S- My dear, spit your anger out. The Aimaa did not create any new Deen. Nabi (S.A.W)
had given glad tidings regarding Imam-e-a'zam, who is from the best of eras, that there
will soon be a person from Persia who, if imaan had to reach the suraya star, he would
bring it from there and present it to the mankind. You would find many (apparent)
contradictions in the Ahadith, the reason for this is, at times Nabi (S.A.W) would give a
certain command (regarding a matter, and) later Nabi (S.A.W) would give a different
command (regarding the same matter.) Now both are Hadith. One is in vogue while the
other is not. How would we, living in the 15th century, decide as to which one is
abrogated and which one is not?
Look, the Sahaba (R.A) ate iguana in the presence of Nabi (S.A.W), yet in a narration of
Abu- Dawud we find that Nabi (S.A.W) has prohibited us from eating it.
The Hadith mentions that eating something cooked on an open fire breaks the wudhu, yet
we find the practice of Nabi (S.A.W) do be different contrary to this.
Sahaba (R.A)'s drinking alcohol is proven from the Ahadith itself, yet later on we find
the prohibition of consuming alcohol found in Ahadith also.
To make masaah of the head once and thrice, are both found (and proven) in the Ahadith.
Nabi (S.A.W) used to perform nafal salah after Asr, yet he has also stopped us from
performing nafal after Asr.
There are Ahadith which mention gargling and passing water through the nostrils once,
and there are also Ahadith which mention that these should be done thrice.
To perform Fajr when the sky is bright (just before the sun rises) is proven from Ahadith,
and to perform the same while it is still dark is also proven from Ahadith.
You see, these are all different types of Haadith we find. We are able to present
thousands of Ahadith wherein there are (apparent/open) contradictions. Now, these
contradictions, as far as which is abrogated and which is not or which was the final
practice and which was the initial practice of Nabi (S.A.W) can only be solved by one
25
who is an expert in Shariat and at the same time a contemporary of the Sahaba (R.A). We
find that Imam Abu Hanifa (R.A) is a Taabi'ee and the leader of the Muslims in his era.
We take the solutions to our problems from him. He would remove the contradiction
from such narrations and put us on to that which was the final practice (of Nabi (S.A.W).
He would never go against the (ruling) of the Ahadith and force his own opinion.
G- How did Imam Sahib know which was the final practice of Nabi (S.A.W)?
S- Imam Sahib performed Hajj in his childhood. He would go amongst the Sahaba (R.A)
and perform his salah with them. He would understand that which the Sahaba (R.A) had
done to be the final practice of Nabi (S.A.W) and record it, and those narrations which
the people of the best of eras left out practicing on, he would also not practice on them.
For, the beloveds of Nabi (S.A.W) would surely practice on a narration that is
practicable.
G- How do we know that the practice of the Sahaba (R.A) is the differentiating factor
between the abrogated Ahadith from the non-abrogated Ahadith?
S- Nabi (S.A.W) has mentioned that there would be lots of differences after me, you
should hold firmly onto My Sunnat and the Sunnat of the Khulafa-e-RaashiDeen. When
Nabi (S.A.W) himself has mentioned, My Sunnat and the Sunnat of the Khulafa-e-
RaashiDeen, it is clear that no one has more knowledge as regards the abrogated from the
non-abrogated. Therefore, their practice becomes the deciding factor for us in as far as
which was the final practice of Nabi (S.A.W), and this was the rule/principle Imam Sahib
had made for himself. This is why we take the solutions to our problems from him.
G- Is taqleed necessary for everyone, or just the ignorant?
S- Any person who has not reached the status of (ijtihaad) being able to interpret the
Islaamic laws will have to make taqleed or else his work would not get done. (He would
not be able to arrive at correct conclusions regarding Deen.)
G- I know many Ahadith, after studying all these Ahadith should I also make taqleed?
S- Do you know Arabic?
G- No, I read the translated books.
S- Well those translations are also the work of some Ummati and relying on their
translations amounts to taqleed.
G- Only that person who is not acquainted with the Quraan and Ahadith or does not know
the Ahadith regarding matters (of Deen) should make taqleed. To force one who has
studied the Quraan and Ahadith into making taqleed is not correct.
S- Following an Imam is such a thing that will save a person from many deviations. I
have already told you that it is waajib, for a person who is unable to interpret the
Islaamic laws, to make taqleed.
G- Those who compiled the Sihah Sitta (six authentic books of Ahadith), were they
muqallids or mujtahids?
S- This is a wonderful question. Look, Imam Bukhari (R.A) selected certain Ahadith
from many hundred thousand Ahadith to compile Bukhari Shareef. He knew many
hundred thousand Ahadith by heart, yet he made taqleed of Imam Shaaf'i (R.A). We
understand from this that a muhaddith like Imam Bukhari (R.A) even had no choice but
to make taqleed of a mujtahid. Imam Bukhari (R.A) would have also been a Ghair
muqallid if it were just sufficient to know Ahadith to free oneself from taqleed. Where do
you stand………no matter how a great an aalim of the day you may be? You certainly
cannot learn more Ahaadith than Imam Bukhari (R.A). Imam Muslim (R.A) has listed
26
approximately 4000 Ahaadith which are not repeated (in his compilation). He was also a
follower of Imam Shaaf'i (R.A). Imam Abu-Dawud (R.A) has also listed close to 4000
Ahaadith in his Sunan of Abu-Dawud. Despite being such a great muhaddith he followed
Imam Ahmed ibn Hammbal. Imam Thirmizi (R.A) also narrates 4000 Ahaadith in his
(book) thirmizi, yet he was also a follower of Imam Shaaf'i (R.A). Ibn Majah (R.A)
lists 4341 Ahaadith in his book, yet he too was a follower of Imam Shaaf'i (R.A). Imam
Nasai (R.A) has listed approximately 4000 Ahaadith in the Sunan of Nasai, yet he too
was a follower Imam Shaaf'i (R.A). We would have to make another decision if you
know more Ahaadith than those who compiled the sahih sitta, but if you know less
Ahaadith than them, you have no choice but to make taqleed. We would like to ask Imam
Bukhari (R.A) as to what forced him into making taqleed when he knew so many
Ahaadith. We would also like to ask Imam Muslim (R.A) why he chose to make taqleed.
Imam Thirmizi (R.A) should also be asked why he took the road of taqleed. We would
ask Imam Nasai (R.A) if he was short of any hadith for him to have also chosen to follow
an Imam. We would like to ask Imam Abu-Dawud (R.A) why he went to the door of
Imam Ahmed ibn Hammbal (R.A) when he knew so many Ahaadith. We also need to ask
Ibn Majah (R.A) what compelled him to make taqleed.
Would you term these illustrious people as ignorant or as mushhriks? (Those who ascribe
partners to Allaah) Whatever judgment you wish to pass on them, you may pass on us.
When we are mushriks (in your opinion) by making taqleed, how do our predecessors
become muwahhid? (A person who believes in the oneness of Allaah). One needs to be
conscious and his senses when passing a judgment.
G- Who did Imam Abu Hanifa (R.A), Imam Shaaf'i (R.A), Imam Maalik (R.A), Imam
Ahmed ibn Hammbal (R.A) follow? If they were muqallids, how do you make taqleed of
a muqallid? And, if they were not muqallids, then they are just like us Ghair muqallids.
S- It's a saying of the wise, 'you need aqal to make naqal' (you need brains to quote). I
do not know where you have heard that the four Imams were Ghair muqallids. Your
question is like someone saying, I will not follow any Imam in salah. He may go on
singing this song. If we were to ask him why (was he) not following the Imam, he would
say that we should first show him who the Imam is following. Or, it is like someone who
says that he is not an Ummati of Nabi (S.A.W) because Nabi (S.A.W) was not the
Ummati of anyone, and we should first prove Nabi's T being an Ummati then only will
he be prepared to be an ummati himself. First prove the Imam to be a muqtadi then only
will I be a muqtadi or, I am not willing to be a subject of the king, because the king is not
a subject to anybody. I am not a muqallid, because the four Imams are not muqallid. We
will affectionately tell a person (who says such things) that the Imam still remains the
Imam, the muqtadi will remain the muqtadi, the king cannot be included amongst his
subjects, the subjects cannot be the king, the Nabi cannot be an ummati, the mujtahid is a
mujtahid, how can he be a muqallid? Only that person who has not reached the status of
ijtihaad and is a non-mujtahid will make taqleed. For you to say the a'imah were
muqallids (is incorrect). They were neither muqallids nor Ghair muqallids. They were
mujtahids. The title of Ghair muqallid does not fit them. A Ghair muqallid is one who
himself cannot make ijtihaad nor does he follow a mujtahid, but rather he swears at the
fuqahaa and call the muqalliDeen mushriks. Brother! Sometimes you become upset and
say that we should not call you Ghair muqallid but Ahle Hadith and at other times you
27
call the four Imams Ghair muqallid. That title which is a cause for embarrassment to you,
could it ever be a matter of pride for the Sahaba (R.A)? Never!
G- This so called Hanafi and Shaaf'i, are they some division/part of Deen?
S- If they are not some part of Islaam, then what, are they some part of kufr? (Allaah
forbid) If these are not parts of Islaam, then the Ghurabaa Ahle Hadith, Umaraa Ahle
Hadith, Super Ahle Hadith, Muslimeen Ahle hadith, Ulama-e-Ahle Hadith, Lashkar-etayyiba,
Salafi Ahle Hadith, Athari Ahle Hadith, where do all these get included in
Islaam?
Here because of taqleed the Hanafis are labeled mushriks. Why do not you go to Saudi
and spread the word that anybody following any Imam is a mushrik? If being a Hanafi or
Shaaf'i is incorrect, then surely being a Hammbali is also incorrect. The very same
people you perform hajj behind and even go to for your fund raising. This means that
every year you perform hajj behind mushriks.
G- All these names you have just mentioned, ghurabaa Ahle Hadith, Super Ahle Hadith,
Muslimeen Ahle Hadith, Lashkar-e-Tayyiba, there is only a difference in as far as the
names are concerned between these. There is no difference in their rulings and the source
of their rulings. All drink from Nabi (S.A.W). whatever rulings they pass are directly
derived from the Quraan and the Ahaadith, there is no question of difference. A question
of difference only comes about where those who leave the Quraan and Ahaadith and run
behind an ummati.
S- My dear! This is just your good opinion of them. There are major differences amongst
those names which I had mentioned.
G- Would you kindly present them?
S- Listen very well! The ghair muqallid Moulana Abdul Wahhab from Multan claimed to
be an Imam;
1. He says, 'I am the Imam of the time'. (Mazaalim ropari with reference to Ta'aarufe
ulama-e-Ahle Hadith pg.56)
2. The Imam of the time is the deputy of the Nabi. (Same as above)
3. Pledging allegiance to me is the same as that taken with Abu Bakr Z. (Ta'aarufe
ulama-e-Ahle Hadith pg57)
4. That person who will not pledge allegiance to the Imam of the time will die a death of
ignorance. (Same as above)
5. To purchase 4 to 8 aanaas (a certain small measure of weight) from the market place
and distribute it will suffice as sacrifice. (qurbani) (Same as above). It is also permissible
to offer an egg as sacrifice. (Fatawa Sattaaria)
This was the regulation of the leader of the Ghurabaa Ahle hadith. Now listen to the
views of other Wahhaabis regarding him in the very same book. The Ghair muqallid
Muhammed Mubaarak Sahib says;
1. The foundation of the group of the Ghurabaa Ahle Hadith was based solely on the
differences of the muhadditheen. (pg.48)
2. Making the English happy was the hidden objective. (Ibial)
3. The group of Ghurabaa Ahle Hadith is a renegade group. (")
4. It is waajib to kill the entire group including the Imam. (")
Now say that there are no differences amongst you all.
28
Listen further…………the Ghair muqalliDeen consider it an innovation to lift the hands
after the farz (obligatory) salah and make dua (supplication). In most Masaajid there is a
continuous battle regarding this issue. In a state of ecstasy, a Ghair muqallid Molwi
(scholar), Basheerur-Rahman Salafi wrote a book against those who do not supplicate
after salah. In his book he proves that dua after salah is a Sunnat and not an innovation.
He has also given many proofs for this. You may also listen to the verdicts Salafi Sahib
has passed over those who do not lift their hands and supplicate collectively;
Their salah has no value, pg.5
These are newly risen Ulama, pg.10
Renegades, pg.11
Ignorant, pg.13
Deviated, pg.17
They are not weary of the Ahaadith, pg.18
Hypocrites, pg.27&28
They have misappropriated a trust, pg.29
Short sighted, pg.29
Fools, pg.30
Have lost their intelligence, pg.30
Crooked thinkers, pg.31
Distanced from Allaah, pg.31
Fallen prey to whatever they read pg39
Dull scholars, pg.40
So called researchers, pg.41&70
Like to have the last say, pg.60
Mischief makers, pg71
Conceited, pg.71
Heroes of Satan pg.51
Worshippers of words, pg.39
Deprived of divine ability, pg.75
Astray from the straight path. Pg.72
Now say that there are no differences amongst you all. Many say dua is an innovation
and others swear those who call it an innovation. Professor Abdullah Bahaawalpoori says
the slaughtering of buffaloes is forbidden. Moulana Sultan Mahmood Jalaalpoori says it
is permissible. Both are known to be Ahle Hadith. Both claim to be eradicating
differences of opinion. Both absolve themselves of fiqh. Why then do we see them differ?
You say there is no differences amongst you all. Listen further…………all Ahle Hadith
perform janazah salah in a raised voice, but the Mufti of Lashkare Taiyyaba Mufti
Mubashir Sahib says to read it in a soft voice is the stronger view. (Risaalatud d'awa
Sep.1996 pgs.36&37)
All the Wahaabis say and practice on saying the dua-e-qunoot in Witr, after the ruku, but
the Mufti of Lashkare Taiyyaba says that it is better to read it before the ruku. (Risaalatud
d'awa April 1993) Now say that there are no differences amongst you all.
29
G- These are all the new Ahle Hadith who differ. Our pious predecessors had no
differences.
S- First you said that there were no differences at all. Now you say that your predecessors
had no differences, but the present scholars have differences. The Persian couplet fits you
well,
"A wahaabi will never surrender"
Many of your senior ulama of the past had major differences. You may contemplate
them.
1. Shokaani Sahib and Nawaab Siddeeq Hasan Khan Sahib, who were both Ghair
muqallids, say that Jumuah salah without the khutba is valid. (Roudathun
nadiyyah)
Waheeduz Zamaan Sahib says that it will not be valid. (Hadiyyatul Mahdi)
2. Waheeduz Zamaan says that one has to read Ta'awwuz in every rakat. (Ibid)
Nawaab Sahib says it is masnoon at the beginning of the salah only. (Roudathun
nadiyyah)
3. Nawaab Sahib says the tasbihaat in ruku and sajdah are Sunnat.
Waheeduz Zamaan says it is waajib.
4. Nawaab Sahib says that it is permissible to write qibla or k'abaa (as an indicator
towards the direction of the qibla). (Alazaabul muheen)
Molwi Abdul Jaleel Sahib says its haraam.
5. Molwi Thanaa-ullah says that those who visit the graveyard are accursed.
Molwi Sharaf says that women may also visit the graveyard. (Fataawa Thanaaiyah
pg.315,316)
6. The first azaan of Jumuah is an innovation (according to some)
(According to others) it is Sunnat. (Thanaayah vol.1 pg.235 & vol.2 pg.179)
7. Molwi Thanaa-ullah says it is correct to make masah over socks.
SharfudDeen Sahib says it is incorrect to do so. (Thanaayah vol.1 pg.441)
8. The arches built in masaajid are in imitation of the Jews and the Christians.
(Thanaayah vol.1 pg. 476)
Jonaaghri says writes that it is permissible (to build these arches). (Ibid)
9. To read salah bareheaded is permissible. (Thanaaiyah pg.523)
To read salah bareheaded is a manner imitating the Christians and hypocrites.
(Fataawa Ulama-e-Ahle Hadith vol.4 pg.391)
10. The semen is pure. (Ibid)
Semen is not pure. (Ibid vol.1 pg.42)
Brother! Think carefully and tell me. All these names of scholars that I have mentioned
are names of Ahle Hadith and Ghair muqallid, they all claimed to have knowledge of the
Ahaadith and took from the same source, yet we find serious differences of opinion
amongst them. They differed in as far as pure and impure was concerned, as far as
permissible and impermissible was concerned, at the end, why was this?
had given glad tidings regarding Imam-e-a'zam, who is from the best of eras, that there
will soon be a person from Persia who, if imaan had to reach the suraya star, he would
bring it from there and present it to the mankind. You would find many (apparent)
contradictions in the Ahadith, the reason for this is, at times Nabi (S.A.W) would give a
certain command (regarding a matter, and) later Nabi (S.A.W) would give a different
command (regarding the same matter.) Now both are Hadith. One is in vogue while the
other is not. How would we, living in the 15th century, decide as to which one is
abrogated and which one is not?
Look, the Sahaba (R.A) ate iguana in the presence of Nabi (S.A.W), yet in a narration of
Abu- Dawud we find that Nabi (S.A.W) has prohibited us from eating it.
The Hadith mentions that eating something cooked on an open fire breaks the wudhu, yet
we find the practice of Nabi (S.A.W) do be different contrary to this.
Sahaba (R.A)'s drinking alcohol is proven from the Ahadith itself, yet later on we find
the prohibition of consuming alcohol found in Ahadith also.
To make masaah of the head once and thrice, are both found (and proven) in the Ahadith.
Nabi (S.A.W) used to perform nafal salah after Asr, yet he has also stopped us from
performing nafal after Asr.
There are Ahadith which mention gargling and passing water through the nostrils once,
and there are also Ahadith which mention that these should be done thrice.
To perform Fajr when the sky is bright (just before the sun rises) is proven from Ahadith,
and to perform the same while it is still dark is also proven from Ahadith.
You see, these are all different types of Haadith we find. We are able to present
thousands of Ahadith wherein there are (apparent/open) contradictions. Now, these
contradictions, as far as which is abrogated and which is not or which was the final
practice and which was the initial practice of Nabi (S.A.W) can only be solved by one
25
who is an expert in Shariat and at the same time a contemporary of the Sahaba (R.A). We
find that Imam Abu Hanifa (R.A) is a Taabi'ee and the leader of the Muslims in his era.
We take the solutions to our problems from him. He would remove the contradiction
from such narrations and put us on to that which was the final practice (of Nabi (S.A.W).
He would never go against the (ruling) of the Ahadith and force his own opinion.
G- How did Imam Sahib know which was the final practice of Nabi (S.A.W)?
S- Imam Sahib performed Hajj in his childhood. He would go amongst the Sahaba (R.A)
and perform his salah with them. He would understand that which the Sahaba (R.A) had
done to be the final practice of Nabi (S.A.W) and record it, and those narrations which
the people of the best of eras left out practicing on, he would also not practice on them.
For, the beloveds of Nabi (S.A.W) would surely practice on a narration that is
practicable.
G- How do we know that the practice of the Sahaba (R.A) is the differentiating factor
between the abrogated Ahadith from the non-abrogated Ahadith?
S- Nabi (S.A.W) has mentioned that there would be lots of differences after me, you
should hold firmly onto My Sunnat and the Sunnat of the Khulafa-e-RaashiDeen. When
Nabi (S.A.W) himself has mentioned, My Sunnat and the Sunnat of the Khulafa-e-
RaashiDeen, it is clear that no one has more knowledge as regards the abrogated from the
non-abrogated. Therefore, their practice becomes the deciding factor for us in as far as
which was the final practice of Nabi (S.A.W), and this was the rule/principle Imam Sahib
had made for himself. This is why we take the solutions to our problems from him.
G- Is taqleed necessary for everyone, or just the ignorant?
S- Any person who has not reached the status of (ijtihaad) being able to interpret the
Islaamic laws will have to make taqleed or else his work would not get done. (He would
not be able to arrive at correct conclusions regarding Deen.)
G- I know many Ahadith, after studying all these Ahadith should I also make taqleed?
S- Do you know Arabic?
G- No, I read the translated books.
S- Well those translations are also the work of some Ummati and relying on their
translations amounts to taqleed.
G- Only that person who is not acquainted with the Quraan and Ahadith or does not know
the Ahadith regarding matters (of Deen) should make taqleed. To force one who has
studied the Quraan and Ahadith into making taqleed is not correct.
S- Following an Imam is such a thing that will save a person from many deviations. I
have already told you that it is waajib, for a person who is unable to interpret the
Islaamic laws, to make taqleed.
G- Those who compiled the Sihah Sitta (six authentic books of Ahadith), were they
muqallids or mujtahids?
S- This is a wonderful question. Look, Imam Bukhari (R.A) selected certain Ahadith
from many hundred thousand Ahadith to compile Bukhari Shareef. He knew many
hundred thousand Ahadith by heart, yet he made taqleed of Imam Shaaf'i (R.A). We
understand from this that a muhaddith like Imam Bukhari (R.A) even had no choice but
to make taqleed of a mujtahid. Imam Bukhari (R.A) would have also been a Ghair
muqallid if it were just sufficient to know Ahadith to free oneself from taqleed. Where do
you stand………no matter how a great an aalim of the day you may be? You certainly
cannot learn more Ahaadith than Imam Bukhari (R.A). Imam Muslim (R.A) has listed
26
approximately 4000 Ahaadith which are not repeated (in his compilation). He was also a
follower of Imam Shaaf'i (R.A). Imam Abu-Dawud (R.A) has also listed close to 4000
Ahaadith in his Sunan of Abu-Dawud. Despite being such a great muhaddith he followed
Imam Ahmed ibn Hammbal. Imam Thirmizi (R.A) also narrates 4000 Ahaadith in his
(book) thirmizi, yet he was also a follower of Imam Shaaf'i (R.A). Ibn Majah (R.A)
lists 4341 Ahaadith in his book, yet he too was a follower of Imam Shaaf'i (R.A). Imam
Nasai (R.A) has listed approximately 4000 Ahaadith in the Sunan of Nasai, yet he too
was a follower Imam Shaaf'i (R.A). We would have to make another decision if you
know more Ahaadith than those who compiled the sahih sitta, but if you know less
Ahaadith than them, you have no choice but to make taqleed. We would like to ask Imam
Bukhari (R.A) as to what forced him into making taqleed when he knew so many
Ahaadith. We would also like to ask Imam Muslim (R.A) why he chose to make taqleed.
Imam Thirmizi (R.A) should also be asked why he took the road of taqleed. We would
ask Imam Nasai (R.A) if he was short of any hadith for him to have also chosen to follow
an Imam. We would like to ask Imam Abu-Dawud (R.A) why he went to the door of
Imam Ahmed ibn Hammbal (R.A) when he knew so many Ahaadith. We also need to ask
Ibn Majah (R.A) what compelled him to make taqleed.
Would you term these illustrious people as ignorant or as mushhriks? (Those who ascribe
partners to Allaah) Whatever judgment you wish to pass on them, you may pass on us.
When we are mushriks (in your opinion) by making taqleed, how do our predecessors
become muwahhid? (A person who believes in the oneness of Allaah). One needs to be
conscious and his senses when passing a judgment.
G- Who did Imam Abu Hanifa (R.A), Imam Shaaf'i (R.A), Imam Maalik (R.A), Imam
Ahmed ibn Hammbal (R.A) follow? If they were muqallids, how do you make taqleed of
a muqallid? And, if they were not muqallids, then they are just like us Ghair muqallids.
S- It's a saying of the wise, 'you need aqal to make naqal' (you need brains to quote). I
do not know where you have heard that the four Imams were Ghair muqallids. Your
question is like someone saying, I will not follow any Imam in salah. He may go on
singing this song. If we were to ask him why (was he) not following the Imam, he would
say that we should first show him who the Imam is following. Or, it is like someone who
says that he is not an Ummati of Nabi (S.A.W) because Nabi (S.A.W) was not the
Ummati of anyone, and we should first prove Nabi's T being an Ummati then only will
he be prepared to be an ummati himself. First prove the Imam to be a muqtadi then only
will I be a muqtadi or, I am not willing to be a subject of the king, because the king is not
a subject to anybody. I am not a muqallid, because the four Imams are not muqallid. We
will affectionately tell a person (who says such things) that the Imam still remains the
Imam, the muqtadi will remain the muqtadi, the king cannot be included amongst his
subjects, the subjects cannot be the king, the Nabi cannot be an ummati, the mujtahid is a
mujtahid, how can he be a muqallid? Only that person who has not reached the status of
ijtihaad and is a non-mujtahid will make taqleed. For you to say the a'imah were
muqallids (is incorrect). They were neither muqallids nor Ghair muqallids. They were
mujtahids. The title of Ghair muqallid does not fit them. A Ghair muqallid is one who
himself cannot make ijtihaad nor does he follow a mujtahid, but rather he swears at the
fuqahaa and call the muqalliDeen mushriks. Brother! Sometimes you become upset and
say that we should not call you Ghair muqallid but Ahle Hadith and at other times you
27
call the four Imams Ghair muqallid. That title which is a cause for embarrassment to you,
could it ever be a matter of pride for the Sahaba (R.A)? Never!
G- This so called Hanafi and Shaaf'i, are they some division/part of Deen?
S- If they are not some part of Islaam, then what, are they some part of kufr? (Allaah
forbid) If these are not parts of Islaam, then the Ghurabaa Ahle Hadith, Umaraa Ahle
Hadith, Super Ahle Hadith, Muslimeen Ahle hadith, Ulama-e-Ahle Hadith, Lashkar-etayyiba,
Salafi Ahle Hadith, Athari Ahle Hadith, where do all these get included in
Islaam?
Here because of taqleed the Hanafis are labeled mushriks. Why do not you go to Saudi
and spread the word that anybody following any Imam is a mushrik? If being a Hanafi or
Shaaf'i is incorrect, then surely being a Hammbali is also incorrect. The very same
people you perform hajj behind and even go to for your fund raising. This means that
every year you perform hajj behind mushriks.
G- All these names you have just mentioned, ghurabaa Ahle Hadith, Super Ahle Hadith,
Muslimeen Ahle Hadith, Lashkar-e-Tayyiba, there is only a difference in as far as the
names are concerned between these. There is no difference in their rulings and the source
of their rulings. All drink from Nabi (S.A.W). whatever rulings they pass are directly
derived from the Quraan and the Ahaadith, there is no question of difference. A question
of difference only comes about where those who leave the Quraan and Ahaadith and run
behind an ummati.
S- My dear! This is just your good opinion of them. There are major differences amongst
those names which I had mentioned.
G- Would you kindly present them?
S- Listen very well! The ghair muqallid Moulana Abdul Wahhab from Multan claimed to
be an Imam;
1. He says, 'I am the Imam of the time'. (Mazaalim ropari with reference to Ta'aarufe
ulama-e-Ahle Hadith pg.56)
2. The Imam of the time is the deputy of the Nabi. (Same as above)
3. Pledging allegiance to me is the same as that taken with Abu Bakr Z. (Ta'aarufe
ulama-e-Ahle Hadith pg57)
4. That person who will not pledge allegiance to the Imam of the time will die a death of
ignorance. (Same as above)
5. To purchase 4 to 8 aanaas (a certain small measure of weight) from the market place
and distribute it will suffice as sacrifice. (qurbani) (Same as above). It is also permissible
to offer an egg as sacrifice. (Fatawa Sattaaria)
This was the regulation of the leader of the Ghurabaa Ahle hadith. Now listen to the
views of other Wahhaabis regarding him in the very same book. The Ghair muqallid
Muhammed Mubaarak Sahib says;
1. The foundation of the group of the Ghurabaa Ahle Hadith was based solely on the
differences of the muhadditheen. (pg.48)
2. Making the English happy was the hidden objective. (Ibial)
3. The group of Ghurabaa Ahle Hadith is a renegade group. (")
4. It is waajib to kill the entire group including the Imam. (")
Now say that there are no differences amongst you all.
28
Listen further…………the Ghair muqalliDeen consider it an innovation to lift the hands
after the farz (obligatory) salah and make dua (supplication). In most Masaajid there is a
continuous battle regarding this issue. In a state of ecstasy, a Ghair muqallid Molwi
(scholar), Basheerur-Rahman Salafi wrote a book against those who do not supplicate
after salah. In his book he proves that dua after salah is a Sunnat and not an innovation.
He has also given many proofs for this. You may also listen to the verdicts Salafi Sahib
has passed over those who do not lift their hands and supplicate collectively;
Their salah has no value, pg.5
These are newly risen Ulama, pg.10
Renegades, pg.11
Ignorant, pg.13
Deviated, pg.17
They are not weary of the Ahaadith, pg.18
Hypocrites, pg.27&28
They have misappropriated a trust, pg.29
Short sighted, pg.29
Fools, pg.30
Have lost their intelligence, pg.30
Crooked thinkers, pg.31
Distanced from Allaah, pg.31
Fallen prey to whatever they read pg39
Dull scholars, pg.40
So called researchers, pg.41&70
Like to have the last say, pg.60
Mischief makers, pg71
Conceited, pg.71
Heroes of Satan pg.51
Worshippers of words, pg.39
Deprived of divine ability, pg.75
Astray from the straight path. Pg.72
Now say that there are no differences amongst you all. Many say dua is an innovation
and others swear those who call it an innovation. Professor Abdullah Bahaawalpoori says
the slaughtering of buffaloes is forbidden. Moulana Sultan Mahmood Jalaalpoori says it
is permissible. Both are known to be Ahle Hadith. Both claim to be eradicating
differences of opinion. Both absolve themselves of fiqh. Why then do we see them differ?
You say there is no differences amongst you all. Listen further…………all Ahle Hadith
perform janazah salah in a raised voice, but the Mufti of Lashkare Taiyyaba Mufti
Mubashir Sahib says to read it in a soft voice is the stronger view. (Risaalatud d'awa
Sep.1996 pgs.36&37)
All the Wahaabis say and practice on saying the dua-e-qunoot in Witr, after the ruku, but
the Mufti of Lashkare Taiyyaba says that it is better to read it before the ruku. (Risaalatud
d'awa April 1993) Now say that there are no differences amongst you all.
29
G- These are all the new Ahle Hadith who differ. Our pious predecessors had no
differences.
S- First you said that there were no differences at all. Now you say that your predecessors
had no differences, but the present scholars have differences. The Persian couplet fits you
well,
"A wahaabi will never surrender"
Many of your senior ulama of the past had major differences. You may contemplate
them.
1. Shokaani Sahib and Nawaab Siddeeq Hasan Khan Sahib, who were both Ghair
muqallids, say that Jumuah salah without the khutba is valid. (Roudathun
nadiyyah)
Waheeduz Zamaan Sahib says that it will not be valid. (Hadiyyatul Mahdi)
2. Waheeduz Zamaan says that one has to read Ta'awwuz in every rakat. (Ibid)
Nawaab Sahib says it is masnoon at the beginning of the salah only. (Roudathun
nadiyyah)
3. Nawaab Sahib says the tasbihaat in ruku and sajdah are Sunnat.
Waheeduz Zamaan says it is waajib.
4. Nawaab Sahib says that it is permissible to write qibla or k'abaa (as an indicator
towards the direction of the qibla). (Alazaabul muheen)
Molwi Abdul Jaleel Sahib says its haraam.
5. Molwi Thanaa-ullah says that those who visit the graveyard are accursed.
Molwi Sharaf says that women may also visit the graveyard. (Fataawa Thanaaiyah
pg.315,316)
6. The first azaan of Jumuah is an innovation (according to some)
(According to others) it is Sunnat. (Thanaayah vol.1 pg.235 & vol.2 pg.179)
7. Molwi Thanaa-ullah says it is correct to make masah over socks.
SharfudDeen Sahib says it is incorrect to do so. (Thanaayah vol.1 pg.441)
8. The arches built in masaajid are in imitation of the Jews and the Christians.
(Thanaayah vol.1 pg. 476)
Jonaaghri says writes that it is permissible (to build these arches). (Ibid)
9. To read salah bareheaded is permissible. (Thanaaiyah pg.523)
To read salah bareheaded is a manner imitating the Christians and hypocrites.
(Fataawa Ulama-e-Ahle Hadith vol.4 pg.391)
10. The semen is pure. (Ibid)
Semen is not pure. (Ibid vol.1 pg.42)
Brother! Think carefully and tell me. All these names of scholars that I have mentioned
are names of Ahle Hadith and Ghair muqallid, they all claimed to have knowledge of the
Ahaadith and took from the same source, yet we find serious differences of opinion
amongst them. They differed in as far as pure and impure was concerned, as far as
permissible and impermissible was concerned, at the end, why was this?
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