Introduction Ja-Al Haq

الحمدﷲ رب العالمین خالق السموت و الارضین

و الصلا والسلام لعی من کان نبیا و آدم بین الماء و الطین اجمل الاجملین و اکمل الاکملین سیدنا محمد و الہ و الصحابہ و اہل بیتہ اجمعین

INTRODUCTION JA-AL HAQ

Within a period of approximately 1,500 years, beginning from the time it was proclaimed by the Holy Prophet (صلی اللہ علیہ وسلم) Muhammad Mustapha (صلی اللہ علیہ وسلم) Islam has encountered an infinite amount of tribulations. In spite of these scathing attacks against the deen however, never once was it tarnished or disrupted because, Alhamdulillah, it is Allah (عزوجل) Himself who is the Protector and Helper of it. He states in the Holy Quean,

انا نحن نزلنا الذکرو انا لہ لحفظون

Surah Hajr, Verse 9

Mischief varying in nature, e.g. the fitna of Yazeed, the scourge of Hajjaj ibn Yusuf, the deception of the Khaarijees, etc., had previously unsuccessfully tried to demolish the foundations of Islam, but the most formidable fitna this deen had yet to face was the Wahabism of Najdis. Even the Holy Prophet (صلی اللہ علیہ وسلم) had informed and made his ummah aware of their fitna so that Muslims can be saved from their deception.

Hadrat Abdullah bin Umar (رضی اللہ تعالٰی عنہ) reports that Rasoolullah (صلی اللہ علیہ وسلم) once raised his hands in dua and said. “0 Allah (عزوجل) grant us barkat in our Syria, 0 Allah (عزوجل) grant us barkat in our Yemen.” Those present submitted to him, “Ya RasoolAllah (صلی اللہ علیہ وسلم)! Make dua for barkat in our Najd,” yet the Prophet (صلی اللہ علیہ وسلم) didn’t and continued to supplicate for Syria and Yemen. He was further reminded several times to do this but didn’t. After some time, he said, “How can I make dua for Najd when it is the place from which major tribulations and fitna will occur and a shaitaanic sect will arise?” 1.1 – Mishlcaat, Vol. J, Baabu-Zikril Yemen wash-Shaam with ref to Bujhari

It is known from this Hadith that the Holy Prophet (صلی اللہ علیہ وسلم) had complete knowledge of the fitna of Najd, which is second in severity only to the mischief of the Dajjal, Hence, he warned us Muslims of their trouble.

Hadrat Abu Burzah (رضی اللہ تعالٰی عنہ) narrates that once, while Rasoolullah (صلی اللہ علیہ وسلم) was distributing war booty, a person from behind exclaimed, “O Muhammad! You have not been just in your distribution!” This annoyed the Holy Prophet (صلی اللہ علیہ وسلم). He replied, “You will not find anyone more just than me during and after my time with you,”

Rasoolullah (صلی اللہ علیہ وسلم) further said, “A nation will be born from this person towards the latter days who will recite the Holy Quran but it will not go down their throats (i.e, it will have no effect on them) and they will leave Islam as fast as an arrow is released from a bow. Their recognition is that they will shave their heads. This sect will continuously emerge until their final group joins the ranks of Danai. If you have to meet them, know that they are the most disgraced and worst of creation. ,, 1.2 _ Mishkaat, Vol. J, Kitaabul-Qisaas, Baabu.Qatli-Ahlir-Rudaa with ref to Nasaai۔

‘They will shave their heads’ is a clear sign of Wahab is as it is generally hard to find them, even today, without having their heads shaved. Another sign mentioned by Rasoolullah (صلی áہ علیہ وسلم) is that they will kill the Muslims but not harm the idol-worshippers, as found in Bukhari Sharif, Vol. I, Kitaabul.Ambiya in the narration concerning Yajooj and Majooj; Muslim Sharif and Mishkaat Sharif, Baabul-Mu’jizaat. Section 1 the Hadith found in Mishkaat further states, “(The Holy Prophet (صلی اللہ علیہ وسلم) said if I were to find them I would kill them just as how the nations of Aad were executed.” 1.3

The Deobandis of today generally support the Hindus but hate and target Muslims, with their worst assault having taken place against the people of the Haramain Shareefain.

In accordance to the saying of Rasoolullah (صلی اللہ علیہ وسلم), Muhammad bin Abdul-Wahab was born in Najd in the 12th Islamic century. He oppressed the people of the two Harams as well as other Muslims. The actions perpetrated by him are recorded in the books Saiful-Jabbar, Bawaariqe-Muhammadiya alaa Irgaarnaatin-Najdia, as well as in other works of History. Allama Shaami (رضی اللہ تعالٰی عنہ) records some of Muhammad ibn Abdul-Wahab’s oppression in the following words,

”The incident of Abdul-Wahab and his followers in our time is that they emerged from Najd and seized control of the Haramain Shareefain. They claimed themselves to be Hambalis but their belief was that only they were Muslims and whoever had a belief contrary to theirs was not. Hence, they deemed the slaughter of the Ahle-Sunnat wa Jamaat as permissible and massacred our Ulama. They continued their persecution until Allah (عزوجل) broke their stronghold and made their lands barren. The Muslim army was successful in conquering them in the year 1233 AH.” 1.4 -Raddul-Muhtaar, Vol. 3, Baabul-Bugaat.

Saijul-Jabbar and other books lists their oppression to have included the following,

  • They attacked and massacred the residents of the two Harms.
  • Fornication was made with the females of Makkah and Medina.
  • Men and women of the two sanctified cities were made salves.
  • The Sayeds (descendents of the Holy Prophet (صلی اللہ علیہ وسلم) were killed.
  • They stole all of the exquisite rugs and chandeliers of Masjidun-Nabawi and exported them to Najd.
  • All graves of the Shahaaba (رضی اللہ تعالٰی عنہ) and Ahle-Bait (رضی اللہ تعالٰی عنہ) were razed to the ground.
  • They further intended to bring down the Green Dome of Masjidun Nabawi (near which the angels recite Salaat & Salaam everyday at morning and evening). However, whenever any wretch went near the Rauza Sharif with this intention, he encountered a snake which was placed on him by Allah (عزوجل) to apprehend and destroy him.

In short, their transgressions are too gross and infinite to mention. Yazeed oppressed the Ahle-Bait (رضی اللہ تعالٰی عنہ). In his enmity for them during their lifetime, but oppressing them and the Sahaaba (رضی اللہ تعالٰی عنہ) in their graves approximately 1,300 years after their demise is the tyranny of Wahabis. Evidence of their oppression by Ibn Saud in the Haramain Shareefain is clearly visible to all Haajis. I, myself, have seen that there is no sign of any Sahaabi’s qabr sharif for us to make dua and Fatiha. The place where Rasoolullah (صلی اللہ علیہ وسلم) was born is accessible to dogs and donkeys. Before the Najdi occupation, a dome used to occupy this spot (which is the home of Sayyida Amina (رضی اللہ تعالٰی عنہا) and the place from which the illumination of Islam was first seen by the world). It was a holy place for ziyaarat (visiting) and people used to perform namaaz there as well.

The above incidents occurred in the Arabian Peninsula. We now tum our attention to the Indo-Pak Subcontinent a person named Maulwi Ismail, who was born in Delhi, translated and summarized the book of Muhammad ibn Abdul­Wahab Najdi, Kitacbut-Tauheed, into the Urdu language and named it Taqwiyatul-Imaan, Wahabis regard Ismail Dehlwi to be a shaheed, Ironically, it was this very book, Taqwiyatul-Imaan, which he circulated in India that led to his killing by the Pat’hans in the border (Sarhad) region of India (ref. Anwaare­Aftaabe-Sadaaqat). However, they notoriously propagated that he was killed by Sikhs. Aalahazrat (رضی اللہ تعالٰی عنہ) states,

وہ وہابیہ نے جسے دیا ہے لقب شہید و ذبیح کا

وہ شہید لئے نجد تھا وہ ذبیح تیغ خیار ہے

He who has been given the title of Shaheed and Zabeeh by the Wahabis was the martyr a/the love a/Najd and killed by the swords of the righteous.

If he was indeed killed by Sikhs then his killing should have occurred in Amritsar or Eastern Punjab, as these regions are dominated by them, yet he was killed in Sarhad, the territory of the Pat’hans. Hence, it can be concluded that Muslims executed him and even disposed of his corpse. That is why he has no grave.

The followers of lsmail Dehlwi broke into two groups,

1. Those who rejected the Taqleed of the Irnaarns. They are known as Ghair­Muqal1ids or Wahabis.

2. People who realized that Muslims will despise them should they present themselves as Ghair-Muqallids. Therefore, they began to exhibit themselves to be Hanafis, Shafis, etc. and perform salaah and fast just like us. These people are called Gulaabi Wahabis or Deobandis.

SubhanAllah! Dear readers, marvel at the miracle of our Beloved Master, Muhammad Mustapha (صلی اللہ علیہ وسلم) .He once stated in a hadith, “The shaitaanic group (Qarnush.Shaitaan) will emerge from there.” I.S The translation of Qarnush­Shaitaan in Urdu is ‘Deoband”. In Urdu, Deo and Band means ‘Shaitaan’ and ‘group’ respectively. Qamush-Shaitaan can also be inverted (izaafat-e-maqoobr) to mean ‘the territory of Shaitaan.

Though the names of the two groups are different, their beliefs are the same (despite differences in their practices). Both groups believe Muhammad ibn Abdul’Wahab to be correct and the protector of their doctrines. Hence, the leader of the Deobandis, Maulwi Rashid Ahmed Gangohi, writes, ”The followers of Muhammad ibn Abdul·Wahab are called Wahabis. Their beliefs were excellent and they prescribed to the Hambali school of Fiqh, even though they came across as very rigid and strict in their disposition. Their leader has no blemish. However, those who overacted were lost infasaad. Even though their practices were different, ‘being Hanafi, Shafee, Maaliki and Hambali, their beliefs were all equal.” – Fataawa.Rashidia, Vol. J, Kitaabut-Taq/eed, Pg. 1/9

In our era however, the Deobandis are more dangerous in comparison to the Ghair-Muqallids as- the general Muslim public cannot recognize them. They have insulted and ridiculed the Holy Prophet (صلی اللہ علیہ وسلم) a in their books, more severely than any Mushrik has, yet they still take on the role of being Muslim leaders and well­ wishers of Islam.

ÆMaulwi Ashraf Ali Thaanwi classified the knowledge of Rasoolullah (صلی اللہ علیہ وسلم) to be like that of animals in his book, Hifzul-Imaan.

ÆMaulwi Khalil Ahmed Ambethwi wrote that the knowledge of Shaitaan and Angel of death is greater than that of the Noble Messenger (صلی اللہ علیہ وسلم) in his. Book, Baraheene-Qaatiya.

ÆMaulwi Ismail Dehlwi wrote that the thought of the Holy Prophet (صلی اللہ علیہ وسلم) a in namaaz is worse than thinking of donkeys and mules, in Siroate ­Mustaqeem.

ÆMaulwi Qaasim Nanoutwi rejected Rasoolullah (صلی اللہ علیہ وسلم) to be The Final and Last Prophet (صلی اللہ علیہ وسلم) (Khaatamun-Nabiyeen) in his book Tahzeerull-Naas. He also said that, should another Nabi come after the Holy Prophet (صلی اللہ علیہ وسلم), still will him being the Final and Last Prophet not be affected. Verily, this was the same belief and claim of Mirza Ghulaam Ahmed Qadiani. It seems that in this belief, Mirza Qadiani is Maulwi Nanoutwi’s student.

According to these people, tauheed means to slander the Ambiya just as how love for Hadrat Ali (رضی اللہ تعالٰی عنہ) means enmity for the Sahaaba (رضی اللہ تعالٰی عنہ) in the opinion of the Shias. This kind of ‘tauheed’ is absolutely shaitaanic, as it was Shaitaan who rejected the superiority of Hadrat Adam (علیہ السلام) and did not prostrate before him. The result of his behaviour can be seen even today in the dua read by all, “Laa Haula wa Laa Quwwata ilaa Billaah”. Islamic tauheed is believing Allah (عزوجل) to be one and respecting and revering His beloveds as per the teachings of the Kalima, Laa ilaaha lIIallaahu Muhammadur Rasoolullah e. The first part of the Kalima is affirmation of Allah (عزوجل) being One and the second is having conviction of the grandeur of our Beloved Master, Muhammad Mustapha (صلی اللہ علیہ وسلم).

In the world today, there is much controversy between the Deobandis and Able­ SUM at regarding many issues, e.g. the knowledge of the unseen (Ilmc-Ghaib) of the Holy Prophet (صلی اللہ علیہ وسلم), Rasoolullah (صلی اللہ علیہ وسلم) being Haazir-o-Naazir, Mehfil-e-Meelad, Fatiha, Mazaars of the Auliya, etc.

Alhamdulillah, the Ulama of the Ahle-Sunnah wal-Jamaat have had successful debates against the Deobandis regarding these topics and have also penned gigantic works concerning each individual issue of contention,

Taqleed -lntisaarul-Haqq by Hadrat Maulana lrshaad Husain (رضی اللہ تعالٰی عنہ).

Ilm-e-Gbalb – Al-Kalimatul-Ulyaa by Hadrat Sadrul-Afaazil Sayed Muhammad Naeemuddin Muraadabaadi (رضی اللہ تعالٰی عنہ).

Fatiba, Teeja, etc.Anwaare-Saatiya by Hadrat Maulana Abdus-Samee Rampuri (رضی اللہ تعالٰی عنہ).

Aalahazrat, Imam Ahmad Raza Khan (رضی اللہ تعالٰی عنہ)has penned many treaties concerning all of the above topics including Haazir-o-Naazir, Urs, Ziyaarat, etc.

However, a single book that incorporated and discussed all of these issues was needed. A book that will be beneficial to Muslims in successfully conversing with refuters and skeptics of these issues and which helped in saving the beliefs of Muslims. Therefore, I commenced such a book with aid of the All-Powerful Allah (عزوجل) Begging is our job and completing this work is in His control.

I must thank and give special note to my close friend, Munshi Ahmad Deen, Secretary of Anjumaan-Khudaame-Sufiya, Gujrat, for his assistance in the publishing of this book. Allah (عزوجل) grant him barkat in his wealth and children. Ameen!

Every matter has been concisely dealt with, yet all discussions are comprehensive. Those who wish to gain a deeper understanding of the issues should refer to the works of Aalahazrat, Imam Ahmad Raza (رضی اللہ تعالٰی عنہ) and, especially, the book AI-Kalimatul-Ulyaa, regarding Ilrne-Ghaib, as itis a masterpiece on the topic.

The following is beneficial in understanding the manner in which I have written this book,

1. I have first exp~ained our (Ahle-Sunnah) stance about an issue,

2. Followed by its proof from the Holy Quran, Hadith and rulings of the Commentators of the Holy Quran (Mufassireen), Commentators of the Hadith (Muhadditheen) and the celebrated Saints of Islam (Buzurgaanedeen),

3. Our beliefs support from the books of its refuters,

4. Then the objections of the refuters in light of the Quran, Hadith and rulings of the Islamic Jurists (Fuqahaa),

5. Answers to these objections, also in the light of the sacred texts and rulings of the Ulama,

6. Thereafter, rational proofs that support our belief (aqeeda),

7. Rational objections of the refuters,

8. And finally, answers to these objections.

9. I took care in most places not to refer to the page number of a book, as they differ through various editions. However, I did quote the chapter and section of a book as a reference. If it is a reference pertaining to tafseer (commentary on the Holy Quran), I have given the chapter and verse of the Surah.

Reading this book, Insha-Allah, will be beneficial 10 my readers. I have used a cultural lone in my discussions and have saved it from uncouth words. I sincerely make dua that this book is a means for those in search of the truth to embrace it.

This book has been named Ja ‘al-Haqq wa Zahaqat-Baatil by Ameere-Millat, Shaikhul-Mashaaikh, Hadrat Peer Sayed Jamaat Ali Shah Sahib Muhaddith Ali Puri (رضی اللہ تعالٰی عنہ), It is indeed an honour to name it so. I hope that Allah (عزوجل) se accepts this service on my part and may it be a means of forgiveness for me from major and minor sins.

Ahmed Yaar Khan Badaayuni Teacher Madrassah Khudaamur-Rasaat, Gujrat, Punjab 3 Shabaanul-Muazzam 1361 AH, Monday


 

PREFACE

Quranic verses, as well as their commentary (tafseer), will be provided for all topics discussed in this book. Therefore, it is necessary to keep the following in mind concerning the commentary of the Holy Quean.

There are three terms used in describing it, each with its own definition and ruling.

Tafseer (Commentary) of the Holy Quean – To make tafseer of the Holy Quran based on your own opinions, whims and fancies are Haraarn. Rather, transmitted texts (Naql) are needed for doing so. Permissible interpretation (ta’weet) of the Holy Quran according to your own knowledge and cognizance is allowed and a means of thawaah, Distortion [tahreef) of the Holy Quran is infidelity.

Tafseer is defined as explaining those conditions of the Holy Quean which cannot be known by the intellect and one’s own intelligence, e.g. the background of a verse being revealed (shaane-nuzool} or whether a verse is applicable (naasikh) or not (mansookh). If a person claims a verse to be inapplicable or explains the background of a verse without citing the reference of a transmitted text (Naql), then it is not acceptable and the person will be a sinner.

The Holy Prophet (صلی اللہ علیہ وسلم) has said, “The person who speaks about the Holy Quran according to his own opinion should make his destination Jahannum.” 1.6 – Mishkaal, Xilaahu/-l/m, Section 2.

The narration in Mishkaat further states. ‘The person who explains the Quran according to his opinion has done wrong, even if his explanation was correct.” 1.7.

The commentary (tafseer) of the Holy Quean has various levels.

1. Tafseer of the Holy Quran by the Holy Book itself. This is the highest leveloftafseer.

2. Tafseer of the Holy Quran by the Ahadith, as Rasoolullah (صلی اللہ علیہ وسلم) is the personality who received its revelation. Therefore his commentary is of a high distinction.

3. Tafseer by the verdicts of the Sahaaba (رضی اللہ تعالٰی عنہ) especially the Jurists amongst them and the Khulafaa·e-Rashideen (رضی اللہ تعالٰی عنہ).

With regards to the ratseer according to the Taba’een or Taba-Taba’een, if it is a narrated verdict (riwaayat), it is acceptable. Otherwise it is not. ­Extracted from Eela-e-Kalimatillah.

2. Ta’weel (Interpretation) of the Holy Quran – This is defined as explaining the contents and subtle points of Quranic verses. Similarly, extracting points based on rules of Arabic syntax (nahw) and etymology (sad) is also included in ta’weel. Doing so is allowed for the learned. and Naql here specifically is not necessary. Proof of this can be found in the Quran, Ahadith and rulings of the Islamic Jurists.

Allah (عزوجل) states. “Do they not ponder over the Holy Quran? If it was from someone other than Allah (عزوجل), they would definitely find several discrepancies in it.” 1.8 Tafseer Roohul-Bayaan states in the commentary of this ayat, “It means.”Why do they not ponder over its meanings?” 1.9

“The person who speaks about the Holy Quran according to his own opinion should make his destination Jahannum.” Hadith

A Sahabi (رضی اللہ تعالٰی عنہ) asked Hadrat Ali (رضی اللہ تعالٰی عنہ)”Besides the Holy Quran, do you have other gifts from the Holy Prophet (صلی اللہ علیہ وسلم)?” He answered. “We possess nothing else besides the Quran. However we also have that knowledge and understanding (falun) which is given to a person who ponders over a Divine .JI Book.” 1.10–Mishkaat Kitaabu/-Qisaas. Section1.

Mirqaat states in the annotation of this tradition, “Fahm here refers to that knowledge which is used to extract the meanings of the Quran, the understanding through which very fine and hidden points of knowledge is known.1.11۔

It can be concluded from this Ayat and Hadith that to ponder over the meanings of the Holy Quran and to use knowledge and intellect to deduce rules (masaail) from it is permissible. Naql at every juncture is not necessary.

Jumal, the marginal notes of Jalaalain, states, ”The literal meaning of tafseer and ta’weel is ‘to make open’ and ‘to return’ respectively. The Knowledge of Tafseer (Ilmut- Tafseer) is to know those conditions of the Holy Quran according to human ability which illustrate the objectives of Allah (عزوجل) in revealing a verse. Thereafter, this science is of two categories,

a. Tafseer – which cannot be known without transmitted texts (Naql).

b. Ta’weel – which can be known through Arabic grammar laws.

Therefore, it is connected to ahm.

The secret behind ta’weel being permissible through one’s opinion and tafseer not so is because tafseer is testifying and having certainty of Allah (عزوجل) aim of the Quranic verse to have a particular meaning. This is not possible without being told. Therefore, Haakim has ruled that the annotation of a Sahabi is in the order of a marfoo hadith. In ta’weel, a certain possibility is given preference over a whole host of other possibilities, and this is also without certainty.v l’?

Commentating on “من قال فی القران برایہ” Mirqaat, Sharah Mishkaat, Kitaabul-I1m, Section 2 states,

“The Hadith applies to those who give commentary of the Quran’s meanings and perform its recitation without referring to the Learned (of its meanings and recitation). It applies to those who do not take into account the Shariah rules governing its commentary and say whatever they wish in the tafseer of that which cannot be known and understood by the intellect, e.g. its background or whether it is now applicable or inapplicable.” 1.14.

Tinnidhi, Vol. 2, Kitaabut-tafseer, states, “Some of the learned Sahaaba etc. are reported to have been very strict about commentating on the Quran without knowledge.1.15.

The marginal notes of this Hadith, with reference to Majmaul-Bihaar, states,

“It is not possible for this extract to mean that nobody can speak about the Holy Quran through his knowledge except only through that which is transmitted, because the Sahaaba commentated on verses of the Holy Quran and had many differences between them. Their every exegesis was not based on a Naql. Furthermore the dua of Rasoolullah (صلی اللہ علیہ وسلم) would become meaningless when he said, “0 Allah (عزوجل) Grant him deeni fiqh and grant him ta’weel.1.16.

Similarly, Hadrat Imam Ghazali (رضی اللہ تعالٰی عنہ) has included an entire chapter in his book, Ihyaaul-Uloom, to substantiate that it is permissible to understand the Quran without Naql. He writes, ”There is both an open and hidden meaning to the Holy Quran. The Ulama study the former meaning while the latter is pursued by the Sufiya. Hadrat Ali (رضی اللہ تعالٰی عنہ) said, “If I wished, 1 could fill 70 camels with only the commentary of Surah Fatiha,”‘ He is also reported to have said, “The person who is able to understand the Holy Quran can speak of all knowledge (uloom).” Therefore the hadith which says that any person who speaks about the Holy Quran through his opinion has done wrong means that to speak through opinion about that which cannot be known without Naql is Haraarn.” – Chapter 8, Section 4

Hence, if you absolutely cannot speak about the Holy Quran through your knowledge and Naql is needed for every discussion, there should have been none of these disputes (in deciding where to stop (waqf), deducing rules, etc.).

3. Tahreef (Distortion) of the Holy Quran – This is defined as conveying such a meaning of the Holy Quran which is contrary to the consensus (ijmaa) of the ummat or Commentators of the Holy Quran (Mufassireen) and against an Islamic belief. If a person makes the following statement, “The meaning of the ayat is that which I have said not that which is believed,” and it is contrary to the factors mentioned above. Then this is an explicit act of infidelity (kufr) {e.g. rejecting a Quranic verse or transmitted qiraat).

Similarly, to reject a transmitted (mutawatir) meaning of the Holy Quran is infidelity. An example of this is Maulwi Qaasim Nanoutwi, who distorted the meaning of Khaatamun-Nabiyeen as ‘Original Prophet and said that the general Muslim view of it meaning final Prophet is wrong. In this manner, he made two categories of Prophet Hood – original (asli) and successive (aarzi), whereas the consensus of the Ummat and Ahadith collectively agree that Khaatamun-Nabiyeen means ‘Final Prophet Thus, no new Prophet during and after the time of the Holy Prophet (صلی اللہ علیہ وسلم) ” can appear. A belief contrary to this is tahreef (distortion).

Furthermore, it is the consensus of the Mufassireen that verses in which prohibition is made of addressing anything besides Allah (عزوجل) is with regards to worshipping something besides Him. Allah (عزوجل) states, “Do not call something besides Allah (عزوجل) which cannot benefit or harm you.” l.7 The Holy Quran itself explains this, “Whoever calls out another to be worthy of worship (ma’bood) with Allah (عزوجل) 1.18.

Hence, in light of this commentary and consensus of the Mufassireen, whoever claims that calling the name of someone besides Allah (عزوجل) to be prohibited has performed tahreef (distortion) of the Holy Quran.

This preface should in mind as it will be forever beneficial in the future.

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