IMAM AHMED RAZA KHAN AL-QADERI

As we all are aware that last three decades are full of chaos and disturbances for Muslim world. Muslims were put to the test by the Dominance of foreign elements and demise of intellectual activities.

Turmoil’s arising out of Ibn-e-Temia, Muhammad Bin Abdul Wahab Najdi, Qadiyani, Naturi & Diobandees were overthrown by the intellectuals of Ahl-e-Sunnah.

While talking about the renowned personalities who fought against contentious issues and defended Muslims all over the world, we can’t forget the work of Late Abdul Mustafa Mufti Muhammad Amin Qadri Hanafi (www.khatmenabuwat.com) would be dedicated to publicize His extensive work and all twenty volumes of “AQEEDAE KHATMUN NUBUWAH” would be accessible. It would also help in removing any doubts about the pionership of Ahl-e-Sunnah for this blessed END OF NABUWWAH movement.

It was the desire of Hawk of END OF NABUWWAH belief Abdul Mustafa Mufti Muhammad Amin Qadri Hanafi that He could perform this work at the standards of KANZUL IMAN (Faith Treasure); which is the Urdu translation of Holy Quran by IMAM-E-AHLESUNNAH MAULANA AHMED RAZA KHAN BARELVI Barkati.

TRUE QURAN is an organization which is maintaining the website (www.truequran.com). It would provide various subjects in the content of different aspects of Holy Quran and multi-language translations of Quran specially setting the Kanzul Iman as benchmark.

We are very pleased to present that work of in the form of translation of Holy Quran by MAULANA AHMED RAZA KHAN BARELVI BARKATI would complete 100 Years in 1430 HIJRI. In this context, ‘TRUE QURAN’ would highlight and enforce the significance of KANZUL IMAN through (www.kanzuleman.com) to the people from all walks of life.

Although all admirers of ALAHAZRAT are performing their jobs with due efforts and no one could ever be able to pay tribute up to par. However, we humbly urge all devotees to provide us there valuable suggestions and any type of authentic written, audio, visuals or digitalized material regarding Kanzul Iman to celebrate the “100 YEARS OF KANZUL IMAN” with great enthusiasm and fervor.

We pray from ALMIGHTY ALLAH that your efforts don’t go in vain and you get the results in the both world.

By Mufti Ahmed Yar Khan Naimi
INTRODUCTION

For some time now a lot has been said about the term 'Bid'at'. It is a word commonly heard among the people. But, unfortunately very few know its true meaning and its definition. In the following pages we have defined Bid'at and given answers to the objections raised on its definition.

What can be called a Bid'at, into how many categories is it divided and what is the precept for each category, have all been included in this booklet.

May Allah Ta'ala make us see the truth as truth and grant us the strength to act upon it; and make us see falsehood as falsehood and keep us away from it, Ameen.

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PREFACE


This is a translation of the Chapter on Bid'at from the Book Ja'a al-Haq Wa Zahaal Batil by Maulana Mufti Ahmed Yar Khan(May Allah shower His Mercy on him). I have done my best to render it into simple English which I hope will be understood by an average reader and enlighten those who read this booklet.

The Moulana has dealt with the matter in such detail giving evidence from authentic books to prove his point, that after reading it thoroughly all the questions which arise in the reader's mind will have been answered, Insha-Allah.

Last but not least, I sincerely thank all those who helped me in the accomplishment of this booklet.

Ayoob Abdul Sattar

Muta'allim Darul Ullom

Faizur Rasool Baraon Shareef

Dist, Basti, U.P., India.

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CHAPTER I

The Word Bid'at As Mentioned in the Holy Qur'aan :

The literary meaning of Bid'at (in the dictionary) is innovation; novelty. In the following lines we will see where in the Holy Qur'aan this word has been used and with which meaning,

Says the Holy Qur'aan ;

"Say; I am no Bringer of New Fangled Doctrine Among the Apostles" (XLVI : 9)

"The Originator of the heavens and The Earth" (II:117)

"But Monasticism (which) they invented - We ordained it not for them" (LVII-27)

In these ayahs from the Holy Qur'aan the word Bid'at has been used in its literary meaning. Its definition in the technical language of the Shari'at is different. In the Holy Qur'aan it has been used to mean to invent and to create a new thing, whereas its technical meaning is as written in the book Mirqat (under Bab-ul I'tisaam bil Kitab Was-Sunnah) "that belief or action which was not in practice during the blessed age of Rasul Allah(SAW) but was introduced after him". From this statement we can ascertain that Bid'at is of two kinds.

i) Bid'at I'tiqaadi (Innovation in Belief)

ii) Bid'at Amali (Innovation in Action)

Now let us see the difference between Bid'at I'tiqadi and Bid'at Amali.

i) Bid'at I'tiqaadi

Is that new belief (which is in contradiction with the Holy Qur'aan and Sunnah) which found its way into Islam after the blessed age of the Holy Prophet(SAW). Christianity,Judaism, Zoroastrianism and Polytheism are not Bid'at I'taqaadi as these beliefs were in practice before and during the time of the Prophet(SAW) and also because they do not claim themselves to be Muslim. Whereas, the Jabriyya, Qadriyya, Batiniyya, Bahaism, Qadyanism, etc., etc., are Bid'at I'taqaadi (innovations in belief) because they came into being after the blessed age of the Prophet(SAW) and also claim themselves to be Muslims.

Bid'at-e-Hasana (Evidence from the Holy Qur'aan)

Allah Ta'ala says in the Holy Qur'aan :

"And we placed compassion and mercy in the hearts of those who followed him(Jesus), but Monasticism they invented We ordained it not for them- only seeking Allah's pleasure and they observed it not with the right observance" (LVII-27)

and then He says:

"So We give those of them who believe their Rewards" (LVII-27)

From the above verses we see that the followers of Hadhrat Isa(AS) invented Bid'at Hasana i.e. Monasticism and Allah Ta'ala raises them and also promises them reward. But those who did not foster it (Monasticism) with right observance were reproved.

Note: that those who invented this Bid'at are not admonished, but those who did not observe it rightly are reprimanded; This proves that Bid'at-e-Hasana is a good thing and has an incentive for reward.

The first Hadith of Mishkaat-ul-Masabih under Bab-ul-i'tisaam says "Whosoever introduces a new belief in our religion which contradicts with it is rejected". We have translated the word 'MA' in the Hadith as belief because another name for religion is belief, and not as actions as actions are subsidiary and take the secondary place.

Lets take an Example; A person who does not pray the daily Salaat will be sinful but not a disbeliever(Kafir) while a person whose beliefs are in contradiction with the beliefs of Ahle-Sunnat Wal Jamaat will either be of the misguided (stray) ones or a disbeliever. This shows that where the word Bid'at is mentioned it means innovation in belief and not action. Again in the book Mishkat under Kitab-ul-Imaan it says that when Hadhrat Abdullah Bin Omer(RA) was told that some person had given him salaams he said, "I have had news that he (the person who has given salaams) has become Bid'ati, if it is so than don't return him by salaams". How did he become Bid'ati? It is said that he had become a Qadriyya. Qadriyya is that sect which believes that man has got full power to do whatever he wishes and that he himself creates his actions. They also disbelieve in destiny. Such a person is called a Bid'ati.

Durr-e-Mukhtar(Bab-ul-Imaamat) says,"It is Makruh to pray behind an Imam who is a Bid'ati. Bid'at is that belief(I'tiqaad) which contradicts that which has been conveyed to us from Rasul Allah(AS)".

This shows that new fangled beliefs are Bid'ats and wherever the Hadiths have mentioned about punishments for Bid'atis these punishments are meant for those who practice Bid'at in beliefs i.e. those beliefs which are in contradiction with Ahl-us-Sunnat Wal Jamaat. A Hadith says, "He who exalts those people who commit Bid'ats has helped in demolishing Islam".

Fatawa Rashidiyya (considered as authentic by the scholars of Deoband), writes in its first volume(Page 90) under Kitabul Bid'at: "Such threats of punishments for Bid'atis are meant for those who have innovated a belief (aqeedh) which contradicts with that of the Ahle-us-Sunnat Wal Jamaat for e.g.. the Rawafidh, the Khwarij, the Mutazila etc."

ii) Bid'at Amali (Innovated Actions)

Is that action which came into practice after the blessed period of Rasul Allah(SAW) be it secular or religious, in the time of the Sahaba-Kiraam or after them. Mirqat Bab-ul-I'tisam says, "In the Shariat Bid'at is that innovation which was not there in the blessed age of Rasul Allah (SAW)". The book Ashi'atul Lam'aat under the same chapter says, "Bid'at is that which came into being after the blessed period of Rasul Allah(SAW).

So, from the above definitions of Bid'at we see that a Bid'at Amali (innovated action) can be religious or secular but it has to be after the blessed period of the Holy Prophet(SAW) and even that action which was introduced into Islam in the age of the respected Sahaba will be considered Bid'at.

NOTE: If the innovation was brought into practice in the age of the Sahaba then we should not call it Bid'at but Sunnat of the Sahaba as it is respectful to call it so, though it is a Bid'at-i-Hasana. Because the word Bid'at is mostly understood to mean Bid'at-e-Sai'iyya (vile innovation).

Hadhrat Omar(RA) in the time of his caliphate, called the people to perform Tarawih prayers in congregation(Jamaat), whereas it used to be prayed individually in the time of the Holy Prophet(SAW) and commented on seeing the Jamaat, "This is a very nice Bid'at".

Bid'at Amali (innovated action) is classified in two:

(a) Bid'at-e-Hasana (praiseworthy innovation)

(b) Bid'at-e-Sai'iyya (Offensive innovation).

(a) Bid'at-e-Hasana is that action which does not contradict with the Holy Qur'aan and the Sunnah and was brought into practice after the time of the Holy Prophet(SAW). For example, to construct religious institutions, to print the Holy Qur'aan in the press, to hold gatherings of Maulid, to eat nice food and to put on attractive clothes etc. etc., Bid'at-e-Hasana is not only permissible (Jaiz)) but at times it can be appreciable(Mustahhab) and even essential(Wajib) as you will see later on.

(b) Bid'at-e-Sai'iyya is that action which was not in practice in the blessed age of the Holy Prophet(SAW) and which contradicts the Holy Qur'aan and the Sunnah for example to say that Khutba of Eid or Jum'a in a language other than Arabic. Bid'at-e-Sai'iyya can further be classified as Makruh Tanzihi or Makruh Tahrimi or even Haraam.

The first volume of Ashi'atul Lam'aat (Babul I'tisaam) says about Bid'at-e-Hasana and Bid'at-e-Sai'iyya under the Hadith "And every Bid'at is a delusion (misleading)" that any Bid'at which is in accordance with the principles, and canons of Islamic Law and the Sunnah and has been deduced analogically from the Qur'aan or Sunnah(through Qiyas) is Bid'at-e-Hasana and that which contrasts to the above definition is Bid'at-e-Sai'iyya.

A Hadith in Mishkat under Babul-'Iln says, "He who sets a good precedence in Islam, there is a reward for him for this act of goodness and a reward for him also who acts according to it subsequently, without any deduction from their rewards and he who sets in Islam an evil precedent there is upon him the burden of that, and the burden of him also who acts upon it subsubsequently, without any deduction from their burdens". From this Hadith we deduce that to introduce a nice action in Islam which is in accordance with the Holy Qur'aan and the Sunnah will induce rewards and to do vice-versa will provoke punishment.

In the preface of the book Shami, under Fazail Imam Abu Hanifa(RA) it says, "The scholars say these Ahadith are the canons of Islam, that is to say, whoever introduces a bad way in Islam he will get the burden of sins of all those who act upon it and whoever introduces a nice way he will get the reward of all those who act upon it until the day of judgement".

An offensive Bid'at is that which contradicts with the Sunnah. Mishkat Babul I'tisaam says, "Whoever introduces something in our religions which is not of it (i.e. not in accordance with it) is rejected". The book Ashi'atul Lam'aat under the commentary of the same Hadith says; "It means that a thing which is not in accordance with Islam or which will alternate the religion". A Hadith in Mishkat Babul I'tisaam in the third chapter says, "No people introduce a Bid'at but a Sunnat of its kind is erased from among them, so to hold on to Sunnat is better than introducing a Bid'at." Under the commentary of this Hadith the book Ashi'atul Lam'aat says "So if by introducing a Bid'at a Sunnat is removed from among the people then surely holding fast to the Sunnat will lead to the annihilation of every Bid'at.

Note: By this Hadith and its commentary we come to know that an offensive Bid'at is that which will annihilate a Sunnat. For example it is Sunnat to say the Friday or Eid Khutba in Arabic but if someone says it in some other language then it is Bid'at-e-Sai'iyya because he has obliterated the Sunnat of saying it in Arabic. So to hold gatherings of Maulid Shareef where in the Holy Prophet(SAW) is praised is not Bid'at because no Sunnat has been erased because of it. Like wise you may compare other things like Fatiha, Khataam Shareef, Isal-e-thawab etc. with this principle and see for yourself if they are Bid'ats or not. The difference between an offensive Bid'at and appreciable Bid'at should be well understood because this is where many get confused.

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CHAPTER II

Types of Bid'at and their status in the Shariah

We have seen that Bid'at is of two kinds viz. Bid'at Hasana(appreciable innovation) and Bid'at Sai'iyya(offensive innovation).

Bid'at Hasana is divided into three categories:

(1) Bid'at Jaiz (permissible)

(2) Bid'at Mustahhab (appreciable)

(3) Bid'at Wajib (essential)

Bid'at Sai'iyya is divided into two categories:

(1) Bid'at Makruh (abominable)

(2) Bid'at Haraam (prohibited)

In substantiation we present the words of the book Mirqat Babul I'tisaam bil Kitaab Was-Sunnah:

"Bid'at is either Wajib, for example to learn Nahv (Arabic syntax) and to gather the principles of fiqh etc. Or it is Haraam, for example the introduction of new beliefs like the sects Jabriyya, Qadriyya etc. Or it is Mustahhab, for example to construct caravanserais & religious institutions, to make congregation for the Tarawih prayers and every good thing which was not there in the first era of Islam. Or it is Makruh, for example to vie in the decoration of mosques(with the intention of ostentatious pomp and pride). Or it is Jaiz, for example to shake hands after the Fajr prayers and to partake of nice food and drink etc.

The book Shami(Vol. 1) under Kitaabus Salaat Babul Imamate, says "It is Makruh to perform Salaat behind a Imam who perpetrates a Bid'at which is Haraam, but otherwise Bid'at is sometimes Wajib for e.g.. to furnish proof in defence of Islam(against stray sects) and to learn the knowledge of Nahv (Syntax) and it is sometimes Mustahhab for example to construct caravanserais and Madrassas and all those favourable things which were not there in the first era, and sometimes it is Makruh for example to vie in the decoration of mosques with a sense of pride and sometimes it is Mubah (Jaiz) for example to partake in nice food and drink and wear nice clothes". The book Jam-e-us-Sagheer says the same thing."

It is now clearly understood that Bid'at is of five categories and every Bid'at is not Haraam.

Definition of the categories of Bid'at and their characteristics

We have seen that a Bid'at which does not contradict with the Holy Qur'aan and the Sunnah is Bid'at Hasana and that which contradicts with the Holy Qur'aan and Sunnah or leads to the annihilation of a Sunnah is Bid'at Sai'iyya. These two Bid'ats are further divided into five categories and the characteristic of each are given below.

Bid'at Jaiz

This is that action which the Shariat has not prohibited and which is done without expecting any reward or punishment for it. For example partaking in a variety of delicious dishes or wearing nice and attractive clothing etc.

Bid'at Mustahhab

This is an act which is done with an anticipation for earning reward, for example to pray Milad-un-Nabi(SAW) or to pray Fatiha for the souls of the deceased Muslims etc. If it is done by someone with the intention of gaining rewards, they will gain rewards for it and if one does not do it he will not be reprimanded for omitting it.

Mirqat Babul I'tisam says, "Hadhrat Abdullah Ibn- e-Mas'ood(RA) has narrated from the Holy Prophet(SAW) that, "What the Muslims consider as good then it is also considered as good by Allah". Another Hadith which is Marfu' says, "My Ummah will not agree upon a thing which is misleading". In the first pages of Mishkat there is a Hadith "verily actions depend upon intentions and a man will get whatever he intends for". The book of Fiqh Durr-e-Mukhtaar (Vol. 1) under the chapter of Mustahhabs of Ablution says, "A Mustahhab action is that action which the Holy Prophet(SAW) at times did and at times omitted and also that which the Muslims preceding us thought to be good". The book Shami(Vol. 5) under the chapter of Qurbani says, "verily good intentions change habits into worship". It is also written similarly in the book Mirqaat under the chapter of intentions.

It is conclusive from the above Hadiths and commentaries from books of fiqh, that, whatever permissible action done with an intention of anticipating rewards is also considered as rewarding in the sight of Allah Ta'ala. Muslim are witness of Allah Ta'ala and whatever they witness to be good is good and whatever they witness to be evil is evil.

Bid'at Wajib

This is an action which has not been prohibited in the Shariat but to omit it will lead to critical breakdown in religious practices. For example to put expressions (I'raab) in the Holy Qur'aan such as Fatha(Zabar), Kasra(Zer) and Dhumma(Pesh), to construct Madrassas for teaching the Holy Quran and Hadith and to learn and teach the knowledge of Nahv(Arabia syntax) etc., are all Bid'at Wajib. Let's take an example of the complication which the Muslims will face if one of these things was to be omitted. Supposing the expressions on the Holy Quran were to be erased, then millions of Muslims, who are not familiar with the Arabic syntax (Nahv, the learning of which is also Bid'at Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly.

Bid'at Makruh

This is an innovation, performing of which will lead to the annihilation of a Sunnah. If a Ghaiyr Mukkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mukkidah Sunnah is annihilation then it is Makruh Tahrimi. For example to pray the Eid Khutba in a language other than Arabia etc., is Bid'at Makruh Tahrimi.

Bid'at Haraam

This is an innovation which leads to the annihilation of a Wajib. For example, the introduction of beliefs which are in contradiction with the Holy Qur'aan and Sunnah, such as Qadriyya who believe, that man has got all the power to do whatever he wishes and the Jabriyya, who believe that men has got no power at all and all his actions are done under compulsion, whereas the belief of Ahle-us-Sunna Wal Jamaat is that men has been given options in something's and is under compulsion in some. So, to believe as the Qadriyya or Jabriyya will lead to the annihilation of a Wajib, which is Bid'at Haraam. Many sects have been introduced into Islam after the Holy Prophet(SAW) and the Prophet(SAW) said "My Ummah will be divided into seventy three sects and all will be in hell except one. That upon which I and my Sahaba are".

Bid'at in our Daily Religious Activities

We will now see that no worship in Islam is void of Bid'at-e-Hasana.

Imaan: Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal, whereas no such categories of Imaan existed in the time of the Holy Prophet(SAW) or in the three blessed generations after him.

Kalima: Every Muslim memorises six Kalimahs. These six Kalimahs, their enumeration and their sequence i.e. 1st, 2nd etc are all Bid'at Hasana which were not there in the commencing period of Islam.

Qur'aan: The division of the Holy Qur'aan into thirty paras(sections) and the divisions of the paras into rukus, to put the I'raad (Fatha, Zabar etc) in the Holy Qur'aan and to have the Holy Book printed by offset printing are Bid'at Hasana which could not be traced in the commencing era of Islam.

Hadith: To collect the Hadith in book form and state the chain of narrators and to categorise the Hadith into Sahih, Hassan, Dha'eef etc., and to establish the commands with the help of Hadith such as Mukruh, Mustahhab etc., are all appreciable Bid'ats which were not in practice in the blessed age of the Holy Prophet(SAW).

Principles of Hadith(Usul-e-Hadith): This whole branch of knowledge along with its rules and regulations is itself a Bid'at-Hasana.

Fiqh: Nowadays all matters in our daily lives depend upon this knowledge because it contains the rules and commands for every thing which may come across in our daily lives, but this field of knowledge also is a Bid'at Hasana.

Usul Fiqh and Ilm-e-Kalaam: These two branches of knowledge too, along with their principles and induction's are all Bid'at Hasana.

Salaat: It is a Bid'at-Hasana to intend for praying Salaat by proclaiming the intention audibly or to pray the 20 rak'aat Tarawih prayer in congregation during the Holy month of Ramadhan.

Fasting: At the time of breaking fast (Iftaar) to say the dua, "O Allah for Thee have I fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast" and to intend for fasting by saying this dua audibly at the time of Sehri "O Allah I intend to fast for Thy sake tomorrow" are all Bid'at Hasana.

Zakat: To give Zakat with the currency which is currently in use today such as coins and paper notes is Bid'at because these were not in vogue in the commencing centuries of Islam.

Hajj: To perform Hajj by travelling in aeroplane, ships, cars, lorries, buses and to go to the field of Arafat by car or bus are all Bid'ats because such conveyances had not been invented in that age.

When Bid'at has been introduced in such thing as Imaan and Kalima then how will we succeed in abstaining from it. So, we will have to agree that only those Bid'ats are Haraam, which contradict the Holy Qur'aan and the Sunnah.

Bid'at in Worldly affairs: Nowadays we see around us such new inventions that could not be found in the first and subsequent centuries of Islam and we have got so much accustomed to them, that life would be very difficult without them. Everyone is compelled to use these things such as trains, cars, aeroplane watches, electricity, and hundreds of other things, without which we cannot imagine how life would be. But all these things are Bid'ats and cannot be traced back to the blessed age of the Prophet(SAW) or the Sahaba.

Expostulations on the Definition and Categorisation of Bid'at.

The Definition of Bid'at Amali(Innovated Action)

It is that action which came into practice after the blessed age of Rasul Allah(SAW) be it religious or secular. If it was innovated in the age of the respected Sahaba, even then it will be considered to be a Bid'at. However, we will not call that action innovated in the time of the respected Sahaba a Bid'at, but in the terminology of the Shariat it is called Sunnah of the Sahaba. Since, generally the word Bid'at is used to mean Bid'at Sai'iyya(vile innovation) and it is not respectful to assign such a word towards the respected Sahaba.

This then concludes the definition of the term Bid'at and its five categories. It is essential that the readers acquaint themselves with this knowledge in order to eradicate false and general application of the term Bid'at as propagated by Wahhabis, Deobandis and members of the Tableegh Jamaat.

Many a Sunni Muslim have gone astray and abandoned their true Islamic beliefs simply because they have been misinformed deliberately about the true meaning of Bid'at according to the Islamic shari'ah. We pray that this humble effort will enlighten all Muslims and bring them back to the true and correct beliefs of the Ahle Sunnat Wal Jamaat. Ameen.

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CHAPTER III

Objection No.1

Bid'at is that innovation in religious matters which was brought into practice after the blessed age of Rasul Allah(SAW) and if any novelty is introduced in worldly matters it will not be called a Bid'at. So, Maulid, Fatiha are Bid'at(because they are considered as religious activities) and things such as telegrams, telephones and other inventions will not be called Bid'ats because they have nothing to do with religion. The Hadith says, "Who so ever innovates a new thing in our religion is rejected". The word 'in our religion' in the Hadith proves that any new thing which is introduced in religion will be Bid'at in religious matters is Haraam and lastly there is nothing like Bid'at-e-Hasana, because, the Hadith says that all types of innovations are rejected.

Answer No.1

Bid'at is not confined to matters concerning religion only because the Sahih Hadiths and the sayings of the Ulama, Fuqaha and Muhaddatheen are against this. A Bid'at is that innovation which came into practice after the blessed age of the Prophet(SAW) be it worldly or religious. A Hadith in the book Mishkat (Babul I'tisaam) says, " Every new thing is a Bid'at". There is no restriction of Bid'at being religious or worldly and we have also quoted the statements from the books Ashi'atul Lam'aat and Mirqaat in the preceding pages which say that Bid'at is not restricted to religious matters only.

In the Chapter 'Types of Bid'at' and their status in Shari'ah in this book we have quoted from the books Mirqaat and Shami that to partake of good food and drink and to wear nice clothes is Bid'at Jaiz. These are worldly affairs, but they have been mentioned as Bid'at which are permissible(Jaiz). Therefore this restriction of Bid'at to matters religious only is wrong and baseless.

Let, us, for a moment, suppose that Bid'at is restricted to religious matters only. Now what can be called a religious matter? The answer will be: that thing which induces thawaab(reward). Mustahhab, Nafl, Wajib, fardh etc. are all religious affairs which are done to gain reward and any worldly action done with a good intention will surely induce reward. It is said in a Hadith that "to meet a Muslim brother with a cheerful face is equal to giving sadaaqa(charity) in Allah's way". Likewise it is rewarding to foster one's children with a good intention. A Hadith says, "Even that morsel of food you put in your wife's mouth is rewarding". Therefore, a Muslim's every action, be it religious or secular is rewarding because it is done with the intention of pleasing Allah Ta'ala.

We will now list a few things which were not there during the blessed age of Rasul Allah(SAW) but were innovated afterwards and made part and parcel of the religion.

i Construction of Madrassas

ii Dividing the Holy Qur'aan into thirty parts

iii Marking the Vowel signs on the Holy Qur'aan viz.;

Fatha, Kasra, Dhumma (Zabbar, Zer & Pesh)

iv Printing the Holy Book and other religious books

in the printing press.

v The compilation of Ilm-e-Hadith and Fiqh

vi To put down the Holy verses of the Qur'aan in

paper form etc.


All the above mentioned things are Bid'ats which where not there in the blessed age of Rasul Allah(SAW) but are considered religious. Those who say that Maulid and Fatiha are Bid'ats because they are those religious affairs which were innovated after the blessed age of Rasul Allah(SAW) should have a very close look at the above list and show us which of these things are not included in the religion and which were there in the blessed age?

The Hadith: "Who so ever invents a new thing in our religion is rejected" which you have presented in your objection, really means, that whoever innovates a new belief or who ever innovates a new action which is in contradiction with the Holy Qur'aan and Sunnah will be rejected.

In the last part of the objection you say that all Bid'ats are Haraam and there is nothing like Bid'at-e-Hasana. Such a statement contradict with the Hadith which says that, "whoever sets a good precedent in Islam will be rewarded and who ever sets a bad precedent in Islam will be punished".

We have also quoted from the books Shami and Mirqat that Bid'at is of five categorise viz., Jaiz, Wajib, Mustahhab, Makruh and Haraam. According to your statement we will have to omit many things which are known to be part and parcel of religion but were innovated after the blessed age of Rasul Allah(SAW) such as the Masa'ils of Fiqh, the four Madhabs viz., Hanafi, Shafi, Maliki, Hanbali. The Tariqats viz., Naqshbandiyya, Qadriyya, Chistiyya, Surwardiyya, Alwiyya etc., the devotions of the Sufiyya ikram. The categorisation of the six Kalimas, Imaan-e-mujmal and Imaan-e-Mufassal. The division of the Holy Quran into thirty parts, the compilation of the knowledge of Hadith and the categorisation of Hadith i.e. Sahih, Dha'eef, Hasana Mu'addal etc. The construction of Madrassas and arrangement of their syllabuses and to set a course for achieving the degree of Alim and Qari and to present certificates on the completion of the course to the respective students etc., etc., will all be Haraam according to your statement that all Bid'ats are Haraam and there is nothing like Bid'at-e-Hasana.

In fact there is no act of Shariah or Tariqat which is void of Bid'at. Then how much will you try to avoid such a Haraam (as you say) when it is surrounding your whole religious activity.

So you will have to take back your words and correct your beliefs, and agree that all Bid'ats are not Haraam, but only those Bid'ats are Haraam which contradict with the Holy Quran and Sunna.


Objection No. 2


i Those things which were innovated in the time of the Sahaba, the Tabe'een and the Taba-e-Tabe'een are not Bid'ats they are Sunnats. A Hadith in the book Mishkat Babul-I'tissaaam says, "it is necessary upon you to cling on to my Sunnat and the Sunnat of the four rightly guided Caliphs". In this Hadith the actions of the four rightly guided Caliphs have been mentioned as Sunnat and we have been commanded to follow them, so their actions cannot be called a Bid'at but they are Sunnat.

ii In the book Mishkaat Babul Faz'ailus Sahaba there is a Hadith which says, " The best of my Ummah is my generation, then those next to them, then those next to them, then there would come a people whose evidence will precede their oaths and their oaths will precede their evidence" (i.e. they will not be trustworthy). From this we see that the best three generations are those of the Sahaba then of the Tabe'een and then the Tabe Tabi'een. So whatever was innovated in these three generations is Sunnat and whatever was innovated after them is Bid'at.

iii "My Ummah will be divided into seventy three groups, all of them will be in hell except one. The respected Sahaba enquired of the group which will be in paradise, the reply came 'That upon which I and my Sahaba are'". From this we see that to follow the respected Sahaba will lead to salvation and that is why their innovations are not Bid'at but Sunnats.

iv The book Mishkat Babul Fazailus Sahaba has the Hadith which says: "My Sahaba are like stars whomsoever you follow you will be rightly guided". Even from this we see that to follow the respected Sahaba will lead one to the right guidance, thus actions innovated in their age will not be called Bid'ats but Sunnats because a Bid'at is deluding and misleading and the respected Sahaba are the most rightly guided and have been protected from delusion.


Answer No. 2

Even this objection is baseless. We defined Bid'at quoting from the books Mirqaat and Ashi'atul Lam'aat that it is that innovation which came after the blessed age of the Prophet(SAW) and not in the age of the Sahaba or the Tabi'een. Secondly, in the book Mishkaat Babul Qiyam Shahr-Ramadhan, it is written that Hazrat Umar(RA) ordered for the congregation in Tarawih prayers during his Caliphate and on seeing the congregation remarked "This is a very nice Bid'at". Hazrat Umar(RA) called his own action a nice Bid'at. Thirdly, to pray the Tarawih prayers individually is Sunnat and to form a regular congregation in these prayers is Bid'at-e-Hasana as we have quoted in the preceding pages from the book Mirqat under the chapter of Bid'at. Fourthly, the second volume of Bukhari Sharif(Kitabul-Fazail-ul-Quran, Bab Jam'ul Quran) says that when Hazrat Abu Bakr(RA) ordered Hazrat Zaid ibn Thabit(RA) to collect the verses of the Holy Quran and compile them in a book form , he replied, "How will you do such a thing which the Holy Prophet(SAW) did not do?" Hazrat Abu Bakr(RA) said, "By Allah this is a good project", Hazrat Zaid's conversation shows that he thought the compilation of the Holy Quran was a Bid'at but Hazrat Abu Bakr's reply was that, though to compile the Holy Quran is a Bid'at but it is a nice Bid'at, shows that the innovations of the Sahaba are Bid'at Hasana.

i In the objection the following Hadith was quoted "It is necessary upon you to cling to my Sunnat and Sunnat of the four rightly guided Caliphs". The acts and statements of the four rightly guided Caliphs have been mentioned as Sunnat in this Hadith. But Sunnat here means Tariqa (Mode, manner) likewise the Hadith which says, "who ever sets a good Sunna in Islam will be rewarded for it..." shows that Sunna here means a mode.

Even the Holy Qur'aan says:

"This is Allah's method which hath ever taken course for His bondsmen." (SXL-85).

and "(such was Qur) method in the case of those whom We sent before thee (to mankind), and thou will not find for Our method aught of power to change. (SXVII-77)

The Sunnat of Allah here means that the method of Allah likewise the Sunnat of Ambiya means the method and mode of the Ambiya.

Under the same Hadith, "It is necessary upon you to cling to my Sunnat and Sunnat of the four rightly guided Caliphs", the book Ashi'atul Lam'aat says:

"The Sunnah of the four rightly guided Caliphs is actually the Sunnah of the Holy Prophet(SAW) but because it was not common in the Holy Prophet's(SAW) time and came to be known in the time of the four Caliphs it is called the Sunnat of the four Caliphs".

So, the Sunnat of the four caliphs is that which is actually the Sunnat of the Holy Prophet(SAW) but was not widespread in his blessed time and the four Caliphs were the ones to circulate it and make it known, so it is called the Sunnat of the four Caliphs.

Fifthly, the Muhadithin and the Fuqaha have said that the works of the four Caliphs are appended to the Sunnat i.e. they are not Sunnat but are continues to the Sunnat. Had the deeds of the Caliphs been Sunnat the scholars would not have mentioned the word "continues to the Sunnat".

In the beginning of the book Noor-ul-Anwer it is written that, "The actions and statements of Sahaba in matters related to reason are based upon analogy and in matters not related to the reason they are based upon Sunnat". So we see that very act of the Sahaba is not a Sunnat but some acts have been deducted through analogy also.

But it is seemliness and a show of respect to refer to those actions which have been innovated in the time of the Sahaba as Sunnat of the Sahaba and not Bid'at of the Sahaba because the word Bid'at is mostly used to mean Bid'at Sai'iyya (Vile innovation).

The book Ashi'atul Lam'aat says regarding this, "Every command and deed of the Khulafa-e-Rashideen, even that based on analogy (Qiyas) and ijtihaad, is in accordance with the Sunnat of the Holy Prophet(SAW) and the word Bid'at should not be used for them".

ii The Hadith "The best of my Ummah is my generation then those next to them ...." shows that in these three generations more good deeds will be committed and the people will be more righteous then the generations to follow. It doesn't say that any innovation which is invented in this age will become a Sunnat! Secondly, there is no mention of Sunnat in this Hadith.

If it is as you say then the misguided sects such as the Jabriyya and Qadriyya were innovated in this period and even the martyrdom of Hazrat Imam Hussain(RA) and the oppression of Hajjaj occurred in this period, then would you say (Allah forbid!) that all these acts are Sunnat?

iii The Hadith "My Ummah will be divided into seventy

iv three sects...". And the Hadith "My Sahaba are like stars, who so ever you follow you will be rightly guided," shows that by following the respected Sahaba one is rightly guided and to disagree with them leads one astray. And this is what every Muslim believes. But even these Hadith do not prove that every deed of the respected Sahaba is a Sunnat of the Shariah. It could be Bid'at Hasana. And those Bid'at Hasana innovated by the Sahaba should be followed by every Muslim. A Hadith in the book Mishkat Babul-I'tisaam says "Adhere to the Sawad-e-Azam (great majority). Whoever isolates from it isolates himself to Hell" and "that thing which the Muslims see as good is considered good by Allah Ta'ala also" and also "whoever drifts a span away from the majority will have lifted the rope of Islam from his neck".

Allah says in the Holy Qur'aan:

"And followeth other than the believer's way, We appoint for him that unto which he himself hath turned and expose him unto hell, a hapless journeys end" (SIV-115)

From these ayahs and Hadith we see that it is a duty of every Muslim to stick to the path followed by the majority of the mass (Sawad-e-Azam) and whoever drifts away from it and starts contradicting with it will have drifted himself towards hell. But it is not necessary that every new thing innovated by the Muslims is a Sunnat. It will be a Bid'at; Bid'at Hasana. Just as the innovations of the Sahaba are called Sunnat-e-Sahaba, likewise the innovation of the Salaf-e-Saliheen should be called Sunnat of the Salaf.

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CONCLUSION

Those people who say that every Bid'at is Haraam should understand the meaning of this universally accepted principle that the origin of everything is Mubah(permissible) i.e. everything is permissible unless a Hukm(command) has come in it's prohibition which will make it Haraam. Every novelty is not prohibited on the grounds that it is something new but the prohibition comes if the novelty is in contradiction with the Holy Qur'aan or the Sunnah.

The ayahs of the Holy Qur'aan along with Hadith and the statements of the Fuqaha(jurisprudents) have approved of this principle. The Holy Qur'aan says:

"O you who believe ask not of things which if disclosed to you may annoy you, and if you ask them why the Qur'aan is yet being revealed, they will be disclosed to you, Allah had pardoned that, and Allah is Oft Forgiving, Most Forbearing".

From this blessed ayat we see that all those things about which no command or prohibition has come have been pardoned. That is why the Holy Qur'aan says regarding those women with whom nikah is prohibited:

"Lawful unto you are all beyond those mentioned".

and it says,

"While he was surely mentioned to you in detail what he has forbidden you".

We see that all things in general are permissible except those which have been forbidden in the Holy Qur'aan and Hadith.

A Hadith in Mishkat, Babul Adobe-ta'aam says, " Permitted is that which Allah has made permissible in His Book, and prohibited is that which Allah has prohibited in His Book and that about which nothing has been mentioned is pardoned". From this Hadith we see that things are of three categories. Firstly, that which is permissible and its permissibility has been established from the Holy Qur'aan. Secondly, that which is impermissible and its impermissibility is established in the Holy Qur'aan. Thirdly, that about which the Holy Qur'aan is silent and these are pardoned.

The book Shami(Vol. 1, Kitabul Taha'rat under the definition of Sunnat) says:

"According to the Hanafis and Shafis it is the accepted principle, that, the origin of every action is permissible". Even in the books of Tafseer such as Khazin, Ruhool Bayan and Khazaainaul-Irfaan it is written the same, that, the origin of everything is permissible unless it has been made impermissible by the Holy Qur'aan.


Some people ask this question "Show us where is it written that Maulid Sharif is permissible or that the Holy Prophet(SAW) ever performed the Maulid or the respected Sahaba or the Tabi'een performed it?

This question is deceiving and misguided. It is upon those who say that Maulid is Haraam to show us which ayah or Hadith has prohibited Maulid and to bring us evidence which supports these words.

How can they say something to be Haraam and that too, Maulid Shareef wherein the praises of the beloved Prophet(SAW) are sung and his blessed biography and actions are mentioned to freshen the minds and give calmness to the soul. When Allah has not made it Haraam nor has any Hadith come in it's prohibition? The Holy Qur'aan's silence on this subject, and the Hadith not having anything against it, indicates that Maulid Shareef is permissible.


Allah says in the Holy Qur'aan:

"Say: I find not in that which is revealed unto him aught prohibited to an eater that he eat thereof, except it be carrion or blood poured froth or swine flesh for that verily is foul"

and He says:

"Say: who has forbidden the adornment of Allah which He had brought froth for His bondsmen and the things clean and pure (which He has provided) for sustenance?"

This proves that not to get indication towards a thing's impermissibility is enough as an evidence for it to be permissible.

Therefore, all these objections are based on the lack of true knowledge of those who make these weak objections. Instead of making these objections these people should concentrate on acquiring true and accurate knowledge from the blessed Alims of the Ahle Sunnat Jamaat. May Allah give us all the opportunity to acquire true knowledge and mend our ways. Ameen.

Bai'at and Khilafat; Imam Ahmed Raza's Mureeds and Khulafa; Imam Ahmed Raza's First Hajj; Imam Ahmed Raza's Second Hajj; In the Presence of the Holy Prophet (sallal laahu alaihi wasallam); His Love for the Holy Prophet (sallal laahu alaihi wasallam); Love and Respect for the Descendants of the Holy Prophet (sallal laahu alaihi wasallam); Imam Ahmed Raza's Adherence to the Sunnah; Love for Sayyiduna Ghousul Azam; His Contentment and Abstention from Worldly Activities

BAI'AT AND KHILAFAT

In the year 1294 A.H., at the age of 22 years, Sayyiduna A'la Hadrat (radi Allahu anhu) became the Mureed (Disciple) of Imam-ul-Asfiya, Sayyiduna Shah Aale Rasool Mahrerwi (radi Allahu anhu). The incident surrounding the Bai'at (Spiritual Allegiance) and Khilafat (Spiritual Successorship) of A'la Hadrat (radi Allahu anhu) is as follows:

Once Hadrat Mawlana Abdul Qaadir Badayouni (radi Allahu anhu) came to Bareilly Shareef. He invited A'la Hadrat (radi Allahu anhu) to go to Mahrera Shareef with him. Sayyiduna A'la Hadrat (radi Allahu anhu) accepted his invitation and they both set off to Mahrera Shareef. When they arrived at the station in Mahrera Shareef, A'la Hadrat (radi Allahu anhu) said, "I AM RECEIVING THE SCENT OF MY MURSHID."

When they reached the Khanqah-e-Barakaati and entered, Sayyiduna Shah Aale Rasool (radi Allahu anhu) saw A'la Hadrat (radi Allahu anhu) and said, "COME IN. I HAVE BEEN AWAITING YOUR PRESENCE FOR A LONG TIME."

SAYYIDUNA SHAH AALE RASOOL (RADI ALLAHU ANHU) IMMEDIATELY MADE A'LA HADRAT (RADI ALLAHU ANHU) A MUREED AND BLESSED HIM WITH KHILAFAT AND I'JAZAT IN ALL THE SUFI SILSILAS. Thus, A'la Hadrat's (radi Allahu anhu) Peer-o-Murshid (Spiritual Guide) was Hadrat Sayyiduna Shah Aale Rasool (radi Allahu anhu).

Hadrat Sayyiduna Abul Hussain Noori Barakaati (radi Allahu anhu), who was also the Peer-o-Murshid of Moulana Mustapha Raza Khan (radi Allahu anhu), was also present in this spiritual gathering. He was also a great Awliya Allah and needed no introduction to Sayyiduna A'la Hadrat (radi Allahu anhu). For the benefit of the others who were present and to make them aware of the exalted calibre and status of A'la Hadrat (radi Allahu anhu), he asked Hadrat Sayyiduna Shah Aale Rasool (radi Allahu anhu) a question. He asked, "HUZOOR! THE RITUAL HERE AT MAHRERA SHAREEF IS THAT IF ANY PERSON COMES HERE, AND AFTER BECOMING MUREED DESIRES TO GAIN KHILAFAT AND I'JAZAT, THEN WE ASK HIM TO PERFORM MUJAHIDA (STRUGGLE IN THE PATH OF ALLAH). WE ALSO GIVE HIM DRIED BREAD TO EAT AS PART OF HIS SPIRITUAL TRAINING. AFTER THIS, IF WE FIND HIM WORTHY ENOUGH, THEN WE GRANT HIM KHILAFAT AND I'JAZAT IN ONE OR TWO SILSILAS, BUT YOU HAVE BLESSED THIS YOUNG MAN WITH KHILAFAT AND I'JAZAT OF ALL THE SILSILAS, AND EVEN COMMANDED HIM TO LOOK AT AND VERIFY ALL THE KITAABS WHICH YOU HAVE WRITTEN. WHY IS THIS SO?"

Sayyiduna Shah Aale Rasool (radi Allahu anhu) answered with the following words: "O PEOPLE! YOU DO NOT KNOW AHMED RAZA. OTHERS WHO COME HERE NEED TO BE PREPARED BEFORE GAINING I'JAZAT AND KHILAFAT. BUT AHMED RAZA KHAN HAS COME PREPARED FROM ALMIGHTY ALLAH. ALL HE NEEDED WAS A LINK AND THIS IS WHY I MADE HIM MUREED."

"I ALWAYS TEARED THROUGH THE FEAR OF ALMIGHTY ALLAH THAT IF ON THE DAY OF QIYAMAH, HE QUESTIONED ME CONCERNING WHAT I HAD BROUGHT FOR HIM FROM THE WORLD, THEN I WOULD HAVE NO ANSWER. BUT, TODAY, THAT FEAR NO LONGER EXISTS. IF ON THE DAY OF QIYAMAH THE ALMIGHTY ASKS, 'O AALE RASOOL! WHAT HAVE YOU BROUGHT FOR ME?' THEN, I WILL IMMEDIATELY PRESENT IMAM AHMED RAZA KHAN (RADI ALLAHU ANHU) TO MY CREATOR."

This highly spiritual incident alone explains the status of A'la Hadrat, Azeemul Barkat, Imam Ahmed Raza Khan (radi Allahu anhu).

A'la Hadrat (radi Allahu anhu) possessed immense love for his Peer-o-Murshid and for the family members. He also displayed his love for all those who had contact with them and respected them. Whenever A'la Hadrat (radi Allahu anhu) went to Mahrera Shareef to gain blessings from his Peer-o-Murshid, he would remove his shoes at the station and walk bare feet in Mahrera Shareef! Whenever any person or representative from Mahrera Shareef arrived in Bareilly Shareef to deliver a letter or parcel to A'la Hadrat (radi Allahu anhu), he would treat that person with great respect and dignity. He addressed the person with words of respect, such as, "Most Respected Representative," and would not allow that person to leave without giving him something to eat. A'la Hadrat (radi Allahu anhu) would personally go into the house to bring out food for that person. He even used to carry the dish or plate of food on his head!

If this is the respect that A'la Hadrat (radi Allahu anhu) showed towards the representatives of his Peer-o-Murshid and his family, one cannot imagine or fathom the respect which he showed towards them personally!

IMAM AHMED RAZA'S MUREEDS AND KHULAFA

There were many Mureeds (Disciples) and Khulafa (Spiritually Successors) of A'la Hadrat (radi Allahu anhu). They have spreaded far and wide over the Indo-Pak and also in all parts of the world. Nearly 35 are in the other parts of the world and 30 in Indo-Pak Sub-Continent. These are the leading ones:

1. Hujjatul Islam, Hadrat Allamah Mawlana Muhammad Haamid Raza Khan Noori Barakaati (radi Allahu anhu),

2. Ghousul-Waqt, Mufti-e-Azam-e-Hind, Hadrat Mawlana Mustapha Raza Khan Noori Barakaati (radi Allahu anhu),

3. Hadrat Allamah Mawlana Abdus Salaam Jabalpuri (radi Allahu anhu),

4. Sadrul-Afaadil, Hadrat Allamah Mawlana Na'eemuddeen Muraadabadi (radi Allahu anhu),

5. Malikul Ulema, Hadrat Allamah Mawlana Sayyid Zafar'uddeen Bihaari (radi Allahu anhu),

6. Mubbalig-e-Azam, Hadrat Allamah Mawlana Abdul Aleem Siddique (radi Allahu anhu),

7. Sadrus Shariah, Hadrat Allamah Mawlana Mufti Amjad Ali (radi Allahu anhu),

8. Qutbul Madinatul Munawwara, Hadrat Allamah Sheikh Zia'uddeen Ahmed Al Madani (radi Allahu anhu),

9. Burhaan-e-Millat, Hadrat Allamah Burhaanul Haq (radi Allahu anhu),

10. Hadrat Allamah Mawlana Mukhtar Ahmad Siddiqi Meerati (radi Allahu anhu),

11. Sheikh Muhammad Abd al-Hayy (radi Allahu anhu),

12. Sheikh Ahmad Khalil (radi Allahu anhu),

13. Sheikh Ahmad Khudravi (radi Allahu anhu),

14. Sheikh Muhammad bin Abi Bakr (radi Allahu anhu),

15. Sheikh Muhammad Sa'id (radi Allahu anhu),

16. Hadrat Mawlana Sayyid Ahmad Ashraf (radi Allahu anhu), &

17. Hadrat Mawlana Shah Sulayman Ashraf (radi Allahu anhu)

The Khulafa of A'la Hadrat (radi Allahu anhu) need no introduction to the Muslim World. Their impact, influence and contribution towards the development of Islamic Culture and Islamic thinking have left its mark in the pages of history. For the sake of attaining blessings and Barakah, we will discuss, very briefly, the lives of three of the famous Khulafa of Imam Ahmed Raza Khan (radi Allahu anhu).

Sadrush Shariat, Hadrat Allamah Amjad Ali Razvi (radi allahu anhu): He was born in 1296 A.H. and passed away in 1367 A.H. at the age of 71 years. He is author of the internationally renowned book, "Bahare Shariat", which is in 18 volumes. This book contains a volume of information dealing with the Hanafi Law of Fiqh and answers all the questions pertaining to it. It is presently a "Handbook" of all Muslim institutions.

This Khalifa of A'la Hadrat (radi Allahu anhu) was one of the Head Advisers of the Department of Islamic Deeniyat at the Aligarh Muslim University. Moulvi Sulaiman Nadwi (a non-Sunni) said the following words concerning Allamah Sadrush Shariat (radi Allahu anhu), "Mawlana Amjad Ali is totally experienced in the field of teaching and he is well-versed in solving the new needs of the classroom."

Hadrat Allamah Amjad Ali (radi Allahu anhu) also propagated Islam to the non-Muslims. He spent much of his time teaching.

Once in Ajmer Shareef, a very critical problem arose among the Muslims which threatened to destroy the Imaan of the innocent Muslims. The Hindu Rajput of India began introducing many new beliefs and false innovations to such an extent that those who were illiterate began following many traditions introduced by the Hindu Rajput. When Allamah Sadrush Shariat (radi Allahu anhu) heard of this, he immediately went to Ajmer Shareef with few of his students. He began teaching and making the Muslims aware of the polytheism and false innovations that they were following. Through his hard efforts, the Imaan of many Muslims were saved and many non-Muslims also accepted Islam.

He was blessed with 8 sons and each one of them became great Aalims. His 2 daughters became Aalimas. One of his sons, Muhaddith-e-Kabeer, Hadrat Allamah Zia-ul-Mustapha Qadri and, another, Allamah Baha-ul-Mustapha Qadri are teachers today at their respective Darul Ulooms in India.

Allamah Sheikh Zia'uddeen Al Madani (radi allahu anhu): He was one of the most famous Khulafa of A'la Hadrat (radi Allahu anhu) who lived in Madinatul Munawwara. Before coming to Madinatul Munawwara he lived for some time in Baghdad Shareef. Allamah Zia'uddeen Madani (radi Allahu anhu) arrived in Madinatul Munawwara in the year 1327 A.H. Here, he made Nikah to a pious lady from a Sayed family.

He was a great Aalim, Sufi and Wali of his time. He hailed from a very illustrious family. His father was the famous Allamah Abdul Hakim Siyalkoti (radi Allahu anhu), a powerful Islamic Scholar of his time, who gave the title of "Mujaddid-e-Alf Thaani" to Imam Rabbani, Imam Ahmed Sarhindi Faruqi (radi Allahu anhu), the Mujaddid of the 11th Islamic Century.

With the exception of being the Khalifa of A'la Hadrat (radi Allahu anhu), he also gained Khilafat from various other Akaabireen (Great Ulema). Some of them are: Hadrat Allamah Sheikh Ahmad Shams Maghribi, Sheikh Mahmoodul Maghribi, Mawlana Abdul Baaqi Farangi, and Allamah Abu Yusuf Nibhaani (radi Allahu Ta'ala anhum ajma'in).

He was a great Sheikh-e-Tariqat of his time. He spent day and night giving advice and guidance to the Ummah of the Holy Prophet (sallal laahu alaihi wasallam). He is well-known for his piety and steadfastness in Islam in Damascus, Iraq, Egypt, India, Pakistan, South Africa and many other countries. Allamah Zia'uddeen Madani (radi Allahu anhu) also had many Khulafa and Mureeds throughout the world.

He left this mundane world on the 12th of August 1981 in the city of Madinatul Munawwara. His son, Hadrat Allamah Fadhl-ur Rahmaan Al Madani, is presently living in Madinatul Munawwarah and is following closely in the footsteps of his illustrious father.

Allamah Mawlana Abdul Aleem Siddiqi Meerati (radi allahu anhu): He was born in the year 1892 and passed away in the year 1954 at the age of 62. He was amongst the most famous Khulafa of A'la Hadrat (radi Allahu anhu).

His Eminence, Hadrat Mawlana Abdul Aleem Siddiqi (radi Allahu anhu) was an Islamic Scholar and a holder of a B.A. degree from the University of Meerat (India). He spoke Arabic, Urdu, Persian, English, French, Indonesian, Malaysian and Japanese languages fluently.

In 1951, he toured the world preaching and propagating Islam. He visited America, London, Japan, Indonesia, Malaysia, Europe, Southern Africa, Trinidad, Philippines, Iraq, Holland, Thailand, Ceylon, France, and many other countries. As a result of his efforts, thousands of non-Muslims accepted Islam. Princess Gladys Palmer of Burinia, Merwate Tifinch, the French Governor of Mauritius, Mahifl Donawa, a Minister of Trinidad and Mr F. Gengson, the Christian Minister of Ceylon, were some of the famous personalities who accepted Islam after meeting him.

His Eminence was also responsible for establishing various Masaajids and Islamic Educational Centres throughout the world. Three of the famous Masaajids are the Hanafi Masjid in Colombo, the Sultaan Masjid in Singapore and the Naagarya Masjid in Japan.

He was also the founder of various newspapers and Islamic magazines from amongst which are, "The Muslim Digest" (South Africa), "Trinidad Muslim Annual" and the "Pakistani News".

During his tour of the world, he met with various western dignitaries and had lengthy discussions with them on Islam. He met the world renowned Irish dramatist and Philosopher, George Bernard Shaw, on 17th of April 1935 during his visit to Mombassa and discussed many religious problems with him. He was very much impressed by Mawlana Abdul Aleem Siddiqi (radi Allahu anhu) and said, "I have been very pleased to make the acquaintance, and it will be the most precious of all memories of this trip of mine."

His Eminence passed away in Madinatul Munawwara in 1954 and is buried in Jannatul Baqi.

Professor Dr Sayyid Jamaalud'deen, Director Zaakir Hussain Institute of Islamic Studies and Jaamia Millia, New Delhi, India, said: "Ahmad Raza Khan wrote over a thousand books and booklets which influenced many. He founded a Darul Uloom called Manzarul Islam in 1904 which was able to draw students from different regions in India. His views were sought on a wide variety of social, religious and political affairs, and he proved guidance to many, including those from established Khanqahs. Many of his Disciples and Khalifas later founded madressas which soon developed into important spiritual centres. Some took up teaching, such as Mawlana Sulaiman Ashraf, who headed the Theology Department of the M.A.O. College, Aligarh, while others swelled their ranks of the Pesh Imams in the Mosques."

IMAM AHMED RAZA'S FIRST HAJJ

Imagine the condition of that Lover of the Prophet or Aashik-e-Rasool (sallal laahu alaihi wasallam) who is blessed with the opportunity of visiting the Rauza-e-Aqdas of the Holy Prophet (sallal laahu alaihi wasallam) and placing his eyes on the doorstep of the Holy Prophet (sallal laahu alaihi wasallam). This opportunity of performing his first Hajj and Ziyaarah was granted to A'la Hadrat (radi Allahu anhu) on the 26th of Shawwal 1295 A.H. (1876). He was 20 years of age.

One day, after completing his Hajj, he went to perform his Maghrib Salaah before the Maqaam-e-Ibrahim (alaihis salaam). Having completed his Salaah, the Imam of the Shafi'i order of Makkatul Mukarramah, Allamah Hussain bin Saleh Kamaal (radi Allahu anhu), approached him. He clutched A'la Hadrat (radi Allahu anhu) by his hand and led him to his house. The great Imam then placed his hand on the blessed forehead of A'la Hadrat (radi Allahu anhu) and said: "Verily, I am observing the Noor of Almighty Allah on this forehead."

Without hesitation, he blessed A'la Hadrat (radi Allahu anhu) with the Sanad (Certificate) of Sahih Sitta (Six Compilers of Hadith: Bukhari, Muslim, Ibn Majah, Abu Dawood, Tirmizi and Nisa'i). He also began addressing A'la Hadrat (radi Allahu anhu) by the title of "Zia'uddeen" or "The Light or Splendour of Deen."

A'la Hadrat (radi Allahu anhu) was also blessed with the Sanads of Ahadith from the Muftis of the Hanafi order in Makkatul Mukarramah, Sayyiduna Allamah Abdur Rahmaan Siraaj and Mufti Sheikh Sayed Ahmad Dahlaan Shafi'i (radi Allahu anhuma).

IT WAS ALSO DURING THIS HISTORICAL VISIT THAT SAYYIDUNA A'LA HADRAT (RADI ALLAHU ANHU) INFORMED THE ULEMA-E-HARAMAIN SHARIFAIN CONCERNING THE BLASPHEMOUS AND CORRUPT BELIEFS OF THE ULEMA-E-DEOBAND. Having studied A'la Hadrat's (radi Allahu anhu) books, "Aljaamu Sunnah Li Ahli Fitna" and "Al Mu'tamadul Mustanad", which he presented to them, they also gave their verdicts on those who committed blasphemy and those who had written words of disrespect against Almighty Allah and His Beloved Rasool (sallal laahu alaihi wasallam). The verdicts of the Ulema of Makkatul Mukarramah and Madinatul Munawwarah were compiled to form the famous, "Husaamul Haramain." We have quoted a few of the Fatawas from "Husaamul Haramain" later in this book.

IMAM AHMED RAZA'S SECOND HAJJ

Imam Ahmed Raza Khan (radi Allahu anhu) performed his second Hajj in 1323 A.H. (1905). He was 49 years old.

On the 25th of Zil-Hajj, Sayyiduna A'la Hadrat (radi Allahu anhu) once again had the opportunity of meeting the great Imam, Sheikh Saleh Kamaal (radi Allahu anhu). He also met Allamah Sayed Ismae'el (radi Allahu anhu) and many other Noble Ulema, who showed great respect towards him.

It was on this occasion that Allamah Sheikh Saleh Kamaal (radi Allahu anhu) presented A'la Hadrat (radi Allahu anhu) with five questions pertaining to I'lm-e-Ghaib (Knowledge of the Unseen). These questions were posed on behalf of the Wahabi Ulema of Makkatul Mukarramah. A'la Hadrat (radi Allahu anhu) had to answer these five questions in two days.

In so happened that on the following day, A'la Hadrat (radi Allahu anhu) contracted a heavy fever. In spite of his illness, he managed to answer all the questions relating to I'lm-e-Ghaib. In fact, A'la Hadrat (radi Allahu anhu) presented such a detailed answer to the question of I'lm-e-Ghaib that it turned out to be a complete book on its own. He named this book, "Al Daulatul Makkiyah Bil Maadatil Ghaibiya."

The Learned Ulema of Haramain Sharifain were totally astounded when A'la Hadrat (radi Allahu anhu) presented this book to them on time. He completed this book of approximately 400 pages in only 8 hours. It was also in the pure Arabic language. If one totals the numerical values of the Arabic letters in the context of this Kitaab, "Al Daulatul Makkiyah Bil Maadatil Ghaibiya," one would discover that they amount to 1323. It was the same year, that is, 1323 A.H., in which A'la Hadrat (radi Allahu anhu) performed his second Hajj!

IN THE PRESENCE OF THE HOLY PROPHET (SALLAL LAAHU ALAIHI WASALLAM)

It was during A'la Hadrat's (radi Allahu anhu) second visit to the Haramain Sharifain that his aspiration to see the Holy Prophet (sallal laahu alaihi wasallam) became very great. Continuously reciting the Durood Shareef with great veneration and humbleness in front of the Rauza-e-Shareef of the Holy Prophet (sallal laahu alaihi wasallam), he felt confident of seeing the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

It was during the second night of his visit to the doorstep of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) that he was given the opportunity of actually seeing the blessed personality of the Holy Prophet Muhammad (sallal laahu alaihi wasallam). On that night, A'la Hadrat (radi Allahu anhu), in a state of total submission, lifted his pen and began writing a Naath in praise of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). The first line of that Naath is: "Wo Soo'e La'la Zaar Phirte hai ..."

The beautiful Naath continues praising the Beloved of Allah (sallal laahu alaihi wasallam) and ends with the following verse:"Koyi Kyu Pooch teri baat Raza, Tujh se kutte hazaar phirte hai"

Here, A'la Hadrat (radi Allahu anhu) lowers himself to the extremes and addresses himself as the "dog" of the Holy Prophet (sallal laahu alaihi wasallam). AT THIS POINT, HE WAS GIVEN THE OPPORTUNITY OF SEEING WITH HIS NAKED EYES THE BELOVED PERSONALITY OF THE HOLY PROPHET (SALLAL LAAHU ALAIHI WASALLAM) STANDING BESIDE THE RAUZA-E-MUBAARAK.

"Ar're Ai Raza tere dil ka pata chala ba mushkil

Darre Roza Ke Muqaabil wo hume Nazar to Aaya

Ye na pooch kaisa paaya, Ye Na pooch kaisa paaya

Tuje humd he khuda ya, Tuje humd he khuda ya"

HIS LOVE FOR THE HOLY PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)

A'la Hadrat (radi Allahu anhu) spent every moment of his life praising the Holy Prophet (sallal laahu alaihi wasallam). Everything he did was for the Pleasure of Almighty Allah and His Rasool (sallal laahu alaihi wasallam).

Professor Dr Abdul Wahid Halepota, Chairman, Council of Islamic Ideology, Government of Pakistan, said: "A'la Hadrat Mawlana Shah Ahmed Raza Khan is that ingenious personality of the Indo-Pak Sub-Continent whose academic position and legal insight has general recognisance. His multifarious achievements deserve that they should be spread on an international level. His greatest deed is that he beautified the hearts of the Muslims with the love of the Holy Prophet (sallal laahu alaihi wasallam) through his academic wonders, sweet speeches and most valuable Naatya Qalaam (Poetry in praise of the Holy Prophet sallal laahu alaihi wasallam)."

Once, A'la Hadrat (radi Allahu anhu) went into the Raza Masjid in Bareilly Shareef. He was confronted by a Majzoob, Hadrat Dhoka Shah (radi Allahu anhu). The Majzoob said, "O Ahmed Raza! I see the Power of the Holy Prophet (sallal laahu alaihi wasallam) only on the earth and not in the skies."

A'la Hadrat (radi Allahu anhu), in turn, replied: "The Power of Huzoor (sallal laahu alaihi wasallam) is on the earth and in the skies." The Majzoob said that he could not see this.

A'la Hadrat (radi Allahu anhu) said, "Whether you see it or not, it is still present."

The Majzoob, in a highly spiritual state, said, "Go! I have dropped him."

At that moment, Mawlana Mustapha Raza Khan (radi Allahu anhu), who was still a child, was playing on the roof of the house. When Sayyiduna A'la Hadrat (radi Allahu anhu) reached the house, his mother came up to him and said, "You should know better than to argue with Majzoobs. Look! Mustapha Raza has fallen off the roof." A'la Hadrat (radi Allahu anhu) enquired as to whether his son had been hurt or not. When he was told that he was not injured, he said, "I AM PREPARED TO SACRIFICE A THOUSAND MUSTAPHA RAZAS' ON THE RAZA (PLEASURE) OF THE HOLY PROPHET (SALLAL LAAHU ALAIHI WASALLAM), BUT I WILL NOT ALLOW ONE WORD TO BE UTTERED AGAINST THE DIGNITY OF RASOOL-E-AKRAM (SALLAL LAAHU ALAIHI WASALLAM)."

After some time, the Majzoob returned and met Sayyiduna A'la Hadrat (radi Allahu anhu) and said, "O AHMED RAZA! YOU ARE VICTORIOUS. OUR CASE WAS BROUGHT UP BEFORE SULTAANUL-HIND, HADRAT KWAJA GHARIB-UN NAWAAZ (RADI ALLAHU ANHU). HE HAD PASSED THE VERDICT ON YOUR BEHALF, AND ALHUMDULILLAH, THROUGH YOUR BLESSINGS, I AM NOW ABLE TO SEE THE KARAM (MERCY) OF THE HOLY PROPHET (SALLAL LAAHU ALAIHI WASALLAM) EVEN IN THE SKIES."

It has been recorded that Hadrat Mawlana Naee'muddeen Muradabadi once asked A'la Hadrat (radi Allahu anhu) the reason from him being so severe upon those who disrespected Sayyiduna Rasulullah (sallal laahu alaihi wa sallam). A'la Hadrat (radi Allahu anhu) replied, "O MAWLANA! I AM SEVERE UPON THOSE PEOPLE, BECAUSE INSTEAD OF INSULTING SAYYIDUNA RASULULLAH (SALLAL LAAHU ALAIHI WA SALLAM), THEY SHOULD RATHER MAKE ME THE TARGET FOR THEIR INSULTS. I DO NOT HAVE ANY INTEREST IN WHAT THEY ARE CALLING ME. AT LEAST, WHILE THEY ARE BUSY INSULTING ME, MY BELOVED MASTER, SAYYIDUNA RASULULLAH (SALLAL LAAHU ALAIHI WA SALLAM) IS SPARED FROM THESE INSULTS."

The above mentioned incidents clearly highlights the following thoughts of Imam Ahmed Raza Khan (radi Allahu anhu): "If you desire my life, I will sacrifice it. If you desire my wealth I will give it. But, there is one thing that I will never sacrifice, and that is, the love and reverence for the beloved, Sayyiduna Rasulullah (sallal laahu alaihi wa sallam)."

Dr Karrar Hussain, Vice Chancellor, Baluchistan University Quetta (Baluchistan) said: "I am impressed by his personality because it was he who gave pivotal role to the love and affection of the Holy Prophet (sallal laahu alaihi wasallam) without which, Islam is a body without a soul."

Also commenting on the great love that A'la Hadrat (radi Allahu anhu) had for Sayyiduna Rasulullah (sallal laahu alaihi wasallam), Justice Shamim Hussain Qadri, Punjab High Court, Lahore (Pakistan), said: "He was a devotee of the Holy Prophet (sallal laahu alaihi wasallam) from the deepest chambers of his heart, and to popularise this attitude is the need of the hour. Love, affection and devotion to the Holy Prophet's (sallal laahu alaihi wasallam) personality is the only solution to the multifarious problems of our temporal life and a solution for the life hereafter."

LOVE AND RESPECT FOR THE DESCENDANTS OF THE HOLY PROPHET (SALLAL LAAHU ALAIHI WASALLAM)

It is A'la Hadrat (radi Allahu anhu) who showed the Muslim world how to respect the descendants or family of the Holy Prophet Muhammad (sallal laahu alaihi wasallam). His entire life is filled such with incidents.

Many are aware of this famous incident. Once, Imam Ahmed Raza Khan (radi Allahu anhu) was invited to the home of a certain person. In those days, the Ulema were carried in chariots as a means of transport. A'la Hadrat (radi Allahu anhu) was sitting in one of these chariots that was carried by the chariot-bearers. As they proceeded along the way, Sayyiduna A'la Hadrat (radi Allahu anhu) suddenly commanded the chariot-bearers to stop. He immediately alighted from the chariot and asked, "Who is a Sayed from amongst you? I am receiving the scent of a Sayed." One of the chariot-bearer's, who was a Sayed, was too scared to speak. Nevertheless, when A'la Hadrat (radi Allahu anhu) further prompted that person to reveal himself, he came forward and admitted that he was Sayed.

With tears in his eyes, A'la Hadrat (radi Allahu anhu) fell at his feet and began asking for pardon. The Sayed continuously asked A'la Hadrat (radi Allahu anhu) to refrain from doing so but, A'la Hadrat (radi Allahu anhu) continued asking for pardon, by saying, "Please forgive me. What would I do on the Day of Qiyamah if the Holy Prophet (sallal laahu alaihi wasallam) asks me concerning this incident, and says to me that I showed disrespect to his family?"

The Sayed readily forgave A'la Hadrat (radi Allahu anhu). But this Aashik-e-Rasool (sallal laahu alaihi wasallam) was yet not satisfied. He commanded the Sayed to sit on the Chariot, and placing the chariot on his blessed shoulders, carried the Sayed for the same distance which he had been carried!

Allahu Akbar! Those who had been witnesses to this incident could not believe that the Imam of the Ahle Sunnah Wa Jamaah, the Mujaddid of Islam was carrying a chariot-bearer on his blessed shoulders. But to A'la Hadrat (radi allahu anhu), that person that he was carrying was no ordinary chariot-bearer. It was a family of the Holy Prophet (sallal laahu alaihi wasallam)!

It has also been stated that a child, who was a Sayed, used to live in the vicinity of Bareilly Shareef. The child used to play in the presence of A'la Hadrat (radi Allahu anhu) while A'la Hadrat (radi Allahu anhu) would be busy writing. EACH TIME THAT THE CHILD RAN PASS THE DOOR OR CAME IN THE PRESENCE OF A'LA HADRAT (RADI ALLAHU ANHU), HE WOULD STAND UP IN RESPECT FOR THAT CHILD. EVEN WHEN THE CHILD PASSED THE DOOR TEN TIMES IN A DAY, THEN A'LA HADRAT (RADI ALLAHU ANHU) USED TO STAND UP TENS TIMES IN A DAY IN RESPECT FOR THAT SAYED CHILD.

When Imam Ahmed Raza Khan (radi Allahu anhu) was asked about the Islamic punishment that was to be meted out to a Sayed, he remarked, "Even though a Judge is called upon to declare judgement and punishment upon a Sayed, and the penalty that he has decreed is within the tenets of Islam, he (the Judge), should not have the Niyah (intention) that he is punishing the Sayed. Rather, he should think that a small amount of mud has smeared itself on the Sayed's feet, which he is merely washing away". (Al Malfooz Shareef)

IMAM AHMED RAZA'S ADHERENCE TO THE SUNNAH

Imam Ahmed Raza Khan (radi Allahu anhu) laid great emphasis on the followance of the Sunnah of Sayyiduna Rasoolulah (salal laahu alaihi wa sallam).

The following account clearly describes A'la Hadrat's (radi Allahu anhu) great trust and faith upon the Sunnah. A'la Hadrat (radi Allahu anhu) narrates, "There was once a rumour in Bareilly, that the Plague had appeared. Co-incidently, at that moment, my gums became extremely inflamed. It continued to such proportions that it became difficult for me to open my mouth. I also had a high fever, coupled with inflamed glands. The doctor who was called, looked at me closely for a few minutes. He exclaimed that I had the Plague. I could not speak at that moment, or else I could have told him that his diagnosis was incorrect and false.

"I was certain that I did not have the Plague or any other major disease, simply because I had already recited a Dua as explained by Sayyiduna Rasoolulah (salal laahu alaihi wa sallam) who said that if one sees a serious and deadly illness, he should recite the following Dua, which would protect the person from such an illness. I had, therefore, recited this dua: 'Al hamdu lil laahil lazi aafini mim mab tilaaka bihi wa fad dalni 'ala katheeram mimam khalaqa tafdeelan.' Whenever I saw a serious illness, I recited this Dua, therefore, I was protected against it, including the Plague.

"Thereafter, with extreme respect, I proclaimed aloud, 'O Allah! Prove that the words of your beloved Habeeb (salal laahu alaihi wa sallam) is true, and that the words of the doctor is false'. At that moment a voice on my right advised me to use the Miswaak and black pepper. With a little difficulty, I performed brushing with the Miswaak and kept the black pepper on my tongue as a tablet. Infinite, indeed, is the Mercy of Almighty Allah! Within a few minutes, I had gained my strength and sent the doctor away by proving that his diagnosis was false and baseless."

A similar incident showing the great trust that A'la Hadrat (radi Allahu anhu) had in Almighty Allah and His beloved Habeeb (salal laahu alaihi wa sallam) is recorded by Mawlana Mohammed Shareef. He says, "Once, when A'la Hadrat (radi Allahu anhu) was returning from Hajj by ship with his father, there was a great storm. The storm reached such an intensity that the Captain advised the passengers to wear their kafans (shrouds), for he could see no escape from such a storm. A'la Hadrat (radi Allahu anhu), noticing the concern on the face of his father, inquired as to what had transpired. His father replied, 'My beloved son, I have no concern for myself, rather it is for you that I am sad'. The young A'la Hadrat (radi Allahu anhu) replied, 'O father! If the captain has lost hope then let him do so. We should have complete faith in Allah and His beloved Habeeb, Sayyiduna Rasoolullah (sallal laahu alaihi wa sallam). In accordance with the commands of the beloved Habeeb (sallal laahu alaihi wa sallam), when entering this ship, I recited the Dua: 'Subhaanal lazi sakh khara lana haaza wa maa kunna lahu muq rineen wa inna ila Rabbina la mun qalibun'. Sayyiduna Rasulullah (sallal laahu alaihi wa sallam) has stated that, 'Whosoever, recites this Dua when entering a ship (any mode of transport), that ship would not be destroyed. Therefore, I have absolute certainty that generations may change, yet, this ship would never sink'."

A'LA HADRAT, HAVING MERELY SPOKEN THESE WORDS, WHEN THE CAPTAIN ARRIVED AND BEGAN INFORMING THE PASSENGERS THAT THE STORM IS SUBSIDING AND THAT THERE WAS NO NEED FOR CONCERN!

LOVE FOR SAYYIDUNA GHOUSUL AZAM (RADI ALLAHU ANHU)

Imam Ahmed Raza Khan (radi Allahu anhu) possessed immense love for Sayyiduna Ghousul Azam, Sheikh Abdul Qaadir Jilani Baghdadi (radi Allahu anhu).

Hadrat Muhaddith-e-Azam Hind (radi Allahu anhu) reported that in the period when he was given permission to serve in the Darul Ifta at Bareilly Shareef, A'la Hadrat (radi Allahu anhu) bought sweets (Niyaaz) to the value of 11 Rupees and made the Fatiha of Sayyiduna Ghousul Azam (radi allahu anhu). He then distributed the sweets to those who were present. While the sweets were being distributed, those who were present became astonished to see A'la Hadrat (radi Allahu anhu) standing up from his chair and kneeling down on to the floor in the Tashahud position. They immediately came closer to him too see what had happened. Then only did they realise that the person distributing the Niyaaz had dropped a little on the ground, and A'la Hadrat (radi Allahu anhu) was lifting this piece of Niyaaz with the tip of his blessed tongue!

This alone will show the great amount of love and respect that A'la Hadrat (radi Allahu anhu) possessed for Sheikh Abdul Qaadir Jilani (radi Allahu anhu). It has been stated that A'la Hadrat (radi Allahu anhu) was not only the Na'ib (Helper) of Sayyiduna Ghousul Azam (radi Allahu anhu), but he was also the Ghousul Azam of his time. He wrote many Manqabats in praise of Hadrat Sheikh Abdul Qaadir Jilani (radi Allahu anhu).

HIS CONTENTMENT AND HIS ABSTENTION FROM WORLDLY ACTIVITIES

It is recorded that A'la Hadrat (radi Allahu anhu) had a few acres of land in his possession. A'la Hadrat (radi Allahu anhu) left the entire maintenance of the land in the responsibility and trust of others. Although A'la Hadrat (radi Allahu anhu) received a monthly allowance from his own property, he spent his allowance in the service of guests, of Sayeds and in the purchasing of books. There were times when A'la Hadrat (radi Allahu anhu) was left with only a few pennies in his pockets! But he never inquired about the income that he received from his few possessions. (Al Mizaan, pg. 335)

During the Khilafat Movement, Ghandi was advised that he should meet with the distinguished Imam Ahmed Raza Khan (radi Allahu anhu). This suggestion was made to Ghandi by people such as the Ali Brothers, Mawlana Qiyaamudeen and Abdul Baari Faranghi. They said that since A'la Hadrat (radi Allahu anhu) commanded the respect of the large Muslim populace, it would assist them in their Khilafat Movement.

When A'la Hadrat (radi Allahu anhu) was told that the Ghandhi wished to meet and speak to him, he said, "What would he speak about? Religion or worldly affairs? If it is worldly affairs, what can I partake in, for I have abstained from the world and have no interest in it." (Al Mizaan, pg. 335)

IN DEFENCE OF IMAM AHMAD RAZA KHAN OF BAREILLY

BY: SYED SHAH ALEY RASOOL NAZMI

SAJJADAH NASHEEN, MAREHRA SHAREEF, INDIA

Praise be to Allah and lots of Darood and Salaams upon the Holy Prophet Hazrat Muhammad Mustafa (sallal laahu alaihi wasallam) whom Allah created as the Prophet of Prophets and made him His most beloved one. May Allah bless all the companions of the Holy Prophet (sallal laahu alaihi wasallam) and those who followed them and also those who have been following them till today and would go on following them till the Doomsday.

My brother in faith and a very intimate friend of mine Al Haj Salim Muhammad Barkaati from Preston (UK) has sent me an e-mail containing the absurdities uttered by one Ibrahim Adam. This man Ibrahim Adam seems to be an ignorant and illiterate man who is trying to get some cheap publicity through uttering such nonsensical things against one of the most celebrated Ulema of the world, Ala-Hazrat Imam Ahmad Raza Khan (rahmatullah alaih), the Muhaddith of Bareilly.

The greatness of Imam Ahmad Raza (rahmatullah alaih) is evident from more than one thousand of his books written on over a hundred subjects (and not the topics). Imam Ahmad Raza Khan’s (rahmatullah alaih) Fatawa are spread over more than ten thousand pages and are a valuable treasure in the Sunni world.

Ibrahim Adam, the misguided, wretched and perverted scholar, in his lecture "THE BERELWIS AND THE TRUTH BEHIND THEIR FOUNDER" has tried to level false charges against Imam Ahmad Raza Khan (rahmatullah alaih) by misquoting his writings. I wonder how people listen to the lecture of Ibrahim Adam who cannot speak a single sentence with correct lexicon. He does not know the titles of the books written by Imam Ahmad Raza Khan (rahmatullah alaih), which he has tried to misquote in his lecture. I throw a challenge to Ibrahim Adam to write correctly in Roman script the titles of at least fifty books of Imam Ahmad Raza Khan (rahmatullah alaih). Allah willing, the Wretched Moulvi Ibrahim Adam might not even know the total number of the books and treatise written by the great Muhaddith of Bareilly.

The very foundation of the criticism by Ibrahim Adam is shaky. The first paragraph of his lecture begins with the introduction of two Schools of Thought, which are most prominent in India. Ibrahim Adam’s affiliation with the Deobandi school is evident from his hyperbolic statement while referring to the Deoband school: "One is a huge and vast institution, which has produced most the Ulamas throughout the world, which is the Deoband institution." What a poor language!

Ibrahim Adam has lifted an excerpt from the biography of Imam Ahmad Raza Khan (rahmatullah alaih) entitled "Malfoozat". He has made this excerpt the basis of his first criticism. I think I should better quote Ibrahim Adam himself:

"The title is the saying, practicing and beliefs of Ahmed Raza Khan, the founder, patron, saint, and friend of the Berelwis. The school of thought follows.

Claim 1: Ahmed Raza Khan appeals that the Rasul of Allah (SAW) was his follower. He writes,
When Barkaat Ahmed, a certain person from his group, passed away, Ahmed Raza Khan went to bury this man. He writes I descended into his grave, and I inhaled the fragrance in his grave, which I first inhaled at the grave shariff of Rasullullah (SAW). On the date Barkaat Ahmed died, the Late Maulwi Syed Amir Ahmed saw Huzoor (SAW) on a horseback in a dream, and this late Maulwi Syyed Amir Ahmed asked, "Yaa Rasullullah, where to at thou bound (where are u going). The Nabi (SAW) replied, I am bound for the Janaza Salaah of Barkaat Ahmed. Alhumdullulah, I Ahmed Raza Khan, myself did lead this mubaarak Salaah of Janaza." Malfoozaat of Ahmed Raza Khan, Vol. 2, p.23."

The basis of Ibrahim Adam’s criticism is his misinterpretation of the report. The entire episode is associated with a dream, which the late Maulwi Syyed Amir Ahmed saw. Imam Ahmad Raza Khan (rahmatullah alaih) quoted him to affirm his beliefs in the Hadith of the Holy Prophet (sallal laahu alaihi wasallam): Whoever sees me in his dream, verily he sees me, as the Satan cannot take my form.

Ibrahim Adam (better, call him Molvi Ibham, which means ambiguity) has an objection: How Ahmad Raza became the Imam of the Janazah prayer in which the Holy Prophet (sallal laahu alaihi wasallam) also participated? The most ignorant Moulvi Ibham has then referred to an episode from the life history of the Holy Prophet (sallal laahu alaihi wasallam). When the Prophet (sallal laahu alaihi wasallam) recovered from his illness and came out of his chamber, he saw Hazrat Abu Bakr Siddique (radi Allahu anhu) leading the prayers. The Prophet (sallal laahu alaihi wasallam) was so overwhelmed by the very sight and tried to join the congregation. Hazrat Abu Bakr (radi Allahu anhu) felt the presence of the Holy Prophet (sallal laahu alaihi wasallam) and tried to shift from the prayer mat but the Holy Prophet (sallal laahu alaihi wasallam) signalled him to stay where he was and sat by his side. Abu Bakr (radi Allahu anhu) continued the prayer. The experts of Hadith say that apparently Abu Bakr (radi Allahu anhu) was the Imam of the congregation but in fact the Holy Prophet (sallal laahu alaihi wasallam) became the Imam of the Salaah. There is a general rule that the Prophet is always the Imam of the prayer, and this is related to all the Prophets. The concept of Imam and Muqtadi in the Janazah Salaah is different from that of the five-time obligatory prayers. For example, the Janazah Salaah is the only Salaah where the Jama’at does not break with the invalidation of the Wuzu of the Imam. One person’s performing of the Salaah is sufficient. Again, the Janazah Salaah is the only Salaah where the presence of a single person of good faith (Pure Sunni like Imam Ahmad Raza) among many persons of disbelief (like Ibrahim Adam) satisfies the obligation, the Farz-e-Kifayah. The Janazah Salaah is not a Salaah in its basic form; it is an invocation to Allah to bless the deceased. In that case, there is nothing wrong if Imam Ahmad Raza expresses his gratitude to Allah the Almighty who enabled him to attend the Janazah Salaah (or invocation prayer) of a fortunate believer where the Holy Prophet (sallal laahu alaihi wasallam) was also present.

The Deobandi stooge Moulvi Ibham’s knowledge of Hadith is so limited that he does not know that the Holy Prophet (sallal laahu alaihi wasallam) has performed Salaah behind….

Now we quote the second point of Molvi Ibham’s criticism:

"Ahmed Raza Khan claimed from his writing "Prophethood will proceed again after Abdul Qadir Jilani, and this new prophet will be initially a follower of a sheikh,"Hidayha Baksheesh, Vol. 2, p.72."

I once again throw an open challenge to Molvi Ibham to prove that Imam Ahmad Raza Khan (rahmatullah alaih) has ever written a Book entitled "Hidayha Baksheesh". If he succeeds in proving this, he will get a reward of one lakh rupee cash in Indian currency. By the grace of Allah, Molvi Ibham will never ever be able to prove this.

Imam Ahmad Raza Khan’s (rahmatullah alaih) enemies from Deoband, Nadwah and Najd have always tried their level best to misinterpret his writings. The reason: they are unable to understand their meanings and annotations. Molvi Ibham is the latest addition to the array of Ala-Hazrat’s (rahmatullah alaih) critics. I find this man totally illiterate and to some extent a cynic. Dear readers! You can very well judge the idiotic approach of Molvi Ibham that first he reproduces some excerpt from a non-existing book of Ala-Hazrat (rahmatullah alaih) and then on the basis of that excerpt, concludes: This is why Ahmed Raza Khan regard himself from that moment on as Qadri, and all his followers are Qadrias. He is a Qadria Prophet. Any sensible man would easily make out the bad intentions of Molvi Ibham to distort the image of Imam Ahmad Raza Khan by attributing to him wrong and un-Islamic notions.

Molvi Ibham further tries to blemish Ala-Hazrat (rahmatullah alaih) by depicting him as a claimant of Prophethood. He quotes: "To keep on my deen, and on my Madhab, as theologized in my writings, instead fastly and solidly is a obligation above all other obligation," Wasaayaa Shariff of Ahmed Raza Khan, published on the 25 of Safar 1345 AH. He says, those who believe in the berelwi school of thought must keep to his deen and his madhab, as he had written and as he had praised. His obligation fard over all other obligation."

Dear Readers! Just look at the comments of Molvi Ibham after the quotes. Do you find any relevance? If Ala-Hazrat (rahmatullah alaih) advises his followers to stick to his faith, it would certainly mean that the followers should follow the faith that Imam Ahmad Raza Khan (rahmatullah alaih) himself was following. "To keep on my Deen", as wrongly translated by Molvi Ibham does not mean that Imam Ahmad Raza Khan (rahmatullah alaih) is claiming himself to be the founder of a separate faith. One of the three questions in the grave which the Munkar-Nakir are going to ask will be: Ma Deenoka? What is your religion? Does it mean Mr. Ibham that the angels are asking the dead man, what faith have you founded. The question would obviously mean: What faith do you practise or follow? Most of the old Deobandi Ulema prefix "Hanafi" to their names. If you ask them they would say that they are the followers of Imam-e-Azam Abu Hanifa (rahmatullah alaih) and that is why using the title Hanafi. Imam Ahmad Raza Khan is the staunch follower of Hazrat Shah Abdul Qadir Jilani (rahmatullah alaih). Hence he assumed the title Qadri to show his allegiance to the great Saint of Islam.

Molvi Ibham quotes further: "Ahmed Raza Khan has been appointed by Allah over the Ahle-Sunnies." This is from Ramhul-Qahhar Al-Kufri Kuffar on p.6.

And Molvi Ibham cannot remain silent without giving his own comments. He says in his exotic language: "What Allah (SW) says about the Ambia Ikram," Ahmed Raza Khan says, "Allah has appointed me." No man, no Aalim, no Saint, Walliullah has the right to write this. To the berelwi, the word of Ahmed Raza Khan is more precious and sacred than the Qur'an and Hadith. Look how he writes and what he writes, but the berelwis, prefer to remain blind. This is blind cultism, this is traditional fetishism, by emotion applause of Narre-Takbir and Allahu-Akbar and shouting to get attention by hypocritical adherence.

Dear readers! It is high time you buy a Webster’s English Dictionary to decipher the coded language of the great scholar who is out on a preaching spree by delivering absurd lectures and befooling the innocent men of faith. The Sheikh of Najd (Shaitaan) has appointed Molvi Ibham to criticize the Sunni Ulema who have been doing yeoman’s service in preaching and propagating the religion of peace in various parts of the world.

Molvi Ibham’s ignorance to Arabic language is at its height when he uses the abbreviation (SW) for Allah in the following excerpt. I wonder what does he mean by the expression "The Islam of Allah (SW)"? The Islam of Allah (SW) and Nabi is sufficient for all Muslim, is it not? Three claim has been used here, and this is the backbone of berelwi, who self-proclaim that they are the only Alhe-Sunnat wal Jamaat. The only reason people follow it, because it’s emotionalism, they equate spiritualism to emotionalism. The Alhe-Berelwi knows what’s going on, but they think being a berelwi is an easy way to go to Jannah and easy ticket to Jannah.

Molvi Sahib, I am grateful to you that you have ultimately realized the fact that Sunnis follow Imam Ahmad Raza Khan (rahmatullah alaih) because his teachings lead to the righteous path. The Barelwism, as you put it, is surely the shortest way to Paradise as it consists of the ways and traditions of the great Saints of old right from the Prophet’s (sallal laahu alaihi wasallam) time. The Sunni Jama’at (or as you call it, the Barelwi) is assuredly the 73rd sect among Muslims whom the Holy Prophet (sallal laahu alaihi wasallam) has given the glad tiding of an entry into Paradise. Molvi Ibham and his mentors the Deobandis, the Jama’at-e-Islami, the Wahabis, the Tablighi Jama’at cannot jointly claim to be the Jannati sect.

Molvi Ibham continues his wild guessing. One thing is certain that this Satanic junta led by Molvi Ibham is quite at home in fabricating stories. His Tabligh is totally based on hearsay. He does not bother to refer to the original books while quoting them. He even does not care to cross check his statements before making them public. These are the characteristics of shameless people who do not mind to be taken to task by the opposite group.

Molvi Ibham further levels charges against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). He says: "They proclaimed, "even the Nabi (SAW) listened to the sermons and the lactures of Abdul Qadir Jalani (RA)." Let’s get something correct. Abdul Qadir Jilani has lived long time a saint and a wali of Allah (SAW) who the whole ummat respects. They use his name to get the attention of all the Muslims. Ahmed Raza Khan, the originator of Berelwis writes: "What are Walies, what are Ambias, even the Huzoor (SAW) attends your majlis, to listen to your service of Ghous Paak (Sheikh Abdul Qadir Jilani (ra)) Hidaayat Bakshish, Vol. 2, p.7

"Flowers attend the sermons of Abdul Qadir, nay even the Prophets attend the sermons of Abdul Qadir Jilani Hidaayat Bakshish, Vol. 2, p. 71."

I don’t understand as to what Molvi Ibham wants to prove by quoting all this. Has he not heard the famous Hadith-al-Qudsi: "Ana Jaleesu man zakarani", which means, "I accompany the person who remembers Me". Now, the Majlis of Huzoor Ghaus-e-Pak (rahmatullah alaih) was always full of the remembrance of Allah and His beloved Prophet (sallal laahu alaihi wasallam). We the Sunnis believe that the Holy Prophet (sallal laahu alaihi wasallam) is present in every gathering, be it Salaah or Haj or Milad Shareef; he is present in every mosque; he is present in every Sunni’s house. Therefore, if the Holy Prophet (sallal laahu alaihi wasallam) and Hazrat Khizr (alaihis salaam) etc. are present in the sacred gatherings of believers, there is nothing for the disciple of Shaitaan, Molvi Ibham, to lament upon. From which expression has Molvi Ibham concluded that attending the sermon of Ghaus-e-Pak (rahmatullah alaih) means becoming his follower or disciple? Has Molvi Ibham not read the biography of Huzoor Ghaus-e-Azam (rahmatullah alaih) in which it is clearly mentioned that when for the first time he stood upon the pulpit to deliver sermon, he could not utter a single word. He saw great Arab scholars were sitting to listen to him. He invoked Allah to grant him eloquence. His prayers were answered. The Holy Prophet (sallal laahu alaihi wasallam) appeared and embraced Ghaus-e-Azam (rahmatullah alaih) in affection and put his sacred saliva in his mouth. Then Hazrat Ali (radi Allahu anhu) appeared and put his saliva into his mouth. Suddenly Ghuas-e-Azam (rahmatullah alaih) felt the effect of the sacred saliva of the Holy Prophet (sallal laahu alaihi wasallam). He started addressing the audience in chaste Arabic. The audience was astonished that a young man, who was stammering a little while ago, was so eloquent that the Arab scholars were unable to compete.

Molvi Sahib, why do you understand everything in its negative term? Is it not possible that the Awliya, the Prophets and the Holy Prophet (sallal laahu alaihi wasallam) himself attended the sermons of Ghaus-e-Pak (rahmatullah alaih) to feel proud of him as well as bless him.

Dear readers! I would like you to peruse the following quotation and judge themselves the authenticity of the person who quotes it. "Ahmed Raza Khan writes, "The messenger of Allah are enjoining their wives in their grave. The wives of wives of Anmbias are presented to them Anmbias, and they enjoin their wives their in" Maalfoozaat, Vol. 3, p. 28."

Molvi Ibham gathers the courage to ask: What kind of respect is this to the dignity of Nabi (SAW)? Berelwis claim to have a greater love and respect of the Nabi (SAW) then the other Muslims, but they will never go against the writing of Ahmed Raza Khan and the fatwas by their scholars. Any Berelwi, brother read this pages and think where they are going. It’s time to wake up.

Can Molvi Ibham tell us what kind of respect is the following to the dignity of Nabi (sallal laahu alaihi wasallam)? In the beginning of his lecture Molvi Ibham has mentioned: One is a huge and vast institution, which has produced most the Ulamas throughout the world, which is the Deoband institution. People coming from there are called Deobandi.

These so-called great scholars of the huge and vast institution of Deoband are the spiritual masters of Molvi Ibham. Let us see what respect have they shown to the Nabi (sallal laahu alaihi wasallam).

On page 51 of "Buraheen-e-Qati’a", Khalil Ahmad Ambethawi says: "After looking at the condition of Satan and the Angel of Death, it can be gained that they possess a great depth of knowledge and this has been proven from the Qur’an and Ahadith. To prove such knowledge for Fakhr-e-Aalam (Muhammad Sallallaho Alaihi wasallam) without proof from the Qur’an and Ahadith, but from common sense, is a false thought. If, to do so is not a Shirk, then in which category of faith does it fall?"

On page 6 of "Hifzul Imaan", (printed in Mazahirul Uloom), Ashraf Ali Thanawi says: "If knowledge of the Unseen refers to partial knowledge, then what speciality is there in Nabi (Sallallaho Alaihi Wasallam). Such knowledge is possessed by Zayd and Amr (any Tom, Dick and Harry), every child, insane people and all types of animals."

On page 5 of "Tehzeerunnas" (published in Maktaba Fayz Nazd Jami Masjid Deoband), Qasim Nanotvi says: "Prophets are superior to their followers only in knowledge, but in good deeds, followers sometimes seem equal and occasionally even become superior to them."

In part II, page 12 of Fatawa-e-Rashidiyah, (published Maktaba Rashidiyah, Jami Masjid Delhi), Rasheed Ahmad Gangohi says: "The word ‘Rahmatul-lil-Aalameen’ is not a speciality of Rasool (Sallallaho Alaihi Wasallam). But other Prophets, saints and great Ulema are also cause of mercy unto the worlds, even though Rasool (Sallallaho Alaihi wasallam) is the highest of them all. Therefore, to use this word on others, is also permissible."

If one examines the original books that were written by these Deobandis, one will find other similar derogatory statements. Imam Ahmad Raza (rahmatullah alaih) sent many of the blasphemous and derogatory statements to the Ulema of Mecca and Medina Shareef for clarification. They did not hesitate in passing the Fatawa of Kufr against such people who insulted Almighty Allah and the Holy Prophet (sallal laahu alaihi wasallam).

Muhammad Saeed bin Baabseel, Mufti of the Shafeyi order in Mecca wrote: "After sending praise and salutations, I have seen that which that learned person and professional teacher has purely written. It is a struggle on behalf of the religion of Muhammad. In other words, my brother and my respected Hadrat Ahmed Raza Khan who in his book "Al Mu’tamadul Mustanad" has refuted the evil leaders of the false sects and false beliefs. Such people are worse than all evil, wicked and seditious people. Our author, in his book, has summarized and stated the names of those wrongdoers, who due to their wrong doings, are soon to become the worst and the lowest amongst the infidels."

Muhammad bin Abdus Salam Daghistani, Mufti Madinatul Munawarah wrote: "O Readers! It is essential for you to hold on to this Kitaab which its author has written with great swiftness. You will find this book bright and evident proof in refutal of these groups. Especially those individuals who intend to undo the objective, which is already bound. Who are these individuals who are known as Wahabis? From amongst them is Ghulam Ahmad Qadiani who has claimed Prophethood, and the other ones who have come out of Deen and insulted the dignity of the Holy Prophet (Sallallaho Alaihi Wasallam) are Qasim Nanotvi, Rasheed Ahmad Gangohi, Khalil Ahmad Ambethvi and Ashraf Ali Thanwi and all those who follow their ways.

"Almighty Allah grant Imam Ahmad Raza Khan great reward for he has given cure and has answered his decree which is in his book, "Al Mu’tamadul Mustanad", in which are also the decrees of the Ulema of Mecca and Medina. Due to the corruption and trouble, it has become necessary for them as they (the misguided) are spreading corruption on this earth. They and all those on their path."

Umar bin Hamadan Almahrasi, Servant at the Masjid-e-Nabawi wrote: "After pace and salutations, I put my sight on the book of a learned person on this earth. He has widened the path of knowledge and, in it (the book) made obvious every interpretation and utterance in his clearly convincing and sufficient arguments. He is Hadrat Ahmad Raza Khan on whose name is "Al Mu’tamadul Mustanad".

"May Almighty Allah protect his life and always keep him happy. Now, that which is in refutal of those people, cursed and evil Mirza Ghulam Ahmad Qadiani, who is the Dajjal Kazzab of the last decade. Rasheed Ahmad Gangohi and Khalil Ahmad Ambethvi and Ashraf Ali Thanwi, degrading and insulting Nabi (Sallallaho Alaihi Wasallam). Then, it is no doubt that they are kafirs and those who have the power to execute them, then it is necessary for them to do so, to give them the death sentence."

Over two hundred such Fatawa have been compiled by Ala-Hazrat (rahmatullah alaih) himself under the word famous title "Hussamul Haramain".

Molvi Ibham is such a shameless creature that he never leaves any stone unturned to tarnish the image of Ala-Hazrat Imam Ahmad Raza Khan (rahmatullah alaih). "Another claim is Ahmed Raza Khan writes, "Hazrat Syyadina Aaisha, Ummatul Momineen (RA) inflatiously clothed her. Her tight fitting clothes, revealed the robust and the youthful gestures of her body. With protruding breasts and jetting bust, and this were searing my thoughts and tearing away at my heart." (Hidaayat Bakshish, Vol. 3, p.37)

He is referring to an old edition of the collection of eulogies written by Imam Ahmad Raza (rahmatullah alaih). The press where the third volume of Hadaeq-e-Bakhshish was printed belonged to a Deobandi. He was such a sworn enemy of Imam Ahmad Raza Khan (rahmatullah alaih) that he managed to add some sub-standard couplets to the poem in praise of Hazrat Bibi Ayesha (radi Allahu anha) and published the book. When the book came in the market, the Deobandi made it an issue and levelled charges of blasphemy against Imam Ahmad Raza Khan (rahmatullah alaih). Anybody who goes through the contents of the book can easily make out the vast difference between the style of Imam Ahmad Raza (rahmatullah alaih) and the addition inserted by the Deobandi conspirators. Any logical mind would conclude as to how a scholar so careful like Imam Ahmad Raza (rahmatullah alaih) could dig up his own grave by composing derogatory couplets. It was a planned conspiracy and even today the enemies of Imam Ahmad Raza Khan (rahmatullah alaih) produce the copies of that edition to degrade the great Muhaddith of Bareilly.

Molvi Ibham comments: "Is this not the work of a perverted mind of sexual sawdust of a man who sees himself with absolute arrogance and total pride and indulgence." I sympathize with the members of the audience of this wretched Molvi, who really have to face a torture while listening to such an illiterate, third class man.

In his next jump of lie, Molvi Ibham writes: "His followers write, "Ahmed Raza Khan is innocent, and free of all sins."

But this time the wretched man does not give any reference. It seems he has signed a contract of falsity in his words and letters. He is very swift in his conclusions. First he levels a false charge against Imam Ahmad Raza Khan (rahmatullah alaih) and immediately he derives a conclusion: "In other word he’s similar to the Anmbia."

"The Imam of the Berelwis, Ahmed Raza Khan is free of faults, and Allah is highly pleased and satisfied with Ahmed Raza Khan, from the beginning to the end."

I don’t know as to from where Molvi Ibham has lifted this excerpt. He has a further objection that the followers of Imam Ahmad Raza use "Radiallaho Anho" as a suffix to his name. Here is another typical example of the moral bankruptcy of Molvi Ibham. He misquotes: "Rasullullah (SAW) is a prophet unto the Arabs and Ahmed Raza Khan is the prophet unto the Non-Arabs. When I went to Arabia and envision its scope and magnitude, I realized without a doubt that he (Ahmed Raza Khan) was the qibla of the non-Arab people," written by Shah Abdul Alim Sidduque in Savennai of Ala Hazrat p. 148"

This is a false allegation against the internationally acclaimed Sunni scholar Hazrat Maulana Abdul Alim Siddiqui (rahmatullah alaih). He was a theologian par excellence. He toured around the world to propagate Islam in the remotest areas where no Muslim scholar dared to venture. Hundreds of thousands of non-believers embraced Islam under his guidance. How could a responsible Sunni scholar like Maulana Abdul Alim Siddiqui (rahmatullah alaih) adjudge Imam Ahmad Raza (rahmatullah alaih)as the prophet of non-Arabs. The phrase ‘the Qibla of the non-Arab people’ has got a very different connotation, as the Qibla is the direction of the right path. Imam Ahmad Raza was the guide, the mentor, the teacher, friend and philosopher for hundreds of thousands of Sunni Muslims throughout the world. His writings, his books and his disciples preached Islam among the world community. It was Imam Ahmad Raza (rahmatullah alaih) who was equally respected by the Arabs and non-Arabs.

Here are some titles bestowed upon him by the noble Ulema of Mecca Mukarramah:

A Coolness for the eyes of the Ulema.

A Beloved and accepted slave of Almighty Allah.

A Leader of Ulema.

The Seal of great Islamic research scholars.

The Mujaddid of this Century.

These titles are recorded in the books "Al Fuyuzaatul Makkiyah", "Hussamul Haramain" and "Ad-Daulatul Makkiyah."

Some titles bestowed upon him by the noble Ulema of Madina Munawarah:

The Leader among Imams.

The Leader among Mystics.

The Pride of great preceding Ulema and the leader of future Ulema.

The Mujaddid of this Ummah.

A Judge among Islamic Judges.

The Imam among Scholars of Ahadith.

The Destroyer of Bid’at and the Upholder of Sunnah.

The Mujaddid of this Century.

These titles too are recorded in the books quoted above.

Now I invite my readers to peruse another piece of literature created by Molvi Ibham: This claim of Shah Abdul Alim Sidduque influenced Ahmed Raza Khan that he present him with an expensive Jubha gown, and bestowed his khilafat upon him. This claim made Ahmed Raza Khan equivalent to Rasullullah (SAW), by declaring him to hold the same designation and status to all the Non-Arab Muslims of the world. This claim made Ahmed Raza Khan status more higher then the status of Nabi (SAW), because there are more non-Arabs in the world then Arabs. The Berelwi believe this, they don’t reveal this. It’s because if they reveal to you, you would never allow them to come close to you. The daleel of proof is the hatred of the Arabs. Even they hate Nabi (SAW), because he is an Arab.

Since Molvi Ibham has no concept of the institution of Bai’at, he does not understand the significance of presenting the gown by the Peer or Murshid to the Mureed or Khalifa. Molvi Ignorant has confined the word Khilafat to the Khilafat-e-Raashida only. Khalifa mean vice-regent, i.e., a person who acts on behalf of the chief in his absence. This has been the tradition of Sufis that they appoint their vice-gerents and ask them to go to a particular area and serve the mankind. This typical tradition started right from the Holy Prophet (sallal laahu alaihi wasallam) who appointed Hazrat Abu Bakr Siddique (radi Allahu anhu) as his vice-regent to lead the Islamic army. The Khilafat of spiritual order continued. Hazrat Ali (radi Allahu anhu) made Hazrat Hasan Basari (radi Allahu anhu) his Khalifa who took Bai’at of Muslims on his behalf. There are certain spiritual orders which descend through Hazrat Hasan Basari (radi Allahu anhu); the others through Imam Husain (radi Allahu anhu). The Peer and Khalifa tradition is still continuing.

Molvi Ibham, as usual, derived a quick conclusion that Imam Ahmad Raza’s (rahmatullah alaih) presenting a gown to Hazrat Abdul Alim Siddiqui (rahmatullah alaih) represented his claim of being equivalent to the Holy Prophet (sallal laahu alaihi wasallam). "This claim made Ahmed Raza Khan status more higher then the status of Nabi (SAW), because there are more non-Arabs in the world then Arabs." What an absurd logic! Molvi Ibham, who vehemently believes that the Holy Prophet (sallal laahu alaihi wasallam) had no knowledge of the Unseen, himself claims to know what is hidden in the hearts of the Barelwis. That is why he says: "The Berelwi believe this, they don’t reveal this."

If the Barelwis do not reveal their belief, how that idiot Molvi came to know that the Barelwis treat Imam Ahmad Raza (rahmatullah alaih) on par with the Holy Prophet (sallal laahu alaihi wasallam). "Even they hate Nabi (SAW), because he is an Arab."

This is real news to me! The Deoband school of thought openly blames the Barelwis that they are so much exaggerating their love and respect towards the Holy Prophet (sallal laahu alaihi wasallam) that it reaches to the level of love and respect towards Allah. And now this wretched Molvi says that the Barelwis hate the Holy Prophet (sallal laahu alaihi wasallam). I think either everything has gone wrong with the brain of Ibrahim Adam, or a mad dog has bitten him. Even Molvi Ashraf Ali Thanwi recognized Imam Ahmad Raza’s (rahmatullah alaih) immense love towards the Holy Prophet (sallal laahu alaihi wasallam). It was Imam Ahmad Raza Khan (rahmatullah alaih) who showed the Muslim world how to respect the descendants or family of the Holy Prophet (sallal laahu alaihi wasallam).

The most illiterate and illogical Molvi of our times, Molvi Ibrahim Adam goes on scanning his charge sheet against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). He charges them with: " - the general dislike of everything belonging to the Arab Muslim."


It seems Molvi Ibham holds the secrets of the Barelwis. Hence he knows so many things about them – their likes and dislikes; their love and hatred etc. The very intention of Molvi Ibham in putting forth the above statement is to create a feeling of hatred and enmity among the Arab Muslims against the followers of Imam Ahmad Raza Khan (rahmatullah alaih). This is what the Tablighi Jama’at, the Jama’at-e-Islami and other anti-Sunni outfits in the Indo-Pak sub-continent have been doing for the last so many years. A few years ago, the Deobandi school of thought clandestinely managed to poison the minds of the Saudi authorities to impose a ban on "Kanzul Imaan", the Urdu translation of the Holy Qur’an rendered by Ala-Hazrat Imam Ahmad Raza Khan(rahmatullah alaih). There is a perennial campaign in the Deobandi camp to suppress the Maslak-e-Ala-Hazrat (rahmatullah alaih), which represents the real Islam as expounded by the companions of the Holy Prophet (sallal laahu alaihi wasallam) and their followers.

The Deobandi camp is in fact a division of the bigger Wahabi or Najdi campaign to suppress those who are the real slaves and staunch lovers of the Holy Prophet (sallal laahu alaihi wasallam) and his vice-regents. The Najdi bosses have purchased some agents from among the Muslims of the Sub-Continent and have appointed them to make false propaganda against the righteous Muslims. Ibrahim Adam is also one of these paid agents.

Molvi Ibham’s next concern is that the followers of Imam Ahmad Raza Khan (rahmatullah alaih) "- never pray salaat behind Arab Imam, whether it is Masjid-e-Haraam or Masjid-e-Nabwi". Yes, it is hundred per cent true. The reason is that Muqtadi’s wavelength should match with that of his Imam. The Imams of Masjid-e-Haram and Masjid-e-Nabawi are appointed by the Najdi authority and it is equally a known fact that these Imams have the following of Ibn-e-Taymiyah and Muhammad Ibn-e-Abdul Wahhab Najdi who are well known for their disbelief and derogatory remarks against the Holy Prophet (sallal laahu alaihi wasallam) and his followers.

Dear readers! I would like you to peruse the following and judge for yourself whether the protagonists of such beliefs are Muslims in the real sense?

Wahhabi/Deobandi beliefs regarding Allah: Allah Almighty can tell lies! Molvi Ismail Dehlavi who is one of the Deobandi scholars writes: "Allah can tell lies." (Yak Roza Farsi, page 17-18)

Molvi Khalil Ahmad Ambethvi Deobandi says that all previous Ulema were in debate of this fact that Allah can tell lies. He writes: "The question of lying (for Allah) has just not raised now but there has always ben a debate on this issue by previous Ulema." (Baraheen-e-Qati’a, p. 6)

Molvi Mahmood Hasan Deobandi writes: "Allah has the power to do all bad things." (Aljahdul Mikl, p. 41)

Molvi Sanaullah Amritsari has written: "Allah Ta’ala may tell a lie, to say so is an act of faith." (Akhbar-e-Ehl-e-Hadith Amritsari, p. 2)

Abusive Language for the Holy Prophet (sallal laahu alaihi wasallam): Molvi Ismail Dehlavi (slaughtered) has written: "The prophets and Awliya have authority (in the worldly affairs) with the blessings (and permission) of Allah – and they are our intercessors and pleaders in the Court of Allah – all such (beliefs) are Shirk and absolute nonsense." (Taqviyat-ul-Imaan, p. 13)

He further writes: "Despite of considering them (the prophets and Awliya) as the servants of Allah, whoever believes the prophets and Awliya as his/her helper and intercessor becomes like Abu Jahl in the matters of Shirk." (Ibid. p. 14)

Prophets and Satan are equal in knowing the Unseen: Molvi Ismail Dehlavi has written: "And about this subject (mysticism of the Unseen) there is no difference between the Prophets and Awliya, Jinn, Shaitaan, ghosts and fairies." (Ibid. P.14)

Deobandi’s most respected noble Hakimul Ummat, Molvi Ashraf Ali Thanwi writes: "To express a definite opinion about having Ilm-e-Ghaib (Knowledge of the Unseen) by his gracious personality (the Holy Prophet) is correct. Then let us enquire whether it means partial knowledge of the unseen or total knowledge of the Unseen? If it means the partial knowledge of the unseen, then what is so special about Huzoor (the Holy Prophet) because such (partial) knowledge of the unseen is proved for Zayd, Amr, even for children and madmen and animals and beasts." (Hifzul Imaan, p. 15)

Disgraced worse than a cobbler: Molvi Ismail Dehlavi writes: "This should be believed that each creation whether large or small, in front of Allah’s dignity is disgraced worse than a cobbler." (Ibid. p. 18)

Prophets are powerless and ignorant: Molvi Ismail Dehlavi writes: "There is no greatness in the fact that prophets and Awliya have attained from Allah, the knowledge to use some of their power to the degree that, whoever they like they can finish off, or give children, or free them from difficulties, or fulfill wishes, or give victory or defeat, or make someone rich or poor, or take someone’s throne off them, or put faith (Imaan) in someone’s heart, or heal a sick person, or take someone’s health from them, in all these facts all creations large or small are equal – completely powerless and humble." (Ibid. p. 24)

Prophets are our elder brothers: Molvi Ismail Dehlavi writes: "Prophets, Awliya, Imams, spiritual leaders, martyrs meaning every one of Allah’s close servants are all human beings and humble servants, and all creations are brothers, but these have been given greatness and so are our elder brothers." (Ibid. p.44)

Hazrat Muhammad will die and turn into soil: Molvi Ismail Dehlavi has reported the Holy Prophet to have said: "One day I will die and my body will turn into soil (ashes)." (Ibid. p.45)

Deobandi scholars are the Prophet’s tutors: Molvi Khalil Ahmad Ambethvi writes: "One righteous person meets the Holy Prophet in his dream. He notes that the Prophet is talking in Urdu language. So he asked him, ‘How did you learn this language while you are an Arab?’ The Holy Prophet replied: ‘Since I have been involved with Madarsa Darul Uloom Deoband, I have learnt this language.’ Subhanallah, this clearly indicates the integrity of this Darul Uloom." (Baraheen-e-Qati’a.)

Denial of the Last Prophet: Molvi Qasim Nanotvi, the founding father of Darul Uloom Deoband writes: "If at all some prophet comes after the Holy Prophet’s era, it would not make any difference to the status of the Holy Prophet as the Seal of prophets." (Tahzeerunnas, p. 25)

It was this vague statement which later encouraged Mirza Ghulam Ahmad Qadiani to declare himself as a prophet in the form of Promised Maseeh.

Satan comes in the form of the Holy Prophet (sallal laahu alaihi wasallam): The most recognized Mujaddid of the Wahabis and Deobandis, Ibn-e-Taymiyya writes: "Angels don’t help anybody in Shirk, not in life or in death, nor do they like to do so. However, Satan sometimes does help and comes in the form of a human being and makes himself visible to them so that they see him with their eyes and sometimes Satan says to them, "I am Abraham, I am Jesus, I am Muhammad, I am Khizr, I am Abu Bakr, I am Umar, Usman, Ali or such and such Sheikh etc." (Kitabul Wasilah, p.41)

A Thought of the Holy Prophet (sallal laahu alaihi wasallam) during the Salaah invalidates Salaah: Molvi Ismail Dehlavi writes: In Namaz thought of intercourse with your wife or evil temptation of adultery is better, and to think about a Shaikh or a pious person even thinking about the Holy Prophet is much worse than thinking of your own donkey or oxen." (Siraat-e-Mustaqeem, Farsi, p.86)

Call the Prophet (sallal laahu alaihi wasallam) for help is Shirk: Molvi Ismail Ghaznawi writes: "Whoever says Ya Rasoolallah or Ya Ali or Ya Ibne Abbas or Ya Abdul Qadir Jilani or some other wali’s name or cries for their mercy and by this call they want their help and attention which is not in anyone’s power except Allah, for example to heal a sick person, to win over an enemy or stay away from bad times etc. So in these situations to ask for anyone’s help except from Allah is Shirk (to associate with Allah) and whoever does this is a Mushrik. This is Shirk-e-Akbar and they have reached that degree. It does not matter if their belief is that it is through Allah or in fact really Allah that is helping them and this is just a way of getting to Allah, in other words all this is Shirk and to kill such a person is allowed and to rob their possessions is also allowed." (Tohfa-e-Wahhabiyyah, originally written by Suleman bin Sehman Najdi and translated in Urdu by Ismail Ghaznawi p. 59)

Visiting Holy Prophet’s (sallal laahu alaihi wasallam) Grave is the same as adultery: Deobandi Molvi Husain Ahmad Madani writes about the Wahabis and their beliefs and stating how he opposes these beliefs. He states that the Wahabis have written: "Wahabis classify a pilgrimage to Madina Munawarah (with the intention to visit the Holy Prophet’s sacred shrine as an adultery." (Ash-Shahabus Saaqib, p. 46)

A stick is more beneficial than the Holy Prophet (sallal laahu alaihi wasallam): Molvi Husain Ahmad Madani has reported that the Saudi Wahabis have written: "A stick in our hands is more profitable to us than the Holy Prophet at least we can get rid of dogs with it, we can’t even do that with the Holy Prophet." (Ash-Shahabus Saaqib, p. 47)

Demolition of the Prophet’s (sallal laahu alaihi wasallam) Grave is Wajib: Nawab Siddique Hasan Bhopali writes: "Whatever that has been made in the form of a grave and which is of course against Shariat is forbidden and to demolish them down to earth’s level is Wajib for all Muslims without any concession, whether it is a Prophet’s grave or of any other person". (Urf al Jadi Farsi version, p. 60)

Dear Readers! I have taken much of your precious time but it was necessary for me to present to you the false ideologies and disbelief of the Wahabis and Deobandis whom Molvi Ibham, in his asinine ecstasy is giving a clean chit and regarding, rather adoring them, as his spiritual leaders.

Now I come to the concluding part of the lecture of Molvi Bla-Bla. He has a satanic instinct in his blood, which he might have inherited from his ancestors, to level baseless charges without putting forth any evidence or documentary proof. Molvi Ibham appears to me as a daydreamer who perceives so many falsities through his perverted imagination, which lacks the faculty of reasoning. The following paragraph from his lecture is an ample proof of this.

"They say Rasul of Allah (SAW) did not complete his mission, they believe he left some points of achievements for others such as Ahmed Raza Khan. Ahmed Raza Khan fulfilled his task magnificently,"

Let Molvi Ibham produce single evidence to the effect that any of the followers of Imam Ahmad Raza Khan (rahmatullah alaih) has written that the Holy Prophet (sallal laahu alaihi wasallam) did not complete his mission and that he left some tasks to be performed and achieved by Ahmad Raza Khan. Molvi Ibham must surely be having the list of the tasks, which the Holy Prophet (sallal laahu alaihi wasallam) left undone. Can he present the list? If Molvi Ibham presents a single evidence to this effect, once again, I am ready to pay him one lakh rupee cash as a reward.

Another wild allegation by Molvi Ibham: - "There was a milad shariff majlis, when the crowd had gathered, a snake appeared and quickly slithered into a position below the mimber. As long as he majlis carried on, it kept on listening. When the Milad majlis ended, the snake went away. It harmed no one, neither coming nor leaving. People desired to kill it. Mirza Saheb reported it, (a Berelwi) he restrained them from such an action, from killing the snake. He regarded the snake as an official guest, meaning the Prophet. So on one should not kill it." Malfoozaat Vol. 4 P.36

They say this is how Nabi (SAW) comes in many forms in their majlises (gatherings).

As I have told earlier, Molvi Ibham is quite at home in deriving silly conclusions and then attributing them to the followers of Imam Ahmad Raza Khan (rahmatullah alaih). The above excerpt is also one such idiotic conclusion. He goes on guessing things.

Molvi Ibham has presented himself as an authority on Barelwism. The way he has misquoted the sayings and writings of Barelwi Ulema, indicates as if Molvi Ibham has studied this school of thought very closely. "The Berelwi write in their final writing and that is the sun has sat on Islam and it’s Prophet and that it has risen on its teaching of Ahmed Raza Khan and it’s called Berelwism. They say it’s naturally for the sun to set, and the sun of Nabi (SAW) has sat, and the sun of Ahmed Raza Khan has risen".

One of my friends saw the writings of Molvi Ibham and remarked: Who is this idiot that does not know even the basics of English grammar? I pacified my friend by saying: He is the Abu Jahl of our times. I should not have given any response to this ignorant man, but I thought that if I keep silence, his writings would create doubts in the minds of righteous Muslims and confuse them about the great theologian of the East, Imam Ahmad Raza Khan (rahmatullah alaih) of Bareilly.

I invoke Allah, to save the believers from the falsities of the disciples of Shaitaan like this Ibrahim. May Allah Almighty fill the grave of Imam Ahmad Raza (rahmatullah alaih), the Muhaddith of Bareilly with Noor and heighten his status among the followers of the Holy Prophet. May Allah accept the valuable services rendered by Imam Ahmad Raza Khan (rahmatullah alaih) to save the Islamic faith from the dirty clutches of Deobandis and Wahabis. O Allah! Lead us to Straight path; Path of those whom Thou hath favoured; Not the path of those who earned Thine wrath and went astray. Ameen.