“They are heretics. They call themselves Jamâ’at at-tablîgh. Their centre is in Delhi [with large branches in Karachi and Lahore in Pakistan.] Wherever they go, they lay very much stress upon performing salât. They give useful and necessary religious information. They call these activities of theirs ‘kast’ in Urdu language. It is said that their organization was founded by an Indian named Mawlânâ Muhammad Ilyâs. This man was born in Kandla in
Mujâdala, ‘Those who believe in Allâhu ta’âlâ and the Day of Resurrection will dislike those [unbelievers] who do not obey Allâhu ta’âlâ and His Messenger (’alaihi ’s-salâm). Allâhu ta’âlâ will fill with îmân the hearts of those who dislike unbelievers even though they are their fathers, sons, brothers or relatives.’ All the members of Tablîgh jamâ’at exaggerate and praise Ilyâs and his teachers very much and say ‘rahmatullâhî ’alaih’ when they mention or hear their names. They spread their above-mentioned books everywhere.
“The Ahl as-Sunna scholars wrote many books in order to refute the Tabligh group and to reveal the fact that they were heretics. They could not answer these books at all. Hadrat Mawlânâ ’Abd al-’Alîm Siddîqî wrote that Ilyâs’s teachers were in an endeavour to demolish Islam from within.”[1]
When Ilyâs died in 1363 (1949) the successor was his son, Muhammad Yûsuf Kandhlavî [b. Delhi, 1335 (1917); d. Lahore, buried Delhi, 1394 (1974)]. Yûsuf’s three-volume book, Hayât-us-Sahâba, was translated into Turkish and published in 1395 (1975). Because as-Sahâba are praised much in this book it arouses admiration in the reader. However, there is a famous saying: “Judge a man by his actions, not by his words.” One who believes in the superiority of as-Sahâba and loves them has to follow in their path, which is the path shown by the Ahl as-Sunna scholars. The sign of love for as-Sahâba is to learn the fiqh
books of one of the four Ahl as-Sunna madhhabs, to endeavour to disseminate their teachings and to lead a life in conformity with them.
Muhammad Yûsuf was succeeded by his son, Shaikh In’âm al-Hasan, who was a hadîth teacher at Mazâhir-i ’Ulûm Madrasa in Saharanpur, India. Abu ’l-Hasan ’Alî Nadvî, the director of Nadwat al-ulamâ’ [founded in Lucknow, India in 1310 (1891)], praises al-Imâm ar-Rabbânî Ahmad as-Sirhindî and his services in his book ad-Da’wat al-Islâmiyya [Lucknow, 1395 (1975)], but adds his praises for Ismâ’îl Dahlawî (killed in 1246), Nadhîr Husain Dahlawî (d. 1320), the madrasa in Diobend which was founded by Muhammad Qâsim Nanawtawi [d. 1317 (1899)], one of the Khulafâ’ of Imdâd-ullah, in 1288 (1871), Ashraf Alî Tahanawî (d.
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[1] This is written in detail also in the books Al-mustanad, Usûl al-arba’a fî tardîd al-Wahhâbiyya, Ad-dawlat al-Makkiyya and Hediyya-t-ul-Mehdiyyîn, which were reproduced in Istanbul in 1395 (1975).
1362), the Tablîgh group and its founder, Muhammad Ilyâs. This faqîr, the author, has read the book Taqwîm al-bayân, Persian translation of Ismâ’il Dahlawî’s Taqwiyat al-îmân [Pakistan, 1396 (1976)] and come to the conclusion that Ismâ’îl is not only a sheer ignoramus but also a non-madhhabî idiot who strives to decry the right by alloying it with the wrong. May Allâhu ta’âlâ protect Muslims from reading and believing such heretical writings and falling into endless calamity! Âmin!
In the Shawwal
“Various groups of people have appeared in North India who say that they will renew the religion and disseminate it everywhere. Many people, judging them only by their ostensible statements, follow them without investigating their and their founders’ faith. Upon seeing their inner nature, many of them have departed and expose their lies and tricks. History has witnessed many such heretics, who are slaved by their nafs and vicious thoughts. They have interpreted the documents of Islam wrongly. They dissent to the rotten principles of Ibn Taimiyya and Muhammad ibn ’Abd al-Wahhâb an-Najdî. Those who know little about religious knowledge think that they are on the right path and believe that they serve Islam. One of these heretical groups is that which follow
the path invented by Mawlânâ Ilyâs. They call themselves ‘Jamâ’at at-tablîgh.’ They travel around the world. With their worship, attractive speech and attire, they look like religious, pious people. They never speak about their beliefs and the path they follow. They began to spread their seed in Kerala, too. The ’ulamâ’ of Samasta Kerala have opened jihâd against them by displaying their heretical books, beliefs and background and their founders’ life-stories and path. Studying them, they understood their artifice and that they were ahl al-bid’a. They issued the fatwâs that they had dissented from the righteous path of Ahl as-Sunnat wa ’l-Jamâ’a and that they were on the route of bid’a and dalâla (heresy). These fatwâs of the ’ulamâ’ of southern and northern India and Ceylon Island became an ijmâ’. And we, with the guidance of Allâhu ta’âlâ and by keeping on the
footsteps of the Salaf as-Sâlihîn, will explain their vicious beliefs and heretical path:
“The founder of this heretical path was Muhammad Ilyâs ibn Ismâ’il, who was born in
“Head of Jamâ’at at-tablîgh, which is located in Delhi, and his friend Muhammad Idris al-Ansârî explain the causes of the establishment of this path in the booklet Tablîgh-i Dustûr al-’amal (published by the Jamal printing house in Delhi) in this way: ‘If thought well and the history is studied, it will be seen that men could not attain to peace and bliss with the four fundamental usûl. This is understood from the 139th âyat of the sûrat Âl ’Imrân which states “You are more honourable and superior than them, for you have belief.” Firstly, the aim of Islam is to change the bâtin (internal aspect), that is, the heretical beliefs and habits. Secondly changing them is possible only through the way chosen by prophets. Thirdly, the works done up to now by Muslims either singly or wholely have not been for this aim, and they did not follow the way of prophets. Fourthly, for this reason, it is necessary to establish a sâlîh jamâ’a (pious community), that is, Jamâ’at al-Islâmiya, which must work according
to the way shown by Islam. Now, this job is done by Muhammad Ilyâs, one of the sâlih servants of Allah. Gathering the ones who want to work in the way of Islam, he formed a new community called the Jamâ’at at-tablîghiyya.’
“Look at these words! According to the leader of the Jamâ’at at-tablîghiyya, the works done by al-Ummat al-Muhammadiyya, singly or wholely, for fourteen hundred years were not in the way of prophets (’alaihi mu ’s-salâtu wa ’s-salâm) and were not aimed at changing the heretical beliefs that had spread among human beings; therefore, it has become a must to establish a new jamâ’at! Those who have wanted to separate al-Ummat al-Muhammadiyya and to start a new heretical movement against Ahl as-Sunna have always come about by saying such words;
claiming that the whole Ummat Islâmiyya has deviated from the right path and dissented from the way of salvation, they have founded new paths. They have put their invented, corrupt, heretical ideas forth in this way.
“Another similar one, Abul Ala Mawdûdî, recently founded an organization called Jama’at Islami in Pakistan. On the fifteenth page of his Urdu booklet Min Musliman ur mawjûduhû sîyasî, he explains the cause of his founding this organization in this way: ‘I have investigated and studied much. I decided to take the present Islamic ring off my neck. If I did not do so, I, too, would be in the footsteps of the irreligious called ilhâd and dahriyya [he calls the religion of his ancestors as ‘ilhâd and dahriyya’.] Therefore, I have put forth a new religion conformable to the meaning of kalimat at-tawhid.’ He claimed to be the first true Muslim of his time and called everybody, Muslim or not, to this new religion.
“Muhammad Ilyâs said the same, claiming that what the Ummat al-Muhammadiyya had done for centuries were not conformable to the way of prophets. Muhammad Manzûr an-Nu’mânî, on the twelfth page of his booklet Malfûzât, quotes him: ‘All of what the Ummat al-Muhammadiyya do now are rites and customs. Those who taught religion and directed religious affairs depended on rites and customs.’ Muhammad Hasan Khân, one of the leaders of Jamâ’at at-tablîgh, wrote in the preface to Miftâh at-tablîgh, ‘Because religious affairs are misdirected at the present time, many people are caught by the current of shirk, kufr and ilhâd. Pitying at this situation of men, Allâhu ta’âlâ sent Shaikh Muhammad Ilyâs as a mu’jiza to awaken Muslims from unawareness and to initiate them into the spirit of religion. This mujâhid endeavoured to awaken people in the Mivat town, south to Delhi,
as possible as the conditions of his time permitted.’ It would not be easy for them to answer the question, from where did Ilyâs find the right path while the whole Umma was in kufr and dalâla?’
“In summary, the group of Jamâ’at at-tablîgh, like their other upstart colleagues, say that the Ummat al-Muhammadiyya has fallen for dalâla, dissented from the right path. These words are exactly opposite to what our Prophet (sall-Allâhu ’alaihi wa sallam) had conveyed, for he said in a hadîth reported by at-Tirmidhî, ‘My umma do not agree on deviation.’ This hadîth
absolutely tells that the knowledge on which the mujtahidîn, that is, Muslim scholars agreed are always right. Not only scholars, but also every sane person will immediately understand this.
“In the following, the establishment of the Jamâ’at at-tablîghiyya will be detailed:
“Abu ’l-Hasan Alî Nadvî, famous authority on religion and history in India, quotes the founder of the Jamâ’at at-tablîghiyya, Ilyâs, as saying, ‘I started this job when I was in Medina in
‘Ukhrijat’ in the âyat, he derives a meaning which has not been reported by any mufassir. He tells his followers to endeavour to sleep much and teaches many other things as understood from his writings. Are not these the examples of interpreting the Qur’ân according to his own point of view? Our Prophet prohibited and frightened Muslims against such interpretation with the hadîth, ‘Let Hell fire be the residence of who interprets the Qur’ân according to his own view.’ This hadîth was reported by at-Tirmidhî. Those who cannot differentiate their left side from the right or recognize fard and sunna travel to carry out tablîgh just because of this interpretation in ru’yâ. After the spread of Islam everywhere from the East to the West, their going from house to house to complete al-amru bi ’l-ma’rûf, too, was all commanded in dream! ’Allâma ibn Jarîr at-Tabarî and many mufassirs among the Salaf as-Sâlihîn interpreted this âyat, and ’Allâma Imâm as-Suyûtî reported them in his book Durar al-mansûr. On the 64th page of the second part of this work, it is written, ‘ ’Abd Ibn Hamîd, Ibn Jarîr at-Tabarî and Ibn al-Munzir reported from Imâm Mujâhid that, in the âyat, “You are the beneficial umma. You have been created for the welfare of human beings,” ‘human beings’ were the people other than the Arabs, while the ‘beneficial umma’ were the Arabs.’ It is apparent that none of the scholars of tafsîr had interpreted this âyat as Ilyâs did. Then, his movement of tablîgh is not in conformity with the path of the Qur’ân, Hadîth and Salaf as-Sâlihîn. It is based
on an interpretation done in a dream, in sleep. And this is ibtidâ’ in Islam, that is, inventing a bid’a. Our Prophet (sall-Allâhu ’alaihi wa sallam) declared, ‘Reject it when a thing absent in Islam comes up in our religion.’ This hadîth as-sherîf is quoted in the Sahîhain of al-Bukharî and Muslim.
[An-Nablûsî, too, gives extensive explanations concerning this subject on the 128th page of al-Hadîqa[1]. He writes on its 168th page, “Dreams seen in sleep, like spiritual inspiration (ilhâm rûhânî), cannot be reasons that disclose the rules of Islam.” On its 170th page, he writes, “It is possible (jâ’iz) that Allâhu ta’âlâ opens and fills with ma’ârif and haqîqa the heart of someone who has not read any book. When this person hears an âyat or a
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[1] The first volume of al-Hadîqat an-nadiyya has been reproduced by Hakîkat Kitabevi in Istanbul.
hadîth, he interprets it and bewilders ’ulamâ’. But adapting oneself to him is not sahîh. He is a Walî but not an imâm or murshid. To be a scholar of Islam, one has to have a full understanding of the ahkâm of the hadîths.” He says on the 187th page, “Forgetting about Islam, that is, Islam’s becoming like customs, or following not Islam but reason and one’s own views, stems from four things: firstly, not to do what one has learned; to do without knowing, that is, instead of learning Allâhu ta’âlâ’s commands, to follow one’s own intelligence and views, to try to make everybody to do the same way, and to believe in their righteousness and benefits, while bearing hostility against those who do not like them; thirdly, not to learn beforehand the ahkâm (Islamic
rules) of the things one will do; to prevent people’s learning religious teachings and to slander at those who want to learn or teach them to the youth by calling it old-fashioned or retrogressive. The superiors of tasawwuf, awliyâ’ and murshids, have always followed Islam. They attained to high degrees in this way. Following Islam means to follow its four guides which are the Qur’ân, the Sunna, ijmâ’ al-Umma and qiyâs al-fuqahâ’. Those who adapt themselves to things other than these four references will be taken to Hell torment. They are the liars who show the wrong as truth and block the way to endless bliss.”]
“Hafiz Ibn Hajar al-Askalânî said, ‘Dreams of people other than prophets do not communicate the rules of Islam, which are understood through wahî and ijtihâd.’ Then, how can an âyat be interpreted through a person’s dream? How can people be ruled through dreams? Depending on a dream, how can people be sent to every part of the world? Aren’t the rules of Islam altered by this. Even one who has little religious knowledge understands this exactly.
“Allâhu ta’âlâ has declared that He sent the Qur’ân to be explained to people. The leader of Jamâ’at at-tablîgh, however, says that the Qur’ân was interpreted to him in his dream. According to him and as it is claimed in Tanbîhât by Abul Ala Mawdûdî, who had the same views with him, explanation of the Qur’ân through the known tafsîr books is not necessary, while Arabic dictionaries are sufficient to understand what is shown in dream. These two reformers of religion, like every man of bid’a, give meanings to the Qur’ân according to their own views, while they still claim to follow the Qur’ân and the Sunna; this,
however,
“It is said in their booklet Dustûr al-’amal, ‘The aims and beliefs of the members of Jamâ’at at-tablîgh are three:
1. to highten Allah’s Word,
2. to spread Islam,
3. to unite those who have these beliefs. To reform the madhhab, ethics and education.’ To understand their beliefs better, it was necessary to study their books. Some of their beliefs are discussed in the following:
“Muhammad Ilyâs, the head of the Tablîgh movement said, ‘Our aim is to teach what Rasûlullah had taught to as-Sahâba. It is the first step of this movement to go around every country to tell about salât and give advices,’ (Malfûzât, p. 31) These words mean that they tell Rasûlullah’s teachings according to their own understanding of them and according to their view point. He said to his friend Zâhir Hasan, ‘Our movement is supposed to be a group teaching only salât. I swear by Allah that our movement is not aimed at teaching salât. We bring up a new nation.’ (Dîni da’wat, p. 205) These words openly displays his aim. It is apparent that the followers of Ilyâs are not sincere in trying to make everybody perform salât. This behaviour is a beginning, a trap to make everybody join themselves.
As a matter of fact, the statement, ‘To this humble person myself, our Tablîgh is composed of Islam, tarîqa and haqîqa,’ (Makâtîb, p. 66) shows that this community, which was established on a dream of Ilyâs, included in itself a new Islam, and tarîqa. In fact ‘dîn’ (religion) is made up of these three fundamentals. Masked under the name of Islam, a new religion based on a dream is introduced. It is apparent that their above statement is of bid’a and dalâla.
“Muhammad Idris Ansârî, one of the followers of Ilyâs, said, ‘The belief of this community is “Lâ ilâha ill-Allah Muhammadun Rasûlullah” ’ (Dustûr, p. 4) This is Islam’s fundamental belief. Qâdiânîs (Ahmadîs) and Bahâîs, who were unanimously ruled out as non-Muslims, also claimed this belief, and these, too, started new groups of bid’a by claiming the same. By saying, ‘In order to do a task or an ’ibâda or to prohibit something, it should have been declared by Rasûlullah. No other document is needed,’ (Dustûr, p. 5) Ilyâs denied ijmâ’ and qiyâs among al-adillat ash-Shar’iyya. Nevertheless, he did not claim to be a mujtahid mutlaq;
if he had done so, he would not have been believed by anybody among those who had known his background and knowledge.
“One’s joining this community is explained in the book Dustûr al-’mal as such: ‘Anybody who says and believes the meaning of kalimat ash-shahâda becomes a member of this community. The group, nation or country he belongs to has no effect in this.’ (p. 5) This passage shows that anybody who says he is a Muslim, whether he be a Qâdiânî or a member of other groups of bid’a, e.g. one of the heretics of Khârijîyya, Qadariyya, Mu’tazila or Mawdûdiyya, may become a partner to this group and do his worship depending only on hadîths. They do not pay attention to what the Salaf as-Salihîn had done and to ijmâ’ and qiyâs. They do not follow one of the four madhhabs. On the other hand, they claim to adapt themselves to Islam, tarîqâ and haqîqa wholely. This, however, is an apparent
dalâla, a heretical confusion. This movement as named Jamâ’at at-tablîgh resembles the heretical group called Jamâ’at Islami of Abul Ala Mawdûdî.
“He comments on the selection of the Jamâ’a’s leader, ‘In Islamic order, the status of amir (head, leader) is very important. The Amîr selected from among Jamâ’at at-tablîgh means the Ulu ’l-amr defined by Islam. It is fard for everybody to obey his known commands just as the commands of Allah and his Rasûl are obeyed (p. 6)... It is wajib to obey without objection those commands of the Amîr which are conformable to Islam. It is not permitted to investigate the Amîr’s documentation. It is a grave sin not to carry out his command and to do what is opposite to his will: it brings about Allah’s punishment and torment.’ (p. 7) As is seen, they promote their amîrs to the status of prophethood. On the eighth page, it is said, ‘Before the Amîr will give a command,
it is wâjib for him to consult with the prominent of the Jamâ’a, and later with the members of the High Council. If their opinions fall apart, he prefers the one he wishes, and commands it.’ As it is stated, they obey only hadîths and their amîr, as if the Qur’ân commanded obeying only their amîr as a fard and, to them, Allâhu ta’âlâ will revenge those who do not follow him. They confess that obedience to the amîr is compulsory even if he does not conform to what the members of the council say. The leaders and members of this council and the amîr will be from among themselves, that is, among those who have come together just upon saying kalimat ash-shahâda without investigating their cult
or knowledge or looking for any other condition. However, the Salaf as-Sâlihîn, that is, the scholars of Ahl as-Sunna, have defined the characteristics of the person to be ’Ulu ’l-amr. Allâma Abu ’s-Su’ûd Effendi said, ‘Ulu ’l-amr are the commanders who follow the Divine Path and the judges who are just. They are the Khulafâ’ ar-râshidîn, the four caliphs, and those who follow in their footsteps.’ Imâm al-Karkhî said, ‘They are the commanders of the time of Rasûlullah (sal-Allahu ’alaihi wa sallam) and those who come later. Judges and military leaders are similar.’ To some, however, Ulu ’l-amr means the ’ulamâ’ of Islam. It is apparent that the amîrs of Jamâ’at at-tablîgh, whom they choose from among themselves, cannot be included. Also, it is without foundation
that it is a wâjib to obey and a grave sin to disobey their amîrs’ commands.
“While telling about what will happen to his umma, Rasûlullah (’alaihi ’s-salâm) declared, ‘The Sons of Isrâ’il parted into 72 nations. And my umma will part into 73 groups. Of them, only one will be saved, and all others will go to Hell.’ As-Sahâbat al-kirâm upon hearing this, asked, ‘O Rasûl-Allah! Which is that?’ He declared, ‘They are those who follow my and my Sahâba’s path.’ This hadîth sherîf was reported from ’Abdullah ibn ’Umar (radiy-Allâhu ’anh). As reported from Mu’âwiya (radiy-Allâhu ’anh) by Imâm Ahmad and Abû Dâwûd, Rasûlullah (’alaihi ’s-salâm) declared, ‘Of them, 72 are in Hell, and the remaining one is in Paradise. And this is one jamâ’a.’ This hadîth sherîf is also quoted in the chapter on ‘I’tisâm’ of the book Mishkât. O Muslims! We must search and find this single community of salvation mentioned in this hadîth and their beliefs which cause entrance
to Paradise and should beware of heretical groups who oppose these beliefs! In this way, we shall endeavour to get saved from the Hell fire and flame! Hadrat Ghawth al-a’zam ’Abd al-Qâdir al-Jîlânî explained the former hadîth and the word ‘jamâ’a’ in the latter hadîth in these words: ‘The Believer (Mu’min) should adapt himself to the Sunna and to the Jamâ’a. The Sunna is the way shown by Rasûlullah (’alaihi ’s-salâm). The Jamâ’a is composed of the things done unanimously by as-Sahâbat al-kirâm who lived in the time of the four caliphs called Khulafâ’ ar-râshidîn. A Muslim must prevent the multiplication of the men of bid’a and be away from them and should not greet them. Ahmad Ibn Hanbal, the imâm of our madhhab, said that greeting a man
of bid’a meant loving him since it had been declared in a hadîth ash-sherîf, “Disseminate [your] greeting (salâm)! Love one another in this way!” ’ These are written on the 90th page of Ghunyat at-tâlibîn. Great ’âlim Ahmad ibn Hajar al-Hîtamî, the last muhaqqiq, wrote on this subject in detail on page 149 of his work Sawâ’iq al-muhriqa, where he said, ‘Those who dissent from the Ahl as-Sunna faith are called mubtadi’. They began to appear in the first century [of Islam].’
“Hadrat Ibn Hajar al-Hîtamî said in his work Fat’h al-jawâd, ‘Mubtadi is the person who does not have the faith (i’tiqâd) conveyed unanimously by Ahl as-Sunna. This unanimity was transmitted by the two great imâms Abu ’l-Hasan al-Ash’arî and Abu Mansûr al-Mâturîdî and the ’âlims who followed their path.’ On the 205th page of the book Al-fatâwâ al-hadîthiyya, it is written, ‘Man of bid’a means one whose beliefs are different from the Ahl as-Sunna faith. The Ahl as-Sunna faith is the faith of Abu ’l-Hasan al-Ash’arî, Abu Mansûr al-Mâturîdî and those who followed them. One who brings forth something which is not approved by Islam becomes a man of bid’a.’ Shâfi’î ’âlim Ahmad Shihâb ad-dîn Kalyûbî al-Misrî wrote on the fourth volume of his marginalia to the book Kanz ar-râghibîn: ‘One who departs from what Abû ’l-Hasan al-Ash’arî and Abu Mansûr al-Mâturîdî reported is not Sunnî. These two imâms followed the footprints of Rasûlullah (’alaihi ’s-salâm) and his Sahâba.’
“From the foregoing passages, it is understood that only one of the seventy-three groups that have come out of the partition of this umma will be saved against Hell. It is wâjib for every Muslim to search for, to find and to adapt himself to this group, members of which follow the path of Abu ’l-Hasan al-Ash’ârî and Abu Mansûr al-Mâturîdî. How could it be correct of one who comes afore by establishing a new group in this age sees saying ‘Lâ ilâha illa-Allah Muhammadun Rasûlullah’ sufficient and stays away from the faith of Ahl as-Sunnat wa ’l-Jamâ’a? The speeches and writings of the upstart group called Jam’at at-tablîgh show that uttering ‘Lâ ilâha ill-Allah Muhammadun Rasûlullah’ is the only condition necessary for admission to this group. Any person, whether he belongs to a heretical group or disobey everybody except Rasûlullah, immediately becomes a member of this group upon this utterance, even if he would
disobey as-Sahâba and mujtahids. People representing Qâdiânism, Nîjarî, Wahhâbism, Mawdûdism and various non-Muslim movements are witnessed to belong to this jamâ’a. What else would it be if this behaviour of theirs isn’t a proof of their intention to disunite the Umma?
“Do they correct the heretics after accepting them into their group? The opposite of this is seen in their books and behaviour. They prohibit speaking on the madhhabs. They give freedom to everybody in his beliefs. On the 16th page of Dustûr al-’amal, it is written, ‘Disunionist, unnecessary subjects should not be spoken on. The essence of tawhid and fundamental of Islam shall be studied.’ The same is written on page 218 of Miftâh at-tablîgh. Their leader Muhammad Ilyâs wrote on the 116th page of Malfûzât: The basis of our movement is to strengthen îmân. It is not correct to widen the knowledge concerning beliefs (aqâ’id). If we do so, there will arouse sedition in hearts and suspicions in minds.’ He says on the 142nd page of Makâtîb, ‘Sometimes you use the word bid’a. Do not utter such words! Such words cause disunion among people.’
“In conclusion, they do not have the Ahl as-Sunna faith. All of the seventy-three groups may come together among them freely; moreover, non-Muslims, too, may join them. They do not deal with the knowledge of faith; they even prohibit learning it. They say that they follow only the Prophet. They do not study the single right path which was stated in the hadîth. They say that it will cause disunion if studied. They do not use the word ‘bid’a’ or similar ones, which, they claim, cause sedition. Despite all these heretical behaviours, they claim to belong to Ahl as-Sunnat wa ’l-Jamâ’a. However, in view of the followers of this path of truth, there is no doubt about their heresy.
“The ’ulamâ’ of Islam prohibited Muslims from friendship with men of bid’a. Hadrat Qutb al-aqtâb ’Abd al-Qâdir al-Jilânî said that it was much reward-deserving (thawâb) to believe that the madhhab of people of bid’a was corrupt, and not to follow them and to bear hostility against them. Our Prophet (sall-Allâhu ’alaihi wa sallam) declared, ‘Allâhu ta’âlâ fills with amân (courage) and îmân the heart of the person who stare with enmity at the man of bid’a. The one who knows the man of bid’a as wicked is saved by Allâhu ta’âlâ against the fear of the Day of Resurrection. [Rank of] a hundred degrees is bestowed by Allâhu
ta’âlâ in Paradise upon him who insults the man of bid’a. One who meets the man of bid’a with smiling face or does goodness to him will have disliked Islam sent to Muhammad (’alaihi ’s-salâm) by Allâhu ta’âlâ.’ A hadîth ash-sherîf reported by Mughîra from ’Abdullah ibn ’Abbâs (radiy-Allâhu ’anhumâ) says, ‘Unless a man of bid’a gives up his bid’a, Allâhu ta’âlâ will not accept any of his acts of worship.’ Fudail ibn ’Iyâd said, ‘Allâhu ta’âlâ destroys the ’ibâdât and takes the light of îmân out of the heart of the one who loves the man of bid’a.’ Even in case the ’ibâdât of the one who does not love the man of bid’a is limited, it is hoped that his sins will be forgiven. In order not to meet a man of bid’a, change your direction! The above-given hadîths and advices are written on the 90th page of the book Ghunyat at-tâlibîn. The followers of Jamâ’at at-tablîgh, who
call themselves Muslim and introduce themselves as Ahl as-Sunna, accept heretics of every kind into their community. Whether of Ahl as-Sunna or ahl al-bid’a, any Muslim can join their movement. Despite this confusion, they claim to be on the right path. This situation resembles the state of keeping two opposite things, like fire and powder, together, which is impossible.
“While the founder of Jamâ’at at-tablîgh, Muhammad Ilyâs, was putting forth what he had seen in dream as a new religion, he was also inoculating the evil germs injected to him by the non-madhhabite. On page 90 of Makâtîb, he says, ‘It is certainly good to attend at the gatherings of hatm al-Qur’ân and dhikr. The prominent people of the religion said so. However, because there is the risk of being like the men of bid’a, it is better to refrain from attending at such places. There is the same danger both in saying salât and salâm upon the Prophet with the thought in mind that he is present and sees, and in saying salât and salâm as the men of bid’a [?] say. Yes, though it is permitted to say it unconsciously out of extreme love, the Satan may intervene and spoil îmân. And this is a greater danger.’
“Look at these words! He does not permit saying salât and salâm upon this great Prophet with the thought of his being present and seeing, even if it would be done unconsciously out of extreme love for him! This is a Wahhâbite belief. His prohibiting it even in case of extreme love is a heresy that surpasses that of the Wahhâbîs. One who is Muslim does not prohibit it. What does he think about all Muslims’ saying, ‘As-
salâmu ‘alaika ayyuha ’n-Nabiyyu,’ in salât? See what the ‘Document of Islam’ (Hujjat al-Islam) Imâm al-Ghazâlî (rahmat-Allâhu ’alaih) wrote in his work Ihyâ al-’ulûm: ‘At first, bring to your heart the holy figure of Rasûlullah (’alaihi ’s-salâm). Then recite As-salâmu ’alaika ayyuha ’n-Nabiyyu and believe that he will hear you and answer you.’ (First volume, p. 129) Ottoman ’âlim Muhammad Hakký Effendi (d. Mecca,
“Al-’ârifu bi ’llâh Sayyid Muhammad ’Uthmân al-Mirghânî al-Makkî al-Hanafî (d. Mecca,
“Question: ‘Does a person, when he commends his soul, see Rasûlullah (sall-Allâhu ’alaihi wa sallam)? It is said that, when he is seen, he is asked what he would say about that person. “That person” is used for the person who is at his presence. Many people die at the same time. Since the words “that person” is used for all of them, it is understood that he is seen at many places at the same time. How can this happen?’
“Answer: ‘It is true that Rasûlullah (sall-Allâhu ’alaihi wa sallam) is seen by everybody who is about to die, and he is asked, “What would you say about that person?” This shows the
Supremacy of Allâhu ta’âlâ’s Power. The word that is used for pointing to the person who is at his presence. This word is the answer to the person who does not believe that Rasûlullah (’alaihi ’s-salâm) can be seen in various ways at various places at the same moment. In fact, this can be believed through intellect, too: his adh-dhât ash-sherîf (honourable person) becomes like a mirror, and everybody sees the image of his own beauty or ugliness in this mirror. No change takes place in the beauty of the mirror. Life in grave and that in the hereafter do not resemble to worldly life. Each person has a single figure in the world. It has been witnessed many times that Awliyâ’ have taken various figures in this world, too. It is famous that Kadîb al-bân Hasan al-Mûsûlî and others have been seen as such.’
“He wrote in the first fatwâ on the 29th page: ‘The dead recognize those who visit them. The hadîth reported by Ibn Abî ’d-dunya says, “When one visits the grave of a brother-in-Islam and sits [at the side], the dead person recognizes him and responds his greeting.” Another hadîth says, “When a person passes by the grave of a Muslim brother of his acquaintance and greets the dead person recognizes him and acknowledges his greeting.” ’ He writes in the second fatwâ, ‘The dead hear the voices of the alive. The hadîth reported by Imâm Ahmad states, “The dead person recognizes those who wash him, carry him and put him in grave.” ’ Hadrat Sayyid ’Abdulhakîm-i Arwâsî, the profound ’âlim and great Walî who passed away in Ankara in
“How come one can suspect of Rasûlullah’s (sall-Allâhu ’alaihi wa sallam) becoming present and seeing? The status of prophets, even of Awliyâ’, is promoted after their pure souls leave their bodies; they become possessors of full tasarruf (disposal, effect) like angels. This has been reported unanimously by the ’ulamâ’ of Ahl as-Sunna and has been denied only by Muhammad ibn ’Abd al-Wahhâb who was left in heresy by Allâhu ta’âlâ. And Ilyâs, the head of Jamâ’at at-tablîgh, was caught by his heretical current. The following is another example from the words of ’ulamâ’ to brighten the eyes of those who believe him and to disgrace the faces of mulhids:
“Shâh Walî-Allâh ad-Dahlawî, one of the great ’ulamâ’ of
India, wrote in his work Hujjatu ’Illâhi ’l-bâligha (vol. I, p. 35), ‘When a human being passes away, no relation is left between his soul and the world of matter. The souls return to their origin, become like angels, and, like them, give inspirations and help to men. They help in the dissemination and strengthening of Allâhu ta’âlâ’s religion. They rush to help those who work for this path. It has been witnessed that they come to help in groups.’ This passage tells that blessed souls do work as angels do. Are these words not sufficient for the correction of those who do not believe that Rasûlullah (sall-Allâhu ’alaihi wa sallam) becomes present and hears? The ’ulamâ’ of Islam have unanimously reported that he is the cause of all beings and the unique means of attaining closeness to Allâhu ta’âlâ.
“In his work ar-Rawd an-nadîr, ’Allâma ’Abd ar-Ra’ûf al-Manâwî wrote: ‘After pure souls depart from this life and are promoted to their places, nothing is a curtain before them. They see, or learn from angels, everything. This is so mysterious that only few people are informed with it. While blessed souls are such, one should ponder and realize very well how the most superior of them is should!’
“Hadrat Ahmad Zainî Dahlân says on page 58 of Taqrîb al-usûl: ‘Most of th ’ârifs said that, after a Walî passes away, his soul’s connection to his murîds continues. With the soul’s baraka, nûrs and faids come about. This is explained detailedly by Hadrat Qutb al-irshâd ’Abdullah al-Haddâd, who said in summary: “After a Walî passes away, he keeps his concern with his immediate acquaintances. This concern is more than that when he was alive. For, he was busy in this world also with his duties of being Allâh’u ta’âlâ’s slave; sometimes these duties busy him more. It is usually in this manner especially in these times. When the elect die, their forms and bodies vanish, but their haqîqa (reality) continues to exist. They are alive in their graves. Because the Walî is
alive in his grave, his knowledge and intellectual and spiritual powers do not change at all. In fact, they all increase further after death.” ’ While the case is as such with all Awliyâ’, it should be estimated how it is with prophets, especially with the most superior of them. This apparent reality could be denied only by those who have been corrupted by non-madhhabite poison and those who have been caught in the trap of mulhids and dissented from Islam. May Allâhu ta’âlâ protect all Muslims against this
grave disaster! Âmin.”[1]
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[1] Al-Mu’allim, monthly periodical; see above, p. 233. The Arabic original of the passage is published together with the book al-Ustâd Mawdûdî in Istanbul.