary, they belittle the Ulema and ridicule them." (Usoolé Dawatô Tableeg, pg/44)This report of Molwi Abdur Rahim Shah is not to be taken lightly. He has placed his fingers on the pulse of Fitna and has diagnosed a killer disease. All those people who were even remotely connected to Tableeghi Jamaat will confirm each and every word stated. This deadly disease emanating out of the Tableeghi Jamaat environment is so fatal, that if not checked and remedied in time, will ultimately lead to the destruction of the Ummah. This is a fact that after having links with Tableeghi Jamaat a man becomes so biased and confined in thoughts that he refuses to recognise the religious services of other Ulema and individuals attached to other organization. He remains aloof from all other groups and kicks aside every other servant of Islam and constructs his own isolated environment.Allow me to say that to mentally detach Muslims from each other and make them an exclusive slave of a particular sect is no service to Islam. On the contrary, it is a gigantic dis-service and is bound to spread mutual hatred.BIASED MENTALITYPointing out these biased tendencies of the Tableeghi Jamaat, Molwi Abdur Rahim Shah states: "Wherever the Tableeghi Jamaat are in control, invariably teachers and Imams of Masjids are labelled as opposition and dismissed, regardless of the long services and proven ability. I can quote specific examples, but that is not my aim. My aim is to highlight the faulty mentality which is gaining foothold and I wish to save the Ummah from this calamity." (Usoolé Dawato Tableeg, pp/48)A point worthy of noting is that, if the Tableeghi Jamaat treat people of their own beliefs in this manner whereby they cannot even tolerate in their midst non-Tableeghi teachers and Imams, can you imagine the ill feelings that they are harbouring against Muslims in general and Sunni Muslims in particular?DESTRUCTION OF ISLAM BY IGNORANT LEADERSViews expressed below are obviously that of a person who is sincerely concerned. Every word reminds the reader of an approaching storm. He says: "I swear by Allah that this description and exposition of the Tableeghi Jamaat is being done with regret. Indeed it is my religious duty. If these amateur leaders (the ignorant lecturers of Tableeghi Jamaat) started open lecturing and assumed the duties of Ulema, to which they have no religious right, and if they exaggerate the merits of Tableeg reducing the greatness of other Islamic faculties, and in spite of reminders by other leaders, they do not desist, then it will be our Islamic duty to expose this entire movement, regardless whether anyone accepts it or not." (Usoolé Dawató Tableeg, pp/52)He further states in another portion of his lecture: "It is noteworthy to ponder, that even a compounder at a chemist requires certain qualifications in order to discharge his duties. The Tableeghi Jamaat has taken religion so lightly and easy that any individual without the required and necessary qualification delivers lectures when he so desires. How true the following proverb proves: 'A half baked healer is a danger to life and a half baked Mullah is a danger to one's Imaan'." (Usoolé Dawatô Tableeg, pp/.54)No doubt, the biggest gateway for dissension (fitna) amongst Muslims has been opened by the Tableeghi Jamaat who assures this to be a reward able act (Sawaab). Outwardly it seems to be a very good statement that everyone should be involved in Tableeg, but one should pause and reconsider the consequences, obviously this exercise is just as dangerous as placing on the driving seat a man totally ignorant of driving. Only he who has no feeling for Islam can ridicule it in this way. Just to swell the number of party members and increase the group is like sending inexperienced unarmed soldiers to war!Possibly some may say that the Tableeghi Jamaat can be admired, since they allow even the ignorant to take part in their activities. Don't be misled. In fact the Holy Prophet (Sallalaahu Alayhi Wasallam) has interpreted this exercise as a sign of Qiyamaat. He says: "When the work of religion is undertaken by unqualified and irresponsible persons, then await the Day of Judgment." In another Hadith it is mentioned that the loss of knowledge and disregard for religion is a condition before Qiyamaat. Rasoolullah (Sallalaahu Alayhi Wasallam) says: "When there remains no bearers of knowledge, men will take Jahils (ignorant persons) as their leaders. Religious inquiries (fatwas) will be made and the answers will be furnished without any knowledge. The result is that they themselves are lost and will mislead and misinform others too."The Tableeghi Jamaat is ambitious to gain leadership amongst the groups of Jahils (ignorant). It is not surprising then, that the Prophecy of our Beloved Prophet (Sallalaahu Alayhi Wasallam) has been confirmed by their advent. The Tableeghi Jamaat is one of the early signs of the approaching Day of Qiyamaat.THE IRRITATING ARROGANCE OF TABLEEGHI WORSHIPPERSMolwi Abdur Rahim Shah has strongly attacked the proud and arrogant members of Tableeghi Jamaat who have an opinion about themselves and their Salaat, whilst under-estimating simple Muslims. Nobody denies the greatness of Salaat, but at the same time no worshipper is allowed to become influenced by a sort of satanic arrogance or be conceited. He specifically points out this arrogant mentality: "I sincerely value the efforts of those Muslims who leave their homes purely for learning Deen and endeavour to become practical Muslims, but if they return with an attitude that Ulema, Islamic Institutions, Sufi Seminaries and other places of Islamic activity are inferior to what they are doing, then in my opinion this nocturnal worshipper is the greater criminal in comparison to the one who may not be a practicing Muslim, but respects others and is ashamed and aware of his own sins. The harm of the latter is confined whilst the harm caused by the former is contagious, and is capable of destroying our entire Ummah." (Usoolé Dawató Tableeg, pp/54)What words of wisdom Shah Sahib have uttered! If one ponders on his statement then surely one is bound to seek Allah's protection from the deadly pangs of the Tableeghi Jamaat, and indeed will wish the same for the Ummah. Closely observe the behavior of this Jamaat and you will realise that behind the screen of Salaat, they are looting the Imaan (faith) of Muslims.We do concede that there may be an addition to the number of worshippers in the Mosque, which is outwardly attributed to this group, but have you ever stopped to consider the belief and Imaan of how many that is slaughtered outside the Mosque? Statistics are not yet available!! Until a person's life is devoid of Salaat, he poses a threat to nobody but himself. But immediately on return from the Tableeghi Jamaat camp, two prostrations, and he becomes a danger to the safety of the Islamic society. Is this not true?MORE SIGNS OF WOUNDSThe arrogant attitude of this Jamaat is shattering the much-needed unity of the Ummah. Describing this, Shah Sahib cites a few incidents, which is worth reading. "Due mainly and fore mostly to the Tableeghi Jamaat, dissension, friction, hatred and disunity has spread to several places, especially in Meiwat. Despite the great emphasis laid on the respect for the Ulema, they insist on disrespecting them. Undoubtedly, they have been reduced to being a separate cult. You may read in the press that an Aalim was severely assaulted with a stick in Ferozpur, similarly Moulana Abdul Manan, the son of the Sheikh of Meiwat, Moulana Abdus Subhaan, was also attacked for his anti-Tableeghi Beliefs. There were several horrible and unsightly incidents because the common masses are ignorant of the real fact and many of the true missionaries of Islam are hushed and brushed aside, lest they be successful in propagating the true message of Islam." (Usoolé Dawato Tableeg, pp/56)He further describes: "Whoever opposes the baseless lectures of these Jahils (ignorant people) he is described in the Markaz (Headquarters, based in Delhi) as anti-Tableeghi and they adopt towards them, attitudes as adopted towards the Sunni Muslims. Nobody bothers to ask them what is the reason for their opposition, they blindly begin to cause harm. After investigation it will become obvious that there is a personal vendetta. Imagine, a movement that was launched to create harmony amongst the masses and the Ulema, is now fast becoming the cause of Muslim division! It is quite surprising that the more a person becomes near to the Tableeghi Jamaat the further he gets from the Ulema and Muslim masses. And those who have given a few Chillahs. then their status is beyond question! It is a foregone conclusion that the Ulema are nothing in his eyes." (Usoolé Dawato Tableeg. pp/50)This is the Satanic arrogance that has destroyed thousands of years of worship. I don't think that the creation of such a mentality is a service to Islam. What's the use of that Tableeg which takes the good man by his hand and seats him next to Shaitaan (Devil). Hijacking the masses from the Ulema and enslaving them is another form of ego-worship. Those who call this Tableeg are trying to fool the entire world. We cannot imagine another religious tragedy than driving a wedge between the masses and the Ulema. Indeed this is the service of the Tableeghi Jamaat.STATUS OF THE TABLEEGHI JAMAAT ACCORDING TO THE QURANMolwi Abdur Rahim Shah has elaborated in great detail the status of the Tableeghi Jamaat in accordance to Shariah. He states: "The Tableeghi Jamaat in their lj'tima claim that their present movement is in accordance with the Sunnah of the Prophet (Sallalaahu Alayhi Wasallam) and Sahaba (Companions) of the Prophet (Sallalaahu Alayhi Wasallam)." Ponder and ponder again if this is justified claim?In the books of Ahadith the merits of propagation is clearly mentioned. The merits thus mentioned, are they in respect of this movement? Let us examine the words of Abdur Rahim Shah: "I must state that many unseasoned individuals have written several books on the virtues of Tableeg. These books are read at educational gatherings and create a gross misunderstanding and confusion amongst the people who assume that the virtues of propagation thus mentioned in the Ahadith specifically refer to this movement. It is absolutely necessary that the writers should amply clarify the position that this is not so! This is a grave deception. If you regard this movement as virtuous and of a high status and a Sunnah of the Prophet (Sallalaahu Alayhi Wasallam), then we challenge you to furnish your evidence from the Holy Quran and Ahadith. If you are able to prove this as a Sunnah then explain the reason for the Ummah not implementing this Sunnah for the past 1400 years. Then do we classify the Ulema, Aulia Allah and the Muhaddiseen as anti-Sunnah?!It is a strange contradiction that at times it is claimed as the Sunnah of Prophets and on the other hand it is claimed that Molwi Ilyas is the founder of this Movement." (Usoolé Dawató Tableeg, pp/50)THE UNANSWERED QUESTIONSMolwi Abdur Rahim Shah poses very basic questions that must be noted before proceeding any further. The Tableeghi Jamaat in one breath contradicts itself. They claim it is a Sunnah of the Prophets and Sahaba and in the same breath, that the founder of this movement is Molwi Ilyas.QUESTION 1: If in reality this is a Sunnah of the Prophet (Sallalaahu Alayhi Wasallam) as claimed, then it must be proven by authentic Islamic books that the Prophet (Sallalaahu Alayhi Wasallam) and the Sahaba also used to form Jamaats and do Ghast and Tableeg of Kalima and Namaaz amongst Muslims.QUESTION 2: If this is proved to be Sunnah of the Prophet (Sallalaahu Alayhi Wasallam) and Sahaba, then why was this Sunnah ignored for 1400 years and do we classify all the past Spiritual Illuminaries as anti-Sunnah?QUESTION 3: If this claim be true that this is the Sunnah practice, then surely Molwi Llyas is definetly not the founder. If it is the Sunnah of the Prophet (Sallalaahu Alayhi Wasallam) then they are the rightful founders of Tableeg and not Molwi Ilyas as claimed. If Molwi Ilyas is the founder, then obviously this type of Tableeg did not exist before him, and if so, it can be called a Sunnah. (It is Bidah!)These questions posed by Shah Sahib are so important that it can never be ignored by the members of the Tableeghi Jamaat and I think it is their religious duty to clarify the position before continuing with their Tableeg work and deceiving the Muslim Community.A SHOCKING CONFESSIONIn the previous pages you have read the name of Molwi Ihtashmul Hasan, the most respected confidant, Khalifa and Brother-in-Law of Molwi Ilyas (founder of Tableeghi iamaat). From childhood to old age the major portion of his life was spent in leading and guiding Tableeghi Jamaat. Establishing a relationship with the Saudi Wahabi government was his personal achievement. In spite of this he has stripped the Tableeghi Jamaat absolutely naked at the junction for all to openly see. The name of his kitaab is "Zindagi Ki Sirat-e-Mustãkeem."Under the heading 'Zaroori Intibah' (important announcement) he writes: "The present form of Tableeg taking place from Markaz Nizamudeen (Headquarters of Tableeghi Jamaat), in my opinion and knowledge is neither in accordance with the Quran or Hadith. It is not in agreement with the teachings of Hazrat Mujaddid Alf-e-Saani and Hazrat Shah Wali-ul-lah Muhaddis Dehlawi and the rightly-guided Ulema. Those Ulema who are actively engaged in Tableeg, it is their first and foremost duty to conform it to the teachings of Quran, Hadith and the past leaders and Ulema. It is beyond my comprehension that a service, which in the lifetime of Moulana Ilyas was confined to Bidat-ê-Hasana (good innovation) in spite of the strict implementation of Osool's (principles), can now be regarded as the most important service to Islam, even if done absolutely haphazardly. Now in its degenerated state it cannot even be called a good innovation (Bidat-ê-Hasana). I want to expose this and end my responsibilities."REACTIONReaders are invited to observe this about turn. When this evil has spread on a global scale and when this scandal has reached its peak, now it is stated that the present Tableeghi Movement operation in virtually every town is in opposition to Quran and Hadith. We demand an explanation as to why, for so many years it was claimed that:a) This is the Sunnah of Prophets.b) This is the Sunnah of the Sahaba.c) This is the highest form of Worship.d) This is the most important task of Islam and so on.Who is responsible for this global misleading? Under present circumstances it is incumbent upon them to recall the entire movement and reconsider the position anew before repentance can be implemented.And the greatest crime happened to be that whilst Molwi Ilyas was alive, the status of this Jamaat was confined to be a Bidat-é-Hasana (good innovation) and not a Sunnah! Why were the people misled that this is an example of the Prophets and Sahaba?Let it be said, that the responsibility lies squarely on the shoulders of the leaders of this movement to name a few:I. Molwi Ilyas 2. Molwi Mohammad Yusuf 3. Molwi Ihtashamul Hasan 4. Molwi Manzoor Noomaani 5 Molwi Abdul Hasan Au Nadwi6. Molwi Imraan 7. Molwi Raghib etc.All of them were aware of the realities of this Jamaat. But they played around with the Imaan of simple gullible Muslims and ridiculed Islam. Now that misleading beliefs have reached the hearts and souls, we suddenly hear that the Tableeghi Movement is no more a Sunnah but a Bidat (innovation). Indeed, not a Bidat-é-Hasana (good innovation) but a Bidat-e-Dalalah (evil innovation) the perpetrator of which is destined for Hell according to Hadith.