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TABLE OF CONTENTS

RECOMMENDATION.............................................. 13

INTRODUCTION ..................................................... 15

AHL AS-SUNNAH ................................................... 19

The View of ‛Allāmah Ibn Taymīyyah............................................. 22

Shāh Walī Allāh’s Statement on The Successful Group................. 24

Shāh Walī Allāh’s Statement on The Unsuccessful Group ............ 24

Beliefs of The Ahl as-Sunnah wa al-Jamā‛ah .................................. 26

Belief in Allāh..................................................................................... 27

Belief in Fate....................................................................................... 29

Belief in Messenger-ship.................................................................... 29

Belief in Angels................................................................................... 30

Belief in The Books ............................................................................ 32

Sahābī ................................................................................................. 32

Ahl-e-Bayt........................................................................................... 33

Matters Related to Kufr .................................................................... 33

Belief in The Last Day ....................................................................... 34

The Resurrection ............................................................................... 36

Hell ...................................................................................................... 37

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Intercession......................................................................................... 37

Paradise .............................................................................................. 37

THE SHĪ‛AH SECT.................................................. 39

Background ........................................................................................ 39

The Founder: ‛Abdullāh ibn Saba’ .................................................. 40

Doctrines And Beliefs of The Shī‛ah ................................................ 42

Answers From The Qur’ān And Hadīth to Shī‛ah Beliefs And

Doctrines............................................................................................. 43
1st Belief: With Regard to The Qur’ān ............................................ 43
2nd Belief: The Rank of Imāmat Surpasses That of Prophet-hood... 45
3rd Belief: All The Sahābah Except Four Became Apostates .......... 48
4th Belief: Distorting The Kalimah Tayyibah .................................. 57
5th Belief: Mut‛ah is Permissible ..................................................... 57
6th Belief: Raj‛at .............................................................................. 61

Fatāwā With Reference to The Shī‛ah ............................................. 63

THE ISMĀ‛ĪLĪYYAH SECT...................................... 69

Background ........................................................................................ 69

Āghā Khān Shāh Karīm al-Husaynī ................................................ 70

Reason For Being Called Āghā Khān.............................................. 70
Education......................................................................................... 70
Marriage .......................................................................................... 71
Among The Wealthiest.................................................................... 71
Interests ........................................................................................... 71
Titles................................................................................................ 71

Doctrines And Beliefs of The Ismā‛īlī Sect ...................................... 72

Answers From The Qur’ān And Hadīth to Āghā Khānī Beliefs And
Doctrines............................................................................................. 75

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1st Belief: The Salām ....................................................................... 75

2nd Belief: The Kalimah................................................................... 75
3rd Belief: The Wudū’...................................................................... 76
4th Belief: The Five Salāhs .............................................................. 76
5th Belief: Fasting ............................................................................ 77
6th Belief: Zakāh .............................................................................. 78
7th Belief: Hajj ................................................................................. 78
8th Belief: The Qur’ān...................................................................... 79
9th Belief: Mukhi Saheb................................................................... 80
10th Belief: Special Mode of Worship ............................................. 81
11th And 12th Belief: The Rank of The Imām .................................. 81
13th Belief: No Need For Qiyās And Ijmā‛...................................... 82

Fatāwā With Reference to The Āghā Khānī Ismā‛īlīyyah ............. 82

THE ISMĀ‛ĪLĀYYAH BOHRĪ SECT ........................ 97

Background ........................................................................................ 97

A Short Life-History of Their Founder, Sayyidunā Muhammad

Burhān ad-Dīn ................................................................................... 98
Education......................................................................................... 98
Bohrī Centres................................................................................... 99
Achievements .................................................................................. 99

Beliefs And Doctrines of Bohrīs........................................................ 99

Answers From The Qur’ān And Hadīth to Bohrī Beliefs And

Doctrines........................................................................................... 100
1st Belief: The Imām...................................................................... 100
2nd Belief: Consuming Usury Publicly .......................................... 101
3rd Belief: Lighting Lamps During Diwali .................................... 104
4th Belief: Hindu Calendar............................................................. 104
5th Belief: Musjid And Salāh ......................................................... 105
6th Belief: Their Kalimah............................................................... 105

Fatāwā With Reference to The Bohrīs ........................................... 106

THE DHIKRĪ SECT................................................ 108

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Background ...................................................................................... 108

Muhammad Mahdī Attakkī ............................................................ 109

Beliefs And Doctrines of The Dhikrī Sect ...................................... 110

Answers From The Qur’ān And Hadīth to Dhikrī Beliefs And

Doctrines........................................................................................... 113
1st Belief: The Kalimah ................................................................. 113
2nd Belief: Mahdī Muhammad Attakkī .......................................... 115
3rd Belief: Rejecting The Prophet-hood of Muhammad Attakkī.... 115
4th Belief: Muhammad Mahdī is Allāh’s Nūr ................................ 115
5th Belief: The Promised Mahdī .................................................... 116
6th Belief: The Qur’ān.................................................................... 117
7th, 8th and 9th Beliefs: The Mahdī in The Qur’ān.......................... 118
10th Belief: Denigrating The Prophets And Angels ....................... 118
11th Belief: The Sharī‛ah is Abrogated .......................................... 119
12th Belief: Salāh ........................................................................... 119
13th – 19th Beliefs........................................................................... 119

The Dhikrī Sect is Kāfir According to The Pakistani National

Assembly........................................................................................... 121

A Case Concerning a Dhikrī Person in The Baluchistan Shar‛ī

Court ................................................................................................. 122
The Deputy Commissioner’s Order to Registration Officers ........ 123

Fatāwā With Reference to The Dhikrī Sect................................... 124

THE QĀDIYĀNĪ SECT .......................................... 125

Background ...................................................................................... 125

A Short Biography of Ghulām Ahmad Qādiyānī.......................... 126

Beliefs And Doctrines of The Qādiyānī Sect.................................. 128

Answers From The Qur’ān And Hadīth to Qādiyānī Beliefs And

Doctrines........................................................................................... 131
1st Belief: I am The Final Prophet ................................................. 131

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2nd Belief: Divine Revelation Used to Descend Like Rain on Mirzā

Ghulām .......................................................................................... 134
3rd Belief: His Teaching is Salvation ............................................. 137
4th Belief: The One Who Does Not Accept The Prophet-hood of
Mirzā Ghulām................................................................................ 138
5th Belief: The Number of His Miracles ........................................ 139
6th Belief: Mirzā is Superior to Rasūlullāh .................................... 139
7th Belief: Mirzā is Superior to The Prophets of The Banū Isrā’īl. 141
8th Belief: Defamatory Statements Against The Prophets ............. 141
9th Belief: The Qur’ān Makes Reference to Mirzā Ghulām........... 146
10th Belief: Predictions of Hadrat ‛Īsā ........................................... 147
11th Belief: Abrogation of Jihād .................................................... 148
13th Belief: Rejection of Hadrat ‛Īsā’s Miracles ............................ 150
13th Belief: The Mi‛rāj Was Spiritual ............................................ 152
14th Belief: Rejection of The Field of Resurrection....................... 154
15th Belief: Rejection of Angels .................................................... 156
16th Belief: Accusing Allāh And Rasūlullāh of Lies ..................... 159
17th Belief: Mirzā Ghulām – A Manifestation of All Prophets...... 160
18th Belief: Hadrat ‛Īsā Will Not Return to This World ................ 163
19th Belief: The Qur’ān is Distorted .............................................. 167

Fatāwā With Reference to The Qādiyānī Sect .............................. 167

THE NATURALIST SECT ..................................... 169

Background ...................................................................................... 169

A Short Biography of Sir Sayyid Ahmad Khān ............................ 171

Beliefs And Doctrines ...................................................................... 172

Answers From The Qur’ān And Hadīth to Naturalist Beliefs And

Doctrines........................................................................................... 174
1st Belief: Angels Do Not Exist ..................................................... 174
2nd Belief: Rejection of Shaytān .................................................... 178
3rd Belief: Hadrat Ādam Did Not Eat The Forbidden Fruit ........... 180
4th Belief: Rejection of Punishment of The Grave......................... 181
5th Belief: Rejection of Paradise And Hell .................................... 184
6th Belief: Rejection of Physical Resurrection............................... 187
7th Belief: Rejection of Doe-Eyed Damsels of Paradise ................ 189

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8th Belief: Rejection of Predestination........................................... 191

9th Belief: Rejection of Miracles.................................................... 193
10th Belief: Rejection of Ijmā‛ ....................................................... 197
11th Belief: No Abrogation Took Place in The Qur’ān.................. 200
12th Belief: Most Ahādīth Are Not Authentic................................ 205
13th Belief: Rejection of Jinn......................................................... 209
14th Belief: Rejection of The Miracles of Hadrat Mūsā................. 212
15th Belief: Hadrat ‛Īsā is Dead ..................................................... 214
16th Belief: Rejecting The Splitting of The Moon ......................... 217
17th Belief: Rejection of The Opening of The Chest of Rasūlullāh220
18th Belief: Rejection of Mi‛rāj ..................................................... 222
19th Belief: Rejection of Hadrat Mahdī ......................................... 224
20th Belief: An Ordinary Person Can be Equal to a Prophet.......... 226
21st Belief: A Deceased Person Does Not Receive Rewards......... 228

Fatāwā With Reference to The Naturalist Sect............................. 230

THE GHAYR MUQALLID SECT ........................... 233

Background ...................................................................................... 233

A Short Biography of Miyā Nadhīr Husayn Dehlawī................... 235

Birth............................................................................................... 235
Education....................................................................................... 235
Teachers ........................................................................................ 235
Demise........................................................................................... 237

Beliefs And Doctrines ...................................................................... 237

Answers From The Qur’ān And Hadīth to Ghayr Muqallid Beliefs

And Doctrines................................................................................... 238
1st Belief: Rejection of Taqlīd ....................................................... 238
Definition of Taqlīd....................................................................... 239
Two Types of Taqlīd ..................................................................... 239
Proof of Taqlīd From The Qur’ān ................................................. 240
Proof of Taqlīd From Ahādīth ....................................................... 243
Proof of Taqlīd From Statements of Past Scholars........................ 244
Proof For Taqlīd Shakhsī............................................................... 245
The Reason For Making Taqlīd of The Four Imāms Only ............ 247
The Harms of Abandoning Taqlīd................................................. 250

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2nd Belief: Rejection of Ijmā‛ ........................................................ 251

3rd Belief: 20 Rak‛ats Tarāwīh....................................................... 255
4th Belief: Three Divorces in One Assembly................................. 260
5th Belief: Reciting The Qur’ān Behind The Imām ....................... 266
6th Belief: Abstaining From Placing The Hands Below The Navel in
Salāh. Placing Them on The Chest Instead ................................... 272
7th Belief: Raising of Hands in Different Postures of Salāh .......... 274
8th Belief: Saying Āmīn in a Loud Voice ...................................... 281
9th Belief: Masah on Woollen, Cotton And Nylon Socks.............. 284
10th Belief: The Days of Qurbānī .................................................. 288

Fatāwā With Reference to The Ghayr Muqallids ......................... 291

THE BARELWĪ SECT ........................................... 292

Background ...................................................................................... 292

A Short Biography of Maulānā Ahmad Radā Khān Barelwī ...... 294

Birth............................................................................................... 294
Teaching ........................................................................................ 294
Written Works ............................................................................... 295
Demise........................................................................................... 295

Beliefs And Doctrines of The Barelwī Sect .................................... 295

Answers From The Qur’ān And Hadīth to Barelwī Beliefs And

Doctrines........................................................................................... 297
1st Belief: Rasūlullāh Was ‛Ālim al-Ghayb ................................... 297
2nd Belief: Rasūlullāh Was Nūr And Not a Human ....................... 304
3rd Belief: Rasūlullāh is Present Everywhere ................................ 313
4th Belief: Rasūlullāh Has Absolute Power of Choice................... 320
5th Belief: Seeking Help From Others Apart From Allāh.............. 329
6th Belief: Celebrating 12th Rabī‛ al-Awwal as Mīlād an-Nabī...... 336
7th Belief: To Stand Up At The Time of Durūd And Salām .......... 338
8th Belief: Constructing Solid Graves And Domes Over Them..... 340
9th Belief: Lighting Lamps Over Graves ....................................... 344
10th Belief: Commemorating 3 days, 10 days and so on ............... 346
11th Belief: To Give Food at The Time of Khatam........................ 349
12th Belief: Insisting on Du‛ā’ After The Janāzah Salāh ............... 350

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13th Belief: Kissing One’s Thumbs When Hearing The Name of

Rasūlullāh...................................................................................... 352
14th Belief: Saying Yā Rasūlallāh................................................. 355

Fatāwā With Reference to The Barelwīs ....................................... 361

REJECTERS OF HADĪTH..................................... 363

Background ...................................................................................... 363

A Few Reasons For Rejecting Hadīth ............................................ 363

A Short Biography of Maulwī ‛Abdullāh Chakrālwī ................... 366

Name ............................................................................................. 366
Education....................................................................................... 367
‛Abdullāh’s Rejection of Hadīth.................................................... 367
Tafsīr of The Qur’ān...................................................................... 368
An Admonitory Death ................................................................... 368

A Short Biography of Ghulām Ahmad Parwez............................. 369

Education....................................................................................... 369
Early Training................................................................................ 370
Interest in Music ............................................................................ 372
Employment .................................................................................. 372
Children......................................................................................... 373
Objectives of Tulū‛ Islam.............................................................. 374
Self-Opinionated Tafsīr of The Qur’ān ......................................... 375
Death ............................................................................................. 375

Beliefs And Doctrines of Rejecters of Hadīth ................................ 375

Answers From The Qur’ān And Hadīth to Parwezī Beliefs And

Doctrines........................................................................................... 378
1st Belief: Hadīth is a Non-Arab Conspiracy ................................. 378
2nd Belief: The Present Islam is Different From The Qur’ān......... 380
3rd Belief: Allāh And His Rasūl Refers to The Centre of Dīn ....... 381
4th Belief: Obedience to Allāh And His Rasūl Refers to Obedience to
The Central Government ............................................................... 381
5th Belief: “Those of Authority” Refers to Officers....................... 382
6th Belief: The Sole Task of The Messenger ................................. 383

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7th Belief: There is no Obedience to Rasūlullāh After His Demise 385

8th Belief: The Meaning of Khatm-e-Nubūwwat........................... 388
9th Belief: The Centre of The Ummat ............................................ 389
10th Belief: Allāh Has No External Existence ............................... 390
11th Belief: The Hereafter Refers to The Future ............................ 392
12th Belief: Hadrat Ādam Has No Existence ................................. 393
13th Belief: Rasūlullāh’s Only Miracle.......................................... 395
14th Belief: The Qur’ān Does Not Ask us to Perform Salāh.......... 395
15th Belief: There Were Only Two Salāhs..................................... 396
16th Belief: Zakāh is a Tax............................................................. 397
17th Belief: Zakāh is Not Wājib..................................................... 398
18th Belief: Hajj is an International Conference ............................ 398
19th Belief: Rejection of Qurbānī .................................................. 400
20th Belief: The Condition of Present Day Muslims ..................... 401
21st Belief: Only Four Things Are Prohibited ............................... 402
22nd Belief: Rejection of Paradise And Hell.................................. 403

Fatāwā With Reference to Hadīth Rejecters ................................. 405

THE JAMĀ‛AT ISLĀMĪ.......................................... 406

Background ...................................................................................... 406

A Short Biography of The Founder ............................................... 407

Beliefs And Doctrines of The Jamā‛at Islāmī ................................ 409

Maudūdī’s Criticism of Sahābah ................................................... 410
Maudūdī’s Other Beliefs ............................................................... 411

Answers From The Qur’ān And Hadīth to Jamā‛at Islāmī Beliefs

........................................................................................................... 412
1st Belief: Prophets Committed Mistakes ...................................... 412
2nd Belief: Objections Against Pious Predecessors........................ 416
3rd Belief: Objections Against The Sahābah.................................. 418
4th Belief: Rejection of The Miracle of The Splitting of The Moon
....................................................................................................... 427
5th Belief: Qādiyānīs Are Not Kāfirs ............................................. 430
6th Belief: There is no Conveying of Rewards For Sinners ........... 431
7th Belief: It is Permissible to Keep a Beard Shorter Than One Fist
Length............................................................................................ 433

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8th Belief: Wudū’ is Not a Prerequisite For Sajdah Tilāwat .......... 435
9th Belief: The Time of Sehrī Extends Even After True Dawn...... 436
10th Belief: Taqlīd is Worse Than Sinning .................................... 439
11th Belief: Maudūdī’s Hatred For Fiqh ........................................ 441
12th Belief: Sufism is an Ignorant System ..................................... 445
13th Belief: Tafsīr Based on Personal Opinion .............................. 449
14th Belief: The Sahābah Are Not The Criteria For The Truth...... 454
15th Belief: Verdicts of The Khulafā’ Rāshidīn Are Not Proofs For
Us .................................................................................................. 460

Fatāwā With Reference to The Jamā‛at Islāmī............................. 462

JAMĀ‛AT AL-MUSLIMĪN ...................................... 470

Background ...................................................................................... 470

A Short Biography of The Founder ............................................... 470

Name ............................................................................................. 470
Birth............................................................................................... 470
Written Works ............................................................................... 471
Demise........................................................................................... 472

Beliefs And Doctrines ...................................................................... 472

Answers From The Qur’ān And Hadīth to Jamā‛at al-Muslimīn

Beliefs And Doctrines ...................................................................... 474
1st Belief: Rejection of Taqlīd ....................................................... 474
2nd Belief: Rejection of Ijmā‛ ........................................................ 479
3rd Belief: Rejection of Qiyās And Ijtihād ..................................... 480
4th Belief: Rejection of The Four Imāms ....................................... 482
5th Belief: Salāh Without Raising The Hands is Invalid ................ 483
6th Belief: Naming Himself “Muslimīn” ....................................... 491
7th Belief: Hold on to Jamā‛at al-Muslimīn ................................... 493
8th Belief: Call Yourself a Muslim Instead of Musalmān .............. 496
9th Belief: There is no Need For Fiqh ............................................ 496
10th Belief: Rejection of Six Takbīrs in The ‛Īd Salāh And Objections
to Normal Salāhs ........................................................................... 497
11th Belief: It is Fard to Pledge Bay‛ah at The Hands of Mas‛ūd
Ahmad ........................................................................................... 501

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12th Belief: It is Not Permissible to Use The Word “Khudā” For

Allāh .............................................................................................. 501
13th Belief: Rejection of Īsāl-e-Thawāb......................................... 502

Fatāwā With Reference to Jamā‛at al-Muslimīn .......................... 503

ANJUMAN SARFARAUSHĀN ISLAM.................. 506

Background ...................................................................................... 506

A Short Biography of Riyād Ahmad Gauhar Shāhī ..................... 506

Name ............................................................................................. 506
Birth............................................................................................... 507
Education....................................................................................... 507

Beliefs And Doctrines of the Anjuman Sarfaraushān Sect .......... 510

Answers to The Beliefs And Doctrines of The Anjuman

Sarfaraushān Sect From The Qur’ān And Hadīth ....................... 511
1st Belief: I Only Teach What Rasūlullāh Teaches Me.................. 511
2nd Belief: The Qur’ān Has 40 Pārās ............................................. 512
3rd Belief: A Person Cannot be an Ummatī Without a Visit From
Rasūlullāh...................................................................................... 513
4th Belief: Learn Spirituality no Matter Which Religion You Belong
to.................................................................................................... 514
5th Belief: Denigration of Prophets ................................................ 517
6th Belief: Claim of Being The Mahdī ........................................... 521
7th Belief: Replacing “Muhammad Rasūlullāh” With “Gauhar Shāhī
Rasūlullāh” in The Kalimah .......................................................... 524
8th Belief: Claiming to Have Met Hadrat ‛Īsā................................ 526
9th Belief: It is Permissible to Embrace Strange Woman............... 531

Fatāwā With Reference to the Anjuman Sarfaraushān Islam Sect

........................................................................................................... 533

AL-HUDĀ INTERNATIONAL ................................ 565

Background ...................................................................................... 565

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A Short Biography of Dr. Farhat Hāshimī .................................... 566

Beliefs And Doctrines of al-Huda International............................ 567

Answers to Beliefs And Doctrines of al-Huda International From

The Qur’ān And Hadīth.................................................................. 572
1st Belief: Rejection of Ijmā‛ ......................................................... 572
2nd Belief: Three Divorces Are Counted As One .......................... 578
3rd Belief: Women Are Permitted to Cut Their Hair ..................... 597
4th Belief: The Method of Salāh For Males And Females is The Same
....................................................................................................... 606

Fatāwā With Reference to al-Hudā International ........................ 608

TRANSLATOR’S NOTE........................................ 623

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RECOMMENDATION
Hadrat Maulānā Muftī Muhammad Taqī ‛Uthmānī
Sāhib

‫سم اﷲ ا ر ن ا رحيم‬

‫عباده ا ين اصط‬ ‫ وسﻼم‬، ‫ا مد ﷲ و‬

Various types of creeds and beliefs have proliferated
in the present tribulation-filled era. In view of these
conditions, the explanation of ‫ما أنا عليه وأصحا‬ (the
path on which I and my Companions are) as given by
the vast majority of scholars is well-known by the
name of: beliefs of the Ahl as-Sunnah wa al-Jamā‛ah.
This book which was compiled under the supervision
of Maulānā Muftī Muhammad Na‛īm Sāhib –
principal and Shaykh al-Hadīth of Jāmi‛ah
Binnaurīyyah Karachi – clarifies the beliefs of the Ahl
as-Sunnah together with proofs from the Qur’ān and
Sunnah, and in the light of the statements of the
pious predecessors. It also refutes those views which
do not conform to the vast majority of the Ahl as-
Sunnah. Some of these views reach the level of kufr,
others cannot be referred to as kufr but are certainly
deviated, while others reach the level of extremism
and therefore fall under the category of deviation.
The author explains all these views in detail together
with references, and then presents the correct beliefs,
views and injunctions of the Ahl as-Sunnah
supported by proofs. Each of the issues discussed
can be compiled into a complete book and this has
already been done. However, the Maulānā’s
achievement here is that he accumulated all those

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scattered discussions and presented them in a

concise book.
Due to my many journeys and other occupations, I
did not get an opportunity to derive benefit from the
entire book but I did peruse through a considerable
portion of it and found it extremely beneficial for the
reader. I pray to Allāh ta‛ālā to make it useful and to
make it a means to establish the truth and refute
falsehood. May Allāh ta‛ālā reward the author with
the best of rewards. Āmīn.
Muhammad Taqī ‛Uthmānī, may Allāh pardon him.
18 Rabī‛ al-Awwal 1430 A.H.

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INTRODUCTION
In Allāh’s sight there is only one religion which is the
means of salvation and it is Islam. Allāh ta‛ālā says
in this regard:
َ ِ ‫اﻵخرة‬ْ ََُ ُْ ََْ ْ ََ ًْ َ ْ ْ َْ َ َْ ْ َ َ
‫من‬ َِ ِ ِ ‫ وهو‬،‫اﻻسﻼِم ِد نا فلن قبل ِمنه‬ ِ ‫ومن ي تِغ‬
ْ
.‫ا ٰ ِ ِ ْ َن‬
Whoever seeks a religion other than Islam it will never
be accepted from him. And he is doomed in the
Hereafter.1
Imām Tahāwī rahimahullāh writes:

‫ ان‬: ‫ قال اﷲ تعا‬،‫اﻷرض وا سماء واحد وهو دين اﻹسﻼم‬ ‫دين اﷲ‬
٢
.‫ا ين عند اﷲ اﻻسﻼم‬
The religion of Allāh ta‛ālā on earth and in the
heavens is one; it is the religion of Islam. Allāh ta‛ālā
says: The true religion in the sight of Allāh is Islam.
‛Allāmah Ibn Hazm rahimahullāh writes:
٣
.‫اﻹسﻼم دين واحد و دين سواه باطل‬
Islam alone is the true religion. All other religions are
false.
It is not possible to consider other religions apart
from Islam to be correct and the means for salvation.
Religion, creed and beliefs are man’s greatest assets

1 Sūrah Āl ‛Imrān, 3: 85.

.‫عقيدة طحاوية‬2
.١٠٤ :‫اﶈلى‬3

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for which he is prepared to sacrifice his life and

wealth. Those who are on falsehood also believe their
beliefs to be the means for salvation whereas the
guide to the world Rasūlullāh sallallāhu ‛alayhi wa
sallam announced over 1 500 years ago:

‫ما أنا عليه وأصحا‬

The path on which I and my Companions are.
In other words, as regards beliefs, only those who are
on the path which I and my Companions trod can
gain salvation. That is the straight path.
The issue of beliefs is a very delicate issue. It is
established from the Qur’ān and Ahādīth that no
matter how flagrant a sinner a person may be, as
long as his beliefs are correct, Allāh ta‛ālā will admit
him immediately or after punishing him into Paradise
by virtue of His mercy. However, if his beliefs are not
correct, there is no way of pardon for him.
If a person’s belief and creed shift away from the
Sharī‛ah of Islam, and he spent his entire life in this
way without establishing the facts, then he will
experience nothing but failure in the Hereafter. The
Qur’ān refers to such people as:
ًَ َ ً َ ٰ ْ َ ٌَ ٌَ َ
‫حامية‬
ِ ‫ تص نارا‬،‫ناصبة‬ِ ‫ِ لة‬
Toiling, worn out. Falling into the blazing fire.1
They are the ones whose entire life’s efforts and
toiling will amount to nothing in the Hereafter.
Allāh ta‛ālā blessed man with a sound intellect and
temperament through which he can ascertain the

1 Sūrah al-Ghāshiyah, 88: 3-4.

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correct religion and embrace it. This book, Adyān

Bātilāh Aur Sirāt Mustaqīm, has been written for such
people – they are the ones who accept the truth the
moment it is made clear to them.
Allāh ta‛ālā refers to these people as follows:
َُ َ ْ َ َ ْ ُ ََ َْ َْ َ ْ ُ َ َْ َ ْ َ
‫احسنه‬ ‫ستمعون القول ي ِبعون‬ ِ ‫ا ِن‬
Who listen to all that is said and then follow the best
of it.1
The book before you has been written without going
towards fanaticism, obstinacy and extremism; and
has followed a course of moderation. It is not our
intention to offend the followers of any particular
creed. Rather, we desire their wellbeing so that each
person can – with an open mind – decide the truth
for himself. This book is written in a very simple style
so that the most ordinary person may be able to
benefit from it. Every point is explained with
references so that it could aid scholars for further
research. Six points are presented concisely about
each creed:
1. The time when it came into existence.
2. The identity and life of its founder.
3. Its fundamental beliefs and views.
4. Answers from the Qur’ān, Hadīth and aqā’id
books to those beliefs and views.
5. Views of the muftīs about the creed.
6. A list of books for those wanting to do
additional research about the sect.

1 Sūrah az-Zumar, 39: 18.

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‫‪Finally, I pray to Allāh ta‛ālā to confer this book with‬‬

‫‪acceptance in His court and make it a source of‬‬

‫َ َ َ َ َْ َ َ ْ ُ ْ َ ّ َ َ ُ َ َ َ ْ َ َ َ ً َ ْ ْ َ‬
‫‪guidance for the entire world. Āmīn.‬‬

‫ارُز نا‬ ‫اطﻼ و‬ ‫اطل ب ِ‬ ‫ر نا أِرنا ا ق حقا وارز نا اتِباعه‪ ،‬وأِرنا ا ِ‬

‫ُْ َْ ْ ُ َُ ْ َ ََْ َ‬
‫انك َ ْ َ‬ ‫َ َْ َ‬ ‫ْ َ َُ َ َ ََ ْ‬
‫انت‬ ‫العليم وتب علينا ِ‬ ‫سميع ِ‬ ‫اجِتنابه‪ .‬ر نا قبل ِمنا ِانك انت ا ِ‬
‫ُ َٰ َ َْ َّْ َ َْ َ ّ َ ََ َّ َُ‬ ‫واب ا ِ ْ ُ‬
‫رحيم‪َ َ .‬‬ ‫ُ‬
‫مد وآ ِ ِ‬‫ٍ‬ ‫سيدنا ون ِ ِينا‬
‫ِِ‬ ‫ر ٍة ِللعا ِم‬ ‫وص اﷲ‬ ‫ا‬
‫ْ ْ‬ ‫َ‬ ‫َ َ ْ‬
‫وصحبه أ َ ِع َ ‪.‬‬
‫ِِ‬

‫‪.‬‬ ‫وآخر دعوانا أن ا مد ﷲ رب العا‬

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AHL AS-SUNNAH
Rasūlullāh sallallāhu ‛alayhi wa sallam said:
١ًَْ َْ ْ َ َٰ َٰ ْ ُ ُ ََْ
‫فرقة‬
ِ ‫وسبع‬
ِ ‫ثلث‬
ٍ ِ ‫ف ِ ق ام‬
My ummah will be divided into 73 sects.
Another narration states:
٢ً َ ً ْ ُ ُ
‫واحدة‬
ِ ‫ار ِاﻻ ِ لة‬
ِ ‫هم ِ ا‬
All of them will be in the Hell-fire except for one sect.
Rasūlullāh sallallāhu ‛alayhi wa sallam says in
another narration with reference to this sect which

َ ‫َما أَنَا َعلَيْه َوأَْص‬...

will be saved:
٣
... ْ ِ ‫حا‬ ِ
The path on which I and my Companions are.
This group is known as the Ahl as-Sunnah wa al-
Jamā‛ah.
The word “Ahl” in this context refers to followers and
adherents.
The word “Sunnah” means a path. It also refers to a
course of action as stated in the Qur’ān:
ً َْ ُ َ َ َْ
...‫اﷲ ِو ْﻼ‬ ِ ِ ‫ َولن ِ د‬...
ِ ‫سنة‬
You will never find the way of Allāh deviating.1

.٩٢\٢ :‫ترمذي‬1
.‫ وكذا ﰲ اﳌستدرك‬،٩٣\٢ :‫ترمذي‬2
.‫ترمذي‬3

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In the definition of Islam, the word “Sunnah” refers

to Rasūlullāh’s way of life and course of action.
The word “Jamā‛ah” means a group. Here it refers to
the group of Sahābah radiyallāhu ‛anhum.
‛Allāmah Sayyid Sulaymān Nadwī rahimahullāh
states with reference to the meaning and import of
Ahl as-Sunnah wa al-Jamā‛ah: “It refers to that
group of people whose beliefs, actions and issues
revolve around the authentic Sunnah of Rasūlullāh
sallallāhu ‛alayhi wa sallam and the way of the
Sahābah radiyallāhu ‛anhum.
To put it in other words, it refers to those who – in
their beliefs, principles of life, acts of worship and
mannerisms - adopted the path which Rasūlullāh
sallallāhu ‛alayhi wa sallam trod throughout his life
and which the Sahābah radiyallāhu ‛anhum after him
made their objective and eventually reached their
destination.”2
Allāh ta‛ālā states in the Qur’ān:
ْ ُ ُ ‫يوم تَ ْ َيض‬
ٌ‫وجوه‬ َ َْ

The day when some faces will be glittering bright.3

In their explanation to the above verse, senior
Sahābah like Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu
‛anhu and Hadrat Abū Sa‛īd Khudrī radiyallāhu
‛anhu say that it refers to the Ahl as-Sunnah wa al-
Jamā‛ah.4

1 Sūrah al-Fātir, 35: 43.

2 Ahl Sunnat wa al-Jamā‛at, p. 10.
3 Sūrah Āl ‛Imrān, 3: 106.
4 Ad-Durr al-Manthūr, vol. 2, p. 63.
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The Ahl as-Sunnah wa al-Jamā‛ah first accept

Rasūlullāh sallallāhu ‛alayhi wa sallam as their

َ ْ َ َ ‫عليه‬
ْ َ َ ‫ َما َ َأنا‬...
leader. Subsequently, he himself said:
١
... ْ ِ ‫وأصحا‬ ِ
The path on which I and my Companions are.
And so, they also accept the Sahābah radiyallāhu
‛anhum as the criterion of truth, especially the
Khulafā’ Rāshidīn regarding whom Rasūlullāh
sallallāhu ‛alayhi wa sallam said:

‫ تمسكوا بها وعضوا‬، ‫وسنة ا لفاء ا راشدين ا هدي‬ ‫علي م س‬

٢
.‫عليها با واجذ‬
Hold on firmly to my Sunnah and the Sunnah of the
rightly-guided khulafā’ after me. Grasp it firmly and
hold it tightly with your teeth.
Thereafter, the Ahl as-Sunnah wa al-Jamā‛ah
accepts the four Imāms – Imām Abū Hanīfah, Imām
Shāfi‛ī, Imām Mālik and Imām Ahmad rahimahullāh –
to be on the truth and believes that it is essential to
follow the rulings of any one of them. Furthermore,
according to the Ahl as-Sunnah wa al-Jamā‛ah there
are four sources of Islamic law: (1) Qur’ān, (2)
Sunnah, (3) Ijmā‛ (consensus of opinion of the
ummah), (4) Qiyās (when there is no apparent
solution to certain juridical issues, a solution is
found through analogical reasoning with issues for
which there are solutions).

.‫ترمذي‬1
.٢٧\٤ :‫ مسند أﲪد‬،٢\٦ :‫ دارمي‬،٥ ‫ ص‬:‫ ابن ماجه‬،٣٨٣ :‫ ترمذين‬،٢٧٩\٢ :‫أبو داؤد‬2

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The View of ‛Allāmah Ibn Taymīyyah

‛Allāmah Ibn Taymīyyah rahimahullāh writes:

‫ فأهل ا سنة‬.‫ وا ماعة تتضمن اﻹ اع‬،‫فإن أهل ا سنة تتضمن ا ص‬

١
.‫وا ماعة هم ا تبعون لنص واﻹ اع‬
The word “Sunnah” in “Ahl as-Sunnah” refers to the
text, i.e. the Qur’ān and Sunnah. The word “Jamā‛ah”
refers to ijmā‛. Thus, the Ahl as-Sunnah wa al-
Jamā‛ah follows the text and ijmā‛.
The consensus of the Imāms is based on the
consensus of the Sahābah, their differences is based
on the differences of the Sahābah. If a person differs
with the ijmā‛ of the Sahābah and the four Imāms, it
means that he has left ijmā‛. When there are
differences among the four imāms as regards a
certain issue, and a person introduces a new ruling
which differs with theirs, then this also constitutes
acting against ijmā‛, and the one who leaves their
ijmā‛ is not included in the Ahl as-Sunnah wa al-
Jamā‛ah.2 This is gauged from the following
narrations:

‫ ﻻ‬:‫ص اﷲ عليه وسلم‬ ‫ قال ا‬:‫اﷲ عنهما قال‬ ‫عن ابن عمر ر‬
‫ فاتبعوا‬،‫ا ماعة‬ ‫ و د اﷲ‬،‫ا ضﻼلة أبدا‬ ‫مع هذه اﻷمة‬
ُ َ
٣
.‫ا سواد اﻷعظم فإنه من شذ شذ ا ار‬
Hadrat Ibn ‛Umar radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: This

.٢٧٢\٣ :‫منهاج السنة‬1

2 ‛Iqd al-Jīd.
.٢٠٠\١ :‫اﳊاكم ﰲ اﳌستدرك‬3

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ummah will never concur on deviation. Allāh’s hand is

on the group, so follow the main body of Muslims
because the one who separates himself [from the main
body] shall be separated in the Hell-fire.

‫ قال أبو سفيان سليمان بن سفيان ا د‬:‫حدثنا معتمر بن سليمان قال‬

‫ص اﷲ‬ ‫اﷲ عنهما أن ا‬ ‫عن عمر ن بن دينار عن ابن عمر ر‬
‫ و د اﷲ‬،‫ضﻼلة أبدا‬ ‫ ﻻ مع اﷲ أم‬:‫عليه وسلم قال‬
ُ َ
١
.‫ فاتبعوا ا سواد اﻷعظم فإنه من شذ شذ ا ار‬،‫ا ماعة هكذا‬
…Ibn ‛Umar radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: My
ummah will never concur on deviation. Allāh’s hand is
on the group, so follow the main body of Muslims
because the one who separates himself [from the main
body] shall be separated in the Hell-fire.

‫ قال رسول اﷲ ص اﷲ عليه‬:‫اﷲ عنهما قال‬ ‫عن ابن عمر ر‬

‫ اتبعوا ا سواد اﻷعظم‬،‫ا ضﻼلة أبدا‬ ‫ ﻻ مع اﷲ هذه اﻷمة‬:‫وسلم‬
ُ َ
٢
.‫فإنه من شذ شذ ا ار‬
…Ibn ‛Umar radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: This
ummah will never concur on deviation. Follow the
main body of Muslims because the one who separates
himself [from the main body] shall be separated in the
Hell-fire.

.٢٠١\١ :‫اﳌستدرك للحاكم‬1

.٢٠١\١ :‫اﳌستدرك للحاكم‬2

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‫ سمعت رسول اﷲ ص اﷲ‬:‫اﷲ عنه يقول‬ ‫عن أ س بن ما ك ر‬

‫ا ضﻼلة فإذا رأيتم اختﻼفا‬ ‫ﻻ تمع‬ ‫ إن أم‬:‫عليه وسلم يقول‬
١
.‫فعلي م با سواد اﻷعظم‬
Anas ibn Mālik narrates: I heard Rasūlullāh sallallāhu
‛alayhi wa sallam saying: My ummah will never
concur on deviation. If you see any disunity, hold on
firmly to the main body of Muslims.
Shāh Walī Allāh’s Statement on The
Successful Group
َ ْ َ ْ َ ُ ْ ُ ُ َُ ْ َْ ُْ َُ
‫اجيَة هُم اﻵِخذْون ِ الَعِقيْدِة َوالَعَمِل بَِما ظَهَر ِمَن‬ ِ ‫ الِفرقة ا‬:‫اقول‬
ْ َ ‫ال ْكتَاب َوا سنة َوَجٰرى َعلَيْه َ ُْهْوُر ا ص‬
.‫الخ‬... َ ‫حابَِة َوا ابِِع‬ ِ ِ ِ ِ
٢

I say: The successful group is the one which adopts -

as regards beliefs and practices – that which is
obvious from the Qur’ān and Sunnah and which was
practised on by the major body of Sahābah and
Tābi‛īn.
Shāh Walī Allāh’s Statement on The
Unsuccessful Group
ً َ َْ َ َ ْ َ َ َ ً َ ْ َ ْ َْ َ ْ ُ َ َْ
‫أو َمﻼ‬ ‫سلف‬
ِ ‫عقيدة ا‬
ِ ِ ‫عقيدة ِخﻼف‬ ِ ‫فرقة ِإ لت‬
ٍ ِ ِ ِ ‫َو ُ ا‬
‫اجية‬
ْ ‫دون أَ ْ َما‬
.‫الخ‬...‫هم‬
َ ُْ
ِِ
٣

.٢٨٣ ‫ ص‬:‫ابن ماجه‬1

.١٧٠\١ :‫حجة ﷲ البالغة‬2
.١٧٠\١ :‫حجة ﷲ البالغة‬3

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The unsuccessful creed refers to every such creed

which adopts a belief or practice which is different
from those of the salaf, i.e. the Sahābah and Tābi‛īn.

َ ْ َ ْ ‫وترك‬
Sharh al-‛Aqā’id contains the following:
ََُ ْ َ
‫مذهبه‬ ‫اﻷشعري‬ َ َ َ َ ‫بهت ا ْ ُبا‬ َ ُ َ ‫العقائد ال َسفية‬ََْ َ
‫قال ِ ْ ْ ِح‬
َ َ
ِ ِ ِ ِ ِ ِِ
ُ ََ َ َ ْ َ َ َ ‫مع‬ْ ُْ َْ َ ْ ُ َ َ ‫ومن‬ ْ َ َ ‫هو‬ َََ ْ َ
َ ُ ‫فاشتغل‬
‫به ا سنة‬ِ ِ ‫بات ما َورد‬ِ ِ ‫لة و‬ ِ ِ ‫رأي ا‬
ِ ‫طال‬
ِ ‫تبعه ِ ِبإ‬ ِ
١ ُ َ َ َْ ْ َ َ ٰ َ ‫َو‬
.‫عليه ا ماعة‬ ِ
Jubbā’ī was left astounded and Ash‛arī left his creed.
He and his followers then occupied themselves in
proving the futility of the views of the Mu‛tazilah and
affirming what the Sunnah contains and what the
Sahābah practised on.
In short, the successful group is the one which is on
the creed of the Sahābah radiyallāhu ‛anhum as
regards beliefs and injunctions, and – together with
the Qur’ān – believes the Sunnah to be authentic and
practises on both.
Maulānā Muftī Bashīr Ahmad Sāhib, Shaykh al-
Hadīth of Jāmi‛ah Qāsimīyyah Murādābād (India)
says: The gist of all this is that a person must remain
with the main body of Muslims of the ummah. This is
only found in the followers of the four Imāms, viz. the
greatest of ‛ulamā’ and mashā’ikh of every era were
muqallids. Furthermore, if we ponder over this
carefully, we can say that the main body of Muslims
refers to the Deobandī creed in the sense that a very
large number of ‛ulamā’ and mashā’ikh is affiliated to

.١٩ ‫ ص‬:‫حاشية اﳋياﱄ على شرح العقائد‬1

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it and they will all be referred to as Ahl as-Sunnah

wa al-Jamā‛ah.1
Beliefs of The Ahl as-Sunnah wa al-Jamā‛ah
‛Allāmah Sayyid Sulaymān Nadwī rahimahullāh says
in this regard: The foundation of these beliefs is to be
found in two points:
1. To remain firm and steadfast on the beliefs
and practices which Rasūlullāh sallallāhu ‛alayhi wa
sallam taught and instructed the ummah.
2. It is compulsory to believe in the Being and
attributes of Allāh ta‛ālā as explained by the Qur’ān,
as taught by Rasūlullāh sallallāhu ‛alayhi wa sallam,
or an issue as explained by the Qur’ān itself. It is not
correct to explain and interpret the texts solely
through one’s intellect, reasoning and deduction to
the exclusion of the texts. Believing in them is not
necessary for the validity of one’s Islam. In fact, they
could well cause one to deviate and be misguided.2
He adds: The shortest and most concise statement in

ُْ ُ ً َُ َ ُ َْ ُ َ َْ
the beliefs of the Ahl as-Sunnah is:
َٰ
ِ ‫أشهد ان ﻻ إِ ِإﻻ اﷲ َوأن مدا رسول‬
‫اﷲ‬
I testify (with my tongue and heart) that there is none
worthy of worship except Allāh and that Muhammad
is Allāh’s Messenger.
The first part of this testimony is known as the
testimony of the oneness of Allāh while the second
part is known as the testimony of the messenger-ship
of Rasūlullāh sallallāhu ‛alayhi wa sallam. Obviously

1 Ghayr Muqallid Ke I‛tirādāt Ke 56 Jawābāt, vol. 1, p. 253.

2 Ahl as-Sunnah wa al-Jamā‛ah, pp. 47-48.
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when a person believes in none other than Allāh

ta‛ālā as his deity and accepts Muhammad sallallāhu
‛alayhi wa sallam as Allāh’s Messenger with his heart
and soul, this would mean that he believes in all the
injunctions which were revealed to Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam from Allāh
ta‛ālā.
If someone wants some details after the above
concise explanation then it is as follows:
َ ْ َ ْ َ ْ َ ‫ورسله َوا ْ َ ْوم ْاﻵخر‬
ُُ ُُ َ ََ ُ َْٰ
ِ‫والقدر خ ِ ِه َو ّ ِه‬
ِ ِ ِ ِ ِ ِ َ ‫تبه‬ِ ِ ‫ته َو‬ِ ِ ِ‫باﷲ َو ﻼئ‬
ِ ِ ‫امنت‬
ْ َ ْ َ ْ َ ْ َ ْ ‫من اﷲ َ َعا ٰ َوا‬
.‫موت‬ َ ِ
ِ ‫عث عد ا‬ ِ ِ
I believe in Allāh, His angels, His Books, His
Messengers, the Final Day, the good and bad of fate is
from Allāh ta‛ālā, and I believe in life after death.
When a person believes in the Messengers and
Books, it automatically includes all correct beliefs
and all of Allāh’s injunctions. However, since this is
also vague, the erudite scholars collated – from the
Qur’ān and Sunnah – all those beliefs which deserve
special attention so that a Muslim understands them
well and submits to them. This is done so that all his
Dīnī works are done correctly in accordance with
them.
Belief in Allāh
The first and most important fundamental belief is
that we believe in Allāh ta‛ālā. Belief in Allāh ta‛ālā
means that we believe in Him with those attributes
which He and Rasūlullāh sallallāhu ‛alayhi wa
sallam taught to us. In other words, we believe with
the heart and attest with the tongue that Allāh ta‛ālā
is One, He is since eternity and will remain until
eternity, He is not dependent on anyone while
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everyone is dependent on Him. All His attributes are

excellent and He is pure from every type of evil. He
has power over everything, He hears and He sees. He
has knowledge of everything whether concealed or
exposed. Neither does death nor sleep overcome Him.
The entire universe and whatever it contains were
first non-existent. Allāh ta‛ālā created them through
His will, and He can destroy them whenever He wills.
He has the power of speech. He has no equal and no
partner. There is none like Him. He neither has
parents nor children. He is pure from all physical
relationships. He is the King of the entire universe.
There is none who is out of His rule, nor is there
anything which is out of His control. He is merciful to
His servants. He gives life and He causes death. He
alone saves His servants from all calamities. He alone
is the one of honour, greatness and magnanimity. He
pardons sins. He is all powerful. He gives without
measure. He conveys sustenance. He restricts the
sustenance of whomever He wills and expands for
whomever He wills. He honours whomever He wills
and disgraces whomever He wills. He debases
whomever He wills and elevates whomever He wills.
Attributes: Allāh ta‛ālā – the Creator – does not have
any of the qualities which are in the creation. In the
same way, the creation does not have any of Allāh’s
qualities. There are some places in the Qur’ān and
Hadīth which apparently show that some of His
qualities are found in the creation and vice versa. Do
we have to clarify them? We should either leave their
meanings to Allāh ta‛ālā and believe in them as they
are. This is the best thing to do. Alternatively, we
could apply appropriate meanings to them so that
they could be understood. This is the approach of the
latter day ‛ulamā’.

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Belief in Fate
Whatever good or bad takes place in this world, Allāh
ta‛ālā has knowledge of it from before hand since
eternity. He then causes it to happen in accordance
with His knowledge. This is the meaning of taqdīr.
Allāh ta‛ālā bestowed His servants with
understanding and a will through which they commit
evils or do good deeds in accordance with their
choice. However, servants do not have the power to
create any action. Allāh ta‛ālā is displeased by sinful
deeds and pleased with good deeds.
Allāh ta‛ālā did not impose on man to do anything
which is beyond his capacity.
Allāh ta‛ālā is not answerable and accountable for
anything. Whatever mercy He shows is by virtue of
His grace.
Belief in Messenger-ship
Allāh ta‛ālā sent many Messengers to teach His
servants and to show them the straight path. Allāh
ta‛ālā accorded them this position by His will and
choice. Messengers are pure from all sins. Allāh
ta‛ālā alone knows the exact number of Messengers
who came into this world.
Miracles: In order to demonstrate the truthfulness of
the Messengers, Allāh ta‛ālā enabled them to perform
difficult feats which others could not perform. These
are known as miracles. Allāh ta‛ālā conveyed His
guidelines, teachings and injunctions via angels. The
Messengers heard them and conveyed them to the
people of their time. This is known as wahī (divine
revelation).

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The first of these Messengers was Hadrat Ādam

‛alayhis salām and the last was Hadrat Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam. The others
came between these two. No person will come as a
Prophet after Muhammad Rasūlullāh sallallāhu
‛alayhi wa sallam. Anyone who makes such a claim
is an impostor. The rank of prophet-hood and
messenger-ship ended with Muhammad Rasūlullāh
sallallāhu ‛alayhi wa sallam. He is the Messenger to
all humans and jinn until the day of Resurrection.
Some Messengers are superior than others.
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam
is the most superior of all.
Mi‛rāj: Allāh ta‛ālā conveyed Rasūlullāh sallallāhu
‛alayhi wa sallam in a state of wakefulness with his
body from Makkah to Bayt al-Maqdis, from there to
the seven heavens, and from there wherever else He
willed. Allāh ta‛ālā then returned him to Makkah.
This entire journey is known as the Mi‛rāj.
Belief in Angels
Allāh ta‛ālā created certain creatures from light and
concealed them from our eyes. They are known as
angels. Through His will, Allāh ta‛ālā gave many
affairs of the world to the angels. He did this for
reasons known best to Him. These angels carry out
Allāh’s orders, and they never disobey Him in
carrying out any of their tasks and responsibilities.
They neither eat nor drink like humans. There are
neither males nor females among them.
Shaytān and Jinn: Allāh ta‛ālā created certain
creatures from fire and concealed them from our
eyes. They are known as jinn. There are good and evil
jinn. They also have children. The most notorious
and mischievous of them is Iblīs or Shaytān. He
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prompts people towards sin, whispers in their hearts

and is disobedient to Allāh ta‛ālā.
Auliyā’: When a Muslim engrosses himself in
worship, adheres strictly to Allāh’s commands and
practises on the ways and mannerisms of Rasūlullāh
sallallāhu ‛alayhi wa sallam then Allāh ta‛ālā loves
him. Such a person is known as a walī (friend of
Allāh).
Karāmat: Allāh ta‛ālā enables a walī to perform a
certain feat which cannot be done by others. It is
known as a karāmat. No matter how great a walī may
become, he can never equal a Prophet. No matter
how beloved he becomes to Allāh ta‛ālā, then as long
as he is sound and conscious, it is compulsory on
him to adhere to the injunctions of the Sharī‛ah. He
is not absolved of salāh, fasting and any other
obligatory duty. At the same time, no sin becomes
permissible for him. The person who acts against the
Sharī‛ah can never be a walī or Allāh’s friend.
Kashf of Auliyā’: The Auliyā’ of Allāh ta‛ālā
sometimes learn of hidden things while they are
asleep or in a state of wakefulness. If they are in line
with the Sharī‛ah, they are acceptable. If not, they
are rejected.
Bid‛at: Allāh ta‛ālā and Rasūlullāh sallallāhu ‛alayhi
wa sallam taught all the essentials of Dīn in the
Qur’ān and Hadīth. It is not permissible to introduce
anything new in Dīn which is not part of Dīn.
Introducing something new in Dīn is referred to as a
bid‛at which is a major sin.
Ijtihād: There are certain things about Dīn which are
not explicitly mentioned in the Qur’ān and Hadīth.
The most senior and erudite ‛ulamā’ of Dīn who were
experts in the Qur’ān and Hadīth derived their

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rulings from the Qur’ān and Hadīth in the light of the

knowledge and understanding which they were given.
This is not a bid‛at. ‛Ulamā’ of this category are
known as mujtahids, four of whom are well-known:
(1) Imām Abū Hanīfah rahimahullāh, (2) Imām Mālik
rahimahullāh, (3) Imām Shāfi‛ī rahimahullāh and (4)
Imām Ahmad ibn Hambal rahimahullāh.
Belief in The Books
Allāh ta‛ālā revealed many large and small books in
various languages to His Messengers. These served
as means to convey Allāh’s injunctions and
guidelines to the respective nations to whom the
Messengers were sent. Four of these books are well
known: (1) The Taurāh which was given to Hadrat
Mūsā ‛alayhis salām. (2) The Zabūr which was given
to Hadrat Dāwūd ‛alayhis salām. (3) The Injīl which
was given to Hadrat ‛Isā ‛alayhis salām. (4) The
Qur’ān which was given to Hadrat Muhammad
sallallāhu ‛alayhi wa sallam.
The Qur’ān is the last of the divine books after which
no new book is to come. A person becomes a kāfir by
rejecting the smallest thing in this book. The law of
the Qur’ān will apply until the day of Resurrection.
Deviated people made many changes to the other
revealed books, but Allāh ta‛ālā promised the
preservation of the Qur’ān; none can change it.
Sahābī
A Muslim who saw Rasūlullāh sallallāhu ‛alayhi wa
sallam is known as a Sahābī. There are many
references to the Sahābah’s high rank and position.
We have to love them all and have good thoughts
about them. If we hear of any dispute or fight among
them, we must cast it aside as a misunderstanding;
we must not speak ill of them.
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Four Sahābah are the most superior:

1. Hadrat Abū Bakr radiyallāhu ‛anhu. He came
as Rasūlullāh’s deputy and administered the
Dīn. This is why he is known as the first
caliph. He is the most superior of the entire
ummah.
2. Hadrat ‛Umar radiyallāhu ‛anhu came after
Hadrat Abū Bakr radiyallāhu ‛anhu. He is the
second caliph.
3. Hadrat ‛Uthmān radiyallāhu ‛anhu is the third
caliph.
4. Hadrat ‛Alī radiyallāhu ‛anhu is the fourth
caliph.
Ahl-e-Bayt
All of Rasūlullāh’s wives and children deserve
respect. The highest rank from his children is
enjoyed by Hadrat Fātimah radiyallāhu ‛anhā, and
from his wives it is Hadrat Khadījah radiyallāhu
‛anhā and Hadrat ‛Ā’ishah radiyallāhu ‛anhā. All the
wives of Rasūlullāh sallallāhu ‛alayhi wa sallam are
the mothers of the believers. This is why we have to
respect them and have love for the Ahl-e-Bayt.
Matters Related to Kufr
A person’s īmān is in order only when he believes
Allāh ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa
sallam to be true in every matter, and he expresses
this with his actions. He must have no doubts about
Allāh ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa
sallam, not belie them, not find any fault with them
and abstain from poking fun at them. Īmān will leave
a person if he does any of this.

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To refuse the obvious and clear meanings of the

Qur’ān and Hadīth, and to probe and dig in order to
extract one’s own meanings from them is most
irreligious. Īmān leaves a person when he considers
sin to be lawful. No matter how big a sin a person
may commit, as long as he believes it to be a sin, his
īmān will remain in tact although it does become
weak. It is kufr to become displeased with Allāh
ta‛ālā or to despair of His mercy. It is kufr to ask
someone about the unseen and then to believe what
he says. However, the Prophets ‛alayhimus salām can
learn certain unseen things through divine
revelation, the Auliyā’ through exposition and
inspiration, and ordinary people through signs.
It is a major sin to curse a person directly or to take
his name and refer to him as a kāfir. Yes, one could
say: “May Allāh’s curse be on the wrongdoers. May
Allāh’s curse be on the liars.” However, it is not a sin
to refer as a kāfir or curse the one whom Allāh ta‛ālā
and Rasūlullāh sallallāhu ‛alayhi wa sallam
specifically referred to as a kāfir or cursed.
A person does not become a kāfir by committing a
sin; he becomes a sinner. If such a person repents
and sincerely asks Allāh ta‛ālā for pardon, Allāh
ta‛ālā can pardon him. If Allāh ta‛ālā wills, He may
pardon him without repentance also.
Belief in The Last Day
This means that it is compulsory on a Muslim to
believe with his heart and testify with his tongue that
whatever conditions and situations take place after
death, until the day of Resurrection, and the events
which take place after the day of Resurrection
leading up to Paradise or Hell as proven from the
Qur’ān and Hadīth are true and genuine. It is kufr to

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reject any incident which is related in the Qur’ān or

Hadīth in this regard. It is irreligious to probe and
extract such meanings which are clearly in conflict
with the explicit texts of the Qur’ān and Hadīth.
When a person is in the throes of death, the
conditions of the Barzakh are exposed to him. This is
not the time for repentance and it is not accepted at
this time. The appointed angels remove the soul of a
pious person very gently and carefully, while of an
evil person with much force and severity. The issue of
reward and punishment commences from that time.
When a person dies and is buried – or in whatever
state he is after his death – two angels come to him
and ask: “Who is your Rabb? What is your religion?
Who is Muhammad Rasūlullāh sallallāhu ‛alayhi wa
sallam?” If the person was a believer, he will answer
correctly. He then experiences all types of comforts
and the angels ask him to take a restful sleep. If the
deceased did not have īmān, he will reply to each of
the questions: “I do not know.” He is then treated
harshly and punished.
Allāh ta‛ālā pardons some people from this test, but
this is known to the deceased and we cannot see it. It
is similar to a person who is sleeping and having
various dreams. He experiences pleasure and pain in
his dream but a person sitting next to him is totally
unaware of what he is dreaming. Making du‛ā’ for the
deceased or giving charity in his name benefits him
and the rewards of this reach him.
All the signs of Resurrection as described by Allāh
ta‛ālā and Rasūlullāh sallallāhu ‛alayhi wa sallam
are certainly to be realized. Imām Mahdī
rahimahullāh will appear and rule with absolute
justice. The one-eye Dajjāl will appear and spread a
lot of mischief on earth. Hadrat ‛Īsā ‛alayhis salām
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will descend from the heavens and kill Dajjāl. Ya’jūj

and Ma’jūj are two powerful nations who will spread
throughout earth and cause havoc. They will then be
destroyed by Allāh’s might. A strange type of animal
will appear from the ground and converse with
people. The sun will rise from the West and the
Qur’ān will be raised. The Muslims will be destroyed
within a few days and the entire world will be filled
with unbelievers. There will be no one to take Allāh’s
name. Many other incidents will take place.
Resurrection will commence once all the signs are
realized.
The Resurrection
An angel by the name of Isrāfīl ‛alayhis salām will
blow the trumpet by Allāh’s order. This will cause the
earth, skies, sun, moon, stars and mountains to
crumble and fall. All creatures will die. The souls of
those who have already died will become
unconscious, but Allāh ta‛ālā will save whomever He
wills. This condition will prevail until a certain time.
When Allāh ta‛ālā wills for the entire creation to
come back to life, He will instruct for the trumpet to
be blown a second time. The entire universe will
come back into existence. The dead will come back to
life and everyone will be assembled on the field of
Resurrection. The people will be troubled by the
hardships of that day and go to the Prophets
‛alayhimus salām for intercession.
All good and bad deeds will be presented and
accounted for. They will be weighed. Those whose
scale of good deeds is heavy will proceed to Paradise.
Those whose scale of good and bad deeds are equal
shall remain at A‛rāf. Allāh ta‛ālā will do as He wills
with them. Those whose scale of bad deeds is heavy

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will be cast into Hell. There will be intercession for

the Muslims while the unbelievers shall remain in
Hell forever and ever. The pious shall receive their
book of deeds in their right hands while the evil ones
shall receive it in their left hands.
Rasūlullāh sallallāhu ‛alayhi wa sallam will provide
water to his followers at the Kauthar pond. Its water
will be whiter than milk and sweeter than honey.
People will have to cross the Sirāt. The righteous will
cross it and reach Paradise. The evil ones will fall off
it and fall into the Hell-fire.
Hell
Hell is already created and it has seven levels. It
contains serpents, scorpions, fire and various other
types of punishment. Hell-dwellers who have the
slightest bit of īmān will pay for their sins and
eventually admitted to Paradise through the
intercession of the Prophets ‛alayhimus salām, the
righteous and by virtue of Allāh’s grace. As for those
who are unbelievers and polytheists, they will remain
in it forever and will not even experience death.
Intercession
Depending on the will of Allāh ta‛ālā, the Prophets
‛alayhimus salām and Allāh’s righteous servants will
intercede on behalf of those sinful Muslims regarding
whom Allāh ta‛ālā indicated that intercession will be
accepted in their favour. Allāh ta‛ālā will accept the
intercession solely on the basis of His will, grace and
kindness.
Paradise
Paradise is already created and it has eight levels. It
contains orchards, rivers, fruits, lofty mansions,

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shady trees and various other comforts which cannot

be imagined in this world. All these bounties will be
eternal. In other words, neither will Allāh ta‛ālā take
them away nor will they come to an end. The dwellers
of Paradise shall enjoy eternal life. They will neither
grieve nor fear, nor will death come to them. Allāh
ta‛ālā has the right to punish over the smallest sin or
to pardon the worst sin solely through His mercy.
Apart from those whom Allāh ta‛ālā and Rasūlullāh
sallallāhu ‛alayhi wa sallam specifically named as
being from the dwellers of Paradise, we cannot say
this with respect to anyone else with certainty.
However, it is essential to have good thoughts after
seeing good signs and to have hopes in Allāh’s mercy.
The greatest bounty in Paradise is acquiring Allāh’s
pleasure and the honour of seeing Him. All other
bounties will be insignificant.
While in this world, we cannot see Allāh ta‛ālā with
our eyes in a state of wakefulness. No matter how
good or bad a person may have been in his life, he
will be rewarded or punished according to the
condition in which he dies and departs from this

َ ْ َ ْ ‫مع‬
world.1
َ َّ َ َ ْ ّ ََ ََُُْ ََ ْ ْ َ َ
َ َ َ ‫ئاتنا‬
َ َ ‫وتو َنا‬
‫اﻷبرار‬
ِ ِ ِ ‫اغفر ا ذنو نا و ِفر نا س‬
ِ ‫ر نا‬

1 Ahl as-Sunnah wa al-Jamā‛ah, pp. 82-96.

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THE SHĪ‛AH SECT

Background
The entire ummah was united until the beginning of
the caliphate of Hadrat ‛Uthmān radiyallāhu ‛anhu.
Disunity then crept in gradually. One of those who
was responsible for its proliferation was a Jewish
scholar by the name of ‛Abdullāh ibn Saba’. Initially
he claimed that Rasūlullāh sallallāhu ‛alayhi wa
sallam will return to this world, but the people of the
Hijāz, Syria and Iraq paid no attention whatsoever to
this claim. He then went to Egypt where he began
making similar statements and also started holding
extreme sentiments about Hadrat ‛Alī radiyallāhu
‛anhu. He instilled in the minds of people that Hadrat
‛Alī radiyallāhu ‛anhu was eligible for the caliphate
but was deprived of this right. He then initiated many
complaints against Hadrat ‛Uthmān radiyallāhu
‛anhu until the latter was oppressively martyred. In
the course of this confusion, the battles of Jamal and
Siffīn took place, thousands of Muslims were
martyred and Hadrat ‛Alī radiyallāhu ‛anhu was also
eventually martyred.
The movement of the Jewish ‛Abdullāh ibn Saba’ on
one hand went to extremes in its love for Hadrat ‛Alī
radiyallāhu ‛anhu and bitter hatred towards Hadrat
Mu‛āwiyah radiyallāhu ‛anhu. Together with this, the
view was propounded that the children of Hadrat ‛Alī
radiyallāhu ‛anhu are eligible for the caliphate.
Moreover, after Rasūlullāh sallallāhu ‛alayhi wa
sallam, the system of imāmat has to continue so that
the ummat may continue to be guided. These views
became more and more entrenched.

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After the martyrdom of Hadrat Husayn radiyallāhu

‛anhu, this same group accepted his son, Hadrat
Zayn al-‛Ābidīn, as the fourth imām. When he passed
away, Muhammad Bāqir was appointed as the fifth
imām. He was followed by Hadrat Ja‛far Sādiq (the
sixth). Differences then arose as to who the seventh
imām would be. Initially, Hadrat Ja‛far Sādiq
appointed his son, Ismā‛īl, as his deputy but when he
[the son] died before the father, he appointed his
other son, Mūsā Kāzim.
One group from them said that the original deputy is
Ismā‛īl, so the imāmat will continue in his chain.
They therefore accepted his son, Muhammad Ismā‛īl,
as their imām. This group attributes itself to him and
is therefore known as the Ismā‛īlī sect. The second
group said that Imām Ja‛far Sādiq appointed Hadrat
Mūsā Kāzim as his deputy, so he is the actual
deputy. This group is therefore known as the
Mūsawīyyah.
It then began appointing imāms from the children of
Mūsā Kāzim. Thus, his son, ‛Alī Ridā became the 8th
imām. He was followed by Muhammad Taqī (9th), ‛Alī
Naqī (10th) and then Hasan ‛Askarī (11th). Their
twelfth imām, Hadrat Mahdī, is in hiding and will
appear close to the day of Resurrection. This group is
known as the Ithnā ‛Asharīyyah (twelvers) because of
these twelve imāms.
The Founder: ‛Abdullāh ibn Saba’
‛Abdullāh ibn Saba’, a Jew, was a resident of the
Yemeni capital, San‛ā’. His mother’s name was
Jashan while his father was notorious for his
conspiracies, plots and propaganda. He lived in
Yemen but came to Madīnah Munawwarah later on.

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He then made efforts to cause political and religious

weakness to Islam.
The author of Kashf al-Haqā’iq writes:
He initiated a political offensive by false
propaganda against Amīr Husayn, the
governor of Egypt, Hadrat ‛Uthmān
radiyallāhu ‛anhu and against his other
governors. He incited the masses by
instilling hatred and enmity in their
hearts towards these governors and
causing them to be removed. The Islamic
Sultanate started to weaken after this.
Mutual enmity and partisanship
developed among the Muslims.
On the religious front, he wanted the
clear, explicit and straightforward beliefs
of the natural religion of Islam to be
changed. The concepts of tauhīd and
messenger-ship must be attacked. The
fundamentals of Islam must be altered in
order to lead the masses astray and to
render the unity of the Muslims to bits.
Creedal differences must be created and
the seeds of factionalism planted so that
the Muslims become divided into separate
groups and creeds.1
‛Abdullāh ibn Saba’ initiated these plots in Basra,
Kūfah and Egypt.2
It spread gradually until it took on the form of a
creed on its own. Its views were revolutionary; this is
why it had to face several expulsions from Kūfah and

1 Kashf al-Haqā’iq, p. 27.

2 Ibn Jarīr Tabarī, vol. 3, p. 378.
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Damascus. It eventually became settled in Egypt

from where it initiated a creedal war against Islam. It
announced that, like Hadrat ‛Īsā ‛alayhis salām,
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam
will return to this world and that Hadrat ‛Alī
radiyallāhu ‛anhu was appointed by Rasūlullāh
sallallāhu ‛alayhi wa sallam but Hadrat ‛Uthmān
radiyallāhu ‛anhu had snatched the caliphate from
him. Justice therefore demands that he be
overthrown.
It was Ibn Saba’ who had instigated the people of
Egypt to murder Hadrat ‛Uthmān radiyallāhu ‛anhu.
Imām Shahrastānī rahimahullāh writes in Kitāb al-
Milal wa an-Nihal that when the followers of Ibn
Saba’ began according divinity to Hadrat ‛Alī
radiyallāhu ‛anhu, the latter imprisoned them in
Madā’in. After Hadrat ‛Alī radiyallāhu ‛anhu was
martyred, these same people claimed that he was not
martyred because he was a part of divine light and
was leading a life in the clouds. The thunder in the
skies signifies Hadrat ‛Alī’s rule while its glitter
(lightning) is his whip. When he returns to this world,
he will put an end to all injustices and establish
justice and equity.1
‛Abdullāh ibn Saba’ passed away after the caliphate
of Hadrat ‛Alī radiyallāhu ‛anhu.
Doctrines And Beliefs of The Shī‛ah
There are many points of contention between the Ahl
as-Sunnah wa al-Jamā‛ah and the Shī‛ah sect.
However, there are a few fundamental differences:
1. The Qur’ān is not in its original form.

1 Kitāb al-Milal wa an-Nihal, vol. 1, pp. 204-205.

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2. The rank of imāmat surpasses that of prophet-

hood.
3. When Rasūlullāh sallallāhu ‛alayhi wa sallam
departed from this world, all the Sahābah
except four became apostates. (we seek refuge
in Allāh ta‛ālā from such claims)
4. Changes in the kalimah tayyibah.
5. Mut‛ah (a form of adultery) is not only
permissible but elicits rewards.
6. It is obligatory to hold the belief of raj‛at.
There are many other beliefs and doctrines of the
Shī‛ah which differ with those of the Ahl as-Sunnah,
but the above are the fundamental ones.
Answers From The Qur’ān And Hadīth to
Shī‛ah Beliefs And Doctrines
1st Belief: With Regard to The Qur’ān
Various statements in this regard are to be found in
Shī‛ah literature. All of them are kufr according to
the Ahl as-Sunnah. Shī‛ah books contain about
2 000 narrations from which it is learnt that the
Qur’ān has been altered. They claim that these are
authentic narrations which cannot be rejected.1
For example, they say that the Qur’ān which Jibra’īl
‛alayhis salām came with to Rasūlullāh sallallāhu
‛alayhi wa sallam contained 13 000 verses.2
 Love for the original Qur’ān has been
cancelled.1

1 Usūl Kāfī, 671 as quoted from Bayyināt, 56. Usūl Kāfī,

vol. 2, p. 414.
2 Usūl Kāfī, 671.

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 The Qur’ān contains certain things which were

not said by Allāh.2
 The present Qur’ān was compiled by enemies
of the friends of Dīn.3
 The present arrangement of the Qur’ān is
against what Allāh willed.4
 The name of Hadrat ‛Alī radiyallāhu ‛anhu has
been removed from several places in the
Qur’ān.5
Sayyid Ni‛matullāh al-Mūsawī al-Jazā’irī writes:
Only Amīr al-Mu’minīn ‛alayhis salām
[Hadrat ‛Alī] remained occupied in the
compilation of the Qur’ān six months
after the demise of Rasūlullāh sallallāhu
‛alayhi wa sallam and had it compiled as
it was revealed and in accordance with
the bequest of Rasūlullāh sallallāhu
‛alayhi wa sallam. After compiling it, he
presented it to those who became caliphs
after Rasūlullāh sallallāhu ‛alayhi wa
sallam and said to them: “This is the
Qur’ān in the manner in which it was
revealed.”
From among them, ‛Umar ibn Khattāb
said: “We neither have any need for you
nor any need for your Qur’ān.” Amīr al-
Mu’minīn ‛alayhis salām said: “After this

1 Sāfī Fī Sharh Usūl Kāfī.

2 Ihtijāj Tabarī, p. 27.
3 Ibid. p. 30.
4 Fasl al-Khitāb, p. 30.
5 Dībāchah Tafsīr Sāfī, p. 75.
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day, neither will you nor anyone else be

able to look at it until my son Mahdī
‛alayhis salām appears.” This Qur’ān has
many additions and it is devoid of
distortions…when Mahdī appears, the
present Qur’ān will be raised towards the
heavens and he will present that Qur’ān
which Amīr al-Mu’minīn had compiled.1
Answer
It is the belief of the Ahl as-Sunnah that the Qur’ān
is a sanctified book which did not go through even a
single letter’s addition from the time it was revealed
to the present day. Anyone who holds a different view
is unanimously out of the fold of Islam.
2nd Belief: The Rank of Imāmat Surpasses That of
Prophet-hood
Various statements in this regard are to be found in
Shī‛ah literature. All of them are kufr according to
the Ahl as-Sunnah. For example, Khomeini wrote:
From among the essentials of our creed,
(i.e. the fundamental beliefs) is that our
imāms enjoy that rank which no close
angel nor any Prophet can reach.2
Bāqir Majlisī writes:
The rank of these imāms surpasses that
of prophet-hood.3
The imām is ma‛sūm. Allāh’s special
support and inspiration is with him. Allāh

1 Anwār an-Nu‛mānīyyah, vol. 3, p. 357.

2 Al-Hukūmah al-Islāmīyyah, p. 52.
3 Hayāt al-Qulūb, vol. 3, p. 201.
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ta‛ālā keeps him straight. He is protected

against errors, mistakes and slip ups.
Allāh confers this special favour of being
ma‛sūm on an imām so that he may be a
proof for His servants and a witness to
His creation.1
Hadrat ‛Alī radiyallāhu ‛anhu was the
imām after Rasūlullāh sallallāhu ‛alayhi
wa sallam. He was followed by Hasan and
then Husayn…anyone who rejects this is
as if he rejects Allāh and His Messenger
sallallāhu ‛alayhi wa sallam.2
Ghulām Husayn Najafī writes:
The one who rejects the superiority of
Hadrat ‛Alī radiyallāhu ‛anhu after the
Prophet is a kāfir.3
The Shī‛āh make many other similar claims about
imāmat.
Answer
The Ahl as-Sunnah say that this belief of imāmat is
also kufr. Muftī Walī Hasan Sāhib Taunkī
rahimahullāh writes the following fatwā4 on this
issue:
Since the era of the Sahābah to this day the ummah
unanimously agrees that Rasūlullāh sallallāhu
‛alayhi wa sallam is the final Prophet. No new
Prophet will be born after him. Therefore, the

1 Usūl al-Kāfī, p. 121.

2 Ibid. p. 106.
3 Tuhfah-e-Hanafīyyah, p. 17.
4 This fatwā has been affirmed and adopted by all the

‛ulamā’ of the world.

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intrinsic elements which are peculiar to prophet-

hood – e.g. revelation, Sharī‛ah, ‛ismah, etc. – have
ceased until the day of Resurrection.
Although the Shī‛ahs do not make the bold statement
of rejecting the end of prophet-hood, they believe –
behind a veil – in its continuity. This is because their
belief in the concept of imāmat necessitates rejection
of the end of prophet-hood. Thus, based on taqīyyah,
they will abstain from referring to their imāms as
prophets, but in reality they affirm the intrinsic
elements of prophet-hood for their imāms. In other
words, they believe that divine revelation comes to
their imāms and that they receive a Sharī‛ah.
Furthermore, they also give them the right to
abrogate injunctions of the Sharī‛ah. In fact,
according to Rūhullāh Khomeini, their imāms have
reached the level of divinity which is absolute
blasphemy and kufr. Rūhullāh Khomeini writes in al-
Hukūmah al-Islāmīyyah:

‫ضع‬ ‫مود أو درجة سياسية وخﻼفة ت و ية‬ ‫فان اﻻمام مقام‬

‫ور ات مذهبنا‬ ‫ و ن من‬،‫وﻻيتها وسيطرتها يع وارث هذا ا كون‬
‫رسل إ أن قال وروي‬ ‫أن ﻷئمتنا مقاما ﻻ يبلغه لك مقرب وﻻ ن‬
‫رسل ومثل‬ ‫ إن ا مع اﷲ حاﻻت ﻻ سعها لك مقرب ون‬،‫عنهم‬
.‫هذه ا لة وجودة لفاطمة ا زهراء عليها ا سﻼم‬
…From among the essentials of our creed, (i.e. the
fundamental beliefs) is that our imāms enjoy that rank
which no close angel nor any Prophet can reach. The

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same rank is enjoyed by Fātimah az-Zahrā’ ‛alayhas

salām.1
The above quotation is sufficient to prove the kufr of
this belief.
3rd Belief: All The Sahābah Except Four Became
Apostates
After Rasūlullāh sallallāhu ‛alayhi wa sallam
departed from this world, all the Sahābah
radiyallāhu ‛anhum except four became apostates.
Many statements in this regard are found in the
literature of the Shī‛ahs. This belief is kufr according
to the Ahl as-Sunnah.
Bāqir Majlisī writes:
After Rasūlullāh sallallāhu ‛alayhi wa
sallam departed from this world, everyone
except the following four became
apostates: (1) ‛Alī ibn Abī Tālib
radiyallāhu ‛anhu, (2) Miqdād radiyallāhu
‛anhu, (3) Salmān Fārsī radiyallāhu
‛anhu, (4) Abū Dharr radiyallāhu ‛anhu.2
Ghulām Husayn Najafī writes:
Those whom you consider to be the
Sahābah and whose praise you are
always singing, and from among whom
you consider the first three caliphs to be
the most superior – several hundred
years have passed yet even your greatest

1 Al-Hukūmah al-Islāmīyyah, p. 52.

2 Hayāt al-Qulūb, 26.
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scholars could not prove their īmān to

this day.1
‛Allāmah Khomeini writes:
Abū Bakr, ‛Umar and their friends did not
embrace īmān with their hearts. They
remained attached to the religion of the
Messenger sallallāhu ‛alayhi wa sallam
out of their greed for becoming rulers.2
The following is stated in Jāmi‛ Kāfī:
Abū Bakr and ‛Umar are absolute kāfirs.
May the curse of Allāh ta‛ālā, the angels
and all humans be on them.3
There is a chest in Hell in which 12
people are imprisoned. Six are from the
previous nations and six from this
ummat…the six of this ummat are:
Dajjāl, Abū Bakr, ‛Umar, Abū ‛Ubaydah
ibn al-Jarrāh, Sālim Maulā Hudhayfah
and Sa‛d ibn Abī Waqqās.4
Ghulāh Husayn Najafī writes:
The role which was played by the wives of
Nūh and Lūt to these respective Prophets
was played by ‛Ā’ishah bint Abī Bakr
radiyallāhu ‛anhumā and Hafsah bint
‛Umar radiyallāhu ‛anhumā to the
Prophet of Islam.5
He writes elsewhere:

1 Tuhfah-e-Hanafīyyah, p. 55.
2 Kashf al-Asrār, p. 112.
3 Al-Jāmi‛ al-Kāfī, Kitāb al-Wadh, p. 62.
4 Jalā’ al-‛Uyūn, p. 16.
5 Sahm Suhūm, p. 28.
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There is no room for anyone to doubt that

‛Umar was a kāfir. May Allāh’s and the
Messenger’s curse be on ‛Umar, anyone
who considers him to be a Muslim, and
anyone else who hesitates in sending
curses to him.1
Many other similar statements are to be found in
Shī‛ah books.
Answer
As regards the Sahābah radiyallāhu ‛anhum, it is the
belief of the Ahl as-Sunnah wa al-Jamā‛ah that the
Sahābah radiyallāhu ‛anhum are the most superior of
all humans after the Prophets ‛alayhimus salām and
that Allāh ta‛ālā is pleased with all of them. This
point is found in several verses of the Qur’ān and in
an entire treasure of Ahādīth. For example:
Qur’ānic verses

﴾1﴿
ْ ُ ْ ُ َ ‫نصار َوا ْ َن ا‬
َ ْ ‫بعوهم با‬ َ ْ َ َ ْ ٰ ُْ َ َ ُْ َ ْ َ ْ ُ
َ ْ ‫واﻻ‬ َ
‫ﻻ‬
‫حسان‬
ٍ ِ ِ ِ ِ ‫جر ن‬ِ ِ ‫وا س ِبقون اﻻو ون ِمن ا مه‬
ْ ٰ َْْٰ َََْ ْ َْ َ ْ َُ َ َ ُْ َ ْ ُ َ ْ ُْ َ ُ
‫نه ُر خ ِ ِ َن‬ ‫ت ِري تها اﻻ‬ ٍ ‫ر ِ َ اﷲ نهم َورضوا نه َواعد هم جن‬
ُ ْ َ ْ ‫الفوز‬
.‫العظيم‬ ُ ْ َْ ‫ك‬
َ ٰ ‫ْ َ ََ ً ط‬
ِ ‫ِ يهآ ابدا ذ‬
ِ
As for the pioneers – the first Emigrants and Helpers,
and those who followed them in righteousness – Allāh
is pleased with them and they are pleased with Him.
He has prepared for them gardens beneath which

1 Tuhfah-e-Hanafīyyah, p. 41.
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rivers flow, abiding therein forever. This is the

supreme triumph.1

﴾2﴿
َ ِّ ‫فضﻼ‬ ً ْ َ َ ْ ََُْ ْ ٰ ََْ ْ ٰ ْ ْ ُ ْ ُ َ ْ َ ْ ٰ ُْ َ َ ُْ
‫من‬ ‫ديرهم وا و ِ ِهم ي تغون‬ ِ ِ ِ ‫اخرجوا ِمن‬ ِ ‫مهجر ن ا ِ ن‬ ِ ِ ‫لفقرآء ا‬
ِ ِ
َْ َ ْ ُ ُ ُ ‫ك‬َ ٰ ُ َ ْ ُ َ َ ‫اﷲ‬
َ ‫ون‬ َ ْ ُ ُ ََْ ً َ ْ َ
‫ َوا ِ ن‬.‫صدقون‬ ِ ‫هم ا‬ ِ ‫ او‬،ُ ‫ورسو‬ ‫ و ن‬،‫ورضوانا‬ ِ ‫اﷲ‬
ِ
ْ ِ ‫دون‬ َ ْ ُ َ َ َ
َ ْ ْ ََ َ ْ َ َ ْ ُ َ
ْ ْ ‫من‬ ْ ‫مان‬ ْ
َ َ َ َ ْ ُ ََ
ِ ‫بلهم ِ بون من هاجر ِا ِهم وﻻ‬ ِِ ِ ‫واﻻ‬
ِ ‫بوءو ا ار‬
ْ ‫فسهم َو َ ْو َ َن‬
‫بهم‬ ْ ُ ْ َ ‫ؤثرون َ ٰ ا‬ َ ْ ُ َُْ ُُْْ ّ ً َ َ ْ ْ ُ ُ
ِِ ِ ِ ِ ‫صدورهم حاجة ِ مآ اوتوا و‬ ِِ
َ ْ ُ ْ ُْ ُ ُ َ ٰ َُ َْ ُ َْ ْ ََ ٌ َ َ َ
.‫مفلحون‬ ِ ‫فسه فاو ِك هم ا‬ ِ ِ ‫ ومن يوق شح‬،‫خصاصة‬
[This wealth] is for the indigent among the emigrants
who have been driven from their homelands and their
possessions, seeking the bounty of Allāh and His
pleasure, and helping Allāh and His Messenger. It is
they who are the true ones. [This wealth] is for those
who are abiding in this abode and in faith before
them. They love those who emigrated to them and
they do not experience any constriction in their hearts
for what the emigrants are given. They give preference
to them over their own selves even though they may
be experiencing poverty. He who has been saved from
the greed of his self, it is such who have achieved
their goal.2

1 Sūrah at-Taubah, 9: 100.

2 Sūrah al-Hashr, 59: 8-9.
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﴾3﴿
َ ُ ََ َ َ ‫كمآ ٰا‬ ُ ِ ْ ُ َ ‫اس َقا ُ ْوا ا‬
َ َ ‫نؤمن‬ ُ ‫من ا‬َ َ ‫كمآ ٰا‬ ْ ُ ‫هم ٰا‬
َ َ ‫منوا‬ ْ ُ َ ‫يل‬
َْ َ َ
‫سفهآء ط اﻵ‬ ‫من ا‬ ِ ِ ‫وِاذا‬
َ
َ ُْ ْ َ ٰ ُ َ َ ‫هم ا‬ ُ ُ ‫هم‬
ْ ُ ‫ا‬
.‫علمون‬ ‫سفهآء َول ِ ْن ﻻ‬ ِ
When it is said to them: “Believe as all the people have
believed”, they say: “Should we believe as the fools
have believed?” Listen! It is they who are the fools, but
they know not.1
There are several other verses in the Qur’ān which
give the glad tidings about the īmān of the Sahābah
radiyallāhu ‛anhum. We sufficed with three for the
sake of brevity. Three are sufficient for those who
want to accept. There is also a large treasure of
Ahādīth on the steadfastness of the Sahābah
radiyallāhu ‛anhum on the truth.
Ahādīth

﴾1﴿
َ َ ََ َ َ ْ َ ْ َ َُْ ُ َ َ ََُْ ْ َ ْ َ َ
‫يه قال فر ع )يع ا ص اﷲ‬ ِ ِ ‫و ن أ ِ بردة ر ِ اﷲ نه ن أ‬
َ َ ْ َ
ُ َ َ ُ َْ َ َ ََ َ َ ُ َ َْ
‫سماء‬ ‫ا‬ ‫إ‬ ‫رأسه‬ ‫ع‬ ‫ير‬ ‫ما‬ ‫ا‬ ً ‫كث‬ ‫ن‬ ‫و‬ ‫سماء‬ ‫ا‬
ِ ِ ِ ِ ِ ِ‫عليه وسلم( رأسه إ‬
ََ َ ُ َ ُ َ َ َ ََ ُ ُ َ َ َ ‫فإذا‬
َ َ َ ٌَََ ُ ُ َ ََ
‫ذهبت ا جوم أ ا سماء ما توعد وأنا‬ ِ ِ ‫لسماء‬
ِ ِ ‫أمنة‬ ‫ ا جوم‬:‫قال‬
ٌَََ َ ْ َ َ ‫يوعدون‬
َ ُ َ ُ َ َ ْ َ َ َ‫بت أ‬ ُ ْ ‫ذه‬َ َ َ َ َ ْ َ ‫أمنة‬
ٌَََ
‫أمنة‬ ِ ‫وأصحا‬ ‫ما‬ ِ ‫ا‬ ‫أصح‬ ‫فإذا‬ِ ِ ‫ﻷصحا‬
َ ُ َ َ ُ َ َ َ َ ‫ذهب‬
ْ َ َ َ ‫فإذا‬
َ َ ُ
٢
.‫أصحا ِ أ أم ِ ما ُيوعدون‬ ِ ِ ‫ﻷم‬

1 Sūrah al-Baqarah, 2: 13.

.٥٥٣ ‫ ص‬،‫ كذا ﰲ مشكوة‬،‫مسلم‬2

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Hadrat Abū Burdah radiyallāhu ‛anhu relates:

Rasūlullāh sallallāhu ‛alayhi wa sallam raised his
head towards the heavens as was his habit to do this
quite often (waiting for divine revelation). He then said:
The stars are a source of peace for the skies. Once
these stars disappear, the skies will experience what
they were promised. I am a source of peace for my
Sahābah. When I depart, my Sahābah will experience
what they were promised. My Sahābah are a source
of peace for my ummah. When my Sahābah depart,
my ummah will experience what it has been promised.

﴾2﴿
َ ُ َ َُْ ُ
‫اﷲ َعليِْه َوَسلَم‬ ‫اﷲ نه أن ا ِ َص‬ َ ِ ‫حص ْ َر‬ َ َْ ْ َ َ
َ ُ ‫عمران ْبن‬
ِ ‫و ن‬
ٍ ِ
ُ َْ َ َ ُ
ْ ُ َ َ َ ‫هم م ا‬ ُ ُ
ْ ُ َ ‫ين َيلو‬ َ ِ ‫قر م ا‬ ُ َ
ْ ‫اس‬ َ َ
ُ ْ ‫ َخ‬:‫قال‬
‫عمران‬ ِ ‫ قال‬.‫ين يلو هم‬ ِ ِ ِ ‫ا‬
ْ‫قرنه َ ر َ ْ َأو‬ ْ َ ‫عد‬َ ْ َ َ َ َ َْ َ ُ
‫م‬ ‫ل‬‫س‬ ‫و‬ ‫ه‬ ‫ي‬‫ل‬ ‫ع‬ ‫اﷲ‬ ‫ص‬ َ ُ
‫اﷲ‬
ُ َُ َ ََ
‫رسول‬ ‫أقال‬ ‫أدرى‬
َْ َ َ
ِ ِِ ِ ِ ‫فﻼ‬
َ َ ُ َُ َ ُ َ ْ َ ُْ َ َ َ ُ َ َْ ٌ َْ ْ ُ َ َْ ُ ُ َ ُ ًََ َ
‫شهدون َو ونون َوﻻ‬ ‫ م ي ون عدهم قوم شهدون وﻻ س‬:‫ثﻼثة‬
١ ُ َ ّ ُ ِ ‫ظهر‬ َ ُ ُ َ َ َ ُ ُ ََْ َ ََُُْْ
ُ َ ْ َ ‫يوفون َو‬
.‫يهم ا ِسمن‬ ِ ‫يؤ منون و نذرون وﻻ‬
Hadrat ‛Imrān ibn Husayn radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said: The
best people are those of my era, then those who follow
them, then those who follow them.” Hadrat ‛Imrān
said: “I am not sure whether he mentioned two or
three eras after his era.” Rasūlullāh sallallāhu ‛alayhi
wa sallam then said: “They will then be followed by
people who will testify without being asked to testify,
they will act treacherously and will not be

.٣٠٥\٢ :‫ مسلم‬،٥١٥\١ :‫ﲞاري‬1

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trustworthy, they will take vows but not fulfil them,

and obesity will be prominent among them.”

﴾3﴿
َْ َ ْ َْ ْ َ َ َ َْ َ ُ َْ َُ َ ُ ُْ َ َ َ ْ َ
‫ِ ل ِبنا أ ٌر‬ ‫ ِإن‬:‫وسلم‬ ‫عليه‬
ِ ‫اﷲ َص اﷲ‬ ِ ‫ قلت يا رسول‬:‫ن ع ِ ٍ ّ قال‬
َ َ َ ُ ْ ‫يه‬ ْ َ َ ْ ُ َُْ َ َ ْ َ ََ َْ ُ ََ ْ َ َْ
ُ َ :‫قال‬
ْ‫شاوروا‬
‫الفقهاء‬ ِ ِ ِ ، ِ ‫يه يان أ ٍر وﻻ ٍ ما تأ ر‬ ِ ِ ‫لس‬
ً َ ًَْ ْ ْ ُ ْ َ ََ َ ْ َْ ْ
.‫يه رأيا خاصة‬
ِ ِ ‫والعابد ن وﻻ مضو‬
ِِ
Hadrat ‛Alī radiyallāhu ‛anhu narrates: I said: “O
Rasūlullāh! What do you order me to do if we are
faced with an issue regarding which there is no
previous order nor prohibition?” Rasūlullāh sallallāhu
‛alayhi wa sallam replied: “Consult the jurists and
worshippers and do not practise on the view of one
specific person.”
We learn from this that the consensus (ijmā‛) of the
Sahābah radiyallāhu ‛anhum is a proof. This is why
the Muhaddithūn include this Hadīth in the chapter
on ijmā‛.
There are many other Ahādīth on this subject but we
did not quote them for the sake of brevity. These
three are sufficient for those who want to accept.
Books of ‛Aqā’id Testify to The Īmān of Sahābah
The beliefs of the Ahl as-Sunnah with regard to the
Sahābah radiyallāhu ‛anhum is exemplified by Imām
Abū Hanīfah rahimahullāh as follows:

‫أفضل ا اس بعد رسول اﷲ ص اﷲ عليه وسلم أبو ب ر ا صديق‬

‫ ثم عثمان بن عفان‬،‫اﷲ عنه‬ ‫ ثم عمر بن ا طاب ر‬،‫اﷲ عنه‬ ‫ر‬

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‫بر ن‬ ‫اﷲ عنه أ ع‬ ‫ ثم ع بن أ طالب ر‬،‫اﷲ عنه‬ ‫ر‬

١
. ‫ وﻻ تذكر ا صحابة إﻻ‬،‫ا ق ومع ا ق‬
The most superior of people after Rasūlullāh sallallāhu
‛alayhi wa sallam are Abū Bakr radiyallāhu ‛anhu,
then ‛Umar ibn al-Khattāb radiyallāhu ‛anhu, then
‛Uthmān ibn ‛Affān radiyallāhu ‛anhu and then ‛Alī ibn
Abī Tālib radiyallāhu ‛anhu. They all remained forever
on the truth and in support of the truth. The Sahābah
are spoken of only in good terms.

‫حب‬ ‫و ب أصحاب رسول اﷲ ص اﷲ عليه وسلم وﻻ نفرط‬

‫حق‬ ‫ ونبغض من يبغضهم بغ‬،‫ وﻻ ن أ من أحد منهم‬،‫أحدهم‬
،‫ وحبهم دين و يمان و حسان‬، ‫ وﻻ نذكرهم إﻻ‬،‫و ذكرهم سوء‬
٢
.‫فر ونفاق وطغيان‬ ‫و غضهم‬
We love the Companions of Rasūlullāh sallallāhu
‛alayhi wa sallam and do not go to extremes in loving
any particular one of them. We do not disavow
ourselves from any one of them. We abhor the one
who abhors them and speaks ill of them. We speak
only good about the Sahābah. Love for them is Dīn,
īmān and goodness; while hatred for them is unbelief,
hypocrisy and transgression.

‫و ن الع ة ا ين سماهم رسول اﷲ ص اﷲ عليه وسلم شهد م‬

‫ وهم أبو‬،‫ما شهد رسول اﷲ ص اﷲ عليه وسلم وقو ا ق‬ ‫با نة‬

.٧٤ ‫ ص‬،‫شرح فقه أكﱪ‬1

.٢١ ‫ ص‬،‫العقيدة الطحاوية‬2

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‫ وعبد‬،‫ وسعيد‬،‫ وسعد‬، ‫ وا ز‬،‫ وطلحة‬، ‫ وع‬،‫ وعثمان‬،‫ وعمر‬،‫ب ر‬

،‫هذه اﻷمة‬ ‫ وهو أم‬،‫ وأبو عبيدة بن أ ا راح‬،‫ا ر ن بن عوف‬
َ
‫رسول اﷲ‬ ‫ ومن أحسن القول‬. ‫رضوان اﷲ تعا عنهم أ ع‬
١
.‫وأزواجه وذر اته فقد برئ من ا فاق‬
We give the same testimony of Paradise in favour of
the ten Companions to whom Rasūlullāh sallallāhu
‛alayhi wa sallam gave the glad tidings of Paradise.
Our testimony is based on the testimony of Rasūlullāh
sallallāhu ‛alayhi wa sallam and what he said is the
truth. They are: (1) Abū Bakr, (2) ‛Umar, (3) ‛Uthmān,
(4) ‛Alī, (5) Talhah, (6) Zubayr, (7) Sa‛d, (8) Sa‛īd, (9)
‛Abd ar-Rahmān ibn ‛Auf, (10) Abū ‛Ubaydah ibn al-
Jarrāh who was [given the title of] the trustworthy one
of this ummah. The one who speaks good about the
wives and children of Rasūlullāh sallallāhu ‛alayhi wa
sallam is free from hypocrisy.
The ‛ulamā’ of the Ahl as-Sunnah compiled several
books on the subject of the apostasy of the Sahābah.
A study of the following books will prove beneficial:
1. As-hāb Thalāthah – Maulānā Ikrām ad-Dīn.
2. Difā‛ Sahābah – Maulānā Qādī Mazhar
Husayn Chakwāl.
3. ‛Adālat Hadrāt Sahābah Kirām – Maulānā
Hāfiz Muhr Muhammad Miyā Wālī.
4. Mi‛yār Sahābīyyat - ‛Allāmah Khālid Mahmūd.

.١٣ ،١٢ ‫ ص‬،‫العقيدة الطحاوية‬1

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5. Islām Mein Sahābah Kirām Kī Ā’īnī Haythiyat -

‛Allāmah Diyā’ ar-Rahmān Fārūqī
rahimahullāh.
6. Gustākh Sahābah Kī Shar‛ī Sazā - ‛Allāmah
Diyā’ ar-Rahmān Fārūqī rahimahullāh.
7. Fadā’il As-hāb Thalāthah – Muftī Bashīr
Ahmad Pasraurī Sāhib.
8. Sahābah Kirām Par Shī‛ah Ke I‛tirādāt Aur
Oen Ke Jawābāt – Sayyid Mushtāq ‛Alī Shāh.
9. ‛Azmat Sahābah – Maulānā Daust Muhammad
Qurayshī.
4th Belief: Distorting The Kalimah Tayyibah
Instead of the kalimah tayyibah:

‫اﷲ‬
ُْ ُ ٌ َُ ُ َٰ َ
ِ ‫ﻻ ِا ِاﻻ اﷲ مد رسول‬
There is none worthy of worship beside Allāh.
Muhammad is the Messenger of Allāh.
The Shī‛ah kalimah is:
ُ َ َ
‫اﷲ َوخِليْفتُه‬ ْ َُ ُ ‫َﻻ ا ٰ َ اﻻ‬
َ ‫اﷲ َع‬
ِ ‫اﷲ َو ِ رسوِل‬
ِ ‫و‬
ِ ِ ِ ِ
There is none worthy of worship beside Allāh. ‛Alī is
the friend of Allāh and the legatee and deputy of
Rasūlullāh.
5th Belief: Mut‛ah is Permissible
Mut‛ah (a form of adultery) is not only permissible
but elicits rewards. The one who commits mut‛ah
just once shall enter Paradise.1

1 Muftī Sayyid Ahmad ‛Alī: Tuhfah al-‛Awām.

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The reward which is received for mut‛ah cannot be

received by performing salāh, fasting, zakāh, hajj,
charity, etc.1
The one who engages in mut‛ah receives the eternal
prayers of the angels while the one who does not
receives their eternal curses.2
Īmān is not complete until a person engages in
mut‛ah.3
The one who commits mut‛ah four times he (Allāh
forbid) reaches the rank of Rasūlullāh sallallāhu
‛alayhi wa sallam.4
Answer
Mut‛ah refers to marrying a woman for a specific
period of time.5
The Ahl as-Sunnah considers mut‛ah to be forbidden
and harām.6
On the other hand, the Shī‛ah not only consider it
permissible but very rewarding. The Ahl as-Sunnah
explain its prohibition in the light of the Qur’ān,
Hadīth, Ijmā‛ and Qiyās.
The Prohibition of Mut‛ah From The Qur’ān
Allāh ta‛ālā states:

1 Bāqir Majlisī: ‛Umālah Hasanah, Tarjumah Risālah

Mut‛ah, p. 15.
2 Al-Hāj Abū al-Qāsim, Burhān al-Mut‛ah, p. 51.
3 Ibid. p. 45.
4 Matālib Mut‛ah, p. 52.
5 Tahrīr al-Wasīlah, vol. 2, p. 290.
6 Hidāyah, vol. 2, p. 292.

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ُ َْ ْ َ َ َ َ ْ َ ْ َ ْ َ ٰ َ ‫ ِاﻻ‬.‫حفظون‬
َ ْ ُ ٰ ْ ْ ُُ ْ ُ َ ْ َ
‫لكت ا َما ُهْم‬ ‫ازواجهم او ما‬
ِ ِ ِ ‫لفروجهم‬
ِ ِ ِ ‫وا ِ ن هم‬
ْ ُْ َ ُْ َ ْ ُ َ
. َ ‫لوم‬
ِ ‫فاِ هم‬
Who guard their private parts. Except from their wives
or the slave girls whom they posses. For then, they are
free from blame.1
The Qur’ān specifies two avenues through which
one’s carnal desire may be fulfilled:
ُ َْ ْ َ َ َ َ ْ َ ْ َ ْ َ ٰ َ ‫ِاﻻ‬
.‫لكت ا َما ُهْم‬ ‫ازواجهم او ما‬
ِِ
Except from their wives or the slave girls whom they
posses.2
The Prohibition of Mut‛ah From Ahādīth
There are mutawātir Ahādīth in this regard. Thus, it
is not permissible to reject them. For example:

‫ص اﷲ عليه وسلم‬ ‫اﷲ عنه أن ا‬ ‫عن ع بن أ طالب ر‬

. ‫عن متعة ال ساء وعن وم ر اﻷهلية زمن خي‬ ‫ن‬
Hadrat ‛Alī ibn Abī Tālib radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam
prohibited mut‛ah with women and from eating the
flesh of domesticated donkeys on the occasion of the
siege of Khaybar.3

‫ص اﷲ عليه‬ ‫اﷲ عنه قال رخص ا‬ ‫عن سلمة بن اﻷ وع ر‬

.‫عنها‬ ‫متعة ثﻼثا ثم ن‬ ‫وسلم م أوطاس‬

1 Sūrah al-Mu’minūn, 23: 5-6.

2 Sūrah al-Ma‛ārij, 70: 29-30.
3 Tirmidhī.
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Hadrat Salamah ibn al-Akwa‛ radiyallāhu ‛anhu said

that Rasūlullāh sallallāhu ‛alayhi wa sallam permitted
mut‛ah for three days during the Autās military
expedition and then prohibited it.1

‫ص اﷲ‬ ‫اﷲ عنه أنه ن مع ا‬ ‫عن ر يع بن س ة عن أبيه ر‬

‫عليه وسلم فقال يا أيها ا اس إ قد كنت اذنت ح م اﻻستمتاع‬
.‫من ال ساء وأن اﷲ قد حرمها إ يوم القيامة‬
Hadrat Rabī‛ ibn Saburah narrates from his father
radiyallāhu ‛anhu who said that he was with
Rasūlullāh sallallāhu ‛alayhi wa sallam when he said:
O people! I had permitted you to engage in mut‛ah
with women but Allāh ta‛ālā has now prohibited it
until the day of Resurrection.2
The Prohibition of Mut‛ah Based on Ijmā‛
There is Ijmā‛ of the ummat on the prohibition of
mut‛ah. Everyone from the era of the Sahābah
radiyallāhu ‛anhum to the present day – except for
the Shī‛ah – state the prohibition of mut‛ah.
The Prohibition of Mut‛ah Based on Qiyās
Qiyās also demands that mut‛ah be harām because it
would lead to adulteration of lineages, while the
Sharī‛ah of Muhammad sallallāhu ‛alayhi wa sallam
places immense importance to the preservation of
lineage.
Question: When was mut‛ah made harām because
there are several narrations with reference to its
prohibition? According to some narrations it was

1 Muslim.
2 Muslim.
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made forbidden during the siege of Khaybar while

other narrations show that an announcement of its
prohibition was made during the occasion of the
Conquest of Makkah. It is gauged from the two
narrations that it was made forbidden on the
occasion of the Autās military expedition. Some
narrations also mention the Tabūk expedition.
Answer: (1) The announcement for the prohibition of
mut‛ah was made repeatedly. Each narrator narrated
it according to the occasion on which he heard it.1
(2) Mut‛ah was made harām at the beginning of the
Khaybar expedition. It was then made permissible for
a specific period of time on the occasion of the
Conquest of Makkah. Then it was made harām
forever until the day of Resurrection.2
6th Belief: Raj‛at
The meaning of this belief is as explained in Shī‛ah
books: It is obligatory to believe in raj‛at. When the
imām appears, the believers, unbelievers and
hypocrites will come to life. Each one will be taken to
account with justice. The wrongdoer will be
punished.3
It is obligatory to believe in raj‛at in general. You have
learnt from many traditions and through the past
and latter Shī‛ah scholars that raj‛at in essence is a
fact…and the one who rejects it is out of the fold of
īmān.4

.٤٥٠\١ :‫شرح مسلم للنووي‬1

،١٦\٣ :‫ بذل ا هود‬،٤٠٤ :‫ عمدة القاري‬،٢٢\٤ :‫ تعليق الصبيح‬،٤٤٤\٣ :‫ فتح اﳌلهم‬:‫وللمزيد أنظر‬2
.‫قاضي ثناء ﷲ ﱐ بﱵ‬...‫ حرمت متعه‬،‫موﻻ متفي بشﲑ أﲪد بسروري‬...‫رسالة ﲢقيق متعة‬
3 Tuhfah al-Īmān, Haqq al-Yaqīn: pp. 140, 145.
4 Ahsan al-Fawā’id Fī Sharh al-‛Aqā’id, p. 322.
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What this means is that when Imām Mahdī – the one

who is in hiding – appears from the cave, then
Rasūlullāh sallallāhu ‛alayhi wa sallam, Umm al-
Mu’minīn Sayyidah Fātimah az-Zahrā’, and Hasan
and Husayn radiyallāhu ‛anhum, all the imāms and
all other special believers will come to life. They will
all pledge allegiance at the hands of Imām Mahdī. He
will then bring Abū Bakr and ‛Umar radiyallāhu
‛anhumā to life and punish them for the sins of the
entire creation from the beginning of time to that
particular time.1
He will bring Hadrat ‛Ā’ishah radiyallāhu ‛anhā to life
and promulgate the hadd on her.2

َ ٰ ُ ّ َ ْ ّ ً َْ ُ ُّ ْ ُ ُ َْ َ ََْ
The Qur’ān states:

‫ذب ِبايٰ ِنا‬

ِ ‫أمة فوجا ِ من ي‬
ٍ ِ ‫ِمن‬ ‫و وم‬
The day when We shall gather from every nation a
group that used to reject Our words.3
This refers to raj‛at.4
Raj‛āt refers to coming back to life during the era of
the Imām before the day of Resurrection. This belief
is from among the essentials of the imāmīyyah
creed.5

،٨٦\٢ :‫ أنوار نعمانية‬،٣٦٢ ‫ ص‬:‫ حق اليقﲔ‬،٦٢٥\١٣ :‫ ﲝار اﻷنوار‬،٨١ ،٨٠ ‫ ص‬:‫بصائر الدرجات‬1
.٨٥ ‫ ص‬:‫فضل اﳋطاب‬
.٥٧٦\١٣ :‫ ﲝار اﻷنوار‬،٦١١\٢ :‫ حيوة القلوب‬،٣٤٧ ‫ ص‬:‫حق اليقﲔ‬2
3 Sūrah an-Naml, 27: 83.
.٢٣٦ ‫ ص‬:‫ حق اليقﲔ‬،١٣١\١ :‫ قمي‬،٧٦٤ ‫ ص‬:‫ ترﲨة مقبول‬،٢٣٧\٢ :‫صاﰲ‬4
5 Chaudah Sitārei, p. 60.
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Imām Ja‛far Sādiq said: That person is not of us who

does not believe in our raj‛at.1
Answer
The belief of the Ahl as-Sunnah is as gauged from the
Qur’ān and teachings of Rasūlullāh sallallāhu ‛alayhi
wa sallam. No person – whether a believer or an
unbeliever – will be brought back to life in this world.
People will only be brought back to life on the day of
Resurrection. Only Allāh ta‛ālā will reward or punish,
and no one else.
Observe the following statement on the blasphemy of
belief in raj‛āt:
٢
...‫ قو م يرجع اﻷ وات إ ا نيا‬...‫ب إكفار ا روافض‬
It is obligatory to consider the Shī‛ah to be
kāfirs…based on their belief that the dead will come
back into this world.
Fatāwā With Reference to The Shī‛ah
The fatwā of Hadrat ‛Alī radiyallāhu ‛anhu:
If I were to assess our Shī‛ah, they will prove to be
people who merely make verbal claims and
fabricators. If I were to test them, they will all turn
out to be apostates.3
The fatwā of Imām Mālik rahimahullāh:
He says under the following verse:

.٣٣٦ :‫ حق اليقﲔ‬،٢٩١\٣ :‫من ﻻ ﳛضره الفقيه‬1

.‫ فتاوى بزازية‬،‫ والطريقة اﶈمدية‬،٦٠٥ ‫ ص‬:‫ اﳌكانة ﰲ سرمة اﳋزانة‬،٥٣٨\٥ :‫فتاوى رخانية‬2
.٨٤\١ :‫ ﲝواله أحسن الفتاوى‬،١٠٧ :‫ارضه كليﲏ‬3

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ُ ُ ْ ‫بهم‬
‫الكفار‬
َْ َ
ُ ‫غيظ‬
ِِ ِ ِ
So that He may enrage the unbelievers by them.1
This is the Qur’ānic proof of the kufr of the Shī‛ah,
i.e. they burn within themselves when they see the
Sahābah. This is why they are kāfirs.2
The fatwā of Qādī ‛Iyād:
The one who makes a statement whereby the ummat
is considered to be misguided and the Sahābah are
labelled as kāfirs, then we say with certainty that
such a person is a kāfir. We say the same with regard
to the one who believes that changes and additions
were made to the Qur’ān.3
The fatwā of Shaykh ‛Abd al-Qādir Jīlānī
rahimahullāh:
All groups of the Shī‛ah believe that the appointment
of the imām takes place under the clear order of
Allāh ta‛ālā, that they are ma‛sūm, Hadrat ‛Alī
radiyallāhu ‛anhu is superior to all Sahābah, apart
from a few they all became apostates after the death
of Rasūlullāh sallallāhu ‛alayhi wa sallam because
they did not accept ‛Alī radiyallāhu ‛anhu as the
imām.4
The fatwā of Imām Fakhr ad-Dīn Rāzī:

1 Sūrah al-Fath, 48: 29.

.٢٦ ‫ جزء‬:‫ روح اﳌعاﱐ‬،١٢٦١\٢ :‫اﻹعتصام‬2
.٨٢١ ،٢٨٦\٢ :‫كتاب الشفاء‬3
.١٦٢-١٥٦ ‫ ص‬:‫غنية الطالبﲔ‬4

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The Shī‛ah claim of distortion in the Qur’ān falsifies

Islam.1
The fatwā of ‛Allāmah Kamāl ad-Dīn:
If the Shī‛ah reject the caliphate of Abū Bakr and
‛Umar radiyallāhu ‛anhumā they are kāfir.2
The fatwā of ‛Allāmah Ibn Taymīyyah rahimahullāh:
If a person is disrespectful towards the Sahābah after
considering it to be permissible to do this then he is
a kāfir. Such a person is eligible for the death
sentence. The one who hurls verbal abuses at Abū
Bakr is a kāfir. The animals slaughtered by the
Shī‛ah are harām while the animals slaughtered by
the People of the Book are halāl. Animals slaughtered
by the Shī‛ah are not halāl because they are
apostates according to the Sharī‛ah.3
The author of Fatāwā Bazzāzīyyah:
The one who rejects the caliphate of Abū Bakr and
‛Umar radiyallāhu ‛anhumā is a kāfir.
It is obligatory to label as kāfir anyone who considers
‛Uthmān, ‛Alī, Talhah, Zubayr and ‛Ā’ishah
radiyallāhu ‛anhum to be kāfirs.4
The fatwā of Mullā ‛Alī Qārī:
The one who rejects the caliphate of Abū Bakr and
‛Umar radiyallāhu ‛anhumā is a kāfir because there

.١١٨ :‫تفسﲑ كبﲑ‬1

.٨ ‫ ص‬:‫ ب اﻹمامة‬،‫فتح القدير‬2
.٥٧٥ ‫ ص‬:‫الصارم اﳌسلول‬3
.٣١٨\٣ :‫فتاوى بزازية‬4

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was ijmā‛ of the Sahābah on the caliphate of these

two.1
The fatwā of Mujaddid Alf Thānī rahimahullāh:
He refers to the Shī‛ah as kāfirs in many of his
letters. He devoted an entire book to them. It is titled,
Radd Rawāfid. He writes in it: There is no doubt
whatsoever that Abū Bakr and ‛Umar radiyallāhu
‛anhumā are the most superior among all the
Sahābah. Referring to them as kāfirs and denigrating
them are obviously causes of kufr and misguidance.2
Fatāwā ‛Ālamgīrī:
If the Shī‛ah denigrate Hadrat Abū Bakr and ‛Umar
radiyallāhu ‛anhumā and curse them, then they are
kāfirs. The Shī‛ah are out of the fold of Islam and
they are kāfirs. They are to be treated just like how
the Sharī‛ah treats apostates.3
The fatwā of Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh:
If a person claims to be a Muslim but he explains
certain realities which are proven with certainty from
Rasūlullāh sallallāhu ‛alayhi wa sallam in a manner
which is different from that of the Sahābah, Tābi‛īn
and Ijmā‛ of the ummat, then such a person will be
referred to as a zindīq. Those who claim that Abū
Bakr and ‛Umar radiyallāhu ‛anhumā are not from
the dwellers of Paradise are also zindīq. But this
means that none will be referred to as a Prophet after
Rasūlullāh sallallāhu ‛alayhi wa sallam. If a person
claims that the reality of prophet-hood – i.e. a certain

.١٩٨ ‫ ص‬:‫شرح فقه اﻷكﱪ‬1

.٣١ ‫ ص‬:‫رد روافض‬2
.٢٦٨\٢ :‫فتاوى عاﳌكﲑي‬3

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person has been sent as a prophet by Allāh, it is

compulsory to obey him and he is ma‛sūm – is found
in our imāms, then such a person is a zindīq. All the
latter day Hanafī and Shāfi‛ī scholars unanimously
state that it is obligatory to execute such a person.1
Durr Mukhtār:
The one who denigrates either of Abū Bakr and
‛Umar radiyallāhu ‛anhumā or criticizes them is a
kāfir. His repentance will not be accepted.2
The fatwā of ‛Allāmah Shāmī rahimahullāh:
There is no room for any doubt about the kufr of the
person who slanders Hadrat ‛Ā’ishah radiyallāhu
‛anhā or rejects Abū Bakr radiyallāhu ‛anhu being a
Sahābī.3
The fatwā of Maulānā Rashīd Ahmad Gangohī
rahimahullāh:
The Shī‛ah are extremely insolent. They cannot be
Muslims merely by uttering the kalimah tauhīd
verbally.4
The fatwā of Hadrat Anwar Shāh Kashmīrī
rahimahullāh:
There is no doubt whatsoever about the kufr of the
person who rejects the caliphate of any one of Abū
Bakr, ‛Umar and ‛Uthmān radiyallāhu ‛anhum.5
The fatwā of Maulānā Ahmad Radā Khān Barelwī:

.‫مسوى شرح مؤطا ﷴ‬1

.‫در ﳐتار‬2
.٢٩٤\٢ :‫شامي‬3
.١٤ ‫ ص‬:‫هداية الشيعة‬4
.٥١ ‫ ص‬:‫إكفار اﳌلحدين‬5

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He goes into quite a bit of detail in his book Radd ar-

Rāfidah. The gist of it is that one who denigrates
Hadrat Abū Bakr and Hadrat ‛Umar radiyallāhu
‛anhumā or either of the two – even if it means not
accepting them as rightful caliphs – then he is
certainly a kāfir in the light of authoritative books,
Hanafī jurisprudence and the preferred views and
fatwās of the imāms in general.1

.‫رد الرافضة‬1

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THE ISMĀ‛ĪLĪYYAH SECT

Background
The Ismā‛īlī sect belongs to the Shī‛ah creed.
When Islam began spreading in all directions, certain
people embraced Islam as hypocrites so that they
may infiltrate the Muslims and cause harm to them.
A Jewish scholar by the name of ‛Abdullāh ibn Saba’
was one of them. He expressed extraordinary
confidence and love for Hadrat ‛Alī radiyallāhu ‛anhu
and went to extremes in this regard. He tried to
elevate him beyond the limits of humanness. Hadrat
‛Alī radiyallāhu ‛anhu tried to convince him to change
his views but when he refused, he expelled him from
Madīnah Munawwarah and sent him off to Madā’in.
‛Abdullāh ibn Saba’ laid the foundations of Shī‛ism
and then the Ismā‛īlī creed came into existence. The
two concur on the sequence of imāms coming down
to Imām Ja‛far Sādiq but differ after him. Imām
Ja‛far Sādiq appointed his son, Ismā‛īl, as his deputy
but he passed away in 133 A.H. while Imām Ja‛far
Sādiq was still living. The latter then appointed his
other son, Mūsā Kāzim, as his deputy. The Shī‛ah
began having differing views after Imām Ja‛far Sādiq
passed away. One group said that they will accept
Muhammad, the son of Ismā‛īl as their imām. Based
on their affiliation to him, they are known as
Ismā‛īlīs. The sequence of imāmat then continued
from the progeny of Ismā‛īl ibn Muhammad and
continues to this day. Their 49th imām is presently
Karīm Āghā Khān.
This sect came into existence in 133 A.H. when Imām
Ja‛far Sādiq appointed his son, Ismā‛īl, as his deputy.

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Āghā Khān Shāh Karīm al-Husaynī

He was born on 13 December 1936. Some say he was
born in Mumbai while others are of the opinion that
he was born in Paris.
When Āghā Khān Sultan Muhammad Shāh passed
away in 1957, the followers differed as to who would
succeed him. One group considers his son, ‛Alī
Salmān Khān as the 49th imām while another group
accepts Shāh Karīm al-Husaynī. Some of them say
that Sultan Muhammad Shāh had bequested the
appointment of Shāh Karīm al-Husaynī as his
deputy. This is the view of the Shī‛ah Muslim Ismā‛īlī
Community.
Reason For Being Called Āghā Khān
The reason for this title is given as follows:
Their 45th imām, Khalīlullāh (d. 1233), was murdered
in a conspiracy. In order to please the Ismā‛īlīs,
Khalīlullāh’s two-year old son, Hasan ‛Alī, was given
the title of Āqā Khān. He was then referred to as Āqā
Khān Mahallātī and the king of Iran got his daughter
married to him. However, after the death of the king,
Fatah ‛Alī, Hasan ‛Alī Shāh Āghā Khān had to face
many difficulties in Iran. He left Iran and settled
down in Mumbai in India where his followers began
addressing him as Āghā Khān.1
Education
His deputyship took place while he was studying,
and the important responsibility of imāmat was given
to him during his student days. This had a
detrimental effect on his education and he stopped

1 Āghā Khānīyyat ‛Ulamā’-e-Ummat Kī Nazar Mei, p. 10.

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studying. However, he restarted his studies in 1958.

While studying for his B.A. (Hons), Prince Karīm
Āghā Khān wrote a research paper.
Marriage
Prince Karīm got married in October 1969 to a
woman by the name of Salīmah (who was previously
known as Sally and was a Christian). Three children
were born from this marriage: (1) Prince Zahrah, (2)
Prince Rahīm, (3) Prince Husayn.
He then divorced her after 25 years. As part of the
divorce settlement, he paid her 20 million pounds
(sterling) in cash and 30 million pounds in jewellery.
It is said that no European received such a large
amount as a divorce settlement.
Among The Wealthiest
Āghā Khān is presently from among the wealthiest
people in the world. He is fluent in the English,
French and Italian languages, but very hesitant in
the Arabic and Urdu languages.
Interests
His occupations and interests include owning race
horses, skating, football, tennis and yachting. He
represented Iran in the skating Olympics.
Titles
Queen Elizabeth of England conferred the title of “His
Highness” to him. The previous Shah of Iran, Ridā
Pehlawī, conferred the title of “His Royal Highness” to
him.
Prince Karīm Āghā Khān is about 70 years old and is
still living.

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Doctrines And Beliefs of The Ismā‛īlī Sect

Their story as told by themselves:
Maulānā Shāh Karīm al-Husaynī, the present and
existing imām, have mercy on us and forgive us.
D.H.R.R. Prince Āghā Khān Federal Council,
Pakistan
Religious New Jamā‛at Khānā, Barītiyo Road,
Karachi, 3.
The Message of Āghā Khānī Religious Acts of Worship
Yā ‛Alī Madad to the true believers!
We hereby state that we are Āghā Khānīs and we are
affiliated to the Ismā‛īlī Organization whose
responsibility is to impart religious teachings to
people. We receive religious education in our Jamā‛at
Khānās under the leadership of Mukhi Saheb. In the
light of what we learn, we Āghā Khānīs, are
presenting full details of our worship in the Jamā‛at
Khānās.1
1. Our Salam (greeting) is “Ya ali Madad” and the
reply thereto is “Mowla-ali Madad”.
2. Our ‘Kalima’ is:

‫اشهد ان ﻻ ا اﻻ اﷲ واشهد ان مد رسول اﷲ واشهد ان ام‬

.‫ا ومن ع اﷲ‬

1 The first ten points are quoted verbatim from Āghā Khānī
literature. The transliteration scheme is therefore not
applied. (translator)
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I testify that there is no god except Allāh and I testify

that Muhammad is Allāh’s Messenger and I testify
that ALI IS ALLAH = H.H. The Aga Khan).
3. We need not perform ‘Wudhu’ (ablution)
because our ‘Wudhu’ is of heart (i.e. not of action).
4. Instead of ‘Namaz’ it is mandatory for every
Aga Khani to attend the Jamatkhana to chant the
‘Dua' (Prayer) three times a day in place of five times’
incumbent ‘Namaz’ (Canonical Prayers). Standing
and kneeling is not required in our prayers. Nor we
need to face Qiblah, we can pray with our face in any
direction for which it is important to bring the Hazir
Imam (H.H. The Aga Khan) in our perception in the
prayers.
5. Fast (Roza) is fundamentally of eye, ear and
tongue. It cannot be broken by eating and drinking.
Our ‘Roza’ (Fast) is for one-and-a-quarter ‘Pahar’
(about 4½ hours) which is broken at 10.00 A.M. and
that too is optional for the ‘Momin’ (believer)
otherwise fast is not incumbent. Of course, we keep
fast on the first day of the month whenever it
happens to fall on Friday through sighting of the
moon in the whole year.
6. In place of Zakat we pay two annas per rupee
(“Dasond”) in the Jamatkhana considering it
mandatory.
7. Our Hajj (Pilgrimage) is the vision (sighting) of
Hazir Imam (H.H. The Aga Khan) (that is because
Hazir Imam (H.H. The Aga Khan) is the only
incarnation of the God on the earth).
8. Rather we have with us speaking/talking
Quran, that is Hazir Imam (H.H. The Aga Khan) who
is present, but the Musalmans (Muslims) have got
merely a void Book i.e. Quran.
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9. Mukhi Saheb dissipate our sins for (the period

from) morning to evening by sprinkling drop (of water
“i.e. Chantta”). If any person amongst us cannot
attend the Ismaili Jamatkhana every day, he can get
his sins atoned by getting the drops sprinkled (on
him) by Mukhi and be drinking ‘GHATPAT’ (holy
water) on Fridays against payment of money in the
Ismaili Jamatkhana, and if anyone cannot attend
Ismaili Jamatkhana on Fridays he can get the sins of
the whole month condoned by means of the said
ceremonies on the night the moon is sighted, against
payment of money.
10. The mode of our worship is:- The Hazir Imam
(H.H. The Aga Khan) gives us a ‘Word’/ISM-E-AZAM
for which we pay Rs.75/- the worship whereof we
perform in the later part of the night. For atonement
of worships for 5 years we pay Rs.500/-, for 12 years
Rs.1,200/- and for Life Membership (to get the
worships for the whole life pardoned) we pay
Rs.5000/- in the Jamatkhanas. NOORANI: To obtain
the ‘noor’ (light) of Hazir Imam (H.H. The Aga Khan)
we pay Rs.7000/- in the Jamatkhanas, whence we
got the ‘Noor of Hazir Imam (H.H. The Aga Khan).
FIDAYEEN: To get ourselves pardoned on the Day of
Judgement (Qiyamat) by Hazir Imam (H.H. The Aga
Khan) i.e. (linked) towards the expenses (to be
incurred) for getting our ‘Noor’ linked with that of the
Hazir Imam (H.H. The Aga Khan) we pay Rs.25,000/-
in the Ismaili Jamatkhana.

11. The rank of imamat surpasses that of prophet-
hood.
12. Their imam is an incarnation of God. Thus,
their imam is in fact their god and they prostrate to
him.
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13. There is no need for Qiyās and Ijmā‛ because

their imām or his deputy is present all the time.
Whatever he says is considered to be absolute.1
Answers From The Qur’ān And Hadīth to
Āghā Khānī Beliefs And Doctrines
1st Belief: The Salām
To say “Yā ‛Alī Madad” and its reply: “Maulā ‛Alī
Madad”.
In fact, “Yā ‛Alī Madad” must be said all the time –
when sitting, standing, entering a house, leaving a
house, when meeting each other, etc.
Answer
According to the Ahl as-Sunnah, the words for the
salām are: as-salāmu ‛alaykum and the reply is: wa
‛alaykumus salām. This is established from the
Qur’ān and Hadīth.
2nd Belief: The Kalimah
Our kalimah is:

‫اشهد ان ﻻ ا اﻻ اﷲ واشهد ان مد رسول اﷲ واشهد ان ام‬

.‫ا ومن ع اﷲ‬
Answer
The Ahl as-Sunnah says that in order for a person to
become a Muslim, it is essential for him to say the
kalimah tayyibah and the wording of it has to be
correct. The wording is:

1 Kalām Ilāhī Aur Farmān Imām, p. 11.

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‫ﻻ ا اﻻ اﷲ مد رسول اﷲ‬
A person cannot be a Muslim if he does not say this
kalimah.
3rd Belief: The Wudū’
We need not perform ‘Wudhu’ (ablution) because our
‘Wudhu’ is of heart (i.e. not of action).
Previously their jamā‛at khānās used to have an
ablution place but now their view has changed and
they say that wudū’ is of the heart. This is why their
new jamā‛at khānās do not have ablution places.
In the same way they do not have a concept of ghusl
irrespective of whether it is ghusl after conjugal
relations, after having a wet dream, or after a woman
completes her menses or post-natal bleeding.
It is necessary to present one’s self for the morning
prayer the moment it is dawn.
Answer
According to the Ahl as-Sunnah it is compulsory to
perform ghusl in each of the above conditions.
4th Belief: The Five Salāhs
In place of the five salāhs, there is du‛ā’ three times a
day in the jamā‛at khānah. This is enough. It has no
standing and kneeling postures, and there is no need
to face the qiblah.
The worship of the Āghā Khānīs is known as du‛ā’,
this is why they say that it is the first foundation of

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Dīn. They have to present themselves in a jamā‛at

khānah for du‛ā’.1
The following du‛ā’ has to be made some time before
the end of their du‛ā’:
َ ْ ْ َ َ ْ َ ْ ُ ْ ُ ْ َ ْ ُ َْ ُ ْ َ ْ َ ُْ َ ْ َ َ َ َ ْ َ
.‫واغفر َا‬
ِ ‫كر م ا س ِ اﻹمام ا ا ِ ا موجود ِإر نا‬ ِ ‫وﻻنا شاه‬
Maulānā Shāh Karīm al-Husaynī, the present and
existing imām, have mercy on us and forgive us.2
This du‛ā’ is also made in front of the photograph of
the Āghā Khān.
On completing the du‛ā’, the Ismā‛īlī shakes hands to
those who are on his right and left – irrespective of
whether they are males or females – and they say to
each other: “Shāh Jū Dīdār”, i.e. may you be blessed
with the ability to set eyes on the Hādir Imām Āghā
Khān.3
Answer
The Ahl as-Sunnah is of the view that salāh has a
special feature in which there has to be the standing,
kneeling, prostrating and sitting postures. Rejecting
this form of salāh is unanimously considered to be
kufr.
5th Belief: Fasting
Fast (Roza) is fundamentally of eye, ear and tongue.
It cannot be broken by eating and drinking.

1 Āghā Khān Musalmān Kayse?, p. 260.

2 Ibid.
3 Haqīqat Ismā‛īlīyyah Yā Ismā‛īlī Tarīqat, p. 59.
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They further claim: What can you gain from staying

hungry? Rewards can only be obtained by going to
the jamā‛at khānah.1
Answer
According to the Ahl as-Sunnah, the time for fasting
is from true dawn until sunset. During this time, a
person has to abstain from eating, drinking and
conjugal relations. This is the order in the Qur’ān
and Hadīth. Rejecting it is kufr.
6th Belief: Zakāh
In place of Zakat we pay two annas per rupee
(“Dasond”) in the Jamatkhana considering it
mandatory.
If you continue giving one tenth on every 80 Narjī to
Maz ‛Alī, there will be blessings in your family,
children and wealth, and Husayn ‛Alī will preserve
your īmān. This is because our Maz ‛Alī is the
absolute creator of the entire universe.2
Answer
According to the Ahl as-Sunnah, 2½ % is compulsory
as zakāh and a nisāb is set for it.
7th Belief: Hajj
Our Hajj (Pilgrimage) is the vision (sighting) of Hazir
Imam (H.H. The Aga Khan).
It is their belief that the one who sets eyes on the
imām will have his past sins forgiven and he will

1 Āghā Khān Musalmān Kayse?, p. 268.

2 Ibid. p. 269.
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receive the reward of a hajj. This is known as Dīdār

Mubārak (a blessed sighting).1
Answer
The Ahl as-Sunnah is of the view that hajj is one of
the pillars of Islam and it is compulsory on every
person who has the ability to go to the Ka‛bah.
Maulānā Yūsuf Ludhyānwī rahimahullāh says that
the Āghā Khānīs reject all the five pillars of Islam. So
what relationship do they have with Islam and
Muslims? How can they be accepted as a group from
among the Muslims?
8th Belief: The Qur’ān
Rather we have with us speaking/talking Quran, that
is Hazir Imam (H.H. The Aga Khan) who is present,
but the Musalmans (Muslims) have got merely a void
Book i.e. Quran.
The Āghā Khānīs believe that Hadrat ‛Uthmān
radiyallāhu ‛anhu changed the Qur’ān and that the
original is with the Imām Hādir who reads it to
anyone who asks him. Furthermore, the Qur’ān
contained 40 pārās, ten of which are in the imām’s
house.2
The ten pārās are known as Uthar Ved and are
known to the imām. The imām is the talking Qur’ān.
This is why one has to act on what he says. The one
who does this is successful in this world. The imām’s
hand is equal to the hand of Allāh. The imām’s face

1 Āghā Khān Musalmān Kayse?, p. 272.

2 Ibid. p. 252,
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is equal to Allāh’s. Beholding the imām is equal to

beholding Allāh.1
Answer
It is the belief of the Ahl as-Sunnah that the present
Qur’ān and every letter of it is as it was revealed, and
it will remain preserved in this manner until the day
of Resurrection because Allāh ta‛ālā took the
responsibility for its preservation.
9th Belief: Mukhi Saheb
Mukhi Saheb (religious leader) sprinkles water and
has sins forgiven. It is essential to do this and very
rewarding.
The practice of sprinkling is done on several
occasions:
1. Ten days after the birth of a child. This is done
after 30 rupees are given to the jamā‛at
khānah.
2. At the time of joining any assembly of the
jamā‛at khānah. The minimum amount to be
paid is one rupee and there is no maximum
amount.
3. On the occasion of marriage. The bride and
bridegroom give 50 rupees to the Mukhī Sāhib
and then prostrate before him. The Mukhī
Sāhib of the jamā‛at khānah takes the place of
the imām. Thus, the one who prostrates to
Mukhī Sāhib is actually prostrating before the
Imām Āghā Khān.

1 Āghā Khān Musalmān Kayse?, p. 254.

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Answer
The Ahl as-Sunnah believes that none except Allāh
ta‛ālā has the right to forgive sins. Prostration before
anyone besides Allāh ta‛ālā is harām.
10th Belief: Special Mode of Worship
Answer
This is in total contradiction to the belief of the Ahl
as-Sunnah, and in absolute opposition to the Qur’ān
and Hadīth. To prostrate before anyone apart from
Allāh ta‛ālā with the intention of worship
unanimously renders a person a kāfir.
11th And 12th Belief: The Rank of The Imām
The rank of imāmat surpasses that of prophet-hood.
Āghā Khānī literature contains the following 11
qualities of their imām:
1. The imām is the treasurer of Allāh’s knowledge
and the heir of prophetic knowledge.
2. The imām’s essence is heavenly and his
knowledge is ‛Alawī.
3. Character has no effect on his self because he
is connected to a world which is beyond
character.
4. The difference between him and other servants
of Allāh is like the difference between humans
and animals.
5. It is essential for one imām to be present in
every era.
6. The imām has the sole prerogative of ruling
over the world.

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7. It is essential for every believer to have true

recognition of the imām.
8. The imām is sinless, he cannot err.
9. Salvation without true recognition of the imām
is not possible.
10. The qualities of Allāh as mentioned in the
Qur’ān are in reality referring to the qualities
of the imāms.
11. The imāms have the right to alter and
abrogate the Sharī‛ah.1
13th Belief: No Need For Qiyās And Ijmā‛
There is no need for Qiyās and Ijmā‛ because their
imām or his deputy is present all the time. Whatever
he says is considered to be an absolute ruling. It is
essential to accept his verdict in every situation.
Answer
The Ahl as-Sunnah is of the view that there are four
sources for the Sharī‛ah: The Qur’ān, Hadīth, Ijmā‛
and Qiyās.
Ijmā‛ refers to the unanimous decision of the
Sahābah and those who come after them.
Fatāwā With Reference to The Āghā Khānī
Ismā‛īlīyyah
﴾1﴿

1 Ismā‛īlīyyah Aur ‛Aqīdah-e-Imāmat Kā Ta‛āruf, p. 108.

Also Shī‛ah of ‛Allāmah Sayyid Muhammad Husayn Tabā
Tabā’ī, p. 83.
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The fatwā of Maulānā Muhammad Yūsuf Ludhyānwī

rahimahullāh
Question:
What do the ‛ulamā’ say about the Ismā‛īlī (Āghā
Khānī) group which is found in considerable
numbers in Chatrāl, Gilgit, Karachi and other
regions? They call themselves Muslims but their
beliefs and doctrines are as follows:
1. Their kalimah is:
َ ْ ‫اﷲ َوا َْشَهُد ا َن ُ َمًدا رُسْوُل اﷲ َوا َْشَهُد ا َن ا َِم‬
ُ ‫اﻻ‬ َ ٰ ‫ا َْشَهُد ا َْن ﻻ ا‬
ِ ِ ِ
.‫اﷲ‬ َ َ ْ ‫ا ُْمْومن‬
‫ع‬
ِ ِ ِِ
2. They accept the Āghā Khān as their imām and
consider him to be the master of all good and bad.
They refer to his statements and rulings as “farmān”
and believe that accepting his “farmān” is the
greatest obligation.
3. They do not adhere to the external Sharī‛ah.
They believe the Āghā Khān to be the talking Qur’ān,
the Ka‛bah, the Bayt al-Ma‛mūr and everything else.
It is stated in their literature that wherever the word
“Allāh” appears in the Qur’ān, it refers to their
present imām (the Āghā Khān).
4. They reject the five daily salāhs. Instead, they
believe in three times for du‛ā’.
5. Instead of a musjid, they construct a jamā‛at
khānah for their worship.
6. They do not believe in zakāh as prescribed by
the Sharī‛ah. Instead, they take out 10% of all
categories of wealth and give it in the name of the
Āghā Khān. They refer to it as Dasond.

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7. They reject the concept of fasting in Ramadān.

8. They reject the hajj to the Ka‛bah. Instead,
they consider looking at the Āghā Khān to be their
hajj.
9. Instead of saying “as-salāmu ‛alaykum” they
say: “Yā ‛Alī Madad”.
10. Their reply to the above salām is: “Maulā ‛Alī
Madad”.
I now have the following questions:
1. Can they be referred to as Muslims in the light
of the above beliefs and doctrines?
2. Can we attend their janāzah salāh?
3. Can they be buried in Muslim cemeteries?
4. Can we marry them?
5. Is the animal slaughtered by them halāl?
6. Can our interactions with them be as they are
with Muslims?
Kindly provide answers for Allāh’s sake and remove
the concerns of Muslims.
Your reward is with Allāh ta‛ālā.
Answer:
All praise is due to Allāh. Peace to His selected
servants.
1. The person having even a little knowledge of
Islamic teachings and Āghā Khānī beliefs and
doctrines will have absolutely no doubt whatsoever
that, like the Qādiyānīs, the Āghā Khānīs are atheists
and apostates. All scholars from the early centuries
of Islam to this day unanimously proclaim their kufr,

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apostasy and atheism. Those who – because of their

ignorance and unawareness – consider the Āghā
Khānīs to be a group from among the Muslims, then
their ignorance and unawareness is most
unfortunate and ill-fated.
2. The activities of the Āghā Khānīs have always
remained concealed, secretive and restricted to a
certain specific circle. They never had the courage to
openly proclaim and propagate their baseless beliefs.
However, the present weakness and meekness of
Muslims, and the negligence of the masses and
rulers have ignited their courage. They have started
laying down certain plots through which they can
steal whatever little īmān is left in the Muslims.
3. From among their conspiring plans, the web of
welfare organizations is their most successful Satanic
snare. This is because everyone – from the rulers to
the laymen – submits to the “idol of gold”. These
thieves of Dīn and īmān receive an official and
general mandate to render services to Muslims. In
this way, they get a free reign to propagate their
blasphemous doctrines and heretical beliefs.
4. In the light of these conditions, the establishment
of the “Āghā Khān Foundation” is a venomous poison
for the existence of Muslims as a nation. To accept
membership in this foundation, to support it and to
take any type of assistance from it is synonymous to
putting an end to the honour of īmān. This is such a
collective crime that its punishment will descend in
the form of Allāh’s wrath and torment.
5. In order to save Muslims from this trap, it is the
duty of the government [of Pakistan] to cancel the
permission for the establishment of this organization.
It is the duty of the Muslim public to completely
boycott this scheming foundation. It is the obligation
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of the ‛ulamā’ and pious of that region to openly

expose this conspiracy and to make full
representations to the government against it. The
person who praises and speaks in support of this
foundation, helps it in any way or takes any type of
assistance from it will be raised on the day of
Resurrection in the lines of those who are rebels
against Allāh ta‛ālā and Rasūlullāh sallallāhu ‛alayhi
wa sallam.
ْ ُ ْ ‫هو‬ َ َ َ َ َ ْ َ
ُ َ ٍ ْ َ ‫سواد‬
‫منهم‬ ِ َ ‫قوم‬ ‫من ك‬
ً َ ‫من َ َن‬ ْ َ ْ ْ ََ
ُ ْ َ ‫لقد‬
ْ َ ‫بهت‬ َ
‫نائما‬
ِ ‫لعمري‬
ِ
َْ ُ ْ َ َ ْ َ ُ ْ َ ْ َ َ
‫أذنان‬
ِ ‫به‬
ِ ِ ‫واسمعت من نت‬
The one who increases the numbers of a people is
counted among them. I take an oath, I drew attention
to this to the one who was sleeping, and I made him
who has ears to listen to what I am saying.

‫وﷲ ا مد أوﻻ وآخرا‬

﴾2﴿
The fatwā of Hadrat Maulānā Muftī Rashīd Ahmad
Ludhyānwī rahimahullāh:
Āghā Khānīs are apostates and zindīqs. They have no
connection whatsoever with Islam. They are
undoubtedly kāfirs and apostates, and it is a Shar‛ī
obligation to kill them. To support such people in
such a dangerous scheme actually entails selling
one’s īmān for a few pennies. It is the obligation of
the Islamic government to rescue naïve Muslims from
the kufr traps of apostates and to mete out an
admonitory punishment to the enemies of Islam. It is

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also the duty of the ‛ulamā’, righteous and influential

people of that region to take effective steps
immediately. The kufr and blasphemy of these people
[Āghā Khānīs] must be clearly explained to the
masses so that they do not destroy their worldly life
and their Hereafter by this dangerous scheme. It
must be impressed on the Muslims of that region
that it is harām to take any part in the Āghā Khānī
organization, to support it in any way, to take
assistance from it, to become a member there, and so
on.
That is all.
Allāh ta‛ālā knows best.

﴾3﴿
The fatwā of Dār al-Iftā’ Jāmi‛ah Fārūqīyyah, Karachi
The Āghā Khānī group is unanimously considered to
be kāfir. The rules of a zindīq are applicable to them
because they are always endeavouring to cause harm
to the Muslims. They were never the well-wishers of
Muslims nor are they their well-wishers at present.
In fact, it is the core of their worship to harm
Muslims and to deceive them, and it is considered to
elicit rewards.
Ibn Kathīr rahimahullāh writes in al-Bidāyah wa an-
Nihāyah that when the Tartars attacked Damascus,
the Ismā‛īlīs supported them and made failed
attempts to destroy and annihilate the Muslims. This
group can never be a friend of Muslims. It is an
enemy of Allāh ta‛ālā and Rasūlullāh sallallāhu
‛alayhi wa sallam. How, then, can a Muslim befriend
it in any way or to join its foundation or
organization? Especially when we know that Allāh
ta‛ālā made this absolutely harām.
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َ َْ ََُ َ َ ْ َُ ْ َْْ َ َ ُْ ْ ًَْ ُ َ َ

‫ورسو ُ َو ْو‬ ‫من َحآد اﷲ‬ْ َ ‫يوآدون‬ ‫اﻵخر‬
ِ ِ ‫وم‬ ِ ‫باﷲ وا‬
ِ ِ ‫يؤمنون‬ ِ ‫ﻻ ِ د قوما‬
ْ ِ ‫كتب‬ َ ٰ ُ ْ ُ َ َْ َ َْ ْ ُ َ ٰ ْ َْ ْ ُ َ ََْ َْ ْ ُ َ َ َ ُْ َ
َ ََ ‫ك‬
ِ ‫ او‬،‫عش هم‬ ِ ‫نوآ ءابآءهم او ا نآءهم او ِاخو هم او‬
َ ْ ْ ُ ُُْ
...‫اﻻ َمان‬
ِ ‫قلو ِ ِهم‬
You will not find a people who believe in Allāh and in
the last day befriending those who oppose Allāh and
His Messenger even though they may be their fathers,
sons, brothers or family members. Allāh has inscribed
īmān in their hearts…1
ْ ُ ْ ‫وﻻ‬ َ ْ ُ ّْ ْ ُ ْ ْ َ َ ‫اﷲ‬ُ ‫ضب‬َ ‫قوما َغ‬ ْ َ َ ‫ْ َن‬
ً ْ َ ‫تولوا‬ َ َ َ ْ ََ
‫منهم‬ ِ َ ‫عليهم ما هم ِمن م‬ ِ ِ ِ ‫تر ِا ا‬ ‫ام‬
ً ْ َ ً َ َ ْ َُ ُ
ْ ُ ‫ ا‬،‫شديدا‬ َ َ َ ََُْْ ْ ُ َ ْ ََ َ ْ ُ َْ َ
‫هم‬ ِ ِ ‫ اعد اﷲ هم عذابا‬.‫الكذب َوهم علمون‬ ِ ِ ‫و ِلفون‬
َ ََُْْ ْ ُ َ ‫سآء َما‬
َ َ
.‫عملون‬ ‫نوا‬
Have you not seen those who befriended a people
with whom Allāh is angry? They neither belong to you
nor to them. They swear to a lie while they know [it to
be false]. Allāh has prepared for them a severe
punishment. Without doubt, very evil is what they do.2
َ َ ُُْ َ َ َْ ْ ُ ُ َ َ ْ ّ ُ َ
‫آء تلقْون ِا ِْهْم‬ ْ ُ َ ‫ءامنوا َﻻ‬ ْ ُ َ َ ‫ٰيا َ َها ا ْ َن‬
ِ ‫عدوي وعدو م او‬ ِ ‫تخذوا‬ِ ِ
ّ.‫ُ ْم ّمَن ا ْ َق‬ َ ‫با َْمَودِة َوقَْد َ َفُرْوا بَما َج‬
‫آء‬
ِ ِ ِ ِ
O believers! Do not take My enemies and your
enemies as friends. You convey to them the message
of friendship while they reject the true religion that
has come to you.3

1 Sūrah al-Mujādilah, 58: 22.

2 Sūrah al-Mujādilah, 58: 14-15.
3 Sūrah al-Mumtahinah, 1.
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It becomes absolutely clear from the above verses

that it is not permissible to befriend idolaters and
those who are enemies of Dīn, nor is it permissible to
accept monetary help from them while considering it
to be a gift. Allāh ta‛ālā relates a story of Sulaymān

َْ َُ َ َ َ ٰ َْ ُ َ َ ََ
‛alayhis salām wherein he refused to accept a gift:
ْ ُ ٰٰ َ ُ َ ٰ‫بمال َ َمآ ٰات‬
‫اﷲ خ ْ ٌ ِّ مآ ات ْم ج َبل‬ ِ
َ ‫أتمدونن‬
ٍ ِ ِ ِ ‫فلما جآء سليمن قال‬
َ ْ ُ ََْ ْ ُ
.‫فرحون‬ ‫بهديت م‬ َ ْ َُْ
ِ ِ ِ ‫أ تم‬
When the [queen’s envoy] came to Sulaymān, he said:
“Are you aiding me with wealth? So all that Allāh has
given me is better than what He gave you. Rather, you
yourself rejoice in your gift.”1
There were times when Rasūlullāh sallallāhu ‛alayhi
wa sallam gave gifts to the polytheists and accepted
their gifts in order to win over their hearts and for
other wisdoms. However, as per the investigation of
‛Allāmah Ālūsī rahimahullāh, it is not permissible to
accept their gifts if it is going to interfere with Dīnī
exigencies and Dīnī affairs.2
‛Allāmah ‛Aynī rahimahullāh in ‛Umdah al-Qārī and
Imām Abū Dāwūd rahimahullāh in Sunan Abī Dāwūd
relate from Ka‛b ibn Mālik, ‛Iyād ibn Hammād and
others that Rasūlullāh sallallāhu ‛alayhi wa sallam
said:

‫ك‬ ‫إ ﻻ أقبل هدية‬

I do not accept the gift of a polytheist.

‫إ غيبت عن ز د ا‬

1 Sūrah an-Naml, 27: 36.

2 Rūh al-Ma‛ānī.
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I stay far from the friendship of polytheists.

We learn from these explicit statements that even
friendship with them is not permissible. It is also not
permissible to accept their help because in reality it
is neither a gift nor assistance. Rather, it is a ploy to
lead Muslims astray. It is similar to the modus
operandi of Christian missionaries.
‛Allāmah Anwar Shāh Kashmīrī rahimahullāh writes
on the authority of Abū Bakr Rāzī rahimahullāh from
Ahkām al-Qur’ān:

‫ترك قبول تو ة ا زنديق يوجب أن ﻻ س تاب اﻹسماعي‬ ‫وقو م‬

‫ ا ين قد علم منهم اعتقاد ال فر كسائر ا زنادقة‬،‫وسائر ا لحدين‬
١
.‫وأن يقتلوا مع إظهارهم ا و ة‬
Their statement that the repentance of a zindīq must
not be accepted demands that an Ismā‛īlī and all
atheists whose kufr belief is known with certainty
must not be asked to repent. This rule applies to all
zindīqs. They must be killed despite their expression
of repentance.
When Islam considers their repentance to be
unacceptable, obviously neither will their financial
assistance and gifts be permissible, nor will it be
permissible to join their Foundation and
organization. The assistance of other unbelievers
cannot be applied here because that help is received
on an official governmental level in which there is no
danger to the lives and religion of the Muslim public.
On the other hand, the assistance under discussion
poses a grave danger to the individual lives of

.٣٧ ‫ ص‬:‫ ﲝواله إكفار اﳌلحدين‬٥٤\١ :‫أحكام القران‬1

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Muslims, they could be influenced by it, and there is

a strong possibility of Muslims reneging Islam. It is
therefore not permissible to join them or to accept
their help.
ْ ُ ْ ‫هو‬ َ َ َ َ َ ْ َ
ُ َ ٍ ْ َ ‫سواد‬
‫منهم‬ ِ َ ‫قوم‬ ‫من ك‬
The one who increases the numbers of a people is
counted among them.
It is the obligation on ‛ulamā’ and general religious
Muslims to put an end to this or else they will be
answerable in Allāh’s court.
That is all.
Allāh speaks the truth and He guides to the straight
path.
Nizām ad-Dīn Shāmzī
Dār al-Iftā’ Jāmi‛ah Fārūqīyyah, Karachi, 25.

﴾4﴿
The fatwā of Dār al-‛Ulūm Karachi:
The Āghā Khānīs are out of the fold of Islam. They
are kāfirs and zindīqs. As per the texts of the Qur’ān,
the unbelievers are the worst enemies of Muslims. It
is harām to love the unbelievers and to have friendly
relations with them. Anything which becomes a
cause of harām is also harām. History is testimony to
the fact that unbelievers always resorted to various
ploys through money, wealth and worldly
possessions to rob Muslims of their īmān. Thus, the
work of the Āghā Khānīs in the name of progress is a
deep conspiracy to trap the Muslims and bring them
closer to their creed.
Furthermore, if loans and other similar dealings were
made permissible with them, naïve Muslims will
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consider them to be a group from among the

Muslims. Even now, many Muslims do not know that
the Āghā Khānīs are kāfirs. Their opposition to īmān
and Islam is obvious. Thus, it is absolutely harām to
become a member of the Āghā Khān Foundation. It is
an obligatory duty on Muslims not to resort to any
soft spot for kufr. It is the duty of the ‛ulamā’,
righteous and influential people of the region to
advise and speak to the masses, and use their
influence to stop them from becoming members.
They must demand the government to be very
watchful of the activities of the Āghā Khānīs. Those
who are encouraging people to become members of
the Foundation must be encouraged to desist. If they
do, well and good. If not, sever all ties with them.
Observe the following proofs:
ًْ
‫مب نا‬ ‫عدوا‬ ْ ُ َ ‫ان ال ْ ٰ فر ْ َن‬
ُ َ ‫نوا لَ ُ ْم‬
ِ ِِ ِ
The unbelievers are certainly your open enemies.1
ً َ ‫هزوا‬
ً ُ ُ ‫ذوا ِد ْ نَ ُ ْم‬ ُ َ َ َُْٰ َ ْ
ْ ُ َ ‫تخذوا ا ِ ْ َن ا‬ َ َٰ
‫ولعبا ِّمَن‬
ِ ِ ‫يا ها ا ِ ن امنوا ﻻ‬
.‫آء‬ َ ُ ْ َ ‫من َ ْبل ُ ْم‬
َ َ ِ ‫والكفار ا َ ْو‬ ْ ‫ب‬َ ٰ ْ ‫وتوا‬
ِ ‫الكت‬
ُُْ َ ْ
‫ا ِ نا‬
ِ ِ
O believers! Do not take as friends those who consider
your religion to be a joke and a play - those who were
given the Book before you and the unbelievers.2
ََ ََ ،
‫وذكر‬
ٌَ َ ُ ََْ
‫مطولة‬ ‫توى‬ ْ
‫يهم‬ َ ْ ‫َ ِن‬
ْ ْ َ ‫محقق‬ َ ُ ْ ‫لعﻼمة ا‬
َ َ ْ ‫َو‬
ِ ِ ‫العمادي‬
ِ ِ ‫بد ا ر‬
ِ ِ ِ ِ
َ ُ َُ َ ِ ‫يلية ا‬ َ ْ ْ َ ‫َص ْ ة‬ َ
َ َ َ ُ ْ
َ َ ْ ُ َ َ
‫يلقبون‬ ‫ين‬ ِ ِ ‫واﻹسما‬ِ ِ ِ ‫ا‬ ‫قائد‬
ِ ‫تحلون‬ ِ ‫ِ يها هم ي‬

1 Sūrah an-Nisā’, 4: 101.

2 Sūrah al-Mā’idah, 5: 57.
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َُ َ َََ َ َْ ُ ْ ُ َ َ َ ‫ين‬ ْ َ َْ
ِ َ ‫ َو قل ْن‬.‫مواقف‬
‫علماء‬ ِ ِ ‫صاحب ا‬ ِ
َ ‫ذكرهم‬ َ ِ ‫اطنية ا‬
ِ ِ ِ َ ‫بالقرامطة َوا‬
ِ ِ َ ِ
َ َ ْ ْ َ ْ ُ ُ َ ْ ‫نه َﻻ َ ل‬ ُ َ َََْْ َ َْ
‫اﻹسﻼم ِ ِ ْز َ ٍة َوﻻ‬
ِ ِ ‫ديار‬ ِ ِ ِ ‫إقرارهم‬ ِ ‫عة‬
ِ ‫مذاهب اﻷر‬ ِ ِ ‫ا‬
َ َ َ
ْ ُ ُ َ َ َ ُ ‫ َوﻻ ل‬،‫َ ْ َها‬
َ َ ‫مناكحتهم َوﻻ‬
ْ ُ ُ ِ ‫ذبا‬
١
.‫الخ‬...‫هم‬ ِ ِ
‛Allāmah ‛Abd ar-Rahmān al-‛Imādī has a lengthy
fatwā on them…he states that all the four madhāhib
do not consider it permissible to allow them to live in
an Islamic state in exchange for jizyah or any other
payment. It is not permissible to intermarry with them
nor are their slaughtered animals permissible…
Allāh ta‛ālā knows best.
Muhammad Khālid
Dār al-Iftā’ Dār al-‛Ulūm Karachi
1614/5/1404 A.H.

﴾5﴿
The fatwā of Dār al-‛Ulūm Na‛īmīyyah:
If whatever is said about the beliefs of the Āghā
Khānīs (Ismā‛īlīs) is correct, then it is absolutely
forbidden to cooperate with them and derive benefit
from them in every such interaction which could
have an effect on Islamic beliefs and practices. In
fact, it is a sin to do so. Allāh ta‛ālā says:
ْ ْ ََ َُْ ََ ََ ْٰ َ ّ ْ ََ َُْ َََ
َ ْ ُ ْ َ ‫اﻻثم‬
‫والعدوان‬
ِ ِ ِ ‫و عاونوا ال ِ ِ وا قوى وﻻ عاونوا‬
Help each other in good deeds and in piety. Do not
help each other in sin and oppression.2

.٣٩٨\٣ :‫الشامية‬1
2 Sūrah al-Mā’idah, 5: 2.
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Any Muslim who cooperates with them in a manner

which would become a cause of Āghā Khānī progress
will be a sinner and will be taken to task for it in the
Hereafter.
Allāh ta‛ālā knows best.
Muhammad Aslam
15/2/1984

﴾6﴿
The fatwā of Dār al-‛Ulūm Haqqānīyyah, Akaurah
Khatak:
Bearing in mind that the Āghā Khānī group rejects
the essentials of Dīn, it is kāfir and out of the fold of
Islam. Friendly relationships with these people is
harām as per the following instruction of Allāh ta‛ālā:
ْ َ ْ ْ َ َ ‫ُْ ْ ُْ َ ْ ٰ ْ َ َْ َ َ ْ ُ ْ ُْ ْ َْ ج‬ َ َ
‫فعل‬ ‫ومن‬ ‫مؤمن‬
ِ ِ ‫دون ا‬
ِ ‫فر ن او ِ آء ِمن‬ ِ ِ ‫مؤمنون ال‬
ِ ‫تخذ ا‬
ِ ِ ‫ﻻ‬
ًُٰ ْ ُْ ْ ُ َ َْ َ َ َ ََْ َ ٰ
.‫منهم تقة‬ِ ‫اﷲ ِ ْ ْ ٍء ِاﻻ ان تقوا‬
ِ ‫ذ ِك فل س ِمن‬
Let not the Muslims take the unbelievers as friends to
the exclusion of Muslims - and whoever does this, then
he has no connection with Allāh - except in
circumstances when you wish to protect [yourselves]
from them.1
Because this group is in the minority and does not
have creedal proofs, it neither had any political clout
nor the ability to propagate its blasphemies.
Presently, it is trying to trap ignorant and unknowing
people through its abundance of wealth. Through
this plot and deception, it is aiming for political
ascendancy and success in the propagation of its

1 Sūrah Āl ‛Imrān, 3: 28.

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creed. Thus, taking any part in its organizations

entails enmity towards Islam.
Inspiration is from Allāh ta‛ālā alone.
Muhammad Farīd
Dār al-Iftā’ Dār al-‛Ulūm Haqqānīyyah.

﴾7﴿
The fatwā of Mazāhir al-‛Ulūm, Sahāranpūr, U.P.
India:
All praise is due to Allāh ta‛ālā and peace to
Rasūlullāh sallallāhu ‛alayhi wa sallam. A fatwā of
kufr was passed against the Ismā‛īlīyyah sect a long
time ago. The one who is born in such a family is a
kāfir and the one who personally abandons Islamic
beliefs and adopts Ismā‛īlī beliefs is an apostate. The
rules which apply to an apostate are very severe. It is
not permissible to greet and meet such a person, it is
not permissible to intermingle with him, and all
business dealings with him are forbidden. In an
Islamic state, such a person is killed (if he does not
return to the fold of Islam within three days).
Muftī Muhammad Yahyā
Mazāhir al-‛Ulūm, Sahāranpūr
6/8/1402 A.H.

﴾8﴿
The fatwā of Dār al-‛Ulūm Deoband
If whatever is said about the beliefs of this group is
correct, then there is absolutely no doubt about it
being kāfir. A person who dies from this group will
not be accorded all the religious treatments which
are reserved for a Muslim. Thus, janāzah salāh will
not be permissible, he cannot be buried in Muslim
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cemeteries, marriage with him is forbidden, an

animal slaughtered by him will not be lawful, and he
will not be treated like a Muslim.

‫ع وأن ج ئيل‬ ‫إن ن ن يعتقد اﻷ وهية‬ ‫بهذا ظهر أن ا راف‬

‫الخ فهو فر خالفة القواطع ا علومات من ا ين‬... ‫ا و‬ ‫غلط‬
١
.‫ورة‬ ‫با‬
It becomes clear from this that if a Shī‛ah believes in
the divinity of ‛Alī and that Jibra’īl erred in bringing
down divine revelation…then he is a kāfir because he
is opposing the absolutes of Dīn which are established
with certainty.
The absolutes or essentials of Dīn: i.e. salāh, fasting,
hajj, zakāh and so on. If he rejects these, then there
is no doubt whatsoever about his kufr.2
Allāh ta‛ālā knows best.
Muhammad Zafīr ad-Dīn
Dār al-Iftā’ Dār al-‛Ulūm Deoband
19 Rabī‛ al-Awwal 1403 A.H.

.‫رد اﶈتار‬1
2 Āghā Khānī Musalmān Kayse?, pp. 131-147.
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THE ISMĀ‛ĪLĀYYAH BOHRĪ SECT

Background
When Imām al-Mustansir Billāh passed away in 782
A.H./1095 C.E., the Fātimids differed on who should
succeed him. Some of them appointed his son, Nazār,
and were therefore known as Nazārīyyah. Others
appointed his fourth son, al-Musta‛lī, and became
known as Musta‛lawīyyah.
They take the word Musta‛lī to mean disappearance.
Their last imām was Imām Tayyib who disappeared
in 524 A.H./1113 when he was a young boy. From
that time, the era of “imām mastūr” (the hidden
imām) commenced. However, the sequence of
“Da‛wat” continues to this day through what they
refers to as “Dā‛īs”. Although Imām Tayyib has
disappeared, imāmat continues to this day from his
progeny.
Those who adhered to this creed were able to gain
control over Yemen. Presently their followers are to
be found in Yemen, Egypt, India and Pakistan. Their
centre was moved to Ahmadābād (in Gujarat, India)
in 1540. Their Dā‛ī in India was Yūsuf ibn Sulaymān.
When their 26th Dā‛ī, Dāwūd ibn ‛Ujb Shāh, passed
away in 1591, the majority of the followers accepted
Dāwūd ibn Qutb Shāh as their 27th Dā‛ī, while those
who were in Yemen appointed Sulaymān ibn Hasan
as their 27th Dā‛ī. Based on this, those who follow
Dāwūd ibn Qutb Shāh are known as Dāwūdīs while
those who follow Sulaymān ibn Hasan are known as
Sulaymānīs.
Those who are in India and Pakistan are Dāwūdīs.
Their 52nd Dā‛ī is present to this day. They refer to

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him as Sayyidunā Burhān ad-Dīn. The Dā‛ī of this

group settled down in Mumbai since the 10th century
of the Hijrah. These people are traders in general,
this is why they are known as Bohrīs.
This group started in 525 A.H. when, after the death
of Mustansir Billāh, the people appointed his young
son, Musta‛lī Billāh (Imām Tayyib) as his deputy.
Imām Tayyib then disappeared in 525 A.H. They have
a system of [religious leaders] known as Dā‛īs. They
presently have their 52nd Dā‛ī by the name of Burhān
ad-Dīn.
A Short Life-History of Their Founder,
Sayyidunā Muhammad Burhān ad-Dīn
His name is Burhān ad-Dīn. He was born on 20 Rabī‛
al-Ākhir 1333 A.H./6 March 1915 in Surat [Gujarat,
India].
His father’s name was Tāhir Sayf ad-Dīn. Forty days
before the birth of Burhān ad-Dīn, Tāhir Sayf ad-Dīn
was appointed as the 51st Dā‛ī.
Education
His early studies took place in his locality. He then
received an honorary Doctor of Theology degree from
‛Alī Garh University.
He promulgated his creed in Jāmi‛ah Sayfīyyah and
established two branches, one in the city where he
was born – Surat – and another in Karachi.
When Burhān ad-Dīn turned 19 in the year 1934, his
father appointed him as the 52nd Dā‛ī. Incidentally,
his appointment took place on his birthday.

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Bohrī Centres
Many historical buildings were constructed as Bohrī
centres. The Musjid al-Jāmi‛ al-Anwar which was a
relic of the Fātimī era was reconstructed. In addition
to this, the dilapidated structures of the following
masājid in Cairo were revamped: Jāmi‛ Azhar, Jāmi‛
Aqmar, Jāmi‛ Juyūshī and Jāmi‛ Lūtū. Last year –
i.e. in 2002 – the Jāmi‛ ‛Alī Abī Tālib in Kūfah was
repaired and renewed. Apart from this, the historical
masājid (places of worship) of the Dā‛īs of Yemen, the
Jāmi‛ Mu‛azzam in Surat (India) and many other
places of worship in the world were established as
Bohrī centres.
Achievements
In 1401 A.H. Burhān ad-Dīn encouraged his
followers to give up usury and to opt for giving good
loans. Through his efforts, the Bohrī group became
active in 40 countries. Burhān ad-Dīn travels to
several countries annually. It is said that he is an
expert in several languages.
He is presently 92 years old.
Beliefs And Doctrines of Bohrīs
1. The chain of imāmat is continuing in the progeny
of Imām Tayyib. Although he has disappeared, it is
their belief that he continually guides and steers the
Dā‛īs.
2. It is permissible to accept usury.
3. They light lamps on the occasion of Diwali (a
Hindu custom).
4. They consider it necessary to take accounts and
make calculations according to Hindu months.

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5. They have separate masājid, jamā‛at khānās and

cemeteries.
6. They generally wear white garments in emulation
of their past seniors.
7. Their kalimah is:

‫رسول اﷲ‬ ‫ﻻ ا اﻻ اﷲ مد رسول اﷲ وﻻنا ع و اﷲ و‬

8. In their adhān, they add:

‫اشهد ان وﻻنا عليا و اﷲ‬

After the words:

‫اشهد ان مدا رسول اﷲ‬

And after:

‫الفﻼح‬
They consider it necessary to add the following
words:

.‫خ العمل‬ ‫وع تها‬ ‫خ العمل مد وع خ ال‬

Answers From The Qur’ān And Hadīth to
Bohrī Beliefs And Doctrines
1st Belief: The Imām
They believe that their imām is in hiding but he
continually gives guidelines and instructions to the
Dā‛ī. As regards their imāms, they believe that they
are Allāh’s light, obedience to them is compulsory
and they are sinless. The ownership of the world and
Hereafter is in their hands, they can give whatever
they want to whomever they want. They can make

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halāl whatever they want and harām whatever they

want.
Answer
According to the Ahl as-Sunnah, it is obvious that all
these powers are solely for Allāh ta‛ālā; no one apart
from Him has any right to them. If not, it would
entail partnership with Allāh ta‛ālā. And we know
that ascribing partners to Allāh ta‛ālā is an
unpardonable sin if the person does not repent in
this world before his death. The Qur’ān says in this
regard:
ُ َ ‫من‬
ْ َ ‫ك‬َ ٰ َ ُْ َ ُ ََْ َ َ ْ َْ ُ َْ َ َ
‫شآء‬ ِ ِ ‫غفر ما دون ذ‬
ِ ‫به و‬
ِ ِ ‫غفر ان ك‬ِ ‫ِان اﷲ ﻻ‬
Surely Allāh does not pardon the one who ascribes a
partner to Him and pardons sins below that of
whomever He wills.1
2nd Belief: Consuming Usury Publicly
Answer:
The paying and accepting of usury is obviously
forbidden in the Sharī‛ah of Muhammad sallallāhu
‛alayhi wa sallam. Its prohibition is proven from the
Qur’ān, Hadīth, Ijmā‛ and Qiyās. For example:

﴾1﴿
َ َ َ ...
...‫وحرم ا ّ ِر ٰوا‬
…and prohibited usury…2

1 Sūrah an-Nisā’, 4: 48.

2 Sūrah al-Baqarah, 2: 275.
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﴾2﴿
ْ ُ َ ْ ‫فعلوا فَا‬
ْ ُ َ َ ‫ذنوا َ ْرب ّم َن اﷲ‬ ْ ُ َ ْ َ ‫لم‬
ْ ‫فَا ْن‬
ِ ِ ‫ورسو‬ ِ ِ ٍ ِ ِ
But if you do not give up, then prepare to fight Allāh
and His Messenger.1

﴾3﴿
ْ ْ ُْ ُ ْ
َ ْ ‫مؤمن‬ َ َ َ َُْ
ِ ِ ‫َوذروا ما ب ِ َ ِمن ا ّ ِر ٰوا ِان كنتم‬
…and forsake whatever usury that is outstanding if
you have conviction in the order of Allāh.2

﴾4﴿
َ ‫َوا ُقوا‬ ًَ ٰ ً َ ْ َ ّٰ ُ ُ َْ َ ُْ َ ٰ َ ْ َ
‫اﷲ‬ ‫ص‬
‫مض َعفة‬ ‫ضعافا‬ ‫منوا ﻻ تا لوا ا ِر وا ا‬ ‫يٰا َها ا ِ ن ا‬
ٰ ْ ْ ُ ْ َ ُ َ ْ ُ ُْ ْ ُ ََ
.‫فر ْ َن‬
ِِ ‫ َوا قوا ا ار ال ِ ا ِعدت ِل‬.‫فلحون‬ ِ ‫لعل م‬
O believers! Do not devour usury doubling and re-
doubling it. Fear Allāh so that you may prosper.
Beware of that fire which has been prepared for the
unbelievers.3
According to Imām Abū Hanīfah rahimahullāh, the
above verse is the most terrifying verse with reference
to usury.

1 Sūrah al-Baqarah, 2: 279.

2 Sūrah al-Baqarah, 2: 278.
3 Sūrah Āl ‛Imrān, 3: 130-131.
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Ahādīth

﴾1﴿
١
.‫من نبت ُ ُمه من ا سحت فا ار أو به‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates: The
one whose flesh has been nourished with unlawful
wealth, then the Hell-fire is more eligible for it.

﴾2﴿

‫ قال‬:‫اﷲ عنه غسيل ا ﻼئ ة قال‬ ‫عن عبد اﷲ بن حنظلة ر‬

‫رسول اﷲ ص اﷲ عليه وسلم درهم ر ا يأ له ا رجل وهو يعلم أشد‬
٢
.‫من ستة وثﻼث زنة‬
Hadrat ‛Abdullāh ibn Hanzalah radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: A single dirham of usury which a person
consumes wittingly is more serious than committing
adultery 36 times.

﴾3﴿

‫ قال رسول اﷲ ص اﷲ عليه وسلم‬:‫اﷲ عنه قال‬ ‫وعن أ هر رة ر‬

٣
.‫ها أن ينكح ا رجل أمه‬ ‫ا ر ا سبعون جزئا أ‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: There

.‫ كذا ﰲ اﳌشكوة‬،‫بيهقي شيع اﻹﳝان‬1

.‫ ﲝواله دارقطﲏ ومسند أﲪد‬٢٤٦ :‫مشكوة‬2
.‫ ﲝواله ابن ماجه وبيهقي‬٢٤٦ :‫مشكوة‬3

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are 70 parts to usury the lightest of which is a man

committing incest with his mother.
The entire ummah unanimously considers usury to
be unlawful. Mullā ‛Alī Qārī rahimahullāh states that
the ‛ulamā’ unanimously concur that if a person
considers usury to be lawful then he will be labelled
a kāfir.1
A similar statement is made in Sāwī the commentary
of Jalālayn:
It should be known that usury is forbidden according
to the Qur’ān, Sunnah and Ijmā‛. The one who
considers it lawful will be classified as a kāfir.2
3rd Belief: Lighting Lamps During Diwali
Answer
Diwāli is a purely Hindu festival which has nothing
to do with Islam. If a person joins a religious festival
of non-Muslims, it is already impermissible because
a Hadīth states that the person who increases the
assembly of a nation is considered to be a part of
them. Fatāwā Rahīmīyyah states that it is harām to
take part in Diwali and other similar festivals.
4th Belief: Hindu Calendar
They consider it necessary to take accounts and
make calculations according to Hindu months.
Answer
These people have a lot of affinity with Hindus this is
why they following their calendar. The Muslim
calendar is according to the lunar calendar. Islamic

1 Mirqāt, vol. 3, p. 313.

2 Sāwī, vol. 1, p. 116.
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acts of worship such as fasting in Ramadān, the days

of hajj, and so on are calculated according to the
lunar calendar.
5th Belief: Musjid And Salāh
They have separate masājid, jamā‛at khānahs and
cemeteries.
Answer
The ‛ulamā’ state that the adhān of the Bohrīs is
different from that of Muslims. Their salāh is not like
that of Muslims. Their prayer has been invented by
themselves. It is not salāh but absolute polytheism
and unbelief which takes place in their jamā‛at
khānahs. If this is not the case, why do they stop
Muslims from entering their jamā‛at khānahs? Their
salāh is for their hidden imām. On the other hand,
Muslims permit any person to enter their masājid
and observe their method of praying.
6th Belief: Their Kalimah
Their kalimah is different from that of Muslims.
Answer
The kalimah which is unanimously the same from
the time of Rasūlullāh sallallāhu ‛alayhi wa sallam to
this day is

‫ﻻ ا اﻻ اﷲ مد رسول اﷲ‬
There have always been two parts to the kalimah,
one is Lā Ilāha Illallāh and the other is Muhammadur
Rasūlullāh. If a third part: Maulānā ‛Alī Walīyyullāh
Wasīyy Rasūlillāh is accepted as authentic, it would
mean that Rasūlullāh sallallāhu ‛alayhi wa sallam,
124 000 Sahābah and the all Muslims to this day
have been reading this kalimah.
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The ‛ulamā’ state that it has been established with

certainty that the kalimah of Islam is restricted to
just two aspects, the oneness of Allāh and the
messenger-ship of Muhammad Rasūlullāh. This is
accomplished by:

‫ﻻ ا اﻻ اﷲ مد رسول اﷲ‬
This has been the unanimous view since the era of
Rasūlullāh sallallāhu ‛alayhi wa sallam to this day.
Anyone who makes any subtractions or additions to
it will be a kāfir because he is rejecting the original
kalimah.
Fatāwā With Reference to The Bohrīs
﴾1﴿
The fatwā of Jāmi‛ah ‛Allāmah Binnaurī Town,
Karachi
Due to their false beliefs, the Bohrī group is out of
the circle of Islam. It is not permissible to interact
with them and befriend them.1

﴾2﴿
The fatwā of Dār al-Iftā’ wa al-Irshād Nāzim Ābād
The Bohrīs are a group from the Āghā Khānīs whose
conspiracies against Islam and Muslims are not
concealed from anyone. Their salāh, beliefs and
everything else is kufr and different from Islam.2

1 Fatwā number 1/122.

2 Fatwā number 42/619.
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﴾3﴿
The fatwā of Jām‛iah Binnaurīyyah Site Area,
Karachi
Based on their beliefs and doctrines, the well-known
Bohrīs are out of the circle of Islam and form a
branch of the Shī‛ahs. They believe that the Qur’ān is
distorted, alcohol and adultery are permissible, and
that the Sahābah radiyallāhu ‛anhum are kāfir. The
Muslim ummah is therefore unanimous in stating
that they are zindīq. Muslims have to beware of
establishing friendly ties with them.1

1 Fatwā number 23565.

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THE DHIKRĪ SECT

Background
The original founder of the Dhikrī sect is Sayyid
Muhammad Jaunpūrī. When he passed away, his
disciples appointed Muhammad Mahdī Attakkī.
The Dhikrī sect neither has any formal principles nor
any source book. Their religion and creed is whatever
their leader decides. To this day, there is no formal
book on this creed. They merely have a few hand-
written manuscripts.
The foundation of this sect was laid in 900 A.H. by
Sayyid Muhammad Jaunpūrī while Muhammad
Mahdī Attakkī codified and propagated it. Its codified
form appeared in 977 A.H./1569.
The Dhikrī sect is essentially a branch of the
Mahdawīyyah which was formed by Sayyid
Muhammad Jaunpūrī who was born on a Monday,
Jumādā al-Ūlā 874 A.H./1443 in India.1 The people
of Sindh refer to him as Mīrā Sā’e, while the people of
Mukrān and Qillāt refer to him as Nūr Pāk.
Sayyid Muhammad Jaunpūrī left his birthplace in
Jumādā al-Ūlā 887 A.H. and eventually settled down
in Ahmad Nagar in 900 A.H. He then proceeded for
hajj in 901 A.H. and remained there for nine months.
He then stood between the Rukn and Maqām-e-
Ibrāhīm and announced: “I am the final prophet.
Allāh ta‛ālā had drawn attention to my coming and

1 Mahdawī Tahrīk, p. 35.

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Rasūlullāh sallallāhu ‛alayhi wa sallam had

promised my coming.”1
On his return from hajj, he arrived in Tath-tha in
Sindh and stayed over for six months. (People visit
this place to pay homage to him).
From there he proceeded to Qandahār. During this
period he wrote letters to various governors and
rulers in which he claimed that he was the Mahdī. He
urged them to hasten in following him so that they
may be successful. Anyone who disobeys him will be
punished severely by Allāh ta‛ālā.2
He eventually passed away in 910 A.H. in Farāh
which is now a part of Afghanistan.
Muhammad Mahdī Attakkī
The leader of this sect is Muhammad Mahdī Attakkī
regarding whom his followers believe that he is the
nūr (light) of Allāh ta‛ālā. Thus, he has no parents,
no children, he was not born, he did not die, nor was
he enshrouded and buried. He was a light which
disappeared or went up to the heavens.
He made his appearance in 977 A.H./1569. He was
originally a resident of Attock in Punjab. Sayyid
Muhammad Jaunpūrī was a human who had many
disciples. When he passed away, his disciples were
becoming scattered so Muhammad Mahdī Attakkī
resorted to his intelligence to rally them under him.
He made Tirbat his centre where he made many
things.
It was in 1000 A.H./1592 or 1029 A.H./1619 that
this so called Mahdī feared that his secret will be

1 Mahdawī Tahrīk, p. 44.

2 Ibid. p. 47.
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exposed. So he buried a sheet or turban in his sitting

place and allowed a portion of it [the sheet or turban]
to stick out of the ground. He disappeared that night.
The people spread the story that he was a nūr who
has gone up to the heavens.
Beliefs And Doctrines of The Dhikrī Sect
1. There kalimah is different from that of the Ahl
as-Sunnah. They say any of the following kalimahs:

‫إﻻ اﷲ نور اك نور مد مهدي رسول اﷲ‬ ‫ﻻ‬

١
‫إﻻ اﷲ نور مد مهدي رسول اﷲ صادق ا وعد اﻷم‬ ‫ﻻ‬

‫نور اك نور مد مهدي رسول اﷲ‬ ‫إﻻ اﷲ ا لك ا ق ا ب‬ ‫ﻻ‬

٢
. ‫صادق ا وعد اﻷم‬
2. They refer to Mullā Mahdī Muhammad Attakkī
as the final prophet and believe him to be the chief of
all Prophets. They say: The rank of Hadrat Sayyid al-
Mursalīn Nūr Muhammad Mahdī is above that of all
past and future peoples, and he is a chosen guide.
He is the nūr of Allāh ta‛ālā.3
3. It is kufr to reject the prophet-hood of
Muhammad Attakkī. The one who says that
Muhammad Attakkī is an impostor is a kāfir.
4. Muhammad Mahdī Attakkī is Allāh’s nūr.
Allāh loves the Mahdī and he is the beloved of Allāh.

1 Shaykh ‛Azīz Lārī: Safar Nāmah Mahdī, p. 4.

2 Dhikr Ilāhī, pp. 10-11; Nūr Tajallī, pp. 118, 122.
3 Shaykh ‛Azīz Lārī: Safar Nāmah Mahdī, p.3; Dhikr Ilāhī,

p. 39; Nūr Tajallī, p. 68.

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5. He is the Mahdī who is mentioned in the

Hadīth. No other Mahdī is to come after him.
6. The Qur’ān was originally revealed to
Muhammad Mahdī but through Rasūlullāh sallallāhu
‛alayhi wa sallam. Only that explanation and
elucidation of the Qur’ān will be valid which is done
by Muhammad Mahdī Attakkī. The Qur’ān had 40
pārās. The Mahdī selected ten and left the remaining
30 for the masses.
These ten pārās are named Burhān.
7. Wherever the Qur’ān makes mention of the
name Muhammad, it refers to Muhammad Mahdī.
The name of Rasūlullāh sallallāhu ‛alayhi wa sallam
is Ahmad while the word Muhammad [in the Qur’ān]
refers to Mahdī.1
8. The Maqām Mahmūd (praiseworthy position)
mentioned in the Qur’ān refers to the mountain
where the adherents of the Dhikrī sect go for hajj.2
9. It is essential for all the Prophets ‛alayhimus
salām to believe in Mahdī Attakkī.3
10. It is permissible to denigrate the Prophets and
angels.4
11. After the arrival of Muhammad Mahdī Attakkī,
the Sharī‛ah of Rasūlullāh sallallāhu ‛alayhi wa
sallam has been cancelled.5
12. Those who perform salāh are irreligious and
apostates.1

1 Mi‛rāj Nāmah, p. 2; Nūr Tajallī, pp. 12, 22, 23, 62.

2 Nūr Tajallī, p. 41.
3 Mūsā Nāmah, pp. 99-101.
4 Nūr Tajallī, p. 69; Nūr Hidāyat, pp. 83, 87.
5 Mūsā Nāmah, p. 153; Mi‛rāj Nāmah, pp. 34-35.
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13. Fasting in Ramadān is cancelled. One must

fast in the first ten days of Dhū al-Hijjah; the 13th,
14th and 15th of each lunar month, and every
Monday.2
14. One tenth has to be given as zakāh and it can
only be given to the religious leader.
15. The obligation of making hajj of the Ka‛bah
has terminated. In place of that one must go for hajj
on the 27th of Ramadān and 9th of Dhū al-Hijjah to
the Murād cave in Turbat.3
16. There is no need to face the qiblah when
engaging in dhikr or when going into prostration.4
17. In Turbat they have constructed various
places, viz. Minā, the Haram, Maqām Mahmūd, the
Kauthar pond, the Tūbā tree, the Sirāt, ‛Arafāt, the
cave of Hirā’, Zam Zam, and so on. They consider
these to be real and genuine.
18. Muhammad Mahdī dived into the earth and
ascended to the heavens. He is now sitting right next
to Allāh on the Throne.
19. They have no concept of wudū’, salāh, janāzah
salāh. Their janāzah salāh takes the following form:
They take the deceased to their Dhikr Khānah,
engage in some dhikr and then bury him.

1 Hand-written manuscript of Mullā Nūr ad-Dīn, p. 121.

2 Mei Dhikrī Hū, p. 7.
3 Mūsā Nāmah, p. 134.
4 Nuskhah Kamālāt.

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Answers From The Qur’ān And Hadīth to

Dhikrī Beliefs And Doctrines
1st Belief: The Kalimah
Answer
If the words Muhammad Rasūlullāh are replaced by
Nūr Pāk Nūr Muhammad Mahdī Rasūlullāh or any
other similar words, then it entails rejection of the
messenger-ship of Muhammad Rasūlullāh sallallāhu
‛alayhi wa sallam which is unanimously considered
to be kufr. There are mutawātir Ahādīth proving the
messenger-ship of Rasūlullāh sallallāhu ‛alayhi wa
sallam and the finality of his prophet-hood whose
rejection is considered to be kufr by the four Imāms
and the entire ummat. The finality of the prophet-
hood of Rasūlullāh sallallāhu ‛alayhi wa sallam is
proven from many Qur’ānic verses, Ahādīth and
statements of the Imāms. Furthermore, the Sharī‛ah
commands the killing of a person who rejects the
finality of the prophet-hood of Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam.
The following are a few Ahādīth on the finality of the
prophet-hood of Rasūlullāh sallallāhu ‛alayhi wa
sallam.

﴾1﴿

‫ قال رسول اﷲ‬:‫اﷲ عنه قال‬ ‫عن سعد بن أ وقاص عن أبيه ر‬

‫إﻻ أنه ﻻ‬ ‫ أنت م بم لة هارون من و‬: ‫ص اﷲ عليه وسلم لع‬
.‫ و رواية ا سلم إﻻ أنه ﻻ نبوة بعدي‬،‫ن بعدي‬
Hadrat Sa‛d ibn Abī Waqqās radiyallāhu ‛anhu
narrates from his father that Rasūlullāh sallallāhu

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‛alayhi wa sallam said to ‛Alī radiyallāhu ‛anhu: “You

are to me as Hārūn ‛alayhis salām was to Mūsā
‛alayhis salām, but there is no Prophet after me.” A
narration of Sahīh Muslim states: “but there is no
prophet-hood after me.”1

﴾2﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن ثو ان ر‬

‫أم كذابون ثﻼثون هم يزعم أنه ن وأنا خاتم ا ي‬ ‫سيكون‬
.‫ﻻ ن بعدي‬
Hadrat Thaubān radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “There
will be 30 impostors in my ummat. Each one will claim
to be a prophet while I am the seal of the Prophets,
there is to be no Prophet after me.”2

﴾3﴿

‫اﷲ عنه عنه قال قال رسول اﷲ ص اﷲ‬ ‫عن أ س بن ما ك ر‬

. ‫ إن ا رسالة وا بوة قد انقطعت فﻼ رسول بعدي وﻻ ن‬:‫عليه وسلم‬
Hadrat Anas ibn Mālik radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
“Messenger-ship and prophet-hood have terminated.

1 Bukhārī, vol. 2, p. 633; Muslim, vol. 2, p. 278. There are

14 other Sahābah who narrate this Hadīth. It is thus
classified as a mutawātir Hadīth.
2 Abū Dāwūd, vol. 2, p. 227; Tirmidhī, vol. 2, p. 45. Eleven

Sahābah narrate this Hadīth. It is also classified as a

mutawātir Hadīth.
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There is to be no Messenger and no Prophet after

me.”1
2nd Belief: Mahdī Muhammad Attakkī
They consider Muhammad Attakkī as the chief of all
Prophets.
Answer
It is the belief of the Ahl as-Sunnah that Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam is the chief of
all the Prophets ‛alayhimus salām. All unanimously
believe that he is the most superior of all Messengers
and the Chief of the Messengers. Rejecting this belief
is kufr.
3rd Belief: Rejecting The Prophet-hood of Muhammad
Attakkī
They claim that it is kufr to reject the prophet-hood
of Muhammad Attakkī.
Answer
It is the belief of the Ahl as-Sunnah that rejecting the
prophet-hood of Muhammad Rasūlullāh sallallāhu
‛alayhi wa sallam is kufr, and affirming the prophet-
hood of Muhammad Mahdī is also kufr.
4th Belief: Muhammad Mahdī is Allāh’s Nūr
They believe that Muhammad Mahdī Attakkī is
Allāh’s nūr. In other words, this “prophet” of theirs is
an incarnation of Allāh.

1 Tirmidhī, vol. 1, p. 51. Six Sahābah narrate this Hadīth.

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Answer
This belief is also kufr according to the Ahl as-
Sunnah. Qādī ‛Iyād rahimahullāh, the great Mālikī
scholar, writes:

‫ا سة اﷲ‬ ‫و ذ ك من اد‬... ‫فر بإ اع ا سلم‬ ‫ه‬ ‫فذ ك‬

‫أحد اﻷشخاص كقول بعض‬ ‫ته أو حلو‬ ‫والعروج إ ه و‬
.‫ا تصوفة وا اطنية وا صارى والقرامطة‬
All this is unanimously considered to be kufr…similar
is the case of the one who claims to be seated next to
Allāh, to have ascended to Him, conversed with Him,
or that He has settled into any person as is the belief
of some pseudo-Sufis, the Bātinīyyah, the Christians
and the Qarāmitah.1
5th Belief: The Promised Mahdī
They believe that the Mahdī who is mentioned in the
Ahādīth is this very same Muhammad Mahdī Attakkī.
Answer
This was his initial claim, i.e. I am the Mahdī. Later
on he claimed to be a Messenger and then the Chief
of the Messengers. Claiming prophet-hood after
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam
is kufr. This point was mentioned under belief
number one. ‛Allāmah Ibn Nujaym rahimahullāh
writes in the well-known book, al-Ashbāh wa an-
Nazā’īr:

1 Ash-Shifā’, vol. 2, p. 245.

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‫إذا م يعرف أن مدا ص اﷲ عليه وسلم آخر اﻷن ياء فل س بمسلم‬

.‫ور ات‬ ‫ﻷنه من ا‬
If a person does not acknowledge that Muhammad
sallallāhu ‛alayhi wa sallam is the final Prophet then
he is not a Muslim because this is from among the
essentials of Dīn.1
Sharh Fiqh Akbar states:

.‫فر باﻹ اع‬ ‫دعوى ا بوة بعد ن ينا ص اﷲ عليه وسلم‬

Claiming prophet-hood after our Prophet sallallāhu
‛alayhi wa sallam is unanimously considered to be
kufr.2
6th Belief: The Qur’ān
They believe that the Qur’ān has 40 pārās and that
the Mahdī has ten pārās which are kept concealed
with him.
Answer
This belief is also explicit kufr and blasphemy. The
Ahl as-Sunnah believes that the Qur’ān is exactly as
it was revealed and it is preserved to this day. Not a
single letter has been lost. Allāh ta‛ālā says in this
regard:
َ ْ ُ ََ ُ َ َ َ ْ ّ َ ْ َ ُ ْ َ
‫افظون‬ِ ‫وانا‬
ِ ‫ِانا ن نز ا ا ِ كر‬
It is We who revealed the Admonition and it is We who
are its protectors.

1 Al-Ashbāh wa an-Nazā’ir, p. 296.

2 Sharh Fiqh Akbar, p. 202.
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7th, 8th and 9th Beliefs: The Mahdī in The Qur’ān

Answer
This is also classified as distortion of the Qur’ān.
‛Allāmah Qādī ‛Iyād rahimahullāh writes:
ً َ ْ ُ ‫ت ف من دافع نص ا كتاب أو خص‬
‫معا‬ ‫كذ ك وقع اﻹ اع‬
.‫ظاهره‬ ‫له‬ ً َ ْ ُ ‫نقله مقطو به‬
‫معا‬
Similarly, a person who rejects an explicit text of the
Qur’ān, specifies a Hadīth which is unanimously
narrated, absolute in meaning and that it has to be
taken in its obvious meaning, then the kufr of such a
person is unanimous.
10th Belief: Denigrating The Prophets And Angels
Answer
The Ahl as-Sunnah consider this belief to be a vile
blasphemy and an act of kufr. The following is stated
in Jāmi‛ al-Fusūlayn and al-Bahr ar-Rā’iq:

‫ء أو م‬ ‫يقر ببعض اﻷن ياء عليهم ا سﻼم أو ب ن يا‬ُ

ِ ‫ومن م‬
َ ِّ ُ ‫يرض سنة من س ا رسل عليهم ا سﻼم‬
.‫فر‬
A person who does not affirm any Prophet, finds fault
with any of them or is not pleased with any of the
Sunnats of the Messengers is classified a kāfir.
‛Allāmah Ibn Nujaym rahimahullāh writes about
denigrating the angels:

.‫و عيبه ل من ا ﻼئ ة أو اﻹستخفاف به‬

It is kufr to find fault with any of the angels or to
denigrate any of them.

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11th Belief: The Sharī‛ah is Abrogated

Answer
This means that the Dhikrī sect has nothing
whatsoever to do with Islam because it is abrogated
according to them. They are aligned to the religion of
Muhammad Mahdī. How, then, can they be
considered to be Muslims?
12th Belief: Salāh
They say: It is not correct to perform salāh because a
person becomes an apostate if he does.
Answer
The author of Jāmi‛ al-Fusūlayn writes in this regard:
ُ َ ُ‫ﻻ أص إذ ﻻ ب َع َ ي‬
.‫فر فيه‬
A person said: “I do not perform salāh because it is
not compulsory on me.” He will be classified a kāfir.
Qādī ‛Iyād rahimahullāh writes:

...‫ع‬ ‫من كذب وأن ر قاعدة من قواعد ا‬ ‫و ذ ك نقطع بتكف‬

Similarly, we state with certainty that anyone who
belies or rejects any injunction of the Sharī‛ah is a
kāfir.
13th – 19th Beliefs
Answer
This too demonstrates their rejection of the pillars of
Islam. A person who rejects the pillars of Islam is
unanimously classified a kāfir by the Ahl as-Sunnah.
The following is stated in Fath al-Jalīl Sharh
Mukhtasar al-Khalīl:

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‫ر مه معلوما من ا ين‬ ‫معا‬ ‫رما‬ ‫فر بأن استحل‬ ‫أو‬

‫ أو أن ر حل ا يع‬،‫قة والقذف وا ر ا‬ ‫ب لخمر وا زنا وا‬
‫ف أو وجوده‬ ‫و‬ ‫وأ ل ا مار ووجوب ا صﻼو وا صوم و و‬
‫أو استقبال‬ ‫ن أو ا يت أو ا دينة أو ا سجد ا رام أو اﻷق‬
‫ا كعبة أو صفة ا ج أو ا صﻼة أو حرفا من القرآن أو زاده أو إعجازه‬
‫ت ف‬ ‫عياض أ ع ا سلمون‬ ‫أو ا واب والعقاب قال القا‬
‫ب ا مر أو ش ئا ا حرم اﷲ تعا بعد علمه‬ ‫من استحل القتل أو‬
١
.‫بتحر مه كأصحاب اﻹباحة من القرامطة و عض غﻼة ا تصوفة‬
A person who considers to be lawful anything which is
unanimously considered to be unlawful and clearly
known as such in the Dīn, then such a person is a
kāfir. For example, consuming alcohol, committing
adultery, stealing, slandering, consuming usury. The
same can be said of a person who denies the
permissibility of trade, the eating of fruit, the
obligation of salāh and fasting even if it is with respect
to a Walī, rejects the existence of a place, the Ka‛bah,
Madīnah, al-Musjid al-Harām, al-Musjid al-Aqsā,
facing towards the Ka‛bah, the method of hajj, the
salāhs, a single letter of the Qur’ān, adds a letter to it,
rejects it miraculous nature, rejects reward and
punishment – then in all these cases he is a kāfir.
Qādī ‛Iyād said: The Muslims unanimously classify as
kāfir a person who considers murder, consuming
alcohol or anything else which Allāh made forbidden
to be lawful after knowing that it is forbidden. As is

.٢١٠\٩ :‫فتح اﳉليل شرح ﳐتصر اﳋليل‬1

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the case with the permissive Qarāmitah and certain

pseudo-Sufis.
The Dhikrī Sect is Kāfir According to The
Pakistani National Assembly
The judgment which the Pakistani National Assembly
passed with regard to the Qādiyānīs automatically
applies to the Dhikrī sect as well. For example, the
following is stated in the Constitution of Pakistan:
Article 26: The one who does not have complete īmān
in the finality of prophet-hood with Hadrat
Muhammad Mustafā sallallāhu ‛alayhi wa sallam or
claims – in any way – to be a prophet after Hadrat
Muhammad Mustafā sallallāhu ‛alayhi wa sallam, or
believes in any claimant to prophet-hood or religious
reformer, then such a person is not a Muslim
according to the law.
The one who does not believe – without reservation –
in Hadrat Muhammad Mustafā sallallāhu ‛alayhi wa
sallam as the seal of all Prophets, or claims to be a
Prophet in whatever meaning of the word, or anyone
believes in such a claimant or religious reformer,
then such a person is not a Muslim according to the
law.
Note: Since the Dhikrī sect does not believe in Hadrat
Muhammad sallallāhu ‛alayhi wa sallam as the final
Prophet and instead believes in Muhammad Mahdī
Attakkī as the Messenger and Mahdī, and reads a
kalimah which is different from the Muslims’; rejects
the pillars of Islam – salāh, fasting, zakāh and hajj –
then according to the Pakistani constitution this sect
is a non-Muslim sect.

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A Case Concerning a Dhikrī Person in The

Baluchistan Shar‛ī Court
Members of the Dhikrī sect are considered to be non-
Muslims in the Shar‛ī courts of Baluchistan province.
The courts do not permit marriages between Muslims
and Dhikrīs. They are not allowed to take oaths in
the name of Allāh ta‛ālā because the disregard it
totally. Instead, they take oaths in the name of “Kūh
Murād” and “Tāpag”.
We are quoting just one verdict below. The entire
judgement is made up of eight pages. Only the ruling
is quoted.
Family Court Judge Kolwāh Āwārān, Mukrān
Case: Fayd Muhammad, the son of Dilmurād; Habīb,
the son of Shahdād, resident of Labāch.
In the name of: Badal ibn Bārān, Mūsā ibn Rahmat,
known as Aymanah bint Mūsā, resident of Labāch.
Claim to cancellation of marriage, 20 January 1975
Verdict:
The defendant was a follower of the Dhikrī sect,
portrayed himself as a Muslim and got married to a
Muslim woman. He became an apostate and became
a Dhikrī once again. Like the Qādiyānīs, this sect
does not accept Rasūlullāh sallallāhu ‛alayhi wa
sallam as the final Prophet. This creed is found in
limited numbers in Baluchistan. These people reject
the five daily salāhs, hajj to the Ka‛bah. They to
annually to a small mountain in Mukrān where they
perform their pilgrimage. They reject the 30-day fast
of Ramadān. Their kalimah reads as: Lā Ilāha Illallāh
Nūr Pāk Muhammad Mahdī Rasūlullāh. By
“Muhammad” they do not mean Rasūlullāh

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sallallāhu ‛alayhi wa sallam but Muhammad Attockī.

Attock is the name of a place in Punjab. He was a
resident of this place and came to Mukrān where he
laid the foundations of this creed. These people
confine themselves to engaging in dhikr in the latter
part of the night. This is why the Muslims here refer
to them as Dhikrīs, and they too refer to themselves
as Dhikrīs.
The defendant resorted to deception and deceived a
Muslim man into getting married to his daughter by
portraying himself to be a Muslim. He was actually a
Dhikrī and portrayed himself as a Muslim solely for
the sake of marriage. He also deceived the woman
and converted her into a Dhikrī.
Based on the previously quoted fatāwā and clear
statements of the jurists, this marriage was not even
valid and the claimants have the right of objection. I
therefore decree that this marriage is annulled, and
the claimant, Aymanah, is separated from the
defendant, Badal.
This file is admitted into the officek. Both parties are
present and the verdict was read to them.
20/1/75
Signed by Qādī Barkatullāh.
The Deputy Commissioner’s Order to Registration
Officers
The Deputy Commisioner of Lisabīlihi issued an
order to the registration officers that when they issue
identity cards to members of the Dhikrī sect, they
must write on it it that the person is a non-Muslim
so that people are not confused into thinking that he
is a Muslim. Just recently, some ‛ulamā’ objected

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strongly to members of the Dhikrī sect portraying

themselves as Muslims.1
Fatāwā With Reference to The Dhikrī Sect
Maulānā Yūsuf Ludhyānwī rahimahullāh writes:
It is not permissible to have any type of contact with
the Dhikrīs.2
He writes in answer to a question: Based on their
fundamental and subsidiary beliefs, they are not
Muslims. The ruling with regard to them is that they
are a non-Muslim minority like the Qādiyānīs,
Bahais and Hindus. Those who consider Dhikrīs to
be Muslims are included among them and they must
repent.3

1 Akhbār Amn, 26 April 1976, Karachi.

2 Kiyā Dhikrī Musalmān Hei?
3 Āp Ke Masā’il Aur Oen Kā Hull, vol. 1, p. 186.
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THE QĀDIYĀNĪ SECT

Background
The Qur’ān, Hadīth and Ijmā‛ of the ummat are
unanimous with regard to Muhammad Rasūlullāh
sallallāhu ‛alayhi wa sallam being the final Prophet.
This point is explained more than 100 times in the
Qur’ān. At the same time, Rasūlullāh sallallāhu
‛alayhi wa sallam made the following prediction:

‫هم‬ ‫يبعث دجا ون كذابون قر با من ثﻼث‬ ‫ﻻ تقوم ا ساعة ح‬

١
.‫يزعم أنه رسول اﷲ‬
The Final Hour will not take place until about 30
Dajjāls and impostors are sent. Each of them will
claim to be Allāh’s Messenger.
Rasūlullāh sallallāhu ‛alayhi wa sallam made this
prediction and towards the end of his life,
Musaylamah the impostor made a claim to prophet-
hood. Similarly, Aswad ‛Ansī, who was a resident of
Yemen, and a conniving Christian woman by the
name of Sajā‛ bint Hārith of Iraq announced that
they were prophets after the demise of Rasūlullāh
sallallāhu ‛alayhi wa sallam. Others also made
claims to prophet-hood after this. Then towards the
end of the 18th century a person by the name of
Mirzā Ghulām Ahmad Qādiyānī claimed that he was
a prophet.
In 1857 the British colonialists snatched away the
throne and kingdom from the Muslim rulers of India,
and took complete control of the country through

.‫ كتاب الفﱳ‬،٣٩٧\٢ :‫ مسلم‬.‫ كتاب الفﱳ‬،١٠٥٤\٢ :‫ﲞاري‬1

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their plots and plans. They feared that the Muslims

may regain control so they planted the seeds of
confusion and mayhem among the Muslims in order
to weaken them. Mirzā Ghulām Ahmad Qādiyānī was
one such person whom the British used to attack the
fundamental pillars of Islam. Sometimes they made
him to claim prophet-hood, sometimes he was made
to speak ill of the Prophets ‛alayhimus salām, and at
other times efforts were made to prove the Qur’ān
and Hadīth wrong. Finally, the British who feared
that the Muslims would resort to jihād, made Mirzā
Ghulām Ahmad Qādiyānī to claim that jihād was no
longer applicable. He made this announcement
repeatedly: “Every person who pledges allegiance to
me and believes me to be the promised messiah must
firmly believe that jihād is harām in our times.”
There were times when he used to say:
O friends! Give up thoughts of jihād.
Fighting and killing is now forbidden in
Dīn.
Anyway, the British accomplished their goal of
causing disunity and confusion among the Muslims,
and were able to rule of the sub-continent for a long
period of time.
The Qādiyānī sect came into existence in 1840 in the
Indian province of Punjab.
A Short Biography of Ghulām Ahmad
Qādiyānī
His name was Ghulām Ahmad. He was born in
Qādiyān, district Gurdāspūr, Punjab.
He was born in 1839 or 1840. His father’s name was
Hakīm Ghulām Murtadā.

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His early studies where undertaken in his hometown.

He was more interested in studying languages. This
is why in addition to Urdu, he studied Persian,
Arabic and English.
Initially he was employed in the Siyālkot court as a
clerk but failed his attorney-ship exams.
He was extremely enthusiastic about getting into
discussions and debates. He had many debates with
the Aryans and Christians.
He had a very liberal tongue. He would say whatever
he liked to whomever he wanted. He had no qualms
about speaking to anyone in whatever manner he
liked. He used to be exceptionally vulgar towards the
‛ulamā’.

َ ًَْ ُ ََ َ ّ َ َ
Examples of his vulgarity:
َ ََ ُ ً َ ً َ
‫اسقا – غْوﻻ لِعيْنا ْطفة ا سفَهاء‬
ِ ‫وِمن ِاللئِام أرى رجيﻼ ف‬
I see a flagrant sinner from among the wretched ones.
He is an accursed devil, a drop of semen of the foolish
ones.
َ ْ ْ َ ٌ ْ ٌ َ ْ ُ
‫ا سعُد ِ ا َُهﻼء‬ ‫كٌر خِبيْث ُمفِسد و ُ َز ِّورا – ِ ٌس َُس‬
ِ ‫ش‬
He is vulgar, vile, disruptive and a swindler. He is bad
luck. He is known as Sa‛dullāh among the ignorant
ones.
َ
‫زي َيا ا ْ َن جفاء‬ْ ِ ْ ‫مت با‬
ْ ُ َ ‫إن َ ْم‬
ْ ُ ْ َ َ ‫آذيْ َ ْ َخب ْ ًثا‬
َ ‫فلست‬
‫بصادق‬
َ
ِ ِ ِ ٍ ِ ِ ِ ِ
١
–
You caused me a lot of pain through your vulgarities. I
am not a true person if you do not die disgracefully, O
you who are the son of an immoral woman.

.١٩-١٤ ‫ ص‬:‫ مطبوعة ميكزين قاد ن كا تتمة‬،‫حقيقة الوحي‬1

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Mirzā Ghulām Ahmad first claimed to be a Mujaddid

and then a Muhaddith. In 1891 he claimed to be ‛Īsā
‛alayhis salām. In 1892 he claimed to be the Mahdī.
And in 1901 he claimed to be a prophet. His life went
through many conflicting and contradictory phases,
and all his claims contradict each other.
He finally passed away on 26 May 1918 in Lahore,
but was buried in Qādiyān.
Beliefs And Doctrines of The Qādiyānī Sect
1. The final Prophet is not Muhammad Rasūlullāh
sallallāhu ‛alayhi wa sallam but Mirzā Ghulām
Ahmad Qādiyānī.1
2. Divine revelation used to descend like rain on
Mirzā Ghulām Ahmad.2
3. The teachings of Mirzā Ghulām Ahmad are now a
salvation for all humanity.3
4. The one who does not accept the prophet-hood of
Mirzā Ghulām Ahmad is a kāfir who is destined to
Hell.4
5. Mirzā Ghulām Ahmad performed one million
miracles.5 (While Rasūlullāh sallallāhu ‛alayhi wa
sallam performed 3 000).
6. Mirzā Ghulām Ahmad holds a position higher than
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam.6

.٣٧٩ ‫ ص‬،‫ تر ق القلوب‬.١٦١ ،٨٢ ‫ ص‬:‫حقيقة النبوة‬1

.‫ وغﲑه‬،١٧\١ :‫ البشرى‬.١٨٠ ‫ ص‬،‫حقيقة الوحي‬2
.١٧ ،٤ ‫ ص‬،‫أربعﲔ‬3
.٣٧١ ‫ ص‬،‫ فتاوى أﲪدية‬.٢٧٢ ‫ ص‬،‫حقيقة النبوة‬4
.١٣٦ ‫ ص‬،‫تتمة حقيقة الوحي‬5
.١٠٣ ‫ ص‬،‫ أربعﲔ‬.٦ ‫ ص‬،‫قول فصل‬6

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7. Mirzā Ghulām Ahmad is superior to the Prophets

‛alayhimus salām of the Banū Isrā’īl.1
8. Mirzā Ghulām Ahmad made defamatory
statements against Hadrat ‛Īsā ‛alayhis salām, other
Prophets ‛alayhimus salām and the Sahābah
radiyallāhu ‛anhum.2
9. There are several verses of the Qur’ān which make
reference to Mirzā Ghulām Ahmad. For example:
ّ ُ ْ ّ َ َ ُ َ ْ ُ ّ َْ ْ َ ٰ ُ ْ ُ َ ْ ُ َ َ َ ْ َ ْ َُ
‫ين ِ ِه‬ِ ِ ‫ظهره ا‬ ِ ِ ‫ودين ا ِق‬
ِ ِ ‫هو ا ِ ي ارسل رسو ِبا هدى‬
It is He who sent His Messenger with guidance and
the true religion so that it may supersede all religions.3
10. Three predictions of Hadrat ‛Īsā ‛alayhis salām
were proven to be false.4
11. The injunction of jihād has been abrogated.5
12. Mirzā Ghulām Ahmad refers to the miracles of
Hadrat Īsā ‛alayhis salām – e.g. bringing the dead to
life – as mere play and amusements and claims that
many people in Calcutta and Mumbai perform
similar miracles.6
13. Rasūlullāh sallallāhu ‛alayhi wa sallam did not
experience a physical mi‛rāj; he merely experienced
kashf (an exposition).7

.٦٧ ‫ ص‬،‫ إزاله كﻼن‬.‫ ص‬،‫دافع البﻼء‬1

.٥٢\٨٣\١٨ ،‫ إعجاز أﲪدي‬.٣٨٧\٩ .١٧٨\١٦ ،‫ روحاﱐ خزائن‬.٧ ،٤ ‫ ص‬،‫حاشية ضميمة اﳒام آﰎ‬2
.١٣ ،‫ دافع البﻼء‬.٢٩١\١١ : ،‫إعجاز أﲪدي‬3
.١٤ ‫ ص‬،‫إعجاز أﲪدي‬4
.٢٥ ‫ص‬...‫ خطبه البا‬.١٥٤ ،‫حاشية أربعﲔ‬5
.٧٨ ،‫ حقيقة الوحي‬.١٢١ ،٢١ ،‫حاشية إزاله أوهام‬6
.‫ وغﲑه‬،١٤٧ ،١٤٦ ،١٤٤ ‫ ص‬،‫إزاله أوهام كﻼن‬7

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14. After death there is no such a thing as

assembling on the field of Resurrection. After dying,
people will go directly to Paradise or Hell.1
15. There is no reality behind angels. They are souls
and stars. Jibra’īl ‛alayhis salām did not bring divine
revelation. The descent of revelation is the result of
the effect of stars.2
16. Mirzā Ghulām Ahmad accused Allāh ta‛ālā and
Rasūlullāh sallallāhu ‛alayhi wa sallam of fabricating
lies.3
17. Mirzā Ghulām Ahmad is a manifestation of all
the Prophets ‛alayhimus salām. All the perfect
qualities which were found in the Prophets
‛alayhimus salām are found in Mirzā Ghulām
Ahmad.4
18. Hadrat ‛Īsā ‛alayhis salām has died. He most
definitely will not return before the Resurrection.5
19. Mirzā Ghulām Ahmad makes defamatory
statements against the Qur’ān and Hadīth.6
Note: Mirzā Ghulām Ahmad differs on many other
points. We confined with these 19.

.‫ وغﲑه‬،١٤٧ ،١٤٦ ،١٤٤ ‫ ص‬،‫إزاله أوهام كﻼن‬1

.٢٩ ‫ ص‬،‫توضيح مرام‬2
.٣٩٨ ‫ ص‬،‫ إزاله أوهام‬.٣٩٦ ‫ ص‬،‫إزاله أوهام خورد‬3
.١١ ،١٠\١٠ :‫ اﻷهان‬١‫ تشحي‬.٦ ‫ ص‬:‫قول فصل‬4
.٣١١\٢ :‫إزاله كﻼن‬5
‫ إعجاز‬.١٣٠\١٩ :‫ روحاﱐ خزائن‬.٣٨ ‫ ص‬،‫ ﲢفة كولرويه‬،(‫مرزا بشﲑ أﲪد‬... ‫ )حقيقت‬،٧٣ ،‫كلمة فصل‬6
.‫ وغﲑه‬،٣٠ ،‫أﲪدي‬

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Answers From The Qur’ān And Hadīth to

Qādiyānī Beliefs And Doctrines
1st Belief: I am The Final Prophet
Mirzā Ghulām Ahmad claims that he is the final
prophet.
Answer
It is the unanimous belief of the Ahl as-Sunnah that
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam
is the Final Prophet. Accepting anyone else as a
prophet after him entails leaving the fold of Islam.
This is established from Qur’ānic verses, several
Ahādīth, and this is what all Muslims concur on.
Qur’ānic verses

﴾1﴿
ْ َ َ َ ْ ُ ْ ٰ ْ ُ َ ّ ْ ّ َ َ ََ ٌ َُ َ َ َ
، َ ‫اﷲ َوخا َم ا ِ ِّي‬
ِ ‫رجال م َول ِ ن رسول‬
ِ ِ ‫احد ِمن‬ٍ ‫ما ن مد ابا‬
ً ْ َ ‫اﷲ ب ُ ّل َ ْ ٍء‬
.‫عليما‬ ُ ‫َو َ َن‬
ِ ِ ِ
Muhammad is not the father of any of your men.
Rather, he is the Messenger of Allāh and the seal of all
Prophets. Allāh has knowledge of everything.1

﴾2﴿
ُ َ َ ُ َ ْ َ ٰ ْ ْ ُ َُْٰ ََ َّ َ َْ ُ َ َ َ ْ َ
‫آء ْم‬ ‫وحكمة م ج‬
ٍ ِ ‫ب‬ ٍ ‫مآ ات ت م ِمن ِكت‬ ِ ‫واذ اخذ اﷲ ِميثاق ا‬
ِ
ُ ْ َ ُ ْ َُ ُْ َ َ َ ّ ٌ ّ َ ٌ ْ ُ َ
.‫به َو َن ُ ُ نه‬
ِ ِ ‫ؤم‬
ِ ‫مصدق ِما مع م‬ِ ‫رسول‬

1 Sūrah al-Ahzāb, 33: 40.

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When Allāh took a covenant from the Prophets stating,

“Whatever I gave you of the Book and knowledge,
then comes to you a Messenger confirming the Book
that is with you, you shall believe in that Messenger
and help him.”1

﴾3﴿
َ ْ َ ‫رسول اﷲ إ َ ْ ُ ْم‬
‫يعا‬
ُْ ُ َ ّْ ُ َ َٰ ُْ
ِ ِ ِ ِ ‫قل يا ها ا اس ِإ‬
Say: O people! I am Allāh’s Messenger to all of you.2
Note: In his book, Khatm-e-Nubūwwat, Muftī
Muhammad Shafī‛ Sāhib rahimahullāh has proven
the finality of the prophet-hood of Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam from 100
verses.
Ahādīth
Muftī Muhammad Shafī‛ Sāhib rahimahullāh
presents about 200 Ahādīth in this regard. They are
mutawātir Ahādīth and can therefore not be rejected.
A few are presented below.

﴾1﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن ثو ان ر‬

‫أم كذابون ثﻼثون هم يزعم أنه ن وأنا خاتم ا ي‬ ‫سيكون‬
.‫ﻻ ن بعدي‬
Hadrat Thaubān radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “There

1 Sūrah Āl ‛Imrān, 3: 81.

2 Sūrah al-A‛rāf, 7: 158.
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will be 30 impostors in my ummat. Each one will claim

to be a prophet while I am the seal of the Prophets,
there is to be no Prophet after me.”1

﴾2﴿
َ َ َ ُ َ َُ َ َُْ ُ َ َ َََُْ َ ْ َ
:‫اﷲ َعليِْه َوَسلَم قال‬ ‫رسول اﷲ َص‬ ‫ن أ ِ هر رة ر ِ اﷲ نه أن‬
َُ َ ْ َ َ ُ َ َ ْ َ َ ً ْ َ ٰ َ ُ َ َ َ َ ْ َ ْ َ ْ‫اﻷن‬َ ََََ ََ
،‫رجل ب ب تا فأحسنه وأ له‬ ٍ ‫كمثل‬
ِ ِ ‫ب‬ ‫من‬ ِ ‫ياء‬
ِ ِ ‫ِإن مث ِ ومثل‬
َُ َ ُ َ ْ َ َ َ ُ َُ ُ ََ َ َ َ َ ْ َ َ َ َْ
، ‫به و عجبون‬ ِ ِ ‫ فجعل ا اس طوفون‬،‫زاو ٍة‬ ِ ‫من‬ ِ ‫نة‬
ٍ ِ ‫وضع‬ِ ‫ِإﻻ‬
ْ ُ ِ َ ‫وأنا‬َ ُ
َ َ َ َ َ َ َ َ ُ َ ٰ ْ َ ُ ‫ون َهﻼ‬ ُ
َ ََُ
. َ ‫خاتم ا ِ ِّي‬ ،‫لبنة‬ِ ‫ قال فأنا ا‬.‫لبنة‬ ِ ‫وضعت ه ِذهِ ا‬ ِ ‫و قو‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: My
similitude with the Prophets before me is like that of a
person who built a house and beautified and
embellished it, but he left the place of one brick in a
corner [unfinished]. People began walking around the
house and were expressing their wonder at such a
beautiful building. On seeing the empty spot, they
were also saying: “Why has one brick not placed
here?” I am that one brick and I am the seal of the
Prophets.2

﴾3﴿
َْ
.‫طينة‬ َ ْ َ
‫سجدل‬ ََ ٌ
ِ ِ ‫عند اﷲ كتوب خا م ا ي و ن آدم ِم‬ ‫و‬

1 Abū Dāwūd, vol. 2, p. 227; Tirmidhī, vol. 2, p. 45. Eleven

Sahābah narrate this Hadīth. It is also classified as a
mutawātir Hadīth.
2 Bukhārī, vol. 1, p. 59; Muslim, vol. 2, p. 248; Mishkāt,

vol. 2, p. 511.
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I am recorded as the seal of the Prophets by Allāh

when Ādam ‛alayhis salām was still in the form of
fetid clay.

﴾1﴿

.‫ إنه ﻻ ن بعدي وﻻ أمة بعد م‬،‫يآ أيها ا اس‬

O people! There is to be no Prophet after me and no
nation after you.
Belief in the finality of the prophet-hood of
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam
is also established through Ijmā‛. Mullā ‛Alī Qārī
rahimahullāh writes in this regard:

.‫فر باﻹ اع‬ ‫دعوى ا بوة بعد ن ينا ص اﷲ عليه وسلم‬

Claiming prophet-hood after our Prophet sallallāhu
‛alayhi wa sallam is unanimously considered to be
kufr.
2nd Belief: Divine Revelation Used to Descend Like
Rain on Mirzā Ghulām
It is their belief that divine revelation used to come
down to Mirzā Ghulām Ahmad in Arabic, and
sometimes in Hindi, Persian and other languages.
Answer
The ‛ulamā’ state that since the door of prophet-hood
is shut, the door of divine revelation is inevitably
shut as well. How can it be possible for divine
revelation to come down while there is no Prophet?
This is established from the Qur’ān and Hadīth.

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Qur’ān

﴾1﴿
َ ُ َ َ ْ َ ْ َ ‫بلك لَ ْ ا‬
ََ ْ ََ ‫ت‬ َ َْ ْ َ ْ َ َ َ َْ َ ُْ ْ َََ
‫حبطن َملك‬ ِ ِ ‫وا ا ِ ن ِمن‬ ِ ‫ولقد او ِ ِا ك‬
ْ َ َْ ُ َ
.‫من ا ٰ ِ ِ ْ َن‬
ِ ‫َو َكو ن‬
It has already been revealed to you and to those
before you: If you ascribe partners, your actions will
go in vain and you will be among those who have
fallen into loss.1
In the above verse, the words “after you” are not
mentioned after the words “before you”. This is
because divine revelation was sent down before
Rasūlullāh sallallāhu ‛alayhi wa sallam [to other
Messengers] but not after him.

﴾2﴿
ْ ُ ‫خرة‬ ْ َ ْ َ ْ َ ُْ َ َ َ َْ َ ُْ َ َ ْ ُ ُْ َ ْ َ
‫هم‬ ِ َ ِ ‫َو ِاﻵ‬ ‫بلك‬
ِ ‫نزل ِمن‬
ِ ‫نزل ِا ك ومآ ا‬
ِ ‫يؤمنون ِبمآ ا‬
ِ ‫وا ِ ن‬
‫ج‬

َ ُْ ُْ
.‫يوقنون‬
ِ
Those who believe in what has been sent down to you
and in what was sent down before you. And of the
Hereafter they are convinced.2
Here too the words “after you” are not mentioned
after the words “before you”. Revelation was sent
down before Rasūlullāh sallallāhu ‛alayhi wa sallam
and to Rasūlullāh sallallāhu ‛alayhi wa sallam, but

1 Sūrah az-Zumar, 39: 65.

2 Sūrah al-Baqarah, 2: 4.
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not after him. This theme is to be found in many

verses of the Qur’ān.
Ahādīth

﴾1﴿

‫وتم‬ ‫فقال أبو ب ر إنه قد انقطع ا و‬...‫اﷲ عنه‬ ‫وعن عمر ر‬

.‫ا ين‬
Hadrat ‛Umar radiyallāhu ‛anhu narrates…Abū Bakr
radiyallāhu ‛anhu said: Divine revelation has certainly
ended and the Dīn is perfected.
Hadrat ‛Umar radiyallāhu ‛anhu said:

﴾2﴿

.‫قد انقطع‬ ‫وناو‬

Divine revelation has ended.
There is also consensus of the Muslim community in
this regard. Qādī ‛Iyād rahimahullāh states:

ِ َ ‫إ هون م‬
‫فهؤﻻء هم‬...‫يدع ا بوة‬ ‫منهم أنه يو‬
‫و ذ ك من اد‬
ّ
١
.‫كذبون لن ص اﷲ عليه وسلم‬ِ ‫كفار‬
Similarly that person is a kāfir who claims that divine
revelation comes to him even though he does not claim
prophet-hood…all these are unbelievers who are
rejectors of Rasūlullāh sallallāhu ‛alayhi wa sallam.

.٢٧١\٢ :‫الشفاء‬1

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In the beginning, Mirzā Ghulām himself held the

belief that divine revelation has ended. He himself
writes in Haqīqah an-Nubūwwah that the seal has
been set on divine revelation since the last 1 300
years. Later on he rejected this.1
3rd Belief: His Teaching is Salvation
The teachings of Mirzā Ghulām Ahmad are now a
salvation for all humanity.
Answer
The ‛ulamā’ state that salvation revolves around
following Rasūlullāh sallallāhu ‛alayhi wa sallam and
not the teachings of Mirzā Ghulām Ahmad. This is
established from the Qur’ān and Hadīth. For
example:

﴾1﴿
َّْٰ ٌْ
َ ْ ‫للعلم‬ َُ ََ
ِ ِ ‫وما هو ِاﻻ ِذكر‬...
But this Qur’ān is nothing but an admonition for the
worlds.2

﴾2﴿
َْٰ َ ْ ُ
ً ْ ِ َ َ ْ ‫لعلم‬ َ َ ْ ُْ َ َ ْ
ْ َ ٰ َ ‫الفرقان‬ َ َ ََ
‫نذيرا‬ ِ ِ ‫بدهِ ِ َكون‬
ِ ‫بارك ا ِ ي نزل‬
Blessed is He who sent down the Criterion to His
servant so that it may be a warner to the people of the
world.3

.٢٢١ ‫ ص‬،‫ وكذا إزاله‬،٨٩ ‫ ص‬،‫حقيقة النبوة‬1

2 Sūrah al-Qalam, 68: 52.
3 Sūrah al-Furqān, 25: 1.
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﴾3﴿
ََ ْ َ َ َ ُْ ُ ْ ُْ َ ٰ َ َ َُْ
.‫ومن َبلغ‬ ‫به‬
ِ ِ ‫ﻻنذر‬
ِ ِ ‫واو ِ ِا هذا القرآن‬
And this Qur’ān was revealed to me so that I may
warn you thereby and whomsoever it may reach.1

﴾4﴿
ْ ُ َ ْ َ ‫تطيعوه‬ ْ َ
ُ ْ ُ ْ ُ ‫وان‬
...‫هتدوا‬ ِ ِ ...
…If you obey him you will find the way…2
The groundlessness of this belief is gauged from
many verses in the Qur’ān.
4th Belief: The One Who Does Not Accept The
Prophet-hood of Mirzā Ghulām
The one who does not accept the prophet-hood of
Mirzā Ghulām Ahmad is a kāfir who is destined to
Hell.3
Answer
The ‛ulamā’ of the Ahl as-Sunnah state that Mirzā
Ghulām Ahmad is not even a Prophet in the first
place. If he is not a Prophet, how can it be possible to
accept his prophet-hood? On the contrary, believing
in his prophet-hood is a cause of admission into the
Hell-fire.

1 Sūrah al-An‛ām, 6: 19.

2 Sūrah an-Nūr, 24: 54.
.٣٧١ ‫ ص‬،‫ فتاوى أﲪدية‬.٢٧٢ ‫ ص‬،‫حقيقة النبوة‬3

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5th Belief: The Number of His Miracles

Mirzā Ghulām Ahmad performed one million
miracles.1 (While Rasūlullāh sallallāhu ‛alayhi wa
sallam performed 3 000).
Answer
The ‛ulamā’ of the Ahl as-Sunnah state that it is part
of our belief that miracles are among the features
which are peculiar to prophet-hood and that prophet-
hood ended at Muhammad Rasūlullāh sallallāhu
‛alayhi wa sallam. Thus, if anyone claims to have
performed a miracle now will be a kāfir.2
The following is stated by Abū Shakūr Sulamī:

‫ ومن طلب منه ا عجزات‬،‫فرا‬ ‫ومن اد ا بوة زماننا فإنه يص‬

ّ
٣
.‫فإنه يص فرا ﻷنه شك ا ص‬
Whoever claims prophet-hood in our times becomes a
kāfir. Whoever demands miracles from him becomes a
kāfir because it means that he doubts the text of the
Qur’ān.
6th Belief: Mirzā is Superior to Rasūlullāh
Mirzā Ghulām Ahmad holds a position higher than
Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam.4

.١٣٦ ‫ ص‬،‫تتمة حقيقة الوحي‬1

.١٥٧\١ :‫يواقيت مبحث‬2
.‫ ﲝوالة إسﻼم أور قاد نيت‬،‫ قلمي‬،١٠٥ ‫ ص‬،‫أبو شكور سلمي‬3
.١٠٣ ‫ ص‬،‫ أربعﲔ‬.٦ ‫ ص‬،‫قول فصل‬4

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Answer
The ‛ulamā’ state that there is no one ahead of
Rasūlullāh sallallāhu ‛alayhi wa sallam and no one
can be superior to him in rank. The Qur’ān states:
ُ ْ َ ُ ْ َُ
...‫به َو َن ُ ُ نه‬
ِ ِ ‫ؤم‬
ِ ...
…you shall believe in the Messenger and help him…1
In the above verse a covenant was taken from all the
Prophets ‛alayhimus salām that if they were to be
alive in the time of Rasūlullāh sallallāhu ‛alayhi wa
sallam, it will be obligatory on them to believe in him
and help him.
Ahādīth

﴾1﴿

‫ص اﷲ عليه وسلم قال أنا قائد‬ ‫اﷲ عنه أن ا‬ ‫عن جابر ر‬

.‫ا رسل وﻻ فخر‬
Hadrat Jābir radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I am the
chief commander of the Messengers and I am not
saying it out of pride.

﴾2﴿

‫أنا أ رم‬...‫أنا حا ل واء ا مد يوم القيامة ته آدم فمن دونه وﻻ فخر‬

.‫اﷲ وﻻ فخر‬ ‫اﻷول واﻵخر ن‬

1 Sūrah Āl ‛Imrān, 3: 81.

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Rasūlullāh sallallāhu ‛alayhi wa sallam said: I will be

carrying the flag of praise on the day of Resurrection.
Ādam and those who came after him will be under
that flag. I am not saying it out of pride…I am the most
superior of all past and future generations in the sight
of Allāh. I am not saying it out of pride.
7th Belief: Mirzā is Superior to The Prophets of The
Banū Isrā’īl
Mirzā Ghulām Ahmad is superior to the Prophets
‛alayhimus salām of the Banū Isrā’īl.1
Answer
The ‛ulamā’ say that any follower of a Prophet – no
matter what his status – can never equal a Prophet.
It is already an accepted fact that Mirzā Ghulām
Ahmad is not a Prophet, then how can he be superior
to the Prophets ‛alayhimus salām. Mirzā Sāhib
himself acknowledges that a non-Prophet cannot be
superior to a Prophet.2
8th Belief: Defamatory Statements Against The
Prophets
Mirzā Ghulām Ahmad made defamatory statements
against Hadrat ‛Īsā ‛alayhis salām, other Prophets
‛alayhimus salām and the Sahābah radiyallāhu
‛anhum.3

.٦٧ ‫ ص‬،‫ إزاله كﻼن‬.‫ ص‬،‫دافع البﻼء‬1

.١٥ ‫ ص‬،‫تر ق القلوب وحقيقة النبوة‬2
.٥٢\٨٣\١٨ ،‫ إعجاز أﲪدي‬.٣٨٧\٩ .١٧٨\١٦ ،‫ روحاﱐ خزائن‬.٧ ،٤ ‫ ص‬،‫حاشية ضميمة اﳒام آﰎ‬3

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Answer
The ‛ulamā’ of the Ahl as-Sunnah state that the
directive to honour and respect a Prophet is from
Allāh ta‛ālā and it is kufr to reject this.
Qur’ānic verses

﴾1﴿
ْ ُ ّ َ ُ َ ‫عزروه‬
ُ‫وتوقروه‬ ُ ْ ُ ّ َ ُ ‫ورسو ِ ِ َو‬ ُْ ْ ّ
ْ ُ َ َ ‫ؤمنوا باﷲ‬
ِ ِ ِ ِ ِ ُِ
So that you people may believe in Allāh and in His
Messenger, and you may help Him and honour Him.1

﴾2﴿
ْ َ َ ْ َْ َُ ْ ُ ََْ ََ ّ ََْ ْ ُ َ َ ْ َ
ْ َ ‫فوق‬ َُْ ْ َ ‫َﻻ‬
‫كجهر‬
ِ ‫بالقول‬
ِ ِ ‫هروا‬ ‫وﻻ‬ ِِ ‫ا‬ ‫صوت‬
ِ ‫أصوات م‬ ‫عوا‬ ‫تر‬
ْ ُ َْ
‫عض‬ٍ َِ ‫ْم‬ ‫عض‬ِ
Do not raise your voices over the voice of the Prophet,
nor speak loudly to him as you speak loudly to each
other.2

﴾3﴿
َ ْ َُْ َ ْ َ ْ ُ َ ْ َ َ َ ْ ُ ْ َ ْ َ ْ ُْ ُ ْ ُ َ َ َٰٰ َ ُْ
‫فر ْم َعد‬ ‫عتذروا قد‬
ِ ‫ ﻻ‬.‫ستهزءون‬
ِ ‫وايته ورسو ِ ِ كنتم‬
ِ ِ ‫اباﷲ‬
ِ ِ ‫قل‬
ُ ْ
.‫ِا َمانِ ْم‬
Say: Were you mocking at Allāh, His commands and
His Messenger? Make no excuses. You became
unbelievers after having professed faith.1

1 Sūrah al-Fath, 48: 9.

2 Sūrah al-Hujurāt, 49: 2.
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Ahādīth

﴾1﴿
٢
.‫اﷲ عنه ﻻ تفضلوا ب ان ياء اﷲ‬ ‫عن أ هر رة ر‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates: Do
not give superiority to Prophets over other Prophets.

﴾2﴿

‫ص اﷲ عليه‬ ُ َ ُ َ ُ‫عن اهد ر ه اﷲ قال أ‬

‫مر برجل َسب ا‬ ِ
َ َ
َ ‫قتله ثم قال عمر ر اﷲ عنه من سب‬ ََََُ
‫اﷲ تعا أو سب‬ ‫وسلم‬
٣ُْ ُ ُ ْ َ
.‫أحدا من اﻷن ياء فا تلوه‬
A man who uttered verbal abuses against Rasūlullāh
sallallāhu ‛alayhi wa sallam was brought before
‛Umar radiyallāhu ‛anhu who then killed him. ‛Umar
radiyallāhu ‛anhu then issued the following order:
Anyone who is vulgar towards Allāh and towards any
of the Prophets must be killed.
Respect for Rasūlullāh sallallāhu ‛alayhi wa sallam is
also established from the books of aqā’id.
Qādī ‛Iyād rahimahullāh writes:
َ َ َ ََ
‫برئ منه فهو‬
ِ ‫من كذب بأحد من اﻷن ياء أو نقص أحدا منهم أو‬
١ َ ْ ُ
.‫رتد‬

1 Sūrah at-Taubah, 9: 65-66.

.٥٠٧\١ :‫مشكوة‬2
.١٩٥ ‫ ص‬،‫الصارم اﳌسلول ﻻبن تيمية‬3

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Whoever rejects any of the Prophets, denigrates any

one of them or frees himself from him is an apostate.
‛Allāmah Ibn Nujaym rahimahullāh writes:
َ َ َ ‫ص اﷲ عليه وسلم أو َسبه أو‬
‫قصه‬
ْ
‫صدق ا‬
َ
‫و ُ فر إذا شك‬
ِ ِ
َ ْ ُ َ ُ‫و‬
.‫سبة اﻷن ياء إ الفواحش‬
ِ ِ ِ‫فر ب‬
٢

A person becomes a kāfir if he doubts the authenticity

of Rasūlullāh sallallāhu ‛alayhi wa sallam, is vulgar
towards him or denigrates him. He also becomes a
kāfir if he attributes any immoral act to any of the
Prophets.
Respect for the Sahābah as commanded in the
Qur’ān
ْ ُ َ َ ‫نهم‬ ُ ْ ََ ُ َ ُ َ َ َ ْ َ
ُ َ ُ ‫الكفار َر‬
ْ ُ َ ْ َ‫آء ب‬ ُْ ُ ٌ َُ
‫تراهم‬ ِ ‫اشدآء‬
ِ ‫معه‬ ‫ن‬ ِ ‫وا‬ ‫اﷲ‬
ِ ‫رسول‬ ‫مد‬
ْ ّ ‫وجوههم‬
ْ ْ ُ ْ ُ َْ ً َ ْ َ ً
َ ّ ْ َ َ ْ َُْ ً ُ ً ُ
‫من‬ ِ ِ ِ ُ ْ ِ ‫ ِسيماهم‬،‫ورضوانا‬ ِ ‫اﷲ‬ِ ‫ركعا سجدا ي تغون فضﻼ ِمن‬
ْ ُ ََ
...‫ود‬
ِ ‫اثر ا سج‬
ِ
Muhammad, the Messenger of Allāh. And those who
are with him, they are strong against the unbelievers
and soft-hearted amongst themselves. You see them
bowing and prostrating, seeking the favour and
pleasure of Allāh. Their marks are on their faces, from
the effect of prostration. That is their rank in the
Taurāh. Their similitude in the Injīl is like a crop which
brings forth its shoot, then strengthens it. It then
becomes thick and thereafter stands on its stem,
delighting those who sowed it, so that He may enrage
the unbelievers by them. Allāh promised those among

.٢٦٢\٢ :‫الشفاء‬1
.١٣٧ ‫ ص‬،‫اﻷشباه والنظائر‬2

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them who believed and did good deeds, forgiveness

and a great reward.1
ََُ َُْٰ َ ْ َ
‫معه‬ ُ ‫يوم َﻻ ُ ْزي‬
‫اﷲ ا ِ وا ِ ن امنوا‬ َ َْ
ِ
The day when Allāh will not disgrace the Prophet and
those who believe with him.2
Ahādīth
Many Ahādīth instruct us to respect and honour the
Sahābah radiyallāhu ‛anhum.
1. The best people of my ummat are those who
are with me, then those who follow them (Tābi‛ūn)
and those who follow them (the Taba‛ Tābi‛ūn).3
2. Do not hurl abuses against my Sahābah
because even if any of you spend the equivalent of
Mt. Uhud in gold he cannot reach the rank of my
Sahābah.4
3. Hold on to my Sunnah and the Sunnah of the
Khulafā’ Rāshidīn after me.5
This is why the ‛ulamā’ unanimously state that
pointing fingers at the Sahābah radiyallāhu ‛anhum
and hurling abuses at them causes a person to be
cast out of the fold of Islam.6

1 Sūrah al-Fath, 48: 29.

2 Sūrah at-Tahrīm, 66: 8.
3 Bukhārī, vol. 1, p. 515.
4 Bukhārī.
5 Tirmidhī, vol. 2, p. 96.
.‫ ﻻبن تيمية‬٤ ،٣ ،‫ وشرح الواسطية‬.‫ للعﻼمة سفاريﲏ‬٢٣٨\٢ :‫الدرر اﳌضيئة‬6

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9th Belief: The Qur’ān Makes Reference to Mirzā

Ghulām
There are over 20 verses of the Qur’ān wherein Allāh
ta‛ālā addresses Rasūlullāh sallallāhu ‛alayhi wa
sallam but Mirzā Ghulām Ahmad claims that he is
being addressed.1
Answer
The Qur’ān refutes such a belief in the following
manner:
ْ ُ ْ ُ ‫ون َ َ اﷲ َ ْ َ ا ْ َ ّق َو‬
‫نتم‬
َ ُْ ْ ُ َ ْ ُْ ُ َ ْ ُْ َ َ َ َ ْ َ ُْ َ ْ ََْ
‫هون ِبما كنتم قو‬
ِ ِ ِ ‫ا وم زون عذاب ا‬
َ ْ َ َْ ٰٰ ْ َ
.‫ستك ِ ُ ْون‬ ‫ته‬
ِ ِ ‫ن اي‬
Today you will be recompensed with a punishment of
humiliation because you used to utter false things
against Allāh and you used to act haughtily towards
His verses.2
A Hadīth states:

:‫ص اﷲ عليه وسلم قال‬ ‫اﷲ عنهما عن ا‬ ‫عن ابن عباس ر‬

.‫القرآن برأيه فلي بوأ مقعده من نار‬ ‫من قال‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: Whoever
says anything with regard to the Qur’ān on the basis
of his own opinion must prepare for his abode in the
Hell-fire.3

.١٣ ،‫ دافع البﻼء‬.٢٩١\١١ : ،‫إعجاز أﲪدي‬1

2 Sūrah al-An‛ām, 6: 93.
3 Tirmidhī, vol. 2, p. 119; Mishkāt, p. 419.
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There is also consensus of the ummat in this regard.

Qādī ‛Iyād rahimahullāh writes:
ّ ‫ت ف من دافع‬
.‫نص ا كتاب‬ ‫كذ ك وقع اﻹ اع‬
In the same way there is consensus on the kufr of the
person who rejects a text of the Qur’ān.
10th Belief: Predictions of Hadrat ‛Īsā
Three predictions of Hadrat ‛Īsā ‛alayhis salām were
proven to be false.1
Answer
It is the belief of Muslims that whatever a Prophet
says, he says it by the order of Allāh ta‛ālā. The
predictions of a Prophet are – so to speak –
predictions of Allāh ta‛ālā. And how can Allāh ta‛ālā
tell a lie!? This belief of the Qādiyānīs is in total
contradiction to the Qur’ān and Hadīth. For example:

﴾1﴿
َ ْ َ ُ َ ْ َ َ َْ َ َُْ َْ ََْ
ُ‫وعده‬ ‫بالعذاب َول ْن ِلف اﷲ‬
ِ ِ ‫ستعجلونك‬
ِ ‫و‬
They ask you to hasten the punishment. Allāh will
never go back on His promise.2

﴾2﴿
َ ْ ُ
ٍ ِ ‫عز ْ ٌز ذو‬
‫انتقام‬ َ َ َُ ُُ ْ َ َ ُْ َ َ َ َْ ََ
ِ ‫وعده رسله ِان اﷲ‬
ِ ِ ‫فﻼ س اﷲ ِلف‬

.١٤ ‫ ص‬،‫إعجاز أﲪدي‬1

2 Sūrah al-Hajj, verse 47.
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Do not assume that Allāh will go back on His promise

to His Messengers. Surely Allāh is powerful, taker of
retribution.1

﴾3﴿
َ ُْ َْ ُ َُ َ
...‫القول َ ي‬ ‫ما بدل‬...
My word cannot be changed.2
11th Belief: Abrogation of Jihād
The injunction of jihād has been abrogated.3
Answer
This belief is also against that of the Ahl as-Sunnah.
It is a blasphemous belief and in contradiction to the
Qur’ān and Hadīth.
The order of jihād in the Qur’ān
Many verses in the Qur’ān instruct the waging of
jihād. For example:

﴾1﴿
ُ ٌْ ُ َ ُ َ ُ َ ْ ُ ُ َْ َ َ ُ
‫كره ل ْم‬ ‫القتال وهو‬ِ ‫كتب علي م‬ ِ
Ordained for you is fighting and you find it
disagreeable.4

1 Sūrah Ibrāhīm, 14: 47.

2 Sūrah Qāf, 50: 29.
.٢٥ ‫ص‬...‫ خطبه البا‬.١٥٤ ،‫حاشية أربعﲔ‬3
4 Sūrah al-Baqarah, 2: 216.
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﴾2﴿
ٌ َ ْ َ ‫بل‬
‫أحيآء ول ِ ْن ﻻ‬
َْ ٌ َْ
‫اﷲ أ َوات‬
ِ ‫يل‬
َُ ْ ْ َ ُْْ ُ َ َ َ
ْ ‫قتل ْ َس‬ ‫وﻻ قو وا ِمن‬
ِ ِ ِ
‫ط‬

َ ْ ُُ َْ
.‫شعرون‬
Do not say of those who have been killed in the path
of Allah that they are dead. Instead, they are alive,
but you do not know.1

﴾3﴿
َ ْ ُ َ ُ ‫َ ْ ُ ْ ْ َ َ ْ ُ َ ُ ْ َ َ ْ َ َ ُ ْ َ َ ُ ُ َْ ُ ط‬ َ ْ َ
‫قاتلون‬ ِ ‫مؤمنِ أ فسهم وأ وا هم ِبأن هم ا نة‬ ِ ‫اﷲ اش ٰى ِمن ا‬ ‫ِإن‬
ْ ْ
ْ ‫عليه َحقا ا ْوٰرة َوا‬ َ ُ ْ
ً ْ َ ‫َ ُ ْ َ َ ُ َ ْ َ قف‬
ْ َ ‫وعدا‬ ُ ْ َ ْ َ ْ
‫يل‬
ِ ِ ‫ﻹ‬ ِ ِ ِ ِ ‫اﷲ يقتلون و قتلون‬ ِ ‫يل‬ ِ ِ‫ِ س‬
ْٰ ُْ َ
.‫والقراِن‬
Allāh has purchased from the Muslims their lives and
their wealth for the price that for them is Paradise.
They fight in the cause of Allāh: They kill and are
killed. A true promise which He made upon Himself in
the Taurāh, the Injīl and in the Qur’ān.2
There are many other verses which prove the
promulgation of jihād.
Ahādīth

﴾1﴿

‫بيده وددت أن أقتل‬ ‫قال رسول اﷲ ص اﷲ عليه وسلم وا ي نف‬

.‫س يل اﷲ ثم أح ثم أقتل ثم أح ثم أقتل ثم أح ثم أقتل‬

1 Sūrah al-Baqarah, 2: 154.

2 Sūrah at-Taubah, 9: 111.
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Rasūlullāh sallallāhu ‛alayhi wa sallam said: I take

an oath in the name of the Being in whose control is
my life, I would love to be killed in Allāh’s cause, given
life again, killed and given life again, killed and given
life again, killed and given life again.1

﴾2﴿

‫يقاتل‬
ِ ‫قال رسول اﷲ ص اﷲ عليه وسلم لن ي ح هذا ا ين قائما‬
ٌ
.‫عليه ِعصابة من ا سلم ح تقوم ا ساعة‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: This Dīn
will remain with a group of Muslims waging jihād for it
until the day of Resurrection.2
13th Belief: Rejection of Hadrat ‛Īsā’s Miracles
Mirzā Ghulām Ahmad refers to the miracles of
Hadrat Īsā ‛alayhis salām – e.g. bringing the dead to
life – as mere play and amusements and claims that
many people in Calcutta and Mumbai perform
similar miracles.3
Answer
Due to it explicitly rejecting an order of the Qur’ān
and Hadīth, this belief too is kufr. The following
verses make reference to the miracles of Hadrat ‛Īsā
‛alayhis salām.

1 Bukhārī and Muslim. Mishkāt, p. 329.

2 Muslim. Mishkāt, p. 330.
.٧٨ ،‫ حقيقة الوحي‬.١٢١ ،٢١ ،‫حاشية إزاله أوهام‬3

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﴾1﴿
ْ ًْ َ ُ ْ ُ َ َ ْ ُ ُ ََْ ْ ّ َ ّ ْ ُ َ ُُ ْ َ َّْ
َ ْ َ َ ْ ‫الط‬
‫بإذن‬
ِ ِ ِ ‫يه يكون ط ا‬ ِ ِ ‫كهيئة الط ِ فا فخ‬
ِ ِ ِ ‫ا ِ اخلق ل م ِمن‬
.‫اﷲ‬
ِ
I make for you, out of clay, the shape of a bird. Then I
breathe into it and it becomes a flying animal by the
order of Allāh.1

﴾2﴿
ْ َ َٰ َ َ َْ َ ْ َ ْ ْ ُ ْ َ َْ َ َ ْ َ ْ ٰ ُ َ َ ْ
‫َوِاذ‬...‫َوا ِ َ ِتك‬ ‫ا ن ر م اذكر ِنعم ِ عليك و‬ ‫ِاذ قال اﷲ ي ِع‬
ْ
... ْ ِ ‫تكون َط ْ ًام بِاِذ‬
ُ َ ُ
ُ ْ َ َْ ُ َْ ْ َ ْ َ
َ ْ َ ْ ‫الط‬
‫كهيئة الط ْ ِ بِاِذ ِ تنفخ ِ يها‬ ّ َ َُُْ
ِ ِ ِ ‫لق ِمن‬
When Allāh will say: “O ‛Īsā, son of Maryam!
Remember My favour on you and your mother… And
when you used to make out of clay the form of a bird
with My command. Then you used to breathe into it
and it used to become a bird with My command.
The Qur’ān has this to say with regard to the person
who rejects the miracles of Hadrat ‛Īsā ‛alayhis
salām:

﴾3﴿
ْ ُ َ ‫حد ٰبايٰ َنا اﻻ ُ َختار‬
‫كفور‬ ُ َ ْ َ ‫وما‬
ََ
ٍ ٍ ِ ِ ِ
None would deny Our powers except he who is
deceitful, ungrateful.2

1 Sūrah Āl ‛Imrān, 3: 49.

2 Sūrah Luqmān, 31: 32.
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﴾4﴿
ْ ُ ‫ب ا ار ج‬
َ ْ ‫هم‬ ُ ‫صح‬ َ ٰ ُ َْ َ ْ َُ ْ َ ْ َ َ ٰٰ ُْ َ َ ْ
ٰ ْ َ‫ك ا‬
‫يها‬ ِ ِ ِ ‫ِ ن كذبوا ِباي ِنا واستك وا نهآ او‬ ‫َوا‬
َ ٰ
.‫ُ ْون‬ ِ‫خ‬
As for those who negated Our verses and displayed
arrogance to them - it is they who are the inhabitants
of Hell, they shall abide therein forever.1
‛Allāmah Qādī ‛Iyād rahimahullāh says:
َ ْ ‫من َدا َ َع َنص‬ ُ َْ ْ َََ َ ٰ ََ
ْ َ ْ ‫اع َ ٰ تَ ْ ف‬
.‫الكتاب‬
ِ ِ ِ ِ ‫اﻹ‬
ِ ‫و ذ ِك و ع‬
In the same way there is consensus on the kufr of the
person who rejects a text of the Qur’ān.
13th Belief: The Mi‛rāj Was Spiritual
Rasūlullāh sallallāhu ‛alayhi wa sallam did not
experience a physical mi‛rāj; he merely experienced
kashf (an exposition).2
Answer
The belief that Rasūlullāh’s night journey from
Makkah to Bayt al-Maqdis was not a physical
journey is against the Qur’ān and Hadīth, and
therefore kufr. As for the Mi‛rāj (from Bayt al-Maqdis
to the seven heavens), it is established in Sūrah an-
Najm and Ahādīth. Rejecting these is also kufr.
Rejecting Ahādīth causes a person to be classified a
zindīq.

1 Sūrah al-A‛rāf, 7: 36.

.‫ وغﲑه‬،١٤٧ ،١٤٦ ،١٤٤ ‫ ص‬،‫إزاله أوهام كﻼن‬2

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َْ
َ ْ ‫اﻷ‬ ْ َ ْ ‫رام إ َ ا‬ ْ ً َْ َْ ٰ ْ َ ْ
ْ َ ْ ‫ﻼ ّم َن ا‬ ٰ ْ ُ
‫قصا‬ ‫مسجد‬
ِ ِ ِ ِ َ َ ‫ا‬ ‫مسجد‬
ِ ِ ِ ِ ِ ِ ‫سبح َن ا ِ ي أ ى‬
‫بعبده‬
ْ ُْ َ ُ ُ ‫ْ َٰ ْ َ َ ْ َُ ُ َ ُ ْ ٰٰ َ ط‬
. ُ ْ ‫سميع ا َ ِص‬ ِ ‫ا ِ ي بر نا حو ِل ِ ه ِمن اي ِنا ِإنه هو ا‬
Exalted is He who took His servant by night from the
Sacred Musjid to the Aqsā Musjid - the precincts of
which We have blessed – so that We may show him
some signs of Our power. He alone is all-hearing, all-

ُ َْ َُْ
seeing.
ُ
‫أر َها رسول اﷲ ص‬
ِ ٍ ‫رؤ ا‬ ‫عن ابن عباس ر اﷲ عنهما‬
ُْ َ
.‫اﷲ عليه وسلم لة أ ِ َي به‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
whatever Rasūlullāh sallallāhu ‛alayhi wa sallam was
shown on the night of mi‛rāj was seen with his eyes.1

‫اﷲ عنه أنه‬ ‫رواية شداد بن أوس ر‬ ‫اﷲ عنه‬ ‫عن أ ب ر ر‬

‫ص اﷲ عليه وسلم لة أ ي به طن تك يا رسول اﷲ‬ ‫قال لن‬
‫له إ ا سجد‬ ‫نك فلم أجدك فأجابه أن ج ل‬ ‫ا ارحة‬
٢
. ‫اﻷق‬
Hadrat Abū Bakr radiyallāhu ‛anhu said to Rasūlullāh
sallallāhu ‛alayhi wa sallam on the night he
experienced the mi‛rāj: “O Rasūlullāh! I searched for
you in your house last night but did not find you.”
Rasūlullāh sallallāhu ‛alayhi wa sallam said that
Jibrīl had taken him to al-Musjid al-Aqsā.
The statement of Mullā ‛Alī Qārī rahimahullāh:

1 Bukhārī.
.١٥٣\١ :‫الشفاء للقاضي عياض‬2

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َ ‫نظر إن أن ر اﻹ‬ َُْ

‫اء ِمن كة إ بيت ا قدس‬ ‫من أن ر ا عراج‬
َ َ
‫ وذ ك ﻷن‬،‫عراج من بيت ا قدس ﻻ يُ فر‬ ‫ و و أن ر ا‬،‫فهو فر‬
‫ وا عراج‬،‫قطعية ا ﻻلة‬ ‫ و‬،‫اﻹ اء من ا رم إ ا رم ثابت باﻻية‬
١
.‫ظنية ا رواية وا راية‬ ‫من بيت ا قدس إ ا سماء ت بت با سنة و‬
Whoever rejects the mi‛rāj we will have to check: If he
rejects the night journey from Makkah to Bayt al-
Maqdis, he is a kāfir. If he rejects the journey from
Bayt al-Maqdis (to the heavens) he will not be
classified a kāfir. This is because the night journey
from Makkah to Bayt al-Maqdis is established from a
Qur’ānic verse which is an explicit proof. As for the
mi‛rāj from Bayt al-Maqdis to the heavens is proven
from the Sunnah which is a tacit proof.
14th Belief: Rejection of The Field of Resurrection
After death there is no such a thing as assembling on
the field of Resurrection. After dying, people will go
directly to Paradise or Hell.2
Answer
The ‛ulamā’ say that this belief is also against the
Qur’ān and Hadīth. Several verses of the Qur’ān
make reference to the field of Resurrection where the
accounting of deeds will take place, there will be
intercession from the Prophets, and so on.

.١٣٥ ‫ ص‬،‫شرح فقه أكﱪ‬1

.‫ وغﲑه‬،١٤٧ ،١٤٦ ،١٤٤ ‫ ص‬،‫إزاله أوهام كﻼن‬2

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Qur’ān

﴾1﴿
َ ُ ْ ٰ َ ْ َْ َ ّ ْ ُ َ َ ْ َ َُ
‫اث ِا َر ّ ِِهْم يَ ِسلْون‬
ِ ‫ونِفخ ِ ا صوِر فاِذا هم ِمن اﻻجد‬
The trumpet will be blown. They will then rush forth
from their graves towards their Sustainer.1

﴾2﴿
ْ ُ ًَ َ ْ ُ ُ ُْ َْ َ ْ ُ ُ ْ ُ َْ َ ْ ُ َْٰ َ َْ
‫ارة اخٰرى‬ ‫ِمنها خلقن م و ِ يها نِعيد م وِمنها ِرج م ت‬
It is from this earth that We created you, and therein
We return you, and from it We shall remove you a
second time.2

﴾3﴿
َ ُ ‫رة‬
‫وهو‬ َ َ َ َ َ ََْ ْ َ َ ْ ْ ‫من ي‬
َ ْ ْ ُ ْ ُ ٌ ْ َ َ ‫العظام َو‬ َ َ
ْ َ ‫قال‬
ٍ ‫ قل ِييها ا ِ ي ا شأهآ اول‬.‫رميم‬ ِ ِ ِ ِ
ْ َ ُّ
ٌ ْ َ ‫خلق‬
.‫عليم‬
ِ ٍ ‫بِ ِل‬
He says: “Who will give life to the bones when they
have crumbled to dust?” Say: “He will give life to them
who had created them the first time. And He knows
every creation.”3

1 Sūrah Yā Sīn, 36: 51.

2 Sūrah Tā Hā, 20: 55.
3 Sūrah Yā Sīn, 36: 78-79.
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Ahādīth

﴾1﴿
١
.‫أول من يقرع باب ا نة أنا‬
I will be the first to knock on the door of Paradise.

﴾2﴿
ُ َْ َْ َ
‫فاستفتح فيقول ا ازن من أنت؟ فأقول‬
ِ ‫باب ا نة يوم القيامة‬ ‫آ‬
َ َ ْ َ ُ ُ
٢
.‫مد فيقول بك أ ِ ْرت أن ﻻ أ َتح ﻷحد بْلك‬
On the day of Resurrection I will go to the door of
Paradise on the day of Resurrection and ask for it to
be opened. The guard will ask: “Who are you?” I will
reply: “Muhammad.” He will say: “I was ordered not
to open it for anyone before you.”

﴾3﴿
َ ُْ
٣
.‫صعيد واحد يوم القيامة‬ ‫ا اس‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: The
people will be resurrected on a single plain on the day
of Resurrection.
15th Belief: Rejection of Angels
Mirzā Ghulām Ahmad rejects the existence of angels
and says that there is no such creation.

.١١٢\١ :‫مسلم‬1
.١١٢\١ :‫مسلم‬2
.٤٨٧ ‫ ص‬،‫مشكوة‬3

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Answer
Many verses of the Qur’ān prove the existence of
angels. For example:
Rasūlullāh sallallāhu ‛alayhi wa sallam said to
Jibra’īl ‛alayhis salām: You must come often to meet
me. The following verse was revealed:

﴾1﴿
َ َْ ُ َََ َ َ
‫وما ن ل ِاﻻ ِبا ِر َر ّ ِك‬
We do not descend except by the order of your
Sustainer.1

﴾2﴿
َ ُْ َ ْ َ َْ ْ ُ َ ْ َْ َُْ ُ َْ َ َ ْ ُ َ ْ ٌ َ َْ
.‫عملون‬ ‫ره‬
ِ ِ ‫بالقول وهم ِبا‬
ِ ِ ‫سبقونه‬
ِ ‫ ﻻ‬.‫بل ِعباد مكر ون‬
Rather, they are servants who are honoured. They do
not precede Him in speech and they act under His
orders.2

﴾3﴿
َ ْ ُ َ ُْ َ َ ُْ َ ََْ ْ ُ َ ََ َ َ َ ْ ُ ْ َ َ
‫رون‬ ‫ﻻ عصون اﷲ مآ ا رهم و فعلون ما يؤ‬
They [angels] do not disobey Allāh in whatever He
commands them. They only do what they have been
commanded.3

1 Sūrah Maryam, 19: 64.

2 Sūrah al-Ambiyā’, 21: 26-27.
3 Sūrah at-Tahrīm, 66: 6.
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Proof from Ahādīth

﴾1﴿

‫ص اﷲ عليه وسلم قال يوم‬ ‫اﷲ عنهما أن ا‬ ‫عن ابن عباس ر‬

١
.‫بدر هذا ج ئيل أخذ برأس فرسه عليه أواة ا رب‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said on the
occasion of the Battle of Badr: Here is Jibra’īl holding
the head of his horse and attired with weapons.

﴾2﴿
٢
.‫لة من ر ضان فيدارسه القرآن‬ ‫ن ج ئيل يلقاه‬
Jibra’īl used to meet Rasūlullāh sallallāhu ‛alayhi wa
sallam on each night of Ramadān and revise the
Qur’ān with him.

﴾3﴿

‫اﷲ عنه يقول سمعت رسول اﷲ ص اﷲ عليه‬ ‫عن ابن سعود ر‬

‫فصليت معه ثم صليت‬ ‫وسلم يقول نزل ج ئيل عليه ا سﻼم فأم‬
٣
.‫معه ثم صليت معه ثم صليت معه ثم صليت معه‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
narrates: I heard Rasūlullāh sallallāhu ‛alayhi wa

.٥٧٠\٢ :‫ﲞاري‬1
.٤٥٧\١ :‫ﲞاري‬2
.٤٥٧\١ :‫ﲞاري‬3

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sallam saying: Jibra’īl ‛alayhis salām descended and

led me in the five salāhs.
It is the belief of Muslims that:
ُ ‫ظواهرها‬ ُ
١
.‫والعدول عنها حرام‬ ‫ا صوص َمل‬
The texts are understood in their apparent meaning
and it is forbidden to shift away from them without a
Shar‛ī proof.
16th Belief: Accusing Allāh And Rasūlullāh of Lies
Mirzā Ghulām Ahmad accused Allāh ta‛ālā and
Rasūlullāh sallallāhu ‛alayhi wa sallam of fabricating
lies.2
Answer
Holding such a belief is kufr according to the Ahl as-
Sunnah because there are countless Qur’ānic verses
and Ahādīth stating that Allāh ta‛ālā and Rasūlullāh
sallallāhu ‛alayhi wa sallam are true, and that it is
harām to attribute lies to them. For example:

﴾1﴿
ََْ ‫َ ً َُ ْ َ ُ ْ َ َ ج‬
َ َ ‫وقد‬
َ ‫خاب‬ ََ ْ ََُْ َ ْ ُ ََْ
‫من‬
ِ ‫بعذاب‬
ٍ ِ ‫م‬ ‫سحت‬
ِ ‫ف‬ ‫كذبا‬
ِ ‫اﷲ‬
ِ ‫و ل م ﻻ ف وا‬
َْ
.‫ا ٰى‬
Woe to you! Do not fabricate a lie against Allāh lest He
plunders you with a calamity. He who fabricates a lie
never achieves his goal.3

.٦٤-٦٠ ‫ ص‬:‫ميزان الكﱪى‬1

.٣٩٨ ‫ ص‬،‫ إزاله أوهام‬.٣٩٦ ‫ ص‬،‫إزاله أوهام خورد‬2
3 Sūrah Tā Hā, 20: 61.
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﴾2﴿
َُ ُُ ْ َ َ ُْ َ
‫رسله‬ ‫وعده‬ َ َ َْ َ َ
ِ ِ ‫فﻼ س اﷲ ِلف‬
Do not assume that Allāh will go back on His promise
to His Messengers.1

﴾3﴿
ْ ُ ْ ُ ‫ون َ َ اﷲ َ ْ َ ا ْ َ ّق َو‬
‫نتم‬
َ ُْ ْ ُ َ ْ ُْ ُ َ ْ ُْ َ َ َ َ ْ َ ُْ َ ْ ََْ
‫هون ِبما كنتم قو‬
ِ ِ ِ ‫ا وم زون عذاب ا‬
َ ْ َ َْ ٰٰ ْ َ
.‫ستك ِ ُ ْون‬ ‫ته‬
ِ ِ ‫ن اي‬
Today you will be recompensed with a punishment of
humiliation because you used to utter false things
against Allāh and you used to act haughtily towards
His verses.2
Furthermore, a mutawātir Hadīth states:
٣
‫من كذب ع متعمدا فلي بوأ مقعده من ا ار‬
Whoever fabricates a lie against me must prepare for
his abode in the Hell-fire.
17th Belief: Mirzā Ghulām – A Manifestation of All
Prophets
Mirzā Ghulām Ahmad is a manifestation of all the
Prophets ‛alayhimus salām. All the perfect qualities

1Sūrah Ibrāhīm, 14: 47.

2Sūrah al-An‛am, 6: 93.
‫ ونسائي وغﲑه من كتب‬،‫ أبو داؤد‬،٥ ‫ ص‬:‫ ابن ماجه‬،٥٠\٢ :‫ ترمذي‬،٧ ‫ ص‬:‫ مسلم‬،٢١ ‫ ص‬:‫ﲞاري‬3
.‫اﻻحاديث‬

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which were found in the Prophets ‛alayhimus salām

are found in Mirzā Ghulām Ahmad.1
Answer
He is claiming to be a manifestation of all Prophets
‛alayhimus salām and trying to prove his prophet-
hood in this way. Whereas the Ahl as-Sunnah
unanimously state that it is kufr to claim prophet-
hood after Rasūlullāh sallallāhu ‛alayhi wa sallam.

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن ثو ان ر‬

‫أم كذابون ثﻼثون هم يزعم أنه ن وأنا خاتم ا ي‬ ‫سيكون‬
.‫ﻻ ن بعدي‬
Hadrat Thaubān radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “There
will be 30 impostors in my ummat. Each one will claim
to be a prophet while I am the seal of the Prophets,
there is to be no Prophet after me.”2
The following is stated in Fatāwā ‛Ālamgīrī:
ُ ِ ‫عرف أن مدا رسول اﷲ ص اﷲ عليه وسلم‬ ْ َْ
‫آخر اﻷن ياء‬ ‫إذا م‬
ْ ُْ َْ َْ ْ َ
‫كوئد‬ ‫ من ِيغم‬:‫بمسلم و و قال أنا رسول أو قال بالفارسية‬
ٍ ‫فل س‬
ُ َ ُ‫يوم ي‬
َ ْ َ ْ ‫يغام‬ َ ْ َ
.‫فر‬ ِ ِ ‫ِبمن‬
A person who does not believe that Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam is the final
Prophet is not a Muslim. If he says: “I am a

.١١ ،١٠\١٠ :‫ اﻷهان‬١‫ تشحي‬.٦ ‫ ص‬:‫قول فصل‬1

2Abū Dāwūd, vol. 2, p. 227; Tirmidhī, vol. 2, p. 45. Eleven
Sahābah narrate this Hadīth. It is also classified as a
mutawātir Hadīth.
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Messenger” i.e. I receive a message, he will still be

classified as a kāfir.1
Ibn Hajar Makkī Shāfi‛ī rahimahullāh writes:

‫فر بإ اع‬ ‫اﷲ عليه وسلم‬ ‫مد ص‬ ‫من إعتقد وحيا بعد‬
. ‫ا سلم‬
The one who believes that there is divine revelation
after Muhammad sallallāhu ‛alayhi wa sallam is a
kāfir by the consensus of Muslims.
‛Allāmah Ibn Hibbān rahimahullāh quotes from
Zurqānī rahimahullāh who said:

‫من ذهب إ أن ا بوة ك سبة ﻻ تنقطع أو إ أن ا و أفضل من‬

.‫فهو زنديق ب قتله‬ ‫ا‬
The one who believes that prophet-hood can be
acquired through effort and that it will never end, or
that a Walī is superior to a Prophet then such a person
is a zindīq. It is wājib to kill such a person.2
Mullā ‛Alī Qārī rahimahullāh writes:

.‫فر باﻹ اع‬ ‫دعوى ا بوة بعد ن ينا ص اﷲ عليه وسلم‬

Claiming prophet-hood after our Prophet sallallāhu
‛alayhi wa sallam is unanimously considered to be
kufr.3

1 Fatāwā ‛Ālamgīrī, vol. 2, p. 263.

2 Zurqānī, vol. 6, p. 188.
3 Sharh Fiqh Akbar, p. 202.
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All the books of aqā’id state that if anyone claims

prophet-hood after Rasūlullāh sallallāhu ‛alayhi wa
sallam then he is unanimously classified as a kāfir.
18th Belief: Hadrat ‛Īsā Will Not Return to This World
Hadrat ‛Īsā ‛alayhis salām has died. He most
definitely will not return before the Resurrection.1
Answer
It is established from the Qur’ān and Ahādīth that
Hadrat ‛Īsā ‛alayhis salām is alive in the heavens and
will return close to the Resurrection.
Qur’ān

﴾1﴿
ُ ْ ُ َ َ ‫وما‬
َ َ ‫تلوه‬ َ َ ‫رسول اﷲ ج‬ َْ ُ َ َ َ ْ َ َ ْ َ ْ َ ْ َْ َْ ََ ْ َْ
‫وما‬ ِ ‫ان رم‬ ‫مسيح ِع‬ ِ ‫وقو ِ ِهم ِإنا تلنا ا‬
ُْ ّ َ ْ َ ْ ََُْْ َ ْ
‫شك ِّمنه ط َما‬ َ ‫صلبوه َول ٰ ْن ُ ّ َ َ ُ ْ ط‬
َُُْ َ
ٍ ِ ‫شبه هم و ِن ا ِ ن اختلفوا ِ ي ِه ل‬ ِ ِ
‫ُ َ ْ ط‬ ُ َ ْ ًْ َ ُُْ َ َ َ َ ‫ّ ج‬ َ ّ ْ ْ ْ َُ
‫ َبل ر َعه اﷲ ِإ ِه‬.‫يقينا‬ ِ ‫الظن وما تلوه‬ ِ ‫علم ِإﻻ اتِ َباع‬
ٍ ِ ‫به ِمن‬
ِ ِ ‫هم‬
ُ ‫َو َ َن‬
ً ْ َ ‫اﷲ َعز ْ ًزا‬
.‫حكيما‬ ِ ِ
And for their saying: “We killed the Messiah, ‛Īsā, the
son of Maryam, who was a Messenger of Allāh.” They
neither killed him nor did they crucify him, but it was
made to appear like that before them. Those who hold
conflicting views about it are in doubt thereof. They
have no knowledge whatsoever thereof. They are
merely following conjecture. They certainly did not kill

.٣١١\٢ :‫إزاله كﻼن‬1

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him. Rather, Allāh raised him towards Himself. And

Allāh is powerful, wise.1

﴾2﴿
ُ ُ َ ٰ ْ ‫وم‬ ََْ
َ ْ َ ‫بل َ ْوته ج َو‬ َ َُْ ٰ ْ ‫أهل‬ َْ ْ ّ ْ َ
‫مة يَ ْون‬
ِ ‫القي‬ِ ِِ ‫به‬
ِ ِ ‫ؤم‬
ِ ‫ب ِإﻻ‬
ِ ‫الكت‬
ِ ِ ‫و ِن ِمن‬
ً ْ َ ْ َْ َ
.‫شهيدا‬ِ ‫عليهم‬
ِ
All the groups of the people of the Book will have
conviction in ‛Īsā prior to their death. And on the day
of Resurrection he shall be a witness against them.2

﴾3﴿
َ ٰ ُْ َ َ ََُْ ََ َ
ٌ ْ َ ْ ‫هذا ٰ ٌط‬ ّ ٌْ َ ُ َ
.‫مستقيم‬
ِ ِ ،‫واتبعون‬
ِ ِ ‫للساعة فﻼ م ن ِبها‬
ِ ِ ‫لعلم‬
ِ ‫وانه‬
ِ
He is a sign of the Resurrection. Therefore do not be in
doubt thereof, and obey Me. This is a straight path.3

﴾4﴿
ْ َٰ َ َُّ ْ ْ ُ
‫ه‬ ‫إ‬ ‫وأ‬ ‫ذو‬ ‫ا‬ ‫لناس‬ َ ْ ُ ‫أنت‬
‫قلت‬ َ ْ َ ‫اﷲ يٰع ْ َ ا ْ َن َ ْر َ َم َء‬ ُ ‫قال‬ َ َ ْ َ
‫و ِذ‬
ِ ِ ِ ِ ِ ِ ِ ِ
‫ْ ق َ ّ ط‬ َْ َ َ
َُْ ْ ْ ُ ْ ُ َ َ َ َٰ ْ ُ َ َ ‫ط‬ ُْ ْ
‫أقول َما ل َس ِ ِ ٍق‬ ‫اﷲ قال سبحنك ما ي ون ِ أن‬ ِ ‫دون‬ ِ ‫ِمن‬
َ ْ َ ْ َ ُ َ ْ َ َ َ ْ َْ ْ َ ُ َ ْ َ ‫ْ ُ ْ ُ ُُُْ َ َ ْ َ َُْط‬
‫فسك‬ ِ ِ ‫علمته علم ما ِ ف ِ وﻻ أعلم ما‬ ِ ‫ِإن كنت قلته قد‬
َ ‫بدوا‬ َ َ
ُ ُ ْ ‫هم إﻻ َمآ أ َ ْرتَ ْ به أن ا‬ ْ ُ َ ‫قلت‬ ْ
ُ ُ ‫ َما‬.‫الغيوب‬ ْ ُ ُ ْ ‫عﻼم‬
ُ َ ‫أنت‬ َ َْ ‫ك‬ َ ‫ط‬
‫اﷲ‬ ِ
ِ ِ ِ ِ ِ ‫ِإن‬
ْ َ ْ‫تو ي‬ َ
َ َ ‫يهم ج َفلما‬ ْ ْ ‫دمت‬ ُ ْ ُ ‫شهيدا ما‬ َ
ًْ َ ْ ْ َ ُ ْ َ ‫َّْ َ َ ُ ْ ج‬ ُ
ِ ِ ِ ِ ‫عليهم‬ ِ ‫ر ِ ور م و نت‬
ٌْ َ ْ َ ّ ُ ٰ َ
َ َ ْ َ ‫ْ َ َ َْ ْط‬ َ ْ َ ‫كنت‬
َ ُْ
.‫شهيد‬ِ ‫ء‬
ٍ ِ ‫وأنت‬ ‫عليهم‬
ِ ‫يب‬ ِ ‫ر‬ ‫ا‬ ‫أنت‬

1 Sūrah an-Nisā’, 4: 157-158.

2 Sūrah an-Nisā’, 4: 159.
3 Sūrah az-Zukhruf, 43: 61.
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When Allāh will say: “O ‛Īsā, son of Maryam! Did you

say to the people: ‘Take me and my mother as two
gods other than Allāh’?” He said: “You are pure. It
does not behove me to say something to which I have
no right. Had I said it, You would have certainly
known of it. You know what is in my mind and I do
not know what is in Your mind. Surely You alone are
the knower of hidden things. I did not tell them
anything apart from that which You commanded me:
“Worship Allāh who is my Sustainer and your
Sustainer.” I was aware of them as long as I remained
among them. Then when You raised me, You alone
was the watcher over them. And You are aware of
everything.1
Ahādīth
There are mutawātir Ahādīth which make reference
to the descent of Hadrat ‛Īsā ‛alayhis salām. It is not
permissible to reject these Ahādīth. For example:

﴾1﴿
َ ُ ‫عن ع بن أ طالب ر اﷲ عنه قال يَقتُل‬
‫اﷲ ا جال با شام‬
َ َ َ
‫قبٍَة يُقال ا عقبة َر ِ ٍيق ﻼث سا ت ْمِض من ا هار يدي‬
٢
.‫بن ر م عليه ا سﻼم‬ ‫ع‬
Hadrat ‛Alī radiyallāhu ‛anhu said: Allāh ta‛ālā will
kill Dajjāl at the hands of Hadrat ‛Īsā ‛alayhis salām
in Syria at a mountain pass known as Rafīq when
three hours of the day have passed.

1 Sūrah al-Mā’idah, 5: 116-117.

.٢٩٩٨ ‫ حديث ﳕﱪ‬،٢٦٧\٧ :‫كنز العمال‬2

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﴾2﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن ابن عباس ر‬
١
.‫بن ر م من ا سماء‬ ‫ع‬ ‫ي لأ‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: My
brother, ‛Īsā ibn Maryam, will descend from the
heavens.

﴾3﴿
َ
‫عن ِ يح بن ر ة اﻷنصاري ر اﷲ عنه يقول سمعت رسول اﷲ‬
٢ ُّ َ ُ ‫ص اﷲ عليه وسلم يقول َ ْقتُل‬
. ٍ ‫بباب‬
ِ ‫جال‬ ‫ابن ر م ا‬
Najīh ibn ‛Āriyah Ansārī radiyallāhu ‛anhu narrates: I
heard Rasūlullāh sallallāhu ‛alayhi wa sallam saying:
‛Īsā ibn Maryam ‛alayhis salām will kill Dajjāl at Bāb
Ludd (near the Rafīq pass).
The above Hadīth is narrated by 16 Sahābah
radiyallāhu ‛anhum.
The same point is proven through consensus of the
ummat, and rejection of it is kufr.
٣
.‫إ ا سماء‬ ‫أن اﷲ عز وجل رفع ع‬ ‫أ عت اﻷمة‬
The ummah unanimously believes that Allāh ta‛ālā
raised ‛Īsā to the heavens.

.٢٥٩\٧ :‫ وكذا‬،٢٦٨\٧ :‫كنز العمال‬1

.٤٨\٢ :‫ترمذي‬2
.٤٦ ‫ ص‬،‫كتاب اﻹ نة للشيخ اﻷشعري رﲪه ﷲ‬3

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‫ا سماء ي ل إ‬ ‫عليه ا سﻼم‬ ‫أن ع‬ ‫واجتمعت اﻷمة‬

١
.‫اﻷرض‬
The ummah unanimously believes that ‛Īsā ‛alayhis
salām is alive in the heavens and that he will descend
to earth.
19th Belief: The Qur’ān is Distorted
Mirzā Ghulām Ahmad believes that the Qur’ān is
distorted and he himself made several changes to
certain verses.2
Answer
It is the belief of Muslims that the Qur’ān which they
have at present is exactly the same one which was
sent down from the Preserved Tabled. Not a single
letter has been changed, altered, interpolated, added
or removed; nor will this ever happen. Anyone who
holds a contrary belief is unanimously classified as a
kāfir. The Qur’ān says:
َ ْ ُ ََ ُ َ َ َ ْ ّ َ ْ َ ُ ْ َ
‫افظون‬ِ ‫وانا‬
ِ ‫ِانا ن نز ا ا ِ كر‬
It is We who revealed the Admonition and it is We who
are its protectors.
Fatāwā With Reference to The Qādiyānī Sect
The muftīs unanimously state that the Qādiyānīs are
kāfir on the basis of the above-listed beliefs.

.٣٤٤\٢ :‫ فتح البيان‬،٣١٩ ،‫ تلخيص اﳊبﲑ ﻻبن حجر‬،٤٧٣\٢ :‫البحر اﶈيط‬1

‫ إعجاز‬.١٣٠\١٩ :‫ روحاﱐ خزائن‬.٣٨ ‫ ص‬،‫ ﲢفة كولرويه‬،(‫مرزا بشﲑ أﲪد‬... ‫ )حقيقت‬،٧٣ ،‫كلمة فصل‬2
.‫ وغﲑه‬،٣٠ ،‫أﲪدي‬

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1. A fatwā by the name of Takfīr Qādiyānī was

published in Rajab 1336 A.H. ‛Ulamā’ belonging to
various schools signed and concurred with this
fatwā. Some of them are listed below:
Deoband, Sahāranpūr, Thānah Bhawan, Rāipūr,
Delhi, Calcutta, Benares, Lucknow, Agra, Murād
Ābād, Lahore, Amritsar, Ludhyānā, Peshawar,
Rāwalpindī, Multān, Haushiyāpūr, Gaudhrā,
Maysūr, Jhelam, Siyālkot, Gujrānwālā, Gujarat,
Hyderabad, and so on.1
2. Similarly a fatwā was issued from the office of
Ahl-e-Hadīth Amritsar in 1925. It is titled Faskh
Nikāh Mirzā’iyā. The ‛ulamā’ of all schools signed and
concurred with this fatwā.
3. A fatwā was issued from Saudi Arabia which
contains the signatures of the ‛ulamā’ of Makkah,
Madīnah, the Hijāz, Syria and other Arab countries.
It contains the following statement:
٢
‫ﻻ شك أن أذنابه من القاديانية وا ﻼهور ة ها فرون‬
There is no doubt whatsoever that his [Mirzā Ghulām
Ahmad’s] followers – whether they belong to the
Qādiyānī group or the Lāhorī group – are all kāfirs.
Various courts of Pakistan including the Wifāqī
Shar‛ī Court, Supreme Court of Pakistan, Lahore
High Court, Quetta High Court and others passed a
verdict that the Qādiyānī sect is out of the fold of
Islam.

.‫فتوى تكفﲑ قاد ن طبع كتب خانه إعزازية ديوبند‬1

.‫ طبع مكة اﳌكرمة‬،‫القاد نية ﰲ نظر علماء اﻷمة اﻹسﻼمية‬2

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THE NATURALIST1 SECT

Background
After the end of Muslim rule in India and the arrival
of the British there, the naturalist sect was the first
deviated sect to come into existence.2
Sir Sayyid Ahmad Khān was a Ghayr Muqallid in the
beginning. He then became a mujtahid. When he
went to England, he became a mulhid. Subsequently,
he openly commenced propagating his naturalist
sect.3
The British formed this sect with the sole purpose of
dividing the Muslims so that they [British] could rule
over India without interference or hindrance. They
put Sir Sayyid to proper use for this purpose. The
following is noted by an insightful Englishman:
Every person belonging to our
government in India – whether he is
involved in foreign affairs, the courts or
the administration of the army – must
always bear in mind the principle of
divide and rule.
In order to realize their objective, the British first
utilized Sir Sayyid. The above statement of the
Englishman is more or less conveyed by Sir Sayyid in
the following way:

1 Naturalism: the belief that all religious truth is based not

on revelation but rather on the study of natural causes
and processes. (Collins English Dictionary)
2 ‛Aqā’id Islam, vol. 1, p. 179.
3 Imdād al-Fatāwā, vol. 6, p. 167.

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The disruption and disorder which we

experienced is solely as a consequence of
the ingratitude of the Indians. You did
not show gratitude to God and have
always been ungrateful. God imposed this
situation on you Indians because of your
ingratitude, and allowed you to
experience again a sample of the
government of former times, after he
suspended English rule for a short time.
Sir Sayyid was the one who referred to the 1857 war
for independence as a rebellion and a mutiny.1 On
the other hand, Muslims considered it to be a battle
for independence.
Sir Sayyid himself writes that there is none from
among the Muslim Nawābs and Hindu noblemen in
Bijnaur district who has the ability to rule so that the
masses could live in an atmosphere of justice and
peace.2
This is why Sir Sayyid constantly received titles from
the British government. Queen Victoria referred to
him as CSI.
Furthermore, in order to please the British
government, Sir Sayyid audaciously changed Islamic
teachings in a manner which is not possible for a
Muslim.3
It was Sir Sayyid’s view that Muslims should adopt
British culture and ways so that they can acquire
honour in the eyes of the British. This is why he
opened ‛Alī Garh College. He and his ilk made the

1 Sarkashī Dila‛ Bijnaur, p. 47.

2 Ibid. pp. 75-76.
3 Angrez Ke Bāghī Musalmān, p. 408.
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intellect the basis for everything and rejected

anything which could not be fathomed through the
intellect.
This sect came into existence around the year 1855.
A group of people accepted his beliefs. The more well-
known among them were the following:
Nawāb Muhsin al-Mulk, Deputy Nadhīr Ahmad Khān
Dehlawī, Shams al-‛Ulamā’ Maulwī Dhakā’ullāh
Dehlawī, Altāf Husayn Hālī, Maulwī Mushtāq
Husayn, Nawāb Intisār Jang, Maulwī Chirāgh ‛Alī
Khān, Mahdī ‛Alī Khān, Nawāb A‛zam Māhir Jang,
Shiblī Nu‛mānī A‛zamgarhī and others.
A Short Biography of Sir Sayyid Ahmad Khān
He was born on 17 October 1817 in Delhi. His early
studies were undertaken at home. His father passed
away when he was quite young. This is why he had
to find employment. He commenced by working as a
permanent government employee.
He was then employed by the East India Company
and then made into an associate in the court. He
continued progressing in this way. During the war for
independence, he was a sub-judge in Bijnaur. He
progressed further and became the District
Magistrate. He was then transferred to Murādābād.
While in Murādābād, he wrote Asbāb Baghāwat-e-
Hind and other books.
He was transferred to Ghāzīpūr in 1862 where he
established the Scientific Society whose aim was to
translate English scientific literature into Urdu. He
also opened a school here.
When he was transferred to ‛Alī Garh in 1864, he
moved the offices of the Scientific Society from
Ghāzīpūr to ‛Alī Garh. From here he published a

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periodical under the auspices of ‛Alī Garh Institute.

Its publication continued until his death.
His beliefs: Sir Sayyid was initially a Ghayr Muqallid.
He then started making his own ijtihād. He
proceeded to England in 1869 with his sons. The
path to atheism opened from there and he began
propagating his beliefs.
He wrote several books, some of which are:
(1) Ā’īn Akbarī.
(2) Tārīkh Fīroz Shāhī (with corrections and
footnotes).
(3) Āthār as-Sanādīd.
(4) Tahdhīb al-Akhlāq.
(5) Asbāb Baghāwat-e-Hind.
He passed away on 27 March 1898 in ‛Alī Garh and
was buried near the College.
Beliefs And Doctrines
1. There is no such a thing as angels.1
2. There is no such a thing as Shaytān.2
3. Hadrat Ādam ‛alayhis salām did not eat of the
forbidden tree.3
4. There is no punishment in the grave.4
5. He rejects Paradise and Hell.1

1 Tahdhīb al-Akhlāq, vol. 3, p. 31; Tafsīr al-Qur’ān, vol. 1,

p. 46.
2 Tahdhīb al-Akhlāq, vol. 3, p. 31.
3 Tahdhīb al-Akhlāq, vol. 3, p. 31.
4 Tahdhīb al-Akhlāq, vol. 3, p. 65.

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6. There will be no bodily resurrection.2

7. There is no such a thing as doe-eyed damsels
of Paradise.3
8. He rejects pre-destination.4
9. He rejects miracles.5
10. The heavens do not exist.6
11. Ijmā‛ is not a valid proof.7
12. No abrogation took place in the Qur’ān.8
13. Pictures of animate things are permissible.9
14. Most Ahādīth are not authentic.10
15. There is no such a thing as jinn.11
16. He rejects the miracles of Hadrat Mūsā
‛alayhis salām.12
17. Hadrat ‛Īsā ‛alayhis salām passed away and he
was not raised to the heavens.13

1 Tahdhīb al-Akhlāq, vol. 3, p. 110; Tafsīr al-Qur’ān, vol. 1,

p. 39.
2 Tahdhīb al-Akhlāq, vol. 3, p. 110; Tafsīr al-Qur’ān, vol. 1,

p. 39.
3 Tahdhīb al-Akhlāq, vol. 3, p. 110; Tafsīr al-Qur’ān, vol. 1,

p. 39.
4 Tahdhīb al-Akhlāq, vol. 3, p. 9.
5 Tahdhīb al-Akhlāq, vol. 3, p. 31.
6 Nūr al-Āfāq, vol. 2, p. 52.
7 Nūr al-Āfāq, vol. 2, p. 52.
8 Nūr al-Āfāq, vol. 4, p. 16.
9 Nūr al-Āfāq, vol. 14, p. 115.
10 Nūr al-Āfāq, vol. 14, p. 187.
11 Nūr al-Āfāq, vol. 5, p. 7.
12 Nūr al-Āfāq, vol. 5, p. 54.
13 Nūr al-Āfāq, vol. 22, p. 6.

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18. Hadrat ‛Īsā ‛alayhis salām had a father.1

19. He rejects the miracle of the splitting of the
moon.2
20. He rejects the opening of the chest of
Rasūlullāh sallallāhu ‛alayhi wa sallam.
Anyone who rejects this is not a kāfir
according to him.3
21. He rejects the Mi‛rāj.4
22. He rejects Imām Mahdī. He will not come
before the day of Resurrection.5
23. An ordinary person can be equal to a Prophet.6

24. No Prophet perfected the teaching of tauhīd.

(Allāh forbid) all their teachings on tauhīd
were defective.7
25. There is no such a thing as conveying rewards
to the deceased (īsāl-e-thawāb).8
Answers From The Qur’ān And Hadīth to
Naturalist Beliefs And Doctrines
1st Belief: Angels Do Not Exist
Answer

1 Nūr al-Āfāq, vol. 1, p. 3.

2 Nūr al-Āfāq, vol. 9, p. 1.
3 Damīmah Nūr al-Āfāq, vol. 1, p. 1.
4 Ibid.
5 Nūr al-Āfāq, vol. 3, p. 96.
6 Nūr al-Āfāq, vol. 3, p. 57.
7 Nūr al-Āfāq, vol. 3, p. 63.
8 Nūr al-Āfāq, (Jumādā al-Ūlā/Ramadān 96).
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This belief is against the Qur’ān and Hadīth. There

are countless verses in the Qur’ān which make
reference to angels. For example:

﴾1﴿
ْ ْ
‫بل َس‬ َْ َْ َ ْ ُ ُ ُ َ ٰ َْ َ َ َ َ
ِ ‫فسجد ا مل ِئكة هم ا ِع ِاﻻ ِا‬
Thereupon the angels prostrated all of them together.
Except for Iblīs.1
Angels are mentioned in several places in the Qur’ān.
Some of them are:
Sūrah al-Baqarah 10 verses
Sūrah Āl ‛Imrān 8 verses
Sūrah an-Nisā’ 4 verses
Sūrah al-A‛rāf 5 verses
Sūrah al-Anfāl 3 verses
Sūrah Hūd 2 verses
Sūrah Yūsuf 1 verse
Sūrah ar-Ra‛d 2 verses
Sūrah al-Hijr 4 verses
Sūrah an-Nahl 5 verses
Sūrah al-Isrā’ 4 verses
Sūrah al-Kahf 1 verse
Sūrah Tā Hā 1 verse
Sūrah al-Ambiyā’ 1 verse
Sūrah al-Hajj 1 verse

1 Sūrah al-Hijr, 15: 30-31.

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Sūrah al-Mu’minūn 1 verse

Sūrah al-Furqān 4 verses
Sūrah as-Sajdah 1 verse
Sūrah al-Ahzāb 2 verses
Sūrah as-Saba’ 1 verse
Sūrah Fātir 1 verse
Sūrah as-Sāffāt 1 verse
Sūrah Sād 2 verses
Sūrah az-Zumar 1 verse
Sūrah al-Muddath-thir 1 verse
Sūrah an-Naba’ 1 verse

﴾2﴿
ًَْ َ َْْ ٌ َ ّْ َ ٰ َْ َ َ َ َ ْ َ
‫خليفة‬ ِ ‫جاعل ِ ْ اﻻ‬
ِ ‫رض‬ ِ ِ ‫ئكة ِا‬
ِ ِ ‫وِاذ قال ر ك ِلمل‬
When your Sustainer said to the angels: I am going to
make a vicegerent in the earth.1

﴾3﴿
ْ ْ
‫بل َس‬ َْ َُْ ْ
ْ ُ َ َ َ َ َ ْ ُ ُ ْ َ ٰ ‫لمل‬
ِ ‫ئكة اسجدوا ِﻵدم فسجدوآ ِاﻻ ِا‬ ِ ِ ِ ‫َوِاذ قلنا‬
When We ordered the angels: “Prostrate to Ādam”,
they all fell into prostration except Iblīs.2
The Ahādīth mention the angels in many places. For
example:

1 Sūrah al-Baqarah, 2: 30.

2 Sūrah al-Baqarah, 2: 34.
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﴾1﴿
ُ ُ
‫قال رسول اﷲ ص اﷲ عليه وسلم إذا ن لة القدر نزل ج ل‬
١ َ َ ْ َ ‫عليه ا سﻼم‬
.‫كبكبة من ا ﻼئ ة‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: When it
is Laylatul Qadr, Jibrīl descends with a troop of
angels.

﴾2﴿
ََ َ ُ َْ َْ ََ ْ َ
٢
.‫لك‬
ٍ ‫ستغفر سبعون ألف‬
ِ ‫لة أصبح‬ ‫من قرأ حم ا خان‬
The person who reads Sūrah ad-Dukhān at night shall
wake up the next morning with 70 000 angels seeking
forgiveness for him.

﴾3﴿
َُْ ٰ
،‫إن اﷲ تعا قرأ ٰطه و ٰس قبل أن لق ا سموات واﻷرض بألف م‬
ْٰ ُ َ ُ
،‫طو ﻷمة ي ل هذا عليها‬ ‫سمعت ا ﻼئ ة القرآن قالت‬
ِ ‫فلما‬
٣
.‫ وطو ﻷ سنة تت م بهذا‬،‫وطو ﻷجواف مل هذا‬
Allāh ta‛ālā read Sūrahs Tā Hā and Yā Sīn 1 000
years before He created the heavens and the earth.
When the angels heard the Qur’ān being recited, they
said: Glad tidings to the nation on which this will be
revealed. Glad tidings to the hearts which will

1 Mishkāt, vol. 1, p. 183.

2 Mishkāt, vol. 1, p. 187.
3 Mishkāt, vol. 1, p. 187.
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memorize this. Glad tidings to the tongues which will

read this.
The books of aqā’id state that belief in the angels is
from among the essentials of Dīn and that rejecting
the angels is undoubtedly kufr.1
2nd Belief: Rejection of Shaytān
Answer
Rejecting the existence of Shaytān entails rejecting
the Qur’ān and Hadīth because he is mentioned in
countless places. For example:

﴾1﴿
ٰ ْ َ َ ََ ‫ْ ْ َ ط َٰ َ ْ َ ْ ََز‬
‫فر ْ َن‬
ِِ ‫بل س ا واستك و ن ِمن ال‬ ِ ‫ِاﻻ ِا‬
Except Iblīs. He did not obey and displayed arrogance.
And he was from the unbelievers.2

﴾2﴿
ْ َ َ
‫يه‬ َ ُ َ َ ْ َ ‫نها فَا‬
َ ْ َ ‫شيط ُن‬ َ ُ ‫فَا َ َز‬
ٰ ْ ‫هما ا‬
ِ ِ ‫خرجهما ِ ما نا‬
Then Satan caused them to slip from that place and
removed them from that honour and comfort in which
they were.3

.١٤١ ‫ ص‬،‫ وشرح إضاءة الوجه‬،٢٨٨-٢٨٢ ‫ ص‬،‫ شرح عقيدة سفارينة‬،٥٤ ‫ ص‬،‫عقائد إسﻼم‬1
2 Sūrah al-Baqarah, 2: 34.
3 Sūrah al-Baqarah, 2: 36.
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﴾3﴿
ُ ُ َ ََ ْ
ٰ ْ ‫تخبطه ا‬ ُ ْ ُ َ ‫كما‬ َ ْ ُ ْ ُ َ َ ٰ ّ َ ُْ ُ َْ َ ْ َ
َ َ ‫ون اﻻ‬
‫شيطُن‬ ‫قوم ا ِ ي‬ ِ ‫ا ِ ن يا لون ا ِر وا ﻻ قو‬
.‫مس‬ّ َ ْ ‫من ا‬
َ ِ
ِ
Those who devour usury (interest) will not rise on the
day of Resurrection except as the rising of a person
whose senses Satan has squandered by clinging (to
him).1
Shaytān is mentioned profusely in the Ahādīth as
well. For example:

﴾1﴿
َ
ْ َ ‫أحد م فيقول‬ ُ
‫من‬ ‫ يأ ا شيطان‬:‫اﷲ عنه قال‬ ‫عن أ هر رة ر‬
.‫خلق كذا من خلق كذا‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu said:
Shaytān comes to one of you and asks: Who created
this, who created that?2

﴾2﴿

.‫إن ا شيطان ري من اﻹ سان رى ا م‬

Shaytān flows in man just as blood flows in him.3

1 Sūrah al-Baqarah, 2: 275.

2 Mishkāt, vol. 1, p. 18.
3 Bukhārī and Muslim.
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﴾3﴿
ُ َ
. ‫آدم و ود إﻻ َ َمسه ا شيطان ِح يو‬
َ ‫ما من ب‬
Every infant that is born is most certainly touched by
Shaytān at the time of his birth.1
3rd Belief: Hadrat Ādam Did Not Eat The Forbidden
Fruit
Answer
This is also against the Qur’ān and Hadīth. For
example:

﴾1﴿
َ ْ ‫من الظلم‬ َْ ُ ََ ََ َ
َ ِ ‫تكونا‬ ‫ذه ا شجرة‬ ٰ َ َ ْ َ ‫َو َﻻ‬
ِِ ِ ِ ‫قر ا ه‬
Do not approach this tree or else you will become of
the transgressors.2

﴾2﴿
َ ُ َ َ َْ َ َ ُ َ َْ َ ‫ُ َما َ ْن ٰهذه ا‬ َ ُ ‫نه‬
ٰ َ ‫َما‬
‫شجرة ِاﻻ ان ت ْونا َ لك ِ ا ْو ت ْونا‬
َِ ِِ ‫كما َر‬
ْ ْ َ
.‫من ا ٰ ِ ِ َن‬ ِ
Your Sustainer did not forbid you from this tree except
for the reason that you might become angels or that
you live forever.3

1 Bukhārī and Muslim.

2 Sūrah al-Baqarah, 2: 35.
3 Sūrah al-A‛rāf, 7: 20.
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﴾3﴿
َ ُ َ‫شيط َن ل‬
ُ َ ‫كما‬
‫عدو‬ ٰ ْ ‫لكمآ ان ا‬ ََُْ َ َ
َ ُ ‫قل‬ ‫شجرة وا‬ َ ُ ْ ‫هكما َ ْن‬
‫تلكما ا‬ َ ُ َ ْ َ ‫ا َ َْم ا‬
ِ ِ ِ
ْ
. ٌ ‫مب‬ ِ
Did I not prohibit you from that tree and did I not tell
you that Satan is your open enemy?1
4th Belief: Rejection of Punishment of The Grave
Answer
This belief is also against the Qur’ān and Hadīth. For
example:

﴾1﴿
َ
‫وعشيا‬ ُ َ‫ا‬
ُ ُ َ ْ َ َ َ ْ ُ َ ْ ُ ‫ار‬
ِ ‫عرضون عليها غدوا‬
It is the fire which is displayed before them in the
morning and evening.2

﴾2﴿
َ َُُْْ َْ ٰ ٌ َ َْ ْ َ ْ َ
‫بعثون‬ ‫وم‬
ِ ‫ورآئهم برزخ ِا ي‬
ِ ِ ‫ومن‬
ِ
Behind them is a veil till a day when they shall be
raised.3

﴾3﴿
ْ ُْ َ َ َ َ ْ َ ُْ َ ْ َْ َ
‫هون‬
ِ ‫فا وم زون عذاب ا‬

1 Sūrah al-A‛rāf, 7: 22.

2 Sūrah al-Mu’min, 40: 46.
3 Sūrah al-Mu’minūn, 23: 100.
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Now today you will be recompensed with a

humiliating punishment.1
The ‛ulamā’ state that there are countless Ahādīth
which affirm the punishment of the grave. The
Muhaddithūn classify them as mutawātir Ahādīth
which cannot be rejected. For example:

﴾1﴿

‫عن شة ر اﷲ عنها أن يهودية دخلت عليها فذكرت عذاب‬

َ ُ ُ ‫ذك‬َ
‫ فسألت شة رسول اﷲ‬. ‫اﷲ من عذاب الق‬ ِ ‫ فقالت ا أ‬، ‫الق‬
.‫ فقال نعم عذاب الق حق‬، ‫ص اﷲ عليه وسلم عن عذاب الق‬
‫قالت شة ر اﷲ عنها فما رأيت رسول اﷲ ص اﷲ عليه وسلم‬
َ َ ً ُ َْ
. ‫عد َص صﻼة إﻻ َعوذ باﷲ من عذاب الق‬
Hadrat ‛Ā’ishah radiyallāhu ‛anhā narrates that a
Jewish woman came to her and was talking about
punishment of the grave. The woman said to her:
“May Allāh protect you from the punishment of the
grave.” ‛Ā’ishah radiyallāhu ‛anhā then asked
Rasūlullāh sallallāhu ‛alayhi wa sallam about
punishment of the grave and he said: “Yes, the
punishment of the grave is certain.” ‛Ā’ishah
radiyallāhu ‛anhā relates: Subsequently whenever
Rasūlullāh sallallāhu ‛alayhi wa sallam performed a
salāh, he sought refuge in Allāh ta‛ālā from the
punishment of the grave.”2

1 Sūrah al-Ahqāf, 46: 20.

2 Bukhārī and Muslim.
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﴾2﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه‬ ‫عن أ سعيد ا دري ر‬

ُ ُ ََْ ٌ ُ َ ُ :‫وسلم‬
‫نهسه وت غه‬ ‫ق ه سعة و سعون ت ينا‬ ‫ا فر‬ ‫سلط‬
.‫ا‬ ‫ و أن ت ينا منها نفخ باﻷرض ما أن تت خ‬،‫ح تقوم ا ساعة‬
Hadrat Abū Sa‛īd Khudrī radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
Ninety nine serpents are let loose on an unbeliever in
his grave. They continue biting and stinging him until
the day of Resurrection. If just one of those serpents
were to spit on earth, it will not produce any
greenery.1

﴾3﴿

‫عن أسماء بنت أ ب ر ر اﷲ عنه قالت قام رسول اﷲ خطيبا‬

َ َ
ُ ‫فتنة الق ال ُ ْف َ فيها ا‬
‫رء فلما ذكر ذ ك ضج ا سلمون‬ ‫فذكر‬
ً َ
.‫ضجة‬
Hadrat Asmā’ bint Abī Bakr radiyallāhu ‛anhā
narrates: Rasūlullāh sallallāhu ‛alayhi wa sallam
stood up to deliver a sermon and he spoke about the
tribulation of the grave which would put a person to
test. When he related this, the Muslims began
screaming and crying.2

1 Dārimī and Tirmidhī.

2 Bukhārī.
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5th Belief: Rejection of Paradise And Hell

Answer
The Qur’ān and Hadīth mention Paradise and Hell
profusely. For example:

﴾1﴿
َُْ َ َ
ْ َ ُ َ ‫جآءوها‬ ْ َ ْ ُ َ َْ ْ َْ َ
‫وفتحت‬
ِ ‫ َح ِاذا‬.‫نة ُز َ ًرا‬
ِ َ ‫وسيق ا ِ َن ا قوا ر هم ِا ا‬ ِ
َْ ٰ َ ْ ُ ُ ْ َ ْ ُ ْ ْ ُ ْ َ َ ٌ َ َ َ ُ َ َ َ ْ ُ َ َ َ َ َ ُ َ ْ َ
.‫ابوا ها وقال هم خز تها سﻼم علي م ِطبتم فادخلوها خ ِ ِ ن‬
Those who continued fearing their Sustainer will be
driven towards Paradise in groups. Till when they
reach it and its gates are opened, its keepers will say
to them: “Peace be upon you. You are pure people. So
enter it, abiding therein forever.1

﴾2﴿
ْ ُ ُ ْ ‫يوم ا‬
‫لود‬
َ ٰ ٰ َ َُْ ُ ُْ
َُْ ‫ك‬
ِ ِ ‫ ذ‬،‫سلم‬
ٍ ِ ‫ادخلوها‬
Enter it with peace. This is the day of eternity.2

﴾3﴿
ُ َْ ُ ٰ ٰ َْ
َ ْ ‫خ ْ َن‬
َ َ ‫يها َما‬ َ ْ ُ ُ َ ْ َ
‫سمٰوت َواﻻ ْرض‬ ‫دامت ا‬
ِ ِ ِ ِ ‫نة‬ ِ ‫َواما ا ِ ن‬
ِ ‫سعدوا ف ِ ا‬
As for those who are fortunate, they shall be in
Paradise. Abiding therein as long as the heavens and
the earth endure.3

1 Sūrah az-Zumar, 39: 73.

2 Sūrah Qāf, 50: 34.
3 Sūrah Hūd, 11: 108.
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﴾4﴿
َ َ َ ٰ ‫فروا ا‬
‫جهنم ُز َ ًرا‬ ْ ََ ْ َْ َ
‫وسيق ا ِ َن‬
ِ ُ ِ
Those who were unbelievers shall be driven towards
Hell in groups.1
Similarly, Paradise and Hell are mentioned profusely
in the Ahādīth. For example:

﴾1﴿
٢
.‫أول من يقرع باب ا نة أنا‬
I will be the first to knock on the door of Paradise.

﴾2﴿
ُ َْ َْ َ
‫فاستفتح فيقول ا ازن من أنت؟ فأقول‬
ِ ‫باب ا نة يوم القيامة‬ ‫آ‬
َ َ ْ َ ُ ُ
٣
.‫مد فيقول بك أ ِ ْرت أن ﻻ أ َتح ﻷحد ْبلك‬
I will go to the door of Paradise on the day of
Resurrection and ask for it to be opened. The guard
will ask: “Who are you?” I will reply: “Muhammad.”
He will say: “I was ordered not to open it for anyone
before you.”
Hell is mentioned abundantly in the Qur’ān and
Hadīth. For example:

1 Sūrah az-Zumar, 39: 71.

.١١٢\١ :‫مسلم‬2
.١١٢\١ :‫مسلم‬3

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﴾1﴿
ٌ ْ َُ
َ َ َ ‫هم ِّم ْن‬
‫جهنم ِ َهاد‬
For them is a bed of Hell [from below].1

﴾2﴿
َ ٰ َ َ َ َ َ ْ َْ ْ ُْ
‫جهنم خ ِ ُ ْون‬ ‫عذاب‬
ِ ِ ‫مجرم‬
ِِ ‫ِان ا‬
However, those who are sinners, they shall remain in
the punishment of Hell forever.2
The following is stated in the books of aqā’id:
٣
‫إن ا نة وا ار لوقتان‬
Paradise and Hell have already been created.
They will remain forever; they will never perish. There
is unanimity of the ummat in this regard.

َ َْ
‛Allāmah Shihāb ad-Dīn Khifājī rahimahullāh writes:
َ ُ َ ْ َ ‫ار‬
َ ُ َ َ ‫فسهما و‬ َ
َ ‫نة وا‬ ُ ِّ َ ُ ‫و ذ ك ن‬
٤
‫لهما‬ ‫فر من أن َر ا‬
We classify as a kāfir the one who rejects Paradise
and Hell themselves or the places in them.

1 Sūrah al-A‛rāf, 7: 41.

2 Sūrah az-Zukhruf, 43: 74.
.١٠١ :‫شرح عقائد نسفي‬3
.٥٥٥\٤ :‫نسيم الر ض‬4

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6th Belief: Rejection of Physical Resurrection

Answer
This belief is against the Qur’ān, Hadīth and
consensus of the ummat. We learn from several
Qur’ānic verses that after dying, people will be raised
with their physical bodies on the day of Resurrection.
For example:

﴾1﴿
َ ُْ َْ ْ َّ ٰ َ ْ َْ َ ّ ْ ُ َ َ ْ َ َُ
‫سلون‬ ِ ‫اﻻجداث ِا ر ِ ِهم ي‬
ِ ‫فاذا هم ِمن‬
ِ ‫صور‬
ِ ‫ونفخ ِ ا‬
ِ
The trumpet will be blown. They will then rush forth
from their graves towards their Sustainer.1

﴾2﴿
ُْ ٌ ْ َ َ َ َ َ ْ ْ ْ َ َ َ ُ َْ َ َ َ ًََ ََ َ َ َ َ
‫ قل‬.‫رميم‬
ِ ِ ‫العظام و‬
ِ ِ ‫ قال من ي‬،‫و ب ا مثﻼ و ِ خلقه‬
ْ َ ُّ َُ
ٌ ْ َ ‫خلق‬ َ َ َ َ َ ََْ ْ َْ ُْ
.‫عليم‬
ِ ٍ ‫رة وهو بِ ِل‬
ٍ ‫ِييها ا ِ ي ا شاها اول‬
He puts forth for Us a simile and forgets his [own]
creation. He says: “Who will give life to the bones
when they have crumbled to dust?” Say: “He will give
life to them who had created them the first time. And
He knows every creation.”2
Similarly, it is learnt from countless Ahādīth that
people will be assembled on the field of Resurrection.
For example:

1 Sūrah Yā Sīn, 36: 51.

2 Sūrah Yā Sīn, 36: 78-79.
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﴾1﴿

‫صعيد واحد يوم القيامة‬ ُ ‫ُْ َ ا‬

‫اس‬
People will be assembled on a single plain on the day
of Resurrection.1

﴾2﴿
َُ َ َْ َ َ َْ َ ُْ
‫اء كقْرَصٍة ا ِ ِ ّ ل س‬‫أرض يضاء فر‬
ٍ ‫ا اس يوم القيامة‬
َ َ
.‫فيها َعلٌم ِﻷَحٍد‬
People will be assembled on the day of Resurrection
on a white field which will be level like a flat loaf of
bread with no sign on it.2

﴾3﴿
َ ُ
‫سئلت رسول اﷲ ص اﷲ عليه وسلم عن قو يوم‬ ‫عن شة قالت‬
ُ
ُ ‫موت فأين ي ون ا‬ ُ ُ
‫اس يومئذ قال‬ ‫اﻷرض وا س‬
ِ َ ‫اﻷرض غ‬ ‫بَدل‬
.‫اط‬ ‫ا‬
‛Ā’ishah radiyallāhu ‛anhā narrates: I asked
Rasūlullāh sallallāhu ‛alayhi wa sallam about the
verse: “The day when the earth and heavens will be
replaced by another earth”, where will people be on
that day? He replied: They will be on the Sirāt (the
bridge over Hell).3

1 Mishkāt, 487.
2 Mishkāt, 482.
3 Mishkāt, vol. 1, p. 482.
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The books of aqā’id state that the concept of life after

death is as clear as the day. This is unanimously
accepted by the ummat and there is no room
whatsoever for any rationalization.1
People who reject this are out of the fold of Islam. The
‛ulamā’ of every era classified such people as kāfirs.2
7th Belief: Rejection of Doe-Eyed Damsels of Paradise
Answer
This belief is against the Qur’ān and Hadīth. The
Qur’ān makes several references to the doe-eyed
damsels of Paradise. For example:

﴾1﴿
ْ ٌ ْٰ ُ ْ ٌْ ُ
ِ َ ِ ‫مقصورت ِ ا‬
‫يام‬ ‫حور‬
There are maidens confined to tents.3

﴾2﴿
َ ْ ََُْ ٌْ ُْ ْ َ َْ ْ ُ ٰ ْ
‫بلهم َوﻻ َجآن‬ ‫طمثهن ِا س‬
ِ ‫الطرف م‬
ِ ‫يهن ق ِ ٰ ت‬
ِ ِ
Therein are women of modest gaze, whom neither
man nor jinn will have touched before.4

﴾3﴿
ً َ ْ َ ‫عر ًا‬
.‫اترابا‬ ُ ٰ ْ َ َ َ .‫شآء‬
ً َ ْ‫فجعلنهن َاب‬
ُ ُ .‫ارا‬ ُ ٰ ْ َ ْ َ ‫انآ ا‬
ً َ ْ ِ‫شانهن ا‬ ِ

1 Aqā’id al-Islam, vol. 1, p. 83.

2 Ibid. vol. 2, p. 92.
3 Sūrah ar-Rahmān, 55: 72.
4 Sūrah ar-Rahmān, 55: 56.
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We created those maidens in a wonderful way. We

then made them virgins. Loving companions of the
same age.1
The Ahādīth also mention the doe-eyed damsels
profusely. For example:

﴾1﴿
َْ ُ ُ ُ َ ُ ُ َ ُ ‫إن العبد إذا قام ا صلوة‬
‫جب بَ نه‬ ‫فتحت ا ِ نان و ِشفت ا‬ ِ
٢ ْ ََ
.‫تمخط أو يَ نخم‬ َ ْ ُ ْ ‫َر ّه واستقبل ا‬
ْ َ َ َ ‫ور ما م‬ ‫و‬
ِِ
When a person stands up for salāh, Paradise is
opened for him, the veils between himself and His
Allāh are removed, and he faces the doe-eyed damsel
as long as he does not spit nor blows his nose.

﴾2﴿
ْ َ ً َ َْ ََ
‫أعنه‬
ِ ‫ تدعون ﻷزواجهن ا‬،‫إن ا ور الع ﻷ ُ َعددا من ن‬
َ ُْ ّْ ْ ََْ
َ ْ َ ‫وأقبل‬ ْ
٣
. ‫قر ِك يا أرحم ا را‬‫قلبه طاعتك و َ ِلغه إ نا ِب‬ ِ ‫دينك‬
ِ ِ
The number of doe-eyed damsels is much more than
you. They pray for their partners thus: O Allāh! Assist
him on Your Dīn, turn his heart to Your obedience, O
the most Merciful of those who show mercy! Convey
him to us with Your special proximity.

1 Sūrah al-Wāqi‛ah, 56: 35-37.

.٢٠٥٨ ‫ ص‬،‫ والبدور السافرة‬،‫طﱪاﱐ‬2
.٢٠٥٤ ‫ ص‬،‫ البدور السافرة‬،١١١ ‫ ص‬،‫ صفة اﳉنة ﻻبن كثﲑ‬،٥٣٥\٤ :‫الﱰغيب والﱰهيب‬3

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﴾3﴿
ُُْ ٰ ُ َ ّ َ ‫أن‬ ًَْ َ ََ ْ َ
ُ ْ َ ‫يظا وهو‬
‫رؤوس‬ ‫نفذه د ه اﷲ تعا‬ِ ‫قدر‬
ِ ‫من كظم‬
.‫أي ا ور شاء‬ ‫ِّ َ ُه‬
َُ َ ‫ا ْ َ َﻼئق‬
‫يوم القيامة ح‬ ِ
١

If a person suppresses his anger while having the

ability to give vent to it, Allāh ta‛ālā shall call him
before the entire creation on the day of Resurrection
and give him the choice to choose whichever doe-eyed
damsel he likes.
8th Belief: Rejection of Predestination
Answer
The Ahl as-Sunnah’s belief is that Allāh ta‛ālā has
knowledge of everything before the occurrence of
incidents and events. Allāh ta‛ālā recorded all this in
the Preserved Tablet. The issue of predestination is
proven from countless Qur’ānic verses and Ahādīth.
For example:

﴾1﴿
َ َ َ َ ُ ُ ََ ْ َْ
‫اس ِ يًْعا‬ ‫اﷲ َهدى ا‬ ‫ان لو شآء‬
That if Allāh wills, He could have brought all the
people to the path.2

﴾2﴿
َ ْ ‫اﷲ َرب‬
َ ْ ‫العا َم‬ َْ
َ َ ‫ان‬
ُ ‫شآء‬ َ ُْ ََ ََ
‫شآءون ِاﻻ‬ ‫وما‬
ِ

.٤١٨٦ ،‫ وابن ماجه‬،٢٠٢٢ ‫ ترمذي ص‬،٤٧٧٧ ‫ ص‬،‫ أبو داؤد‬،٤٤٠\٣ :‫مسند أﲪد‬1
2 Sūrah ar-Ra‛d, 13: 31.
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But you cannot will it unless Allāh, the master of all

the worlds, wills.1

﴾3﴿
ُ َ ‫من‬
‫شآء‬ ِ ُ َ ‫من‬
ْ ْ َ ‫شآء َو‬
ْ َ ‫هدي‬ ْ َ ‫اﷲ‬
ُ ‫ُيضل‬
ِ
Allāh leads astray whom He wills and guides whom
He wills.2
Belief in predestination is also explained profusely in
the Ahādīth. For example:

﴾1﴿
َ َ‫عن عبد اﷲ بن عمرو قال قال رسول اﷲ ص اﷲ عليه وسلم َكت‬
‫ب‬
َ َ َُْ َ َ ََ ُ
‫سموت واﻷرض مس ألف‬ ِ ‫ﻼئق قبل أن لَق ا‬ ِ
َ ‫اد‬
‫ير ا‬ ِ ‫اﷲ مق‬
ُ ُ
٣
.‫ قال و ن عرشه ا اء‬.‫سنة‬ٍ
Hadrat ‛Abdullāh ibn ‛Amr radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
Allāh ta‛ālā recorded the destinies of the creations
50 000 years before He created the heavens and
earth. His Throne was on water at that time.

﴾2﴿

‫عن ابن عمر ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬

ْ َ ْ َ َ َ
١
.‫العجِز وا ك ِس‬ ‫ء بِقدر ح‬

1 Sūrah at-Takwīr, 71: 29.

2 Sūrah al-Muddath-thir, 74: 31.
.١٩ :‫ كذا ﰲ مشكوة‬،‫رواه مسلم‬3

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Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu

narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: Everything is predetermined – even incapability
and intelligence.

﴾3﴿

‫عن سهل بن سعد ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه‬

‫ و عمل عمل‬،‫أهل ا ار و نه ِمن أهل ا نة‬
َ
‫عمل‬ ‫ل‬‫م‬َ ‫وسلم إن العبد َ َْع‬
ِ
٢
.‫ و نما اﻷعمال با واتيم‬.‫أهل ا نة و نه من أهل ا ار‬
Hadrat Sahl ibn Sa‛d radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: A
person continues doing the actions of the people of the
Hell-fire but he becomes of the people of Paradise. A
person continues doing the actions of the people of
Paradise but he becomes of the people of the Hell-fire.
9th Belief: Rejection of Miracles
Answer

ٌ ْ ُ ْ َ َ َْ ٌ َ ٌ َْ َ َ َ َ ْ ُْ َّْ ْ ُ ُْ ُ ْ َُْ َ ْ َ َ
A definition of a miracle:

‫لعادة مقرون‬ ِ ِ ‫خارق‬

ِ ‫معجزة بِ ها أ ر‬ ِ ‫وقد حد هور اﻷصو ِ ِ ا‬
َ ُ ‫حدي‬ْ ّ َ ‫مراد با‬ْ
ُ َُ َ ْ ْ َ ْ
َ ْ ُ ‫من ا‬ َ َ َ ُْ ْ َ َ َ ْ ّ َ
َ ِ ‫معارضة‬
‫هو‬ ِ ِ ‫مرسل ِإ ِهم وا‬
ِ ِ ‫عدم ا‬
ِ ‫حدي مع‬ِ ‫ِبا‬
َ َ ْٰ ‫ا‬
ِ ِ ّ ِ ‫عوى‬
.‫لرسالة‬
The majority of theologians define a miracle as a
matter which is different from the norm accompanied

.١٩ :‫ كذا ﰲ مشكوة‬،‫رواه مسلم‬1

.٢٠ :‫ كذا ﰲ مشكوة‬،‫رواه البخاري ومسلم‬2

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with tahaddī, i.e. a claim to messenger-ship, while it

cannot be opposed.
Miracles are given to Prophets by Allāh ta‛ālā so that
they can serve as proofs of their messenger-ship and
prophet-hood. This is clarified in many places in the
Qur’ān. For example:

﴾1﴿
َ َٰ ُْ َ ٰ َ
‫من ر ّ ِك‬
ْ ‫هنان‬
ِ ِ ‫بر‬ ‫فذنك‬
ِ
So these are two evidences from your Sustainer.1

﴾2﴿
ُ ُ ُ ُ َ َ ََ ْ ُ َ َ َ َّْٰ ْ ُُ ُ ُ ْ ْ ْ ْ َ َ ْ ُ َ َ ٰ
‫ ِانه‬،‫اﷲ‬ ‫نت ف فروا فاخذهم‬ِ ِ ‫يهم رسلهم ِبا‬
ِ ِ ‫ذ ِك ِبا هم نت تا‬
َ ْ ُْ َ َ
.‫العقاب‬
ِ ِ ‫شديد‬ِ ‫قوي‬
ِ
This is because there used to come to them their
Messengers with clear signs. But they rejected [them].
So Allāh seized them. Surely He is powerful, severe in
punishment.2

﴾3﴿

‫نت‬ٰ ّ َ ٰ ٰ ‫سع‬
َ ْ ٰ ‫ولقد ٰاتَ ْ َنا ُ ْو‬
ْ َََ
ٍ ِ ‫ايتم ب‬
ٍ ِ
We gave to Mūsā nine clear signs.3

1 Sūrah al-Qasas, 28: 32.

2 Sūrah al-Mu’min, 40: 22.
3 Sūrah Banī Isrā’īl, 17: 101.
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﴾4﴿
َ
‫من ر ّ ِك‬ َٰ َ ْٰ ْ َ
ْ ‫باية‬
ِ ٍ ِ ‫قد ِجئنك‬
We have come to you with a sign from your Sustainer.1
The Ahādīth also describe the miracles of the
Prophets ‛alayhimus salām. For example:

﴾1﴿
َ ْ َ ‫اس‬ ُ ‫عطش ا‬ َ َ َ َ ْ َ ‫َ ْن َجابر ْبن‬
‫يوم‬ ِ ‫اﷲ عنهما قال‬ ‫بد اﷲ ر‬ ِ ِ ِِ
َ َ َ َ َ َََ ٌََْ ََْ ََْ َ َْ ْ
‫يديه ر وة توضأ فجهش‬ ِ ‫ َوا ِ ص اﷲ عليه وسلم‬،‫ية‬ ِ ِ ‫ا ُدي‬
َْ َ ُ َََ ٌ َ ََْ َْ ُ َ ُ َ َ َ َ ََُْ ُ
‫توضأ َوﻻ َ ُب‬ ‫ قا وا ل َس ِعندنا ماء‬.‫ َما ل ْم‬:‫ قال‬،‫وه‬ ‫ا اس‬
ََ َ ْ َ ُ ُ َ َ ْ َ َ َ َ َ ْ َ َ َ َ ،‫يديك‬
ُ َ َ ‫فوضع‬ َ ََْ ََْ َ
‫ابعه‬
ِ ِ ِ ‫أص‬ ُ ‫ركوة فجعل ا‬
‫ماء ثور‬ ِ ‫يده ِ ا‬ ‫ِإﻻ ما‬
َْ ََ ُ َْ َ َ ْ ُْ ُ ْ َ ُ ْ ُ َْ َ َ َ َْ َ َ ْ
ُ ُ ‫كأمثال‬ َََْ
‫ألف‬ ٍ ‫ قلت م كنتم قال و كنا ِمائة‬.‫ ف ِ نا وتوضأنا‬،‫العيون‬ ِ ِ
٢ ً َ َ ْ َ ُ َ ََ َ
.‫ كنا ْ َس َع َ ة ِمائة‬،‫لكفانا‬
Hadrat Jābir radiyallāhu ‛anhu narrates: The people
got thirsty at Hudaybiyah. Rasūlullāh sallallāhu
‛alayhi wa sallam had a pitcher of water from which
he performed wudū’. The people went towards him.
He asked them: “What is it?” They replied: “We do not
have any water for wudū’ or to drink except the water
which you have in front of you.” Rasūlullāh sallallāhu
‛alayhi wa sallam placed his hand in the pitcher and
water began gushing forth like fountains. We drank
and performed wudū’. The narrator asked Jābir: “How

1 Sūrah Tā Hā, 20: 47.

.٥٣٢ :‫ وكذا ﰲ مشكوة‬،‫البخاري ومسلم‬2

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many people were you?” He replied: “If we were

100 000 it would have sufficed us. We were 1 500.”

﴾2﴿

‫ كنا مع رسول اﷲ ص اﷲ عليه وسلم أر ع‬:‫عن ال اء بن زب قال‬

‫ع ة مائة يوم ا دي ية وا دي ية ب ف حناها فلم ن ك فيها قطرة‬
‫شف ها ثم د بإناء‬ ‫ص اﷲ عليه وسلم فأتاها فجلس‬ ‫فبلغ ا‬
‫ دعوها ساعة‬:‫من ماء فتوضأ ثم ضمض ود ثم صبه فيها ثم قال‬
١
.‫فأرووا أنفسهم ور بهم ح ار لوا‬
Hadrat Barrā’ ibn ‛Āzib radiyallāhu ‛anhu narrates:
We were about 1 400 with Rasūlullāh sallallāhu
‛alayhi wa sallam at Hudaybiyah. There was a well
whose water we used up, not leaving a single drop.
When Rasūlullāh sallallāhu ‛alayhi wa sallam came to
know of this, he came to the well, sat on its edge, and
asked for a utensil of water. He performed wudū’,
then gargled his mouth and threw that water into the
well. He said: “Leave the well for a little while.”
Thereafter, all who were present satiated their thirst
from it, and gave to their animals also. They continued
utilizing water from the well until they departed.

.٥٣٢ :‫ وكذا ﰲ مشكوة‬،‫البخاري‬1

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﴾3﴿

‫ص اﷲ‬ ‫اﷲ عنه قال كنت مع ا‬ ‫عن ع بن أ طالب ر‬

‫بعض نواحيها فما استقبله جبل وﻻ‬ ‫عليه وسلم بمكة فخرجنا‬
١
.‫شجر إﻻ وهو يقول ا سﻼم عليك يا رسول اﷲ‬
Hadrat ‛Alī ibn Abī Tālib radiyallāhu ‛anhu narrates: I
was with Rasūlullāh sallallāhu ‛alayhi wa sallam in
Makkah when we went to one of its outlying areas. As
we were walking, every rock and tree which came
before him [on the path] greeted him by saying: “Pease
be to you, O Rasūlullāh!”
10th Belief: Rejection of Ijmā‛
Answer
Ijmā‛ refers to the unanimity of the jurists and
mujtahids on an injunction of the Sharī‛ah in any era
after the era of Rasūlullāh sallallāhu ‛alayhi wa
sallam.
It becomes necessary to practise on it as it is to
practise on the Qur’ān and Hadīth. Ijmā‛ is proven
from the Qur’ān and Hadīth.

﴾1﴿
َ ًْ َ
ْ ُ َ َ ‫وﻻ‬ ْ ُ َ ْ ‫َوا‬
ْ َ ‫تصموا‬
‫فرقوا‬ ‫اﷲ ِ يعا‬
ِ ‫بل‬
ِ ِ ِ
Hold fast to the rope of Allāh altogether and do not
sow dissension.2

.٢١٢-٢٠٣\١ :‫ اﲢاف شرح إحياء‬.‫ والدارمي‬،‫الﱰمذي‬1

2 Sūrah Āl ‛Imrān, 3: 103.
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﴾2﴿
َ ْ ‫مع ا صد‬ ْ ُ ْ ُ ‫اﷲ َو‬
َ َ ‫ونوا‬ ْ ُ َ ‫يٰ َ َها ا ْ َن ٰا‬
َ ‫منوا ا ُقوا‬
ِ ِ ِ
O believers! Continually fear Allāh and remain with
the truthful.1

﴾3﴿

‫يل‬ْ ‫بع َ ْ َ َس‬

ْ َ ‫هدى َو‬ ٰ ُ ْ ‫من َ ْعد َما تَ َ َ َ ُ ا‬ َْ ُ
ْ ‫رسول‬ ‫شاقق ا‬
َ ْ ََ
‫ومن‬
ِ ِ ِ ِ ِ ِِ
ْ َ َ َ ‫َ َ َط‬
.‫وسآءت َ ِص ْ ًا‬
ْ ُ ََ َ َُّ َ ْ ِ ْ ُْ‫ا‬
ِ ِ َ ‫مؤمن نو ِ ِ ما تو‬
‫ونصله جهنم‬ ِ
Whoever opposes the Messenger after the straight
path has become manifest to him and treads the path
against all the Muslims, We shall hand him over to
that which he himself has chosen and We shall cast
him into Hell. He has reached a very evil place.2
There are many Ahādīth on the subject of ijmā‛ which
are classified as mutawātir.
A mutawātir Hadīth refers to a Hadīth which has
been related by such a large number of people in
every era that it is impossible for so many of them to
concur on fabricating a lie or committing a mistake.3

1 Sūrah at-Taubah, 9: 119.

2 Sūrah an-Nisā’, 4: 115.
.١٤ ‫ ص‬،‫ وتسهيل الوصول‬،٣١٢\٢ :‫التوضيح والتلويح‬3

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﴾1﴿

(‫إن اﷲ ﻻ مع أم أو قال أمة مد )ص اﷲ عليه وسلم‬

ُ َ
١
.‫ ومن شذ شذ ا ار‬،‫ و د اﷲ ا ماعة‬،‫ضﻼلة‬
My ummah or the ummah of Muhammad (sallallāhu
‛alayhi wa sallam) will never concur on deviation.
Allāh’s hand is on the group. The one who separates
himself [from the main body] shall be separated in the
Hell-fire.

﴾2﴿
ْ
٢
.‫اﻷمة ستقيما ح تقوم ا ساعة‬
ِ ‫لن يزال ِإ ُر هذه‬
The condition of this ummah will remain straight and
upright until the Final Hour.

﴾3﴿

‫ سمعت رسول اﷲ ص اﷲ‬:‫اﷲ عنه يقول‬ ‫عن أ س بن ما ك ر‬

‫ا ضﻼلة فإذا رأيتم اختﻼفا‬ ‫ﻻ تمع‬ ‫ إن أم‬:‫عليه وسلم يقول‬
٣
.‫فعلي م با سواد اﻷعظم‬
Anas ibn Mālik radiyallāhu ‛anhu narrates: I heard
Rasūlullāh sallallāhu ‛alayhi wa sallam saying: My
ummah will never concur on deviation. If you see any
disunity, hold on firmly to the main body of Muslims.

.٥٨٤\٢ :‫ أبو داؤد‬،٢٨٣ ،‫ ابن ماجه‬،١١٥ ‫ ص‬،‫ اﳌستدرك للحاكم‬،٤٩\٢ :‫الﱰمذي‬1

.١٤٣ ‫ ص‬،‫ مسلم‬،١٦\١ :‫البخاري‬2
.٢٨٣ ‫ ص‬:‫ابن ماجه‬3

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Whose Ijmā‛ will be a proof

There are several opinions in this regard:
1. Imām Mālik rahimahullāh is of the view that
the ijmā‛ of the people of Madīnah will be
considered.1
2. Some are of the view that only the ijmā‛ of the
Sahābah radiyallāhu ‛anhum will be
considered.2
3. The most balanced view is that it is sufficient
for the jurists and mujtahids of any era to
concur on a ruling of the Sharī‛ah. Thereafter,
the opposition of the Ahl-e-Bid‛at, flagrant
sinners and masses will not be considered.
The third view is the most preferred by the majority
of scholars.3
11th Belief: No Abrogation Took Place in The Qur’ān
Answer
Abrogation means cancelling a certain ruling. In
other words, to replace one ruling by another. The
exegists are of the view that abrogation is of three
types:
1. Words are abrogated but the ruling remains.
For example, the verse related to stoning to
death. Its words have been abrogated but the
ruling is still valid.
2. The words are present but the ruling is
abrogated. For example, bequests for relatives:

.١٠٠\٣ :‫التقرير شرح التحرير‬1

.١٧٠ ‫ ص‬،‫تسهيل الوصول‬2
.٩٧\٣ :‫التقرير شرح التحرير‬3

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“A bequest for parents and relatives with

equity.”1
3. The words and ruling are both abrogated. For
example, a Hadīth states that Sūrah al-Ahzāb
was equal to Sūrah al-Baqarah, but its
recitation and ruling are both abrogated.
Based on the importance of abrogation, the exegists
hold it in very high regard. Abrogation is from among
the essential sciences required by exegists.
The ummat is unanimous about abrogation in the
Qur’ān. No one from the past – except a few
Mu‛tazilah – rejected it. The exegists severely refute
the Mu‛tazilah on this subject.2
Imām Qurtubī rahimahullāh writes:
َْ َْ ُ ٌ ُ
‫ستغ ِ عن معرفته‬ ‫ ﻻ‬،‫اب أ يدة وفائدته عظيمة‬ ِ ‫معرفة هذا ا‬
٣ ُ ُ ُ ِ ْ ُ ‫العلماء وﻻ‬
ُ
.‫اﻷغبياء‬
ِ ‫نكره إﻻ ا هلة‬
Knowledge of this science [abrogation] is essential and
its benefit is immense. The scholars cannot do without
knowledge of this science and none but the foolish
ignoramuses can deny it.
The following is stated in Rūh al-Ma‛ānī:
َ ‫وأن ر أبو سلم اﻷصفها ُو‬
‫قوعه فقال إنه و ن جاز عقﻼ كنه م‬
٤
.‫يقع‬

1 Sūrah al-Baqarah, 2: 180.

.‫ تفسﲑ كبﲑ‬،‫ در منثور‬،‫ ابن جرير‬،‫تفسﲑ ابن كثﲑ‬2
.٥٥\١ :‫تفسﲑ القرطﱯ‬3
.٣٥٢\١ :‫روح اﳌعاﱐ‬4

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Only Abū Muslim Asfahānī rejected abrogation. He

says that abrogation of divine injunctions is possible
but it did not occur.
To sum up, none of the past and latter day scholars
rejected abrogation outright. Yes, there are
differences as to the number of abrogated verses, but
not outright rejection of the occurrence of
abrogation.1
It should be clear that abrogation did not take place
in the Qur’ān because Allāh ta‛ālā did not have pre-
knowledge, later He realized, and therefore He
abrogated the previous ruling. Rather, Allāh ta‛ālā
had knowledge before issuing a ruling, He also knew
that conditions will change, and that a different
ruling will have to be issued. This is similar to a
specialist physician who knows that a certain
medication has to be given to a patient bearing in
mind his current condition. He also knows that the
patient’s condition will change after a few days and
that he will have to give him another type of
medication. This is why he prescribes one medicine
in the beginning and changes it after a few days.
The specialist physician could have also prescribed
all the medicines on the first day and instructed his
patient by saying: Take this medicine for two days,
and then you must take this other medicine.
However, this would have been weighty on the
patient and also the danger of his taking the wrong
medicine and causing damage to his health.2
It is also incorrect to hold the belief that pictures of
animate objects are permissible. It is the belief of the

1 Ma‛ārif al-Qur’ān, vol. 1, p. 286.

2 Ma‛ārif al-Qur’ān, vol. 1, p. 283.
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Ahl as-Sunnah that every picture of an animate

object – whether of humans or animals – is harām.
This is proven from many Ahādīth. For example:

﴾1﴿
َ ََْ َ َ َ ُّ َ ُ ٌُ َ ّ َ ََ َ ْ َ ٌُ َ َ َ
.‫يها‬ ِ ِ ‫فأفت‬
ِ ‫هذهِ ا صور‬ ِ ‫أصور‬
ِ ‫رجل‬ ِِ ‫إ‬ ‫قال‬ ‫باس‬
ٍ ‫ابن‬
ِ ‫جاء رجل ِإ‬
ٰ َ ُ َ َ َ َ َ َ َ َ َ ّ ُ ْ َ َ ُ ُ ْ َ َ َ ّ ُ ْ َُ َ َ َ
‫ فدنا ح وضع يده‬. ِ ‫ فدنا ِمنه م قال ادن ِم‬. ِ ‫قال ادن ِم‬
ُ َ ْ ُ ْ َ َ َ َُُّ َ َ َْ
‫رسول اﷲ ص اﷲ عليه وسلم‬ ِ ‫سمعت ِمن‬ ِ ‫رأسه قال أن ِئك ِبما‬ ِ ِ
ََُْ ّ َ ُ ُ ُ ُ َ َ ُ ْ َ
ُ َ ‫سمعت‬
‫ار عل‬ ِ ‫صو ٍر ِ ا‬ ِ :‫رسول اﷲ ص اﷲ عليه وسلم قول‬ ِ
َ ُ
َ ْ ‫إن‬ ْ َ َ َ َ َ َ ُُ َ ُ ً َ َ َ َ َ ُ ُ َُ
ّ َ ْ ّ
‫كنت ﻻ ُبد‬ ِ ‫ وقال‬.‫تعذبه ِ جهنم‬ ِ ‫بِ ِل صور ٍة صورها فسا‬
١َُ َ ْ َ َ َ َ ‫شجر‬
َ َ ‫فاصنع ا‬ َ ْ َ ً َ
. ‫وما ﻻ فس‬ ِ ‫فاعﻼ‬
ِ
A man came to Hadrat ‛Abdullāh ibn ‛Abbās
radiyallāhu ‛anhu and said: “I make these images, I
would like you to give me a verdict in this regard.” He
said: “Come near me.” The man came close. He said:
“Come closer.” The man came closer. ‛Abdullāh ibn
‛Abbās radiyallāhu ‛anhu then placed his hand on the
man’s head and said: I will tell you something which I
heard from Rasūlullāh sallallāhu ‛alayhi wa sallam.
He said: “Every image-maker shall be in the Hell-fire.
A physical body will be created for every image which
he produced which will then punish him in the Hell-
fire.” If you really have to produce any images, make
of those which have no soul, like a tree.

.٣٨٥ ،‫ راجع مشكوة‬.‫مسلم‬1

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﴾2﴿
َ ُ
‫سئل فقال‬
ِ ‫ح‬...‫عن قتادة قال كنت عند بن عباس ر اﷲ عنه‬
ًَْ ُ َ َ ْ َ
‫صورة ا نيا‬ ‫سمعت مدا ص اﷲ عليه وسلم يقول من صور‬
َ ََْ
َ ‫نفخ فيها ا‬
.‫روح ول س بنافخ‬ َ ‫ُ ّ َف‬
‫يوم القيامة أن‬ ِ
١

Hadrat Qatādah radiyallāhu ‛anhu relates: I was

sitting with Hadrat ‛Abdullāh ibn ‛Abbās radiyallāhu
‛anhu…he replied to a question which he was asked: I
heard Muhammad sallallāhu ‛alayhi wa sallam
saying: Whoever produces an image In this world will
be compelled to blow life into it on the day of
Resurrection and he will not be able to do it.

﴾3﴿

‫عن عبد اﷲ بن عمر ر اﷲ عنه أن رسول اﷲ ص اﷲ عليه‬

َُ ُ َ ُ ‫صور‬
َ ُ َ ْ َ ‫ إن ا ين‬:‫وسلم قال‬
‫عذبون يوم القيامة قال م‬ ‫يصنعون هذه ا‬
٢ ُْْ َ
.‫أحيوا ما خلقتم‬
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: Those who produce these images will be
punished on the day of Resurrection. They will be
ordered: “Give life to your creations.”
It is the ijmā‛ of the entire ummat and the fatwā of all
four Imāms that it is forbidden to make images of
animate objects.

.٣٢٣\١ :‫ﲞاري مع فتح الباري‬1

.٣١٦\١ :‫ﲞاري مع فتح الباري‬2

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‛Allāmah Nawawī rahimahullāh writes:

ُ
‫شديد‬ ٌ
‫حرام‬ ‫يوان‬َ َ َ ْ ‫صورة ا‬
ِ
ُ
‫أصحابنا وغ ُهم من العلماء تصو ُر‬ ‫قال‬
ِ
ٌ ََُ
‫ذكور‬
ِ ‫شديد ا‬
ِ ‫وعيد ا‬
ِ ‫متوعد بهذا ا‬ ‫ وهو من ا كبائر ﻷنه‬،‫ا حر ِم‬
َُُْ َ َ َ َ ْ ُ ‫ وسواء صنعه بما‬،‫اﻷحاديث‬
‫فصنعته حرام ب ل‬ ،‫ستهان أو بغ ه‬
َ َ َ
١
.‫الخ‬... ‫حال ﻷنه فيه ُ ضاهاة لق اﷲ تعا‬
Our elders and other ‛ulamā’ said that producing
images of animate objects is severely prohibited. It is
from among the major sins because very severe
warnings against it have been issued in the Ahādīth.
This is irrespective of whether the image is of
something which is disrespected or not. Producing
such an image is forbidden under all conditions
because it entails imitating Allāh’s attribute of
creating…
12th Belief: Most Ahādīth Are Not Authentic
Answer
This belief is also against the Qur’ān and Hadīth. For
example:

﴾1﴿
ُْ َ ْ ُ َ َ َ َ ُْ ُ ُ َ ُْ ُ ُ ُ ٰٰ َ َ
ْ ُ َ ْ ‫نه َفا‬
.‫تهوا‬ ‫ومآ ات م ا رسول فخذوه وما ها م‬
Whatever the Messenger gives you, accept it.
Whatever he forbids you, abstain from it.2

.١٩٩\٢ :‫نووي شرح مسلم‬1

2 Sūrah al-Hashr, 59: 7.
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﴾2﴿
ُ ُ َ ‫ون‬
َ ْ ُ َْ َْ ُْ ََُ ُ َ َ َ َ ُْ َ ُْ َ َ ََ
‫هم‬ ‫ورسو ُ ا ًرا ان ي‬ ‫ؤمنة ِاذا ق اﷲ‬
ٍ ِ ‫مؤمن وﻻ‬
ٍ ِ ِ ‫وما ن‬
ْ ‫ا ْ َ َ ُة‬
ْ ْ َ ‫من ا‬
.‫رهم‬
ِ ِ ِ ِ
It is not for a believing man nor a believing woman,
that when Allâh and His Messenger have decided a
matter, to have a choice in their matter.1

﴾3﴿
ْ‫آياته َو ُ َز ّ ْيهم‬ ْ ْ َ َ ‫تلو‬
َ ‫عليهم‬ ْ ُ ْ َ ‫منهم‬ ًْ َُ َُّّْْ
ْ ُ ْ ّ ‫رسوﻻ‬ َ ََ ْ َُ
ِ ِ ِِ ِ ِ ‫مي‬
ِ ِ ‫هو ا ِ ي عث ِ اﻷ‬
ْ َ َ َ َُْ ْ ُْ َ ْ َ ََ ْ ْ َ َ َ ْ ُ ََُُُّ
. ٍ ‫مب‬ِ ‫الكتاب وا ِكمة و ِن نوا ِمن بل ل ِ ْ ضﻼ ٍل‬ ِ ‫علمهم‬
ِ ‫و‬
It is He who raised among the unlettered people a
Messenger from among themselves, reciting to them
His verses, purifying them, and teaching them the
Book and wisdom. And before this they were lying in
manifest error.2
The scholars and exegists concur that the word
“wisdom” in the above verse refers to the blessed
Ahādīth of Rasūlullāh sallallāhu ‛alayhi wa sallam. It
is clearly known that many verses of the Qur’ān
cannot be understood without resorting to the
blessed Ahādīth. For example:
َ ٰ ُ ََ َ ٰ ُ ْ َ‫ا‬
‫وءاتوا ا زكوة‬ ‫يموا ا صلوة‬ ِ
Establish salāh and pay zakāh.3

1 Sūrah al-Ahzāb, 33: 36.

2 Sūrah al-Jumu‛ah, 62: 2.
3 Sūrah al-Baqarah, 2: 43.
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The questions which arise are: When must the salāh

be performed? How many salāhs? At what time must
they be performed? What must be read in the salāh?
How must it be performed? What is the sequence as
regards the bowing, prostrating, sitting, standing
postures? Many other points about salāh have to be
learnt but they are not to be found in the Qur’ān. All
these are found in the Ahādīth. The Qur’ān itself
states that in addition to the Qur’ān, Rasūlullāh
sallallāhu ‛alayhi wa sallam receives revelation
(which is known as Ahādīth). There are several verses
of the Qur’ān which make reference to this. For
example:
ْ َ َ ْ ُ ُ ٰ َ ً َ َ َ ْ ُُ ََْ َْ َّْ ْ ّ ْ ُْ َ َ َ
‫اﷲ‬
ِ ‫فباذن‬
ِ ِ ِ ‫قآئمة اصو ِها‬ ِ ‫نة او تر تموها‬ ٍ ِ ‫ما طعتم ِمن‬
Whatever date-palms you chopped off or left standing
on their roots, it is by the order of Allāh.1
A brief background to this verse is that during the
expedition to Khaybar, the Jews locked themselves in
their forts. Rasūlullāh sallallāhu ‛alayhi wa sallam
instructed the Sahābah radiyallāhu ‛anhum to chop
down their orchards so that they come out of their
forts. Some of the trees were to be left untouched so
that when the Muslims gain victory, they could be of
benefit to them. The Jews spread the story that
Muslims cause destruction. A reply to the allegations
of the Jews was given in the above verse. That is,
whatever happens does so by the order of Allāh
ta‛ālā. However, this order is not found in the
Qur’ān. It was Jibra’īl ‛alayhis salām who came and
conveyed it to Rasūlullāh sallallāhu ‛alayhi wa
sallam. This is known as Hadīth. The exegists refer to
it as wahy ghayr matlūw (un-recited revelation).

1 Sūrah al-Hashr, 59: 5.

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This is why Imām Abū Hanīfah rahimahullāh said:

‫و ﻻ ا سنة ما فهم أحد منا القرآن‬

Had it not been for the Sunnah, none of us would have
understood the Qur’ān.
The following are few Ahādīth on this subject.

﴾1﴿

‫عن ا قداد بن معدي رب ر اﷲ عنه قال قال رسول اﷲ ص اﷲ‬

ٌُ َ
َ ْ َ ‫رجل‬ ُ
‫شعبان‬ ‫يوشك‬
ِ ‫ أﻻ‬،‫عليه وسلم أﻻ إ أوتيت القرآن ومثله معه‬
ُْ َ َ َ َ
‫وجد ْم فيه من حﻼل‬ ‫القرآن فما‬
ِ ‫بهذا‬ ‫م‬ ‫علي‬ ‫يقول‬ ‫ته‬
ِ ‫أر‬
ِ َ
ُ َ َ
‫ و ن ما حرم رسول اﷲ ص‬،‫فأحلوه وما وجدتم فيه من حرام فح ّ ِر ْوه‬
ْ
ِ
١
.‫اﷲ عليه وسلم كما حرم اﷲ‬
Hadrat Miqdād ibn Ma‛dikariba radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: Listen! I have been given the Qur’ān and the like
of it with it. Listen! A person with a full stomach
resting on his couch may well say: “This Qur’ān is
enough for you. Consider to be lawful whatever it
makes lawful, and consider to be unlawful what it
makes unlawful.” Whereas the things which
Rasūlullāh sallallāhu ‛alayhi wa sallam says to be
unlawful are as if Allāh ta‛ālā made them unlawful.

.٢٩ ،‫ وكذا مشكوة‬،‫ دارمي وابن ماجه‬،‫أبو داؤد‬1

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﴾2﴿

‫عن أ س بن ما ك رسﻼ قال رسول اﷲ ص اﷲ عليه وسلم تر ت‬

ُ ُ ْ َ ‫في م أ ر ن لن‬
١
. ‫كتاب اﷲ وسنة رسو‬ ‫تضلوا ما تمسكتم بهما‬
ِ
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I have
left you two things, you will never be misguided as
long as you hold on to them. They are the Book of
Allāh and the Sunnah of His Messenger.
13th Belief: Rejection of Jinn
Answer
Jinn is a creation which Allāh ta‛ālā created from
fire. They have the ability to take whatever form they
like. The Qur’ān and Ahādīth are filled with
discussions on jinn. There is no room for their
rejection.
A quick overview of jinn in the Qur’ān:
Sūrah al-An‛ām 4 verses
Sūrah al-A‛rāf 2 verses
Sūrah Hūd 1 verse
Sūrah al-Isrā’ 1 verse
Sūrah al-Kahf 1 verse
Sūrah an-Naml 2 verses
Sūrah as-Sajdah 1 verse
Sūrah as-Saba’ 3 verses
Sūrah as-Sāffāt 1 verse

.٣١ ،‫ وكذا مشكوة‬،‫موطا إمام مالك‬1

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Sūrah adh-Dhāriyāt 2 verses

Sūrah ar-Rahmān 5 verses
Sūrah al-Jinn 6 verses
Sūrah an-Nās 6 verses
Sūrah Fussilat 1 verse
Sūrah ash-Shūrā 1 verse
Sūrah az-Zukhruf 3 verses
Sūrah Muhammad 3 verses
Sūrah an-Najm 2 verses
Sūrah at-Tahrīm 1 verse
Sūrah at-Tāriq 1 verse
Sūrah al-Ma‛ārij 1 verse
Sūrah al-Fajr 1 verse
Sūrah al-Qadr 1 verse
A few Qur’ānic verses

﴾1﴿
ُ َ ُْ ُ َ َ َ َ َ ْ ُْ َ ْ ُ َ ْ َ ّ ْ َ ّ ً َ َ َ َْ َْ َ َ ْ َ
‫وه قا ْوآ‬ ‫ستمعون القرآن فلما ح‬
ِ ‫نا ِا ك فرا ِمن ا ِ ِن‬ ‫واذ‬
ِ
ْ ُ َْ
.‫انصتوا‬
ِ
[Remember] the time when We sent a group of jinn to
you, listening to the Qur’ān. Then when they attended
[its recitation], they said: “Remain silent.”1

1 Sūrah al-Ahqāf, 46:29.

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﴾2﴿
ً ُْ َْ َ
ً َ َ ‫قرآنا‬ ُْ َ َ ّ ْ َ ّ ٌ َ َ َ َ َ ْ ُ َ َ ُْ ُْ
.‫عجبا‬ ِ ‫قل او ِ َ ِا انه استمع فر ِمن ا ِ ِن قا وآ ِانا‬
‫سمعنا‬
Say: It has been revealed to me that a group of jinn
listened [to the Qur’ān] and they then said: “We have
heard a wonderful recitation.”1

﴾3﴿
ْ ََْ ََْ َُْ ْ َ ّ ْ َ َ
‫باذن َر ّ ِ ِه‬
ِ ِ ِ ‫يديه‬
ِ ‫و ِمن ا ِ ِن من عمل‬
Of jinn, there were many who laboured before him by
the command of his Sustainer.2
Ahādīth
ُ
،‫ء‬ ‫سئل رسول اﷲ ص اﷲ عليه وسلم عن ا كهان فقال ل سوا‬
ُّ ُ
‫ قال تلك‬.‫ء فيكون حقا‬ ‫فقا وا يا رسول اﷲ إنهم َ ِدثوننا أحيانا‬
ُ ّ َ ُ ‫اذن َو ّه‬ ُُ َ ُ َ ْ ُ َْ ُ
َ ‫فيخلطون فيه أ‬ِ ِِِ ِ ‫ا مة من ا ق ِطفها ا ِ ِ ّ َيقرها‬
‫حجب ا شياط ُ بهذه ا جوم ال‬ ُ ‫من ماءة كذبة ثم إن اﷲ تعا‬
ِ ٍ
ََ ُ َ ُ ََ َ ‫قذفون بها َفا‬
َ َ ُ َْ
.‫كهانة‬
ٍ ‫قعطت ا كهانة ا وم‬
ِ ِ
Rasūlullāh sallallāhu ‛alayhi wa sallam was asked
about fortune tellers. He said: They cannot be relied
upon.” The Sahābah said: “O Rasūlullāh! Sometimes
they relates things which are true.” He said: “The jinn
sometimes hear things from the angels and convey
them into the ears of their friends [fortune tellers] who
then mix it with more than a hundred lies. Allāh ta‛ālā

1 Sūrah al-Jinn, 72: 1.

2 Sūrah Saba’, 34: 12.
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then prevented the devils from overhearing the

conversations of the angels by striking them [with
shooting stars]…1
It is not right to reject jinn solely because we cannot
see them. There are countless things which humans
cannot see but they believe in them and accept them.
For example, the soul, man’s intellect, angels and so
on. This is why the scholars say that rejection of jinn
entails rejection of the Qur’ān and Hadīth, and is
therefore kufr.2
14th Belief: Rejection of The Miracles of Hadrat Mūsā
Answer
This is also kufr because it entails rejection of the
Qur’ān and Hadīth. The affirmation of miracles in
favour of the Prophets ‛alayhimus salām is proven
through Qur’ānic verses and mutawātir Ahādīth.
Miracles are essentially given to the Prophets
‛alayhimus salām in support of their claim to
prophet-hood so that these miracles could become
proofs of the authenticity of their claim to prophet-
hood. The miracles of Hadrat Mūsā ‛alayhis salām
are mentioned in the Qur’ān. For example:

﴾1﴿

‫نت‬ٰ ّ َ ٰ ٰ ‫سع‬
َ ْ ٰ ‫ولقد ٰاتَ ْ َنا ُ ْو‬
ْ َََ
ٍ ِ ‫ايتم ب‬
ٍ ِ
We gave to Mūsā nine clear signs.3

1 Bukhārī, 857.
2 Aqā’id Islam, vol. 2, p. 62.
3 Sūrah Banī Isrā’īl, 17: 101.
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﴾2﴿
ْ َ َ َْ َ
‫فجرت‬ ‫فا‬ َ َ َ ْ ‫عصاك ا‬
‫جر‬
ْ ْ َْ ُ َ ْ ُ
َ َ َ ّ‫ب ب‬ ٰ ٰ َ ْ
‫اس ْس ُ ْو‬ ‫َو ِ ِذ‬
ِ ِ ‫لقومه قلنا ا‬
ِِ ِ
‫ط‬

ً َ َ ْ َْ ُْ
.‫ْينا‬ ‫ِمنه اث َتا َع َ ة‬
When Mūsā asked for water for his people, We said:
“Strike your staff on the rock.” Then there gushed forth
from it twelve springs.1

﴾3﴿
ٰ ْ ُ ًَٰ ْ ُ ْ َ ْ َ َ َْ ْ َُْ َ َ َ ٰ َ َ َ ْ ُ ْ َ
‫سوء اية أخرى‬
ٍ ِ ‫جناحك رج يضآء ِمن‬ ِ ِ‫واضمم يدك إ‬
Press your hand to your side, it will come forth white
without any blemish – another sign.2

﴾4﴿
َ َٰ َ ْٰ ْ َ
ْ ّ ‫باية‬
‫من ر ّ ِك‬ِ ٍ ِ ‫قد ِجئنك‬
We have come to you with a sign from your Sustainer.3
Hadrat Maulānā Idrīs Kāndhlawī rahimahullāh writes
with reference to miracles:
Miracles are signs of the truthfulness of the Prophets
‛alayhimus salām. It is similar to when the kings of
this world select certain people as their close
associates. The latter are given certain signs to
demonstrate their honour and distinction. These are
beyond the wishes of ordinary people. In the same
way, when Allāh ta‛ālā confers prophet-hood to a

1 Sūrah al-Baqarah, 2: 60.

2 Sūrah Tā Hā, 20: 22.
3 Sūrah Tā Hā, 20: 47.
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person, He gives him special signs which distinguish

him from the rest of the world.1
15th Belief: Hadrat ‛Īsā is Dead
Answer
This belief is also in conflict with the texts of the
Qur’ān and Hadīth.

﴾1﴿
ُ ْ ُ َ َ ‫وما‬
َ َ ‫تلوه‬ َ َ ‫رسول اﷲ ج‬َْ ُ َ َ َ ْ َ َ ْ َ ْ َ ْ َْ َْ ََ ْ َْ
‫وما‬ ِ ‫ان رم‬ ‫مسيح ِع‬ ِ ‫وقو ِ ِهم ِإنا تلنا ا‬
ُْ ّ َ ْ َ ْ ََُْْ َ ْ ‫ْ ُ ّ َ َُ ْ ط‬ ٰ َ َُُْ َ
‫شك ِّمنه ط َما‬ ٍ ِ ِ ‫شبه هم َو ِن ا ِ ن اختلفوا‬
ِ ‫يه ل‬ ِ ‫صلبوه ول ِ ن‬
‫ُ َ ْ ط‬ ُ َ ْ ًْ َ ُُْ َ َ َ َ ‫ّ ج‬ َ ّ ْ ْ ْ َُ
‫ َبل ر َعه اﷲ ِإ ِه‬.‫يقينا‬ ِ ‫الظن وما تلوه‬ ِ ‫علم ِإﻻ اتِ َباع‬
ٍ ِ ‫به ِمن‬ ِ ِ ‫هم‬
ً ْ َ ‫اﷲ َعز ْ ًزا‬
.‫حكيما‬ ُ ‫َو َ َن‬
ِ ِ
And for their saying: “We killed the Messiah, ‛Īsā, the
son of Maryam, who was a Messenger of Allāh.” They
neither killed him nor did they crucify him, but it was
made to appear like that before them. Those who hold
conflicting views about it are in doubt thereof. They
have no knowledge whatsoever thereof. They are
merely following conjecture. They certainly did not kill
him. Rather, Allāh raised him towards Himself. And
Allāh is powerful, wise.2
Rūh al-Ma‛ānī states: “He is alive in the heavens.” All
the exegists concur on this.

1 Aqā’id Islam, vol. 2, p. 68.

2 Sūrah an-Nisā’, 4: 157-158.
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﴾2﴿
ُ ُ َ ٰ ْ ‫وم‬ ََْ
َ ْ َ ‫بل َ ْوته ج َو‬ َ َُْ ٰ ْ ‫أهل‬ َْ ْ ّ ْ َ
‫مة يَ ْون‬
ِ ‫القي‬ِ ِِ ‫به‬
ِ ِ ‫ؤم‬
ِ ‫ب ِإﻻ‬
ِ ‫الكت‬
ِ ِ ‫و ِن ِمن‬
ً ْ َ ْ َْ َ
.‫شهيدا‬ِ ‫عليهم‬
ِ
All the groups of the people of the Book will have
conviction in ‛Īsā prior to their death. And on the day
of Resurrection he shall be a witness against them.1

﴾3﴿
ٌ ْ ْ َ ‫اط‬ َ ٰ ْ ُ َ َ ََُْ ََ َ
ٌ َ ‫هذا‬ ّ ٌْ َ ُ َ
‫مستقيم‬ ِ ِ ،‫واتبعون‬
ِ ِ ‫لساعة فﻼ م ن ِبها‬
ِ ‫لعلم ِل‬
ِ ‫وانه‬
ِ
He is a sign of the Resurrection. Therefore do not be in
doubt thereof, and obey Me. This is a straight path.2
It is learnt from many Ahādīth which could be
classified as mutawātir that Hadrat ‛Īsā ‛alayhis
salām was taken up to the heavens and will descend
before the day of Resurrection. There was no
difference of opinion in this regard in the era of the
Sahābah radiyallāhu ‛anhum and the succeeding
generations.

﴾1﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن ابن عباس ر‬
٣
.‫ابن ر م من ا سماء‬ ‫ع‬ ‫ي لأ‬

1 Sūrah an-Nisā’, 4: 159.

2 Sūrah az-Zukhruf, 43: 61.
.٢٦٨\٧ :‫كنز العمال‬3

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Hadrat ‛Abdullāh ibn ‛Abbās radiyallāhu ‛anhu

narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: My brother, ‛Īsā ibn Maryam, will descend from
the heavens.

﴾2﴿

‫عن أ هر رة ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬

ْ ُ ُ
١
.‫مام م ِمن م‬ ‫كيف أنتم إذا نزل في م ابن ر م من ا سماء و‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: One of
the astonishing things to take place is when [‛Īsā] ibn
Maryam will descend from the heavens to you and he
will rule by the Qur’ān [and not by the Injīl].

﴾3﴿

‫عن عبد اﷲ بن عمر ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه‬

ُ َ ُ َ َ َ‫بن ر م إ اﻷرض في‬ َْ
‫وج و ُ ْو ُ و َ ْمكث سا‬ ‫وسلم ِ ل ع‬
َ ُْ
‫بن ر م‬ ‫فيدفن َم ِ ْ ق ي فأقوم أنا وع‬ ‫وأر ع سنة ثم يموت‬
٢
.‫ق واحد ب أ ب ر وعمر‬
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: ‛Īsā ibn Maryam will come down to earth, he will
marry, children will be born to him, he will remain on
earth for 45 years and die. He will be buried with me
in my grave. ‛Īsā ibn Maryam and I will then get up

.٤٨٠ :‫ ومشكوة‬،٨٧\١ :‫ ومسلم‬،٤٩٠ :‫ﲞاري‬1

.٤٨٠ ‫ ص‬:‫ وكذا ﰲ مشكوة‬،‫كتاب الوفاء ﻻبن اﳉوزي‬2

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from one grave, and Abū Bakr and ‛Umar will be

between us.
Muslims unanimously concur that Hadrat ‛Īsā
‛alayhis salām was raised to the heavens and will
return close to the day of Resurrection. This is also
stated by the four Imāms.
Shaykh ‛Abd al-Wahhāb Sha‛rānī rahimahullāh
writes:

‫ وزعمت‬،‫عليه ا سﻼم با كتاب وا سنة‬ ‫فقد ثبت نزول ع‬

‫ وا ق أنه رفع سده إ‬،‫ا صارى أن ناسوته صلب وﻻهوته رفع‬
١
.‫ قال تعا بل رفعه اﷲ إ ه‬،‫ا سماء واﻹيمان بذ ك واجب‬
The descent of Hadrat ‛Īsā ‛alayhis salām is
established from the Qur’ān and Sunnah. The
Christians claim that Nāsūtah was crucified and
Lāhūtah was raised. The fact of the matter is that
Hadrat ‛Īsā ‛alayhis salām was raised physically to
the heavens. Belief in this is mandatory. Allāh ta‛ālā
says: Rather Allāh raised him towards Himself.
16th Belief: Rejecting The Splitting of The Moon
Answer
The incident concerning the splitting of the moon is
established from the Qur’ān and authentic Ahādīth.
The gist of this incident is that Rasūlullāh sallallāhu
‛alayhi wa sallam was in Minā when the idolaters of
Makkah asked him for a sign of his prophet-hood.
Allāh ta‛ālā displayed the miracle of splitting the
moon in two. After the people saw this happening,
Allāh ta‛ālā rejoined the moon.

.١٤٧\٢ :‫يواقيب‬1

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People who arrived from other regions also

acknowledged witnessing this incident. ‛Allāmah
Tahāwī rahimahullāh and others are of the view that
the narration which makes reference to the splitting
of the moon is mutawātir. Under no situation is it
permissible to reject it. The following are some of the
narrations in this regard:

﴾1﴿

‫ح‬ ‫عهد رسول اﷲ ص اﷲ عليه وسلم شقت‬ ‫ا شق القمر‬

١
.‫نظروا إ ه فقال رسول اﷲ ص اﷲ عليه وسلم إشهدوا‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
narrates that the moon split into two in the time of
Rasūlullāh sallallāhu ‛alayhi wa sallam. When the
people saw it clearly, he said: “Testify.”

﴾2﴿

‫اﷲ عنه أن أهل كة سأ وا رسول اﷲ ص‬ ‫عن أ س بن ما ك ر‬

‫رأوا حراء‬ ‫ح‬ ‫اﷲ عليه وسلم أن ير هم آية فأراهم القمر شقت‬
٢
.‫ب نهما‬
Hadrat Anas ibn Mālik radiyallāhu ‛anhu narrates
that the people of Makkah asked Rasūlullāh
sallallāhu ‛alayhi wa sallam to show them a sign. So
Allāh ta‛ālā showed them the moon in two pieces to
the extent that they could see Mt. Hirā’ between them.

.‫ﲞاري ومسلم‬1
.٥٢٤ :‫ وكذا مشكوة‬،‫ﲞاري ومسلم‬2

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﴾3﴿

‫فقال كفار قر ش أهل كة هذا‬ ‫ا شق القمر بمكة ح صار فرقت‬

‫سحر سحر م به ابن أ ك شة أنظروا ا سفار فإن نوا رأوا ما رأيتم‬
‫ فمثل‬،‫ و ن نوا م يرو مثل ما رأيتم فهو سحر سحر م به‬،‫فقد صدق‬
١
.‫جهة فقا وا رأينا‬ ‫ا سفار قال وقد وا من‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
narrates that the moon split in two while they were in
Makkah. The Quraysh unbelievers – the people of
Makkah – said: “This is magic with which Ibn Abī
Kabshah [Rasūlullāh sallallāhu ‛alayhi wa sallam]
bewitched you. Wait for travellers to come from
outside. If they also saw the moon in two pieces, he
[Rasūlullāh sallallāhu ‛alayhi wa sallam] is speaking
the truth. But if the outside travellers did not see it, he
has certainly performed magic with which he
bewitched you.” When the travellers from all regions
arrived and they inquired from them, they all attested
to seeing the moon in two pieces.
It is stated in Aqā’id Islam that it is obligatory to
believe in the miracle of the splitting of the moon,
and that its rejection is kufr. Trying to rationalize it
is misguidance and there is a fear of kufr because
this miracle is established from explicit texts in
which there is no room for rationalization.2

.‫أبو داؤد الطيالسي‬1

2 Aqā’id Islam, vol. 2, p. 72.
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17th Belief: Rejection of The Opening of The Chest of

Rasūlullāh
Answer
Erudite ‛ulamā’ are of the opinion that the opening of
his chest was experienced by Rasūlullāh sallallāhu
‛alayhi wa sallam on four occasions:
1. When he was four years old.
2. When he was ten years old.
3. When he was 40 years old just before receiving
prophet-hood.
4. Just before going on Mi‛rāj.
The opening of the chest of Rasūlullāh sallallāhu
‛alayhi wa sallam used to take place as follows: Jibrīl
‛alayhis salām and Mīkā’īl ‛alayhis salām would
come to him, open his chest, remove his heart, wash
it with Zam Zam, and return it to its place as it had
been. These four instances are established from
authentic narrations and reliable Ahādīth. The
‛ulamā’ explain many underlying reasons and
wisdoms behind the opening of Rasūlullāh’s chest
(but this is not the place to mention them). It is
incorrect to reject this merely by claiming that it is
difficult and impossible. ‛Allāmah Qastalānī
rahimahullāh and ‛Allāmah Zurqānī rahimahullāh
state:

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َ َ
‫ثم إن يع ما َوَرد ِمن شِّق ا صدر استخراج القلب وغ ذ ك من‬
‫فه عن‬ ‫اﻷ ور ا ارقة لعادة ا ب ال سليم دون ا عرض‬
١
.‫حقيقته إسﻼمية‬
Whatever is narrated with regard to opening of the
chest, removal of the heart and other extraordinary
incidents have to be accepted as they have been
reported without trying to change it from its reality.

‫ا فهم‬ ‫القدرة فﻼ ستحيل ش ئا من ذ ك هكذا قا القرط‬

‫ و ؤ د‬،‫وغ ه‬ ‫الفتح وا سيو‬ ‫وا افظ‬ ‫وا ور ش‬ ‫والطي‬
‫ قال ا سيو‬،‫صدره‬ ‫ا ديث ا صحيح أنهم نوا يرون أثر ا خيط‬
‫اﻷ ر‬ ‫من إن ار ذ ك و له‬ ‫وما وقع من بعض جهلة الع‬
‫ح وخطأ قبيح شأ من خذﻻن اﷲ تعا‬ ‫ا عنوي فهو جهل‬
‫العلوم الفلسفية و عدهم عن دقائق ا سنة فانا اﷲ‬ ‫وعكوفهم‬
٢
.‫من ذنب‬
Imām Qurtubī, Tībī, Taurbishtī, Hāfiz Ibn Hajar
‛Asqalānī, Suyūtī and other erudite scholars state that
the opening of the chest is accepted in its reality. It is
also supported by authentic Hadīth that the Sahābah
radiyallāhu ‛anhum used to see traces of stitches on
Rasūlullāh’s blessed chest. ‛Allāmah Suyūtī
rahimahullāh says some ignoramuses of our times
reject the opening of the chest and consider it to be a
metaphysical event. This is clear ignorance and a vile

.‫زرقاﱐ شرح مواهب‬1

.٢٤\٦ :‫زرقان شرح مواهب‬2

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error which stems from Allāh’s forsaking such people,

and because of their occupation with philosophical
sciences, and their distance from the sciences of the
Sunnah. May Allāh ta‛ālā safeguard us against sin.
18th Belief: Rejection of Mi‛rāj
Answer
Mi‛rāj refers to Rasūlullāh sallallāhu ‛alayhi wa
sallam being taken at night from earth to the
heavens where he was shown Paradise and Hell. It is
a well-known incident during which the five salāhs
were made compulsory on the ummat of Rasūlullāh
sallallāhu ‛alayhi wa sallam. The ‛ulamā’ refer to the
journey from al-Musjid al-Harām to al-Musjid al-
Aqsā as Isrā’, and the journey from al-Musjid al-Aqsā
to the seven heavens as Mi‛rāj. Sometimes, the entire
incident is referred to as the Mi‛rāj.
This incident is established from the Qur’ān and
Hadīth. It is therefore not possible for a believer to

َْ ً َْ َْ ٰ ْ َ ْ
reject it. The Qur’ān states:
َ ْ ‫اﻷ‬ ْ َ ْ ‫رام إ َ ا‬ ْ ْ َ ْ ‫ﻼ ّم َن ا‬ ٰ ْ ُ
‫قصا‬ ‫مسجد‬
ِ ِ ِ ِ َ َ ‫ا‬ ‫مسجد‬
ِ ِ ِ ِ ِ ِ ‫سبح َن ا ِ ي أ ى‬
‫بعبده‬
ْ ُْ َ ُ ُ ‫ْ َٰ ْ َ َ ْ َُ ُ َ ُ ْ ٰٰ َ ط‬
. ُ ْ ‫سميع ا َ ِص‬ ِ ‫ا ِ ي بر نا حو ِل ِ ه ِمن اي ِنا ِإنه هو ا‬
Exalted is He who took His servant by night from the
Sacred Musjid to the Aqsā Musjid - the precincts of
which We have blessed – so that We may show him
some signs of Our power. He alone is the hearer, the
seer.1
There are many Ahādīth which make reference to
this even. For example:

1 Sūrah Banī Isrā’īl, 17: 1.

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﴾1﴿

‫أر ها رسول اﷲ لة‬ ‫رؤ ا ع‬ ‫اﷲ عنه‬ ‫عن ابن عباس ر‬

١
.‫أ ي به‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
whatever Rasūlullāh sallallāhu ‛alayhi wa sallam saw
on the night of mi‛rāj were seen with his eyes.2

﴾2﴿

‫اﷲ عنه أنه‬ ‫رواية شداد بن أوس ر‬ ‫اﷲ عنه‬ ‫عن أ ب ر ر‬

‫ص اﷲ عليه وسلم لة أ ي به طن تك يا رسول اﷲ‬ ‫قال لن‬
‫له إ ا سجد‬ ‫نك فلم أجدك فأجابه أن ج ل‬ ‫ا ارحة‬
٣
. ‫اﻷق‬
Hadrat Abū Bakr radiyallāhu ‛anhu said to Rasūlullāh
sallallāhu ‛alayhi wa sallam on the night he
experienced the mi‛rāj: “O Rasūlullāh! I searched for
you in your house last night but did not find you.”
Rasūlullāh sallallāhu ‛alayhi wa sallam said that
Jibrīl had taken him to al-Musjid al-Aqsā.
Mullā ‛Alī Qārī rahimahullāh writes in Sharh Fiqh
Akbar with reference to those who reject the Mi‛rāj:

.٦٨٦\٢ :‫ﲞاري شريف‬1

2 Bukhārī.
.١٥٣\١ :‫الشفاء للقاضي عياض‬3

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َ ‫نظر إن أن ر اﻹ‬ َُْ

‫اء ِمن كة إ بيت ا قدس‬ ‫من أن ر ا عراج‬
َ َ
‫ وذ ك ﻷن‬،‫عراج من بيت ا قدس ﻻ يُ فر‬ ‫ و و أن ر ا‬،‫فهو فر‬
‫ وا عراج‬،‫قطعية ا ﻻلة‬ ‫ و‬،‫اﻹ اء من ا رم إ ا رم ثابت باﻻية‬
١
.‫ظنية ا رواية وا راية‬ ‫من بيت ا قدس إ ا سماء ت بت با سنة و‬
Whoever rejects the Mi‛rāj we will have to check: If he
rejects the night journey from Makkah to Bayt al-
Maqdis, he is a kāfir. If he rejects the journey from
Bayt al-Maqdis (to the heavens) he will not be
classified a kāfir. This is because the night journey
from Makkah to Bayt al-Maqdis is established from a
Qur’ānic verse which is an explicit proof. As for the
Mi‛rāj from Bayt al-Maqdis to the heavens it is proven
from the Sunnah which is a tacit proof.
It is stated in Aqā’id Islam that it is compulsory to
believe in the miracle of the Mi‛rāj, rejecting it is kufr
and rationalizing it is misguidance.2
Note: A full investigation of the Mi‛rāj can be seen in
Kitāb Dau’ as-Sirāj fī Tahqīq al-Mi‛rāj of Maulānā
Muhammad Sarfarāz Khān Safdar.
19th Belief: Rejection of Hadrat Mahdī
Answer
According to the Ahl as-Sunnah, the coming of
Hadrat Mahdī close to the day of Resurrection is
established from mutawātir Ahādīth. For example:

.١٣٥ ‫ ص‬،‫شرح فقه أكﱪ‬1

2 Aqā’id Islam, vol. 2, p. 72.
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﴾1﴿

‫اﷲ عنها قالت سمعت رسول اﷲ ص اﷲ عليه‬ ‫عن أم سلمة ر‬

١
.‫من أوﻻد فاطمة‬ ‫وسلم يقول ا هدي من ع‬
Hadrat Umm Salamah radiyallāhu ‛anhā narrates: I
heard Rasūlullāh sallallāhu ‛alayhi wa sallam saying:
Mahdī will be from my progeny, from the progeny of
Fātimah.

﴾2﴿

‫اﷲ عليه وسلم‬ ‫اﷲ عنه قال قال رسول اﷲ ص‬ ‫عن ع ر‬

‫ا لق وﻻ‬ ‫باسم ن ي م شبهه‬ ‫سيخرج من صلبه رجل س‬
٢
.‫ يمﻸ اﻷرض عدﻻ‬،‫ا لق‬ ‫شبهه‬
Hadrat ‛Alī radiyallāhu ‛anhu narrates that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: There will come a
person from the progeny of [my son Hasan] a person
who will have the name of your Prophet, his character
will be similar to him, and he will the earth with
justice.

.٤٧٠ ‫ ص‬،‫ وكذا ﰲ مشكوة‬،‫ ابن ماجه‬،٢٤٠\٢ :‫أبو داؤد‬1

.٤٧١ ‫ ص‬،‫ وكذا ﰲ مشكوة‬،٢٤١\٢ :‫أبو داؤد‬2

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﴾3﴿

‫اﷲ عنه يملك العرب رجل من أهل‬ ‫عن عبد اﷲ بن سعود ر‬

‫ هذا حديث حسن‬. ‫واسم أبيه اسم أ‬ ‫يواطئ اسمه إس‬ ‫ب‬
١
.‫صحيح‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: A person from my family will rule over the Arabs.
His name will be the same as mine, and his father’s
name will be the same as my father’s name.
The ‛ulamā’ state that under no condition is it
permissible to reject Hadrat Mahdī. There is
unanimity of the ummat as regards his arrival.
20th Belief: An Ordinary Person Can be Equal to a
Prophet
According to this belief, an ordinary person can be
equal to a Prophet and he can acquire this rank by
striving for it.
Answer
This belief is against the Qur’ān and Hadīth. The
ummat of Muhammad sallallāhu ‛alayhi wa sallam
unanimously states that prophet-hood is an Allāh-
conferred rank which Allāh ta‛ālā confers to
whomever He wills. It has nothing to do with spiritual
exercises and striving. Allāh ta‛ālā says:

.٤٧٠ ،‫ وكذا ﰲ مشكوة‬،٤٦\٢ :‫ والﱰمذي‬،٢٣١\٢ :‫العقائد‬1

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﴾1﴿
َ ْ ُ َ ‫من‬ْ َ ٰ َ ‫من ا َ ْ ره‬ َ
ْ ‫روح‬ ُْ َْْ ُْ ُ ْ ‫َر‬
َ َ ‫يع ا‬
‫عباده‬
ِ ِ ِ ‫شاء ِمن‬ ِِ ِ ْ ‫العرش يل ِ ا‬
ِ ‫رجات ذو‬
ِ ِ
َ َ َْ َ ُْ
.‫ﻼق‬
ِ ‫نذر يوم ا‬ِ ِ
He alone is of high ranks, master of the throne. He
sends down the secret [spirit] by His command upon
whomever He wills of His servants so that He may
warn of the day of meeting.1

﴾2﴿
ُ َ ْ ُ َْ ْ َ َ ْ ُ َ ْ َ ٰ َ َْ ْ َ َ ٰ َْ َُُّ
‫أنذروآ نه‬
ِ ‫عبادهِ أن‬
ِ ِ ‫من شآء ِمن‬ ِ ْ ‫ملئكة ِبا‬
ِ‫روح ِمن أ ِره‬ ِ ‫ِل ا‬
ْ ُ َ َ َ َٰ
.‫قون‬
ِ ‫ﻵ ِإ ِإﻻ أنا فا‬
He sends the angels after giving them the secret by
His command to whomever He wills of His servants:
“Warn that there is no worship for anyone but Me, so
fear Me.”2

﴾3﴿
ُ َ َ َ َْ ْ ْ ْ َ ٰ ْ ‫أهل‬َْ ْ ْ َُ َ َ ْ
‫ب َوﻻ ا ُم ِ ِ َ أن ل َعليْ ْم‬ِ ‫الكت‬
ِ
ََ َ
ِ ‫ما يود ا ِ ن فروا ِمن‬
ْ َْ ُ ُ َ ‫َ َْ َ ْ َ ُط‬ ََْ ُ ‫ّ ْ َ ْ ّ ْ ّ ُ ْط‬
‫الفضل‬
ِ ِ ِ ‫ِمن خ ٍ ِمن ر ِ م َواﷲ تص ِبر‬
‫ته من شآء واﷲ ذو‬
ْ َْ
.‫العظيم‬
ِ ِ
Those who are unbelievers from among the people of
the Book and the polytheists do not wish that any
good be sent down to you from your Sustainer. But

1 Sūrah al-Mu’min, 40: 14.

2 Sūrah an-Nahl, 16: 2.
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Allah singles out through His mercy whom He wills.

Allah is possessor of great bounty.1
Imām Ghazzālī rahimahullāh says that just as the
humaneness of the human race and becoming an
angel cannot be earned through striving and
exercises, in the same way the prophet-hood and
messenger-ship of the Prophets and Messengers
cannot be earned.2
The entire ummat is unanimous in this regard.
Furthermore, it is against the Qur’ān, Hadīth and
Ijmā‛ to claim that (Allāh forbid) none of the Prophet’s
teaching of tauhīd was perfect and that all were
defective. A person who holds such a belief is
unanimously classified as a kāfir.
21st Belief: A Deceased Person Does Not Receive
Rewards
Answer
This belief is against that of the Ahl as-Sunnah. It is
established from the Qur’ān and Hadīth that a
person can convey the rewards of his good deeds to
the deceased. The Ahl as-Sunnah is unanimous in
this regard. Several narrations contain the incident of
a Sahābī who dug a well for the sake of conveying
rewards to his mother after consulting Rasūlullāh
sallallāhu ‛alayhi wa sallam in this regard.3
Similarly, Rasūlullāh sallallāhu ‛alayhi wa sallam
permitted a woman to perform hajj for her father.4
The Qur’ān states:

1 Sūrah al-Baqarah, 2: 105.

2 Ma‛ārij al-Quddūs.
3 Mishkāt.
4 Mishkāt.
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‫صغ ْ ً ا‬
َ َ َ َ َ ُ ْ َ ْ ّ ‫َوقُ ْل‬
ِ ْ ِ ٰ ‫رب ار هما كما ر‬ ِ
O Sustainer! Show mercy to them as they reared me
when I was little.1
َ ْ ُ ْ ُ َ ْ َّ ْ َ َ ْ ُ ّ َ ُ َُ ْ َ ْ َ َ َ ْ َْ َ ْ ُ ْ َ َ ْ َ
‫به‬
ِ ِ ‫ؤمنون‬ِ ‫مد ر ِ ِهم و‬
ِ ِ ‫سبحون‬ ِ ‫ا ِ ن ِملون العرش ومن حو‬
ْ ُ َ ٰ ‫ستغفرون ْ َن‬
َ ْ َْ ََْ
.‫امنوا‬ ِ ِ ُِ ‫و‬
Those who are carrying the throne and those who are
around it – they glorify the praises of their Sustainer,
they believe in Him, and they seek forgiveness for the
believers.2
‛Allāmah Ibn Humām rahimahullāh writes in this
regard:

‫ا سنة أيضا من وها عن ك ة قد تر ناه‬ ‫فهذه اﻵثار وما قبلها وما‬

‫وهو أن من جعل ش ئا من‬ ‫ا‬ ‫ا ال الطول يبلغ القدر ا ش ك ب‬
‫ا صا ات نفعه اﷲ به مبلغ ا واتر وذا ما كتاب اﷲ تعا من اﻷ ر‬
‫قو تعا وقل رب ار هما كما ر يا صغ ا ومن‬ ‫ء لوا ين‬ ‫با‬
‫سبحون مد ر هم و ؤمنون‬ ‫اﻷخبار باستغفار ا ﻼئ ة لمؤمن‬
ٰ
‫حصول اﻹنتفاع بعمل‬ ‫اﻵية قط‬...‫به و ستغفرون ين امنوا‬
٣
. ‫الغ‬
These narrations and those which were quoted before
them, and other similar narrations in the Sunnah
which have been related by many persons which we

1 Sūrah Banī Isrā’īl, 17: 24.

2 Sūrah al-Mu’min, 40: 7.
.٣٠٩\٢ :‫فتح القدير شرح اﳍداية‬3

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left out for the sake of brevity – the common point

which is concluded from them all is that through the
conveying of rewards for the deceased, Allāh ta‛ālā
confers benefits on the deceased. This point has
reached the level of tawātur. In the same way, the
Qur’ān which instructs us to pray for parents: “O
Sustainer! Show mercy to them as they reared me
when I was little”, and where the Qur’ān makes
reference to angels praying for the forgiveness of
believers: “Those who are carrying the throne and
those who are around it – they glorify the praises of
their Sustainer, they believe in Him, and they seek
forgiveness for the believers” provide absolute proof
that the deeds of one benefit others.

Fatāwā With Reference to The Naturalist Sect

When the naturalist sect was on the ascendancy,
Maulānā ‛Alī Bakhsh Khān went to Makkah
Mukarramah and obtained fatāwā from the muftīs of
the four juridical schools against the religious beliefs
of Sir Sayyid. The muftīs of all four schools
concurred that:
This person is deviated and is leading
others astray. In fact, he is the deputy of
the accursed Shaytān. He aims to deceive
Muslims. His tribulation is worse than
that of the Christians and Jews. It is
obligatory on those of authority to take
him to task, and to discipline him by
beating him and imprisoning him.
Maulānā ‛Alī Bakhsh Khān then obtained a fatwā
from the chief muftī of Madīnah Munawwarah who
wrote:

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The essence of whatever is learnt from

the marginal notes of ad-Durr al-Mukhtār
is that this person is either a mulhid, has
inclined towards kufr from the very
beginning, or is a zindīq without any
religion. It is gauged from the
explanations of Hanafī scholars that the
repentance of such people after they are
apprehended is not accepted. If this
person repents before he is apprehended,
retracts from his blasphemous beliefs,
and the signs of repentance are apparent
on him, he will not be killed. If not, it is
obligatory to kill him.1
It is stated in Tajānub Ahl as-Sunnah that anyone
who comes to know of any one of the absolute and
certain kufr beliefs of Sir Sayyid and still doubts the
latter being a kāfir and murtad, or abstains from
labelling him a kāfir and murtad, then he too is –
according to the pure Sharī‛ah – most certainly a
kāfir and murtad. If such a person passes away
without repenting, he will be eligible for eternal
punishment.2
The famous scholar of the Barelwī sect, Hashmat ‛Alī,
also issued a fatwā of kufr against Sir Sayyid.3
Hadrat Maulānā ‛Ashraf ‛Alī Thānwī rahimahullāh
also issued fatāwā of kufr with reference to some of

.١٩٧٠ ‫ ابريل‬،١٩ ‫ فتوى ﳕﱪ‬،‫ ﻻهور‬،‫منصب روز ليل و ار‬1

2 Tajānub Ahl as-Sunnah, p. 86.
3 Layl wa Nahār, 19 April 1970.
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his beliefs and classified some of his other beliefs as

deviated.1

1 Imdād al-Fatāwā contains a detailed discussion about

this sect. Volume 6, pp. 166-185.
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THE GHAYR MUQALLID SECT

Background
When the British came to India and the war for
freedom of 1857 exhausted the British government,
they developed a policy of causing confusion among
the Muslims. They felt that as long as Muslims fight
against each other, it will be easy for them to
continue their rule. This is why they instigated
several sects among the Muslims in the name of
religion. The Ghayr Muqallid sect was one such sect.
Initially, this sect referred to itself as “Muhammadī”1
but its opponents referred to it as “Wahhābī” and
“Ghayr Muqallid”. Anyone who was a fighter or
revolutionary was referred to as a Wahhābī by the
British. The senior benefactor of this sect, Maulānā
Muhammad Husayn Batālwī, strove with the British
government to have their name changed to “Ahl-e-
Hadīth”.2
Sir Charles Acheson who was the lieutenant-governor
of Punjab at the time had cordial relations with
Maulānā Muhammad Husayn Batālwī. It was
through his efforts that he had the name changed to
“Ahl-e-Hadīth” so that the British do not consider
them to be their opponents by labelling them as
Wahhābīs.
This sect was then used to the full in its loyalty to the
British. The same Maulānā Muhammad Husayn
Batālwī wrote an article, al-Iqtisād fī Masā’il al-Jihād,
on the abrogation of jihād. This article was written in

.‫حاشية نظام اﻹسﻼم‬1

.٣٧٦ ‫ ص‬،‫سﲑت ثنائي‬2

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1292 A.H. The British gave him land as a gift for

writing this article.1
When Miyā Nadhīr Husayn, the founder of the Ghayr
Muqallids, was going for hajj, he went to the
commissioner of Delhi from whom he obtained a
letter which stated: Maulwī Nadhīr Husayn is a
senior scholar of Delhi who proved his loyalty to the
British government during volatile times. He is going
to fulfil his obligation of visiting the Ka‛bah. I hope
that whichever officer of the British government’s
help he seeks, he will receive it because he is fully
eligible for this help.2
On the occasion of the Jubilee Celebrations for
Queen Victoria, the Ghayr Muqallids built a large
centre on which they wrote: “This is a prayer from
the heart of the Ahl-e-Hadīth, may you have a
blessed Jubilee Celebration.”3
The British inflicted untold miseries on the Muslims
and imposed various restrictions on them. On the
other hand, during those days, the Ahl-e-Hadīth were
able to publish 28 periodicals, two of which were
dailies, eight were weeklies, one was a fortnightly and
the remaining 17 were monthlies.
Be that as it may, this sect was nurtured by the
British and became a means of causing religious
disunity, confusion and tribulation among the
Muslims.

1 Pehlī Islāmī Tahrīk, p. 29; Sīrat Thanā’ī, p. 372.

.١٦٢ ‫ ص‬،‫اﳊياة بعد اﳌماة‬2
.٧ :‫ ﴰاره‬،٢٠٦\٩ :‫إشاعة السنة‬3

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Maulānā ‛Abd ad-Dayyān Sāhib writes in al-Kalām al-

Mufīd that this sect was founded by ‛Abd al-Haq
Banārsī who laid its foundations in 1246 A.H.
Not even 150 years have passed since it came into
existence around the year 1888 C.E.
A Short Biography of Miyā Nadhīr Husayn
Dehlawī
Birth
He was born in 1220 A.H. in Bihar, district Monger,
in the village of Sūraj Garh.
Education
He commenced his early studies in Patna and then
came to Delhi. He tried to attend the classes of
Hadrat Shāh Muhammad Is-hāq Dehlawī
rahimahullāh but did not receive any formal
admission. He used to attend his lessons
occasionally.
Teachers
He used to attend the lessons of Hadrat Shāh
Muhammad Is-hāq Dehlawī rahimahullāh
occasionally. His other teacher was his father-in-law,
Maulānā ‛Abd al-Khāliq (d. 1261 A.H.). Both these
teachers were unhappy with him. Shāh Is-hāq
rahimahullāh said on one day: “Sparks of
Wahhābīyyat are emanating from this boy. He is very
impetuous.”1
His second teacher, Maulānā ‛Abd al-Khāliq was
extremely displeased with him. He gradually became

.٦ ‫ ص‬،‫ﲢفة العرب والعجم‬1

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inclined towards Shī‛ism. The following is stated in

Hāshiyah Kashf al-Hijāb:
Maulwī Nadhīr Husayn Dehlawī wrote to
Sayyid Muhammad Mujtahid (a Shī‛ah)
and asked him for subject matter with
which he could denigrate Imām Abū
Hanīfah. Then his focus changed solely
towards denigrating the Imāms and the
jurists. His criticisms against the
Sahābah are well known. He referred to
the Sahābah and jurists as worshippers
and ascetics, and considered it the
greatest act of worship to cause Muslims
to fight among themselves. There is no
doubt about Maulwī Nadhīr Husayn being
a Shī‛ah.1
Hadrat Hakīmul Ummat Maulānā Ashraf ‛Alī Thānwī
rahimahullāh relates: On hearing about the
popularity of Miyā Nadhīr Husayn, I began having
hopes of studying Daurah Hadīth under him. When I
made istikhārah for it, I dreamt that Miyā Nadhīr
Husayn Sāhib is distributing buttermilk. The Ahādīth
liken Islam to milk [and not buttermilk]. I realized
that he does not have milk but only buttermilk.
Thus, his knowledge is also devoid of the reality.
The following is stated in Tadhkiratur Rashīd:
Maulwī ‛Abd al-Majīd Sāhib Hazārwī used
to relate: “When I commenced studying
Hadīth under Maulwī Nadhīr Husayn
Sāhib Dehlawī in Delhi, I used to feel my
heart in turmoil and I would regularly
dream of piglets walking around me. My

.٨ ‫ ص‬،‫حاشية كشف اﳊجاب‬1

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heart became totally downcast and weary

from seeing these dreams. I left,
proceeded straight to Ganj Murādābād,
presented myself before Hadrat Maulānā
Fadl ar-Rahmān Sāhib [Ganjmurādābādī]
rahimahullāh, and related the nature of
my studies and dreams to him. The
Maulānā asked: ‘Where are you
studying?’ I replied: ‘In Delhi, under
Maulānā Nadhīr Husayn Sāhib.’ He said:
‘Go to Gangoh and study under Maulānā
Rashīd Ahmad Sāhib; he is teaching
Hadīth there.’… “I commenced studying
Hadīth and benefited from Hadrat’s
blessings. From that very day, my worries
began decreasing, and my delight and
happiness began increasing by the day.”
Miyā Nadhīr Husayn had special contacts with the
British. This is why the British government gave him
the title Shams al-‛Ulamā’ in 1897.
Demise
After living a life of 100 years, he passed away in
1320 A.H.
Note: The Ghayr Muqallid sect was further
strengthened by Nawāb Siddīq Khān, Muhammad
Husayn Batālwī, Maulānā Thanā’ullāh Amritsarī,
Maulānā Muhammad Ibrāhīm Siyālkotī and others.
Beliefs And Doctrines
1. Rejection of taqlīd.
2. Rejection of Ijmā‛ of the ummat.
A few fundamental points of contention:
3. Rejection of 20 rak‛ats of tarāwīh.

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4. Rejection of three divorces in one assembly.

5. Recitation of Qur’ān behind the imām.
6. Abstaining from placing the hands below the
navel in salāh. Placing them on the chest
instead.
7. Raising of hands in different postures of salāh.
8. Saying Āmīn in a loud voice.
9. The three days of qurbānī.
10. Performing masah on ordinary socks.
Answers From The Qur’ān And Hadīth to
Ghayr Muqallid Beliefs And Doctrines
1st Belief: Rejection of Taqlīd
A Ghayr Muqallid scholar, Maulānā Abū Muhammad
‛Abd al-Jabbār, writes:
The Hanafīs, due to their taqlīd shakhsī
which is a new innovation and due to
which a person remains in ignorance…1
Similarly, a famous scholar, Maulānā Abū Shakūr
‛Abd al-Qādir Hasārwī, writes:
The scholars already know this. I am
writing it for the masses: The muqallids
are a deviated sect on the basis of ten
reasons, and they are out of the firqah
nājiyah (the group which will be
successful in the Hereafter). It is not
permissible to marry them. The first
reason is that taqlīd shakhsī which is

.‫نتائج تقليد‬1

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absolutely harām and impermissible is

found in present day Hanafīs.1
He writes elsewhere:
The true and successful sect is the Ahl-e-
Hadīth. All others are in the Hell-fire.
Thus, marriages should be with those
who are successful and not with the
people of bid‛at, or else it would lead to
differences. In fact, taqlīd is also
considered to be polytheism.2
Answer
The majority ‛ulamā’ concur that taqlīd is essential
without which a person cannot tread the right path.
This is because many issues and rulings are not
totally clear in the Qur’ān and Hadīth. In such a
case, instead of a person relying on his intellect and
knowledge, he should rather rely on the view of a
mujtahid ‛ālim. This reliance is known as taqlīd.
Definition of Taqlīd

‫العمل بقول إمام تهد من غ مطا ة د ل‬

Acting on the view of a mujtahid imām without asking
him for a proof.
Two Types of Taqlīd
1. General taqlīd.
2. Taqlīd shakhsī (taqlīd of an individual).
General taqlīd refers to not restricting one’s self to a
particular madh-hab in all rulings. Rather, to follow

.٥ ‫ ص‬،‫سياحة اﳉنان ﲟناكحة أهل اﻹﳝان‬1

.٢٣ ‫ ص‬،‫سياحة اﳉنان ﲟناكحة أهل اﻹﳝان‬2

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a certain mujtahid on a certain ruling, and another

mujtahid for another issue.
Taqlīd shakhsī refers to taqlīd of a specific madh-hab
which is attributed to a certain Imām. For example,
Imām Abū Hanīfah, Imām Shāfi‛ī, Imām Mālik, Imām
Ahmad ibn Hambal and so on.
Proof of Taqlīd From The Qur’ān

﴾1﴿
َ ْ َُ ْ َ َ ْ ُْ ُ ْ ْ ّ َ ْ َ َُْ ْ َ
‫علمون‬ ‫كر ِإن كنتم ﻻ‬
ِ ِ ‫فسئلوآ أهل ا‬
Ask, then, those who remember, if you do not know.1
‛Allāmah Ālūsī rahimahullāh writes in his
commentary to this verse:
٢
.‫وجوب ا راجعة لعلماء فيما ﻻ نعلم‬ ‫استدل بها‬
In this there is proof for the obligation of referring to
the ‛ulamā’ in matters which we do not know.
The same view is echoed by ‛Allāmah Ibn ‛Abd al-
Barr: The ‛ulamā’ concur that it is obligatory on the
masses to make taqlīd of the Imām. This is what is
meant by: “Ask, then, those who remember, if you do
not know.”3

1 Sūrah an-Nahl, 16: 43.

.١٤٨\٤ :‫روح اﳌعاﱐ‬2
.٩٨٩\٢ :‫جامع بيان العلم وفضله‬3

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﴾2﴿
ْ ُ ‫ردوه إ َ ا‬
‫رسول‬ ْ ُ َ َ ‫اﻷ ْمن َأو ا ْ َ ْوف‬
ُ ْ َ ‫أذاعوا به ط َو َ ْو‬ َْ َ ّ ٌَْ ْ ُ َ َ َ َ
‫و ِذا جآءهم أ ر ِمن‬
ِ ِ ِِ ِ ِ ِ
ُ ْ ‫نبطونه‬
ْ.‫منهم‬ َُْ ُ َْ ْ َ َ ْ َُ َ ْ ُْ َْْ
َ ُ ٰ َ
ِ ِ ‫لعلمه ا ِ ن س‬ ِ ‫و ِ أو ِ اﻷ ِر ِمنهم‬
When there reaches them any news of peace or fear,
they popularize it. Had they referred it to the
Messenger and to those of authority among them,
those from among them who verify [the truth] would
have verified it.1

﴾3﴿
ُ ْ َْْ ُ َْ ُ ُ ْ َ َ ‫اﷲ‬ ُ ْ َ ‫منوآ‬
ْ ُ َ ‫يٰا َ َها ا ْ َن ٰا‬
‫رسول َوأو ِ اﻷ ِر ِمن ْم‬ ‫وأطيعوا ا‬
ِ
َ ‫أطيعوا‬
ِ ِ
O believers! Obey Allāh and obey the Messenger and
those of authority who are amongst you.2
The meaning of “those of authority”
Most commentators state that it refers to the ‛ulamā’
mujtahids. This point is made by Hadrat ‛Abdullāh
ibn ‛Abbās radiyallāhu ‛anhu, Hadrat Jābir ibn
‛Abdillāh radiyallāhu ‛anhu, Hadrat Hasan Basrī
rahimahullāh, Hadrat ‛Atā’ ibn Abī Rabāh
rahimahullāh and other senior commentators.
‛Allāmah Ālūsī rahimahullāh states:
٣
‫فإن العلماء هم ا س نبطون ا طرحون ﻸح م‬

1 Sūrah an-Nisā’, 4: 83.

2 Sūrah an-Nisā’, 4: 59.
.‫روح اﳌعاﱐ‬3

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By ‛ulamā’ it is referred to those who derive

injunctions and extract them (i.e. ‛ulamā’ mujtahids).

﴾4﴿
ْ َ ‫نذروا‬
ْ ُ َ ‫قو‬
‫هم‬ ْ ُ َ َ َ ّ ‫طآئفة‬
ْ ُ ْ ُ ‫تفقهوا ا ّ ِ ْين َو‬ ٌ َ َ ْ ُْ ّ َ ْ ُّ ْ َ ََ َ ََْ
ِ ِ ِ ِ ِ ِ ‫فرقة ِمنهم‬ ٍ ِ ِ ‫فلو ﻻ فر ِمن‬
َ ْ ُ َْ ْ ُ ََ ْ َْ ْ ُ َ َ َ
َ
.‫ذرون‬ ‫ِإذا رجعوآ إِ ِهم لعلهم‬
Why, then, did a section from each group not go forth
so that they may acquire an understanding of religion
and inform their people when they return to them so
that they might be on their guard?1

﴾5﴿
َ َ ََ ْ َ َ ْ َ ْ َ
... ‫اناب ِا‬ ‫واتبع س ِيل من‬
ِ ...
Follow the path of he who has turned to Me.2
The word wattabi‛ is an order. In other words, it is
obligatory to follow those who turn to Allāh ta‛ālā.
The author of Rūh al-Ma‛ānī states:

‫واتبع س يل من أناب إ با وحيد واﻹخﻼص بالطاعة وحاصله اتبع‬

٣
. ‫س يل ا خلص‬
Follow the path of he who has turned to Me with
tauhīd and sincere obedience. This essentially means:
Follow the path of the sincere ones.

1 Sūrah at-Taubah, 9: 122.

2 Sūrah Luqmān, 31: 15.
.٧٨\٢١ :‫روح اﳌعاﱐ‬3

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Proof of Taqlīd From Ahādīth

The issue of taqlīd is proven from several Ahādīth. A
few are quoted below:

﴾1﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن أ حذيفة ر‬

١
.‫إقتدوا با ين من بعدي أ ب ر وعمر‬
Hadrat Abū Hudhayfah radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
Follow the two who are to come after me: Abū Bakr
and ‛Umar.

﴾2﴿
Hadrat Aswad ibn Yazīd radiyallāhu ‛anhu narrates:

‫اﷲ عنه با من معلما أو أم ا فسأ اه عن‬ ‫أتانا معاذ بن جبل ر‬

٢
.‫رجل تو وترك اب ته وأخته فأعطى اﻹبنة ا صف واﻷخت ا صف‬
Hadrat Mu‛ādh ibn Jabal radiyallāhu ‛anhu came to
us in Yemen as a teacher or a leader, so we asked
him about a man who passes away and leaves
behind a daughter and a sister; how will his estate be
divided. Hadrat Mu‛ādh gave half the estate to the
daughter and the other half to the sister.

.٨٠ ‫ ص‬،‫ وابن ماجه‬،٧٥\٣ :‫ مستدرك‬،٢٠٧\٢ :‫ترمذي‬1

.٩٩٧\٢ :‫ﲞاري‬2

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﴾3﴿

‫ تمسكوا بها وعضوا‬، ‫وسنة ا لفاء ا راشدين ا هدي‬ ‫فعلي م س‬

‫دثة بدعة و‬ ‫ و يا م و دثات اﻷ ور فإن‬.‫عليها با واجذ‬
١
.‫بدعة ضﻼلة‬
Hold on firmly to my Sunnah and the Sunnah of the
rightly-guided khulafā’ after me. Grasp it firmly and
hold it tightly with your teeth. Beware of initiating new
matters because every new matter is a bid‛ah and
every bid‛ah is deviation.
Proof of Taqlīd From Statements of Past Scholars
‛Allāmah Jalāl ad-Dīn Suyūtī rahimahullāh writes:

‫العا وغ ه ن م يبلغ رتبة اﻹجتهاد ال ام مذهب مع‬ ‫ب‬

٢
.‫من مذاهب ا جتهدين‬
It is obligatory on an ordinary person and anyone else
who has not reached the rank of ijtihād to adhere to
following any one specific madh-hab of the mujtahids.
Hadrat Bahr al-‛Ulūm Maulānā ‛Abd al-‛Alī Firangī
Mahallī rahimahullāh writes:
٣
.‫و بناء عليه ابن ا صﻼح منع ا قليد غ اﻷئمة اﻷر عة‬
It is on this basis that Ibn as-Salāh prohibited the
taqlīd of anyone except the four Imāms.

.٢٧\٤ :‫ مسند أﲪد‬،٢\٦ :‫ دارمي‬،٥ ‫ ص‬:‫ ابن ماجه‬،٣٨٣ :‫ ترمذين‬،٢٧٩\٢ :‫أبو داؤد‬1
.١٧٥ ‫ ص‬،‫شرح ﲨع اﳉوامع ﲝواله خﲑ التنقيد‬2
.٢٦٩ ‫ ص‬،‫فواتح الرﲪوت شرح مسلم الثبوت‬3

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Hadrat Shāh Walī Allāh Muhaddith Dehlawī

rahimahullāh writes:

‫إن عقيدة ا ذاهب اﻷر عة ا دونة ا حررة قد اجتمعت اﻷمة ومن‬

‫جواز تقليدها إ يومنا هذا و ذ ك من ا صالح ما‬ ‫يعتد به منها‬
‫ت‬ ‫ق ت فيها ا مم جدا وأ‬ ‫هذه اﻷيام ال‬ ‫ﻻ سيما‬ ‫ﻻ‬
١
.‫ذي رأي برأيه‬ ‫ا فوس ا وى وأعجب‬
The ummah and those who are worthy of
consideration concur on the permissibility of taqlīd of
the creed of the four codified and recorded madhāhib.
This consensus continues to this day. There are many
obvious wisdoms behind this especially in our times
wherein enthusiasm has really stagnated, people are
filled with personal whims and fancies, and each
person is conceited about his own views.
Proof For Taqlīd Shakhsī
Just as there is proof for general taqlīd in the eras of
the Sahābah and Tābi‛īn in the sense that people
used to ask for rulings from the jurists among the
Sahābah, in the same way we find proof of taqlīd of
individuals. This is known as taqlīd shakhsī.

.١٥٤\١ :‫حجة ﷲ البالغة‬1

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﴾1﴿

‫اﷲ عنهما عن ا رأة طافت ثم‬ ‫إن أهل ا دينة سأ وا ابن عباس ر‬
‫ قا وا ﻻ نأخذ بقو ك وندع قول ز د بن ثابت‬،‫ قال م تنفر‬،‫حاضت‬
١
.‫اﷲ عنه‬ ‫ر‬
The people of Madīnah asked Hadrat Ibn ‛Abbās
radiyallāhu ‛anhu about a woman who performed
tawāf and then experienced her menses. He said to
them: “She will have to leave.” They said: “We will not
leave the view of Zayd ibn Thābit radiyallāhu ‛anhu
for your view.”
They did not accept the verdict of a Sahābi like
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu and followed the
view of Hadrat Zayd ibn Thābit radiyallāhu ‛anhu. We
learn from this that the people of Madīnah used to
make taqlīd shakhsī of Hadrat Zayd ibn Thābit
radiyallāhu ‛anhu.

﴾2﴿
Some people asked Hadrat Abū Mūsā Ash‛arī
radiyallāhu ‛anhu for a ruling. He gave them an
answer and added: “You must also ask Hadrat
‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu.” When they
asked the latter, he issued a verdict which was
different from that of Hadrat Abū Mūsā Ash‛arī
radiyallāhu ‛anhu. Hadrat Abū Mūsā Ash‛arī
radiyallāhu ‛anhu then said:
١
.‫في م‬ ‫ﻻ سئلو ما دام هذا ا‬

.٢٣٧\١ :‫ﲞاري‬1

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Do not ask me as long as this erudite scholar [referring

to Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu] is
among you.
The Reason For Making Taqlīd of The Four Imāms
Only
When the books of the four madhāhib – Hanafī,
Mālikī, Shāfi‛ī and Hambalī – were codified and these
madhāhib spread to the four corners of the world,
everyone reverted to these four.
Hadrat Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh writes:
٢
.‫لسواد اﻷعظم‬ ‫ا اندرست ا ذاهب ا قة إﻻ هذه ن اتباعها اتبا‬
When the madhāhib apart from these four became
obliterated, following these four entails following the
main body of Muslims.
Hadrat Shāh Walī Allāh rahimahullāh writes at
another place:

‫ا أ مه اﷲ تعا العلماء و عهم عليه من‬ ‫فا ذهب لمجتهدين‬

٣
.‫حيث شعرون أو ﻻ شعرون‬
Choosing the madhāhib of the four Imāms is a secret
which Allāh ta‛ālā inspired in the hearts of the ‛ulamā’
and rallied them around it whether they know the
secret or not.
Shaykh Ahmad also known as Mullā Jīyūn
rahimahullāh writes:

.‫ ترمذي‬،‫ أبو داؤد‬،٢٩٧\٢ :‫صحيح البخاري‬1

.٣٣ ‫ ص‬،‫عقد اﳉيد‬2
.‫اﻹنصاف‬3

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‫وز‬ ‫وز ﻸر عة و ذا ﻻ‬ ‫أن اﻹتباع إنما‬ ‫قد وقع اﻹ اع‬

١
.‫اﻹتباع ن حدث تهدا الفا م‬
There is unanimity on the point that following only the
four Imāms is permissible. It is not permissible to
follow one who becomes an opposing mujtahid after
them.
It is as though there is unanimity on the four Imāms.
‛Allāmah Ibn Nujaym Misrī rahimahullāh writes:
٢
.‫من خالف اﻷئمة اﻷر عة فهو الف ﻺ اع‬
If any person’s decision is in opposition to the four
Imāms he is in fact against the Ijmā‛.
Qādī Thanā’ullāh Pānī Pattī rahimahullāh writes:

‫فإن أهل ا سنة وا ماعة قد اف ق بعد القرن ا لثة أو اﻷر عة‬

،‫فروع ا سائل سوى هذه ا ذاهب اﻷر عة‬ ‫أر عة ا ذاهب و م يبق‬
‫بطﻼن قول من الف هم وقد قال‬ ‫فقد انعقد اﻹ اع ا ر ب‬
٣
.‫اﷲ تعا و بع غ س يل ا ؤمن نو ما تو ونصله جهنم‬
As regards subsidiary issues, after the third or fourth
century, only four madhāhib of the Ahl as-Sunnah wa
al-Jamā‛ah remained. Thus, ijmā‛ has been
established on the falsity of anyone who opposes all
of them. Allāh ta‛ālā says: The one who leaves the
path of the believers – i.e. the Ahl as-Sunnah – and

.٣٤٦ ‫ ص‬،‫تفسﲑات أﲪدية‬1

.١٣١ ‫ ص‬،‫اﻷشباه والنظائر‬2
.‫ سورة آل عمران‬،٦٤\٢ :‫تفسﲑ مظهري‬3

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follows any other path, We will leave him to whatever

he has chosen and We will then convey him to Hell.
‛Allāmah Muhīyy ad-Din Nawawī rahimahullāh, the
commentator of Sahīh Muslim, writes:

‫أوجبوا تقليدا‬ ‫أما اﻹجتهاد ا طلق فقا وا ختم باﻷئمة اﻷر عة ح‬

١
.‫ ونقل إمام ا رم اﻹ اع عليه‬،‫أمة‬ ‫واحدا من هؤﻻء‬
As for general ijtihād, the ‛ulamā’ say that it has
ended with the four Imāms to the extent that they
made it obligatory to make taqlīd of one of these four.
Imām al-Haramayn rahimahullāh states that there is
unanimity on this point.
‛Allāmah Sayyid Ahmad Sāhib Tahtāwī rahimahullāh
writes:

‫باتباع الفرقة ا اجية ا سماة بأهل ا سنة‬ ‫ا ؤمن‬ ‫فعلي م يا مع‬

‫وافقتهم وخذﻻنه وسخطه وحقنه‬ ‫ة اﷲ‬ ‫وا ماعة فإن ن‬
‫ا ذاهب اﻷر عة‬ ‫ وهذه الطائفة ا اجية قد اجتمعت ا وم‬،‫الفتهم‬
‫وهم ا نفيون وا ا كيون وا شافعيون وا نبليون ومن ن خارجا من‬
٢
.‫ذ ك ا زمان فهو من أهل ا دعة وا ار‬ ‫هذه ا ذاهب اﻷر عة‬
O assembly of Muslims! It is obligatory on you to
follow the group which is successful – the one which is
known as Ahl as-Sunnah wa al-Jamā‛ah. Allāh’s help
lies in abiding to the Ahl as-Sunnah, while opposition
to it entails earning Allāh’s wrath and displeasure.
This successful group is now collectively found in the

.١٠ ‫ ص‬،‫روضة الطالبﲔ ﲝواله نور اﳍداية‬1

.١٥٣\٤ :‫طحطاوي على الدر اﳌختار‬2

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four madhāhib. They are: the Hanafīs, Mālikīs,

Shāfi‛īs and Hambalīs. Anyone who leaves any of
these four in these times is a bid‛atī and belongs to the
Hell-fire.
The Harms of Abandoning Taqlīd
If taqlīd was given up and abandoned, a person will
have to endure and suffer many harms. Some of
them are listed below:
1. It puts an end to unity and harmony in the
ummat.
2. It becomes a cause of irreligiousness and
apostasy.
3. It results in the birth of false creeds. For
example, the founder of the naturalist sect, Sir
Sayyid Ahmad Khān, was initially a Ghayr
Muqallid. Similarly, the founder of the
rejection of Hadīth sect, ‛Abdullāh Chakrālwī,
was a Ghayr Muqallid.
4. The cause of the Qādiyānīs coming into
existence is the Ghayr Muqallids because
Mirzā Ghulām Ahmad Qādiyānī was a Ghayr
Muqallid.
5. It results in opposing Ijmā‛. For example, the
issue of 20 rak‛ats of tarāwīh and the falling of
three divorces in one assembly – both of which
are unanimously accepted by the entire
ummat – are not accepted by Ghayr Muqallids.
6. It results in non-reliance and mistrust in the
Sahābah, the Imāms and other seniors. A
person becomes audacious and impudent.
7. It leads to rebellion against Hadīth.

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2nd Belief: Rejection of Ijmā‛

Answer
The majority of ‛ulamā’ are of the opinion that Ijmā‛ is
one of the four sources of Islamic law. It is essential
to believe in this and to practise on it. Rejection of
Ijmā‛ is the norm of the Khawārij and most of the
Shī‛ah sects. Apart from them, the entire ummat
accepts Ijmā‛ as a proof.
Definition of Ijmā‛

‫ع‬ ‫من أمة مد ص اﷲ عليه وسلم‬ ‫اتفاق ا جتهدين ا صا‬

١
.‫أ ر من اﻷ ور‬
It refers to the unanimity of the righteous mujtahids of
the ummah of Muhammad sallallāhu ‛alayhi wa
sallam on a particular issue in a certain era.
Proof of Ijmā‛ From The Qur’ān

﴾1﴿

‫يل‬ْ َ َ ْ َ ‫بع‬
ْ َ ‫هدى َو‬ ٰ ُ ْ ‫من َ ْعد َما تَ َ َ َ ُ ا‬ َْ ُ
ْ ‫رسول‬ َ ْ ََ
ِ ِ‫س‬ ِ ِ ِ ‫شاقق ا‬
ِِ ‫ومن‬
ْ َ َ َ ‫َ َ َط‬ ْ ُ ّ
ََ َ َُ َ ْ ِ ْ ُْ‫ا‬
.‫وسآءت َ ِص ْ ًا‬ ِ ِ َ ‫مؤمن نو ِ ِ ما تو‬
‫ونصله جهنم‬ ِ
Whoever opposes the Messenger after the straight
path has become manifest to him and treads the path
against all the Muslims, We shall hand him over to
that which he himself has chosen and We shall cast
him into Hell. He has reached a very evil place.2

.٥١٦ ‫ ص‬،‫توضيح وتلويح‬1

2 Sūrah an-Nisā’, 4: 115.
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In the above verse, treading the path of believers is

made obligatory. Another name for this is Ijmā‛.

﴾2﴿
َ ًْ َ
ْ ُ َ َ ‫وﻻ‬ ْ َ ْ ُ َ ْ ‫َوا‬
‫فرقوا‬ ‫اﷲ ِ يعا‬
ِ ‫بل‬
ِ ِ ‫تصموا‬ِ
Hold fast to the rope of Allāh altogether and do not
sow dissension.1
Allāh ta‛ālā prohibits us from dissension and
disunity. This will happen when Ijmā‛ is abandoned.

﴾3﴿
ُ ْ َْْ ُ َْ ُ ُ ْ َ َ ‫اﷲ‬ ُ ْ َ ‫منوآ‬
ْ ُ َ ‫يٰا َ َها ا ْ َن ٰا‬
‫رسول َوأو ِ اﻷ ِر ِمن ْم‬ ‫وأطيعوا ا‬
ِ
َ ‫أطيعوا‬
ِ ِ
O believers! Obey Allāh and obey the Messenger and
those of authority who are amongst you.2
The words “those of authority” refer to the mujtahids
of the ummat. This means that if the mujtahids
concur on a certain ruling, it will be obligatory and
necessary to obey them.

﴾4﴿
ْ َ َْ ‫ًَْم‬
ٰ َ ‫إذ‬
ْ ُ ‫هد‬ ُ ُ َ َ ََ
‫هم‬ ِ ‫وما ن اﷲ ِ ِضل قوما عد‬
Allāh is not such as to lead astray a people after He
has guided them.3
This verse teaches us that Allāh ta‛ālā does not cast
anything which is against the truth in the hearts of

1 Sūrah Āl ‛Imrān, 3: 103.

2 Sūrah an-Nisā’, 4: 59.
3 Sūrah at-Taubah, 9: 115.
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the ‛ulamā’ mujtahids. Whatever knowledge is cast

into their hearts and they concur on it, it will
certainly be on the truth. This is why it will become
obligatory to act on it.1
Proof of Ijmā‛ From Ahādīth

﴾1﴿
٢
‫ا ضﻼلة‬ ‫م ي ن اﷲ جمع أم‬
Allāh will never allow my ummah to concur on
deviation.

﴾2﴿
٣
‫ا ضﻼلة‬ ‫إن أم ﻻ تمع‬
My ummah will not concur on deviation.

﴾3﴿
ُ َ ُ
٤
‫ا ار‬ ‫ماعة ومن شذ شذ‬
ِ ‫ا‬ ‫يد اﷲ‬
Allāh’s hand is over the main body of Muslims.
Whoever separates himself from it will be kept
separate in the Hell-fire.

.‫مفهوم توضيح وتلويح‬1

.٢٩\٢ :‫ ترمذي‬،٣٨٣ ‫ ابن ماجه ص‬،٢٥\١ :‫ دارمي‬،١٧٨\٦ :‫مسند أﲪد‬2
.٣٩\٢ :‫ترمذي‬3
.٣٣ ‫ ص‬،‫ أبو داؤد‬،٦٢٦\١ :‫مسند أﲪد‬4

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﴾4﴿
ٰ
١
‫ما راه ا ؤمنون حسنا فهو عند اﷲ حسن‬
Whatever the believers consider to be good it is good in
the sight of Allāh.

﴾5﴿

‫عن معاذ بن جبل ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه‬

َ ْ َ ُ ْ َ
‫ يأخذ ا شاذة والقاصية‬،‫الغنم‬
ِ ‫كذئب‬
ِ ِ ‫سان‬
ِ ‫ﻹ‬
ِ ‫وسلم إن ا شيطان ِذئب ا‬
َ ّ ‫وا احية و يا م وا‬
.‫شعاب وعلي م با ماعة‬ ِ
٢

Mu‛ādh ibn Jabal radiyallāhu ‛anhu narrates that

Rasūlullāh sallallāhu ‛alayhi wa sallam said: Shaytān
is like a wolf for man just as a wolf is to sheep – it
attacks the lone sheep, the one which is on the fringes
and edges. Beware of remaining aloof from people and
adhere strictly to the main body of Muslims.

﴾6﴿
ُ َ َ َ
‫ا ار‬ ‫اﻷعظم فإنه من شذ شذ‬ ‫اتبعوا ا سواد‬
Follow the main body of Muslims because the one who
separates himself from it will be kept separate in the
Hell-fire.
Whose Ijmā‛ is Considered
The ‛ulamā’ have a few views in this regard:

.‫ دارمي‬،‫مسند أﲪد‬1
.‫مسند أﲪد‬2

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1. Some ‛ulamā’ say that only the Ijmā‛ of the

Sahābah is considered.
2. Imām Mālik rahimahullāh and others consider
the Ijmā‛ of the people of Madīnah. The
agreement or disagreement of anyone else is
not considered.
3. Some say that the unanimity of all Muslims in
a single era is a prerequisite for Ijmā‛. It is
essential for all – the masses, the ‛ulamā’, the
ignoramuses, etc. – to concur.
4. The best view which is also the view of the
majority is that Ijmā‛ of only the jurists who
adhere strictly to the Sunnah is considered.
The agreement or disagreement of others will
not affect this unanimity.
3rd Belief: 20 Rak‛ats Tarāwīh
A Ghayr Muqallid scholar, Maulānā Wahīd az-
Zamān, writes with reference to tarāwīh:
There is no specific number of rak‛ats for
the salāh which is performed in the
nights of Ramadān, i.e. for the tarāwīh
salāh.
Another Ghayr Muqallid scholar, Abū al-Khayr Nūr
al-Hasan, writes:
In short, no marfū‛ narration lays down a
specific number.
Nawāb Siddīq Hasan Khān writes:
As far as the origins of tarāwīh salāh is
concerned, it is Sunnah because it is
established that Rasūlullāh sallallāhu
‛alayhi wa sallam performed this salāh
for a few nights. He then stopped
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performing it solely out of affection for the

ummat in the sense that it must not
become obligatory on them or they
themselves must not start considering it
to be obligatory. There are no authentic
marfū‛ narrations which specify the
number of rak‛ats. What we do learn from
one Hadīth is that Rasūlullāh sallallāhu
‛alayhi wa sallam used to increase his
acts of worship in Ramadān as compared
to other months. An additional point
learnt from Muslim Sharīf is that the
rak‛ats of this salāh used to be more.
Answer
Twenty rak‛ats tarāwīh is established from the Ijmā‛
of the Sahābah radiyallāhu ‛anhum. It is therefore
deviant to claim that 20 rak‛ats tarāwīh is a bid‛at.
This is because everyone is unanimous on this
number since the era of Hadrat ‛Umar radiyallāhu
‛anhu until the end of the 12th century of the Hijrah.
There is no difference in this regard from any of the
scholars of the past. Twenty rak‛ats of tarāwīh was
performed from the era of Rasūlullāh sallallāhu
‛alayhi wa sallam and continued in this way in every
era, and continues to this day.
Tarāwīh Salāh During The Era of Rasūlullāh

‫اﷲ عنه أن رسول اﷲ ص اﷲ عليه وسلم ن‬ ‫عن ابن عباس ر‬

١
.‫ن ر عة وا وتر‬ ‫ر ضان ع‬ ‫يص‬

.‫ طﱪاﱐ وغﲑه‬،‫ معجم بغوي‬،٣٩٣\٢ :‫مصنف ابن أﰊ شيبه‬1

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Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that

Rasūlullāh sallallāhu ‛alayhi wa sallam used to
perform 20 rak‛ats and witr in Ramadān.
Tarāwīh Salāh During The Era of Hadrat Abū Bakr

‫ذ ك ثم ن اﻷ ر‬ ‫فتو رسول اﷲ ص اﷲ عليه وسلم واﻷ ر‬

‫اﷲ عنه وصدرا من خﻼفة عمر‬ ‫خﻼفة أ ب ر ر‬ ‫ذك‬
١
.‫اﷲ عنه‬ ‫ر‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
until the demise of Rasūlullāh sallallāhu ‛alayhi wa
sallam, the caliphate of Abū Bakr radiyallāhu ‛anhu
and the beginning of the caliphate of ‛Umar
radiyallāhu ‛anhu this was the practice of the people
(that they used to perform 20 rak‛ats of tarāwīh
individually).
Tarāwīh Salāh During The Era of Hadrat ‛Umar

‫اﷲ عنه أ ر رجﻼ يص‬ ‫بن سعيد أن عمر بن ا طاب ر‬ ‫عن‬

٢
.‫ن ر عة‬ ‫بهم ع‬
Hadrat Yahyā ibn Sa‛īd Ansārī narrates that ‛Umar
ibn al-Khattāb radiyallāhu ‛anhu instructed a man to
perform 20 rak‛ats tarāwīh for them.
A narration of Abū Dāwud Sharīf states:

‫أ بن‬ ‫اﷲ عنه ع ا اس‬ ‫عن ا سن أن عمر بن ا طاب ر‬

١
.‫ن ر عة‬ ‫اﷲ عنه ف ن يص بهم ع‬ ‫كعب ر‬

.٢٦٩\١ :‫الطحاوي‬1
.٣٩٣\٢ :‫مصنف ابن أﰊ شيبة‬2

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Hadrat Hasan narrates that ‛Umar ibn al-Khattāb

radiyallāhu ‛anhu assembled the people under Ubayy
ibn Ka‛b radiyallāhu ‛anhu who then performed 20
rak‛ats tarāwīh.
Tarāwīh Salāh During The Era of Hadrat ‛Uthmān

‫عهد عمر بن‬ ‫اﷲ عنه قال نوا يقو ون‬ ‫عن سائب بن يز د ر‬
‫ قال و نوا‬،‫ن ر عة‬ ‫شهر ر ضان لع‬ ‫اﷲ عنه‬ ‫ا طاب ر‬
‫اﷲ‬ ‫عهد عثمان ر‬ ‫عصيهم‬ ‫و نوا يتو ئون‬ ‫يقرءون با ئ‬
٢
.‫عنه من شدة القيام‬
Hadrat Sā’ib ibn Yazīd radiyallāhu ‛anhu narrates:
They used to perform 20 rak‛ats of tarāwīh in the
month of Ramadān during the era of ‛Umar ibn al-
Khattāb radiyallāhu ‛anhu. They used to recite 100
verses in a rak‛at. During the era of Hadrat ‛Uthmān
radiyallāhu ‛anhu they used to lean on their walking
sticks because of the lengthy period of standing.
Tarāwīh Salāh During The Era of Hadrat ‛Alī

‫ر ضان‬ ‫اﷲ عنه د القراء‬ ‫عن ع ر‬ ‫عن عبد ا ر ن ا سل‬

‫اﷲ عنه يوتر‬ ‫ن ر عة و ن ع ر‬ ‫فأ ر منهم رجﻼ يص ع‬
٣
.‫بهم‬
Hadrat ‛Abd ar-Rahmān as-Sulamī narrates that ‛Alī
radiyallāhu ‛anhu called the qārīs in Ramadān and
instructed one man to lead the people in salāh for 20

.٢٠٢\١ :‫أبو داؤد‬1

.٤٩٦\٢ :‫السنن الكﱪى‬2
.٤٩٦\٢ :‫السنن الكﱪى للبيهقي‬3

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rak‛ats. Hadrat ‛Alī radiyallāhu ‛anhu would then lead

them in the witr salāh.
The Sahābah’s Ijmā‛ on Twenty Rak‛ats
Mullā ‛Alī Qārī rahimahullāh states that there is
unanimity among the Sahābah radiyallāhu ‛anhum
with regard to 20 rak‛ats of tarāwīh. The same is with
the era of the Tābi‛īn. He writes:
١
.‫أن ال او ح ع ون ر عة‬ ‫أ ع ا صحابة‬
The Sahābah are unanimous as regards tarāwīh
being 20 rak‛ats.
Imām Muhammad rahimahullāh writes:
٢
‫ذك‬ ‫ﻷن ا سلم قد أ عوا‬
Because the Muslims concur in this regard.
The Four Imāms Concur on Twenty Rak‛ats
The madh-hab of Imām Abū Hanīfah rahimahullāh is
found in one of the most authentic Hanafī books of
jurisprudence:
٣
.‫قا وغر ا‬ ‫ع ون ر عة وهو قول ا مهور وعليه عمل ا اس‬ ‫و‬
Tarāwīh is 20 rak‛ats. This is the view of all the
‛ulamā’ and the practice of people in the East and
West.
The madh-hab of Imām Shāfi‛ī rahimahullāh:

.(‫ وﲢفة اﻷخيار )عبد اﳊي لكهنوي رﲪه ﷲ‬،١٩٤\٣ :‫مرقاة شرح مشكوة‬1
.١٤٠ ‫ ص‬،‫مؤطا ﷴ‬2
.٤٧٤\١ :‫شامي‬3

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ُ ‫ر ة اﷲ عليه وهكذا أدر‬

‫ت بب نا بمكة يصلون‬ ‫وقال ا شاف‬
١
.‫ن ر عة‬ ‫ع‬
Imām Shāfi‛ī rahimahullāh said: I found this practice
of 20 rak‛ats tarāwīh in my city, Makkah.
The madh-hab of Imām Mālik rahimahullāh:
٢
.‫فا شهور عن ما ك ست وثﻼثون وا وتر بثﻼث‬
The well-known view of Imām Mālik rahimahullāh is
36 rak‛ats and three rak‛ats for witr.
The madh-hab of Imām Ahmad ibn Hambal
rahimahullāh:
٣
.‫سليمات‬ ‫ع ون ر عة بع‬ ‫وال او ح سنة ؤ دة و‬
Tarāwīh is sunnah mu’akkadah and it is 20 rak‛ats
with 10 salāms.
The practice of all ‛ulamā’ to this day is 20 rak‛ats.
Even today, 20 rak‛ats are performed in Haramayn
Sharīfayn - Makkah and Madīnah.
4th Belief: Three Divorces in One Assembly
Answer
If three divorces are issued at once in a single
assembly then all the jurists and four Imāms concur
that three divorces will apply. On the other hand, the
Shī‛ah and Ghayr Muqallids are of the view that one
revocable divorce will apply.

.١٦٦\١ :‫ترمذي‬1
.١٨١\١ :‫فتح الباري‬2
.١٨٣\١ :‫اﳌقنع‬3

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Proof From Ahādīth

‫أخ نا سليمان بن واقد عن ابن وهب قال أخ نا رمة عن أبيه قال‬

‫سمعت مود بن يد قال أخ رسول اﷲ عن رجل طلق ا رأته ثﻼث‬
‫تطليقات يعا فقام غضبان ثم قال أيلعب ب تاب اﷲ عز وجل وأنا‬
١
‫ أﻻ أقتله؟‬،‫ب أظهر م ح قام رجل فقال يا رسول اﷲ‬
Mahmūd ibn Labīd narrates that Rasūlullāh sallallāhu
‛alayhi wa sallam was informed of a man who issued
three divorces at once to his wife. Rasūlullāh
sallallāhu ‛alayhi wa sallam got up angrily and said:
Are people playing with Allāh’s Book while I am
present among you? On seeing the anger of Rasūlullāh
sallallāhu ‛alayhi wa sallam, a Sahābī stood up and
asked: “O Rasūlullāh! Should I kill him?”
The following is related in the incident of Hadrat
‛Uwaymir ‛Ajalānī:

‫فلما فرغ قال عو مر كذبت عليها يا رسول اﷲ إن ا سكتها فطلقها‬

٢
.‫ثﻼثا‬
When Rasūlullāh sallallāhu ‛alayhi wa sallam
dispensed with the incident of Hadrat ‛Uwaymir and
his wife, Hadrat ‛Uwaymir said: “If I still keep her it
would mean that I spoke a lie.” He then issued three
divorces to her.

.٢٨٣ ‫ ص‬،‫ وكذا مشكوة‬،٣٦\١ :‫نسائي‬1

.٢٠٦ ‫ ص‬،‫ وكذا مؤطا إمام مالك‬،٣١٢\١ :‫ أبو داؤد‬،٨١\٢ :‫ﲞاري‬2

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The Verdict of Hadrat ‛Umar

‫اﷲ عنه قال ن عمر إذا أ برجل قد طلق ا رأته‬ ‫عن أ س ر‬

١
.‫ا وفرق ب نهما‬ ‫لس أوجعه‬ ‫ثﻼثا‬
Hadrat Anas ibn Mālik radiyallāhu ‛anhu narrates
that when any man who issued three divorces at once
to his wife was brought to him, he would punish the
man and separate husband and wife.
Hadrat ‛Umar radiyallāhu ‛anhu also wrote this
ruling in a letter to his governor, Hadrat Abū Mūsā
Ash‛arī radiyallāhu ‛anhu.2
The Verdict of Hadrat ‛Uthmān

‫أنه قال جاء رجل إ عثمان بن‬ ‫روى و يع عن معاو ة بن أ‬

٣
.‫عفان فقال طلقت ا رأ فقال بانت منك بثﻼث‬
Hadrat Mu‛āwiyah ibn Abī Yahyā relates that a man
came to Hadrat ‛Uthmān ibn ‛Affān radiyallāhu ‛anhu
and said: “I issued (1 000) divorces to my wife.” He
said: “She has become separated from you with three
divorces.”
The Verdict of Hadrat ‛Alī

‫وروى و يع عن حبيب بن أ ثابت قال جاء رجل إ ع بن أ‬

‫ع بانت‬ ‫اﷲ عنه فقال إ طلقت ا رأ ألفا فقال‬ ‫طالب ر‬
١
.‫منك بثﻼث‬

.١١\٥ :‫مصنف ابن أﰊ شيبة‬1

.٢٥٩\٣ :‫سنن سعيد بن منصور‬2
.٣٣٠\٣ :‫ فتح القدير‬،١٧٢\١٠ "‫ معلى بن حزم‬،٢٥٩\٢ :‫زاد اﳌعاد‬3

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Hadrat Habīb ibn Abī Thābit relates that a man came

to ‛Alī ibn Abī Tālib radiyallāhu ‛anhu and said: “I
issued 1 000 divorces to my wife.” ‛Alī radiyallāhu
‛anhu said to him: “She has become separated from
you with three divorces.”
The Verdict of Hadrat ‛Abdullāh ibn Mas‛ūd

‫وق عن عبد اﷲ أنه قال ن طلق ا رأته مائة بانت بثﻼث‬ ‫عن‬
٢
.‫وسائر ذ ك عدوان‬
Hadrat Masrūq relates that ‛Abdullāh ibn Mas‛ūd
radiyallāhu ‛anhu used to say to any person who
issued 100 divorces to his wife: “She has become
separated from you with three divorces, and the
remainder is an excess on your part.”
The Verdict of Hadrat Ibn ‛Abbās

‫حثنا إسماعيل أنا أيوب عن عبد اﷲ بن كث عن اهد قال كنت‬

،‫اﷲ عنه وجاءه رجل فقال إنه طلق ا رأته ثﻼثا‬ ‫عند ابن عباس ر‬
‫ قال أينطلق أحد م ف ب‬،‫ظننت أنه رادها إ ه‬ ‫قال سكت ح‬
٣
.‫الخ‬...‫ا موقة‬
Hadrat Mujāhid rahimahullāh narrates: I was sitting
with Hadrat Ibn ‛Abbās radiyallāhu ‛anhu when a
man came to him and said that he issued three
divorces to his wife. Hadrat Ibn ‛Abbās remained
silent to the extent that I thought he will issue the
verdict of revoking the divorce. He then said: “First a

.٣٠\٢ :‫ طحاوي‬،١٣\٥ :‫ مصنف ابن أﰊ شيبة‬،٢٥٩\٢ :‫ زاد اﳌعاد‬،٣٣٥\٧ :‫سنن بيهقي‬1

.١٢\٥ :‫ مصنف ابن أﰊ شيبة‬،٣٣٢\٧ :‫ سنن بيهقي‬،٣٠\٢ :‫ طحاوي‬،١٢\٥ :‫مصنف عبد الرزاق‬2
.٣٣٧\٧ :‫ بيهقي‬،٤٥١\٢ :‫ دارقطﲏ‬،٣١\٢ :‫ طحاوي‬،٣٦\١ :‫أبو داؤد‬3

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person does something foolish and then he says: ‘O

Ibn ‛Abbās! O Ibn ‛Abbās!’ Allāh ta‛ālā certainly says
that there is a way out for the one who fears Allāh
ta‛ālā. But you did not fear Allāh ta‛ālā in the first
place, so there is no way out for you. You disobeyed
Allāh ta‛ālā and your wife is now separated from
you.”
The Verdict of Hadrat ‛Abdullāh ibn ‛Umar

‫اﷲ عنه إذا سئل عمن طلق ثﻼثا قال و‬ ‫عن نافع ن ابن عمر ر‬
‫ فإن‬،‫ص اﷲ عليه وسلم أ ر بهذا‬ ‫فإن ا‬ ‫طلقت رة أو رت‬
١
.‫طلقها ثﻼثا حرمت ح تنكح زوجا غ ه‬
Hadrat Nāfi‛ relates that when Hadrat ‛Abdullāh ibn
‛Umar radiyallāhu ‛anhu used to be asked about a
person who issued three divorces to his wife, he
would reply: “Had you issued one or two divorces you
could have revoked it because Rasūlullāh sallallāhu
‛alayhi wa sallam also gave the ruling of revocation in
such a case. But if three divorces were issued, she is
forbidden until she marries another man.”
The Verdict of Hadrat ‛Abdullāh ibn ‛Amr ibn al-‛Ās

‫اﷲ عنه أنه جاء رجل إ عبد‬ ‫حدثنا يو س عن عطاء بن سار ر‬

‫ قال‬،‫اﷲ بن عمرو فسأ عن رجل طلق ا رأته ثﻼثا قبل أن يمسها‬
‫ فقال عبد اﷲ إنما بانت قا‬،‫طﻼق ا كر واحدة‬ ‫عطاء فقلت‬
.‫ا واحدة ت ينها وا ﻼث رمها ح تنكح زوجا غ ه‬

.٤٣٦\١ :‫ دارقطﲏ‬،٤٧٦\١ :‫ مسلم‬،٨٣٠ ‫ و‬٧٩٢\٢ :‫ﲞاري‬1

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Hadrat ‛Atā’ ibn Yasār radiyallāhu ‛anhu narrates

that a man came to Hadrat ‛Abdullāh ibn ‛Amr ibn al-
‛Ās radiyallāhu ‛anhu and asked about a person who
issued three divorces to his wife before engaging in
conjugal relations with her. ‛Atā’ relates: “I said to
Hadrat ‛Abdullāh ibn ‛Amr: ‘One divorce falls on a
woman with whom no intercourse took place.’”
‛Abdullāh ibn ‛Amr said: “You have become my
decision maker!” When a single divorce is issued to a
woman with whom no intercourse took place, a talāq-
e-bā’in will fall. And if three are issued, she will
become forbidden to him until she marries another
husband.
The Ijmā‛ of The Sahābah
The same verdict is issued by Hadrat Abū Hurayrah
radiyallāhu ‛anhu, Hadrat Mughīrah radiyallāhu
‛anhu,1 Hadrat ‛Ā’ishah radiyallāhu ‛anhā, Hadrat
Anas radiyallāhu ‛anhu,2 and the Tābi‛īn. And there
is unanimity on this issue.3
The Verdict of The Four Imāms
The same verdict is issued by the four Imāms and
the Muhaddithūn, i.e. three divorces will apply.4
There are few issues regarding which there is
complete unanimity among the four Imāms, i.e.
Imām Abū Hanīfah rahimahullāh, Imām Shāfi‛ī
rahimahullāh, Imām Mālik rahimahullāh and Imām
Ahmad rahimahullāh. However, this issue is such

.٣٠٧ ‫ ص‬،‫ موطاء إمام مالك‬،٣٠\٢ :‫ طحاوي‬،٣٠٦\١ :‫أبو داؤد‬1

:‫ طحاوي‬،٢٠٨ ‫ ص‬،‫ موطاء إمام مالك‬،٢٢\٥ :‫ مصنف ابن أﰊ شيبة‬،٣٣٤\٦ :‫مصنف عبد الرزاق‬2
.٢٩\٢
.(‫ )ﷴ علي الصابوﱐ‬٣٣٥\١ :‫تفسﲑ آ ت اﻷحكام‬3
.١٠٤\٧ :‫اﳌغﲏ ﻻبن قدامة‬4

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that together with the four Imāms, the Muhaddithūn

are also of the same view.
The Verdict of Senior Muftis of Saudi Arabia
The highest juridical body in Saudi Arabia is known
as Hay’ah Kibār al-‛Ulamā’. In one of its sessions, a
unanimous decision was passed that three divorces
issued in one assembly will be counted as three. The
following were some of those who were present in this
meeting:
Shaykh ‛Abd al-‛Azīz ibn Bāz
Shaykh ‛Abdullāh ibn Muhammad
Shaykh Muhammad Amīn ash-Shanqītī
Shaykh Salmān ibn ‛Ubayd
Shaykh ‛Abdullāh Qassāt
Shaykh Muhammad Harkān
Shaykh Ibrāhīm ibn Muhammad Āl ash-Shaykh
Shaykh ‛Abd ar-Razzāq ‛Afīfī
Shaykh ‛Abd al-‛Azīz ibn Sālih
Shaykh Rāshid ibn Hubays
Shaykh Sālih ibn ‛Īdān
Shaykh ‛Abdullāh ibn Munī‛
5th Belief: Reciting The Qur’ān Behind The Imām
Answer
The prohibition of reciting the Qur’ān behind the
imām is mentioned in the Qur’ān and Ahādīth.1

1 There are differences among the Imāms on this issue.

However, they are not dogmatic in it as is the case
nowadays. There is difference of opinion among them as
regards outright prohibition irrespective of whether it is a
silent salāh or a loud one.
The Mālikī view: Recitation in a loud salāh is not
permitted. A muqtadī may recite in a silent salāh if he
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َ َ ُْ ْ ُ َ َ ْ ُ ََْ َُ ْ ُ َ ْ َ ُ ْ ُْ َ ُ َ َ
Qur’ān

‫تر ُ ْون‬ ‫وأنصتوا لعل م‬

ِ ‫فاستمعوا‬
ِ ‫قرئ القران‬
ِ ‫و ِذا‬
When the Qur’ān is recited, listen attentively to it and
remain silent so that you may be shown mercy.1
The exegists are of the view that this verse was
revealed with reference to salāh.2
Ahādīth

﴾1﴿

‫أن رسول اﷲ‬ ‫عن أ و اﻷشعري يرو ه جر ر عن سليمان ا ي‬

‫ا ُس تَنا وعلمنا صﻼتنا فقال إذا‬ َ‫ص اﷲ عليه وسلم خطبنا فب‬

wants. (Muwattā Imām Mālik, p. 29; at-Tamhīd, vol. 1, p.

37).
The Shāfi‛ī view: The person performing salāh on his own
and the imām must read Sūrah al-Fātihah in every rak‛at.
This is obligatory. (Kitāb al-Umm, vol. 1, p. 93).
As regards the muqtadī, the Shāfi‛ī view is that if he
cannot hear the imām’s recitation, he must make his own
recitation. (Kitāb al-Umm, vol. 1, p. 166).
The Hambalī view: If the muqtadī can hear the imām’s
recitation, it is not obligatory on him to recite. In fact,
Imām Ahmad is of the view is that it is better not to recite.
It is clear from the view of the four Imāms that it is not
correct for the muqtadī to engage in any recitation. None of
the Imāms say that a person’s salāh is invalid if he does
not read Sūrah al-Fātihah.
1 Sūrah al-A‛rāf, 7: 204.

.٦٠\١ :‫ اﳌغﲏ ﻻبن قدامة‬،٦٢٣\٣ :‫تفسﲑ ابن كثﲑ‬2

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‫أحد م فإذا ك فك ِّ وا و ذا‬ ُ ‫صليتم فأقيموا صفوف م ثم َُؤم م‬

ِ
١
.‫الخ‬... ‫قرأ فانصتوا و ذا قال غ ا غضوب عليهم‬
Hadrat Abū Mūsā Ash‛arī radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam delivered
a sermon in which he explained the Sunnah to us and
taught us the method of salāh. He said: “When you
intend performing salāh, straighten your rows and one
of you [the imām] must lead you in the salāh. When
the imām says “Allāhu Akbar” you must say “Allāhu
Akbar”. When he recites the Qur’ān you must remain
silent. When he says “Ghayril Maghdūbi ‛Alayhim”
you must say “Āmīn”.

﴾2﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن أ هر رة ر‬

ُ
‫ و ذا قال‬،‫ و ذا قرأ فانصتوا‬،‫اﻹمام ِ ُؤتم به فإذا ك فك وا‬ ‫إنما ُجِعل‬
ٰ
‫ و ذا‬،‫ و ذا ر ع فار عوا‬، ‫ فقو وا ام‬، ‫غ ا غضوب عليهم وﻻ ا ضآل‬
٢
.‫ر نا ك ا مد‬ ‫قال سمع اﷲ ن ده فقو وا ا‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: The
imām is appointed so that he may be followed. When
the imām says “Allāhu Akbar” you must say “Allāhu
Akbar”. When he recites the Qur’ān you must remain
silent. When he says “Ghayril Maghdūbi ‛Alayhim”
you must say “Āmīn”. When he goes into rukū‛ you
must go into rukū‛. When he says: “Sami‛allāhu Liman

.١٧٤\١ :‫مسلم شريف ب التشهد ﰲ الصلوة‬1

.٦١ ‫ ص‬،‫ابن ماجه‬2

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Hamidah” you must say: “Allāhumma Rabbanā Lakal

Hamd.”

﴾3﴿
ٌ ْ
‫اﻷنصاري نا َمعٌن نا ما ِك عن أ ا ميم‬ ‫حدثنا إسحاق بن و‬
‫اﷲ عنه يقول من‬ ‫وهب بن ك سان أنه سمع جابر بن عبد اﷲ ر‬
‫ص ر عة م يقرأ فيها بأم القرآن فلم يصل إﻻ أن ي ون وراء‬
١
.‫ هذا حديث حسن صحيح‬.‫اﻹمام‬
Hadrat Jābir radiyallāhu ‛anhu said: The one who
performs a rak‛at of salāh without reading Sūrah al-
Fātihah in it has not performed his salāh unless he is
performing salāh behind the imām. (Imām Tirmidhī
rahimahullāh said: This is a sound authentic Hadīth).
The Khulafā’ Stopped People From Qirā’ah Behind
The Imām
٢
.‫إن أبا ب ر وعمر وعثمان نوا ينهون عن القراءة خلف اﻹمام‬
Hadrat Abū Bakr, Hadrat ‛Umar and Hadrat ‛Uthmān
radiyallāhu ‛anhum used to prohibit recitation behind
the imām.

‫فم ا ي يقرأ خلف‬ ‫اﷲ عنه قال ت‬ ‫إن عمر بن ا طاب ر‬

٣ َ َ
.‫اﻹمام حجرا‬

.٤٢\١ :‫ترمذي‬1
.٨٥\٤ :‫ وإعﻼء السنن‬،٦٧\٣ :‫عمدة القاري‬2
.٩٨ ‫ ص‬،‫موطا إمام ﷴ‬3

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Hadrat ‛Umar ibn al-Khattāb radiyallāhu ‛anhu said:

If only a rock was placed in the mouth of the one who
reads behind the imām.
١
.‫الفطرة‬ ‫قال ع من قرأ مع اﻹمام فل س‬
Hadrat ‛Alī radiyallāhu ‛anhu said: The one who
reads with the imām is not on the natural Dīn.
The Statement of Hadrat ‛Abdullāh ibn Mas‛ūd

‫جاء رجل إ عبد اﷲ فقال ﻷ عبد ا ر ن أأقرأ خلف اﻹمام؟ قال‬

٢
.‫ا صﻼة شغﻼ وسيكفيك ذ ك اﻹمام‬ ‫أنصت لقرآن فإن‬
A person came to Hadrat ‛Abdullāh ibn Mas‛ūd
radiyallāhu ‛anhu and asked: “Should I read while I
am performing behind the imām?” He replied: “Remain
silent for the Qur’ān because there is an occupation in
salāh, and the recitation of the imām will suffice you.
The Statement of Hadrat ‛Abdullāh ibn ‛Umar

‫عبد ا رزاق قال أخ نا داود بن ق س عن ز د بن أسلم عن ابن عمر‬

٣
.‫عن القراءة خلف اﻹمام‬ ‫اﷲ عنه ن ين‬ ‫ر‬
Hadrat Zayd ibn Aslam narrates with regard to
‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu that he used to
prohibit the recitation of the Qur’ān behind the imām.

.٢٥١\١ :‫ زجاجة اﳌصابيح‬،١٣٧\١ :‫ وكذا مصنف عبد الرزاق‬،١٦٩\٢ :‫اﳉوهر النقي‬1

.١٣٨ ‫ ص‬،‫ ومصنف عبد الرزاق‬،٧٨ ‫ ص‬،‫موطا إمام ﷴ‬2
.٧٦ ‫ ص‬،‫موطا إمام ﷴ‬3

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The Statement of Hadrat Jābir

َ ْ ُ ‫اﷲ عنه قال ﻻ‬
‫قرأ خلف اﻹمام وﻻ إن جهر وﻻ إن‬ ‫عن جابر ر‬
١
.‫خافت‬
Hadrat Jābir radiyallāhu ‛anhu said: There is to be no
recitation behind the imām irrespective of whether it is
a loud salāh or a silent one.
Many other Sahābah radiyallāhu ‛anhum and Tābi‛īn
used to strictly prohibit recitation behind the imām.
Rasūlullāh’s Final Action Was to Abstain From
Recitation Behind The Imām
When Rasūlullāh sallallāhu ‛alayhi wa sallam was on
his deathbed, Hadrat Abū Bakr radiyallāhu ‛anhu
used to lead the people in salāh in Musjid-e-Nabawī.
When Rasūlullāh sallallāhu ‛alayhi wa sallam
experienced some relief in his illness, he entered the
Musjid. On seeing him, Hadrat Abū Bakr radiyallāhu
‛anhu moved back. Rasūlullāh sallallāhu ‛alayhi wa
sallam became the imām and continued the
recitation from the point where Hadrat Abū Bakr
radiyallāhu ‛anhu had stopped.2
We learn from this that in his final salāh, Rasūlullāh
sallallāhu ‛alayhi wa sallam did not recite Sūrah al-
Fātihah. He did not repeat the recitation of Sūrah al-
Fātihah and the qirā’ah which he had missed.3

.٢٥١\١ :‫زجاجة اﳌصابيح‬1

.١٥٣ :‫ سنن دارقطﲏ‬،٦٣٢\١ :‫مسند أﲪد‬2
.‫الدليل القوي على ترك قرأة اﳌقتدي ﳌوﻻ أﲪد علي ﳏدث سهارنبوري رﲪه ﷲ‬3

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6th Belief: Abstaining From Placing The Hands Below

The Navel in Salāh. Placing Them on The Chest
Instead
Answer
Proofs For Placing The Hands Below The Navel
There are several narrations which show that the
hands must be placed below the navel. How, then,
can this action be referred to as being against the
Sunnah?

﴾1﴿
ْ ُ ُ
‫اﷲ‬ ‫حجٍر ر‬ ‫بن َم عن علقة بن وائل بن‬ ‫حدثنا و يع عن و‬
‫ص اﷲ عليه وسلم وضع يمينه‬ ‫عنه عن أبيه قال رأيت ا‬
١
.‫ة‬ ‫ا صلوة ت ا‬ ‫شما‬
Hadrat Wā’il ibn Hujr radiyallāhu ‛anhu narrates from
his father who said: I saw Rasūlullāh sallallāhu
‛alayhi wa sallam placing his right hand over his left
hand in salāh below the navel.

﴾2﴿

‫اﻷ ف‬ ‫اﷲ عنه أخذ اﻷ ف‬ ‫قال أبو هر رة ر‬...‫حدثنا سدد‬

٢
.‫ة‬ ‫ا صلوة ت ا‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu said: Hands
are placed over hands in salāh below the navel.

.٣٩٠\١ :‫مصنف ابن أﰊ شيبة‬1

.١٨٢\٢ :‫إعﻼء السنن‬2

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﴾3﴿

‫حدثنا أبو معاو ة عن عبد ا ر ن بن إسحاق عن ز اد بن ز د‬

‫اﷲ عنه قال من سنة ا صلوة‬ ‫ا سوائن عن أ جحيفة عن ع ر‬
١
.‫ة‬ ‫أن توضع اﻷيدي ت ا‬
Hadrat ‛Alī radiyallāhu ‛anhu said: One of the
Sunnats of salāh is the placing of hands below the
navel.

﴾4﴿

‫اﷲ عنه قال ثﻼث من أخﻼق ا بوة تعجيل اﻹفطار‬ ‫عن أ س ر‬

‫ت‬ ‫ا صلوة‬ ‫ى‬ ‫ال‬ ‫ا سحور ووضع ا د ا م‬ ‫وتأخ‬
٢
.‫ة‬ ‫ا‬
Hadrat Anas ibn Mālik radiyallāhu ‛anhu said: Three
of the qualities of prophet-hood are: hastening in
opening the fast, delaying the sehrī, and placing the
right hand over the left in salāh below the navel.

﴾5﴿

‫قال سمعت أبا لز أو سأ ه قال قلت كيف يضع قال‬...‫حدثنا يز د‬

١
.‫ة‬ ‫ظاهر كف شما و علها أسفل من ا‬ ‫يضع باطن كف يمينه‬

.٢٩٠\١ :‫مصنف ابن أﰊ شيبة‬1

.٤٤٤\٢ :‫معارف السنن‬2

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Hajjāj, the student of Hadrat Abū Mijlaz radiyallāhu

‛anhu, asked the latter: “How should the hand be
placed in salāh?” He replied: “The palm of the right
hand must be placed on the back of the left hand
below the navel.

﴾6﴿

‫ا صلوة‬ ‫شما‬ ‫حدثنا و يع بن ر يع عن إبراهيم قال يضع يمينه‬

٢
.‫ة‬ ‫تا‬
Hadrat Ibrāhīm Nakha’ī rahimahullāh said: A person
must place his right hand over his left hand in salāh
below the navel.
7th Belief: Raising of Hands in Different Postures of
Salāh
Answer
To raise both the hands at the time of Takbīr-e-
Tahrīmah is unanimously considered to be Sunnah.
Raising the hands when going into rukū‛ and coming
up from rukū‛ is not Sunnah according to Imam Abū
Hanīfah rahimahullāh.3 This is gauged from several
Ahādīth.

.٣٩١\١ :‫مصنف ابن أﰊ شيبة‬1

.٢٣٣\١ :‫ وزجاجة اﳌصابيح‬،٣٩١ ،٣٩٠\١ :‫مصنف ابن أﰊ شيبة‬2
3 Apart from the takbīr-e-tahrīmah, raising the hands

when going to rukū‛ and getting up from it is not Sunnah

according to Imām Abū Hanīfah rahimahullāh. If a person
does raise them, his salāh will not become impermissible.
(Shāmī, vol. 1, p. 374)
The Mālikī view: Imām Mālik rahimahullāh is also of the
view that it is not Sunnah as stated in Sharh Saghīr:
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The fact of the matter is that we find both types of

narrations – raising the hands and not raising them –
in the Ahādīth. The following are a few which indicate
not raising the hands:

﴾1﴿

،‫اذي بهما‬ ‫قال رأيت رسول اﷲ ص اﷲ عليه وسلم رفع يديه ح‬

‫وقال بعضهم حذو منكبيه و ذا أراد أن ير ع و عد ما يرفع رأسه من‬
‫وا ع‬ ‫ا سجدت‬ ‫ وقال بعضهم وﻻ يرفع ب‬،‫ا ر وع ﻻ يرفعهما‬
١
.‫واحد‬

‫ )بلغة السالك للصاوي مع‬.‫وندب رفع اليدين مع اﻹمام أي عنده ﻻ عند ركوع وﻻ رفع منه وﻻ عند قيام من اثنتﲔ‬
(٢٥٠\١ ،‫ وكذا كتاب الفقه على اﳌذاهب اﻷربعة‬،١١٨\١ ‫الشرح الصغﲑ‬
It is desirable to raise the hands at the time of takbīr-e-
tahrīmah. It is not desirable to raise them when going into
rukū‛, coming up from it and when standing up for the third
rak‛at.
The Shāfi‛ī view: Imām Shāfi‛ī rahimahullāh is of the view
that the hands should be raised.
:‫ وكذا كتاب اﻷم‬،٣٩٩\٣ :‫ )ا موع‬.‫وأما رفعهما ﰲ تكبﲑ الركوع وﰲ الرفع منه فمذهبنا أنه سنة فيهما‬
.(١٢٦\١
As for raising the hands when going into rukū‛ and
standing up from it, our view is that it is Sunnah in both.
The Hambalī view: The view of Imām Ahmad rahimahullāh
is the same as that of Imām Shāfi‛ī rahimahullāh:
‫ )كتاب الفقه‬.‫اﳊنابلة قالوا يسن للرجل واﳌرأة رفع يدين فهي حذو اﳌنكبﲔ عند تكبﲑة اﻹحرام والركوع والرفع منه‬
.٢٥٠\١ :‫على اﳌذاهب اﻷربعة‬
The Hambalīs say: It is Sunnah for the man and woman to
raise the hands in line with the shoulders at the time of
takbīr-e-tahrīmah, going into rukū‛ and when getting up
from it.
.٩٠\٢ :‫صحيح أبو عوانة‬1

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Hadrat Sālim narrates from his father, Hadrat Ibn

‛Umar radiyallāhu ‛anhu who said: I saw Rasūlullāh
sallallāhu ‛alayhi wa sallam commencing his salāh by
raising his hands in line with his shoulders. When he
intended going into rukū‛ or got up from it, he did not
raise them. He also did not raise them between the
two prostrations.

﴾2﴿

‫اﷲ عنه أﻻ أص ب م‬ ‫ قال عبد اﷲ بن سعود ر‬:‫علقمة قال‬

‫أول‬ ‫ فص فلم يرفع يديه إﻻ‬،‫صلوة رسول اﷲ ص اﷲ عليه وسلم‬
١
.‫رة‬
Hadrat ‛Alqamah said: Hadrat ‛Abdullāh ibn Mas‛ūd
radiyallāhu ‛anhu said: “Do you want me to
demonstrate Rasūlullāh’s salāh to you?” He then
performed salāh without raising his hands except in
the first instance [i.e. the takbīr-e-tahrīmah].

﴾3﴿

‫ خرج علينا‬:‫اﷲ عنه قال‬ ‫عن تميم بن طرفة عن جابر بن سمرة ر‬

‫أيدي م‬ ‫أرا م راف‬ ‫رسول اﷲ ص اﷲ عليه وسلم فقال ما‬
٢
.‫ا صلوة‬ ‫كأنها أذناب خيل شمس أسكنوا‬
Hadrat Jābir ibn Samurah radiyallāhu ‛anhu said:
Rasūlullāh sallallāhu ‛alayhi wa sallam came out to
us and said: “How is it I see you raising your hands

.١٦١\١ :‫ نسائي‬،١٠٩\١ :‫ أبو داؤد‬،٣٥\١ :‫ترمذي‬1

.١٤٣\١ :‫ أبو داؤد‬،١٨١\١ :‫مسلم‬2

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as though they are the tails of restless horses. Remain

still in salāh.”

﴾4﴿

‫اﷲ عنه أن رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن براء بن زب ر‬

‫ و‬،‫ن إذا افتتح ا صلوة رفع يديه إ قر ب من أذنيه ثم ﻻ يعود‬
١
.‫ و رواية ثم م يرفعهما ح يفرغ‬،‫رواية رة واحدة‬
Hadrat Barā’ ibn ‛Āzib radiyallāhu ‛anhu narrates
that when Rasūlullāh sallallāhu ‛alayhi wa sallam
used to commence salāh he would raise his hands
close to his ears and would not raise them again.
Another narration states: He would not raise them
again until he completed the salāh.

﴾5﴿

‫اﷲ عنه أن رسول اﷲ ص اﷲ عليه وسلم‬ ‫ر‬ ‫عن عباد بن ز‬

‫ء‬ ‫أول ا صلوة ثم م يرفعهما‬ ‫ن إذا افتتح ا صلوة رفع يديه‬
.‫ح يفرغ‬
Hadrat ‛Abbād ibn Zubayr radiyallāhu ‛anhu narrates
that when Rasūlullāh sallallāhu ‛alayhi wa sallam
used to commence salāh he used to raise his hands in
the beginning, and abstain from raising them for any
other posture until he completed the salāh.

.١١٠\١ :‫ طحاوي‬،٢٣٦\١ :‫ مصنف ابن أﰊ شيبة‬،١٠٩\١ :‫أبو داؤد‬1

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Hadrat Abū Bakr, ‛Umar and ‛Alī Abstained From

Raising Their Hands

‫عن مد بن جابر عن اد بن أ سليمان عن إبراهيم عن علقمة‬

‫اﷲ عنه قال صليت مع رسول اﷲ ص اﷲ عليه‬ ‫عن عبد اﷲ ر‬
١
.‫وسلم وأ ب ر وعمر فلم يرفعوا أيديهم إﻻ عند افتتاح ا صلوة‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu said: I
performed salāh with Rasūlullāh sallallāhu ‛alayhi wa
sallam, Abū Bakr and ‛Umar and they did not raise
their hands except at the beginning of salāh.
َُ
‫اﷲ عنه أن‬ ‫عن صم بن يب عن أبيه و ن من أصحاب ع ر‬
ُ ْ ُ
‫اﷲ َوجَهه ن يرفع يديه ا كب اﻷو ال‬ ‫ع بن أ طالب كرم‬
٢
.‫ء من ا صلوة‬ ‫يفتتح به ا صلوة ثم ﻻ يرفعهما‬
Hadrat ‛Āsim ibn Kulayb narrates from his father who
was a companion of ‛Alī radiyallāhu ‛anhu that
Hadrat ‛Alī radiyallāhu ‛anhu used to raise his hands
for the first takbīr with which salāh is commenced.
Thereafter he did not raise his hands for any of the
other postures of salāh.
The Statement of Abū Bakr ibn ‛Ayyāsh
٣
. ‫غ ا كب ة اﻷو‬ ‫ما رأيت فقيها قط يفعله يرفع يديه‬
I never saw a jurist raising his hands except for the
takbīr-e-tahrīmah.

.٧٩\٢ :‫ سنن بيهقي‬،١١١ :‫ دارقطﲏ‬،١٠١\١ :‫ﳎمع الزوائد‬1

.٩٤ ،‫موطا إمام ﷴ‬2
.١٣٤\١ :‫شرح معاﱐ اﻵ ر للطحاوي‬3

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The Practice of The People of Madīnah

Imām Mālik rahimahullāh adopts the practice of the
people of Madīnah for his madh-hab and there is no
raising of the hands in his madh-hab. The same
point is made by Ibn Rushd Mālikī rahimahullāh:

‫اﻹحرام فقط ترجيحا ديث عبد اﷲ بن‬ ‫به‬ ‫منهم من اقت‬

‫ وهو مذهب ما ك‬،‫اﷲ عنه‬ ‫زب ر‬ ‫سعود وحديث براء بن‬
١
.‫وافقة العمل به‬
Some jurists confined themselves to raising the hands
only for the takbīr-e-tahrīmah by giving preference to
the Hadīth of Hadrat ‛Abdullāh ibn Mas‛ūd
radiyallāhu ‛anhu and Hadrat Barrā’ ibn ‛Āzib
radiyallāhu ‛anhu. This is the madh-hab of Imām
Mālik rahimahullāh because it concurred with the
prevailing practice.
The Practice of The People of Makkah
The Sunan of Abū Dāwūd rahimahullāh contains a
narration in which Hadrat Maymūn Makkī
rahimahullāh says that Hadrat ‛Abdullāh ibn Zubayr
radiyallāhu ‛anhu performed salāh while raising his
hands. Hadrat Maymūn was extremely astonished so
he proceeded straight to Hadrat Ibn ‛Abbās
radiyallāhu ‛anhu and said: “Ibn Zubayr radiyallāhu
‛anhu led the people in salāh and performed it in a
manner which I never saw before.” In order to put an
end to his astonishment, Ibn ‛Abbās radiyallāhu

.١٩٣\١ :‫بداية ا تهد‬1

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‛anhu said to him that this is also a Sunnah

practice.1
The Practice of The People of Kūfah
Muhammad ibn Nasr Marwazī rahimahullāh says
with reference to the people of Kūfah:
٢
‫اﻹحرام‬ ‫هم ﻻ يرفع إﻻ‬
All of them do not raise their hands except for the
takbīr-e-tahrīmah.
Reasons For Not Raising The Hands
1. Abstaining from raising the hands is more in
line with the Qur’ānic instruction: “Stand
before Allāh with respect.”3
2. The practice of Rasūlullāh sallallāhu ‛alayhi
wa sallam, the Sahābah and Tābi‛īn of not
raising the hands is established through
tawātur.
3. The practice of the people of Makkah, Madīnah
and Kūfah is to abstain from raising the
hands.
4. The practice of the Sahābah who narrate the
Ahādīth on raising the hands was not one of
raising the hands continuously. They also
narrate authentic Ahādīth which make
reference to not raising the hands. On the
other hand, those who narrate Ahādīth on not
raising the hands always abstained from
raising their hands.

.٢٥٥\١ :‫ ومسند أﲪد‬،١٠٩\١ :‫أبو داؤد‬1

.١٠٠\٤ :‫اﻹستذكار‬2
3 Sūrah al-Baqarah, 2: 238.
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5. All the narrations which make reference to

raising the hands are practical, while
narrations which make reference to not raising
the hands are both practical and verbal. When
there is a conflict between verbal and practical
narrations preference is given to the verbal
ones.
6. The narrators of not raising the hands are
more adept jurists, this is why the practice of
not raising the hands will be given preference.
7. The practice of not raising the hands was the
sole practice during the era of the Khulafā’
Rāshidīn.
8th Belief: Saying Āmīn in a Loud Voice
Answer:
Many Ahādīth state that when the imām says Walad
Dāllīn, the Āmīn must be said softly.1

﴾1﴿

‫ص اﷲ عليه وسلم قرأ غ ا غضوب عليهم وﻻ ا ضآل‬ ‫إن ا‬

٢
.‫فقال آم وخفض بها صوته‬
When Rasūlullāh sallallāhu ‛alayhi wa sallam read
Ghayril Maghdūbi ‛Alayhim Wa Laddāllīn, he said
Āmīn in a soft voice.

.٣٦٩\١ :‫ وكذا ﰲ نصب الراية‬،٣١٦\٤ :‫مسند أﲪد‬1

.٢٥٨\١ :‫ وزجاجة اﳌصابيح‬،‫رواه اﳊاكم وقال صحيح اﻹسناد‬2

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‫ص اﷲ عليه وسلم‬ ‫عن علقمة بن وائل عن أبيه أنه ص مع ا‬

‫وخفض بها‬ ‫قال آم‬ ‫فلما بلغ غ ا غضوب عليهم وﻻ ا ضآل‬
١
.‫صوته‬
Hadrat ‛Alqamah ibn Wā’il narrates from his father
who said that he performed salāh with Rasūlullāh
sallallāhu ‛alayhi wa sallam. When he reached
Ghayril Maghdūbi ‛Alayhim Wa Laddāllīn, he said
Āmīn in a soft voice.

‫ص اﷲ عليه وسلم فلما بلغ غ‬ ‫وعنه عن أبيه أنه ص مع ا‬

.‫ا غضوب عليهم وﻻ ا ضآل قال آم وأخ بها صوته‬
Hadrat ‛Alqamah narrates from his father who said
that he performed salāh with Rasūlullāh sallallāhu
‛alayhi wa sallam. When he reached Ghayril
Maghdūbi ‛Alayhim Wa Laddāllīn, he said Āmīn in a
soft voice.

‫اﷲ عنهما‬ ‫وعن أ وائل ر اﷲ عنه قال م ي ن عمر وع ر‬

ٰ
٢
. ‫هران ب سم اﷲ ا ر ن ا رحيم وﻻ بام‬
Hadrat Abū Wā’il radiyallāhu ‛anhu narrates that
Hadrat ‛Umar radiyallāhu ‛anhu and Hadrat ‛Alī
radiyallāhu ‛anhu would not read Bismillāhir
Rahmānir Rahīm loudly (before reading Sūrah al-

.٢٥٨\١ :‫زجاجة اﳌصابيح‬1

.٩٩ ‫ ص‬،‫ وكذا ﰲ الطحاوي‬،٢٥٩\١ :‫زجاجة اﳌصابيح‬2

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Fātihah) nor would they read Āmīn aloud (after

completing Sūrah al-Fātihah).1

‫ ا عوذ‬:‫اﷲ عنه أر ع فيهن اﻹمام‬ ‫ قال عمر ر‬:‫عن إبراهيم قال‬

‫ فتخلص إن‬.‫ر نا ك ا مد‬ ‫ و ا‬، ‫ وام‬،‫و سم اﷲ ا ر ن ا رحيم‬
‫وعبد اﷲ و براهيم ا خ‬ ‫هو مذهب عمر وع‬ ‫إخفاء ا ام‬
٢
.‫و هور ا صحابة وا ابع وسائر أهل ا كوفة‬
Hadrat Ibrāhīm Nakha‛ī rahimahullāh narrates that
Hadrat ‛Umar radiyallāhu ‛anhu said that the imām
must say the following four things softly: (1) the
ta‛awwudh, (2) Bismillāhir Rahmānir Rahīm, (3) Āmīn
and (4) Allāhumma Rabbanā Lakal Hamd. This is the
view of Hadrat ‛Umar, Hadrat ‛Alī, Hadrat ‛Abdullāh
ibn Mas‛ūd, Ibrāhīm Nakha‛ī, the majority of Sahābah
and Tābi‛īn, and all the scholars of Kūfah.

1 The differences among the ‛ulamā’ on this issue is solely

on what is preferable. However, nowadays, a lot of
emphasis is being placed on it [by the Ghayr Muqallids].
The view of Imām Abū Hanīfah: The imām and muqtadī
must both read Āmīn softly. (Shāmī, vol. 1, p. 391).
The view of Imām Mālik: The imām and muqtadī must
both read Āmīn softly. (Balghah as-Sālik, vol. 1, p. 119)
The view of Imām Shāfi‛ī: His early view was that the imam
and muqtadī must both say Āmīn loudly in the loud
salāhs. However, his latter view is that it is Sunnah for the
imām to say Āmīn loudly and for the muqtadīs to say it
softly. The fatwā of Imām Shāfi‛ī rahimahullāh is based on
the early view. (Sharh al-Muhadh-dhab, vol. 3, p. 368;
Ma‛ārif as-Sunan, vol. 2, p. 397).
The view of Imām Ahmad: It is Sunnah for both the imām
and muqtadī to say Āmīn loudly. (Ibn Qudāmah: al-
Mughnī, vol. 1, p. 369).
.٢٤٩ ‫ ص‬،‫ كنز العمال‬،٤١٣\٢ :‫معارف السنن‬2

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The Reason For Giving Preference to Saying Āmīn

Softly
1. Āmīn is a du‛ā’ and the Qur’ān says with reference
to it:
ًَْ ُ ً َ َ ْ ُ
‫وخفية‬ ‫مت‬ ُْ ُْ
‫ادعوا َر‬
Call on your Sustainer humbly and secretly.1
2. The ta‛awwudh (A‛ūdhu Billāh…) is not written in
the Qur’ān. So is the case with Āmīn. Both these are
not parts of the Qur’ān, and whatever is not a part of
the Qur’ān is read softly.
3. When Rasūlullāh sallallāhu ‛alayhi wa sallam read
Āmīn loudly, he did it as a way of educating the
people. Maulānā Yūsuf Binnaurī rahimahullāh quotes
the following statement of Hadrat Wā’il ibn Hujr

َََُّ ّ َُ
radiyallāhu ‛anhu:
َْ َ َُ ٰ
‫علمنا‬
ِ ِ ‫مد بها صوته ما أراه إﻻ‬ ‫فقال ام‬
Rasūlullāh sallallāhu ‛alayhi wa sallam extended his
voice at the time of saying Āmīn. I think that the sole
reason for doing this was to teach us.
4. It was the practice of the Khulafā’ Rāshidīn and
majority of Sahābah and Tābi‛īn to read Āmīn softly.
This will therefore be superior.
9th Belief: Masah on Woollen, Cotton And Nylon
Socks
Answer:
All the four Imāms concur that it is permissible to
perform masah on leather socks and forbidden to do

1 Sūrah al-A‛rāf, 7: 55.

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so on woollen, cotton and nylon socks. Ghayr

Muqallids are of the view that masah is permissible
on all types of socks without any restriction.
The majority of scholars say that this will only be
permissible if three conditions are met: (1) It does not
absorb water. (2) It can stay upright without being
tied with anything. (3) One must be able to walk
three miles with it, without it getting torn.
Nylon socks generally do not fulfil these
requirements. Performing masah on leather socks is
established from Ahādīth. Ibn Hajar rahimahullāh
writes:
ْ َ ّ
‫ا ف متواتر و ََع َعُضهم‬ َ ‫بأن ا‬
‫سح‬ ‫وقد ح ع من ا فاظ‬
١ُ َ َ َ َ
.‫ُرَواته فجاوزوا ا مان منهم الع ة‬
A large group of Hadīth experts explicitly state that the
permissibility for masah on khuffayn (leather socks) is
mutawātir. Some scholars collated the names of the
Sahābah who narrated these Ahādīth and they
number more than 80. This number includes the
‛Asharah Mubash-sharah.
Proof From Ahādīth For Masah on Leather Socks

﴾1﴿
َ
‫عن أسامة بن ِ ك ر اﷲ عنه قال كنا مع رسول اﷲ ص اﷲ‬
َ َْ
‫عليه وسلم ا سفر ﻻ ِع خفافنا ثﻼثة أيام و ا هن ول ن معه‬
١
.‫خفافنا يوما و لة‬ ‫نمسح‬ ‫ا‬

.١٧٦\٨ :‫نيل اﻷوطار‬1

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Hadrat Usāmah ibn Sharīk radiyallāhu ‛anhu

narrates: When we used to be with Rasūlullāh
sallallāhu ‛alayhi wa sallam on a journey, we would
not remove our leather socks for three days and three
nights. But when we were not on a journey with him,
we used to perform masah on our leather socks for
one day and one night.

﴾2﴿

‫عن شة ر اﷲ عنها قالت ن رسول اﷲ ص اﷲ عليه وسلم‬

٢ ُ
.‫سافر ثﻼثا‬ ُ ‫يأ رنا أن يمسح ا‬
‫قيم يوما و لة وا‬
Hadrat ‛Ā’ishah radiyallāhu ‛anhā narrates:
Rasūlullāh sallallāhu ‛alayhi wa sallam used to say to
us that a resident must perform masah for one day
and one night, and a traveller for three days and three
nights.

﴾3﴿

‫ قال رسول اﷲ ص اﷲ عليه‬:‫اﷲ عنه قال‬ ‫عن خز مة بن ثابت ر‬

٣
.‫لمسافر ثﻼثة أيام و لمقيم يوما و لة‬ ‫ا ف‬ ‫وسلم ا سح‬
Hadrat Khuzaymah ibn Thābit radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: Masah on leather socks is for three days and
three nights for a traveller and one day and one night
for a resident.

.‫ وأبو يعلى اﳌوصلي ﰲ مسنده‬،‫الطﱪاﱐ ﰲ اﻷوسط‬1

.‫نسائي ﰲ سننه الكﱪى‬2
.‫ وكذا ﰲ الطحاوي‬،‫ مصنف ابن أﰊ شيبة‬،‫ ابن ماجه‬،‫ ترمذي‬،‫أبو داؤد‬3

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It is compulsory to wash the feet. The Ahādīth which

make reference to masah on leather socks are
mutawātir. This is why washing the feet has been left
out in the case of leather socks. On the other hand,
the Ahādīth which make reference to masah on
woollen socks are not mutawātir. It will therefore be
obligatory to remove such socks and to wash the feet
as stated by Imām Kamāl ad-Dīn ibn Humām
rahimahullāh:
ْ َ ُ ّ ُُ ْ َ
ِ‫ِه‬ ‫خﻼف القياس فﻼ يصلح ِاتِفاق‬ ‫ا ف‬ ‫ﻻ شك أن ا سح‬
‫معناه ومعناه ا ساتِر‬ ‫به إﻻ إذا ن بطر ق ا ﻻلة وهو أن ي ون‬
َ َ ّ َ َ
١
.‫ا سفر وغ ه‬ ‫فيه‬ ‫ح ِل الفْرِض ا ي هو بَِعدِد ُمتَا ََعِة ا‬ ‫ِم‬
Performing masah on leather socks is undoubtedly
against logic. Thus, it cannot be applied to any other
type of socks without an explicit proof, and that is for
it to be in the same meaning of leather socks, viz. they
must cover the feet, and it must be possible to walk
continuously with them in the course of the journey.
ُ ُ َ
‫ما قدمنا فلو م تْرَو‬ ‫واﻷصل فيه أنه قد ثبت أن ُ راد اﻵية الغْسل‬
ُ ُ
‫اﻻثار ا تواترة عن ا ص اﷲ عليه وسلم ا سح ا ف ا‬
‫َوْزِن‬ ‫ا ور‬ ‫َجَواز ا سح‬ ُ
‫اﻻثار‬
ُ َ ‫أََجْزنَا ا‬
‫سح و ا م تْرَو‬
َ ْ
٢
.‫راد اﻵية‬ ‫ودها ا سح ا ف أبقينا ُح َم الغْسل‬ ُ
ِ ‫ُور‬
The fact of the matter is that the verse of the Qur’ān
mentions washing the feet as mentioned previously.
Thus, had there not been mutawātir Ahādīth from

.١٠٩\١ :‫فتح القدير شرح اﳍداية‬1

.٤٢٨\٢ :‫أحكام القرآن للجصاص‬2

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Rasūlullāh sallallāhu ‛alayhi wa sallam with reference

to masah on leather socks, we would not have
permitted it. Since the Ahādīth which make reference
to masah on non-leather socks are not as weighty as
those which refer to masah on leather socks, we
maintained the fundamental order of the Qur’ān of
washing the feet.
To sum up, all the scholars, jurists and four Imāms –
Imām Abū Hanīfah, Imām Mālik, Imām Shāfi‛ī and
Imām Ahmad rahimahumullāh – state that it is
permissible to perform masah on leather socks. If
non-leather socks do not fulfil the requirements, it
will not be permissible to perform masah on them.
They will have to be removed and the feet will have to
be washed. This is essential according to all the
Imāms.
10th Belief: The Days of Qurbānī
The continued and unbroken practice of the ummat
and of all the jurists with regard to the days of
qurbānī is that they are three days as stated in the
Ahādīth.

﴾1﴿

‫يومان‬ ‫اﷲ عنه قال اﻷض‬ ‫ما ك عن نافع عن عبد اﷲ بن عمر ر‬

١
. ‫بعد يوم اﻷض‬
Imām Mālik rahimahullāh narrates from Hadrat Nāfi‛
rahimahullāh who said that ‛Abdullāh ibn ‛Umar
radiyallāhu ‛anhu said: The days of qurbānī are two
days after the day of qurbānī [totalling three days].

.١١٨ ‫ ص‬،‫موطا إمام مالك‬1

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﴾2﴿
١
.‫اﷲ عنه مثل ذ ك‬ ‫ما ك أنه بلغه عن ع بن أ طالب ر‬
Imām Mālik rahimahullāh says that Hadrat ‛Alī ibn
Abī Tālib radiyallāhu ‛anhu used to say that qurbānī
is three days.

﴾3﴿
٢
.‫يومان بعد يوم ا حر‬ ‫اﻷض‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu said
that the days of qurbānī are two after the day of ‛īd al-
ad-hā.

﴾4﴿
٣
...‫ثﻼثة أيام‬ ‫اﻷض‬...
Hadrat Abū Hurayrah radiyallāhu ‛anhu said that the
days of qurbānī are three.

﴾5﴿

‫من م فﻼ يصبحن‬ ‫قال قال رسول اﷲ ص اﷲ عليه وسلم من ض‬

٤
.‫ء‬ ‫ب ته منه‬ ‫بعد ثا ة و‬

.٤٩٧ ‫ ص‬،‫موطا إمام مالك‬1

.٢٩٦\٧ :‫اﳉوهر النقي‬2
.٣٧\٧ :‫اﶈلى ﻻبن حزم‬3
.١٥٨\٢ :‫ مسلم‬،١٣٥\١ :‫البخاري‬4

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Hadrat Salamah ibn Akwa‛ radiyallāhu ‛anhu

narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: Whoever of you makes qurbānī must see that
after the third day there must be no qurbānī meat in
his house.
‛Allāmah Ibn Qudāmah rahimahullāh reiterates the
same point in al-Mughnī:

‫ وأ‬،‫اﷲ عنهم‬ ‫وهذا قول عمر وع وابن عمر وابن عباس ر‬

‫ قال أ د أيام ا حر ثﻼثة‬،‫اﷲ عنه‬ ‫اﷲ عنه وأ س ر‬ ‫هر رة ر‬
‫من غ واحد من أصحاب رسول اﷲ ص اﷲ عليه وسلم )إ أن‬
(‫)إ أن قال‬ ‫قال( وهو قول ما ك وا وري )إ أن قال( أيام اﻷض‬
‫فوق‬ ‫عن ادخار وم اﻷضا‬ ‫ص اﷲ عليه وسلم ن‬ ‫و ا أن ا‬
١
.‫وقت ﻻ وز ادخار اﻷضحية‬ ‫ثﻼث وﻻ وز ا بح‬
This is the view of Hadrat ‛Umar, Hadrat ‛Alī, Hadrat
Ibn ‛Umar and Hadrat Ibn ‛Abbās radiyallāhu ‛anhum.
And also of Hadrat Abū Hurayrah radiyallāhu ‛anhu
and Hadrat Anas radiyallāhu ‛anhu. Imām Ahmad
rahimahullāh said that there are only three days of
qurbānī and this is narrated by many Sahābah
radiyallāhu ‛anhum of Rasūlullāh sallallāhu ‛alayhi
wa sallam. This is also the view of Imām Mālik
rahimahullāh and Sufyān Thaurī
rahimahullāh…‛Allāmah Ibn Qudāmah rahimahullāh
says: Our proof is the Hadīth of Rasūlullāh sallallāhu
‛alayhi wa sallam in which he prohibits storing
qurbānī meat for more than three days, because it is

.١١٤\١١ :‫اﳌغﲏ ﻻبن قدامة‬1

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not permitted to slaughter a qurbānī animal at a time

when it is not permissible to store qurbānī meat.
Qurbānī on the fourth day is not proven through an
authentic narration from any Sahābī.1
Fatāwā With Reference to The Ghayr
Muqallids
Imdād al-Ahkām:
The Ahl-e-Hadīth are not kāfirs. Those of them who
refer to taqlīd of the four madhāhib as polytheism,
the muqallids as polytheists or speak ill of the four
Imāms are classified as fāsiqs (flagrant sinners).
Those who do not do this, but merely do not make
taqlīd, and consider merely following the outer
meaning of the Hadīth over the madhāhib of the
Muhaddithūn, and do not follow their whims and
fancies when doing this, are not even fāsiqs. In fact,
they are included in the Ahl as-Sunnah wa al-
Jamā‛ah.2
The fatwā of Muftī Kifāyatullāh Sāhib rahimahullāh,
the previous grand mufti of India:
Yes, the Ahl-e-Hadīth are Muslims and included in
the Ahl as-Sunnah wa al-Jamā‛ah.3

1 Qurbānī Aur Ahl-e-Hadīth.

2 Imdād al-Ahkām, vol. 1, p. 168.
3 Kifāyatul Muftī, vol. 1, p. 333.
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THE BARELWĪ SECT

Background
Until the end of the 19th century, all Muslims in the
Indian sub-continent referred to themselves as Ahl
as-Sunnah wa al-Jamā‛ah Hanafīs. They used to
pledge bay‛at to all the four Sufi orders, viz. Qādrī,
Chishtī, Naqshbandī and Suhrawardī. They were
muqallids of Imām Abū Hanīfah rahimahullāh in fiqh,
and followers of Imām Abul Hasan Ash‛ārī and Imām
Abū Mansūr Māturīdī rahimahullāh in beliefs. This
continued until around the time of Hājī Imdādullāh
Muhājir Makkī rahimahullāh. No one heard about
Deobandī Barelwī differences, and they were all
unanimous on the above points.
During the same period, the Muslims of India
politically supported the Turks, while the British
where against the Turks. The British adopted the
policy of divide and rule – they caused the Muslims
to fight among themselves so that they [British] could
continue wielding their authority. To this end, they
instigated Ahmad Radā Khān Barelwī and got him to
carry out two important tasks:
1. The Muslim countries were aligned with the Turks.
The whole of Europe was therefore intimidated by the
Muslims. In order to put an end to the effects of this
unity, Ahmad Radā Khān Barelwī played a major role
and also wrote a book titled Dawām al-Ma‛īs in which
he stated that the Turks have no claim to the
caliphate.
2. The second role which he played is that the unity
which existed for centuries among Muslims, he
divided it into two and caused so much of ill-feeling

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that the two could not see eye to eye. Whereas, if we

were to examine the two, their Qur’ān was one, their
Messenger was one, their Allāh was one, their Ka‛bah
was the same. Despite this, a solid wall of kufr and
Islam was constructed between the two, which only
became stronger by the day. Qārī Ahmad Bīlī Nahetī,
a close associate of Ahmad Radā Khān, writes in his
introduction to Sarā’e A‛lā Hadrat:
1297 A.H.: Maulānā Shāh Ahmad Radā
Khān put pen to paper and wrote books
and issued fatāwā. During his journey to
Haramayn Sharīfayn, he met the famous
scholars of the Haramayn Sharīfayn and
obtained written testimonies from them
against the ‛ulamā’ of Deoband. He
published this in a book form under the
title Hussām al-Haramayn. Maulānā
Ahmad Radā Khān remained immersed in
these efforts for 50 years until disunity
and conflict was created between the
Barelwī and Deobandī ‛ulamā’ and
masses. This is of no benefit even to this
day.1
A similar statement is made by Maulānā Na‛īm ad-
Dīn Murādābādī.
Before the present century, Muslims were in the
forefront in every field. They possessed religiosity and
Islamic dignity. They had worldly respect and were
looked up with awe. The unbelievers used to be
terrified by their power and strength.
Anyway, the policy of the British was successful in
the sense that they caused divisions among the

1 Sarā’e A‛lā Hadrat, p. 8.

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Muslims. The disunity reached such a level that on

one hand the religiosity, awe, respect, dignity and
power – which is the capital of a nation – were put to
an end; and on the other hand, two separate sects
came into existence – Barelwī and Deobandī.
The Barelwī sect came into existence around the year
1297 A.H.
A Short Biography of Maulānā Ahmad Radā
Khān Barelwī
Birth
Ahmad Radā Khān was born in the U.P. town of
Bareilly in India. This is why he is known as
Barelwī.1
His father’s name was Taqī ‛Alī and his grandfather’s
name was Radā ‛Alī.2
He was born on 14 June 1865. His father named him
Ahmad Miyā, his grandfather named him Ahmad
Radā, and his mother named him Aman Miyā.3
However, he called himself ‛Abd al-Mustafā and used
this name.4
Teaching
He commenced teaching in his father’s Madrasah
Misbāh al-‛Ulūm. He then established his own
madrasah in 1894 under the name Ishā‛at al-‛Ulūm.
In 1904 he established Dār al-‛Ulūm Manzar Islam.
He occupied himself in teaching and issuing fatāwā

1 Al-Ma‛ārif al-Islāmīyyah, vol. 4, p. 485; Hayāt A‛lā Hadrat

(Zafar ad-Dīn Bihārī Razwī).
2 Tadhkirah ‛Ulamā’-e-Hind, p. 64.
3 A‛lā Hadrat (Basnawī), p. 25.
4 Mun Huwa Ahmad Radā (Shujā‛at Qādrī), p. 15.

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for a few years, and then dedicated himself to writing

books and answering fatāwā. He handed over the
entire responsibility of the madrasah to his son,
Maulānā Hāmid Radā Khān Barelwī.
Written Works
It is said that he wrote between 200 to 1 000 books.
But the fact of the matter is that those that can really
be referred to as books do not number more than
ten. His largest written work is Fatāwā Razwīyyah in
eight volumes.
Demise
He passed away on 25 Safar 1340 A.H./1921 at the
age of 56.
Beliefs And Doctrines of The Barelwī Sect
1. Rasūlullāh sallallāhu ‛alayhi wa sallam had
knowledge of the unseen.1
2. Rasūlullāh sallallāhu ‛alayhi wa sallam was
nūr.2
3. Rasūlullāh sallallāhu ‛alayhi wa sallam is
hādir and nāzir, and can do whatever he
likes.3
4. Rasūlullāh sallallāhu ‛alayhi wa sallam is
mukhtār-e-kull (one who has absolute power
of choice).4

.٣٥ ‫ ص‬،(‫خالص اﻹعتقاد )خﲑ‬1

.٨٠ ‫ ص‬،‫ حصه أول‬،‫حدائق ﲞشش‬2
.(‫ )مصنف أﲪد رضا خان‬١١ ‫ ص‬،‫ وبركات اﻷبرار‬،٧٠ ‫ ص‬،٤ ‫بركات اﻻحداد وملفوظات حصه‬3
.٧٠ ‫ ص‬،٤ ‫بركات اﻻحداد وملفوظات حصه‬4 4

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5. It is permissible to ask others apart from

Allāh.1
6. To stand up when reading durūd.2
7. To build solid graves and to construct domes
over them.3
8. To light lamps at graves.4
9. To commemorate tījah, daswā, bīswā,
chālīswā, barsī and so on.5
10. To give food at the time of khatam.6
11. To be fastidious about du‛ā’ after the janāzah
salāh.7
12. To kiss the thumbs when hearing the name of
Rasūlullāh sallallāhu ‛alayhi wa sallam.8
13. To say “Yā Rasūlallāh”.9

.(‫ )أﲪد رضا خان بريلوي‬٢٩ ‫ ص‬،‫اﻷمن والعلى‬1

.٢٥٠ ‫ ص‬،(‫اﻷنوار الساطعة )عبد السميع بريلوي‬2
.(‫ )فقي أﲪد‬٢٨٢ ‫ ص‬،‫جاء اﳊق‬3
.١٤٤\٤ :‫فتاوى رضوية‬4
.‫أنور ساطعة‬5
.٢٥٤ ‫ ص‬،‫جاء اﳊق‬6
.٥٢٩ ‫ ص‬،‫مقياس اﳊنفيت‬7
.٤٩٦\٢ :‫فتاوى رضوية‬8
.٥٠\٢ :‫حدائق ﲞشش‬9

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Answers From The Qur’ān And Hadīth to

Barelwī Beliefs And Doctrines
1st Belief: Rasūlullāh Was ‛Ālim al-Ghayb
Rasūlullāh sallallāhu ‛alayhi wa sallam was given
knowledge of the unseen. Maulānā Ahmad Radā
Khān Barelwī says in this regard:
I am not saying to you that I have
knowledge of the unseen because you are
not worthy of these things. The fact of the
matter is that I have received knowledge
of whatever happened in the past and
whatever is to happen in the future.1
He writes at another place:
Rasūlullāh sallallāhu ‛alayhi wa sallam
was given knowledge of everything.2
Rasūlullāh sallallāhu ‛alayhi wa sallam
acquired every type of general and
intricate knowledge, and he encompassed
them all.3
He writes in yet another place:
Knowledge of the Preserved Tablet and
the pen which contain all the past and
future knowledge is just one portion of
the knowledge of Rasūlullāh sallallāhu
‛alayhi wa sallam.4

.٣٥ ‫ ص‬،‫خالص اﻹعتقاد‬1

.‫ﳐتصر عقائد أهل السنة واﳉماعة بريلوي مطبوعة كلة‬2
.٢٣٠ ‫ ص‬،‫الدولة اﳊكية‬3
.٣٨ ‫ ص‬،‫خالص اﻹعتقاد‬4

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Answer
The Qur’ān, Ahādīth and Ijmā‛ of the ummat concur
that only Allāh ta‛ālā is ‛Ālim al-Ghayb (knower of the
unseen). The unseen refers to things which have not
come into existence as yet, or they have come into
existence but they have not become apparent to any
creation.
If any Messenger or Prophet through divine
revelation, or any Walī through kashf or inspiration
is given knowledge of anything with regard to the
unseen, then that thing has come out of the
boundaries of the unseen. In the same way, things
which are learnt through means and instruments will
not be referred to as the unseen.
Na‛īm ad-Dīn Murādābādī writes:
From the pure speech to anything of this
world, nothing is hidden from him. This
pure soul has knowledge of the Throne,
what is above and below, this world and
the Hereafter, Paradise and Hell; because
all these things were created for that
being who combines all perfections.1
Rasūlullāh sallallāhu ‛alayhi wa sallam
knows Allāh as well. He knows all the
things which are in existence, all the
creations together with all their
conditions – he knows them all to the
level of perfection. Anything of the past,
present and future – no matter what

.١٤ ‫ ص‬،‫اكلمة العلماء اﻻعﻼء علم اﳌصطفى‬1

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condition it is in – is not concealed from

him sallallāhu ‛alayhi wa sallam.1
Similarly there are many other texts which affirm
Rasūlullāh sallallāhu ‛alayhi wa sallam having
knowledge of the unseen.2
Rejection of Knowledge of The Unseen From The
Qur’ān
The Qur’ān rejects knowledge of the unseen for all
except Allāh ta‛ālā.

﴾1﴿
ُ ‫الغيب إﻻ‬ َْ َ
َ ْ َ ْ ‫واﻷ ْرض‬ ٰ ‫من ا‬ ُ َ ْ َ ‫قل ﻻ‬
ْ َ ‫علم‬ ُْ
‫اﷲ‬ ِ ِ ‫سمٰو ِت‬ ِ
Say: None in the heavens and the earth knows the
unseen except Allāh.3

﴾2﴿
َ ُ َ ْ َ ‫الغيب َﻻ‬
َ ُ ‫علمهآ إﻻ‬
‫هو‬ ْ َ ْ ‫مفاتح‬
ُ َ َ ‫عنده‬
ُ َ ْ ِ ‫َو‬
ِ ِ ِ
With Him alone are the keys to the unseen - none
knows them but He.4

.٦٥ :‫تسكﲔ اﳋواطر ﰲ مسئلة اﳊاضر والناظر‬1

2 For the sake of brevity, the references are provided

below:
‫ لكلمة‬،٥٦ ،٢٨ ،٣٨ ‫ ص‬،‫ خالص اﻹعتقاد‬،٢٣٠ ‫ ص‬،‫ الدولة اﳊكية‬،١٩٢ ‫ ص‬،‫مواعظ نعيميه أﲪد ر‬
.‫ وغﲑه‬،‫العلياء اﻻعﻼء علم اﳌصطفى‬
3 Sūrah an-Naml, 27: 65.
4 Sūrah al-An‛ām, 6: 59.
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﴾3﴿
ُ َ ْ َ ‫كنت‬
‫أعلم‬ ُ ْ ُ ‫اﷲ ط َو َ ْو‬ َ َ ‫وﻻ َ ا إﻻ َما‬
ُ ‫شآء‬ َ ًَْ ْ َْ ُ َْ
‫قل ﻻ ا ِلك ِ ف ِ فعا‬
ُْ
ِ
ْ َ ‫إن َ َأنا إﻻ‬
ٌ ْ ‫نذير و َش‬
ٌ ْ ‫ُْج‬ َ َ َ ‫ْ َ ْ َ َ ْ َ ْ َ ْ ُ َ َْ ْ ج‬
ِ ِ ِ ِ ‫الغيب ﻻستك ت ِمن ا ِ وما س ِ َ ا سوء‬
َ ُْ ْ َّْ
.‫يؤمنون‬
ِ ‫قوم‬
ٍ ‫ِل‬
Say: I do not possess the power to acquire benefits or
to avert evil from myself except as Allāh wills. Had I
possessed knowledge of the unseen, I would have
amassed a lot of good and no evil would have ever
touched me. I am only a warner and a bearer of glad
tidings to the believing people.1

﴾4﴿
َ َ ،‫اﻻرحام‬ َْ َ ُ َ ْ َ َ َ ْ َ ْ ُ ّ َ ُ َ َ ‫علم ا‬
ُ ْ ِ ‫عنده‬
ُ َ ْ ِ ‫اﷲ‬
‫وما‬ ِ َ ْ ِ ‫ و ِ ل الغيث و علم ما‬،‫ساعة‬ ِ
َ ‫ان‬
ِ
ُ َُْ
،‫موت‬ ‫ارض‬ ْ َ ّ َ ‫فس‬ ٌ ْ َ ‫تدري‬
ْ ْ َ ‫وما‬ ً َ ُ ْ َ َ
َ ،‫غدا‬ ٌ ْ َ ‫تدري‬
ْ َْ
ٍ ‫باي‬ ِ ِ ِ ‫فس ما ذا ت ِسب‬ ِ
ٌ. ْ ‫عليم َخب‬
ٌ ْ َ ‫اﷲ‬ َ ‫ان‬
ِ ِ ِ
Surely Allāh has knowledge of the Resurrection. He
sends down the rain. He [alone] knows what is in the
wombs. No soul knows what it will earn tomorrow. No
soul knows in which land it will die. Surely Allāh is
all-knowing, fully aware.

﴾5﴿
َ ْ ُْ ُ ََ ْ ُ َْ َ َ َ ْ ْ َْ َ َْ َ ُ َ ْ َ
ً ْ ‫يطون به‬
‫علما‬ِ ِِ ِ ‫ديهم وما خلفهم وﻻ‬ ِ ِ ‫علم ما أي‬

1 Sūrah al-A‛rāf, 7: 188.

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He knows all that is before them and all that is behind

them, whereas they cannot comprehend Him with
their knowledge.1
Rejection of Knowledge of The Unseen From Ahādīth
We learn from the Ahādīth as well that knowledge of
the unseen is the prerogative of Allāh ta‛ālā and no
one else. A few are presented as examples.

﴾1﴿
Hadrat Anas radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam was walking
on a path when he passed by a date which was fallen
on the ground. On seeing it he said:
٢
‫و ﻻ أ أخاف أن ت ون من ا صدقة ﻷ لتها‬
Were it not for my fear that it might be from zakāh, I
would have eaten it.

﴾2﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam attended the
marriage of Rubay‛ bint Mu‛awwidh radiyallāhu
‛anhā. The Ansār girls were singing the praises of
their elders who were martyred at Badr. One of the
girls from them added:

‫غد‬ ‫وفينا ن يعلم ما‬

We have with us a Prophet who knows what is to
happen tomorrow.

1 Sūrah Tā Hā, 20: 110.

.١٦١ ،‫ وكذا مشكوة‬،‫ﲞاري ومسلم‬2

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Rasūlullāh sallallāhu ‛alayhi wa sallam immediately

stopped her and said:
١
‫كنت تقول‬
ِ ‫هذه وقو با ي‬ ‫د‬
Stop saying this, and continue what you had been
saying previously.

﴾3﴿
Hadrat Abū Sa‛īd Khudrī radiyallāhu ‛anhu narrates

ُ َ ‫ت هذه ا ليلة ثم أُ ْس ْ ُتها َفا‬

ُ ‫ُأر‬
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:

‫اﻷواخر وا مسوها‬ ‫الع‬ ‫مسوها‬ِ ِ ِ

٢
.‫وتر‬
I was shown this night and was then made to forget
it. Now search for it in each of the odd nights of the
last ten nights.
The Unanimous Verdict of The ‛Ulamā’

﴾1﴿
Mullā ‛Alī Qārī rahimahullāh writes:

‫إعلم أن اﻷن ياء عليهم ا سﻼم م يعلموا ا غيبات من اﻷشياء إﻻ ما‬

‫ا با كف باعتقاد أن‬ ‫علمهم اﷲ تعا احيانا وذكر ا نفية ت‬

.٢٧١ ‫ ص‬،‫مشكوة اﳌصابيح‬1

.١٨٢ ،‫ وكذا ﰲ مشكوة‬،‫ﲞاري ومسلم‬2

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‫ص اﷲ عليه وسلم يعلم الغيب عارضته قو تعا ﻻ يعلم من‬ ‫ا‬

١
.‫ا سموت واﻷرض الغيب إﻻ اﷲ‬
Know with certainty that the Prophets ‛alayhimus
salām did not have knowledge of the unseen things
except that which Allāh ta‛ālā taught them
occasionally. The Hanafīs explicitly state the kufr of
the person who believes that Rasūlullāh sallallāhu
‛alayhi wa sallam knew the unseen because this
belief contradicts the words of Allāh ta‛ālā: Say: None
in the heavens and the earth knows the unseen except
Allāh.

﴾2﴿
‛Allāmah Ibn Nujaym rahimahullāh writes:

‫ح و فر ﻻعتقاد أنه ص‬ ‫و تزوج شهادة اﷲ ورسو ﻻ ينعقد ا‬

٢
.‫اﷲ عليه وسلم يعلم الغيب‬
If a person gets married and makes Allāh and
Rasūlullāh sallallāhu ‛alayhi wa sallam his
witnesses, this marriage will not be valid. And the
person would have committed kufr for his belief that
Rasūlullāh sallallāhu ‛alayhi wa sallam knows the
unseen.

﴾3﴿
The following is stated in Sharh Aqā’id Nasafī:

.‫شرح فقه أكﱪ‬1

.١٦\١ :‫البحر الرائق‬2

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َ ُ ‫لم بالغيب هو ما َ َفرد به‬

ُ ‫و ا ملة الع‬
‫اﷲ تعا ﻻ س يل إ ه لعباد‬
١ َْ
.‫هام‬
ٍ ‫بإعﻼم منه أو ِإ‬
ٍ ‫إﻻ‬
In short, knowledge of the unseen is what Allāh ta‛ālā
reserved for Himself. Servants can in no way have
access to it except by what Allāh informs them thereof
or inspires them of it.

﴾4﴿
The following is stated in the Fatāwā of Qādī Khān
(d. 592 A.H.):

‫فرا ﻷنه يعتقد أن رسول اﷲ ص اﷲ عليه‬ ‫و عضهم جعلوا ذ ك‬

٢
.‫فر‬ ‫وسلم يعلم الغيب وهو‬
Some of the scholars classify it as kufr because the
person believes that Rasūlullāh sallallāhu ‛alayhi wa
sallam knows the unseen, and this is kufr.
2nd Belief: Rasūlullāh Was Nūr And Not a Human
Ahmad Radā Khān writes in this regard:
Rasūlullāh sallallāhu ‛alayhi wa sallam
was a piece of Allāh’s light which came
down to earth in the veil of a human.3
He writes elsewhere:

.١٢٣ ‫ ص‬،‫شرح عقائد نسفي‬1

،٣٥٤\٤ :‫ خﻼصة الفتاوى‬،٤١٢\٢ :‫ فتاوى عاﳌكﲑية‬:‫ وللمزيد أنظر‬.‫ كتاب النكاح‬،‫فتاوى قاضي خان‬2
‫ ما‬،٣٠٦ ‫ الشامي ص‬،٥٢٠\١ :‫ عمدة القاري شرح البخاري‬،٣٢٥ ‫ ص‬،‫ فتاوى بزازية‬،٦٤ ‫ ص‬،‫فصول عمادية‬
.١٧٦ ‫ ص‬،‫ﻻ بد منه‬
.٨٠ ‫ ص‬،‫ حصه أول‬،‫حدائق‬3

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Rasūlullāh is from Allāh’s light, and the

entire creation is from Rasūlullāh’s light.1
Yet another place states:
Allāh ta‛ālā most certainly created the
form of Muhammad from His name
“Badī‛”, and Allāh ta‛ālā continually
looked at Rasūlullāh’s form for hundreds
of thousands of years. He then made His
appearance through His blessed names
“Mannān” and “Qāhir” over His pure
names “al-Latīf Ghāfir”.2
He writes elsewhere:
The angels were created from his light
because Rasūlullāh sallallāhu ‛alayhi wa
sallam says: Allāh ta‛ālā created
everything from my light.3
Answer
The Qur’ān, Ahādīth and Ijmā‛ of the ummat
unanimously concur that the Prophets ‛alayhimus
salām are humans.
Qur’ān
There are several verses which make reference to
this. A few are presented below:

﴾1﴿
ٌ
‫واحد‬ ٌ ٰ ‫يو ٰ إ َ َ َمآ إ ٰ ُه ُ ْم إ‬ ْ ّ ٌ ََ ََ َ ْ ُ
ْ ُ ‫مثلُ ُ ْم‬
ِ ‫قل ِإ مآ أنا‬
ِ ِ ِ ِ

.١٤ ‫ ص‬،‫مواعظه نعيميه‬1

.٣٧ ‫ ص‬،‫فتاوى نعيمية‬2
.٣٧\١ :‫صلوة الصفا مندرجه ﳎموعه رسائل‬3

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Say: I am a human like you. It has been revealed to

me that your Allāh is one Allāh.1

﴾2﴿
َ ُْ َْ َ ‫ورآء‬ ْ ْ ‫او‬
َ ‫من‬ ْ َ ‫وحيا‬
ً ْ َ ‫اﷲ اﻻ‬ َُّ َ
ُ ‫لمه‬ َْ َ َ ‫وما َ َن ل‬ََ
‫يرسل‬
ِ ‫حجاب او‬
ٍ ِ ِ ِ ِ ‫ي‬ ‫ان‬ ٍ ِ
ْ َ ‫انه َع‬
ٌ.‫حكيم‬ ُ ُ ََ َ ْ َ ًْ َُ
ْ ُ َ ‫رسوﻻ‬
ِ ِ ِ ،‫باذنه ما شآء‬
ِِ ِِ ِ ‫يو‬
It is not in the power of any human that Allāh speaks
to him except by signals, behind a veil, or He sends a
message-bearer who then conveys by His command
whatever He wills. Surely He is most high, all-wise.2

﴾3﴿

‫من‬ َ ‫مثلُ ُ ْم َول ٰ ن‬

ْ َ ٰ َ ‫اﷲ َ ُمن‬ ّْ ٌ ََ
ِ
ْ ْ ْ ُُ ُ ُ ْ َُ ْ َ َ
‫رسلهم ِان ُن ِاﻻ‬ ‫قالت هم‬
ِ
َ ْ ُ َ
.ِ‫عباده‬
ِ ِ ‫شآء ِمن‬
Their Messengers said to them: We are mere humans
like you. However, Allāh favours whomever He wills of
His servants.3

﴾4﴿
ًْ ُ ً ََ ُ ْ ُ ‫هل‬
ْ َ َّْ َ َ ْ ُ ُْ
‫رسوﻻ‬ ‫كنت ِإﻻ ا‬ ِ ‫قل سبحان ر‬
Say: Glory be to Allāh! Who am I but a human who is
sent [as a Messenger]?4

1 Sūrah al-Kahf, 18: 110.

2 Sūrah ash-Shūrā, 42: 51.
3 Sūrah Ibrāhīm, 14: 11.
4 Sūrah Banī Isrā’īl, 17: 93.
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﴾5﴿
ُْ َ َ ٰ َ ُ َ ََْ َ ُْ َ ْ َْ َ َ ُ ََ َ
‫َ ٍ ِّم ْن ْ ٍء ط قل‬ ِ ِ ‫َوما قدروا اﷲ حق‬
‫قدره ِإذ قا وا مآ أنزل اﷲ‬
ٰ ُْ َ َ ْ َ ٰ ْ َ ََْ ْ َ
. ‫به و‬ ِ ِ ‫الكتب ا ِ ي جآء‬
ِ ‫من أنزل‬
They did not recognize Allāh fully when they began
saying: “Allāh did not reveal anything to any human.”
Say: “Who revealed the Book which Mūsā had come
with?”1
Ahādīth

﴾1﴿

‫عن ز د بن أرقم قال قام رسول اﷲ يوما خطيبا إ أن قال أما بعد أﻻ‬
‫رسول من ر فأجبت وأنا‬ ‫يوشك أن يأت‬ ‫أيها ا اس إنما أنا‬
ََ
‫أو ا كتاب اﷲ ي سح ا دى فاستمسكوا به‬ ‫تارك في م ا قل‬
‫أهل‬ ‫أذكر م اﷲ‬ ‫كتاب اﷲ ورغب فيه ثم قال وأهل ب‬ ‫فحض‬
٢
.‫أذكر م اﷲ‬ ‫ب‬
Hadrat Zayd ibn Arqam radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam stood up
to deliver a lecture…until he said: O people! Listen! I
am also a human. My Sustainer’s angel of death may
soon come to me and I will respond to his call. I am
leaving two great things among you. The first is the
Book of Allāh in which there is guidance and
effulgence, so hold on firmly to it. He encouraged us to
hold on to the Book of Allāh. He then said (the second

1 Sūrah al-An‛ām, 6: 91.

.٥٦٠ ‫ ص‬،‫مسلم وكذا مشكوة‬2

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thing) is my family’s right. I remind you of Allāh ta‛ālā

as regards my family’s right.

﴾2﴿

‫عن أم سلمة أن رسول اﷲ ص اﷲ عليه وسلم قال إنما أنا‬

ُ َ َ ْ َ
‫و ن م تصمون إ ولعل بعض م أن ي ون أ ن ِ جِتِه من‬
‫قطعة من‬ ‫ء من حق أخيه فإنما أقطع‬ ‫فمن قضيت‬...‫بعض‬
١
.‫ا ار‬
Hadrat Umm Salamah radiyallāhu ‛anhā narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said: I
am also a human. You come to me to resolve your
disputes. Perhaps one will be more eloquent in
presenting his evidence than the other…If I pass a
judgement in favour of the right of his brother [when it
was not his right], then I am actually cutting a piece of
the Hell-fire for him.

﴾3﴿

‫اﷲ عنه أن رسول اﷲ ص اﷲ عليه‬ ‫عن عبد اﷲ بن سعود ر‬

‫ا صلوة فقال وما ذاك؟ قا وا‬ ‫أز د‬ ‫وسلم ص الظهر سا فقيل‬
‫بعد ما سلم و رواية قال إنما أنا‬ ‫صليت سا فسجد سجدت‬
٢
. ‫كما ت سون فإذا سيت فذكرو‬ ‫مثل م أ‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam

.٣٢٧ ،‫ وكذا مشكوة‬،٣٣٢ ‫ ص‬،‫ﲞاري‬1

.٩٢\١ :‫ وكذا مشكوة‬،‫متفق عليه‬2

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performed five rak‛ats for the zuhr salāh. Someone

asked him: “O Rasūlullāh! Has the salāh been
increased?” He asked: “Why, what happened?” The
people said: “You performed five rak‛ats.” Rasūlullāh
sallallāhu ‛alayhi wa sallam then performed two
prostrations after the salām. Another narration states
that he said: I am a human just like you; I forget just
as you forget. When I forget, you must remind me.

﴾4﴿

‫عن أ هر رة ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬

ٰ
‫فأي ا ؤمن اذيته أو‬ ‫إ ا ذت عندك عهدا لن لفنيه فإنما أنا‬
ُ
١
.‫ا ديث‬...‫شتمته أو لعنته أو ج ته فاجعلها صلوة وز وة وقر ة‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: O Allāh!
I make a pledge to You which You must never go
against for I am only a human. Whichever Muslim I
harm, abuse verbally, curse or speak harshly to then
make it a means of mercy, purification and proximity
for him.

﴾5﴿

‫عن جابر بن عبد اﷲ قال سمعت رسول اﷲ ص اﷲ عليه وسلم‬

‫ر أي عبد من ا سلم س بته أن‬ ‫أش ط‬ ‫و‬ ‫يقول إنما أنا‬
٢
.‫ي ون ذ ك ز وة وأجرا‬

.‫مشكوة‬1
.‫مسلم ومشكوة‬2

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Hadrat Jābir ibn ‛Abdillāh radiyallāhu ‛anhu narrates:

I heard Rasūlullāh sallallāhu ‛alayhi wa sallam
saying: I am most certainly a human. This is why I
make a pledge to Allāh that when I verbally abuse
any Muslim, it must be a source of purification and
reward for him.

﴾6﴿

‫ء من أ ر دين م فخذوا به و ذا‬ ‫إذا أ رت م‬ ‫فقال إنما أنا‬

١
. ‫ء من رأ فإنما أنا‬ ‫أ رت م‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I am
most certainly a human. When I order you to do
anything which is related to your Dīn, you must carry
it out. And when I ask you to do anything based on
my own opinion, then know that I am a human [and I
could err].
The Unanimous Verdict of The Aqā’id Scholars

﴾1﴿
‛Allāmah Kamāl ad-Dīn Ibn Humām rahimahullāh
writes:
٢
. ‫إ ه‬ ‫هذا إ سان أو‬ ‫فا‬
Based on this, the Prophet is a human to whom divine
revelation comes down.

.٢٨ ‫ ص‬،‫مشكوة‬1
.١٩٧ ‫ ص‬،‫مسامرة‬2

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﴾2﴿
Qādī Iyād rahimahullāh writes:
١
.‫وسيد و آدم‬ ‫ﻻ خﻼف إنه أ رم ال‬
There is no difference whatsoever on the fact that
Rasūlullāh sallallāhu ‛alayhi wa sallam is the noblest
of all humans and the chief of the progeny of Ādam.

﴾3﴿
The following is stated in Sharh Aqā’id:

‫ن ﻷهل اﻹيمان‬ ‫م‬ ‫إ ال‬ ‫وقد أرسل اﷲ تعا رسﻼ من ال‬

٢
.‫والطاعة‬
Allāh ta‛ālā undoubtedly sent Messengers from among
the humans to the human race to give glad tidings to
those of īmān and those who are obedient.

﴾4﴿
Qādī Iyād rahimahullāh writes:
٣
. ‫أرسلوا إ ال‬ ‫مد ص اﷲ عليه وسلم وسائر اﻷن ياء من ال‬
Muhammad sallallāhu ‛alayhi wa sallam and all the
Prophets are humans who were sent to humans.

.١٣٠\١ :‫كتاب الشفاء ﰲ حقوق اﳌصطفى‬1

.١٦٥ ‫ ص‬،‫شرح عقائد‬2
.٨٦\١ :‫كتاب الشفاء‬3

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﴾5﴿
The following is stated in Fath al-Qadīr of Shaukānī:

‫أن ي ون من ج س‬ ‫وفيه إعﻼم من اﷲ سبحانه بأن ا رسول ي ب‬

١
.‫ا رسل إ هم‬
In this there is an announcement from Allāh ta‛ālā
that a Messenger has to be from the same species as
the one to whom he is sent.

﴾6﴿
Tafsīr Mazharī states:

‫يع ﻻ ُيرسل إ قوم رسوﻻ إﻻ من ج سهم مكنهم من اﻹجتماع به‬

َّ
٢
.‫َوا ل ِ منه‬
Allāh ta‛ālā states that He does not send a Messenger
to a nation except one who is from their species so that
it becomes possible for them to rally around him and
to derive benefit from him.

﴾7﴿
‛Allāmah Fakhr ad-Dīn Rāzī rahimahullāh writes:

‫تقر ر ا واب أن يقال إنما أن ي ون راد م من هذا اﻹحتجاج‬

‫ أو طلبتم من أن‬،‫هذا اﻷشياء‬ ‫ان م طلبتم اﻹيمان من عند نف‬

.٢٥١ ‫ ص‬،‫تفسﲑ فتح القدير‬1

.٩٧\٥ :‫التفسﲑ اﳌظهري‬2

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‫كو رسوﻻ حقا‬ ‫يدي تدل‬ ‫ا كسب من اﷲ تعا ا هاد معا‬

١
.‫هذه اﻷشياء‬ ‫ﻻ قدرة‬ ‫وال‬ ‫من عند اﷲ باطل ﻷ‬
The reply which will be given is that it will be said that
the meaning of your request is that you are
demanding these things from me or you are asking me
to ask Allāh ta‛ālā to make those miracles appear at
my hands so that you may know that I am truly a
Messenger from Allāh ta‛ālā. The first point is wrong
because I am a human and a human does not have
the power to do these things.
3rd Belief: Rasūlullāh is Present Everywhere
To believe that Rasūlullāh sallallāhu ‛alayhi wa
sallam is present everywhere (hādir wa nāzir) means
that he is in every place and is watching. Barelwīs
believe that Rasūlullāh’s presence is in every place
even today and he is aware of all things in the
universe. Ahmad Radā Khān Barelwī’s devoted
follower, Ahmad Sa‛īd Kāzimī, says in this regard:
No place and no time is devoid of
Rasūlullāh sallallāhu ‛alayhi wa sallam.2
Ahmad Radā Khān writes:
The soul of Rasūlullāh sallallāhu ‛alayhi
wa sallam is in the entire universe in the
home of every Muslim.3
Muftī Yār writes:

.‫ هل كنت إﻻ بشرا رسوﻻ‬:‫ ﲢت اﻵية‬:‫التفسﲑ الكبﲑ‬1

.٨٥ ‫ ص‬،‫تسكﲔ اﳋواطر ﰲ مسئلة اﳊاضر والناظر‬2
.٤٠ ‫ ص‬،‫خالص اﻹعتقاد‬3

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Rasūlullāh’s pure sight is on every iota of

the world at all times. He presents
himself with his pure body at times of
salāh, recitation of the Qur’ān, mīlād
sharīf celebrations, assemblies of na‛t and
also the janāzah salāh of the righteous.1
He writes elsewhere:
Rasūlullāh sallallāhu ‛alayhi wa sallam is
present at all events and occasions from
the time of Ādam ‛alayhis salām until his
(sallallāhu ‛alayhi wa sallam) physical
body.2
Not only is Rasūlullāh sallallāhu ‛alayhi wa sallam
hādir wa nāzir, rather the Auliyā’ are also hādir wa
nāzir.
Muftī Yār writes:
The Auliyā’ of Allāh can be in several
places at the same time, and they can
have several bodies at one time.3
Maulānā Ahmad Radā Khān writes:
If they (Auliyā’) wish, they can accept the
invitations of 1 000 places in 10 000
cities.
This belief is explained in various books.4

.١٥٥ ‫ ص‬،‫جاء اﳊق‬1

.١٦٣ ‫ ص‬،‫جاء اﳊق‬2
.١٥٤ ‫ ص‬،‫جاء اﳊق‬3
،١١٣ ،‫ ملفوظات‬،١٥٤ ،١٥٠ ‫ جاء اﳊق ص‬،‫تسكﲔ اﳋواطر ﰲ مسئلة اﳊاضر والناظر أﲪد سعيد كاظمي‬4
.‫ وغﲑه‬،١٠١٤٢\٦ ،‫ فتاوى رضوية‬،٤٠ ،‫ خالص اﻹعتقاد‬،١١٤

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Answer
The Ahl as –Sunnah wa al-Jamā‛ah states that being
hādir wa nāzir is a quality of Allāh ta‛ālā, no one else
can have this quality. This is the unanimous belief of
the ‛ulamā’ as stated in the Qur’ān and Hadīth.
Qur’ān
There are several verses of the Qur’ān which make
references to this. A few are presented to serve as
examples:

﴾1﴿
ْ ْ ُ ْ ُ َ َ
‫من ٰوى‬ َْْ َ َ ٰ ٰ ‫علم َما ا‬ ُ َ ْ َ ‫اﷲ‬ َ ‫تر َان‬ َ َ ‫ا َ َ ْم‬
ِ ‫ ما ي ون‬.‫اﻻرض‬ ِ ِ ‫سموت وما‬ ِ ِ
َ َ ٰ ْ ٰ َْ ََ ْ ُ ُ َ َُ َ ْ َ ‫وﻻ‬ ََ ْ ُُ َ َُ َٰ َ
‫من ذ ِك َوﻵ‬ ِ ‫سادسهم وﻵ اد‬ ِ ‫سة ِاﻻ هو‬ ٍ ‫رابعهم‬ ِ ‫هو‬ ‫اﻻ‬
ِ ‫ثلثة‬
ٍ
َ ٰ ْ ‫يوم‬
َ‫ ان اﷲ‬،‫القيمة‬ ْ ُ َ ‫بما‬
َ ْ َ ‫عملوا‬ ْ ُ َ ‫معهم ا َ ْ َن َما‬
ْ ُ ُ ّ َ ُ‫ ُم ي‬،‫نوا‬
َ ‫بئهم‬ َ ُ ‫ا َ ْ َ َ اﻻ‬
ْ ُ َ َ ‫هو‬
ِ ِ ِ ِ ِ ِ ِ
َ
ٌ ْ َ ‫ب ُ ّل ْ ٍء‬
.‫عليم‬ ِ ِ ِ
Have you not seen that Allāh knows all that is in the
heavens and all that is in the earth. There is no
meeting between three persons without His being the
fourth of them, nor between five without His being the
sixth of them, nor less than that nor more without His
being wherever they may be. He will then inform them
of whatever they did on the day of Resurrection.
Surely Allāh knows everything.1

1 Sūrah al-Mujādalah, 58: 7.

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﴾2﴿
َ َ َُُّْ ْ ْ ُ َ َ َ ُ َ َ َ ْ ُ ْ َ ْ َ َ ِ ‫من ا‬ َ ُْ ْ َ َْ
‫تون َما ﻻ‬ ِ ‫اس َوﻻ ستخفون ِمن‬
‫اﷲ وهو معهم ِإذ ي ِي‬ َ ِ ‫ستخفون‬
ْ َ ْ ‫من‬
.‫القول‬ َ ِ ٰ ‫ير‬َْ
ِ
They feel ashamed of people and do not feel ashamed
of Allāh, whereas He is with them when they
deliberate at night over that which Allāh is not
pleased.1

﴾3﴿
َ َ ْ َ ََُْْ َ ْ ُ ْ ُْ َُْْ َ ْ َ ْ ُ ْ ُ َ ََ
‫مل ِإﻻ‬
ٍ ‫قران وﻻ عملون ِمن‬
ٍ ‫شأن وما تلوا ِمنه ِمن‬ ٍ ِ ‫وما ت ون‬
ْ ًْ ُ ُ ْ ُ َْ َ ُ
ْ َ ْ ُ ْ ُ ‫ودا إذ‬
.‫يه‬
ِ ِ ‫تفيضون‬ ِ ِ ‫كنا علي م شه‬
You are not in any situation, neither do you recite any
portion of the Qur’ān, nor do you people do any act but
that We are present with you when you are engaged
in it.2

﴾4﴿
َ ْ ُ َ ْ َ َ ُ َ ْ ُْ ُ َ َ َْ ْ ُ َ َ َ ُ َ
ٌ ْ ‫عملون َبص‬
ِ ‫ واﷲ ِبما‬،‫وهو مع م ا ن ما كنتم‬
He is with you wherever you may be. And Allāh sees
all that you do.3

1 Sūrah an-Nisā’, 4: 108.

2 Sūrah Yūnus, 10: 61.
3 Sūrah al-Hadīd, 57: 4.
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﴾5﴿
َ ْ ‫واﷲ َ ْ ٌ م‬
‫بالعباد‬ ُ َ
ِ ِ ِ ‫بص‬ ِ
And in Allāh’s sight are the servants.1
Ahādīth
There are many Ahādīth on this subject. A few are
presented here.

﴾1﴿

‫ وا ي تدعونه أقرب إ‬،‫ وهو مع م‬،‫إن م تدعون سميعا بص ا‬

٢
.‫أحد م من عنق راحلته‬
You call upon that Being who is all-hearing and all-
seeing, and He is with you. The One whom you call is
closer to you than the necks of your riding animal.

﴾2﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said to
Hadrat ‛Ubādah ibn Sāmit radiyallāhu ‛anhu:
٣ َ ‫إن أفضل اﻹيمان أن تعلم أن اﷲ معك حيثما‬
.‫كنت‬
The most superior īmān is for you to be convinced that
Allāh ta‛ālā is with you wherever you are.

1 Sūrah Āl ‛Imrān, 3: 15.

.‫ﲞاري ومسلم‬2
.‫الطﱪاﱐ‬3

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﴾3﴿
Hadrat ‛Abdullāh ibn Mu‛āwiyah ‛Āmirī radiyallāhu
‛anhu narrates that he asked Rasūlullāh sallallāhu
‛alayhi wa sallam:

‫ قال أن يعلم أن اﷲ معه حيثما‬،‫فما تز ية ا رء نفسه يا رسول اﷲ‬

١
.‫ن‬
“O Rasūlullāh! How can a person purify his self?” He
replied: “He must have full conviction that Allāh ta‛ālā
is with him wherever he may be.

﴾4﴿
Nawās ibn Sam‛ān narrates that Rasūlullāh
sallallāhu ‛alayhi wa sallam said with reference to
Dajjāl:

‫ و ن رج و ست في م‬،‫إن رج وأنا في م فأنا حججه دون م‬

٢
.‫سلم‬ ‫فأ رؤ حجيج نفسه واﷲ خليف‬
If he appears while I am alive among you, I will
overpower him on your behalf with proofs. If he
appears when I am not with you, each person must
defend himself. Allah will protect every Muslim after
me.
In the words “when I am not with you” Rasūlullāh
sallallāhu ‛alayhi wa sallam rejects being hādir wa
nāzir.

.‫رواه البزار ﰲ مسنده‬1

.‫أبو داؤد‬2

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The Unanimous Verdict of The Scholars

﴾1﴿
The verdict of Fatāwā Bazzāzīyyah:
١
.‫ة تعلم ي فر‬ ‫قال علماؤنا من قال أرواح ا شايخ حا‬
Our ‛ulamā’ said: Whoever says that the souls of the
pious are present and know everything, he is a kāfir.

﴾2﴿
The verdict of Fatāwā ‛Ālamgīrīyyah:
ُ
‫ا شهود وقال "خداء را ورسول را كواه‬ ‫تزوج رجل إ رأة و م‬
َ
٢
.‫ خداء راو اوشست ن را كواه كرديم" يُ فر‬:‫كرديم" أو قال‬
A person married a woman without the presence of
any witnesses, and said: “I am making Allāh and His
Messenger my witnesses” or “I am making Allāh and
the angels my witnesses”. Such a person will become
a kāfir (because he believes that Rasūlullāh sallallāhu
‛alayhi wa sallam is hādir wa nāzir).

﴾3﴿
Fatāwā Jawāhir Akhlātīyyah:

‫ص اﷲ عليه وسلم يعلم الغيب ي فر فما ظنك‬ ‫إن زعم أن ا‬

١
.‫بغ ه‬

.٣٢٦\٦ :‫بزازية حاشية عاﳌكﲑي‬1

.٤١٣\٢ :‫فتاوى عاﱂ كﲑي‬2

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If anyone claims that Rasūlullāh sallallāhu ‛alayhi wa

sallam knows the unseen, he will become a kāfir. If he
makes such a claim with respect to someone else, how
can he remain a Muslim?

﴾4﴿
‛Allāmah Ibn Nujaym Misrī rahimahullāh writes:

‫ح و فر ﻻعتقاد أنه ص‬ ‫و تزوج شهادة اﷲ ورسو ﻻ ينعقد ا‬

٢
.‫اﷲ عليه وسلم يعلم الغيب‬
If a person gets married and makes Allāh and
Rasūlullāh sallallāhu ‛alayhi wa sallam his
witnesses, this marriage will not be valid. And the
person would have committed kufr for his belief that
Rasūlullāh sallallāhu ‛alayhi wa sallam knows the
unseen.
Various other Muhaddithūn and jurists explicitly
state that none except Allāh ta‛ālā is hādir wa nāzir.3
4th Belief: Rasūlullāh Has Absolute Power of Choice
Maulānā Ahmad Radā Khān Barelwī writes in this
regard:
Rasūlullāh sallallāhu ‛alayhi wa sallam
can fulfil every need. All the needs of the

.‫فتاوى جواهر أخﻼطية‬1

.١٦\١ :‫البحر الرائق‬2
:‫ مسامره مع اﳌسايره ابن ﳘام‬،٥٢٠\١١ :‫ عمدة القاري‬،٦٤ ‫ ص‬،‫ فصول عمادية‬،٣٥٤\٤ :‫خﻼصة الفتاوى‬3
.‫ وغﲑه‬،١٨٥ ‫ ص‬،‫ شرح فقه‬،٨٨\٢

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world and the Hereafter are in his

control.1
He writes elsewhere:
He has full control, full permission, and
full choice. ‛Abd al-Qādir is also the
planner of the universe.2
He writes in yet another place:
Rasūlullāh sallallāhu ‛alayhi wa sallam is
the mightiest vicegerent, and he has an
influence over the earth and skies.3
Bihār Sharī‛at states:
Rasūlullāh sallallāhu ‛alayhi wa sallam is
Allāh’s absolute vicegerent. The entire
universe has been placed under his
influence. He can give to whomever he
wants and take back from whomever he
wants.4
Fatāwā Razwīyyah:
With regard to everything, on every
bounty, every wish, every asset, as
regards Dīn, as regards this world, in the
Hereafter, from the first day to this day
and until eternity – whoever has received
anything or is to receive it has got it and
shall get it from the blessed hand of

.٧٠ ‫ ص‬،٤ ‫ وملفوظات حصه‬،٨ ‫ ص‬،‫بركات اﻻحداد‬1

.١٩ ‫ حصة‬،‫حدائق ﲞشش‬2
.١٥٥\٦ :‫فتاوى رضوية‬3
.١٥ ‫ ص‬،‫ اﳎد علي جز‬،‫ ار شريعت‬4

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Hudūr Aqdas Sayyid ‛Ālam sallallāhu

‛alayhi wa sallam.1
A senior scholar of the Barelwī sect, Muftī Ahmad Yār
Gujarati writes:
The entire matter is in the generous hand
of Rasūlullāh sallallāhu ‛alayhi wa
sallam. He can give whatever he wants to
whomever he wants.2
In addition to this, Barelwīs believe that the
Sahābah, Hadrat Shaykh al-Mashā’ikh ‛Abd al-Qādir
Jīlānī and all the other Auliyā’ have absolute choice
to do whatever they want. For example, Ahmad Radā
Khān writes with reference to Shaykh al-Mashā’ikh
‛Abd al-Qādir Jīlānī:
He has full control, full permission, and
full choice. ‛Abd al-Qādir is also the
planner of the universe.3
He writes with reference to the Auliyā’:
The Abdāl rule from the heavens to earth.
The ‛Ārif’s rule is from the Throne to the
earth.4
He writes in another place:
The system of the creation is upheld
through the intermediary of the Auliyā’.5

.٥٧٧\١ :‫فتاوى رضوية‬1

.١٩٥ ‫ ص‬،‫جاء اﳊق‬2
.٢٨ ‫ ص‬،‫حدائق ﲞشش‬3
.٣٥ ‫ ص‬،‫اﻻستمداد‬4
.٣٤ ‫ ص‬،‫اﻷمن والعلى‬5

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Answer
On the contrary, it is established from the Qur’ān
and Hadīth that Allāh ta‛ālā alone is Mukhtār-e-Kull;
no one else shares this quality with Him.
Qur’ān

﴾1﴿
ٌ ْ َ ُ ْ ُ ْ َ ًَ َ ْ َ ْ َ َ َْ َ
ْ ‫واﻷ‬ ُ ْ ُ َُ ْ
ٰ ‫لك ا‬
‫ك‬
ِ ِ ‫ن‬ ‫ي‬ ‫م‬ ‫و‬ ‫ا‬ ‫و‬ ‫تخذ‬
ِ ‫م‬ ‫و‬ ‫رض‬ِ ‫سمٰو ِت‬ ‫ا ِي‬
َ ْ ُُ َْ ً َ ٰ ْ ُ ْ ْ ُ َ َ ًْ ْ َ َُ َ َ ْ َ ُ َ َ َ َ ْ ُْ
‫لقون‬ ‫دونه ا ِهة ﻻ‬
ِ ِ ‫ وا ذوا ِمن‬.‫قديرا‬ ِ ‫ٍء قدره‬ ‫ملك وخلق‬ ِ ‫ا‬
َ ْ ُ ْ َ َ ًَْ َ َ َ ْ ُ ْ َ ََ َ ْ َُُْ ْ ُ ًْ َ
َ ْ ُ ْ ‫ملكون ﻷ‬
‫ملكون‬ ِ ‫فسهم ا وﻻ فعا وﻻ‬ ِ ِ ِ ِ ‫ش ئا وهم لقون وﻻ‬
َ ً َٰ َ ًَْ
ً ْ ُ ُ ‫وﻻ‬
.‫شورا‬ ‫وتا وﻻ حيوة‬
He to whom belongs the dominion of the heavens and
the earth, who has taken no son, and who has no
partner in His dominion. He created everything and
then perfectly proportioned it according to its measure.
Yet people have adopted, apart from Him, many
deities who do not create anything and are themselves
created, who possess neither harm nor benefit for
themselves, and have no power over death, nor over
life, nor over Resurrection.1

﴾2﴿
ُ َ َ َْ َ َ ْ َ َ َ ‫هار ا ْل‬ َ َ ‫ولج ا‬ُ ْ ُ ‫يولج ا ْ َل ا َهار َو‬ُ ُْ
‫وسخر ا شمس والقمر‬ ِ ِ ِ ِ ِ ِ
َ
ْ ‫تدعون‬ ْ َ ْ ُ ْ ْ َ
ْ ُ ‫ َوا َن‬،‫ْم ُ ا ُملك‬ ُ ُ ٰ َ
َ ْ ْ
‫من‬ِ ِ ‫اﷲ َر‬ُ ‫ذل ُم‬ َ
ِ ، ‫ﻷجل مس‬ ٍ ِ ‫ِري‬
. ٍ ْ ‫قطم‬ ْ ْ َ ْ ُ ْ َ ‫دونه َما‬ ُْ
ِ ِ ‫ملكون ِمن‬ ِ ِِ

1 Sūrah al-Furqān, 25: 2-3.

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He causes the night to enter into the day and causes

the day to enter into the night. He placed the sun and
the moon into [His] service. Each one moving till an
appointed time. This is Allāh, your Sustainer. To Him
belongs dominion. As for those whom you invoke apart
from Him, they do not own even the husk of a date
pit.1

﴾3﴿
ُ َ ‫رسل‬
َ ْ ُ َ َ ْ ْ ُ َ َ ََ َ ْ ُ َ َ َ ْ ْ ُ ‫فتح‬ ََْ َ
ِ ‫مسك فﻼ‬ ِ ‫ وما‬،‫مسك ها‬ ِ ‫لناس ِمن ر ٍة فﻼ‬ ِ ِ ‫اﷲ‬ ِ ‫ما‬
ُ َ
‫اﷲ َعليْ ْم‬ َ َ ْ ْ ُ ُ ْ ‫اس‬
ِ ‫اذكروا ِنعمت‬ ُ ْ ِ َ ْ ‫العز ْ ُز ا‬
ُ ‫ ٰيا َ َها ا‬.‫كيم‬ َ ْ ‫وهو‬
َ ُ َ ،‫عده‬ َْ ْ
ِ ِ ‫ِمن‬
ِ
،‫هو‬ َ ُ ‫ َﻵ ا ٰ َ اﻻ‬،‫واﻻرض‬ْ َ ْ َ ‫سمآء‬ َ ِّ ‫يرزقُ ُ ْم‬
ِ َ ‫من ا‬ ُ ْ َ ‫من ٰخلق َ ْ ُ اﷲ‬ ْ ‫هل‬ َْ
ِ ِ ِ ِ ٍِ ِ
َ ْ ُ َ ُْ ََ
.‫تؤفكون‬ ‫فا‬
Whatever of mercy Allāh opens up for the people, none
can withhold it. And whatever He withholds, none can
bestow apart from Him. He alone is mighty, wise. O
people! Remember Allāh’s favour on you. Is there any
creator other than Allāh who provides you sustenance
from the heavens and the earth? There is no deity but
He. Whereto, then, are you turning away?2

﴾4﴿
ً َ َ َ ََْ ْ َ ‫َ َ ََْ ُ َ َ َ َ ُ َج‬ ُْ ْ ُ َْ َ َ
‫فإنك ِإذا‬
ِ ‫فإن علت‬
ِ ‫اﷲ ما ﻻ نفعك وﻻ ي ك‬ ِ ‫دون‬
ِ ‫وﻻ تدع ِمن‬
ْ َ ّ
. َ ‫لم‬ِ ِ ‫ِمن الظ‬

1 Sūrah Fātir, 35: 13.

2 Sūrah Fātir, 35: 2-3.
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Nor invoke, other than Allāh, that which can neither

benefit nor harm you. Then if you do so, you are
forthwith of the wrongdoers.1

﴾5﴿
َ َ ‫فعا إﻻ َما‬
ُ ‫شآء‬ َ
ً ْ َ ‫وﻻ‬ ُ َْ َ ُْ
َ ْ ‫لك َ ْف‬
‫اﷲ‬ ِ ‫ا‬ ِ ِ ِ ‫قل ﻵ أ‬
Say: I have no power of any harm or benefit over
myself except that which Allāh wills.2
Ahādīth
A few Ahādīth are presented in this regard.

﴾1﴿
َْ َ
٣
.‫فيما أ ِلك فﻼ تلم فيما تملك وﻻ أ لك‬ ‫هذا قس‬ ‫ا‬
O Allāh! This is my distribution [of expenditure to my
family] which was within my capability to distribute
equally. Do not take me to task for what is in Your
control and which I have no control over [that is love
and affection towards his wives].

﴾2﴿
َ َ ْ َ ْ َ َ ْ ْ َ ْ َْ َ َ َ َ ْ ُ َ َ ْ َ ْ َ ْ َ
‫علمت ا َ ٰيوة خ ْ ً ا‬
ِ ‫احي ِ ما‬
ِ ‫لق‬ِ ‫ا‬ ‫وقدرتك‬
ِ ‫الغيب‬ ‫بعلمك‬
ِ ِ ِ ‫ا‬
٤ ّْ ً ْ َ َ َ َْ َ ْ َ َ ْ ََ ّ
. ِ ‫علمت ا وفاة خ ا‬ ِ ‫ِ ْ َوتوف ِ ِإذا‬

1 Sūrah Yūnus, 10: 106.

2 Sūrah Yūnus, 10: 49.
.‫ وابن ماجه‬،‫ والنسائي‬،‫ وأبو داؤد‬،‫ ﲝوالة ترمذي‬،٢٧٩ ‫ ص‬،‫مشكوة اﳌصابيح‬3
.‫النسائي‬4

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O Allāh! By virtue of Your knowledge of the unseen

and Your power over the creation, keep me alive as
long as You know that living will be best for me. And
give me death when You know that death is best for
me.

﴾3﴿
ُُ َ َ ْ َ ُّ ْ َ َُ ْ َ ّْ
َ َ ‫خزائنه‬ َ
١
...‫يدك‬
ِ ِ ِ ٍ ‫إِ ِ أسئلك ِمن ِ خ‬ ‫ا‬
O Allāh! I beg You for every good whose treasures are
in Your control. I seek refuge in You from every evil
whose treasures are in Your control.

﴾4﴿
٢ ُ ْ
ُ ُ َ َ ‫ َ َأنا قاسم‬،‫أمنع ُ ْم‬
.‫أضع حيث أ ِ رت‬ ُ َ ْ َ ‫وﻻ‬
ََ ْ ُ ْ ْ ُ َ
‫عطي م‬
ِ ِ ‫ما أ‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I neither
give you anything from my side nor do I refuse you. I
am merely a distributor – I give wherever I am ordered
to give.

﴾5﴿
َ ْ َ ْ َ َُ ْ ََ َ َ ْ ُ َ ُ َْ ْ ََ َ ْ َ ُْ َ ْ َ ّْ َ
‫فضلك‬
ِ ‫بقدرتك وأسئلك ِمن‬
ِ ِ ‫وأستقدرك‬
ِ ‫بعلمك‬
ِ ِ ِ ‫استخ ك‬
ِ ِ ‫ِإ‬ ‫ا‬
٣ ْ ُ ُ ْ ُ
َ َ
ُ َ ْ ‫وﻻ‬
َ ْ َ ،‫أعلم‬ َ
ََ َََُْ ُ ْ ََ ُ َْ َ َ ْ َْ
.‫الغيوب‬
ِ ‫وأنت َعﻼم‬ ‫ و علم‬،‫أقدر‬
ِ ‫قدر وﻻ‬ ِ ‫فإنك‬
ِ ،‫العظيم‬
ِ ِ
O Allāh! I ask You for good through Your knowledge
and I ask You for ability through Your power and I beg

.٥٢٥\١ :‫مستدرك حاكم‬1

.٣٢٥ ،‫ ب رزق الوﻻة‬،‫ﲞاري وكذا ﰲ مشكوة‬2
.‫ وأبو داؤد‬،١١٦ ‫ ص‬،‫ ب التطوع‬،‫ﲞاري وكذا مشكوة‬3

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(Your favour) out of Your infinite bounty. Surely, You

have power and I have none. You know everything
and I know not. You are the Great Knower of all
unseen things.

﴾6﴿

‫ء‬ ‫ء م ينفعوك إﻻ‬ ‫أن ينفعوك‬ ‫واعلم أن اﻷمة و اجتمعت‬

‫وك إﻻ‬ ‫ء مي‬ ‫وك‬ ‫أن ي‬ ‫ و و اجتمعوا‬،‫قد كتبه اﷲ ك‬
.‫ء قد كتبه اﷲ عليك‬
Know that if the entire nation was to get together to
benefit you in any way it will not be able to benefit
you except with what Allāh decreed for you. If they
were to get together to cause you harm in any way,
they would not be able to harm you except with what
Allāh decreed for you.
The Unanimous Verdict of The Scholars

﴾1﴿
‛Allāmah Anwar Shāh Kashmīrī rahimahullāh quotes
a statement of Shaykh al-Islam Imām Ibn Taymīyyah
rahimahullāh:

‫إن اﻷن ياء عليهم ا سﻼم ﻻ يملكون ش ئا حال حياتهم كما أنهم ﻻ‬
‫ ﻻ يغ‬،‫ واستدل بهذا ا ديث وقال انه قاسم‬،‫يملكون م بعد وفاتهم‬
١
.‫وﻻ لك أصﻼ‬

.١٧١\١ :‫فيض الباري‬1

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The Prophets ‛alayhimus salām do not have the choice

of anything while they are alive just as they have no
such choice after their demise. He (Ibn Taymīyyah)
provided the Hadīth “I am merely a distributor…” as
proof in the sense that Rasūlullāh sallallāhu ‛alayhi
wa sallam cannot change anything, and he does not
possess any authority.

﴾2﴿
This belief was not prevalent during the era of Imām
Fakhr ad-Dīn Rāzī rahimahullāh.

‫ا وجود‬ ‫ا ساو ه‬ ‫العا م أحد ي ست ﷲ‬ ‫إعلم أنه ل س‬

١
.‫والقدرة والعلم ا كمة وهذا ﻻ سيما أو يوجد إ اﻵن‬
Know that there is no one in the world who ascribes
a partner to Allāh ta‛ālā whereby he makes him
equal in existence, power, knowledge and wisdom. No
such belief existed to this point.

﴾3﴿
‛Allāmah Sha‛rānī rahimahullāh writes:

‫فإنه ص اﷲ عليه وسلم مبلغ‬... ‫و ن نعلم أن ا شارع هو اﷲ تعا‬

‫ وﻻ‬،‫عن اﷲ أح مه فيما أراد اﷲ تعا ﻻ ينطق قط عن هوى نفسه‬
ُ
٢
. ‫ فما أ ر ب بليغه إن هو إﻻ و يو‬،‫ش ئا‬ ‫ي‬
We believe that Allāh ta‛ālā alone is the
promulgator…Rasūlullāh sallallāhu ‛alayhi wa sallam

.‫أندادا‬ ‫ فﻼ ﲡعلوا‬:‫ ﲢت اﻵية‬،١١٢\٢ :‫التفسﲑ الكبﲑ‬1

.٤٢\٢ :‫اليواقيت واﳉواهر‬2

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was a conveyor of Allāh’s orders. Rasūlullāh

sallallāhu ‛alayhi wa sallam never said anything from
his own side and did not forget to convey anything.
Whatever he was ordered to convey was divine
revelation.

﴾4﴿
١ ٰ ‫اﷲ رب‬
. ‫العلم‬ ُ ‫أنه‬ ‫ا ا م ﻻ خﻼف‬
There is no dispute whatsoever over the fact that Allāh
ta‛ālā alone is the promulgator.

﴾5﴿
Shāh ‛Abd al-‛Azīz Dehlawī rahimahullāh writes:
The correct creed is that the issue of
promulgating the Sharī‛ah is not given to
anyone because the mantle of messenger-
ship entails the conveying of the message,
and not vicegerency of Allāh ta‛ālā nor
partnership in the divine system. The
Prophet conveys whatever Allāh ta‛ālā
made lawful and unlawful. He does not
have any choice of his own.2
5th Belief: Seeking Help From Others Apart From Allāh
It is completely against Islamic teachings to ask
anyone other than Allāh ta‛ālā for the fulfilment of
one’s needs and to think that one’s problems will be
solved through that person or thing. The Islamic
teaching is that none but Allāh ta‛ālā is the solution

.٢٩\٢ :‫ﲢري‬1
2 Tuhfah Ithnā ‛Asharī.
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to problems, He alone do we beseech, and He alone

we ask for help. This is the name of tauhīd.
Maulānā Ahmad Radā Khān writes in this regard:
We are ordered to seek the help of the
Auliyā’, to beseech them and to use them
as means; and we are encouraged to do
these things. None can deny this except
an obstinate person or an enemy of
justice.
He writes elsewhere:
Even after their death, it is permissible to
seek help from the Prophets, Messengers,
Auliyā’, ‛ulamā’ and the righteous. The
Auliyā’ have an influence in the world
even after they die.
He writes elsewhere:
Rasūlullāh sallallāhu ‛alayhi wa sallam
alone is of help in every calamity. He
alone is the best giver. Call on Rasūlullāh
with humility and submission, he alone is
the refuge from every misery.
He also writes:
Jibra’īl ‛alayhis salām accepts Rasūlullāh
sallallāhu ‛alayhi wa sallam as the one
who fulfils needs, solves problems and
removes calamities. Who else can do this?
Rasūlullāh sallallāhu ‛alayhi wa sallam
fulfils the needs of even Jibra’īl ‛alayhis
salām.
Rasūlullāh sallallāhu ‛alayhi wa sallam is not the
only fulfiller of needs according to him. He holds the

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same belief with respect to Hadrat ‛Alī, Hadrat ‛Abd

al-Qādir Jīlānī and various other Auliyā’.1
Answer
Qur’ānic teachings, statements of Rasūlullāh
sallallāhu ‛alayhi wa sallam and the Ijmā‛ of the
ummat prove that only Allāh ta‛ālā should be
beseeched at the time of a calamity, His help alone
should be sought, and there is none but Allāh to
remove calamities.
Qur’ān

﴾1﴿
َ َ َْ َ ْ ُ ْ َ َ ُْ ْ ّ ُْْ َ ْ ُ ْ ‫ُقل‬
ٰ ٰ ‫ذرة ا‬
ِ‫سموة‬ ٍِ ‫ملكون ِمثقال‬
ِ ‫اﷲ ﻻ‬ ِ ‫دون‬ِ ‫متم ِمن‬ ‫ادعوا ا ِ َن َز‬ ِ
َ ْ ْ َُ
ْ ‫يهما‬
.‫من ِ ْ ٍك‬ َ‫اﻻرض َوما‬ْ َ ْ ‫وﻻ‬ ََ
ِ ِ ِ ‫هم‬ ِ ِ
Say: Call upon those whom you allege apart from
Allāh. They neither own even an atom’s weight in the
heavens nor in the earth. They have no partnership in
either of the two, nor does He have any helper from
among them.2

﴾2﴿
َ َْ ْ ُ َ َُْ ََ ْ َُ ْ َ َ ْ ُْ َ ْ َ َ ْ ُ ْ َ ْ ُ ْ َ َ ْ َ
.‫فسهم ن ُ ُ ْون‬ ‫ستطيعون ن م وﻵ أ‬ ِ ‫دونه ﻻ‬
ِ ِ ‫وا ِ ن تدعون ِمن‬

،١٨٦ ‫ ص‬،‫ حدائق ﲞشش‬،٢١٠ ‫ ص‬،‫ جاء اﳊق ﳌفﱵ أﲪد ر‬،١٣ ‫ ص‬،‫ اﻷمن العلى‬،٩٩ ‫ ص‬،‫ملفوظات‬1
‫ حيات اﳌمات أز بريلوي درج در‬،١٨٠\١ :‫أنوار اﻷنبياء ﰲ حل نداء رسول ﷲ مندرج ﳎموعة رسائل رضوية‬
.‫ وغﲑه‬،١٣٥ ‫ ص‬،‫ وفتاوى أفريقه أز بريلوي‬،٣٠٠\٤ :‫فتاوى رضوية‬
2 Sūrah Saba’, 34: 22.
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Those whom you call upon besides Him can neither

help you nor can they help themselves.1

﴾3﴿
َ ْ ُ ْ َ َ ْ ُ ْ َ ْ ُ ْ َ َ ْ َ ُ ْ ُْ َُ ْ ُ َ ُ ُ ُ ٰ
ْ ‫ملكون‬
‫من‬ ِ ِ ‫دونه ما‬ِ ِ ‫ وا ِ ن تدعون ِمن‬،‫ذل م اﷲ ر م ا ملك‬ ِ
ْ ُ َ َ ْ ‫سمعوا َما‬ َ
ْ ُ َ ‫دعآء ُ ْم َو ْو‬ َ َ ُ ‫سمعوا‬ َ ْ ُ ْ ُ ْ َ ‫ان‬
ْ ُ َ ْ َ ‫تدعوهم ﻻ‬ ْ ْ ْ
‫استجابوا‬ ِ ِ . ٍ ‫قطم‬ِ ِ
َ ُ ْ َ َ ُ
ُ ّ َ ُ َ ْ ُ ْ َ ْ ُ ْ َ َ ٰ ‫وم‬ ْ َ ْ َ ‫ َو‬،‫لَ ُ ْم‬
. ٍ ْ ‫خب‬
ِ ‫ وﻻ ي ِبئك ِمثل‬،‫القيمة ي فرون ِ ِ ِك م‬ ِ ِ
This is Allāh, your Sustainer. To Him belongs
dominion. As for those whom you invoke apart from
Him, they do not own even the husk of a date pit. If
you were to invoke them, they do not hear your call.
And even if they could hear, they would not be able to
respond to you. On the day of Resurrection they shall
reject your associating others [with Allāh]. None can
tell you like the one who is all-knowing.2

﴾4﴿
َ ْ َُ َ ْ ُْ َ ْ َ َ ْ ُ ْ َ ْ ُ ْ َ َ ْ َ
‫هم ِ ْ ٍء‬ ‫ستجيبون‬
ِ ‫دونه ﻻ‬
ِ ِ ‫وا ِ ن يدعون ِمن‬
Those who call upon other than Him, they do not avail
them in any way.3

﴾5﴿
َ ً ْ َ ْ َُْ َ ْ ُ ْ َ َ َ َ َْ ْ ُ ْ ّ ْ ُ ْ َ ََ ُْ
‫فعا وﻻ َ ا‬ ‫فسهم‬
ِ ِ ‫ملكون ِﻻ‬
ِ ‫دونه او ِ آء ﻻ‬
ِ ِ ‫قل افا ذ م ِمن‬

1 Sūrah al-A‛rāf, 7: 197.

2 Sūrah Fātir, 35: 13.
3 Sūrah ar-Ra‛d, 13: 14.
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Say: Have you then taken such protectors other than

Him who do not have the power to do either good or
harm to themselves?1

﴾6﴿
َ ْ ِ ْ َ ٰ ‫ستجيب َ ُ ا‬
ُ ْ َ ْ َ ‫من ﻻ‬ ْ ُ ‫من‬
ْ َ ‫دون اﷲ‬ ْ ‫يدعوا‬ ْ ُ ْ ‫من‬
ْ ‫اضل‬ َ َ ْ ََ
ِ ٰ ِ ‫يوم‬
‫القيمة‬ ِ ِ ِ ِ ِ ِ ‫ومن‬
َ ْ ُ ٰ ْ َ ُ ‫وهم َ ْن‬
ْ َُ
.‫غفلون‬ ِ ‫دعآئهم‬
ِِ
Who can be more astray than those who call apart
from Allāh those who cannot come to their call till the
day of Resurrection and who have no knowledge of
their call?2

﴾7﴿
َْ ّ ُ ُ َ َ ََ ْ
ُ ٰ ٰ ‫هل ُهن‬ ُْ ْ َ ُْ َْ ْ ََََُْ
‫كشفت‬ِ ٍ ِ‫اﷲ ِان اراد ِ اﷲ ب‬ ِ ‫دون‬
ِ ‫افرء تم ما تدعون ِمن‬
َْ َْ َ ْ َ ََ َْ ّ ُ
َ ْ َ ُ ٰ ْ ُ ‫هل ُهن‬
.‫ته‬
ِ ِ ‫مسكت ر‬ ِ ‫ِ ِه او اراد ِ ِبر ٍة‬
Say: Look at all that you worship beside Allāh – if
Allāh willed any affliction for me, could they remove
the affliction which He imposed [on me]?, or if He
willed mercy for me, could they stop His mercy [from
reaching me]?3

1 Sūrah ar-Ra‛d, 13: 16.

2 Sūrah al-Ahqāf, 46: 5.
3 Sūrah az-Zumar, 39: 38.
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Ahādīth Which Speak Out Against Beseeching

Anyone Besides Allāh

﴾1﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said to
Hadrat ‛Abdullāh ibn ‛Abbās radiyallāhu ‛anhu: You
must turn to Allāh ta‛ālā alone for the fulfilment of
your needs and beg Him alone. The ink of the pen
[which records fate and destiny] has dried. Even the
entire universe cannot get together to benefit you or
harm you in any way.1

﴾2﴿

‫اﷲ عنه قال كنا مع رسول اﷲ ص اﷲ عليه‬ ‫عن أ طلحة ر‬

‫العدو وسمعته يقول ما ك يوم ا ين إياك نعبد‬ ‫غزاة خل‬ ‫وسلم‬
‫ها ا ﻼئ ة من‬ ‫ قال فلقد رأيت ا رجال قصدع ت‬. ‫و ياك ستع‬
٢
.‫ب يديها ومن خلفها‬
Hadrat Abū Talhah radiyallāhu ‛anhu narrates: We
were with Rasūlullāh sallallāhu ‛alayhi wa sallam on
a military expedition. The enemy came before us. I
heard Rasūlullāh sallallāhu ‛alayhi wa sallam saying:
“O Master of the day of Judgement. You alone do we
worship and You alone do we ask for help.” I saw the
people fleeing while the angels were striking them
from the front and back.

1 Tirmidhī.
.١٤\١ :‫تفﲑ الدر اﳌنثور‬2

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The Unanimous Verdict of The Scholars

﴾1﴿
Imām Abū Hanīfah rahimahullāh:
Imām Abū Hanīfah rahimahullāh saw a person going
to the graves of pious people and addressing them,
waiting for them to reply, and then saying: “Do you
know that I have been coming to you from so many
months? Make du‛ā’ for me.”
Imām Abū Hanīfah rahimahullāh said:
ْ
‫ كيف ت لم‬،‫ فقال ُسحقا ك وتر ت يداك‬.‫هل أجابوا ك؟ قال ﻻ‬
١
.‫أجساما ﻻ ستطيعون جوابا وﻻ يملكون ش ئا‬
Do they answer you?” The man replied: “No.” Imām
Sāhib rahimahullāh said: “Destruction to you. May
you be disgraced. How can you talk to such bodies
which can neither answer you nor have any control
over anything?!”

﴾2﴿
The verdict of Hadrat ‛Abd al-Qādir Jīlānī
rahimahullāh:
When Hadrat ‛Abd al-Qādir Jīlānī rahimahullāh was
departing from this world, he gave the following
advice to his son, ‛Abd al-Wahhāb:

.٢٢٣\١ :‫ ﲝواله براهﲔ‬،‫صيانة اﻹنسان‬1

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ّ ‫ وﻻ ف أحدا وﻻ‬،‫عليك بتقوى اﷲ وطاعته‬

‫توجه و ِ ِ ا وائج ها‬
ّ ّ
‫ وﻻ‬،‫بأحد سوى اﷲ عز وجل‬
ٍ ‫شتق‬
ِ ‫ واطلبها منه وﻻ‬،‫عز وجل‬ ‫إ اﷲ‬
١
.‫ ا وحيد ا وحيد ا وحيد‬،‫تعتمد إﻻ عليه سبحانه‬
Hold on firmly to Allāh’s fear and His obedience. Fear
no one else and do not have hopes in anyone else.
Refer all your needs to Allāh ta‛ālā and beg Him for
their fulfilment. Do not desire anything from anyone
except Allāh ta‛ālā. Rely on none but Him. Tauhīd,
tauhīd, tauhīd – Accept Him alone, accept Him alone,
accept Him alone.
6th Belief: Celebrating 12th Rabī‛ al-Awwal as Mīlād
an-Nabī
Muftī Yār writes in this regard:
The mīlād is a Sunnah of the angels.
Shaytān flees from it.2
He writes elsewhere:
Mīlād sharīf is established from the
Qur’ān, Hadīth, angels and Messengers.3
He writes in yet another place:
To hold a mīlād sharīf function, to
celebrate the birth, to apply perfume in
remembrance of this moment, to sprinkle
rose water, to distribute sweetmeats – in
short, to express one’s happiness in
lawful means is mustahab (desirable) and

.٦٦٥ ‫ ص‬،‫ملفوظات مع فتح ر ﱐ‬1

.٢٣٣\١ :‫جاء اﳊق‬2
.٢٢٣\١ :‫جاء اﳊق‬3

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a source of blessings. Even today, the

Christians celebrate it because the food-
laden table from the heavens was sent
down. Rasūlullāh’s arrival in this world is
a far greater bounty. The day of his birth
is therefore a day of ‛īd.1
Answer
The prohibition of such a celebration is learnt from
the Sharī‛ah.
It is established from history that the custom of ‛īd
mīlād an-Nabī was not in vogue in the first three eras
of Islam. It was first initiated by King Muzaffar ad-
Dīn who was a bid‛atī king of the 7th century of the
Hijrah.2
He was fully supported by ‛Umar ibn Wahīyyah.3
‛Allāmah Ibn Kathīr rahimahullāh says that ‛Umar
ibn Wahīyyah was a liar. People had given up relying
on his narrations and he was disgraced.4
It has been established from reliable sources that
celebrating ‛īd mīlād an-Nabī only commenced from
the 7th century of the Hijrah. It cannot be proven
from the Qur’ān, Hadīth, Sahābah radiyallāhu
‛anhum, Tābi‛īn, Taba‛ Tābi‛īn and statements of the
mujtahid Imāms because it was not even prevalent in
their times. Yes, what we can certainly say is:
١
.‫أ رنا ما ل س منه فهو رد‬ ‫من أحدث‬

.٢٣١\١ :‫جاء اﳊق‬1

.(‫القول اﳌعتمد ﰲ عمل اﳌولد )أﲪد بن ﷴ مصري‬2
.١٤٤\١٣ :‫البداية والنهاية‬3
.١٤٥\١٣ :‫البداية والنهاية‬4

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[Rasūlullāh sallallāhu ‛alayhi wa sallam said]:

Whoever introduces anything new into our Dīn which
was not a part of it will be rejected.
Similarly, another narration states:
٢
.‫دثة بدعة و بدعة ضﻼلة‬ ‫و يا م و دثات اﻷ ور فإن‬
Beware of initiating new matters because every new
matter is a bid‛ah and every bid‛ah is deviation.
7th Belief: To Stand Up At The Time of Durūd And
Salām
The famous scholar of the Barelwī sect, ‛Abd as-Samī‛
Barelwī, writes the following with regard to standing
up at the time of durūd and salām:
It is fard to stand up at the time of the
dhikr of the mīlād sharīf.3
It is the Barelwī belief that at the time of standing up
for durūd, Rasūlullāh sallallāhu ‛alayhi wa sallam
presents himself there. The following couplet is
quoted in this regard:
Recite durūd at every breath. Hudūr [i.e.
Rasūlullāh sallallāhu ‛alayhi wa sallam]
is also present here.
Answer
The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah
state that this practice and belief is not established
anywhere from the Sahābah, Tābi‛īn and mujtahid

.٢٧ ،‫ كذا ﰲ مشكوة‬،‫ﲞاري ومسلم‬1

.٢٧\٤ :‫ مسند أﲪد‬،٢\٦ :‫ دارمي‬،٥ ‫ ص‬:‫ ابن ماجه‬،٣٨٣ :‫ ترمذين‬،٢٧٩\٢ :‫أبو داؤد‬2
.٢٥٠ ‫اﻷنوار الساطعة )عبد السميع بريلوي( ص‬3

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Imāms. Nowhere in the entire history of Islam is this

belief and practice established.
If a practice is not established and is done while
considering it to be part of Dīn, then it is classified as
a bid‛at regarding which Rasūlullāh sallallāhu ‛alayhi
wa sallam said:

﴾1﴿
١
.‫أ رنا ما ل س منه فهو رد‬ ‫من أحدث‬
[Rasūlullāh sallallāhu ‛alayhi wa sallam said]:
Whoever introduces anything new into our Dīn which
was not a part of it will be rejected.

﴾2﴿
Another narration states:
٢
.‫اﻷ ور دثاتها و بدعة ضﻼلة‬ ‫و‬
The worst of matters are the newly innovated ones.
And every bid‛ah is deviation.

﴾3﴿
Hadrat Hudhayfah radiyallāhu ‛anhu said:

‫عبادة م يتعبدها أصحاب رسول اﷲ ص اﷲ عليه وسلم فﻼ‬

٣
.‫وخذوا بطر ق من ن قبل م‬...‫تقصدوها‬

.٢٧ ،‫ كذا ﰲ مشكوة‬،‫ﲞاري ومسلم‬1

.٣٠ ،‫ وكذا مشكوة‬،‫مسلم شريف‬2
.٢١١\٢ :‫كتاب اﻹعتصام للشافعي‬3

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Do not even try to do any act of worship which the

Companions of Rasūlullāh sallallāhu ‛alayhi wa
sallam did not do as an act of worship…follow the
way of those who were before you [the Sahābah].
The belief that Rasūlullāh sallallāhu ‛alayhi wa
sallam attends such an assembly is not proven from
any Hadīth. It is therefore a slander against
Rasūlullāh sallallāhu ‛alayhi wa sallam. What he did
say was:
١
.‫ ومن ص ع نائيا أبلغته‬،‫من ص ع عند ق ي سمعته‬
I hear the salutation of the one who renders it at my
grave. As for the one who renders it from a distance, it
is conveyed to me [via the angels].
8th Belief: Constructing Solid Graves And Domes Over
Them
Muftī Ahmad Yār Gujarati writes in this regard:
It is permissible according to the Sharī‛ah
to build a dome, etc. over the grave of a
person in order to express his greatness.2
Maulānā Ahmad Radā Khān Barelwī writes:
It is essential to construct domes, etc.
over graves so that the pure mausoleums
are distinguished from ordinary graves,
and so that awe and respect is created in
the minds of the masses.3
He writes elsewhere:

.٨٧ ،‫مشكوة‬1
.٢٨٢ ‫ ص‬،‫جاء اﳊق‬2
.٧١\١ :‫أحكام شريعت‬3

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The souls of the Auliyā’ present

themselves near the mausoleums.1
Answer
The Sharī‛ah strictly forbids the construction of
domes over graves and solidifying them. For example:

﴾1﴿

‫عليه‬ ‫رسول اﷲ ص اﷲ عليه وسلم أن صص الق وأن ي‬ ‫ن‬

٢
.‫وأن يقعد عليه‬
Rasūlullāh sallallāhu ‛alayhi wa sallam prohibited the
solidifying of graves, constructing anything over them,
and sitting on them.

﴾2﴿

‫القبور أو يقعد عليها‬ ‫رسول اﷲ ص اﷲ عليه وسلم أن ي‬ ‫ن‬

٣
.‫أو يص عليها‬
Rasūlullāh sallallāhu ‛alayhi wa sallam prohibited
constructing anything over the graves, sitting on them,
or performing salāh over them.

﴾3﴿
١
.‫الق وأن صص‬ ‫رسول اﷲ ص اﷲ عليه وسلم أن ي‬ ‫ن‬

.٧١\١ :‫أحكام شريعت‬1

:‫ السنن الكﱪى‬،١٣٣\٥ :‫ اﶈلى ﻻبن حزم‬،‫ وأبو داؤد‬،١٢٥\١ :‫ وسنن ترمذي‬،٧٨\٨ :‫ مسند أﲪد‬،‫مسلم‬2
.٤\٤
.٦١\٣ :‫ﳎمع الزوائد‬3

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Rasūlullāh sallallāhu ‛alayhi wa sallam prohibited

constructing anything over the graves or making them
solid.
The Four Imāms Unanimously Prohibit This Practice
The fatwā of Imām Shāfi‛ī rahimahullāh in Kitāb al-
Umm:

‫وﻻ صص فإن ذ ك شبه ا ز نة وا يﻼء ول س ا وت وضع‬ ‫ﻻي‬

٢
.‫واحد منهما‬
Nothing should be constructed over it nor should it be
made solid because these acts smack of beautification
and ostentation; and death is not the place for either
of the two.
The fatwā of Imām Mālik rahimahullāh and Imām
Ahmad rahimahullāh:
It is impermissible to construct anything
over graves or to write anything on them.
This is the unanimous view of Imām
Mālik rahimahullāh, Imām Ahmad
rahimahullāh, Dāwūd Zāhirī and all other
scholars.3
The fatwā of Imām Abū Hanīfah rahimahullāh:
Imām Muhammad rahimahullāh relates: My teacher,
Imām Abū Hanīfah rahimahullāh related this Hadīth
to me:

.٧٨\٨ :‫مسند أﲪد بﱰتيب الفتح الر ﱐ‬1

.٢٧٧\٢ :‫كتاب اﻷم‬2
.٢٩٨\٥ :‫ا موع شرح اﳌهذب‬3

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‫عن تر يع القبور‬ ‫اﷲ عليه وسلم أنه ن‬ ‫ص‬ ‫ا‬ ‫يرفعه إ‬

١
.‫و صيصها‬
He traced the chain of this narration to Rasūlullāh
sallallāhu ‛alayhi wa sallam that he prohibited
making square graves and making them solid.
The same point is made in all the Hanafī fatwā
collections. For example, ‛Allāmah Ibn Nujaym Misrī
rahimahullāh writes in al-Bahr ar-Rā’iq:

‫رسول اﷲ ص اﷲ عليه‬ ‫اﷲ عنه ن‬ ‫وﻻ صص ديث جابر ر‬

٢
.‫عليه وأن ي تب عليه‬ ‫وسلم أن صص الق وأن ي‬
A grave should not be made into a solid structure
based on the Hadīth of Hadrat Jābir radiyallāhu
‛anhu wherein he states that Rasūlullāh sallallāhu
‛alayhi wa sallam prohibited the solidifying of a grave,
from constructing anything over it and from writing
anything on it.

‫ وعن أ حنيفة ر ه اﷲ‬،‫اما ا ناء عليه فلم أر من اختار جوازه‬

‫ ا روي عن‬،‫عليه بناء من بيت أو قبة أو و ذ ك‬ ‫ي ره أن ي‬
‫رسول اﷲ ص اﷲ عليه وسلم عن صيص‬ ‫اﷲ عنه ن‬ ‫جابر ر‬
٣
.‫عليها‬ ‫القبور وأن ي تب عليها وأن ي‬
I have not seen anyone approving the construction of
anything over a grave. It is the view of Imām Abū

.٥٢ ،‫كتاب اﻵ ر‬1

.٢٠٩\٢ :‫البحر الرائق‬2
.٦٠١\١ :‫رد اﳌختار‬3

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Hanīfah rahimahullāh that it is reprehensible to

construct any building, dome or anything similar over
it because Hadrat Jābir radiyallāhu ‛anhu said that
Rasūlullāh sallallāhu ‛alayhi wa sallam prohibited the
solidifying of graves, writing anything on them and
constructing anything over them.
The following is stated in Fatāwā ‛Ālamgīrīyyah:

‫القبور أو يقعد أو ينام عليه‬ ‫ره أن ي‬ ‫وﻻ ير ع وﻻ صص و‬

١
.‫القبور سجدا أو غ ه‬ ‫ره أن ي‬ ‫و‬
A grave should neither be squared nor solidified. It is
reprehensible to construct anything over graves, to sit
or sleep on them. It is reprehensible to construct a
musjid or anything else over graves.
‛Allāmah Ibn ‛Ābidīn rahimahullāh writes in Fatāwā
Shāmī:
٢
.‫أما ا ناء عليه فلم أر من اختار جوازه‬
I have not seen anyone approving the construction of
anything over a grave.
9th Belief: Lighting Lamps Over Graves
Maulānā Ahmad Radā Khān Barelwī says in this
regard:
It is permissible to light lamps as a mark
of respect to the graves. This is done so
that people may know that the grave is of

.١٦٦\١ :‫فتاوى عاﳌكﲑي‬1

:‫ فتح القدير شرح اﳍداية‬،٩٢\١ :‫ فتاوى قاضي خان‬،٢٤ ،‫ فتاوى سراجية‬:‫ وللمزيد أنظر‬.١٠١ ،‫شامي‬2
:‫ اﳌفﱵ‬،٩٢\١ :‫ فتاوى دار العلوم ديوبند‬،٣٢٠\١ :‫ بدائع الصنائع‬،٢٤٦\١ :‫ مرقاة شرح مشكوة‬،٤٧٢\٤
.٣٨٧\٢

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a certain pious person, and they may

acquire blessings from it.1
Muftī Ahmad Yār Gujarati writes:
If it is a grave of a saint, then as a mark
of respect to his soul and to show people
that it is a grave of a saint so that they
can acquire blessings from it, then it is
permissible to light lamps over it.2
Answer
If we study the Ahādīth we learn that Rasūlullāh
sallallāhu ‛alayhi wa sallam prohibited lighting
lamps at graves. In fact, he cursed the one who lights
the lamp. A Hadīth states:

‫لعن رسول اﷲ ص اﷲ عليه وسلم زائرات القبور وا تخذين عليها‬

٣
.‫ج‬ ‫ا ساجد وا‬
Rasūlullāh sallallāhu ‛alayhi wa sallam cursed
women who go to graves, and those who make them
places of prostration and light lamps at graves.
Mullā ‛Alī Qārī rahimahullāh writes in Mirqāt:

‫اج ا فيه تضيع ا ال ﻷنه ﻻ نفع ﻷحد‬ ‫عن ا اذ ا‬ ‫وا‬

‫ و ما ﻺح از عن تعظيم القبور‬،‫ وﻷنها من آثار جهنم‬،‫اج‬ ‫ا‬
٤
.‫عن ا اذ القبور ساجد‬

.١٤٤\٤ :‫فتاوى رضوية‬1

.٣٠٠ ‫ ص‬:‫جاء اﳊق‬2
.٧١ ،‫مشكوة‬3
.٤٧٠\١ :‫مرقاة‬4

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The prohibition of lighting lamps over graves is

because it entails wasting money because there is no
benefit in it for anyone, it is from among the traces of
the Hell-fire, or to save people from showing respect to
graves, similar to the prohibition of making graves
places of prostration.
Fatāwā Bazzāzīyyah states:
It is a bid‛at to take lamps to a graveyard. There is no
basis for this practice.
Ad-Durr al-Mukhtār states:
The practice of lighting lamps at graves, as is the
wont of the masses, is unanimously baseless and
harām.1
The Fatāwā ‛Ālamgīrīyyah states:
٢
.‫القبور فمن رسوم ا اهلية‬ ‫وايقاد ا ار‬
Lighting lamps over graves is from among the customs
of Jāhilīyyah.
The following is stated in Rūh al-Ma‛ānī:
It is essential to remove lamps and candles from
graves. A vow of this nature is forbidden.3
10th Belief: Commemorating 3 days, 10 days and so
on
It is gauged from Anwār Sāti‛ah and other [Barelwī]
literature that it is essential to observe 3 days, 10

.١٣٩\٢ :‫ حصكفي‬،‫الدر اﳌختار‬1

.١٧٨\١ :‫فتاوى عاﳌكﲑي‬2
.٢١٩\١٥ :‫روح اﳌعاﱐ‬3

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days, 20 days, 40 days’ ceremonies after the death of

a person.
Answer:
The pure Sharī‛ah strictly forbids observances of this
nature. These customs were obviously not prevalent
in the early centuries of Islam. This is why the
Qur’ān does not make mention of them. Yes, the
‛ulamā’ who came later on rejected these customs.
‛Allāmah Nawawī rahimahullāh states in Sharh
Minhāj:

‫ا وم ا الث وتقسيم ا ورد والعود والطعام‬ ‫مق ة‬ ‫اﻹجتماع‬

‫ن‬ ‫والع‬ ‫الث وا ا س وا اسع والعا‬ ‫اﻷيام ا خصوصة‬
١
.‫واﻷر ع وا شهر ا سادس ا سنة بدعة نوعة‬
To gather at the grave on the third day, to distribute
rose water, to burn incense sticks, and distribute food
on specific days such as the third, fifth, ninth, tenth,
twentieth, fortieth, six months, one year are all
customs which are classified as bid‛at and forbidden.
Mullā ‛Alī Qārī Hanafī rahimahullāh writes:

‫ا وم اﻷول‬ ‫قرر أصحاب مذهبنا من أنه ي ره ا اذ الطعام‬

٢
.‫وا الث و عد اﻷسبوع‬
The seniors of our madh-hab categorically state that it
is reprehensible to have food prepared on the first,
third and seventh days after the death of a person.

.‫شرح اﳌنهاج‬1
.٤٨٢\٥ :‫مرقاة‬2

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‛Allāmāh Qādī Thanā’ullāh Pānīpattī rahimahullāh

states:
Worldly customs such as 10th day, 20th
day, six months and one year after my
death must not be observed because
Rasūlullāh sallallāhu ‛alayhi wa sallam
prohibited mourning for more than three
days. In fact, he said that it is harām.1
‛Allāmah Shāmī rahimahullāh quotes from Fatāwā
Bazzāzīyyah:
It is reprehensible to prepare food on the
1st day, 3rd day, 7th day and to take food
to the graveyard on days of festival, to
make special arrangements for food on
the occasion of Qur’ān recitation, or to
assemble the pious and qārīs for a Qur’ān
khatam, or for the recitation of Sūrah al-
An‛ām or Sūrah al-Ikhlās.2
Hadrat Maulānā Muhammad Sarfarāz Khān Safdar
Sāhib writes while quoting from Tuhfatul Hind that
this is a Hindu custom because when a Brahman
dies, the 11th day is observed, when a Khatrī dies
then the 13th day is observed, when a Baniyā dies the
15th or 16th day is observed, when a Shaudar dies,
then the 30th or 31st day is observed. Then you get a
day which is celebrated six months after the death of
the person, and also one year after his death. They
have a certain day when they feed a cow. In the first
half of the month in which the person died, they
convey rewards to their elders annually. It is
considered essential to convey rewards on the date

.١٦٠ ‫ ص‬،‫ما ﻻ بد منه‬1

.٢٤ ،‫شامي‬2

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on which the person died. Conveying the rewards for

the food is known as Surādh. When the food for
Surādh is ready, a pundit is called who then reads
something from the Vedas over the food. This is
known as Bhishar Munn in their language. The date
for this is also specified from before hand.1
11th Belief: To Give Food at The Time of Khatam
Muftī Ahmad Yār Khān writes in this regard:
If you place food in front of you and make
du‛ā’, then what is wrong with this
action? We stand before a grave and
make du‛ā’ in the same way.2
Maulwī Ahmad Radā Khān writes:
Although it is a futile act to place food in
front of the qārī at the time of the fātihah,
it in no way causes any harm in the
reaching of reward or the permissibility of
the fātihah.3
Answer
We do not see any basis for this in the pure Sharī‛ah.
Everyone is unanimous in stating that this practice
was not prevalent during the era of Rasūlullāh
sallallāhu ‛alayhi wa sallam. This is why the Qur’ān
and Hadīth make no mention of it. Nonetheless, the
scholars of the past have spoken out against it. For
example:
Fatāwā Samarqandīyyah states:

.٩١ ،‫ﲝواله ما بسنت‬1

.٢٥٤ ‫ ص‬:‫جاء اﳊق‬2
.١٦ ‫ ص‬،‫اﳊجة الفاﲢة‬3

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١
.‫الطعام بدعة‬ ‫قراءة الفا ة واﻹخﻼص وا فرون‬
Reciting Sūrahs al-Fātihah, al-Ikhlās and al-Kāfirūn
over food is a bid‛ah.
The Barelwī scholar, Maulwī Muhammad Sālih,
himself writes in Tuhfatul Ahbāb:
Placing food in front of you and to read
something over it is a practice which is
not to be found in any Islamic country
except India.2
12th Belief: Insisting on Du‛ā’ After The Janāzah Salāh
Maulānā ‛Umar writes in this regard:
Hanafīs make du‛ā’ after the janāzah
salāh. Wahhābīs consider it bad.
Deobandīs also reject it. Now you decide!
You are the ones who are rejecting du‛ā’.
Who are you?3
Answer
If we examine the pure Sharī‛ah, we do not find any
basis for this du‛ā’. Rasūlullāh sallallāhu ‛alayhi wa
sallam, the Sahābah radiyallāhu ‛anhum, the Tābi‛īn
and the Taba‛ Tābi‛īn performed thousands of
janāzahs but none of them engaged in collective du‛ā’
after the janāzah salāh. This is why the Hanafī
jurists consider making du‛ā’ in this manner to be
against the Sunnah. This is to be found in the Hanafī
books of jurisprudence. For example:

.١٥٥ ‫ ص‬:‫فتاوى ﲰرقندية ﲝواله اﳉنة‬1

.١٢٢ ‫ ص‬:‫ﲢفة اﻷحباب‬2
.٥٢٩ ‫ ص‬:‫مقياس اﳊنفيت‬3

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﴾1﴿
‛Allāmah Ibn Nujaym rahimahullāh writes:
١
...‫ﻻ يدعو بعد ال سليم‬...
…he must not make du‛ā’ after the salām…

﴾2﴿
Mullā ‛Alī Qārī rahimahullāh writes in Mirqāt:

‫صلوة‬ ‫وﻻ يدعو لميت بعد صلوة ا نازة ﻷنه شبه ا ز ادة‬
٢
.‫ا نازة‬
He must not engage in du‛ā’ for the deceased after the
janāzah salāh because it appears like an addition to
the janāzah salāh.

﴾3﴿
‛Allāmah Hāfiz ad-Dīn Muhammad ibn Shihāb
rahimahullāh states in Fatāwā Bazzāzīyyah:
٣
... ‫وﻻ يقوم داعيا‬...
…he must not stand up for du‛ā’ for the deceased…

﴾4﴿
Maulānā ‛Abd al-Hayy Lucknowī rahimahullāh states
in Naf‛ al-Muftī wa as-Sā’il:

.١٨٣\٢ :‫البحر الرائق‬1

.٢١٩\٢ :‫مرقاة‬2
.٢٥١\١ :‫جامع الرموز‬3

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It is reprehensible to make du‛ā’ after the

janāzah salāh.1

﴾5﴿
Imām Tāhir ibn Ahmad rahimahullāh states in
Khulāsah al-Fatāwā:
٢
.‫قراءة القرآن ﻷجل ا يت بعد صلوة ا نازة وقبلها‬ ‫ء‬ ‫ﻻ يقوم با‬
He must not stand in du‛ā’ in reciting the Qur’ān for
the deceased before and after the janāzah salāh.

﴾6﴿
‛Allāmah Sirāj ad-Dīn rahimahullāh writes in Fatāwā
Sirājīyyah:
٣
.‫ء‬ ‫إذا فرغ من ا صلوة ﻻ يقوم با‬
He must not stand up for du‛ā’ when he completes the
janāzah salāh.
13th Belief: Kissing One’s Thumbs When Hearing The
Name of Rasūlullāh
Maulānā Ahmad Radā Khān writes:
Only the one who burns at hearing the
name of Rasūlullāh sallallāhu ‛alayhi wa
sallam will claim that this practice is
impermissible.4

.٦١ ‫ ص‬:‫نفع اﳌفﱵ والسائل‬1

.٢٢٥\١ :‫خﻼصة الفتاوى‬2
.٢٣ ‫ ص‬:‫فتاوى سراجية‬3
.٤٩٦\٢ :‫فتاوى رضوية‬4

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He writes elsewhere:
Rejecting the kissing of the thumbs
negates the consensus of the ummat.1
Answer
This practice is not established from the era of
Rasūlullāh sallallāhu ‛alayhi wa sallam. After all, the
adhān used to be called out during his blessed era.
How, then, is it that this practice is not related from
a single Sahābī? This is why the scholars who came
later on classified this practice as impermissible and
a bid‛at. As for those Ahādīth which are furnished as
evidence for this practice, the Muhaddithūn
unanimously state that they are fabricated and
concocted.
Imām Jalāl ad-Dīn Suyūtī rahimahullāh writes in this
regard:

‫عند‬ ‫العي‬ ‫تقبيل اﻷنا ل وجعلها‬ ‫رو ت‬ ‫اﻷحاديث ال‬

‫مة ا شهادة ها‬ ‫سماع اسمه ص اﷲ عليه وسلم من ا ؤذن‬
.‫وضو ت‬
The Ahādīth which are narrated with reference to
kissing the fingers and placing them on the eyes when
hearing Rasūlullāh’s name in the shahādah of adhān
are all fabricated.
Mullā ‛Alī Qārī rahimahullāh writes:
٢
.‫سند فيه اهيل مع انقطاعه‬

.٤٩٦\٢ :‫فتاوى رضوية‬1

.٧٥ ‫ ص‬،‫موضوعات‬2

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Its chain of transmission contains many unknown

narrators, and it is also munqati‛.
Similarly, Imām Muhammad Tāhir rahimahullāh in
his Tadhkirah al-Maudū‛āt and ‛Allāmah Shaukānī
rahimahullāh in al-Fawā’id al-Majmū‛ah classify it as
fabricated. ‛Allāmah Sakhāwī rahimahullāh also
classifies it as fabricated in al-Maqāsid al-Hasanah.
The following is related with reference to Hadrat Abū
Bakr radiyallāhu ‛anhu:

‫و سح عي يه فقال ص اﷲ عليه وسلم‬ ‫قبل باطن اﻷنملت ا سباب‬

. ‫من فعل مثل ما فعل خلي فقد حلت شفاع‬
He kissed the fleshy part of his index fingers and
passed them over his eyes. On seeing this, Rasūlullāh
sallallāhu ‛alayhi wa sallam said: Whoever does what
my friend did shall have my intercession guaranteed
in his favour.
‛Allāmah Muhammad Tāhir rahimahullāh, the author
of Tadhkirah al-Maudū‛āt says with reference to the
above narration: “It is not authentic.”1
Similarly Mullā ‛Alī Qārī rahimahullāh quotes from
‛Allāmah Sakhāwī rahimahullāh who said that it is
not authentic.2
Hadrat Maulānā Sarfarāz Khān Sāhib states that
when this narration is not even authentic, how can
this Hadīth be practised upon?3

.٣٦ ‫ ص‬،‫تذكرة اﳌوضوعات‬1

.٧٥ ،‫موضوعات كبﲑ‬2
.٢٣٩ ‫ ص‬،‫راه سنت‬3

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14th Belief: Saying Yā Rasūlallāh

Maulānā Ahmad Radā Khān writes in this regard:
If I say “Yā Rasūlallāh” while sitting and
moving about for the sake of assistance,
why should you object?”1
Answer
There are many details with regard to saying “Yā
Rasūlallāh”. Some ways of saying it are permissible
while others are not.2
Rasūlullāh sallallāhu ‛alayhi wa sallam – the mercy
to the worlds is most certainly alive. When durūd is
read at his graveside, he hears it personally. When
any durūd is read from a distant place, it is conveyed
to him via angels by mentioning to him the name of
the person who read it. Rasūlullāh sallallāhu ‛alayhi
wa sallam then replied to it. A Hadīth states:
٣
.‫ ومن ص ع نائيا أبلغته‬،‫من ص ع عند ق ي سمعته‬
I hear the salutation of the one who renders it at my
grave. As for the one who renders it from a distance, it
is conveyed to me [via the angels].4
Another Hadīth states:

.‫اﻷرض يبلغون من أم ا سﻼم‬ ‫إن ﷲ ﻼئ ة سياح‬

.٥٠\٢ :‫حدائق ﲞشش‬1

2 Refer to Fatāwā Rahīmīyyah.
.٨٧ ،‫مشكوة‬3
4 Refer to Ikhtilāf-e-Ummat, vol. 1, p. 45.
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Allāh ta‛ālā has specially appointed angels who

traverse the earth and convey salām to me from my
followers.
What this means is that whether one is near or far, if
“Yā Rasūlallāh” is said with the correct belief at the
time of saying durūd, then it is permissible. The
belief which one must have is that when sending
durūd from a distance, it is conveyed to Rasūlullāh
sallallāhu ‛alayhi wa sallam via an angel. One must
not have the belief that Rasūlullāh sallallāhu ‛alayhi
wa sallam is present where the durūd is recited and
is listening to it as Allāh ta‛ālā does.
Similarly, when reading the tashahhud (at-tahīyyāt)
in salāh, salām is sent to Rasūlullāh sallallāhu
‛alayhi wa sallam by saying: “as-salāmu ‛alayka
ayyuhan Nabī”. There is no doubt about this.
Furthermore, when reading the Qur’ān, the words
“Yā Ayyuhal Muzzammil” are read as part of the text
of the Qur’ān. There is nothing wrong with this too,
and it smacks of ignorance to furnish it as proof that
Rasūlullāh sallallāhu ‛alayhi wa sallam is present
and watching (hādir wa nāzir). Furthermore, it is
permissible to say “Yā Rasūlallāh” out of love without
having the belief of hādir wa nāzir. Sometimes due to
intense love or severe worry, a person expresses the
word “Yā” without imagining hādir wa nāzir. This too
is permissible. Sometimes an imaginary address is
made in a poem. There is nothing wrong with this
also (poets even go to the extent of addressing walls
and desolate places). This is a mode of expression –
the belief of hādir wa nāzir is not found here.
However, when a person is not sending durūd, but
he says “Yā Rasūlullāh”, “Yā ‛Alī”, “Yā Gauth”, etc.
while sitting and moving about and having the belief

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of hādir wa nāzir and for the fulfilment of his needs,

then this is certainly forbidden.
Allāh ta‛ālā says:
ُ َ ْ َ َْ ْ ُْ ْ
‫استجب ل ْم‬
ِ ِ ‫ادعو‬
Call to Me and I will respond to you.
In other words, worship Me, I am not absent from
you. I hear your call and accept your request and
your worship.1
A Hadīth states:

‫ قال أن تدعو مع اﷲ‬،‫عند اﷲ‬ ‫قال رجل يا رسول اﷲ أي ا نب أ‬

.‫أحدا وهو خلقك‬
A person asked Rasūlullāh sallallāhu ‛alayhi wa
sallam: “Which sin is the most serious in the sight of
Allāh?” He replied: “That you call with Allāh anyone
else (i.e. you call anyone else as you call Allāh ta‛ālā)
while it is Allāh ta‛ālā who created you.
It is proven from the above that as a person says: “Yā
Allāh” for the fulfilment of a need, it is a major sin to
call anyone else in this manner.2
Thus, at the time of sitting, walking, lying down, at
the time of a calamity, a person may call on his
Creator, Master and Nourisher (whose status is “He
has power over everything” and “He has knowledge of
everything”) and seek His help. He must present all
his needs in the court of Allāh ta‛ālā alone. He must
not say “Yā Rasūlāllāh”, “Yā ‛Alī”, “Yā Gauth”, etc. by

.١٩١\٦ :‫تفسﲑ حقاﱐ‬1

.٤١\١ :‫ مظاهر حق‬،‫مشكوة‬2

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thinking of them as independent fulfillers of needs

and removers of miseries, and by presenting his
needs to them. This is against the teachings of Islam.
Hadrat ‛Abd al-Qādir Jīlānī rahimahullāh states:
O you who are addressed! I see you before
the creation but not before the Creator.
You are fulfilling the demands of your self
and of the creation, but falling short in
fulfilling the rights of Allāh ta‛ālā. Who
gave you these bounties in which you are
immersed? Did anyone apart from Allāh
ta‛ālā give them to you?1
He adds:

‫معافاتك فذ ك إ اك منك‬ ‫بهمتك إ أحد من خلقه‬ ‫فﻼ تذه‬

‫ ﻻ ضار وﻻ دافع وﻻ جالب وﻻ‬.‫لكه أحد ش ئا‬ ‫به ﻻ يملك معه‬
٢
.‫سقم وﻻ مبت وﻻ معا وﻻ م ي غ ه‬
If you want to have a calamity repelled, do not direct
your attention to any of His creation because this
amounts to polytheism on your part. No one possesses
anything in His kingdom – not in causing harm,
repulsing harm, causing illness, tribulation, nor in
bringing cure and providing salvation.
He writes further:

.٢٨٥ ‫ ص‬،‫الفتح الر ﱐ‬1

.١٥٠ ‫ ص‬،٥٩ :‫فتوح الغيب مقاله‬2

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‫ وهو ر ك عز‬،‫فلي ن ك سئول واحد ومعطي واحد وهمة واحدة‬

‫أ راء‬ ‫ وقلوب ا لق بيده ال‬،‫ا لوك بيده‬ ‫وجل ا ي نوا‬
١
.‫اﻷجساد‬
You must have just one Being whom you ask, just One
who gives you, and just One to whom you are
devoted. He is your Sustainer in whose hands are the
forelocks of all kings. The hearts of the creation –
hearts which are the kings of the bodies – are in His
control.
In short, it is totally wrong and baseless to have the
belief of hādir wa nāzir for anyone except Allāh ta‛ālā
irrespective of whether he is a Prophet or a Walī. This
belief is in total contradiction to Islamic teachings.
Allāh ta‛ālā alone is hādir wa nāzir. Mujaddid Alf
Thānī rahimahullāh says:
Allāh ta‛ālā alone has knowledge of
general and intricate conditions, He alone
is aware of everything, and He alone is
hādir wa nāzir. We ought to be ashamed
of having this belief with respect to
anyone else.2
“Knowledge of everything”, “One who encompasses
everything”, hādir wa nāzir and other attributes
belong solely to Allāh ta‛ālā; no one shares them with
Him. Hadrat Shāh Hidāyatullāh Naqshbandī Jaypūrī
rahimahullāh states that Allāh ta‛ālā is unique in His
Being, His attributes and His actions. There is no

.٥٨ :‫فتوح الغيب مقاله‬1

.١٠٠\١ ،٧٨ :‫مكتوب‬2

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partnership whatsoever in His Being, His attributes

and His actions.1
Sultān al-‛Ārifīn Hadrat Qādī Hamīd ad-Dīn Nāgaurī
rahimahullāh was the teacher of Hadrat Khwājah
Bakhtiyār Kākī rahimahullāh. He writes in Taushīh:
There are some people who call on the
Prophets and Auliyā’ for their needs and
at the time of calamities. They believe
that their souls are present, they hear
their calls and are aware of their needs.
This is a major polytheism and a clear
ignorance.
Mullā Husayn Jināh writes in Miftāh al-Qulūb:
To believe that the pious who have
passed away are present everywhere and
to call on them, for example by saying “Yā
Rasūlallāh”, “Yā ‛Abd al-Qādir” and so on
are all statements of kufr.
Fatāwā Bazzāzīyyah states:
َ
٢
.‫ة يُ فر‬ ‫من قال أرواح ا شائخ حا‬
The one who says that the souls of the pious are
present is classified a kāfir.
Shāh ‛Abd al-‛Azīz Muhaddith Dehlawī rahimahullāh
writes with reference to false beliefs:
It is a false belief to believe that the
Prophets and Messengers possess the
essential requisites of divinity, e.g. having
knowledge of the unseen, being able to

.٧ ‫ ص‬،‫معيار السلوك‬1
.٣٢٦\٣ :‫فتاوى بزازية مع فتاوى عاﳌكﲑي‬2

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hear every person’s call from every place,

having power over everything, etc.1
A senior scholar of the Barelwī creed clearly states
with reference to the above mentioned beliefs:
We accept this fact that there is none
apart from Allāh ta‛ālā who is hādir wa
nāzir everywhere.
To sum up, it is not permissible to say “Yā
Rasūlallāh” “Yā Gauth”, etc. while having the belief
that – like Allāh ta‛ālā – these personalities are
present everywhere, they hear our calls or they fulfil
our needs. If this is not the belief of a person but
there is the possibility of corrupting the beliefs of
others, then too it is not permissible to utter such
words in their presence.
Fatāwā With Reference to The Barelwīs
The fatwā of the Grand Muftī of India, Maulānā
Mahmūd Hasan Gangohī rahimahullāh:
It is stated in Fatāwā Mahmūdīyyah that to raise the
voice when reading the durūd and to have the belief
that Rasūlullāh sallallāhu ‛alayhi wa sallam is
present, he listens directly and that he is hādir wa
nāzir is an incorrect belief. It is essential to repent
from it.2
The fatwā of Jāmi‛ah Khayr al-Madāris Multān:
The Barelwī sect whose beliefs are explained above is
out of the Ahl as-Sunnah wa al-Jamā‛ah. There is no
doubt about it being from the ahl-e-bid‛at and ahl-e-
hawā (those who follow their whims and desires).

.٥٢\١ :‫ سورة البقرة‬،‫تفسﲑ فتح العزيز‬1

.١٠٧\١ :‫فتاوى ﳏمودية‬2

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However, the ‛ulamā’ of the Ahl as-Sunnah wa al-

Jamā‛ah have not issued a fatwā of kufr and shirk on
all members of this sect. Nonetheless, specific
individuals who explicitly made statements of kufr
which could not be explained and rationalized
correctly, and they are dogged on their kufr
meanings will become kāfirs. That is all. Allāh ta‛ālā
knows best.
The view of the compiler of Majmu‛ah al-Fatāwā:
The belief of such a person is corrupt. In fact, there
is a fear of kufr.1

.٤٦ ‫ ص‬:‫ مصنف موﻻ عبد اﳊي‬،‫ﳎموعة الفتاوى‬1

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REJECTERS OF HADĪTH
Background
Rasūlullāh sallallāhu ‛alayhi wa sallam himself
predicted the tribulation of rejection of Hadīth. A
narration states:

‫ته يقول علي م بهذا القرآن فما‬ ‫ار‬ ‫أﻻ يوشك رجل شبعان‬
١
.‫وجدتم فيه من حﻼل فأحلوه وما وجدتم فيه من حرام فحر وه‬
Listen! There will soon come a time when a wealthy
person will be sitting on his sofa and say: The Qur’ān
is sufficient for you. Consider to be lawful what you
find lawful in the Qur’ān. Consider to be unlawful
what you find unlawful in the Qur’ān.
A Few Reasons For Rejecting Hadīth
﴾1﴿
The fundamental reason for rejecting Hadīth is that
the Qur’ān is a fundamental and universal book in
which there is conciseness and generality. This
enables a person to come to his own deductions. On
the other hand, because Hadīth is more detailed, a
person cannot resort to rationalizations.

﴾2﴿
By resorting to rationalizations in the Qur’ān,
rejecters of Hadīth can follow the whims and fancies
of their selves. On the other hand, the Ahādīth of

.٢٩ ‫ص‬،‫مشكوة‬1

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Rasūlullāh sallallāhu ‛alayhi wa sallam prevent them

at every step of the way from following their desires.

﴾3﴿
By resorting to rationalizations in the Qur’ān, they
can follow their free will and act on the demands of
their heart. For example, it was difficult for them to
leave their warm and comfortable beds on a cold
winter’s morning and go to the musjid for the fajr
salāh. So they claimed that the word “salāh” refers to
dua, or they rationalize in some other way.

﴾4﴿
By rejecting Hadīth, emulating Rasūlullāh sallallāhu
‛alayhi wa sallam will end totally, whereas his
beautiful example is a pivot which puts an end to all
differences.

﴾5﴿
Ahādīth create unity in the ummat, which is the
fundamental strength of the Muslims. When Ahādīth
are rejected, each person will provide his own
explanation to the Qur’ān. This will result in nothing
but disunity and disharmony in the ummat; and this
is what the enemies of Islam want.

﴾6﴿
Rejection of Hadīth encompasses mockery and
derision of Rasūlullāh sallallāhu ‛alayhi wa sallam
himself because the person is saying that the words
and actions of Rasūlullāh sallallāhu ‛alayhi wa
sallam are not proofs for him. When rejecters of
Hadīth are not prepared to accept the words and

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actions of Rasūlullāh sallallāhu ‛alayhi wa sallam,

they are inevitably pleasing some devil.

﴾7﴿
When rejecters of Hadīth rejected it and considered
their intelligence to have full authority, Allāh ta‛ālā
snatched away the understanding in their intellects.
This fact is found over 1 400 years ago in a
statement of Hadrat ‛Umar radiyallāhu ‛anhu:
ُ
‫أعداء‬ ‫رأي‬ ُ
ِ ‫إن عمر َ بن ا طاب ر اﷲ عنه ن يقول أصحاب ا‬
ْ ُ َ ‫فلتت منهم أن‬
‫عوها‬ ْ َ َ َ ‫فظوها و‬ ُ ََْ ُ ُ ُ ْ َ ْ ‫اس َ أ‬
‫يتهم اﻷحاديث أن‬ ِ
َ ُ َ َ ْ َ ُ ْ ُ ْ َْ َ
‫فعارضوا ا س برأيهم‬ ،‫سئلوا أن يقو وا ﻻ علم‬ِ ‫واستحيوا ِح‬
١
.‫فإيا م و ياهم‬
Hadrat ‛Umar ibn al-Khattāb radiyallāhu ‛anhu used
to say: Those who follow their intellects are enemies of
the Sunnah. They are not able to preserve Hadīth and
cannot memorize them. When they are asked, they
feel ashamed to say: “We do not know.” They reply on
the basis of their own opinions and they oppose
Hadīth through their intellects. Beware of such people.
Had rejecters of Hadīth resorted to their intelligence,
they would have concluded that the very Qur’ān
which they accept tells them:
ٰ ْ ٌ ْ َ
. ‫يو‬ ‫هو ِاﻻ و‬
ْ
َ ُ ‫ان‬ ٰ َ ْ ‫نطق َعن ا‬
ِ ،‫هوى‬
ُ ْ َ ‫وما‬
ِ
ََ
ِ

.٨٠\١ :‫إعﻼم اﳌوقعﲔ‬1

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He does not speak by the desire of his self. It is solely

an order that is sent down.1
If the rejecters of Hadīth experienced any academic
error and they accepted Hadīth after their error was
resolved and acknowledged their mistake, it would
have been okay. But this is not the case. The
scholars have written countless books in an effort to
remove their misunderstandings but they remain
dogged in their opposition and proved to be

َ ََٰ
manifestations of the following verse:
ْ‫غشاوة ز و َ ُهم‬
ٌَ َ ْ َ ْ ْ ْ َ ٰ َ ‫هم َو‬ ْ ُ ُ ٰ َ ‫اﷲ‬
ْ ‫قلو‬ َََ
ُ ‫ختم‬
ِ ‫أبصارهم‬
ِِ ‫و‬ ‫سمعهم‬
ِِ ِِ
‫ط‬

ٌ َ َ
ٌ ْ َ ‫عذاب‬
.‫عظيم‬
ِ
Allāh has set a seal on their hearts and on their ears;
and on their eyes is a veil. And for them is a mighty
punishment.2
A Short Biography of Maulwī ‛Abdullāh
Chakrālwī
Although rejection of Hadīth was done by others
before, e.g. Sir Sayyid Ahmad Khān and Maulwī
Chirāgh ‛Alī, they did not come out into the open in
this regard. ‛Abdullāh Chakrālwī was the one who
openly and publicly rejected Hadīth.
Name
Initially his name was Qādī Ghulām Nabī. He was a
resident of Chakrālah, district Miyānwālī. Because of
his abhorrence towards Rasūlullāh sallallāhu ‛alayhi
wa sallam and Hadīth, he changed his name from
Ghulām Nabī to ‛Abdullāh.

1 Sūrah an-Najm, 53: 3-4.

2 Sūrah al-Baqarah, 2: 7.
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Education
He studied under Deputy Nadhīr Ahmad. The latter
was inclined towards discarding of Taqlīd. This
influenced ‛Abdullāh and it eventually led him to
reject Hadīth.
‛Abdullāh’s Rejection of Hadīth
Initially he used to conduct Bukhārī Sharīf lessons in
his masjid but gradually began rejecting Hadīth
outright. Sayyid Qāsim Mahmūd Sāhib writes in
Islāmī Encyclopaedia:
He continued conducting Bukhārī Sharīf
lessons for some time. His natural
restlessness caused him to start
comparing the Qur’ān against Bukhārī
Sharīf. He classified certain Ahādīth as
being in contradiction with the Qur’ān
and announced that since the Qur’ān is a
complete guidance, what is the need for
Hadīth? On hearing this, those who
frequented the Chīnīyā Wālī Musjid
tolerated him for some time but finally
expelled him from the musjid.1
Sayyid Qāsim Mahmūd writes further:
When ‛Abdullāh Chakrālwī was expelled
from the musjid, an extremist follower,
Muhammad Ghabash, took him to his
property in Siyānwālī Bazaar, and built a
musjid for him frm which he began
propagating Ahl-e-Qur’ān teachings.2

.١٧٣ ‫ ص‬، ‫إسﻼمي انسائيكلوبيد‬1

.١٧٣ ‫ ص‬، ‫إسﻼمي انسائيكلوبيد‬2

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His paternal cousin, Qādī Qamar ad-Dīn who was a

student of Hadrat Maulānā Ahmad ‛Alī Muhaddith
Sahāranpūrī rahimahullāh and Ahmad Hasan
Kānpūrī, openly challenged him. Moreover, ‛Abdullāh
Chakrālwī’s son, Qādī Ibrāhīm, also refused to accept
his father’s creed. His other son, Qādī ‛Īsā, did join
his father for a period of time but he too was inspired
to repent.
Tafsīr of The Qur’ān
‛Abdullāh Chakrālwī wrote a tafsīr of the Qur’ān
which he names Tarjumah al-Qur’ān Bi Āyāt al-
Qur’ān. In many places of this book he openly rejects
Hadīth. For example:
It is not established anywhere that with
the Qur’ān something else was sent down
to Rasūlullāh sallallāhu ‛alayhi wa
sallam. If a person passes a ruling in
Islam from any source other than the
Qur’ān, then in the light of the above
verse he will be an unbeliever, a
wrongdoer and a flagrant sinner.1
He also wrote another book titled Burhān al-Qur’ān
‛Alā Salāh al-Qur’ān which comprises of 400 pages.
Even in this book he goes at length in rejecting
Hadīth.
An Admonitory Death
On one occasion some people got the opportunity to
stone him. They stoned him until he was on the verge
of death. When they saw this, they took him from
Multān to his hometown, Chakrālah where he died
after a few days.

.‫ ﻻهور‬،‫ه‬١٣٢٠ ‫ مطبوعة‬،٤٢ ‫ ص‬،‫ترﲨة القرآن‬1

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A Short Biography of Ghulām Ahmad Parwez

His full name is Ghulām Ahmad Parwez. His father’s
name was Chaudrī Fadl Dīn. He was born in Batālah
(district Gaurdāspūr) in united India to a Sunnī
Hanafī home on 9 January 1903. His grandfather,
Hakīm Maulwī Rahīm Bakhsh was an accepted Sufi
of his time who was aligned to the Chishtīyyah
Nizāmīyyah spiritual family.
Education
He commenced his early religious education under
the supervision of his father and grandfather. He
then passed his matriculation exam in 1921 at a
Lady of England School. He was conferred with a BA
degree from Punjab University in Lahore in 1924. He
then took a job at Government of India Central
Secretariat in 1927. He progressed rapidly until he
got a post in the Establishment Division of the Home
Department.
After some time, Ghulām Ahmad Parwez established
contacts with Hāfiz Aslam Jirājpūrī (who himself was
listed among the rejecters of Hadīth). Companionship
of others inevitably transfers habits and traits. Thus,
the views of Aslam Jirājpūrī gave further impetus to
Parwez’s views on rejection of Hadīth and he became,
so to speak, a deputy of Aslam Jirājpūrī, who later
became a major means for the proliferation and
propagation of the tribulation of Hadīth rejection.
Parwez initiated a periodical titled Tulū‛ Islām in
1938 with its first edition in April of that year. This
became the fundamental centre which initiated
hatred towards Islam, religion and the ‛ulamā’ in the
minds of the masses. In the cloak of Islam, he
resorted to beautiful terms like “Qur’ānic thought”
and “Qur’ānic insight”, and showed to the people the
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attractive life of freedom from limits and limitations

of the Sharī‛ah.
Early Training
Parwez’s early upbringing and training took place in
a very diverse environment. He writes in this regard:
I used to attend assemblies of mourning
with the same enthusiasm and zeal that I
used to attend mīlād assemblies. As for
qawwālī, that was an intrinsic part of my
worship. This conglomeration of opposites
comprised my childhood and early
youth.1
On the marginal notes of the same page, Parwez
writes:
Anyway, a Sufi is a half-Shī‛ah.
Another reason for the blasphemous views of Parwez
is that he studied the tafsīr of the Qur’ān without the
supervision of any ‛ālim. To make matters worse, he
was tutored in an irreligious environment. First it
was British education and then a study of the views
of Sir Sayyid Ahmad. In this way, rejection of Hadīth
rooted itself in his mind.
After acquiring a BA degree, he turned
his attention to English literature,
philosophy, history, science, technology
and economics. Together with this, he
began studying politics and international
political and religious movements.2

1 Qāsim Nūrī: Ghulām Ahmad Parwez, pp. 72-74.

2 Ibid. p. 129.
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To add fuel to the fire, he had access to the company

of a Hadīth rejecter such as Aslam Jirājpūrī. He
writes in this regard:
I read just one Hadīth and my mind was
filled with questions, and rebellion which
was accompanied by bewilderment and
astonishment. The company of ‛Allāmah
Muhammad Iqbāl and Hāfiz Muhammad
Aslam Jur’at gave me support.1
The ‛ulamā’ state that expertise in 15 sciences is
essential to undertake tafsīr of the Qur’ān. If a
person does not even know Arabic, what tafsīr of the
Qur’ān will he be able to make!? Mere personal desire
or education does not permit him to even utter
anything about tafsīr of the Qur’ān and Hadīth. This
is why when Parwez had the audacity to make tafsīr,
he clothed words of the Qur’ān with his own whims
and fancies. Allāh ta‛ālā makes reference to this by
saying:
ْ ٰ َ ُ ُ َ ََ ُ َ َ ُ َٰ َ َ َ َ ََََْ
‫علم‬
ٍ ِ ‫من ا ذ ِا هه هواه واضله اﷲ‬
ِ ‫افرايت‬
Look at the one who has made his own lust his deity.
And Allāh, knowing his as such, led him astray.2
The fact of the matter is that each person considers
Dīn to be his inherited right. He sees no need for
madrasah education, company of ‛ulamā’, guidance
of the Sihāh Sittah (six most authentic Hadīth
collections) nor Taqlīd of the four Imāms. Instead, he
rejects them all and claims: “We are also Muslims.
The Qur’ān is also ours. We have the right to take
every such meaning which aids and supports our

1 Qāsim Nūrī: Ghulām Ahmad Parwez, p. 129.

2 Sūrah al-Jāthiyah, 45: 23.
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objectives.” The reality is that these people laid the

foundations for rejection of the Qur’ān by resorting to
rejection of Hadīth as the means. When he is asked:
“Are others not Muslims?”, then the essential
meaning of his reply is that a person can be a
Muslim irrespective of whether he practises on the
Qur’ān or not. If this is the case, then what is the
difference between a Muslim and a kāfir?
Interest in Music
Parwez was very enthusiastic about poetry and music
since childhood. His temperament received further
support from his grandfather who was a Sufi of the
Chishtīyyah spiritual family in which music was
considered a part of worship.
Very few people are aware that Parwez
was a proficient creative writer and poet.
He had a good voice and an attractive
tune. He was well-versed in the art of
music. He had a deep interest in classical
music. He had a large selection of
gramophone records. He used to render
rhyming verses of poetry. He liked the
classical music of the morning, especially
that of Usāwrī and Jaunpūrī.1
Employment
After the establishment of Pakistan, Parwez came to
Karachi and took up the same post as he was in the
Central Secretariat of the Pakistan Government. He
retired in 1955 and devoted himself to the
propagation and proliferation of his views and beliefs.
At the time, he held the post of Assistant Secretary
(class one) Gazetted Officer.

1 Qāsim Nūrī: Ghulām Ahmad Parwez, p. 28.

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It was in 1953 when Ghulām Ahmad Parwez began

propounding his “Qur’ānic thought” and “Qur’ānic
insight” in the form of classes and lessons. These
were delivered at his house in Karachi. He shifted to
Lahore in 1958 and initiated the same classes there
on a weekly basis. This continued until 15 October
1984. The first round of these Qur’ān interpretation
were completed in 1967 after which he started
another round.
He used to conduct these lessons from his house.
They were conducted every Friday and were formally
videotaped. These Qur’ān lessons are still conducted
via these video recordings. Five places in Karachi
host these lessons on Friday evenings. The central
office is situated in Bhāyānī Centre, North Nāzim
Ābād. The centre is under the charge of Islam Sāhib
who, since the inception of Tulū‛ Islām, is playing his
role in rejection of Hadīth in exact emulation of
Parwez. The head office of Tulū‛ Islam is situated in
Lahore.
Ghulām Ahmad Parwez’s residence – 25D Gulbarg 2,
Lahore – is where all his writings, articles, and all
other resources related to his creed are to be found.
This entire treasure is under the auspices of The
Pervaiz Memorial Research Scholars Library.
Children
Parwez did not leave behind any children, but the
centres established by himself and his writings still
play a major role in turning Muslims away from the
straight path, and depriving them of Hadīth, the
correct meaning of the Qur’ān, the Ijmā‛ of the
ummat and the supervision of the ‛ulamā’; and
causing them to give their own interpretations and
meanings to the Qur’ān. These include the weekly

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Tulū‛ Islam classes, the monthly Tulū‛ Islam

periodical, The Pervaiz Memorial Research Education
Society, The Quranic Research Centre Scholar
Library, Qur’ān lessons on video and audio cassettes,
pamphlets and written works.
Objectives of Tulū‛ Islam
Parwez initiated a periodical in 1938 to propagate his
objectives. He concealed his objectives in the guise of
embellished words. The many years’ of toiling of the
Muhaddithūn and their Hadīth treasures were at one
stroke of the pen labelled by Parwez as Iranian
influences and false narrations. He made efforts to
create a diversion in Islam by giving it a beautiful
name like “a second rising”. He deprived the masses
from the supervision of the ‛ulamā’ and showed them
the lush gardens of a life of freedom in which
following of desires were clothed in Qur’ānic words
and presented as a new Dīn. These were the selected
objectives of the Tulū‛ Islam Centre.
The pure Dīn must be removed from the
1 000 year narrations, and the thick
coats of Iranian influences. The spirit of
the Qur’ān must be presented in its
original form. In the light of this objective,
‛Allāmah Iqbāl gave the name Tulū‛ Islām
to this periodical. The environment must
be levelled for the “second rising” of
Islam. The baseless and deviated
propaganda which was spread by
religious leaders against the concept of
Pakistan and the founder of Pakistan
must be rebutted through effective and
cogent proofs.

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Self-Opinionated Tafsīr of The Qur’ān

While rejecting Hadīth on one hand, Parwez
explained the Qur’ān on the basis of his thinking and
views. It is most astonishing! Who can understand
the Qur’ān better? The one to whom it was revealed
[Muhammad Rasūlullāh sallallāhu ‛alayhi wa sallam]
or a person of the 14th century who is not even
conversant with basic Arabic vocabulary!? Yet he
claims that the Qur’ān is saying something different!
He writes further:
I present Qur’ānic thinking in the light of
my insight. It is your duty to ponder and
reflect on the Qur’ān by yourself. You
may then decide whether what I am
saying is right or wrong.
Death
Ghulām Ahmad Parwez passed away on 24 February
1985.
Beliefs And Doctrines of Rejecters of Hadīth
1. Hadīth is a non-Arab conspiracy.1
2. The Islam which is prevailing in the world at
present has no relationship whatsoever with
the Qur’ānic Dīn.2
3. Wherever the Qur’ān speaks of Allāh and His
Messenger, it refers to the centre of Dīn.3

.‫ شائع كرده إدارة طلوع اسﻼم كراتشي‬،٤٢١\١ :‫مقام حديث‬1

.‫ شائع كرده إدارة طلوع اسﻼم كراتشي‬،٣٩١\١ :‫مقام حديث‬2
.٦٢٦\٤ :‫ ومعارف القرآن‬،‫ شائع كرده إدارة طلوع اسﻼم كراتشي‬،٨٦ ‫ ص‬:‫اسﻼمي نظام‬3

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4. Wherever the Qur’ān speaks of obedience to

Allāh and His Messenger, it refers to obedience
to the central government.1
5. In the verse: “Obey Allāh and obey the
Messenger and those of authority amongst
you”, the words “those of authority amongst
you” refer to the officers under the
government.2
6. The sole task of the Messenger was to convey
Allāh’s law to people.3
7. There is no obedience to Rasūlullāh sallallāhu
‛alayhi wa sallam after his demise. Obedience
is only to those who are living.4
8. Khatm-e-Nubūwwat (the end of prophet-hood)
means that people must solve their issues by
themselves.5
9. The centre of the ummat has the right to
change and alter acts of worship – e.g. salāh,
fasting, social dealings, etc. – as it likes.6
10. (Allāh forbid) Allāh ta‛ālā has no external
existence. Rather, Allāh is the name for those
qualities which man imagines within his self.7
11. The Hereafter refers to the future.1

.٦٣١\٤ :‫معارف القرآن‬1

.١١١ ،١١٠ ‫ ص‬،‫اسﻼمي نظام‬2
3 Salīm Ke Nām (Parwez), vol. 2, p. 34, Idārah Tulū‛ Islām,

Karachi.
4 Salīm Ke Nām (15th letter), p. 250. The same theme is

discussed in letters numbered 20 and 21.

5 Ibid.
6 Qur’ānī Faysle, pp. 301-302, Idārah Tulū‛ Islām, Karachi.
7 Ma‛ārif al-Qur’ān, vol. 4, p. 420.

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12. Ādam ‛alayhis salām has no existence. It is

merely a name for the human race.2
13. Rasūlullāh sallallāhu ‛alayhi wa sallam had
no miracle apart from the Qur’ān.3
14. Salāh was taken from the Mageans. The
Qur’ān did not ask us to perform salāh. It only
ordered us to establish the system of salāh.
What this means is that society must be built
on those foundations through which the
structure of Allāh’s divinity is established.4
15. In Rasūlullāh’s time there were only two
salāhs (fajr and ‛ishā).5
16. Zakāh is the name of a tax which is taken by
the Islamic state.6
17. The ruling of zakāh falls off nowadays because
taxes are paid. Zakāh is thus not wājib now.7
18. Hajj is the name for an international
conference of the Islamic world.8
19. Qurbānī was solely for the sake of feeding
those who participate in the international
conference. There is no other order to perform

1 Salīm Ke Nām, 21st letter, vol. 2, p. 124.

2 Lughāt al-Qur’ān, vol. 1, p. 214.
3 Salīm Ke Nām, letter 3/36, 3/91, 92; Ma‛ārif al-Qur’ān,

vol. 4, p. 731.
4 Qur’ānī Faysle, pp. 26-27; Ma‛ārif al-Qur’ān, vol. 4, p.

328; Nizām Rubūbīyyat, p. 87.

5 Lughāt al-Qur’ān, vol. 3, pp. 1043-1044.
6 Qur’ānī Faysle, p. 37; Salīm Ke Nām, 5th letter, vol. 1, pp.

77-78.
7 Nizām Rubūbīyyat, p. 78.
8 Lughāt al-Qur’ān, vol. 2, p. 474.

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qurbānī. All other lists of harām foods are

man-made.1
20. In the spirit of the Qur’ān all Muslims would
have been kāfirs. Present day Muslims are
Brahman-influenced Muslims.2
21. Only four things are prohibited: (1) flowing
blood, (2) blood of swine, (3) things which are
attributed to all besides Allāh, (4) carrion.3
22. There is no such a thing as Paradise and Hell.
They are only names for the feelings of human
beings.4
Answers From The Qur’ān And Hadīth to
Parwezī Beliefs And Doctrines
1st Belief: Hadīth is a Non-Arab Conspiracy
Answer
According to the ‛ulamā’ it is kufr to hold the belief
that Hadīth was compiled as a result of a non-Arab
conspiracy. Allāh ta‛ālā Himself explains in the
Qur’ān the three tasks of Rasūlullāh sallallāhu
‛alayhi wa sallam, one of which is teaching wisdom,
i.e. the Sunnah and Hadīth. Allāh ta‛ālā says in this
regard:

1 Risālah Qurbānī, p. 3; Qur’ānī Faysle, p. 55 and 104.

2 Salīm Ke Nām, 35th letter, vol. 3, pp. 197-199.
3 Halāl Wa Harām Kī Tahqīq.
4 Lughāt al-Qur’ān, vol. 1, p. 449, Idārah Tulū‛ Islam,

Lahore.
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﴾1﴿
ْ ْ ّ ‫آياته َو ُ َز‬ ْ ْ َ َ ‫تلو‬
َ ‫عليهم‬ ْ ُ ْ َ ‫منهم‬ ًْ َُ َُّّْْ
ْ ُ ْ ّ ‫رسوﻻ‬ َ ََ ْ َُ
‫يهم‬
ِ ِ ِ ِ ِ ِ ‫مي‬
ِ ِ ‫هو ا ِ ي عث ِ اﻷ‬
ْ َ َ َ َُْ ْ ُْ َ ْ َ ََ ْ ْ َ َ َ ْ ُ ََُُُّ
. ٍ ‫مب‬ ِ ‫الكتاب وا ِكمة و ِن نوا ِمن بل ل ِ ْ ضﻼ ٍل‬ ِ ‫علمهم‬
ِ ‫و‬
It is He who raised among the unlettered people a
Messenger from among themselves, reciting to them
His verses, purifying them, and teaching them the
Book and wisdom. And before this they were lying in
manifest error.1
According to Ibn ‛Abbās radiyallāhu ‛anhu and Hasan
Basrī rahimahullāh the word “wisdom” refers to the
Sunnah of Rasūlullāh sallallāhu ‛alayhi wa sallam. If
Hadīth is not recognized, the Qur’ān cannot be
understood. For example:

﴾2﴿

‫اﷲ‬ َ ُ َ ‫طعوآ َ ْأيد‬

َ ّ ً َ َ َ َ َ َ ً َ َ ‫هما‬ ْ ُ َ ْ ‫سارقة َفا‬
َُ َ ُ َ
ِ ‫جزآء ِبما كسبا ن اﻻ ِمن‬ ِ ِ ‫وا سا ِرق وا‬
‫ط‬

ٌ ْ َ ‫واﷲ َعز ْ ٌز‬

.‫حكيم‬ ُ َ
ِ ِ
The male thief and the female thief, cut off their hands
as a punishment of what they earned – a deterrent
from Allāh. Allāh is mighty, wise.2
The above verse instructs us to cut off the hands of a
thief. Where should it be cut off from? From the point
of the armpit, the elbow or the wrist? Clarification in
this regard can only be ascertained from the Hadīth
(the entire Qur’ān does not make mention of it).

1 Sūrah al-Jumu‛ah, 62: 2.

2 Sūrah al-Mā’idah, 5: 38.
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﴾3﴿
ْ َ َ ْ ُ ُ ٰ َ ً َ َ َ ْ ُُ ََْ َْ َّْ ْ ّ ْ ُْ َ َ َ
‫اﷲ‬
ِ ‫فباذن‬
ِ ِ ِ ‫قآئمة أصو ِها‬ ِ ‫نة او تر تموها‬ ٍ ِ ‫ما طعتم ِمن‬
Whatever date-palms you chopped off or left standing
on their roots, it is by the order of Allāh.1
The Qur’ānic instruction of chopping off date-palms
or leaving them standing is to be found in the
Hadīth. The meaning of this instruction cannot be
understood without the Hadīth. Accepting the Hadīth
in reality entails accepting the Qur’ān. ‛Allāmah
Sha‛rānī rahimahullāh writes in Mīzān:
٢
‫و ﻻ ا سنة ما فهم أحد منا القرآن‬
Were it not for the Sunnah (Hadīth) none of us would
have been able to understand the Qur’ān.
2nd Belief: The Present Islam is Different From The
Qur’ān
The Islam which is prevailing in the world at present
has no relationship whatsoever with the Qur’ānic
Dīn.3
Answer
This belief has put an end to Islam in the sense that
it means that all Muslims today will be kāfirs. Parwez
made this statement with the intention of bringing
people to his own concocted religion.

1 Sūrah al-Hashr, 59: 5.

.٢٥ ‫ ص‬،‫ميزان شعراﱐ‬2
.‫ شائع كرده إدارة طلوع اسﻼم كراتشي‬،٣٩١\١ :‫مقام حديث‬3

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3rd Belief: Allāh And His Rasūl Refers to The Centre of

Dīn
Wherever the Qur’ān speaks of Allāh and His
Messenger, it refers to the centre of Dīn.1
Answer
This is clearly a distortion. No one for the last 1 500
years expressed this meaning. Allāh ta‛ālā says:
ْ َ ٌ ْ ‫ا ار َخ‬ ْٰ ْ َ ََ ََْ َ َ ْ ََْ َ َ ٰٰ َ ْ ُ ُْ َ ْ
‫ام‬ ِ ِ ‫ ا من يل‬،‫يلحدون ِ ْ اي ِنا ﻻ فون علينا‬ ِ ‫ِان ا ِ ن‬
َ َ ُْ َ ْ َ َ ُ ْ ُْ َ ُْ َ ْ
. ٌ ْ ‫بص‬ َ ْ َ ْ ً ٰ ْ ْ ‫من يا‬
ْ
ِ ٰ ِ ‫امنا يوم‬
ِ ‫ ِانه ِبما عملون‬،‫ ا ملوا ما ِش تم‬،‫القيمة‬ ِ ِ
Those who distort Our words are not hidden from us.
Is he who is cast into the fire better or he who shall
come secure on the day of Resurrection? Do whatever
you desire. Surely He sees all that you do.2
What this means is that Muslims do not pull out
their own meanings from the Qur’ān. Rather, they
take the straightforward meanings which are
obvious.
4th Belief: Obedience to Allāh And His Rasūl Refers to
Obedience to The Central Government
Wherever the Qur’ān speaks of obedience to Allāh
and His Messenger, it refers to obedience to the
central government.3
Answer
Everyone knows that obedience to Allāh and
Rasūlullāh sallallāhu ‛alayhi wa sallam is the basis

.٦٢٦\٤ :‫ ومعارف القرآن‬،‫ شائع كرده إدارة طلوع اسﻼم كراتشي‬،٨٦ ‫ ص‬:‫اسﻼمي نظام‬1
2 Sūrah Hā Mīm Sajdah, 41: 40.
.٦٣١\٤ :‫معارف القرآن‬3

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of everything. All injunctions revolve around this

principle. The same point is made in various places

ُ ْ َ ‫قل‬
in the Qur’ān and Hadīth. Allāh ta‛ālā says:
ٰ ْ ُ َ َ َ ْ ََ ْ َ ‫َ َ ُ َْ ج‬ ُْ
‫فر ْ َن‬
ِِ ‫ال‬ ‫ب‬ ِ ‫ﻻ‬ ‫اﷲ‬ ‫فإن‬
ِ ‫تولوا‬ ‫ن‬ ‫فإ‬
ِ ‫رسول‬ ‫وا‬ ‫اﷲ‬ ‫أطيعوا‬ِ
Say: Obey Allāh and the Messenger. But if they turn
away, then Allāh does not love the unbelievers.1
It becomes very clear from the above verse that
anyone who turns away from the obedience of Allāh
and Rasūlullāh sallallāhu ‛alayhi wa sallam will
become a kāfir. Whatever he does will not be liked by
Allāh ta‛ālā.
5th Belief: “Those of Authority” Refers to Officers
In the verse: “Obey Allāh and obey the Messenger
and those of authority amongst you”, the words
“those of authority amongst you” refer to the officers
under the government.2
Answer
This belief is in total contradiction to the Qur’ān,
Hadīth and Ijmā‛ of the ummat. All the exegists
unanimously state that in the verse “Obey Allāh and
obey the Messenger and those of authority amongst
you”, the words “Obey Allāh” refer to obedience to
Allāh ta‛ālā. This takes the form of the Qur’ān.
The words “obey the Messenger” refer to obedience to
Rasūlullāh sallallāhu ‛alayhi wa sallam which was
displayed to the ummat through his practical life.
This is preserved in the form of the Ahādīth and
statements of the Sahābah radiyallāhu ‛anhum.

1 Sūrah Āl ‛Imrān, 3: 32.

.١١١ ،١١٠ ‫ ص‬،‫اسﻼمي نظام‬2

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According to Hadrat Ibn ‛Abbās radiyallāhu ‛anhu the

words “those of authority amongst you” mean:
َُّ
‫علمون ا اس معا دينهم‬
ِ ‫أهل الفقه وا ين وأهل طاعة اﷲ ا ين‬
‫ فأوجب اﷲ طاعتهم‬،‫و أ رونهم با عروف و نهون عن ا نكر‬
١
.‫العباد‬
They are the people of jurisprudence and Dīn, and the
people of obedience to Allāh ta‛ālā. They teach people
the meaning of their Dīn, enjoin them with good and
prohibit them from evil. Allāh ta‛ālā made obedience to
them obligatory on the people.
The above explanation is given by almost all the
exegists.
In short, it is kufr to take the meaning of “officers”
from this verse because it is clearly against the
explicit texts.
6th Belief: The Sole Task of The Messenger
The sole task of the Messenger was to convey Allāh’s
law to people.2
Answer
This belief is kufr according to the Ahl as-Sunnah wa
al-Jamā‛ah because it is in total contradiction to the
objective of Rasūlullāh’s commissioning as explained
in the Qur’ān.

.١٧٦\٢ :‫تفسﲑ الدر اﳌنثور‬1

2Salīm Ke Nām (Parwez), vol. 2, p. 34, Idārah Tulū‛ Islām,
Karachi.
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﴾1﴿
ٰ ْ ‫مهم‬
َ ‫الكت‬ َ ٰٰ ْ َْ َ َُْْ ْ ُْ ّ ًْ َُ ْ ْ ْ َْ َ َ َ
ُ ُ ّ َ ُ ‫تك َو‬
‫ب‬ ِ ُ ‫عل‬ ِ ِ ‫عليهم اي‬
ِ ‫يهم رسوﻻ ِمنهم تلوا‬ ِ ِ ‫ر نا وا عث‬
ْ ْ
ُ ْ ِ َ ‫العز ْ ُز ا‬ َ َ ‫َ ْ ْ َ َ ََُّ ْ ْط‬
َ ْ ‫إنك‬
َ ‫أنت‬
.‫كيم‬ ِ ِ ‫يهم‬
ِ ِ ‫وا ِكمة و ز‬
O our Sustainer! Send to them a messenger from
among themselves, who will recite to them Your verses
and teach them the Book and wisdom, and purify
them. Surely You alone are very mighty, very wise.1
One of the objectives of sending Rasūlullāh sallallāhu
‛alayhi wa sallam as mentioned in the above verse is
teaching Allāh’s verse. This is explained elsewhere as
well:

﴾2﴿
َ َ
ُ ‫أر َك‬ ْ َ ّ َْ َ ٰ ْ َ ْ َ َ ْ َ ْ َ
َ ْ َ ‫ح ُ َم‬
‫اﷲ‬ ٰ ‫بمآ‬ ‫اس‬
ِ ‫ا‬ ِ ‫الكتب ِبا ِق‬
ِ ‫ِإنآ أنز آ ِإ ك‬
ِ
Surely We revealed to you the Book setting forth the
truth so that you may judge among the people
whatever Allāh teaches you.2
Allāh ta‛ālā states in another place with reference to
Rasūlullāh sallallāhu ‛alayhi wa sallam:

﴾3﴿
ْ َ َُ ْ ُ ‫من‬ َْ َ َْ َ َ
ْ ‫أرسلنا‬
‫اﷲ‬
ِ ‫بإذن‬
ِ ِِ ‫طاع‬ ِ ‫إﻻ‬ ‫رسول‬
ِ ٍ ِ ‫ومآ‬
We did not send any Messenger except for the purpose
that his order be obeyed by the decree of Allāh.

1 Sūrah al-Baqarah, 2: 129.

2 Sūrah an-Nisā’, 4: 105.
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‛Allāmah Shāmī rahimahullāh says:

‫قال أبو حنيفة وأصحابه من برئ من مد ص اﷲ عليه وسلم أو‬

١
.‫كذب به فهو رتد‬
Imām Abū Hanīfah rahimahullāh and his companions
state anyone who expresses his disavowal of
Muhammad sallallāhu ‛alayhi wa sallam or belies him
is an apostate.
7th Belief: There is no Obedience to Rasūlullāh After
His Demise
Answer
According to the Ahl as-Sunnah wa al-Jamā‛ah this
belief is kufr because it entails rejection of obedience
to Rasūlullāh sallallāhu ‛alayhi wa sallam and
rejection of his prophet-hood and messenger-ship.
The Qur’ān instructs us to obey Rasūlullāh sallallāhu
‛alayhi wa sallam. The Qur’ān and Hadīth state that
his prophet-hood is to continue until the day of
Resurrection. This is why many verses instruct us to
obey Rasūlullāh sallallāhu ‛alayhi wa sallam. A few
are presented here:

﴾1﴿
َ ََ ْ ََ َْ ُ
َ ‫اع‬
‫اﷲ‬ ‫َمْن يِطِع ا رسول قد اط‬
The one who obeys the Messenger has in fact obeyed
Allāh.2

.٤٠١ ‫ ص‬،‫الدر اﳌختار‬1

2 Sūrah an-Nisā’, 4: 80.
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﴾2﴿
َ َ ُ ُ َ َ َ ‫َوا َطيُْعوا‬
‫اﷲ َوا رُسْول لَعل ْم تْر ُْون‬ ِ
Obey Allāh and the Messenger, perhaps you will be
shown mercy.1

﴾3﴿
ُ َ ْ َ ُ ُْ ََ َْ ُ ُ ْ َ َ ‫اﷲ‬ ْ ُ َ ٰ ‫ٰيا َ َها ا ْ َن‬
ُ ْ َ ‫امنوا‬
‫بطل ْوا ا َمال ْم‬
ِ ‫واطيعوا ا رسول وﻻ‬
ِ
َ ‫اطيعوا‬
ِ ِ
O believers! Obey Allāh and obey the Messenger and
do not let your deeds go in vain.2

﴾4﴿
َ ْ ُ َ ْ َ ْ ََُْ ُ ْ َ ْ ََ ََ َُ ْ ُ َ َ َ ْ ُ َ ٰ ‫ٰيا َ َها ا ْ َن‬
ُ ْ َ ‫امنوا‬
‫سمعون‬ ‫اطيعوا اﷲ ورسو وﻻ تولوا نه وا تم‬ ِ ِ
O believers! Obey Allāh and His Messenger, and do
not turn away from him while you are listening.
Ahādīth
The above order is in the Ahādīth as well. That is,
obedience to Rasūlullāh sallallāhu ‛alayhi wa sallam
will continue until the day of Resurrection. Salvation
is not possible without obedience to him.

1 Sūrah Āl ‛Imrān, 3: 132.

2 Sūrah Muhammad, 47: 33.
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﴾1﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن أ هر رة ر‬

‫ قال من أطاع‬، ‫ قيل ومن يأ‬، ‫يدخلون ا نة إﻻ من أ‬ ‫أم‬
١
. ‫دخل ا نة ومن عصا فقد أ‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “My
entire ummat shall go into Paradise except the one
who refuses.” He was asked: “Who is the one who
refuses?” He replied: “The one who obeys me shall
enter Paradise. The one who disobeys me has refused
(he shall enter the Hell-fire).”

﴾2﴿

‫عن أ س بن ما ك رسﻼ قال رسول اﷲ ص اﷲ عليه وسلم تر ت‬

ُ ُ ْ َ ‫في م أ ر ن لن‬
٢
. ‫كتاب اﷲ وسنة رسو‬ ‫تضلوا ما تمسكتم بهما‬
ِ
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I have
left you two things, you will never be misguided as
long as you hold on to them. They are the Book of
Allāh and the Sunnah of His Messenger.

.٢٧ ،‫ وكذا مشكوة‬،‫ﲞاري شريف‬1

.٣١ ،‫ وكذا مشكوة‬،‫موطا إمام مالك‬2

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﴾3﴿

‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫وعن جابر ر‬

‫فاتبعتموه وتر تمو‬ ‫مد بيده و بدا ل م و‬ ‫وا ي نفس‬
١
. ‫ و و ن حيا وأدرك نبو ﻻتبع‬،‫ضللتم عن سوآء ا س يل‬
Hadrat Jābir radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I take
an oath in the name of the Being in whose control is
the life of Muhammad, if Mūsā ‛alayhis salām were to
come to you and you begin following him while leaving
me aside, you will go astray from the straight path. If
Mūsā ‛alayhis salām was alive and came during my
era, he would have most certainly followed me.
8th Belief: The Meaning of Khatm-e-Nubūwwat
Khatm-e-Nubūwwat (the end of prophet-hood) means
that people must solve their issues by themselves.2
Answer
To this day, no one ever explained the meaning of
Khatm-e-Nubūwwat in this way nor would anyone
have heard that now people will have to make their
own decisions. Rather, Khatm-e-Nubūwwat means
that prophet-hood and messenger-ship have
terminated with Rasūlullāh sallallāhu ‛alayhi wa
sallam, and no Prophet or Messenger will come after
him. Rasūlullāh’s teachings will be the sole guides
until the day of Resurrection.

.٣٢ ،‫ وكذا مشكوة‬،‫سنن الدارمي‬1

2 Ibid.
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To claim that each person will have to make his own

decisions after Rasūlullāh sallallāhu ‛alayhi wa
sallam is in fact a negation of messenger-ship. The
Qur’ān instructs us to obey Rasūlullāh sallallāhu
‛alayhi wa sallam in every era. Whenever the
Sahābah radiyallāhu ‛anhum were faced with any
issue after the demise of Rasūlullāh sallallāhu ‛alayhi
wa sallam, they first searched the teachings and
guidelines of Rasūlullāh sallallāhu ‛alayhi wa sallam
and practised accordingly. Alternatively, they
resorted to analogical reasoning (Qiyās) and then
acted on its results; they did not make their own
decisions.
9th Belief: The Centre of The Ummat
The centre of the ummat has the right to change and
alter acts of worship – e.g. salāh, fasting, social
dealings, etc. – as it likes.1
Answer
This belief is absolute kufr. It is the belief of Muslims
that Rasūlullāh sallallāhu ‛alayhi wa sallam is the
seal of all Prophets and the Qur’ān is the final Book.
There will be no changes to the Dīn and Sharī‛ah
until the day of Resurrection irrespective of what the
conditions may be. Allāh ta‛ālā says in this regard:

﴾1﴿
ُ َ ْ ْ ‫عند اﷲ‬
‫اﻻسﻼم‬
َْ َ ّْ
ِ ِ ِ ‫ِان ا ِ ن‬
Surely the true religion in the sight of Allāh is Islam.2

1 Qur’ānī Faysle, pp. 301-302, Idārah Tulū‛ Islām, Karachi.

2 Sūrah Āl ‛Imrān, 3: 19.
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﴾2﴿
َ ِ ‫ْاﻵ‬
َ ِ ِ‫خرة‬
‫من‬ ََُ ُْ ََْ ْ ََ ًْ َ ْ َْ َ َْ
‫اﻻ ْسﻼ ِم ِد نا فلن‬ ْ ََ
ِ ‫وهو‬ ‫قبل ِمنه‬ ِ ‫تغ‬
ِ ‫ي‬ ‫ومن‬
‫ج‬

.‫ِ ْ َن‬ ْٰ
ِ ‫ا‬
Whoever seeks a religion other than Islam, it will never
be accepted from him. And in the Hereafter he is
doomed.1

﴾3﴿
َ ْ َ ْ ‫اﷲ َوا‬
‫وم‬ ْ َ ّ ‫حسنة‬
ْ ُ ْ َ ‫من َ َن‬
َ ‫يرجوا‬ ٌَ َ َ ٌَ َْ
‫اﷲ اسوة‬ ْ ُ َ ْ ‫لقد َ َن لَ ُ ْم‬
ْ ََ
ِ ِ ‫رسول‬
ِ ِ
َ ِ ْ
.‫اﻵخر‬
There is a good example for you in the Messenger of
Allāh for him who hopes [to meet] Allāh and the Last
Day.2
It is also proven through several Ahādīth and the
Ijmā‛ of the ummat that the Sharī‛ah of Muhammad
sallallāhu ‛alayhi wa sallam is the final Sharī‛ah and
it cannot be changed until the day of Resurrection.
10th Belief: Allāh Has No External Existence
(Allāh forbid) Allāh ta‛ālā has no external existence.
Rather, Allāh is the name for those qualities which
man imagines within his self.3
Answer
(Allāh forbid) to hold the belief that Allāh ta‛ālā has
no essence is clearly kufr. The blasphemy of this

1 Sūrah Āl ‛Imrān, 3: 85.

2 Sūrah al-Ahzāb, 33: 21.
3 Ma‛ārif al-Qur’ān, vol. 4, p. 420.
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belief is proven from the Qur’ān, Hadīth and Ijmā‛ of

the ummat. Countless verses of the Qur’ān explain
Allāh’s qualities and attributes. For example:

﴾1﴿
َ ُ ‫واحد ج َﻵ إ ٰ َ إﻻ‬
ُ ْ ِ ‫هو ا ر ْ ٰ ُن ا‬
‫رحيم‬
ٌ ٌ ٰ ‫َو ٰ ُه ُ ْم إ‬
ِ ِ ِ ِ ِ
The deity of all of you is only one deity; there is no
deity except He. (He) is very compassionate, extremely
merciful.1

﴾2﴿
َْ َ َ ْ
َ َ ‫والق‬ َ َْْ َ
َ َ َ ‫واﻻرض‬ ٰ َ َ َ ْ ْ ُ ََْ َ ْ َ َ
‫مر‬ ‫وسخر ا شمس‬ ِ ٰ ‫ول ِ سا هم من خلق ا‬
‫سموت‬
َ ْ ُ َ ُْ ََ ُ ُْ ََُ
.‫يؤفكون‬ ‫ فا‬،‫قولن اﷲ‬
If you ask them: “Who is it who created the heavens
and the earth and subjected the sun and the moon?”
They will reply: “Allāh.” How, then, are they
deviating?2

﴾3﴿
ٌ َ َ ً ُ ُ ُ ْ ُ َ َْ َ َْ ُْ ْ َ َ ْ َ ْ َ ُ َ ُ َ .‫احد‬
ٌ َ َ ُ َُ ُْ
.‫احد‬ ‫ و م ي ن كفوا‬. ‫ م ي ِ و م يو‬.‫اﷲ ا صمد‬ ‫قل هو اﷲ‬
Say: He, Allāh, is one. Allāh is independent. Neither
did He give birth to anyone nor was He born from
anyone. There is none equal to Him.3

1 Sūrah al-Baqarah, 2: 163.

2 Sūrah al-‛Ankabūt, 29: 61.
3 Sūrah al-Ikhlās, 112: 1-4.
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11th Belief: The Hereafter Refers to The Future

The Hereafter refers to the future.1
Answer
This belief is baseless according to the Qur’ān,
Hadīth, Ijmā‛ and Qiyās. It is also kufr to reject the
Hereafter. Right up to this day, the ‛ulamā’ always
considered the Hereafter to refer to life after death.
To take any other meaning entails a self-concocted
explanation of the Qur’ān and Hadīth which cannot
be accepted. The Qur’ān makes constant reference to
the Hereafter. For example:

﴾1﴿
ُ ٰ ْ َ‫كنتم ْ َر ْب ّم َن ا ْ َ ْعث َفإنا َخل‬
َ ُ ‫قن ُ ْم ِّم ْن‬
‫تراب م‬ ْ ُ ْ ُ ‫إن‬
ْ ُ
‫س‬ ‫ا‬ ‫ا‬ َ َ ٰ‫ي‬
‫ها‬
ٍ ِ ِ ِ ٍ ِ ِ
َ ْ ْ
.‫طفة‬
ٍ ‫ِمن‬
O people! If you are in doubt as to the Resurrection,
then it is We who created you from soil, then from a
drop [of sperm], then from clotted blood.2

﴾2﴿
َ ُ َ ،‫رة‬ َ َ َ َ َ ََْ ْ ٰ ْ ْ ْ َ َ َ
َ ْ ْ ُ ْ ُ ٌ ْ َ َ ‫العظم َو‬
‫وهو‬ ٍ ‫ قل ِييها ا ِ ي ا شاهآ اول‬.‫رميم‬ ِ ِ َ ِ ِ ‫قال من ي‬
ْ َ ُّ
ٌ ْ َ ‫خلق‬
.‫عليم‬ِ ٍ ‫بِ ِل‬
He [the unbeliever] says: “Who will give life to the
bones when they have crumbled to dust?” Say: “He
will give life to them who had created them the first
time. And He knows every creation.”

1 Salīm Ke Nām, 21st letter, vol. 2, p. 124.

2 Sūrah al-Hajj, 22: 5.
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12th Belief: Hadrat Ādam Has No Existence

Ādam ‛alayhis salām has no existence. It is merely a
name for the human race.1
Answer
This belief is kufr according to Islam because it
would entail rejection of many Qur’ānic verses and
Ahādīth which make mention of Hadrat Ādam
‛alayhis salām.
The Qur’ān makes reference to Hadrat Ādam ‛alayhis
salām in several places. For example:

﴾1﴿
َ َ ْ َ ْ ‫ادم‬
...‫اﻻسمآء‬ َ َ ٰ ‫وعلم‬
َ َ َ ...

He [Allāh] taught Ādam the names…2

The Ahādīth also make mention of him. For example:

﴾2﴿
ْ
٣
...‫أنا سيد ُو آدم‬...
…I am the chief of the progeny of Ādam…

﴾3﴿
٤
...‫حا ل واء ا مد يوم القيامة ته آدم‬...

1 Lughāt al-Qur’ān, vol. 1, p. 214.

2 Sūrah al-Baqarah, 2: 31.
.٥١١ ‫ ص‬،‫مشكوة‬3
.٥١٣ ‫ ص‬،‫مشكوة‬4

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…I will be holding the flag of praise on the day of

Resurrection. Ādam will be standing under that flag.
The same point is made in the books of Aqā’id. For
example:

﴾1﴿
١
‫بقو ﻻ أعلم أن آدم عليه ا سﻼم ن أو ﻻ؟‬
That person will be classified a kāfir who says: “I do
not know whether Ādam ‛alayhis salām was a
Prophet or not.”

﴾2﴿

‫ أما نبوة آدم عليه‬.‫أول اﻷن ياء آدم وآخرهم مد ص اﷲ عليه وسلم‬
ُ ُ
... َ ِ ‫ا سﻼم فبا كتاب ا ال أنه قد أ ِ َر ون‬

‫ما نقل عن ا عض ي ون‬ ‫ فإن ار نبوته‬،‫كذا ا سنة واﻹ اع‬

٢
.‫فرا‬
The first Prophet was Ādam ‛alayhis salām and the
last was Muhammad sallallāhu ‛alayhi wa sallam.
The proof of Ādam’s prophet-hood is the Qur’ān which
states that he was given orders and prohibitions…
The prophet-hood of Ādam ‛alayhis salām is also
proven from the Sunnah and Ijmā‛. Rejecting his
prophet-hood, as is reported about certain people, will
be kufr.

.١٣٠\٥ :‫البحر الرائق‬1

.١٢٥ ‫ ص‬،‫شرح العقائد‬2

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13th Belief: Rasūlullāh’s Only Miracle

Rasūlullāh sallallāhu ‛alayhi wa sallam had no
miracle apart from the Qur’ān.1
Answer
The ‛ulamā’ state that rejection of miracles entails
rejection of the Qur’ān and is therefore kufr. The
books of Aqā’id explain three types of miracles of
Rasūlullāh sallallāhu ‛alayhi wa sallam:
1. The Qur’ān.
2. His life as a Prophet.
3. Those which are extraordinary incidents or
events. For example, splitting the moon in two,
a little food sufficing a large number of people,
enabling people to hear the glorification of
pebbles, a small amount of water becoming a
lot. Some of these are proven from the Qur’ān
or from mutawātir Ahādīth. Rejecting them
will therefore be kufr.2
14th Belief: The Qur’ān Does Not Ask us to Perform
Salāh
Salāh was taken from the Mageans. The Qur’ān did
not ask us to perform salāh. It only ordered us to
establish the system of salāh. What this means is
that society must be built on those foundations
through which the structure of Allāh’s divinity is
established.3

1 Salīm Ke Nām, letter 3/36, 3/91, 92; Ma‛ārif al-Qur’ān,

vol. 4, p. 731.
2 Al-Musāmarah, ‛Aqā’id al-Islām.
3 Qur’ānī Faysle, pp. 26-27; Ma‛ārif al-Qur’ān, vol. 4, p.

328; Nizām Rubūbīyyat, p. 87.

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Answer
It is clearly kufr to hold such a belief with regard to
salāh. This is because the meaning of salāh has been
coming down to us since the era of Rasūlullāh
sallallāhu ‛alayhi wa sallam to the present day in a
continuous unbroken chain. That is, salāh is that
which contains the standing, bowing, prostrating,
sitting and other postures. The author of Nasīm ar-
Riyād writes in this regard:
ْ َ ُ
‫ورة‬ ‫علوم من ا ّ ِ ين با‬
ِ ‫وﻻ تْرتاب بذ ك بعد وا ُمْرتاب ذ ك ا‬
ْ ُ ْ ُْْ
١
.‫فرا باﻹتفاق‬ ‫وصحبَة ا سلم‬ ‫كر ك بعد ا َحث عنه‬ ِ ‫وا من‬
The well-known method of salāh must neither be
rejected nor doubted. If a person doubts matters of Dīn
which are necessarily known, and rejects them after
having knowledge of them and after living among
Muslims is unanimously classified as a kāfir.
15th Belief: There Were Only Two Salāhs
In Rasūlullāh’s time there were only two salāhs (fajr
and ‛ishā).2
Answer
This is an absolute lie. The five times salāh have
been related through mutawātir narrations. Rejecting
this also entails kufr. This belief was held at one
point in history by the Khawārij and the ‛ulamā’
classified them as kāfir.
‛Allāmah Shihāb ad-Dīn Khifājī rahimahullāh writes:

.٥٥٣\٤ :‫نسيم الر ض‬1

2 Lughāt al-Qur’ān, vol. 3, pp. 1043-1044.
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‫فر من قال من ا وارج إن ا صلوة ا واجبة طر ا هار‬ ‫و ذك‬

ُ
١
.‫ وا راد بطر ا هار أو وآخره‬،‫فقط‬
Similarly there is unanimity on the kufr of those
Khawārij who claim that salāh was prescribed only
for the two extremities of the day, i.e. at the beginning
of the day and the end.
16th Belief: Zakāh is a Tax
Zakāh is the name of a tax which is taken by the
Islamic state.2
Answer
It is kufr to hold such a belief because zakāh is
proven from Qur’ān, Hadīth, Ijmā‛ and Qiyās. For
example the Qur’ān says:

﴾1﴿
َ ٰ ُٰ َ ٰ ُ ْ َ ‫َوا‬
‫يموا ا صلوة َواتوا ا زكوة‬ ِ
Establish salāh and pay zakāh.

﴾2﴿
ْ ْ ّ ‫وتز‬
َ ‫يهم‬ َ ُ َ ‫رهم‬
ْ ُ ُ ‫طه‬ ًَ َ َ ْ ََْ ْ ْ ُ
ّ َ ُ ‫صدقة‬
‫بها‬
ِ ِ ِ ِ ‫خذ ِمن أ وا ِ ِهم‬
Take zakāh from their wealth so that you may purify
them and bless them thereby.3

.٥٥٠\٤ :‫نسيم الر ض‬1

2 Qur’ānī Faysle, p. 37; Salīm Ke Nām, 5th letter, vol. 1, pp.
77-78.
3 Sūrah at-Taubah, 9: 103.

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It is proven from many Ahādīth as well. This is why

the ‛ulamā’ say that it is compulsory to pay zakāh, it
is a clear sin not to pay it, and kufr to reject its
obligation.1
17th Belief: Zakāh is Not Wājib
The ruling of zakāh falls off nowadays because taxes
are paid. Zakāh is thus not wājib now.2
Answer
It is kufr to hold the belief that zakāh falls away in
the presence of taxes. This is because the injunction
of zakāh applies to every Muslim until the day of
Resurrection. Its payment is emphasised repeatedly
in the Qur’ān. The recipients of zakāh are also
specified in the Qur’ān:
ََْ َ ْٰ
َ ْ ‫والعمل‬ ْ ٰ َ َْ َ َ َ ُ ْ ُ ٰ َ َ
‫عليها‬ ِِ َ ِ ‫ك‬ِ ‫لفقرآء وا مس‬
ِ ِ ‫ِإ ما ا صدقت‬
Zakāh is the right of the poor and the needy, and
those who are in charge thereof.3
To claim that zakāh is not obligatory is in
contradiction to the Qur’ān, Hadīth and Ijmā‛, and
therefore classified as kufr.
18th Belief: Hajj is an International Conference
Hajj is the name for an international conference of
the Islamic world.4
This belief is kufr because it is against the Qur’ān,
Hadīth, Ijmā‛ and Qiyās.

.‫ وغﲑه‬،٢٧٥\٢ :‫ التعليق الصبيح‬،١\٤ :‫ بذل ا هود‬،١\٢ :‫فتح اﳌلهم‬1

2 Nizām Rubūbīyyat, p. 78.
3 Sūrah at-Taubah, 9: 60.
4 Lughāt al-Qur’ān, vol. 2, p. 474.
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The Qur’ān states:

َ َََ ًْ َ َْ َ َ َ ْ َ َْْ
ْ َ َ ‫يﻼ ط‬ ََ
‫فان‬
ِ ‫فر‬ ‫ومن‬ ِ ‫من استطاع ِإ ِه س‬
ِ ‫يت‬
ِ ‫اس ِحج ا‬ ِ ‫ا‬ ِ َِ
‫وﷲ‬
َ
ْ ٰ ْ َ َ َ
. َ ‫لم‬
ِ ‫عن الع‬
ِ ِ ‫اﷲ غ‬
It is the right of Allāh over the people to make the
pilgrimage of this house, for the person who is able to
go to it. And he who does not believe, Allāh does not
bother about the people of the world.1
َ َ ْ ُ ْ َ َْ َ
‫ﷲ‬
ِ ِ ‫والعمرة‬ ِ َ
‫واتموا ا ج‬
Complete the hajj and ‛umrah for Allāh.2
Every Hadīth collection contains several Ahādīth on
hajj. It is an absolute sin to abstain from performing
hajj even when it is compulsory on a person. And it is
unanimously classified as kufr to reject hajj.
‛Allāmah Shihāb ad-Dīn Khifājī rahimahullāh states:

‫ أو‬،‫م ب فره إن أن ر كة أو ا يت أو ا سجد ا رام‬ ‫و ذك‬

‫ أو‬،‫ ومن واجباته وأر نه و وها‬،‫أن ر صفة ا ج ال ذكرها الفقهاء‬
‫ ول ن كونه أي‬،‫القرآن واستقبال القبلة كذ ك‬ ‫قال ا ج واجب‬
‫عند سائر‬ ‫هذه ا يئة ا تعارفة‬ ‫ا ذكور من ا ج واﻹستقبال‬
.‫كة وا يت وا سجد ا رام ﻻ أدري‬ ‫ وأن تلك ا عروفة‬،‫ا اس‬
Similarly if a person rejects Makkah, the Ka‛bah or al-
Musjid al-Harām, or any method of hajj as explained
by the jurists, its obligatory acts, pillars and so on; or
claims that hajj is compulsory in the Qur’ān and so is

1 Sūrah Āl ‛Imrān, 3: 97.

2 Sūrah al-Baqarah, 2: 196.
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facing the qiblah, but I do not know them to be part of

the Sharī‛ah in the manner which is well-known
among the people and that those well-known places
are in fact Makkah, the Ka‛bah and al-Musjid al-
Harām.
He says further on:

‫معا ا صوص ا تواترة ﻻ ر ة‬ ‫فهذا القائل ومثله من شك‬

،‫ورة‬ ‫ت ف ه أي ا كة ب فره ﻹن اره ما علم من ا ين با‬
١
. ‫ع وت ذيبه ﷲ ورسو‬ ‫و بطا ا‬
This person and people like him who doubt the
meanings of mutawātir (continuous and unbroken)
texts – there is no doubt in his rejection of Makkah
and in his kufr because he is rejecting something
which is known as an intrinsic part of Dīn, he is
blaspheming the Sharī‛ah and rejecting Allāh and His
Messenger.
19th Belief: Rejection of Qurbānī
Qurbānī was solely for the sake of feeding those who
participate in the international conference. There is
no other order to perform qurbānī. All other lists of
harām foods are man-made.2
Answer
Qurbānī is from among the original acts of worship in
Islam. Its injunction is found in the Qur’ān itself. For
example:

.٥٥٣\٤ :‫نسيم الر ض‬1

2 Risālah Qurbānī, p. 3; Qur’ānī Faysle, p. 55 and 104.
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﴾1﴿
ٰ ْ ‫رب‬
َ ْ ‫الع َلم‬ َ َ ْ َ ‫صﻼ ْ َو ُ ُس ْ َو‬
ّ َ ‫ياي َو َ َما ْ ﷲ‬ َ َ
‫إن‬
ُْ
‫ل‬ ‫ق‬
ِ ِ ِ ِ ِ ِ ِ ِ
Say: My salāh and my sacrifice, and my living and my
dying are for Allāh alone, who is the Sustainer of the
worlds.1

﴾2﴿
ْ َ ّ َ َ
‫فصل ِ َر ّ ِك َوا َ ْر‬
ِ
So perform salāh for your Sustainer, and sacrifice.2
Many Ahādīth make mention of qurbānī. Rasūlullāh
sallallāhu ‛alayhi wa sallam always performed
qurbānī and asked others to perform it. This act
continues to this day. No one can reject it or
rationalize it.
‛Allāmah Ibn Nujaym rahimahullāh writes:
٣
‫فر بإن اره أصل ا وتر واﻷضحية‬ ‫و‬
The one who rejects witr and qurbānī will become a
kāfir.
20th Belief: The Condition of Present Day Muslims
In the spirit of the Qur’ān all Muslims would have
been kāfirs. Present day Muslims are Brahman-
influenced Muslims.4

1 Sūrah al-An‛ām, 6: 162.

2 Sūrah al-Kauthar, 108: 2.
.١٣١\٥ :‫البحر الرائق‬3
4 Salīm Ke Nām, 35th letter, vol. 3, pp. 197-199.
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Answer
The Ahādīth strictly prohibit labelling Muslims as
kāfirs. The ‛ulamā’ state that by referring to a Muslim
as a kāfir causes the person to become a kāfir
himself.
21st Belief: Only Four Things Are Prohibited
Only four things are prohibited: (1) flowing blood, (2)
blood of swine, (3) things which are attributed to all
besides Allāh, (4) carrion.1
Answer
This belief is against the Qur’ān, Ahādīth and Ijmā‛
because the Qur’ān makes reference to the

ُ َ َ ْ ْ ْ ُ َ َ ُ َ َُْ َْ ُ ُ َْ َ ْ َ ّ ُ
prohibition of several things. For example:
َ
ْ ‫لغ‬
ِ ِ ِ ِ ِ ِ ‫حرمت علي م ا ميتة وا م و ْم ا ِ ِ ِر ومآ‬
‫به‬ ‫اﷲ‬ ‫أهل‬ ِ
ُ ْ َ ‫سبع إﻻ َما‬
ْ‫ذكيتم‬ ُ ُ ‫ومآ أَ َ َل ا‬
َ َ ‫طيح ُة‬ َََُُّْ َ َُُْ ْ َْ َ ُ َ َ ُْْ َ
َ ْ ‫ية َوا‬‫منخنقة وا موقوذة وا م ِد‬ ‫وا‬
ِ ِ ِ
َ
َ ْ ُْ َْ َْ ْ َ َ ُ ‫ذبح َ َ ا‬َ ُ ‫وما‬
ِ ْ ‫ستقسموا ِباﻷ‬
.‫زﻻم‬ ِ ‫صب وأن‬
ِ ِ
َ َ ‫قف‬

Prohibited to you are dead animals, blood, the flesh of

swine, that animal on which the name of anyone other
than Allāh is invoked, that which has died through
strangulation, or by injury, or by falling from an
elevated place, or by being gored, or by being eaten by
an animal of prey, except that which you have
slaughtered. And prohibited to you is that animal
which was slaughtered at an altar, and that you
distribute by divining arrows.2
There are many other things which the jurists have
classified as harām.

1 Halāl Wa Harām Kī Tahqīq.

2 Sūrah al-Mā’idah, 5: 3.
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22nd Belief: Rejection of Paradise And Hell

There is no such a thing as Paradise and Hell. They
are only names for the feelings of human beings.1
Answer
The existence of Paradise and Hell is proven from
countless verses of the Qur’ān. The Ahādīth also
make profuse mention of them. Rejection of them
entails rejection of the Qur’ān and Hadīth. This
would therefore be kufr.
The following verses are presented as examples:
The Hell-Fire

﴾1﴿
َ َ ُْ َْ َ َ ْ َ َْ َ ْ ٰ َ َ َ َ َْٰ ْ ُ ُ ْ َْ
.‫متك ِّ ِ ْ َن‬ ‫فب س مثوى ا‬
ِ ،‫ِ يل ادخلوا ابوب جهنم خ ِ ِ ن ِيها‬
The order will be issued: Enter through the doors of
Hell, abiding therein forever. What an evil abode for
the arrogant ones.2

﴾2﴿
ً َ ُ ‫ستقرا‬
‫ومقاما‬
ََ ْ ُ ْ َ َ َ
‫ِإ ها سآءت‬
It is an evil resting place and an evil dwelling place.3

1 Lughāt al-Qur’ān, vol. 1, p. 449, Idārah Tulū‛ Islam,

Lahore.
2 Sūrah az-Zumar, 39: 72.
3 Sūrah al-Furqān, 25: 66.

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Paradise

﴾1﴿
َ ْ ُ ْ َْ
‫ادخل ا َنة‬
ِ ‫ِ يل‬
…it will be said to them: Enter Paradise…1

﴾2﴿
ْ َ ْ ُ َ َْ ْ َْ َ
‫نة ُز َ ًرا‬
ِ َ ‫وسيق ا ِ َن ا قوا ر هم ِا ا‬
ِ
Those who continued fearing their Sustainer will be
driven towards Paradise in groups.2
All the books of Aqā’id state with reference to
Paradise and Hell:
٣
‫إن ا نة وا ار لوقتان‬
Paradise and Hell have already been created.
All physical and metaphysical joys and comforts will
be availed to the inhabitants of Paradise, and all
physical and metaphysical pains and punishments
will be inflicted on the inmates of Hell.4
‛Allāmah Shihāb ad-Dīn Khifājī rahimahullāh says
with reference to this belief:
٥
.‫و ذ ك ن فر من أن ر ا نة وا ار نفسيهما أو لهما‬

1 Sūrah Yā Sīn, 36: 26.

2 Sūrah az-Zumar, 39: 73.
.‫شرح عقائد نسفي‬3
4 ‛Aqā’id Islām, p. 89.
.٥٥٥\٤ :‫نسيم الر ض‬5

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Similarly we classify as a kāfir the one who rejects

Paradise and Hell or their places.
Fatāwā With Reference to Hadīth Rejecters
Acting under the instruction of Hadrat Maulānā
Muhammad Yūsuf Binnaurī rahimahullāh, the grand
muftī of Pakistan Hadrat Maulānā Muftī Walī Hasan
Taunkī rahimahullāh issued a fatwā against the
Parwezī sect. He exposed their beliefs and gave an
answer to each of them from the Qur’ān, Hadīth and
Aqā’id books. This fatwā was then confirmed and
ratified by about 1 050 senior ‛ulamā’ belonging to all
schools of the Islamic world. None of them denied the
kufr of Parwezī beliefs. It has been published under
the title Muttafiqah Fayslah. All scholars belonging to
various schools categorically stated that the Parwezī
sect is a kāfir sect.

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THE JAMĀ‛AT ISLĀMĪ

Background
The founder of this movement writes:
The task which we have taken on our
selves – i.e. guidance on moral principles,
reformation, and setting right the system
of the world – demands that on a moral
level we must prove to be the most
righteous group in the world.
He writes further:
Our programme is firstly to completely
destroy that system of thought on which
the present incorrect system of the world
stands. We want to replace it with that
system and firmly entrench it in the
hearts of people on which the foundations
of a correct life-system can be
established.
The group came to put an end to all isms of this
world. It proclaimed the establishment of Dīn and a
divine government. However, its founder then
introduced corrupt beliefs and criticism of Sahābah,
and other similar statements into his writings. He
had a powerful pen, and so his writings were able to
influence simple-minded people.
Initially, Maulānā Manzūr Nu‛mānī, Maulānā Abul
Hasan ‛Alī Nadwī, Maulānā Manāzir Ahsan Gīlānī,
Maulānā ‛Abd al-Mājid Daryābādī, Maulānā Sayyid
Sulaymān Nadwī and others supported him.
On seeing all these personalities, people paid
attention to him and began having hopes in his

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movement. However, within six months, Maulānā

Manzūr Nu‛mānī rahimahullāh and Maulānā Abul
Hasan ‛Alī Nadwī rahimahullāh retracted and broke
away from him. After that, all the others distanced
themselves from him. Subsequently, those who were
on the truth unanimously stated that the writings of
Maudūdī are paving the way for a new tribulation.
When Maudūdī wrote Tafhīm al-Qur’ān, Tarjumān al-
Qur’ān, Khilāfat Wa Mulūkīyyat, etc. then all the
‛ulamā’ gave up supporting him.
The fundamental reason for Maudūdī’s deviation was
that he did not study Dīn under anyone. He relied
solely on his own studies. To compound the issue, he
unfortunately got in the company of an atheist like
Nayāz Fatahpūrī, and he was blessed with a powerful
pen through which he could manipulate people. On
one hand he had a liberal mind and on the other
hand he had a pen through which he could twist a
subject as he liked. This resulted in writings which
could not have been expected of a Muslim.
Maulānā Muhammad Yūsuf Ludhyānwī rahimahullāh
writes with reference to him:
If only an intelligent and sharp person
like Maulānā Maudūdī had received the
correct training. Had this been the case,
he would have been a blessing for the
ummat and a pride of Islam.
This sect came into existence in Sha‛bān
1360/August 1941.
A Short Biography of The Founder
He was born on 2 Rajab 1321 A.H./25 September
1903 in Hyderabad Deccan, Aurangābād. Although

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his family had been living in Delhi, he spent his

childhood in Aurangābād.
His early education commenced at home. When he
was 11 years old, he took admission in the 8th grade.
He commenced his journalistic life at the age of 16.
He became the editor of the daily Tāj Jabal Pūr,
Muslim and al-Jamīyyah Delhi.
He initiated Tarjumān al-Qur’ān in 1923 from
Hyderabad. He moved to Punjab in 1357/1928 on
the invitation of Dr. ‛Allāmah Iqbāl.
Maudūdī spent a large part of his life in writing. The
translation and commentary of the Qur’ān which was
titled Ta‛līm al-Qur’ān was completed over a period of
32 years.
He wrote many other books. Some of them are listed
below:
1. Islāmī Ta‛līmāt.
2. ‛Atayāt.
3. Mas’alah Jabr Wa Qadr.
4. Rasā’il Wa Masā’il.
5. Islām Mei Murtad Kī Sazā.
6. Salāmatī Kā Rāstah.
7. Tafhīmāt.
8. Islām Aur Jāhilīyyat.
9. Islāmī Qānūn.
10. Al-Jihād Fī al-Islām.
11. Islāmī Dastūr Kī Tadwīn.
12. Islāmī Riyāsat.

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13. Tajdīd Wa Ihyā’ Dīn.

He initiated the Jamā‛at Islāmī in 1941 and remained
its leader for quite some time.
He passed away on 28 Shawwāl 1399/22 September
1979.
Beliefs And Doctrines of The Jamā‛at Islāmī
1. Some Prophets ‛alayhimus salām committed
mistakes.1
2. Shortcomings of Hadrat Ādam ‛alayhis
salām.2
3. Shortcomings of Hadrat Nūh ‛alayhis salām.3
4. Shortcomings of Hadrat Ibrāhīm ‛alayhis
salām.4
5. Shortcomings of Hadrat Yūsuf ‛alayhis
salām.5
6. Shortcomings of Hadrat Dāwūd ‛alayhis
salām.6
7. Shortcomings of Hadrat Yūnus ‛alayhis
salām.7
8. Shortcomings of Hadrat Mūsā ‛alayhis
salām.1

.٦٤\٢ ،٤٥\١ :‫عقائد اﻹسﻼم‬1

.١٣٣\٣ :‫ تفهيم القرآن‬،١٩٥٥ ‫ مايو‬،١٢٩ ‫ ص‬:‫ترﲨان القرآن‬2
.٣٤٤\٢ :‫ سورة هود‬،‫تفهيم القرآن‬3
.٥٥٧\١ :‫ سورة اﻷنعام‬،‫تفهيم القرآن‬4
.١٢٢\٢ :‫تفهيمات‬5
.٣٢٧\٤ :‫ سورة ص‬،‫ تفهيم القرآن‬،٤٢\٢ :‫تفهيمات‬6
.٣١٢ ،٣١٣\٢ :‫ سورة يونس‬،‫تفهيم القرآن‬7

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Maudūdī’s Criticism of Sahābah

1. Criticism of Sahābah radiyallāhu ‛anhum in
general.2
2. Criticism of Hadrat Abū Bakr radiyallāhu
‛anhu.3
3. Criticism of Hadrat ‛Umar radiyallāhu ‛anhu.4
4. Criticism of Hadrat ‛Uthmān radiyallāhu
‛anhu.5
5. Criticism of Hadrat ‛Alī radiyallāhu ‛anhu.6
6. Criticism of Hadrat Talhah radiyallāhu ‛anhu.7
7. Criticism of Hadrat Zubayr radiyallāhu
‛anhu.8
8. Criticism of Hadrat ‛Ā’ishah radiyallāhu
‛anhā.9
9. Criticism of Hadrat Mu‛āwiyah radiyallāhu
‛anhu.10
10. Criticism of Hadrat ‛Amr ibn al-‛Ās radiyallāhu
‛anhu.1

.٢٩\٤ :‫ترﲨان القرآن‬1

.‫ ﻻهور‬،‫ طبع دوم‬،‫خﻼفت وملوكيت‬2
.٣٠ ‫ ص‬،‫ترﲨان القرآن‬3
.٤ ‫ عدد‬،١٢ ‫ جلد‬،٥١ ‫ ص‬،‫ترﲨان القرآن‬4
.٢٣ ،‫ ﲡديد وإحياء دين‬،١١٢-١٠٩ ،١٠٦ ،١٠٥ ،١٠٠ ،٩٩ ‫ س‬:‫خﻼفت وملوكيت‬5
.١٤٦ ‫ ص‬،‫خﻼفت وملوكيت‬6
.١٤٢ ‫ ص‬،‫خﻼفت وملوكيت‬7
.١٤٦ ‫ ص‬،‫خﻼفت وملوكيت‬8
.١٩٦٧ ‫ نوفمﱪ‬١٩ ،‫هفت روزه ايشياء ﻻهور‬9
.١٧٤ ،١٥٣ ،١٥١ ،١٤٧ ،١٢٥ ‫ ص‬،‫خﻼفت وملوكيت‬10

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Maudūdī’s Other Beliefs

1. Objections against Imām Ghazzālī
rahimahullāh.2
2. Objections against Mujaddid Alf Thānī
rahimahullāh and Shāh Walī Allāh Dehlawī
rahimahullāh.3
3. Objections against Sayyid Ahmad Shahīd
rahimahullāh and Sayyid Ismā‛īl Shahīd
rahimahullāh.4
4. Rejection of the miracle of the splitting of the
moon.5
5. The miracle of the Qur’ān is the only proof of
prophet-hood.6
6. Qādiyānī’s are not kāfirs.7
7. Rewards cannot be conveyed to sinners.8
8. The Sahābah radiyallāhu ‛anhum are not
needed for the understanding of the Qur’ān
and Hadīth.9
9. Sajdah tilāwat without wudū’ is permissible.10

.١٤٢ ،١٤١ ،١٢٩ ‫ ص‬،‫خﻼفت وملوكيت‬1

.‫ الطبعة الرابعة‬،٣٥ ‫ ص‬،‫ﲡديد وإحياء دين‬2
.٧٣ ‫ص‬،‫ﲡديد وإحياء دين‬3
.١٩٥١ ‫ نوفمﱪ‬،٣ ‫ مطبوعة‬،١٣٢ ‫ ص‬،‫ﲡديد وإحياء دين‬4
.٣٢ ‫ ص‬،١٩٦٧ ‫ مايو‬،‫ترﲨان القرآن‬5
.١٩٥٦ ‫ مارس‬،‫ إشاعت أول ﲝواله ترﲨان القرآن‬،‫ حصة سوم‬،١٤٥ ،‫رسائل ومسائل‬6
.‫ء‬٦٨\١\٢٩ :‫ ريخ‬،٢٢٧ ‫خط حواله‬7
.٢٧ ‫ ص‬،١٩٦٧ ‫ فروري‬،‫ترﲨان القرآن‬8
.٣٠٨-٣٠٧ ‫ ص‬،‫ حصه دوم‬،‫ حصه أول‬،‫رسائل ومسائل‬9
.١١٦\٢ ،‫ سورة اﻷعراف‬،‫تفهيم القرآن‬10

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10. Sehrī can be eaten even after the break of

dawn.1
11. Taqlīd is a sinful act.2
12. It is correct to keep a beard less than one fist
in length.3
13. He has a hatred for fiqh.4
14. Sufism is an ignorant system.5
15. Tafsīr based on personal opinion is
permissible.6
16. The Sahābah radiyallāhu ‛anhum are not the
criteria for the truth.7
17. The verdicts of the Khulafā’ Rāshidīn are
neither proofs nor criteria for the truth.8
Answers From The Qur’ān And Hadīth to
Jamā‛at Islāmī Beliefs
1st Belief: Prophets Committed Mistakes
Answer
This belief is against Ahādīth and Ijmā‛ of the
ummat. It is learnt from the Qur’ān and Hadīth that
the Prophets ‛alayhimus salām are ma‛sūm and it

.١٤٦\١ :‫ سورة البقرة‬،‫تفهيم القرآن‬1

.‫ طبع دوم‬،٢٤٤\١ :‫رسائل ومسائل‬2
.٣٠٨-٣٠٧ ‫ ص‬،‫ حصه أول حصه دوم‬:‫رسائل ومسائل‬3
.٩٨ ‫ ص‬،‫حقوق الزوجﲔ‬4
.١٢٤-١٢٣‫ ص‬،‫ﲡديد وإحيائ دين‬5
.‫ الطبعة الرابعة‬،١٩٣ ،‫تفهيمات‬6
.١٤ ‫ ص‬،‫دستور ﲨاعت إسﻼمي كستان‬7
.٥٨ ‫ ص‬،‫ ينائر‬،‫ترﲨان القرآن‬8

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was essential for all people to obey them in their

respective times. All Prophets ‛alayhimus salām are
criteria for the truth. They are all pure from major
and minor sins.

﴾1﴿
ْ‫هم ا ْ َتده‬
ُ ٰ ُ َ ُ َ َ َ ْ َ ٰ ُ
ِ ُ ‫فبهد‬ ِ ‫اﷲ‬ ‫هدى‬ ‫أو ِك ا ِ ن‬
These were the people whom Allāh had guided. So
you tread their path.1

﴾2﴿
ًْ َ َْ ْٰ َ ْ َ َ َْ َْ َ َْ ُ
‫حنيفا‬
ِ ‫اتبع ِ لة ِإبر ِهيم‬
ِ ِ ‫م أوحينآ ِإ ك‬
‫أن‬
We then sent an order to you [saying]: “Follow the
religion of Ibrāhīm who was truly to one side [to Allāh
alone].2

﴾3﴿
ُ َ َْ َ َ ْ َ
‫فسه‬ ‫سفه‬ َ ٰ ْ ‫لة‬ ّ ْ َ ُ َ ْ ْ ََ
ِ ‫إبرهم ِإﻻ من‬ِ ِ ‫ومن يرغب ن ِم‬
Who is he who turns away from the religion of Ibrāhīm
except he who has made himself a stupid?3

﴾4﴿
Allāh ta‛ālā says with reference to all the Prophets
‛alayhimus salām that He chose them.

1 Sūrah al-An‛ām, 6: 90.

2 Sūrah an-Nahl, 16: 123.
3 Sūrah al-Baqarah, 2: 130.
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‫ْ َ‬
‫خرة َ َ‬
‫من ا صلح ْ َ‬ ‫َْ ج َ ُ‬ ‫َ ََ ْ َ َ ْٰ ُ‬
‫ِ ِ‬ ‫ولقد اصطفينه ِ ا يا و ِنه ِ اﻵ ِ ِ ِ‬
‫ِ‬
‫‪We certainly chose him (Ibrāhīm) in the world and in‬‬
‫‪the Hereafter he is among the righteous.1‬‬

‫﴿‪﴾5‬‬
‫من َ ُ‬ ‫درجت ْ‬ ‫نر َ ُع َ َ ٰ‬ ‫قومه ط َ ْ‬ ‫هيم َ ٰ َ ْ‬ ‫إبر ْ َ‬ ‫َ ْ َ ُ َُ َْٰٰ َ ْ‬
‫شآء ط ِإن‬ ‫ٍ‬ ‫ِِ‬ ‫وتلك حجتنآ ات نهآ ِ ٰ ِ‬ ‫ِ‬
‫هد ْ َنا ج َ ُ ْ ً‬ ‫َ َ َ ْ ٌ َ ْ ٌ َ َ َ َْ ُ ْ ٰ َ ََ ْ ُ ْ َ ط ُ َ َ‬ ‫َ‬
‫ونوحا‬ ‫عليم‪ .‬ووهبنا ِاسحق و عقوب‬ ‫حكيم ِ‬ ‫رك ِ‬
‫َ َُ َُ ْٰ َ َ ْ َ َُُْ َ َُْ ٰ‬ ‫َ‬ ‫َ‬ ‫بل َ ْ ُ ّ‬ ‫َ ََْ ْ َُْ‬
‫ته داود وسليمن و يوب و وسف و و‬ ‫ذر ِ ِ‬ ‫ومن ِ‬ ‫ِ‬ ‫هد نا ِمن‬
‫َ َ َ ط‬ ‫ْ‬ ‫وع ْ ٰ‬ ‫َْ‬ ‫َ‬ ‫ك ْزي ا ُ ْ ْ َ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ٰ‬ ‫َ‬ ‫ٰ ْ َ ط‬
‫وا اس‬ ‫ِ‬ ‫محس ِ ‪َ .‬وز ِر ا َو ٰ َ ِ‬ ‫ِ‬ ‫ِ‬ ‫َوه ُرون َو ذ ِ‬
‫ْ َ َ ْ ٰ َْ َ َْ َ َ َُْ ُ َ ًَُْ ط َ ُ َ َْ ََ‬ ‫ُ ّ َ‬
‫لح ‪ .‬و ِسم ِعيل وال سع و و س و وطا و فضلنا‬ ‫ِمن ا ص ِ ِ‬
‫ْٰ َ ْ َ َ ْ َٰ ْ َ ُ ّ ْ َ ْ َ ْ ج َ ْ َ َْٰ ُ ْ َ َ َ ْٰ ُ ْ ٰ‬
‫خوانهم واجت ينهم وهدينهم إِ‬ ‫تهم و ِ ِ ِ‬ ‫وذر ِ ِ‬ ‫ئهم ِ‬ ‫ومن ابآ ِ ِ‬ ‫لم ‪ِ .‬‬ ‫الع ِ‬
‫َ ْ َ ُ ْ َ ط َ َْ‬ ‫هدى اﷲ ْ ْ‬ ‫َ‬ ‫ُ َ‬ ‫َ‬ ‫ٰ‬ ‫َ اط ْ َ ْ‬
‫عباده و و‬ ‫به من شآء ِمن ِ ِ ِ‬ ‫هدي ِ ِ‬ ‫ِ ِ‬ ‫مستقيم‪ .‬ذ ِك‬ ‫ِ ٍ‬ ‫ِ ٍ‬
‫ب‬ ‫الكت َ‬ ‫ٰ‬ ‫ْ‬ ‫ُ‬
‫هم‬
‫ْ‬ ‫َ‬ ‫ٰ‬
‫عملون‪ .‬أو ك ا َن ات ٰن ُ‬ ‫ْ‬ ‫َ‬ ‫ٰ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫نوا َ ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫هم ما ْ‬ ‫َ‬ ‫بط ن ُ ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫وا‬ ‫أَ ْ َ ُ ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫سوا بهاَ‬ ‫ْ‬
‫قوما ل ُ ْ‬ ‫ً‬ ‫َ‬
‫ؤﻵء قد َو نا به ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫فر بها ٰ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ ج‬ ‫َ‬ ‫َ‬ ‫َوا ْ ُ ْ َ‬
‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ه‬ ‫ِ‬ ‫ي‬ ‫فإن‬ ‫ِ‬ ‫بوة‬ ‫وا‬ ‫م‬
‫أسئلُ ُ مْ‬ ‫قل ﻻ َ ْ َ‬ ‫ُ َ ُ ٰ ُ ُ َْ ْط ُْ‬
‫تده‬
‫ْ َ َ َ‬ ‫ٰ َْ ُ ٰ َ‬
‫فبهدهم ا ِ‬ ‫ِ‬ ‫اﷲ‬ ‫هدى‬ ‫ن‬ ‫ِ‬ ‫ا‬ ‫ك‬ ‫فر ن‪ .‬أو ِ‬ ‫بِ ِ َِ‬
‫َٰ ْ‬ ‫ْ‬ ‫ْ‬
‫إن ُه َو ِإﻻ ِ ٰ‬ ‫َ َْ ْ ً ط ْ‬
‫لم َ ‪.‬‬ ‫ذكرى ِلع ِ‬ ‫عليه أجرا ِ‬ ‫ِ‬
‫‪This is Our evidence which We had given to Ibrāhīm‬‬
‫‪against his people. We raise the ranks of whom We‬‬
‫‪will. Your Sustainer is wise, knowing. We bestowed‬‬
‫‪unto Ibrāhīm, Is-hāq and Ya‛qūb. We guided all of‬‬
‫‪them. And We guided Nūh before all of them. From his‬‬
‫‪progeny [We guided] Dāwūd and Sulaymān, and‬‬

‫‪1‬‬ ‫‪Sūrah al-Baqarah, 2: 130.‬‬

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Ayyūb and Yūsuf, and Mūsā and Hārūn. And in this

way We always [guide] the doers of good. [We also
guided] Zakarīyyā, and Yahyā, and ‛Īsā, and Ilyās. All
of them are of the righteous. [We also guided] Ismā‛īl,
al-Yasa‛, Yūnus and Lūt. To all We gave excellence
over all the inhabitants of the worlds. We guided some
from among their forefathers, their progeny and their
brothers. We chose them and guided them to the
straight path. This is the guidance of Allāh; He guides
therewith whomever He wills from among His
servants. Had they ascribed partners [to Him], all that
they had done would have gone to waste. It is these to
whom We had given the Book, the Sharī‛ah, and
prophet-hood. If the people of Makkah reject these
facts, We have appointed for these facts people who
do not reject them. These were the people whom Allāh
had guided. So you tread their path. Say: I am not
asking you for any wage for that. This is solely an
admonition for the people of the world.1

﴾6﴿
ُ ُُْ ْ ُ َ ْ ََْ ُ ُ ُ ْ ُْ ْ ْ ُ َ َ َ ْ ُ ْ ُْ ُ ْ ُْ
‫ذنو َ ْم‬ ‫غفر ل م‬ِ ‫فاتبعو ِ ِبب م اﷲ و‬
ِ ‫قل ِان كنتم ِ بون اﷲ‬
Say: If you have love for Allāh then follow my way so
that Allāh may love you and forgive you your sins.2
Obviously the criterion of Allāh’s love can only be by
following a person who is sinless. How can following
a sinful person be the criterion of Allāh’s love?!
This is why a Prophet is divinely protected against
major and minor sins. This is the decision of the
Qur’ān, Hadīth and Ijmā‛ of the ummat.

1 Sūrah al-An‛ām, 6: 83-90.

2 Sūrah Āl ‛Imrān, 3: 31.
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﴾7﴿
َ ََ ْ ََ َْ ُ
َ ‫اطاع‬ ْ َ
‫اﷲ‬ ‫يطع ا رسول قد‬
ِ ِ ‫من‬
The one who obeys the Messenger has in fact obeyed
Allāh.1
The Prophets ‛alayhimus salām are sinless, this is
why obedience to them is explained together with
obedience to Allāh ta‛ālā.

﴾8﴿
ٰ َ َ َ َ َ َُ َ َُ ْ ُ َ َ َ
َ ْ ‫خ ْ َن‬ ْ ْ ََ
‫يها‬ ِ ِ ِ ‫جهنم‬ ‫فان نار‬ِ ‫عص اﷲ ورسو‬ ِ ‫ومن‬
Whoever disobeys Allāh and His Messenger, for him is
the fire of Hell, abiding therein forever.2
2nd Belief: Objections Against Pious Predecessors
Instead of relying on the pious predecessors, we find
Maudūdī Sāhib objecting to them. He writes with
reference to Imām Ghazzālī rahimahullāh:
As regards Imām Ghazzālī’s revivalist
works, there were a few academic
shortcomings and defects in thought.
These can be divided into two or three
themes. One are the defects which
resulted in his works as a result of his
weakness in the science of Hadīth. The
other are the defects which resulted
because of rational sciences overpowering
his mind. The third are the defects which

1 Sūrah an-Nisā’, 4: 80.

2 Sūrah al-Jinn, 72: 23.
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resulted because of discussing more than

necessary rulings.1
He writes with reference to Shaykh al-Islam Ibn
Taymīyyah rahimahullāh:
The fact of the matter is that he could not
initiate a political movement which could
cause a revolution in the system of
government, and through which the keys
of authority could come out of the control
of ignorance and come into the control of
Islam.2
He writes with reference to Mujaddid Alf Thānī
rahimahullāh, Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh, Sayyid Ahmad Shahīd rahimahullāh
and Maulānā Muhammad Ismā‛īl Shahīd
rahimahullāh:
The first reservation which I have about
the revivalist work from the time of
Hadrat Mujaddid Alf Thānī to Shāh Sāhib
and his khulafā’ is that they assessed the
illness of the Muslims as regards Sufism.
But then they unwittingly fed them the
same food from which they ought to have
abstained totally. I have no objection to
the Sufism which these personalities
presented. There is nothing wrong with it.
In fact, Sufism is the essence as regards
the soul of Islam. It does not differ much
from ihsān. However, what I feel should
be avoided and abstained from is the Sufi
mysteries, insinuations, the use of Sufi

.٧٨ ‫ ص‬،‫ﲡديد وإحياء دين‬1

.٨٦ ‫ ص‬،‫ﲡديد وإحياء دين‬2

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language, and those ways which have a

semblance with the Sufi way.1
Answer
The ‛ulamā’ state that relying on the scholars of the
past is also the root of the Sharī‛ah. Hadrat Shāh
Walī Allāh Dehlawī rahimahullāh writes:

،‫عة‬ ‫معرفة ا‬ ‫سلف‬ ‫أن يعتمدوا‬ ‫إن اﻷمة أ عت‬

‫اعتمدوا‬ ‫ وتبع ا ابع‬،‫ا صحابة‬ ‫ذك‬ ‫فا ابعون اعتمدوا‬
‫ والعقل‬،‫من قبلهم‬ ‫طبقة اعتمد العلماء‬ ‫ وهكذا‬، ‫ا ابع‬
،‫حسن ذ ك ﻷن ا عة ﻻ يُعرف إﻻ با قل واﻹس نباط‬ ‫يدل‬
٢
.‫طبقة عمن قبلها باﻹتصال‬ ‫وا قل ﻻ ستقيم إﻻ بأن يأخذ‬
The ummah is unanimous in relying on the past
scholars for understanding the Sharī‛ah. The Tābi‛ūn
relied on the Sahābah, the Taba‛ Tābi‛īn relied on the
Tābi‛ūn. In this way the ‛ulamā’ of each era relied on
those before them. Intelligence demonstrates the
excellence of this system because the Sharī‛ah can
only be learnt through narration and derivation. And
narration can only be correct when one generation
takes from the one before it in a continuous unbroken
chain.
3rd Belief: Objections Against The Sahābah
Answer
It is the belief of the Ahl as-Sunnah wa al-Jamā‛ah
that the Sahābah radiyallāhu ‛anhum are the criteria

.١٣١ ‫ ص‬،‫ﲡديد وإحياء دين‬1

.٣٦ ‫ ص‬،‫عقد اﳉيد‬2

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for the truth. This is proven from the Qur’ān, Hadīth

and Ijmā‛ of the ummat.
Qur’ān

﴾1﴿
ْ ُ ْ ُ َ ‫نصار َوا ْ َن ا‬
َ ْ ‫بعوهم با‬ َ ْ َ َ ْ ٰ ُْ َ َ ُْ َ ْ َ ْ ُ
َ ْ ‫واﻻ‬ َ
‫ﻻ‬
‫حسان‬
ٍ ِِ ِ ِ ‫جر ن‬ِ ِ ‫وا س ِبقون اﻻو ون ِمن ا مه‬
ْ ٰ َْْٰ َََْ ْ َْ َ ْ َُ َ َ ُْ َ ْ ُ َ ْ ُْ َ ُ
‫نه ُر خ ِ ِ َن‬ ‫ت ِري تها اﻻ‬ ٍ ‫ر ِ َ اﷲ نهم َورضوا نه َواعد هم جن‬
ُ ْ َ ْ ‫الفوز‬
.‫العظيم‬ ُ ْ َْ ‫ك‬
َ ٰ ‫ْ َ ََ ً ط‬
ِ ‫ِ يهآ ابدا ذ‬
ِ
As for the pioneers – the first Emigrants and Helpers,
and those who followed them in righteousness – Allāh
is pleased with them and they are pleased with Him.
He has prepared for them gardens beneath which
rivers flow, abiding therein forever. This is the
supreme triumph.1

﴾2﴿
ً َ َ َ ُ َ ْ َ َ ٰ ُ ََٰ َ ْ َْ ْ َ ْ َ ََْ ْ ْ ُ ْ ْ َ ْ َ َ
‫درجة‬ ‫ او ِك ا ظم‬،‫الفتح وقتل‬ ِ ‫بل‬
ِ ‫ستوي ِمن م من ا فق ِمن‬ ِ ‫ﻻ‬
ْ َ َ ُ ُ
ْ َ ٰ َ ‫عد‬
ُ ْ َ ‫من‬ َ
ْ ُ َ ْ ‫من ا ْ َن ا‬ ّ
. ٰ ‫اﷲ ا ُ ْس‬
ُ ‫وعد‬ ‫ َو‬،‫وقتلوا‬ ْ ‫فقوا‬
ِ ِ َ ِ
Not equal are those of you who spent before the
conquest of Makkah and fought [and those who did
not]. The rank of those is greater than those who
spend and fight thereafter. Allāh has promised
goodness to all.2

1 Sūrah at-Taubah, 9: 100.

2 Sūrah al-Hadīd, 57: 10.
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﴾3﴿
ْ ٰ َْْٰ َ َْ ْ ْ َْ َ ٰ ْ ُ ْ ‫مؤمن ْ َ َوا‬ْ ُْ ُ َ َ
‫نه ُر خ ِ ِ َن‬‫ت ِري ِمن ِتها اﻷ‬ ٍ ‫ت جن‬ ِ ‫مؤمن‬
ِ ِ ِ ‫َوعد اﷲ ا‬
َ ٰ ‫َ َُْط‬ َ ّ ٌ َ ْ َ ‫عدن ط‬ْ َ َ ْ ‫بة‬ ًَّ َ َ ٰ ََ َْ
‫ذ ِك‬ ‫اﷲ أ‬
ِ ‫ورضوان ِمن‬ ِ ٍ ‫ت‬
ِ ‫جن‬ ِ ‫طي‬
ِ ‫ِ يها و س ِ ن‬
َْ ُ ْ َْ َ ُ
ُ ْ ‫الع‬
.‫ظيم‬ ِ ‫هو الفوز‬
Allāh has promised the believing men and the
believing women gardens beneath which rivers flow,
abiding therein, and beautiful mansions in gardens of
eternity. But the pleasure of Allāh is the best of all.
This is the supreme triumph.1

﴾4﴿
ْ ُْ َ َ ََ
َ ْ ‫مؤمن‬ َ َ ‫اﷲ‬ َ ُ ْ َ
ُ ‫حسبك‬ َ َ ‫يٰا‬
ِ ِ ‫ومن ا بعك ِمن ا‬
ِ ِ ‫ا‬ ‫ا‬ ‫ه‬
O Prophet! Allāh is sufficient for you and those of the
Muslims who are with you.2

﴾5﴿
َ َ َ .‫شجرة‬
ْ ِ ‫علم َما‬ َ ‫تا‬ َ ْ َ ‫بايعونك‬
َ َْ ُ َُ ْ َْ ْ ُْ َ ُ َ َ ْ ََ
ِ َِ ِ ‫مؤمنِ ِاذ‬ ِ ‫عن ا‬ ِ ‫لقد ر ِ اﷲ‬
َ َ
ً ْ ‫واثبهم‬ٰ َ َ َ َْ
ْ ْ َ ‫سكينة‬ َ َََْ ْ ْ ُ ُ
.‫قر ْ ًبا‬
ِ ‫تحا‬ ْ ُ َ َ ‫عليهم‬
ِ ِ ‫ا‬ ‫فانزل‬ ‫قلو ِ ِهم‬
Allāh was certainly pleased with the believers when
they began pledging their allegiance to you under that
tree. He knew what was in their hearts. He then sent
tranquillity upon them and rewarded them with a near
victory.3

1 Sūrah at-Taubah, 9: 72.

2 Sūrah al-Anfāl, 8: 64.
3 Sūrah al-Fath, 48: 18.
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﴾6﴿
ْ ُ َ َ ‫نهم‬ ُ ْ ََ ُ َ ُ َ َ َ ْ َ
ُ َ ُ ‫الكفار َر‬
ْ ُ َ ْ َ‫آء ب‬ ُْ ُ ٌ َُ
‫تراهم‬ ِ ‫اشدآء‬
ِ ‫معه‬ ‫ن‬ ِ ‫وا‬ ‫اﷲ‬
ِ ‫رسول‬ ‫مد‬
ً َ ْ َ
ْ ُ َ ْ ،‫ورضوانا‬ ً َ
َ ّ ْ َ ْ َُْ ً ُ ً ُ
‫وجوههم ِّمْن‬
ْ ْ ُ ُ ْ ‫سيماهم‬
ِِ ِ ِ ِ ‫اﷲ‬ِ ‫ركعا سجدا ي تغون فضﻼ ِمن‬
ْ ُ ‫َ َاثر ا‬
.‫سجود‬
ِ ِ
Muhammad, the Messenger of Allāh. And those who
are with him, they are strong against the unbelievers
and soft-hearted amongst themselves. You see them
bowing and prostrating, seeking the favour and
pleasure of Allāh. Their marks are on their faces, from
the effect of prostration.

﴾7﴿
ُ َ َ ََ ْ ُ ُُْ ْ َُ َ َ َ ْٰ ْ ُ ُ َْ َ َ َ َٰ
‫ره ِا ْ ُم‬ ‫اﻻيمن وز نه ِ قلو ِ م و‬ ِ ‫ِ ن اﷲ حبب ِا م‬ ‫ول‬
َ ْ ُ
.‫رشدون‬ ُ ُ َ ٰ ُ َ َ ْ ْ َ ‫والفسوق‬
َ ْ ُ ُْ َ َ ْ ُ ْ
ِ ‫ او ِك هم ا‬،‫والعصيان‬
ِ ‫فر‬ ‫ال‬
However, Allāh placed the love of īmān in your hearts
and beautified it in your hearts, and placed the
repugnance of unbelief, sinning and disobedience in
your hearts. It is such who are on the path of virtue.1

﴾8﴿
ٌ َ َ َ ْ ُ َ ْ ُ ُ ُ َ ْ َ َ َ ‫ْ َ َ ْ َ ُ ْ ُْ ْ ٰ َ َ َ ٌ ط‬
‫ط‬
‫وجوههم ٌ َوﻻ ِذلة‬ ‫وز ادة وﻻ يرهق‬ ِ ‫ِ ِ ن أحسنوا ا س‬
َ ٰ َ ْ ْ ُ ‫ُ ٰ َ َ ْ ٰ ُ َْ ج‬
.‫يها خ ِ ُ ْون‬ ِ ‫نة هم‬
ِ ‫أو ِك أصحب ا‬
Those who have done good, for them is goodness
[itself] and [something] additional. Neither darkness

1 Sūrah al-Hujurāt, 49: 7.

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nor humiliation shall cover their faces. They are the

dwellers of Paradise, abiding therein forever.1

﴾9﴿
َْ َُ َ َ ْ َ َ ْ َ ََ ْ ْ َ َ َ ُْْ ُ َ ْ ْ َ ْ ْ ُ َ َ ْ َ
‫سبقونا‬ ‫وﻻخواننا ا ِ ن‬
ِ ِ ِ ‫اغفر ا‬ ِ ‫عدهم قو ون ر نا‬ ِ ِ ‫وا ِ ن جآءو ِمن‬
.‫رحيٌْم‬
ٌ َ َ َ َُْ َ
ْ ُ َ ‫انك‬ ٰ ْ ّ ُ
َ ْ ُ ْ ََْ َ َْ ْ
ِ ‫رءوف‬ ِ ‫ ر نا‬،‫مان َوﻻ عل ِ ْ قلو ِنا ِغﻼ ِل ِ ن امنوا‬
ِ ‫باﻻ‬ِ ِ
Those who came after them, say: “O our Sustainer!
Forgive us and our brothers who preceded us in faith,
and do not place in our hearts any malice against the
believers. O our Sustainer! You alone are kind,
merciful.”2

﴾10﴿
َ ُٰ َ ْ ُ ‫ته‬
َ ِّ ‫خرج ُ ْم‬ َُُ َ َ َ ْ ُ َْ َ ّ َ ُ ْ َُ
ِ‫الظلمت ا‬
ِ ‫من‬ ِ ِ ِ ‫ﻼئ‬ ‫هو ا ِ ي يص ِ ْ علي م و‬
ْ ُْ َ َ ْ
ً ْ َ َ ْ ‫مؤمن‬
.‫رحيما‬
ِ ِ ِ ‫ َو ن ِبا‬،‫ور‬
ِ ‫ا‬
It is He who sends mercy upon you [and so do] His
angels, in order to remove you from the pits of
darkness to light. And He is merciful to the believers.3
Hadīth

﴾1﴿

‫ﻻ سبوا أصحا فلو أن أحد م أنفق مثل أحد ذهبا ما بلغ مد‬
١
.‫أحدهم وﻻ نصيفه‬

1 Sūrah Yūnus, 10: 26.

2 Sūrah al-Hashr, 59: 10.
3 Sūrah al-Ahzāb, 33: 43.
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Do not speak ill of my Companions. If any of you were

to spend gold equal to Mt. Uhud it would not reach
even one mudd2 or half a mudd of what one of them
spent.

﴾2﴿
٣
.‫خ أم قر ثم ا ين يلونهم ثم ا ين يلونهم‬
The best of my ummah is my era, followed by those
who come after them, then those who come after them.

﴾3﴿
ٰ ٰ
٤
. ‫ﻻ تمس ا ار سلما را أو رأى من را‬
The Hell-fire will not touch the Muslim who saw me or
saw the one who saw me.

﴾4﴿

‫قال رسول اﷲ ص اﷲ عليه وسلم إذا رأيتم ا ين سبون أصحا‬

٥ ُ َ
.‫ّ ِ م‬ ‫فقو وا لعنة اﷲ‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: If you
see those who speak ill of my Companions, say:
“Allāh’s curse be on your mischief.”

.٥٥٣ ،‫ وكذا مشكوة‬،‫ﲞاري ومسلم‬1

2 About 796 grams.
.٥٥٣ ،‫ وكذا مشكوة‬،‫ﲞاري ومسلم‬3
.٥٥٤ ،‫ وكذا مشكوة‬،‫ترمذي‬4
.٥٥٤ ،‫ وكذا مشكوة‬،‫ترمذين‬5

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﴾5﴿
ٰ
‫اخر ا زمان‬ ‫يئ قوم‬ ‫قال عليه ا سﻼم ﻻ سبوا أصحا فإنه‬
‫ و ن‬،‫ وﻻ ا سوهم‬،‫ فﻼ تصلوا عليهم وﻻ تناكحوهم‬، ‫سبون أصحا‬
١
.‫رضوا فﻼ تعودوهم‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: Do not
speak ill of my Companions because towards the
latter part of time there will come some people who
will speak ill of my Companions. You must neither
perform janāzah salāh over them, marry among them,
sit with them, nor visit them when they fall ill.
Consensus With Regard to The Greatness of The
Sahābah
It is the belief of the Ahl as-Sunnah wa al-Jamā‛ah
that making the Sahābah radiyallāhu ‛anhum targets
of criticism entails putting one’s īmān in danger.

‫وأهل ا‬ ‫ومن بعدهم من ا ابع‬ ‫وعلماء ا سلف من ا سابق‬

‫ ومن ذكرهم سوء‬،‫ وأهل الفقه وا ظر ﻻ يذكرون إﻻ با ميل‬،‫واﻷثر‬
٢
.‫غ ا س يل‬ ‫فهو‬
The pioneer ‛ulamā’ of the ummat (the Sahābah
radiyallāhu ‛anhum), the Tābi‛īn who came after them,
the narrators of the Qur’ān and Sunnah, and the
people of fiqh and Qiyās must always be remembered
with good. Anyone who speaks ill of them is not on the
path of Muslims.

.‫كتاب شرح الشفاء‬1

.٤١٨ ‫ ص‬،‫شرح العقيدة الطحاوية‬2

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The following is stated in ‛Aqīdah Tahāwīyyah:

‫وسيادة أو اء اﷲ‬ ‫خيار ا ؤمن‬ ‫قلبه‬ ‫ومن أضل ن ي ون‬

١
. ‫تعا بعد ا ي‬
Who can be more astray than the one who has in his
heart something against those who are the best
believers and leading friends of Allāh ta‛ālā after the
Prophets!?
In his al-Isābah, Hāfiz Ibn Hajar rahimahullāh quotes
the following statement of Abū Zur‛ah Rāzī
rahimahullāh who was a very senior Muhaddith:

‫إذا رأيت ا رجل ينقص أحدا من أصحاب رسول اﷲ ص اﷲ عليه‬

‫ وذ ك أن ا رسول حق والقرآن حق وما جاء‬،‫وسلم فاعلم أنه زنديق‬
‫ و نما روي إ نا ه ا صحابة وهؤﻻء ير دون أن رحوا‬،‫ر ه حق‬
٢
.‫ وا روح بهم أو وهم زنادقة‬،‫شهودنا بطلوا ا كتاب وا سنة‬
If you see anyone belittling any Companion of
Rasūlullāh sallallāhu ‛alayhi wa sallam then know
that he is a deviate. This is because Rasūlullāh
sallallāhu ‛alayhi wa sallam is true, the Qur’ān is
true, and the divine Sharī‛ah is true. And it is the
Sahābah radiyallāhu ‛anhum who related all this to
us. These people [who criticize the Sahābah] want to
malign our witnesses in order to injure the Qur’ān and
Sunnah. They are more eligible for injury and are
therefore deviates.
Imām Mālik rahimahullāh states:

.٣٩٩ ‫ ص‬،‫شرح العقيدة الطحاوية‬1

.١١\١ :‫اﻹصابة‬2

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‫ص اﷲ عليه وسلم أبا ب ر أو‬ ‫من شتم أحدا من أصحاب ا‬

‫ فإن قال‬،‫عمر أو عثمان أو عليا أو معاو ة أو عمرو بن العاص‬
َ ُ َ ُ
‫ و ن شتَم بغ هذا ن ِ ل‬،‫ضﻼل أو فر قِتل‬ ُ
‫شاتمهم نوا‬ ِ
ً َ َ
١
.‫ن اﻻ شديدا‬
Anyone who maligns any Companion of Rasūlullāh
sallallāhu ‛alayhi wa sallam – Abū Bakr, ‛Umar,
‛Uthman, ‛Alī, Mu‛āwiyah or ‛Amr ibn al-‛Ās
radiyallāhu ‛anhum – and this person says that they
were astray or kāfirs, then this person will be killed. If
he criticizes them without stating that they were
astray or kāfirs, he will be inflicted a severe
punishment.
‛Allāmah Nawawī rahimahullāh quotes the following

َ َ ‫وسب‬
statement of Qādī ‛Iyād rahimahullāh:

‫ا كبائر ومذهبنا ومذهب‬ ‫أحدهم من ا عا‬ َ ‫قال القا‬

ِ ِ
ْ
٢ َ ُ ُ ْ
َ ُ ‫ا مهور أنه ُ َعزر وﻻ‬
.‫ وقال بعض ا ا كية قتل‬،‫قتل‬
Qādī ‛Iyād rahimahullāh said: Speaking ill of any
Sahābī is a major sin. This is our creed. The creed of
the majority of scholars is that the person will be
punished but not killed. Some Mālikī scholars are of
the view that he should be killed.

.٧٥٥\٢ :‫شرح الشفاء‬1

.٣١٠\٢ :‫شرح مسلم للنووي‬2

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4th Belief: Rejection of The Miracle of The Splitting of

The Moon
Answer
This miracle is mentioned in the Qur’ān and several
Ahādīth. For example:
ُ َ َ ْ ‫ساعة َوا ْ َشق‬
‫القمر‬
َُ
‫تا‬
ِ
َََْ‫ا‬
ِ
The hour has drawn near and the moon has been
split.1
Imām Bukhārī rahimahullāh quotes a tradition in
this regard, but before it he has the following
heading:

‫ص اﷲ عليه وسلم آية فأراهم ا شقاق‬ ‫أن ير هم ا‬ ‫سؤال ا‬

٢
.‫القمر‬
The polytheists’ asking Rasūlullāh sallallāhu ‛alayhi
wa sallam to show them a sign, so he showed them
the splitting of the moon.
There is another narration of Hadrat ‛Abdullāh ibn
Mas‛ūd radiyallāhu ‛anhu wherein Rasūlullāh
sallallāhu ‛alayhi wa sallam said: “Be witness to this,
be witness to this.” This also demonstrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam showed this
miracle to the polytheists when they asked him for a
sign. This is why Rasūlullāh sallallāhu ‛alayhi wa
sallam said: “Be witness to this, be witness to this.”3

1 Sūrah al-Qamar, 54: 1.

.٥١٣\١ :‫ﲞاري شريف‬2
3 Bukhārī, vol. 2, p. 721.
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‛Allāmah Ibn Kathīr rahimahullāh states the belief of

the majority in this regard:

‫اﷲ عليه وسلم كما ورد‬ ‫زمان رسول اﷲ ص‬ ‫وقد ن هذا‬

‫العلماء أن‬ ‫ وهذا أ ر متفق عليه ب‬،‫اﻷحاديث ا تواترة ا صحيحة‬
‫ص اﷲ عليه وسلم وأنه ن‬ ‫زمان ا‬ ‫ا شقاق القمر قد وقع‬
١
.‫إحدى ا عجزات ا اهرات‬
This occurred in the time of Rasūlullāh sallallāhu
‛alayhi wa sallam as mentioned in mutawātir
authentic Ahādīth. It is the unanimous belief of the
‛ulamā’ that the splitting of the moon did take place in
the time of Rasūlullāh sallallāhu ‛alayhi wa sallam
and that it was one of his glaring miracles.
Maulānā Idrīs Kāndhlawī rahimahullāh writes in
Aqā’id al-Islam:
It is compulsory to believe in the splitting
of the moon. Rejecting it is kufr,
rationalizing it is deviation which could
lead to kufr.
Maudūdī Sāhib claims that the Qur’ān is the only
miracle as a proof of prophet-hood. He poses the
question as to whether there is any other miracle
which Rasūlullāh sallallāhu ‛alayhi wa sallam offered
as a sign and proof of prophet-hood which, after
seeing, if the person rejected he would be eligible for
punishment.2
As per the beliefs of the Ahl as-Sunnah wa al-
Jamā‛ah, Rasūlullāh’s miracles are of three types:

.٢٦٤\٤ :‫تفسﲑ ابن كثﲑ‬1

.١٩٥٦ ‫ مارس‬،‫ إشاعت أول ﲝواله ترﲨان القرآن‬،١٤٥ ،‫ حصه سوم‬،‫رسائل ومسائل‬2

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1. The Qur’ān.
2. His life as a Prophet.
3. Supernatural feats performed by him. For
example, splitting the moon in two, rocks
offering salām to him, a small quantity of
water increasing in quantity, and so on.
All these miracles are proofs of prophet-hood and
they are proven from continuous unbroken authentic
chains of transmission.
‛Allāmah Ibn Abī ash-Sharīf rahimahullāh states:

‫ص اﷲ عليه وسلم من ا عجزات ثﻼثة‬ ‫وا ي أظهر اﷲ تعا ا‬

‫استمر عليها‬ ‫نفسه ال‬ ‫أ ور أعظمها القرآن ثم اﻷ ر ا ا حا‬
‫ثم اﻷ ر ا الث ما ظهر‬...‫ف اﻷوصاف‬ ‫من عظيم اﻷخﻼق و‬
١
.‫يديه من ا وارق‬
Allāh ta‛ālā conferred three types of miracles to
Rasūlullāh sallallāhu ‛alayhi wa sallam the greatest
of which is the Qur’ān. Secondly his personal life as
regards his great character and noble
attributes…Thirdly, the supernatural acts which were
performed by him.
A miracle performed by a Prophet is in itself a proof
of his prophet-hood. Imām Ghazzālī rahimahullāh
writes in this regard:

.‫اﳌسامرة‬1

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‫م‬ ‫ما عجز عنه ال‬ ‫صدق ا رسل أن‬ ‫ووجه دﻻلة ا عجزة‬
‫ص اﷲ‬ ‫ فلما ن مقرونا بتحدي ا‬، ‫ي ن إﻻ فعﻼ ﷲ تعا‬
١
.‫عليه وسلم ي ل م لة قو صدقت‬
A miracle is a proof of the genuineness of the
Messengers because anything which ordinary humans
cannot do is solely an act of Allāh ta‛ālā. When a
miracle is attached to a challenge of the Prophet
sallallāhu ‛alayhi wa sallam, then it is as if Allāh
ta‛ālā said: “You are a true Prophet.”
The other point to bear in mind is that if miracles
apart from the Qur’ān are not proofs of prophet-hood
[as claimed by Maudūdī Sāhib], then why were these
miracles given to him?
5th Belief: Qādiyānīs Are Not Kāfirs
Answer
The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah
unanimously state that Qādiyānī Mirzā’īs who believe
Ghulām Ahmad Qādiyānī to be a prophet are out of
the circle of Islam because of their incorrect beliefs.
Maulānā Muhammad Yūsuf Ludhyānwī rahimahullāh
writes:
If a person is conversant with Qādiyānī
beliefs and still considers them to be
Muslims is himself an apostate because
he considers kufr to be Islam.2
Maudūdī accepts Qādiyānīs as Muslims as is obvious
from the following letter:

.‫اﳌسامرة‬1
2 Āp Ke Masā’il Aur Oen Ka Hull, vol. 1, pp. 212-213.
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Jamā‛at Islāmī Pakistan

5A Dhīldār Park, Achrah, Lahore – number 227 –
dated 29/1/68 C.E.
My respectable and honourable brother
As-salāmu ‛alaykum wa rahmatullāh
I received your letter. The Lahorī group of the Mirzā’īs
is suspended between Islam and kufr. It neither
distances itself completely from a claimant to
prophet-hood whereby we could say that its members
are Muslims, nor does it attest to his prophet-hood
explicitly whereby they could be classified as kāfirs.
This humble servant…Ghulām ‛Alī
Special assistant to Maulānā Sayyid Abul A‛lā
Maudūdī
This reply is written as per my instruction. (Abul A‛lā)
Note:
Maudūdī Sāhib’s statement that the Lahorī Mirzā’īs
are neither kāfir nor Muslim is also against the belief
of the Ahl as-Sunnah wa al-Jamā‛ah. This is because
there are only two levels – a person is either a
Muslim or a kāfir. There is no in-between level.
6th Belief: There is no Conveying of Rewards For
Sinners
Maudūdī Sāhib writes in Tarjumān al-Qur’ān:
The gifting of rewards will certainly reach
those who are guests of Allāh ta‛ālā as
righteous people. But rewards do not
reach those who are imprisoned as
criminals in His court. Gifts can reach
Allāh’s guests but there is no hope of
them reaching sinners. If a person – due
to a misunderstanding – sends rewards to
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a sinner, the reward of it will not go to

waste. Rather, instead of going to the
sinner, it will return to the actual sender.
This is similar to a money order. If it does
not reach the recipient, it is returned to
the sender.1
Answer
This is against the belief of the Ahl as-Sunnah wa al-
Jamā‛ah. It is the unanimous belief of the Ahl as-
Sunnah wa al-Jamā‛ah that it is not permissible to
convey rewards to polytheists and unbelievers. Apart
from them, they can convey rewards to every type of
sinful Muslim.
We are prohibited from sending rewards to

ٰ ُْ ْ ُ ُْ َ ََْ َ ْ ْ ُ ْ ْ ُ ْ َ ْ ْ َ ُْ َ ٰ َ ْ َ ّ
polytheists and unbelievers:
َ َ
‫ستغفروا ِلم ِ ِ و و نوآ أو ِ قر‬ِ ‫َما ن ِلن ِ ِ وا ِ ن امنوآ أن‬
ْ َ ْ ُ ٰ ْ َ ْ ُ َ ْ ُ َ َ َ َ َ ْ َ ‫ْم‬
.‫حيم‬
ِ ِ ‫عد ما ت هم هم أصحب ا‬ ِ ‫ِمن‬
It is not proper for the Prophet and the Muslims to seek
pardon for the polytheists even though they be
relatives, after it has been made clear to them that
they are the inmates of Hell.2
Verses of the Qur’ān and several Ahādīth prove that
the deceased receives rewards which are sent in his
favour even if he was a sinner. The following is stated
in ‛Umdatul Qārī, the commentary of Sahīh Bukhārī:

.١٩٦٨ ‫ فﱪائر‬،٢٧ ‫ ص‬،‫ترﲨان القرآن‬1

2 Sūrah at-Taubah, 9: 113.
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١
.‫فذهب أبو حنيفة وأ د إ وصول ثواب قراءة القرآن إ ا يت‬
Imām Abū Hanīfah rahimahullāh and Imām Ahmad
rahimahullāh are of the view that the reward for
reciting the Qur’ān reaches the deceased.
‛Allāmah Shāmī rahimahullāh writes:
٢
.‫و قرأ س ا ورد من دخل ا قابر فقرأ س خفف اﷲ عنهم يومئذ‬
He must recite Sūrah Yā Sīn because it is narrated in
a Hadīth that the one who enters a graveyard and
recites Sūrah Yā Sīn, Allāh ta‛ālā lightens the
punishment on them for that day.
7th Belief: It is Permissible to Keep a Beard Shorter
Than One Fist Length
Maudūdī writes in Rasā’il Wa Masā’il that the
Sharī‛ah only instructs us to keep a beard. No matter
what length is kept, practice on the Hadīth will be
realized.
Answer
The entire ummat unanimously states that it is
harām to keep a beard less than one fist in length.
This practice is established from some Sahābah
radiyallāhu ‛anhum that they used to have the beard
trimmed once it became longer than one fist. Imām
Muhammad rahimahullāh states:

‫وا سنة فيها القبضة وهو أن يقبض ا رجل يته فما زاد منها‬
١
.‫قبضة قطعه‬

.٧٥\١ :‫عيﲏ شرح البخاري‬1

.٤٤٣\٢ :‫ ب صلوة اﳉنائز‬،‫فتاوى شامي‬2

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The Sunnah with regard to the beard is that it must be

one fist in length. In order to realize this, the person
must hold his beard with his fist and clip off whatever
is more in length.
The same point is gauged from the fatāwā books of
the four Imāms, viz. it is wājib to keep the beard to
one fist and harām to have it less than that.
An authoritative book of Imām Mālik rahimahullāh is
the Risālah of Imām Abū Zayd. Shaykh Ahmad
Nafrādī writes in his commentary to the Risālah:

‫زماننا من أ ر ا دم لق اهم دون شوار هم ﻻ‬ ‫ا عليه ا ند‬

‫ص اﷲ‬ ‫يع اﻷئمة خالفته سنة ا صط‬ ‫حرمته عند‬ ‫شك‬
٢
.‫عليه وسلم و وافقته بفعل اﻷ جم وا جوس‬
The practice of soldiers in our times of shaving their
beards and not their moustaches is undoubtedly
prohibited according to all the Imāms because it is
against the Sunnah of Rasūlullāh sallallāhu ‛alayhi
wa sallam and in line with the practice of non-Arabs
and fire-worshippers.
The fatāwā collection of Imām Ahmad rahimahullāh –
al-Iqnā‛ - states the following:
٣
.‫و عفاء ا لحية و رم حلقها‬
It is essential to leave the beard and harām to shave
it.

.‫كتاب اﻵ ر‬1
.‫ ب الفطرة واﳋتان‬،‫شرح رسالة‬2
.‫ فصل ﰲ اﻻمتشاط‬،‫اﻹقناع‬3

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Mukhtasar al-Muqni‛ which is also a Hambalī book of

jurisprudence states:
١
.‫يته و رم حلقها‬ ‫وع‬
It is essential for him to lengthen his beard and it is
harām to shave it.
The Sharh Minhāj, a book of Shāfi‛ī jurisprudence
states:
The correct view is that it is harām to shave the entire
beard without any valid reason.
Hanafī jurisprudence is also of the view that it is
harām to clip the beard less than one fist-length.
‛Allāmah Anwar Shāh Kashmīrī rahimahullāh writes:
٢
. ‫وأما قطع ما دون ذ ك فحرام إ ا ب اﻷئمة ر هم اﷲ تعا‬
It is harām to clip the beard less than one fist length
according to all the Imāms.
8th Belief: Wudū’ is Not a Prerequisite For Sajdah
Tilāwat
Maudūdī Sāhib writes in this regard:
The majority scholars lay down the same
conditions for sajdah as for salāh. In
other words, for the person to be in a
state of wudū’, he must face the qiblah,
and he must prostrate on the ground as
he does in salāh. However, the Ahādīth
which we came across on sajdah tilāwat
do not contain all these prerequisites.

.‫ﳐتصر اﳌقنع‬1
.٣٨٠\٤ :‫فيض الباري‬2

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What we do understand from them is that

when a person hears a verse of
prostration, he must go into prostration
no matter what condition he is in –
whether he is in a state of wudū’ or not,
whether it is possible for him to face the
qiblah or not, and whether it is possible
to place his head on the ground or not.
We find certain personalities of the past
who used to practise on this.1
Answer
All the scholars – including all four Imāms – state
that the same conditions for salāh will apply to
sajdah tilāwat.
The fatwā of Ibn ‛Umar radiyallāhu ‛anhu is found in
Fath al-Bārī and other works:
٢
.‫ﻻ سجد ا رجل إﻻ وهو طاهر‬
A person must not prostrate unless he is in a state of
purity.
Obviously Ibn ‛Umar radiyallāhu ‛anhu did not say
this from his own side. He must have heard it from
Rasūlullāh sallallāhu ‛alayhi wa sallam. In fact, from
the time of Rasūlullāh sallallāhu ‛alayhi wa sallam to
this day no one holds the view of sajdah tilāwat
without wudū’.
9th Belief: The Time of Sehrī Extends Even After True
Dawn
Maudūdī Sāhib writes in this regard:

.١١٦ ‫ آية‬،‫ سورة اﻷعراف‬،‫ حصة دوم‬،‫تفهيم القرآن‬1

.‫ وغﲑه‬،٣٨٠\٢ :‫ أوجز اﳌسالك‬،٤٥٧\٢ :‫فتح الباري‬2

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Nowadays people have resorted to

extreme precautions with regard to sehrī
and iftār whereas the Sharī‛ah has not
placed any restrictions for these two
times in the sense that a few seconds
either way will cause a person’s fast to be
invalid. The time of sehrī is described as
when the white thread of dawn is
distinguished from the black thread. This
in itself allows a lot of leeway. If a person
wakes up at the exact time of dawn
break, it is totally correct for him to eat
and drink something. A Hadīth states
that Rasūlullāh sallallāhu ‛alayhi wa
sallam said that if any of you is eating
sehrī and he hears the adhān, he must
not stop eating immediately. Rather, he
must finish whatever he was eating.1
Answer
The ummat unanimously states that it is not
permissible to eat and drink after the expiry of sehrī
time. The adhān which he is making reference to is
the tahajjud adhān after which the sehrī time
remains. The practice of adhān for tahajjud is still
found in the Haramayn Sharīfayn. In our places
[India, Pakistan] we only have fajr adhān and it can
never refer to this adhān. The tahajjud adhān used to
be called out by Hadrat Bilāl radiyallāhu ‛anhu while
the fajr adhān used to be called out by Hadrat
‛Abdullāh ibn Umm Maktūm radiyallāhu ‛anhu. The
narration is as follows:

.١٤٦\١ :‫تفهيم القرآن‬1

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‫اﷲ عنها أن رسول اﷲ صل قال ﻻ يمنعن م أذان‬ ‫شة ر‬ ‫عن‬

‫سمعوا أذان‬ ‫وا ح‬ ‫ ف وا وا‬،‫بﻼل عن سحور م فإنه ينادي بليل‬
١
.‫ابن أم كتوم فإنه ﻻ يؤذن ح يطلع الفجر‬
Hadrat ‛Ā’ishah radiyallāhu ‛anhā narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: Let not
the adhān of Bilāl stop you from sehrī because he
calls out the adhān at night. You may eat and drink
until you hear the adhān of Ibn Umm Maktūm because
he only calls out the adhān at the break of dawn.
These words are clearly stated in the narration of
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu:

‫تبه‬ ‫فإن بﻼﻻ ﻻ يؤذن بليل أو قال ينادي بليل أو قال ينادي‬
٢
.‫نائم م ول جع قائم م‬
Hadrat Bilāl radiyallāhu ‛anhu only calls out the
adhān at night. Or he said: “he calls out at night”. Or
he said: “He calls out so that those of you who are
sleeping may wake up, and those who are performing
tahajjud may return to their homes.
‛Allāmah Jassās rahimahullāh states that if in a state
of doubt, a person eats or drinks before he is certain
of the true dawn, he will not be a sinner. If he learns
later on that the true dawn had already occurred, he
will have to keep a qadā’ fast.3
If a person is certain of true dawn, then no leeway
whatsoever will be given to eat and drink. It will be

.‫ﲞاري ومسلم‬1
.‫ﲞاري ومسلم‬2
3 Ahkām al-Qur’ān.
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harām in such a case even if it is just one or two

minutes.
To sum up, the leeway for eating sehrī only applies if
the person is not certain of true dawn. If he is certain
about it, there is no room whatsoever to eat or
drink.1
10th Belief: Taqlīd is Worse Than Sinning
Maudūdī Sāhib writes in Rasā’il Wa Masā’il:
It is my view that taqlīd is impermissible
and a sin for an educated person. In fact
it is worse than sinning. However, it
should be borne in mind that based on
one’s investigation, it is one thing to
follow the ways and principles of one
school, and a totally different thing to
take oaths of taqlīd. It is this latter aspect
which I do not consider to be correct.2
Answer
Contrary to what he said, the entire ummat has been
unanimous on taqlīd since the fourth century. All
these eras [to this day] included the most senior and
erudite ‛ulamā’.
Now it is not correct to practise on the school of any
mujtahid apart from the four Imāms. The entire
ummat is unanimous in this regard. Maulānā ‛Abd
al-Hayy Lucknowī rahimahullāh writes:

1 Dars Tirmidhī, vol. 2, p. 545.

2 Rasā’il Wa Masā’īl, vol. 1, p. 244, 2nd edition.
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‫ا ذاهب اﻷر عة ا شهورة‬ ‫وفيه إشارة إ أن ا صار ا سا ك‬

١
.‫ل‬ ‫وفضل ر ا ﻻ تاج إ إقامة ا‬ ‫اﻷزمنة ا تأخرة أ ر إل‬
In this is an indication that personal taqlīd being
confined to the four well-known juristical schools in
the latter eras is a divine order and heavenly favour
which needs no proof.
Shāh Walī Allāh Dehlawī rahimahullāh writes:

‫ا أ مه اﷲ تعا العلماء و عهم‬ ‫و ا ملة فا ذهب لمجتهدين‬

٢
.‫عليه من حيث شعرون أو ﻻ شعرون‬
Choosing the madhāhib of the four Imāms is a
mystery which Allāh ta‛ālā inspired in the hearts of
the ‛ulamā’ and rallied them around it whether they
know the mystery or not.
‛Allāmah Ibn Amīr al-Hāj rahimahullāh states:
َ َْ
‫مع ا كرامة‬ ‫وا اصل أن هؤﻻء اﻷر عة ا َرقت بهم العادة‬
ُ ْ ‫عناية من اﷲ تعا بهم إذا ق ْ َست أحوا ُ ُهم بأحوال أقرانهم ثم‬
‫اشتهار‬
ً
ِ ِ ِ
ُ
‫اﻵخذ بها دون ما‬
ِ ِ ‫مذاهبهم سائر اﻷقطار واجتماع القلوب‬
.‫مر اﻷعصار‬ َّ َ ‫ِسواها إﻻ قليﻼ‬
ِ
٣

(The taqlīd) of the four Imāms is like a supernatural

feat performed by them as a bestowal from Allāh
ta‛ālā. If their conditions were to be gauged and
assessed against those of their contemporaries, and

.٥ ‫ ص‬،‫غيث الغمام‬1
.٦٣ ‫ ص‬،‫اﻹنصاف‬2
.٢٥٤\٣ :‫كتاب التقرير ﰲ شرح التحرير‬3

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then we see how their madhāhib spread through all

parts of the world, and how the hearts rallied together
in adopting them to the exclusion of others – except a
few – despite lengthy periods of time passing (then we
can say that this is a proof of their acceptance in the
sight of Allāh ta‛ālā).
Ibn Humām rahimahullāh writes:
١
.‫عدم العمل با ذاهب ا خالفة ﻸئمة اﻷر عة‬ ‫انعقد اﻹ اع‬
The impermissibility of practising on madhāhib which
are in conflict with the four madhāhib is established
through Ijmā‛.
‛Allāmah Shāmī rahimahullāh writes:
٢
.‫فإنه ﻻ وز إحداث قول خارج عن ا ذاهب اﻷر عة‬
It is not permissible to present a view which is
contrary to the four madhāhib.
11th Belief: Maudūdī’s Hatred For Fiqh
From the various Islamic sciences, the science of fiqh
holds a very important position. A person cannot
tread the path of Dīn without it. Maudūdī Sāhib
writes with reference to it:
On the day of Resurrection, the sinners
will be presented before Allāh ta‛ālā
together with their leaders. Allāh ta‛ālā
will ask them: Did I not confer you with
knowledge and intelligence so that you
may benefit from them? Did you have
Our Book and the Prophet’s Sunnah so

.‫ شرح اﳍداية‬،‫فتح القدير‬1

.٤٦\١ :‫شامي‬2

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that you may merely sit back with them

and allow the Muslims to remain in
deviation? We made Our Dīn easy. What
right did you have to make it difficult? We
instructed you to follow the Qur’ān and
Muhammad sallallāhu ‛alayhi wa sallam.
Who imposed on you to give preference to
following your predecessors? We placed a
solution to every difficulty in the Qur’ān;
who asked you not to touch the Qur’ān
and to consider books which were written
by humans to be sufficient? In answer to
these questions, there is no hope for an
‛ālim to find refuge in the authors of Kanz
ad-Daqā’iq, Hidāyah and ‛Ālamgīrī.
However, the ignoramuses will certainly

َْ َ ََ ََ ََ َُ َََ َ َْ ََ
have the opportunity to reply.1
َ َ َ
‫ َر نآ‬.‫فاضلونا ا س ِ ْيﻼ‬ ‫َر نآ ِانآ أطعنا ساد نا و آءنا‬
َ ًَْ ْ َُْْ َ َ َْ َ َْْ ْ َ
.‫كب ْ ًا‬
ِ ‫العذاب والعنهم لعنا‬
ِ ‫ءاتهم ِضعف ِ ِمن‬
ِِ
They will say: O our Sustainer! We obeyed
our leaders and our elders, then they led
us astray from the path. O our Sustainer!
Give them double punishment and curse
them with a mighty curse.2
Answer
On the other hand, the Qur’ān teaches the
importance of all four proofs, viz. the Qur’ān, Hadīth,
Ijmā‛ and Qiyās, and stresses their necessity.
‛Allāmah Ibn Qayyim rahimahullāh says in this

.٩٨ ‫ ص‬،‫حقوق الزوجﲔ‬1

2 Sūrah al-Ahzāb, 33: 67-68.
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regard that the jurists are like glittering stars in the

sky. It is through these stars that wandering people
find the way. It is through them that complex issues
and rulings are solved. Obedience to the jurists is
therefore more necessary than obedience to parents.

ُ ْ َْْ ُ َْ ُ ُ ْ َ َ ‫اﷲ‬ ُ ْ َ ‫منوآ‬

The Qur’ān says in this regard:

‫رسول َوأو ِ اﻷ ِر ِمن ْم‬ ‫وأطيعوا ا‬ َ ‫أطيعوا‬ ْ ُ َ ‫يٰا َ َها ا ْ َن ٰا‬

ِ ِ ِ
O believers! Obey Allāh and obey the Messenger and
those of authority (jurists) who are amongst you.1
Allāh ta‛ālā says in yet another place:
َ ًْ َ ْ ََ ََ ْ ْ َ ْ ْ ََ ُ َ ْ َ ََ ْ ْ
ْ ُ ‫قد‬ ُْ
٢
.‫كث ْ ًا‬
ِ ‫َخ ا‬ ِ ‫او‬ ‫يؤت ا ِكمة من شاء ومن يؤت ا ِكمة‬
ِ
He confers wisdom (deep understanding of Dīn) to
whomever He wills. Whoever has been conferred with
wisdom has been given abundant good.3
A Hadīth states:
٤
.‫ا ين‬ ‫من يرد اﷲ به خ ا يفقهه‬
When Allāh wills good for a person He confers him
with deep understanding of Dīn.
Another narration states:
ُ ٌ
٥
‫ء ِعماد وعماد هذا ا ين الفقه‬

1 Sūrah an-Nisā’, 4: 59.

.٩\١ :‫إعﻼم اﳌوقعﲔ‬2
3 Sūrah al-Baqarah, 2: 269.
.٣٢\١ :‫مشكوة‬4
.١٥٨ ‫ ص‬،‫دارقطﲏ ﲝواله فتاوى سراجية‬5

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Everything has a foundation, and the foundation of

Dīn is fiqh.
Yet another narration states:
ُ َ ُ ََ ُ
‫ا اهلية ِخيارهم‬ ‫خيارهم‬
ِ ،‫والفضة‬
ِ ‫معادن كمعادن ا هب‬ ِ ‫ا اس‬
ْ ُ ُ َ ‫اﻹسﻼم إذا‬
.‫قهوا‬
People are mines like gold and silver mines. Those
who were leaders in Jāhilī times due to their noble
characteristics are also the best in Islam when they
possess deep understanding.
Rasūlullāh sallallāhu ‛alayhi wa sallam made the
following du‛ā’ for Hadrat ‛Abdullāh ibn ‛Abbās

َ ْ َُّْ َ ّْ
radiyallāhu ‛anhu:
ُْ َّ َ
.‫أو ْل‬
ِ ‫وعلمه ا‬
ِ ‫ين‬ِ ِ ‫فقهه ِ ا‬
ِ ‫ا‬
O Allāh! Confer him with deep understanding of Dīn
and teach him the science of tafsīr.
Hadrat ‛Āmir Sha‛bī rahimahullāh had the
opportunity of meeting 500 Sahābah radiyallāhu
‛anhum. He says:
١
.‫إنا سنا بالفقهاء و كننا سمعنا ا ديث فرو ناه لفقهاء‬
We are not jurists, however we heard Ahādīth and
related them to the jurists.
The Qur’ān and Hadīth obviously do not contain all
minor details and subsidiary issues. These are
explained by the jurists. Without them a person
cannot tread the path of Dīn in totality.

.‫تذكرة اﳊفاظ‬1

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12th Belief: Sufism is an Ignorant System

Maudūdī Sāhib is extremely displeased with Sufism
and makes it an object of mockery. He writes:
Neither was Hadrat Mujaddid [Alf Thānī]
nor Shāh [Walī Allāh] Sāhib [Dehlawī]
unaware of this illness (Sufism). We find
criticism of this system in both their
writings. However, this illness proved to
be destructive, and so, both their circles
gradually succumbed to it.
He writes elsewhere:
A lawful thing like water becomes
unlawful when it is harmful to a sick
person. In the same way, although this is
a mould, it will definitely have to be given
up because in its garments, Muslims are
given a taste for opium. No sooner they go
near it, these sick Muslims start thinking
of that opium again which has been
causing them to remain sleeping for
centuries.1
He writes in another place:
The system of shaykh and murīd also
continued in the movement of Sayyid
[Ahmad Shahīd] Sāhib. This is why this
movement could not remain pure from
the germs of Sufism.2

.١٣٢ ‫ ص‬،‫ﲡديد إحياء دين‬1

.١٣٤ ‫ ص‬،‫ﲡديد إحياء دين‬2

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Answer
Bay‛at is proved from the Qur’ān and Hadīth. It is
therefore difficult to reject it.

﴾1﴿
ْ ْ ْ َ ‫فوق‬
‫ايديهم‬
ََْ
‫اﷲ‬
َ َُْ َُ َ ْ
ُ َ َ َ ْ ُ َ ُ ‫بايعونك ا َما‬
ِ ِ ِ ‫بايعون اﷲ يد‬ِ ِ ِ ‫ِان ا ِ ن‬
Surely those who pledge allegiance to you are actually
pledging allegiance to Allāh. The hand of Allāh is
above their hands.1

﴾2﴿
َ َ َ .‫جرة‬
ْ ِ ‫علم َما‬ َ َ ْ َ َ َ ْ ُ َ ُ ‫اذ‬ْ َْ ْ ُْ َ ُ َ َ ْ ََ
ِ ِ َ ‫بايعونك ت ا ش‬ ِ ِ ‫مؤمن‬
ِ ِ ‫عن ا‬ِ ‫لقد ر ِ اﷲ‬
َ ً ْ َ ْ َََُٰ ْ َْ َ ََْ َ َََْ ْ ْ ُ ُ
.‫قر ْ ًبا‬
ِ ‫عليهم واثبهم تحا‬ ِ ‫سكينة‬
ِ ‫فانزل ا‬ ‫قلو ِ ِهم‬
Allāh was certainly pleased with the believers when
they began pledging their allegiance to you under that
tree. He knew what was in their hearts. He then sent
tranquillity upon them and rewarded them with a near
victory.2

﴾3﴿
ْ َ
‫باﷲ ش ًئا‬ َ ْ ُْ ْ َ ٰ َ َ َْ َُ ُ َ ْ ُْ َ َ َ َ َ َ ‫ٰيا‬
ِ ِ ‫ان ﻻ ِ ن‬ ‫بايعنك‬ِ ‫مؤمنات‬
ِ ‫ا‬ ‫جاءك‬ ‫اذا‬ِ ِ ‫ا‬ ‫ها‬
َُْ َْ َ ُْ َ ْ َْ ََ ُ َ ََْ َ ْ ُ ْ َ ََ َ ْ َْ ََ َ ْ َْ َ
‫ببهتان ف ِ نه‬
ٍ ِ ِ ‫وﻻ ِ ن وﻻ يز ِ وﻻ قتلن اوﻻدهن وﻻ يا‬
َُ ْ ْ َ ْ َ ُ ْ َ َ ْ ُ ْ َ ْ َ َ ْ ْ َ َ َ ُ ْ َ َ ‫ايديهن‬ْ َْ َ ْ َ
‫واستغفر هن‬
ِ ‫بايعهن‬
ِ ‫معروف‬
ٍ ِ ‫عصينك‬
ِ ‫وارجلهن وﻻ‬ ِِ ِ ِ
ٌ ْ ‫فور‬
.‫رحيم‬ ٌ ْ ُ َ ‫اﷲ‬ َ ‫ ان‬،‫اﷲ‬ َ
ِ ِ

1 Sūrah al-Fath, 48: 10.

2 Sūrah al-Fath, 48: 18.
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O Prophet! If believing women come to you in order to

pledge to you that they will not ascribe any partners
with Allāh, they will not steal, they will not commit
adultery, they will not kill their children, they will not
fabricate a slander between their hands and their feet,
and that they will not disobey you in any good deed,
then accept the pledge from them and seek
forgiveness for them from Allāh. Surely Allāh is
forgiving, merciful.1
The Ahādīth also make mention of bay‛at:

﴾1﴿

‫اﷲ عنه و ن شهد بدرا وهو أحد ا قباء‬ ‫عن عبادة بن ا صامت ر‬
‫لة العقبة أن رسول اﷲ ص اﷲ عليه وسلم قال وحو عصابة من‬
،‫ وﻻ تزنوا‬،‫قوا‬ ‫ وﻻ‬،‫وا باﷲ ش ئا‬ ‫أن ﻻ‬ ‫ بايعو‬:‫أصحابه‬
‫أيدي م‬ ‫ وﻻ تأتوا ببهتان تف ونه ب‬،‫وﻻ تقتلوا أوﻻد م‬
،‫اﷲ‬ ‫ فمن و من م فأجره‬،‫معروف‬ ‫ وﻻ تعصوا‬،‫وأرجل م‬
‫ ومن أصاب‬، ‫ا نيا فهو كفارة‬ ‫ومن أصاب من ذ ك ش ئا فعوقب‬
‫ و ن شاء‬،‫ فهو إ اﷲ إن شاء عفا عنه‬،‫من ذ ك ش ئا ثم س ه اﷲ‬
٢
.‫ذ ك‬ ‫ فبايعناه‬.‫قبه‬
‛Ubādah ibn as-Sāmit radiyallāhu ‛anhu who
participated in the Battle of Badr and was one of the
chiefs on the night of ‛Aqabah narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said while a
group of his Companions were around him: “Pledge

1 Sūrah al-Mumtahinah, verse 12.

.٧\١ :‫ كتاب اﻹﳝان‬،‫ﲞاري‬2

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allegiance to me that you will not ascribe any partner

to Allāh, you will not steal, you will not commit
adultery, you will not kill your children, you will not
fabricate a slander between your hands and feet, and
you will not disobey in carrying out any good.
Whoever from among you fulfils this shall be rewarded
by Allāh. Whoever commits any of these prohibitions
and is punished for them in this world, it will be an
atonement for him. Whoever commits any of them and
Allāh conceals it [in this world], it is left to Allāh to
either pardon him or punish him.” We pledged
allegiance to him over this.

﴾2﴿
Hadrat Jarīr radiyallāhu ‛anhu narrates: I pledged
allegiance to Rasūlullāh sallallāhu ‛alayhi wa sallam
that I will establish salāh, pay zakāh and show
concern for the wellbeing of every Muslim.

﴾3﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said to
Hadrat Abū Dharr radiyallāhu ‛anhu: “You must
remain for six days and on the seventh day I will tell
you something which you must understand well.” On
the seventh day, Rasūlullāh sallallāhu ‛alayhi wa
sallam said to him: “Firstly I advise you to fear Allāh
ta‛ālā in solitude and when in company, in private
and in the open. If you happen to commit a wrong,
follow it immediately with a good act. And you must
not ask anything from anyone…and do not accept
the trust of anyone.”1

.‫مشكوة‬1

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From the above verses and Ahādīth, the ‛ulamā’

conclude that bay‛at is a covenant to respect
injunctions and carry out actions both internally and
externally.1
To label this as a bid‛at and “germs” entails mockery
of the entire ummat because this system has been
coming down through the generations from the
beginning.
13th Belief: Tafsīr Based on Personal Opinion
There is no need for the scholars of the past to
understand the Qur’ān. In fact, one may make tafsīr
based on one’s own opinions. Maudūdī Sāhib writes
in this regard:
There is no need for any tafsīr for the
Qur’ān. A highly qualified professor is
enough who would have studied the
Qur’ān deeply, and who is able to teach
and explain the Qur’ān in a modern way.
He must create the necessary capabilities
of understanding the Qur’ān in his
lectures to the intermediate students. In
their B.A. studies they must be taught in
such a manner that they can progress
sufficiently in Arabic, and are also fully
conversant with the spirit of Islam.2
He writes in another place:
The method which I tried to adopt when
writing my Tafhīm al-Qur’ān was to read
the Qur’ān, and then to write in my own
words the meaning which came to my

.١٢٣ ‫ ص‬،‫شريعت وطريقت كا تﻼزم‬1

.‫ الطبعة الرابعة‬،١٩٣ ‫ ص‬،‫تفهيمات‬2

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mind and the effect which it had on my

heart.1
Answer
Contrary to what he claims, the ‛ulamā’ of the Ahl as-
Sunnah wa al-Jamā‛ah state that the tafsīr of the
Qur’ān is a very intricate and difficult task. It is
essential for a person to acquire expertise in 15
sciences. These are briefly listed below:
The Need For 15 Sciences For Tafsīr of The Qur’ān
1. Lughat (language)
The meanings of individual words are learnt through
this science. The famous Imām Mujāhid
rahimahullāh says: It is not permissible for the one
who believes in Allāh ta‛ālā and the Last Day to say
anything about the Qur’ān without first having
knowledge of Arabic vocabulary. Knowledge of a few
dictionaries is not enough because a word sometimes
has several meanings. A person may know just one
or two of those meanings while some other meaning
is intended in that particular context.
2. Nahw (grammar)
This refers to grammar and it is essential to know it
because a meaning changes completely with the
change in diacritical marks (i‛rāb). Knowledge of i‛rāb
is dependent on knowledge of nahw. For example, in
order to promote a police culture and police life, a
person translates the following verse as:
َ َ ْ َْ ْ ُْ ُ َ َ
‫القتال‬
ِ ِ ِ ‫َو اﷲ ا‬
‫مؤمن‬

.‫ سورة ص‬،١٣٦١ ‫ ص‬،‫ترﲨان القرآن‬1

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Just one practice – fighting – is sufficient for Allāh from

the believers.
[Whereas the actual translation is: Allāh sufficed the
believers from having to fight].
3. Sarf (etymology)
The different conjugations of verbs cause meanings
to change completely. Ibn Fāris said: “The one who
did not study sarf has missed out a great deal.”
‛Allāmah Zamakhsharī rahimahullāh states in A‛jūbāt
Tafsīr with reference to the following verse:
َ
ْ ‫باما‬ َُ ُ ْ ُ ْ َ َ ْ َ
‫هم‬
ِ ِ ِ ِ ‫اناس‬
ٍ ‫يوم ندعو‬
The day when We shall summon each person with his
leader.
A person who did not have knowledge of sarf
explained the above verse as follows: “The day when
We shall summon each person with his mother.” The
person misunderstood the word “imām” (leader)
which was in the singular form to be in the plural
form. Had he possessed knowledge of sarf he would
have known that the plural of “umm” (mother) is not
“imām”.
4. Ishtiqāq (derivatives)
When a word is derived from two root words, it will
have different meanings. For example, the word
“masīh” is derived from “masah” which means “to
touch” and “to pass wet hands over something”. It is
also derived from “masāhat” which refers to a
measurement.
5. ‛Ilm Ma‛ānī
Through which the construction of a sentence is
gauged from its meaning.

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6. ‛Ilm Bayān
The explicitness or implicitness, simile or allusion in
a sentence is gauged through this science.
7. ‛Ilm Badī‛
The beauty of a sentence is gauged by the manner of
its expression. These three sciences (Ma‛ānī, Bayān
and Badī‛) are collectively known as the science of
Balāghah. These are from among the most important
sciences for a mufassir because the Qur’ān which is
entirely a miraculous speech is gauged through these
sciences.
8. ‛Ilm Qirā’at
Different modes of recitation results in different
meanings, and the preference of one meaning over
another is gauged through this science.
9. ‛Ilm Aqā’id
The outward meaning of certain verses cannot be
applied directly to Allāh ta‛ālā. There is a need for a
special type of explanation for them. For example:
ْ ْ ْ َ ‫وق‬
‫ايديهم‬
ََْ
‫اﷲ ف‬ َُ
ِ ِ ِ ‫يد‬
Allāh’s hand is above their hands.
10. Principles of Fiqh
The reasons for furnishing evidence and deriving
rulings are learnt from this science.
11. Asbāb an-Nuzūl
Knowing the circumstances behind the revelation of
a verse makes it easier to understand the verse.
Sometimes, fathoming the correct meaning of a verse
is dependent on knowing the circumstance behind
the revelation of that verse.
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12. Nāsikh and Mansūkh

The abrogating and abrogated verses have to be
known so that rulings which have been cancelled
may be distinguished from those which are still
applicable.
13. ‛Ilm Fiqh
Knowledge of jurisprudence is essential so that when
the detailed rulings are encompassed, the general
rulings and principles can be recognized.
14. Ahādīth
It is essential to know those Ahādīth which are
explanations of Qur’ānic verses which are general in
nature.
15. Allāh-bestowed knowledge
After all the above is the Allāh-bestowed knowledge
which is a special gift from Allāh ta‛ālā to His special
servants. A Hadīth makes reference to this as follows:

‫من عمل بما علم ورثه اﷲ علم ما م يعلم‬

The one who practises on the knowledge which he
has, Allāh ta‛ālā shall confer him with knowledge of
things which he did not know.
As for the one who wants to undertake tafsīr of the
Qur’ān based on his personal opinions, Rasūlullāh
sallallāhu ‛alayhi wa sallam has the following to say
about him:
١
‫ا ار‬ ‫القرآن بغ علم فلي بوأ مقعده‬ ‫من قال‬

.١٧٩\٢ ،‫ اﻹتقان‬،‫أبو داؤد‬1

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The one who says something about the Qur’ān without

knowledge must prepare his abode in the Hell-fire.
Another Hadīth states:
١
‫القرآن برأيه فأصاب فقد أخطأ‬ ‫من ت لم‬
Whoever speaks about the Qur’ān on the basis of his
own opinion and happens to say something correct as
well, he has still erred [in the sight of Allāh].
Hadrat ‛Umar radiyallāhu ‛anhu asked Hadrat
‛Abdullāh ibn ‛Abbās radiyallāhu ‛anhu on one
occasion: “If the Prophet of this ummat is one, the
qiblah is one and the Qur’ān is one, how will
differences enter it?” He replied: “O Amīr al-
Mu’minīn! The Qur’ān was revealed in our presence.
We know the situations in which it was revealed.
Later on people will read the Qur’ān but will not have
the correct knowledge with regard to the situations
and conditions in which it was revealed. They will
then voice their own opinions and resort to
guesswork. This will result in differences among
them and mutual fighting will follow.”2
14th Belief: The Sahābah Are Not The Criteria For The
Truth
The most sanctified group in Islam is the group of the
Sahābah radiyallāhu ‛anhum. However, Maudūdī
Sāhib does not consider them to be the criteria for
the truth. He writes in this regard:
Do not make anyone apart from
Rasūlullāh sallallāhu ‛alayhi wa sallam
the criterion for the truth. Do not

.١٧٩\٢ ،‫ اﻹتقال‬،‫ النسائي‬،‫أبو داؤد‬1

2 Al-I‛tisām, p. 157.
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consider anyone to be beyond criticism.

Do not become a mental slave of anyone.
Assess and test each person according to
the criteria laid down by Allāh, and
accord to each one the level which he has
been given in the light of those criteria.1
Answer
It is a most fundamental point that the entire ummat
accepts the Sahābah radiyallāhu ‛anhum as the
criteria for the truth. On the other hand, Maudūdī
Sāhib rejects it. When he rejected this, he began
having doubts about all matters related to the
Sahābah radiyallāhu ‛anhum. On the other hand, the
‛ulamā’ state that Rasūlullāh sallallāhu ‛alayhi wa
sallam is the criterion for the truth for us. This
means that the statements and actions of the
Sahābah radiyallāhu ‛anhum are gauges and
yardsticks. Whatever they did is a guiding light for
us; it is a proof and a means for success for us.
Qur’ānic verses, Ahādīth and the Ijmā‛ of the ummat
prove that the Sahābah radiyallāhu ‛anhum are
criteria for the truth.
Qur’ān

﴾1﴿

‫يل‬ْ ‫بع َ ْ َ َس‬

ْ َ ‫هدى َو‬ ٰ ُ ْ ‫من َ ْعد َما تَ َ َ َ ُ ا‬ َْ ُ
ْ ‫رسول‬ ‫شاقق ا‬
َ ْ ََ
‫ومن‬
ِ ِ ِ ِ ِ ِِ
ْ َ َ َ ‫َ َ َط‬ ْ ُ ّ
ََ َ َُ َ ْ ِ ْ ُْ‫ا‬
.‫وسآءت َ ِص ْ ًا‬ ِ ِ َ ‫مؤمن نو ِ ِ ما تو‬
‫ونصله جهنم‬ ِ
Whoever opposes the Messenger after the straight
path has become manifest to him and treads the path
against all the Muslims, We shall hand him over to

1 Dastūr Jamā‛at Islāmī Pakistan.

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that which he himself has chosen and We shall cast

him into Hell. He has reached a very evil place.1
Shāh ‛Abd al-‛Azīz Dehlawī rahimahullāh says: “The
path of the Muslims” in the above verse refers to the
Sahābah radiyallāhu ‛anhum.2

﴾2﴿
َ ُٰ َ ْ ُ ‫ته‬
َ ِّ ‫خرج ُ ْم‬ َُُ َ َ َ ْ ُ َْ َ ّ َ ُ ْ َُ
ِ‫الظلمت ا‬
ِ ‫من‬ ِ ِ ِ ‫ﻼئ‬ ‫هو ا ِ ي يص ِ ْ علي م و‬
ْ ُْ َ َ ْ
ً ْ َ َ ْ ‫مؤمن‬
.‫رحيما‬
ِ ِ ِ ‫ َو ن ِبا‬،‫ور‬
ِ ‫ا‬
It is He who sends mercy upon you [and so do] His
angels, in order to remove you from the pits of
darkness to light. And He is merciful to the believers.3
This verse refers to the Sahābah. Allāh ta‛ālā
removed them from darkness. Whoever follows them
will also be removed from darkness.4

﴾3﴿
Allāh ta‛ālā says with reference to the Sahābah
radiyallāhu ‛anhum:
َ ْ ُ ْ ُْ ُ ُ َ ٰ ُ
‫مفلحون‬ِ ‫او ِك هم ا‬
It is they who are the successful ones.
َ ْ ُ
‫راشدون‬ ُ ُ َ ٰ ُ
ِ ‫او ِك هم ا‬
It is they who are the guided ones.

1 Sūrah an-Nisā’, 4: 115.

2 Tuhfah Ithnā ‛Asharīyyah.
3 Sūrah al-Ahzāb, 33: 43.
4 Tuhfah Ithnā ‛Asharīyyah.
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Shāh ‛Abd al-‛Azīz rahimahullāh writes:

‫وﻻ شك أن تابع ا فلح مفلح‬

There is no doubt whatsoever that the one who follows
a successful one will himself be successful.1
Ahādīth
There are several Ahādīth wherein Rasūlullāh
sallallāhu ‛alayhi wa sallam refers to the Sahābah
radiyallāhu ‛anhum as the criteria for the truth. For
example:

﴾1﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said: My
ummat will experience everything that the Banī Isrā’īl
experienced. The Banī Isrā’īl were split into 72
groups while my ummat will become split into 73
groups. All of them are destined to Hell except for
one. The Sahābah radiyallāhu ‛anhum asked: “Which
group is that?” Rasūlullāh sallallāhu ‛alayhi wa
sallam replied:

‫ما أنا عليه وأصحا‬

The path on which I and my Companions are.2

﴾2﴿
The following statement of Rasūlullāh sallallāhu
‛alayhi wa sallam is also reported:

1 Tuhfah Ithnā ‛Asharīyyah.

2 Mishkāt.
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‫ا سماء بعضها أقوى من بعض و‬ ‫إن أصحابك بم لة ا جوم‬

.‫هدى‬ ‫ء ا هم عليه من اختﻼفهم فهو عندي‬ ‫نور ن أخذ‬
Your Companions are like starts in the sky. Some are
brighter than others but each one possesses light.
Whoever follows whichever way they are on – not
withstanding their differences – is on guidance in My
sight.

﴾3﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam said:
١
.‫جوم فبأيهم اقتديتم اهتديتم‬ ‫أصحا‬
By Companions are like stars. Whichever one you
follow you will be guided.

﴾4﴿

...‫إن اﷲ نظر إ قلوب العباد‬

Allāh ta‛ālā looked at the hearts of His servants and
found the heart of Rasūlullāh sallallāhu ‛alayhi wa
sallam to be the best, so He appointed him for His
message. He looked at the hearts of His servants
again and found the hearts of the Sahābah to be the
best, so He selected them for the companionship of
Rasūlullāh sallallāhu ‛alayhi wa sallam. He then
made them the helpers of His Dīn and the ministers of
His Prophet. Thus, whatever the Muslims [Sahābah]
consider to be good, it is good in the sight of Allāh

.٥٥٤ ‫ ص‬،‫مشكوة‬1

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ta‛ālā. Whatever they consider to be bad, it is bad in

the sight of Allāh ta‛ālā.1
Shaykh al-Islam Hadrat Maulānā Sayyid Husayn
Ahmad Madanī rahimahullāh states:
All the Ahl as-Sunnah wa al-Jamā‛ah
considers the Sahābah radiyallāhu
‛anhum to be ghayr ma‛sūm. However, we
cannot accept that only a ma‛sūm person
can be the criterion for the truth. When
Allāh ta‛ālā expressed His pleasure with
reference to a group, He most certainly
announced their eternal living in
Paradise. Why, then, will that group not
be the criterion for the truth?!2
Hadrat Imām Rabbānī Mujaddid Alf Thānī
rahimahullāh writes:
Rasūlullāh sallallāhu ‛alayhi wa sallam
said with reference to the group which is
successful: “The path on which I and my
Companions are.” It seems that it would
have been sufficient for Rasūlullāh
sallallāhu ‛alayhi wa sallam to say: “The
path on which I am.” However, he
mentioned the Sahābah radiyallāhu
‛anhum with himself so that everyone
may know that “the path on which I am is
the same path on which my Sahābah are”
and that the path to success is confined
to following the Sahābah.3

1 Muwattā Imām Muhammad, p. 112.

2 Farmūdāt Hadrat Madanī, p. 145. Compiled by Maulānā
Abul Hasan Bārābankwī Sāhib.
3 Maktūbāt Imām Rabbānī, pp. 102-103.

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15th Belief: Verdicts of The Khulafā’ Rāshidīn Are Not

Proofs For Us
Maudūdī Sāhib writes in Tarjumān al-Qur’ān:
Even the verdicts of the Khulafā’ Rāshidīn
which they issued in their positions as
judges must not be regarded as law in
Islam.1
Answer
The ‛ulamā’ state that the Khulafā’ Rāshidīn form a
part of the Sunnah of Rasūlullāh sallallāhu ‛alayhi
wa sallam and following them is also classified as
wājib for the ummat. This is borne from the famous
statement of Rasūlullāh sallallāhu ‛alayhi wa sallam:

‫ تمسكوا بها وعضوا‬، ‫وسنة ا لفاء ا راشدين ا هدي‬ ‫علي م س‬

٢
.‫عليها با واجذ‬
Hold on firmly to my Sunnah and the Sunnah of the
rightly-guided khulafā’ after me. Grasp it firmly and
hold it tightly with your teeth.
In the above Hadīth, Rasūlullāh sallallāhu ‛alayhi wa
sallam included “the Sunnah of the rightly-guided
khulafā’” with his Sunnah. This proves that just as
his Sunnah is an evidence and criterion for the truth,
so is the Sunnah of the Khulafā’ Rāshidīn.3
٤
.‫إقتدوا با ين من بعدي أ ب ر وعمر‬

1 Tarjumān al-Qur’ān, January 1958.

.٢٧\٤ :‫ مسند أﲪد‬،٢\٦ :‫ دارمي‬،٥ ‫ ص‬:‫ ابن ماجه‬،٣٨٣ :‫ ترمذين‬،٢٧٩\٢ :‫أبو داؤد‬2
3 Al-Futūhāt al-Wahbīyyah, p. 198.
.٥٦٠\٢ :‫ مشكوة‬،٨٠ ‫ ص‬،‫ وابن ماجه‬،٧٥\٣ :‫ مستدرك‬،٢٠٧\٢ :‫ترمذي‬4

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Rasūlullāh sallallāhu ‛alayhi wa sallam said: Follow

the two who are to come after me: Abū Bakr and
‛Umar.
‛Allāmah Badr ad-Dīn ‛Aynī rahimahullāh says with
reference to the above Hadīth:

‫ ﻷنا أ رنا‬،‫تر ها عقابا‬ ‫فعلها ثوابا و‬ ‫س ة عمر ﻻ شك أن‬

‫باﻹقتداء بها لقو عليه ا سﻼم اقتدوا با ين من بعدي أ ب ر‬
‫ فإذا ن اﻹقتداء بهما مأ ورا به ي ون واجبا‬.‫اﷲ عنهما‬ ‫وعمر ر‬
.‫وتارك ا واجب ستحق العقاب والعتاب‬
Practising on the actions of ‛Umar radiyallāhu ‛anhu
undoubtedly elicits rewards and abandoning them
results in chastisement. This is because we have been
ordered to follow him based on the statement of
Rasūlullāh sallallāhu ‛alayhi wa sallam: “Follow the
two who are to come after me: Abū Bakr and ‛Umar.”
Since following them is an order, it will be obligatory to
follow them. The one who leaves out an obligation is
eligible for chastisement and reprimand.
Hadrat Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh writes:
The era of the Khilāfat Rāshidah was – in
a way – an era of prophet-hood. During
the era of prophet-hood, Rasūlullāh
sallallāhu ‛alayhi wa sallam was making
explicit statements, while during the era
of the Khulafā’ Rāshidīn he was – so to
speak – sitting silently and making
gestures with his hands and head.1

1 Izālah al-Khifā’, vol. 1, p.25.

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Fatāwā With Reference to The Jamā‛at Islāmī

The following verdict was issued by a group of
‛ulamā’ with reference to Maudūdī. It is recorded in
the register of Jam‛īyyatul ‛Ulamā’ Hind, Delhi, dated
1st August 1951.
The effect which the literature of Maudūdī
Sāhib and his Jamā‛at Islāmī is having on
the masses is that it is creating free-
thinking and disregard for the guidelines
of the Imāms. This is most destructive for
the masses and would lead to their
deviation. The bond with the Sahābah
radiyallāhu ‛anhum and the pious
predecessors which is needed to maintain
a correct bond with Dīn is thus reduced.
Furthermore, many of Maudūdī Sāhib’s
researches and investigations are
incorrect. This results in a new
tribulation in these matters and lays the
foundation for a new and innovated type
of Dīn. This is most certainly harmful to
the Dīn of Muslims. This is why we
consider these issues and the movement
which is based on them to be wrong and
harmful to the Muslims. We express our
disavowal of them.1
Signatories to the above declaration:
1. Hadrat Maulānā Muftī Muhammad
Kifāyatullāh Sāhib Dehlawī rahimahullāh.
2. Hadrat Maulānā Sayyid Husayn Ahmad Sāhib
Madanī rahimahullāh.

1 Māhnāmah Dār al-‛Ulūm Deoband, Dhū al-Qa‛dah 1370.

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3. Hadrat Maulānā Qārī Muhammad Tayyib

Sāhib rahimahullāh (principal of Dār al-‛Ulūm
Deoband).
4. Hadrat Maulānā ‛Abd al-Latīf Sāhib
rahimahullāh (principal of Mazāhir al-‛Ulūm
Sahāranpūr).
5. Hadrat Maulānā Muhammad Zakarīyyā Sāhib
rahimahullāh (Shaykh al-Hadīth Mazāhir al-
‛Ulūm Sahāranpūr).
6. Hadrat Maulānā Sa‛īd Ahmad Sāhib Dehlawī
rahimahullāh.
7. Hadrat Maulānā Sa‛īd Ahmad Sāhib
rahimahullāh (Muftī of Mazāhir al-‛Ulūm
Sahāranpūr).
8. Hadrat Maulānā I‛zāz ‛Alī Sāhib rahimahullāh
(Shaykh al-Adab, Dār al-‛Ulūm Deoband).
9. Hadrat Maulānā Habīb ar-Rahmān Sāhib
Ludhyānwī rahimahullāh.
10. Hadrat Maulānā Sayyid Muhammad Miyā
Sāhib rahimahullāh (author of ‛Ulamā’
Deoband Kā Shāndār Mādī).
The Maudūdī Movement in The Eyes of Senior
‛Ulamā’

﴾1﴿
Hakīm al-Ummat Hadrat Maulānā Ashraf ‛Alī Sāhib
Thānwī rahimahullāh:
My heart does not accept this movement.1

1 Roznāmah Ihsān, Lahore, 11 September 1948.

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Note: Hadrat Thānwī rahimahullāh made this

statement at a time when Maudūdī Sāhib had no real
position as a movement.

﴾2﴿
Shaykh al-‛Arab wa al-‛Ajam Hadrat Maulānā Sayyid
Husayn Ahmad Madanī rahimahullāh:
Up to this point, we pointed out the
fundamental errors of Maudūdī Sāhib
and his so-called Jamā‛at Islāmī. It is
extremely deviated.
We will now mention his clear conflicts
with the Qur’ān and authentic Ahādīth.
This will clearly demonstrate that
Maudūdī Sāhib’s constant mention of the
Qur’ān and Sunnah is nothing but an
act. He neither believes in the Qur’ān nor
the Sunnah. Rather, he is initiating a new
creed which is against that of the pious
predecessors. He wants people to follow it
and then cast them into the Hell-fire.

﴾3﴿
Shaykh al-Islam Hadrat Maulānā Shabbīr Ahmad
Sāhib ‛Uthmānī rahimahullāh:
As regards the jihād in Kashmīr in 1948, Maudūdī
Sāhib stated that it is not permissible for Pakistani
Muslims to even take voluntary part in it. ‛Allāmah
Shabbīr Ahmad ‛Uthmānī rahimahullāh wrote to him:
A few friends showed me that edition of
Tarjumān al-Qur’ān in which you replied
to a person’s question and expressed
your views from a Shar‛ī perspective with

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regard to the war in Kashmir. In the light

of the volatile situation in Kashmīr, I was
both astonished and extremely
disappointed at reading your article on
this subject. I feel that you have
committed an extremely disastrous error
in this regard which could cause severe
loss to the Muslims.1

﴾4﴿
Shaykh at-Tafsīr Hadrat Maulānā Ahmad ‛Alī Sāhib
Lāhaurī rahimahullāh:
The Qutb of the time, Hadrat Lāhaurī rahimahullāh
wrote an entire book titled Haq Parast ‛Ulamā’ Kī
Maudūdīyyat Se Nārādgī Ke Asbāb (the reasons
behind true ‛ulamā’ expressing their displeasure at
Maudūdīyyat). He writes:
Brothers in Islam! If the movement of
Maudūdī Sāhib is studied deeply, then
the point which is established from his
writings is that he wants to present a new
Islam to the Muslims. We seek refuge in
Allāh ta‛ālā from it. People will only
accept a new Islam when the structure of
the old Islam is demolished and shown to
them. Furthermore, Muslims will have to
be convinced that the Islam which they
had been living with for the past 1 300
years is unacceptable as regards its
traditions and its practices. This is why
they must accept this new Islam which
Maudūdī Sāhib is presenting and practise

1 Ashraf as-Sawānih, vol. 4, p. 24.

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on it. O Allāh! Accept the prayers of my

heart. Guide Maudūdī Sāhib and his
followers. Enable them to repent from
this new Islam and bless them with the
original Islam of Muhammad sallallāhu
‛alayhi wa sallam. Āmīn. Yā Rabb al-
‛Ālamīn.1
Allāh ta‛ālā alone knows what has
happened to Maudūdī Sāhib. He has
made it his habit to denigrate every
servant of Allāh ta‛ālā. This is why I am
saying and I am fully convinced in this
regard that Allāh ta‛ālā is displeased with
Maudūdī Sāhib. This is why he
audaciously denigrates every reputable
and accepted servant of Allāh ta‛ālā.2

﴾5﴿
Hakīm al-Islam Hadrat Maulānā Qārī Muhammad
Tayyib Sāhib (principal of Dār al-‛Ulūm Deoband)
writes with regard to the Sahābah radiyallāhu
‛anhum being the criteria for the truth:
For Maudūdī Sāhib to state in the
constitution of his Jamā‛at that no one
apart from Rasūlullāh sallallāhu ‛alayhi
wa sallam is the criterion for the truth
and no one apart from him is beyond
criticism results in including all the
Sahābah in this. To add to this, he
practically criticizes and denigrates them.

1 Haq Parast ‛Ulamā’ Kī Maudūdīyyat Se Nārādgī Ke

Asbāb, p. 4.
2 Haq Parast ‛Ulamā’ Kī Maudūdīyyat Se Nārādgī Ke
Asbāb, p. 43.
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This not only entails a conflict with the

Ahādīth but, to a certain extent, is a
claim of making one’s self a criterion
through which one has the audacity to
gauge and assess the Sahābah. It is as
though the principles on which the
movement was very vociferously founded,
he was the first one to break them with
regard to himself, and he has now made
efforts to establish himself as the
criterion for the truth against all the past
and latter personalities apart from
Rasūlullāh sallallāhu ‛alayhi wa sallam.1

﴾6﴿
Makhdūm al-‛Ulamā’ Hadrat Maulānā Khayr
Muhammad Sāhib Jālandrī rahimahullāh (khalīfah of
Hadrat Thānwī rahimahullāh and principal of Khayr
al-Madāris, Multān).
Some issues of Maudūdī Sāhib and his
followers are in contradiction with the Ahl
as-Sunnah wa al-Jamā‛ah. They reject
following the pious predecessors. This
servant therefore considers him to be a
mulhid (heretic).

﴾7﴿
Hadrat Maulānā Shams al-Haq Sāhib Afghānī:
I have read the writings of Maudūdī
Sāhib. My impression of him is that he is
not satisfied with the Islam brought by
Rasūlullāh sallallāhu ‛alayhi wa sallam.

1 Maudūdī Dastūr Aur ‛Aqā’id Kī Haqīqat, p. 18.

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This is why he wants to interpret it

according to his whims. This would make
it inevitable to alter and change the
original Islam. At the same time, it is
necessary for him to conceal all this. He
is trying to conceal his destructive
reformations behind the veils of creating
writing, slogans of establishing Dīn and
European ways of propaganda. There are
two catalysts behind this destructive
work of his. (1) personal exaltation, (2) an
absence of fear for Allāh ta‛ālā. There is
no dearth of individuals among the
masses who are also prone to these two
ailments. This spiritual harmony and
accord is the fundamental means for the
expansion of this movement.

﴾8﴿
Shaykh al-Hadīth Hadrat Maulānā Nasīr ad-Dīn
Sāhib (khalīfah of Hadrat Maulānā Husayn ‛Alī Sāhib
rahimahullāh):
Maudūdī Sāhib is astray himself and he
is leading others astray.

﴾9﴿
Hadrat Maulānā ‛Abd al-Haq Sāhib rahimahullāh
(Shaykh al-Hadīth Dār al-‛Ulūm Haqqānīyyah,
Akaurah Khatak, Peshawar)
The beliefs of Maudūdī Sāhib are in
conflict with the Ahl as-Sunnah wa al-
Jamā‛ah and they are most deviated.
Muslims must do their utmost to save
themselves from this tribulation.

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In addition to the above, the detailed views of 54

other ‛ulamā’ can be seen in Haq Parast ‛Ulamā’ Kī
Maudūdīyyat Se Nārādgī Ke Asbāb, pp. 93-133.

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JAMĀ‛AT AL-MUSLIMĪN
Background
The Jamā‛at al-Muslimīn is a branch of the Ghayr
Muqallid sect. It should be clear that the Ghayr
Muqallids are divided into nine factions. They are as
follows:
No. Name of Faction Year
1 Jamā‛at Ghuraba’ Ahl Hadīth 1313 A.H.
2 Conference Ahl Hadīth 1328 A.H.
3 Amīr Sharī‛at 1339 A.H.
4 Firqah Thanā’īyyah 1938
5 Firqah Hanafīyyah ‛Atā’īyyah 1929
6 Firqah Sharīfīyyah 1349 A.H.
7 Firqah Ghaznawīyyah 1353 A.H.
8 Jam‛īyyat Ahl Hadīth 1370 A.H.
9 Intikhāb Maulānā Muhīy ad-Dīn 1378 A.H.
Jamā‛at al-Muslimīn is a branch of Jamā‛at
Ghurabā’. Its foundation was laid in 1385 A.H. by a
person by the name of Mas‛ūd Ahmad.
A Short Biography of The Founder
Name
His name is Sayyid Mas‛ūd Ahmad.
Birth
He was born in 1915 in India. His parents were
aligned to the Barelwī sect. His early studies were
undertaken in his home. He eventually wrote his
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B.Sc. exams at Agra University. After coming over to

Pakistan, he took a job in the secretariat. He then left
this job and began studying the Qur’ān and Hadīth.
He developed an inclination towards the Ghayr
Muqallids and then spent the next 40 years in
propagating Ghayr Muqallid beliefs. He gradually
became disillusioned with them. He said that the
Ghayr Muqallids are headstrong on their creed, they
practise on the fatāwā of their ‛ulamā’ and they give
no importance whatsoever to the Sunnah.1
He laid the foundations for his own faction in 1385
A.H. and named it Jamā‛at al-Muslimīn. He then
dedicated his life to it. Sayyid Mas‛ūd Ahmad wanted
Dr. Asrār, an orator and researcher, to join him in
his work. They did establish some ties but based on
Sayyid Mas‛ūd Ahmad’s beliefs, Dr. Asrār said that
this man is heading towards claiming prophet-hood.
They then parted ways.
Written Works
He compiled about 130 large and small books. Some
of his works are as follows:
1. Tafsīr Qur’ān ‛Azīz.
2. Sahīh Tārīkh al-Islam wa al-Muslimīn.
3. Salāh al-Muslimīn.
4. Minhāj al-Muslimīn.
5. Tauhīd al-Muslimīn.
6. Tafhīm al-Islam.
7. Talāsh Haqq.
8. Dhehen Parastī.

1 Al-Muslim, no. 1, ‛Īd al-Ad-hā 1417, p. 68.

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Demise
He passed away on a Friday on 6 Shawwāl 1417
A.H./14 February 1997.1
Shaykh Muhammad Ishtiyāq Sāhib was then
appointed as the leader of Jamā‛at al-Muslimīn.
Beliefs And Doctrines
1. Taqlīd – whether of a general or personal
nature – is absolutely harām.2
2. From the four sources of Islamic law, he does
not accept Qiyās and Ijtihād. He says that
people cannot find guidance through Ijtihād.3
3. He rejects Ijmā‛ and says that only that Ijmā‛
which took place during the era of Rasūlullāh
sallallāhu ‛alayhi wa sallam is valid until the
day of Resurrection and will be acceptable.4
4. He believes that the Hanafī, Shāfi‛ī, Mālikī and
Hambalī schools are all deviated sects because
they were not found during the era of
Rasūlullāh sallallāhu ‛alayhi wa sallam.5
5. It is compulsory to raise the hands in four
postures in salāh. Salāh without this is not
valid.6

1 Al-Muslim, vol. 1, pp. 62, 63, 65.

2 Minhāj al-Muslimīn, p. 34, Khulāsah Talāsh Haqq, pp. 41,
43.
3 Ibid. p. 29.
4 Khulāsah Talāsh Haqq, p. 118.
5 Da‛wat Haqq.
6 Salāh al-Muslimīn, Damīmah Rafa‛ Yadayn, Khulāsah

Talāsh Haqq, p. 79.

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6. We call ourselves Muslimīn. Other names

such as Hanafī and Shāfi‛ī are not permissible.
7. He considers it mandatory for everyone to join
his group – the Jamā‛at al-Muslimīn. He uses
the following Hadīth of Muslim Sharīf as proof:
ْ ُْ َ َ َ َ ْ َْ
َ ْ ‫مسلم‬
ِ ِ ‫ِإ زم اعة ا‬
Hold on to the Jamā‛at al-Muslimīn.
َ ْ ُ ْ ُ ْ ََُْ َُُْ َ
‫مون‬ ِ ‫َوﻻ مو ن ِاﻻ وا تم‬
‫سل‬
Die in a state of being Muslims.1
8. He is of the view that the ‛īd salāhs must have
12 extra takbīrs.
9. Instead of calling ourselves Musalmān, we
must call ourselves Muslim because this is the
word which is mentioned in the Qur’ān.
10. There is no need for fiqh. The Qur’ān and
Hadīth are sufficient. It is harām to accept
fiqh.2
11. It is compulsory to pledge bay‛ah at the hands
of the amīr.
12. It is not permissible to apply the word “God” to
Allāh.
13. Conveying of rewards (īsāl-e-thawāb) is not
permissible.

1 Sūrah Āl ‛Imrān, 3: 102.

2 Khulāsah Talāsh Haqq, p. 31.
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Answers From The Qur’ān And Hadīth to

Jamā‛at al-Muslimīn Beliefs And Doctrines
1st Belief: Rejection of Taqlīd
Taqlīd in general and individual taqlīd are both
impermissible. Sayyid Mas‛ūd Ahmad writes in this
regard:
There is no permission from Allāh ta‛ālā
for the concocted rules and regulations of
fiqh. It is therefore polytheism to believe
them and they are the results of taqlīd.
Thus, taqlīd in itself is the source of
polytheism.1
He writes elsewhere:
The worship of whims and fancies
spreads through taqlīd.
He also writes:
Taqlīd proliferates misguidance.2
Answer
The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah
state that when an issue is not clearly stated in the
Qur’ān, Hadīth and Ijmā‛, the taqlīd of an Imām will
be made for it.
The Meaning of Taqlīd
The well-known book, Husāmī, defines taqlīd as
follows:
١
‫ظن أنه حق بﻼ نظر إ د ل‬ ‫ا قليد اتباع الغ‬

.١١٢ ‫ ص‬،‫التحقيق ﰲ جواب التقليد‬1

.٥٧ ‫ ص‬،‫التحقيق ﰲ جواب التقليد‬2

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Taqlīd entails following another on the assumption

that he is on the truth without looking at his proof.

ََ ْ َ ْ ّ َ ْ ْ َْ َْ ْ
Sharh Manār defines taqlīd as follows:
َ ّ َ ‫عبار ٌة‬ ُ
َ َ ‫وهو‬
.‫تأمل ِ ا ِ ْ ِل‬
ٍ ِ ‫من‬ِ ‫لحقية‬
ِ ِ ِ ‫فعله‬
ِ ِ ِ ‫اتباعه ِ قو ِ ِ أو‬
ِ ِ ِ ‫عن‬ِ ِ َ َ
٢

Taqlīd refers following a person’s statement or action

on the basis of confidence in the person without
bothering about proof.
Proof of Taqlīd From The Qur’ān

ْ ُ َ َ ‫اﻷ ْمن َأو ا ْ َ ْوف‬

َْ َ ّ ٌَْ ْ ُ َ َ َ َ
The following are a few examples:
ْ ُ ‫ردوه إ َ ا‬
‫رسول‬ ُ ْ َ ‫أذاعوا به ط َو َ ْو‬ ‫و ِذا جآءهم أ ر ِمن‬
ِ ِ ِ ِ ِ ِ ِ
َُْ ُ َْ ْ َ َ ْ ُ َ َ ْ ُْ ْ َْ
ْ ُ ْ ‫نبطونه‬ َ ُ ٰ َ
.‫منهم‬ ِ ِ ‫س‬ ‫ن‬ ِ ‫ا‬ ‫لعلمه‬
ِ ‫منهم‬ِ ‫ر‬
ِ ‫اﻷ‬ ِ ‫أو‬ ِ‫و‬
When there reaches them any news of peace or fear,
they popularize it. Had they referred it to the
Messenger and to those of authority among them,
those from among them who verify [the truth] would

ُ ْ َْْ ُ َْ ُ ُ ْ َ َ ‫اﷲ‬ ُ ْ َ ‫منوآ‬

have verified it.3

‫رسول َوأو ِ اﻷ ِر ِمن ْم‬ ‫وأطيعوا ا‬ َ ‫أطيعوا‬ ْ ُ َ ‫يٰا َ َها ا ْ َن ٰا‬

ِ ِ ِ
O believers! Obey Allāh and obey the Messenger and
those of authority who are amongst you.4
ْ ْ ّ َ ْ َ َُْ ْ َ ْ َْ ْ ْ ً َ َ ْ َ ْ َْ َ َْ َ َ
‫كر ِان‬
ِ ِ ‫بلك ِاﻻ ِرجاﻻ نو ِ ِا ِهم فسئلوآ اهل ا‬
ِ ‫ومآ ارسلنا ِمن‬
َ ْ َُ ْ َ َ ْ ُْ ُ
.‫مون‬ ‫كنتم ﻻ عل‬

.١٩٠ ‫ ص‬،‫حسامي‬1
.٢٥٢ ‫ ص‬،‫شرح منار خﻼصة ابن العﲔ‬2
3 Sūrah an-Nisā’, 4: 83.
4 Sūrah an-Nisā’, 4: 59.
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Even before you, We had only sent these men,

revealing commands to them. Ask, then, those who
remember, if you do not know.1
Proof of Taqlīd From The Hadīth

‫ إ‬:‫اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن حذيفة ر‬

٢
.‫ﻻ أدري ما بقا في م فاقتدوا با ين من بعدي أ ب ر وعمر‬
Hadrat Hudhayfah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I do not
know for how long I will remain among you. You must
therefore follow the two who are to come after me; Abū
Bakr and ‛Umar.
The Need For Taqlīd And its Importance
Many solutions to problems and issues are to be
found in the Qur’ān and Hadīth. At the same time,
there are many which are not explicitly contained in
the Qur’ān and Hadīth. It is obligatory to practise on
those which are explicitly contained in the Qur’ān
and Hadīth and in which there are no obvious
contradictions.
As for those which are not found in the Qur’ān and
Hadīth or there is a contradiction in them, then in
such cases a non-mujtahid needs to make taqlīd of a
mujtahid.
When Rasūlullāh sallallāhu ‛alayhi wa sallam was
present, the Sahābah radiyallāhu ‛anhum used to
ask him for rulings. After him, the Sahābah
radiyallāhu ‛anhum and Tābi‛īn used to revert to
those who were on the level of ijtihād.

1 Sūrah an-Nahl, 16: 43.

.٥٦٨ ‫ص‬،‫ وكذا ﰲ مشكوة‬،‫ ابن ماجه‬،‫ ترمذي‬،‫مسند أﲪد‬2

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Shāh Walī Allāh rahimahullāh states

‫زمن ا صحابة إ أن ظهرت ا ذاهب اﻷر عة يق ون‬ ‫ن ا اس‬

‫من أحد يعت إن اره و و ن‬ ‫من اتفق من العلماء من غ ن‬
١
.‫ذ ك باطﻼ ﻷن روه‬
Since the era of the Sahābah until the appearance of
the four madhāhib, it was the practice of people to
make taqlīd of an ‛ālim. No one whose objection is
worthy of consideration objected to this. Had this
taqlīd been baseless, they would have certainly
objected to it.
The ‛ulamā’ state that there are two types of taqlīd:
(1) general taqlīd, (2) taqlīd of an individual. On one
hand it is necessary to make taqlīd and it is also
essential to make taqlīd of one of the four Imāms.
Shāh Walī Allāh rahimahullāh writes in this regard:
When the madhāhib apart from these
four (Imām Abū Hanīfah, Imām Shāfi‛ī,
Imām Mālik and Imām Ahmad) became
obliterated, following these four entails
following the main body of Muslims.
Ibn Khaldūn makes an important statement on the
importance of following one of the four Imāms. He
says:
Taqlīd became confined to these four
Imāms in the cities and various regions.
Followers of other imāms became non-
existent. This sealed off the doors and
roads to differences. Bearing in mind that

.٣٣ ‫ ص‬،‫عقد اﳉيد‬1

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academic designations became variegated

and people fell short of reaching the rank
of Ijtihād, and there was the fear that
people without qualification of Ijtihād
may come to the fore – people who are
neither worthy of it, who do not possess
that level of religiosity and whose views
are not reliable – the ‛ulamā’ of the time
who were not proficient enough expressed
their incapability for Ijtihād, clearly stated
that it is difficult for them, and made
taqlīd of the mujtahid Imāms whom the
masses were making taqlīd of. They
obtained guidance and rectitude from
them. Following one Imām on one issue
and another on another issue entailed
playing around with Dīn and reducing it
to a toy. This is why they prohibited the
masses from taqlīd of this nature and
emphasised making taqlīd of just one
Imām. Only conveying and quoting of the
madhāhib remained. After the correction
of principles and continuity of
transmissions, muqallids began making
taqlīd of their respective mujtahid Imāms.
Presently, fiqh has no meaning apart
from a ruling and an injunction. Those
who make claims to Ijtihād today are
rejected, and their taqlīd is cast aside.
The people of Islam are resolute in their
taqlīd of the four Imāms.1

.٣٥٥ ‫ ص‬،‫مقدمة ابن خلدون‬1

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2nd Belief: Rejection of Ijmā‛

Sayyid Mas‛ūd Ahmad claims:
Only that Ijmā‛ which took place during
the era of Rasūlullāh sallallāhu ‛alayhi
wa sallam and is valid until the day of
Resurrection will be acceptable.1
Answer:
The Ahl as-Sunnah wa al-Jamā‛ah considers Qiyās
and Ijmā‛ to be proofs of the Sharī‛ah. Just as it is
essential to practise on the Qur’ān and Hadīth, it is
necessary to practise on those things which the
Sahābah radiyallāhu ‛anhum unanimously practised
on. The Ahl as-Sunnah presents proofs from the
Qur’ān and Hadīth for the validity of Ijmā‛. For
example:

﴾1﴿
ُ ْ َْْ ُ َْ ُ ُ ْ َ َ ‫اﷲ‬ ُ ْ َ ‫منوآ‬
ْ ُ َ ‫يٰا َ َها ا ْ َن ٰا‬
‫رسول َوأو ِ اﻷ ِر ِمن ْم‬ ‫وأطيعوا ا‬
ِ
َ ‫أطيعوا‬
ِ ِ
O believers! Obey Allāh and obey the Messenger and
those of authority who are amongst you.2
The ‛ulamā’ state that “those of authority” refer to the
people of fiqh and Dīn.3

1 Khulāsah Talāsh Haqq, p. 118.

2 Sūrah an-Nisā’, 4: 59.
.١٢٣\١ :‫مستدرك حاكم‬3

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﴾2﴿

‫يل‬ْ ‫بع َ ْ َ َس‬

ْ َ ‫هدى َو‬ ٰ ُ ْ ‫من َ ْعد َما تَ َ َ َ ُ ا‬ َْ ُ
ْ ‫رسول‬ ‫شاقق ا‬
َ ْ ََ
‫ومن‬
ِ ِ ِ ِ ِ ِِ
ْ َ َ َ ‫َ َ َط‬ ْ ُ ّ
ََ َ َُ َ ْ ِ ْ ُْ‫ا‬
.‫وسآءت َ ِص ْ ًا‬ ِ ِ َ ‫مؤمن نو ِ ِ ما تو‬
‫ونصله جهنم‬ ِ
Whoever opposes the Messenger after the straight
path has become manifest to him and treads the path
against all the Muslims, We shall hand him over to
that which he himself has chosen and We shall cast
him into Hell. He has reached a very evil place.1
Even the believers have been made the criteria in the
sense that what they concur on is a criterion.
The Ahl as-Sunnah wa al-Jamā‛ah presents many
Ahādīth in support of Ijmā‛. Some of these were
quoted in this book previously. Refer to them.
3rd Belief: Rejection of Qiyās And Ijtihād
He claims:
If Qiyās is removed from the four sources
of Islamic law, they may well come closer
to the truth.2
He writes elsewhere:
There is no room whatsoever for Ijtihād
and Qiyās in Islam.3
Answer
Like the Qur’ān and Hadīth, the Ahl as-Sunnah wa
al-Jamā‛ah considers Qiyās and Ijtihād to be valid

1 Sūrah an-Nisā’, 4: 115.

2 Madhāhib Khamsah Aur Dīn Islam, 15/16.
3 Jumlah al-Muslimīn, December 2001, p. 24; Tauhīd al-

Muslimīn, 274, 278; Talāsh Haq, 31.

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proofs and essential to practise on. This is because

all issues are not discussed in the Qur’ān and
Hadīth. New issues which crop up have to be gauged
and extracted from the Qur’ān and Hadīth by those
who are qualified to make ijtihād (e.g. Imām Abū
Hanīfah, Imām Shāfi‛ī, Imām Mālik, Imām Ahmad
and others).
For example, alcohol has an intoxicating effect. It is
therefore unlawful. Opium and heroine also have
intoxicating effects and will therefore be classified as
unlawful.
Proof of Qiyās From Ahādīth
The Ahl as-Sunnah wa al-Jamā‛ah presents several
Ahādīth which demonstrate that Qiyās is a source of
Islamic law. For example:

﴾1﴿
When Rasūlullāh sallallāhu ‛alayhi wa sallam was
despatching Hadrat Mu‛ādh ibn Jabal radiyallāhu
‛anhu to Yemen, he asked him: “How will you pass
judgement?” He replied: “From the Qur’ān.”
Rasūlullāh sallallāhu ‛alayhi wa sallam asked: “If the
issue is not found in the Qur’ān?” He replied: “From
the Ahādīth of Allāh’s Prophet.” Rasūlullāh sallallāhu
‛alayhi wa sallam asked: “If it is not found in the
Ahādīth?” He replied: “I will resort to my intelligence.”
On hearing this, Rasūlullāh sallallāhu ‛alayhi wa
sallam placed his hand on the chest of Hadrat
Mu‛ādh radiyallāhu ‛anhu and said: “All praise is due
to Allāh who inspired my envoy to say the correct
thing.”1

.٢٣٦\٥ :‫ مسند أﲪد‬،‫ نسائي‬،‫ أبو داؤد‬،٥ ‫ ص‬،‫سنن الدارمي‬1

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﴾2﴿
Rasūlullāh sallallāhu ‛alayhi wa sallam despatched
an army on one occasion and instructed them to
perform the ‛asr salāh when they reach the Banī
Qurayzah. The time of ‛asr salāh approached when
they were still on their way. Some of them performed
their salāh on the way while others said: “We will
only perform it when we reach the Banī Qurayzah.”
When the Sahābah radiyallāhu ‛anhum related this
incident to Rasūlullāh sallallāhu ‛alayhi wa sallam,
he did not reprimand either of the two groups.1

﴾3﴿
A narration of Muslim Sharīf states that Rasūlullāh
sallallāhu ‛alayhi wa sallam instructed Hadrat ‛Alī
radiyallāhu ‛anhu: “You must lash the slave woman
who committed adultery.” However, when Hadrat ‛Alī
radiyallāhu ‛anhu saw the woman, he realized that
she was pregnant. He feared that if he were to lash
her, it would cause the death of the infant. He
refrained from lashing her and came back. When he
related this to Rasūlullāh sallallāhu ‛alayhi wa
sallam, he said: “You did the right thing.”2
Proof for Qiyās is to be found in several other
Ahādīth of this nature.
4th Belief: Rejection of The Four Imāms
Sayyid Mas‛ūd Ahmad claims: Hanafī, Shāfi‛ī, Mālikī
and Hambalī are merely factions which Islam has
prohibited. Sometimes he says that the differences

.١٢٩\١ :‫ صﻼة اﳋوف‬،‫صحيح ﲞاري‬1

.٧١\٢ :‫ كتاب اﳊدود‬،‫صحيح مسلم‬2

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among the mujtahids are correct. He writes that

there can be differences in actions and these can be
accommodated.
…There were Ijtihādī differences among the Imāms.
This was only in actions. On the other hand, he
refers to the differences among the Imāms as
misguidance.1
Answer
The ‛ulamā’ state that differences are evil if they are
in fundamentals of Dīn, and not if they are in
subsidiary matters. Differences among the Imāms
were in the latter. In the same way, the one who
differs with an explicit injunction is committing a
wrong. For example, if the qiblah is in the direction of
the West and someone performs salāh in the
direction of the East his salāh will not be valid. If
four people were in a jungle and each one worked out
his own direction after calculating and pondering
deeply, and then each one performs salāh in the
direction which he worked out without any obstinacy
and opposition to the other, then the salāh of each
one will be valid. This is the example of the Imāms.
Their differences are not in fundamental beliefs, nor
are they based on obstinacy and opposition.
5th Belief: Salāh Without Raising The Hands is Invalid
Answer
The majority of ‛ulamā’ and the Ijmā‛ of the ummat
state that raising the hands in salāh is Sunnah and
desirable. If a person does not raise his hands, his
salāh will be valid. The differences of the Imāms with

1 Khulāsah Talāsh Haqq, p. 66.

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regard to raising the hands were always confined to

what is preferable.
For example, Imām Abū Hanīfah rahimahullāh is of
the view that it is preferable not to raise the hands. If
anyone raises his hands, his salāh will be valid. On
the other hand, Imām Shāfi‛ī rahimahullāh and Imām
Ahmad rahimahullāh are of the view that it is
preferable to raise the hands. Even they say that if a
person does not raise his hands his salāh will be
valid.
Various Opinions on The Desirability of Raising The
Hands
‛Allāmah Nawawī rahimahullāh – the famous scholar
of the Shāfi‛ī school – writes in his commentary to
Muslim Sharīf:
It is desirable to raise the hands in
salāh.1
‛Allāmah Khattābī Shāfi‛ī rahimahullāh writes in his
commentary to Abū Dāwūd Sharīf:
٢
.‫هذه اﻷر عة‬ ‫استحباب ا رفع‬ ‫وا ديث يدل‬
The Hadīth refers to the desirability of raising the
hands in these four postures.
Imām Ibn Taymīyyah Hambalī rahimahullāh states:
َ ُ
‫اﻹمام ُؤ م به سواء رفع‬ ‫ص اﷲ عليه وسلم قال إنما جعل‬ ‫فإن ا‬
١
.‫صلوتهم وﻻ يبطلها‬ ‫ بل يقدح ذ ك‬،‫يديه أو م يرفع يديه‬

.١٦٨\١ :‫شرح النووي ﳌسلم‬1

.٤٤٣\١ :‫عون اﳌعبود‬2

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Rasūlullāh sallallāhu ‛alayhi wa sallam said that the

imām has been appointed to be followed irrespective
of whether he raises his hands or not. No one is to
reprimanded for raising or not raising the hands
because neither of the two invalidate the salāh.
‛Allāmah Ibn Qayyim Hambalī rahimahullāh writes:
َُ َ ْ َ َُْ ْ
،‫من َعله وﻻ من تر ه‬ ‫وهذا من إختﻼف ا ُمباح ا ي ﻻ عنف فيه‬
٢
.‫ا صلوة وتر ه‬ ‫وهذا كرفع ا دين‬
This difference is with regard to what is acceptable.
Neither the one who does it nor the one who does not
will be reprimanded. It is similar to raising and not
raising the hands in salāh.
Note: ‛Allāmah Ibn Taymīyyah rahimahullāh and Ibn
Qayyim rahimahullāh are followers of Imām Ahmad
rahimahullāh, whereas Professor Mas‛ūd Ahmad of
Jamā‛at al-Muslimīn claims that they are Ghayr
Muqallids.3
If – according to him – these two scholars are Ghayr
Muqallids and they too reject the obligation of raising
the hands, then he Mas‛ūd Ahmad ought to think
about what he is saying.
According to Imām Abū Hanīfah rahimahullāh and
Imām Mālik rahimahullāh the hands are to be raised
only for the takbīr tahrīmah (the first takbīr), and not
for the other postures.4

.٢٥٣\٢٢ :‫فتاوى ابن تيمية‬1

.١٤٤\١ :‫زاد اﳌعاد‬2
3 Khulāsah Talāsh Haqq, p. 147.
.٢‫ ج‬:‫ بذل ا هود‬،٢٧١\٥ :‫عمدة القاري‬4

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Hanafīs are of the view that it is desirable not to raise

the hands.
Proofs of Hanafī ‛Ulamā’

﴾1﴿

‫ خرج علينا‬:‫اﷲ عنه قال‬ ‫عن تميم بن طرفة عن جابر بن سمرة ر‬

‫أيدي م‬ ‫أرا م راف‬ ‫رسول اﷲ ص اﷲ عليه وسلم فقال ما‬
١
.‫ا صلوة‬ ‫كأنها أذناب خيل شمس أسكنوا‬
Hadrat Jābir ibn Samurah radiyallāhu ‛anhu said:
Rasūlullāh sallallāhu ‛alayhi wa sallam came out to
us and said: “How is it I see you raising your hands
as though they are the tails of restless horses. Remain
still in salāh.”

﴾2﴿

،‫اذي بهما‬ ‫قال رأيت رسول اﷲ ص اﷲ عليه وسلم رفع يديه ح‬

‫وقال بعضهم حذو منكبيه و ذا أراد أن ير ع و عد ما يرفع رأسه من‬
‫وا ع‬ ‫ا سجدت‬ ‫ وقال بعضهم وﻻ يرفع ب‬،‫ا ر وع ﻻ يرفعهما‬
٢
.‫واحد‬
Hadrat Sālim narrates from his father, Hadrat Ibn
‛Umar radiyallāhu ‛anhu who said: I saw Rasūlullāh
sallallāhu ‛alayhi wa sallam commencing his salāh by
raising his hands in line with his shoulders. When he
intended going into rukū‛ or got up from it, he did not

.١٤٣\١ :‫ أبو داؤد‬،١٨١\١ :‫مسلم‬1

.٩٠\٢ :‫صحيح أبو عوانة‬2

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raise them. He also did not raise them between the

two prostrations.

﴾3﴿

‫اﷲ عنه أﻻ أص‬ ‫ قال عبد اﷲ بن سعود ر‬:‫عن علقمة قال‬

‫ فص فلم يرفع يديه إﻻ‬،‫ب م صلوة رسول اﷲ ص اﷲ عليه وسلم‬
١
.‫أول رة‬
Hadrat ‛Alqamah said: Hadrat ‛Abdullāh ibn Mas‛ūd
radiyallāhu ‛anhu said: “Do you want me to
demonstrate Rasūlullāh’s salāh to you?” He then
performed salāh without raising his hands except in
the first instance [i.e. the takbīr-e-tahrīmah].

﴾4﴿

‫عن مد بن جابر عن اد بن أ سليمان عن إبراهيم عن علقمة‬

‫اﷲ عنه قال صليت مع رسول اﷲ ص اﷲ عليه‬ ‫عن عبد اﷲ ر‬
٢
.‫وسلم وأ ب ر وعمر فلم يرفعوا أيديهم إﻻ عند افتتاح ا صلوة‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu said: I
performed salāh with Rasūlullāh sallallāhu ‛alayhi wa
sallam, Abū Bakr and ‛Umar and they did not raise
their hands except at the beginning of salāh.

.١٦١\١ :‫ نسائي‬،١٠٩\١ :‫ أبو داؤد‬،٣٥\١ :‫ترمذي‬1

.٧٩\٢ :‫ سنن بيهقي‬،١١١ :‫ دارقطﲏ‬،١٠١\١ :‫ﳎمع الزوائد‬2

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﴾5﴿

‫سبع‬ ‫اﷲ عنهما قال ﻻ ترفع اﻷيدي إﻻ‬ ‫عن ابن عباس ر‬
‫ و‬،‫ا صفا وا روة‬ ‫ و‬،‫ إذا قام إ ا صلوة و ذا رأى ا يت‬:‫واطن‬
١
.‫ وعند ا مار‬،‫ع‬ ‫ و‬،‫عرفات‬
Ibn ‛Abbās radiyallāhu ‛anhu said: The hands are
raised on only seven occasions: (1) when standing up
for salāh, (2) when seeing the Ka‛bah, (3) at Safā, (4)
at Marwah, (5) in ‛Arafāt, (6) in Muzdalifah, (7) when
pelting the Jamarāt.

﴾6﴿

‫اﷲ عنه أن رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن براء بن زب ر‬

‫ و‬،‫ن إذا افتتح ا صلوة رفع يديه إ قر ب من أذنيه ثم ﻻ يعود‬
٢
.‫ و رواية ثم م يرفعهما ح يفرغ‬،‫رواية رة واحدة‬
Hadrat Barā’ ibn ‛Āzib radiyallāhu ‛anhu narrates
that when Rasūlullāh sallallāhu ‛alayhi wa sallam
used to commence salāh he would raise his hands
close to his ears and would not raise them again.
Another narration states: He would not raise them
again until he completed the salāh.

.٢٣٨ ،‫مصنف ابن أﰊ شيبة‬1

.١١٠\١ :‫ طحاوي‬،٢٣٦\١ :‫ مصنف ابن أﰊ شيبة‬،١٠٩\١ :‫أبو داؤد‬2

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﴾7﴿

‫ء‬ ‫اﷲ عنه فلم يرفع يديه‬ ‫عن اﻷسود قال صليت مع عمر ر‬
‫ قال عبد ا ا ك ورأيت ا شع‬.‫افتتح ا صلوة‬ ‫من صلوة إﻻ ح‬
١
.‫و براهيم وأبا إسحاق ﻻ يرفعون أيديهم إﻻ ح يفتتحون ا صﻼة‬
Hadrat Aswad said: I performed salāh with ‛Umar
radiyallāhu ‛anhu and he did not raise his hands
except at the time when he was commencing the
salāh.
‛Abd al-Mālik (the narrator) said: I saw Sha‛bī, Ibrāhīm
Nakha‛ī and Abū Is-hāq raising their hands only at the
time when they were commencing the salāh.

﴾8﴿
َُ
‫اﷲ عنه أن‬ ‫عن صم بن يب عن أبيه و ن من أصحاب ع ر‬
َُْ َ ُ
‫وجهه ن يرفع يديه ا كب اﻷو ال‬ ‫ع بن أ طالب كرم اﷲ‬
٢
.‫ء من ا صلوة‬ ‫يفتتح به ا صلوة ثم ﻻ يرفعهما‬
Hadrat ‛Āsim ibn Kulayb narrates from his father who
was a companion of ‛Alī radiyallāhu ‛anhu that
Hadrat ‛Alī radiyallāhu ‛anhu used to raise his hands
for the first takbīr with which salāh is commenced.
Thereafter he did not raise his hands for any of the
other postures of salāh.

.٤٠٥ ،‫ وكذا نصب الراية‬،١١١\١ :‫ طحاوي‬،٢٣٧\١ :‫مصنف ابن أﰊ شيبة‬1

.٩٤ ،‫موطا إمام ﷴ‬2

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﴾9﴿

‫أول ما‬ ‫اﷲ عنه أنه ن يرفع يديه‬ ‫عن إبراهيم عن عبد اﷲ ر‬
١
.‫ستفتح ثم ﻻ يرفعهما‬
Hadrat Ibrāhīm Nakha‛ī rahimahullāh states that
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu used
to raise his hands when commencing salāh and would
not raise them again.

﴾10﴿

‫أول‬ ‫اﷲ عنه يرفع يديه إﻻ‬ ‫عن اهد قال ما رأيت ابن عمر ر‬
٢
.‫ما يفتتح‬
Imām Mujāhid rahimahullāh said: I did not see Ibn
‛Umar radiyallāhu ‛anhu raising his hands except at
the beginning of salāh.
These are just ten Ahādīth and practices of the
Sahābah radiyallāhu ‛anhum. Many others can be
furnished as proofs. On the other hand, there are
many Ahādīth which establish the raising of the
hands. This is why from the four Imāms, Imām Abū
Hanīfah rahimahullāh and Imām Mālik rahimahullāh
give preference to not raising the hands, while Imām
Shāfi‛ī rahimahullāh and Imām Ahmad rahimahullāh
give preference to those Ahādīth which mention
raising of the hands.

.٢٣٦\١ :‫ مصنف ابن أﰊ شيبة‬،١٣٣\١ :‫طحاوي‬1

.٢٣٧\١ :‫ مصنف ابن أﰊ شيبة‬،١١٠\١ :‫طحاوي‬2

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They all say that if anyone acts contrary to their

view, his salāh will not be affected in any way
because the difference of opinion is only on what is
more desirable. No one for the past 1 400 years said
that raising the hands is compulsory in the sense
that without it the salāh will be invalid.
6th Belief: Naming Himself “Muslimīn”
He keeps the name “Muslimīn” for himself and
considers the names Hanafī, Shāfi‛ī, etc. to be
impermissible. He resorts to the following and other
similar verses as proof:
ْ ُْ ُ ُ
َ ْ ‫مسلم‬ َ
ِ ِ ‫سما م ا‬
He [Allāh] named you Muslimīn.
1st Answer
The ‛ulamā’ state that in the above context, the word
“Muslimīn” is used as an opposite to kufr in the
sense that when a person believes in Allāh ta‛ālā and
Rasūlullāh sallallāhu ‛alayhi wa sallam, he has
become a Muslim and he is no longer a kāfir.
Thereafter, whatever name he keeps for himself will
be correct. For example, those who serve and
specialize in the Qur’ān are known as Mufassirīn.
Those who specialize in the Hadīth are known as
Muhaddithīn. Those who specialize in grammar are
known as Nahwīyyīn, and so on. Can we now say
that all these are not Muslims?
2nd Answer
The Sahābah radiyallāhu ‛anhum would also
attribute themselves to tribes although they were all
Muslims. For example, Qurayshī, Tamīmī, Hārithī,
Ghifārī and so on.

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3rd Answer
Where the Qur’ān says “He named you Muslimīn”, it
also says elsewhere: ‛Ibād ar-Rahmān – the servants
of the Merciful.
The Hadīth also makes mention of traders.
Rasūlullāh sallallāhu ‛alayhi wa sallam passed by a
few traders and referred to them as “tujjār”.

‫ا جار‬ َ ُ ‫فسمانا باسم‬

‫ فقال يا مع‬،‫هو أحسن منه‬ ٍ
١

He gave us a far more beautiful name and addressed

us as “O assembly of traders”.
Similarly, Ghaylān ibn Jarīr asked Hadrat Anas
radiyallāhu ‛anhu about the name “Ansār”:
٢
‫أرأيتم اسم اﻹنصار كنتم سمون به أم سما م اﷲ‬
How did you people get the name Ansār? Did you
name yourselves or did Allāh ta‛ālā give you this
name?
Hadrat Anas radiyallāhu ‛anhu replied:
ُ ‫سمانا‬
‫اﷲ‬
Allāh ta‛ālā gave us this name.
The name “Ansār” is established from the following
verse of the Qur’ān:
َ ْ َ َ ْ ٰ ُْ َ َ ُْ َ ْ َ ْ ُ
َ ْ ‫واﻻ‬ َ
‫نصار‬
ِ ‫جر ن‬
ِ ِ ‫وا س ِبقون اﻻو ون ِمن ا مه‬

.١١٦\٣ :‫ روايت قيس بن أﰊ ﳕرزة‬،‫أبو داؤد‬1

.٥٣٣\١ :‫ﲞاري روايت عن أنس‬2

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As for the pioneers – the first Emigrants and [Ansār]

Helpers…1
To sum up, every person who believes in the oneness
of Allāh ta‛ālā and the messenger-ship of Rasūlullāh
sallallāhu ‛alayhi wa sallam will be referred to as a
“Muslim”. Anyone who rejects these two will be a
non-Muslim. As for other names, such as of a tribe,
belonging to a certain city, etc. which are used as
identifications – there is nothing wrong with keeping
them.
7th Belief: Hold on to Jamā‛at al-Muslimīn
He considers it mandatory for everyone to join his
group – the Jamā‛at al-Muslimīn. He uses the
following Hadīth as proof:
ْ ُْ َ َ َ َ ْ َْ
َ ْ ‫مسلم‬
ِ ِ ‫إِ زم اعة ا‬
Hold on to the Jamā‛at al-Muslimīn.
ُ َ َ ْ َ ْ ْ َْ َ
٢
‫الفرق َها‬ِ ‫فا ِ ل ِتلك‬
Distance yourself from all factions.
1st Answer
Hāfiz Ibn Hajar rahimahullāh and others explain the
above Hadīth as follows:

‫فعرف أن ا راد با وصف ا ذكور أهل ا سنة وا ماعة وهم أهل‬

٣
.‫عة من سواهم‬ ‫ا‬

1 Sūrah at-Taubah, 9: 100.

.‫ صحيح مسلم اﻹمارة‬،‫ﲞاري كتاب الفﱳ‬2
.‫ كتاب اﻹعتصام لكتاب والسنة‬،٣١٦\١٣ :‫فتح الباري‬3

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It is essential to hold on to the group of scholars. They

are the Ahl as-Sunnah wa al-Jamā‛ah because it is
they who have knowledge of the sciences of the
Sharī‛ah and other sciences.
It is stated in Musannaf Ibn Abī Shaybah that this
applies at the time when there is no caliph. You must
then flee and cling to the roots of trees until death. If
there is a caliph, you must remain with him even if
this weakens your back.1
2nd Answer
This is a lengthy Hadīth. Its translation is provided
so that its meaning will automatically become clear.
It is related by Hadrat Hudhayfah ibn al-Yamān
radiyallāhu ‛anhu. He relates: People used to ask
Rasūlullāh sallallāhu ‛alayhi wa sallam about good
things while I used to continually ask him about
trials and tribulations. I used to pose these questions
for fear of getting caught up in those tribulations. I
said to him on one occasion: “O Rasūlullāh! We were
in ignorance and Allāh ta‛ālā showed His kindness to
us. Will this goodness be followed by evil?” He
replied: “Yes.” I asked: “Will this evil be followed by
goodness?” He replied: “Such people will be borne
where some of them will follow my Sunnah while
others will adopt other ways for themselves.” I asked
again: “Will it be followed by evil?” He replied: “Yes.
People will stand at the entrance of Hell and call
towards it. They will cast him into Hell anyone who
listens to them.” I asked: “O Rasūlullāh! What will
their attributes be so that we could identify them?”
He replied: “They will appear to be of a very large
group and they will speak our language.” I asked: “O

.٥٨٢\١ :‫ أبو داؤد‬،‫ كتاب الفﱳ‬،‫مصنف ابن أﰊ شيبة‬1

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Rasūlullāh! What should I do if I were to experience

that era?” He replied: “If the Muslims have a group
and a leader, you must join them. If they do not
have, you must distance yourself from all factions, go
to the jungle and sit at the foot of a tree. This will be
better for you.”1
It is gauged from the above that the part of a Hadīth
which Sayyid Mas‛ūd Ahmad is quoting actually
refers to the tribulations before the Resurrection.
3rd Answer
How did he conclude from this Hadīth that the imām
refers to the leader of his Jamā‛at – Mas‛ūd – and
that “Muslimīn” refers to his group, Jamā‛at al-
Muslimīn? No Muhaddith ever took such a meaning.
The words
ُ َ َ ْ َ ْ ْ َْ َ
٢
‫الفرق َها‬ِ ‫فا ِ ل ِتلك‬
Distance yourself from all factions.
Refers to those who rebel against the government
and groups which have deviated from the straight
path. It does not refer to all religious groups. Hadrat
‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu said:
٣ َ ْ َ ْ ‫َفا‬
‫زم اعة ا اس‬
Stick to the group of people. (i.e. remain together).

.١٠٤٩\٢ :‫ﲞاري كتاب الفﱳ‬1

.‫ صحيح مسلم اﻹمارة‬،‫ﲞاري كتاب الفﱳ‬2
.٢٢٢\٥ :‫ ﲨع الفوائد‬،‫ ورجاله ثقات‬،‫طﱪاﱐ‬3

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8th Belief: Call Yourself a Muslim Instead of Musalmān

This is because the word “Musalmān” is not found in
the Qur’ān and Hadīth, whereas the word “Muslim” is
found in both.
Answer
The words “Muslim” and “Musalmān” are the same in
Urdu. They are not separate words. One is an Arabic
word while the other is an Urdu word.
9th Belief: There is no Need For Fiqh
There is no need for fiqh; the Qur’ān and Hadīth are
sufficient.
Professor Mas‛ūd Ahmad writes in this regard:
Whatever is to be found in these fiqh
books – is it revealed from Allāh? If it is
not, then it is harām to follow it.1
He writes elsewhere:
Many rulings of fiqh are self-fabricated.
Based on the principle that the majority
applies to the totality, we can say that
fiqh is self-fabricated.2
Answer
The importance and need for fiqh is an accepted fact.
The reason for this is that just as man’s needs
increased, issues facing him increased. Furthermore,
the simple life which was the hallmark of the
Sahābah radiyallāhu ‛anhum gradually came to an
end. Iranian and other non-Arab temperaments
started to embed themselves. The situation

1 Khulāsah Talāsh Haqq, p. 31.

2 At-Tahqīq fī Jawāb at-Taqlīd, p. 77.
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demanded that the teachings of the Qur’ān and

Sunnah be arranged, the statements of the Sahābah
be searched, and an entire treasure of Dīn be placed
before us with a complete way of life presented.
Subsequently, a scholar, an ignorant person, an
intelligent person, an Arab, a non-Arab – each one
must be able to live his life easily in accordance with
the Sharī‛ah. As for those rulings which are not
explicitly found in the Qur’ān, Hadīth and statements
of the Sahābah radiyallāhu ‛anhum – these must be
derived and extracted from the texts so that
succeeding generations are not put into difficulty.
10th Belief: Rejection of Six Takbīrs in The ‛Īd Salāh
And Objections to Normal Salāhs
He claims that the ‛īd salāh has 12 extra takbīrs and
not six as stated by the Hanafīs.
An answer to this was given in the discussion under
the Ghayr Muqallid sect.
Sayyid Mas‛ūd Ahmad does not only differ on the
issue of extra takbīrs in the ‛īd salāhs, rather he has
objections to the normal salāhs as well. According to
Sayyid Waqār ‛Alī Shāh,1 the Jamā‛at al-Muslimīn
holds the following views with regard to salāh:
1. How sorrowful! People have destroyed salāh.
They cut up salāh into parts into farā’id,
wājibāt, sunan and mustahabbāt. There is no
sign of such categories in the eras of
Rasūlullāh sallallāhu ‛alayhi wa sallam and
the Sahābah radiyallāhu ‛anhum. Salāh is fard
and its method is also fard…dividing it into

1 He had joined the ranks of Mas‛ūd Ahmad for quite some

time but distanced himself from him after differences in
beliefs.
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fard, wājib, Sunnat and mustahab is an

assumption.1
2. The ‛īd salāh, tahīyyatul musjid salāh, and
salāh at the time of solar and lunar eclipse are
fard in Islam. However, none from among the
five madhāhib considers them to be fard.2
3. It is fard for women to attend the ‛īd gāh but
none from among the five madhāhib considers
it to be fard.3
4. It is fard to reply to the adhān but none from
among the five madhāhib considers it to be
fard.4
5. It is fard to read this du‛ā’ in salāh:
Allāhumma Innī A‛ūdhu Bika Min ‛Adhābi
Jahannam… but none from the five madhāhib
considers it to be fard.5
6. The Friday bath is fard but none from the five
madhāhib accepts it as fard.6
7. It is fard to make istinjā’ with three clods of
earth7…but the Ahl Hadīth sect says that
there is no sin if an odd number is not used.8
8. The Ahl Hadīth sect says that wet hands must
be passed on the face first and then the

1 Mutafarriq Madāmīn, p. 29.

2 Madhāhib Khamsah Aur Dīn Islam, pp. 21, 24, 34.
3 Madhāhib Khamsah Aur Dīn Islam, p. 26.
4 Madhāhib Khamsah Aur Dīn Islam, p. 29.
5 Madhāhib Khamsah Aur Dīn Islam, p. 32.
6 Madhāhib Khamsah Aur Dīn Islam, p. 30.
7 Tahqīq salāh, p. 47.
8 Al-Muslim, no. 2/21.
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hands. But the religion of Islam states that it

must be the hands first and then the face.1
9. It is against the Sunnah to make a verbal
intention, and exactly according to the
Sunnah to make an intention with the heart.2
10. Three rak‛ats of witr with one salām is not
permissible.3 Rasūlullāh sallallāhu ‛alayhi wa
sallam said that three rak‛ats of witr is harām
but the Ahl Hadīth consider it permissible.4
11. Salāh should not be performed bare-headed.5
There is no Hadīth which explicitly states
performing salāh bare-headed, and that too
without an excuse.6 There is no Hadīth which
proves that Rasūlullāh sallallāhu ‛alayhi wa
sallam performed salāh bare-headed,
especially in situations where a hat or turban
was present with him. Thus, based on the

ْ َ ّ ُ ‫عند‬
َ ْ ْ ُ ََْ ْ ُ ُ
following verse, it is essential to perform salāh
with a hat or turban: ‫سجد‬
ٍ ِ ِ ِ ‫خذوا ِز ت م‬
– Take your adornment at the time of every
salāh.7
12. This notion that Kashmīrīs perform their salāh
very correctly is not right. Let alone performing
it correctly, almost all of them cannot perform

1 Al-Muslim, no. 4/16.

2 Tahqīq Salāh, p. 111.
3 Salāh al-Muslimīn, p. 396.
4 Correspondence between Mas‛ūd Ahmad Sāhib and

Muhammad Shafīq Sāhib, 18 Dhū al-Qa‛dah 1403, p. 11.

5 Namāz Kī Ahmīyyat, p. 12.
6 Salāh al-Muslimīn, p. 75; Minhāj al-Muslimīn, p. 99.
7 Namāz Aur Zīnat, p. 9.

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it. The ignorance of blind following and

disregard is to be found everywhere.1
13. The method of salāh of the Shāfi‛īs, Mālikīs,
Hambalīs and Hanafīs is according to their
respective madhāhib; it has no semblance to
the Hadīth.2
14. I feel like vomiting when I observe the salāh of
the Ahl Hadīth.3
15. The salāh of Hanafīs is wrong.4 The method of
salāh of Hanafīs is certainly wrong. The salāh
of a muqallid is not even accepted.5
16. If you observe the entire salāh of Hanafīs, you
will not be able to find it in accordance with
the salāh taught and demonstrated by
Rasūlullāh sallallāhu ‛alayhi wa sallam.6
17. We are instructed: “Distance yourself from all
factions.” This is why we separated ourselves
and this is why we cannot join their salāh.
How can we join them when they perform a
factional salāh which is different from the
Islamic salāh?7

1 Tafhīm Islam, p. 224.

2 Sawālāt Ke Jawābāt Az Mas‛ūd Ahmad Sāhib, 3
Ramadān 1411, p. 1.
3 Correspondence between Mas‛ūd Ahmad Sāhib and

‛Imrān Rashīd Sāhib, 18 Muharram 1411, p. 2.

4 At-Tahqīq Fī Jawāb at-Taqlīd, p. 11.
5 Talāsh Haqq, p. 55, 108.
6 Al-Muslimīn, January 2002, p. 91.
7 Jamā‛at al-Muslimīn Par I‛tirādāt Aur Oen Ke Jawābāt, p.

36.
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11th Belief: It is Fard to Pledge Bay‛ah at The Hands

of Mas‛ūd Ahmad
He considers it fard to pledge bay‛ah at the hands of
the amīr, i.e. Mas‛ūd Ahmad himself. If anyone does
not do this, he does not consider him to be a Muslim.
In order to support this belief, he presents all those
proofs which are related to the Islamic state and the
caliph of Muslims.
The Ahādīth which he furnishes refer to the caliph of
Muslims.1 This is also the view of all the
Muhaddithūn.
12th Belief: It is Not Permissible to Use The Word
“Khudā” For Allāh
It is not permissible to apply the word “Khudā” for
Allāh ta‛ālā. He writes in this regard:
It is our view that the name Allāh is the
Ism-e-Dhāt and that it cannot be
translated. The word “Khudā” is not even
on the rank of Allāh ta‛ālā because it is
the belief of Parsees that there are two
gods, one for good and the other for evil.
Thus, this “Khudā” is defective. Allāh
ta‛ālā is free from defects, so it is not
correct to use the word “Khudā” for it.2
Answer
The Ahl as-Sunnah wa al-Jamā‛ah states: The Arabic
word “Rabb” is translated as “Mālik” and “Sāhib” in
Urdu. The same word is translated as “Khudā” in
Persian. This is why it is not permissible to apply the

.١١٩\٢ :‫ كتاب اﻹمارة‬،‫شرح النووي ﳌسلم‬1

2 At-Tahqīq Fī Jawāb at-Taqlīd, p. 117.
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word “Khudā” to anyone but Allāh. Ghiyāth al-Lughāt

states that the word “Khudā” means “Mālik” and
“Sāhib”. The elders of India have been using the word
“Khudā” in the same way for many centuries and no
one objected to it.1
13th Belief: Rejection of Īsāl-e-Thawāb
If rewards are conveyed to a deceased person, they
do not reach him.
Answer
This belief is against that of the Ahl as-Sunnah wa
al-Jamā‛ah who is of the view that the rewards for
monetary acts of worship (charity), physical acts
(optional salāh), or both monetary and physical acts
(e.g. hajj) can reach the deceased. This is narrated in
the Ahādīth and by the elders.
One narration states that a woman asked: “If I were
to perform hajj or ‛umrah on behalf of my father, will
the reward reach him?” Rasūlullāh sallallāhu ‛alayhi
wa sallam replied in the affirmative.2
Another narration states that Rasūlullāh sallallāhu
‛alayhi wa sallam advised a Sahābī to dig a well on
behalf of his mother and its rewards will reach her.
Yet another narration states that the rewards for
three deeds reach a person even after he dies:
1. A continuous charity.
2. Knowledge from which benefit is derived.

1 Refer to Āp Ke Masā’il Aur Oen Kā Hull, vol. 8, p. 49 for

details.
2 Bukhārī, Muslim, Abū Dāwūd, Nasa’ī.

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3. Righteous children.1
Fatāwā With Reference to Jamā‛at al-
Muslimīn
Maulānā Muhammad Yūsuf Ludhyānwī rahimahullāh
replies to a question:
In the kalimah shahādah, testimony is
given in respect of the kalimah tayyibah.
If the kalimah tayyibah is nothing, then
to what is the testimony given? This is
actually the work of Shaytān to put new
ideas in the hearts of Muslims in order to
create divisions among them. These
people are deviated and one has to be
cautious about them.2
He writes in answer to another question:
The Jamā‛at al-Muslimīn is actually a
faction of the Ghayr Muqallids who refer
to those who follow the four Imāms as
polytheists.3
According to Sayyid Waqār ‛Alī Shāh, the beliefs of
Jamā‛at al-Muslimīn are similar to those of the
Qādiyānīs. Observe the following:
No. Qādiyānī Beliefs Jamā‛at al-Muslimīn
1 The one who does not The one who does not
join the group join the group
established by Mirzā established by Mas‛ūd
Ghulām Ahmad Ahmad Sāhib is not a
Qādiyānī is not a

1 Muslim, Abū Dāwūd, Nasa’ī.

2 Āp Ke Masā’īl Aur Oen Kā Hull, vol. 1, p. 191.
3 Ibid. p. 186.
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Muslim. Muslim.
2 It is not permissible to It is not permissible to
perform salāh behind perform salāh behind
a non-Ahmadī. a non-Mas‛ūdī.
3 It is not permissible to It is not permissible to
perform hajj under the perform hajj under the
leadership of a non- leadership of a non-
Ahmadī. Mas‛ūdī.
4 It is not permissible to It is not permissible to
perform the janāzah perform the janāzah
salāh for a non- salāh for a non-
Ahmadī. Mas‛ūdī.
5 It is not permissible to It is not permissible to
perform the janāzah perform the janāzah
salāh of a non-Ahmadī salāh of a non-Mas‛ūdī
child. child.
6 It is not permissible to It is not permissible to
pray for the pray for the
forgiveness of a non- forgiveness of a non-
Ahmadī. Mas‛ūdī.
7 It is not permissible to It is not permissible to
give an Ahmadī girl to give a Mas‛ūdī girl to a
a non-Ahmadī. non-Mas‛ūdī.
8 Marriage to a non- Marriage to a non-
Ahmadī girl is not Mas‛ūdī girl is not
permissible just as it permissible.
is not permissible with
People of the Book.
9 Those who act against Those who act against
the Ahmadīs are the Mas‛ūdīs are
expelled from the expelled from the
group. group.

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10 If a person leaves the If a person leaves the

Ahmadī group and he Mas‛ūdī group and he
was married to an was married to a
Ahmadī woman, he is Mas‛ūdī woman, he is
compelled to divorce compelled to divorce
her and she is her and she is
compelled to demand a compelled to demand a
divorce. divorce.
11 Every Ahmadī must Every Mas‛ūdī must
believe himself to be believe himself to be
on the truth and on the truth and
everyone else to be on everyone else to be on
falsehood. falsehood.
12 An Ahmadī must A Mas‛ūdī must
sacrifice his life, sacrifice his life,
wealth and time solely wealth and time solely
for the Ahmadī group. for the Mas‛ūdī group.
13 Only that explanation Only that explanation
of the Qur’ān and of the Qur’ān and
Hadīth will be Hadīth will be
accepted which has accepted which has
been made by Mirzā been made by Mas‛ūd
Sāhib or his deputies. Ahmad Sāhib or his
deputies.
14 It is permissible to It is permissible to
resort to resort to
circumvention for the circumvention for the
realization of one’s realization of one’s
objectives. objectives.
15 The one who leaves The one who leaves
Ahmadīyyat is an Mas‛ūdīyyat is an
apostate. apostate.

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ANJUMAN SARFARAUSHĀN ISLAM

Background
The founder of this sect is Riyād Ahmad Gauhar
Shāhī who first claimed to be an adherent of the
Barelwī creed. However, soon thereafter, it became
apparent from his movement, his actions and his
character that he is an irreligious person who is an
agent of some agency. He does not adhere to any
creed; rather he acts on his whims and fancies. This
is why he considers unlawful acts such as
intermingling with women, consuming alcohol and
hemp, etc. to be lawful.
Judging by the massive amounts of wealth which he
had, it seemed quite obvious that he belonged to
some agency and that he was propped up to cause
division and confusion among the Muslims. This is
why he openly and fearlessly propagated incorrect
beliefs and doctrines, and immediately thereafter
initiated a new tribulation whose germs spread
throughout the country. Adherents of every other
creed then spoke out against his incorrect beliefs and
views, and they all issued fatāwā of kufr against him.
This sect came into existence in 1980 whose early
centre was in Khūrshīd Colony in Kautrī city in
Hyderabad Sindh.
A Short Biography of Riyād Ahmad Gauhar
Shāhī
Name
His name is Riyād Ahmad Gauhar Shāhī. His father’s
name was Fadl Husayn Moghul who was employed
by the government.

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Birth
He was born in the Dhauk Gauhar Shāh village of
Rāwalpindī on 25 November 1941.
Education
He studied until the eighth class in his village,
Dhauk Gauhar Shāh, and then studied until matric
privately. He then studied welding and motor-
mechanics. Subsequently, he opened a motor-
mechanic business but it was a failure. When he
became stressed over an income, he felt he should
start a shaykh/murīd practice. To this end, he first
visited the various khānqāhs.
He himself writes that he went to the mountains of
Sayhūn Sharīf and Lāl Bagh where he spent 40 days
at a time and engaged in spiritual striving but did not
achieve this objective.
He also spent time in the court of Hām Dātār and
Barī Imām but derived no benefit. In another place
he writes that in the course of his spiritual journey,
he experienced the effects of a donkey from the age of
20 to 30 which caused him to give up all his salāhs
and he could not even perform the jumu‛ah salāh. He
distanced himself from saints and ‛ulamā’ and began
criticizing them in most of their assemblies.
He got married, had three children and became
occupied in some business. He understood the
purpose of life as being short-lived, so a person
should enjoy himself. He therefore spent his spare
time in cinemas and theatres. In his quest for wealth,
he lost the ability to distinguish between lawful and
unlawful. Dishonesty, fraud and lies became the
hallmarks of his business. He realized that his life

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was passing by in the restrictions of his evil self and

that society was having an evil effect on him.1
He then started a shaykh/murīd practice. To this
end, he settled down in Jām Shaur Text Board which
was a poor and uneducated region of Sindh. He also
started working with jinn and idols. People of weak
faith began coming to him in droves. Students of Jām
Shaur Medical College also started frequenting him.
But the principal of the college put an end to his
practices, so he established his centre in Hyderabad
Sare Ghāt. Gauhar Shāhī relates this story himself in
his book, Rūhānī Safar:
I received a spiritual instruction to return
to Hyderabad and convey my blessings to
Allāh’s creation. I said: “If you have to
send me back there, you should rather
send me to Rāwalpindī because Allāh’s
creation is also found there. Furthermore,
if I have to live in this world, why should I
be living far away from my wife and
children?” I was ordered: “You can call for
your wife and children here.” If replied: “I
will have to obtain a job to see to their
livelihood, while I want to distance myself
from worldly occupations.” The reply
came: “Allāh ta‛ālā helps the one who
helps His Dīn, and He conveys
sustenance to them from places he never
imagined.” I settled down in a house in
Jām Shaur Text Board and started
engaging in Allāh’s remembrance, driving
away evil spirits and so on. Those who
were conversant with Sayhūn began

1 Rūhānī Safar, pp. 13-16.

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frequenting me and became the means

for the fulfilment of my needs. Even here
there is a constant coming and going of
visitors. Now the security police are also
observing my movements secretly and a
camera has been fitted to a tree which is
close to my room. University and medical
college students began coming to me,
they heard about dhikr and reflection and
they also developed an interest in dhikr.
The principal who held contrary beliefs
came to know of this. He strictly forbade
the students from coming to me but they
did not pay heed. One day, he instructed
the guards to destroy my house or resign.
Some of them came to me in the morning
and informed me that they have been
instructed to demolish my house. I did
not interfere. They demolished my house
and threw my goods at a distance.1
I then began living in Hyderabad, Sare
Ghāt. Here too people began frequenting
me and they would meet me with
admiration. I thought to myself: Why
should I not get them involved in Dīnī
work? I first initiated dhikr with the heart
to the elderly people. They accepted what
I said and spoke highly of it, but none of
them were ready for it. I then thought to
myself that I should take the help of the
‛ulamā’. I met several of them. They
considered the external to be Dīn and
they felt that Wilāyat is also knowledge of
the external self. In fact, most of the

1 Rūhānī Safar, pp. 8-9.

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‛āmils (those engaged in removal of evil

jinn and so on) were posing themselves as
poor Maulwīs. Very few of these ‛ulamā’
agreed with knowledge of the internal
self. Most of them opposed it. So instead
of worrying about these worshippers and
ascetics, I turned my attention to the
youth. Their hearts were still protected.
Their hearts accepted my expressions of
the heart and they responded practically.
That spiritual prescription then began
spreading in the bazaars, and the unique
name of Allāh ta‛ālā reverberated in the
alleys, and masājid. It then echoed in the
hearts of people. When the adherents to
this increased, the foundation for
Anjuman Sarfaraushān Islam Pakistan
was laid.1
He then began expressing his beliefs and doctrines.
Some of them are listed below.
Beliefs And Doctrines of the Anjuman
Sarfaraushān Sect
1. I only convey to you what Rasūlullāh
sallallāhu ‛alayhi wa sallam teaches me.2
2. There is no spirituality in the five pillars of
Islam. Spirituality is only in dhikr.3
3. The Qur’ān has 40 pārās.4

1 Rūhānī Safar, pp. 38-39.

2 Haqq Kī Āwāz, p. 4.
3 Ibid. p. 3.
4 Ibid. p. 52.
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4. A person cannot be an ummatī without a visit

from Rasūlullāh sallallāhu ‛alayhi wa sallam.1
5. Learn spirituality no matter which religion you
belong to – irrespective of whether you are a
Muslim, Christian, Hindu or Sikh. You can
reach Allāh ta‛ālā even without reciting the
kalimah.2
6. Denigrating the Prophets ‛alayhimus salām.
7. I am Imām Mahdī and the world will acquire
guidance from my way.3
8. The kalimah must contain Lā Ilāha Illallāh.
The word Muhammadur Rasūlullāh must be
replaced by Gauhar Shāhī Rasūlullāh.4
9. He claims to have met Hadrat ‛Īsā ‛alayhis
salām.
10. It is correct to shake hands with women and
embrace them.
Answers to The Beliefs And Doctrines of The
Anjuman Sarfaraushān Sect From The Qur’ān
And Hadīth
1st Belief: I Only Teach What Rasūlullāh Teaches Me
I only teach and convey what Rasūlullāh sallallāhu
‛alayhi wa sallam teaches me.
There is no spirituality in the five pillars of Islam.
Spirituality is only in dhikr.

1 Mīnārah-e-Nūr, p. 34.
2 Ibid.
3 Haqq Kī Āwāz, 4/5.
4 A public announcement.
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Gauhar Shāhī writes in this regard:

There is no spirituality in salāh, fasting,
hajj, zakāh and other acts of worship.
Spirituality is obtained through
remembrance of Allāh ta‛ālā via the
ticking of the heart. Through it, other
creations are awakened and they also
engage in Allāh’s remembrance. They
then perform salāhs and keep fasts. This
action of theirs continues until the day of
Resurrection.1
Answer
The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah
state that there is Ijmā‛ over the fact that salāh,
fasting, hajj, zakāh and other acts of worship are the
fundamental objectives in Dīn. If a person claims
that there is no spirituality in them then this is kufr.2
In short, as regards the Sharī‛ah and spirituality, i.e.
the path and the reality, the two are the same. The
Tarīqah (spiritual path) actually entails practising on
the Sharī‛ah. In other words, it is the path through
which a person practises completely and totally on
the Sharī‛ah.
2nd Belief: The Qur’ān Has 40 Pārās
Gauhar Shāhī writes in this regard:
This Qur’ān is for the masses. One
knowledge is for the masses and the
other is for the elite. The latter is
conveyed from chest to chest. In the same
way, the Qur’ān has ten more pārās.

1 Haqq Kī Āwāz, p. 3.
2 Ahsan al-Fatāwā, vol. 1, p. 319.
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When we engaged in dhikr,

contemplation, recitation, worship, and
spiritual exercises and striving – all of
which was to gain the recognition of Allāh
ta‛ālā – then spiritual mysteries began to
be exposed to us. Spiritual creations
came before us, and those ten pārās also
came to us.1
He writes in another place of the same book:
There are 30 pārās which make up the
external Qur’ān and another ten which
make up the internal Qur’ān. This totals
40 pārās.2
Answer
A belief of this nature is clearly against the Qur’ān
and Hadīth. Allāh ta‛ālā says:
َ ْ ُ ََ ُ َ َ َ ْ ّ َ ْ َ ُ ْ َ
‫افظون‬ِ ‫وانا‬
ِ ‫ِانا ن نز ا ا ِ كر‬
It is We who revealed the Admonition and it is We who
are its protectors.
It is the belief of Muslims that the Qur’ān will remain
protected against every type of distortion – whether it
be in word or in meaning. No matter how much the
times change, the Qur’ān will never change. The
treasure of Ahādīth are there for the preservation of
the Qur’ān.
3rd Belief: A Person Cannot be an Ummatī Without a
Visit From Rasūlullāh
Gauhar Shāhī writes in Mīnārah Nūr:

1 Haqq Kī Āwāz, p. 52.

2 Ibid. p. 54.
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As long as Rasūlullāh sallallāhu ‛alayhi

wa sallam does not visit a person, there
is no proof of his being his follower.”
Answer:
According to the Ahl as-Sunnah wa al-Jamā‛ah no
one to this day ever laid down this prerequisite for
being a follower of Rasūlullāh sallallāhu ‛alayhi wa
sallam. There is neither any proof for it from the
Qur’ān nor from the Ahādīth. How, then, can this
prerequisite be acceptable?
The ‛ulamā’ state that for a person to be a Muslim, all
he has to do is testify with his heart that Allāh ta‛ālā
is one and that Muhammad sallallāhu ‛alayhi wa
sallam is Allāh’s Messenger. Such a person is an
ummatī, a Muslim and included in the ummat of
Rasūlullāh sallallāhu ‛alayhi wa sallam irrespective
of whether he is able to visit Rasūlullāh sallallāhu
‛alayhi wa sallam or not for the rest of his life.
4th Belief: Learn Spirituality no Matter Which Religion
You Belong to
If you want to recognize Allāh ta‛ālā and reach Him,
you must learn spirituality no matter which sect or
religion you belong to. Gauhar Shāhī writes in this
regard:
If you want to recognize Allāh ta‛ālā and
reach Him, you must learn spirituality no
matter which sect or religion you belong
to. Muslims will ask: How can a person
reach Allāh ta‛ālā without reading the
kalimah? Whereas we see that this is
happening practically. The Christians,
Hindus and Sikhs are moving forward

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without dhikr and without reading the

kalimah.1
He writes elsewhere:
Learn spirituality to gain the recognition
of Allāh and proximity to Him, no matter
which religion you belong to.2
The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah and
the entire ummat concur that no action is accepted
by Allāh ta‛ālā if it is not accompanied with Islam.
This is proven from the Qur’ān and Ahādīth.
َ ِ ‫اﻵخرة‬ْ َ ُ َ ُ ْ َ َ ْ ْ َ َ ً ْ ِ َ ْ ْ َ ْ َ ‫ومن ي ْ َتغ‬ْ ََ
‫من‬ َِ ِ ِ ‫ وهو‬،‫اﻻسﻼم ِد نا فلن قبل ِمنه‬ ِ ِ
ْ
.‫ا ٰ ِ ِ ْ َن‬
Whoever seeks a religion other than Islam it will never
be accepted from him. And he is doomed in the
Hereafter.3
Ahādīth

﴾1﴿

‫أحد من هذه اﻷمة يهودي وﻻ‬ ‫وا ي نفس مد بيده ﻻ سمع‬

‫ا ثم يموت و م يؤمن با ي أرسلت به إﻻ ن من أصحاب‬ ‫ن‬
٤
.‫ا ار‬
I take an oath in the name of the Being in whose
control is the life of Muhammad. Anyone – whether a

1 Gauhar, p. 4.
2 Farmān Gauhar Shāhī, Birīsht Raushnās, Mīnārah Nūr.
3 Sūrah Āl ‛Imrān, 3: 85.
.١٢ ،‫ وكذا مشكوة‬،‫مسلم شريف‬4

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Jew or a Christian – who hears about me and then

dies without having believed in the religion with which
I was sent shall be from among the inmates of the
Hell-fire.

﴾2﴿
ُ َْ ُ َْ
!‫ أيها ا اس ِد ن ْم ِد ن ْم‬: ‫قال ع ر اﷲ عنه آخر خطبة‬
َ
ُ َ ْ ُ ‫ئة فيه‬ َ َ
‫غفر و ن‬ ‫ إن ا س‬،‫سنة ِمن ْ ِ ِه‬
ِ ‫فإن ا س ئة فيه خ ٌ ِمن ا‬
١ ُ َ ْ ُ َ َ
.‫ْ ِ ِه ﻻ قبل‬ ‫ا سنة‬
Hadrat ‛Alī radiyallāhu ‛anhu said in one of his last
sermons: O people! Adhere to your Dīn! Adhere to your
Dīn! A sin committed in your Dīn is better than a good
action committed in another religion. This is because
an evil committed in your Dīn is pardoned while a
good deed in another religion is not accepted.

﴾3﴿
There is a well known narration wherein Rasūlullāh
sallallāhu ‛alayhi wa sallam said: If Mūsā ‛alayhis
salām were to be alive now, he would have followed
my Dīn.
Statements of Aqā’id Scholars

﴾1﴿
٢ َ َ َ
َ َْ َ َ ّ
‫به‬ ُ ِ ‫إن اﷲ ﻻ‬
ِ ِ ‫غفر أن ك‬

.١٠٩\٣ :‫روح اﳌعاﱐ‬1

.٣٦٠ ‫ ص‬،‫نﱪاس‬2

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(Muslims are unanimous over the belief that) Allāh

does not forgive partners being ascribed to Him.

﴾2﴿

‫ط‬ ‫و ذا زال تصديق القلب م ينفع بقية اﻻخر فإن تصديق القلب‬
١
.‫اعتبارها و ونها نافعة‬
When affirmation of īmān no longer remains in the
heart, remaining actions will not be of any use. This is
because affirmation of the heart is a prerequisite for
considering them to be beneficial.
5th Belief: Denigration of Prophets
For example, Gauhar Shāhī writes the following with
reference to Hadrat Ādam ‛alayhis salām:
When the form of Hadrat Ādam ‛alayhis
salām was created, Shaytān spat on him
out of hatred. The spit fell on his navel. A
germ of polytheism entered him through
the navel. It later became Shaytān’s
instrument. Later on, the mischief of
Ādam’s self caused him to be expelled
from Paradise and be cast into the
human world.2
He writes with reference to Hadrat Mūsā ‛alayhis
salām:
Hadrat Mūsā’s grave is two miles from
Bayt al-Maqdis. Jewish men and women
consume alcohol at that place. In fact, his
mausoleum has become a centre of

.٣٤١ ‫ ص‬،‫عقيد الطحاوية‬1

2 Mīnārah Nūr, pp. 11-12.
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immorality. Consequently, Hadrat Mūsā’s

fine and intricate traces left that place,
and his mausoleum has been reduced to
an empty idol house.1
Answer
It is the unanimous belief of the ummat that it is
kufr to denigrate the Prophets ‛alayhimus salām.
This is gauged from the Qur’ān, Hadīth and
statements of the majority of scholars.
Qur’ān

﴾1﴿
ً ُ ُ ْ ‫ورس‬ ْ ُ َ ‫فروا َوا‬
ُ ُ َ ْ ٰ‫ذوا آي‬ ْ ََُ َ ٰ
ْ ُُ َ َ ‫ك‬
َ ‫جزآؤهم‬
.‫هزوا‬ ِ ِ ‫بما‬
ِ ِ‫ذ‬
That is their recompense – Hell – because they rejected
and they held My words and My Messengers in
mockery.2

﴾2﴿
َ ْ ََُْ ْ َ ْ ُ َْ َ َ َ ُْ َْ ْ َ ْ ُْ ُ ْ ُ َ َ ٰ ََ َ ُْ
‫فر ْم َعد‬ ‫عتذروا قد‬
ِ ‫ ﻻ‬.‫ستهزئون‬
ِ ‫وءايته ورسو ِ ِ كنتم‬
ِِ ‫اباﷲ‬
ِ ِ ‫قل‬
ُ ْٰ
.‫ايمن ْم‬
ِ ِ
Say: “Were you mocking at Allāh, His commands, and
His Messenger?” Make no excuses. You became
unbelievers after having professed faith.3

1 Mīnārah Nūr, p. 62.

2 Sūrah al-Kahf, 18: 106.
3 Sūrah at-Taubah, 9: 65-66.
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﴾3﴿
َ ْ ُ ّ َ ُ َ ‫عزروه‬
ُ ْ ُ ّ َ ُ ‫ َو‬، ِ ِ ‫ورسو‬ ُْ ْ
ْ ُ َ َ ‫ؤمنوا باﷲ‬
.‫وتوقروه‬
ِ ِ ِ ِ ِ ُِ
So that you people may believe in Allāh and in His
Messenger, and you may help Him and honour Him.1
Ahādīth

﴾1﴿
ً َ َ َ َ ‫عن ابن عباس ر اﷲ عنهما َ يما سلم َسب‬
‫أحدا من‬ ‫اﷲ أو سب‬ ٍ
ْ
َ َ ‫فإن‬
َ‫رجع‬ ٌ َ َ َ َ
ِ ...‫اﻷن ياء فقد كذب ا رسول ص اﷲ عليه وسلم و ردة‬
٢ َ ُ َ َ َ
.‫قتل‬
ِ ‫ و ِﻻ‬،‫فبها‬
ِ
Ibn ‛Abbās radiyallāhu ‛anhu said: When any Muslim
is vulgar towards Allāh or to any of the Prophets, he
has in fact rejected Rasūlullāh sallallāhu ‛alayhi wa
sallam, and he has become an apostate…if he
retracts, well and good. If not, he has to be killed.

﴾2﴿

‫برجل َسب ا َ ِ ص اﷲ عليه‬ُ َ ‫مر ر اﷲ عنه‬ُ َ ُ َ ُ ‫اهد قال ا‬

ٍ ِ
َُ
‫عن‬
ٍ ِ ِ
ْ َ :‫ ُم قال عمر ر اﷲ عنه‬،‫قتله‬ ََََُ
‫اﷲ تعا أو َسب‬
َ ‫من َسب‬ ‫وسلم‬
٣َْ ُ ُ ْ َ ً
.‫أحدا من اﻷن ياء فا تلوه‬

1 Sūrah al-Fath, 48: 9.

.١٩٥ ‫ ص‬،‫الصارم اﳌسلول‬2
.١٩٥ ‫ ص‬،‫الصارم اﳌسلول‬3

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Mujāhid rahimahullāh said: A man who hurled a

vulgar abuse against Rasūlullāh sallallāhu ‛alayhi wa
sallam was brought to ‛Umar radiyallāhu ‛anhu who
then killed him. ‛Umar radiyallāhu ‛anhu then said:
Kill anyone who is vulgar towards Allāh ta‛ālā or to
any of the Messengers.
The Belief of The Entire Ummat

﴾1﴿
Tuhfah Sharh Minhāj states:
ً ُ ْ َ َ ْ ََ َْ ُ َ َ ‫أو َكذ‬
‫اسَمه ُ ِر ْدا‬ ‫ب رسوﻻ أو ن يا أو قَصه بأي َمنقص ن صغر‬
ُ َ َْ َ ُُ َ َ َْ َْ َْ
‫ود ا ص اﷲ عليه وسلم وع‬ِ ‫أحد عد ُوج‬ٍ ‫ أو جوز بوة‬،‫ِق ه‬
َُ َ َ
١
.‫عليه ا سﻼم ن ِ بْله فﻼ برد‬
The person becomes an unbeliever by rejecting a
Messenger or a Prophet, by belittling him in any way,
e.g. by using his name in the diminutive form with the
intention of denigrating him, or by admitting the
prophet-hood of anyone after Rasūlullāh sallallāhu
‛alayhi wa sallam or by believing that ‛Īsā ‛alayhis
salām was given the rank of prophet-hood before
Rasūlullāh sallallāhu ‛alayhi wa sallam. There is no
doubt about the kufr of such a person.

﴾2﴿
َ َ ‫سبه أو‬
ُ َ ْ ْ َ َ ُ َ ُ
‫قصه‬ ‫ص اﷲ عليه وسلم أو‬ ‫صدق ا‬
ِ ِ ِ ‫ي فر ِإذا شك‬
١
.‫الفواحش‬
ِ
َ ْ
‫سبة اﻷن ياء إ‬
ِ ِ ِ‫به ب‬ ُ َ ُ ‫و‬...‫صغره‬
ِ ِ ‫فر‬ َ َ ‫أو‬

.٢٤١ ‫ ص‬،‫ﲢفة شرح منهاج‬1

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The person is classified a kāfir if he doubts the

genuineness of Rasūlullāh sallallāhu ‛alayhi wa
sallam, is vulgar towards him, denigrates him or
belittles him…he is classified a kāfir if he attributes
any act of immorality to the Prophets ‛alayhimus
salām.

﴾3﴿
‛Allāmah Shāmī rahimahullāh states:
َ ْ ُ ‫فإنه‬... ّ َ‫سب ن‬
‫قتل حدا‬ ّ َ ُ
ٍ ِ ِ ِ ‫ا فر‬
A person becomes a kāfir by being vulgar to a Prophet.
He will be killed as part of the penal code.
6th Belief: Claim of Being The Mahdī
Gauhar Shāhī writes in this regard:
If people refer to me as Imām Mahdī then
the fact of the matter is that the one who
receives blessings from considers me to
be such. Others say many other things
about me. I do not say anything to them
because the more they believe in me the
better it will be for them.2
Answer
It is the belief and the unanimous view of the ummat
that Hadrat Mahdī will be born some time which is
close to the day of Resurrection.
His name will be Muhammad, his father’s name will
be ‛Abdullāh, his mother’s name will be Āminah, he

.١٣٧ ‫ ص‬،‫اﻷشباه والنظائر‬1

2 Sawāl Nāmah Gauhar, 1997, p. 8.
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will be from the progeny of Hadrat Hasan radiyallāhu

‛anhu and he will be a resident of Madīnah
Munawwarah.
There are several narrations with reference to Imām
Mahdī. The following are quoted to serve as
examples:

﴾1﴿

‫اﷲ عنه قالت سمعت رسول اﷲ ص اﷲ عليه‬ ‫عن أم سلمة ر‬

١
.‫من أوﻻد فاطمة‬ ‫وسلم يقول ا هدي من ع‬
Hadrat Umm Salamah radiyallāhu ‛anhā narrates: I
heard Rasūlullāh sallallāhu ‛alayhi wa sallam saying:
Mahdī will be from my progeny, from the children of
Fātimah.

﴾2﴿

‫اﷲ عليه وسلم‬ ‫اﷲ عنه قال قال رسول اﷲ ص‬ ‫عن ع ر‬

‫ا لق وﻻ‬ ‫باسم ن ي م شبهه‬ ‫سيخرج من صلبه رجل س‬
٢
.‫ يمﻸ اﻷرض عدﻻ‬،‫ا لق‬ ‫شبهه‬
Hadrat ‛Alī radiyallāhu ‛anhu narrates that Rasūlullāh
sallallāhu ‛alayhi wa sallam said: There will come a
person from the progeny of [my son Hasan] who will
have the name of your Prophet, his character will be
similar to him, and he will fill the earth with justice.

.٤٧٠ ‫ ص‬،‫ وكذا ﰲ مشكوة‬،‫ ابن ماجه‬،٢٤٠\٢ :‫أبو داؤد‬1

.٤٧١ ‫ ص‬،‫ وكذا ﰲ مشكوة‬،٢٤١\٢ :‫أبو داؤد‬2

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﴾3﴿

‫اﷲ عنه يملك العرب رجل من أهل‬ ‫عن عبد اﷲ بن سعود ر‬

‫ هذا حديث حسن‬. ‫واسم أبيه اسم أ‬ ‫يواطئ اسمه إس‬ ‫ب‬
١
.‫صحيح‬
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: A person from my family will rule over the Arabs.
His name will be the same as mine, and his father’s
name will be the same as my father’s name.

﴾4﴿

‫ قال رسول اﷲ ص اﷲ‬:‫عن أ سعبد ا دري ر اﷲ عنه قال‬

ُ ً ْ ُ ًْ َ ُ َُ ُ ُ
‫ م‬،‫وعدوانا‬ ‫ْمﻸ اﻷرض جورا‬ ‫ ﻻ تقوم ا ساعة ح‬:‫عليه وسلم‬
ْ ُ ْ َ ُ ًْ ََُ َ ٌ ْ َْ
‫ت ظلًما‬ ‫َرُجل ْمﻸها قِْسًطا َوَعدﻻ كما ِلئ‬ ‫ُرُج ِمن أهِل ب‬
٢ ً ْ ُ
.‫وعدوانا‬
Hadrat Abū Sa‛īd Khudrī radiyallāhu ‛anhu said:
Rasūlullāh sallallāhu ‛alayhi wa sallam said: The
Final Hour will not commence until the earth is filled
with injustice and transgression. A man from my
family will then appear. He will fill the land with
justice and equity just as it had been filled with
injustice and transgression.

.٤٧٠ ،‫ وكذا ﰲ مشكوة‬،٤٦\٢ :‫ والﱰمذي‬،٢٣١\٢ :‫العقائد‬1

.٢٣٩\٢ :‫أبو داؤد‬2

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The Ahādīth With Reference to Imām Mahdī Are

Mutawātir
There are so many Ahādīth which make reference to
Imām Mahdī that they reach the level of tawātur –
such a large number that they cannot be rejected.
‛Allāmah Shaukānī rahimahullāh writes:
ٌ َ ََ ُ ََْ ُْ ََ َ َ َ ََ
‫ واﻷحاديث‬،‫متواترة‬
ِ ‫واردة ا هدي ا منتظر‬ ِ ‫قرر أن اﻷحاديث ا‬
١ٌ ْ َ ْ ‫نزول ع‬
ْ ُ َُ َ ‫ا‬
.‫بن َ ْر َم عليه ا سﻼم متواترة‬
ِ ِ ِ ُ ِ ‫واردة‬
ِ
The Ahādīth which make mention of the awaited
Mahdī are mutawātir. The Ahādīth which make
reference to the coming down of Hadrat ‛Īsā ibn
Maryam ‛alayhis salām are mutawātir.
We learn from all these narrations that the coming of
Imām Mahdī is from among the signs of the
Resurrection. None of the signs which are described
in the Ahādīth are to be found in Gauhar Shāhī. He
is therefore not the promised Mahdī.
7th Belief: Replacing “Muhammad Rasūlullāh” With
“Gauhar Shāhī Rasūlullāh” in The Kalimah
Gauhar Shāhī himself writes in his book, Haqq Kī
Āwāz:
On the birthday, a coloured sticker was
issued by R.A.G.S. National England in
which the kalimah and my name was
written. There was nothing serious about
it, yet my opponents immediately
removed it.

.٧٧ ‫ ص‬،‫كتاب اﻷداعية‬1

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Answer
The second part of the Kalimah Tayyibah contains
the words “Muhammad Rasūlullāh”. The entire
ummat is unanimous in this regard. The other
Prophets of the past also had a second part to the
kalimah, e.g.
Lā Ilāha Illāllāh Ādam Safīyyullāh
Lā Ilāha Illāllāh Ibrāhīm Khalīlullāh
Lā Ilāha Illāllāh Ismā‛īl Dhabīhullāh
Lā Ilāha Illāllāh Mūsā Kalīmullāh
Lā Ilāha Illāllāh ‛Īsā Rūhullāh
Gauhar Shāhī added his name to the kalimah by
having it written as follows:
Lā Ilāha Illāllāh Gauhar Shāhī Rasūlullāh.
The entire ummat unanimously states that any type
of alteration to the kalimah renders a person out of
the circle of Islam. In fact, the ‛ulamā’ of the Ahl as-
Sunnah state that merely not accepting Muhammad
Rasūlullāh sallallāhu ‛alayhi wa sallam renders a
person a kāfir. And not accepting whatever he came
with also renders him a kāfir. This point is proven
from the Qur’ān, Ahādīth and Ijmā‛ of the ummat.
‛Allāmah Ibn Hazm Zāhirī rahimahullāh states in
Kitāb al-Fasl:
َْ َ َ َ َ ُ ُ
‫جحد ش ئا َصح ِعندنا باﻹ اع أن رسول‬ ‫َصح اﻹ اع أن من‬
١ َ َ َ ْ ََ َٰ
.‫به قد فر‬ ِ ِ ‫اﷲ ص اﷲ عليه وسلم أ‬

.٢٥٥\٤ :‫كتاب الفصل‬1

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It is unanimously stated that anyone who rejects

something which is established through Ijmā‛ that it is
from Rasūlullāh sallallāhu ‛alayhi wa sallam then he
is a kāfir.

َْ
The following is stated in Kitāb Īthār al-Haqq:
َ ُ ْ ‫تأو‬
.‫لها‬ ّ َ ْ ُ ُ ْ َ ‫هو‬ َ ْ ُ ‫إن ال‬
َ ُ ‫فر‬
ِ ‫ور ات ِمن ا ِ ين أو‬
ِ ‫جحد ا‬ ِ
١

Kufr entails rejecting the essentials of Dīn or

rationalizing them.
8th Belief: Claiming to Have Met Hadrat ‛Īsā
Gauhar Shāhī writes in this regard:
Imām Mahdī and Hadrat ‛Īsā ‛alayhis
salām have already made their
appearance. They know those who are
close to them. They also know those who
get close to them. Their number is
increasing in this way.2
His disciple writes in this regard:
In the course of his journey to America,
Hadrat Sayyidunā Riyād Ahmad Gauhar
Shāhī met Hadrat ‛Īsā ‛alayhis salām at
the El Monte Lodge Hotel in New Mexico
on 29 May 1997. This meeting remained
a secret until the 28th of July 1997.
However, when his highness decided to
lift the veil from this secret, he provided
some details to us. He said: It was the
latter part of the first night of my stay in

.٢٤١ ‫ ص‬،‫إيثار اﳊق‬1

2Haqq Kī Āwāz, Malfūzāt Gauhar Shāhī, p. 17, 15 June
1998.
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the New Mexico hotel when I saw a

person in my room. There was a slight
amount of light in the room. I assumed it
to be one of my companions. I asked:
“Why have you come?” The person
replied: “To meet you.” I switched on the
light and saw that it was a stranger. All
my different forms of dhikr came out
spontaneously, I perceived a unique
internal joy, and I felt the happiness
which I had felt several times previously
in the assemblies of Rasūlullāh sallallāhu
‛alayhi wa sallam. It seemed that this
person could speak any language. He
said to me: “I am ‛Īsā ibn Maryam and I
am presently residing in America.” I
asked: “Where is your house?” He replied:
“I did not have a permanent place
previously nor do I have one now.”
He (Gauhar Shāhī) did not consider it
appropriate to relate other details of this
meeting to us. He said: A few days later I
went to a spiritual centre in Tucson
where I saw a book stall. A saleswoman
had a picture of that youngster (i.e.
Hadrat ‛Īsā ‛alayhis salām) whom I
recognized. I asked her: “Whose
photograph is this?” She replied: “It is of
Jesus Christ.” I asked: “Where did you
get it from?” She replied: “Some friends
had gone to worship at a holy and
spiritual place. They took some photos
there and when they were developed and
printed later, this face also appeared,
whereas no one had seen him there and
no one had taken his photograph.”

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After obtaining this photo from the

woman, I compared it to an image which
is visible on the moon and found it to be
the same. On returning to London, I gave
it to the Guardian newspaper to place as
an advert. They too compared it to the
image on the moon and affirmed it. In the
light of these incidents, I find it necessary
to divulge this secret and state that it is
certainly the image of Hadrat ‛Īsā ‛alayhis
salām.1
Answer
The entire ummat unanimously believes that Hadrat
‛Īsā ‛alayhis salām is alive in the heavens and that he
will descend to earth before the day of Resurrection.
He will remain on earth for some time, pass away
and be buried next to Rasūlullāh sallallāhu ‛alayhi
wa sallam.
The Ahādīth state that when Hadrat ‛Īsā ‛alayhis
salām descends, people will see him immediately. He
will not be here from before hand.

‫سمعان ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه‬ ْ َ ‫عن َنواس بن‬

ْ
‫سيح بن ر م فيَ ِ ل عند ا نارة ا يضاء ا‬
َ ُ ‫يبعث‬
‫اﷲ ا‬ َ ْ َ َ ‫وسلم‬
ً ََْْ َُْ َْ ْ
٢
. ‫واضعا يديه أجنحة لك‬ ِ ِ ‫هروذ‬ ‫ِد ِ شق‬
Hadrat Nawās ibn Sam‛ān radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
Allāh ta‛ālā will send al-Masīh ibn Maryam. He will
descend on the white eastern minaret of Damascus,

1 An advert published by Sarfaroz Publishers.

.٢٤٥\٢ :‫ أبو داؤد‬،٣٠٦\٢ :‫ ابن ماجه‬،٤٧\٢ :‫ ترمذي‬،٤٠١\٢ :‫مسلم‬2

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while wrapped in two sheets and having placed his

hands on the wings of two angels.

‫ ﻻ‬:‫عن جابر ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬

ُ َُ ٌ
‫ قال‬،‫ا ق ظاهر ن إ يوم القيامة‬ ‫قاتلون‬
ِ ‫يزال طائفة من أم‬
ّ ْ
‫ إن‬،‫ فيقول ﻻ‬،‫ فقال َص ِل ا‬،‫بن ر م فيقول أم ُهم تعال‬ ‫فيَ ِ ل ع‬
١ َ ََ ْ َ ُ َ
ِ ‫رآء ت ُرمة‬
.‫اﷲ تعا هذه اﻷمة‬ ‫بعض م بعض أ‬
Hadrat Jābir radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “A
group from my ummah will continue fighting for the
truth and they will be victorious until the day of
Resurrection.” He then said: “‛Īsā ibn Maryam will
descend.” The Muslim leader will say to him: “Come
forward and lead us in salāh.” He will reply: “No.
Allāh ta‛ālā honoured this ummah by making some of
you leaders over others.”
Hadrat ‛Īsā Will Wage Jihād

:‫عن أ هر رة ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه وسلم‬

ً َ َ ‫ابن ر م‬
ً ْ ُ ‫حكما‬
‫مقسطا‬ ُ ‫وا ي نف بيده َ ُ ْوشك أن َ ْ ل في م‬
ِ ِ ِ
ُ ُ ْ ُ ََْ ُ َ َ ْ َُْ َ ْ ََ
‫فيض ا ال ح ﻻ‬ ِ ‫يك ِ ا صليب و قتل ا ِ ِ َر َو ضع ا ِ ز ة و‬
٢ ُ َ َ َ َ ٌ ََُْ
.‫قبله أحد صد ته‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: I take
an oath in the name of the Being in whose control is
my life. [‛Īsā] Ibn Maryam will soon come down to you

.٤٨٠ ‫ ص‬،‫ كذا ﰲ مشكوة‬،٨٧\١ :‫مسلم‬1

.‫ أبو داؤد‬،٤٦\١ :‫ ترمذي‬،٨٧\١ :‫ مسلم‬،٤٩٠\١ :‫ﲞاري‬2

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as a just ruler. He will break the cross, instruct the

killing of swine and put an end to jizyah. Wealth will
be in such abundance that there will be no one to
accept charities.
Hadrat ‛Īsā ‛alayhis salām will remain on earth for 40
years and will then be buried next to Rasūlullāh
sallallāhu ‛alayhi wa sallam.

‫عن عبد اﷲ بن عمر ر اﷲ عنه قال قال رسول اﷲ ص اﷲ عليه‬

ُ َ ُ َ َ َ‫بن ر م إ اﻷرض في‬ َْ
‫وج و ُ ْو ُ و َ ْمكث سا‬ ‫وسلم ِ ل ع‬
َ ُْ
‫بن ر م‬ ‫فيدفن َم ِ ْ ق ي فأقوم أنا وع‬ ‫وأر ع سنة ثم يموت‬
١
.‫ق واحد ب أ ب ر وعمر‬
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: ‛Īsā ibn Maryam will come down to earth, he will
marry, children will be born to him, he will remain on
earth for 45 years and die. He will be buried with me
in my grave. ‛Īsā ibn Maryam and I will then get up
from one grave, and Abū Bakr and ‛Umar will be
between us.
It is learnt from the above narrations that Hadrat ‛Īsā
‛alayhis salām will descend before the Resurrection
and that his descent will be from among the major
signs of the Resurrection. When he descends in
Damascus, Imām Mahdī will be present. All Muslims
will recognize him.

.٤٨٠ ‫ ص‬:‫ وكذا ﰲ مشكوة‬،‫كتاب الوفاء ﻻبن اﳉوزي‬1

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9th Belief: It is Permissible to Embrace Strange

Woman
Gauhar Shāhī writes in Rūhānī Safar:
After that incident I and Mastani came
more near (to each other). She used to
call me brother on every occasion and
sometimes even hushed (relax) me in case
of headache. She was not forcing me any
more to take hemp even did not take
hemp in my presence. It used to
overspread a strange kind of devoid of
senses in her eyes occasionally, then
(she) used to chat in different expressions
(styles), whitened the black face with
flour, behave boastfully like girls
although she was at the age of almost 50
years, sometimes used to hold my hand
and put it to her chest and on the other
times start dancing and I had been
ignoring her with a view that it were
habits.1
He writes in another place of the same book:
Sometimes when the heart used to feel
distressed or memories of the children
troubled me, those women would appear
suddenly, fan me and sing poems. In this
way, those moments of distress would
pass. If I ever experienced pain in my
body, she would come and massage me,
and this would bring comfort to me.

1 Quoted directly from the book Rohani Safar from the

website “goharshahi.org”. Urdu reference: Rūhānī Safar, p.
37.
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Answer
The Ahādīth are clear as regards the prohibition of
meeting strange women, looking at them, touching
them and having one’s self massaged by them.

﴾1﴿
Hadrat ‛Umar radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: “When
a man is in privacy with a woman, the third one is
Shaytān.”1

﴾2﴿
Hadrat Ma‛qil ibn Yasār radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said: “It
is better for a needle to be pricked in your head than
for you to touch a woman who is not lawful to you.”2

﴾3﴿
It is not permissible to offer salām to strange women,
nor is it permissible for women to offer salām to
strange men.3

﴾4﴿
A lengthy narration of Hadrat Abū Hurayrah
radiyallāhu ‛anhu states that Rasūlullāh sallallāhu
‛alayhi wa sallam said that adultery of the hand
entails touching a strange woman.4

1 Tirmidhī.
2 Tabarānī and Bayhaqī.
3 Abū Nu‛aym and Kanz al-‛Ummāl, vol. 8, p. 263.
4 Bukhārī.
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The ‛ulamā’ state that it is harām to converse with a

strange woman, shake hands with her, embrace her,
to have her massage you, etc.
Fatāwā With Reference to the Anjuman
Sarfaraushān Islam Sect
﴾1﴿
The last fatwā of Hadrat Maulānā Muhammad Yūsuf
Ludhyānwī Shahīd rahimahullāh.
Question

‫سم اﷲ ا ر ن ا رحيم‬
What do the ‛ulamā’ say about a person by the name
of Riyād Ahmad Gauhar Shāhī whose group is known
as Anjuman Sarfaraushān Islam? He has a matric
pass and is a welder and motor mechanic by
profession. He is from the Moghul family but calls
himself a Sayyid. He lives in Khūrshīd Colony in
Hyderabad Sindh, and calls his centre “Rūhānī
Markaz”. He makes the following claims:
1. I only convey to you what Muhammad
sallallāhu ‛alayhi wa sallam teaches me.
2. I meet Rasūlullāh sallallāhu ‛alayhi wa sallam
very often.
3. I had several direct verbal meetings with
Rasūlullāh sallallāhu ‛alayhi wa sallam.
4. His followers printed and distributed a sticker
which contains the kalimah as follows: Lā
Ilāha Illallāh, Riyād Ahmad Gauhar Shāhī
Rasūlullāh. He claims that there is nothing
wrong with this sticker.

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5. From the five fundamental pillars of Islam, he

considers salāh and fasting to be external
forms of worship which are devoid of
spirituality. He says that spirituality lies in the
beating of the heart.
6. He claims that the Qur’ān has 40 pārās and
not 30. The other ten pārās contain additional
themes which are different from the 30. The
30 pārā Qur’ān states that zakāh is two and
half percent while the ten pārās state that
zakāh is ninety seven and half percent. The 30
pārā Qur’ān states: perform salāh or else you
will be a sinner. The ten pārās state: you will
become a sinner if you perform salāh. He
makes various other claims in this regard.
7. He claims that his adherents believe him to be
the Mahdī, and the more conviction a person
has in him the closer he will get to him.
8. My image has already appeared on the moon,
sun and the Black Stone. Anyone who rejects
this is rejecting Allāh’s great signs.
9. My image on the Black Stone has been
affirmed by the Imām of the Haram, Hammād
ibn ‛Abdillāh, who said that this image is
similar to that of the Mahdī’s.
10. I used to live in the ‛Ālam Arwāh (the world of
souls) with Rasūlullāh sallallāhu ‛alayhi wa
sallam. When he came into this world and saw
my image on the Black Stone, he recognized it
as mine. This is why Rasūlullāh sallallāhu
‛alayhi wa sallam kissed my image.
11. I met Hadrat ‛Īsā ‛alayhis salām in a hotel in
America. He came especially to meet me. [He

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also claims that] Hadrat ‛Īsā ‛alayhis salām

has already descended into this world.
12. Hadrat Mahdī is already born. He is silent
about his claim to being the Mahdī because
there is the fear of being imprisoned in
Pakistan under the law of denigrating prophet-
hood.
13. In the course of a journey he was in the
company of a Mastani with whom he spent
several nights. He claims that his
companionship with this woman did not affect
his spirituality in the least.
14. He describes Hadrat Ādam ‛alayhis salām as
“envious” and “one with a mischievous self”.
15. He says that the grave of Hadrat Mūsā
‛alayhis salām is devoid of his blessed body
and that it is a centre of polytheism.
16. He claims that Allāh ta‛ālā is restricted, and
that although He is closer than the jugular
vein, He cannot see.
17. When he went to meet Rasūlullāh sallallāhu
‛alayhi wa sallam, he saw the ring of Hadrat
‛Alī radiyallāhu ‛anhu in Allāh’s hand.
18. Hemp and opium are not harām. Rather, the
intoxication which increases one’s spirituality
is halāl. Our scholars have labelled it harām
for no reason.
19. Learn spirituality no matter which religion you
belong to. Anyone who learns spirituality even
if he did not recite the kalimah of Islam will
not go to Hell.

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20. He claims to have gone on Mi‛rāj and to have

received divine inspiration.
Is this person a Muslim or a kāfir and a zindīq? What
are the statements of the Qur’ān, Sunnah and
‛ulamā’ with regard to this person and his
organization? Is it permissible to interact with them,
intermarry, etc.? What is the ruling with regard to
animals slaughtered by them? Kindly explain in
detail with proofs.
Was salām
Sa‛īd Ahmad Jalālpūrī, Karachi.
Answer

‫سم اﷲ ا ر ن ا رحيم‬

:‫ أما بعد‬، ‫عباده ا ين اصط‬ ‫ا مد ﷲ وسﻼم‬

The honourable Maulānā Sa‛īd Ahmad Jalālpūrī
compiled this questionnaire with reference to Riyād
Ahmad Gauhar Shāhī whose organization is known
as Anjuman Sarfaraushān Islam. Acting under my
advice, he compiled a book on the beliefs of Gauhar
Shāhī. References to the above questions are to be
found in this book. The honourable Maulānā
presented the gist of his claims very beautifully in the
above questionnaire. At the end he asked: “Is this
person a Muslim or a kāfir and a zindīq?”
1. Anyone who studies this questionnaire will
conclude that this man is not a Muslim. He is
a kāfir, a zindīq and an apostate.
2. The declaration of the Qur’ān, Sunnah and
seniors of this ummat is that such a person
and his followers can never ever be Muslims.

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3. It is not permissible to interact with Riyād

Ahmad Gauhar Shāhī and his followers, to
intermarry with them, etc.
4. Animals slaughtered by them are classified as
carrion.
5. The person who read the declarations of the
Qur’ān, Sunnah and seniors of this ummat
does not need proofs for the above-listed
points. Rather, whatever is mentioned in the
questionnaire is a clear proof of the above.
Allāh ta‛ālā knows best.
Muhammad Yūsuf, may Allāh pardon him.
12 Safar 1421 A.H.

﴾2﴿
The fatwā of Jāmi‛ah ‛Ulūm Islāmīyyah, ‛Allāmah
Binnaurī Town
It should remain clear that Allāh ta‛ālā sealed
prophet-hood with Muhammad Rasūlullāh sallallāhu
‛alayhi wa sallam and announced the perfection of
Dīn. Allāh ta‛ālā selected Islam over all other
religions and made it the most acceptable. The
Qur’ān makes mention of this as follows:
َ ِ ‫اﻵخرة‬ْ َ ُ َ ُ ْ َ َ ْ ْ َ َ ً ْ ِ َ ْ ْ َ ْ َ ‫ومن ي ْ َتغ‬ْ ََ
‫من‬ َِ ِ ِ ‫ وهو‬،‫اﻻسﻼم ِد نا فلن قبل ِمنه‬ ِ ِ
ْ
.‫ا ٰ ِ ِ ْ َن‬
Whoever seeks a religion other than Islam it will never
be accepted from him. And he is doomed in the
Hereafter.1

1 Sūrah Āl ‛Imrān, 3: 85.

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The Dīn of Rasūlullāh sallallāhu ‛alayhi wa sallam

was perfected and completed as clearly proven from

ُ َ ُ ْ َ َ ْ َ ْ ْ ُ َْ َ ُ ْ َ ََْ ْ ُ َ ْ ْ ُ َ ُ ْ َ ْ َ َ ْ ََْ
the following declaration of Allāh ta‛ālā:

‫ورضيت ل ُم‬ِ ِ ‫ا وم أ ملت ل م ِد ن م وأ ممت علي م ِنعم‬

ًْ ََ ْ
‫اﻹسﻼم ِد نا‬ ِ
Today I have perfected for you your religion and
completed upon you My favour, and I have chosen for
you Islam as your religion.1
Thus, if anyone tries in the impure effort of altering
Islam and making additions to it, Muslims will never
be prepared to tolerate it.
Various types of tribulations came to the fore after
the demise of Rasūlullāh sallallāhu ‛alayhi wa
sallam. Some claimed to be prophets, others to be
the Mahdī and yet others to be the Messiah. Groups
of these people are to be found in the world, who,
together with these claims laid the foundations for a
new religious denomination. In Iran, Muhammad ‛Alī
Bāb and Bahā’ullāh Shīrāzī made claims of being the
Mahdī and commenced their journey in this way.
Presently, we find Bahāis in various parts of the
world. In America, Master Father Muhammad and
Elijah Muhammad also commenced their religions by
claiming to be the Mahdī. At present, their religion
“Nation of Islam” is spreading under the leadership of
Louis Farrakhan. This is a religion which is totally
and entirely different from the Islam of the Muslims.
Similarly, in the Mukrān region of Pakistan, the
Dhikrī sect is coming down since several centuries.
Mullā Muhammad Attokkī also initiated this sect by

1 Sūrah al-Mā’idah, 5: 3.
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first making claims of being the Mahdī. He eventually

adopted the titles “Rasūlullāh” and “Khātamun
Nabīyyīn” for himself.
During the period of colonisation, the wretched
British instigated various tribulations to render the
unity of Muslims into smithereens. In short, the
Islamic world has faced tribulations in its history.
The most dangerous and most painful tribulation
was that of a false prophet whom the British
instigated in order to put an end to the Muslim zeal
for jihād, lower the status of prophet-hood, and to
render the traditional doctrines of Islam unworthy of
consideration. To this end, they instigated their slave
from Qādiyān to claim prophet-hood, and thereby
put the ummat through a major tribulation.
The fact of the matter is that Qādiyāniyat is in itself a
major tribulation for Islam. The Islamic community
and the Muslims of India and Pakistan had still not
completed putting an end to the poison of this British
prophet [Mirzā Ghulām Ahmad] and his British
religion, and they hadn’t disposed of his stinking
corpse as yet, when another similar tribulation in the
name of spirituality and Sufism was propped up by
the British. The founder of this movement was Riyād
Ahmad Gauhar Shāhī who, all at once, announced
the ruin of the entire edifice of Islam as is gauged
from the previously-mentioned beliefs, his books,
booklets and pamphlets.
He makes derogatory statements against Islam and
Rasūlullāh sallallāhu ‛alayhi wa sallam. He claims
distortions in the Qur’ān and alters the kalimah. He
alleges his images to be found on the moon, sun and
the Black Stone. He claims that the Imām of the
Haram, Hammād ibn ‛Abdillāh, saw his image on the
Black Stone (whereas the head imām of the Haram,

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Shaykh ‛Abdullāh ibn Subayyil vehemently rejected

him and labelled him a deviate who is misleading
others, and one of the Dajjāls of our time. He further
declared that there is no such Hammād ibn ‛Abdillāh
from among the imāms of the Haram). Gauhar Shāhī
also claims to have received direct instructions from
Rasūlullāh sallallāhu ‛alayhi wa sallam. He rejects
salāh, fasting, hajj and other salient features of
Islam. In fact, he even denies Dīn, īmān and Islam
being necessary for salvation. He believes that the
outward form of the Sharī‛ah, the Qur’ān, Hadīth and
their injunctions have no reality. In addition to other
false beliefs, he claims that (Allāh forbid) Hadrat ‛Īsā
‛alayhis salām came to meet him in a hotel in
America. The Anjuman Sarfaraushān published
pamphlets and booklets with photographs depicting
this meeting.
In the light of the above, any person who holds such
beliefs and his followers are deviated themselves,
deviating others, and are Dajjāls according to the
‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah. They
are out of the circle of Islam, they are kāfirs and
zindīqs. It is harām to interact with them, intermarry
with them and so on. Their slaughtered animals are
harām. This is because his followers consider
Gauhar Shāhī to be a Rasūl and they read his
kalimah as mentioned in their own books. They reject
the fundamentals of Islam – salāh, fasting, zakāh
and hajj. There is no doubt whatsoever about their
being unbelievers.

‫ا شامية ت )قو‬ ‫ا ر )و( حرم ن اح )ا وث ية( قال‬ ‫قال‬

‫ح‬ ‫عبدة اﻷوثان عبدة ا شمس )إ قو ( و‬ ‫ا وث ية( و دخل‬
‫مذهب ي فر به معتقد آه قلت وشمل ذ ك ا روز‬ ‫و‬ ‫ا وج‬

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‫وا ص ة وا يامنة فﻼ ل منكحتهم وﻻ تؤ ذبيحتهم ﻷنهم ل س‬

١
.‫م كتاب سماوي‬
Animals slaughtered by them are not halāl as gauged
from the above text.
That is all.
Khwājah Ghulām Rasūl
Specialist in Islamic jurisprudence
Dār al-Iftā’, Jāmi‛ah al-‛Ulūm al-Islāmīyyah
‛Allāmah Binnaurī Town, Karachi, 5.
29/2/1421 A.H./04/6/2000.
I concur with the answer.
Muhammad ‛Abd al-Majīd.
I concur with the answer.
Muhammad ‛Abd as-Salām
Head of Dār al-Iftā’
Jāmi‛ah al-‛Ulūm al-Islāmīyyah

﴾3﴿
The fatwā of Jāmi‛ah Fārūqīyyah
Any person who holds the beliefs as listed in
numbers 4, 5, 6, 8, 11, 14, 15, 16, 18 and 19 is out
of the fold of Islam. He is deviated, a rebel and one
who is disrespectful to Rasūlullāh sallallāhu ‛alayhi
wa sallam. Interacting with such a person or his
followers would result in one’s destruction. It is
harām to intermarry with such people or to eat
animals which are slaughtered by them.
Muslims intermingling with these people will result
in their ruin and the destruction of their īmān.

.١٩٧\١ :‫ ﲝوالة أحسن الفتاوى‬،٣١٤\١ :‫الشامية‬1

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Muslims must never have ties with people who are

followers of such a person (may Allāh ta‛ālā protect
us against tribulations of this nature).
A short list of the person’s blasphemies are presented
below:
1. It is harām to replace the words “Muhammad
Rasūlullāh” from the kalimah with one’s own
words.
2. The entire ummat unanimously concurs that
salāh, fasting, hajj, zakāh and similar acts of
worship are the fundamental objectives of Dīn.
It is kufr to allege that there is no spirituality
in them.1
3. Allāh ta‛ālā personally took in upon Himself to
preserve the Qur’ān. It is against an explicit
text to claim that the Qur’ān contains 40
pārās. This is kufr.
4. The one who is disrespectful towards any of
the Prophets ‛alayhimus salām is unanimously
classified a kāfir.
٢
.‫فإنه يقتل حدا‬... ّ ‫ ا فر‬:‫ا شامية‬
‫سب ا‬
5. His claim that Allāh ta‛ālā is restricted and
cannot see even though He is closer than the
jugular vein is a kufr belief and entails
rejection of absolute texts. Similarly, it is kufr
to state that a person needs only to learn
spirituality even if he does not read the
kalimah, and that he will not go to Hell if he
does not read it. This is because it is essential

.٣١٩\١ :‫أحسن الفتاوى‬1

.٢٣١\٤ :‫الشامية‬2

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to read the kalimah to be saved from the Hell-

fire. It is also essential to act on the demands
of the kalimah. This claim of his is in conflict
with the absolute texts of beliefs.
Hammādullāh Wahīd
Dār al-Iftā’ Jāmi‛ah Fārūqīyyah, Karachi.
I concur with the answer.
Muhammad Iqbāl, may Allāh pardon him.
24/2/1421 A.H.

﴾4﴿
The fatwā of Dār al-‛Ulūm Karachi

ُ ْ َ ‫ َأما‬،‫الكر ْم‬
Answer
َ ْ ْ َُ َٰ ّ َ َُ ُ ُ ََْ
:‫عد‬ ِ ِ ِ ِ ‫مده ونص ِ ْ رسو‬
The questioner wants to know the Shar‛ī ruling with
regard to Riyād Ahmad Gauhar Shāhī. We will first
present some of his views and objectionable
statements from the books and booklets written by
him. We will then present our observations, and
conclude by summarizing the discussion and the
ruling with regard to this person.
At the time of writing on this person, we had the
following of his written works:
1. Mīnārah-e-Nūr, Sarfaraush Publications
Pakistan.
2. Tuhfah al-Majālis, Sarfaraush Publications
Pakistan.
3. Tuhfah al-Majālis (vol. 2), Anjuman
Sarfaraushān Islam.

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4. Rehnumā’-e-Tarīqat Wa Asrār Haqīqat,

Sarfaraush Publications.
5. Raushnās, Sarfaraush Publications Pakistan.
6. Gauhar – annual. Sarfaraush Publications
Pakistan.
7. Tarāshah Sadā’-e-Sarfaraush, Hyderabad
(fortnightly).
Now observe a few important quotations from these
writings:
1. Islam is Not Needed For Allāh’s Recognition
And His pardon
(a) Learn spirituality to gain the recognition of
Allāh and proximity to Him, no matter which
religion you belong to.1
(b) If you want to recognize Allāh ta‛ālā and reach
Him, you must learn spirituality no matter
which sect or religion you belong to. Muslims
will ask: How can a person reach Allāh ta‛ālā
without reading the kalimah? Whereas we see
that this is happening practically. The
Christians, Hindus and Sikhs are moving
forward without dhikr and without reading the
kalimah.2
(c) Hadrat Abū Hurayrah radiyallāhu ‛anhu said:
“Rasūlullāh sallallāhu ‛alayhi wa sallam
taught me two sciences. I conveyed one of
them to you. If I were to convey the other one,
you will kill me.” The fact of the matter is that
it is this second science which even if a person

1 Farmān Gauhar Shāhī, Birīsht Raushnās, Mīnārah Nūr.

2 Gauhar, p. 4.
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does not read the kalimah, he can reach

Allāh.1
(d) Some people are purified through religion,
others are purified through the love and gaze
of a saint.2
(e) We are teaching people the love of Allāh
without distinguishing between race and
religion. If a dog can become “Hadrat Qamtīr”
by virtue of its love for the Companions of the
Cave and enter Paradise, how can the person
who is engaging in Allāh’s remembrance out of
His love be deprived of salvation?3
(f) An American woman came to meet Shāh
Sāhib. She was also searching for spirituality.
She was accompanied by a Pakistani partner.
The partner said to the master: “This
American woman would like to embrace Islam
at your hands.” On hearing this, Shāh Sāhib
addressed the woman directly and asked:
“What do you want? Only Islam or God?” She
replied forthrightly: “God.” Shāh Sāhib said:
“Very well, I will show you the path to
God…There are two paths leading to God. One
is the path of love. (Shāh Sāhib then explained
the difference between the two by saying that
the path of Islam contains adherence to
certain restrictions, while the path of love does
not).4

1 Gauhar, p. 4.
2 Gauhar, p. 6.
3 Sadā’-e-Sarfaraush, 12 Rabī‛ al-Awwal 1419 A.H.
4 Gauhar, p. 7.
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From the above quotations it becomes clear that

according to Gauhar Shāhī, a person can recognize
Allāh ta‛ālā and gain proximity to Him through a
specific form of dhikr. The person can realize
purification of the self and acquire love of Allāh
ta‛ālā. It is not even necessary to be a Muslim to
achieve this. People of other religions can also
acquire it. In fact, they are doing it. Furthermore, the
fundamental objective is spirituality for which Islam
is not a pre-requisite. A non-Muslim – whether he is
a Hindu, Christian or Sikh – can be forgiven after
having acquired spirituality. It is not necessary to
have Islam in order to find Allāh ta‛ālā. It is possible
to find Him without it. Gauhar Shāhī presents two
proofs to this end. One, the Hadīth of Hadrat Abū
Hurayrah radiyallāhu ‛anhu and the other, the dog of
the Companions of the Cave. Details in this regard
are to be found in the above quotations.
In the light of the Qur’ān, Ahādīth and Ijmā‛ of the
ummat, all these points are totally baseless and clear
deviations. This is because in the presence of kufr,
no action is accepted by Allāh ta‛ālā. No dhikr is a
cause of proximity, Allāh’s love and purification of
the self. In the presence of kufr, the apparent
benefits of dhikr which are seen are merely the
apparent effects of dhikr and concentration. This
dhikr can never be a cause of proximity, Allāh’s
pleasure and pardon. Īmān is the first prerequisite
for the acceptance of good deeds. Īmān is not
considered in the Sharī‛ah as long as – together with
embracing Islam – all other false creeds and religions
are rejected. A few verses of the Qur’ān, Ahādīth of
Rasūlullāh sallallāhu ‛alayhi wa sallam and
declarations of jurists and theologians are presented
in this regard.

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Qur’ān

﴾1﴿
ُ َ ْ ْ ‫عند اﷲ‬
‫اﻻسﻼم‬
َْ َ ّْ
ِ ِ ِ ‫ِان ا ِ ن‬
Surely the true religion in the sight of Allāh is Islam.1

﴾2﴿
َ ِ ‫ْاﻵ‬
َ ِ ِ‫خرة‬
‫من‬ ََُ ُْ ََْ ْ ََ ًْ َ ْ َْ َ َْ
‫اﻻ ْسﻼ ِم ِد نا فلن‬ ْ ََ
ِ ‫وهو‬ ‫قبل ِمنه‬ ِ ‫تغ‬
ِ ‫ي‬ ‫ومن‬
‫ج‬

.‫ِ ْ َن‬ ْٰ
ِ ‫ا‬
Whoever seeks a religion other than Islam, it will never
be accepted from him. And in the Hereafter he is
doomed.2

﴾3﴿
ْ َْ ْ ُ ُ َ ْ َ ْ َ َ ‫ك ا ْ َن‬
َ ٰ ُ
ِ َ ِ ‫حبطت أ ما هم ِ ا يا َواﻵ‬
‫خرة‬ ِ ِ ِ ‫أو‬
These are the very ones whose efforts have gone to
waste in this world and in the Hereafter.3

﴾4﴿
ًْ َ َ ٰ ْ َ َْ ْ َُ ُ ْ ُ َ َ ْ ُُ ٰ ْ َ ْ َ َ َ
.‫وزنا‬ ‫القيمة‬
ِ ِ ‫نقيم هم يوم‬ ِ ‫فحبطت اعملهم فﻼ‬ ِ
Their deeds therefore went to waste. So We shall
assign no weight for them on the day of Resurrection.4

1 Sūrah Āl ‛Imrān, 3: 19.

2 Sūrah Āl ‛Imrān, 3: 85.
3 Sūrah Āl ‛Imrān, 3: 22.
4 Sūrah al-Kahf, 18: 105.
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Ahādīth

﴾1﴿

‫أحد من هذه اﻷمة يهودي وﻻ‬ ‫وا ي نفس مد بيده ﻻ سمع‬

‫ا ثم يموت و م يؤمن با ي أرسلت به إﻻ ن من أصحاب‬ ‫ن‬
١
.‫ا ار‬
I take an oath in the name of the Being in whose
control is the life of Muhammad. Anyone – whether a
Jew or a Christian – who hears about me and then
dies without having believed in the religion with which
I was sent shall be from among the inmates of the
Hell-fire.

﴾2﴿

‫عمه أ طالب وهو ن‬ ‫وقال رسول اﷲ ص اﷲ عليه وسلم‬

‫ أهون‬:‫دين عبد ا طلب‬ ‫ ومات‬،‫وطه و ن ه ول ن م يؤمن به‬
٢
.‫أهل ا ار عذابا أبو طالب وهو منتعل بنعل يغ منهما دماغه‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said with
reference to his uncle Abū Tālib who used to help and
protect him, but did not believe in him and died on the
religion of ‛Abd al-Muttalib: The one who will be meted
out the lightest punishment in the Hell-fire shall be
Abū Tālib. He will be made to wear shoes which will
cause his brains to boil.

.١٢ ،‫ وكذا مشكوة‬،‫مسلم شريف‬1

.‫ كتاب اﻹﳝان‬،‫مسلم شريف‬2

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Look at the uncle of Rasūlullāh sallallāhu ‛alayhi wa

sallam who used to be most affectionate towards him
and always come to his defence. However, he could
not save himself from the Hell-fire because he did not
have īmān. We learn from this that in the absence of
īmān, there is no action which can save a person
from the Hell-fire and give him salvation from it.

﴾3﴿

‫ إن ا ؤمن إذا أذنب ذنبا نت ن تة‬:‫وقال عليه ا صلوة وا سﻼم‬

‫ و ن زاد زادت‬،‫ فإن تاب ونزع واستغفر صقل منها‬،‫قلبه‬ ‫سوداء‬
١
.(‫ رواه ال مذي‬.‫ح يغلف بها قلبه )الخ‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: When a
believer commits a sin, a black spot appears on his
heart. If he repents, abstains from it and seeks
forgiveness, his heart is cleansed of that spot. But if
he continues sinning, the black dots continue
increasing until they encompass his entire heart.
Just imagine the effect which sinning has on the
heart of a believer! Now kufr which is the worst of the
major sins and is nothing but blackness and
darkness, as long as it is in the heart how can the
blackness be removed by a special form of dhikr?!
Thus, one has to embrace īmān first, only then can
purification of the self be realized. It can never be
achieved while in a state of kufr. And the person can
never acquire spirituality, i.e. proximity to Allāh
ta‛ālā or true love.
The following is stated in Rūh al-Ma‛ānī:

.٩٢\٤ :‫الﱰغيب والﱰهيب‬1

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ُ َْ ُ َْ
!‫ أيها ا اس ِد ن ْم ِد ن ْم‬: ‫قال ع ر اﷲ عنه آخر خطبة‬
َُْ َ َ َ
‫ إن ا س ئة فيه غفُر و ن‬،‫سنة ِمن ْ ِ ِه‬
ِ ‫فإن ا س ئة فيه خ ٌ ِمن ا‬
١ ُ َ ْ ُ َ َ
.‫ْ ِ ِه ﻻ قبل‬ ‫ا سنة‬
Hadrat ‛Alī radiyallāhu ‛anhu said in one of his last
sermons: O people! Adhere to your Dīn! Adhere to your
Dīn! A sin committed in your Dīn is better than a good
action committed in another religion. This is because
an evil committed in your Dīn is pardoned while a
good deed in another religion is not accepted.
When “good deeds” are not accepted in the presence
of kufr, how will the heart be really illuminated
through that good deed? How can genuine
recognition of Allāh ta‛ālā and true proximity to Him
be realized? And the most important of all, how can
he be pardoned?
The following is stated in Sharh ‛Aqīdah Tahāwīyyah:

‫ط‬ ‫و ذا زال تصديق القلب م ينفع بقية اﻻخر فإن تصديق القلب‬
٢
.‫اعتبارها و ونها نافعة‬
When affirmation of īmān no longer remains in the
heart, the remaining actions will not be of any use.
This is because affirmation of the heart is a
prerequisite for considering them to be beneficial.
Sharh Nibrās states:

.١٠٩\٣ :‫روح اﳌعاﱐ‬1

.٣٤١ ‫ ص‬،‫عقيد الطحاوية‬2

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‫ك ال فر( بإ اع‬ ‫ك به )وا راد من ا‬ ‫واﷲ تعا ﻻ يغفر أن‬

١
. ‫ا سلم‬
Muslims unanimously concur that a polytheist (kāfir)
will not be pardoned.
It is popularly attributed to some Sufis that they
opine that a kāfir will receive salvation in the
Hereafter. This view is attributed to Shaykh Ibn al-
‛Arabī rahimahullāh. However, the author of Nibrās
states that the majority of ‛ulamā’ have severely
criticized him for this view and some even went to the
extent of classifying him as a kāfir. Nonetheless, the
author of Nibrās says that the Shaykh should not be
criticized to such a level. At the same time, one
should not agree with him in this regard because it is
in conflict with the belief of the Ijmā‛ of the ummat.
Furthermore, it is a most rare view. He writes in this
regard:

‫ وعليك‬،‫فرونه‬ ‫ و‬،‫وا مهور ينكرون ذ ك منه أشد اﻹن ار‬

‫طبق‬ ‫لود عذاب ا كفار‬ ‫با كف عنه عن طعنته واﻹعتقاد‬
٢
.‫اﻹ اع‬
Gauhar Shāhī Sāhib generally presents two proofs in
support of his claim:
1. The dog of the Companions of the Cave.
2. The Hadīth of Hadrat Abū Hurayrah
radiyallāhu ‛anhu.

.٣٦٠ ‫ ص‬،‫شرح نﱪاس‬1

.٣٦١ ‫ ص‬،‫شرح نﱪاس‬2

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﴾1﴿
As for his first proof, it is based solely on ignorance
and misguidance. The reasons for saying this are as
follows:
The entry of the dog of the Companions of the Cave
into Paradise is not established from authentic and
reliable narrations. This is clearly stated by the
author of Rūh al-Ma‛ānī.
Secondly, even if these narrations are accepted as
authentic and reliable, it is totally wrong and
baseless to base the admission of a kāfir into
Paradise on the dog’s admission into Paradise. This
is because the dog of the Companions of the Cave is
not accountable to the injunctions of Dīn for it does
not possess intellect. On the other hand, the
unbelievers, polytheists and other humans are
accountable to the injunctions of the Dīn on the
basis of possessing intelligence. Thus, abstaining
from īmān and dying in a state of kufr will cause
them to remain in Hell forever.
Applying the salvation of the dog of the Companions
of the Cave to that of unbelievers is also not correct
because the author of Rūh al-Ma‛ānī labels it a
reasoning of the Shī‛ah. They feel that if the dog of
the Companions of the Cave can be saved, then it is
more likely for the one who is named “Kalb ‛Alī” (‛Alī’s
dog) to receive salvation. This is why we find the
Shī‛ah naming their children by this name. ‛Allāmah
‛Ālūsī rahimahullāh writes in Rūh al-Ma‛ānī:

:‫ فعن خا بن معدان‬،‫شأن بهم أنه يدخل ا نة يوم القيامة‬ ‫وجاء‬

‫ب أصحاب ا كهف و ار‬ ‫ا نة من ا واب إﻻ‬ ‫لس‬

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‫وقد اشتهر القول‬...‫ول س فيما ذكر خ يعول عليه فيما أعلم‬...‫بلعم‬

‫أن بعض ا شيعة سمون أبناءهم‬ ‫بدخول هذا ا ب ا نة ح‬
‫ما‬ ‫ذ ك ا جاة بالقياس اﻷو وي‬ ‫"ب لب ع " و و ل من س‬
١
. ‫ فتية ا كهف ا بهم كيف ﻻ ينجو ب ع‬:‫ذكره و شد‬
It is said with regard to the dog of the Companions of
the Cave that it will enter Paradise on the day of
Resurrection. Khālid ibn Mi‛dān said: There will be no
animals in Paradise except for the dog of the
Companions of the Cave and the donkey of
Bal‛am…As far as I know, there is no reliable
narration in this regard…It is popularly believed that
this dog will enter Paradise to the extent that some
Shī‛ah name their sons “Kalb ‛Alī”. They hope that the
one who is given this name will receive salvation
based on the greater likelihood on what was said.
Consequently, a poet said: “The dog of the
Companions of the Cave received salvation, how can
Kalb ‛Alī not receive salvation?”

﴾2﴿
The narration of Hadrat Abū Hurayrah radiyallāhu
‛anhu which Gauhar Shāhī furnishes as proof reads
as follows:

.٢٢٦\١٥ :‫روح اﳌعاﱐ‬1

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‫ حفظت من رسول اﷲ ص اﷲ‬:‫اﷲ عنه قال‬ ‫عن أ هر رة ر‬

‫ وأما اﻵخر فلو‬،‫ فأما أ دهما ف ششته في م‬، ‫عليه وسلم و ئ‬
١
...‫رى الطعام‬ ‫يع‬...‫ششته قطع هذا ا لعوم‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu said: I
acquired two types of knowledge from Rasūlullāh
sallallāhu ‛alayhi wa sallam. I related one type to you.
If I were to relate the second type, my throat will be
slit.
The commentators of Hadīth have several views in
identifying the type of knowledge which Hadrat Abū
Hurayrah radiyallāhu ‛anhu did not expose. For
example:
1. It refers to internal knowledge.
2. It refers to knowledge of tauhīd.
3. It refers to the names of the hypocrites.
4. It refers to the tyrant rulers from the Banū
Umayyah.
5. It refers to various tribulations.2
Thus, Gauhar Shāhī’s claim that it refers to gaining
proximity to Allāh ta‛ālā even without reading the
kalimah is solely a fabrication from his side which is
baseless and ignorance.
2. The Sharī‛ah And Tarīqah Are Separate Entities
a) Hadrat Jibra’īl first came down with the
Qur’ān as enlightened words which settled in
the heart of Rasūlullāh sallallāhu ‛alayhi wa

.٣٧ ،‫ مشكوة شريف كتاب العلم‬،‫رواه البخاري‬1

2 Refer to Tībī, vol. 1, p. 416; Mirqāt, vol. 1, p. 526.
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sallam. It was then passed on from chest to

chest to those who were eligible for it. The
extraordinary feats and blessings of these
people is based on the Qur’ān which is within
them. This is an image of the external Qur’ān
which was preserved on paper and which
came into the lot of the ‛ulamā’ and huffāz.
The ‛ulamā’ then embellished the external
through the external Qur’ān while the auliyā’
embellished the internal through the internal
Qur’ān.1
b) One means is through the Qur’ān which is
related to external knowledge, the external
form, and the rectification of the self…this
came into the share of the ‛ulamā’, and the
masses received guidance through the verbal
teachings of the ‛ulamā’. This is referred to as
the station of Shanīd and Sharī‛ah.
The second means is the companionship of
Rasūlullāh sallallāhu ‛alayhi wa sallam and
love for him. Love is connected to the heart,
and a heart finds the way to another heart in
this manner. The light of Rasūlullāh’s heart
entered his heart and he received guidance
solely through that light. Bearing in mind that
the heart concerns the internal self and it is
aware of internal mysteries, it is known as the
Tarīqah. This is referred to as the station of
Dīd, and these people are known as the
auliyā’.2
c) External worship is related to the Sharī‛ah.
Those who are occupied in reciting the Qur’ān,

1 Mīnārah Nūr, p. 35, Sarfaraush Publishers, Pakistan.

2 Rū Shanās, p. 16, Sarfaraush Publishers.
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optional salāh, verbal dhikr, hāfiz, ‛ālim and

qārī are confined to this station of the
Sharī‛ah. They are desirous of Paradise and
the doe-eyed damsels. Their selves have
neither died nor been purified, but they have
certainly been rectified…1
From the above quotations from the writings of
Gauhar Shāhī, it becomes absolutely clearly that he
considers the Sharī‛ah and Tarīqah to be two
separate entities. Based on this, he even divided the
Qur’ān into two – one external which is found among
Muslims in the form of a book, and the other an
internal one, which is being conveyed since the era of
Rasūlullāh sallallāhu ‛alayhi wa sallam from heart to
heart to the auliyā’.
This is that severe deviation and irreligiousness
which – since time immemorial – has been committed
by ignorant and materialistic people entering the field
of the Tarīqah. They adopted the view that the
Sharī‛ah is one thing and the Tarīqah is something
totally different. The things which are harām in the
Sharī‛ah are halāl in the Tarīqah. Based on this, they
made it permissible for themselves and their
followers to commit countless prohibitions, evils and
major sins. Muslims have always been terribly
harmed by such people. The same deviated view is
obvious from the writings of Gauhar Shāhī. There is
no doubt about its baselessness and its opposition to
the express statements of the Qur’ān and Sunnah.
A Hadīth makes reference to the Qur’ān as having an
external and an internal. No one should ever fall into
the misconception that this proves the separation of
the Qur’ān into an external and an internal one – as

1 Mīnārah Nūr, p. 5.
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is propounded by Gauhar Shāhī. This is not what is

meant by this Hadīth. Rather, it refers to the
meanings and imports of the one and same Qur’ān.
In the sense that some verses of the Qur’ān are so
clear and explicit, that even a person possessing
ordinary intelligence can understand them. The
meanings of other verses are concealed and in the
form of references. These can only be understood by
erudite and practising ‛ulamā’. The general masses
cannot understand them.1
In short, as regards the reality, the Sharī‛ah and the
Tarīqah are one. The Tarīqah takes its name from
practising on the Sharī‛ah. In other words, it is the
path through which a person can practise completely
on the Sharī‛ah. However, sometimes the Tarīqah is
referred to as a part of the Sharī‛ah in the sense that
the Sharī‛ah refers to beliefs, acts of worship,
interactions, social relationships and morals. And
Tarīqah refers to adopting and acquiring these five
departments of morals of the Sharī‛ah. The source of
the Sharī‛ah is the Qur’ān and Sunnah which also
contain teachings of the Tarīqah. It also contains
various other injunctions.
To sum up, it is absolute deviation to divide the
Qur’ān into two, and to separate the Sharī‛ah from
the Tarīqah.
Sharh ‛Aqīdah Tahāwīyyah contains the following:

‫ا صاحف‬ ‫ كتوب‬،‫ مقروء باﻷ سن‬،‫ا صدور‬ ‫م اﷲ فوظ‬ ‫بل‬

٢
.‫هذه ا واضع ها حقيقة‬ ‫وهو‬ ‫الفقه اﻷ‬ ‫كما قال أبو حنيفة‬

1 Tībī Sharh Mishkāt, vol. 4, p. 240; Mirqāt, vol. 4, p. 642.

.١٧٩ ‫ ص‬،‫شرح العقيدة الطحاوية‬2

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The speech of Allāh [the Qur’ān] is preserved in the

chests, is recited by the tongues and written in books
as stated by Imām Abū Hanīfah rahimahullāh in al-
Fiqh al-Akbar. And the speech of Allāh ta‛ālā in all
these places [chests, tongues and books] is in fact the
Qur’ān in its reality.
What a clear and explicit statement, i.e. no matter
where the Qur’ān is, it is the real Qur’ān, it is the
original Qur’ān, and there is no difference in its copy.
Sharh Maqāsid contains the following:

‫ا حل فيكون واحدا با وع‬ ‫من حيث تع‬ ‫واﻷصح أنها اسم‬

١
.‫ون ما يقرأه القارئ نفسه ﻻ مثله‬ ‫و‬
The Qur’ān is one no matter where it is. And what the
reader reads is the actual Qur’ān and not something
similar to it.
3. Seeing Allāh is a Pre-requisite For Being a Walī
A walī is a person who saw Allāh ta‛ālā
and conversed with Him. Any claim of
wilāyat without this is a false claim.2
Gauhar Shāhī stipulates seeing Allāh ta‛ālā and
conversing with Him as prerequisites for being a walī.
This is clearly baseless, and in total conflict with the
explicit statements of the Qur’ān and Sunnah. Allāh

ْ َ ‫ََأﻵ إن‬
ta‛ālā Himself defines who a walī is:
ْ ُ َ ‫منوا َو‬ َ ََُْْ ْ ُ ََ ْ َْ َ ٌْ َ َ
ْ ُ َ ‫ ا ْ َن ٰا‬.‫زنون‬ َ َ ِ ‫أو‬
‫نوا‬ ِ ‫عليهم وﻻ هم‬
ِ ‫خوف‬ ‫ﻻ‬ ‫اﷲ‬
ِ ‫آء‬ ِ
َ ُْ َ
.‫تقون‬

.١٥٥\٤ :‫شرح مقاصد‬1

2 Rehnumā’-e-Tarīqat, p. 19, Sarfaraush Publishers.
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Remember! Those who are the friends of Allāh –

neither is there fear on them nor will they grieve.
Those who believed and continued fearing.1
Allāh ta‛ālā defines a walī in the above verse by
stating that he is one who is a believer and is pious.
Allāh ta‛ālā did not lay down any condition of seeing
Him or conversing with Him in order to become His
walī. Thus, it is absolute ignorance on the part of
Gauhar Shāhī to make such conditions for being a
walī.
Rasūlullāh sallallāhu ‛alayhi wa sallam explained the
identity and indication of a walī as follows:
٢
‫ا ين إذا رؤا ذكر اﷲ‬
Those whom when you look at them you are reminded
of Allāh.
4. You Cannot be an Ummatī if You Have Not
Been Visited by Rasūlullāh
a) As long as Rasūlullāh sallallāhu ‛alayhi wa
sallam does not visit a person, there is no
proof of his being his ummatī.3

b) ‫من رأ فقد رأى ا ق‬ (whoever sees me has seen

the truth).4 Rasūlullāh sallallāhu ‛alayhi wa
sallam said this to the Sahābah because they
had the honour of seeing him with their own
eyes. Whenever they saw him in a dream, it
was a true dream. How will those who have

1 Sūrah Yūnus, 10: 62-63.

.‫ابن ماجه‬2
3 Mīnārah Nūr, p. 34.
4 Bukhārī and Muslim. Also in Mishkāt, p. 534.
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not been given this honour be able to

distinguish this in a dream?
The people of the Tarīqah are especially
deceived. This is why the secret to correctly
recognizing Rasūlullāh’s visit is divulged.
Whether in a dream, at the time of meditation
or an exposition, when you reach the
assembly of Rasūlullāh sallallāhu ‛alayhi wa
sallam, you will see so much of light pouring
down from the walls that your eyes will be
dazzled. You will see him, and after seeing
him, your heart will become unattached from
the world.1
From the above statements of Gauhar Shāhī, it
becomes clear that Muslims who come into this
world after the Sahābah – the basis for them to be
Rasūlullāh’s ummatīs is to receive a visit from him;
and that too, through a specific indication as
described by Gauhar Shāhī. This is clearly against
the declarations of the Qur’ān and Sunnah, and it is
an obvious deviation. The reason for saying this is
that two categories of Rasūlullāh’s ummat are
affirmed from the Qur’ān and Sunnah:
One is the ummat-e-da‛wat and the other is the
ummat-e-ijābat. Ummat-e-da‛wat refers to those to
whom Rasūlullāh sallallāhu ‛alayhi wa sallam was
commissioned, they were invited towards Islam and
encouraged to embrace īmān. All humans from the
time of Rasūlullāh’s arrival into this world until the
day of Resurrection are included in this ummat. It
includes all the unbelievers and polytheists as well.
The ummat-e-ijābat refers to those who embraced
īmān and accepted Islam. Thus, anyone who utters

1 Mīnārah Nūr, p. 40.

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the kalimah verbally and believes in his heart that

Rasūlullāh sallallāhu ‛alayhi wa sallam is Allāh’s
Messenger, then he is a Muslim and Rasūlullāh’s
ummatī even if he was not visited by Rasūlullāh
sallallāhu ‛alayhi wa sallam in his entire life whether
in a state of wakefulness, in a dream, while in
meditation or through an exposition.
As for Rasūlullāh’s previously-quoted statement, it
means that whoever sees Rasūlullāh sallallāhu
‛alayhi wa sallam in a dream and his heart testifies
that he is in fact Rasūlullāh sallallāhu ‛alayhi wa
sallam, or he learns this through other means and
evidences, then he can conclude that Rasūlullāh
sallallāhu ‛alayhi wa sallam visited him. It is not
necessary for the person to experience and see the
signs as described by Gauhar Shāhī.
It should be remembered that if Rasūlullāh sallallāhu
‛alayhi wa sallam comes in a person’s dream and
instructs him to do something or forbids him from
something, then – as per the Ijmā‛ of the ummat -
this instruction is not an evidence. Yes, if
Rasūlullāh’s instruction [in the dream] is not in
conflict with any injunction of the Sharī‛ah, then it
would be meritorious to fulfil it out of respect to
Rasūlullāh sallallāhu ‛alayhi wa sallam.1
5. None Apart From The Ummat of Rasūlullāh Was
Given The Ism-e-Dhāt
Allāh ta‛ālā did not give the Ism-e-Dhāt to
any Prophet apart from the followers of
Rasūlullāh sallallāhu ‛alayhi wa sallam.
This is why the Prophets of the Banī
Isrā’īl could not see Allāh ta‛ālā, while the

1 Refer to Takmilah Fath al-Mulhim, vol. 4, p. 452.

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followers of Rasūlullāh sallallāhu ‛alayhi

wa sallam saw Allāh ta‛ālā.1
There is no proof for this claim. ‛Ārif Billāh Hadrat
Shaykh ‛Abd al-‛Azīz Dabbāgh rahimahullāh said that
our father, Hadrat Ādam ‛alayhis salām, was the first
to take the Ism-e-Dhāt (Allāh).

‫ أول من وضع اسم ا ﻼلة‬:‫قال العارف باﷲ ا شيخ عبد العز ز ا باغ‬
٢
.‫ن ينا وعليه ا صلوة وا سﻼم‬ ‫)اﷲ( أبونا آدم‬
To claim that the Prophets of the Banī Isrā’īl could
not see Allāh ta‛ālā while the followers of Rasūlullāh
sallallāhu ‛alayhi wa sallam could see Him on the
basis that the previous nations did not receive the
Ism-e-Dhāt of Allāh ta‛ālā while Rasūlullāh’s ummat
received it is also an incorrect claim. Firstly because
it proves the superiority of an ummatī of Rasūlullāh
sallallāhu ‛alayhi wa sallam over a Prophet whereas
no Muslim can be superior to any Prophet of Allāh
ta‛ālā. Secondly because Allāh ta‛ālā cannot be seen
in this world. However – as per one view – Rasūlullāh
sallallāhu ‛alayhi wa sallam did see him on the night
of Mi‛rāj. Nonetheless, it is unanimously believed that
people in general cannot see Allāh ta‛ālā in this
world. This is why Allāh ta‛ālā said to a Prophet of
the Banī Isrā’īl (Gauhar Shāhī was probably referring
to Hadrat Mūsā ‛alayhis salām): “You can never see
Me.”
The visit from Allāh ta‛ālā which a person
experiences in his dream, while in meditation or as
an exposition is not the actual Being of Allāh ta‛ālā.

1 Tuhfah al-Majālis, vol. 3, p. 13.

.٢١٤ ‫ ص‬،‫فتح ﷲ‬2

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Rather, it entails certain expositions which take

certain forms and come before the person. Thus, it is
incorrect to assume that Allāh ta‛ālā has visited
directly. Furthermore, just as Allāh ta‛ālā visits the
ummat of Rasūlullāh sallallāhu ‛alayhi wa sallam in
the form of expositions, so did He for the previous
nations as well. There is no evidence to suggest that
it is specifically for this ummat. Sharh ‛Aqīdah
Tahāwīyyah states:

‫ذك‬ ‫ و م ي نازعوا‬،‫ا نيا بعينه‬ ‫أنه ﻻ يراه أحد‬ ‫واتفقت اﻷمة‬

١
.‫ن ينا ص اﷲ عليه وسلم خاصة‬ ‫إﻻ‬
The ummah unanimously states that none can see
Allāh ta‛ālā in this world with his eyes. The only
difference in this regard is with reference to
Rasūlullāh sallallāhu ‛alayhi wa sallam.
Sharh Maqāsid states:

‫لة ا عراج‬ ‫وما قال به بعض ا سلف من وقوع ا رؤ ة با‬

.‫خﻼفه‬ ‫فا مهور‬
The view of some past scholars as regards Rasūlullāh
sallallāhu ‛alayhi wa sallam seeing Allāh ta‛ālā with
his eyes on the night of Mi‛rāj is against what the
majority scholars say.
Conclusion
In the previous pages we presented very few
quotations from the writings of Gauhar Shāhī and
evaluated them – as per necessity – in the light of the
Qur’ān and Sunnah. Some of these views, viz.

.١٩٦ ‫ ص‬،‫شرح عقيدة طحاوية‬1

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salvation for a kāfir, different Qur’āns, considering

the Sharī‛ah and Tarīqah as two separate entities,
etc. are extremely dangerous views. There is no
doubt whatsoever about their deviation. Based on
these corrupt and deviated views and beliefs, Riyād
Ahmad Gauhar Shāhī is a most deviated person and
a bid‛ātī. It is obligatory and necessary to save one’s
self from pledging allegiance to him, attending his
assemblies, listening to his talks and reading his
works. One must also endeavour to protect others
from him.
Allāh ta‛ālā knows best.
‛Ismatullāh
Dār al-Iftā’, Dār al-‛Ulūm Karachi, 14.
4/9/19 A.H.
I concur with the answer.
Muhammad Taqī ‛Uthmānī
I concur with the answer.
‛Abd ar-Ra’ūf Sakh-kharwī
I concur with the answer.
Muhammad ‛Abd al-Mannān
I concur with the answer.
Mahmūd Ashraf
I concur with the answer.
Asghar ‛Alī Rabbānī

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AL-HUDĀ INTERNATIONAL
Background
Our era is one of tribulation, distance from Dīn and
disregard for it. New trials and tribulations are born
by the day. The influence of Jewish, Christian and
Western intelligentsia is behind all these tribulations.
Those who are distant from religion and abhor it are
undertaking various researches in the name of
religion in major universities (especially in countries
which are opposed to religion). In the course of their
research, their religion is being made one of atheism
and agnosticism. This mindset is then proliferated
among the masses.
It is no hidden fact that al-Huda International is a
part of the propaganda which is being waged against
the madāris since the last few years. Madāris were
opened in Pakistan for girls. These girls were taught
Qur’ān, Hadīth and jurisprudence. This resulted in a
positive change in the country. Families which were
previously far from Dīn also admitted their daughters
in these madāris which later resulted in the
rectification of the rest of the family.
This positive reformation proved to be distressful to
this group which then began opening centres in the
name of al-Huda International. A one-year course
was offered. A girl who completed the course would
then train others. This is causing a major tribulation.
For example, after studying for just one year, these
girls become involved in making objections against
the ‛ulamā’ who spent their entire lives for the sake of
Dīn. Another claim which they make is that there is
no difference in the method of salāh of a man and

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woman. It is permissible for women to come to the

masājid. A woman may undertake a journey without
a mahram. She can travel wherever she likes. This,
despite the fact that the majority of Muslims in
Pakistan follow Imām Abū Hanīfah rahimahullāh.
These women are indoctrinated into thinking that
they must give up following the Imāms. They must
understand the Qur’ān and Hadīth themselves and
practise accordingly.
In short, instead of creating an enthusiasm for Islam
among the Muslims, al-Huda International is
spreading Western culture among our women.
May Allāh ta‛ālā protect us against all tribulations,
bless us with the straight path and keep us steadfast
on it. Āmīn.
A Short Biography of Dr. Farhat Hāshimī
Dr. Farhat Hāshimī was born in Sargodhā, Punjab.
She is the daughter of Janāb ‛Abd ar-Rahmān
Hāshimī Sāhib who was a well-known ‛ālim. She was
fortunate in the sense that she received the love for
Islam as an inheritance because her honourable
father left a deep mark on her personality.
She commenced her early education in her
hometown, Sargodhā. Together with this, she
continued Qur’ānic lessons under her father. She got
married soon after obtaining her M.A. degree in
Arabic. She then proceeded to Glasgow University in
Scotland with her husband. She completed her Ph.D.
at the same university in the Department of Islamic
Studies. Although husband and wife were occupied
in their studies and in the propagation of Islam, they
were not unmindful of the upbringing of their four
children.

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Dr. Farhat remained occupied in Dīnī studies from a

young age, and made the proliferation of the Qur’ān
her main objective. Bearing in mind that she hails
from an educated background, she is of the view that
all educated women must be afforded access to
Qur’ānic studies. Her participation in Tablīghī
gatherings from a young age and making this her
main occupation resulted in her number of students
and followers increasing very swiftly.
While treading this path of jihād with the Qur’ān, she
laid the foundations for al-Huda International For
Islamic Studies For Women in Islamabad in 1994.
She then established an al-Huda centre in Karachi in
2000.
Despite all these efforts on her part, she is of the view
that a lot remains to be done. It is her objective to
have the Qur’ān in every house and in every hand.
Whether male or female – every person must be able
to benefit from its teachings equally.
Beliefs And Doctrines of al-Huda International
The following is a question posed by a woman from
Islamabad.
Respected Muftī Sāhib
As-salāmu ‛alaykum wa rahmatullāhi wa barakātuh
I studied the one-year diploma course in Islamic
studies at the al-Huda International in Islamabad. I
took admission in this school in my efforts to obtain
knowledge and was unaware of its secret beliefs.
When I realized that some of their beliefs do not seem
to be correct after the one year course, I felt I should
consult the ‛ulamā’ for a fatwā so that correct beliefs
may be conveyed to the daughters of the Muslim
ummat and they may be saved from deviation. The

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crux of the views of our teacher and principal at al-

Huda International, Dr. Farhat Hāshimī, are
presented below:
1. To move away from the Ijmā‛ of the ummat
and to establish one’s own view.
2. Agreement with the views of non-Muslim and
un-Islamic forces.
3. Interpolating the truth with falsehood.
4. Creating doubts and confusion through
juridical differences.
5. Simplifying Dīn.
6. Disregarding etiquette and mustahabbāt
(desirable actions).
The above fundamental points are detailed below:
1. To move away from the Ijmā‛ of the ummat and
to establish one’s own view.
1. Qadā-e-‛umrī is not established from the
Sunnah. Mere repentance is enough. There is
no need for performing missed salāhs.
2. Three divorces are counted as one.
3. Emphasising and stressing congregations for
optional salāhs, salāt at-tasbīh, the odd nights
of Ramadān and especially for the 27th of
Ramadān.
2. Agreement with the views of non-Muslim and
un-Islamic forces
1. Remain far from the ‛ulamā’, madāris and the
Arabic language.
2. The ‛ulamā’ make Dīn difficult, they fight
among themselves, they confuse the masses in

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juridical discussions. In fact, she said on one

occasion: If you do not find an authentic
Hadīth for a particular issue, practise on a
weak one but do not listen to the ‛ulamā’.
3. A lot of time is wasted in the madāris in
teaching grammar, language, and juridical
issues. The nation does not need to learn
Arabic. The people need to be taught just the
translation of the Qur’ān.
4. She said on one occasion: “The seven and
eight years’ course in these madāris does not
create a spirit for Dīn. Rather, efforts are made
to prove the correctness of one’s fiqh.”
Reference is being made to the Dars Nizāmī.
5. The books of the notorious and pseudo-
scholar, Wahīd ad-Dīn Khān are excellent for
the training of students. They are included in
the syllabus and available at the stalls. When
she was asked: “What is the view of the
‛ulamā’ with regard to him?” She replied:
“Wisdom is the lost inheritance of a believer
[he takes it from wherever he can].”
3. Interpolating the truth with falsehood
1. Taqlīd is polytheism (but she never said which
one is correct and when…she never showed
how it is wrong).
2. Practising on a weak Hadīth is to a certain
extent presented as a crime (when authentic
Ahādīth are found in Bukhārī Sharīf, why
should weak Ahādīth be accepted?)

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4. Creating doubts and confusion through

juridical differences
1. Instead of presenting her message, objectives
and agreed upon matters; more emphasis is
laid on criticizing and denigrating the madāris
and ‛ulamā’.
2. Instead of teaching the fundamental obligatory
acts, Sunnats, desirable acts and undesirable
acts of īmān, salāh, fasting, zakāh and hajj;
more confusion is caused by delving into
disputed and controversial issues. (The
propaganda which is spread is that we are not
prone to extremism, we are merely
propagating authentic Ahādīth).
3. The disputed issues with regard to salāh, e.g.
raising of the hands, reciting Sūrah al-Fātihah
behind the imām, one rak‛at witr,
encouragement for women to go the musjid,
congregational salāh for women, etc. are all
emphasised by providing authentic Ahādīth as
proofs.
4. Incorrect rulings of zakāh are taught. Women
have no knowledge about ownership.
5. Simplifying Dīn
1. Dīn is not difficult, the ‛ulamā’ have made it
difficult. You can take any ruling of Dīn from
any Imām. We can still remain within the
circle of Dīn in this way.
2. A Hadīth instructs us to provide ease and not
to make things difficult. Thus, follow
whichever Imām’s view is easier.
3. Reading Sūrah Yā Sīn daily is not established
from an authentic Hadīth. From the optional
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salāhs, there is only chāsht and tahajjud.

Ishrāq and awwābīn have no basis.
4. Dīn is easy. There is no prohibition on a
woman to cut her hair. From the Mothers of
the Believers, the hair of one was cut.
5. Together with Dīnī education, one can go on
picnics, have parties, wear good clothes, have
a desire for jewellery, etc.
6. Women must certainly leave their homes for
the propagation of Dīn.
7. The personal actions of the respected teacher
(Dr. Farhat) are proofs for the students. Going
for Islamic propagation journeys without a
legal male guardian, leaving the house for
night salāh, and propagating Dīn via the
media (radio, television, audio).
6. Disregarding etiquette and mustahabbāt
Women touch the Qur’ān even when in a state of
impurity, and read verses. There is no respect for the
Qur’ān during the Qur’ān classes.
Miscellaneous
1. By teaching the translation of the Qur’ān,
students are encouraged to make their own
ijtihād in every matter.
2. The prerequisite sciences for understanding
the Qur’ān and Hadīth as laid down by the
senior ‛ulamā’ are useless, uninformed and a
conspiracy.
3. When any injunction or ruling of Dīn is
presented to a girl who has qualified, her first
question is whether it is established from an
authentic Hadīth or not.
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4. As a result of all the above, branches of al-

Huda have opened in every alley and district.
And every type of girl – whether she can read
the Qur’ān correctly or not – comes around
teaching others, and confuses the people on
various rulings.
5. Men are generally aligned to the musjid (where
the method of salāh is according to Hanafī
jurisprudence). The women at home are now
arguing with their men and saying that they
have no confidence in the maulwīs in the
masājid.
Questions
1. Kindly explain all the above issues in the light
of the Sharī‛ah. I will be most grateful.
2. What is the Shar‛ī ruling with regard to Dr.
Farhat Hāshimī and her Ph.D. degree which
she obtained from Glasgow University.
3. Kindly clarify the Shar‛ī perspective on
studying the course offered by her, inviting
others to it and assisting it in any way.
May Allāh ta‛ālā reward you with the best of rewards.
Mrs. Sīmā Iftikhār
One year diploma holder
Al-Huda International, Islamabad.
Answers to Beliefs And Doctrines of al-Huda
International From The Qur’ān And Hadīth
1st Belief: Rejection of Ijmā‛
Ijmā‛ is established from the Qur’ān and Ahādīth. For
example:

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َ ًْ َ
ْ ُ َ َ ‫وﻻ‬ ْ َ ْ ُ َ ْ ‫َوا‬
‫فرقوا‬ ‫اﷲ ِ يعا‬
ِ ‫بل‬
ِ ِ ‫تصموا‬ِ
Hold fast to the rope of Allāh altogether and do not
sow dissension.1
The dissension comes about when the Ijmā‛ of the

ََ َ َ َ ُ ُْْ ُ َّ ً َ ً ُ ْ ُ
ummat is broken. The Qur’ān states:
َ ْ ُ ََ
‫اس و ون‬ ْٰ َ َ ‫ك‬ َ ٰ َ
ِ ‫ا‬ ‫م أمة وسطا ِ كونوا شهدآء‬ ‫جعلن‬ ِ ‫كذ‬
ًْ َ ْ ُ َْ َ ُ ْ ُ
.‫شهيدا‬
ِ ‫م‬ ‫ا رسول علي‬
In this way We made you a well-balanced community
so that you may be witnesses to the people and that
the Messenger may be a witness to you2
The statements and actions of the ummat which are
unanimously accepted are all correct and authentic
in Allāh’s sight because this ummat is extremely
well-balanced. The mutual unanimity of this ummat
– Ijmā‛ - is a proof and is the truth.3
The Ahādīth on the subject of Ijmā‛ are so numerous
that they reach the level of tawātur.4
The level of tawātur refers to a statement or action
which has been related by such a large number of
people that it is impossible for them to have
concurred to lie about it. This was never rejected in
any era. The narration of approximately 46 Sahābah
which includes the ‛Asharah Mubash-sharah and the
Khulafā’ Rāshidīn proves that Ijmā‛ is a source of
law.

1 Sūrah Āl ‛Imrān, 3: 103.

2 Sūrah al-Baqarah, 2: 143.
.١٠١\١ :‫أحكام القرآن للجصاص‬3
.١٠٩\٤ :‫اﶈصول‬4

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‫إن اﷲ ﻻ مع أم أو قال أمة مد ص اﷲ عليه وسلم‬

ُ َ
١
.‫ ومن شذ شذ ا ار‬،‫ و د اﷲ ا ماعة‬،‫ضﻼلة‬
My ummah or the ummah of Muhammad (sallallāhu
‛alayhi wa sallam) will never concur on deviation.
Allāh’s hand is on the group. The one who separates
himself [from the main body] shall be separated in the
Hell-fire.
Mullā ‛Alī Qārī rahimahullāh comments on the above
Hadīth as follows:

‫ أي ﻻ تمعون‬،‫حقية إ اع اﻷمة‬ ‫ا ديث د ل‬ ‫قال ا ظهر‬

‫ وا راد إ اع العلماء منهم وﻻ ع ة بإ اع‬،‫ضﻼلة ومعصية‬
٢
.‫العوام‬
‛Allāmah Mazhar rahimahullāh said that this Hadīth
proves the validity of the Ijmā‛ of the ummah. In other
words, they will not concur on deviation and sin. By
Ijmā‛ we refer to the Ijmā‛ of the ‛ulamā’. There is no
consideration for the Ijmā‛ of the masses.
Another narration states:

‫ وا صيحة‬،‫ إخﻼص العمل ﷲ‬،‫ثﻼثة ﻻ يغل عليهن قلب سلم‬

٣
.‫ فإن دعوتهم يط من ورائهم‬،‫ و زوم اعتهم‬، ‫لمسلم‬
There are three habits in the presence of which a
Muslim’s heart cannot be treacherous: (1) actions done

.٥٨٤\٢ :‫ أبو داؤد‬،٢٨٣ ،‫ ابن ماجه‬،١١٥ ‫ ص‬،‫ اﳌستدرك للحاكم‬،٤٩\٢ :‫الﱰمذي‬1

.٢٤٩\١ :‫مرقاة شرح مشكوة‬2
.٢٢٥\٣ :‫ مسند أﲪد‬،٨٨\١ :‫ مستدرك حاكم‬،٣٥ ‫ ص‬،‫ مشكوة‬،٢١٩ ‫ ص‬،‫ابن ماجه كتاب اﳌناسك‬3

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solely for Allāh ta‛ālā, (2) desiring the well-being of

Muslims, (3) holding on to the main body of Muslims
because their prayers encompasses all.
In short, the validity of Ijmā‛ has always been the
unanimous belief of the entire ummat. Ijmā‛ is the
third source of Islamic law.
Completing Missed Salāhs
According to the Ahl as-Sunnah wa al-Jamā‛ah, if a
person misses his salāh, it is necessary for him to
make up for them. This is the unanimous ruling of
the ummat on the basis of several Ahādīth.

﴾1﴿

‫ قال عبد اﷲ‬:‫اﷲ عنه قال‬ ‫عن أ عبيدة بن عبد اﷲ بن سعود ر‬

‫شغلوا رسول اﷲ ص اﷲ عليه وسلم عن أر ع صلوات‬ ‫إن ا‬
‫ فأ ر بﻼﻻ فأذن ثم أقام‬،‫يوم ا ندق ح ذهب من ا ليل ما شاء اﷲ‬
‫ثم أقام فص ا غرب ثم أقام فص‬ ‫فص الظهر ثم أقام فص الع‬
١
.‫العشاء‬
Hadrat Abū ‛Ubaydah ibn ‛Abdillāh ibn Mas‛ūd
narrates that ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu
said: The polytheists occupied Rasūlullāh sallallāhu
‛alayhi wa sallam from performing four salāhs during
the Battle of Khandaq to the extent that a part of the
night passed. Rasūlullāh sallallāhu ‛alayhi wa sallam
instructed Bilāl radiyallāhu ‛anhu to call out the
adhān. He then made the iqāmah and performed the
zuhr salāh. He made the iqāmah and performed the

.٤٣\١ :‫ترمذي‬1

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‛asr salāh. He made the iqāmah and performed the

maghrib salāh. He then made the iqāmah and
performed the ‛ishā salāh.

﴾2﴿

‫اﷲ عنه أن رسول اﷲ ص اﷲ عليه وسلم‬ ‫عن أ س بن ما ك ر‬

١
.‫صلوة فليصلها إذا ذكرها ﻻ كفارة ا إﻻ ذ ك‬ ‫ من‬:‫قال‬
Hadrat Anas ibn Mālik radiyallāhu ‛anhu narrates
that Rasūlullāh sallallāhu ‛alayhi wa sallam said:
“The one who forgets to perform a salāh must perform
it when he remembers. There is no other atonement for
it.”

﴾3﴿

‫صلوة فلم‬ ‫اﷲ عنه أنه ن يقول من‬ ‫عن عبد اﷲ بن عمر ر‬
‫ فإذا سلم اﻹمام فليصل ا صلوة ال‬،‫يذكرها إﻻ وهو مع اﻹمام‬
٢
.‫ثم يصل بعدها أخرى‬
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
used to say: If a person forgets to perform a salāh and
only remembers it when he is performing salāh with
the imām, then he must perform his missed salāh
after completing the salāh with the imām. He may
then perform the next salāh after it.

.٦٤\١ :‫ أبو داؤد‬،٢٧\١ :‫ مسلم‬،٤٨\١ :‫ﲞاري‬1

.١٥٥ ‫ ص‬،‫موطا إمام مالك‬2

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The Fatwā of ‛Ulamā’ as Regards Missed Salāhs

﴾1﴿
Imām Jassās rahimahullāh says in this regard:

‫وهذا ا ي ورد به اﻷثر من إ اب قضاء ا صلوة ا سية عند ا كر ﻻ‬

‫ وقد روي عن بعض ا سلف منه قول شاذ‬،‫الفقهاء فيه‬ ‫خﻼف ب‬
١
.‫ل س العمل عليه‬
There is no difference of opinion among the jurists as
regards the obligation of making up for a missed salāh
once the person remembers it. The view of a certain
past scholar to the contrary is a lone view which is not
practised.

﴾2﴿
٢
.‫وجوب قضاء الفوائت‬ ‫واتفقوا‬
The scholars are unanimous on the obligation of
performing missed salāhs.

﴾3﴿
The famous commentator of Muslim Sharīf, Imām
Nawawī rahimahullāh, writes:

‫فيه وجوب قضاء الفر ضة الفائتة سواء تر ها بعذر كنوم أو سيان أو‬
١
.‫بغ عذر‬

.٢٨٨\٣ :‫أحكام القرآن للجصاص‬1

.(‫ )مصنف عﻼمة عبد الرﲪن الشافعي‬١٤٦ ‫ ص‬،‫رﲪة اﻷمة‬2

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This demonstrates the obligation of performing a

missed salāh irrespective of whether a person missed
it due to a valid reason such as sleep or forgetfulness,
or without a valid reason.
2nd Belief: Three Divorces Are Counted As One
If a person issues three divorces at once or in a single
assembly, will they be counted as three or one?
Answer
The unanimous verdict of the ummat and of the four
Imāms is that they will be counted as three. This is
gauged from several narrations. For example:

﴾1﴿

‫فطلقها ثﻼث تطليقات عند رسول اﷲ ص اﷲ عليه وسلم فأنفذه‬

٢
.‫رسول اﷲ ص اﷲ عليه وسلم‬
(Sahl ibn Sa‛d) issued three divorces to his wife in the
presence of Rasūlullāh sallallāhu ‛alayhi wa sallam
who then executed all three divorces.

﴾2﴿

ُ
The narration of Muhammad ibn Labīd states:
ّ ُ
‫أخ رسول اﷲ ص اﷲ عليه وسلم عن رجل طلق ا رأته ثﻼث‬
‫ ُأيلعب ب تاب اﷲ وأنا ب‬:‫ ثم قال‬،‫ فقام غضبانا‬،‫تطليقات يعا‬

.١٩٢\٣ :‫ وكذا أحكام القرآن ﻻبن العرﰊ‬،٢١٣\١ :‫شرح مسلم للنووي‬1

٣٠٦.\١ :‫أبو داؤد‬2

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‫قام رجل وقال يا رسول اﷲ ص اﷲ عليه وسلم أﻻ‬ ‫أظهر م؟ ح‬

١
.‫أقتله‬
Rasūlullāh sallallāhu ‛alayhi wa sallam was informed
that a person issued three divorces at once to his wife.
On hearing this, he stood up angrily and said: “Is the
Book of Allāh being played around with while I am
present among you?’ A man stood up and asked: “O
Rasūlullāh! Should I kill him?”
The above point is made in several narrations.2
Even if the contrary is gauged from certain
narrations, then the edict of Hadrat ‛Umar
radiyallāhu ‛anhu will be considered wherein he
declared that if anyone issues three divorces at once
or in a single assembly, then three divorces will
apply. The Sahābah radiyallāhu ‛anhum and Tābi‛ūn
unanimously concurred with him. This is why the
four Imāms on whose rulings the entire world
practises also concur on this ruling.3
Ibn Hajar rahimahullāh says that Ijmā‛ of all the
Sahābah and Tābi‛ūn has occurred on this ruling.
Anyone who goes against this is rejecting Ijmā‛ and
abandoning it. Whereas the majority concurs that an
objection after Ijmā‛ is established is rejected.4

.٨٢ ،‫نسائي‬1
:‫ ﳎمع الزوائد‬،٤٣٨\٢ :‫ دارقطﲏ‬،٣٧٧\٧ :‫ سنن الكبﲑ‬،٤٦٣\١ :‫ مسلم‬،٧٩١\٢ :‫ ﲞاري‬:‫مثﻼ‬2
.٣٠٠\١ :‫ أبو داؤد‬،٣٣٦\٤
‫ زرقاﱐ‬،٢٩٣\٩ :‫ فتح الباري‬،٢٧\٢ :‫ إعﻼم اﳌوقعﲔ‬،٢٠٥\٣ :‫ فتح القدير‬،٥٢٧\٩ :‫عمدة القاري‬3
،٧٩\٣ :‫ ميزان الشعراﱐ‬،٢٩\٢ :‫ ﲞاري‬،١٨٧\٢ :‫ شرح مسلم‬،١١٨\٢ :‫ روح اﳌعاﱐ‬،١٦٧\٣ (‫)مالكي‬
.‫وغﲑه‬
.٢٩٣\٩ :‫فتح الباري شرح البخاري‬4

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Performing Optional Salāhs With Congregation

According to the Hanafīs, there is no congregation for
optional salāhs except for the tarāwīh, salāt al-kusūf
and salāt al-khusūf. If two or three persons privately
get together without announcing it and without
attaching particular importance to it, and perform
optional salāh in congregation then there is a leeway
for this only for males. Women are to perform their
salāh within the confines of their homes. If they are
not permitted to perform fard salāh with
congregation how can they be permitted to perform
optional salāh, salāt at-tasbīh, etc. in congregation!?
Keep Clear From ‛Ulamā’, Madāris And The Arabic
Language
The Importance of ‛Ulamā’
‛Ulamā’ are the heirs of the Prophets ‛alayhimus
salām. Several narrations of Rasūlullāh sallallāhu
‛alayhi wa sallam make reference to this. For
example:
١
. ‫العلم م ا وم اث اﻷن ياء قب‬
Knowledge is my legacy and the legacy of the
Prophets before me.

‫ فمن أ رمهم فقد أ رم اﷲ‬،‫أ ر وا العلماء فإنهم ورثة اﻷن ياء‬

٢
. ‫ورسو‬

.٧٧\١٠ :‫كنز العمال‬1

.٨٥\١٠ :‫خطيب بغدادي ﲝواله كنز العمال‬2

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Honour the ‛ulamā’ because they are the heirs of the

Prophets. Whoever honours them has honoured Allāh
and His Messenger.
١
.‫اﻷرض‬ ‫العا م أم اﷲ‬
An ‛ālim is Allāh’s trustworthy agent on earth.
In the light of these virtues, if a person denigrates the
true ‛ulamā’ then the muftīs say with regard to him:
If a person denigrates the ‛ulamā’ on account of their
knowledge of Dīn, then it is kufr. It is essential for
him to renew his īmān and renew his marriage. If
not, it is a flagrant sin for which repentance is
essential.2
Maulānā Muftī Mahmūd Hasan Gangohī
rahimahullāh states in his Fatāwā: If a person is
abusive towards the ‛ulamā’ on the basis that they
are ‛ulamā’ on the truth, then it is difficult for his
īmān to remain safe and there is a strong danger of
an evil death. Repentance is necessary.3
Importance of Madāris
Ibn al-Hasanī ‛Abbāsī Sāhib says with regard to the
importance of madāris:
1. The madāris are the only means of
maintaining a bond with the Qur’ān, Hadīth
and other Islamic sciences.
2. The madāris are fulfilling the responsibilities
of providing suitably qualified imāms for the

.٧٧\١ :‫كنز العمال‬1

.٢٨٦\٢ :‫شامي‬2
.٨١\١٤ :‫فتاوى ﳏمودية‬3

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masājid, teachers for conveying Islamic

teachings, and teachers for the madāris.
3. The madāris are also bearing the responsibility
of establishing Dār al-Iftās which are run by
expert ‛ulamā’ and insightful muftīs who then
guide the masses on various departments of
life in the light of Islamic teachings, and
provide juridical solutions to their problems.
4. The madāris are the sources for the various
types of efforts which are undertaken for the
reformation and improvement of society.1
No matter what, the form and shape of Dīn which
remains today is also by virtue of the madāris and
‛ulamā’.
Importance of The Arabic Language
The importance, benefit and need for the Arabic
language is not concealed from the scholars. The
narrations concur that the language of Hadrat Ādam
‛alayhis salām in Paradise was Arabic, and that he
spoke Arabic when he came into this world.2
All the divine books which Allāh ta‛ālā sent into this
world were in the Arabic language in the Preserved
Tablet. However, Jibra’īl ‛alayhis salām used to
convey the translation of those books in the language
of the respective Prophet. The peculiar nature of the
Qur’ān is that it came down in exactly the same
language and the same way in which it was in the
Preserved Tablet.3

1 Dīnā Madāris Mādī, Hāl, Mustaqbil, p. 73.

2 Ma‛ārif al-Qur’ān.
3 Rūh al-Ma‛ānī.
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Maulānā Muhammad Yūsuf Binnaurī rahimahullāh

says with reference to the importance of the Arabic
language:
There is a strong mutual bond between
Islam and the Arabic language which
needs no elaboration. The Islamic law is
in the Arabic language. The heavenly
book of Islam, the Qur’ān, is in Arabic.
The language of the Messenger of Islam,
Muhammad sallallāhu ‛alayhi wa sallam,
is Arabic. The entire treasure of
Rasūlullāh’s teachings, directives and
statements are in the Arabic language.1
Hadrat ‛Umar radiyallāhu ‛anhu used to say:
ْ َ ََْ ُ ََ
٢
...‫دين م‬
ِ ِ ‫العر ِية فإنها ِمن‬ ‫ علموا‬...
Learn Arabic because it is part of your Dīn.
Hadrat ‛Umar radiyallāhu ‛anhu wrote in one of his
letters to Hadrat Abū Mūsā Ash‛arī radiyallāhu
‛anhu:
ْ َ
‫واعر ُوا القرآن ﻷنه‬ ََ
،‫العر ِية‬ ُ َ َ ‫ و‬،‫ا سنة‬
‫فقهوا‬ ْ ُ َ َ َ ،‫أما بعد‬
‫تفقهوا‬
ِ
٣
. ‫عر‬
Gain a deep understanding of the Sunnah, gain
mastery of Arabic, and pronounce the diacritics of the
Qur’ān because it is in Arabic.

1 Bayyināt.
.١٥\١ :‫إيضاح الوقف واﻹستبداء‬2
.٢٠٧ ‫ ص‬،‫اقتضاء الصراط اﳌستقيم‬3

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‛Allāmah Abū az-Zinād rahimahullāh relates from his

father:
ًْ ْ ْ َ َََْ ْ َ َ َََْ
١
.‫تزندق ِبا َم ِ ق إﻻ َجهﻼ ب ﻼم العرب‬ ‫ما تزندق من‬
Whoever became atheists in the East did so on
account of their ignorance of Arabic language and
literature.
Hadrat ‛Abdullāh ibn Mubārak rahimahullāh said:
ََ ُ َُْ ‫ﻻ‬
ٍ ْ َ ِ ‫قبل ا َرجل‬
.‫بنوع من العلوم ما م َ ْن علمه بالعر ية‬
A person will not be accepted for any type of
knowledge if he does not embellish it with Arabic.
Hadrat Ibn Taymīyyah rahimahullāh said: Arabic
language and literature is firmly bound to Islamic
beliefs as are the joints of the body.2
Imām Rāzī rahimahullāh said: It is compulsory to
acquire science of the Qur’ān and Hadīth to the
extent of sufficiency. Since the Arabic language is the
key to them, it is compulsory to study it as well.
‛Allāmah Ibn Najafī rahimahullāh said: If the one who
is referred to as a man of ijtihād and fatwā is not
proficient in the Arabic language, then he himself will
be astray and will lead others astray.3
In short, the Arabic language is extremely important
in the Sharī‛ah. Its importance is undeniable.

.‫اﳌدخل ﰲ العربية‬1
.١٢٤ ‫ ص‬،‫اقتضاء الصراط اﳌستقيم‬2
.٢٤٥\٣ :‫اﳋصائص‬3

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Studying The Books of Wahīd ad-Dīn Khān

The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah
state that the views of Wahīd ad-Dīn Khān constantly
change, and his beliefs differ with those of the Ahl
as-Sunnah wa al-Jamā‛ah. It is therefore harmful to
study his books.1
Taqlīd is Polytheism
Hadrat Hakīm al-Ummah Maulānā Ashraf ‛Alī
Thānwī rahimahullāh defines taqlīd as follows: To
accept the view of a person solely on the good
thought that he will utter it on the basis of proof,
while he will not be asked for his proof.2
Taqlīd is only made in issues which are not explicitly
stated in the Qur’ān and Sunnah.
Taqlīd is Impermissible
If taqlīd is made in opposition to the truth, as was
the case with the unbelievers and polytheists of
Makkah who opposed Rasūlullāh sallallāhu ‛alayhi
wa sallam and made taqlīd of their deviated
forefathers, then such a taqlīd is impermissible. If
taqlīd is made to act on the truth – for example, I
cannot infer and extract rulings directly, a mujtahid
understands the Qur’ān and Sunnah better than me
– so I consider what he says to be from Allāh and
Rasūlullāh sallallāhu ‛alayhi wa sallam and practise
on what he says – then this taqlīd is permissible.

1 For details refer to the book, Wahīd ad-Dīn Khān ‛Ulamā’

Aur Dānishwaro Kī Nazar Mei, by Dr. Muhsin ‛Uthmānī
Nadwī. A study of this book will prove useful.
2 Al-Iqtisād, p. 4.

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ْ ُ ‫ردو ُه إ َ ا‬
‫رسول‬ ْ ُ َ َ ‫اﻷ ْمن َأو ا ْ َ ْوف‬
ْ َ ‫أذاعوا به ط َو َ ْو‬ َْ َ ّ ٌَْ ْ ُ َ َ َ َ
‫و ِذا جآءهم أ ر ِمن‬
ِ ِ ِِ ِ ِ ِ
َُْ ُ َْ ْ َ َ ْ ُ َ ََ ْ ُْ ْ َْ
ْ ُ ْ ‫نبطونه‬ ُ ٰ َ
.‫منهم‬ ِ ِ ‫س‬ ‫ن‬ ِ ‫ا‬ ‫لعلمه‬
ِ ‫منهم‬ِ ‫ر‬
ِ ‫اﻷ‬ ِ ‫أو‬ ِ‫و‬
When there reaches them any news of peace or fear,
they popularize it. Had they referred it to the
Messenger and to those of authority among them,
those from among them who verify [the truth] would
have verified it.1
This is proven from several Ahādīth as well. A person
relies on the opinion of a mujtahid and acts
accordingly.
Why is it Essential to Make Taqlīd of One Imām?
Shāh Walī Allāh rahimahullāh says in this regard:
There is great wisdom in following these
four madhāhib (Hanafī, Shāfi‛ī, Mālikī
and Hambalī), and major harms in
turning away from them all. This is the
view of the erudite and distinguished
scholars whose leadership and seniority
is unanimously accepted.2
You will not find any scholar or senior personality
who is worthy of mention who does not follow these
four Imāms.
‛Allāmah Nawawī rahimahullāh said:
It is essential to follow one of these four
Imāms. If permission was given for a
person to follow whichever Imām he likes
whenever he wants, it would lead to

1 Sūrah an-Nisā’, 4: 83.

.١٣ ‫ ص‬،‫عقد اﳉيد ﰲ أحكام اﻹجتهاد والتقليد‬2

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people searching for ease in Dīn and

acting according to the desires of their
selves. People will find the right to make
lawful, unlawful, obligatory and
permissible whatever they like.
Eventually, the injunctions of the
Sharī‛ah will remain incomplete. Yes, in
early times, taqlīd of one Imām was not
necessary because the juridical schools
were not codified completely. Now it is
mandatory for everyone to select one
madh-hab and then make taqlīd of it.1
The Harms of Not Making Taqlīd
A senior scholar of the Ghayr Muqallids, Maulānā
Muhammad Husayn Batālwī, himself writes on the
harm of not making taqlīd:
From our 25-year experience we have
learnt that the one who make claims of
being a mujtahid without practical action
and discards taqlīd completely, eventually
bids farewell to Islam itself. There are
many other reasons for kufr and
apostasy, however, for religious people,
together with ignorance, abandoning
taqlīd is a very major reason [for kufr and
apostasy]. In the Ahl-e-Hadīth
themselves, those who are ignorant or
falling short in their actions, and claim
total abandonment of taqlīd are far from
these consequences. The masses of this

.٩٠ ‫ ص‬،‫ا موع شرح اﳌهذب للنووي‬1

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group are liberal and becoming self-

independent.1
It is Not a Crime to Practise on Weak Hadīth
Dr. Farhat Hāshimī claims:
The most authentic Ahādīth are found in
Bukhārī Sharīf. Why, then, should we
accept weak Ahādīth?
Answer
Maulānā ‛Abd ar-Rashīd Nu‛mānī rahimahullāh
writes:
Authentic Ahādīth are not confined to
Bukhārī and Muslim. The authenticity of
a Hadīth revolves around whether its
chain of transmission fulfils the
prerequisites of the principles of Hadīth.
Thus, in addition of Imām Bukhārī
rahimahullāh and Imām Muslim
rahimahullāh, countless imāms of Hadīth
compiled Hadīth collections. Those of
their Ahādīth which fulfil the required
prerequisites are authentic. At the same
time, it is possible for a Hadīth in those
collections to be of a higher level of
transmission than what is found in
Bukhārī and Muslim. For example, the
collection of Ibn Mājah is listed as
number six from the Sihāh Sittah (six
most authentic collections). However, it
contains certain Ahādīth which are on a

.١١٨٨\٤ :‫إشاعة السنة‬1

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high level not even found in Bukhārī and

Muslim.1
Thus, it is incorrect to think that if a Hadīth is not
found in Bukhārī and Muslim it is not authentic.
Rather, the basis for its authenticity is its rank in the
principles of Hadīth. Hāfiz Ibn Hajar rahimahullāh
writes:
It is permissible to practise on weak
Ahādīth when it comes to relating virtues
of actions. The person shall receive the
full reward.
‛Allāmah Suyūtī rahimahullāh writes:
It is even permissible to practise on weak
Ahādīth in injunctions provided caution
is exercised.2
Ibn Qayyim rahimahullāh and ‛Allāmah Suyūtī
rahimahullāh state:
Practising on weak Ahādīth will be
classified as mustahab (desirable).3
Maulānā Zafar Ahmad ‛Uthmānī rahimahullāh writes:
It is stated in Durr Mukhtār that weak
Ahādīth can be practised upon when it
comes to virtues of actions. ‛Allāmah Ibn
‛Ābidīn rahimahullāh comments on this:
Ibn Hajar rahimahullāh states in Sharh
Arba‛īn that it is permissible to practise
on weak a Hadīth because if it is really
authentic, the right of practising on it will

.‫ما ﲤس إليه اﳊاجة‬1

.٨٧\١ :‫ الدر اﳌختار‬،‫طحطاوي‬2
.‫ تقريب‬،‫إعﻼم اﳌوفقﲔ‬3

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be fulfilled. Practising on it will not result

in a lawful or unlawful act being
committed, nor will it entail trampling the
rights of anyone.1
Women Joining The Congregation
The Hanafī ‛ulamā’ are of the opinion that it is
makrūh tahrīmī for women to go to the musjid to join
the congregational salāh. A Hadīth states:

‫ص اﷲ عليه وسلم‬ ‫اﷲ عنه عن ا‬ ‫عن عبد اﷲ بن سعود ر‬

‫ وصلوتها‬،‫حجرتها‬ ‫ب تها أفضل من صلوتها‬ ‫ صلوة ا رأة‬:‫قال‬
٢
.‫ب تها‬ ‫دعها أفضل من صﻼتها‬
Rasūlullāh sallallāhu ‛alayhi wa sallam said: A
woman’s salāh in her room is superior to her salāh in
the courtyard of her house. Her salāh in her private
chamber is superior to her salāh in her room.”

َ َ ْ َ
Hadrat ‛Ā’ishah radiyallāhu ‛anhā said:
ُ َ َ َ َ ‫ساء‬
‫منعهن‬ ُ ِّ ‫أحدث ال‬ ُ
‫و ن رسول اﷲ ص اﷲ عليه وسلم ِرأ ٰى ما‬
َ
ْ َ ُ ‫سجد كما‬
ُ َ ِ ‫منعت‬
٣
.‫ساء ب إ ائيل‬ ِ ‫ا‬
Had Rasūlullāh sallallāhu ‛alayhi wa sallam seen
what women are doing [at present], he would have
certainly prohibited them from going to the musjid as
the women of the Banī Isrā’īl were prohibited.

1Introduction of I‛lā’ as-Sunan. This introduction contains

an invaluable discussion on practising on weak Ahādīth.
.(١١٧٣) ‫ الﱰمذي‬،(٥٧٠) ‫أبو داؤد‬2
.١٨٣\١ :‫ مسلم‬،١١٩\١ :‫ﲞاري‬3

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Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu used

to remove women from the musjid on Fridays saying:
“Go to your houses, they are better for you.”1
When the wife of Hadrat Abū Humayd Sā‛idī came to
Rasūlullāh sallallāhu ‛alayhi wa sallam and said: “O
Rasūlullāh! I like performing salāh with you.” He
replied: “I know that you like performing salāh with
me, but your salāh in the room of your house is
better than performing salāh in your house. It is
better for you to perform your salāh in your house
than in your people’s musjid. It is better for you to
perform salāh in your people’s musjid than
performing it in my musjid.”
On hearing this instruction from Rasūlullāh
sallallāhu ‛alayhi wa sallam, she never went to the
musjid until she passed away.2
The Imāmat of Women
A congregation of women led by a woman is not
proven anywhere from the era of Rasūlullāh
sallallāhu ‛alayhi wa sallam to this day. Hadrat
‛Ā’ishah radiyallāhu ‛anhā herself said:
٣
...‫اعة ال ساء‬ ‫ﻻ خ‬...
There is no good in the congregation of women.

.١٥٦\١ :‫ﳎمع الزوائد‬1

‫ عمدة‬،١٨٨\١ ،٦٩\١ :‫ الﱰغﲑ والﱰهيب‬.١٠٠\١ :‫ ﳎمع الزوائد‬،٥٨ ‫ ص‬،‫ ترغيب وترهيب‬،‫مسند أﲪد‬2
.٣٣\٢ :‫ ﳎمع الزوائد‬،٢٨\٣ :‫القاري‬
There is an excellent booklet written on this subject:
Khawātīn Islam Kī Behtarīn Musjid, by Maulānā Habīb ar-
Rahmān Qāsmī, a lecturer in Hadīth at Dār al-‛Ulūm
Deoband.
.‫ مسند أﲪد‬،‫ طﱪاﱐ ﰲ اﻷوسط‬،١٥٥\١ :‫ ﳎمع الزوائد‬،٢١٤\٤ :‫إعﻼء السنن‬3

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Women can neither lead men in salāh nor can they

lead women.1
Hadrat ‛Alī radiyallāhu ‛anhu said: “A woman must
not lead the salāh.”2
All the Imāms concur that where it is related that
certain Sahābiyāt used to make imāmat, it was in the
beginning of Islam and was then abrogated. Badhl al-
Majhūd, the commentary of Abū Dāwūd states:
َ ُ ُ ٰ ُْ‫و‬
٣
.‫ابتداء اﻹسﻼم ثم ِسخت‬ ‫ذ ك أحاديث ول ن نت‬ ‫روى‬
There are narrations which make reference to
women’s imāmat, but this was in the beginning of
Islam. The order was then abrogated.
Maulānā ‛Abd al-Hayy Lucknowī rahimahullāh states:

،‫ابتداء اﻹسﻼم‬ ‫ا ماعة‬ ‫اﷲ عنها‬ ‫شة ر‬ ‫و ل فعلها أي‬

٤
.‫ ا اصل أنه م سوخ‬:‫الفتح‬ ‫قال‬
The action of ‛Ā’ishah radiyallāhu ‛anhā as regards
congregation will be understood as being in the
beginning of Islam. It is said in al-Fath: The crux of
this is that it is abrogated.
Dīn is Not Difficult, The ‛Ulamā’ Made it Difficult
We can take any ruling of Dīn from any Imām, we
will remain in the circle of Islam in this way.

.٢١٥\٤ :‫إعﻼء السنن‬1

.٨٦\١ :‫اﳌدونة الكﱪى‬2
.٣٢١\١ :‫بذل ا هود‬3
.١٩٣\١ :‫حاشية اﳍداية‬4

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Answer
The ‛ulamā’ of the Ahl as-Sunnah wa al-Jamā‛ah
state that it is wājib to follow and make taqlīd of just
one Imām. This is because this is an era of following
desires and whims and fancies. There are certain
concessions in the madh-hab of each Imām. At the
same time there are difficulties. If only the
concessions of every Imām are followed, people will
start following their desires. Imām Nawawī
rahimahullāh said that it is essential for each person
to choose one madh-hab and follow it only.1
Hadrat Shāh Walī Allāh rahimahullāh said:

‫فيهم تهذيب لمجتهدين وقل من ن ﻻ يعتمد‬ ‫و عد ا ئ‬

...‫ذ ك ا زمان‬ ‫تهد و ن هذا هو ا واجب‬
After the second century, the culture was one of
following a single mujtahid. Rarely would you find a
person not relying on a single mujtahid. This practice
was obligatory and necessary in that time.
Hadrat ‛Abdullāh ibn Mas‛ūd radiyallāhu ‛anhu made

ُ ُ ْ َ‫أ‬
the following prediction:
ُ
‫علي م ا زمان‬
ْ
‫لعلم وسيأ‬ ‫تابع‬ ْ ‫هوى‬
‫يه‬ ٰ َ ْ ‫زمان ا‬
ََ َ ْ َ ْ ‫تم ا‬
‫وم‬
ِ
ٍ ِ ِ ِ ِ ِ
٢ ٰ َ ْ ٌ ُ ْ ‫ي ون‬
.‫تابع ِلهوى‬ِ ‫العلم فيه‬
ِ
Today you are in an era where desires are
subservient to knowledge. There will come to you a
time when knowledge will become subservient to
desires.

.٩٨ ‫ ص‬،‫ا موع شرح اﳌهذب للنووي‬1

.٨٦\١ :‫إحياء العلوم‬2

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Desires of the self gradually convey a person towards

unbelief and atheism. The example of the four Imāms
is similar to the four types of medical treatment: (1)
allopathic, (2) homoeopathic, (3) Unani, (4) Vedic.
Each of these systems of treatment are different, but
the objective is the same, i.e. to restore good health.
In the same way, the objective of the four Imāms is to
show the path to Paradise. If a person were to resort
to one type of medical treatment on one day, and
another type the next day, then instead of restoring
his health he will become more sick. He will only
benefit if he confines himself to one type of
treatment. In the same way, benefit will only be in
following one Imām. Following one Imām for one
ruling and another Imām for another ruling will be
harmful. There will be no benefit in it.
Sūrah Yā Sīn is Established From Authentic Ahādīth
She claims: Reading Sūrah Yā Sīn daily is not
established from authentic Ahādīth.
Answer
The Muhaddithūn state that the recitation of Sūrah
Yā Sīn is established from many authentic Ahādīth.
Moreover, it has been the practice of the seniors to
read it daily. Many virtues in this regard are related
in the Ahādīth. For example:

﴾1﴿
Sūrah Yā Sīn is the heart of the Qur’ān.1

.‫ حاكم‬،‫ نسائي‬،‫ ابن ماجه‬،‫ مسند أﲪد‬،‫أبو داؤد‬1

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﴾2﴿
‛Atā’ ibn Abī Rabāh rahimahullāh said: I received this
teaching of Rasūlullāh sallallāhu ‛alayhi wa sallam
wherein he said: The one who recites Sūrah Yā Sīn at
the beginning of the day shall have all his needs of
that day fulfilled.1

﴾3﴿
The one who recites Sūrah Yā Sīn for Allāh’s pleasure
at night shall be forgiven.2

﴾4﴿
The one who recites Sūrah Yā Sīn at night and
passes away that night shall pass away as a martyr.3
There are many other Ahādīth on the virtues of this
sūrah.4
Ishrāq Salāh From Authentic Ahādīth
She claims: From the optional salāhs, there is only
chāsht and tahajjud. There is no basis for ishrāq and
awwābīn.

﴾1﴿
When a person performs fajr salāh and remains
seated in that place while engaging in Allāh’s
remembrance, and then performs two rak‛ats (of

.‫مسند دارمي‬1
.‫ ترغيب ابن السﲏ‬،‫ ابن حبان‬،‫مؤطا مالك‬2
.‫ شرح وترﲨة مشكوة‬،‫مظاهر حق‬3
.(‫ فضائل القرآن )شيخ اﳊديث موﻻ زكر رﲪه ﷲ‬،٦٢\٧ :‫ معارف القرآن‬،‫مظاهر حق‬4

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ishrāq) shall receive the reward of one hajj and one

‛umrah.1

﴾2﴿
Hadrat Sahl ibn Mu‛ādh narrates from his father that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: The one
who remains seated in his place after completing the
fajr salāh, and utters nothing but good until he
performs two rak‛ats of ishrāq, shall have his sins
forgiven even if they equal the foam in the ocean.2
Awwābīn Salāh From Authentic Ahādīth
Awwābīn is also mentioned in several Ahādīth. For
example:

﴾1﴿
If a person performs six rak‛ats after the maghrib
salāh without uttering anything evil in-between shall
have 12 years’ of worship recorded in his favour in
return for these six rak‛ats.3

﴾2﴿
Hadrat ‛Ā’ishah radiyallāhu ‛anhā narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: Allāh
ta‛ālā builds a house in Parqadise for the person who
performs 20 rak‛ats of awwābīn after the maghrib
salāh.4

.‫ ترمذي‬،١٦٤\١ :‫الﱰغيب والﱰهيب‬1

.‫ وكذا ﰲ مسند أﲪد‬،‫أبو داؤد‬2
.٢٢٧\١ :‫ ﲝواله الﱰغيب والﱰهيب‬،‫ ابن خزﳝة‬،‫ ترمذي‬،‫ابن ماجه‬3
.‫ وهكذا ﰲ الﱰغيب والﱰهيب‬،‫ترمذي‬4

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3rd Belief: Women Are Permitted to Cut Their Hair

She claims: There is no prohibition on a woman to
cut her hair. From the Mothers of the Believers, the
hair of one was cut.
Answer
A woman may cut her hair if she has a valid reason,
e.g. on the occasion of hajj or due to an illness. The
practice of the pure wives of Rasūlullāh sallallāhu
‛alayhi wa sallam is taken on the basis of a valid
reason. They could not marry anyone for the rest of
their lives. They were therefore in ‛iddah for their
entire lives. They used to cut their hair as a way of
abstaining from beautifying themselves. Even then,
when it was cut, it was never cut as short as men’s
hair. It was cut to the extent of a wafrah. Wafrah
refers to hair which is below the shoulders in length.
The ‛iddah of other women is four months and ten
days. For them to cut their hair will on one hand be a
semblance to men and on the other, an imitation of
unbelievers. This is why it will be impermissible for
them. Only the hair of Hadrat ‛Ā’ishah radiyallāhu
‛anhā was short. All the other wives’ hair was long.
The other noteworthy point is that Hadrat ‛Ā’ishah’s
hair had become short due to an ailment.1
Furthermore, the Muhaddithūn have reservations
about this Hadīth and say that it is not authentic.2

.٣١٢\١ :‫ﲨع الفوائد‬1

.٣٥٤\٤ :‫إمداد اﻷحكام‬2

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Women Must Certainly Leave Their Homes to

Propagate Dīn
The ‛ulamā’ state that it is permissible for a woman
to travel provided she is accompanied by a legal male
guardian. This ruling is learnt from several
narrations. For example:

﴾1﴿

‫ قال رسول اﷲ ص اﷲ عليه‬:‫عن ابن عباس ر اﷲ عنهما قال‬

١ َ ْ َ ُ
.‫وسلم ﻻ سافر ا رأة إﻻ مع ِذي رم‬
Hadrat Ibn ‛Abbās radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: A
woman must not travel without a legal male guardian.

﴾2﴿

‫ ﻻ‬:‫ص اﷲ عليه وسلم قال‬ ‫عن أ هر رة ر اﷲ عنه أن ا‬

ْ َ َ َ َ ُ ُْ ْ َ
‫اﻵخِر أن َسافَِر َ ِس ْ َ ة يَْوٍم َو ْلٍة َول َس‬
ِ ‫وم‬ِ ‫باﷲ وا‬
ِ ‫رأة تؤِمن‬
ٍ ‫ِ ل ِﻻ‬
٢ َ ْ َ ْ ُ
.‫معها ذو رٍم‬
Hadrat Abū Hurayrah radiyallāhu ‛anhu narrates that
Rasūlullāh sallallāhu ‛alayhi wa sallam said: It is not
permissible for a woman who believes in Allāh and
the Last Day to travel a distance of one day and one
night without a legal male guardian.
This is why Imām Abū Yūsuf rahimahullāh is of the
view that if peaceful conditions prevail and there is

.٢٥٠\١ :‫ﲞاري‬1
.٤٣٣\١ :‫ وكذا مسلم‬،١٤٨\١ :‫ﲞاري‬2

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religiosity all round, then a woman may travel to a

distance of three days and three nights. If conditions
are dangerous, as is the case today, then she cannot
travel without a legal male guardian even to a
distance of one day and one night. The ‛ulamā’ of
today say the same thing, i.e. a woman must not
emerge from her house without a legal male
guardian. After all, this is an era of corruption and
tribulation.
It is Not Necessary to Consider Etiquette And
Mustahabbāt
For example: A woman may touch the Qur’ān while
in a state of impurity. It is also permissible for her to
read it.1
The ‛ulamā’ state that a woman cannot touch or read
the Qur’ān while in a state of impurity, e.g. during
menses and post-natal bleeding. It is also harām to
touch the Qur’ān without wudū’. This ruling is learnt
from the Qur’ān, Ahādīth, the entire ummat and the
four Imāms. For example:
َ ْ ُ َ ُْ ُ َ َ
‫مطهرون‬ ‫ﻻ َمسه ِاﻻ ا‬
None may touch it except those who are purified.2

1 This is the view of Dr. Farhat Hāshimī. It was also

published in the daily Nawā’-e-Waqt, dated 17 March
2002.
2 Sūrah al-Wāqi‛ah, 56: 79.

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Ahādīth

﴾1﴿

‫عن عبد اﷲ بن عمر ر اﷲ عنه أن رسول اﷲ ص اﷲ عليه‬

١ ٌ
.‫طاهر‬
َ ََ
ِ ‫ ﻻ مس القرآن إﻻ‬:‫وسلم قال‬
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: “None but a pure person may touch the Qur’ān.”

﴾2﴿

‫ص اﷲ عليه وسلم ا‬ ‫حكيم بن ِحزام ر اﷲ عنه أن ا‬َ

ِ ‫عن‬
٢ ٌ
.‫طاهر‬
َ ََ ََ َََُ
ِ ‫من قال ﻻ مس القرآن إﻻ وأنت‬
ِ ‫عثه إ ا‬
Hadrat Hakīm ibn Hizām radiyallāhu ‛anhu narrates
that when Rasūlullāh sallallāhu ‛alayhi wa sallam
sent him as a governor of Yemen, he said to him: “Do
not touch the Qur’ān unless you are in a state of
purity.”
Reference to this is also made in the incident related
to when Hadrat ‛Umar radiyallāhu ‛anhu embraced
Islam. He had asked his sister and brother-in-law to
show him the book which they were reading. His
sister replied: “You are impure. Only those who are
pure may touch Allāh’s Book.” When Hadrat ‛Umar
radiyallāhu ‛anhu performed ghusl or wudū’, his

.٢٧٩\١ :‫ ﳎمع الزوائد‬،‫طﱪاﱐ‬1

.١٢٢\١ :‫ دارقطﲏ‬،٤٨٥\٣ :‫مستدرك حاكم‬2

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sister handed over the page to him on which Sūrah

Tā Hā was written.1
‛Allāmah Muhammad Yūsuf Binnaurī rahimahullāh
writes:

‫وأ د ر هم اﷲ تعا وأ‬ ‫ذهب ا مهور وأبو حنيفة وا شاف‬

‫العلماء واﻷئمة إ منع ا ائض وا نب عن قراءة القرآن قليلها‬
٢
.‫و ث ها‬
The majority scholars including Imām Abū Hanīfah,
Imām Shāfi‛ī, Imām Ahmad and most of the other
‛ulamā’ and imāms are of the view that a woman in
her menses and a person in major impurity cannot
recite the Qur’ān irrespective of whether it is a small
or large amount of recitation.
It is the unanimous verdict of all the four Imāms that
purity is a pre-requisite for touching the Qur’ān and
it is a sin to act to the contrary. A person has to be
pure from external impurities, his hands must be
pure, he must be in a state of wudū’, he must not be
in a state of major impurity, etc. are all included.
This is also the declaration of Hadrat ‛Alī radiyallāhu
‛anhu, Ibn Mas‛ūd radiyallāhu ‛anhu, Sa‛d ibn Abī
Waqqās radiyallāhu ‛anhu, Sa‛īd ibn Zayd radiyallāhu
‛anhu, ‛Allāmah Zuhrī rahimahullāh, Nakha‛ī
rahimahullāh, Hammād rahimahullāh, Imām Mālik
rahimahullāh, Imām Shāfi‛ī rahimahullāh, and Imām
Abū Hanīfah rahimahullāh.3

.١٣٣\١ :‫دارقطﲏ‬1
.٤٤٥ ،‫معارف السنن‬2
3 Ma‛ārif al-Qur’ān, vol. 8, p. 286.
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Photographs Are Permissible

She claims:
Since the image created by a camera is a
reflection, it is permissible. Statues and
images which are not the exact things,
and are not for the sake of according
respect and idolatry are not disapproved.1
The ‛ulamā’ state that images of animate things are
harām and impermissible. The grand muftī of
Pakistan, Muftī Muhammad Shafī‛ rahimahullāh
writes:
Just as it is impermissible to take a
photograph, it is impermissible to
produce or print a photograph, or to store
an image on a machine, etc.2
In the beginning, there were certain scholars who
were of the view that it was permissible to take
photographs. However, their retraction is quoted in
the book Taswīr Ke Shar‛ī Ahkām of Muftī
Muhammad Shafī‛ Sāhib rahimahullāh.3
The Ahādīth forbid images without exception. This is
why all types of images are included in the
prohibition. For example:

1 From a cassette recording: Islam And Photography.

2 Taswīr Ke Shar‛ī Ahkām, p. 61.
3 Refer to the introduction to Taswīr Ke Shar‛ī Ahkām.
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‫عن عبد اﷲ بن عمر ر اﷲ عنه أن رسول اﷲ ص اﷲ عليه‬

َُ ْ ُ َ ُ ‫صور‬ ْ ُ َ ْ َ ‫ إن ا ين‬:‫وسلم قال‬
َ َ ‫يصنعون هذه ا‬
‫ قال‬،‫عذبون يوم القيامة‬
١ ُ ْ َ َ ُْْ َ ‫م‬
.‫أحيوا ما خلقتم‬
Hadrat ‛Abdullāh ibn ‛Umar radiyallāhu ‛anhu
narrates that Rasūlullāh sallallāhu ‛alayhi wa sallam
said: “Those who produce these images shall be
punished on the day of Resurrection. They will be
instructed: ‘Give life to what you created.’”
It is permissible to make images of things which do
not have life. For example, a person came to Hadrat
Ibn ‛Abbās radiyallāhu ‛anhu and said: “O Ibn
‛Abbās! My means of livelihood is to make images
with my hands. Is this type of learning lawful for
me?” Ibn ‛Abbās radiyallāhu ‛anhu said: “I will say to
you the same thing which I heard from Rasūlullāh
sallallāhu ‛alayhi wa sallam: When a person makes
an image, Allāh ta‛ālā will punish him for as long as
he does not give life to it. And he will not be able to
do it.” On hearing this, the man’s face turned pale
and he took a deep breath. Ibn ‛Abbās radiyallāhu
‛anhu said: “If you really have to create images, then
make of trees and other similar things which do not
have a soul.”2

‫و ا وضيح قال أصحابنا وغ هم تصو ر صورة ا يوان حرام أشد‬

‫ فحرام ب ل‬،‫ وهو من ا كبائر سواء صنعه ا يتهن أو بغ ه‬،‫ا حر م‬
‫ثوب أو ساط أو دينار‬ ‫ وسواء ن‬،‫حال ﻷن فيه شابهة لق اﷲ‬

.٨٨٠\٢ :‫ﲞاري‬1
.٣٨٦ ،‫مشكوة‬2

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‫ وأما ما ل س فيه صورة حيوان‬،‫أو درهم أو فلس أو إناء أو حائط‬

‫ ما ظل وما ﻻ ظل‬،‫هذا ه‬ ‫جر و وه فل س رام سواء ن‬
‫اعة العلماء فيهم ما ك وا سفيان وأبو حنيفة‬ ‫ و معناه قال‬،
١
. ‫ انت‬.‫وغ هم‬
It is stated in at-Taudīh that our scholars and others
said: The images of animals are impermissible, and
this is a major sin irrespective if the image is of
something which is scorned or not. It is unlawful in all
instances because there is in it a semblance with the
creation of Allāh. The prohibition will apply
irrespective of whether the image is on a garment, a
carpet, a dīnār, a dirham, a coin, a utensil or a wall. If
the image is not of an animal, e.g. a rock, it is not
unlawful irrespective of whether it has a shadow or
not in all these cases. A similar statement is made by
a group of scholars which includes Imām Mālik,
Sufyān Thaurī, Imām Abū Hanīfah rahimahumullāh
and others.
To sum up, it is the view of the majority of the
ummat including the four Imāms that images are
unlawful in all situations. Photography falls under
the same ruling, and is therefore unlawful. This is
the unanimous view of the ‛ulamā’.
Concessions With Regard to Purdah/Hijāb
She claims:
There is no need to cover the face. There
is no purdah with one’s brother-in-law,
etc. In the same way, there is no purdah

.٧٠\٢٢ :‫عمدة القاري‬1

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with married boys. It is better to be

cautious with unmarried boys.
The reality of purdah is that a man must
not look closely (stare) at a woman. A
woman may look at a man. It is bad to
look with an evil intention. It is not bad to
look with a good intention.1
This view is incorrect in the light of the Qur’ān and
Hadīth. Allāh ta‛ālā says:
ْ َ َ ْ ْ َ َ َ ْ ‫يد‬ُْ
‫بهن‬
ِِ ِ ‫جﻼب‬ ‫من‬
ِ ‫عليهن‬
ِ ِ
…to draw over themselves some of their outer
garments.2
Muhammad ibn Sīrīn rahimahullāh and others say in
the explanation of the above: A woman may open just
one eye and conceal the rest of her body. It is gauged
from several Ahādīth that a woman will conceal her
face from a non-mahram.
Hadrat ‛Ā’ishah radiyallāhu ‛anhā said: “On the
occasion of hajj when anyone used to pass in front of
us, we used to conceal our faces.”
Another narration makes mention of a woman by the
name of Umm Khala’. When she received the news of
the martyrdom of her son, she went to Rasūlullāh
sallallāhu ‛alayhi wa sallam to verify the information.
Someone remarked: “Is she keeping her face covered
even during this distressful condition!?” Umm Khala’

1 From a cassette recording: Shar‛ī Purdah.

2 Sūrah al-Ahzāb, 33: 59.
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said: “I may have lost my son but I did not lose my

self-respect.”1
The jurists state that a woman may expose her face,
palms and feet. This rule applies for salāh, i.e. there
is no harm in exposing them in salāh. In the same
way, she may expose these parts to a mahram. As for
where she is instructed to observe purdah with
strange men, the order is to cover all these parts by
order of the Qur’ān and Hadīth.
As for the khālū (husband of mother’s sister),
brother-in-law, married labourers and workers, etc.
these are all non-mahrams; complete purdah with
them is essential.
4th Belief: The Method of Salāh For Males And
Females is The Same
Rasūlullāh sallallāhu ‛alayhi wa sallam said:
“Perform salāh as you see me performing it.”
She claims: You see, men and women are both
addressed in this Hadīth.
This claim is also against the Ijmā‛ of the ummat.
The method of salāh for females differs from that of
males. There are many Ahādīth in this regard. The
Sahābah, Tābi‛ūn and four Imāms are unanimous on
this point.
Differences in The Salāh of Males And Females
1. Women commence salāh by raising their
hands only to their chest. This is unanimously
accepted.

.٣٤٤\٨ :‫ أبو داؤد‬1

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2. Women place their hands on their chest. This

is unanimously accepted.1
3. Women place their right palm on the back of
the left palm. This is unanimously accepted.
On the other hand, men wrap the little finger
and thumb around the wrist of the left arm
with the other three fingers extended along the
arm.2
4. When in rukū‛, men must bow to the extent
that their backs and buttocks are in line.
Women will only bend to the extent that their
hands touch their knees.3
5. When in rukū‛, men will spread their fingers
out over their knees while women will keep
their fingers together.4
6. When in rukū‛, men will keep their arms away
from their sides while women will keep them
close.
7. When in sajdah, men are instructed to keep
their arms away from the ground while women
are ordered to place them on the ground.5
8. When in sajdah, men must keep their thighs
away from their bodies, and their upper arms
away from their sides. Women have to keep all
these parts together.6

.١٥٦\٢ :‫السعاية‬1
.٣٣٩\١ :‫شامي‬2
.٧٤\١ :‫فتاوى عاﳌكﲑية‬3
.٧٤\١ :‫فتاوى عاﳌكﲑية‬4
.٧٤\١ :‫فتاوى عاﳌكﲑية‬5
.٧٥\١ :‫فتاوى عاﳌكﲑية‬6

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9. When in sajdah, men must keep their toes

upright, while women do not have to do this.1
10. When in the sitting posture, men must sit on
their left legs while the toes of the right foot
will be upright. Women will sit by resting on
their left buttocks, with both feet pointing to
the right.2
Fatāwā With Reference to al-Hudā
International
﴾1﴿
The fatwā of Hadrat Maulānā Muftī Muhammad Taqī
‛Uthmānī Sāhib
Most of the views mentioned in this question are
incorrect, irrespective of who holds such views. Some
of them are clearly deviated views, e.g. giving no due
importance to ijmā‛ and considering taqlīd to be
polytheism. This latter belief means that the majority
of the Muslims who are making taqlīd of one of the
four Imāms for the last 1 400 years are polytheists.
Or saying that there is no need to make up for
missed salāhs and that mere repentance is sufficient.
Some of the views are against the views of the general
body of Muslim scholars, e.g. considering three
divorces to be one. Other views entail innovation
(bid‛ah), e.g. offering salāt at-tasbīh in congregation,
making particular arrangements for people to go out
at night to engage in worship, encouraging women to
offer salāh with congregation. Some of the views are
exceptionally deviated, e.g. asking people to make

.٧٥\١ :‫فتاوى عاﳌكﲑية‬1

.٧٥\١ :‫فتاوى عاﳌكﲑية‬2

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ijtihād solely by reading translations of the Qur’ān,

asking them to opt for ease in accordance with their
whims and fancies from whichever madh-hab they
find ease, or considering one’s own actions to be
proofs for others. Some of the views are controversial,
e.g. causing people to have no confidence in the
‛ulamā’ and jurists, reducing the importance of
institutions which are fulfilling the duty of spreading
wide and detailed knowledge of Islam and offering a
short course on Islam and considering it to be
sufficient. Moreover, to label a particular issue which
a mujtahid imām derived from the Qur’ān and
Hadīth through his deep knowledge as baseless and
against the Qur’ān and Hadīth.
A personality or organization which holds the above-
mentioned views, and teaches and propagates them
is not only holding very deviant, deviating and
controversial views, but could be a cause of
spreading dissension and discord among the
Muslims. Even if a person comes close to Islam in his
quest for such ease and through this propagation,
then in the light of the above-mentioned deviant
views, he will also become a target of deviation. The
organization or personality which holds and
propagates such views, and influences the minds of
its students in its lessons in this way – then to attend
such lessons and to invite others to attend amounts
to supporting these views, and this is most certainly
unlawful irrespective of whether the person holds a
degree or not. In any event, a degree from Glasgow
University holds no value whatsoever as regards
Islamic sciences. In fact, the Orientalists who are in
the universities of non-Muslim countries are creating
doubts about Islamic injunctions and distorting
Islam since a long time. They are doing all this in the
name of Islamic research.

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Non-Muslim Orientalists who have not even been

inspired to embrace Islam actually established these
institutions to prepare such individuals who will
distort Islam. They set their syllabus and course in
such a way that those who study under them –
except those whom Allāh ta‛ālā saves – are by and
large targets of lies and fabrications who then ignite
the flames of deviation in the Muslim world.
Therefore, if a person holds a degree in Islamic
sciences from Glasgow University, then not only is it
no proof whatsoever that he or she is a reliable
scholar, in fact it will not be wrong to say that it
causes doubts and misgivings about his or her
understanding of Islam.
On the other hand, there are some servants of Allāh
who attained degrees from these universities and
remained immune to the poison of corrupt beliefs.
But these are very few in number. Therefore, this
degree is no proof of a person being a reliable
scholar, and at the same time, a person cannot be
indicted solely on the basis of this degree, provided
his beliefs and deeds are correct.
This answer is based on the views that were
expressed by the questioner. Now which person holds
such views and to what extent, that is not the
responsibility of the person answering the question.
Allāh ta‛ālā knows best.
Muhammad Taqī ‛Uthmānī
Dār al-Iftā’ Dār al-‛Ulūm Karachi
21/4/1422 A.H.

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﴾2﴿
Jāmi‛ah Fārūqīyyah Karachi
Questions and answers with reference to al-Huda
International Welfare Foundation, Islamabad, and it
Institute of Islamic Education for Women are
presented below.
Al-Huda Institute of Islamic Education for Women
offers a one year “Diploma in Islamic Education”
course. We have been informed of some issues
related to this course, and we need clarification on
them from the Sharī‛ah.
Question One
A woman does not have to conceal her voice. The
reason given is that the Sahābah radiyallāhu ‛anhum
used to come to Hadrat ‛Ā’ishah radiyallāhu ‛anhā
and pose questions to her. If we are required to
conceal our voices, then have differences crept into
her Dīn and our Dīn?
Answer
A woman is required to conceal her voice. What this
means is that she must not make herself heard
unnecessarily. If there is a need to speak to a non-
mahram (from behind a veil), she must abstain from
speaking in an amatory tone which is naturally
found in the tone of women. The Qur’ān states:
ًْ ُْ ًَْ َ ُْ ٌ َ َ َْ ْ ْ
‫معروفا‬ ‫قلبه رض وقلن قوﻻ‬ َ ْ َ ْ َ ‫فﻼ‬
َ َ ْ َ َ ْ َ ْ ‫ضعن‬ ََ
ِِ ِ ‫بالقول يطمع ا ِ ي‬
ِ ِ

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Therefore do not be too soft in speech lest he in whose

heart is a disease should be moved with desire. But
speak in an honourable manner.1
Hadrat Thānwī quddisa sirruhu states:
What this means is that the speech of
women is naturally tender and amatory.
When there is a need to speak to a non-
mahram, she must go to pains to change
this natural manner of speaking. In other
words, she must speak in a dry and
cautionary manner. This is a protection of
her chastity and at the same time it is not
discourteous. Discourtesy is when the
other person feels hurt. Preventing a
person from corrupt desires does not
necessarily cause hurt.2
Hadrat Muftī Muhammad Shafī‛ rahimahullāh says
that after these guidelines were revealed with regard
to the manner of speaking, when the pure wives of
Rasūlullāh sallallāhu ‛alayhi wa sallam used to
speak to a non-mahram male, they used to place
their hands over their mouths so that the tone of the
voice changes. A narration of Hadrat ‛Amr ibn ‛Ās
radiyallāhu ‛anhu states:
Rasūlullāh sallallāhu ‛alayhi wa sallam
prohibited women from speaking
(unnecessarily with strange men) without
their husbands’ permission.3

1 Sūrah al-Ahzāb, 33: 32.

.١٢٥\٧ :‫ معارف القرآن‬،‫خﻼصة تفسﲑ للتهانوي رﲪه ﷲ تعاﱃ‬2
.‫ تفسﲑ مظهري‬،‫رواه الطﱪاﱐ بسند حسن‬3

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Be that as it may, this verse lays down precautionary

steps for women. This consideration is made in all
acts of worship and injunctions. That is, a woman’s
speech must not be so loud as to enable men to hear.
For example, when the imām commits a mistake in
salāh, men have to correct him verbally while women
have to strike their right hand on the back of the left
palm to draw the attention of the imām that he has
erred. Women must not correct him verbally.
To sum up, a woman may converse with a non-
mahram male only at the time of necessity, but her
tone must be firm and dry whereby the male is not
attracted to her voice. Permission is not granted to
speak without purdah nor without necessity.
When the Sahābah radiyallāhu ‛anhum spoke to the
pure wives of Rasūlullāh sallallāhu ‛alayhi wa
sallam, it was on the basis of necessity to ask about
Dīnī rulings; and that too, it was behind a veil. The
Qur’ān states:
َ َُُْ ْ َ
ْ ‫فاسئلوهن‬
‫حجاب‬ ِ َ ‫من‬
ٍ ِ ‫ورآء‬ ِ
When you go to ask his wives anything that you need,
ask them from behind a screen.1
This is why they used to ask them from behind a veil.
Furthermore, it is extremely foolish and ill-mannered
for the women of today’s filthy society to compare
themselves to the pure and sanctified lives of the
“Mothers of the Believers”.
What this means is that the Sharī‛ah has not
changed nor does anyone after Rasūlullāh sallallāhu
‛alayhi wa sallam have the right to change the

1 Sūrah al-Ahzāb, 33: 53.

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Sharī‛ah. However, when Allāh ta‛ālā and Rasūlullāh

sallallāhu ‛alayhi wa sallam granted permission
provided the conditions and prerequisites are met,
then the permission will no longer be valid if the
conditions and prerequisites are not fulfilled.
Question Two
A woman must be called with her father’s name and
not her husband’s.
Answer
In our society, when a woman gets married, her
identity becomes attached with her husband’s. By
doing this, there is no danger of confusion in her
lineage. There is therefore no harm in using the
husband’s name. Where it is the norm for a woman
to retain her father’s name and there is a danger of
confusion if she is attached to her husband’s name,
she must retain her father’s name.
Question Three
Men also deliver lectures to the female students. The
females wear a veil but there is no veil between them
and the male lecturer.
Answer
The Sharī‛ah lays down restrictions on the
intermingling of men and women. Just as men are
instructed not to look at strange women, women are
instructed not to look at strange men. A Hadīth
states that a blind Sahābī by the name of Hadrat
‛Abdullāh ibn Umm Maktūm radiyallāhu ‛anhu came
to the house of Rasūlullāh sallallāhu ‛alayhi wa
sallam. He instructed his pure wives to observe
purdah. They said: “But he is blind, he cannot see
us.” Rasūlullāh sallallāhu ‛alayhi wa sallam replied:

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“But you are not blind. Can’t you see him?!” The pure
wives then observed purdah.1
Question Four
I present a cassette which contains a recording of Dr.
(Farhat Hāshimī) and request your opinion. She is
the supervisor of the diploma course.
Answer
I heard different sections of the Doctor’s
presentation. She does not give any consideration to
the principles, rules and etiquette of tafsīr.
Furthermore, her manner is extremely unguarded.
The lesson confines itself to a translation and
explanation of the Qur’ān. No attention is given to
recitation of the Qur’ān. This method is extremely
dangerous, and is a cause of disregarding the original
Qur’ān and distortion in it. The Qur’ān is a
combination of letters and meanings. The ‛ulamā’
totally prohibit the printing of a translation of the
Qur’ān without the original text, or to confine oneself
to teaching only the translation and commentary
without recitation of the original verses. This practice
is a prelude to distortion in Dīn and losing the
original text. This is why it is unlawful and
impermissible. This is the unanimous view of all the
experts in the field of tafsīr. If only the translation of
the Qur’ān is published or quoted, every person will
easily be able to make alterations, additions and
subtractions to it in the light of his beliefs and views.
The audience in the meantime will assume that this
is in fact the Qur’ān, whereas it will not be the
Qur’ān. This will result in the continuous sequence

1 Tirmidhī.
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of distortion of the Qur’ān which would result in a

loss of the original.
A person should not fall under the misconception
that we still find certain translations which are filled
with errors although they are published with the
original text of the Qur’ān. This is because if there
are any differences in the translation, the original is
nonetheless before the person. The differences will
therefore not be against the original. But where there
are only the translations and the original is lost from
the people, the differences will be attributed to the
Qur’ān itself, and after some time, it will be assumed
that the original ruling is in itself different. This will
cause corruption in beliefs. And in practice, people
will take the translations and cassette recordings and
fight among themselves. This will afford an easy
opportunity for wrong translations and commentaries
to become available. After all, every person has not
memorized the Qur’ān and it is not easy to refer to
the original all the time.
Furthermore, any evil practice which will develop is
that people will confine themselves to translations
and cassette recordings, while the original Qur’ān
will be disregarded and become a total stranger. The
importance which is attached to the recitation of the
Qur’ān will gradually come to an end.
Moreover, this method has been devised by the Jews
and Christians, and Muslims are prohibited from
following their ways. If, Allāh forbid, it becomes
common among the Muslims, then just as the Jews
and Christians could not preserve their divine books,
the Muslims will lose their original book, the
preservation of which is obligatory, and shortcomings
in this regard are prohibited. Additionally, it is
unlawful and prohibited for women to proliferate the

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translation and meaning of the Qur’ān verbally.

Every Tom, Dick and Harry will listen to them; and
this could lead to serious temptations.
Thus, it is impermissible to purchase the above-
mentioned translation, to listen to it or to propagate
it. Instead of this, the recording of a genuine ‛ālim
which contains the translation and explanation
together with the original Qur’ān should be obtained.
Allāh ta‛ālā knows best.
Question Five
Is it necessary to follow a single madh-hab? Can a
person follow whichever one his heart desires? Kindly
explain with a view to convincing Ghayr Muqallids.
Also, there was no fiqh during the era of Rasūlullāh
sallallāhu ‛alayhi wa sallam. Many other things came
forth in the subsequent eras, e.g. prohibiting women
from going to masājid, purdah of women’s voices,
covering of the face (the imām of the musjid said that
in those days everything but the face used to be
covered, but because of the evil times in which we
live, the ‛ulamā’ unanimously state that women must
cover their faces as well), prohibiting women from
leaving their homes unnecessarily (although they are
in full purdah), and so on.
Answer
It is essential for a lay person to follow a specific
Imām. Rulings of Dīn are of two types:
(1) Those which have come down clearly and
explicitly since the time of Rasūlullāh sallallāhu
‛alayhi wa sallam and regarding which every person
knows that this is the ruling of Dīn. A person does
not have to go to any ‛ālim to learn it, nor does
anyone really go to him. For example, everyone

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knows that salāh, fasting, hajj, zakāh are

compulsory.
(2) Those for which people have to revert to the
scholars and which are beyond the understanding of
the lay person. There are two possible scenarios here:
(a) One is we study the Qur’ān and Hadīth ourselves,
and practise on whatever we understand and
consider it to be “Dīn”. (b) We refer to those who are
experts in the Qur’ān and Hadīth. Based on their
expertise, vast experience and Allāh-bestowed
insight, they delve and ponder over the Qur’ān and
come to a conclusion which we then rely on and
adopt. The first scenario is one of self-opinion while
the second is known as taqlīd which is exactly what
common sense and natural temperament demand.
The one who turns a blind eye to the deductions and
conclusions of the experts in the Sharī‛ah and tries to
undertake a personal study of every ruling of the
Qur’ān and Hadīth can be compared to a person who
has several complicated ailments. He considers it
below his dignity to consult experts in the medical
field. Instead, in his efforts to find solutions to this
difficulty, he purchases the best medical texts and
starts to study them. He then applies whatever he
studied to himself. First of all, we do not even expect
an intelligent person to even resort to such a
measure. Secondly, if anyone is caught up in this
vain idea and thinks that instead of consulting the
experts in the medical field, he can treat his own
ailments in the light of personal studies, then such a
person will never be able to achieve good health.
Just as self-opinion [self-treatment] in medicine will
convey a person to the grave, self-opinion in Dīn will
convey a person to misguidance and deviation, and
cast him into the pit of atheism. This is the reason

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why the deviated and ungodly sects which cropped

up before us all started off as self-opinionated people
who discarded taqlīd.
Hadrat Shāh Walī Allāh Muhaddith Dehlawī
rahimahullāh says that before the fourth century of
the Hijrah, when a person needed to know a ruling,
he would consult any ‛ālim and act according to what
he said. However, after the fourth century, Allāh
ta‛ālā united the ummah on following the four
Imāms. This is the best thing for these times because
there is a deficiency in the religiosity and piety of
people.
If there was no restriction to following a specific
Imām, each person will select and choose rulings
which suited him and practise on them. Dīn would
then be reduced to a toy. There was only one
treatment for being self-opinionated, i.e. to restrict
the self to practise on the verdict of an expert in the
Sharī‛ah; and this is known as taqlīd shakhsī.
Ghayr Muqallids claim that bearing in mind that fiqh
was not found in the era of Rasūlullāh sallallāhu
‛alayhi wa sallam and that the practice of taqlīd only
started after several centuries, it is a bid‛at. Their
claim is based on ignorance and error because this
would mean that apart from the Ghayr Muqallids –
who were not even found in the 13th century – the
entire ummat of Muhammad sallallāhu ‛alayhi wa
sallam was deviated. We seek refuge in Allāh ta‛ālā
from such preposterous claims. This view of the
Ghayr Muqallids is exactly like what the Shī‛ah say
about the Sahābah radiyallāhu ‛anhum. Since Islam
is here to remain until the day of Resurrection, it is
baseless for the entire ummat to concur on deviation
for even a single moment.

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Secondly, it was the practice in the era of Rasūlullāh

sallallāhu ‛alayhi wa sallam and the Sahābah
radiyallāhu ‛anhum for those who did not know to
consult and ask those who were knowledgeable. They
used to ask them for rulings and practise on their
verdicts without asking them for proofs. This is what
is known as taqlīd. Although the word “taqlīd” was
not used in that time, people acted and practised on
its meaning. So today too you can abstain from
calling it taqlīd and name it iqtidā’ and ittibā‛
(following and obeying) instead.
Thirdly, assuming taqlīd was not practised in those
days, we still cannot refer to it as bid‛at because it is
compulsory for us to practise on Dīn and Sharī‛ah.
The one who tries to practise on them without
following a specific Imām cannot remain protected
against the deception and trickery of the self and
Shaytān.
Thus, if a person wants to tread the path of Dīn
without any dangers, the only way for him is to follow
an expert in the Sharī‛ah. Even if we were to take a
cursory glance, we will see that apart for a few
rulings, the Ghayr Muqallids also follow the
Muhaddithūn who concern themselves with the
external. Thus, although they may object to the word
“taqlīd”, they have no escape from it. This is because
Dīn is not the product of the intellect. Rather, it
essentially entails traditions and narrations. And
when it comes to traditions and narrations, every
subsequent era has to follow in the footsteps of the
era before it. This is a natural thing without which it
is not possible to act on the Sharī‛ah.1

1 Refer to Ikhtilāf-e-Ummat Aur Sirāt Mustaqīm, vol. 1.

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Question Six
What is your opinion about the above-mentioned
methodology of al-Huda International? Furthermore,
she has a Ph.D. from America. What is the position of
a doctorate in Islamic studies from America?
Answer
We do not know where she acquired knowledge from.
What we can say is that because her methodology
does not adhere to limits of the Sharī‛ah, it is
certainly not permissible. Generally, a person who
studies under Western scholars cannot remain
unaffected from the views of the Orientalists. In the
name of modernism, they commit the crime of
distorting and creating doubts and misgivings in the
time-honoured injunctions of Islam. This is in fact
the objective of Western centres of learning, and they
are, to a great extent, successful in this regard. It is
the duty of every Muslim to totally boycott
organizations and gatherings of this nature, and to
encourage others to do the same.
Question Seven
How is it to attend this course, invite others to it, and
to study this organization’s literature? Please explain.
Answer
It is impermissible to attend this course, invite others
to it, support it in any way, etc.
Note
The following institutes concurred with the fatwā of
Jāmi‛ah Fārūqīyyah Karachi, and stated that they
fully agree with it:
1. Akaurah Khatak, Peshawar.

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2. Nusratul ‛Ulūm, Gujrānwālā.

3. Jāmi‛ah Ashrafīyyah, Lahore.

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TRANSLATOR’S NOTE
English translation completed on 19 Shawwāl 1437
A.H./24 July 2016. We pray to Allāh ta‛ālā to accept
this humble effort and to make it a source of our
salvation in this world and in the Hereafter.
ُ َ ََْ َ ْ َُ ُ ْ َْ ُْ
َ ْ َ ‫انك‬ َ َْ َ ْ ََ َ َ
‫واب‬ ‫انت ا‬ ِ ‫ وتب علينا‬،‫العليم‬
ِ ‫سميع‬
ِ ‫ر نا قبل ِمنا ِانك انت ا‬
ُ ْ ‫رح‬
‫يم‬ ِ ‫ا‬
As with all human endeavours, there are bound to be
errors, mistakes and slip-ups in the translation. I
humbly request the reader to inform me of them so
that these could be corrected in future editions.
Constructive criticism and suggestions will be highly
appreciated. I can be contacted via e-mail:
[email protected]
Was salām
Mahomed Mahomedy
Durban, South Africa.

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