He writes: "Maulana Thanvi's fatwahas been published and Maulana Shiblee Nu'maani and Maulana Hameedud-deen Faraahi have become polytheists, and since the madrisah(religious school) carries on the mission of both of them, Madrisat Ul-lslaah isa school of polytheism and evil, so much so that even the 'Ulama participating in the meetings of this madrisahthemselves become atheistic and irreligious."

After reading this fatwa, Janab Abdul Maajid Daryabadi wrote a detailed letter to Thanvi Sahib in which he pleaded for Shiblee Nu’maani and Hameedud-deen Faraahi, saying that both of them not only used to say their Namaazregularly but also used to say Tahajjud(late night Namaazand were very virtuous and learned men.

To this, Thanvi Sahib replied: "All these are acts and conditions, and beliefs are some thing different from them. Correct beliefs can go with evil deeds and conditions and wrong beliefs and conditions can go with correct conditions and deeds. --Hakeemul Um-mat,page 476.

At another place, the same Thanvi Sahib writes: "Even if-an irreligious person were to talk about religion, such talk will still be laced with darkness and his writings will also have the same trait. So, keep away from the company of men who have strayed from religion, and, also, do not ever read books written by them. This, because reading of books has the same effect as keeping the company of their authors, and reading of books written by an irreligious person has the same effect as keeping his company." Kamaalaat-i-Ashrapyah, page 68.

Now, just see, what status this Thanvi Sahib holds in the eyes of the TabIeeghi Jamna’at.

The founder-of the TabIeeghi Jamna’at, Muhammad Ilyaas Sahib says: "Hazrat Maulana Thanvi Sahib has accomplished a great feat. I only wish the teachings would be his and the manner of disseminating them be mine, and, thus, his teachings would become popular." Malfoozaot,Page 57).

The founder of the TabIeeghi Jamna’at himself has revealed that the purpose of founding it and of its dissemination (Tableegh) isto popularise Thanvi Sahib's teachings. It is apparent from this that Ashraf Alee Sahib is the basis of the ideology of the TabIeeghi Jamna’at.

The same Thanvi Sahib says that "acts and conditions" are different things, and "beliefs" are quite distinct from them. And this explanation is also given when he writes that wrong acts and conditions do not necessarily flow from wrong beliefs.

This means that a person who has wrong beliefs and is irreligious can be devoted to Namaazand a person who does not say Namaazcan hold right beliefs.

He has made it clear that a man's faith is not dependent upon reciting the Kalimah and saying Namaazbut, in truth, it is dependent upon holding correct beliefs. Keeping up Namaazand fasting has no importance if one's beliefs are not correct.

He has, also, said that he who holds wrong beliefs is irreligious and his writings and his speeches lead to deviations, and if he talks about religion that too, would lead to deviations.

So he advised people to shun the company of such persons, as also to avoid reading their writings or else they, too, would be led astray. He has also said that even a religions school set up by people with wrong beliefs is not a school of Ieemaanand reformation but a school of infidelity and evil, and those who associate themselves with this school or participate in their deliberations would themselves become atheists and irreligious.

Just reflect. Thanvi Sahib has labeled famous 'Ulama of his own faction as kaafirbecause of their wrong beliefs. He did not give any importance to Namaazsaid by them, or to their learning or to their services, and called their school the school of infidelity, and declared keeping their company and reading their books as atheism and irreligiousness. *

If Thanvi Sahib is really the ideological base of the TabIeeghi Jamna’at, then, according to Thanvi Sahib himself, he who holds wrong beliefs cannot benefit from Namaaz in the least. And Thanvi Sahib further says that keeping the company of such persons and reading books by them is atheistic and irreligious. The 'Ulama of Deoband themselves have said very clearly about the stalwarts of the TabIeeghi Jamna’at that they are ignorant and their beliefs are not correct and they are transgressors. So, it is proved that keeping the company of the people of the TabIeeghi Jamna’at and reading their books is irreligious and waywardness, according to Thanvi Sahib, the ideologue of the TabIeeghi Jamna’at, and even according to the stalwarts of the TabIeeghi Jamna’at itself.

Dear readers! When we say the same things they hold us guilty, although they should, in all fairness, condemn their own elders. Those whom they call their own foundation have themselves declared them to be in the wrong and exposed them.

Therefore, please see references from the 'Ulama of the TabIeeghi Jamna’at themselves. The Deobandi 'aalim, Abdur Raheem Shah (the person who worked for long with Muhammad Ilyaas Sahib, founder of the TabIeeghi Jamna’at who was a successor (khaleefah)to Khaleel Ahmad Ambethvi, author of Baraaheen-e-Qaati'ah,and with his son, Muhammad Yoosuf), says:

"A job which should be done by scholars is being attempted by those who are not only unacquainted with Deenbut are looked down upon by the entire society because of their meanness and ignorance and bad deeds. This is like a crow becoming the head of a people; he will show to them ways which would lead to their destruction."

(Usool Da'wat-Tableegh,page 7)

He further says: "I (Abdur Raheem Shah) swear by Al-Laah that I am making this analysis of the Jamna’at reluctantly and with a heavy heart and with the realisation that doing so is one of the essentials of Deen.This, because when immature followers began to give public addresses which they have not been allowed to do by the Sharee'at,and went beyond the limits about the excellence of those works and openly curtailed the other departments of Deen,and despite being asked to desist from doing so by responsible persons they have not ceased doing so, or perhaps they themselves did not desist, then in such a situation it is a matter of responsibility that the reality be told whether one accepts it or not." Usool-e-Da'wat-o-Tableegh,page 52.

The reputed Deobandi-Wahaabi debater, Manzoor Ahmad Nu'maani Sahib, criticising the TabIeeghi Jamna’at of his own creed, says: "The wrong is generally committed that such persons are made to address public meetings who are not fit to do so but are rather not equipped for the job, and do not remain within the limits of their knowledge. The fact is that such a wrong occurs very frequently and this must be a matter of concern to men of responsibility." Tazkiratuz-Zafar,page 244.

Janab Abut Hasan 'Alec Nadvi says: "One concern of the Maulana (Ashraf 'Alec Thanvi) was as to how those people (those belonging to the TabIeeghi Jamna’at) would do tableegh(preaching) without acquiring knowledge. But when Maulana Zafar Ahmad Thanvi (Maulana Ashraf Alee's sister's son) told the Maulana that the preachers (of the TabIeeghi Jamna’at) do not touch upon anything except those about which they had been ordered then the Maulana (Thanvi) felt fully satisfied." Deenee Da'wat,page 126.

After quoting the above incident, 'Abdush-Shakoor Sahib Tirmizee, the biographer of Janab Zafar Ahmad Sahib Thanvi, in his book Tackirat-uz-Zafar,says: "When this Jamna’at (TabIeeghi) and its preachers begin to talk about things other than the basics of preaching (Tableegh) for which they had been given the order then the very basis on which Hazrat Thanvi Sahib had felt satisfied falls to the ground, as it is generally noticed that the ordinary (TabIeeghi) roving groups have abandoned this principle and preachers with little knowledge talk about unrelated matters and reel out tales and fables, and often times go beyond the limits of their knowledge.',—page 242.

Janab Zafar Ahmad Sahib Thanvi himself says: "In short, the present method of public preaching (by TabIeeghi Jamna’at) fails absolutely in creating excellence in religious knowledge and in providing expertise in working for different departments of Deen''—page 252.

He further says: "Preaching by the deficient ones is not at all reliable." page 253.

Special attention should be paid to the following sentence:

On page 241 of this very book, Janab 'Abdush-Shakoor Tirmizee says: "Hazrat Maulana (Zafar Ahmad Thanvi) never thought of joining TabIeeghi Jamna’at and working in conjunction with it to be sufficient for bringing about reforms."

Dear readers ! In the above quoted writings an insider makes it plain that the people of the TabIeeghi Jamna’at have exceeded the limits and, like frogs during the monsoon, each one of them croaks and goes on a preaching errand without acquiring any knowledge. The preachers of the TabIeeghi Jamna’at are imperfect people, their preaching is not reliable, and no reform is possible by joining the TabIeeghi Jamna’at and working with it. When they themselves cannot be reformed how then others can be reformed! Deobandi 'Ulama are themselves not satisfied with the TabIeeghi Jamna’at of their own creed and with its work.

Everyone knows it well that books on medicines are available in the market. If someone were to open a clinic after reading some of them, the result will be that he will be prescribing tablets which will ultimately result in patients' death. This, because only by reading books on medicine on his own nobody can become a physician or a surgeon unless he were to acquire knowledge and training in a medical college or under the guidance of expert teachers. Every owner of a drug store knows which tablet is to be prescribed for pain or fever, but he cannot tell the cause of pain or fever unless a physician is consulted. As the saying goes: "Only he should do a job which is his exclusive domain and if some one else undertakes to do it all his effort will end in frustration."

Almighty Al-Laah Himself did not only send a Book but also sent a Prophet who taught the Book and the Wisdom and then only the Book could be understood.

Syed Abdur-Raheem Shah Sahib says: "Considering that nobody can become even a compounder without first acquiring a certificate for engaging in the job, it is preposterous for people to think Deento be so easy and simple that anybody wishing to do so could stand up and make a speech, and no certificate would be required. For such an occasion, it has been apply said: "A quack medicine-man is a danger to life and a quack-Mul-laa isa danger to Deen."Usool-e-Da'wat-o-Tableegh,page 54.

Dear readers! These people are told that when they step out of their homes for the sake of preaching they earn a great reward, but such people do not reflect that like the passengers being in danger of losing their lives if an unknowing person is at the driver's seat, people are in danger of losing their faith (Ieemaan)if an ignorant person is assigned the task of preaching.

The master (Sallal Laahu 'Alaihi Wa Sallam) who, with Al-Laah's leave, had the knowledge of the unseen, has, therefore, said: "When learning dissipates, people will take to the ignorant ones and get guidance from them for problems facing them and those ignorant ones will give wrong guidance which will result in themselves becoming misguided and mislead others as well." (Bukhaari and Muslim).

The Holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) has also said: "The day you find people unsuited to the job being given tasks which concern Deen you should await Doomsday." That is to say that these inept people will say things because of which people will be completely ruined. The holy Prophet (Sallal Laahu 'Alaihi Wa Sallam) also declared it to be one of the signs of Doomsday. We are, therefore, witnessing that people belonging to the TabIeeghi Jamna’at, although seemingly talking about the Kalimahand being regular in saying Namaazare far from the true religion and, therefore, mislead themselves and also cause ruination to others.

Abdur-Raheem Shah Sahib writes: "The evil of a person who does not say Namaaz isconfined to himself, and the evil of the other one (i.e., the ignorant) is contagious and harms a Whole generation." Usool-e-Da'wat-o-Tableegh,page 54.

This means that a person who does not say Namaazharms himself only and the person who though he says Namaazbut preaches wrong beliefs destroys a whole generation. The loss caused by such a person does not remain confined to himself but, like an epidemic, envelops others as well.

Another teacher at Madrisah Deoband, writing about the proposal "to adopt Muhammad Ilyaas Sahib's technique for working among the populace", says: "I am not satisfied with his technique of preaching". Tanmbeehat,page 12.

About the Tableeghi Jamaa'at's book "Fazaa'il-e-Tableegh"and about declaring "the movement of Tableeghi Jamna’at as proof of the virtues of preaching," 'Abdur-Raheem Shah Sahib writes: "It is a strange contradiction that at places it (the virtue of preaching) has been declared as a Prophetic tradition and at places Maulana Muhammad Ilyaas is pronounced to be its founder and prime mover." Usool-e-Da'wat-o-Tableegh,page 150.

Ihteshaamul Hasan Kandhalvi Sahib, brother-in-law of Muhammad Ilyaas Sahib and his special assistant and associate from childhood to old age, writing in the concluding part of his book, Zindagee Kee Siraate Mustaqeem(the straight path of life) under the heading "An essential warning", says: "The present preaching done by Nizamuddin (a locality of Dehli) is, in my knowledge and understanding, not in consonance with the Qur'aan and the Sunnat, nor it is in consonance with the creed of Hazrat Mujad-did Alfe Saani and Hazrat Shah Waleey-yul Laah Muhad-dis Dehlvi.

"The first responsibility of the 'Ulama participating in this preaching is to bring it in line with the Qur'aan and the Hadeethand also in line with the creed of the past Imaamsand the right-guided 'Ulama. It is beyond me how the work, despite being done during the life-time of Hazrat Moulana Ilyaas with utmost adherence to principles, had only the status of a good innovation (Bid'at-e-Hasnah),could now be declared to be the most important work on earth after serious irregularities have been introduced into it. After inclusion in it. It cannot even be called a good innovation. My purpose in saying so is to acquit myself of my responsibility."