THE MEANING OF SHIRK ACCORDING TO THE SHARI'AH:
In "Lisaunul 'Arab", Vol. 10, Page 449, it is said: "When it is said that somebody committed shirk with Almighty Allah, it means that he has joined (Except Allah) somebody else in Almighty Allah's Dominion and Powers. And shirk means to join anybody else with Him in His being Rabb, whereas Almighty Allah is independent of all forms of joiners".*
 

* Will the author of the booklet "Johannesburg to Bareilly" please consider the sentences that occur in his book "Fazaa'il-e-Durood Shareef ' by his Sheikh-ul-Hadith, Muhammad Zakariya Kandhalvi, and try to answer us? In the two sentences the Imam of the Deobandi-Wahaabi-Tableeghi band has joined Mu'mineen with Allah.

1. "What greater excellence can there be that Mu'mins join Allah and His angels in this act."—
Page 6.

2. "In this act of honouring the holy Prophet (Sallal Laahu Alaihi Wasallam), apart from people, Almighty Allah Himself participates"—Page 7

Dear readers' You have seen what, according to the Shari'at, the word shirk means, and before this you have also seen what beliefs about Almighty Allah we hold. Now, does not your inspiration urge you to say that there is not even an inkling of polytheism in our beliefs?

It is a pity that without knowing the meaning of the word shirks in its true and Shar'ee import, these transgressors have defined polytheism and infidelity to mean 'joining together of two things in one attribute'. If this definition were to be accepted in full, the Muftis of Deoband would find themselves immersed in polytheism and infidelity. In the light of this definition by the Deobandi-Wahaabis, look at the following writings of theirs. The line in which this argument runs is this: Allah exists and man also exist, that is to say, in the matter of being both share the same trait; Almighty Allah hears, so does man; Almighty Allah sees, and so does man; Almighty Allah is knowing, and man, also, ha

knowledge; Almighty Allah is Paak (Pure), and man calls himself, his clothes, his food, his utensils and his place pure, and there are such other examples.
If shirk, in the eyes of the "Deobandi-Wahaabi-Tableeghi group, merely means sharing of one attribute or one matter by two beings, then these Muftis of shirk should kill themselves and get rid of their beings; should pour boiling coal-tar in their ears so that they may get rid of hearing; should put burning iron rods in their eyes to help themselves get rid of sharing with Allah the faculty of seeing; should so hammer their heads that all matter relating to consciousness gets destroyed and they become altogether ignorant; should put themselves before beasts and then announce the almightiness of Almighty Allah; should act rid of every purity in them by adorning themselves with all sorts of filth and evil. What a pity that these Deobandi-Wahaabi-Tableeghi band who are at all times ready and willing to fire salvos of polytheism and infidelity on true Musalmaans would not, "under any circumstances", dare to do so. When they come under the mischief of their own fatawaa linen they begin to take cover behind "because", "thus", "if", "supposing", and "that is to say".

Dear readers! It is the most firms conviction of us, the Ahl-e-Sunnat-Wa-Jama'at that 'being' in fact, belongs to Almighty Allah. Hearing, seeing, knowledge and authority are the personal and real attributes of Almighty Allah. Almighty Allah is the true originator and owner of all things but He has also granted some of His own attributes to some of His creations. Can it be denied that Almighty Allah can grant some of His best attributes to some of His best creations, more than most of His creations? Almighty Allah makes some of His creations the manifestation of some His attributes. Only he can make a true estimate of the bounty of His attributes whom He has so blessed him with, otherwise ordinary people may estimate His bounty to His favoured person in the measure of the bounty conferred upon them. This is not so. It is proved with reference to the Qur'aan and the Sunnat that tremendous blessings are showered by Allah upon these whom He chooses, and there is no limit to the greatness and loftiness of the holy Prophet (Sallal Laahu Alaihi Wasallam) who is a special manifestation of Almighty Allah's 'being' and attributes.

It is a miracle of Allah that the writings of the stalwart ulama of Deoband bear witness to this fact. In Sheikh-ul-Hadith Muhammad Zakariya Sahib's books, Tableeghi Nisaab (Re-named Fazaa'il-e-A'maal) which is apparently regarded by Deobandi Wahaabi Tableeghi group of South Africa as more important than even the Qur'aan and Kamaalaat-e-Ashrafiyah, Page 56, this command of Allah (Hadith-e-Qudsi) can be found: "My bondsman attains to My nearness through offering voluntary prayers to the extent that I make him My beloved. And then I become his hearing with which he hears, and I become his sight with which he sees, and I become his hand with which he holds, and I become his feet with which he walks, and I become his tongue with which he speaks, and I grant him whatever he asks of Me." (Bukhaari Shareef).
By way of explaining this Hadith-e-Qudsi, Imam Fakhrud-deen Raazi (Alaihir Rahmah) says that eminence of a bondsman who becomes Allah's beloved is such that he sees and hears everything near or far and has sway over things, since according to Allah's command Allah's exclusive powers become such a bondsman's attributes. This means that that bondsman becomes a special manifestation of such attributes of Allah. Consequently, having faith in this command of Allah, we the Ahl-e-Sunnat-Wa-Jama'at, believe that Allah's Prophets and the friends of Allah are, undoubtedly, persons blessed by Allah with spiritual and other special powers and help Allah's creations through powers and authority granted to them by Allah.

The biographer of the Imam of the Deobandis, Rasheed Ahmad Gangohi, and A'lim of Deoband, Muhammad A'shiq llaahi Meruthi, has devoted a whole chapter to what he calls, "tazkiyyah and tasarruf' (sanctification and power to give). He says: "He (Gangohi) departed from this world, but his powers to help people are still at work" — (Page 151, Volume 2.)

The renowned Aalim of Daarul-Uloom at Deoband, Mahmood-ul-Hasan Sahib, says this in praise of his Gangohi Sahib:

"O Rabb! To whom should I go for redress of my worldly and other-worldly needs.

Now that the redresser of my spiritual and physical needs is gone".

On page 252, Vol. 2, of this very book Tazkiratur Rasheed, Gangohi Sahib himself says: "The powers to benefit and miracles of the friends of Allah are extant not only after their death, but their power to benefit and their miracles arc augmented after their death. In this statement, Ibne Abdul Barr also quotes a Prophetic hadith".

On page 9 of his another book Imdaadus Sulook, Gangohi Sahib says:

"The disciple must also believe that (Rooh), the spirit, of the Sheikh is not confined or limited to any particular place. So, the disciple, wherever he may be, either near or far, is removed from the Sheikh’s mortal body but is never removed from the Sheikh's spirituality. When he attains total belief in this fact, and remembers his Sheikh all the time, then a spiritual affinity develops which will always be beneficial. The disciple whenever he happens to be in need of some lining should ask for it from his Sheikh, for the affinity which has developed between him and the Sheikh will stand him in good stead."

On page 12 of the magazine, "Ashraf-ul-Uloom" for the month of Sha'baan, 1355, A.H., Thanvi Sahib writes: "Graves do benefit, at times through the intentions of the persons being benefited and at times without his express intention, like the sun benefits without the intention of the person benefiting from it".

On page 30 of the same magazine for the month of Jamaadeen 1354 A.H. Thanvi Sahib says: "The Maulana (Gangohi) saw a truthful person in his dream and told him that Almighty Allah has, after my death, granted me His vice grency. By this, he probably meant that he had been granted permission to use his sway over things for the benefit of others. This is the power, which is the point of distinction, and it is not commonly bestowed. Some holy men arc granted this after their death.

To a question put by somebody about the nature of this sway, he said that it was like somebody beginning to feel great zeal and zest (for acquiring Allah's nearness) after visiting the grave of a pious man and this condition is produced because of the power and attention of that cleaved person.

Somebody from the audience said that such benefit can also occur by sitting at home. At this he (Thanvi) said that the dead has a special connection with the grave, so there are greater chances of benefits accruing there".

On page 166 of his book "Ta'leem-ud-Deen", the same Thanvi Sahib has reiterated that "one should try to benefit from the graves of the friends of Allah".

One page 223, of Kamaalaut-e-Ashrafiyah, Thanvi Sahib says: "It is the habit of Allah that He does not bestow blessings without intercession".

On page 80 of his last book 'Bawaadir-un-Nawaadir', Thanvi Sahib says: "It should be understood that some friends of Allah use their power to benefit others and perform miracles even after death, and this they do repeatedly".

The present set of ulama of the Deobandi-Wahaabi-Tableeghi band altogether denies that it is at all possible for anyone created to have the power to benefit others, but their stalwarts say that the friends of Allah are not only capable of having the power to benefit others but also have this power even after death, and go on increasing in them. Readers should now themselves know that the present band of propagandists of Deoband is being proved wrong even by those of their elders who are considered by them to be their Imams and leaders.

Dear readers! The present-day Deobandi-Wahaabi-Tableeghi band is totally against Prophets and friends of Allah. They are unjust to the extent that they hold the belief that love for, and devotion to them, is polytheistic. To venerate Prophets and friends of Allah is, in their eyes, polytheism. Perhaps, they do not believe in the Qur'aan or they do not study the Qur'aan. They should be questioned, if merely venerating or showing respect and honour is polytheism or amounts to worship then how is it that Almighty Allah in the Qur'aan gives the command Watu'az-ziroohu Watu Waq-qiroohu ("Show respect to him and venerate him").

The holy Qur'aan abounds in commands to pay utmost respect to the holy Prophet. For instance, it says: "La Taqooloo Raa'ina Waqoolun Zurna" (Do not say make concession to us, but say please turn your kind attention to us).

It also says: "La Tar fa'oo Aswaatakum Fauqa Sautin Nabiy" (Do not ever raise your voice over that of the Prophet (Sallal Laahu Alaihi Wasallam).

At another place it is said, "La Taj'aloo Dua'ar Rasooli Bainakum Kaduaa'i Ba'dakum Ba'da" (Never call the Prophet, Sallal Laahu Alaihi Wasallam), as you would call one another but call him with deep respect and veneration."

We have also been told, "Wa Maien Yu'az-zim Sha'aa'iral Laahi Fa'innaha Min Taqwal Quloob." (And those who venerate the Prophet and friends of Allah their hearts are filled with the fear of Allah).

All these verses speak of the importance of veneration. The Holy Qur'aan clearly says, "Wa Lil Laahil iz-zatu Wall Rasoolihi Walil Mu'mineen" (And honour is for Allah, and His Messenger and true Mu' mineen).

And along with this, it has been said, "Walaa kinnal Munaafiqeena La Ya'lamoon." (But the hypocrites are not aware of this).

It is thus proved that those who deny honour and respect to the Prophets and the friends of Allah are, according to Qur'aanic judgement, "ignorant hypocrites". In fact, such people deny the Qur'aan itself, for the Qur'aan calls for honouring and respecting the Prophets and the friends of Allah, describes paying respect to be the signs of Allah as fearing Allah in the heart, while these unjust people describe honouring them to be polytheism.* What is it, if not a denial of the Qur'aan?
 

Readers should know that those who believe in Deobandi-Wahaabi-Tableeghi-ism act contrary to what they believe in. They have already seen how they indulge in exaggerated respect for their elders.—Kaukab

Dear readers! The friends of Allah (Ridwaan-ul-Laahi Alaihim) are the beloved of Allah and his elevated bondsmen. Their favour to the Millat is that they have guided Allah's creations on the right path, and filled their hearts with the love of Allah and the love of the Prophet of Allah (Sallal Laahu Alaihi Wasallam). They fully adhered to the Shari'al and Sunnat while they were physically alive, and admonished the creations of Allah to adhere to the Shari'at and the Sunnat, and devoted themselves to the correction of their beliefs and practices. When the friends of Allah depart from this mortal world, then people go to their graves, because, according to the Book of Allah and the Prophetic traditions, the graves of the friends of Allah are blessed places, where supplications are listened to. People do go to their graves out of their love for them, but in no case do reverential prostration before neither them nor they circumbulate their graves. They do not believe the great man in the grave to be the partner of Allah. What they do is simply this: stand before the graves of the elevated bondsmen of Allah, pray to Allah through the intercession of the men in the grave, whom they supplicates to intercede with Allah on their behalf, kiss the graves out of love and respect or having touched the graves or their coverings place their hands over their faces. Doing so can never be called grave worship or polytheism.

Dear readers! Kissing the graves can raise the question in people's minds as to why graves are kissed when they are made of earth and stones. And it is obvious that the graves by themselves have no standing. In answer to this, it can be said that their residences or their graves are kissed only because of love for them in view of their association with Allah. If it is thought strange that earth or stone should be kissed, then it should be remembered that the Hajr-e-Aswad (Black Stone) is kissed by everybody although it also is a stone. You might say that it is kissed because it is a stone from Paradise, so it has gained distinction and importance because of its association with Paradise. At this point, I may submit that a Mu'min's grave also becomes associated with Paradise, for the Holy Prophet (Sallal Laahu Alaihi Wasallam) is reported to have said: Qabrul Mu'mine Raudatum Min Riyaadil Jannah, i.e. "a Mu'min's grave is a garden from amongst the gardens of Paradise". So, its distinction and importance cannot be denied. Moreover, consider this. All Or us kiss the Holy Qur'aan only because of our love for it in view the fact that it is the Word of Allah. Even though the Words of Allah are the words which are printed on paper in ink, but we kiss the paper, the ink, the card-board with which these papers are bound or the cloth in which the Qur'aan is wrapped. We kiss all these because all of them get associated with the Word of Allah. The most vital thing is the special relationship with Almighty Allah. Similarly, whatever honour and rank the friends of Allah attain to is only because of their special attachment to Almighty Allah. Thus, all those things which become the beloved of Almighty Allah are, also, fit for being loved and respected.

Just because the feet of a beloved bondswoman of Allah, Hazrat Haajrah (Alaihas Salaam) touched the hillocks of Safa and Marwah, these hillocks turned into the signs of Allah (Sha'a'iril-Laah). We learn through the Qur'aan that the places which are touched by the feet of the friends of Allah become signs of Allah, and so how can greatness and grandeur be denied to those places where the friends of Allah are resting with their whole being?

All the same, I deem it necessary to state that the graves and the relics of the friends of Allah are kissed only because of love, and merely kissing them is not worshipping them; although doing so is not without its rewards. Consequently, details of the daily routine of the Imam of the Deobandis-Wahaabis, Rasheed Ahmad Gangohi, is mentioned in Tazkiratur Rasheed, including details of kissing the relics and reverencing them. And the stalwart ulama of Deobandi Wahaabiism have proved in their writings the greatness attained by people through their association with the blessing and excellence of places and peoples. Thus, Ashraf Ali Thanvi Sahib says: "A good deal of effect attaches to the relics of pious people and still greater good accrues from being in their company". He further says: "It is inconceivable to estimate the good that accrues from being in the company of pious men or from visiting them. And this is the truth about their relics. By laying eyes on them, their remembrance is revived which puts light into our hearts, and we get associated with Almighty Allah".— (Kamaalaa'-e-Ashraf yah, Page 68.)

Thanvi Sahib says: "Because of them (pious people), hearts get illuminated and purified. The condition that attaches to their being benefited by blessings is devotion to the pious men".— (Kamaalaat-e-Ashraf iyah, Page 130.)

On page 85 of his Bawaadir-un-Nawaadir, Ashraf Ali Thanvi Sahib says: "Like the company of fire heats up water, and this accompaniment benefits the living as well as the dead when the souls of the two have affinity with each other, which is the pre-condition for benefiting, In the same way, if the person in the grave has an affinity and the affinities of the two have a relevance with each other and as a result the condition of the visitor gets strengthened, this is called progress and power, and since this affinity is unitary so one also gets inspirational benefit".

Remember that to worship a thing is one act, and to respect and honour a thing is just another. There is a great difference between the two. Remember, also, that polytheism is concerned with beliefs, and we, Ahl-e-Sunnat-Wa-Jama'at do not ever take the person in the grave (Whether he be a Prophet or a friend of Allah) to be the permanent and real authority, but even when they go to the graves of the friends of Allah they still supplicate to Allah hoping that He, in His forgiveness and mercy and grace, will erase the black spots in their scroll of deeds, for the sake of the goodness of His elevated bondsmen, their prayers and their service to the Deen and Millat.

If the Deobandi-Wahaabi Mulla-worshipping people still insist on calling this action of ours as "grave-worship" then I must ask them this question: By what name would they call those who go to Bait-ul-Laah (Makkah Mukarramah) and prostrate before the K'abah from near or far? These Deobandi-Wahaabi-Tableeghi people very well remember the word (Chair ul Laah) "non-Allah” and they use this epithet with great contempt and insolence for Prophets and friends of Allah although they are not at all aware of the meaning of (Chair) "non". Let me put this question to these transgressors: The stones with make up the four walls of what you call Ka'bah are also non-Allah, then why do these Deobandi-Wahaabis turn their faces towards these stones while saying their prayer? The obvious answer would be that it has been commanded to "prostrate facing the stones used in the building of K'aba-Tul-Laah". They should then be told that they should also accept the position that if Almighty Allah were to command prostration before any "non-Allah" such a command has to be obeyed. To this, these people would say: "While we are apparently clinging to the walls or the cover of the Ka'bah and weeping, or supplicating, or asking for the grant of our wishes, yet never but never the thought occurs in our minds that the stones which make up the walls are worthy of being worshipped or ask them for the grant of our wishes." So, O you Deobandi-Wahaabi Tableeghi who issue fatwa why do you have a misconception about those who visit the graves of the friends of Allah and the sacred places not because they take the friends of Allah to be deities but because they deem them to be the beloved of Allah and pious beings, and while there supplicate to Allah alone. Why do you, then, consider them to be polytheists?

The ulama of Deoband know that the inner part of the Ka'batul Laah (Hateem) contains the graves of Hazrat Isma'iel (Alaihis Salaam) and his mother, Hazrat Haajirah (Alaihas Salaam). For this reason, it can be said that those who circumambulate the Ka'bah, those who protraste in the direction of the Ka'bah, those who cling to the Ka'bah while supplicating, do not ask Allah for the grant of their wishes but, in fact, to placate those inside these graves. If in reply to this the ulama of Deoband say that practice is related to beliefs: so long as no polytheistic beliefs with regard to those buried in the graves are involved, then no conception can come that circumambulation or prostration of the Ka'bah is not taking place but that of the graves is. So also those who go to the graves of the friends of Allah bear no such beliefs which are polytheistic, rather the visitors to the graves of the friends of Allah supplicate to Allah alone and never circumambulate the graves or prostrate in the direction of the graves. After knowing this fact, how very unjust it is to call true Musalmaans as polytheists. Those who say so are most unjust. May Allah protect us from their evil! (If it is possible for them to do so, the author of the booklet, "Johannesburg to Bareilly" and people of his ilk should read the chapter "28th Ghareebah" of Bawaadir un Nawaadir, the last book by their own Thanvi Sahib. This will make them aware of the greatness and excellence of the friends of Allah).

O Deobandi-Wahaabis! If you can be called Musalmaan even after prostrating in the direction of one of the things which is non-Allah (That is, stones of the Ka'bah) because, in your eyes, the real deities are not those stones but the True Deity is the being of the Almighty Allah, then why you begin firing salvos of polytheism against those true Musalmaans who visit the graves of the friends of Allah but say that "we supplicate only to Almighty Allah while being near to the beloved of Allah, and our true goal is Allah Himself"?

O you who are bereft of wisdom! Perhaps you do not know it, but it is a fact that the treasure of Deen and Imaan, the proper way to bow before the one and only Allah and to behave as His slave, the way to ask of Him in the right manner are gifts which have been given to us by these very friends of Allah, whom you contemptuously and continuously call 'non-Allah' and we the Sunnis never tire of affectionately calling them (Ahlul Laah) "people of Allah".

Because of the favours of these very "people of Allah", we have been guided in the straight path. These are the monasteries through which people receive admonition and guidance.

It is for this reason that we occasionally visit their tombs and present ourselves before "people of Allah" to get from them confirmation of our devotion and association. It is but true that these "people of Allah" are gates to the mercy of Allah, and had there not been their tombs then there would have been no clue to Him who is limitless and without any fixed abode.

Dear readers! I might present before you a saying of the holy Prophet (Sallal Laahu Alaihi Wasallam). The beloved of Allah, the holy Prophet (Sallal Laahu Alaihi Wasallam) says! "I do not have any fear of my ummah committing polytheism, but I think my ummah will become more inclined towards this world".

This hadith can be found in Kitaabul Maghaazi of Bukhaari Shareef. Of course we belong to the ummah of Allah's beloved Prophet, and when our Prophet (Sallal Laahu Alaihi Wasallam) had no fear that we would indulge in polytheism, then we can never become polytheists only because these fatwa issuing muftis of polytheistsm give such a fatwa against us. Remember that if we are not polytheists in the eyes of Allah and our belief is in the unity of Allah, as has been taught to us by the Qur'aan and the Sunnat, then by the grace of Almighty Allah we are true Musalmaans. We pray to Almighty Allah to keep us firm on the true path and protect us from the evils of Deobandi-Wahanbi-Tableeghiism!

After refuting polytheism, I will now briefly touch upon the subject of bid'at (Innovation) in the light of the Qur'aan and the Sunnat. (This servant intends, Insha Allah, to write a complete booklet on the subject of "the truth about bid'aat", in which I will try to prove the veracity of my true standpoint on the basis of the writings of the ulama of Deoband themselves).

Dear readers" Every true Musalmaan knows it well that belief in faith is founded on the Qur'aan and the Sunnat. Any saying or action of any /mare, Mujtahid or Mufti which is not exactly according to the Qur'aan or the Sunnat is altogether unacceptable and cannot be thought to be a Shar'ee argument. Nobody in the whole universe has any authority to bring about changes in the commands given by the Qur'aan and the Sunnat only because in his opinion it should be so. Those who gave priority to their own opinion in the mailer of the Qur'aan and the Sunnat and gave importance to their thinking have not only themselves been mislead but have also mislead others. The principle enunciated by the Qur'aan and the Sunnat is this: "He who explains the Qur'aan according to his own opinion builds for himself a place in Hell". It is possible for the fatwa of a Mufti to be wrong since it is not according to the Qur'aan and the Sunnat, but it cannot be that the commandments contained in the Qur'aan and the Sunnat are wrong. If some of the commandments are not properly grasped by some one, then the fault lies with their understanding, for which they should undergo treatment.

Dear readers! It is an axiom that "everything is recognised by its Opposite (Tu'raful Ashyaa'u Bi Azdaadiha). Sunnat and bid'aat are two opposing linings. In Arabic dictionary and in the terminology of Shari'at, Sunnat means "way". According to the sayings of the holy Prophet (Sallal Laahu Alaihi Wasallam), such a way is the way of the holy Prophet (Sallal Laahu Alaihi Wasallam) himself, of his right-guided caliphs and of those of the perfectly devoted persons who followed them. According to the dictionary, every act which is of recent origin is called bid'at (Innovation) and in the terminology of Shari'at absolute bid'at is that act which is not proved by Shari'at and Sunnat.

It is proved by authentic sayings of the holy Prophet that the Prophet's companions adopted many an act, many a way of reciting Allah's names and praises, and many a supplication which had not been practiced by the holy Prophet (Sallal Laahu Alaihi Wasallam) nor had he ordered these, and yet the companions believed that these acts were included in "good acts" which is what the Deen of Islam aims at.

As Almighty Allah commands in the Qur'aan: Waf'alul Khaira La'allakum Tuflihoon (Be engaged in doing good acts in the hope that through them you may attain to success). And the holy Prophet (Sallal Laahu Alaihi Wasallam) said: "He who invents a good way in Islam, for him there is a reward and good, And he will also derive cumulative good of all those acting on the good way invented by him and those coming afterwards and acting on that way will not be given less good."

This very hadith can be seen in a letter from the spiritual guide of the ulama of Deoband on page 115 of Tazkiratur Rasheed and on page 113 of Kamaalaate-Ashrafiyah and on page 353 of Badaadir-un-Nawaarid. This saying of the Holy Prophet does not mean that anybody who so desires can devise a new way, but there are set rules and regulations for this in Islam. Therefore, it is absolutely necessary that whatever new way is devised must be within the framework of Islamic rules and regulations and arguments and testimonies. This is to say that every new way must be in consonance with the Shari'at and the Sunnat. That way alone is good which the Shari'at and the Sunnat hold to be good, and that which the Shari'at and the Sunnat do not approve of can never be good. The matter must be decided in the spirit of the Shari'at and the Sunnat, not on somebody's personal opinion.

It is related about Hazrat Saiyidina Bilaal-e-Habshi (Radiyal Laahu Anhu) that the holy Prophet (Sallal Laahu Alaihi Wasallam) said to him: "I heard the sound of your footsteps in Heaven. What special acts you do"? Upon this he (Bilaal-e-Habshi) said, "Every time I do the ablution, I perform two rak'aat of namaaz". The holy Prophet (Sallal Laahu Alaihi Wasallam) had not ordered him to act thus, but to bring home to other companions the nobility and goodness of this blessed act, the holy Prophet (Sallal Laahu Alaihi Wasallam) put this question to him in the presence of other companions so that everybody should know that a good act is after all a good act, and accrues from it. So, the holy Prophet (Sallal Laahu Alaihi Wasallam) approved of the new way practiced by Hazrat Bilaal. It is stated in Sahih Bukhaari Shareef that Hazrat Khubaib (Radiyal Laahu Anhu) was the first martyr who established the tradition of saying two rak'aat of namaaz before being martyred. Once when the holy Prophet (Sallal Laahu Alaihi Wasallam) while saying his prayer was getting up after (Ruku') bowing down said "Sami Allahu Liman Hamidah" a companion who was following him during the prayers said "Rab-bana Wa Lakal Hamd" and with this he also uttered the words "Hamdan kaseeran Mubaarakan Feeh." When the prayers came to an end, the holy Prophet (Sallal Laahu Alaihi Wasallam) enquired as to who was the person who had uttered these words. He (Sallal Laahu Alaihi Wasallam) also said, "I saw more than 30 angels darting forward, each one of them trying to write down the words." This is to say that uttering these words was an act of immeasurable reward and good.

There are several such instances which go to prove that whatever good act is done while remaining within the framework of Shari'at and Sunnat is a blessed act, and a blessed act cannot, under any circumstances, be called bid'aat. It is thus proved that while remaining within the four corners of the Shari'at and the Sunnat there is a good deal of scope to deal with human affairs. Every such act which is testified to by the Shari'at and the Sunnat as being desired, and which is not against any Qur'aanic text nor is likely to spread corruption or violence is not at all bid'at. Islamic Deen presents solutions to all problems in all ages. With change in the times and in nations new events do take place and will continue to take place. If Islamic solutions to such problems are to be forbidden as bid'at, then it is questionable if Deen would continue to be a complete code of life.

Woe be to such people who never tire of declaring as bid'at good acts which are perfectly in accordance with the Shari'at and Sunnat, yet turn a blind eye to those bid'at which can only result in the destruction of Imaan and of those having Imaan. Western-style government called "democracy" is, without a doubt, the most diabolical of all bid'at. And yet those who call Meelaad of the holy Prophet as a bid'at are most eloquent in praise of this form of goverment. This is a nefarious conspiracy hatched by the enemies of Islam. This bad bid'at (Innovation) has led Muslims away from obeying the Shari'at and the Sunnat and instead taught them disobedience to Shari'at, which is otherwise given the name of law of the land or the constitution.

Those who term as bid'atis people who, for the love of him, send praises and salutations to the holy Prophet (Sallal Laahu Alaihi Wasallam) in fulfilment of Allah's commands, those who have become self-proclaimed monopolists o Deen, do nothing whatsoever against this bad innovation concerning governance which has enveloped many a Muslim country. In Pakistan, most ulama of Deoband, in order to bring about the supremacy of this very democracy, are not only supporting rule by a woman but a Deobandi aalim occupies the position of an adviser to that very woman whose rule is clearly against the injunctions of the Qur'aan and the Sunnat. Not only this, they are doing their best to justify rule by a woman and are condemning those who call rule by a woman to be unlawful.

This hadith has been reproduced on page 10 of part 1 of "Johannesburg to Bareilly": Every bid'at (Innovation) and every bid'ati (Innovator) is a denizen of Hell". By reproducing this hadith the author of the series of the booklets has tried to establish that we, the Ahl-e-Sunnat-Wa-Jama'at, are (According to him) bid'atis (Innovators). The blame for this calumny is on these transgressors.

By way of explaining this hadith, Hazrat Imam Navavi (Rahmatul Laahi Alaih) says that bid'at in this hadith means the (acts) bid'at for doing which there is no justification in the Shari'at and the Sunnat, and acts (bid'at) which are correct according to the Shari'at and the Sunnat are not at all bid'at.

On page 22123, volume 2 of his book kitaab Tahzeeb-ul-Assarnua-wal-Lughaat, Imam Navavi (Rahmatul Laahi Alaih) has quoted from the book Kituab-ul-Qawaa'id by the famous Imam, Abu Muhammad Abdul Azeez bin Abdus Salaam (Alaihir Rahmah) that there are five kinds of bid'at—waajibah (permissible), maharramah (forbidden), mandoobah (delegated), makroohah (abominable) and mubaahah (lawful). He has also quoted Imam Shaafi'ees dictum. He says: "One kind of bid' at is bad and another is good, and a bad bid'at is that which is against the dictates of Shari'at and such bid'at is a bid' at of ignominy. A good bid' at is that which is not against any good act done during the first period and is also not against the dictates of the Shari'at. Such a bid' at is a good bid'at. *
 

* This reference is given in the authentic book of the Deobandi school of ulama, Ad-dur-rul-Munazzam.

On page 11/12 of his book "Sunnat and Bid'at", the renowned Mufti of Deobandi Wahaabis, Muhammad Shafee Sahib, says! 'Prayers which have their justification in the sayings of the holy Prophet (Sallal Laahu Alaihi Wasallam) or in his acts, explicitly or by indication, cannot be called bid'at, nor is an act a bid'aat which was not done during the times of the holy Prophet but necessity for which arose later on in order to achieve a goal of Deen." He further says: "In Ahaadees; forbid innovations in religion (Ahdaas-fid-deen) are forbidden; innovations for the sake of Deen (Ahdaas-fid-deen) are not forbidden".

Ashraf Ali Thanvi Sahib says: "The truth about bid'at is that it should be adopted as part of Deen. How can it be deemed to be bid'at if it is adopted as a cure. Thus, there is one bid'aat which is introduced in religion (Ahdaas-fid-Deen) and the other one is a bid'aat introduced for the sake of religion (Ahdaas-fid-Deen). Ahdaas-fid-Deen can, in truth, be called Sunnah".— (Al-faazaat-ul-Yaumiyah, Volume 1, Page 205.)

The same Thanvi Sahib also says: "At lanes bid'at is obligatory, for example the establishment of exchange and the teaching of grammar; al times it is proper to do so, for instance to establish ribaat and madrasa.` etc. and also all those good acts which were not done in earlier times". — (Bawaadir-un-Nawaadir, Page 777.)

This passage occurs on page 139-40 of Arwaah-e-.Salaasah compiled by Ashraf Ali Thanvi Sahib: "The Prophet of Allah (Sallal Laahu Alaihi Wasallam) had perfect power to benefit, so his teachings alone were sufficient IO reform the companions (Sahaabah) inwardly and they had no need for the reforms introduced by the soofiya (mystics). After the demise of the holy Prophet (Sallal Laahu Alaihi Wasallam) this power got weakened, so much so that the soofiya had to make use of the exercises introduced by them, like zikr bil jahr, habs-e-dam, paas-e-anfaas etc. These exercises were not there during the tomes of the Prophet of Allah (Sallal Laahu Alaihi Wasallam), so they were bid'at (innovations). But they were not bid'at-fid-deen (innovations in Deen); they were rather bid'at-fid-deen (innovations for the sake of Deen). This is to say that they had not been included in Deen, but were acts permitted under the Shri'at were made use of for acquiring Deen. So they were exercises for the attainment of Deen, rather than being included in Deen. This should be understood in this way. A physician prescribes Sharbat-i-Banafishah (syrup) for a patient who needs it, but it is not available in the market. So he collects wood, lights a fire, fetches a pot, gets hold of sugar, brings water, and puts banafshah and there things, and cooks sugar and banafshah after putting all these things in a pot, and thus prepares the prescription Sharbat-i-Banafshah. This collecting wood and lighting fire etc would not be called addition to the prescription, but completion of the prescription. In the same way, all such means permissible under the Shari'at should be made use of for reforming self, and such means will not become part of Deen but a means to attain to Deen"

Here, it must be explained for the benefit of the readers that the principle is that the non-existence of a thing or its non-mention cannot be deemed to be proof of it not being permissible. That is to say that if it is non-obligatory and non-necessary, it would not mean that this act is not permitted and not correct. If something being prohibited or made unlawful is not proved by the Qur'aan and the Sunnat, then that thing or act cannot be made unlawful or wrong by somebody only on the basis of his personal opinion. Otherwise, he who does so will be committing Ahdaas-fid-deen, for to declare any good and permitted act to be bad or wrong is not a good act but is a serious mistake and a bad innovation.

The present Deobandi-Wahaabi-Tableeghi band, who are self-proclaimed right-guided ulama, do not at all fear Almighty Allah, otherwise knowing people know it full well that to apply one example of any new affair to another is in the tradition of the Imams. But it is the practise of the ulama of Deoband whose tongues wag in such matters that they issue fatwa if somehow they find a text to favour them, and because of their ignorance pay no heed to the other texts, rules, explanations, and the correct statements of knowing people, and the sayings of the holy companions of the Prophet and their true followers. Asked to define bid'at, they said: "Things which are existing now but were not there during the times of the holy Prophet (Sallal Laahu Alaihi Wasallam) are bid'at." But when the fault in their tongue was pointed out to them and they found that their definition was hurting themselves they changed their words and began saying: "Whatever act was not done during the times of the holy Prophet (Sallal Laahu Alaihi Wasallam) and was done afterwards is a bid'at". This definition also could not save them from being called bid'ati. Then they began to say: "Bid'at means making additions to Deen". Even with this they could not prove what was meant by additions, for everything which they call addition to Deen, is proved by their own books and by their own acts. So, they once again resorted to such tactics as "because", "consequently", "suppoing" and "that is". But reality has a habit of getting itself acknowledged, so these Deobandi-Wahaabi-Tableeghi ulama had to write that there are two kinds of bid' at, good as well as bad.

It would not be without interest to readers that the meaning of bid'at has always been a controversial matter among the ulama of Deoband. So, Rasheed Ahmad Gangohi Sahib described his spiritual guide and teacher, Hajji Imdaadul Laah, as non-knowing and declared his standpoint to be erroneous, and opined that it was the duty of the disciple to correct his spiritual guide. The same Gangohi Sahib also called Thanvi Sahib to be in the wrong. The author of the series of booklets "Johannesburg to Bareilly" and the present breed of ulama of Deoband hold Ashraf Ali Thanvi Sahib to be "Mujaddid-i-Millat" and "Hakeem-ul-Ummat", while Janab Rasheed Ahmad Gangohi Sahib, in one of his letters to him, says thus: "You have not yet understood the meaning of bid'at". — (Tazkiratur Rasheed, Page 122.)

Readers would have fully understood by now that these people only want the protection of their own persons; they are not at all concerned with preserving the golden principles of Islam. Call it a miracle but the fact is that they themselves persistently and vehemently do the same acts on account of which they accuse us, Sunnis, as being practising bid'at. This servant of the Ahle Sunnat has already said, and says it with full confidence and honesty, that he has in his possession documentary proofs of the fact that these Deobandi-Wahaabi-Tableeghi people themselves hold Meelaad, commemorate the martyrdom of Saiyidina Imam Husain, take out processions, hold Faatihah and recital sessions of the Qur'aan, annual death anniversaries, and visit graves, but they issue fatwa of being bid'atis only against us, Sunnis. This clearly means that if they do things which even in their own judgement are wrong those acts become justified, but they turn out to be unlawful if done by others.

Dear readers! Don't you think this is mocking Deen? Despite this, they claim that they are the right-guided ulama although it would not be wrong to call them the predators of Deen. We pray to Allah that He may protect us from their evil'

Dear readers! This servant of the Ahl-e-Sunnat has already said in his booklet "Deoband to Bareilly: the truth" that their aim is to deviate Musalmaans from the spirit of Islam, and they are doing this job with encouragement and support and connivance of their non-Muslim masters. The simple Musalmaans, who are caught into his web of the conspiracies laid out by these clever people, are not aware to what abyss of destruction they are guiding them to. Admonishing to say prayers is only their apparent stratagem. Let me advance a proof from the writings of Muhammad Ilyaas Sahib, the founder of the Tableeghi Jama'at. On page 6 of his book Da'wat he says: "Miyan Zaheer-ul-Hasan! No body has been able to understand my mission. People think that it is a movement for the establishment of Salaat (Namaaz). I say it on oath that it is not a movement for the establishment of Salaat." One day, while in despondent mood, he said: "Miyan Zaheer-ul-Hasan, We have to produce a new nation." What say the ulama and the generality of Deobandi Wahaabi Tableeghi band about this statement by their own Ilyaas Sahib? Who is right? If Ilyaas Sahib is held to be truthful then all those Wahaabi Tableeghi people who call the Tableeghi Jama'at a movement for the establishment of Salaat and think themselves to be truthful, then their founder would be declared a liar. And readers will know that all these, big or small, are liars. May Allah protect us from them!

Some time ago, criticisms were levelled by these very Deobandis against the book Fazaa'il-e-A'maal (which was previously called Tableeghi Nisaab) by Deoband's Sheikh-ul-Hadith, Muhammad Zakariya Sahib Kandhalvi. Among the criticisms was that the people of the Tableeghi Jama'at are ignoring books by the stalwarts of Deoband, and destroying them. Individuals belonging to the Tableeghi Jama'at keep with them only the book Fazaa'il-e-A'naal, not those by Ashraf Ali Thanvi and Husain Ahmad Madni and others. Replying to this criticism, Sheikh-ul-Hadith Muhammad Zakariya Sahib and Muhammad Shaahid Saharanpun said, "Books included in the Tableeghi curriculum are in accordance with the basic aims of the Tableeghi movement and have been written keeping in view the principles and goal of the movement." They say, "It is no secret that our aim is to make people Deobandi", that is to say, in the words of the founder of the Jama'at, Maulana Muhammad Ilyaas Sahib, to make than adhere to Maulana Ashraf Ali Thanvi and Maulana Muhammad Ilyaas." They further say, "One of the old and original aims of the Tableeghi Jama'at is that problems (Masaa'il) should not be discussed at Jama'at's meetings or Tableeghi rallys." The reason for this, according to them, is that "discussion on problems might create apprehensions and cause disaffection, and once this happens people would not attend Tableeghi rallys."— (Condensed from the book "Doubts about Fazaa'il and their replies" and "some general criticisms against Jama'at and detailed answers to them".)

The author of the booklet "Johannesburg to Bareilly" and his cohorts among the Deobandi-Wahaabi-Tableeghi people must be fully aware of these sayings of their elders. Would they even now declare the Tableeghi Jama'at to be a movement for the establishment of Salaat (Namaaz)?

Dear readers! How can truth be expected of those whose fundamental aim is not to inform people of the commands of the Qur'aan and the Sunnat? Just realise for yourselves what would be the reaction of those of the Tableeghi Jama'at who wander about from place to place preaching! The Deobandi-Wahaabi-Tableeghi Jama'at's people do not have the same exterior and interior. The example of the elephant's teeth fits them admirably—one for eating and the other for mere show. This is called hypocrisy. May Allah protect us from them and from their evils!

Just look at another of their criticism and its answer. The author of the booklet "Johannesburg to Bareilly" has, on page 9, part 2 of the booklet, printed a facsimile of page 12 of A'laa Hazrat Maulana Shah Ahmad Raza Khan Bareilvi's (Rahmatul Laahi Alaihi) published Wasaaya Shareef and levelled a criticism, although this person who is devoid of all wisdom failed to see that the same facsimile contained a conclusive answer. It is true that those afflicted with prejudice and enmity cannot see the truth, because unfounded grudge and enmity not only destroys wisdom but also makes one lose all good points of intellect. These Deobandi-Wahaabi-Tableeghi people were under the impression that their nefarious doings would succeed in South Africa because Muslims in South Africa were not aware of facts. They thought that their lies would remain under a smokescreen. But they did not know that they would themselves become the targets of the salvos that they had turned towards true Musalmaans. Thus, see the following.

In the last paragraph of Wasaaya Shareef, the Imam of the Ahle-Sunnat, A'laa Hazrat Bareilvi, a facsimile of which has been printed on page 9, part 2, of "Johannesburg to Bareilly", "says: "Raza Husain, Hasnain and all of you should live in love and harmony and, as far as possible, do not cease following the Shari'at and Deen. It is the most important of all the obligations to be firm on my Deen and mazhab, which is clearly mentioned in my books. May Allah give you the capacity to do so. Was-Salaam". The author of "Johannesburg to Bareilly" has objected to only two words occurring in this paragraph, which are, "my deen". On the basis of these two words, the Deobandi-Wahaabi-Tableeghi band wanted to prove that A'laa Hazrat Bareilvi (Allah forbid) had invented a new Deen.

In principle, this objection is not at all valid, because the full sentence as it appears on page 9, part 2 of "Johannesburg to Bareilly" is this: "My Deen and Mazhab which is obvious from my books". If only a few books out of the over thousand written by A'laa Hazrat Bareilvi are perused, then nobody would be able to deny the fact that A'laa Hazrat Bareilvi was undoubtedly a true preacher of the Qur'aan and the Sunnat, a true defender of the Islamic faith and a true well-wisher of the Musalmaans. If even one thing is not proved to be against the true doctrines and rules of Islam in all his writings, then to say that "my Deen" means anything other than the Deen of Islam. To do so would be rank foolishness and ignorance. The, A'laa Hazrat had not used the words "my deen" only, but the full sentence is this: "my Deen and Mazhab which is most obvious from my books" and before this sentence he has urged strict following of the Shari'at. If the Deobandi-Wahaabi-Tableeghi Jama'at people are even now averse to acknowledging facts, then they should see the state of their own house and realise that while they cannot see the beam in their own eyes, they arc trying to find a mole in other's eyes.

By way of reply, let us consider the following:
In the minutes of a meeting Sheikh Muhammad Zakariya Saharan Puri held on 19th Ramadaanul Mubaarak, 1390 A.H. (a Deobandi A'lim) Taqiyud Deen Nadvi Mazaahri, has written thus: The ulama of Deoband, Manzoor Nu'maani and Abul Hasan Nadvi, also participated in the meeting. He said, "Hold on firmly to the Deen established by our elders, Hazrat Gangohi (Rasheed Ahmad Gangohi) and Hazrat Nanotvi (Muhammad Qaasim Nanotvi). The likes of Rasheed and Qaasim will not be born again, so you should go on following them with devotion".— (Suhbat-e-Ba-Aulyia, Page 125)

Dear readers! Please pay attention to the above-mentioned words—"the Deen which was established by Gangohi and Nanotvi"—said by the head of the Deobandi-Wahaabi-Tableeghi Jama'at, Sheikh Muhammad Zakariya Sahib Khandhalvi.
On the basis of these words, if someone were to say that Gangohi Sahib and Nanotvi Sahib had established a new Deen, then the Deobandi-Wahaabi-Tableeghi band should never attempt to prove, by pointing to these books written by them, that the two used to preach Islam. Firstly, because books by those two contain polytheistic writings and, secondly, after the words "the Deen" Zakariya Sahib mentions only two names, that of Gandhi’s and Nanotvi's, whose books are not mentioned. Moreover, Zakeriaya Sahib is urging people to follow only Gangohi and Nanotvi, and not the Shari'at.

Also listen to what is said on page 113 of Tazkaratur Rasheed: "By Allah, the Great, drinking the wash-water of Maulana Thanvi's feet brings about redemption in the next life".

Readers should note how much emphasis has been laid on this sentence by beginning it by swearing in the name of Allah. Therefore, the Deobandi- Wahaabis should now feel free to discard Deen, Imam, and rozah (i.e. religion, faith, prayers and fasting). All that they now have to do to seek redemption in the next life, according to their Mufti, is to drink the wash-water of the feet of Thanvi Sahib.

Please also note another saying of Rasheed Ahmad Gangohi Sahib. He says: "Remember that truth is only what flows from the tongue of Rasheed Ahmad. And I swear to you that I am nothing but guidance in the present times, and redemption depends upon following me".— (Tazkiratur Rasheed, Page 17, Vol. 2.)

These words have been said with such definiteness that if someone were to say that "truth is only that which Gangohi says" and whatever have been said by not only all the Prophets, companions, friends of Allah and the right-guided ulama who have appeared in the world, but also by all the Wahaabi-Deobandi ulama throughout the world is not the truth, then recourse must be taken to such words as "because", "consequently", "if", and "supposing". Nor attempts should be made to prove Gangohi Sahib to be innocent, otherwise the Deobandi -Wahaabis will be put into double jeopardy. Rather it should be straight away accepted that this statement by Gangohi Sahib is another lie, for a lie is something which is said in opposition to a fact, and these words of Gangohi Sahib are, undoubtedly, not facts. When it is proved that Gangohi Sahib is speaking a lie, then, you tell me yourselves, is it possible for such a thing to happen, much less guidance and redemption, could take place by following a liar?

Dear Readers! This servant of the Ahl-e-Sunnat submits that the ulama and ordinary members of Deobandi-Wahaabi-Tableeghi band are inimical to us, Ahl-e-Sunnat-Wa-Jama'at, only because we hold a mirror to them through books written by their own stalwarts. When they see in the mirror that their own faces are pockmarked, then only two options remain open to them: either they should wipe out the pockmarks from their faces or break the mirror. Books by their stalwarts are the mirrors and their undue criticism against us is the pockmarks. A rope may burn out but wouldn't give up its twists (that is to say, habits take long to die) is a famous proverb. (Another proverb of this nature concerns the tail of a dog. But, by the grace of Allah, the tongue and pen of this sinner cannot tolerate such improper way of saying things). These people behave in like manner; they would neither destroy worthless hooks by their stalwarts nor would they stop levelling unfounded allegations against us, Ahl-e-Sunnat. Their attitude seems to be 'I will not accept however strong your argument be', which depicts their intransigence.

And now, let me explain the words, "my Deen" of A'laa Hazrat Bareilvi (Alaihir Rahmah) in the light of the Qur'aan and the Sunnat. In the holy Qur'aan, Almighty Allah says: Alyouma Akmaltu Lakum-Deenakum—"Today I have completed your Deen for you". When Almighty Allah Himself says "your Deen", then to say "my Deen" on the part of any Musalmaan cannot be wrong.

According to a hadith contained in Muslim Shareef and Bukhaari Shareef, angels would put three questions in the grave. The second of their questions would be Ma Deenuka (What is your Deen), and a Mumin's reply would be this: Deeniyal-Islam (My Deen is Islam). It is requested of the Deobandi-Wahaabi-Tableeghi ulama and general public that when they go into their graves they should plainly tell Munkar-Nakeer (angels) that they did not have any Deen Or else all Deobandi-Wahaabi-Tableeghi should accept that the criticism levelled by them against A'laa Hazrat Bareilvi (Radiyal Laahu Anhu) is based on nothing but enmity with A'laa Hazrat Bareilvi.

The author of "Johannesburg to Bareilly" utters another lie on page 25 of part 2 of his booklet.
After quoting part of the Imam of Ahl-e-Sunnat, A'laa Hazrat Maulana Shah Ahmad Raza Bareilvi's (Rehmatul Laahi Alaih) Wasaaya Shareef the author of "Johannesburg to Bareilly" says: It is interesting to note that Ahmad Raza Khan does not say that these things be given to the poor, and the reward of it be conveyed to me. Nor he says, send these things to me". Subsequently, in his usual vitriolic and insolent language, such that I have nothing Lo say except Lanat-ul-Laahi 'Alal Kaazibeen ("Allah's curse be on liars"). After this reply put in the Words of the Holy Qur'aan, let me tell my readers that A'laa Hazrat Bareilvi (Alaihir Rahmah) told his relations in his last will, "as far as it is easily possible for you to do so, give faatihah for the redemption of the soul on good things". And, in this connection, he mentioned a few dishes, which are considered tasty. But while dictating his direction with regard to Faatihah and feast for the redemption of the soul, he clarified certain matters.

Listen to this in his own words: "Do not give anything out of the food of the feast of Faatihah to the well-to-do, but give it to the poor and that, too, with due respect to them, and by way of hospitality, not by rebuking them. Thus, nothing should be done which is against Sunnat".

Immediately after this comes the writing of A'laa Hazrat Bareilvi, the facsimile of which the author of "Johannesburg to Bareilly" has printed on page 27, part 2 of his book but has omitted the sentence "the food of the feast of Faatihah should not be given to the well-to-do but to the poor".

Readers will themselves realise how much perfidy and the author of “Johannesburg to Bareilly” has demonstrated lies. Even so, the Deobandi-Wahaabi-Tableeghi ulama call themselves right-guided ulama. They should be ashamed of doing this.

Having known about such acts and forfeit beliefs of these Deobandi -Wahaabi is it possible for anyone to imagine that these Deobandi-Wahaabis who dabble in all sorts of lies and indulge in making a mockery of Deen have anything to do with truth or purity? By no means.

Mufti Muhammad Shafee Sahib, a Deobandi himself, says: "Distorting somebody's writing against his intention is to charge him with false allegation and a calumny, and nobody should be in any doubt about doing such a thing being unlawful".— (Sunnat and bid'at, Page 10.)

Dear readers ! Can people indulging in unlawful acts be called "right guided"? You will also be certainly of the opinion that such people cannot be called right-guided. These Deobandi-Wahaabi-Tableeghi ulama can never be called right-guided ulama, rather with their filthy beliefs and bad actions they are, without any doubt, ulama-e-soo' or bad ulama.

Look at their hypocrisy. Thanvi Sahib has also drawn up his last will which, inter alia. says: "After I am of gone, those with whom I had been concerned during my life-time should dominate your thoughts. I will that if twenty people should make themselves responsible for the payment of a rupee a month to her (Thanvi Sahib's wife) then she would no be in any difficulty".— (Tambihaat-e-Vasiyyat, Page 2.)

While A'laa Hazrat Bareilvi admonishes his relatives "to take care of the poor and not to do anything against Sunnat of the holy Prophet", Thanvi Sahib of the Deobandis does not rely on Allah and so he is urging non-Allah about his family members and has no concern with the poor.

In his life-time, Thanvi Sahib was concerned only with himself. So, listen to what he had been doing all his life. He himself says: "When a guest arrives I take a frugal meal with him. When there is no guest, besides the usual, I take such food which provides strength to me, like milk and halwa (a kind of sweet dish).—
(Al lfaazaut-ul-Yaumiyah, Vol. 7, Page 71.)

His usual practice with guests around suggests that Thanvi Sahib used to dupe his guests with simplicity for show. Not only this. Also see how he dealt with gifts given to him. He himself says: "Somethings are such that they are made use of as soon as they come. But there are certain things about which I had to think what should be done with them. I either gave them away to someone or when miserliness dominated me then I began to think why should I give them away for free. Let me sell them and thus make same money from them".— (Ashraful Ma'moolaat, Page 15.)

The author of "Johannesburg to Bareilly" would be fully aware of the saying of the holy Prophet about a miserly person. He should take cognisance of the fact that Ashraf Ali Thanvi Sahib who used to say that he followed the Sunnat is himself saying "if miserliness overpowered me." This means that miserliness was a habit with him but sometimes it overpowered him and when it was so he used to trade in the gifts and presents.

Moreover, Thanvi Sahib says: “My whole life has been spent as a parasite. First, I was a parasite to my father's earnings. Then, for sometime I lived on a salary. Afterwards, I reverted to the same condition of being a parasite. This is to say, for a long, long time I lived on presents. I have neither to do any work, nor earn a living".—
(Al If aazaat ul-Yaumiyah, Vol. 3, Page 296.)

While the Imam of Ahl-e-Sunnat, A'laa Hazrat Maulana Ahmad Raza Khan Bareilvi, in his last will, is issuing instruction for honouring and respecting the poor, and to feed them with tasty dishes, the Hakeem-ul-Ummat of the Deobandi Wahaabis does not find the time for anything but to fill his own stomach.

Listen to what the Imam of the Deobandi Wahaabis, Rasheed Ahmad Gangohi Sahib, used to do. "Someone requested Hazrat Gangohi to get a new set of teeth made for himself. To this, he said, in that case he would have to again chew. At present, people took pity on him because he had no teeth and so he was being fed on soft halwa (a kind of sweet).— (Al Ifaazaat ul-Yaumiyah, Vol. 2, Page 23.)

Also see this. The veteran Imam of the Deobandi-Wahaabi-ism, Isma'iel Dehlvi Balakoti says: "My supplications are of no effect without (Mithaa'ee) sweets"— (Arwaah-e-Salaasah, Page 72.)