Reality of the Deobandis

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Al-Dawah ila Al-Fikr is a book in Urdu which was translated into Arabic by Allama Abdul Hakeem Sharaf Qadri. It talks about the history of the Deobandi vs Sunni issue and how the divide started before Imam Ahmad Rida Khan. It mentions the non 'Barelvi' scholars who refuted the Deobandis. It presents the original statements of the Deobandis with their scans attached and explains briefly why these statements are kufr. In Arabic.

You often see and hear laymen asking the scholars, 'What's the proof for this action, where does it say this in the Quran and Hadith?' and, 'Why do we pray like this? Did the Prophet ﷺ pray like this?'. This is the reason why Allama Ghulam Rasool Al-Qasimi wrote his book called المستند. In it he compiles over 1800 Hadith narrations proving beliefs and acts like: - Tawassul - Hearing of the dead - Good innovations - Not reciting behind the Imam - Not doing Raf Al-Yadayn - Witr - Raising hands for Dua And a lot more... But before he presents the Hadith, in his introduction he presents important Hadith principles explaining why different levels of Hadith can be used in response to the Ghair Muqallideen. Allama Abdul Hakeem Sharaf Qadri endorses the book and states, و لا شك في انها مجموعة ميمونة يحتاج اليها عامة المسلمين 'There is no doubt the book is comprehensive and blessed and which is needed by the common Muslims'.

Deobandi kufr/heresies: Denying the finality of Prophethood: English - https://youtu.be/EIZSm3CCxXQ?si=bXuhbU0OXxWci4RU Arabic - https://youtu.be/EVMOpIuhRdU?si=LQBELvH9DvD23801 Lying is possible for Allah: https://youtu.be/qjq-hVEvols Thinking of a donkey in prayer is better than thinking of the Prophet ﷺ: 1) https://youtu.be/_PRDQZSiUBg 2) https://youtu.be/bgdIssqaNeI?si=smg4zYtHJRQqo9HC Comparing reading Salawat in a mosque to a bag of faeces: English - https://youtu.be/1YaxL7HQO6g?si=gRq_-ExcxFgwFyn- Arabic - https://youtu.be/pHibUUp4Bto

Deobandi kufr/heresies: - Kufr of the Deobandi elders as stated in Hussam Al-Haramayn - Claiming that lying, oppression and stealing is under the power of Allah. Actually all defects are under the power of Allah. - Ismail Dehlawi's book Taqwiyatul Imaan which has a fatwa of kufr on it by Allama Fadl Haq Khairabadi - Contemporary scholars explicitly saying that thinking of a donkey in prayer is better than thinking of the Prophet ﷺ - Comparing reading Salawat in a mosque to a bag of faeces - Comparing standing in the Mawlid to the festival of Hindus

Deobandis are very good at shifting the goal posts and distracting people from the real issues between the Ahlus Sunnah and the Deobandi sect. Here are some of the main issues that we have with the Deobandi sect...

Ahlus Sunnah - Here are 2 fatwas of kufr on Rashid Ahmad Gangohi and Khalil Saharanpuri. One dating back to 1308AH, 17 years before Hussam Al-Haramayn and one in 1330AH from the scholars of Damascus. Deobandis - Look Imam Ahmad Rida Khan made a mistake in Malfuzat e Ala Hazrat which wasn't even written by him. 🤡

Book 249: حاجز البحرين الواقي من جمع الصلاتين Author: Imam Ahmad Rida Khan Topic: Fiqh Amazing news just in time for the Urs of Imam Ahmad Rida Khan. This work is by Imam Ahmad Rida Khan and was translated by his grandson Mufti Akhtar Rida Khan into Arabic but only a limited amount were published in Iraq which made it extremely difficult to get hands on the book but the PDF was recently uploaded. Imam Ahmad Rida Khan was asked whether it was permissible or not to join two prayers together during travelling which neccesitates qasr. He explains the Hanafi position by proving it from Hadith and the practice of the companions. A 150 page comprehensive answer for a question which consists of two lines. An answer which includes Hadith, narrator criticism and comparative fiqh. The answer doubles up as a refutation against a ghair muqallid who hated the Hanafi Madhab.

After my very brief reading of the works of the Ahlus Sunnah (Barelvis), the discussion around the word Ummi can be summed up like this: - The Prophet ﷺ didn't know how to read and write before revelation. Even if he did, he didn't show it because the enemies of Islam could have claimed he read previous scriptures and then wrote the Quran. - The Prophet ﷺ was taught by Allah directly after the announcement of prophethood. They don't state when he was taught but Imam Ahmad Rida Khan in his book إنباء الحي quotes Mulla Ali Qari who states it was after the ending of his message. قال القاري: "ولا يخفى أن في قوله تعالى: ﴿وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ [العنكبوت: ٤٨] أي: من قبل نزول القرآن، إشارة إلى أنه كان ممنوعاً من القراءة والكتابة، وهو لا ينافي أن يُعطيهما الله تعالى له بعد تحقق رسالته ، زيادة في الكرامة - There is evidence in the Hadith literature that the Prophet ﷺ could read and write. Look at the works of Barelvi scholars for the evidences. - When using the word Ummi for the Prophet ﷺ, we should leave it as Ummi. Using words like 'illiterate' have negative connotations and could detract from the rank of the Prophet ﷺ. الله تعالى أعلم

Imam Ahmad Rida Khan has a lenghty discussion regarding the word 'Ummi' spanning 36 pages in his work called إنباء الحي, starting from page 226. If you know Arabic, here is the link to the book - https://archive.org/details/20220128_20220128_0732/mode/1up

https://www.qandusi.com/blog/could-the-prophet-muhammad-allah-bless-him-and-give-him-peace-read-and-write Excellent article by Shaykh Abdul Aziz Suraqah on whether or not the Prophet ﷺ knew how to read or write.

After explaining 3 possible meanings, he states the 4th is that no one taught the Prophet ﷺ how to read and write. He says the Prophet ﷺ didn't read a book throughout the 40 years which preceded his revelation and he didn't write anything because if he did, the enemies could have doubted and said he read previous scriptures and then wrote the Quran. He states that using the word Ummi in the meaning of illterate for a scholar or a teacher is offensive in these days so how about when used the Prophet ﷺ? Shaykh Pirzada states there is evidence that the Prophet ﷺ knew how to, quoting the treaty of Hudaybiyah and that the Prophet ﷺ knew how to read and write before he passed away. He concludes by saying that the Prophet ﷺ didn't know how to read and write before prophethood but Allah taught him after prophethood to prevent any doubts about the authorship of the Quran.

What does the word Ummi mean when used for the Prophet ﷺ? Shaykh Muhammad Imdad Hussain Pirzada, headteacher of Jamia al-Karam, explains the possible meanings of Ummi when used for the Prophet ﷺ from his Tafsir in Arabic called إمداد الكرم في تفسير خير الكلم

Also in the fatwa it states that Rashid Gangohi's answer was sent to Shaykh Yasin al-Misri al-Madani. It states that he wrote a small book in refutation of Rashid Gangohi. After defending the Qiyaam during the Mawlid, Shaykh Yasin al-Misri al-Madani states, ان ما اجاب الوهابي المخذول كل ذلك ناشئ عن سوء ادبه في حضرة سيد الوجود 'As for what the forsaken Wahabi (Rashid Gangohi) answered, all of that (his answer) emanates from his bad manners regarding the Prophet ﷺ'. Written on the 18th of Jumada al-Awwal, year 1330AH in Al-Madinah Al-Munawwarah.

As for standing (القيام) when the Prophetic birth is mentioned, I have mentioned the statements of the scholars in my books حجة الله على العالمين and جواهر البحار. Qiyaam is a good innovation and it increases veneration and reverence for the Prophet ﷺ without the tiniest of harm in the religion. There is no doubt that standing during His ﷺ mention and the mention of His ﷺ birth is veneration, honour and exaltation for the Prophet ﷺ however the Wahabiya, their hearts do not see (are blind)'. Written in Beirut, 20th of Muharram, the year 1330AH.

When Imam Yusuf Al-Nabhani was asked about what Rashid Gangohi has written, he writes, 'As for the statement of the Wahabi called Rashid Gangohi, it is null and void. His speech is the speech of the people of innovation (البدعة) and misguidance (الضلالة) from the Wahabiya who have been deprived of the love of the messenger ﷺ. If you want to investigate regarding the knowledge of the unseen of the Prophet ﷺ return to my book حجة الله على العالمين and my book شواهد الحق regarding Istigaatha with the Prophet ﷺ...

In the fatwa of kufr above on Khalil Saharanpuri and Rashid Ahmad Gangohi, Imam Barzanji states a few important things. 1) Mawlid is permissible 2) Qiyaam is permissible and it is possible for the soul of the Prophet ﷺ to attend gatherings 3) Lying is impossible in both Kalaam Nafsi and Lafzi But one very damning thing he says is, after quoting what Qasim Nanotvi's says in his book 'Tahzeer Un Naas', Imam Barzanji states regarding what Qasim Nanotvi said, أقول هذه العبارة مشتملة على اخلال كبير بالادب مع انبياء الله ورسله 'I (Imam Barzanji) say, this expression (of Qasim Nanotvi) greatly violates/transgresses the etiquette in regards to Allah's prophets and messengers'. Picture on top is from the manuscript. Imam Barzanji does not talk about Qasim Nanotvi's statement in his endorsement of al-Muhannad which again raises the question... What was he shown?