Al Istimdaad

AL ISTIMDAAD
‫ت‬
‫اد ا��س �داد ��ی�ٰ ا ج�ی�ال ا��ردت‬
�
SEEKING AID OVER
THE PEOPLE OF APOSTASY
[THE BLESSED ODE]
By Imam Ahle Sunnat Sayyidi Aala Hazrat

Ash Shah Imam Ahmed Raza Khan ‫ر ض�ی ال�ہ ض�نہ‬
‫� ش� ضف ض��ل د ینو ضبببد‬

UNVEILING THE DEVIANCE
OF DEOBAND
[THE COMMENTARY & APPENDICES]
By Ghaus ul Waqt Huzoor Mufti e Azam e Hind

Ash Shah Imam Mustafa Raza Khan ‫ر ض�ی ال�ہ ض�نہ‬
Translated Through the Blessing of

Ghaus ul Waqt Huzoor Mufti e Azam Hind ‫ر ض�ی ال�ہ ن�نہ‬
By A Humble Servant of ALLAH

Muhammad Afthab Cassim Qaadiri Razvi Noori
Published For Free Distribution By

Imam Mustafa Raza Research Centre
Durban, South Africa
1
ALL RIGHTS RESERVED
No part of this publication may be produced, stored in a retrieval

system or transmitted in any form or by any means, electronic,
mechanical photocopying or otherwise without the prior permission
of the Copyright Owner.
Name of Book: Al Istimdaad

Author: Aala Hazrat Imam Ahle Sunnat Radi Allahu Anhu
Translator: Muhammad Afthab Cassim Qaadiri Razvi Noori
The Publishers
P.O. Box 70140, Overport, 4067 Durban, South Africa
Visit our Offices at:

28 Clayton Road, Overport, Durban
Tel/Fax: 031 2081045
Email: noori@noori.org
Website: www.noori.org
Office Hours
Monday to Thursday 8:00am to 4:00pm (Closed on Friday)
Saturday: 9:30am to 1:30pm
CONTRIBUTE TOWARDS A NOBLE CAUSE:

Our Banking Details are as follows for those brothers and sisters who
wish to contribute towards our work
NAME: IMAM MUSTAFA RAZA RESEARCH CENTRE

BANK: NEDBANK
ACCOUNT NO: 2034044606
BRANCH: SYDENHAM
CODE: 103409
SPONSOR THE PRINTING OF A BOOK

Contact us if you wish to sponsor the printing of a book for the Esaale Sawaab of the
marhooms in your family. Sponsor the printing of a book and send the Sawaab to
your marhoom family members. This is Sawaab-e-Jaariyah and a means of educating
the Ummat. Knowledge is Power!
2
DEDICATION
I Dedicate This Humble Effort To
GHAUS UL WAQT SARKAAR E MUFTI E AZAM

AS SHAH IMAM MUSTAFA RAZA KHAN
QAADIRI BARAKAATI ‫رض�ی ال�ہ � ضنہ‬
In The Love of My Shaykh e Kaamil
Huzoor Sayyidi Taajush Shariah Allama Imam Mufti

Mohammed Akhtar Raza Khan Qadri Azhari ‫ر ض�ی ال�ہ � ضنہ‬
For The Esaal e Thawaab Of My Beloved Parents
Sayyidah Khadija Goolam Rasool

& Haji Cassim Goolam Rasool
& All The Marhooms of The Ahle Sunnat
Allah Exalt Them All In The Heights of Jannat ul Firdaus. Aameen
3
BLESSED WORDS OF ADVICE
Taajdaar e Ahle Sunnat, Ghaus ul Waqt Huzoor Mufti e Azam
Ash Shah Imam Mustafa Raza Khan Qaadiri Barakaati Noori ‫ر ض�ی ال�ہ ن�نہ‬
��‫ن� ن ن‬
‫��دہ و ��ی و �م ��ی ر�و�ہ �� ییرم‬
Note: This Is The Translation of The Original Introduction To Al

Istimdaad By Ghaus Ul Waqt Huzoor Mufti e Azam e Hind ‫ر ض�ی ال�ہ � ضنہ‬.
O Muslims! O Muslims! O My Muslim Brothers! O True Devotees of

The Grand King of Madina ‫ !ﷺ‬Allah have Mercy on you, and grant
you the Divine Guidance to listen to the truth and to accept it, and
may He grant you the ability to differentiate between friends and
enemies.
This is a Blessed Qasidah (A Blessed Ode) consisting of three hundred

and sixty couplets, which have been composed in simple Urdu and in
a light poetic metre. This has been presented in a very clear and
manifest manner. There are Thirty-Five couplets of Na’at (The Praises
of Nabi ‫)ﷺ‬, and from the remaining couplets, Two Hundred and
Thirty couplets present specimens of the unbelief and deviance of
the Wahabis generally and the Deobandis, more specifically.
The texts have been presented from their books, with references and
the page numbers in the explanatory notes. For the ease of our
brothers in the general public (non-Ulama), the Farsi (Persian) texts
have been translated. Those who wish to may take a look and
compare them to the original books.
4
The appendices have been presented at the end of the book, to
further expound on those discussions which required a detailed
explanation.
As we progress, your Imaan will itself tell you whether those who
hold such beliefs and make such statements in the Court of Almighty
Allah and His Rasool ‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬are the enemies of the Beloveds of
Almighty Allah and His Rasool ‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬and whether in their
hearts, is the essence and substance of Imaan, or merely a skin.
As for those who see it not (i.e. are blind to it) and those who even
after seeing it, do not make a just decision, then their accountability
is with Almighty Allah, Waahid, Qah’haar. As for those who see it
(recognise it) and then judge and decide by keeping before them the
true love for Almighty Allah and His Rasool ‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬, then Praise
be To Allah, the Truth (Haq) is clearer (brighter) than the sun.
Hours are spent (by people) looking at and reading baseless stories
and the poetry and prose which are found in novels, whereas this is a
delightful poem (Ode) and in it, is an irrefutable war (refutation)
against the enemies of Rasoolullah ‫ﷺ‬, (while) for The True Lovers of
Mustafa ‫ﷺ‬, it serves as the beauty and adornment of their
Assemblies.
Qiyaamat is near and Almighty Allah is The One Who will take
accountability. His Rewards are Grand and His Punishment is intense.
To regard Deen as a dispute is distant from the pure nature of a
Muslim.
At least have a look at it (this book) twice or thrice or give it one

complete look (i.e. one thorough read), with complete composure
and with impartiality and Imaan, but do so in a manner whereby
there is neither the need to twist that which is the clear sense (the
5
true word) nor is there room for any concession for anyone before
Almighty Allah and His Rasool ‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬. Then, if the Door of
Divine Guidance opens, your Imaan will itself make the decision and
deliver the judgement, for those statements being (statements of)
unbelief and deviance, are by itself very clear.
In addition to this, some of them have been explained in the Qasidah

and some have been explained briefly in the commentary. The
detailed explanations regarding all of these (corrupt beliefs) are
presented in Al Kaukabat ush Shihabiy’yah, Husaam ul Haramain, Al
Amn o Wal ‘Ula and Khaalis ul E’tiqaad etc. which are the books of
the Noble Author ‫( �د ظ��ہ‬Aala Hazrat ‫)ر ض�ی ال�ہ � ضنہ‬.
O Muslims! Look at the badmazhabs (the deviants). Their every child

is aware of their deviant (beliefs). This Qasidah is the means of twain
advantages for this world and the hereafter and it is an excellent
means of fulfilling your desire (for knowledge) and it is a means of
great reward as well.
The Ahle Sunnat should get their children to memorise it (This

Qasidah) and they should include it in their Madrassah Syllabus so
that Islam remains beloved in their hearts and so that they can
differentiate between the Beloveds and the enemies of our Beloved
Nabi ‫ﷺ‬.
An Important Announcement: The Wahabis generally conceal their

words (i.e. their real beliefs) and they provoke the laymen on
secondary matters, such as (commemorating) the Majlis Shareef
(Blessed Gatherings of Moulood etc.), Standing For Salaami,
Gyarhweeñ Shareef, Faateha, Three Days, Ten Days, Forty Days, Urs,
Saying Ya Rasool’Allah ‫ﷺ‬, Ya Ali, Ya Ghaus, Placing Ghilaaf (Chaadar)
over the Mazaars and placing lights etc. there.
6
As for those who are Ghayr Muqallids (non-conformists) amongst
them, then they provoke discussions such as the Muqtadis not
reciting Surah Faateha, saying Aameen aloud, not making Rafa’
Yadain (i.e. raising the hands), the three Raka’ats of Witr and
whether there are twenty Raka’ats in Taraweeh etc. and the
unsuspecting Muslims are deceived by them and thus fall into their
trap and start to argue with them over these matters.
O Brothers! What right do those who attack the Honour of Almighty

Allah and His Rasool ‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬have, to debate and argue about
those matters which are regarded as secondary matters of Fiqh
(Jurisprudence)? Here, there is one thing which is sufficient as an
answer to them and there is one thing which needs to be
understood.
The First Point is that (they should be told) that, you people need to
correct your Imaan regarding Almighty Allah and His Beloved Rasool
‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬.
The Second Point is that those who oppose these rulings have
severely attacked Almighty Allah and His Rasool ‫ ج�ل و �� و��ی ال�ہ ت��ا�ی ��یتہ و ��م‬with
the same, so what credibility is there in anything which they say?
(And Divine Guidance is with Allah).
Note of Caution: Alhamdu Lillah, today it has been twenty-five years

since Al Kaukabat ush Shihabiy’yah was written and it has been
twelve years since Husaam ul Haramain (was written), and in these as
well, the deviant beliefs and the unbelief of the Wahabis have been
exposed. In Kaukabat ush Shihabiy’yah, there were only seventy
(corrupt beliefs) mentioned, and in this Blessed Qasidah, two
hundred and thirty (corrupt beliefs) have been listed.
7
Praise be to Allah! Upto this day, they have failed to respond to the
seventy and this is even twenty more than their threefold. I have
complete hope from Almighty Allah, that this will lodge a stone in the
mouths of the opposition.
However, after this, if some Wahabi person does gather some

courage to come forth, then the condition to prove his courage is
that he should bring the response to all two hundred and thirty
couplets simultaneously.
To discuss some matters and to discard the others behind him (i.e.
ignore them) would mean that he accepts those points to which he
did not respond. Even in this, our objective will be achieved. If a
person is called a Kaafir (unbeliever) or a heretic due to one thousand
reasons, and hypothetically speaking, if he responds to nine hundred
and ninety-nine and only one remains, then is that one any less, to be
regarded as an unbeliever and a heretic?
Note: The numbering format for the statements of the Wahabis will
be in the format 1, 2, up to 230 and in the commentary the
references (will be presented), and where there is a further need; a
brief explanation will be given using the same numbering format.
Wherever there was a need for a more detailed explanation, it has
been presented in the appendices at the end of the Qasidah.
At the end of the explanatory notes, it has been mentioned that you
should peruse such and such appendix. For those who are not
satisfied with what is in the brief marginal notes (explanation), then
by Allah’s Divine Aid, they will find the appendices to be satisfying.
Even though these numbers have been used to number the

statements, but in some places, there was the need to explain the
meaning of a word or to elaborate on the sense of the word and to
8
further explain what is meant by it, and the same is in the case of the
Blessed Ghazal, then those explanatory notes were numbered with
symbols such as ‫ ﻋہ ﻋہ‬etc. (Note: in the translation, the asterisk has
been used in such cases).
As for those pages which have both types of explanatory notes, then,
there, the numbered explanatory notes have been written first and
thereafter, the explanatory notes on the statements commenced,
and because of them being consistent from the beginning to the end,
due consideration was not given, to sticking to the same page. The
same has been done when numbering the statements.
After this, I make Dua, for seeking the acceptance and the desired
effect (of this book) from Almighty Allah, through the Grand Blessings
of Muhammadur Rasoolullah ‫ﷺ‬. ‫ٓا�ن نین‬
�‫ب‬ � ‫خ‬ ��
‫و ��د ل�ہ برب ��ا��ن خین و ��ی ال�ہ تن�ا�ی ��ی خ��یر �� ت�ہ � ّ�د و ��ہ و��بب ہ وابببز ہ و �ززبب ہ ا ��ن زین‬
‫غ‬
- Faqeer Mustafa Raza Qaadiri Noori ‫غ غ�ر�ہ‬
[Ghaus ul Waqt Huzoor Mufti e Azam e Hind ‫]ر ض�ی ال�ہ � ضنہ‬
The Month of Rabi ul Awwal Shareef 1337

� ‫�� ت‬ ‫ض‬
‫ہہ ب � یبرہ ت�دسیبہ ��ی �ا�یب �ا و ��ہ ا� ض�ل �� ت��ہ ��یت تتہ ٓا�ن نین و� ��د ل�ہ برب ��ا��ن نین‬
9
DUA BY THE GRAND MUHAD’DITH
Ja-Nasheen e Huzoor Sadrush Shariah, Ameer ul Momineen Fil Hadith,
Mumtaz ul Fuqaha, Huzoor Sayyidi Muhad’dith e Kabeer
Hazrat Allama Mufti Zia ul Mustafa Qadri Amjadi Qibla
��‫ن� ن ن‬
‫��دہ و ��ی و �م ��ی ر�و�ہ �� ییرم ۔ ا�ا �ب �د‬
Hazrat Maulana Afthab Cassim Saaheb, Durban, South Africa, has

accomplished many written works. Amongst them is the Bahaar e
Shari’at, while he has also made efforts regarding the Kanzul Imaan,
which is the translation of Holy Qur’an by Sayyiduna Aala Hazrat ‫ر ض�ی ال�ہ � ضنہ‬.
Except for these, he has translated numerous other works of Huzoor

Aala Hazrat ‫ر ض�ی ال�ہ � ضنہ‬, and in doing so he has used very pure language (i.e.
he has paid special attention to the choice of words).
He has currently translated the Risaala Al Istimdaad of Sayyiduna

Aala Hazrat ‫ر ض�ی ال�ہ � ضنہ‬. This is a very important book which explains the
Aqaa'id of the Ahle Sunnat in which some subsidiary issues of Aqaa'id
have also been discussed.
It is my Dua in the Court of Almighty Allah that He accepts this

translation of Hazrat Maulana Afthab Cassim Saaheb and may it be
well accepted and beneficial amongst Allah’s Creation.
10
It is my Dua that the pen of Hazrat Maulana is blessed with further
strength and special blessings.
�‫ب‬ ٓ � ‫خ‬
‫و�� ٰى آ�� تن�آ� ٰى �� ٰى خ��ير �� ت�ہ سبي د�خآ و �و��خآ ��د و��ى ��ه و��بب ه آ �� ين خن‬
‫غ‬
-Faqeer Zia ul Mustafa Qadri ‫غ غ�ر�ہ‬
20th Safar 1444 Hijri
18th September 2022
11
‘AL ISTIMDAAD’ SHOULD BE IN EVERY HOME
The Islamic Chief Justice And The Grand Mufti of India
Huzoor Sayyidi Qaa’id e Millat Ja-Nasheen e Huzoor Taajush Shariah,
Hazrat Allama Mufti Asjad Raza Khan Qaadiri Qibla
��‫ن� ن ن‬
All Praise is for Almighty Allah, Who created man in the best of
moulds and granted excellence over the entire creation to the Best of
Creation, Sayyiduna Rasoolullah ‫ﷺ‬. Durood and Salaams upon The
Master of Intercession, Nabi e Akram Noor e Mujassam Hazrat
Muhammad Mustafa ‫ ﷺ‬and upon His ‫ ﷺ‬Noble Family and Illustrious
�
Companions ‫ر ض� ضوان ا�� تن�ا�ى ي��م ا ج�� ين ضن‬.
In every era, there have been those who have masqueraded as

Muslims, while trying to destroy the Ummat e Muslima from within.
These people are indeed the agents of Shaitaan the cursed, for they
try to take the Muslims into their confidence and then work towards
eroding the Imaan and the Aqida of the unsuspecting Sunni Muslims.
These people are the hypocrites (Munafiqeen) and they are the worst
of the unbelievers.
My Honourable and Noble Forefather, My Imam and the Imam of the

Ahle Sunnat, Sayyiduna Aala Hazrat Azeem ul Barkat ‫ ر ض�ی ال�ہ � ضنہ‬says,
A Munafiq is one who apparently reads the Kalima (in a deceptive

sense) and rejects it in his heart (i.e. he has Imaan on his lips and
kufr in his heart). This type of Kaafir in the ruling of the hereafter is
the worst of all categories of unbelievers.
12
Almighty Allah says about these hypocrites,
‫ا ﹻ ﹽﹷن اﻟ ﹹْﻤ ٰﻨ ﹻﻔﻘﹻ� ْ ﹷن �ﹻي ﹽﹷ‬

‫اﻟﺪ ْر ﹻک ْاﻻﹷ ْﺳ ﹷﻔ ﹻﻞ ﹻﻣ ﹷﻦ اﻟ ﹽﹷﻨﺎ ﹻر‬
‘Undoubtedly, The Munafiqeen (Hypocrites) Are In The Deepest

Level (Abyss) Of Hell.’ [Surah An Nisa (4) Verse 145]
In one of his very important Fataawa, Huzoor Aala Hazrat Azeem ul

Barkat ‫ ر ض�ی ال�ہ � ضنہ‬says,
The worst of all the Murtads (apostates) is the Murtad Munafiq.

The company of such people is more detrimental than keeping the
company of a thousand Kaafirs (unbelievers), because he is one
who masquerades as a Muslim, but communicates Kufr (unbelief).
This particularly refers to the Wahabis and the Deobandis, who
regard themselves as being purely Ahle Sunnat and they call
themselves Hanafis and also refer to themselves as Chishti,
Naqshbandi etc. They even perform Namaaz and keep Fast just as
we do, and they read and teach our books and (then) they commit
blasphemy against Almighty Allah and His Rasool ‫ﷺ‬. This category
of unbelievers is the worst kind of deadly poison. O Muslims!
Always Be Aware (of them). Be Cautious (of them) and always keep
your Deen protected (from them). [Fatawa Razviyyah, Volume 14]
Sarkaar e Aala Hazrat Imam Ahle Sunnat ‫ ر ض�ی ال�ہ � ضنہ‬spent his entire life
writing and speaking openly against these evil ones and he did so
because of his profound love for Almighty Allah and His Beloved
Rasool ‫ﷺ‬, and for the sake of the protection of the Imaan of the
Sunni Sahihul Aqida Muslims. None in this era has written so many
books in refutation of the deviants as has been written by Sayyidi
Aala Hazrat Imam Ahle Sunnat ‫ر ض�ی ال�ہ � ضنہ‬.
13
One of the most relevant works of Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬which is
indeed the need of the time is the Qasida Al Istimdaad in which
Huzoor Aala Hazrat ‫ ر ض�ی ال�ہ � ننہ‬has exposed in a poetic style, the corrupt
beliefs of the Wahabis and Deobandis. My Beloved Grandfather and
the Great Ghaus of the Time, Huzoor Mufti e Azam e Hind ‫ ر ض�ی ال�ہ � ضنہ‬then
wrote the Explanatory Notes and Appendices of Al Istimdaad and
further exposed the evil beliefs of these thieves of Imaan. My
Beloved Father, Huzoor Taajush Shariah ‫ ر ض�ی ال�ہ � ضنہ‬recommended that all
students should be taught this book and that it should be included in
the Syllabus of all the Madaaris. This also shows the importance of
this book, and thus it should be in every home as well, as it will also
serve as a deterrent against Sulhe-Kullis (The agents of unholy unity).
Alhamdu Lillah, the dear Mureed, Khalifa and Wakeel of my Beloved

Father, Huzoor Sayyidi Taajush Shariah ‫ر ض�ی ال�ہ � ضنہ‬, Maulana Afthab Cassim
has now translated the ‘Al Istimdaad’ with the ‘Dalaal Kashf e
Deoband’ into the English Language. This service of his will surely be
a means of further exposing the deviants and their corrupt beliefs to
the English speakers all over the world.
It is my Dua from Madina Shareef, The Bright City of Light, that

Almighty Allah accepts this notable work and keeps my dear Maulana
Afthab Cassim Saaheb healthy and grants him long life and protection
from the enemies of Deen and from the malicious ones, while
granting him further closeness to Huzoor Taajush Shariah ‫ر ض�ی ال�ہ � ضنہ‬, for it
is this which is his wish.
�‫ب‬ � ‫خ‬
‫و ��ی ال�ہ تن�ا�ی ��ی خ��یر �� ت�ہ سیبد خ�ا ��د و ��ہ وا��ابب ہ ا ��ن خین‬
-Faqeer Asjad Raza Khan Qadri (Currently in Madina Shareef)
27th Rabi ul Awwal 1444 Hijri

24th of October 2022
14
A SHIELD AGAINST THE DEVIANTS
Hazrat Allama Maulana Mufti Abu Yusuf Muhammad Qaadiri Azhari Qibla
The Blessed Son of Huzoor Sayyidi Muhad’dith e Kabeer &
The Heir Apparent of Aastaana Amjadia, Ghosi Shareef
�‫ن� ن ن‬
‫��ده و ��ی و ��م �� ٰى ر�و�ه �� ىيرم‬
The renowned book ‘Al Istimdaad ‘Ala Ajyaalil Irtidaad’ has been
authored by that great personality who is the brilliant reflection of,
َُ
‫ٕإ ن�ن �� َإء َو َ ثث َرةةُ ا َ بن�� ِببي َ� ِاء‬
Verily, The Ulama Are The Inheritors Of The Ambia.
He is that personality, who is also the radiant ray of,
‫خ‬ ُ
‫� ثورنوأ ِ�� َم �� خن ٔأ�خذخَ ه ٔأ�خذخ ب�� خ�ظ وأ�خ ٍر‬
They Leave Behind As Inheritance, Knowledge; So Whomsoever Has

Acquired It, Has Acquired An Abundant Share.
He is also that personality who is the representative of Sayyiduna

Ghausul Wara ‫ر ض�ی ال�ہ � ضنہ‬. The state of the abundance of his knowledge is
such that he states; The work which I have done is not even a tenth
of the knowledge which Almighty Allah has bestowed upon me. He
further states, Almighty Allah has taken the work from me which is
equivalent to that of ten people.
15
He is that personality whose knowledge is acknowledged by the
Ulama of the Arab and non-Arab world. His grand and extraordinary
research works are so distinctive that the great Ulama of the Ummah
are humbled before it.
He is that personality, who is the embodiment of the radiance of

Imaan and the brilliance of knowledge. The world knows and
recognises this grand personality as the Imam of the Ahle Sunnat,
The Imam of Profound Love, The Protector of The Imaan of The Ahle
Sunnat, Sayyiduna Aala Hazrat Imam Ahmed Raza Khan Faazil e
Bareilvi ‫ر ض�ی ال�ہ � ضنہ‬.
One of his monumental accomplishments is that he protected the

Imaan of the Muslims from all types of unbelief, heresy, polytheism
and apostasy. One radiant ray of his monumental service is ‘Al
Istimdaad ‘Ala Ajyaalil Irtidaad’ which consists of Three Hundred and
Sixty poetic couplets. This blessed Risaala has been divided into three
sections
SECTION ONE: Those beliefs of the Ahle Sunnat wa Jama’at which are
related to Rasool e Kareem ‫ ﷺ‬have been discussed in this section,
through which one can attain the pleasure of Allah and His Beloved
Rasool ‫ﷺ‬. The foundation of success in this world and in the
hereafter is based on these beliefs.
The Final Moments of Death, The Condition In The Grave, the Day of
Resurrection, Intercession, Accountability, The Meezaan, The
Fountain of Kauthar, the Bridge Siraat and Jannat have also been
discussed in this section. The Grand Power and The Authority of The
Beloved Rasool ‫ ﷺ‬at all these Stations and Levels have also been
discussed herein.
16
The following couplets of the Qasida further explain what our Aqida
should be about Nabi Kareem ‫ﷺ‬:
Un Ka Hukm Jahaañ Meiñ Naafiz

Qabza Kul Pe Rak’haate Ye Haiñ
His Grand Command, Throughout The Universe, Is Prevailing

Control Over Everything, He ‫ ﷺ‬Is Appropriately Keeping
Qaadir e Kul Ke Naa’ib e Akbar

Kun Ka Rang, Dikhaate Ye Haiñ
The Grandest Envoy of The All-Powerful, He ‫ ﷺ‬Is Being

The Colour of ‘Be’, He ‫ ﷺ‬Is Clearly Exhibiting
Un Ke Haath Meiñ Har Kunji Hai

Maalik e Kul Kehlaate Ye Haiñ
In His ‫ ﷺ‬Sacred Hand, Are The Keys To Everything

He ‫ ﷺ‬Is Known As The Master (Owner) of Everything
Rab’b Hai Mu’tee Ye Haiñ Qaasim

Rizq Us Ka Hai, Khilaate Ye Haiñ
The Creator Is The Giver, He ‫ ﷺ‬Is The One Distributing

Sustenance Is His (Allah’s), He ‫ ﷺ‬Is The One Feeding
Numerous other Beliefs and Principles of Faith have been mentioned

in this section, which consists of Thirty-Five poetic couplets.
SECTION TWO: The despicable Kufr beliefs of the Wahabis, the

Deobandis, the people of Bid’at and the deviants, and their vile
statements of deviance have been explained in this section.
17
Almost Two Hundred and Thirty statements of Kufr and blasphemy
have been mentioned in this section and it is based on this, that the
Shari’ah Ruling of Kufr and Apostasy was applied over the four
leading evil deviants and it was clarified that, whosoever doubts the
Kufr and the punishment of these four evil ones, also falls within the
same ruling.
In brief, this section discusses the Kufr beliefs of the Wahabis and the
Deobandis and the words of blasphemy which they have uttered and
written in the Court of Allah and His Beloved Rasool ‫ﷺ‬. Thereafter,
the Muslims were commanded to shun these Kufr beliefs and they
were instructed to keep away from the deviants (Budmazhabs) and
to shun and abhor them. Concerning the Budmazhabs (deviants), it
has been mentioned in this Qasida:
Maula Deen Mitaate Ye Haiñ

Kufr, Islam Meiñ Laate Ye Haiñ
O, Allah! Deen, They Are Destroying

In Islam, Unbelief They Are Introducing
Teri Shaan Ghat’aate Ye Haiñ

Rab’b Ko Aib Lagaate Ye Haiñ
Your Grand Excellence, They Are Belittling

To The Creator, Faults, They Are Attributing
Sab Se Muzir Tar Haiñ Ye Wahabi

Sunni Ban Kar Rij’haate Ye Haiñ
The Most Harmful of All, These Wahabis Are Being

Masquerading As Sunnis, The Sunnis They Are Seducing
18
SECTION THREE: Sarkar e Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬mentioned a few of his
Notable Khulafa in this section. The reason for him mentioning their
names is because the Wahabis search for an escape route when they
hear these names, for they feel that the safest way for them is to
avoid these great personalities. These are those Blessed Khulafa, who
spread the teachings of Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬throughout the Globe and
they devoted themselves to the propagation and advancement of
Maslak e Aala Hazrat.
The effectiveness and importance of this book can be understood

from the impressions of Huzoor Mufti e Azam e Hind ‫ ر ض�ی ال�ہ � ضنہ‬. He says,
O Muslims! Look at the badmazhabs (the deviants). Every child of

theirs is aware of their deviant (beliefs). This Qasidah is the means
of twain advantages for this world and the hereafter and is an
excellent means of fulfilling your desire (for knowledge) and a
means of rewards as well.
The Ahle Sunnat should get their children to memorise it (This

Qasidah) and they should include it in their Madrassah Syllabus so
that Islam remains beloved in their hearts and so that they can
differentiate between the Beloveds and the enemies of our Beloved
Nabi ‫ﷺ‬.
This Risaala is indeed priceless. However, it has been further

enhanced by the Explanatory Notes and the Detailed Appendices
which have been written by Sarkar Mufti e Azam ‫ ر ض�ی ال�ہ � ضنہ‬which indeed
serves as an invincible fortress for the protection of our Imaan. The
Explanatory Notes and Appendices are bursting with knowledge, and
each statement is well-referenced. These Explanatory Notes and
Appendices have been included in this book and it have been entitled
‘Kashf Dalaal e Deoband’.
19
THE SUMMARY: The primary purpose of this book is to kindle the
Flame of The Love of The Beloved Rasool ‫ ﷺ‬and to serve as a shield
for the believers against the deviants; so that their Imaan is
protected and preserved.
My Beloved and respected colleague and friend, Hazrat Allama

Maulana Mufti Afthab Cassim ‫ ززييد �ج� ده‬has translated this Risaala into the
English language and in doing so, he has made available a great
means for the protection of the Imaan and the Aqida of a vast
number of Muslims. One of the merits of my beloved colleague is
that he always chooses to translate a book which is the need of the
time.
May Almighty Allah reward him with the best of rewards. May
Almighty Allah accept this service of Hazrat and grant this book a
special degree of acceptance amongst the laymen and the elite (the
Scholars).
�
‫ٓا�ن نین ب��ر� ۃہ سیبد ��ر��ن نین ��ی ال�ہ ��یبہ و �م‬
-Faqeer Abu Yusuf Mohammed Qaadiri ‫غغ غ�ر�ہ‬
Heir Apparent Aastaana Amjadia, Ghosi Shareef

Member Shar’i Council of India
17th Safar 1444 Hijri

15th September 2022
20
A RADIANT LINK FROM AALA HAZRAT’S CHAIN OF BOOKS
Hazrat Allama Mufti Muhammad Shahid Raza Qaadiri Misbahi Qibla
The Respected Son-in-law of Huzoor Sayyidi Muhad’dith e Kabeer
Almighty Allah and His Most Beloved Ahmad e Mujtaba Muhammad

Mustafa ‫ ﷺ‬appointed Aala Hazrat Imam e Ahle Sunnat Mujad’did
Azam wa Deen o Millat, Imam e Ishq o Muhabbat Imam Ahmed Raza
Khan Faazil e Bareilvi ‫ ق�دس �رہ �� ز ي�ر زر‬primarily for the protection of the Deen,
Madhab and Imaan of the Muslims of India. This is why his Maslak
has become the sign of recognition of the Mazhab e Haq throughout
the world and the Ulama e Haq Ahle Sunnat Wal Jama’at say, write
and act upon Maslak e Aala Hazrat as an identifying factor of the Ahle
Sunnat Wal Jama’at.
This is why the Ulama of the Sacred Haram and its surroundings
acknowledged Sayyiduna Aala Hazrat ‫ ر ض�ی ال�ہ � ننہ‬as the yardstick and
measure of righteousness and truth, and they continued to mention
this to the people as well. Almighty Allah indeed made Sayyiduna
Aala Hazrat ‫ ر ض�ی ال�ہ � ننہ‬such, that his personality, his knowledge, his piety
and pureness, his true love for the Beloved Rasool ‫ﷺ‬, his love for the
Awliya and his character and conduct and him being a fearless soldier
for the protection of the Deen, is regarded as a precious example to
the believers.
When impure efforts were being made to ruin the Aqida of Tauheed,
Sayyiduna Aala Hazrat ‫ ر ض�ی ال�ہ � ننہ‬wrote Subhaan us Subooh and numerous
other books to safeguard the Imaan of the believers and in doing so
he knocked the final nail in the chests of the enemies of Almighty
Allah and those who blasphemed against The Oneness of Almighty
21
Allah. Similarly, when they started to blaspheme against the Noble
and Most Beloved Rasool ‫ﷺ‬, Sayyiduna Aala Hazrat ‫ ر ض�ی ال�ہ � ننہ‬wrote Al
Amn o Wal ‘Ula and he announced that,
Wo Jo Na Thay To Kuch Na Tha Wo Jo Na Hoñ To Kuch Na Ho

Jaan Haiñ Wo Jahaan Ki, Jaan Hai To Jahaan Hai
When He Was Not, There Was Nothing, If He Is Not, There Will Be Nothing,
He Is The Soul of The Universe, If The Souls Exists, The Universe Is Existing
In this way, while protecting the pristine Aqida of the Ahle Sunnat, in a time
of strife, Imam Ahle Sunnat ‫ ر ض�ی ال�ہ � ننہ‬passed on to the Muslim Ummah, the pure
and correct practices and rulings, regarding the Fard, Waajib, Sunnat and
Mustahab actions. Whenever and wherever the enemies of Allah and His
Beloved Rasool ‫ ﷺ‬and the enemies of the Deen attempted to cause harm
to the Deen and the Aqida, while masquerading behind the veil of Deen and
Madhab and by making alterations to the pristine teachings, Imam Ahmed
Raza ‫ ر ض�ی ال�ہ � ننہ‬unveiled them and exposed their reality before the Ummah. In
this manner, he protected the Imaan and the Aqida of the people.
One Radiant Link from Aala Hazrat’s Chain (of books), is the book ‘Al
Istimdaad ‘Ala Ajyaalil Irtidaad’ which has been splendidly authored by him.
Aala Hazrat ‫ ر ض�ی ال�ہ � ننہ‬wrote this book in the form of a poem. He commenced with
couplets in praise of the Beloved Rasool ‫ ﷺ‬and His ‫ ﷺ‬Beloveds and
Companions and mentioned the courageous ones of the Ummah. Thereafter
he mentioned the deviants and their corrupt beliefs, which they wrote in
their books, by way of which they misled many people who held true beliefs,
and then ensnared them in their filthy trap of deviance.
Allah bless the Khalifa of Huzoor Taajush Shariah and Huzoor Muhad’dith e
Kabeer, the propagator and the promoter of the thoughts and the Maslak of
Raza, Hazrat Allama Mufti Muhammad Afthab Cassim Saaheb, who has
translated the Urdu Poetry into English Poetry, and in doing so, he has made
available a great means for the protection of the Imaan and Aqida of the
English speakers, which will serve as a mechanism to protect them from the
traps of the deviants.
22
Primarily for the people of Africa and in general for the entire English world,
Hazrat Allama Afthab Cassim Saaheb’s personality and knowledgeable
stature, is a blessing. He is nourishing the true lovers with the potion of true
love and affection, and he is striking the enemies of the Maslak as the sword
of Raza, as he roars like thunder over them.
May Almighty Allah keep his shade of kindness prevailing for a long time and
bless his grand service with a great degree of acceptance in His Most Exalted
Court, and may all the true lovers be absorbed in his chain of sincerity.
�‫ب‬ ٓ �
‫ٓآ�ن نین ب��بآہ سیبد ��ر��ن نین ��ی آل�ہ ��یبہ و �م و��ہ و ��بب ہ آ ��ن نین۔‬
-Faqeer Muhammad Shahid Raza Qaadiri Misbahi
Khatib & Imam Barkaati Masjid

Kailash Apartment, Bombay Central, Bombay
th
25 Rabi un Noor 1444 Hijri
21 October 2022
23
‘AL ISTIMDAAD’ THE BLESSED ODE
OF AALA HAZRAT IMAM AHMED RAZA
Hazrat Allama Maulana Mufti Quaiser Ali Razvi Misbahi
Amjadi Darul Ifta, Masjid e Khalid, Durban, South Africa
﷽
‫�ا�دا و �� ي��ا و ��ا‬
The Impressive Knowledgeable and Spiritual Personality of Aala
Hazrat Azeem ul Barkat, Mujad’did e Deen o Millat, Imam Ahle
Sunnat, The Emperor of the Domain of Poetry, Shaykh ul Islam wal
Muslimeen, Imam Ahmed Raza Khan ‫ ر ض�ی ال�ہ � ضنہ‬and his universal Religious
and Revivalist achievements do not require any introduction. More
than a hundred years have passed, but his multidimensional,
astonishing and outstanding personality is still hovering like a cloud
over the Islamic World.
From amongst the perpetual intellectual and jurisprudential

perfections, distinguishing intrinsic and theoretical qualities and
scholarly and literary characteristics which Almighty Allah blessed
Huzoor Sayyiduna Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬with, one special attribute
bestowed upon him is the unique, illustrious and world-renowned
talent of composing Na’ats in Praise of The Beloved Rasool ‫ﷺ‬.
He ignited such a Radiant Lamp of the True Love of the Beloved Nabi
‫ ﷺ‬through his Na’at Compositions, that till this very day, the dark
skies are still brightly illuminated. He caused such a wave of the
Profound Love of the Beloved Rasool ‫ ﷺ‬to flow amongst the
Muslims, that the dead hearts were invigorated.
24
The purpose of Hazrat Sayyiduna Aala Hazrat Imam Ahmed Raza
Khan’s ‫ ر ض�ی ال�ہ � ضنہ‬life was to please Almighty Allah and His Beloved Rasool
‫ﷺ‬. This is why he always devoted himself to and submerged himself
in the Remembrance of Almighty Allah and the Profound Love of the
Beloved Rasool ‫ﷺ‬. His heart was extremely bright and pure. Once,
while describing the condition of his heart, he said, Praise be to
Allah! If my heart were to be split open into two portions, By Allah!
One side will have the inscription, Laa ilaaha il'l-Allah and the other
side will have the inscription, Muhammadur Rasoolullah.
‫ض‬
Taajdaar e Ahle Sunnat Huzoor e Mufti e Azam e Hind ‫ر�ی ال�ہ � ضنہ‬
interpreted it with these words:
Khuda Aik Par Ho To Ek Par Muhammad

Agar Qalb Apna Do Paara Karooñ Meiñ
One Half Will Be ‘Allah’ And On The Other ‘Muhammad’ O Beloved

If My Heart I Were To Divide Into Two Equal Halves, O Beloved
Every moment in the life of Huzoor Sayyiduna Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬was
always bursting with the Fragrance of the Remembrance of Mustafa
Jaan e Rahmat ‫ ﷺ‬and he regarded the Flame of the Love of Nabi
Kareem ‫ ﷺ‬to be the means of attaining salvation from the fire of
Hell. This is why he said,
Ay ‘Ishq Tere Sadqe Jalne Se Ch’hutay Saste

Jo Aag Bujha Degi Wo Aag Lagaayi Hai
O True Love, It Is Through Your Special Blessing,

That We Were Inexpensively Freed From Burning
That Flame Which Will Extinguish Everything,

Is That Flame Which We Have Been Kindling
25
It is the miraculous manifestation of the Love of The Beloved Rasool
‫ ﷺ‬that he is such an accomplished poet. This is why he would often
say, When I become restless in the thoughts of Sarkaar e Aqdas ‫ﷺ‬,

then I give solace to my uneasy heart by composing Na’at couplets;
otherwise, writing poetry is not according to my nature.
He personally says,
Thana e Sarkaar Hai Wazifa, Qubool e Sarkaar He Taman’na

Na Shaa’iri Ki Hawas Na Parwa, Rawee Thee Kya, Kaise Kaafiye Thay
Chanting The Praise of My Master, Is My Daily Litany,

In The Court Of My Master, May This Aspiration Be Accepted
I (Raza) Have No Desire Or Love For Poetic Recognition,

Or How The Post Rhyme Word, Or Rhyme Is Connected
Today, throughout the four corners of the World, the Pulpits and
Niches are echoing the Durood and Salaam which he has composed,
and in every Blessed Assembly of the True Sunni Muslims, his
Kalaams are being recited and being heard with immense pleasure.
He sternly opposed and refuted the Wahabis and Deobandis and all
the other false religions who blasphemed in the Grand Court of
Huzoor e Akram ‫ﷺ‬, and in doing so, he continuously wrote books
and issued Religious Edicts against them, while at the same time he
refuted the corrupt and deviant beliefs of the deviants and
propagated the true beliefs of the Ahle Sunnah by way of his poetry.
In doing so, he challenged every force that dissented against the
ideological and theoretical beliefs of the Muslims, and in doing so, he
gave them the following message:
26
Soona Jangal Raat Andheri Chaayi Badli Kaali Hai
Sone Waalo! Jaagte Rahiyo Choroñ Ki Rakhwaali Hai
In A Deserted Wilderness, On A Dark Night,

Dark Clouds Are Hanging
O Sleeping One’s Possessing Gold,

Remain Alert, For Here Thieves Are Lurking
Aankh Se Kaajal Saaf Ch’hura Leñ Yaañ Wo Chor Bala Ke Haiñ

Teri Gat’hri Taakee Hai Awr Tu Ne Neend Nikaali Hai
Crafty Thieves Who Will Steal The Kohl From Your Eyes,
Around Here Are Lurking
Your Belongings They Are Carefully Stalking,

While You Are Heedlessly Sleeping
This book which is before your sight is ‘Al Istimdaad ‘Ala Ajyaalil
Irtidaad’ which is the Blessed Qasida of Huzoor Sayyiduna Aala
Hazrat Imam Ahle Sunnat Imam Ahmed Raza Khan ‫ ر ض�ی ال�ہ � ضنہ‬and its
commentary, ‘Kashf Dalaal e Deoband’ which has been penned by
Taajdaar e Ahle Sunnat Huzoor Mufti e Azam Hind ‫ر ض�ی ال�ہ � ضنہ‬.
This Book ‘Al Istimdaad’ is a lengthy poem and ode of Three Hundred
and Sixty Couplets. The opening couplets are in the Praise of Sarwar e
Aalam ‫ﷺ‬, the couplets in the middle are in refutation of the Wahabis
and Deobandis, and the Twenty-Four closing couplets were written
by Huzoor Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬as a tribute, to honour his near and dear
ones and to honour his noble Khulafa. Indeed, this book illuminates
the Imaan and incinerates falsehood. After reading through it, the
meadows of Imaan will begin to freshly blossom.
27
When reading the commentary, the appendices and the marginal
notes in this Kitaab, which have been penned by Taajdaar e Ahle
Sunnat Huzoor Mufti e Azam Hind ‫ر ض�ی ال�ہ � ضنہ‬, not only does one become
aware of the reality of the Wahabis and Deobandis, but one is also
able to observe the depth of his knowledge, his heartfelt inclination
and enthusiasm in the field of poetry and his imaginative elegance.
While observing the importance and the usefulness of this book,

Murshid e Kareem Huzoor Taajush Shariah ‫ ��یی ہ ��ر��ہ‬says, It is my wish
that this Qasida becomes widespread amongst the children and
adults of the Ahle Sunnat and it is included in the curriculum of the
Madrassahs and the Elementary Islamic Seminaries.
After giving due consideration to the glowing words of Murshid e

Kareem Huzoor Taajush Shariah ‫ر ض�ی ال�ہ � ضنہ‬, the personification of
knowledge and sincerity, the expert in Razviyaat, the Propagator of
Maslak e Aala Hazrat, the Khalifa of Huzoor Taajush Shariah and
Huzoor Muhad’dith e Kabeer, Hazrat Allama Mufti Muhammad
Afthab Cassim Qaadiri Razvi Noori Saaheb Qibla ‫دام ظ��ہ ��ین ظ�ا‬, the Founder
and Chief of Imam Mustafa Raza Research Centre, Overport, Durban,
South Africa, has translated this book ‘Al Istimdaad’ into English in a
poetic style. Indeed the expert in Razviyaat, Allama Mufti
Muhammad Afthab Cassim Qaadiri Razvi Noori Saaheb Qibla is that
fortunate person, that by the Will of Allah Almighty, this service has
been taken from him; otherwise, the name of anyone else could have
been chosen for this task.
Alhamdu Lillah, this humble servant had the honour of reading

through the entire book thoroughly from the beginning to the end.
While reading this book, except for recognising the splendour of the
knowledge of Hazrat Afthab e Millat Saaheb Qibla, his untiring effort
also becomes apparent, for he has spent day and night striving to
complete this English translation in a poetic style.
28
He has indeed completed this task beautifully in a very short space of
time. After studying the English Translation in the poetic style, it also
becomes apparent that Hazrat Afthab e Millat Saaheb Qibla is well-
versed in the intricacies of the genre of poetry, because it is difficult
to take any step unless personal and natural instincts guide one
through the paths of understanding (i.e. interpretation).
The brilliant manner in which the reflections of Raza’s thoughts have

been interpreted in the English translation bears testimony, that with
the except for the Propagator of Maslak e Aala Hazrat, Hazrat Allama
Mufti Afthab Cassim Qaadiri Razvi Noori Saaheb Qibla being well-
versed with Na’at genres, he is also an expert in the field of Shari’at
and Tariqat. His style of the English translation is easy, flowing and
uncomplicated. In brief, this poetic English translation is reflecting
Raza’s thoughts like a radiant mirror.
Finally, from the depths of my heart congratulating the expert in

Razviyaat, the Propagator of Maslak e Aala Hazrat, Hazrat Allama
Mufti Afthab Cassim Qaadiri Razvi Noori Saaheb Qibla ‫ دام ظ��ہ ��ین ظ�ا‬on the
completion and publication of this significant academic and
intellectual work, it is my Dua that, through the blessings of His
Beloveds, may Almighty Allah keep Hazrat Mufti Saaheb Qibla well
and may He accept his remarkable and superb services and bless him
with further blessings. ‫ٓآ�ن نین ی�آ برب ��آ��ن نین ب��بآہ سیبد ��ر��ن نین ��ی ال�ہ ��ینہ و��م‬
Seeker of Duas
-Mohammad Quaiser Ali Razvi Misbahi
The Imam & Khateeb of Masjid e Khalid &

A Humble Servant of Sacred Knowledge At Amjadi Darul Ifta
Chatsworth, Durban, South Africa
29
READ WITH THE EYES OF YOUR HEART
Hazrat Maulana Muhammad Shakeel Saaheb Qaadiri Ridawi (U.K.)
Founder & Head of Zia e Akhtar Islamic Academy
﷽
‫ن� ن‬
‫��ده و ��ى ��ى' ر�و�ه �� ىيرم‬
All Praise be to Allah Almighty and infinite Salutations and Blessings

upon the Best of all creation Sayyiduna Rasool Allah ‫ﷺ‬, upon all the
�
Ahle Bait e Kiraam ‫ ر ض� ضوان ا�� تن�ا�ى ي��م ا ج��ن ضين‬the Honourable Companions the
Shuhada e Kiraam and the Awliya e Kaamileen and all the righteous
Ulama e Kiraam (Allah Almighty is pleased with all of them).
You have before you a unique masterpiece. This is much more than
an ordinary book. The Al Istimdaad Shareef of Alahadrat Azeemul
Barakat ‫ ر ض�ی ال�ہ � ضنہ‬with notes and explanations by Huzur Mufti e Azam
Hind ‫ ر ض�ی ال�ہ � ضنہ‬is a book full of praises for the Most Beloved Sayyiduna
Rasool Allah ‫ ﷺ‬and full of refutations of the enemies of Sayyiduna
Rasool Allah ‫ﷺ‬.
This is a shield to protect your imaan, this is a course in the

knowledge of the correct Beliefs, this is a treasure and a Wazifa in
itself to end one’s sorrows and grief. This gives you the answer to all
your problems whilst guiding you to the Court of all courts, where the
seeker is never turned away empty handed. This book shows the
path to seeking from the Most Beloved Sayyiduna Rasool Allah ‫ﷺ‬
and at the same time proves seeking your needs through the
beloveds of Allah Almighty, is in reality seeking aid from Allah
Almighty.
30
Hadrat Mufti Ahmad Yaar Khan Na’eemi ‫ ��یی ہ ��ر��ہ‬would say to all those
who would come to him with their sorrows and grief to recite the
following couplet in abundance. They would do this Amal and their
needs would be fulfilled.
Apni Bani Ham Aap Bigaar’eñ

Kaun Banaaye Banaate Ye Haiñ
Whatever We Have Built, Ourselves We Are Destroying

Who Will Resolve It? By Him, Resolved It Is Being
Many times, one sees extremely good translations, but there are
certain ingredients missing. Either the language used is too complex,
or it’s too simple. The translation is excellent grammatically but the
essence has been lost due to the differences in language.
Hadrat Mawlana Afthab Sahib has captured all the ingredients as

usual in this extremely difficult text. Where Jamaal is needed it’s
there in abundance, where Jalaal is needed it’s there in its fullest
capacity.
This book exposes the deviant beliefs of the bad mazhabs in many
forms and miraculously is aimed at all, regardless of their status,
intellect or knowledge. There are evidences for the learned as well as
simple explanations for the laymen.
Any true Muslim who reads this with the eyes of the heart will be left
in no doubt whatsoever that the beliefs of the Ahlus Sunnah which
are known as Maslak e Alahadrat around the world today, are as
clear as the shining sun, And the beliefs of the badmazhabs are evil,
unfounded and disbelief. This book should be taught, learnt and
memorised if possible by the students of Deen.
31
Allah Almighty reward Hadrat Mufti Afthab Cassim Sahib in
abundance, and grant more Barakah in his time and his health. May
Allah Almighty grant more power in his pen so that he may continue
refuting the badmazhabs and propagating the pure beliefs of the
Maslak of Alahadrat Azeemul Barakat ‫ر ض�ی ال�ہ � ضنہ‬.
-Faqeer Muhammad Shakeel Qaadiri Ridawi ‫غغ غ�ر�ہ‬
ZIA E AKHTAR ISLAMIC ACADEMY (U.K.)
32
TRANSLATOR’S NOTE
�‫ب‬ ٓ ��‫ن� ن ّ ن‬
،‫ و ��ہ و ��بب ہ ��رام ا ��ن نین‬،‫��دہ و��ی و �م ��ی ر�و�ہ �� یریم‬
�‫ت ببن‬
‫و � نن ھم ب�ا�� نان ��ی ینوم �� ّ یدن نن‬
All Praise Is Due To Allah Almighty, Who Has Granted The Greatest
Excellence To His Most Beloved Nabi ‫ﷺ‬. Peace, Blessings And
Salutations Upon The Most Beloved of Allah Almighty, The Master
With The Most Pure Ancestry, Our Hope And Our Tranquillity, Whose
Beauty Surpasses All Beauty, The Master Who Rests In The Most
Radiant City, The Greatest Treasury of Generosity, The Soul And
Essence of Humanity, The Protector of The Ummati, The Distributor
of Every Bounty, The Grandest Legislator And The Most Powerful
Authority, The Greatest Example of Integrity, The Source of Pure
Nobility, He Who Has Been Blessed With The Most Powerful
Capability, The Most Beautiful Paradigm of Modesty, The Distributor
of The Purest Charity, Through Whose Intercession We Will Attain
Amnesty, In Whose Sacred Hands Is Heaven’s Key, He Who Saw The
Divine Vision of Allah Almighty, For Every Believer The Greatest
Sanctuary, Whose True Love Is Every Believer’s True Identity, He Who
Alleviates Our Adversity And Responds To Us When We Call Out To
Him ‫ ﷺ‬In Times of Calamity, The Eradicator of Calamity, The
Alleviator of Catastrophe, The Grandest Envoy of Allah Almighty, The
Rasool of Every Rasool And The Nabi of Every Nabi, Mine And Your
Beloved Nabi Hazrat Muhammadur Rasoolullah ‫ ﷺ‬The Rasool e
Arabi ‫ﷺ‬.
33
Peace And Blessings Upon His ‫ ﷺ‬Illustrious Family, Who Are The
Manifestations of His ‫ ﷺ‬Majesty, And Upon His Noble Companions,
In Whom, His ‫ ﷺ‬True Love And Devotion Can Be Seen Glowing
Brightly.
The enemies of Islam have always planted their agents amongst the
Muslims in order to undermine and destroy the core of the Muslim
Society. However, in every era, Almighty Allah sent those Blessed
Servants, who stood firmly against the hurricanes of unbelief and
hypocrisy, as they guided the Ship of the Ahle Sunnat through the
storm oceans of heresy and apostasy.
Amongst those Blessed Personalities, is The Great Reviver of The

Deen of Allah Almighty, The Glowing Pearl of Bareilly, The
Embodiment of Knowledge, Wisdom and Piety, The Protector of The
Pristine Way of The Beloved Nabi ‫ﷺ‬, The Manifestation of Hazrat
Abu Bakr’s Nobility, The Reflection of Hazrat Umar’s Integrity, The
Expression of Hazrat Uthman’s Generosity and The Representation of
Maula Ali’s Courage and Bravery, The Sunni, The Hanafi, The Qaadiri,
The Barkaati, The Destroyer of every Bid’ati, The Refuter and Repeller
of Deviancy, The Exposer of Heresy and Hypocrisy, The Hope of every
Qaadiri, Barakaati, Razvi, Chishti, Naqshbandi, Suharwardi and
Ashrafi, The Strength of all the Branches of The Grand Spiritual Tree,
The True Aashiq of The Most Beloved Nabi ‫ﷺ‬, The True
Representative of Shaykh Abdul Qaadir Jilaani, The Gift of Khwaja
Mu’eenud’deen Chishti, The Coolness of the Eyes of Sayyid Aal e
Rasool Marahrawi, The Pride of Sayyid Abul Husain Ahmad e Noori,
The Lamp and Vision of The Barakaati Dynasty, The Noble Father of
Hujjatul Islam Shah Haamid Raza Qaadiri Barakaati and Mufti e Azam
Imam Mustafa Raza Qaadiri Barakaati, The Grand Forefather of
Taajush Shariah Imam Muhammad Akhtar Raza Khan Qaadiri Azhari,
The Inspiration of Muhad’dith e Kabeer Allama Zia ul Mustafa Qaadiri
Razvi, The Noble Ancestor of Qaa’id e Millat Allama Asjad Raza Khan
34
Qaadiri Razvi, The Grand Imam and The Grand Mujad’did of The 14th
Century, Sayyidi Aala Hazrat Imam e Ahle Sunnat, Ash Shah Imam
Ahmed Raza Khan Qaadiri Barakaati Sunni Hanafi Bareilvi ‫ر ض�ی ال�ہ � ضنہ‬.
Sayyidi Aala Hazrat Imam Ahle Sunnat ‫ر ض�ی ال�ہ � ضنہ‬, indeed, unveiled the
Wahabi and Deobandi heresy and presented numerous books,
articles and manuscripts refuting their hypocrisy. One of the great
works of Sayyidi Aala Hazrat Imam Ahle Sunnat is the ‘Al Istimdaad’
which he penned poetically to expose the Wahabi and Deobandi
apostasy. These couplets were then explained by Ghaus ul Waqt
Huzoor e Mufti e Azam e Hind ‫ ر ض�ی ال�ہ � ضنہ‬meticulously. ‘Al Istimdaad’ with
the Explanatory Notes and Appendices is regarded as a powerful
weapon against the deviants and their deception and trickery, while
it serves as a powerful defence system against the deviants, for every
true Sunni.
By the Grace of Almighty Allah, The Mercy of Sayyiduna Rasoolullah

‫ ﷺ‬and the Blessings of the Awliya and Masha’ikh, especially my
Beloved Shaykh e Kaamil Huzoor Sayyidi Taajush Shariah Imam
Akhtar Raza Khan Qaadiri Azhari ‫ ر ض�ی ال�ہ � ضنہ‬and my mentor Sultan ul
Fuqaha Huzoor Sayyidi Muhad’dith e Kabeer Hazrat Allama Mufti Zia
ul Mustafa Qaadiri Qibla, and the Duas of the Beloved Son of my
Murshid e Kareem, Qaa’id e Millat Hazrat Allama Mufti Asjad Raza
Khan Qaadiri Razvi Qibla and the Blessings of my Beloved Parents
(Allah exalt them in Jannah), you have before you an attempted
translation of the famous Qasida ‘Al Istimdaad ‘Ala Ajyaalil Irtidaad’
by Sayyidi Aala Hazrat Imam Ahle Sunnat Ash Shah Imam Ahmed
Raza Khan Qaadiri Barakaati Sunni Hanafi Bareilvi ‫ ر ض�ی ال�ہ � ضنہ‬and its
commentary and appendices ‘Kashf Dalaal e Deoband’, by Ghaus ul
Waqt Huzoor Mufti e Azam e Hind Imam Mustafa Raza Khan Qaadiri
Barakaati Razvi Noori ‫ر ض�ی ال�ہ � ضنہ‬. This English translation is an explanatory
translation of the couplets and the explanations and appendices.
35
I would like to thank Hazrat Allama Mufti Abu Yusuf Mohammed
Saaheb Qaadiri Razvi Azhari Qibla and Hazrat Allama Mufti Shahid
Raza Qaadiri Misbahi Qibla for their support and for the blessed
articles which they have written for this book.
I would like to place on record as always my heartfelt thanks and

appreciation to Aalim e Nabeel Hazrat Allama Maulana Muhammad
Shakeel Qaadiri Ridawi Qibla, the Founder and Head of Zia e Akhtar
Islamic Academy (United Kingdom), for proofreading this book and
for making valuable suggestions even though he has been unwell.
I must also thank Hazrat Allama Maulana Mufti Quaiser Ali Razvi
Misbahi, the Founder and Head Mufti of Amjadi Darul Ifta
(Chatsworth, South Africa), for reading through this book and for
making valuable suggestions and for his support and encouragement
throughout this project. He spent lengthy hours almost daily with me,
as we pondered over intricate issues related to this translation and
the different explanations of the couplets. I pray through the Sadqa
of Nabi Kareem ‫ ﷺ‬that Almighty Allah blesses all our Ulama e Ahle
Sunnat with prosperity in Deen and Duniya and with good health and
Barkat in their sustenance. Aameen.
I must also thank as always Brother Rukhsar Hussain Qaadiri Amjadi

(Birmingham, UK), Brother Faheem Moosa Qaadiri Razvi (Gweru,
Zimbabwe), and Maulana Ahmed Sabir Suliman Qaadiri Razvi for their
input in reading through the document, and for their continuous
efforts for the sake of Maslak e Aala Hazrat. I would also like to thank
Aashiq e Taajush Shariah Brother Shahbaz Raza Qaadiri Razvi (India)
for designing the beautiful cover for this book while seated in the
Blessed Mazaar of Huzoor Sayyidi Taajush Shariah ‫ ر ض�ی ال�ہ � ضنہ‬in Bareilly
Shareef. My special thanks to Hamdard e Qaum o Millat Haji
Mohammed Ali Guman Qaadiri Razvi (Noori Masjid Amsterdam),
Janaab Badr Al Husain (Luton), Janaab Asif Majeed (Luton), Brother
36
Aamir Shahbaz (Norway), Haji Atif Raza (Malawi), Haji Junaid Raza
(Malawi), Janaab Muzammil Razvi (Sydney, Australia) and all my
other well-wishers for their moral support as always during this
project.
I must also thank all the staff and well-wishers of Imam Mustafa Raza
Research Centre especially Brother Zaheer Hoosen and Haji
Mahomed Amod and all others who have assisted in any way
possible during this noble project. Last but not least, I must thank my
wife and children for their support and patience, during the lengthy
hours I spend working. It is my sincere Dua that Almighty Allah
through the Wasila of Nabi Kareem ‫ ﷺ‬blesses us all with firmness in
Imaan and sincerity in A’maal.
I pray that Almighty Allah grants all our Masha’ikh especially Huzoor
Sayyidi Muhad’dith e Kabeer Qibla and Huzoor Sayyidi Qaa’id e Millat
Qibla long life, and may their shade remain over our heads forever. I
pray that this humble effort is accepted in the Court of Almighty Allah
and that it will serve as a means of benefit to the Ahle Sunnat, and
may it be a means of blessing to my Beloved Parents and a means of
salvation for me, my wife and my children. Aameen.
�‫ب‬ � ‫خ‬
‫و ��ی ال�ہ تن�ا�ی ��ی خ��یر �� ت�ہ سیبد خ�ا ��د و ��ہ وا��ابب ہ ا ��ن خین‬
Kaam Wo Le Lijiye Tum Ko Jo Raazi Kare

Theek Ho Naam e Raza Tum Pe Karoroñ Durood
Sag e Mufti e Azam
-Muhammad Afthab Cassim Qaadiri Razvi Noori

Durban, South Africa
37
﷽
‫ض‬ ��
‫��دل�ہ وا� ض�ل ّ�� ۃ��ہ و ��م ��ی ر�ول ال�ہ و ��ہ و ��بب ہ‬
‫و � نن وا��ہ وا ششد �� ت� تت ��ی � نن ن�اواہ‬
THE SPLENDID PRAISES OF

THE HONOURABLE MASTER ‫ﷺ‬
Sach’chi Baat Sikhaate Ye Haiñ

Seedhi Raah Dikhaate Ye Haiñ
The True Word, He ‫ ﷺ‬Is Teaching

The Straight Path, He ‫ ﷺ‬Is Showing
Doobi Naaweñ1 Tairaate Ye Haiñ

Hilti New-weñ Jamaate Ye Haiñ
The Sunken Ships1, He ‫ ﷺ‬Is Sailing

The Shaking Foundations, He ‫ ﷺ‬Is Stabilising
Tooti Aaseñ Band’haate Ye Haiñ

Choot’i Nabzeñ2 Chalaate Ye Haiñ
Shattered Hopes, He ‫ ﷺ‬Is Mending

Stopped Pulses2, He ‫ ﷺ‬Is Reviving
38
The Explanatory Notes:
‫ن� ن‬
‫ب��م ال�ہ �� ّر�� نن �� ّر� ییم ��دہ و ��ل ��ٰی ر�و�ہ �� ییرم‬
Allah’s Name (We) Begin With, The Most Compassionate, The Most
Merciful. All Praise is due to Allah and the Grandest Durood and
Salaams upon Rasoolullah ‫ ﷺ‬and upon His ‫ ﷺ‬Noble Family and
Companions, and upon every person who loves Him ‫ﷺ‬, and the
intense punishment of Allah, upon His ‫ ﷺ‬opponents.
1. Concerning the Wahi (Revelation) which Allah ‫ �زز و ج�ل‬sent towards

Sha’ya ‫ ��یی ہ �� ۃوہ و��م‬which Ibn Abi Haatim and Abu Nu’aim narrated from
the Hadith of Wahb Ibn Munab’bih ‫ر ض�ی ال�ہ � ضنہ‬, it is proven that the Blessed
Arrival of Rasoolullah ‫ ﷺ‬transformed deviance with guidance,
ignorance with knowledge, the state of being unknown, with
eminence, being unacquainted, with being renowned, scarcity with
abundance, poverty with wealth and discord with love.
So many ships (of the hopes of the people) had sunk (i.e. were left
without hope and away from true guidance), but they were made to
sail (find hope again), and so many foundations (of life and Religion)
were completely excavated, yet they were so beautifully stabilised.
2. Concerning the Pure Names of Rasoolullah ‫ﷺ‬, Allama Shaami who

�
is a student of Imam Jalaalul Millati Wad-Deen Suyuti ‫ ر ��ا ال�ہ ت��ا� ٰی‬wrote
‘Shaafi’ in Sabeel ul Huda War-Rashaad.
In Mawahib ul Laduniyah Shareef, Imam Zarqaani mentioned its

meaning to be:
39
‫خ ی‬ ‫�� ق‬
‫��بری � خن ��م وا��م و��ک� ش� خف � خن ا��ۃق کل �� بب ب ھم ��م‬
In other words, Huzoor ‫ ﷺ‬Is The One Who Gives Cure From (i.e.
Relieves) Illness And Pain (Discomfort), And He Is The One Who
Alleviates All Troubles (Misfortunes) From The Ummat.
This Blessed Name is also in Dalaa’il ul Khayraat Shareef. It has been

mentioned in Mataali’ ul Masar’raat (the annotation of Dalaa’il ul
Khayraat):
‫ف‬
‫��وا �� ش�ا�ضی � ضن ا��ر ضاض‬
It Is Huzoor ‫ ﷺ‬Who Gives Shifa From All Illnesses.
It is in the Holy Qur’an from Hazrat Esa ‫��یی ہ �� ۃوہ و��م‬:
�ۚ‫ﹷواﹹ�ْ ﹻي اﻟ ﹷْﻤ ْﻮ�ٰي ﺑﹻﺎ ﹻ ْذ ﹻن اﷲﹻ‬
And I Bring The Dead Back To Life, By The Command of Allah

[Surah Aal e Imran (3), Verse 49]
This is even greater than getting the pulse which has stopped, to be
revived (i.e. to beat again) and this is proven from numerous Ahadith
from our Huzoor ‫ﷺ‬. In fact, the slaves of Huzoor ‫ ﷺ‬revived the dead
on numerous occasions. Peruse the books of the great Imams such as
�
Bahjat ul Asraar Shareef etc. ‫ر ��م ال�ہ ت��ا� ٰی‬.
40
Jalti Jaaneñ Buj’haate Ye Haiñ
Rowti Aankheñ Hansaate Ye Haiñ
Burning Souls (Lives), He ‫ ﷺ‬Is Extinguishing

To Weeping Eyes, Smiles He ‫ ﷺ‬Is Bringing
Qasr o Dana Tak Kis Ki Rasa-ee

Jaate Ye Haiñ, Aate Ye Haiñ
Up to The Most Exalted Nearness, Who Is Reaching?

He ‫ ﷺ‬Is The One Departing, He ‫ ﷺ‬Is The One Returning
Us Ke Naa’ib Un Ke Saahib
Haq Se Khalq Milaate Ye Haiñ
He Is Allah’s Grand Envoy, Their Master He ‫ ﷺ‬Is Being

To The Creator, The Creation, He ‫ ﷺ‬Is Connecting
Shaafe’ Naafe’ Raafe’ Daafe’

Kya-Kya Rahmat Laate Ye Haiñ
The Intercessor, The Beneficial, The Exalter, The Repelling

Look At All These Merciful Blessings, Which He ‫ ﷺ‬Is Bringing
Shaafe’ Ummat, Naafe’ Khalqat

Raafe’ Rutbe Barhaate Ye Haiñ
As The Intercessor of The Ummah, The Creation He ‫ ﷺ‬Is Benefitting

He ‫ ﷺ‬Is The Exalter, Their Ranks He ‫ ﷺ‬Is Indeed Enhancing
41
Daafe’ Yaa’ni Haafiz o Haami
Daafe’ Balaa3 Farmaate Ye Haiñ
The Repeller, Meaning The Protector & Aid He ‫ ﷺ‬Is Being

All The Calamities3, It Is He ‫ﷺ‬, Who Is Clearly Alleviating
Faiz e Jaleel, Khaleel Se Poocho

Aag Me Baagh Khilaate Ye Haiñ
About The Almighty’s Blessing, The Khaleel You Should Be Asking

In The Raging Fire, A Garden, He ‫ ﷺ‬Causes To Be Blooming
Un Ke Naam Ke Sadqe Jis Se

Jeete Ham Haiñ, Jilaate4 Ye Haiñ
It Is Through His ‫ ﷺ‬Sacred Name’s Blessing

We Are Living, While He ‫ ﷺ‬Is Resurrecting4
Us Ki Bakhshish, In Ka Sadqa
Deta Wo Hai, Dilaate Ye Haiñ
Forgiveness Is From Him (Allah), It Is Through His ‫ ﷺ‬Blessing

He (Almighty Allah) Is The One Giving, While He ‫ ﷺ‬Is Assigning
3. Peruse the Ahadith related to this in Al Amn o Wal ‘Ula, where a

Sahabi said in the Sacred Court of the Beloved Nabi ‫ﷺ‬, that I have
come to the Holy Court of Huzoor ‫ ﷺ‬so that You may alleviate my
hardships.
42
It is in the Past Books about Hazrat Ameer ul Momineen Farooq e
Azam ‫ر ض�ی ال�ہ � ضنہ‬:
‫د ض�اع �� ض�� ت‬

‫��ت‬
He Is One Who Remarkably Alleviates Calamities
While standing over the Sacred Body of Hazrat Sayyidush Shuhada

‫ر�ی ال�ہ � ضنہ‬, Huzoor ‫ ﷺ‬said,
‫ض‬
‫ی�ا ��رتزۃ ک� ش� زف �� بر� تاب‬
O Hamzah! O Alleviator of Misfortunes!
So, the wahabis referring to this (i.e. the Nabi ‫ ﷺ‬being the alleviator
of calamities) as ‘Shirk’ and due to this, them saying that Durood e
Taaj is Haraam, is itself their ‘Shirk’ and their deviation from the right
path. Rasoolullah ‫ ﷺ‬said,
‫ج� ین‬
‫��یت تت ا�یتد ��ینی ا�یتد � نن ا� تیی ن�ار � م‬
I Have Been Named ‘Aheedun’, For I Distance

The Fire of Hell From My Ummah
What greater form of being an alleviator of calamities can there be,

compared to this? And All Praise Is Due To Allah.
4. It has also been mentioned (and proven) that Huzoor e Aqdas ‫ﷺ‬
brought the dead back to life (i.e. He ‫ ﷺ‬resurrected the dead).
43
It is mentioned in the Hadith of Daarmi:
‫ت‬ �‫ی‬ ‫� ت ذ نذ ت‬
‫ر�ول ی��ی �� بو� ًا � ذ�� ًا یو ��ج ا�یب ذ� ًا � ی�� ًا و ��ع ٰاذذ ا ذ� ًا �� ًا یون� ییم ��س تبذۃ عو ب� ًا‬
This Rasool Came Towards You, To Revive The Hearts Which Have
Been Shrouded And To Cause The Blind Eyes To See And To Open
The Deaf Ears And To Straighten The Twisted (Obstinate) Tongues.
It is in the Glorious Qur’an:
‫ﹷو ﹷﻣ ْﻦ اﹷ ْﺣ ﹷﻴﺎ ﹷہﺎ ﹷﻓ� ﹷ ﹷﺎﻧ ﹽﹷ ﹷﻤ ۤﺎ اﹷ ْﺣ ﹷﻴﺎ اﻟ ﹽﹷﻨ ﹷ‬

‫ﺎس ﹷﺟﻤﹻ ْﻴ ﹱﻌﺎ‬
And Whosoever Revived (Saved) A Single Life, It Is As If He Has

Revived The Entire Mankind [Surah Al Maa’idah (5), Verse 32]
The A’imma e Deen have stated that just as in its initial state the
universe was dependant on Nabi ‫ ;ﷺ‬that if Huzoor ‫ ﷺ‬had not been,
then there would have been nothing, likewise, it is dependent on
Huzoor ‫ ﷺ‬for its continuous survival, for if Huzoor ‫ ﷺ‬is not, then
there is nothing (i.e. if Huzoor ‫ ﷺ‬is not existing then nothing can
exist). The source references related to this are present in the book
‘Saltanat ul Mustafa’.
The lives (survival) of the humans and animals are through the fields
(i.e. through crops) and the life of the fields, is through (i.e.
dependent on) the rain. The life of the creation in general, is through
water and all their lives and the lives (i.e. the survival) of the entire
universe is through (i.e. depends on) Nabi ‫ﷺ‬.
44
The Life of Huzoor ‫ ﷺ‬is through the Remembrance of Almighty Allah
and The Life of the Remembrance of Allah Almighty (Zikr e Ilaahi) is
through Huzoor ‫ﷺ‬, for Huzoor’s ‫ ﷺ‬Blessed Arrival revived it.
It is in Mataali’ ul Masar’raat:
‫ت‬ ‫�و �� ٰی ال�ہ تن�ا� ٰی ��یتہ و ��م روح ا�� ن‬

‫وان و ی��ای�ا‬
The Nabi ‫ ﷺ‬Is The Soul of All The Worlds, And It’s Life
It is mentioned in the same (Mataali’ ul Masar’raat) that:
‫تف‬
‫ت�د افف ت� تت ک�� تۃ او ی�� ٓاء ال�ہ �� ٰی انن ہ �� ٰی ال�ہ ت��ا� ٰی ��یتہ و ��م‬
‫نببب‬
�‫�ر ال�ہ ��م� تتد �فی ا��رواح س ییم�ا ی��ا تی ا‬
There is a Consensus of all the Awliya Allah that Nabi ‫ ﷺ‬is that
Secret of Almighty Allah Which Is Flowing (i.e. Manifested) in All
The Souls. By Smelling His Fragrance, All The Souls Are Alive.
Un Ka5 Hukm Jahaañ Meiñ Naafiz

Qabza Kul Pe Rak’haate Ye Haiñ
His5 Grand Command, Throughout The Universe, Is Prevailing

Control Over Everything, He ‫ ﷺ‬Is Appropriately Keeping
Qaadir e Kul Ke Naa’ib e Akbar

Kun Ka6 Rang, Dikhaate Ye Haiñ
The Grandest Envoy of The All-Powerful, He ‫ ﷺ‬Is Being

The Colour of ‘Be’6 He ‫ ﷺ‬Is Clearly Exhibiting
45
5. It is in Mawahib ul Laduniyah Shareef that:
‫خ خخ‬
‫�و �� ٰی ال�ہ تن�ا� ٰی ��یتہ و ��م خ� خرا خت تہ �� ّ�ر و �و�ع نفوذخ ا��ر خ�� ت خین�خذخ ا�ر ا�� تخ ہ‬
‫و �� ت خین ت�ل خ��یر ا�� تخ ہ �� ٰی ال�ہ تن�ا� ٰی ��یتہ و ��م‬
(In Other Words), Nabi ‫ ﷺ‬Is The Treasure of Allah’s Secret And The
Station of The Implementation of The Command. No Command Is
Implemented, But From The Grand Court of Huzoor ‫ ﷺ‬And None
Receives Any Bounty, But From The Grand Court of Huzoor ‫ﷺ‬.
It is in Madaarij Shareef:
� ‫�م � � �ف ووے � اا� �� وو‬
‫ت‬ ‫ز ش‬ ‫ز‬
‫ �� اا�هي � جب�� وو � �اا� رر� وو اآ�ن رراا ساا� سب‬
It Has Been Established That The Authority (Administration) of Nabi

‫ﷺ‬, By The Divine Authorisation of Almighty Allah ‫ ج�ل ج��ہ و �م ننو��ہ‬Includes
The Earth And The Sky.
It is mentioned in the same (Madarijun Nubuw’wat) that:
‫ز ز ت‬
‫ررو رور رروورر اا ووسب وو � � ااوو � ر ب‬
� �‫رب اا‬
That Day Will Be Your (Day) And In It, By The Command of The
Rab’b of The Worlds, Your Command Will Prevail.
46
It is in Naseem ur Riyaz which is the annotation of the Shifa of Imam
Qadi Iyaadh that:
� ‫غ‬ ٰ
‫ا غتہ ��ی ال�ہ تن�ا�ی ��یتہ و��م ��ا�م �واہ ��و �ا�م غ��یر ��وم‬
Except for Huzoor ‫ﷺ‬, There Is No Other (Real) Authority In The

Universe. Huzoor ‫ ﷺ‬Is The Absolute Authority And He Is Not
Subject To The Command of Anyone In The Universe.
It is in Mawahib ul Laduniyah Wa Minah Muhammadiyah:
‫اذخ ا رام ا� ًرا ی��ن� خون خ�� خ�ہ‬
‫و�ینس �ذذ اک ا��ر �ذی �� ذون � ذارف‬
When Huzoor ‫ ﷺ‬Wishes For Something, Then It Is That Which

Happens, And There Is None In The Universe Who Can Overturn
That Which Huzoor ‫ ﷺ‬Wishes For.
It is this which is the special colour (shade) of ‘Be’ (Kun).
‫ض‬ ‫ض‬
It is in Sahih Bukhari that Ummul Mo’mineen Siddiqa ‫ر�ی ال�ہ ��ا‬ said to
Huzoor ‫ﷺ‬,
‫اری �بر� ی��ارع �فی �واک‬
I Am Seeing That The Rab’b of Huzoor ‫ ﷺ‬Swiftly

Bestows Huzoor ‫ ﷺ‬With That Which You Wish For.
47
It has been stated that amongst the Awliya, there is a special station
of the Ashaab e Takween (those who are blessed with the authority
to administrate in the world). Whatever they wish for, whenever they
wish for it, it becomes available immediately. To whatever they said
‘Be’ it is that which happens.
It is in Mataali’ ul Masar’raat:
� ‫�� ش‬
‫ق�ال سی�حخ ا بنو ��د �بب د ��ر� ٰ� خن کل ا�م � خن ا��اء ال�ہ تن�ا� ٰی فف�ال �فی �� فون �وث�ر �یفبہ بی�ا یب ف�اس بب‬
�‫ت‬
�‫� ذ��اہ وال�ہ ب��اد ذادا � تق تقوا ب�ا��ا ٔئہ تن�و ذئ تت �ھم ا�� ششی�اء ��ا ا خ��بر تن�ا� ٰی � خن خنوح و ی�ب� ٰی و بن بیبب ن ا‬
‫��ی ال�ہ تن�ا� ٰی ��یبہ و ��م م�ا ورد �ترا ض�ا و س ضب تہ و �و ب�ار �ضی ا تبب�اع ��ر�ل ا ی� ض�ا م�ا �� ین�د � ث� ترہ‬
Imam Abu Muhammad Abdur Rahmaan Said, Every Name of Allah

‫ �زز و ج�ل‬Is Exceptionally Effective In The World, Based On Its Meaning,
And There Are Some Special Servants of Allah That, When They Are
Established With The Names of Allah, Then Things Are Brought Into
Existence For Them (i.e. Made Available For Them), Just As Almighty
Allah Had It Proclaimed By Nooh ‫ ��يي ه ��م‬And Esa ‫ ��يي ه ��م‬And Our Nabi ‫ﷺ‬,
Which Has Been Mentioned In The Qur’an And Hadith.
This is also so prevalent with abundance amongst the followers of the

Rasools, that all of them cannot be counted (i.e. mentioned). It is
mentioned in the same book from the Tafseer of Imam Abul Ab’bas
Ahmad Aqleeshi that:
‫ق�ال و�یب بب ا بن زن ��ورد و ک ز�ن � زن ا� بب� د�� و ق�ال ب��م ال�ہ �اد ق�ا �� ٰی ب�ب�ل � زر�� و �� ٰی ٰ�ذذ ا ا ش�ار‬
‫بن� زض ا�ل ا�� ش�ار تاب �زی تفو�ہ ب��م ال�ہ � زن� بی� ز� زر� تہ � زن �بز ہ‬
48
In other words, Wuhaib Bin Ward ‫ ق�دس �رہ‬Who Was From The Abdaals,
Says That, If A True Servant Says Bismillah On A Mountain, The
Mountain Will Be Averted And Similarly, Some of The Awliya e
Kiraam have Indicated In This Statement of Theirs, That When The
Aarif (A True Mystic) Says Bismillah, It Is In The Station (i.e. It Is The
Manifestation) of The Creator Saying ‘Kun’ (‘Be’).
It has been mentioned in the same (book):
‫و�د ��ا تیمی � نن ��را� تات ا��اء �� تن� یون فن ا�ا بی�� فر� تہ ا��اء و ا�ا بی ب��رد �� تدق ف‬
�‫��ن ب��م ال�ہ � فن‬
� ‫ت‬ ‫ذ‬
‫�یئ ٔئذئذذ ئب � ذ� ذر� تہ � ذن �ئذ ہ �ذذ ا ا ش�ار ��یئہ بن�صذ ��ار�ن ذین � ذن ا�ل ��ن� یون ذن و �و � ی�ح‬
In other words, Imam Muhyil Millati Wad-Deen Haatimi listed the

names of those things which cause things to exist through
Karaamaat (Miraculous happenings), be it in this manner that, it is a
name which is known, by which the thing comes to be (i.e. to come
into being), (so) he took that name and the thing which was non-
existent, came into existence, or it was only due to his truthfulness,
that the Bismillah which is pronounced by a truthful servant is in
the station (i.e. the manifestation) of the Creator Saying, ‘Kun’
(‘Be’). Some of the Awliya who themselves were from the Ashaab e
Takween indicated this, and this is correct (authentic).
Un Ke7 Haath Meiñ Har Kunji Hai

Maalik e Kul8 Kehlaate Ye Haiñ
In His ‫ ﷺ‬7 Sacred Hand, Are The Keys To Everything

He ‫ ﷺ‬Is Known As The Master (Owner) of Everything8
49
‫ک ا ْ�ﻜﹷ ْﻮﺛﹷﺮ‬
‫اﹻﻧ ﹽﹷ ۤﺎ اﹷ ْﻋ ﹷﻄ ْي ٰﻨ ﹷ‬
Saari Kasrat Paate Ye Haiñ
O, Beloved! Countless Virtues Upon You We Are Bestowing

All The Grand Abundances, It Is He ‫ ﷺ‬Who Is Receiving
Rab’b9 Hai Mu’tee Ye Haiñ Qaasim

Rizq Us Ka Hai, Khilaate Ye Haiñ
The Creator9 Is The Giver, He ‫ ﷺ‬Is The One Distributing

Sustenance Is His (Allah’s), He ‫ ﷺ‬Is The One Nourishing
Maatam Ghar Meiñ Aik Nazar Meiñ

Shaadi, Shaadi, Rachaate Ye Haiñ
With Just A Single Sight, In A House Where There Is Mourning

Real Happiness and Jubilation, It Is He ‫ ﷺ‬Who Is Bringing
7. It is in the Hadith of Baihaqi, Abu Nu’aim and Haakim etc. that it is

in both the Taurat and Injeel concerning Huzoor ‫ﷺ‬:
‫ت‬
��‫ا��ی �� ف��ا ی‬
All The Keys Have Been Bestowed Upon Him ‫ﷺ‬
It is proven in Al Amn o Wal ‘Ula from Twelve Ahadith that the Keys
of The Treasures, The Keys of The Earth, The Keys of The World, The
Keys of Victory, The Keys of Benefit, The Keys of Paradise, The Keys of
Hell and The Keys of Everything have been granted to Huzoor ‫ﷺ‬.
50
Allama Faasi ‫ر��ہ ال�ہ ت��ا� ٰی‬ quotes in Mataali’ ul Masar’raat Sharh Dalaa’il ul
Khayraat:
‫ت‬ � ‫خ‬
‫�ا ��ر �خی ��ا�م خ�ا خی�ا ین��یبہ سیبد خ�ا ��د ��ی ال�ہ تن�ا� ٰی ��یبہ و ��م �� خدی یبببدہ �� خ��اب ی�ج خ�� ی��خرجب � خن‬
ٰ
‫��خزخ ا ٔن خن ا��یئۃۃ ش� ٔئ ا�� ٰی یت یدتہ ��ی ال�ہ ت��ا�ی ��یتہ و ��م‬
Whatever Blessing Appears Anywhere In The World, It Is Our

Master Muhammad ‫ ﷺ‬Who Grants It. For In His Sacred Hands Are
All The Keys. So, Nothing Leaves Allah’s Treasures, Except Upon The
Sacred Hands of Muhammad ‫ﷺ‬.
Ba-Khuda, Khuda Ka Yahi Hai Dar Nahiñ Awr Ko-ee Mafar Maqar
Jo Wahaañ Se Ho Yahiñ Aa Ke Ho Jo Yahaañ Nahiñ To Wahaañ Nahiñ
By Allah! It Is This Alone Which Is The Gate To Almighty Allah,

There Is No Other Destination, For The Homeless
Whoever Is Connected There, Is Humbly Present Here,

Whoever Is Disconnected From Here, There, He Is Totally Aimless
8. Shah Abdul Aziz Saaheb writes in Tohfa Ithna ‘Ashariyyah:
‫ت‬ ‫ض‬ ‫ت‬ ‫ت‬ ��‫ض ض ت‬

‫ا ت�� ٔ� تب ا��رض �ن یبد ا �د و � ید سہ و � ا��رض و ر باب ا�� م‬
‫م‬ � ‫ل‬ � � ‫ن‬ � �
The Earth Is Filled With The Praises of Ahmad And Ahmad’s

Veneration, And Ahmad Is The Master of The Entire Earth And The
Master of The Necks of All The Ummats.
51
It is in the Hadith of Imam Ahmed and Imam Tahaawi that A’sha
Maazini ‫ ر ض�ی ال�ہ � ضنہ‬said in the Court of the Beloved Nabi ‫ﷺ‬,
‫ی�ا �ال� � نّ��اس و د ی ّ� نان �� برب‬
O Master (King) of All The People, And The Remunerator of Arabia
It is in Shifa Shareef:
‫� فن �م ی� فنر ف�سہ �فی �ل� ��بفیب ی ��ی ال�ہ ت��ا�ٰی ��ینہ و��م �م ینذذ قق � ق‬
‫��وہ ا��یی� ذان‬
One Who Does Not Regard Rasoolullah ‫ ﷺ‬As His Master,

Will Never Taste The Sweetness of Imaan
Me To Maalik Hee Kahunga Ke Ho Maalik Ke Habeeb

Yaa’ni Mahboob o Muhib Me Nahiñ Mera Tera
As The Master I Will Refer To You,

For You Are The Beloved of The Almighty
In The Beloved & He Who Loves Him,

There Is No Mine & Yours In Reality
Wahi Noor e Haq Wahi Zil’le Rab’b

Hai Unheeñ Se Sab Hai Unheeñ Ka Sab
Nahiñ Unki Milk Meiñ Aasmaañ

Ke Zameeñ Nahiñ Ke Zamaañ Nahiñ
He Is The Light of The Almighty & Allah’s Radiant Manifestation,

Everything Is From Him, To Him Belongs Everything, Regardless
52
Is The Sky Not Regarded As His Property As Well,
Are The Earth And Time, Not His Belongings, Priceless?
It is in Bahjat ul Asraar Shareef from Hazrat Sayyidi Abu Madyan

Shu’aib ‫ ر ض�ی ال�ہ � ضنہ‬that:
‫��رض و �ل� �� ضارف � ضن �� شرش ��ی �� ض� شرش‬

‫�ل� ��بب دل � نن ��اء ��ی ا ض‬
From The Sky Upto The Earth Is The Domain of The Abdaal, And The
Domain of The ‘Aarif, Is From The Arsh Upto The Earth
Outrageously shocking is that it is in the Siraat e Mustaqeem of the

Peer of this sect, Isma’eel Delhvi that, These Personalities of Grand
Stature Are Absolute Administrators (Rulers) of The World, And
They Rightfully Say That, From The Arsh Upto The Earth Is Our
Kingdom. Ouch! This is the biggest ‘Shirk’ (as per them).
9. It is the Hadith of Sahih Bukhari Shareef:
�
‫ا�ن �ا ا ن�ا ق�ا�م وال�ہ ��ی‬
Indeed Allah Is The One Who Gives, And I Am The Distributor
The Ulama say that (here) no particular thing was specified. In other
words, no matter what the Blessing may be, Almighty Allah Alone is
The One Who Gives it, and it is through the Blessed Hand of Huzoor
‫ ﷺ‬alone, that it is received.
53
Apni Bani Ham Aap Bigaar’eñ
Kaun Banaaye9, Banaate Ye Haiñ
Whatever We Have Built, Ourselves We Are Destroying

Who Will Resolve It? 9 By Him, Resolved It Is Being
Laakhoñ Balaa-eñ Karoroñ Dushman

Kaun Bachaaye? Bachaate Ye Haiñ
Millions of Calamities, Billions of Enemies There Are Being

Who Will Truly Save Us? Our Saviour, He ‫ ﷺ‬Is Being
10. It is in Qasidah Burdah Shareef:
َْ ُ َٔ ْ‫َ َٔ ْ َ َ �� خَْ� ْ ق َ � َ خ‬
‫اك ِ� نْث� َد ُ� ُ�ول �� ْ َ� ِاد ثث �� ِ� ِمم‬
َ �َ �‫ِس‬ ُ ‫ذخ‬ �
‫يب�� أ�رم � ِق �أ ِ يي �ن � و ِبب ِه‬
ِ ِ
O You Who Is The Most Generous In The Entire Creation, I Have
None Else In Whom I Can Seek Refuge, Except For You; When The
Universal Calamity Befalls.
It is in the Qasidah Atyab un Nagham of Shah Waliullah Saaheb:
�‫ب‬ ‫ت� ف ف‬ ‫اذذ ا �ا ات تتیذ ی ازذ � تۃ �د�ھ�ۃۃ‬

‫��ی ط ببن��ی � نن �ینع ب�وابنیب ی‬
‫��وذخ بب ہ � خن خ� خوف �و ء ��عوا� بقب‬ ‫ت�� ت‬

‫ببب �ل � نن ن�ا�ر او ��ا�د‬
‫ٰ خ‬ � � �‫ف‬
‫ر�ول ��ہ �� قق ب�م �� خ��ا� بقب‬ ‫�س تب اری ا�� بب یب بب ��دا‬
54
‫�ئغ ت غ‬ ‫غ‬ �� ‫�� ت‬
‫و ب��ع ��ع غ�ر غان � غن کل ت�ا ٔئ بب‬ ‫روب �غی کل �� ۃۃر‬
‫و �م � ب‬
(In other words), When I Am Faced With Intense Dark Calamities,

Which Surround My Soul From All Sides, I Search For Someone Who
Can Support Me And Aid Me, In Whom I May Take Refuge, So That
My Fear of Facing A Bad End (Bad Death) Is Alleviated. At That
Moment, I See None Other Except Beloved Muhammad ‫ ﷺ‬Allah’s
Rasool, The Possessor of Grand Virtues, Who At All Times, Is The
Station of Refuge For The One Facing Calamities, From Whose
Sacred Court, Every Person Who Is Repenting, Seeks Out His
Pardon.
Thereafter he writes, In this couplet, is the indication towards that

Glorious Verse,
‫ﹷوﻟ ْﹷﻮ اﹷﻧ ﹽﹷ ﹹہ ْﻢ اﹻذْ ﹽﹷﻇﻠ ﹹﹷﻤ ْۤﻮا اﹷ ْ�ﻔ ﹷﹹﺴ ﹹہ ْﻢ ﹷﺟ ٓﺎ ﹹء ْو ﹷک ﻓﹷﺎ ْﺳ ﹷﺘ ْﻐ ﹷ ﹹ‬
‫�وا ا ﹷ‬
‫ﷲ‬
�‫ﷲ ﹷﺗﻮﹽﹷا ﹱﺑﺎ ﹽﹷرﺣ ْ ﹱﹻ‬
‫� ﹷﻟ ﹹہ ﹹﻢ اﻟ ﹽﹷﺮ ﹹﺳ ْﻮ ﹹل ﻟ ﹷﹷﻮ ﹷﺟ ﹹﺪوا ا ﹷ‬
‫ﹷوا ْﺳ ﹷﺘ ْﻐ ﹷ ﹷ‬
‘And When They Commit Injustice Unto Their Souls, Then O Beloved, They
Should Present Themselves Before You And Then Seek Forgiveness From
Allah, And (If) The Rasool Should Intercede On Their Behalf, Then
Undoubtedly They Shall Find Allah To Be The Acceptor Of Repentance,
Most Compassionate.’ [Surah An-Nisa (4), Verse 64]
Bande Karte Haiñ Kaam Ghazab Ke

Muzhdah Raza Ka Sunaate Ye Haiñ
That Which Is The Cause of Ire, The Servants Are Doing

(Yet), The Glad-Tidings of Happiness, He ‫ ﷺ‬Is Giving
55
Naz’e Rooh11 Meiñ Aasaani Deñ
Kalma Yaad Dilaate Ye Haiñ
Comfort He ‫ ﷺ‬Is Giving, As The Soul Is Departing11

A Reminder To Recite The Kalima, He ‫ ﷺ‬Is Giving
11. Huzoor ‫ ﷺ‬is indeed Huzoor ‫( ﷺ‬i.e. He ‫ ﷺ‬is unparalleled and will
open the Doors of Intercession). In Meezaan-ush Shariah, Imam
Sha’raani states:
‫ق ی‬ ‫ک� � ش ظ‬ ‫ٔ �� ف ق‬
‫فان ائ�ۃق ف��اء و��و ظ�ین قہ ھم ی �فع ظون �ظی ��دی ھم و ی�� ظ� ظون ا�دھم � ظند ��وع رو�ہ و � ظند‬
‫� ٔؤ � � زن�ر ؤ زن��یر �ہ ؤ�بز د �� زب ش�ر ؤ�� ش�ر ؤ��اب ؤ�� زیر زان ؤ��راط ؤ�� ین زع ز�� زؤن �یز ھم �یز‬
‫ب‬ �
‫�و قف فف � فن ��وا قف فف‬
Indeed, All The Imams, The Awliya And The Ulama (Fuqaha)
Intercede For Their Followers Respectively. When The Souls of Any
of Their Follower Departs (From This World), When Munkar And
Nakeer Question Them, When They Are Resurrected, When Their
Book of Deeds Are Unveiled, When They Are Called To
Accountability While Their Deeds Are Being Weighed And When
They Walk On Siraat (The Bridge), They Watch Over Them At All
Times And In Every Condition. In Fact They Are Not Unmindful of
Them (i.e. of Their State) At Any Place.
56
He further states:
‫ظ‬ ��
‫ب��ینع ا�� ٔئ� تہ �� تبئ� یدن ظن ی� ش� ظفع ظون � ظئ ا تئب�ا�ھم و ی�� ظ�و��م � ظئ ششدا ٔئدھم � ظئ �� ئظد ی�ا و ��بررخخخ و ی�وم �� ی ٰقی�ۃق‬
‫� تی ٰی ی ج�� زاوروا ��راط‬
All The A’imma e Mujtahideen Intercede For Their Respective

Followers And They Watch Over Them During All The Difficult
Moments In The World, In Their Graves And On The Day Of
Resurrection, Until Such Time That They Cross Over The Bridge of
Siraat (For Now The Difficult Moments Have Passed And The Era of
‫ ﻻ ﺧﻮف ﻋﻠﻴﻬﻢ وﻻﻫﻢ ﻳﺤﺰﻧﻮن‬Has Arrived Forever. Neither Have They Any Fear,
Nor Any Grief. And All Praise Be To Allah).
He further states:
�‫ئ ب‬ � ٔ
‫واداک خ�ن � ش�ا� خج ��و�یخئ تۃ ی�� خ� خون ا تئب�ا ھم و� ئریدی ھم � خئ �ینع ا��و�� و�� ششدا ٔئد‬
‫خ‬
ٔ ‫خ‬
‫� خئ �� ئخد ی�ا و ا ٰ�� خ�رۃۃ ف�ین خف ب�ائ�ۃۃ �� خد� بب‬
When The Awliya (The Masha’ikh) Are Watching Over Their

Followers And Disciples During All Times of Apprehension And
Difficulty In This World And In The Hereafter, Then What Can Be
‫ن‬
Said About the A’imma of The Madhab ‫!ر ض�ی ال�ہ ت��ا�ی�ٰ ��م ا ج��ن نین‬
57
It is also stated in Lawaaqih ul Anwaar ul Qudsiyah:
‫ت‬
‫کل � خن ک خ�ن �ن� ت��أ ئبئخئبئ أو ر�ول أو و�ئ خ�� ئبد خأن ی�� خ�رہ و ی� ٔأ خ� خد یئبئدہ � خئ �� شسد ٔأئد‬
Whosoever Is Connected To Any Nabi, Rasool Or Wali, Then Most

Certainly That Rasool Or Wali Will Appear And Hold His Hand (i.e.
Aid Him) During Any Hardship (Which He Faces).
The evidences here are many and abundant and many of them have
been mentioned in Hayaat ul Mawaat, Anwaar ul Intibaah and
Fataawa Africa, but this is for those who are the rightly guided ones.
‫ﹷو ﹷﻣﻦ ﹽﹷﻟ ْﻢ ﹷﻳ ْﺠ ﹷﻌ ﹻﻞ اﷲﹹ ﹷﻟ ﹹه ﻧ ﹱﹹﻮرا ﻓ ﹷﹷﻤﺎ ﹷﻟ ﹹه ﹻﻣﻦ ﻧﹽﹹﻮ ٍر‬
And To Whom Allah Does Not Give Light, For Him, There Is No Light
Anywhere. [Surah An Noor (24), Verse 40]
Marqad Meiñ Bandoñ Ko Thapak Kar

Meethi Neend Sulaate Ye Haiñ
While In Their Graves, His ‫ ﷺ‬Slaves, He ‫ ﷺ‬Is Tapping

Into A Peaceful Sleep, Them, He ‫ ﷺ‬Is Taking
Baap Jahaañ Bet’ay Se Bhaage

Lutf Wahaañ Farmaate Ye Haiñ
Where, From The Son, The Father Is Fleeing

True Compassion There, It Is He ‫ ﷺ‬Who Is Showing
58
Maañ Jab Ik-Lowte Ko Chor’ay
Aa-Aa Keh Ke Bulaate Ye Haiñ
When Her One & Only Son, A Mother Is Deserting

By Saying, Come Here, Come Here, He ‫ ﷺ‬Is Calling
Sankhoñ Be-kas Rone Waale

Kaun Chupaaye, Chupaate Ye Haiñ
When Trillions of Helpless Ones Are Bitterly Weeping

Who Will Calm Them? Calmed By Him ‫ﷺ‬, All Are Being
Khud Sajde Meiñ Gir Kar Apni

Girtay Ummat, Ut’haate Ye Haiñ
While In Prostration, He ‫ ﷺ‬Himself Is Falling

His Stumbling Ummat, It Is He ‫ﷺ‬, Who Is Lifting
Nangoñ Be Nangoñ Ka Pardah

Daaman D’hak Ke Ch’hupaate Ye Haiñ
For The Naked Ones & Humiliated, Those Who Are Being
In His Sacred Mantle, All of Them, He ‫ ﷺ‬Is Concealing
Apne Bharam Se Ham Halkoñ Ka

Pal’lah Bhaari Banaate Ye Haiñ
By His Grand Reputation, For Us Who Weigh Nothing

The Plate on Our Scale, Heavy, He Is Making
59
Than’da, Than’da, Meetha, Meetha
Peete Ham Haiñ, Pilaate Ye Haiñ
The Cold And Satisfying, The Sweet And Gratifying

While We Are Drinking, All of Us, He ‫ ﷺ‬Is Feeding
Sal’lim, Sal’lim Ke D’haaras Se

Pul Par Ham Ko Chalaate Ye Haiñ
Go With Peace! Go With Peace! With His ‫ ﷺ‬Words So Encouraging

On The Bridge, So Comfortably, He ‫ ﷺ‬Is Aiding Us To Be Walking
Jis Ko Koyi Na Khulwa Sakta

Wo Zanjeer Hilaate Ye Haiñ
That Which None Other, Can Ever Be Opening

It Is That Door Chain, Which He ‫ ﷺ‬Is Shaking
Jin Ke Ch’hap’par Tak Nahiñ, Un Ke

Moti Mahal Sajwaate Ye Haiñ
Even A Shack, Those Who Are Not Having

A Palace of Pearls, For Them He ‫ ﷺ‬Is Adorning
‘Topi Jin Ke Na Jooti, Un Ko,

Taaj o Buraaq, Dilaate Ye Haiñ
Even A Hat Or Shoes Those Who Are Not Having

A Crown & A Heavenly Steed, For Them He ‫ ﷺ‬Is Arranging
60
Keh Do Raza Se Khush Ho Khush Reh
Muzhdah Raza Ka Sunaate Ye Haiñ
Say To Raza, Be Happy, Happily May You Be Living

This Glad-tiding of Happiness, He ‫ ﷺ‬Is Announcing
Translator’s Note: This completes the first section of this beautiful

Qasida in which Sayyidi Sarkaar Aala Hazrat Imam Ahle Sunnat Ash
Shah Imam Ahmed Raza Khan Qaadiri Barakaati ‫ ر ض�ی ال�ہ � ضنہ‬presented
Imaan refreshing couplets in the Love of the Most Beloved of
Almighty Allah, Sayyiduna Rasoolullah ‫ﷺ‬. In these couplets of Na’at e
Rasool ‫ﷺ‬, Sayyidi Aala Hazrat Imam Ahle Sunnat ‫ ر ض�ی ال�ہ � ضنہ‬has beautifully
explained that the Beloved Rasool ‫ ﷺ‬is indeed the One Who
distributes the Blessings and the Bounties of Almighty Allah to the
entire universe, and each couplet manifests this message very clearly,
that no matter what we receive, we receive it from the Grand Court
of Nabi Kareem ‫ﷺ‬, for it is He ‫ ﷺ‬Who is the Wasila between the
creation and the Almighty Creator. The aim of presenting these
couplets was to prove the matter which is being discussed in this
book, that being, that it is permissible to seek aid from the Beloved
Rasool ‫ ﷺ‬and through His ‫ ﷺ‬Blessings, to seek aid from the
Beloveds of the Beloved Rasool ‫ﷺ‬, who are indeed the Beloveds of
Almighty Allah.
Ghaus ul Waqt Huzoor Sayyidi Mufti e Azam e Hind ‫ ر ض�ی ال�ہ � ضنہ‬beautifully
presented explanatory notes to these couplets where needed and in
doing so, he further expounded on that which his Noble Father
Sayyidi Aala Hazrat Imam e Ahle Sunnat ‫ ر ض�ی ال�ہ � ضنہ‬had presented in a
poetic form; and in doing so, Ghaus ul Waqt Huzoor Mufti e Azam e
Hind ‫ ر ض�ی ال�ہ � ضنہ‬has further helped the readers increase their love for
Sayyiduna Rasoolullah ‫ﷺ‬, so that they may see the reality of the
deviants which is being explained in the couplets which will follow.
[End]
61
SEEKING THE SPECIAL AID OF THE KING OF
PROPHETHOOD ‫ ﷺ‬OVER THE LEADERS
OF UNBELIEF AND APOSTASY*
Maula Deen Mitaate Ye Haiñ

Kufr, Islam Meiñ Laate Ye Haiñ
O, Allah! Deen, They Are Destroying

In Islam, Unbelief They Are Introducing
Teri Shaan Ghat’aate Ye Haiñ

Rab’b Ko Aib Lagaate Ye Haiñ
Your Grand Excellence, They Are Belittling

To The Creator, Faults, They Are Attributing
Rab’b Se Uljheñ Nabi Se Uljheñ

Kis Iblees Ke Kaate Ye Haiñ
Allah They Are Opposing, The Nabi They Are Opposing

Spun From The Thread, of Which Devil, Are They Being
Balke Wo Kufr Meiñ In Ka Gurga

Phir Muslim Kehlaate Ye Haiñ
In Fact, In Unbelief, The Devil’s Scullions They Are Being

And Still As Muslims, They Are Masquerading
62
Ibn e ‘Uqba1 Se Muslim Haiñ
Haasha Us Ko Lajaate Ye Haiñ
Muslims Like Ibn ‘Uqba1, Are They Being?

No! But Even He, They Are Embarrassing
Uske Zulmoñ Ki Had Thee Haram Par

Shaah e Haram Tak Jaate Ye Haiñ
The Limits of His Tyranny, Upto The Haram, Was Reaching

Yet, Even The Master of The Haram, They Are Attacking
Kitne Mazhab Rid’dat2 T’ehre

Fiqh o Kalaam Meiñ Aate Ye Haiñ
As Apostates2, Decreed, So Many Groups Were Being

Under The Ruling of Fiqh And Kalaam, They Are Falling
*Rid’dat is read with a Kasra (Zer on the Letter Raa) and a Tashdeed
on the letter Daal. In other words, while claiming to have the
qualities of Islam (i.e. while claiming to be a Muslim), to be liable for
words or actions of kufr (unbelief).
1. The wretched officer (commander) of the impure army which

Yazeed had sent to the Grand Court of Madina Tayyibah was ‘Uqba
bin Muslim. He committed such impure acts there, that simply
hearing about it causes the heart to tremble. For three days, Namaaz
was not performed in the Sacred Masjid. Horse droppings and urine
soiled the Pure Mimbar (Pulpit). Finally, he reached his end, under
terrible circumstances.
63
2. There is a difference in the ruling of apostasy when it comes to
Fiqhi and Kalaami (i.e. Kufr e Fiqhi and Kufr e Kalaami). When the
apparent meaning and sense of a word is kufr (unbelief) and does not
have any room for interpretation (or justification); in other words, no
interpretation for it is regarded as correct to the extent that the
interpretations are invalid and it will not be said that there is any
room for interpretation in it, (then in such a case) the Fuqaha (Expert
Jurists) decree it as being Kufr (unbelief).
However, no matter how distant the interpretation may be, then for
as long as it is within the scope of possibility in the common sense,
the Mutakal’limeen (The Expert Theologians) regard caution to be
necessary for it.
However, if the justification and interpretation are nearly impossible,

and where there is in reality no justification and interpretation at all
in it, and none will listen to it (i.e. none will accept it as a valid
interpretation), then upon this, there is consensus over it being
absolutely and unanimously Kufr (Kufr e Qat’i Ijma’i). This is that
kaafir, that to doubt his kufr is even kufr.
In the second line of this couplet, the indication is regarding these

categories, so that it may become known that in the headline of the
couplet, both the cases of kufr and apostasy are being referred to, for
in the Qasidah, both types of apostates are being refuted. [And Allah
Is The Divine Guide]
Kufr Ke Bach’che3 Kufr Ke Baawa

Kufr Ke Rishte Naate Ye Haiñ
The Children of Unbelief3, The Father of Unbelief It Is Being

The Relatives And Kinship of This Unbelief, They Are Being
64
Sab Se Muzir Tar Haiñ Ye Wahabi
Sunni Ban Kar Rij’haate Ye Haiñ
The Most Harmful of All, These Wahabis Are Being

Masquerading As Sunnis, The Sunnis They Are Seducing
Sunni o Hanafi o Chishti

Ban-Ban Kar Behkaate Ye Haiñ
As Sunnis, Hanafis, And Chishtis, They Are Coming,

With This Deception, (The People) They Are Misguiding
Jitne Dalaal Huwe Haiñ Ab Tak

Un Bahiy’yoñ Ke Khaate Ye Haiñ
Upto Now, All The Deviant Agents Who Have Been Coming
The Account Ledger of Them All, These Deviants Are Being
Jo Ch’hap’par Iblees Ne Chaaye

Sab Ke Ban’dhan Baate Ye Haiñ
All The Shack Roofs, Which The Devil Had Been Installing
The Binding Point of All of Them, They (The Wahabis) Are Being
Haq Se Jaahil Shah Se Zaahil

Kaisi Mad Ke Maate Ye Haiñ
Ignorant of The Almighty, Oblivious of The King

In Such A State of Oblivious Intoxication, They Are Being
65
Apni Chalti, Noor e Ilaahi
Jalte Munh Se Bujhaate Ye Haiñ
The Light of Allah; If In Their Power It Were Being,

They Would Try To Extinguish It, With Their Faces, Flaming
Pyaare Dafa’ Kar Aa’da, Kyuñkar

Tere Hote Saate Ye Haiñ
O, My Beloved! The Enemies, Please Be Repelling

Why Is It That In Your Presence, They Are Still Existing
3. The children of unbelief, refers to that mazhab (way) which has

been born, solely from unbelief. This case is that of ‘Iltizaam’ (i.e.
explicit unbelief).
The father of unbelief refers to that, the result of which is unbelief.

This is ‘Luzoom’ (not explicit kufr but its result leads to kufr). The
relatives and kinship of unbelief refers to that which is close to kufr
(unbelief). This Qasidah refutes all three of these categories.
Translator’s Note: Here, Huzoor Mufti e Azam Hind ‫ ر ض�ی ال�ہ � ضنہ‬is explaining
the said couplet of Sayyidi Aala Hazrat and in it; he is mentioning the
different levels of unbelief.
He mentions that Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬used the words, ‘children
of unbelief’ to refer to Kufr e Iltizaami, which is an explicit and clear
form of kufr, and then he said the father of unbelief, which refers to
that, the result of which is kufr, and this is called Kufr e Luzoomi and
then he mentions the ‘relatives and kinship’ to refer to that which is
close to being kufr. [End]
66
(THE DEVIANT BELIEFS OF) ISMA’EEL DELHVI & ALL*
THE WAHABIS AND ALL THE DEOBANDIS
Shah1 Ko, Rusul Ko Malak Ko Jo Maane

Us Ko Khuda Se Chur’aate Ye Haiñ
In The King1, In The Rasools & The Angels Those Who Are Believing,
From Almighty Allah, Him, They Are Completely Disconnecting
Ch’haach Bana Kar Pheñki Nubuw’wat

Ghee Tauheed Ka Taate Ye Haiñ
Regarding Nubuw’wat As A Residue, It, They Are Discarding

The Most Precious Path To Tauheed, They Are Incinerating
Translator’s Note: In this couplet, the words Ch’haach and Ghee have
been used. Sayyidi Aala Hazrat is using these words metaphorically so
that the reader may understand the vicious plot of the deviants.
Ch’haach refers to the leftover residue which remains after milk is
boiled to make clarified butter and this is usually discarded, and Ghee
refers to clarified butter, which is the most important portion of what
is intended.
So here, Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬is saying that these Wahabis are so
evil that they discarded Nubuw’wat from the Kalima in its real sense,
like the residue of the best portion is discarded when making clarified
butter, and instead of keeping it as the most precious path to truly
believing in Tauheed, they have incinerated it, so that it is not seen or
used to be beneficial. In other words, without believing in the
Nubuw’wat of Nabi Kareem ‫ ﷺ‬in the true sense and not only in
namesake, no matter how much one claims Tauheed, it is invalid, and
they know this, so they discarded Nubuw’wat in its real sense, by
67
saying that the Beloved Nabi ‫ ﷺ‬only brought the message and is
merely a servant of Allah and He ‫ ﷺ‬cannot do this and that and
cannot benefit us etc. This is what Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬is
explaining, that the path and the actual essence of true Tauheed is
when one believes in Almighty Allah and His Rasool ‫ ﷺ‬as it has been
commanded to do so, and not to keep what you want and discard the
rest, as the deviants do. [End]
Phir Us Kalma e Kufr Ki Tohmat

Rab’b o Rusul2 Pe Ut’haate Ye Haiñ
Then, That Accusation of The Words of Unbelief They Are Applying,

On The Almighty Creator And The Rasools2, This, They Are Raising
Shah Ko3, Rusul Ko, Ahl e Khuda Ko

Choohar’e Chamaar Sunaate Ye Haiñ
The King3, The Rasools & Allah’s Pious Servants When Addressing
As Street Sweepers And Cobblers, To Them, They Are Referring
* It is obvious that he (Isma’eel Delhvi) is the Imam (leader) to all of

them (all the Wahabis). Whatever is the intention of the Imam, it is
the same as theirs. It is mentioned on pages 63 and 64 of part one of
the Fataawa of their distinct leader Rashid Ahmed Gangohi as
follows:
Question: Is there any ruling in Taqwiyatul Imaan which should not

be acted upon, or is all of it correct (authentic)?
The Answer: According to this servant (Gangohi), all the rulings

within it (found in it) are correct (authentic).
68
1. (It is in) on page 21 of Tafwiyatul Imaan, Siddiqui Printers, Delhi
1270 Hijri: Do not believe in anyone else except Allah.
It is on page 8 (of the same book), It is mere foolishness to believe in

others. (Similar is written) on page 7 etc.
Translator’s Note: In his explanations and appendices, Huzoor Mufti

e Azam e Hind ‫ ر ض�ی ال�ہ � ضنہ‬refers to the book of Isma’eel Delhvi as Tafwiyatul
Imaan instead of Taqwiyatul Imaan. He probably used the actual
name once or twice as a reference, but thereafter calls it Tafwiyatul
Imaan. The reason for this is that Taqwiyatul Imaan means that which
strengthens Imaan and the book of Isma’eel does the opposite, thus,
Huzoor Mufti e Azam Hind ‫ ر ض�ی ال�ہ � ضنہ‬refers to it as Tafwiyatul Imaan, in
other words, that which ruins Imaan. [End]
I (Mufti e Azam) say, every Muslim knows that to believe in the

Rasools and in the Angels is an integral part of Imaan and not to
believe in them is a similar kufr to not believing in Allah ‫�زز و ج�ل‬. However,
in the religion (creed) of the leader of the Wahabis (Isma’eel Delhvi)
to believe in them (The Rasools and the Angels) and to even believe
in Huzoor e Aqdas ‫ ﷺ‬is simply Haraam and worse than every other
Haraam. [Peruse The First Appendix]
2. It is on page 19 (of the same book), Allah Saahab said, Do not

believe in anyone, but Me.
Here, he is falsely accusing Almighty Allah of Kufr.
3. It is on page 17 (of the same book), All the Prophets who came,
brought the same message, that you should believe in Allah, and do
not believe in anyone else, but Him.
�
Here, he is falsely charging all the Ambia ‫ ي��م ��م‬with Kufr.
69
4. On page 11 of Tafwiyatul Imaan, while making this claim that, This
is not the dignity afforded to any of the Ambia or Awliya.
Whosoever calls out to anyone (for aid) in the time of calamity is a
Mushrik (Polytheist).
As evidence for this, he says on page 22, When our Creator is Allah,
then we should call out to Him for all our work, and what need do
we have for anyone else. For example, when a person is the slave
(servant) of one King, then he does not even seek to have his issues
resolved by another King. So, what can be said about any sweeper
and shoemaker!
Haq5 Se Ch’hota Un Se Aazam

Beech Meiñ Awr Manaate Ye Haiñ
Inferior To The Creator5, Superior To Them Being

In The Middle, Some Other Deity, They Are Celebrating
Wo Sab Rakh’khe Chamaar Se Badtar

Thaakur Kis Ko Banaate Ye Haiñ
Worse Than A Cobbler, Everyone They Are Regarding

As Their Leader Then, Whom Are They Appointing
Laa Wal’laah6 Wo Shaan e Khuda Hai

Zar’re Se Jis Ko Giraate Ye Haiñ
By Allah! It Is Not As They Say; 6 Allah’s Splendour, He Is Being

To A Position, Lower Than A Speck, Whom Are They Dropping?
70
Rab’b Ka Muqaabil Samjhe Rusul Ko
Apna Shirk Bhulaate Ye Haiñ
Equal To The Creator, They Think, The Rasools We Are Taking

Yet Their Very Own Polytheism, They Are Forgetting
Unki Iz’zat Haq Se Juda Hai

Donoñ Ki Taul Karaate Ye Haiñ
Their Honour, Separate From Allah, They Are Regarding

The Grand Honour of Both, They Are Now Measuring
Un Ka Naam7 Dhara Naakaare

Kufr Ke Kaam To Aate Ye Haiñ
They Referred To The Beloveds7 As Being Good For Nothing

While of Benefit To Unbelief*, Themselves They Are Being
Un Ke Munh Meiñ Khaak Ho, Kis Ko

Mit’ti Meiñ Mar Kar Milaate Ye Haiñ
Like Dust8 May The Words of Their Mouth Be Nothing,

As Dead & Mixed In The Sand, To Whom Are They Referring?
Phir9 Us Kufr Ki Tohmat Shah Par

Rakh Kar Khaak Ur’aate Ye Haiñ
Then9 This Statement of Unbelief, To The Grand King,

They Are Falsely And Deceitfully Attributing
71
5. It is on page 16 of Tafwiyatul Imaan, Whoever gives the Right of

Allah to the creation, he has given the right of the One Who is
Greater than the Greatest to the one who is most disgraced than
the most disgraced, which is like keeping the crown of a king on the
head of a cobbler. And know for certain, that every creation, be it
(he) small or big (inferior or superior), before the Grandeur of Allah,
it (he) is more disgraced (lower) than a cobbler.
I (Mufti e Azam) say, he referred to Allah as Greater than the greatest

and he has referred to all the creation as being more disgraced than
the most disgraced. This means that least of all (according to them)
there should be one other (Deity) in the middle, who is smaller than
Allah and greater than the creation, who is lower than Him (disgraced
before Him) and higher (greater) than them. This is Kufr! [Peruse the
second Appendix]
6. It is on page 74 of Tafwiyatul Imaan, Before Him (Allah) all are

lower than the lowest (most worthless) speck.
7. It is on page 35 of Tafwiyatul Imaan, In the presence of Allah, to

call out to such helpless (incapable) people who cannot give any
benefit or loss, is a mere injustice, for it is to give the excellence
(status) of such a Being to such worthless ones. [Peruse the Fourth
Appendix]
8 & 9. It is on page 82 of Tafwiyatul Imaan, He (i.e. Nabi ‫ )ﷺ‬said,

When you pass by My Grave, will you prostrate? In other words,
One day I too will die and be mixed in the sand.
72
He has uttered Kufr. In other words, he has uttered it and then is
falsely accusing Huzoor ‫ ﷺ‬of having said this. [Peruse the Fifth
Appendix]
Jaise10 Pad’haan Awr Chaudhari Aisi

Shah Ki Siyaadat Gaate Ye Haiñ
Like10 A Headman or A Village Chief Is Being

The Leadership of The Grand King, In This Way They Are Describing
Ch’hote11 Bar’ay Bhai Ka Tafaawut

Apne Meiñ Shah Meiñ Bataate Ye Haiñ
Between A Small11 & Big Brother, The Difference Which Is Existing

Only Such Difference, Amid The King & Them, They Are Regarding
Sirf Bar’ay Bhai Ke Baraabar

Shah Ka Waqaar Manaate Ye Haiñ
Only Equal To A Big Brother, Him They Are Regarding

Only Such, The Nobility of The Grand King They Are Observing
Ch’hote, Naana Husain o Hasan Ke

Pesh e Khud Kahlaate Ye Haiñ
The Grandfather of Husain & Hasan, Small They Are Regarding

Yet Themselves, As Leaders, They Are Regarding
Hukm e Adab Meiñ Chacha Zahra Ke

Qaatalahum Bane Jaate Ye Haiñ
Is It In The Rule of Respect, As Zahra’s Uncle To Be Masquerading?

May Allah Slay Them; This Is What They Are Deserving
73
Wo Jin Par Maañ Baap Tasad’duq
Bhai Un Ko Banaate Ye Haiñ
Sacrificed Upon Whom, Our Mother & Father Are Being

As A Brother, Such A Personality, They Are Regarding
Taalibi* Ab’basi To Nahiñ, Kya

Zer e Abu Lahab Aate Ye Haiñ
Neither The Children of Abu Taalib Nor Ab’bas Are They Being
So Under The Children of Abu Lahab, Are They Then Falling?
Shah12 Ki Thana, Madh Baaham Se

Kam Ho Ye Lal-chaate Ye Haiñ
Compared To Their Joint Praises, The Praises of The Grand King12

To Be Even Less Than This, Is What They Are Coveting
Fawq13 e Risaalat Shah Meiñ Nahiñ Kuch

Jumla Khasa’is Dhaate Ye Haiñ
Above13 The Rank of Prophethood, In Our King, There Is Nothing

All His Other Unique Attributes, They Are Clearly Belittling
10. It is on pages 85 and 86 of Tafwiyatul Imaan, Just as there is a

headman of every nation and a village chief (landlord), in the same
way, our Prophet is the leader of the entire world.
Leave alone someone addressing a king in this manner, even if a

collector (administrative official of a district) has to be addressed in
74
this manner, it will be regarded as an insult to him. This is the respect
which they have for Rasoolullah ‫!ﷺ‬
11. It is on page 81 of Tafwiyatul Imaan, Allah has made Him bigger

(greater). He became the elder brother, we are the younger
brothers.
It is on page 80; Thus, respect him like you respect a big brother.
Look at how openly disrespectful this is! They did not even say equal
to the father.
* Huzoor ‫ ﷺ‬did not have any blood brothers. Hazrat Hamzah ‫ ر ض�ی ال�ہ � ضنہ‬did
not leave behind any male children.
It is apparent that the Wahabis and the Imam of the Wahabis are
neither from the children of Hazrat Ab’bas nor Abu Taalib, so are they
regarding themselves the sons of Abu Lahab, and are thus making
blasphemy by referring to themselves as the younger brothers!
12. It is on page 85 of Tafwiyatul Imaan, Only respect (Him) in the

manner as you would respect a human, and even in this, only be
brief (i.e. do the bare minimum).
Isra14, Ruyat15, Khatm e Nubuw’wat16

Sab Ko ‘Adam Meiñ Sulaate Ye Haiñ
Ascension14, Divine Vision15, The Seal of Prophethood16 Him Being

All of This, Into Non-Existence, They Are De-Activating
75
Aik17 To Shah Par Ye Tohmat, Phir
Hukm18 Meiñ Hasr, Bar’haate Ye Haiñ
First17, This False Accusation, To Our Master, They Are Attributing

Then In The Command18, Restrictions They Are Adding
Waaqif Haiñ19 Ahkaam Se, Baaqi

Saare Fazl Gumaate Ye Haiñ
Only Aware19 of The Commands, They Say, He Is Being

All The Other Grand Virtues, They Are Deliberately Evading
Kul E’jaaz20 Tamaam Mahaasin21

Sab Par ‘Laa’ Khinchwaate Ye Haiñ
The Complete Splendours20 & All The Virtues21 Which He Is Having

Over All of Them, Clear Negation, They Are Now Drawing
Ye Bohtaan22 Bhi Shah Par Rakh’kha

Kitna Haq Ko Sataate Ye Haiñ
Even This False Accusation22, To Our Master They Are Attributing

Look At How Much, The Almighty, They Are Offending
‫ﹹون اﷲﹷ ﹷو ﹷر ﹹﺳﻮ ﹷﻟهﹹ‬

‫* ﻳﹹ ْﺆذ ﹷ‬
Deen Ko Kya Kalpaate Ye Haiñ
Those, Who Offend Allah And His Rasool, They Are Being
Such Offence, To The Pure Religion, They Are Causing
76
Aisoñ Ko Jo ‫ أﹷ ﹷﻋ ﹽﹷﺪ ﹷﻟ ﹹه ْﻢ‬Hai
Aaj Nahiñ, Kal Paate Ye Haiñ
For Such People, Prepared, Hell-Fire Is Waiting

If Not Today, Tomorrow, Chastisement They Will Be Facing
Mu’jiza23 Um’miyat e Shah Se

Peer Ka Jahl Milaate Ye Haiñ
The Miracle of The King Being Untaught, By Any Created Being,

To The Ignorance of Their Peer, This, They Are Associating
13-16. It is on page 83 of Tafwiyatul Imaan, The Prophet of Allah

said, only say this, that I am the servant of Allah and His Rasool. In
other words, whatever goodness and splendours Allah has given
me, are all included in simply saying ‘Rasool’.
This is making Kufr (i.e. rejecting) all the special and unique
excellences (virtues) of Huzoor ‫ﷺ‬. [Peruse the Sixth Appendix]
17. By saying ‘Yaa’ni’ (in other words), he has attributed this lie
(fabrication) to Huzoor ‫ﷺ‬. (as per this statement: It is on page 83 of
Tafwiyatul Imaan, The Prophet of Allah said, only say this, that I am
the servant of Allah and His Rasool. In other words, whatever
goodness and splendours Allah has given me, are all included in
simply saying ‘Rasool’).
18. I (Mufti e Azam) say, In the Hadith, it was only this much, say that
I am the servant of Allah and His Rasool.
77
He fabricated the translation that, ‘only say this’. This is attributing a
lie (a fabrication) to Huzoor ‫ ﷺ‬and he has done this to attain the
same evil objective; that with the exception of Risaalat
(Prophethood), Huzoor ‫ ﷺ‬has no other virtues.
19-21. It is on page 29 of Tafwiyatul Imaan, The only greatness

(superiority) He possesses, is that He shows Allah’s Way, and He is
aware of the good and evil actions.
I (Mufti e Azam) say, Leave alone excluding the Miracles, this Kufr has
excluded Risaalat as well. [Peruse the Seventh Appendix]
22. On page 89 of Tafwiyatul Imaan, this false accusation (lie) has

been attributed to Nabi ‫ ﷺ‬that, The only distinction which I have
over all the people is that I am aware of (acquainted with) the
Commands of Allah and the people are unaware (unacquainted).
I (Mufti e Azam) say, Now even Hidaayat (Guiding the people) has
gone. Only being aware (acquainted) with the Commands is
remaining. [Peruse the Eighth Appendix]
*. It is in the Glorious Qur’an,
‫�ة ﹻ ﹷوأﹷ ﹷﻋ ﹽﹷﺪ ﹷﻟ ﹹه ْﻢ ﹷﻋ ﹷﺬا ﹱﺑﺎ ﹽﹹﻣهﹻي ﹱﻨﺎ‬

‫اﻟﺪﻧ ْ ﹷﻴﺎ ﹷو ْاﻵ ﹻ ﹷ‬ ‫إ ﹻ ﹽﹷن ﹽﹷاﻟ ﹻﺬ ﹷ‬
‫ﻳﻦ ﻳﹹ ْﺆذ ﹷ‬
‫ﹹون اﷲﹷ ﹷو ﹷر ﹹﺳﻮ ﹷﻟ ﹹه ﻟ ﹷﹷﻌ ﹷﻨ ﹹه ﹹﻢ اﷲﹹ �ﹻي ﹽﹹ‬
Indeed, Those Who Offend Allah And His Rasool, Allah Has Cursed
Them In This World And In The Hereafter. He Has Kept Ready For
Them A Humiliating Torment. [Surah Al-Ahzaab (33), Verse 57]
23. It is in the Siraat e Mustaqeem of Isma’eel Delhvi, Zia-ee Printers,

in the foreword of the 1285 edition regarding his Peer (his so-called
spiritual guide), He was born perfectly resembling Rasoolullah ‫ﷺ‬,
78
thus he remained illiterate. This (statement) is deviance. [Peruse the
Ninth Appendix]
Shah24 Ke Hukm Pe Chalne Meiñ Bhi

Shirk Ki Haand’i Pit’aate Ye Haiñ
Even In Following The Command of The Grand King24

The Pot of Polytheism, They Are Banging
Wird25 e Kalima e Tayyib Par Bhi

Shirk Ka Munh Phailaate Ye Haiñ
When Continuously Recited, The Kalima e Tayyib Is Being

Even In This, To Prove Polytheism, They Are Desiring
Itna Jalte Hai Naam e Shah Se

Kalme Se Kaniyaate Ye Haiñ
On The Name of Our Master, So Furiously They Are Burning

The Sacred Kalima As Well, They Are Shunning
Dam26 Meiñ Karoroñ Hamsar e Shah Hoñ

Aisi Machine Dharaate Ye Haiñ
In A Moment, To Make Millions, Equal To The Grand King

This Is The Type of Machine, Which They Are Operating
Mu’jizay27 Se Bahutere Jaadu

Akmal o Aqwa, Gaate Ye Haiñ
To Miracles, So Many Acts of Sorcery They Are Comparing

Such Sorcery Is More Splendid & Powerful, Is What They Are Singing
79
Saahir Qaadir, Lekin Shah Ko
Pat’thar Mahz28 Bataate Ye Haiñ
The Sorcerer Having Power, But The Grand King,

To Be Simply Like A Stone, They Are Proclaiming
24. It is on pages 13 & 14 of Tafwiyatul Imaan, In eating, drinking and

dressing, one should act in accordance with His commands (and)
apply whatever He has commanded and stay away from all that
which He has forbidden. Such things Allah has mentioned, due to
His Own Honour. Whoever shows such respect to the Ambia and
the Awliya, it is Shirk (Polytheism). [Peruse the Tenth Appendix]
25. It is on page 49 of Tafwiyatul Imaan, To chant a name is from

amongst the same actions, for Allah has made this unique for His
Honour and to do this for someone else is Shirk.
I (Mufti e Azam) say, When repeatedly reciting the Kalim e Tayyibah,

one chants the Name of Huzoor ‫ ﷺ‬repeatedly, then according to
him, this is Shirk (polytheism)? [Peruse the Eleventh Appendix]
26. It is on page 37 of Tafwiyatul Imaan, If He Wills, then in a single

moment, he can create millions of Nabi Muhammad.
This is clear blasphemy and a statement of Kufr. [Peruse the Twelfth

Appendix]
27. Isma’eel Delhvi says on page 31 of Risaala Mansab e Imaamat,

which is quoted in volume 3, page 23 of Fataawa Gangohi, Many
things which are counted as the Mu’jiza of the accepted ones; then
similar, if not stronger and more splendid than them, the sorcerers
80
and those who perform spells can conjure. [The refutation of this
kufr can be perused in the Thirteenth Appendix]
O Muslims! Is this what you believe, that sorcerers (black-magicians)

can conjure that which is greater than a Mu’jiza (Prophetic Miracle)?
28. It is in the same, The Mu’jiza occurs in this way, that Almighty
Allah Himself applies such an astonishing action. It is not that He
gives the Nabi the power to show the Mu’jiza (Prophetic Miracle)
and then commands Him to make it apparent.
It is also on page 24, whosoever believes this, that Almighty Allah

gave the Ambia the authority to manage (administer), then such a
person is undoubtedly a Kaafir and Mushrik (i.e. an unbeliever and
polytheist).
This is explicitly rejecting the Glorious Qur’an. [Peruse the refutation

of this Kufr and ‘Shirk’ in the Fourteenth Appendix]
Shah29 Ki Wajaahat Shah Ki Muhabbat30

Zehar Kahaañ Nahiñ Khaate Ye Haiñ
Whether In The Honour of Our Master Or The Love30 of Our King29

As Adversaries, Their Venom, Where Are They Not Spewing?
Asl31 Shafa'at e Shah Se Haiñ Kaafir

Naam Ko Lafz Dikhaate Ye Haiñ
In Reality 31, The Intercession of The Master, They Are Rejecting

Only For Namesake, The Word ‘Intercession’ They Are Using
81
Us Meiñ32 Bhi Takhsees Un Ki Nahiñ Kuch
Muhmal Gol Gar’haate Ye Haiñ
Even In That32, (They Claim) No Special Distinction, He Is Having

Such Meaningless And Absurd Versions, They Are Fabricating
Beyt’i33 Tak Ke Na Kaam Aayenge

Be Qadree Ye Manaate Ye Haiñ
Even To The Aid of His Daughter33, He Will Not Be Coming

This Is The Disesteem, Which They Are Observing
29. It is on page 37 of Tafwiyatul Imaan, Due to the high standing of

an Ameer (Leader), his intervention was accepted. There is
absolutely no such form of intercession in the Court of Allah.
Whoever regards any Nabi to be an intercessor like this, is an actual
Mushrik (Polytheist). [Peruse the refutation of this deviance in the
Fifteenth Appendix]
O Muslims! Do you not regard your Nabi ‫ ﷺ‬as having such honour
and standing in the Court of Almighty Allah, that His ‫ ﷺ‬Honour is a
means of the acceptance of intercession?
30. It is on page 38 of Tafwiyatul Imaan, Intervention (Intercession)

being accepted due to love, is that form of intercession which is
absolutely impossible in His (Allah’s) Court. Whosoever accepts
anyone to be this kind of an intercessor; he is a Mushrik like this.
[This evil deviance is refuted in the Sixteenth Appendix]
31. It is on pages 39 & 40 of Tafwiyatul Imaan, He will choose whom

He wants as an intercessor, by His Command.
82
In our Imaan, Our Nabi ‫ ﷺ‬is already selected (chosen) for
intercession. Allah has chosen Him ‫ ﷺ‬and will choose only Him ‫ﷺ‬,
and while all will say, Nafsi-Nafsi (I am only concerned about myself),
and He ‫ ﷺ‬will be saying, Ummati-Ummati (My Ummah, My Ummah).
[Peruse the Eighteenth Appendix]
33. It is on page 46 of Tafwiyatul Imaan, O Faatima! Save Yourself

from the fire. I Will not be of any benefit (aid) at all to you in the
Court of Allah. The Prophet openly told off everyone, even his own
daughter, that the matters with Allah are out of My control. There, I
cannot aid anyone.
It is on page 34 of the same book, I am myself afraid, so how will I

save anyone else.
O Muslims! Is this your belief also, that Huzoor ‫ ﷺ‬cannot even save
His own daughter on the Day of Qiyaamat and that He ‫ ﷺ‬is afraid
Himself, so how will He ‫ ﷺ‬save others? [Peruse the details in the
Nineteenth Appendix]
Mughni* Rab’b Se Na Ho Sakne Ko

Kya Maa'na Pehnaate Ye Haiñ
Free From Want*, Like The Creator, Not Being

To This, What Meaning Are They Assigning
Un Ke* Kaam Na Aayenge Be-Shak

Jab To Jahannam Jaate Ye Haiñ
Indeed, To Their Aid*, He ‫ ﷺ‬Will Not Be Coming

This Is Why To Hell-Fire, They Are All Going
83
Jag Beeti Se Kya Matlab Hai
Apni Beeti Sunaate Ye Haiñ
By Reporting Such Narratives, What Are They Establishing

In Fact, Their Own Description, They Are Relating
Sab Ke Baraabar Aajiz34 o Naadaañ35

Kaar e Jahaañ Meiñ Bataate Ye Haiñ
Like Everyone Else, Helpless34 And Not Knowing35

In The Affairs of The World, Him, They Are Regarding
Jin Ka Chaaha36 Khuda Ka Chaaha

Un Ka Chaaha Mit’aate Ye Haiñ
He, Whose Wish36, Almighty Allah’s Will Is Being

It Is The Wish of That Personality, Which They Are Erasing
Naa’ib e Akbar Qaadir e Kul Ko

Pat’thar37 Ka Tahraate Ye Haiñ
The Greatest Envoy of He, Who Has Power Over Everything

To Be Merely Like A Stone37, They Are Portraying
*. I (Mufti e Azam) say, In the Hadith, the negation of being free from
want was mentioned. By saying ‘being free from want’ to be
‘unconcerned’, in reality, they have made it to mean that He is of no
benefit.
84
*. This is because as per the command of the Hadith Sahih
Mutawatir, one who rejects the Shafa’at (intercession) is one who is
deprived of intercession.
34. It is on page 30 of Tafwiyatul Imaan, in these matters all the

servants, big and small, are equal, helpless and without any power
(or choice).
While the explanations of the Na’at Shareef were mentioned (in the
first section), the statements of the A’imma have gone by. Observe
(there) what the belief of the Muslims are, and then observe what is
their belief. [Peruse the Twentieth Appendix for more details]
35. It is on page 30 of Tafwiyatul Imaan, in these matters all the

servants, be they big or be they small, are all alike, unaware and not
knowing (ignorant).
O Muslims! Is it the way of the Muslims, to refer to Rasoolullah ‫ ﷺ‬as

being equal in not knowing (ignorance) to every ignorant unbeliever?
[Peruse the Twenty-First Appendix for further details]
36. It is on page 52 of Tafwiyatul Imaan, He, whose name is

Muhammad or Ali, has no power (choice, authority) over anything.
Further, it is on page 35 of Tafwiyatul Imaan, Neither do they

actually have any say in any matters, nor do they have the power
(capability) to do so. They are unable to cause any benefit or loss
(harm). They are useless.
This is not only insulting the Beloved Rasool ‫ﷺ‬, but it is also insulting
Almighty Allah. [Peruse the Twenty-Second Appendix]
85
37. On page 49 of Tafwiyatul Imaan he mentions the Right of Allah (in
this way), You should only keep the expectation of benefit and loss
(harm) from Him. To expect such a matter from any other is ‘Shirk’.
I (Mufti e Azam) say, there is even the expectation of benefit and the
risk of loss (harm) from a stone (or a rock). It is beneficial in
Tayam’mum (dry ablution) and even strengthens the foundation (of a
building), and if it falls on the head, then it will split it. So (according
to them), the Ambia and the Awliya are even more useless than a
stone. [Peruse the Twenty-Third Appendix]
Pat’thar38 Se Bhi Bad-tar Laashay

Mahaz Pe Theyka Khaate Ye Haiñ
Corpses Worse Than Stones, Them, They Are Regarding

Upon The Word ‘Merely’, They Are Stumbling
Kya39 Har Baar Nabi o Wali Se

Shaitaan Bhoot Milaate Ye Haiñ
Why Always To The Names of Nabis & Every Saintly Being

The Devil And Ghosts, They Are Adjoining?
Jo Aayaat40 Butoñ Meiñ Haiñ, Unko

Mahbooboñ Pe Jamaate Ye Haiñ
To The Idols, Those Verses Which Are Referring

To The Beloveds of Allah, These They Are Applying
86
Un Ko Nabi, But, Bhoot, Haiñ Yaksaañ
Ye Tauheed Sujhaate Ye Haiñ
To Them, The Nabi, Idols And Ghosts, Alike Are Being

This Is The Kind of ‘Tauheed’ To Which They Are Implying
Shaan41 e Jalaal e Habeeb e Haq Ko

Salb e Hawaas Banaate Ye Haiñ
To The Awe Inspiring State, Which Allah’s Beloved Was Manifesting

To Becoming Out of Control And Senseless, They Are Referring
Hamd42 Kare Haq Madh e Nabi Se

Qadh Se Qadr Bar’haate Ye Haiñ
By Praising The Nabi, His Praises Almighty Allah Is Proclaiming

Yet By Reproaching; His Grandness, They Claim To Be Praising
Utni Hee Shaan e Khuda Bar’hti Hai

Jitna Nabi Ko Giraate Ye Haiñ
They Feel, The Greater The Majesty of Allah They Are Extolling
The More The Most Beloved Nabi ‫ﷺ‬, They Are Belittling
Rab’b43 Deta Hai Rusul Ko Tasal’lut

Be Qaabu Tahraate Ye Haiñ
Authority To The Rasools, Almighty Allah Is Giving

Yet Having No Control, Them, They Are Regarding
87
38. It is on page 77 of Tafwiyatul Imaan, Nothing happens by the

wish of the Rasool (i.e. by what the Rasool wants). [Peruse the
Twenty-Fourth Appendix in refutation of this blasphemy]
39. This entire book is full of that which is precarious. When giving a
ruling, he combines the Nabis, Walis, Shaitaan, Fairies and Ghosts.
[Peruse the actual texts in the Twenty-Fifth Appendix]
40. Peruse this discussion in the Twenty-Sixth Appendix.
41. It is on page 75 of Taqwiyatul Imaan, Due to Being Terrified, He

became senseless (out of control). [Peruse the Twenty-Seventh
Appendix]
42. Recite the Glorious Qur’an from the beginning to the end and
look at the entire Tafwiyatul Imaan, and it will become clear that
Almighty Allah mentions His Praises by Praising His Beloveds, and this
person (Isma’eel Delhvi) regards abusing the Beloveds of Allah, to be
Praising Almighty Allah. [Peruse this discussion in the Twenty-Eighth
Appendix]
43. It is on page 10 of Tafwiyatul Imaan, He does not give control

over anyone to anyone.
I (Mufti e Azam) say, With the exception of attributing lies to Allah, it

is also denying the verses (of The Qur’an). [Peruse the Twenty-Ninth
Appendix]
88
Shah44 Ke Huzoor Qiyaam e Adab Ko
Shirk Bhawan Meiñ Bith’aate Ye Haiñ
With Respect Before Our Master, When We Are Standing

In The Temple of Polytheism, This, They Are Placing
Taiba45 Ke Jangal Ke Adab Par

Kya Zanjeereñ Tur’aate Ye Haiñ
With Regards To The Wilderness of Taiba45 Respecting

Such Shackles For Fleeing, They Are Breaking
Khud46 Farmaan e Rasoolullah Par

Hukm e Shirk Char’haate Ye Haiñ
Upon That Which Rasoolullah ‫ ﷺ‬Is Personally46 Commanding

The Decree of Polytheism, They Are Openly Applying
��‫ﻮ‬ ‫ﹽﹷ‬
ٰ ‫إ ﹻ ْن ه ﹷﹹﻮ إﹻﻻ ﹷو� ٌْي ﻳﹹ‬
Dekho Kahaañ Ch’halkaate Ye Haiñ
‘It Is Not But Divine Revelation, Which Upon Him Is Descending’

Just Look At Where, This Verse, They Are Expressing
Un Ki Baat To Wahi e Khuda Hai

Kis Par Shirk Jhukaate Ye Haiñ
Revelation From Allah, His Every Word Is Indeed Being

Over What Then, Polytheism Are They Favouring?
89
Sun47 Ke Tabarruk Aab e Madina
Shirk Meiñ Doobe Jaate Ye Haiñ
About The Sacred Water of Madina, When They Are Hearing47

In (The Flood of) ‘Polytheism’ Immediately They Are Drowning
44. It is on page 12 of Tafwiyatul Imaan, The One who prostrates to

the Prophet or stands with his hands tied (folded with respect),
(The ruling of) ‘Shirk’ (polytheism) is applicable to him.
It is on page 54, Merely (only) for the respect of someone, to stand

in front of him respectfully, is from the same actions, which
Almighty Allah has stipulated for His Respect.
This is attributing a lie (false accusation) to Almighty Allah. [Peruse

the Thirtieth Appendix]
44. It is on page 12 of Tafwiyatul Imaan, Shirk is proven on the one

who respects the neighbouring wilderness (Deserts etc.) there.
The Mushrik regards everyone as a Mushrik (Polytheist). Ask the

heart of the Muslim about the respect which is awarded to that pure
and Blessed Wilderness (i.e. the surrounding deserts etc. of Madina
Shareef).
46. It is on page 50 of Tafwiyatul Imaan, To respect its wilderness, to

not hunt there, to not cut the trees, to not pull out the grass, and to
do all such actions and to expect this to be beneficial to one's Deen
and worldly life, are all matters of ‘Shirk’.
90
Here, he has selected (i.e. singled out) those blessed acts of respect
of that Sacred Wilderness and labelled them as ‘Shirk’, which
Rasoolullah ‫ ﷺ‬explicitly mentioned. [Peruse the Thirty-First
Appendix]
I (Mufti e Azam) say, When according to you, the one who expects
any benefit from Rasoolullah ‫ ﷺ‬is a Mushrik, then what are you
doing speaking about having expectation when showing respect to
Madina!
47. It is on page 12 of Tafwiyatul Imaan, To drink the water of its

well, regarding it to be sacred and to apply it on the body and to
distribute it amongst yourselves and to take it for those who are
not present, are those actions which Almighty Allah mentioned for
His Ibaadat (Worship), so whoever does this for any Prophet, ‘Shirk’
is proven for him (i.e. the rule of polytheism applies to him).
He has attributed a lie to Almighty Allah and has branded all the
Muslims from the time of the pious predecessors’ right up to now, as
Mushriks. [Peruse the Thirty-Second Appendix]
In48 Ko Safar e Taiba Ka Saqar Hai

Us Par Adab Kya Gaate Ye Haiñ
For Them48, The Journey To Taiba, Is A Fire Raging

So About What Form of Respect, Are They Now Singing?
Phak’kar’49 Ch’hak’kar’ Warna Mushrik

Kya Tahzeeb Jagaate Ye Haiñ
Be Abusive49 & Violent, Or Else A Mushrik You Are Being,

What Kind of Senseless Culture, Are They Reviving!
91
Ye Hai Rasoolullah Ki Iz’zat
Phir Islam Rakhaate Ye Haiñ
This Is The Kind of Respect, To Rasoolullah, They Are Giving

Then Still The Claim of Having Islam, They Are Cultivating
Shah50 Ka Khayaal Namaaz Meiñ Aana

Darjoñ Khar Se Giraate Ye Haiñ
If In Namaaz, The Thought of Our Master50 Is Coming,

To Many Levels, Worse Than Donkeys, It, They Are Reducing
La’anat e Haq Ho La’an e Rusul Ho

Kaisi Renk Sunaate Ye Haiñ
Upon Them, May The Curse of Allah & The Rasool’s Be Falling
What Kind of Nonsense, Like Donkeys Are They Braying?
Surah e Faateha51 Awr Tashah'hud52

Shirk An’dhan Meiñ Dhansaate Ye Haiñ
Even Surah Faateha51 And Tashah’hud52 When Reciting,

In The Burning Firewood of ‘Shirk’, This, They Are Engulfing
Beyl Gadhe Ki Yaad Meiñ Doobeñ

Is Ko Sahl Bataate Ye Haiñ
In The Thoughts of Your Ox And Donkey To Be Drowning

To Be Something Which Is Much Easier, They Are Stating
92
48. It is on page 12 of Tafwiyatul Imaan, Whoever intends a journey

and goes from a distance to visit the grave or the house of any
Prophet or ghost, ‘Shirk’ is proven upon him.
The Muslims from the Sahaba right up to now have been branded
Mushriks. This is shocking that even Gangohi Saahab has been
regarded as a big Mushrik. [Peruse the Thirty-Third Appendix]
49. It is on page 12 of Tafwiyatul Imaan, To intend to and visit His

House from great distances and to abstain from having absurd
conversations on the way, are actions of Ibaadat, and whoever does
this for any Prophet or ghost, ‘Shirk’ applies to him.
I (Mufti e Azam) say,
Firstly: all the Sahaba e Kiraam, the Awliya, the Ulama and the pious
people have been branded as Mushrik because they used to abstain
from having absurd conversations on the way (i.e. when journeying).
Secondly: To have absurd conversations while on the way to Madina

(according to what he is saying) is a portion of Imaan, because if one
does not do it, he becomes a Mushrik. [Peruse further Details in the
Thirty-Fourth Appendix]
48. It is on page 75 of Isma’eel Delhvi’s Siraat e Mustaqeem, To take

your thoughts in Namaaz towards your Peer (Spiritual Guide) or
pious people like him, even if it may be the Prophet, is so many
levels worse than drowning yourself in the imagination (thoughts)
of your ox or donkey.
93
Which Muslim is there, who on hearing this statement of Kufr, will
not proclaim curses? Look at the clear discussion of his Kufr
statements in Kaukabat ush Shihabiy’yah, from page 30 to page 39.
[Also peruse the Thirty-Fifth Appendix]
51 & 52. I (Mufti e Azam) say, It is obvious that in both Alhamdu

(Surah Faateha) and in At-Tahiy-yaat (Tashah’hud) the thought of
Huzoor ‫ ﷺ‬comes with His ‫ ﷺ‬Honour. So, (according to them) this
‘Shirk’ has been made Waajib by the Shari’at in Namaaz (Salaah).
Lekin Yaad e Rasoolullah Par

Shirk Ki Naiw Chunaate Ye Haiñ
But, When Rasoolullah, We Are Remembering

The Foundations of ‘Shirk’ They Are Laying
Khar Se In Ko Khair Hee Pahunchi

Khaar To Shah Se Khaate Ye Haiñ
Benefit From The Donkey, They Are Receiving

Only Resentment Against Our Master, They Are Having
Khatm Jinhoñ Ne Nubuw’wat Kar Di

Jis Par Dil Hamkaate Ye Haiñ
The Door To Prophethood, He Who Is Sealing

It Is Against Him, Their Hearts Are Infuriating
Yaad e Muhammad* Yaad e Khuda Hai

Kis Ko Khar Se Ghataate Ye Haiñ
The Remembrance of Muhammad*, Allah’s Remembrance Is Being

Lower Than A Donkey, Look At Whom They Are Reducing
94
In Ko Gadhe Ka Zikr Hee Rozi
Jis Ki Shaan Bar’haate Ye Haiñ
The Remembrance of The Donkey, For Them, Is Their Earning

For Only The Status of The Donkey, They Are Elevating
Hum Ko Zikr e Habeeb, Jisay Yuñ

Aag Samajh Ke Bujhaate Ye Haiñ
For Us, The Remembrance of The Beloved, We Are Loving

While Regarding It As Fire, To Extinguish It, They Are Attempting
Ghair e Nabi Ko Wahi53 o ‘Ismat53

Maan Ke Naiw Jamaate Ye Haiñ
For A Non-Nabi, Revelation53 & Being Immune53, While Accepting

The Foundation of Their Own Building, They Are Constructing
*. There is a Hadith in Shifa Shareef that Allah ‫�زز و ج�ل‬ said to Huzoor e
Aqdas ‫ﷺ‬,
‫ذ‬ ‫ذ‬
‫ج�� تن� ذد�ر ًا � ذن ذد�ری �� ذن ذد�رک ف ت� ذدد� ی ذری‬
I Have Made You A Remembrance From My Remembrance,
So Whoever Has Remembered You, He Has Remembered Me
53. It is on page 38 of Siraat e Mustaqeem, Some of the Awliya

receive the commands of the Shari’ah even without the medium of
the Ambia. In the Commands of Shari’ah, they receive Wahi. In a
sense, they are free from following the Nabi, and they themselves
are well-established in the Rulings of the Shariah. Like the Ambia,
95
they have a mutual teacher. Certain (Definite) knowledge which
they receive is through their inner Wahi. That which is attained
from the Ambia is traditional (conformist). They are equal to the
Ambia in knowledge.
Every Muslim will curse and abhor such statements of Kufr (unbelief).
1. Will the Wahi of the Commands of the Shari’ah come to a

non-Nabi?
2. Can he be regarded free from following (making Taqleed) of

the Nabi?
3. Can he be equal to the Nabi?
4. Is his own knowledge stronger and more reliable than the

knowledge of the Nabi?
Peruse the refutation of all this is in Kaukabat ush Shihabiy’yah, from

page 21 to page 24.
54. He said, As per necessity, the Walis are given a (form) of

protection which is equal to the protection given to the Ambia,
which is known as ‘Ismat (to Be Ma’soom i.e. immune from
sinning).
When they are regarded Ma’soom as well like the Ambia and the
Wahi of the Commands of Shari’ah also came to them, and they are
also not bound to conform to (follow) the Ambia, then what remains
from being a Nabi or a permanent Rasool?
96
This is absolute and explicit Kufr. All of these foundations he was
laying so that he can claim to be a Nabi. Peruse the clear explanation
of all this is in Kaukabat ush Shihabiy’yah.
Kaahe Ki Naiw, Nabi Ban-ne Ki

Jis Par Jaan Ganwaate Ye Haiñ
For What Is This Foundation? A Nabi, To Make A Claim of Being

Upon Which, Even Their Lives, They Are Squandering
Salb e Qur’añ55 Jaa’iz Keh Kar

Us Ko Hudoos Meiñ Laate Ye Haiñ
By Saying That Legal, The Non-Existing of The Quran55 Is Being

Under The Category of The Creation, The Qur’an, They Are Bringing
Qur’añ56 Wajh e Hidaayat Kab Hai

Mahz Ilzaam Hai, Gaate Ye Haiñ
Guidance, Since When Is The Holy Qur’an56 Being?

It Is Simply A Charge, Is What They Are Singing
Mansab57 e Fahm e Nikaat e Qur’añ

Har Geedi Ko Dilaate Ye Haiñ
The Position57 of Understanding The Qur’an & Its In-depth Meaning

To Every Fool And Idiot, This Position They Are Giving
Phir58 Is Kizb e Jali Ki Tohmat

Khud Qur’añ Pe Ut’haate Ye Haiñ
Then58, The Accusation of This Huge Lie Which They Are Asserting,
Upon The Holy Qur’an Itself, Such A Blame They Are Levelling
97
Khud59 Kahe Qur’an ‫ﹷﻣﺎ � ْﹷﻌﻘﹻﻠ ﹷﹹهﺎ‬
Ummi Fahm Bataate Ye Haiñ
None Understands It, The Holy Qur’an Itself59 Is Saying,

The Illiterate Are Those Who Understand It, They Are Saying
55. It is on page 144 of the Yak Rozi of Isma’eel Delhvi published by

Farooqi Printers, After being revealed, to make the Qur’an non-
existent is possible.
Firstly: That which is Qadeem (uncreated, Divine) can never be made

non-existent. So (according to him) the Qur’an e Majeed is Haadith
(created), so it is regarded as a creation, and it is the Fatwa (Decree)
�
of the Sahaba e Kiraam ‫ ر ض� ضوان ا�� تن�ا�ى ي��م ا ج�� ين ضن‬and the Fatwa of our Imam (Azam
Abu Hanifa ‫ )ر ض�ی ال�ہ � ضنہ‬that the one who believes that the Qur’an e Majeed
is a creation, is a Kaafir (unbeliever).
Secondly: The Holy Qur’an is Laazim e Zaat, (i.e. Compulsory for the
Divine Being) and for that which is compulsory, to become non-
existent (perish) means that ‘The One Whom it belongs to’ can
become non-existent (i.e. perish). The result of this is that (according
to his statement) Allah can become non-existent (perished).
56. The greatest Mu’jiza (Prophetic Miracle) of our Nabi ‫ ﷺ‬is the
Qur’an e Kareem. In the Thirteenth Explanatory Note, the statement
of Isma’eel Delhvi was quoted that, Mu’jiza is only a charge against
the opponents and not guidance. So, it means that the Qur’an e
Majeed is not guidance, and this is Kufr.
98
Almighty Allah says,
‫ہﹹ ﹱﺪي ﹽﹻﻟﻠ ﹹْﻤ ﹽﹷﺘﻘﹻ� ْ ﹷن‬
(The Qur’an Is) Guidance For Those Who Fear (Allah)

[Surah Al-Baqarah (2), Verse 2]
57. It is on page 3 of Tafwiyatul Imaan, In Surah Baqarah we revealed

towards you manifest words. In other words, understanding them is
not difficult at all. The Prophets came to explain it to the ignorant.
58. It is on page 3 of Tafwiyatul Imaan, Allah Saahab said that

understanding the Qur’an is not difficult at all. This is to attribute a
lie to Almighty Allah.
59. It is on page 3 of Tafwiyatul Imaan, Too much knowledge is not

required to understand the Word of Allah and His Rasool.
This is to belie the Qur’an e Majeed. Almighty Allah says,
‫س ﹷو ﹷﻣﺎ ﹷ� ْﻌﻘﹻﻠﹹ ﹷهﺎ إ ﹻ ﹽﹷﻻ اﻟ ﹷْﻌﺎﻟ ﹻ ﹹﻤ ﹷ‬

‫ﻮن‬ ‫ﺗ ﹻ ْﻠﻚﹷ اﻷْ ﹷ ْﻣ ﹷﺜﺎ ﹹل ﹷ� ْ ﹻ‬
‫�ﺑ ﹹ ﹷهﺎ ﻟ ﹻﻠ ﹽﹷﻨﺎ ﹻ‬
We Expound These Paradigms For The People, And None

Understands It, Except For The Men of Knowledge.
[Surah Al ‘Ankaboot (29), Verse 43]
(In other words), We explain these narratives to everyone, and none,

but an Aalim understands it.
99
Be Samjhaaye60 Na Samjhe Sahaba
Apni T’aang Ar’aate Ye Haiñ
The Sahaba Did Not Understand, Without Him Explaining60

Yet In This, They Are Clearly Meddling And Interfering
Haq Ke Bayaañ Ki Nabi Ko Haajat

Peyt’ Se Khwaande Aate Ye Haiñ
The Enlightenment of The Almighty, The Nabi Is Needing

From The Womb, Completely Literate, They Claim To Be Emerging
Qur’an Har Shay Ka Hai Tibyaañ

Sifr Nabi Ko Banaate Ye Haiñ
A Manifest Explanation of Everything, The Qur’an Is Being

Yet The Beloved Nabi ‫ﷺ‬, Zero They Are Regarding
Mu’ti e Ilm Hai Sarwar e Aalam

Un Se Alag Katraate Ye Haiñ
The Distributor of Knowledge, The Chief of The World Is Being

Yet Separate From Him ‫ﷺ‬, They Are Clearly Sidestepping
Haq Ne ‫ � ﹷﹹﻌ ﹽﹻﻠ ﹹﻤ ﹹهﻢ‬Farmaaya

Khud Fahmeed Manaate Ye Haiñ
The Almighty Said, To Them, The Book, He Will Be Explaining

Yet, The Claim of Being Self Enlightened, They Are Celebrating
100
‫ �ﹻي اﻷ ﹹ ﹽﹻﻣﻴﹽﹻ� ﹷن‬Yaad Hai In Ko
Wo Ta’leem Bhulaate Ye Haiñ
‘In The Affairs of The Uneducated’, They Are Remembering

Yet It’s Very Important Lesson, They Are Forgetting
Ba’az Kitaab Pe Naam Ko Imaañ

Ba’az Se Kufr Dikhaate Ye Haiñ
On Some of The Glorious Book, In Namesake, They Are Believing

Yet With Some, Clear Unbelief, They Are Exhibiting
Qaasid Se Ab Kya Kaam In Ko

Suljhi Paati Paate Ye Haiñ
For A Messenger Now, What Need Are They Having?

When An Epistle of Being Erudite, They Are Finding
Khwaande Haiñ, Kyuñ Ummi Se Seekheñ

Saaf Hai Khat Par’he Jaate Ye Haiñ
Literate They Are, From An Untaught, Why Should They Be Learning

The Writing Is Clear, This They Are Continuously Reading
Ye Hai Hadith Ki Durgat Jis Ke

Da'we Par Itraate Ye Haiñ
The Chastisement of The Hadith, This Is Being

Upon The Claim, Regarding Which, They Are Boasting
101
Jab61 To Muqallid Mujtahideeñ Ko
Nasraaniyat Ur’haate Ye Haiñ
This Is Why61, The Conformists & Grand Scholars, Who Are Being
With The Slur of Being Christians, Them, They Are Addressing
60. It is on page 4, Every Elite (Educated person) and layman should

understand the Kalaam of Allah.
It is on page 4, The one who is extremely ignorant should be more

inclined to understand the Word of Allah and His Rasool.
It is on page 3, The word of the Maulavis which is in accordance

with it, they should accept and that which is not in accordance with
it, do not take it as evidence.
Here, he is breaking people away from the Taqleed of the A’imma

and he has incited the ignorant and completely illiterate and foolish
ones to themselves understand the rulings from the Qur’an and
Hadith. [The deviance from Deen which has spread through these
four statements can be perused in the Thirty-Seventh Appendix].
61. It is in Tanweer ul Ainain of Isma’eel Delhvi, To follow (conform

to) one Imam, by holding to his word as evidence, even though
there is evidence contrary to it from the Hadith and Kitaab, then to
still present interpretations based on that statement, is to be
inclined to being a Christian and is a part of ‘Shirk’. Do you not fear
that you have made the Imams equal to Allah?
102
So the followers of all four Madhabs of the Ahle Sunnat are
polytheists and Christians? (Allah Forbid). [Peruse the Thirty-Eighth
Appendix]
Mujtahid ul Asr In Ka Hai, Jis Ko

Ban Se Pakar’ Kar Laate Ye Haiñ
Such A Mujtahid of The Era, Theirs Is Being

Seizing Him From the Jungle, Him, They Are Bringing
‘Tirmiji’, ‘Miskaath’, Awr ‘Bhukhaari’

Ghol Kar Us Ko Pilaate Ye Haiñ
Tirmizi, Mishkaat And Bukhari For Drinking

They Are Feeding It To Him, After Mixing
‘Saaphi’, ‘Hanaphi’ Ke Sik’kay Khowt’e

Jhan’jhi62 Apni Bhunaate Ye Haiñ
The Counterfeit Coins of Shafi’i & Hanafi, They Are Being

Their Own Insignificant Brew, They Are Now Brewing
Saare ‘Sirk’ ‘Bid’dat’ Piye Bayt’he

Ab Kya Deedah Lalchaate Ye Haiñ
All The ‘Shirk’ And ‘Bid’at They Have Been Gulping

So Now, What More To See, Are They Desiring
Al Haasil Qur’an Ko Har Dam

Jhut’laate Mukraate Ye Haiñ
This Is Why, In This Way, The Qur’an They Are Treating,

Always The Holy Qur’an They Are Belying And Refuting
103
Roo e Zameeñ63 Par Kaafir Haiñ Sab
Aisi Baa’w Chalaate Ye Haiñ
On The Face of The Entire Earth, All Unbelievers Are Being

Such A Wind of Flatulence, They Are Blowing
Shah Ki Ummat Kaafir Maani

Aap Kahaañ Bache Jaate Ye Haiñ
The Ummah of Our Master, As Unbelievers They Are Regarding

So, Even Themselves, How Then, Can They Be Saving
Roo e Zameeñ Se Alag Kya Koyi

Goh Ka Bhat’ta Basaate Ye Haiñ
Away From The Face of The Earth, Is There Some Dwelling

Like The Lair of An Iguana, Which They Are Inhabiting
Apni Aag Meiñ Jal Gaye Aap Hee

Ach’chi Deepak Gaate Ye Haiñ
In Their Own Fire, Themselves They Are Burning

An Interesting Lamp, They Are Applauding
Translator’s Note: Tirmiji, Miskaath, Bhukhaari, Saaphi, Hanaphi, Sirk,

Bid’dat is actually Tirmizi, Mishkaat, Bukhari, Shafi’i, Hanafi, Shirk,
Bid’at. Here, Imam Ahle Sunnat Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬mentioned it in the
said manner, because it is how many of these ignorant deviants say
these names, and thus he is using their style to taunt them because
they claim to be so educated, yet they say these names in this
incorrect manner. [End]
104
62. The details of this can be seen in the Thirty-Ninth Appendix.
63. On page 58 of Tafwiyatul Imaan, he quotes a Hadith that when

Esa ‫ ��یی ہ �� ۃوہ و��م‬will descend and slay Daj’jaal, then thereafter Almighty
Allah will send a cool breeze and whoever on the entire earth has
even the slightest Imaan in his heart, his soul will be taken away (i.e.
he will pass away).
On page 56 he translated the Hadith, Allah will send a pleasant

breeze, which will remove the souls of those who have Imaan even
equal to a sesame seed in their hearts.
Then he attached this closing note to it on page 57, Hazrat Esa ‫��یی ہ �� ۃوہ و��م‬
has already descended, Daj’jaal has already been slain, and that
wind has already blown (Passed by).
So, (according to him) none with even the slightest Islam remains on
the earth and only absolute unbelievers are remaining on the entire
earth.
One Kufr is to brand the entire Ummat as Kaafir (unbelievers), so

then are he and his followers inhabiting the lair of some iguana which
is separate from the earth (ground), so as per his own
acknowledgement, he became a Kaafir. [Peruse the remaining
extended explanation of this kufr in the Fortieth Appendix]
Shirk Ki Aisi Tund Char’hi Hai

Shirk Hee Shirk Bulaate Ye Haiñ
Intoxicated By Such A Vicious State of ‘Shirk’ They Are Being

Except For ‘Shirk’, Nothing Else, They Are Announcing
105
Shirk Ki Tasbeeh In Ka Wazifa
Shirk Hee Japte Japaate Ye Haiñ
The Glorification of ‘Shirk’, Their Litany Is Being

Only ‘Shirk’ They Are Chanting & It Chanted They Are Having
Saawan Ke Andhe Ka Hara Hai

Shirk Jo Gaate Gawaate Ye Haiñ
Everything Yellow, One With A Jaundiced Eye Is Seeing

Hence ‘Shirk’ They Are Singing And It Sung They Are Having
‘Shirk’ Malhaareñ Mil Kar Gaayeñ

Shirk Meiñ Chunari Rangaate Ye Haiñ
The Rain Raga’s of ‘Shirk’, Together They Are Singing

In ‘Shirk’, Their Scarves, They Are Now Dyeing
Shirk Hai In Ki Bar’hti Daulat

Ch’har’roñ Shirk Lutaate Ye Haiñ
‘Shirk’ Is Their Wealth, Which Is Growing

Continuously ‘Shirk’, They Are Disbursing
Shaah64 o Malak65 Jibreel66 o Qur’an67

Sab Par Shirk Ghumaate Ye Haiñ
The Angels65, Jibreel66, The Qur’an67 & The Grand King64

Over All of Them, ‘Shirk’ They Are Brandishing
106
Taurat68 o Injeel69 o Zaboor70, Ab
Un Se Shirk Janaate Ye Haiñ
With The Taurat, The Injeel And The Zaboor Which Are Being
To Them ‘Shirk’, They Are Now Merging
Ghaib Pe Kashti e Khizr71 o Musa72

Shirk Bhanwar Meiñ Phansaate Ye Haiñ
The Ship of Khizr & Moosa, Because The Unseen They Are Knowing
In The Storm of ‘Shirk’, It, They Are Entrapping
Sajda e Ya’qub73 o Yusuf74 Ko

Chaah e Shirk Jhankaate Ye Haiñ
The Prostrations, Which For Ya’qub73 & Yusuf74 Were Being

Into The Well of ‘Shirk’, It, They Are Dangling
ْ ‫ أﹹﺑْﺮ ﹻ ﹹئ‬Par
‫اﻷﻛ ﹷﻤ ﹷه واﻷﹷﺑْ ﹷﺮ ﹷص‬
75
Sooli Se Dhamkaate Ye Haiñ
Over ‘The One Born Blind And The Leper, I Am Curing’75

With Crucifixion Now, They Are Threatening
76
��ٰ ‫ أ ﹹ ْﺣﻴﹻـﻲ اﻟ ﹷْﻤ ْﻮ‬Sun Ke To Mar Kar
Shirk Gar’he Meiñ Samaate Ye Haiñ
‘I Revive The Dead’, After They Are Hearing76,

After Dying, Into The Pit of ‘Shirk’, They Are Sinking
107
Naam e Pisar Par Aadam77 o Hawwa78
Donoñ Ka Deen Khapaate Ye Haiñ
Due To The Name Which Adam & Hawwa, To Their Son Were Giving
The Deen of Them Both, They Are Completely Destroying
64 - 78. According to the religion (creed) of Tafwiyatul Imaan, where

‫ض‬
will the A’imma, Awliya and Sahaba ‫ ر ض�ی ال�ہ �یھم‬even count (i.e. be spared),
when even the Ambia, the Angels, Jibreel and even Sayyidul
�
Mursaleen ‫ ��ی ال�ہ ت��ا�ی ��یتہ و ی��م و ��م‬and even the Qur’an e Azeem and even
Rab’bul Aalameen ‫ �زز و ج�ل‬have (Allah Forbid) committed ‘Shirk’.
Some of this has been explained (i.e. refuted) in Kaukabat ush

Shihabiy’yah and for further information peruse Al Amn o Wal ‘Ula
and the Forty-First Appendix.
Aik79 Bar’ay Ke Bhi Daada Naana

Shirk Ke Neeche Letaate Ye Haiñ
The Paternal Grandpa & Grandma of Their Senior79, Who Is Being

Under The Rule of ‘Shirk’, Even Them, They Are Laying
Daadi Naani Donoñ Musalmaañ

Kufr Unheñ Kab Chipkaate Ye Haiñ
Both Their Paternal & Maternal Grandmothers, Muslims Are Being

With The Label of Kufr, Them, When Are They Ever Labelling?
108
Ab Jo Hukm Awlaad Par Aaya
Poocho Kya Farmaate Ye Haiñ
Now Upon Their Offspring, Which Rule Is Applying

Ask Them And See, What They Are Saying
Awr Agar Un Ko Bhi Shirk Meiñ Saaneñ

Jab Kya Chaak Silaate Ye Haiñ
And In ‘Shirk’, Even If Them, They Are Kneading

Then Which Laceration, Are They Now Sewing
Murtad o Murtad’da Ka Tanaakeh

Rad’d Hai, Kidhar Chakraate Ye Haiñ
Void, The Marriage of A Male & Female Apostate Is Being

Now In Bewilderment, Their Bearings, Where Are They Losing
Laakhoñ Musalmaañ Kar Diye Mushrik

Ghar Ki Khabar Bisraate Ye Haiñ
Millions of Muslims, As Polytheists, They Are Branding

The Condition of Their Own House, They Are Forgetting
Jaisi Karni Waisi Bharni

Kaateñ Jaisi Buwaate Ye Haiñ
Whatever You Sow, Is What You Will Be Reaping

Whatever They Have Sown, Is What They Are Harvesting
109
79. It is on pages 5 & 6 of Tafwiyatul Imaan, Someone keeps the

name Ali Bakhsh, Peer Bakhsh, Ghulaam Muhiyud’deen and
Ghulaam Mu’eenud’deen. These false Muslims are caught up in
true polytheism.
It is on page 64, Someone keeps the name Nabi Bakhsh, Peer

Bakhsh, Setla Bakhsh, Ganga Bakhsh, thus they themselves become
accursed (ill-fated).
Now look at the paternal lineage of Gangohi Saahab on page 13 of

Tazkiratur Rasheed: ‘Rasheed Ahmed bin Hidaayat Ahmed bin Peer
Bakhsh bin Ghulam Hasan bin Ghulam Ali’.
Now also look at his family tree from his mother: ‘Rasheed Ahmed
bin Kareemun Nisa bint Fareed Bakhsh bin Ghulaam Qaadir bin
Muhammad Saleh bin Ghulaam Muhammad’.
So as per the religion (creed) of Tafwiyatul Imaan, how can the

paternal grandson of Peer Bakhsh and the maternal grandson of
Fareed Bakhsh be of pure ancestry, whose paternal and maternal
grandmothers are Muslim and as per Tafwiyatul Imaan his paternal
and maternal grandfathers are Mushriks, they have no Imaan, and
are equally accursed as Setla Bakhsh and Ganga Bakhsh. Except for
this, there is a crowd of ‘Ghulaams’. This has been the case since the
beginning.
‫ت‬
‫ٓ�ب ااسب‬
‫اا� �� م اا ب‬
Every Person In This Household Has Some Merit
110
If Rasheed Ahmed acknowledges that his paternal and maternal
grandmothers are Mushrikas as well. In other words, (based on their
view) his paternal and maternal grandfathers and his paternal and
maternal grandmothers were all Mushriks (polytheists) and the Nikah
between a Mushrik and Mushrika is valid, then this too is fine. The
Nikah of an actual Mushrik and Mushrika is valid, and as for those
who after proclaiming the Kalima commit ‘Shirk’, then such a person
is an apostate (Murtad), and be it an apostate man or an apostate
woman, whoever makes Nikah to them, the Nikah will be simply
invalid (void). Look at Alamgiri etc.
Now comes that text of Gangohi on page 64, volume one of his
Fataawa: As per this servant, all its (Tafwiyatul Imaan) rulings are
correct.
Now when they remember this, they are further traumatised as what
��
the said person has become, by his own mouth! ‫و�� ول و�� قق قوہ ا�� ب�ال�ہ ��ی �� یظیم‬
Abd e Aziz80 o Waliullah80 Ko

Shirk Ki Dil’li Dikhaate Ye Haiñ
To Abdul Aziz80 And Waliullah80, When Referring

The Heights of Polytheism, Them, They Are Showing
Shaykh82 Mujaddid Saahab Par To

Sab Se Siwa Ghur’raate Ye Haiñ
When To Shaykh82 Mujaddid Saahab They Are Referring

Most of All, Over Him, They Are Growling
111
Aap83 Pe Dhaleñ Baap84 Pe Dhaleñ
Kaun Hai Jis Ko Bachaate Ye Haiñ
Over Themselves83 They Cast, On Their Dad84 They Are Casting

Is There Anyone Whom They Are Really Shielding?
Haji Imdaadullah85 Ko Bhi

Shirk Madad Pahunchaate Ye Haiñ
Even To Haji Imdaadullah, Shirk Is Applying

For To Their Aid, Even He Is Coming
Thanvi86 Qasim87 Gangohi88 Ko

Shirk Ke Thaan Band’haate Ye Haiñ
When Thanvi, Qasim & Gangohi They Are Addressing

In The Bale of Shirk, Even Them They Are Rolling
‫ ﹷﻗ ْﺪ ﹷ� ْﺼ ﹹﺪق‬Khud Awr Ye Teenoñ

Chaar Pe Sach Dhal’kaate Ye Haiñ
And The Truth, Him & These Three, Are Telling!

Upon These Four, Truth They Are Pouring
Shirk e Fiqhi Kufr e Kalaami

Baaham Baant’e Khaate Ye Haiñ
That Which Shirk e Fiqhi And Kufr e Kalaami Is Being

Amongst Themselves, They Are Sharing And Devouring
112
Chaahe89 To Haq Aalim Ho, Par Ab Tak
Jaahil Hai Ye Gaate Ye Haiñ
(They Say) If Allah Wishes89, Then He Will Become All-Knowing,

But For Now, About Him Being Oblivious, They Are Singing
Uski Sifaat90 e Qadeema Ko Haadis

Awr Makhlooq Likhaate Ye Haiñ
His Forever Existing Attributes, As Coming To Be, They Are Referring

It To Be A Creation, This, They Are Clearly Writing
80-88. According to the Tafwiyatul Imaan creed, Shah Abdul Aziz

Saahab, Shah Waliullah Saahab, Hazrat Shaykh Mujad’did Alf Thaani
and Haji Imdaadullah (Allah Forbid) were all obstinate Mushriks,
while as per his own words, Isma’eel is himself a Mushrik and his
spiritual father, in other words, his peer is also a Mushrik. The
shocking joke is that, not only does it stop here, but as per the
Isma’eeli Fatwa, Gangohi Saahab and Thanvi Saahab are all obstinate
Mushriks. A clear explanation and discussion on all of this is present
in our books, Ikmaalut Taam’ma, Kaukabat ush Shihabiy’yah and
Bizlus Safa etc. [For exhibits, peruse the Forty-Second Appendix]
89. It is on page 24 of Tafwiyatul Imaan, For it to be within your

power (control), to find out (inquire) about the unseen whenever
you want; this is only the Grandeur of Allah Saahab.
Look at how clearly he has said that, presently Allah does not have
Ilm e Ghaib (Knowledge of the Unseen). However, He does have this
power (Control) that whenever He wants to, He may inquire about it.
This is open blasphemy in the Court of Almighty Allah. [Allah Forbid]
113
90. I (Mufti e Azam) say,
Firstly: The belief of Isma’eel about Allah’s Knowledge has just gone
by, that it is within His (Allah’s) Power (Control), whereas everything
which is under the Power and Control is a creation.
Secondly: In fact, he has already said that Allah has as yet not
acquired complete Knowledge. If He wishes to, He will acquire it. So,
this has become absolutely Haadith (i.e. something that was not and
later came to be), and every Haadith is Makhlooq (a creation).
Thirdly: It has already gone by in number 55 about holding the belief

that the Qur’an e Azeem is Haadith.
Fourthly: The same blasphemy he is uttering about Allah being All

Truthful and His Other Divine Attributes which is in number 109 and
will come soon. ‫بو�ال�ہ �� ت�و ی�ف� تق‬
Saara91 Ilm e Ghaib e Ilaahi

Paanch Meiñ Khatm Karaate Ye Haiñ
All91 The Knowledge of The Unseen Which Allah Is Having

To Five Things Only, This Knowledge, They Are Confining
Simt92 o Zamaan93 o Makaañ94 Se Tanziyah

Haq Ki Dalaal Bataate Ye Haiñ
Free From Direction92, Time93 And Place94, Allah Being

As Deviance For Allah, They Regard All This As Being
114
Deedaar95 e Be Kaif Par Imaañ
Kufroñ Ke Saath Ginaate Ye Haiñ
To Believe That Seeing Allah95, Will Be An Unexplainable Sighting

Together With The Matters of Unbelief, This, They Are Listing
Tark96 e Saza e Shirk Par Us Ko

Be Ghairat Tahraate Ye Haiñ
From Punishing Polytheism, If He Were To Be Desisting,

They State, That Dishonourable, Almighty Allah Is Being
91. It is on page 32 of Tafwiyatul Imaan, Whoever says that the

Prophet of Allah knew those five matters. In other words, He knew
all the matters of Ghaib…
Look! He has confined all the Ghaib (the entire unseen) only within
these five matters:
1. When will Qiyaamat come.
2. When it will rain.
3. What the gender of the child in the womb is.
4. What will (the child) do.
5. Where will he die.
115
So, (according) to him, the Ghaib of Allah is only this much. With the
exception of these, he has rejected the infinite endless Divine
Knowledge of Allah. Such a serious Kufr this is!
92-95. It is the Imaan of Muslims that Almighty Allah is free from

direction, time and place (space). On the day of Qiyaamat, the
Muslims will be blessed with seeing Almighty Allah, which will be free
from condition (i.e. one will see but will not be able to explain the
condition and how it happened). It is free from direction, from facing
and from distance.
The leader of the Wahabis in his Izaahul Haq has said all these Beliefs
of Imaan to be deviance, and he mentioned the creation to be
Qadeem (All Existing without a beginning or an end), or he listed it
under those Kufrs which are regarding Allah being Powerless
(Without Control). This is clear deviance.
It is on pages 35 & 36 of Izaahul Haq, printed by Farooqi Press Delhi:

To say that Almighty Allah is free from time, place and direction,
and to accept that He will be seen free from any direction and
facing, and to believe that the creation came into being without any
control from Allah, are all from the category of those things which
are Bid’ats (innovations) in the real sense (i.e. in essence) if it is
recognised as being Deeni Aqida.
96. It is on pages 15 and 16 of Tafwiyatul Imaan: One of the faults

(imperfections) is of that category, in which a rebellion arises. That
king who does not punish such people (i.e. those who revolt), there
is a fault (i.e. deficiency) in his kingship. The intellectuals refer to
such kings as being dishonourable. So, The Creator of The Worlds,
Who has Extreme Power and such a sense of Honour which is alike;
then why would He show such heedlessness towards the Mushriks,
and how will He not punish them.
116
This is to compel Almighty Allah. The Imaan of the Muslims is:
‫إ ﹻ ﹽﹷن اﷲﹷ ﹷ�ﻔ ﹷْﻌ ﹹ‬

‫ﻞ ﹷﻣﺎ ﹷ�ﺸﹷ ﺎء‬
Indeed Allah Does As He Wills

[Surah Al-Haj (22), Verse 18]
‫ﻞ ﹷﻋ ﹽﹷﻤﺎ ﹷ�ﻔ ﹷْﻌ ﹹﻞ‬

‫ﹷﻻ� ْﹹﺴ ﹷﺌ ﹹ‬
He Is Not Questioned For Anything He Does.

[Surah An-Ambia (21), Verse 23]
(In other words), There can be no objection to any of His actions.
Ghair e Kufr97 Ki Qat’ee Saza Bhi

Mu’tazila Si Manaate Ye Haiñ
The Absolute Punishment, Which Except For Kufr97 Is Being

Exactly Like The Deviant Mu’tazila Sect, They Are Observing
Qadr98 e Hukm e Nabi Rakhne Ko

Heela Gar Us Ko Banaate Ye Haiñ
To The Command of The Nabi, Value98 To Be Granting,

One Who Makes Excuses, The Almighty, They Are Making
Morch’hal99 Us Ki Qabr Pe Jhulte

Namgeerah100 Tanwaate Ye Haiñ
At His Grave, The Peacock Feather Fan99, They Are Swinging

A Small Canopy100, There, They Are Spreading
117
Khaas101 Unheñ102 Apne Liye Karne Ki
Tohmat Haq Par Ut’haate Ye Haiñ
Only Exclusively101 For Himself102, These, Him Stipulating

Is A False Accusation, Which To Allah, They Are Attributing
97. It is on page 51 of Tafwiyatul Imaan, The fixed punishment for

‘Shirk’ will be received. Then, if it is ‘Shirk’ which is of an extreme
degree, through which one becomes a Kaafir (unbeliever), then he
will remain in Hell-Fire forever. And as for that which is of a lesser
level of ‘Shirk’, he will receive the punishment which is fixed for
them. The punishment for all the other sins is upon the Will of
Allah. If He wills, He may give it or He may forgive it.
This is the deviant belief of the Mu’tazila. In the Imaan of Ahle

Sunnat, only the punishment for Kufr is absolute, everything else is as
He Wills.
98. He adds to those restrictions which apply for intercession before

Allah on page 39 of Tafwiyatul Imaan, which have already been
mentioned in number 31, and he then says, Then on seeing this state
of his, the king feels pity over him, but keeping the constitutional
law of kingship in his mind, he does not pardon him without reason,
so that the constitutional law is not looked down upon by the
people, thus a leader or a minister intervenes (intercedes) after
attaining his pleasure (his permission), and the king pardons the
person in the name of this official request (intercession) in the
apparent sense. This type of intercession can happen in the Court of
Allah. The meaning of the intercession of any Nabi or Wali which
has been mentioned in the Qur’an and Hadith is of this type.
118
These are three breaches of trust (irreligiousness):
1. Objections can arise against Almighty Allah.
2. He is making excuses to be saved from this.
3. In his (the deviant’s) rule there is no ‫� ﻟ ﹷﹻﻤﻦ ﹷ�ﺸﹷ ﺎء‬

‫ ﻓ ﹷﹷﻴ ْﻐ ﹻ ﹹ‬that, He May
Forgive (Pardon) Whom He Wills. When this itself is present
in the Commandment of The Most Compassionate, then
what objection and opposition is there to Him not punishing
(someone) and forgiving them. It may be (his) apparent
(worldly) law, which he fears will fall in the sight of those who
respect him, and he is using this excuse to be saved from
that.
99-102. It is on page 10 of Tafwiyatul Imaan, Now, it needs to be

explored, regarding which things Allah Saahab has made exclusively
for Himself so that none is made partner to this.
He then broke them up into four types and under the third type he
wrote: Allah informed the servants about all these matters, for His
Ibaadat, so whoever kissed the grave of anyone, swings a peacock
feather fan and erects a tent over it, ‘Shirk’ is proven (applicable)
upon him. These are called ‘Acts of Polytheism in Ibaadat. In other
words, to respect someone like Allah is respected.
(He is mentioning) to swing the peacock feather fan over a grave or

to erect a tent (canopy) over a grave! He should have at least first
determined a grave for the one whom he worships; and then (to say)
that Allah has made these two things exclusively for Himself. In other
words, you should only do this at my grave and it should not be done
at any other grave, is to attribute a lie (fabrication) to Allah ‫�زز و ج�ل‬.
119
Jo Ek103 Peyr’h Ke Pat’te Gin De
Us Ko Khuda’i Thamaate Ye Haiñ
The Leaves of A103 Tree, He Who Is Able To Be Counting

Divine Sovereignty To Him, They Are Handing
Haq104 Se Haath Meiñ Haath Mila Kar

Peer Ko Baateñ Karaate Ye Haiñ
In The Hand of Almighty Allah104, After His Hand Joining

To Converse With Allah, Their Peer, They Are Getting
Yuñ Ghul Mil Kar Kalaam e Haqeeqi105

Yaraana Gantwaate Ye Haiñ
So Warmly & Freely, Direct Conversations105, To Be Having

Such A Close Bond And Friendship, They Are Attaching
Lekin106 Shaah e Rusul Ke Haq Meiñ

Qaahir Mahaz Bataate Ye Haiñ
But106 When The King of All The Rasools They Are Mentioning
They Say That With Dominance, Him, Allah Is Treating
103. It is on page 51 of Tafwiyatul Imaan, That which is the Grandeur

of Allah and in it there is no creation which has any influence. In it
do not join anyone with Allah, no matter how big (great) he may be
and no matter how chosen (near and beloved) he may be. For
example, if someone asks, how many leaves are on this tree, then in
response you should not say this, that only Allah and His Rasool
120
Know, because only Allah Knows the matters of the unseen; what
does the Rasool know?
His Divine Grandeur is now only confined to knowing the leaves on a

tree! [Peruse further details in the Forty-Fourth Appendix]
104-106. He says as follows about his Peer on page 175 of Siraat e

Mustaqeem, One day Allah took his right hand in His actual Hand of
Power and presented to him an amazing and grand thing from the
Heavenly Domain, and said, I have given this to you, and I will give
you other things as well.
‫ت‬
The actual words which he mentions are, ‫� رروو� �ت اا�ں �دده‬. The gist
of ‘presented’ and the above text is the same.
‫ت‬
On page 13 he says, ‫�� وو ��ه �سب � اآبيدد‬. He is afforded the opportunity
to converse with Allah and they narrate stories to one another. In
front of him Allah tells stories from here and there (i.e. from
everywhere) and he tells such in front of Allah. In this way they
entertain each other the entire night.
On page 145 he says, Sometimes they even speak directly.
This itself is kufr because it is to claim Nubuw’wat. Look at Kaukabat

ush Shihabiy’yah, pages 17 and 18.
O Muslims! For the Ambia and the Mursaleen he said that before
Allah they are more disgraced (lower) than a cobbler, so what
standing does his Peer have? Will, he then not be more disgraced
than the filth of a low-cast street sweeper amongst the street
sweepers? It is shocking, that The Greatest King of Kings, The Divinely
Honoured, The Divinely Praiseworthy will host such an assembly with
him.
121
O Muslims! Then, that same Almighty who (according to his claim)
has such close friendly ties with his peer ji and who meets with him
so freely, shakes hands with him, and has frivolous discussions with
him, but look at the condition of the Rasools in His Court!
It is on page 36 of Tafwiyatul Imaan, Their condition in His Court is

such that when He Commands something, they all enter a state of
awe and become unconscious and out of respect and extreme fear,
they cannot ask Him for a second time about the depth of that
matter. Then what discussion is there about them having it changed
and what power does the advocacy of anyone have? This too is
belying the verses of the Holy Qur’an. [Peruse the Forty-Fifth
Appendix]
Kizb e Ilaahi107 Mumkin Keh Kar

Deen o Yaqeen Sab Dhaate Ye Haiñ
By Saying That It Is Possible For Allah To Be Lying

Deen, Conviction And All Else, They Are Bulldozing
Kizb108 Ka Kya Gham, Haañ Koyi Kaazib

Samjhe Us Se Daraate Ye Haiñ
What Apprehension About It Being Lies108, Are They Having

However, From Being Labelled As Liars, They Are Warning
Un Ko Bhula Bahla Ke Ho Jhoot’a

Is Ka Paas Dilaate Ye Haiñ
Have It Forgotten, Even If A Liar, One Is Being

Only To This, Consideration, They Are Giving
122
Qudrat e Rab’b* Se Hee Kizb e Bashar Hai
Taaqat Jis Ki Rakhaate Ye Haiñ
It Is Only Through The Creator’s Power*, The People Are Lying

This Is The Kind of Power To Him, Which They Are Applying
Kizb e Khuda Par Kaun Hai Qaadir

Qudrat Jis Se Ghataate Ye Haiñ
Who Has Power Over, Getting The Creator To Be Lying

Through Which, His Divine Power, They Are Faulting
Oondhi Aql Ki An’dhi Bad’hiya

Kis Jangal Meiñ Charaate Ye Haiñ
The Blind Castrated Goat, of Their Idiocy, Which Is Being

Into Which Jungle, Have They Sent It Out For Grazing
107. It is on page 145 of the Yak Rozi of Isma’eel Delhvi, We do not

believe that it is Muhaal (absolutely and totally impossible) for
Allah to lie.
It is on page 2 of the second edition of Baraahin e Qaati’ah of

Gangohi, The Matter of Imkaan e Kizb is not something which
someone has just taken out anew. There is disagreement on it
amongst the earliest scholars.
O Muslims! When Allah Himself can be a liar, then which Word of His
will be regarded as reliable? He has lost his Deen, his Imaan and
everything else. [Peruse the Forty-Sixth Appendix]
123
108. The Muslims brought as evidence that Almighty Allay says,
‫ﹷو ﹷ�ﻜﹻﻦ ﹽﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷو ﹷﺧﺎ ﹷﺗ ﹷﻢ اﻟ ﹽﹷﻨبﹻﻴﹽﹻ� ﹷن‬
But He Is Allah’s Rasool And The Seal of All The Prophets.

[Surah Al-Ahzaab (33), Verse 40]
If there were to be anyone else equal (like) Huzoor ‫ﷺ‬, then Huzoor
‫ ﷺ‬would not be Khaatimun Nabiy’yeen (i.e. The Seal of All The
Prophets), and (Allah Forbid) the Word of Allah would be a lie.
One answer that the leader of the Wahabis gave is that, for Allah to
lie is not Muhaal. Another answer which he gives on page 144 of Yak
Rozi is, It is possible that the people will be made to forget this
Aayat (verse), and if another were to be like Huzoor, then it will not
be tantamount to the servants saying that any verse is a lie (i.e.
false).
I (Mufti e Azam) say, Look how clearly he has said that even though if
in reality, the verse is regarded a lie (i.e. false) then if someone says it
to be a lie, he will not be able to, because they would have been
made to forget it in advance. When they are unable to remember it
at all, then what will they believe? The gist of this, is that all the
worry is about the servants, so when they are kept in the dark, then
no matter how severe a lie it may be, what worry will there be! O
Muslims! Look at what a filthy Kufr this is!
*. O Muslims! This cursed fallacy has been unveiled in Subhaan us

Subooh and by the Aid of Almighty Allah, it has been written even
more clearly in Daaman e Baagh Subhaan us Subooh. It should be
quoted from there, so that the Muslims may be saved from being
deceived.
124
That unveiling is this: I say, Ask this blind person, over whose lying
does he have power? His or The Almighty Creator? It is obvious that
when man (humans) have this power (over lies), then it is only the
power to lie themselves, and (Allah Forbid), it is not that he has the
power to make Allah lie, and there is no doubt that to let the humans
lie, is indeed within the power of Allah, because all the actions of the
humans and the animals and that of the entire universe, only
happens by the Divine Power (Will) of Almighty Allah, so if Allah does
not have the power to Himself lie, then why will it be said that the
power of the humans has become more (than that of Allah)? When
was it ever over Allah lying (i.e. when did humans ever have this
power to cause Allah to lie)!
In other words, Kizb e Insaani (i.e. the lying by humans) is indeed that
which is encompassed by the Power of Allah, but then (it must be
understood) that when Allah takes away (someone’s) Deen, then he
extracts his intelligence.
I (Mufti e Azam) say, the blind-hearted one thought that since man
has power over his own lies, he said and tested the said word in the
Court of Almighty Allah, that He too should have Power over Himself
lying, but what he did not test (see) is that there ‘his own’ refers to
humans and now it is referring to Allah. An example of this is that, if
an inwardly blind and ignorant person like himself thinks that Insaan
(man) can make the Tasbeeh of his Creator (i.e. glorifies his Creator),
then the Creator should also make the Tasbeeh of His Creator,
otherwise the power of the Insaan will be more, then, in this case,
another Creator will be needed for the Creator! ‫اﻧﺘﻬﻲ‬
ٰ ‫ا ٰ�ي ﻏ�� ﻧﻬﺎﻳﺔ‬
IMPORTANT NOTE OF CAUTION: In the couplets which follow, in

order to make apparent the evilness of the leader of the Wahabis,
there will be forty-one faults which will be pointed out.
125
The Muslims should give due consideration that Almighty Allah is free
from all faults. The one whom the Wahabis believe in as having faults
is not The Almighty Creator, but their false delusion, and their ill will,
has imagined an artificial image, whom they have taken to mean
their deity (for our Allah is free from all of such things).
‫ﹷواﻧ ﹹﻈ ْﺮ إ�ﹻ ﹷ� إﹻﻟﹷهﹻﻚﹷ ﹽﹷاﻟ ﹻﺬي ﻇﹷ ﻠ ﹷْﺖ ﹷﻋﻠ ْﹷﻴهﹻ ﹷﻋﺎﻛﹻﻔﹱﺎ ﹽﹷﻟﻨﹹ ﹷ ﹽﹻ‬
‫� ﹷﻗ ﹽﹷﻨ ﹹه ﺛ ﹹ ﹽﹷﻢ ﹷﻟ ﹷﻨﻨ ﹻﺴ ﹷﻔ ﹽﹷﻨ ﹹه �ﹻي اﻟ ﹷْﻴ ﹽﹻﻢ ﹷ� ْﺴﻔﹱﺎ‬
And Look At That Deity of Yours, Before Whom You Sit On Your
Haunches All Day Long. We Assert That We Will Most Certainly
Incinerate It, Then Turn It Into Ash, And Release It Into The Ocean.
[Surah Ta-Ha (20), Verse 97]
(In other words) Look at (that state of) your deity whom you
continuously worshipped. We will most certainly burn it and then
release its ashes into the sea.
Bil Fe’l109 In Ka Khuda Aibi Hai

Phir Imkaan To Gaate Ye Haiñ
Practically109 Defective, Their Deity Is Being

This Is Why It Being Possible, They Are Singing
Soye110 Oonghe111 Behke112 Bhoole113

Kya-Kya Gat Banwaate Ye Haiñ
Sleeping110, Dozing off111, Deviating112, Forgetting113

What Shocking Disorders, They Are Creating
126
Ghaflat114 Zulm115 Thakaan116 Mohtaaji117
Kaun Sa Naqs Baraate Ye Haiñ
Heedlessness114, Tyranny115, Exhaustion116, Depending117

Which of These Defects, Are They Avoiding!
Kaam Ko118 Us Par Mushkil Maaneñ

Khalq Se119 Usko Haraate Ye Haiñ
They Believe That It Is Difficult For Him To Do Something, 118
Conquered By The Creation119, Him, They Are Making
Khaaye120 Bhi, Phir Kyuñ Nahiñ Us Ko

Mohan Bhog Char’haate Ye Haiñ
He Is Even Eating120, Is What They Are Implying,

So Why Are They Not Serving Him, The Semolina Pudding
Uf! In Ke Imkaan Ki Khwaari

Bheek121 Tak Us Ko Mangaate Ye Haiñ
Ah! Such Is The Despair of Their ‘Possibility’ Being

That, They Now Even Have Their Deity Begging121
Jor’122 Awr Joru123 o Maañ124 Baap125 Us Ke

Bach’che126 Usko Janaate Ye Haiñ
An Equal122 & A Wife123, A Mother124 & Father125, He Is Having

From Him, Even Children126, They Are Now Producing
127
Us Ka127 Shareek Awr Khwaari128 Meiñ Yaawar
Sab Ki Kheyp Bharaate Ye Haiñ
Having An Equal127 And In Misery128, A Helper Needing

The Load of Everyone, Onto Him They Are Loading
Zil’lat129 Izzat130 o Khauf131 Ka Kya Gham

Maut132 Tak Us Ko Chak’haate Ye Haiñ
About Disgrace129, Honour130 & Fear131, No Care They Are Having

Even Death132, They Imply That He Will Be Tasting
109. O Muslims! How clearly (openly) he has written that the Creator
can be contaminated by a defect (fault), but to be saved from it, as a
measure of expediency, He abstains from it.
For there to even be the possibility of a fault (defect) in Him, Who is

Divine and Divinely Pure is an extremely serious defect, so he is
practically accepting and believing that his Deity is having defects.
[Peruse further in the Forty) Seventh Appendix]
110-132. On page 145 of Yak Rozi the Imam of the Wahabis gave two
proofs (to try to prove) that (Allah Forbid) it is possible for Allah
Almighty to lie. The one is that which he learnt from the deviant
Mu’tazila (sect): Not telling lies is counted amongst the Splendours
of Allah. With this, they praise Him; and the attribute of splendour
is this, that even after having power over telling lies, while giving
consideration to expediency, to abstain from it, in order to be
protected from its contamination. It is only such a person who will
be praised due to negation of the defect of lies and being adorned
128
with the splendour of truth, and not such a person, in whom that
defect cannot be found at all.
I (Mufti e Azam) say, the detailed refutation of this wretchedness is in

Subhaan us Subooh, under the third refinement. Here, in these
numbers, twenty-three defects are being pointed out from this
discredited proof, so that you may see that by negating (refuting)
these things, the Holy Qur’an Praised Almighty Allah, so as per your
statement, all these things (Allah Forbid) are possible for Allah. Look
at the wretchedness which is present in it! It has even included dying.
So, you have even lost (forsaken) the Almighty, for one whose death
is possible can never be the Almighty Creator. [Peruse the verse next
to every matter in the Forty-Eighth Appendix]
Jitne Aib Bashar Kar Sakta

Apne Khuda Ko Lagaate Ye Haiñ
As Many Faults As A Human Can Be Committing

To Their Deity, All of Them, They Are Attaching
Uch’le133 Koode134 Kilaayeñ Khaaye

Sab Khel Us Ko Khilaate Ye Haiñ
He Is Springing133, Jumping134 And In The Air Flipping

All These Games, They Are Getting Him, To Be Playing
Dabke135 Phoole136 Simte137 Phayle138

Us Ko Rubber Ka Banaate Ye Haiñ
He Is Deflating135, Inflating136, Contracting137 And Expanding138

To Be Made of Rubber, Him, They Are Portraying
129
Mard139 Bhi Awrat140 Bhi Khunsa141 Bhi
Kya-Kya Swaang Rachaate Ye Haiñ
A Man139, A Woman140 And Even A Hermaphrodite 141, He Is Being

Look At All These Theatrics, Which They Are Conceiving
Apne142 Khuda Ko Mehfil-Mehfil

Kawr’i Naach Nachaate Ye Haiñ
Their142 Deity, To Every Type of Gathering They Are Taking

For A Dismal Price, There, They Have Him Dancing
Chaaroñ Simt Ek Aan Meiñ Munh Ho

Naach Us Ka Ye Dikhaate Ye Haiñ
In A Single Moment, All Four Directions143 He Is Facing

Such A Dance For Him, They Are Exhibiting
Chau Mukhe, Barhama Awr Kaanha Ke

Aage, Sees Niwaate Ye Haiñ
In Front of The Four Faced Idol, Brahma & Kanhaya Bringing

His Head Before Them, They Are Also Now Bowing
Deo144 Ke Aage Ghant’i Baja Kar

Bam Us Se Bulwaate Ye Haiñ
In Front of The Devil144, While The Bell Ringing

The Calls of The Idol-Worshippers, They Have Him Chanting
130
Ling145 Jalahri Ki Dandawateñ
Pooja Paat’ Karaate Ye Haiñ
Before The Ling145 & Vessel For Hindu Ceremonies, Prostrating

Such Ritual Idol Worshipping, They Are Having Him Doing
Katki146, Ashnaan Awr Besaakhi

D’ubki Us Ko Khilaate Ye Haiñ
River Bathing146 & Hindu & Sikh Rituals Celebrating

In All of These, Him, They Are Dipping
Zaani147, Muzni148, Auchaka149 Daaku150

Saare Jh’hoole Jh’hulaate Ye Haiñ
An Adulterer147, The Adulterated148, A Thief149 & Bandit150 Being

In All of These Swings, Him, They Are Swinging
Kaun Si Khwaari Baaki Ch’hori?

Sab Us Se Karwaate Ye Haiñ
Which of These Vile Things Are They Leaving?

In Fact, They Are Making Him Do Everything
133-150. The second proof of the leader of the wahabis is that which
is on page 145, Most of the people tell lies; if the Deity cannot lie,
then the power of man supersedes the power of the Deity.
These are the eighteen defects in this cursed fallacy (which are
pointed out in the above couplet). It is obvious that humans and
animals have power over those actions (those mentioned in the
131
above couplets), so it means that the Deity can do all of this,
otherwise (according to him), His power will be less than that of the
humans and even the animals.
An important Beneficial Note: I have found a very important,

beneficial note regarding this statement of the leader of the Wahabis
and all the Wahabis which I have extracted from Daamaan Baagh
Subhaan us Subooh, through which it becomes absolutely necessary
upon the Wahabis to label every one of their people a kaafir. The gist
of this is that those like Delhvi, Nanotwi and Thanvi are definitely
Kaafir and Murtad (unbelievers and apostates).
It is obvious that humans can hold this belief and as per what they
are saying, the Deity can also do the same, and that which the Deity
believes will definitely be Haq, thus for all four of them to be Murtad
(Apostate) is Haq (based on this theory of theirs). [Further details in
this regard can be found in the Forty-Ninth appendix of this book].
132
DEOBANDI ADDITIONS
Beyt’e151 Gaaye Yahood o Nasaara

Joru152 Awr Milaate Ye Haiñ
About Him Having A Son151, The Jews & Christians Are Singing
To This, Even A Wife152, They Are Now Adding
Aql e Farang Se Baagh e Khirad Meiñ

Teen153 Khuda Lah’kaate Ye Haiñ
From The Western Mind-set, In The Garden of Reasoning

The Concept of Three153 Deities, They Are Inciting
Chor, 154 Sharaabi, 155 Zaalim156 o Jaahil157

Rab’b Pe Rawa Ginwaate Ye Haiñ
To Be A Thief154, An Alcoholic155, A Tyrant156 & Ignorant157 Being

For The Creator, All of This, As Being Suitable They Are Counting
151-153. It is on pages 142 and 143 of the Deobandi book Ad’dillah e

Waahiya, Allah not having a wife and son is from the Qur'an and not
from intellect (rational reasoning). Thus, intellectually there are
those who establish this, who have such an intellectual capacity,
that the intellect of even the philosophers cannot be compared;
who have invented something like a photograph. If this command
had to be an intellectual one (a rational and reasonable one), then
to understand this on the basis of this rationality and intellect is
more deserving.
133
Firstly: Is there any limit to this absolute deviance? He is referring to

the Divine One who is One without a partner, and he is then saying
that as per intellect (from reasoning), for Him to have a wife and son
is possible? (In other words, he is saying), how then can He be
regarded as such a Great Creator.
Secondly: he has even attributed the Almighty having a wife falsely

to the Christians as well.
Thirdly: (as per his false theory) three deities have now become
possible based on intellect; otherwise why would they regard Him as
the Great Creator. (i.e. if he cannot have a wife and son ‘Allah
Forbid’, how can He be such a Powerful Creator!)
154-157. On the basis of this impure proof of the leader of the

Wahabis (where he said) otherwise, the power of man supersedes
the power of the Deity, Maulana Goolam Dastageer Marhoom, a
resident of Qasoor Punjab faulted this statement by saying, Man can
be a tyrant, an ignorant, a thief and one who consumes alcohol, so
(according to you) it means that your Deity should be able to do all
of this, otherwise you are diminishing his power compared to that
of Humans.
Due to this, the very reliable one of Deoband, the senior most Khalifa
of Gangohi Saahab clearly published in the special edition of the
newspaper Nizaam ul Mulk on the 25th of August 1889 that, To
dispute stealing, consuming alcohol, ignorance and tyranny is
stupidity. It seems like according to Goolam Dastageer, it is not
necessary for the Deity to have more power than the servant,
whereas it is a basic maxim that whatever is Maqdoor ul ‘Abd is
Maqdoorullah.
134
I (Mufti e Azam) say, O Muslims! The meaning of this maxim is that,
whatever the servant does with his apparent power, all of that, in
reality, comes into being by the Power of Allah, for his Creator and
the Creator of all his actions is Allah alone, and this does not mean
that whatever the servant does for himself, Allah can do for Himself.
The servant is able to pass stool, so will it mean that his Deity can
also pass stool? A servant can commit suicide by way of
strangulation, so then (according to him) the Deity can also commit
suicide and die of strangulation. This is absolute Kufr.
O Muslims! Continue observing how filthy, impure and obscene

beliefs they hold regarding Allah and His Rasool ‫ﷺ‬, and they still call
themselves Deobandi ‘Ulama’.
Khukal158 Aibi Poch Khuda Ko

Poojte Awr Pujwaate Ye Haiñ
A Hollow158, Defective & Insignificant Deity, They Are Worshipping

Even To Such A Deity, They Are Having Others Praying
Milk159 e Khuda Se Baahar Cheezeñ

Awroñ Ki Milk Ginaate Ye Haiñ
Things To Be Out of His Ownership159, They Are Claiming,

As The Properties Belonging To Others, These They Are Listing
Laakhoñ160 Karoroñ Khuda Ke Pujaari

Phir Tauheed Manaate Ye Haiñ
Millions160 And Billions of Deities, They Are Worshipping

Yet The Claim of Believing In One Allah, They Are Observing
135
Sab161 Khabreñ Qur’an Ki Jhoot’i
Par’ni Rawa Tahraate Ye Haiñ
All161 The Messages In The Qur’an, To Be False They Are Implying

Their Own Thinking, Permissible, They Are Regarding
Ab To Uluhiy’yat Bhi Sidhaari

D’hol Se Khaal Ganwaate Ye Haiñ
Now, Even The Divine Oneness, They Are Slaying

From The Drum, The Casing, They Are Squandering
158. I (Mufti e Azam) say, This is also the Aqida of Mahmood Hasan
Deobandi and all the Wahabis, that if their Deity is not hollow (empty
from inside) then in what will he be able to drink wine? [Peruse the
Fiftieth appendix]
I (Mufti e Azam) say, this too is the belief of Mahmood Hasan and all
the Wahabis, because when their Deity can steal, so now tell me,
what is stealing? It means to take the property of someone else
deceitfully without his permission, because if somebody takes his
own property it will not be called stealing or theft. So indeed
(according to them) some things are out of the kingdom (property) of
their Deity and are the perpetual property of somebody else which
he will steal. If taking the position of a thief, a weak one and one who
consumes alcohol is not theft, what then is it?
160. I (Mufti e Azam) say,
Firstly: this as well has already been mentioned by Mahmood Hasan

and is the Aqida of all the Wahabis because according to them, if
136
except for their Deity, there are others, who have permanent
kingdoms (property), then indeed they will be the eternal Deity,
otherwise the servant can never be an eternal owner of anything
parallel to the Creator.
Secondly: Humans are not only capable of stealing one thing, but
they are capable (i.e. they have the power) of stealing millions and
billions, so if their Deity can only steal one or two things, then they
have made him billions of levels less significant than man, for this
makes it necessary for the Deobandi Saahab to have millions and
billions of Deities from whom their Deity can steal. [Peruse the Fifty-
First Appendix].
161. Like Baraahin e Qaati’ah, there is another book of Gangohi

Saahab by the name, Taqdees ul Qadeer, It is on page 44 of this book,
(Regarding) the Kalaam e Lafzi which is true, it is possible for its
truthfulness to wane (i.e. come to an end).
So, what he is saying is that in the Qur'an which we are reading,

every sentence can be a lie, but in fact, practically all of it is a lie. So,
(according to him) even Allah being the Almighty Creator has become
a lie, because even this is in the written format (of The Qur’an), that
Allah is the Almighty Creator (i.e. He Alone is worthy of Worship), so
which Kufr can be more severe than this? [Peruse the Fifty-Second
Appendix]
Us Ke Ilm162 o Khabr Meiñ Takhaaluf

Keh Ke Khuda’i Dhaate Ye Haiñ
In His Knowledge162 & Message, Discrepancy There Is Being,

By Saying This, Him Being The Almighty Creator, They Are Razing
137
Balke Kamaal163 Usay Tahra Kar
Ganga Ult’i Bahaate Ye Haiñ
In Fact, As A Splendour163, It, They Are Regarding

Contrary To The Truth, They Are Clearly Deviating
Jab Hai Kamaal Khilaaf e Qur’añ

Ab Kya Pal’la Bajaate Ye Haiñ
Against The Qur’an, If It, As A Splendour They Are Regarding

Now, Which Pan of The Scale, Are They Beating
Ya To Khuda Hai Kamaal Se Khaali

Ya Qur’an Jhut’laate Ye Haiñ
Either The Deity, Empty of Splendours They Are Regarding,

Or The Holy Qur’an, Then, They Are Belying
Rab’b Ka Ghazab Ho Wahi Se Pehle

Kis Ko Daal164 Bataate Ye Haiñ
Before Revelation, Full of Wrath, The Almighty Creator Is Being!

As Being Astray164, To Whom Are They Referring!
Balke Kaha 165 Imaan Se Khaali

La’anat Ho, Kya Gaate Ye Haiñ
In Fact, He Said165, That Without Imaan, He Was Being

May They Be Cursed, What Nonsense Are They Resonating
138
162. It is on page 36 of the above-mentioned book of Gangohi

Saahab, Contrary To The Message He Gave, Is In What He Is
Knowing.
In other words, the Message which Almighty Allah gave is contrary to

what is in the Knowledge of Allah. For example, He gave the message
that the pious (Allah Fearing) are in Jannat, and it is in the Knowledge
of Allah, that the pious are not in Jannat.
I (Mufti e Azam) say, With it, if it is also in His Knowledge that the
pious are in Jannat, then it would mean there is a discrepancy in the
Knowledge of Allah. Is there any ignorance worse than this? And if it
is in His Knowledge, that which is contrary to the Message, then if the
Knowledge is true, then the Message is a lie (false), and if the
Message is true, then the Knowledge is untrue. Either way this is
clear Kufr, and it is to destroy the Foundation Belief of the Divineness
of the Almighty, because neither can an ignorant be worthy of
Divineness (being worthy of worship as the Almighty Creator), nor a
liar.
163. It is on page 34 of the same book of Gangohi, That which is

contrary to the Message He Gave is within His Divine Power and a
Divine Splendour.
I (Mufti e Azam) say, When it is a splendour for Almighty Allah to act

contrarily to the Message which He has given, so will this contrary act
even happen or not? If it does not, (then as per him) the Deity is void
of (this) splendour, and if it can happen, then the Qur’an is lying. This
is Kufr in every way.
139
164-165. On page 58 of the same book, Gangohi initiated this
argument that (Allah Forbid), For Rasoolullah ‫ ﷺ‬to be a ‘Mushrik’
and (Allah Forbid), for all the deeds of Huzoor ‫ ﷺ‬to be ruined, is
possible. In the result (conclusion of this argument) he writes, For
Him to commit ‘Shirk’ is certainly possible. So when ‘Shirk’ is
possible, then for the deeds to be ruined is possible to a greater
degree.
Connected to his reasoning and argument, he presented these verses

of the Holy Qur’an by saying, why can’t it be, when The Almighty
‫ ﹷﻣﺎ ﹹﻛ ﹷ‬.
‫ﻨﺖ ﹷﺗ ْﺪرﹻي ﹷﻣﺎ ا ْ� ﹻﻜ ﹷﺘ ﹹ‬
Allah says, ‫( ﹷو ﹷو ﹷﺟ ﹷﺪ ﹷ≈ ﹷﺿﺎﻻﹱﹽ ﻓ ﹷﹷه ﹷﺪ ٰى‬and) ‫ﺎب ﹷو ﹷﻻ ْاﻹ ﹻ ﹷﻳﻤﺎ ﹹن‬
In other words, (he is implying) that He ‫ ﷺ‬was astray before

receiving Revelation and he is implying that He ‫ ﷺ‬did not have
Imaan before receiving Revelation. These are open statements of
Kufr and it is blasphemy against Huzoor e Aqdas ‫ﷺ‬. [Peruse the
meanings of the verses of the Holy Qur’an in the Fifty-Third
Appendix]
Mursal166 e Laa Thaani Ka Thaani

Gangohi Ko Banaate Ye Haiñ
The Equal of That Rasool166, Who No Equal Is Having

Gangohi, As Such An Equal, They Are Making
Qabr 167 Hai Toor, Wo Rab’b Ye Moosa

Kaise Junoon Pakaate Ye Haiñ
The Grave167 Is Mount Toor, He Is The Rab’b, Moosa He Is Being

This Is The Shocking Insanity, Which They Are Cooking
140
Us Ke Kaale168 Ghulaamoñ Ko Yusuf
Paaji Pan Ye Dikhaate Ye Haiñ
To His Dark Slaves168, As Yusuf They Are Referring

Such Wretchedness, They Are Exhibiting
Abd e Nabi169 Shirk, Andhe Ke Bande

Ban Ke Bahut It’laate Ye Haiñ
To Say, Slave of The Nabi169, As ‘Shirk’ They Are Declaring

But As Slaves of The Blind, They Are Arrogantly Strutting
Us Ko170 Muhy Wa Mubqi Keh Kar

Esa Ko Chonkaate Ye Haiñ
As He 170 Who Revives The Dead & Keeps Them Alive, Referring
To Rouse The Attention of Esa, They Are Attempting
166. In the Marsiyah of Gangohi, Mahmood Hasan Deobandi writes

on page 9:
Zabaañ Par Ahle Ahwa Ki Hai Kyuñ A’la Hubal, Shayad,

Ut’ha ‘Aalam Se Koyi, Baani e Islam Ka Thaani
Translation: On The Tongue of The Innovators, Why Is, ‘Superior Be

Hubal’ Being Proclaimed? Probably, In The World, An Equal, To The
Founder of Islam, Has Risen.
I (Mufti e Azam) say, Even based on the incorrect supposition, if

Gangohi Saahab were to be a Muslim, then as per the statement of
Tafwiyatul Imaan, he will be more disgraced than a cobbler before
141
the Grandness of Huzoor ‫ﷺ‬. So to make such a person His ‫ ﷺ‬equal,
who’s equal and second, The One Allah has neither made any Angel
nor any Nabi or Rasool, is certainly faithlessness. [Peruse the Fifty-
Forth Appendix for further detail]
167. On page 17 of the Marsiyah of Gangohi, Mahmood Hasan says,
Tumhaari Turbat e Anwar Ko De Kar Toor Se Tashbeeh

Kahuñ, Huñ Baar-Baar ‘Arini’ Meri Dekhi Bhi Na Daani
Translation: While comparing your bright grave to the Mount Toor, I

should repeatedly say, Arini (I want to see you), my wanting to see,
is also foolishness.
Look at this comparison. He is comparing the heap of Gangohi’s dust

(grave) to Mount Toor and he is repeatedly saying ‘I want to see you’,
so he has put himself in place of Moosa ‫ ��يي ه ��م‬and he has made
Gangohi alike to Allah. [Peruse further details in the Fifty-Fifth
Appendix]
168-169. On page 11 of the Marsiyah of Gangohi, Mahmood Hasan

says,
Qabooliyat Isay Kehte Haiñ Maqbool Aise Hote Haiñ

Ubaid e Saud Ka Un Ke Laqab Hai Yusuf e Thaani
Translation: This is real acceptance, and this is how one attains true
acceptance, that his dark-skinned slaves became known as ‘Yusuf
the Second’ (equals to Yusuf).
Ubaid is the plural of ‘Abd (which means slave) and Saud is the plural
of Aswad (which means black). In other words, the dark slaves of
Gangohi are equals to Yusuf ‫��يي ه ��م‬. Then the fair ones are the fair ones!
142
I (Mufti e Azam) say, Firstly, He has insulted a Nabi and secondly, he
wrapped himself in the ‘Shirk’ of them being the slaves of Gangohi.
[Peruse further details in the Fifty-Sixty Appendix]
170. On page 33 of the Marsiyah of Gangohi, Mahmood Hasan says,
Murdoñ Ko Zinda Kiya, Zindoñ Ko Marne Na Diya

Is Maseeha’i Ko Dekheñ Zara Ibn e Maryam
Translation: He brought the dead back to life, the living he did not
allow to die. Look at this messiah-ship, O The Son of Maryam.
Firstly: the first line of the couplet is drowning in the sharp colour of
the ‘Shirk’ pronounced in Tafwiyatul Imaanism and Gangohism.
(According to them) To bring the dead to life and not to allow the
living to die is the Majesty of Almighty Allah. It is on page 11 of
Tafwiyatul Imaan, To bring the dead back to life is only the Majesty
of Allah. Whoever proves such authority for the Ambia is a Mushrik.
Secondly: In the second line of the couplet, it is to caution (draw the

attention of) Maseeh ‫ ��یی ہ �� ۃوہ و��م‬that just open your eyes and look, that
this is Messiah-ship (healing and reviving), and not that which you
have performed. Or it means, You are saying that you only can do
this, but look here, our Gangohi can also do the same. Both these
expressions are Kufr. [Peruse the Fifty-Seventh Appendix]
143
GANGOHI SAAHAB
Ilm171 Apne Murshid Shaitaañ Ka

Ilm e Shah Se Bar’haate Ye Haiñ
The Knowledge171 of Shaitaan, Who Their Murshid Is Being,

To Be More Than The Knowledge of Our King, They Are Accepting
Us Ki172 Wus’at Nas Se Maane

Shirk Yahaañ Phan-t’aate Ye Haiñ
His172 Knowledge Is From Explicit Dictum, They Are Accepting

Yet Here, For It To Be ‘Shirk’, They Are Absurdly Declaring
Ilm e Ghaib173 Iblees Ko Maane

Shah Ko Kaho, Jal Jaate Ye Haiñ
Knowledge of The Unseen, For Iblees They Are Believing

When We Attribute It To Our Master, They Are Burning
Aise Fazl Par Us Ko Jamaate

Maula Tujh Ko Hat’aate Ye Haiñ
Upon Such A High Position, Him They Are Placing

Yet O My Master! You, They Are Blatantly Removing
171-172. From the Arab world, right up to the non-Arab world, these
Kufr (statements) of Gangohi Saahab have been exposed and seen for
what they really are.
144
It is on page 51 of Baraahin e Qaati’ah, After looking at the condition
of Shaitaan and The Angel of Death, If to prove world encompassing
knowledge for Fakhr e Aalam is not ‘Shirk’, then which portion of
Imaan is it? For Shaitaan, this vastness has been proven from
explicit dictum. Which explicit absolute dictum is there for the
vastness of the knowledge of Fakhr e Aalam, which proves a ‘Shirk’.
He further says, It can never be proven, that because of being

greater, his knowledge in these matters is even equal, leave alone
being more.
It has been fourteen years since Zafrud’deen Al Jay’yid and eleven

years since Husaam ul Haramain (have been written) and Praise be to
Allah, they are still unable to answer, and by the Divine Aid of Allah,
they will be without any answer until Qiyaamat. Now, also peruse the
new book Al Mawt ul Ahmar in which it has been proven brighter
than the sun, that these statements (of theirs) are explicit Kufr, and a
crushing response has been given (in it) to all Gangohi’s delusional
and corrupt beliefs.
173. It is on page 51 of Baraahin, If superiority (excellence and

virtue) alone is the reason for it, then all the Muslims are more
exalted than Shaitaan, (and) then amongst all the general public
(laymen), based on excellence, if the author is not more superior to
shaitaan, then he is equal. So, he should prove knowledge of the
unseen presumptuously.
Firstly: (Look at) how he accepted Ilm e Ghaib (Knowledge of the

Unseen) for Shaitaan so cool heartedly (calmly). In other words, leave
alone having more knowledge than him, even equal to him, others do
not have. [Peruse the Fifty-Eighth Appendix]
145
Secondly: He has Imaan (believes) in the Ilm e Ghaib of shaitaan, but
he regards it as ‘Shirk’ and ‘Kufr’ to believe in it for Rasoolullah ‫ﷺ‬.
It is on page 12, part 2 of the Fataawa of Gangohi, To have this Aqida

(belief) that He had Ilm e Ghaib is absolutely ‘Shirk’.
It is on page 42, part 3, one who believes that Rasoolullah ‫ ﷺ‬is the
Knower of the Unseen, is an absolute Mushrik and Kaafir.
Saaf174 Sareehan Apne Khuda Ka

Us Ko Shareek Banaate Ye Haiñ
Clearly174 And Explicitly, To Their Deity Equating

Him (The Devil), His Equal, They are Making
Shirkat Kaisi Khud175 Shaitaañ Ko

Apna Khuda Tahraate Ye Haiñ
What Kind of A Partner175, Shaitaan Himself Is Being

Him (Shaitaan), As Their Deity, They Are Regarding
Jo Allah Ko Jhoot’a Maane

Saaleh Us Ko Ginaate Ye Haiñ
He Who Believes, That A Liar, Allah Is Being,

Such A Person, Amongst The Pious, They Are Listing
Kaafir176 Gumrah177 Faasiq178 Kaisa

Kar’ra179 Lafz Bachaate Ye Haiñ
How Can He Be An Unbeliever176, Deviant177, Or One Sinning178

From The Harsh Word179, Him, They Are Strongly Protecting
146
174. Look at the earlier text (of his). In it, he said that to accept the
vastness of knowledge for Huzoor e Aqdas ‫ ﷺ‬is such a ‘Shirk’, in
which there is no portion of Imaan, and ‘Shirk’ is to prove for
someone else an Exclusive Attribute of Allah, by which he is regarded
as a partner to Allah.
So, it has been understood that this vastness of knowledge (as per
him) is such a Unique Attribute of Almighty Allah, that to believe it
(accept it) for someone else, is to equate him to Allah, and yet with
the same mouth, he accepted this vastness of knowledge for Iblees
the cursed, and he regarded it as being proven from explicit dictum.
So, in a very clear and well-defined manner he has said that,
according to him, Iblees is equal to Allah. What Kufr can be more
severe than this? For the detailed explanation regarding this and
refutation of the delirium of the Wahabis, peruse the book Al Mawt
ul Ahmar.
175. It just passed that here very comfortably and easily Gangohi Ji is
accepting the knowledge of the unseen for shaitaan and yet it is on
page 7, part 3 of his Fatwa, To affirm (establish) knowledge of the
unseen for anyone other than Allah is absolute ‘Shirk’.
So, as per his own mouth (i.e. by his own word), is he not declaring
himself a Mushrik? No! But according to him, shaitaan is his Almighty
Creator, so according to him, he has not affirmed it for anyone else.
(According to him) anyone else, is Muhammadur Rasoolullah ‫ﷺ‬, and
if to affirm it for Him is not ‘Shirk’, then which portion of Imaan is it!
176-180. It is in the Fataawa of Gangohi Saahab, Two people were

having a discussion regarding the Almighty lying, the third person
said, I am in agreement that lies can occur for Allah. The question
147
here is whether the person who holds this view is a Muslim or a
Kaafir Bid’ati, or Ahle Sunnat, even though he has accepted the
occurrence of lies for the Almighty?
The Answer: You should not call him a Kaafir or a Deviant Bid’ati.
The meaning (sense) of Him being able to lie, is correct. The third
person should not be addressed with any harsh words. See, a
Hanafi cannot reproach a Shafi’i, so similarly the third person
should be spared from being regarded as misled and from being
regarded as a transgressor. Allah Knows. Written by the low one,
Rashid Ahmed Gangohi. 1301 Hijri.
O Muslims! Is there any other extremely wretched level of apostasy

now remaining, which is worse than this? Leave alone declaring a
person who has openly acknowledged that Almighty Allah can lie, as
a Kaafir, and leave alone declaring such a person a deviant, or even a
Faasiq (a transgressor), he is even forbidding that that such a person
should be addressed with harsh (strict) words and he is saying that
the corrupt belief of such a person is like the differences between the
Shafi’i and the Hanafi. One of them says that Aameen should be said
softly and the other says that Aameen should be said audibly. Is this
difference also similar to when one says that Allah is The Truthful and
the other says Allah is a liar? He says that there is no reason to
reproach such a person. Then, in support of that person, he himself is
blatantly saying, The meaning (sense) of Him being able to lie is
correct. In other words, it has been proven (established) that The
Almighty can lie.
‫اﹷ ﹷﻻ ﻟ ْﹷﻌ ﹷﻨ ﹹﺔ اﷲﹻ ﹷﻋ� ﹷي اﻟ ٰﹽﻈﻠﹻﻤﹻ� ْ ﹷن‬
Indeed, Allah’s Curse Is Upon The Unjust

[Surah Hud (11), Verse 18]
148
This Fatwa is indeed that of Gangohi Saahab and till this day, his
notorious allies are still printing the same article in their books, but
to mislead the unsuspecting ones, they refuse to own up for what
they have said. Almighty Allah says,
‫�واْ ﹷ� ْﻌ ﹷﺪ إ ﹻ ْﺳﻼﹷ ﹻﻣه ﹻ ْﻢ‬ ‫ﹹﻮن ﺑﹻﺎﻟ ﹽﻠهﹻ ﹷﻣﺎ ﻗﹷﺎﻟﹹﻮاْ ﹷو ﹷﻟ ﹷﻘ ْﺪ ﻗﹷﺎﻟﹹﻮاْ �ﹷﻠ ﹻ ﹷﻤ ﹷﺔ ا ْ�ﻜﹹ ْ ﹻ‬
‫� ﹷو ﹷﻛ ﹷ ﹹ‬ ‫ﹷﻳ ْﺤﻠﹻﻔ ﹷ‬
They Affirm An Oath By Allah, that we did not utter it, and indeed
they did utter the words of unbelief, and they have become
unbelievers, after having been Muslims. [Surah Tauba (9), Verse 74]
[Peruse the detailed discussion concerning this in the Fifty-Ninth

Appendix]
Shafi’i o Hanafi180 Ke Maanind

Us Ka Khilaaf Manaate Ye Haiñ
Similar To The Shafi’i & Hanafi180 Differences Being

His Clearly Corrupt View, They Are Regarding
Bandoñ181 Ko Qudrat De Di, Haq Ko

Ab Be Dakhal Bataate Ye Haiñ
To The Servants181, Power They Are Giving

Now, The Creator, To Have No Control, They Are Saying
Mujh Ko182 Bhai Kaho Ki Tohmat

Maula Tujh Par Ut’haate Ye Haiñ
The Allegation, That To Me182 As A Brother, You Should Be Referring

O My Master, Upon You, This Lie, They Are Attributing
149
181. This is mentioned in the Fataawa of Gangohi, volume 3, page 31

that Almighty Allah has handed over the power to the servants and
become free. The discussion on this is explained in the Fourteenth
Appendix.
182. It is Isma’eel Delhvi who said that Rasoolullah ‫ ﷺ‬is the big
brother. In support of him, Gangohi Saahab said on page 51 of the
first volume of his Fataawa, He Himself said, call me your brother.
Gangohi Saahab you have personally said on page 12 of the same
part, that A fabricator is cursed. And yet he is personally wrongly
attributing this to the Hadith of Rasoolullah ‫ﷺ‬. Thanvi Saahab and
the other cohorts of Gangohi Saahab should tell us quickly, where did
Rasoolullah ‫ ﷺ‬say, Call me your brother? Or else acknowledge that
Gangohi Saahab fabricated a false Hadith from his own whims, and
he has wrongly alleged it to be from Rasoolullah ‫ﷺ‬, and per his own
mouth (i.e. by his own declaration), he himself is cursed. [Peruse the
Sixtieth Appendix]
Apne Hee Munh Mal’oon Huwe Khud

Naar Meiñ Daar Ch’hawaate Ye Haiñ
By Their Own Mouths, Cursed They Are Being

In Hell-Fire A House, They Are Thatching
La’an Iblees Par Awroñ Ke Munh Se

Apne Hee Munh Ki Paate Ye Haiñ
Through The Mouths of Others, Cursed Iblees Is Being

The Curses of Their Own Mouths, They Are Receiving
150
Munh Ki Paa-ee Munh Ki Khaa-ee
Bach Ke Kahaañ Ab Jaate Ye Haiñ
Their Own Words Fell On Them, Themselves They Are Disgracing

To Save Themselves, Now, Where Will They Be Going?
Baap183 Ko Apna Qareeb Bataana

Gustaakhi Tahraate Ye Haiñ
To Regard Your Father183 As Close To You Being

As An Insult & Blasphemy, This, They Are Regarding
Shah e Rusul184 Ko Bhai Kehna

Maañ Ka Doodh Banaate Ye Haiñ
As A Brother, To The King of Rasools184, To Be Referring

Like The Mother’s Milk, Permitted, This, They Are Making
183. It was in Anwaar us Saati’ah, We met with Haji Imdaadullah

Saaheb in Makkah Mu’azzamah. Look at how Gangohi Saahab is
revolting against the same, on pages 55 and 56 of Baraahin, This
word is one of ill-fortune. One who says his father to be near (close
to him) is disowned. Concerning the Ustadh and the Peer, this also
falls under the category of such a statement.
Allahu Akbar! Concerning Haji Saaheb, to say we met with him, or to

say that your father is near to you, is to be unfortunate and
disowned, but to refer to the Beloved Rasool ‫ ﷺ‬as a brother is
lawful! If in his heart, he respected Nabi ‫ ﷺ‬even equal to Haji
Saaheb, then he would not have fabricated a Hadith to adorn him.
[Peruse this further in the Sixty-First Appendix]
151
184. That Kufr which Delhvi blatantly blurted, One day I too will die
and be mixed in the sand, Gangohi Saahab wants to betray
Rasoolullah ‫ ﷺ‬and alter it in a way which is mentioned on page 20,
volume 1 of his Fataawa, There are two meanings to being mixed in
the sand. One meaning is to become sand and be mixed with the
sand in the earth. The second is to meet with the sand. Here, the
second meaning is meant, because a dead person is enclosed from
all four sides by sand and at the bottom, the dead person’s body
and shroud meets with the sand. This is referred to as being mixed
in the sand and mixed with the sand. There is no objection in this.
I (Mufti e Azam) say, O Muslims! Look at how he has fabricated a lie

and he has intentionally fabricated this and he has fabricated this to
make it acceptable to insult Rasoolullah ‫ﷺ‬.
Look at the difference between, mixing (meeting) with the sand and
being mixed in the sand! And every person who knows the Urdu
language knows well that ‘Mit’ti Meiñ Milna’ refers only to that state,
when the limbs are mixed (blended) in the sand in such a manner,
that it is difficult to separate them. [Peruse this further in the Sixty-
Second Appendix]
Mit’ti185 Mein Milna Mit’ti Se Milna

Ek Hai Yuñ Chandraate Ye Haiñ
To Be Mixed In The Sand185 And With The Sand To Be Meeting

Both To Be One, Deceptively, They Are Saying
Peet’h Rasoolullah Ko De Kar

Kaisi Awndhi Gaate Ye Haiñ
By Showing Their Backs To Him, Rasoolullah, They Are Betraying

Look At What An Upturned Tune, They Are Singing
152
Istimdaad186 Kareñ Shaitaañ Se
Shirk Nabi Se Bataate Ye Haiñ
Help186 From Shaitaan, They Are Seeking

To Seek The Nabi’s Aid, ‘Shirk’ They Are Declaring
Majlis187 e Mawlid e Shah Hai Khurafaat

Aisi Khuraafat Laate Ye Haiñ
The Mawlid Gathering187 of The King, Nonsense They Are Regarding

Such Ludicrous Arguments, They Are Now Bringing
185. Amongst the ignorant ones, there is a method they use to wake
themselves up. When going to sleep, they hold their ears and
proclaim their own name and say to their Ham-Zaad (your
accompanying spirit), ‘my eyes should open at a such and such time’.
A question was asked about this to Gangohi Saahab, as to what is the
ruling about asking for help from this shaitaan (the Ham-Zaad). In
response to it, he says on page 178, volume 2 of his Fataawa, If it is
beneficial to say such to the Ham-Zaad, then there is no harm in
this, in the light of the Shari’at.
Allahu Akbar! (According to them) to seek aid (Istimdaad) from

Rasoolullah ‫ ﷺ‬is ‘Shirk’, but it is permissible (to seek) from shaitaan.
[Peruse this further in the Sixty-Third Appendix]
186-187. It is on page 148 of Gangohi’s Baraahin e Qaati’ah, To

repeat the Birth (celebration) every day, is like the Hindus, for they
do (celebrate) the birthday spectacle of Kanhayya every year. Allah
Forbid! His Birth has become a spectacle, and this itself is an evil
action, which is Haraam and sinful, but these people are even worse
153
than this nation (Hindus). They do it on a particularly stipulated
date, and as for these people, they have no restrictions at all.
Whenever they want to, they do this fictitious nonsense.
O Muslims! Do you also regard the Birth of your Nabi to be the birth
of Kanhaya? Do you also regard the A’imma e Deen who practised
this Blessed Assembly, to be worse than senseless Hindus? The
detailed refutation of this wretchedness can be seen in Al Jaza ul
Mahya Li Ghulmati Kanhayya.
Swaang Kanhayya Janam Ka Hai Ye

Pandit Ji Jhonkaate Ye Haiñ
The Exhibition of The Birth of Kanhayya, This Mawlid Is Being

This Is What These Pandits, Are Clearly Circulating
Faateha188 Meiñ Qur’añ Ki Tilaawat

Ved Par’hant Sunaate Ye Haiñ
When In The Faateha188, The Qur’an We Are Reciting

As The Reading of The Ved, This, They Are Defining
Qur’an Ved Hai Qaari Pandit

Ye Tashbeeh Jamaate Ye Haiñ
The Qur’an Is The Ved, A Pandit, The Qaari Is Being

This Is The Similitude Which They Are Establishing
Fikr Ba-Qadr e Himmat Hai, Kya

Hindu Dharam Dharaate Ye Haiñ
According To One’s Courage, Deliberation Is Being,

The Hindu Creed, Are They Now Keeping?
154
Hindu Dharam Se Badtar Rid’dat
Jid’dat Jis Meiñ Dikhaate Ye Haiñ
Apostasy, Worse Than The Hindu Religion It Is Being

In Which, Innovation, They Are Showing
Shirk o Kufr Awroñ Ke Liye Shar

Khair Apnoñ189 Ki Manaate Ye Haiñ
For Others It Is Evil, Shirk And Kufr It Is Being

For Their Own, As A Blessing189, This, They Are Observing
188. It is on page 79 of Gangohi’s Baraahin e Qaati’ah, In it, the

emulation of the Hindus is present, because it is a custom amongst
all the Hindus and this is their (religious) sign, that they read the
‘Ved’ over it. It is in Tohfat ul Hunood, that every year on the date
when someone has died, they send the reward and they regard this
as being compulsory and the Pandit reads the ‘Ved’ over that food.
The result of this is that if it is referred to as the custom of the
Hindus, it is very much correct and true.
Allah! Allah! They have said the recitation of the Qur’an e Majeed to
be resembling the reading of the ‘Ved’ (Hindu Scripture) and (in doing
so), they are saying that Fasting and Hajj are the resemblance of
‘Barat’ and ‘Teerath’ (i.e. Fasting and pilgrimage which Hindus
perform), and why is the Madrassa Deoband not completely dug out,
because it is a complete resemblance of a ‘Paatshaala’ (a village
school teaching rudimentary knowledge). All these practices are the
same, the only difference is that here the Qur’an is recited and there
the ‘Ved’ is read. How will that which is beneficial (i.e. acceptable) in
155
your Madrassa be of any benefit in Faateha! [Peruse an obliterating
refutation and further detail in the Sixty-Forth Appendix]
189. I (Mufti e Azam) say, The religion (creed) of Gangohi Saahab is as

has been mentioned on page 93, volume 1 of his Fataawa, If you say
to the one in the grave, you do this work for me; this is ‘Shirk’, be
this if you say it near the grave or from a distance.
It is further stated on page 130, This is unanimously Haraam and

‘Shirk’.
It is in volume 3, page 19, Seeking such aid which is Kufr is this; that
you do this work for me.
And when he was questioned about the same Isti’aanat (seeking aid)
in volume 3, page 15, To read those couplets in which aid is sought
from other than Allah, such as,
Ya Rasool’Allahi Unzur Haalana

Khuz Yadi Sah’hil Lana Ishkaalana
There are also possibly couplets of Shah Waliullah Muhad’dith

Delhvi and Qasim as well through which aid is sought.
Now, here because the feet of his own has come in-between (i.e.
become a hurdle), look at how the same thing which he said was
unanimously ‘Kufr’ and ‘Shirk’, has now become completely Halaal.
He writes in the answer (to the above query), Neither is it disallowed
to recite such couplets, nor can the writer be reproached.
This is the Shari’at of their house, that whenever they wish, they
make that which is Kufr (i.e. which they regard as Kufr), to be Halaal.
156
Apnoñ Ka Zehr e Halaahal190, Sab Ko
Shahd Bata Ke Chataate Ye Haiñ
The Deadly Poison190 of Their Own, Which Is Being

To Lick It As Honey, To Everyone They Are Giving
Shah191 Ka Rahmat e Aalam Hona

Har Mul’lay Ko Dilaate Ye Haiñ
The Mercy Unto The Worlds, Our Beloved Master Being

To Every One of Their Mullahs, This Status They Are Affording
Yaa’ni Ye Bhi Haiñ Rahmat e Aalam

Mullay Khud Kahlaate Ye Haiñ
In Other Words, Mercy Unto The Worlds, They Too Are Being
This Is What Their Mullahs, Are Having Others Saying
Fazl e Shah192 Meiñ Bukhari o Muslim

Sab Mardood Bataate Ye Haiñ
In Our Master’s Virtue, That, Which In Bukhari & Muslim Is Being

Rejected And Condemned, All of This They Are Declaring
190. I (Mufti e Azam) say, The creed of Gangohi Saahab is that which
is in volume 1, page 31, to read doubtful words is a sin and to also
say it, is inappropriate (unlawful).
It is on page 111, To read them is Haraam. It is in volume 3, page 34,

It is to give deadly poison to the laymen.
157
This is to the extent that regarding this he says in Volume 3, pages 34
& 35, Ambiguity is not free from blasphemy, so to utter them, is
Kufr.
And in response to the same answer on page 51, he saw the names
of his own and said, in its context, it is also doubtful, but this servant
cannot also say that it is a sin.
This is the Shari’at of their house, that whenever they want, they
declare it Kufr, and whenever they want they say it is not even a sin.
It Is The Ideology of Their House,

They Fabricated It, As They Wished
191. It is in volume 2, page 13 of Fatawa Gangohi, Rahmatulil

Aalameen (Mercy unto the Worlds) is not a unique attribute of
�
Rasoolullah ‫( ��م‬we Muslims write ‫)��ی ال�ہ ت��ا�ی ��یتہ و ��م‬. The Ambia and the
Ulama are also the cause (means) of mercy unto the worlds, even
�
though Janaab Rasoolullah ‫( ��م‬we Muslims write ‫ )��ی ال�ہ ت��ا�ی ��یتہ و ��م‬is the
greatest of them all. So, if this word is mentioned with justification
for someone else, then it is permissible.
I (Mufti e Azam) say, According to the Muslims, being Rahmatulil

Aalameen is absolutely and only the Unique Attribute of Huzoor e
Aqdas ‫ﷺ‬, and even the Ambia are not included in it (i.e. they are not
partners in it). Here, it is being made so common, without it being
given any special significance. So much so, that every Mullah of
Deoband is (being regarded) a partner to Rasoolullah ‫ﷺ‬. [Peruse the
Sixty-Fifty Appendix]
192. While believing in the vastness of the knowledge of Iblees and in

order to erase (undermine) the vastness of the Knowledge of Huzoor
158
e Aqdas ‫ﷺ‬, Gangohi Saahab says on page 51 of Baraahin e Qaati’ah,
Khabr e Waahid is not of any benefit here.
It is on page 82, In matters of Belief, credibility is given to that which

is absolute and not that which is conjectural in the Sihah.
It is on page 87, Even the Ahaad of Sihah is not authentic.
Look at how openly he has said that when it comes to the vastness of
the Knowledge of Rasoolullah ‫ﷺ‬, even the Ahadith of Bukhari and
Muslim are rejected and are not authentic (not reliable).
Firstly: this means that the vastness of the Knowledge of Huzoor ‫ﷺ‬
has no virtue at all. Otherwise, in the chapter on virtues, it is
unanimous that there is even no need for the A’imma e Sihah, and
even those Ahadith which are of a lesser degree are accepted.
Secondly: Let’s say, you regard Bukhari and Muslim to be rejected.

Then what have you thought, about your enemy, the Qur’an e
Azeem, in which the signs of the vastness of Huzoor ‫ ﷺ‬are being
granted grandness! [For further detail, peruse the Sixty-Sixth
Appendix]
Naqs193 Ko Ek Be Asl Riwaayat

Apni Burhaan Laate Ye Haiñ
To Show A Defect193, A False Narration, He Is Narrating

As Their Evidence, This, They Are Bringing
159
Raad194 Ko Uska Raawi Gaayeñ
Kya Be Par Ki Ur’aate Ye Haiñ
The One Who Refuted It194, As The Narrator, They Are Quoting
An Unfounded Rumour, They Are Now Clearly Spreading
Fazl e Shah Ki Adaawat Dekho

Kya-Kya Haath Chabaate Ye Haiñ
Look At Their Enmity, For The Grand Virtue of Our King

In Frustration, On Every Hand, They Are Now Chewing
‫ ﻳﹷ ْﻮ ﹷم � ﹷﹷﻌ ﹽﹹﺾ ﹽﹷ‬Ka Rang

‫اﻟﻈﺎﻟ ﹻ ﹹﻢ‬
Dunya Hee Se Dikhaate Ye Haiñ
The Colour of That Day, When His Hand The Unjust Will Be Biting
Even While In This World, This, They Are Exhibiting
Anjaan An Par’h Ke Ch’halne Ko

Kya-Kya Jaal Bichaate Ye Haiñ
To Deceive Those Who Are Uneducated & Unwitting

Look At All The Traps, Which They Are Setting
Tafwiyat ul Imaan195 Ka Par’hna

Ain e Islam Banaate Ye Haiñ
The Tafwiyat ul Imaan195, To Be Reading

To Be Absolute Islam, It, They Are Making
160
Yuñ Qur’an Se Us Ko Bar’ha Kar
Jab Tak e Kufr Manjhaate Ye Haiñ
In This Way, Higher Than The Qur’an, It, They Are Holding
Whenever You Look, Kufr, They Are Polishing
Abd e Aziz Tak Imaañ Kab Tha

Islam Aaj Phalaate Ye Haiñ
Upto Abd e Aziz, When Was There Imaan Being

As If Islam Today, Only Now They Are Spreading
Niyyat e Ajr196 Ka Ahl Hai Kaafir

Kufr Ko Kya Chamkaate Ye Haiñ
Worthy of Intending Reward196, The Unbeliever Is Being

Look At What They Do, So That Kufr, They May Be Enhancing
Hindu Ko Kya Ahl Samajhte

Apni Daal Galaate Ye Haiñ
Leave Alone Regarding The Hindus As Deserving

In Fact, Their Personal Benefit, They Are Deriving
193-194. Up to that point, he said that there was no explicit dictum

to prove the vastness of the Knowledge of Huzoor ‫ ﷺ‬and then he
progressed further. He states on page 51 of Baraahin e Qaati’ah, It is
proven contrary to that. Fakhr e Aalam ‫ ��يي ه ��م‬Himself says (that)
which Shaykh Abul Haq narrates that, I do not even have
knowledge of that which is behind a wall.
161
I (Mufti e Azam) say, The A’imma of Hadith such as Imam Ibn Hajr
Asqalani and Ibn Hajr Makki have clarified that this narration is simply
false and without any Sanad.
Look at their enmity for the Grand Virtues of Mustafa ‫ﷺ‬, that when
it comes to the Grand Virtues of Huzoor ‫ﷺ‬, they are rejecting even
the Sahih Ahadith of Bukhari and Muslim, and to try and prove that
which is in contrast to His ‫ ﷺ‬Grand Virtues, they are presenting a
narration which has no basis and has no Sanad of its transmission.
The strange thing is that Hazrat Shaykh Abdul Haq ‫ ر� ت�ہ ال�ہ ت��ا�ی‬did not
narrate it, but rather he refuted it. He states in Madarijun
Nubuw’wat, Concerning this, some people present this ambiguity
and doubt that it has been mentioned in some narrations that Nabi
Kareem ‫ ﷺ‬said, I am a servant (of Allah) and I know not (I have no
knowledge of) that which is behind this wall. The answer to this is
that neither is there any source nor reality to such a narration (i.e. it
is merely baseless), and nor is there any such Sahih Hadith which
has been reported (i.e. its narration is wrong).
This complete dishonesty and deceit in Deen by Gangohi Saahab is

something which should be observed.
195. It is on page 122, volume 1 of Gangohi’s Fatawa, Taqwiyatul

Imaan is a very good book. To keep it, read it, and act upon it is Ain
e Islam (i.e. precisely Islam).
I (Mufti e Azam) say, Look at this serious exaggeration!
Firstly: as per his own presumption, he has put this impure book
above the Holy Qur’an. If that which is Ain e Islam is not found, then
Islam does not remain, it has become Kufr because the negation of
the precise is proof of the opposite (the contradicting).
162
To believe in the Holy Qur’an is Ain e Islam. The one who does not
believe in it is an unbeliever, but do not keep it, not read it or not act
in accordance with it, is not Kufr. However, when it comes to
Tafwiyat ul Imaan, then all of this is Kufr. One who does not keep it
with him is an unbeliever, one who does not read it is an unbeliever
and one who does not act in accordance with it is an unbeliever
because he has left that which is Ain e Islam.
Secondly: If Gangohi Saahab, as soon as he was born, brought

Tafwiyatul Imaan with him, and came reading it, so that in the early
days he would not be regarded as an unbeliever, then from the time
that Tafwiyatul Imaan had not been written, from the Sahaba right
up to Shah Abdul Aziz Saaheb, none have attained Islam, for they
were deprived of Ain e Islam.
Thirdly: Before this book was written, the author himself is an

unbeliever, because it is impossible for the existence of a thing,
before the essence of that thing. [To remove any other doubts,
peruse the Sixty-Eighth Appendix]
196. It is on page 151, volume 3 of Fataawa Gangohi, To use the

donation given by Hindus in the Masjid is permissible, if he is giving
it with the intention of reward.
I (Mufti e Azam) say, Subhaan’Allah! An unbeliever and the intention

of Sawaab (reward)! This is a baseless accusation on the Shari’at and
to respect Kufr. Every beginner who has read Sharh Wiqaayah only
up to the Chapter on Tayam’mum (Dry Ablution) knows that a Kaafir
(unbeliever) is not Ahl e Niyyah. [More than this you may peruse the
Sixty-Ninth Appendix]
163
Ye Haiñ Mufeed197 Nabi Ko Jo Samjhe
Us Par ‘Shirk’ Awndaate Ye Haiñ
He Is Beneficial197, But Beneficial, He Who Regards A Nabi As Being

Upon Such A Person, ‘Shirk’, They Are Inverting
Rab’b198 Ki Duhaa’i Lagw Samajh Kar

Jabran ‘Shirk’ Manaate Ye Haiñ
Calling Out To Allah198 For Aid, Absurd They Are Regarding

This Is Why Forcibly, ‘Shirk’ They Are Thus Observing
Waqt199 Par’ay Par Jaa’iz Keh Kar

Jaadu Karte Karaate Ye Haiñ
In Times of Need199, While Permissible, It, They Are Regarding

Sorcery They Are Having Done, Sorcery They Are Doing
197. Imam e Ajal Kamaalud’deen Dameeri has mentioned a Hadith of

Ameerul Momineen Maula Ali ‫ �رم ال�ہ ت��ا�ی و�جہہ �� یریم‬in the narration of Imam Ibn
Sina who is the student of Imam Nasa’i, that when you pass by such a
jungle (wilderness), wherein there is the danger of a lion, then say
this,
‫اع ذود ببدابذ ی�ال ��یبہ ��م بو�ا�� ببب � ذن ش�ر ا��سد‬
I Take The Refuge Of Hazrat Daniyaal ‫ ��یی ہ �� ۃوہ و��م‬And His Well, From The
Harm Of The Lion.
Regarding this, the person asking the question asked, What is the
ruling about calling to other than Allah for aid, in this manner?
164
Gangohi Saahab replies to this on page 10, volume 1, by saying,
Almighty Allah kept an effect in those words. Neither is Hazrat
Daniyaal present there nor does he have any knowledge of it. If one
believes that Daniyaal himself is beneficial without any justification,
it is ‘Shirk’. So even though this text has doubts of ‘Shirk’ in it but on
the basis of necessity and (in necessity) committing that which is
disliked is lawful, just as it is allowed to conceal one’s real feelings
(the truth) when in a state of helplessness.
I (Mufti e Azam) say, Firstly: Look at how clearly he has said that to
regard a Nabi as being beneficial is ‘Shirk’.
Secondly: That was the ruling when it came to a Nabi, but when it
came to himself, then on page 59, volume 1, he says, Maulvi Qasim
Saahab benefitted from my place, and through him, others received
benefits. [Peruse the Seventieth Appendix for further detail]
198. I (Mufti e Azam) say, Thirdly: If calling out to Allah for aid would
have been beneficial to you, then there would have been no need for
that ‘Shirk’. So, it has been ascertained that according to you, calling
out to Allah for aid is absurd, because through it, calamities are not
alleviated, and without any other alternative (forcibly), aid is sought
from Daniyaal ‫��يي ه ��م‬.
199. I (Mufti e Azam) say, Fourthly: When this is ‘Shirk’, has the
doubt of ‘Shirk’ and is Makruh (disliked), then Almighty Allah will not
place the effects of His Pleasure in it, like in Zikr e Ilaahi, but it will be
with His Wrath, like in the case of other Jaadus (forms of sorcery). So,
from amongst those, this would also be one, and you have made it
lawful for the alleviation of calamities, so it has been ascertained that
as per you people, to do Jaadu and to have Jaadu done, is lawful and
Halaal.
165
Shirk200 Mubah Hai Balke Hai Sunnat
Fe’l201 e Rasool Bataate Ye Haiñ
Shirk200 Is Not Only Lawful, But Sunnat It Is Being

As The Action201 of The Rasool, To This They Are Referring
Be Rab’b202 Ke Diye ‘Ilm Jo Maane

Kufr Se Us Ko Bachaate Ye Haiñ
Without Allah’s 202 Giving, Knowledge He Who Is Accepting

From The Ruling of Kufr, Him, They Are Shielding
Naar e Saqar203 Meiñ Roshni Soojhi

Kya Andher Machaate Ye Haiñ
In The Fire of Hell203, Brightness They Are Seeing

So Outrageously, They Are Behaving
200-201. It is on page 24 of the Lataa’if e Rasheedia of Gangohi

Saahab, The categories of ‘Shirk’ are up to Mubah (Lawful).
Rasoolullah ‫ ﷺ‬said that to take an oath of anyone other than that
of Allah is ‘Shirk’, and taking an oath other than that of Allah is
present in His own words. So now tell me, there is loss instead of
gain (i.e. suffering a reverse of fortune). Fakhr e Aalam ‫ ��يي ه ��م‬is
Himself proving it to be ‘Shirk’ and He Himself did this, and yet all
the Ambia are Ma’soom (absolutely immune) from ‘Shirk’.
I (Mufti e Azam) say, Allah! Allah! Shirk and the lawfulness of Shirk!
And that too (Allah Forbid) emanating from Rasoolullah ‫[ !ﷺ‬Peruse
the remaining triumphant discussion in the Seventy-First Appendix]
166
202. It is on page 83, volume 1 of Fataawa Gangohi, Whoever has
this belief, that he had knowledge without being informed of it by
Almighty Allah, then there is the fear of Kufr. Such a person should
not be made an Imam, even though you should hold your tongues
from calling him a Kaafir (unbeliever). I (Mufti e Azam) say, where is
that uproar as per the Tafwiyatul Imaani way, that even if one
believes that Allah gave it, it is still ‘Shirk’, and where is this dreadful
statement, that if one accepts that one has knowledge of the unseen
on his own, without it being given by Allah, it is still not Kufr, but
there is only the fear of Kufr. The objective is that no loose ends
should be left in deviance.
Gada e Maikadah Haiñ, Har Tarah Ki Hai Piyaale Meiñ
Beggars of The Wine Cellar They Are, Every Brand Is In Their Goblet
203. At the Raudha e Anwar of Sayyid e Athar ‫ ﷺ‬the thousands of

rupees of Chandeliers which are lit there, Imam Sayyid Noorud’deen
Samhoodi has mentioned in Khulaasatul Wafa and the radiance of
that has manifested in Bareeq ul Manaar Bi Shumu’il Mazaar.
Regarding this blessed radiance, it has been stated on page 18 of
Gangohi Saahab’s Baraahin e Qaati’ah, It is the cause of immense
darkness and that which will show the brightness of the fire of Hell.
I (Mufti e Azam) say, The fire of Jahannam will really be seen by those
who insult Allah and His Rasool ‫ ﷺ‬but to say that there is brightness
(light) in it, is the darkness of being astray and rejection of the
dictums. It is clearly mentioned in the Sahih Ahadith that the Fire of
Hell is an absolute dark night, in which there is no sign of brightness
(light) at all. [Peruse the Seventy-Second Appendix]
167
Daiban204 Waaloñ Ke Milne Se
Urdu Shah Ko Sikhaate Ye Haiñ
After The People of Deoband204 He Was Meeting

Our Master, Urdu, They Claim To Be Teaching
Un Ke Nabi Ki Ustaazi Ka
Haq Ummat Pe Jataate Ye Haiñ
As The Teacher of The Nabi, While Themselves Regarding

This So-Called Privilege To The Ummah, They Are Reminding
Uf 205 Be-Baaki! Shah Se Apni

Roti Tak Pakwaate Ye Haiñ
Alas205 Such Shamelessness! They Are Having

Their Rotis, They Claim, Our Master Is Cooking
In Ki Raso’i Ki Ye Rasa’i
Haq Ruswaa’i Paate Ye Haiñ
Such Is The Range of Their Kitchen Reaching

Humiliation From Allah, They Are Receiving
Holi206 o Diwali Ka Khaana Jaa’iz

Jai-Jai Kar Ke Khaate Ye Haiñ
Permissible They Claim, The Food of Holi 206 & Diwali Is Being
Announcing Their Triumph, This, They Are Devouring
168
Sharbat o Aab e Sabeel e Muharram
Saaf Haraam Karaate Ye Haiñ
To The Sweet Drink & The Free Water of Muharram, Referring

Clearly Haraam, All of This They Are Declaring
Naam e Imaam Ne Aag Lagaadi

Najd Ki Holi Jilaate Ye Haiñ
On The Name of Our Imam, In Hostility, They Are Burning

The Holi of Najd, They Are Once Again Reviving
204. It is on page 26 of Baraahin e Qaati’ah by Gangohi, A person was

blessed with seeing Fakhr e Aalam ‫��يي ه ��م‬. On seeing Him speaking in
Urdu, he asked, from where do you know this language, for you are
an Arab? He said, ever since I have come into contact with the
Ulama of Madrassa e Deoband, I learnt this language.
Subhaan’Allah! It is He ‫ ﷺ‬Who Is Blessed With Being,
�
‫�� تت ��م ا��و� ين خن وا�� خ� ينر خن‬
The Grand Personality Who Is The Holder of All

The Knowledge of The Former and The Latter Ones
169
He ‫ ﷺ‬Who Is Blessed With The Blessings of,
‫ﹷو ﹷﻋ ﹽﹷﻠ ﹷﻤ ﹷ‬
‫ک ﹷﻣﺎ ﻟ ْﹷﻢ ﹷﺗﻜﹹ ْﻦ ﹷ� ْﻌ ﹷﻠ ﹹﻢ‬
(O Beloved) And We Taught You All That,

Which You Knew Not. [Surah An-Nisa (4), Verse 113]
Learnt Urdu Thirteen Hundred years afterwards, from the Mullahs of

Deoband, whose Urdu is this, �ٓ‫� ك�م اا‬. Shame on you! Shame on you!
Shame on you!
205. It is on page 46 of Tazkiratur Rasheed, The great personality

saw a dream that his sister-in-law was cooking food for his guests,
when Janaab Rasool Maqbool ‫ ﷺ‬appeared and said to his sister-in-
law, Get up! You are not worthy enough to cook food for the guests
of Imdaadullah. His guests are Ulama. I will cook the food for his
guests. The interpretation of this commenced with Gangohi, for he
is the first Aalim who took Bay’at from Haji Saahab.
O Muslims! Look at these people! Sometimes they say that

Muhammadur Rasoolullah ‫ ﷺ‬is their student, and sometimes He ‫ﷺ‬
is made the cook by them. This is how they try to establish the value
of His ‫ ﷺ‬honour. [Peruse further details in the Seventy-Third
Appendix]
206. It is on page 131, volume 2 of the Fatawa of Gangohi, The

Hindus send puffed rice cakes and some other types of food as gifts
during Holi and Diwali. To take (accept it) and eat it, is allowed for
Muslims.
170
It is on page 145 of volume 3, The Zikr e Shahaadat in Muharram,
even if it is from proper authentic narrations, to erect water stalls,
feed sweet drinks, or give donations for the water stalls or sweet
drinks, or feed Milk, are all improper and Haraam because of the
resemblance of the Rawafidh (Shia).
I (Mufti e Azam) say, When all of this is Haraam, then most certainly
to drink that water, sweet drink and milk is also Haraam, for it will be
regarded assisting in Haraam, because if no one drinks it, then to
whom can it be fed, so to feed (i.e. give it out for drinking) is to
execute something which is Haraam, and the execution
(implementation) of Haraam is Haraam. This is the enmity they have
against the name of our Imam (i.e. Imam Husain ‫)ر ض�ی ال�ہ � ضنہ‬.
171
NANOTWI SAAHAB
Shah Ke Pichle Nabi Hone Ko
Fazl207 Se Khaali Gaate Ye Haiñ
Regarding Our Master207, The Final Nabi Being

Empty of Virtue, Him, They Are Regarding
Jaise208 Aise Waisoñ Ke Awsaaf

Itna Is Ko Giraate Ye Haiñ
Like208 The Qualities of Everyone & Anyone Is Being

To Such A Low Level, This Grandness, They Are Dropping
Haq209 Par Fuzool Awr Be Rabti210 Ki

Lim Qur’añ Pe Lagaate Ye Haiñ
Exaggeration To Almighty Allah209, They Are Attributing

The Charge of Incoherence210, To The Qur’an They Are Attaching
Madh Jo Is Ko Samjhe Sahaba

Na Fahm211 Us Ko Bataate Ye Haiñ
The Sahaba Who Regarded This, As Praises Being,

As Senseless Ones211, To Them, They Are Referring
Ab Se Un Tak Ummat Bhar Par

Jaahil212 Ka Munh Aate Ye Haiñ
From Now, Upto Them, The Entire Ummah Are Being

Ignorant 212, Is What, They Are Taunting
172
Aik213 Sahaba Kya, Ke Nabi Par
Ta’an Yahi Barsaate Ye Haiñ
Let Alone The Sahaba213, Even When The Nabi, They Are Addressing
The Very Same Reproach, Even Upon Him They Are Pouring
Munkir e Khatm Ko Phir Kaafir Bhi

Dhokay Ko Likh Jaate Ye Haiñ
The Rejecters of Finality, As Unbelievers They Are Also Declaring

Just As A Form of Deception, This They Are Writing
Dar Kufr o Deeñ Maandah, Muzabzab

Ne Imaañ Na Sabaate Ye Haiñ
In Kufr And Deen, They Are Left Hanging

In Imaan Consistent, They Are Not Being
207-213. It is on pages 2 and 3 of the Tahzeer of Qasim Saahab

�
Nanotwi, In the minds of the laymen, Rasool ‫( ��م‬we Muslims write ‫��ی‬
�
‫)ال�ہ ت��ا�ی ��یتہ و �م‬
being the Final One, is in this sense that, He is the Final
(Last) of all the Nabis, but it is evident to the intellectuals that there
is no merit (virtue) in coming before or after in any era in itself. So,
in the position of praise, why would,
‫ﹷو ﹷ�ﻜﹻﻦ ﹽﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷو ﹷﺧﺎ ﹷﺗ ﹷﻢ اﻟ ﹽﹷﻨبﹻﻴﹽﹻ� ﹷن ﹻﻣﻦ رﹻ ﹷﺟﺎ�ﹻﻜﹹﻢ‬
be regarded as being proper. However, if that attribute is not

regarded as an attribute of praise, then the Finality of that Era
would be correct (i.e. in the correct sense), but in that, there is the
173
doubt of exaggeration being attributed to the Almighty. In this
attribute and in the attributes of figure and stature etc. which have
no influence over virtue, what difference is there, if this was
mentioned and others were not mentioned?
Secondly, there is the risk of loss of significance on the part of the

�
Rasool ‫( ��م‬we Muslims write ‫)��ی ال�ہ ت��ا�ی ��یتہ و ��م‬, because the splendours of
the splendid ones are mentioned and what resemblance did the
condition of everyone and anyone, have to the statement,
‫ﺎن ﹹﻣ ﹷﺤ ﹽﹷﻤ ٌﺪ ﹷاﺑﹷ ۤﺎ ﹷا ﹷﺣ ٍﺪ‬

‫ﹷﻣﺎ � ﹷ ﹷ‬
And to the statement,
‫ﹷو ﹷ�ﻜﹻﻦ ﹽﹷر ﹹﺳﻮ ﹷل اﷲﹻ ﹷو ﹷﺧﺎ ﹷﺗ ﹷﻢ اﻟ ﹽﹷﻨبﹻﻴﹽﹻ� ﹷن‬
Such kind of incoherence cannot even be imagined in the Kalaam of

the Almighty.
The gist of all of this is that Nanotwi Saahab says that as far as
Khaatimun Nabiy’yeen meaning the Final Nabi is concerned, then:
(1). It is the thought (view) of the ignorant.
(2). It is not the view of the intellectuals (i.e. the Scholars).
(3). There is no difference in Virtue (Status) because of this.
(4). It is like the qualities of just anyone and everyone (i.e. every tom,
dick and harry).
174
(5). If this meaning is taken, then it means Allah is exaggerating.
(6). The Qur’an will be regarded as incoherent.
However, every Muslim knows that it is this which is the meaning of

Khaatimun Nabiy’yeen (that Nabi ‫ ﷺ‬is the Seal of the Nabis and no
new Nabi can come after Him ‫)ﷺ‬.
It is this which the Sahaba and the entire Ummah have understood
and it is this which Huzoor ‫ ﷺ‬mentioned in Mutawatir Ahadith, so
absolutely, it is this which is meant in the verse. So, according to
Nanotwi Saahab, the entire Ummat, the Sahaba and even Nabi ‫ ﷺ‬are
regarded (Allah Forbid) as ignorant and lacking sense, and Allah
exaggerates and the Qur’an is incoherent. This is Kufr upon Kufr, with
a great many Kufr. [For Details Peruse the Seventy-Fifth Appendix]
Dhoka214 Khul Gaya Chand Warq Par

Phir Wahi Palt’a Khaate Ye Haiñ
After A Few Pages, Unveiled His Deception214 Is Being

Then Towards His Initial Words, He Is Reverting
Shah Ke Baad Nubuw’wat Taaza

Paak Khalal Se Bataate Ye Haiñ
After Our Master, Nubuw’wat They Are Refreshing

Free From Any Hindrance, To This, They Are Referring
Aap Hee Kaafir Aap Hee Mukfir

Apni Aap Hee D’haate Ye Haiñ
Themselves Unbelievers, Themselves Kaafir They Are Making

Themselves, They Are The Ones Who Are Annihilating
175
Jab215 To Baraa e Naam Khud Apna
Islaam Aap Sunaate Ye Haiñ
This Is Why215 Only For Namesake It Is Being,

About Their Own Islam, This, They Are Proclaiming
214. It is on page 33 of the Tahzeer of Nanotwi, On the contrary, if

�
hypothetically, after the Era of the Nabi ‫( ��م‬we Muslims write ‫��ی ال�ہ ت��ا�ی‬
�
‫)��ییہ و �م‬
another Nabi is born, then too, it will not make any difference
to the Finality of (Nabi) Muhammad.
I (Mufti e Azam) say, Here he personally exposed what was hidden in

his heart. He ultimately said what he was intending to regarding
finality in the era and in person. It is obvious that if after the era of
the Beloved ‫ ﷺ‬another Nabi were to be born, then Huzoor ‫ ﷺ‬would
not be the ‘Final One’, because it would mean that after Huzoor ‫ﷺ‬
another Nabi has been born and the Finality of the Era as per the
acknowledgement of Tahzeer of Nanotwi, page 2, He is The Final
Nabi of All.
This is now certainly void (based on his corrupt beliefs), and as soon
as this became void, that matter of Finality in person, which he had
fabricated, has also become void. It is mentioned on page 9 of the
Tahzeer of Nanotwi itself, For Khatm e Nubuw’wat in the meaning of
what has been presented, Finality in the era is necessary.
It is obvious that the negation of the necessary is the negation of the

necessitated, so the Finality as per the era and Finality in person have
all become void and have become non-existent (as per what he has
said), and ‘Finality’ remains empty. It has become evident that he has
made kufr (i.e. rejected) Khaatimun Nabiy’yeen absolutely, and to
176
deceive the Muslims, on page 11 he wrote, One who rejects it is also
a Kaafir.
Eleven pages thereafter, he rejects this and everything else about it,
so he has become an unbeliever by his own words. [Peruse further
details in the Seventh-Sixth Appendix]
‫ﹷوذﹷﻟﹻﻚﹷ ﹷﺟﺰﹷاء ﹽﹷ‬

‫اﻟﻈﺎﻟﹻﻤﹻ� ﹷن‬
And It is That Which Is The Punishment For The Unjust

[Surah Al-Maa’idah (5), Verse 29]
215. It is on page 46 of the Tahzeer of Nanotwi, The Islam of this

sinner is just for his namesake. He further says in a poem,
Karoroñ Jurm Ke Aage Ye Naam Ka Islam

Karega Ya Nabi-Allah Kya Maray Pe Pukaar
‫ ﻗﺪ �ﺼﺪق‬This time he has spoken the truth that Nanotwi Saahab has
nothing to do with Islam. He is only a Muslim by name. This is an
acknowledgement of Kufr and acknowledgement of Kufr is Kufr. It is
in Fatawa Alamgiri:
� � �
‫��م ت�ال ا ذ�ا ��د ین� ذ�ر و�و ت�ال �ا �� تب ابذ ہ � ذ�ر �� ین� ذدر بی� ذدا‬
If A Muslim acknowledges himself being a heretic, he will become a

Kaafir and if he says I did not know that this will cause Kufr to apply
to me, then this excuse will not be credible.
177
Awwal Kaafir Aakhir Kaafir
Har Phir Kufr Pe Ch’haate Ye Haiñ
At The Beginning Unbelievers, In The End, Unbelievers Being

After Going Around In Circles, Upon Kufr, They Are Still Remaining
Dhoka Dene Daba Phir Uch’la

Kufr Ko Kitna Bhaate Ye Haiñ
To Cause Deception, They Restrained, Then Again Rising

This Is How Much ‘Unbelief’ They Are Loving
Un Ke Kufr Ka Uth’ta Joban

Na Haq Us Ko Ch’hupaate Ye Haiñ
Unveiled The Enthusiasm of Their Unbelief Is Being

Wrongfully, This, They Are Now Concealing
Sarkash Utna-Utna Ubhray

Jitna-Jitna Dabaate Ye Haiñ
Equally, Their Rebelliousness Continues Emerging

As Much As To Conceal It, They Are Attempting
Awr216 Khuda-oñ Ka Wo Khuda Ho

Rutba Is Meiñ Bar’haate Ye Haiñ
The Deity of Other216 Deities, He Is Being

In This Way, His Grandness, They Are Praising
178
Mushrik Ko Isbaat Butaañ Ki
Ye Burhaan Bar’haate Ye Haiñ
As Confirmation of The Polytheists’ Idol-Worshipping

To Them, As Evidence, This, They Are Handing
Khalq217 Se Us Ka Tanaasub Gaa Kar

Arba’a Meiñ Usay Laate Ye Haiñ
By Singing That, Comparable To The Creation217 He Is Being

In The Ratio of Four, Him, They Are Now Bringing
Ham Ko Ghulam Se Jo Hai, Woh Nisbat

Haq Ko Ham Se Bataate Ye Haiñ
The Connection To Our Servants, Which We Are Having

Such A Connection Between Allah And Us, They Are Claiming
Ye Zaat e Tarafain o Wast Hai

Yuñ Tathlees Manaate Ye Haiñ
On Both Sides And In The Middle, He Is Being

In This Way, Three Deities, They Are Observing
Awr Rusul218 Ki Arzi Nubuw’wat

Aik Din Un Se Ch’hinaate Ye Haiñ
The Nubuw’wat of All Rasools218 Is Temporary, They Are Claiming

One Day, From Them, This, They Are Forcefully Snatching
179
216. On page 37 of Tahzeerun Naas, except for Nabi ‫ﷺ‬, they

accepted six other Khaatamun Nabiy’yeen (Final Seals of Prophets),
but they misled the ignorant ones in such a way that (they tried to
portray that) in this the Grandness of Huzoor ‫ ﷺ‬is increasing, and
that He ‫ ﷺ‬would have simply been a single King and four others
were Khaatimun Nabiy’yeen and Huzoor ‫ ﷺ‬is the Master over them
all. So He Became The Ruler Over The Kings.
�
On page 38 he said, In this, the Grandness of Rasoolullah ‫( ��م‬we
Muslims write ‫ )��ی ال�ہ ت��ا�ی ��یتہ و ��م‬is sevenfold.
Firstly: He deceived the Muslims and gave immense insignificance.

The highest splendour is to be without the inclusion of any other.
This is the second level, that there are others included as well and he
is extra, so indeed Nanotwi is endeavouring to belittle the Grandness
of Huzoor ‫ﷺ‬, and he is not trying to elevate His ‫ ﷺ‬Grandness by
seven-folds.
Secondly: In this way, the idol worshippers will now say that you
believe in only One Deity, and they believe in the deity who is the
deity of of Fifty-Six Karor deities. So, they are elevating the grandness
of the deity by Fifty-Six Karor Levels. Nanotwi Saahab has put a stamp
of approval on idol-worshipping. [Peruse further details in the
Seventy-Seventh Appendix]
Note: One Karor is ten million.
180
217. It is on page 27 of the Tahzeer of Nanotwi, With those
connections which Allah has with the servants, He likens them to
those connections which the servants have with the servants, such
as,
‫� ﹷب ﹷ�ﻜﹹﻢ ﹽﹷﻣ ﹷﺜ ﹱﻼ ﹻﻣ ْﻦ أﹷ� ﹹﻔ ﹻﺴﻜﹹ ْﻢ ﹷهﻞ ﹽﹷ�ﻜﹹﻢ ﹽﹻﻣﻦ ﹽﹷﻣﺎ ﹷﻣ ﹷﻠ ﹷﻜ ْﺖ أﹷﻳْ ﹷﻤﺎﻧﹹﻜﹹﻢ ﹽﹻﻣﻦ ﹹ ﹷ‬
‫��ﹷﺎء �ﹻي ﹷﻣﺎ ﹷرزﹷ ْﻗ ﹷﻨﺎ ﹹﻛ ْﻢ‬ ‫ﹷﹷ‬
‫ﻓﹷأﹷﻧﺘ ْﹹﻢ ﻓ ﹻﻴهﹻ ﹷﺳ ﹷﻮاء‬
I (Mufti e Azam) say, He has taken the meaning of the verse to clearly
mean that the Almighty has such a connection to us, which we have
to slaves (servants).
This is attributing a lie to Almighty Allah and it is an insult to Almighty

Allah and it is to bring Him as ‘Arba’a Mutanaasiba (i.e. the ratio of
three known and one unknown) and leave alone a Muslim, such is
not even heard from an intelligent unbeliever.
Allah ‫ �زز و ج�ل‬is free and pure from this, that The One And Only Creator,
The Divine, The Highest can be likened to the creation, and this too,
in a manner like the creation has to the creation.
So in this Four, three are left; there, the Creator, here, the slave, and
in the middle, we, and all three are similar (proportionate) in degree.
So in this way, he has observed three deities (trinity). [Peruse the
Seventy-Eighth Appendix for further detail]
181
218. It is on page 7 of the Tahzeer of Nanotwi regarding the Hadith:
‫ﻛﻨﺖ ﻧبﻴﺎ و �دم ﺑ�ن اﻟﻤﺎ ء واﻟﻄ�ن‬
The difference between self-existing Nubuw’wat and created

Nubuw’wat, and everlasting and emerging from, has become clear
from this Hadith.
I (Mufti e Azam) say, In other words, (he is saying) that it is proven

from the Hadith that the Nubuw’wat of Huzoor ‫ ﷺ‬is Qadeem (i.e. it
always existed by itself) and that of the (other) Ambia is Haadith (a
creation, did not exist until it was created) and that the Nubuw’wat
of Huzoor ‫ ﷺ‬is permanent and that of others is transient
(temporary), meaning that it will remain for some time and then
come to an end. This is to attribute lies to the Hadith and to believe
that the Nubuw’wat of any Nabi can come to an end is deviance.
182
THANVI SAAHAB
Shah219 Sa Har Kas o Naa-Kas Jaane
Ghaib, Ye Aib Dikhaate Ye Haiñ
Everyone High & Low, Alike To Our Master219 In Unseen Is Being

To His Unseen Knowledge, This Defect, They Are Showing
Ilm e Huzoor Meiñ Bach’che220 Paglay221

Kul Chaupaaye222 Bhir’aate Ye Haiñ
In Huzoor’s Knowledge, Children220 & Insane221 They Are Including

In It, Even All The Cattle & Livestock, They Are Wildly Gathering
In223 Meiñ Nabi Meiñ Farq Bataawo

Kis La’anat Ki Gaate Ye Haiñ
In Them223 And The Nabi What Is The Difference, They Are Asking
Look At These Cursed Words, Which They Are Blabbering
‫إ ﹻ ْن ه ْﹹﻢ إ ﹽﹷﹻﻻ �ﹷﺎﻷْ ﹷ ْ� ﹷﻌﺎم ﹻ‬

‫ ﺑﹷ ْﻞ ه ْﹹﻢ أﹷ ﹷﺿ ﹽﹹﻞ‬Ke Bhir’aate Ye Haiñ
‘They Are Not, But Like Animals, But Even Worse They Are Being’
The Gist of This Verse, Towards Him, They Are Wildly Gathering
Thak224 Kar Is Bad Gaali Ko Ek

Ilmi Bahs Banaate Ye Haiñ
After Miserably Failing224, This Evil Expletive Which Is Being,

Into A Theoretical Argument, This, They Are Converting
183
219-223. It is on pages 7 and 8 of Khafadhul Imaan of Thanvi Saahab,

What has he understood about the ruling regarding Ilm e Ghaib on
His Holy Self! If as per the statement of Zaid it is proper, then the
ruling which is sought here is, does this refer to partial unseen or
complete unseen? If partial knowledge of the unseen is meant, then
what uniqueness is there in Huzoor? Such knowledge of the unseen
is even possessed (proven for) Zaid & Amr (i.e. every Tom, Dick and
Harry), but for every child, insane person and all the animals and
beasts, because every person knows some knowledge or the other
of some matter which is hidden from others, so it is necessary to
mention the reason for the difference between a Nabi and a non-
Nabi, and if all the knowledge of the unseen is meant, in the sense
where even a single person is not excluded, then the falseness of
this is proven from rational and transmitted proofs.
The refutation of this explicit and absolute Kufr and severe

blasphemy has become well-known in the form of books, journals
and Decrees, from India up to the Haram and from Arabia up to the
rest of the non-Arab Region. Thanvi Saaheb and his accomplices have
left no stone unturned, but the blasphemy (decree) was not to be
removed and was not removed. [For Allah’s Sake make sure to
peruse the Seventy-Ninth Appendix, for shortly all the deceit of
Thanvi and the Deobandis is about to be unveiled]
Translator’s Note: The actual name of the book is Hifz ul Imaan which
means that by which Imaan is protected, but Huzoor Mufti e Azam
Hind ‫ ر ض�ی ال�ہ � ضنہ‬refers to it as Khafadhul Imaan which means, that which
lessons or harms Imaan. As I mentioned earlier, the same is with
Taqwiyatul Imaan which means that which strengthens Imaan but
Huzoor Mufti e Azam Hind ‫ ر ض�ی ال�ہ � ضنہ‬refers to it as Tafwiyat ul Imaan,
meaning that which wipes out Imaan. He has done this to show that
184
these books are not as their names say but they are the opposite of
what their names exhibit. [End]
224. In Bast ul Banaan Thanvi Saahab tried to make a useless move,

which was clearly refuted in Waq’aat us Sanaan and which reached
Thanvi Saahab during those days via registered mail. He is
unresponsive to giving any response and by the Aid of Allah, he will
be without a response until Qiyaamat. Thanvi Saahab himself knew
his answer, that for how long he checked that move. This is why on
page 7 he said, Even if this answer is ignored, then too, in the final
decision an academic question will be asked, which is not surprising
from the men of knowledge. It is the permanent practice of the
people of knowledge.
Allahu Akbar! He swears the worse of insults against Muhammadur

Rasoolullah ‫ ﷺ‬and regards the argument regarding it to be similar to
an academic question which is asked amongst the men of knowledge.
[Peruse further details in the Eightieth Appendix]
Aib Ki Laaye Raib Ki Gaaye

Ghaib Se Waib Kamaate Ye Haiñ
Faults They Have Brought, Doubts They Are Singing

From The Unseen, Nothing, They Are Earning
Us Ko225 Kaafir Likh Gaye, Jis Ko

Bhent’ Imaan Char’haate Ye Haiñ
Him225 As An Unbeliever, They Ended Up Decreeing

Upon Whom, The Sacrifice of Imaan, They Are Offering
185
Lekin Jab Tak Naam Na Jaana
Jaan Ke226 Jaan Ch’huraate Ye Haiñ
However, This Was Until His Name They Were Not Knowing
After Realising226, Their Responsibility, They Are Evading
Woh Ba-Jahannam227 Khud Kufr Apna

Maante Awr Ch’hapwaate Ye Haiñ
He Is Destined For Hell227, His Own Kufr, He Is Accepting

It Is Still Being Printed, Even After Accepting
Qawl Hai Kufr Awr Qaa-il Kaafir

Lekin Naam Bachaate Ye Haiñ
The Statement Is Kufr & The One Making It, A Kaafir Is Being
But Still, The Name, They Are Clearly Shielding
225-226. Gangohi Saahab was asked a question about the Kufr and
heretic statements of Isma’eel Delhvi which he made in Izaahul Haq,
which has been mentioned here in 95 & 96. Gangohi Saahab did not
know that these statements were that of Imaam ut Ta’ifa (Isma’eel
Delhvi the leader of this sect), so unwittingly he decreed the ruling
which he knew, that this is Kufr and in following the new Imam,
Thanvi Saahab also further expanded on the Kufr of the old Imam of
the Wahabis. Mahmood Hasan Deobandi etc. also added the ruling of
being Mulhid and Zindeeq (i.e. Heretic) etc.
Those from Shaahi Masjid in Muradabad wrote that such a person is

out of the fold of the Ahle Sunnat. Thana’ullah Amritsari hurriedly
said that he is ignorant of Deen. All this was done unwittingly.
186
Now, mention Isma’eel’s name and have this written, then until
Qiyaamat, they will not write it. Leave alone writing it, they will
regard the one whom they declared a Kaafir, to be an Imam alike.
This is the state of their Imaan! The discussion regarding that Fatwa
has also been published in Bareeq ul Manaar and there is a specific
booklet, ‘The Imaan of the Deobandi Molvis’ included in it. [Now, the
copy of the Fatwa is in the Eighty-First Appendix]
227. Alhamdu Lillah, even Thanvi Saahab himself comfortably

acknowledged his texts from Khafadhul Imaan which were
mentioned above, to be kufr. It is on page 3 of Bast ul Banaan, One
who has such a belief or without believing says it explicitly or
allusively, I regard him as being out of the fold of Islam, for he is
falsifying explicit dictums, and he is finding faults in Huzoor Sarwar
e Aalam ‫ﷺ‬.
Alhamdu Lillah! That which the Ulama e Haramain Sharifain had said,
that, the writer of Khafadhul Imaan is a Kaafir and Murtad
(unbeliever and apostate), Thanvi Saahab has acknowledged it, even
more than this. As for the excuse that, ‘however I did not say such’.
Then, the judgement regarding this is not difficult. Khafadhul Imaan is
printed and is not hidden, so look at it now!
O Muslims! Proclaim the Takbeer loudly, upon our glowing victory:
‫اﷲ �ﻛ�� اﷲ �ﻛ�� ﻻ اﻟ ٰہ اﻻ اﷲ واﷲ �ﻛ�� اﷲ �ﻛ�� وﷲ اﻟﺤﻤﺪ‬
Qaa-il Thande Ji Se Kaafir

Naam Liye Garmaate Ye Haiñ
The One Who Said, With A Cool Heart, A Kaafir He Is Being

When His Name Is Mentioned, Furious They Are Becoming
187
Waar228 Jo Khatm e Nubuw’wat Par Thay
Ab Wo Beej Ugaate Ye Haiñ
The Attack228 Which On The Finality of Prophethood Was Being

Now, That Same Seed, They Are Developing
Yaa’ni Apni Nabi Japne Ko

Taskeen Bakhsh Banaate Ye Haiñ
In Other Words, To Himself, As A Nabi To Be Referring

In That Which There Is Consolation, That Account They Are Making
Apne Naam229 Pe Istiqlaalan

Sal’le ‘Alaa Bhunwaate Ye Haiñ
Upon His Name229 To Be Constantly Reciting,

‘Sal’le ‘Alaa’ He Is Clearly Weaving
228-229. On page 35 of a booklet of Thanvi Saahab Al-Imdaad (Safar

1336) there is the dream of one of his mureeds (disciple), in which he
said ‘Ashraf Ali Rasoolullah’ in his dream. He says that after waking,
he then tried to recite Durood, but he read, ‘Allahumma Sal’le ‘Alaa
Sayyidina wa Nabiyyina wa Maulana Ashraf Ali’. The entire day, the
mureed had this same feeling and thought. Regarding this, Thanvi
Saahab replied to him by saying, There was consolation in this
dream, for the one towards whom you are turning, is a follower of
the Sunnat.
O Muslims! For Allah’s Sake, Be Just! Leave alone a dream, even

while awake he referred to Ashraf Ali as a Nabi and he read Durood
upon Ashraf Ali, and throughout the day he had this same feeling and
188
thought, and then still the excuse of the tongue erring is regarded
valid. Have you ever heard of such straying?
Just address Thanvi Saahab once, by saying, O Dog without any Deen!
They will lose all control in anger, and if the one who says this makes
an excuse that I was saying Thanvi Saahab. but my tongue was not
agreeing (i.e. it was not in control) and without control
(spontaneously) it said, O Dog without any Deen! Will they accept
this excuse? Absolutely Not!
However, when it comes to insulting Rasoolullah ‫ ﷺ‬and the entire

day he chanted the Nubuw’wat of Thanvi, then in this case it is
acceptable, and there is consolation in it! This is explicitly Kufr and
applauding Kufr. [For further detail, peruse the Eighty-Third
Appendix]
Take heed to a brief discussion here for now.
Firstly: Have you ever heard of such an example, where a Muslim

wanted to recite the Kalima and instead of the Blessed Name, he
takes the name of Zaid and Bakr (i.e. some other person)?
Secondly: even based on an incorrect hypothesis, let’s say if the

tongue does stray, then it will be one or two times and not for hours
and entire portions of the day. It has been clearly mentioned in
Jaami’ ul Fusooleen and Fataawa Qazi Khan etc. that, such an excuse,
is simply rejected.
Thirdly: The Great Imams of the Deen have made it clear that, the
excuse of the tongue straying will not be heard in the matters of Kufr.
Fourthly: For Allah’s Sake! Be Just! If for the entire day a son swears
at his father obscenely by calling him a dog and pig continuously, and
189
he presents the excuse that I wanted to say, O my beloved and
venerated father! And I wanted to say, O respected personality! But
my tongue was not obeying what I wanted to say, and it acted
contrary to this and said, O dog without any Deen! O deviant swine!
Will anyone in the entire world listen to (i.e. accept) that excuse?
Fifthly: Alas! O Alas! This was swearing at Muhammadur Rasoolullah

‫ﷺ‬, upon which he was being given consolation. Even if he spends the
entire day saying that Ashraf Ali is a swine and a dog and then makes
the excuse of his tongue straying, will Thanvi Saahab accept and
listen to this excuse and would he write that there is consolation in
this incident? Never! But he will lose all control in anger, but it is so
easy to make such attacks against Muhammadur Rasoolullah ‫ ﷺ‬all
day long, and that explicit Kufr is being labelled as being something in
which there is consolation and leading to being enveloped in another
Kufr. [For Further Details Peruse The Eighty-Third Appendix]
Bahki Zabaañ Awr Din Bhar Bahki

Uf! Uf! Kya Bahkaate Ye Haiñ
The Tongue Strayed & The Entire Day It Was Straying

Alas! Alas! Look At How They Are Misleading
In Ki Thana Thee Nabi Ki Zam Thee

Yuñ Ye Uzr Manaate Ye Haiñ
He Was Praising, But The Nabi He Ended Up Disparaging

This Is The Kind of Excuse, Which They Are Observing
190
In Ko Bura Kehna To Ye Heela
Sunte Ya Jal Jaate Ye Haiñ
If They Are Spoken Ill of, And This Excuse We Are Giving
Would They Accept it, Or In Animosity Will They Be Burning
Shaykh Ji Mirza Ke Huwe Waaris

Shaykhi Jis Pe Dikhaate Ye Haiñ
The Heir of Mirza, Their Shaykh Ji Was Becoming

He Is The One, Over Whom They Are Bragging
Baptisma Mirza Se Paaya

Balke Usay Sharmaate Ye Haiñ
This Baptism, From Mirza, He Has Been Attaining

But Even Him, They Are Now Embarrassing
Maañ230 Ka Adab Kaafir Bhi Karega

In Ki Suno Kya Gaate Ye Haiñ
Respect To His Mother230, Even An Unbeliever Will Be Showing

Just Listen To What Evil, These People Are Crooning
Waaqiya Dhaaleñ Maañ Ka Aana

Zan Ka Zehan Lar’aate Ye Haiñ
The Coming of The Mother, Is A Story They Are Fabricating

When In Fact, Regarding A Wife, They Are Considering
191
Jin Par Laakhoñ Maa-eñ Tasad’duq
Ta’beer Un Ki Banaate Ye Haiñ
Upon Her, Over Whom, Sacrificed, Millions of Mothers Are Being

The Interpretation (For Their Wickedness), Her They Are Making
Kyuñ Adab e Siddiqa Kareñ, Kya

Deen Ka Dena Dharaate Ye Haiñ
Hazrat A’isha Siddiqa, Why Should They Be Respecting

To The Deen Indebted, In Any Way Are They Being?
Wo To Musalmaanoñ Ki Maañ Haiñ

Kab Islam Rakhaate Ye Haiñ
The Mother of The Muslims, She Is Being

Islam In The True Sense, Where Are They Having
In Ki Jo Roodaad Hai, Bad Hai

Bad Roodaad Hee Paate Ye Haiñ
Evil Indeed, Is The Narrative Which They Are Presenting

Only Such Evil Narratives, They Are Acquiring
Kaukabah Meiñ Satar Hee Thay Jin Par

Qaaroon Ganj Basaate Ye Haiñ
In Kaukabah, Only Seventy Proofs We Were Presenting

Whereas On Countless Assets of Qaaroon, They Are Sitting
192
Ye To Do So Tees Haiñ, Ab Kis
Tahat-us Saraa Ko Jaate Ye Haiñ
In This Case, Two-Hundred And Thirty There Are Being

To Which Depths of The Earthly Regions, Are They Now Going
230. It is in the booklet Al Imdaad of Thanvi (Safar 1335), It was

spiritually manifested upon a pious person that Hazrat A’isha was
to come into the home of this low servant (Ashraf Ali). He said to
me that my mind immediately went towards this point (that he will
get a young woman), because this was consistent with this, that
when Huzoor ‫ ﷺ‬made Nikah to Hazrat A’isha, Huzoor’s Blessed Age
was over fifty, and Hazrat A’isha was very young. The same story is
here.
Allahu Akbar! No street sweeper or cobbler would even interpret the

mother to mean a wife, but Thanvi Saahab understands well, that she
(Hazrat A’isha ‫ )ر ض�ی ال�ہ ض��ا‬is the Mother of the Muslims. Where is he a
Muslim! Then, to refer to the Blessed Condition of Rasoolullah ‫ ﷺ‬as
a story, and to make his condition to be exactly like the condition of
The Most Beloved of Allah Almighty, (by saying) ‘the same story is
here’, is such extreme disrespect.
O Muslims! These are those people who are referred to as Aalims,

Gnostics, Imams of the nation, supporters of the Sunnah, destroyers
of innovation, wise ones in the Ummah, and martyrs in the way of
Allah etc. etc. and what for? Is it because of their slander against
Allah and His Beloved Rasool ‫ا ن�ا ل�ہ وا ن�ا ��ینہ را ج�ع نون ?ﷺ‬
193
May Allah allow the Muslims to open their eyes, so that they may
regard the enemies of Allah and His Rasool ‫ ﷺ‬as enemies and so
that they may flee as far away as possible, (even) from their
shadow. O, Allah! Guide Us Towards Virtue.
�‫ب‬ ٰ ٰ ٰ
‫ٰا�ن نین و ��ی ال�ہ تن�ا�ی ��ی سیبد ن�ا و �و�� ن�ا و ��ہ و ��بب ہ ا ��ن نین۔‬
��ٰ ��
‫ٰا�ن نین و ��د ل�ہ برب ��ن نین‬
194
REMEMBERING MY ACQUAINTANCES
AND MY NEAR & DEAR ONES
Tere Raza Par Teri Raza Ho

Us Se Ghazab Thar’raate Ye Haiñ
Upon Your Raza, May Your Pleasure Be Descending

Out of Fear For Him, They Are All Trembling
Balke Raza Ke Shagirdoñ Ka

Naam Liye Ghabraate Ye Haiñ
In Fact, The Students of Raza, Such Are Being

On Taking Their Names, Terrified They Are Becoming
Haamidum Minni1 Wa Ana Min Haamid

Hamd Se Hamd Kamaate Ye Haiñ
Haamid Is From Me1, And From Haamid I Am Being

Through The Praise of Allah, Ruin, They Are Earning
Abd-e-Salaam2 Salaamat Jis Se

Sakht Aafaat Meiñ Aate Ye Haiñ
Abd e Salaam2, From Whom Safe All Are Being

Into Severe Calamities, They Are Now Falling
Mere Zafar3 Ko Apni Zafar De

Us Se Shikasteñ Khaate Ye Haiñ
Your Special Aid, To My Zafar3, Do Be Granting

Before Him, Miserably, Defeated They Are Being
195
Mera Amjad4 Majd Ka Pakka
Us Se Bahut Kachiyaate Ye Haiñ
My Amjad4, Immensely Splendid Who Is Being

Frightened & Ashamed, Before Him They Are Being
Mere Naeemud’deen5 Ko Ne’mat

Us Se Balaa Meiñ Samaate Ye Haiñ
Bless My Na’eemud’deen5 With Such A Blessing

Through Him, Into Calamity They Are Sinking
1. My Honourable Elder Brother, Janaab Maulana Maulavi

Muhammad Haamid Raza Khan Saaheb Qaadiri Barakaati Noori. The
eldest son and Khalifa of Aala Hazrat The Mujad’did of The Present
Century ‫�دظ��ہ‬. [Mustafa Raza Qaadiri ‫] غغ غ�ر�ہ‬
2. Hazrat Haami us Sunan Janaab Maulana Maulavi Muhammad

Abdus Salaam Saaheb Jabalpuri Qaadiri Barakaati Razvi who is from
amongst the Senior Khulafa of Aala Hazrat ‫ �دظ��ہ‬and Hazrat gave him the
title of ‘Eid ul Islam’.
3. Hazrat Haami e Sunnat Maulana Maulavi Zafrud’deen Saaheb

Bihari Qaadiri Barakaati Razvi, Khalifa e Aala Hazrat ‫ �دظ��ہ‬and Hazrat
used to refer to him as, my dear son.
4. Janaab Haami e Sunnat Maulana Hakeem Abul Ula Maulavi Amjad

Ali Saaheb A’zami Qaadiri Barakaati Razvi, The Author of Bahaar e
Shariat and the Khalifa of Aala Hazrat The Mujad’did of The Present
Century ‫ �دظ��ہ‬and lecturer at Madrassa Ahle Sunnat Wa Jama’at and the
Manager of Ahle Sunnat Wa Jama’at Printing Press, Bareilly.
196
5. Janaab Haami e Sunnat Maulana Maulavi Hafiz Na’eemud’deen
Saaheb Chishti Ashrafi Qaadiri Barakaati is the Khalifa of Aala Hazrat
(Imam Ahmed Raza Khan) ‫�دظ��ہ‬.
Ahmed Ashraf6 Hamd-o-Sharaf Le

Us Se Zil’lat Paate Ye Haiñ
Praise And Honour, Ahmed Ashraf6 Is Taking

Through Him, Humiliation, They Are Receiving
Maulana Deedaar Ali7 Ko

Kab Deedaar Dikhaate Ye Haiñ
Maulana Deedar Ali7, He Who Is Being

When Before His Sight, Are They Ever Coming?
Majboor Ahmed Mukhtaar8 In Ko

Karta Hai, Mar Jaate Ye Haiñ
Compelled By Ahmed Mukhtar They Are Being8

To The Extent, That They Are Now Practically Dying
Abd-e-Aleem9 Ke Ilm Ko Sun Kar

Jahl Ki Bahl Bhagaate Ye Haiñ
When About The Knowledge of Abdul Aleem9 They Are Hearing

Behind The Ox Wagon of Ignorance, They Are Chasing
Ek-Ek Waa’z e Abdul Ahad10 Par

Kitne Nathne Phulaate Ye Haiñ
Upon Every Discourse, Which Abdul Ahad10 Is Delivering

Look At How Extremely Furious, They Are Becoming
197
Bakhsh Raheem11 Pe Rahmat Jis Se
Aare Ke Neeche Aate Ye Haiñ
Upon Raheem Bakhsh11 Mercy Is Descending

Due To Which Under The Axe, They Are Fearfully Falling
Johar Munshi La’al12 Pe Heera

Khaa Marne Ko Mangaate Ye Haiñ
Upon The Skill of Munshi La’al12, Diamonds Are Showering

To Eat It And Die, It, They Are Wanting
6. Hazrat Ba-Barkat Haami e Sunnat who is from the honourable

descendants of Huzoor Sayyiduna Ghaus e Azam ‫ر ض�ی ال�ہ � ضنہ‬, Janaab
Maulana Sayyid Abul Mahmood Ahmad Ashraf Ashrafi Jilani, the
beauty of Kichaucha, initially the student of Aala Hazrat ‫�دظ��ہ‬.
7. Janaab Haami e Sunnat Maulana Maulavi Abu Muhammad Sayyid

Deedar Ali Saaheb Razvi Alwari is the Mufti of Agra and the Khalifa of
Aala Hazrat ‫�دظ��ہ‬.
8. Janaab Haami e Sunnat Maulana Maulavi Ahmad Mukhtar Siddiqi

Meeruti Qaadiri Barakaati Razvi is the Khalifa of Aala Hazrat ‫�دظ��ہ‬.
9. Janaab Haami e Sunnat, The Young Faazil, Maulana Maulavi

Muhammad Abdul Aleem Saaheb Siddiqi Meeruti Qaadiri Barakaati
Razvi is the Khalifa of Aala Hazrat ‫�دظ��ہ‬.
10. The one who is known as Sultan ul Waa’izeen, Maulana Maulavi

Haji Abdul Ahad Saaheb Qaadiri Barakaati Razvi is the son of Hazrat
198
Maulana Maulavi Muhammad Wasi Ahmad Saaheb Muhad’dith e
Surti ‫ ق�دس �رہ‬and the Khalifa of Aala Hazrat ‫�دظ��ہ‬.
11. Janaab Haami e Sunnat Maulana Maulavi Muhammad Raheem

Bakhsh Saaheb Aarwi Qaadiri Barakaati Razvi is the Khalifa of Aala
Hazrat ‫�دظ��ہ‬.
12. Haami e Sunnat Maahi e Bid’at Maulana Munshi Haji La’al

Muhammad Khan Saaheb Qaadiri Barakaati Razvi Madrasi is a
resident of Calcutta and the Khalifa of Aala Hazrat ‫�دظ��ہ‬.
Aalur Rahmaañ13 Burhan-ul-Haq14

Sharq Pe Barq Giraate Ye Haiñ
Aal e Rahmaan13 & Burhan ul Haq13 Who Are Being

Upon The East, Bolts of Lightning They Are Dropping
Taaza Zarb-e-Shafee’ Ahmad15 Se

Kohna Bukhaar Ut’haate Ye Haiñ
With The New Strikes Which Shafee’ Ahmad15 Is Firing

The Very Old Fever of Theirs Is Once Again Rising
De Hasnain16 Wo Taqbeeh In Ko
Jis Se Buray Khisyaate Ye Haiñ
Hasnain16, Give Them Such A Reproaching

Through With Rudely, Mortified They Are Being
Najdiya Meiñ Halchal Rahe In Ki

Jaise Hal Un Par Chalaate Ye Haiñ
Panic-stricken By Them, May The Najdis Be Reeling

As If Upon Them, A Plough They Are Driving
199
Kam Ko Fuzooñ Afzooñ Ko Fuzooñ Tar
Kar De Tera Hee Khaate Ye Haiñ
Increase These Few, Let Those Growing Continue Increasing

For Only From Your Grand Court, They Are Eating
Apnoñ Meiñ In Ke Misl Fuzooñ Kar

Tera Zikr Bar’haate Ye Haiñ
Amongst Our Own, Like Them, Let Us Be Growing

Your Blessed Celebration, They Are Promoting
Dil Meiñ Hiraas Na Laane Dena

Dal Meiñ Anee Chamkaate Ye Haiñ
In Their Hearts, Fear & Despair, Let Them Not Be Having

In A Mob, The Sharpness of Their Spear, They Are Flashing
In Pe Karam Rakh, Sar Pe Qadam Rakh

Tere Hee Kehlaate Ye Haiñ
Bless All of Them, On Their Heads, Your Foot Do Be Keeping

Your Loyal Servants, They Are All Indeed Being
Tere Gada Haiñ Tujh Par Fida Haiñ

Tera Hee Khaate Gaate Ye Haiñ
They Are Your Mendicants, Sacrificed Upon You They Are Being
From Your Holy Court They Eat, Your Praises They Are Singing
‫��ی ال�ہ � ی��ک و ��م‬
‫ب�ارک ش� فرف ب��د �رم‬

200
13. This refers to this humble servant ‫ غغ غ�ر �ہ �� ق� ید�ر‬Muhammad Mustafa Raza
Qaadiri Barakaati Noori, the youngest son and honoured with
Khilaafat by Aala Hazrat ‫ �دظ��ہ‬and the Manager of Hazrat’s Darul Ifta.
14. Haami e Sunnat, the young Faazil, Maulana Maulavi Muhammad

Abdul Baaqi Burhan ul Haq Jabalpuri Qaadiri Barakaati Razvi, who is
the noble son of Hazrat Maulana Eid ul Islam and the Khalifa of Aala
Hazrat ‫�دظ��ہ‬.
15. Maulana Maulavi Muhammad Shafee’ Ahmed Saaheb Bisalpuri

Qaadiri Barakaati Razvi who is the Khalifa of Aala Hazrat ‫ �دظ��ہ‬and is
entrusted with issuing Decrees at the Darul Ifta of Hazrat.
16. My Noble Brother Maulana Maulavi Hasnain Raza Khan Saaheb

Bareilvi Qaadiri Barakaati Noori who is the Student and the Khalifa of
Aala Hazrat ‫ �دظ��ہ‬and he is the middle son of my Respected Paternal
Uncle, Maulana Maulavi Hasan Raza Khan Saaheb Qaadiri Barakaati
Noori ‫ ق�دس �رہ‬.
After The Poem Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬says,
Firstly: I must apologise that I kept the names of all our near and dear
ones short, and the one reason was because of the poem.
Secondly: In the demand of love, in this way, it felt more beautiful,
Thirdly: This is being mentioned in the Court of the Beloved Master

‫ ﷺ‬Whose Grand Station is The Arsh and in the Court of the Masters,
the names of the slaves are not taken in a tall manner, to this degree
that when Hazrat Sayyiduna Imam Muhammad ‫ ر��ہ ال�ہ ت��ا�ی‬reported
through the medium of Imam Abu Yusuf ‫ ر��ہ ال�ہ ت��ا�ی‬from Sayyiduna Imam
201
‫ض‬
e Azam ‫ر�ی ال�ہ � ضنہ‬ such as in Jaami’ us Sagheer etc. their he took the name
of Imam Abu Yusuf ‫ﻣﺤﻤﺪ ﻋﻦ �ﻌﻘﻮب ﻋﻦ ا�ي ﺣﻨﻴﻔﺔ ر�ي اﷲ �ﻌﺎ�ي ﻋﻨہ‬. He did not mention
his title, out of respect, before the name of the Imam.
Further, in the names of our near and dear ones, there was also a
hindrance in the consideration given to the sequence in which they
were mentioned, because in our Arabic Odes, even if there are up to
three hundred couplets, it can be committed that the rhyme meter is
not repeated in the real sense, and now where can you find such
latitude in Urdu.
In this Ode (Qasida) One Hundred and Thirty-Two rhyme meters were
not actually repeated, but in the remaining ones, there is this
commitment that before any new couplet the rhyme meter is not
repeated. Giving due consideration, to this, necessitated division in
the couplets. Then, the reality of the matter is that this Ode is in
Praise of that Grand Master ‫ ﷺ‬and refutation of His ‫ ﷺ‬enemies.
These details (about the rhyme meter etc.) will not even be
contemplated upon by our near and dear ones, because the real
purpose, Praise be to Allah, is that He ‫ ﷺ‬is our precise Imaan.
�‫ج‬ ٰ � ٰ ٰ ��
‫ول�ہ ��د و ��ی ال�ہ تن�ا�ی �� ٰی سیبد ز�ا و �و�� ز�ا � ّ�د و ��ہ و ��بب ہ وابببز ہ و �ززبب ہ ا ��ن نین ٰ۔ا�ن نین‬
Important Note: (Huzoor Mufti e Azam ‫ ر ض�ی ال�ہ � ضنہ‬says) With Allah’s Aid,
after this, there are Eighty-Four Appendices. O Muslims! You should
be alert. Upon the brief discussions in the Marginal Notes, as per
their habit, the Wahabis will present false deceptions, say that this is
not what this means and this is not what that means. Thus, to silence
them, it is important that you read the appendices which follow, for
with the Aid of Allah, all their deceit is destroyed (therein).
202
Translator’s Note: At this point, I felt it was appropriate to mention
that the name of Khalifa e Aala Hazrat, Hazrat Allama Mufti
Mahmood Jaan Peshawari Qaadiri Barakaati Razvi ‫ ر ض�ی ال�ہ � ضنہ‬was
unintentionally omitted by Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬in the list of his
near and dear students and Khulafa in the couplets in Al Istimdaad.
Thereafter, Huzoor Sayyidi Aala Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬wrote to Mufti Mahmood
Jaan ‫ ر ض�ی ال�ہ � ضنہ‬and apologised for the unintentional omission and the said
letter is present till this very day.
Hazrat Mahmood Jaan ‫ ر ض�ی ال�ہ � ضنہ‬personally says, ‘Nine or ten months
before Sayyidi Aala Hazrat’s ‫ ر ض�ی ال�ہ � ضنہ‬wisaal, he wrote a blessed letter to
me, in which he said that he had mentioned the names of all his
Khulafa in his Book ‘Al Istimdaad’, but my name was unintentionally
omitted during printing. I say, that unintentionally, missing out my
name was a means of great blessings for me since my Shaykh
prayed for me on this occasion.’
The explanatory translation and gist of the words of Sayyidi Aala

Hazrat ‫ ر ض�ی ال�ہ � ضنہ‬in the letter to Allama Mahmood Jaan ‫ ر ض�ی ال�ہ � ضنہ‬were as
follows:
‘Due to my busy schedule and my duties, your name was

unintentionally omitted (from Al Istimdaad), which should have
been gilded in gold in the list of names of my well-wishers and
supporters (near and dear ones), at the end of the Qasida Al
Istimdaad. I only realised this after it was published, and I still
regret this.’ [End]
203
THE APPENDICES ON
AL ISTIMDAAD
By Ghaus ul Waqt Huzoor Mufti e Azam e Hind
Ash Shah Imam Mustafa Raza Khan ‫ر ض�ی ال�ہ � ضنہ‬
Translator’s Note: These Appendices have been presented by Ghaus

ul Waqt Huzoor Mufti e Azam Hind ‫ ر ض�ی ال�ہ � ضنہ‬for a better understanding of
the couplets, so that the deception and the evil beliefs of the
deviants may be further unveiled and doubts which they try to sow
may be eradicated. [End]
204
﷽
��‫ن� ن ن‬
Praise be to Almighty Allah! These are those powerful discussions,

after studying which, every just and sensible Muslim, will not be able
to say anything more than cursing and abhorring Wahabism.
The Arabian Ulama and the Ulama of the Non-Arab Regions (already)
refuted the leader of the Wahabis. By the Grace of Almighty Allah,
primarily new (i.e. fresh) refutations which you have not seen before
will be presented and discussed here. Most of the refutations will
commence with the words, ‘I (Mufti e Azam) say’.
‫س ﹷو�ٰﻜﹻﻦﹽﹷ �ﹷ ْﻛ� ﹷ ﹷ� اﻟ ﹽﹷﻨﺎ ﹻ‬

‫س ﹷﻻ ﹷ� ْﺸ ﹹ ﹹ‬
‫� ْو ﹷن‬ ‫ک ﹻﻣ ْﻦ ﻓ ْﹷﻀ ﹻﻞ اﷲﹻ ﹷﻋ ﹷﻠ ْي ﹷﻨﺎ ﹷو ﹷﻋ� ﹷي اﻟ ﹽﹷﻨﺎ ﹻ‬
‫ذٰﻟ ﹻ ﹷ‬
It Is A Bounty of Allah Upon Us And Upon The People,

But Most People, Are Not Grateful
‫ک ﹽﹷاﻟ�ﹻ ْۤي ﹷا ْ� ﹷﻌ ْﻤ ﹷﺖ ﹷﻋ� ﹷ ﹽﹷي ﹷو ﹷﻋ�ٰي ٰوﻟ ﹷﹻﺪ ﹽﹷي ﹷو ﹷا ْن ﹷا ْﻋ ﹷﻤ ﹷﻞ ٰﺻﻠ ﹻ ﹱﺤﺎ‬ ‫ﻗﹷﺎ ﹷل ﹷر ﹽﹻب ﹷا ْوزﹻ ْﻋ�ﹻ ْۤي ﹷا ْن ﹷا ْﺷ ﹹ ﹷ‬
‫� � ْﹻﻌ ﹷﻤ ﹷﺘ ﹷ‬
��ؕ‫ﹷﺗ ْﺮ ٰﺿ ﹹہ ﹷو ﹷا ْﺻﻠﹻﺢْ � ﹻ ْي � ﹻ ْي ذ ﹽﹻﹹرﻳﹽﹷ�ﹻ ْي‬
‫ۚ ا�ﹻ � ْي ﺗﹹ ْﺒ ﹹﺖ اﹻﻟ ْﹷﻴ ﹷ‬
﴾۱۵﴿ ‫ک ﹷو ا�ﹻ � ْي ﹻﻣ ﹷﻦ اﻟ ﹹْﻤ ْﺴﻠﹻﻤﹻ� ْ ﹷن‬
O My Rab’b! Instil In My Heart, That I May Be Grateful To You, For

The Favours Which You Bestowed Upon Me And My Parents, And
So That I May Perform Those Actions Which Please You, And Place
For Me, Virtue In My Descendants. I Have Directed Myself Towards
You, And I Am A Muslim. [Surah Al-Ahqaaf (46), Verse 15]
205
This annotation presents those discussions which could not fit in the
marginal notes and have thus been presented here. Also, those with
pure nature can understand just by two words being mentioned (i.e.
even with simple explanations). For them, that (the marginal notes)
were sufficient by the permission of Almighty Allah, and if the
Wahabis create any doubts, then by the Grace of Almighty Allah, this
detailed discussion is present. And With Allah, Is Guidance.
Before every appendix, the related couplet has been numbered in

accordance with the statements, to clarify which couplet the
appendix is related to, so that it may be easily understood.
206
ONE HUNDRED STATEMENTS OF THE LEADER
OF THIS SECT, ISMA’EEL DELHVI SAAHAB
Shah Ko, Rusul Ko Malak Ko Jo Maane

Us Ko Khuda Se Chur’aate Ye Haiñ
In The King, In The Rasools & The Angels Those Who Are Believing,
From Almighty Allah, Him, They Are Completely Disconnecting
The First Appendix (1): I say, It is not that the leader of the Wahabis
only regarded it to be foolishness to believe in the Ambia, the Angels
and Rasoolullah ‫ ﷺ‬Himself, but he said it to be a Haraam which is
worse than every Haraam.
He said on page 59 (of Tafwiyatul Imaan), No matter how much a

person is drowned in sin and he becomes completely immodest
(shameless), and he eats (usurps) the property (wealth) of someone
else and does not regard any wrong in doing so and he does not
make a distinction between good and evil, then still it is better than
committing ‘Shirk’ and better than believing in anyone else except
Allah.
In other words, (what he is saying is that) to consume alcohol, steal,

rob, eat Haraam and have Haraam committed, are all things which
are most certainly Haraam, but to believe in the Ambia, the Angels
and Muhammadur Rasoolullah ‫ ﷺ‬is worse than all of that (i.e. those
evil actions). ‫ا ن�ا ل�ہ وا ن�ا ��ینہ را ج�ع نون‬.O Muslims! Is this what Islam is?
207
Haq Se Ch’hota Un Se Aazam
Beech Meiñ Awr Manaate Ye Haiñ
Inferior To The Creator, Superior To Them Being

In The Middle, Some Other, They Are Celebrating
Wo Sab Rakh’khe Chamaar Se Badtar

Thaakur Kis Ko Banaate Ye Haiñ
Worse Than A Cobbler, Everyone They Are Regarding

As Their Leader Then, Whom Are They Appointing
The Second Appendix (3): I (Mufti e Azam) say, he referred to Allah

Almighty as Greater than the greatest and he has referred to all the
creation as being more disgraced than the most disgraced. So here,
he has mentioned four. The First is Allah, who is Greater than the
Greatest. The Second is the Greatest is he who is not disgraced, but
smaller than Allah. The third is the one who is disgraced and the
fourth is the entire creation; who are all more disgraced than that
disgraced one. So between Allah and the creation, there are two
more. One Great, who is less exalted than the Almighty and the other
is the disgraced (low) one who is less disgraced than the creation.
Even in this case, they have no option but to believe in (i.e. accept) a
third one.
If this was said to the Attributes of Allah, which are neither the
Creator nor the creation, then the Attributes of Allah will be regarded
as disgraced (low), and this is Kufr, and if he said this to that which is
other than the Attributes, then except for the Divine Being and The
Attributes, he has accepted one more, which is not the creation of
Allah, and this too is Kufr. Possibly he said this (i.e. he was referring
to) the idols of the Hindus because they refer to it as Thakur, and he
refers to the entire creation as cobblers, and The Thakur (Leader) is
208
greater than the cobbler, and lower than the Brahman (high cast) so
that Brahman has thus become his deity.
This means that least of all (according to them) there should be one
other (Deity) in the middle, who is smaller than Allah and greater
than the creation, who is lower than Him (disgraced before Him) and
higher (greater) than them. This is Kufr! [Peruse the second
Appendix]
Laa Wal’laah Wo Shaan e Khuda Hai

Zar’re Se Jis Ko Giraate Ye Haiñ
By Allah, It Is Not As They Say! Allah’s Splendour, He Is Being

To A Position, Lower Than A Speck, Whom They Are Dropping
Rab’b Ka Muqaabil Samjhe Rusul Ko

Apna Shirk Bhulaate Ye Haiñ
Equal To The Creator, They Think, The Rasools We Are Taking

Yet Their Very Own Polytheism, They Are Forgetting
Unki Iz’zat Haq Se Juda Hai

Donoñ Ki Taul Karaate Ye Haiñ
Their Honour, Separate From Allah, They Are Regarding

The Grand Honour of Both, They Are Now Measuring
The Third Appendix (6): There, he said more disgraced (lower) than a
cobbler and here he said lower than a (insignificant) speck. In other
words, even lower than a street sweeper and cobbler, for then they
are human and humans have been granted honour.
209
‫ﹷو ﹷﻟ ﹷﻘ ْﺪ ﹷ ﹽﹷ‬
‫� ْﻣ ﹷﻨﺎ ﺑﹷ�ﹻي آ ﹷد ﹷم‬
And Indeed We Have Blessed The Children of Adam With Honour.

[Surah Bani Isra’eel (17), Verse 70]
And he kept this as a veil (coverup) for his slander, that I said, before
(in front of) the Grandeur of Allah.
I (Mufti e Azam) say, that Almighty Allah says,
‫ﹷﻣﺎ ﻗ ﹷﹷﺪ ﹹرواْ اﻟ ﹽﻠ ﹷه ﹷﺣ ﹽﹷﻖ ﹷﻗ ْﺪ ﹻره ﹻ‬
And The Jews Failed To Understand Allah’s Divine Grandeur,

As It Was Required (of Them). [Surah Al-An’aam (6), Verse 91]
(In other words) It was Allah’s Divine Grandeur, which the unjust did
not understand (failed to realise).
Regarding a nation (Almighty Allah) says,
‫ون ﹷا ْن � ﹷ ﹽﹻﹹ�ﻗﹹﻮاْ ﺑﹷ� ْ ﹷن اﻟ ﹽﻠهﹻ ﹷو ﹹر ﹹﺳﻠﹻهﹻ‬

‫ﻳﹹﺮﹻﻳ ﹹﺪ ﹷ‬
They Wish To Separate Allah And His Rasools

[Surah An-Nisa (4), Verse 150]
(In other words) they want to put a separation between Allah and
His Rasools (i.e. disconnect them).
210
‫ک ہﹹ ﹹﻢ ا ْ�ﻜ ٰ ﹻ ﹹ‬
‫� ْو ﹷن ﹷﺣﻘﹱﹽﺎ‬ ‫اﹹوﻟٰٓ� ﹻ ﹷ‬
It Is They Who Are The Real Unbelievers.

This is to put a separation between Allah and His Rasools, by implying

that their Honour and their Excellence is separate from Allah. By No
Means (is this true)! The Grandeur (Honour) of the Ambia is most
certainly the Grandeur (Honour) of Allah. To Honour the Ambia is to
Honour Almighty Allah, to Respect the Ambia is to Respect Allah
Almighty. Look, the Great Imams of the Deen1 have said that
humility for other than Allah is Haraam, then for the Ulama and the
other honourable ones in Deen, they commanded humility. If to
honour them was not to honour Almighty Allah, then humility for
them would have been Haraam. Almighty Allah says,
‫ﹷﻓﺎ ﹻ ﹽﹷن اﻟ ﹻﻌﺰﹽﹷ ﹷة ﻟ ﹻ ﹽﻠهﹻ ﹷﺟﻤﹻﻴ ﹱﻌﺎ‬
So, All The Honour Belongs To Allah.

‫ﹷوﹻﻪﻠﹻﻟ ا ْﻟ ﹻﻌﺰﹽﹷةﹹ ﹷوﻟ ﹷﹻﺮ ﹹﺳﻮﻟﹻهﹻ ﹷوﻟﹻﻠ ﹹْﻤ ْﺆ ﹻﻣﻨ ﹻ� ﹷن‬
And Honour Belongs Only To Allah And His Rasool And To The
Believers. [Surah Al-Munafiqoon (63), Verse 8]
211
If their Honour were to be separated (i.e. disconnected) from the
Honour of Allah, the honour would have been in portions. (Then in
this case) All The Honour would not be for Allah, so what he has done
here, is that he has said that the Grandeur of Allah is itself worse
than a cobbler and smaller than the smallest insignificant speck.
I (Mufti e Azam) say, The cause of all of this, is when that separation
is put, for he has assumed that the Ambia and the Awliyah are
permanent (constant) beings, parallel to Allah. There he said, before
the Grandeur of Allah, and here he said, in front of Him. In front of
and before are itself referring to the parallel. In order to stitch the
slit of this cursed statement, Gangohi Saahab states in his Fataawa,
volume one, age 87 as an explanation to that word, that, ‘Fakhr e
Aalam is opposite to Almighty Allah’. This is the open ‘Shirk’
(polytheism) of these worshippers of ‘Shirk’.
He has kept two permanent Honours; one for Allah and one for the
Ambia and the Awliyah and he has compared them to each other in
this way, that before Him, they are lower than a cobbler and an
insignificant speck, whereas they are the manifestation (reflection) of
His (Honour). It is His Honour which is manifesting (reflecting) in
them, so then how can it be measured and weighed?
Without comparison (for the purpose of understanding), if the

reflection of a King in a mirror is disgraced (belittled), (by saying) that
it front of him (i.e. before him or opposite him) this is extremely
disgraced and even worse than an impure swine, then this will be
regarded as an insult (disrespect) to the King himself because it is the
splendour of the King itself which is reflecting (manifesting) in the
mirror.
212
This is why they say that it is ‘Shirk’ to seek the aid of the Ambia and
the Awliya, because according to them, they are personalities who
are separate (disconnected) from Allah, like the idols of the
polytheists, whereas, to ask from them (the Ambia and the Awliya) is,
in fact, asking from Almighty Allah.
Un Ka Naam Dhara Naakaare

Kufr Ke Kaam To Aate Ye Haiñ
They Referred To The Beloveds As Being Good For Nothing

While of Benefit To Unbelief, Themselves They Are Being
The Fourth Appendix (7): This impure text he also wrote as proof for
that claim which was made on page 11, that to call out to the Ambia
and the Awliya is ‘Shirk’. Here, he already said that the Ambia and the
Awliya were referred to as being helpless (Incapable) and worthless
and that they cannot give (cause) any benefit or loss (harm). In other
words, they are more useless than oxen and snakes, for a snake
causes harm and an ox gives benefit. Almighty Allah says,
‫ﹷو ﹷﻟ ﹹه ْﻢ ﻓ ﹷﹻﻴهﺎ ﹷﻣ ﹷﻨﺎﻓ ﹻ ﹹﻊ ﹷو ﹷﻣﺸﹷ ﺎر ﹹﹻب‬
And In It For Them, Are Numerous Kinds of Benefits,

And Things to Drink. [Surah Yaseen (36), Verse 73]
I (Mufti e Azam) say, This they also applied to Allah as well, because
they referred to Him as a person, because he said, the excellence
(status) of such a person to such worthless ones. On page 63 he
said, Allah, is that person. ‘Shakhs’ (Person) refers to a projected
body and Allah Almighty is free (pure) from body and physical form
(i.e. limbs etc.), but then according to him, when to believe that
Allah is free from direction and place is deviance, (the evidence) of
213
which will be presented shortly, then he himself defined that He is a
body.
Un Ke Munh Meiñ Khaak Ho, Kis Ko

Mit’ti Meiñ Mar Kar Milaate Ye Haiñ
Like Dust May The Words of Their Mouth Be Nothing,

As Dead & Mixed In The Sand, To Whom Are They Referring?
Phir Us Kufr Ki Tohmat Shah Par

Rakh Kar Khaak Ur’aate Ye Haiñ
Then9 This Statement of Unbelief, To The Grand King,

They Are Falsely And Deceitfully Attributing
The Fifth Appendix (8 & 9): To die and be mixed in the sand, refers to
the body decaying and becoming dust and becoming mixed in the
dust. This (which he said in his statement) is clear blasphemy and a
statement of Kufr.
The Fuqaha e Kiraam (The Expert Jurists) gave the decree of Kufr of
Hajjaj based on this, and the discussion regarding this is in Kaukabat
ush Shihabiy’yah. The Imaan of the Muslims is that which the Beloved
Rasool ‫ ﷺ‬Himself mentioned in the Sahih Hadith Shareef:
‫ضان ال�ہ � ّرم �� ٰی ا ض‬

‫��رض ضان ت�اکل ا ب��اد ا��ض بببی�ا‬
Indeed Allah Made It Haraam Upon The Earth,

That It May Devour The Bodies of The Ambia.
214
In the Hadith of Ibn Majah, this much is more:
‫�زبزیب ی ال�ہ �ی ی� زرر قق‬
The Nabis of Allah Are Alive And Are Given Sustenance
How Gangohi Saahab ignored Muhammadur Rasoolullah ‫ﷺ‬, and

supported his Imam in the guise of ignorance, will be handled in his
statements.
Fawq e Risaalat Shah Meiñ Nahiñ Kuch

Jumla Khasa’is Dhaate Ye Haiñ
Above The Rank of Prophethood, In Our King, There Is Nothing

All His Other Unique Attributes, They Are Clearly Belittling
Isra, Ruyat, Khatm e Nubuw’wat

Sab Ko ‘Adam Meiñ Sulaate Ye Haiñ
Ascension, Divine Vision, The Seal of Prophethood Him Being

All of This, Into Non-Existence, They Are De-Activating
The Sixth Appendix (12 & 16): Almighty Allah has blessed our
Beloved Rasool ‫ ﷺ‬with millions of Unique Exalted Virtues, which no
Nabi or Rasool has received. From amongst them is to be blessed
with the Me’raj beyond the skies. It is manifest that in this life, to be
blessed with the Divine Vision of Almighty Allah or to be Khaatamun
Nabiy’yeen (The Final and The Seal of The Ambia) cannot be included
by simply saying ‘Rasool’; otherwise, all the others (i.e. the other
Rasools) are also Rasool, and these would have been in all, but
according to the Imam of the Wahabis, all the virtues and all the
splendours which Huzoor ‫ ﷺ‬has, are all included when saying
215
‘Rasool’. So, (in saying this) he has clearly said that There is no such
virtue or splendour in Huzoor ‫ ﷺ‬which is not in all the Rasools. This
is to reject the Me’raj, the Divine Vision, Khatm e Nubuw’wat (The
Seal of Prophethood), Shafa’at e Kubra (The Major Station of
Intercession) and His ‫ ﷺ‬absolute Grandness etc. and all the other
Unique Virtues of Huzoor ‫ﷺ‬, and clearly Kufr.
Waaqif Haiñ Ahkaam Se, Baaqi

Saare Fazl Gumaate Ye Haiñ
Only Aware of The Commands, They Say, He Is Being

All The Other Grand Virtues, They Are Deliberately Evading
Kul E’jaaz Tamaam Mahaasin

Sab Par ‘Laa’ Khinchwaate Ye Haiñ
The Complete Splendours & All The Virtues Which He Is Having

Over All of Them, Clear Negation, They Are Now Drawing
The Seventh Appendix (19 & 21): I (Mufti e Azam) say, When the
Imam of the Wahabis has only accepted this much grandness for the
Beloved Rasool ‫ﷺ‬, that He shows Allah’s Way, and He is aware of the
good and evil actions, he has surely made kufr with all the other
virtues (i.e. rejected them all) and (he has rejected) all the inner and
outer splendours and all the Mu’jazaat (Miracles), and not even
Risaalat (Prophethood) was spared.
It is obvious that to show the way and to be aware is not something

which is unique to a Rasool. All that is left is the status of an Aalim
and a guide, which the Wahabis themselves acknowledge for the
leader of the Wahabis, that he shows Allah’s Way and he was aware
of the good and evil actions.
216
I (Mufti e Azam) say, and this by itself is not mandatory for being on
the right path. There are many who are aware of what is good and
evil (i.e. right and wrong), and they even show the way to others, but
they do not practice themselves.
‫ﺎب ا�ﹷ ﹷﻓﻼﹷ ﹷ� ْﻌﻘﹻﻠﹹ ﹷ‬

‫ﻮن‬ ‫ﻨﺴ ْﻮ ﹷن اﹷ�ﻔ ﹷﹹﺴﻜﹹ ْﻢ ﹷو ﹷاﻧﺘ ْﹹﻢ ﹷﺗ ْﺘﻠﹹ ﹷ‬
‫ﻮن ا ْ� ﹻﻜ ﹷﺘ ﹷ‬ ‫ﺎس ﺑﹻﺎ ْﻟ� ﹻ ﹽﹻ� ﹷو ﹷﺗ ﹷ‬ ‫اﹷ ﹷﺗأ ْ ﹹﻣﺮﹹ ﹷ‬
‫ون اﻟ ﹽﹷﻨ ﹷ‬
Do you instruct the people to be righteous, while you yourselves

forget (to do so), whereas you recite the Divine Book? So have you
no common sense. [Surah Al-Baqarah (2), Verse 44]
The leader of the Wahabis has regarded the status of Huzoor e Aqdas
‫ ﷺ‬to be only this much.
Ye Bohtaan Bhi Shah Par Rakh’kha

Kitna Haq Ko Sataate Ye Haiñ
Even This False Accusation, To Our Master They Are Attributing

Look At How Much, The Almighty, They Are Offending
The Eighth Appendix (22): There, he said, ‘Ya’ani’ (In other words)
and slandered (falsely accused) Rasoolullah ‫ ﷺ‬in an intended sense
(i.e. based on what is meant), and here, he has explicitly slandered
(falsely accused) the Beloved Rasool ‫ﷺ‬. I (Mufti e Azam) say,
Firstly: there, he mentioned being greater and here there is clear

mention of the only distinction and this has been included in that as
well. � � � ‫�م‬
217
Secondly: Up to there, Hidaayat (giving guidance) was still remaining,
but here, even that has been erased and only being aware of the
commands (rulings) is left, that Huzoor ‫ ﷺ‬said, The only distinction
which I have over all the people is that I am aware of (acquainted
with) the Commands of Allah and the people are unaware
(unacquainted).
In brief:
��‫اا� دد� بيك � � ببرر‬ � �‫�اا� رر� � � ببرر‬
Mu’jiza Um’miyat e Shah Se

Peer Ka Jahl Milaate Ye Haiñ
The Miracle of The King Being Untaught, By Any Created Being,

To The Ignorance of Their Peer, This, They Are Associating
The Ninth Appendix (23): It is on page 337 of Shifa Shareef of Imam

Qadi Iyaadh that someone said to a pious well-known youth, remain
silent! You are illiterate. He uttered the words, was Nabi ‫ﷺ‬, not
Ummi? ‫ﻓﻜ�ہ اﻟﻨﺎس‬. (In other words) The Ulama decreed him as a Kaafir
(unbeliever) and he became terrified and repented. Imam Abul Hasan
Qaalabi said, It is not appropriate to say Kaafir. However, this is his
mistake (i.e. he has erred).
‫فق‬
‫� ذون ��بذیب ی ُآ ّ�ی ً�آ ٓآ یب ۃہ �ہ و� ذون �ذذآ ا ی��ا ن��ی � قہ ف�ینہ وج��ا� قہ‬
For The Beloved Rasool ‫ ﷺ‬to be Ummi (one who was not taught by
any in the creation) is a Miracle (Mu’jiza) and him (the youth) being
illiterate has defect and ignorance. He was deserving of
218
punishment. Now that he is regretful and has repented, he should
be left (i.e. freed).
Shah Ke Hukm Pe Chalne Meiñ Bhi

Shirk Ki Haand’i Pit’aate Ye Haiñ
Even In Following The Command of The Grand King

The Pot of Polytheism, They Are Banging
The Tenth Appendix (24): That which Delhvi has said to be ‘Shirk’. In
other words, to adhere to the commands of the Nabi, to do that
which he commands you to do and to abstain from that which he
forbids you from doing. The Holy Qur’an has commanded us to do
exactly this. Almighty Allah says,
‫ﹷو ﹷﻣﺎ آ ﹷﺗﺎ ﹹﻛ ﹹﻢ اﻟ ﹽﹷﺮ ﹹﺳﻮ ﹹل ﹷﻓﺨ ﹹﹹﺬو ﹹه ﹷو ﹷﻣﺎ ﻧ ﹷ ﹷهﺎ ﹹﻛ ْﻢ ﹷﻋ ْﻨ ﹹه ﻓﹷﺎﻧ ﹷﺘ ﹹهﻮا‬
And Take Whatever The Rasool Bestows Upon You, And Keep Away
From That Which He Forbids You. [Surah Al-Hashr (59), Verse 7)
He has regarded this which is in the Holy Qur’an to be ‘Shirk’. In fact,

he has rejected the Risaalat of Huzoor ‫ ﷺ‬and all the Rasools.
The Rasools are indeed sent for this reason, that the people may
adhere to the commands and so that they may do as they command
you to do, and so that you may keep away from all that which they
forbid.
219
‫ﹷو ﹷﻣﺎ اﹷ ْر ﹷﺳ ْﻠ ﹷﻨﺎ ﹻﻣﻦ ﹽﹷر ﹹﺳﻮ ٍل إﹻﻻﹽﹷ ﻟ ﹻ ﹹﻴ ﹷﻄﺎ ﹷع ﺑ ﹻﺎ ﹻذْ ﹻن اﻟ ﹽﻠهﹻ‬
And We Sent Not Any Rasool, but so that He may be obeyed, by

Allah’s Divine Command. [Surah An-Nisa (4), Verse 64]
(In other words), We sent all the Rasools, so that their commands
may be obeyed, by Allah’s Divine Command (Permission).
Wird e Kalima e Tayyib Par Bhi

Shirk Ka Munh Phailaate Ye Haiñ
When Continuously Recited, The Kalima e Tayyib Is Being

Even In This, To Prove Polytheism, They Are Desiring
The Eleventh Appendix (25): And they cannot say this, that in it is
also repeatedly chanting Allah’s Name because they only regard it a
‘Shirk’ when adding the name of any another, and not that it is
specifically for some other.
He said on page 17 of Tafwiyatul Imaan, Allah Almighty said,

Whosoever does something for Me and also includes another (other
than Me) in it, then I do not take my share as well. I leave all of it
and I become displeased with him.
Dam Meiñ Karoroñ Hamsar e Shah Hoñ

Aisi Machine Dharaate Ye Haiñ
In A Moment, To Make Millions, Equal To The Grand King

This Is The Type of Machine, Which They Are Operating
220
The Twelfth Appendix (26): This is to make Kufr (i.e. reject) all those
virtues of Huzoor ‫ ﷺ‬in which partnership is impossible, such as (in
Him ‫ ﷺ‬being) Afdal ul Makhlooqaat (The Greatest in The Creation),
Khaatamun Nabiy’yeen (The Seal of the Prophets), Sayyid ul
Mursaleen (The Leader of All The Rasools), Awwal ul Makhlooq (The
First in The Creation), Awwal ush Shaafi’ (The First To Intercede),
Awwal ul Mushaf’fa’ (The First Whose Intercession Is Accepted), for if
these virtues were to be present in Huzoor ‫ﷺ‬, then not even a single
one can be equal to Huzoor ‫ﷺ‬, for to get any of those virtues for two
is absolutely impossible, and not that, in a single moment there can
be millions. So, it is necessary that according to him, all these virtues
of Huzoor ‫ ﷺ‬are Baatil (void).
Mu’jizay Se Bahutere Jaadu

Akmal o Aqwa, Gaate Ye Haiñ
To Miracles, So Many Acts of Sorcery They Are Comparing

Such Sorcery Is More Splendid & Powerful, Is What They Are Singing
The Thirteenth Appendix (27): I (Mufti e Azam) say, When according

to the creed (religion) of the Imam of the Wahabis, the sorcerers
(black magicians) are able to show and conjure spells which are more
splendid, perfect and powerful compared to the Miracles (Mu’jazaat),
then how will the Mu’jiza serve (its purpose) as the means, to having
confidence (faith) in Nubuw’wat. What benefit is there in saying that
the difference here is that the Nabi does this without any implements
and the sorcerer conjures this through implements, for is it necessary
to be aware of the implements of the sorcerer?
And then there (in the case of the sorcerer) if he sees something
(which he regards greater) without being aware of (i.e. without
seeing) the implements, then why will they not bring Imaan on the
sorcerer? Then if they refer to him as a magician (sorcerer) due to the
221
quality of being ignorant of the implements, then why will they not
say this to the Nabi, just as they already say that they are His
brothers?
Saahir Qaadir, Lekin Shah Ko

Pat’thar Mahz Bataate Ye Haiñ
The Sorcerer Having Power, But The Grand King,

To Be Simply Like A Stone, They Are Proclaiming
The Fourteenth Appendix (28): I (Mufti e Azam) say, It is obvious that

sorcery (black magic) is Haraam and Haraam and Halaal actions are
subject to choice (i.e. under one’s control). Those things which are
not in the control of a man at all (i.e. not subject to his choice), such
as the motion of the pulse, it cannot be Haraam, so surely the
sorcerer has this power which has been given to him (i.e. not his
own), just as it is in the case of eating and drinking and all actions
etc., which are within one’s control (i.e. subject to choice).
However, the Imam of the Wahabis says that the Nabi is completely
powerless and helpless when it comes to the Mu’jiza (Miracle), to the
extent that he even decrees that person as being undoubtedly a
Kaafir who says that it is the power which is given by Almighty Allah.
This is to explicitly belie the Holy Qur’an. I will explain this a bit later.
Let me first mention the registry (verification) of Gangohi on this Kufr
of Delhvi. Here, the person who asked the question to Gangohi
Saahab also quoted the text from Sharh Mawaaqif, in which it is
clearly mentioned that it is most credible and most authentic that the
Mu’jiza (Miracle) occurs through the power of the Nabi. In fact, those
who say it is Ghayr Maqdoor (not within the power) also refer to the
power of the Nabi as a Mu’jaza.
222
Indeed, this power is not from the (self and direct) power of the Nabi
but it is through the giving of Almighty Allah (i.e. Allah has given this
power to Him ‫)ﷺ‬, so it is unanimously agreed that a miraculous
wonder happened through the power of the Nabi.
In other words, both the groups of the Ahle Sunnah, or at least those
who say it is the most credible and authentic view, are indeed Kaafir
and Mushrik according to Isma’eel Delhvi. The one who asked the
question also presented a similar text from Sharh Maqaasid to
Isma’eel Delhvi from the books of Aqaa’id, regarding that which he
opposes, and the question (which was posed) was regarding that.
Firstly: When will Gangohi Saahab ever leave the skirt of Isma’eel, no
matter if the Ahle Sunnat are decreed Kaafir a million times over? He
says, That which Molvi Isma’eel said is Haq (Correct).
Absolutely not! Most certainly this is Baatil (deviance and incorrect).

According to the Ahle Haq (The People of Truth), just as some of the
Mu’jazaat are completely through the doing of Allah, many are
through the doing of the Nabi and through the power of the Nabi
which has been given to Him.
Esa ‫ ��يي ه ��م‬said,
‫ﹷواﹹﺑْﺮ ﹻ ﹹئ اﻻﹷ ْﻛ ﹷﻤ ﹷه واﻻﹷﺑْ ﹷﺮ ﹷص‬
And I Cure The One Born Blind And The One With White Spots
(The Leper). [Surah Aale Imran (3), Verse 49]
223
And He Says,
‫ﹷواﹹ ْﺣﻴﹻـﻲ اﻟ ﹷْﻤ ْﻮ ٰ�� ﺑ ﹻﺎ ﹻ ْذ ﹻن اﻟ ﹽﻠهﹻ‬
And I Bring The Dead Back To Life, By The Command of Allah.

[Surah Aale Imran (3), Verse 49]
And He Says,
‫ۙ � ﹻ ْي ﺑ ﹹ ﹹﻴ ْﻮﺗﹻﻜﹹ ْﻢ‬ ‫ﹷواﹹﻧ ﹷ ﹽﹻﺒﺌﹹﻜﹹ ْﻢ ﺑ ﹻ ﹷﻤﺎ ﹷﺗﺎْ�ﹹﻠﹹ ْﻮ ﹷن ﹷو ﹷﻣﺎ ﹷﺗ ﹽﹷﺪ ﹻ ﹹ‬

� ‫� ْو ﹷن‬
And I Inform You About What You Eat And What You Keep Hoarded
Away In Your Homes. [Surah Aale Imran (3), Verse 49]
Look! These are the actions of the Maseeh ‫��یی ہ �� ۃوہ و��م‬. You are rejecting
all these verses and according to you, these are four ‘Shirk’ of the
Maseeh and the Qur’an.
Secondly: So strong is his language (i.e. such is his arrogance), that

everything is favourable to him (i.e. favouring him), and even the
texts of Sharh Mawaaqif or Maqaasid are in favour of him!
It is correct! It is true that they (the texts) are saying that the power
being that of the Nabi (i.e. through the Nabi) is most credible and
authentic, and yet he is saying that whoever believes this is
undoubtedly a Kaafir. Now tell me, what can be more favourable
than this?
Thirdly: He then fabricated an absurd discussion (argument), the gist

of which is that, in a Mu’jiza, a Nabi is like (the example of) a pen.
224
Like when writing, just as the pen is completely powerless (with no
control or choice), likewise the Nabi is in the Mu’jiza.
The difference in this is that the pen is without intellect (senseless)

and is not even aware of what is being written, and the Nabi knows
this much, that the Mu’jiza is taking place. It is this awareness
(Knowing), which is referred to as the power of the Nabi, so
supporting this, is that which is in Sharh Mawaaqif and Maqaasid and
it is correct.
At the time of your death, you would have known that you were
dying, so your death occurred by your power. This knowing will be
called power!
Fourthly: He then said, Molvi Isma’eel is not rejecting it, but it is to

give the power and become free (retire), like the power of other
actions that whenever one wishes to one may do it. This is what is
rejected.
That is explicitly taking away absolute power. You are yourself

making the Nabi a pen and neither is it this, that the power is given to
Him at the appropriate time and nor such that He may do so when
He wishes.
Fifthly: This is another new story (of theirs) that, in those actions
which are characteristic, Almighty Allah has given the power to the
servants and become free (i.e. retired). In other words, O my servant!
Now go on doing as you wish, I now have nothing to do with this. ‫و�� ول‬
��
‫و �� قق قوہ ا�� ب�ال�ہ ��ی �� یظیم‬
Sixthly: Look at your own Fataawa, Volume One, Page 21:
225
Question: Maulana Rum says,
‫ز‬ ‫ز‬ ‫ز‬ ‫ت‬ ‫ت‬

‫ههست �ررت ااوو� رراا اارراا� � � ببا رار �دداا� رر ررااه‬
Are the Awliya testimony of this or not (i.e. is this applicable to them
or not)?
‫ز ش‬ ‫ت ز‬ ‫ت‬
‫ااوو� رراا ههست �ررت اارر اا� � � بباارر اآرر�س ررااه‬
Translation: The Friends of Allah are blessed with power from Allah,
that they even return an arrow which has been fired from the bow.
The Answer: The Karaamats of the Awliya are Haq (true). Whenever
Allah Wills, He gets the Awliya to do it. This is what is meant it the
couplet.
Here, you have believed in the power of the Awliya and you have
accepted that the Karaamat (Miracle) is their action (their doing), so
the ones who did it are the Awliya and the One who had them do it is
Allah Almighty. Now, look at that Isma’eeli Fatwa, that such a person
is undoubtedly a Mushrik and Kaafir! Why is this jolting going on in
the stable?
He is overwhelmed with ‘Shirk’ and ‘Kufr’. No matter how much you

regard him as your Imam, he never leaves you without making you a
Kaafir.
Seventhly: One misfortune on the heels of the other and another

bigger Kaafir Mushrik comes.
On page 8 of Tahzeerun Naas Qasim Nanotwi says, A Mu’jiza is given

specifically to every Nabi like an appointment letter as the Certificate
226
of Nubuw’wat and from the point of need, it is always in the
possession (control). It is not a possession which is temporary.
Tell me, how much of a difference is there between possession

(control) and power?
Eighthly: You were rejecting this, that they may do so (i.e. perform
the miracle) whenever they wish to. Nanotwi Saahab is saying it is
always in their possession (within their power). Keep even a brick of
the stable safe!
Ninthly: Almighty Allah said to Moosa ‫��یی ہ �� ۃوہ و��م‬:
‫�� ﹱﻘﺎ �ﹻي اﻟ ﹷْﺒ ْ ﹻ‬

‫� ﹷﻳ ﹷﺒ ﹱﺴﺎ‬ ‫ﹷﺎ� ْب ﹷﻟ ﹹه ْﻢ ﹷ ﹻ‬
‫ﻓ ْﹻ‬
And Bring Forth For Them A Waterless Pathway In The Sea

[Surah Ta-Ha (20), Verse 77]
(In other words) O Moosa! Take out for them a dry road in the sea, so
that the Bani Isra’eel may go across.
Tenthly: Almighty Allah said to Moosa ‫��یی ہ �� ۃوہ و��م‬:
‫ؕ اﹻﻧ ﹽﹷ ﹹہ ْﻢ ﹹﺟ ْﻨ ٌﺪ ﹽﹹﻣ ْﻐ ﹷﺮﻗ ْﹹﻮ ﹷن‬ ‫ﹷوا ْﺗﺮﹹ ﹻک اﻟ ﹷْﺒ ْ ﹷ‬

�‫� ﹷر ْہ ﹱﻮا‬
And Leave The Sea Opened Like This, Here And There. Undoubtedly,
That Army Will Be Drowned. [Surah Ad-Dukhaan (44), Verse 24]
(In other words) O Moosa! Leave the sea open (with a pathway) like
it is. After crossing over, do not release the water, but wait for the
227
army of Fir’awn to descend into it and then release the water, so that
they drown.
Now, tell me about the state of Isma’eel and you. He rejected this
that the Nabi is commanded to demonstrate (show) the Mu’jiza and
here Allah is indeed giving the Nabi such a Command. Both of you
have belied both these verses. If Moosa ‫ ��يي ه ��م‬was not given the power
to open a waterless (dry) pathway in the sea and to hold the water
back even after crossing, then why did He give him this Command?
According to you, these are two ‘Shirk’ from the Qur’an.
Shah Ki Wajaahat Shah Ki Muhabbat

Whether In The Honour of Our Master Or The Love of Our King

The Fifteenth Appendix (29): As per the Imaan of the Muslims (i.e.
the Muslims believe that) the Ambia and Huzoor Sayyid ul Ambia
‫�� ض‬
‫ ��ییة و ي �م ا� ض�ل ��ةة و ��ثث ض�ا‬is indeed the intercessor in the Court of Almighty Allah.
He has been blessed with Great Honour, and due to this honour, His
‫ ﷺ‬request (intercession) is accepted. (they may such statements to
imply that) when one has no honour there, what power will he have
to intercede or make any request on behalf of anyone?
To reject His ‫ ﷺ‬Honour is Kufr and due to that (rejection), to say that
His ‫ ﷺ‬intercession is not accepted is deviance. As for the hindrance
(wedge) of being pressured which he has used in the meaning of
Honour, as a mechanism for deception, that under pressure from the
Ameer, he accepts his intercession (request), this is complete
deviousness. In the meaning of Wajaahat (Honour) as per the
dictionaries, the norm and in the light of the Shari’at, nowhere is this
definition found.
228
I (Mufti e Azam) say, Siddique Hasan Bhopali did not keep the
restriction of that pressure in the book ‘Infikaak’ which is the
summary of Tafwiyatul Imaan, and on page 20 he clearly said,
Shafa'at and Wajaahat (Intercession and Honour) are like, when a
king, due to the esteem of an Ameer accepts his request. This
Shafa’at (intercession) can absolutely not happen in the Court of
Allah Paak. Whosoever accepts any Nabi to be an intercessor like this,
is an actual Mushrik.
Almighty Allah says to Esa ‫��ییة ��ةة و��م‬,
‫اﻟﺪﻧ ْ ﹷﻴﺎ ﹷو ﹻ ﹷ‬
‫اﻵ�ة ﹻ‬ ‫ﹷو ﹻﺟﻴ ﹱهﺎ �ﹻي ﹽﹹ‬
He Will Be Honourable In The World And In The Hereafter.

To Moosa ‫ ��ییة ��ةة و��م‬he said,
‫ﹻﻨﺪ اﷲﹻ ﹷو ﹻﺟﻴ ﹱهﺎ‬ ‫ﹷو� ﹷ ﹷ‬

‫ﺎن ﻋ ﹷ‬
And By Allah (i.e. In The Court of Allah), He Is An Honourable One

[Surah Ahzaab (33), Verse 69]
It is in Baidhawi, Irshaad ul Aql, Raghaa’ib ul Furqaan and Madaarik ut

Tanzeel etc.
‫��و�بآ�ةة � خيي �� بخد �يآ ��بخ بنوةة و � خيي آ ٓ�� خ�رةة �� ش��خآ�ةة‬
In the world, His honour is that He is a Nabi and in the hereafter, it is
that He will intercede. However, the Imam of the Wahabis refers to
them (Ambia) as worthless people, street sweepers, cobblers, more
229
disgraced than a cobbler and lower than an insignificant speck, so
why will he accept this honour for them?
Shah Ki Wajaahat Shah Ki Muhabbat

Whether In The Honour of Our Master Or The Love of Our King

The Sixteenth Appendix (30): As per the Imaan of the Muslims (i.e.
the Muslims believe that) the Ambia and Huzoor Sayyid ul Ambia
‫�� ض‬
‫ ��يي ه و ي �م ا� ض�ل ��ةة و ��ثث ض�ا‬are most certainly Beloveds and even their devoted
slaves are beloved.
‫ﻮن اﻟ ﹽﻠ ﹷه ﻓ ﹽﹷﹷﺎﺗﺒ ﹻ ﹹﻌﻮ�ﹻي ﻳﹹ ْﺤب ﹻ ْﺒﻜﹹ ﹹﻢ اﻟ ﹽﻠ ﹹه‬

‫ﹹﻗ ْﻞ ا ﹻ ْن ﹹﻛﻨﺘ ْﹹﻢ ﺗﹹﺤ ﹽﹹﹻﺒ ﹷ‬
O Beloved You Say (That) If You Truly Love Allah, Then Obey Me;
Allah Will Make You His Beloved. [Surah Aale Imran (3), Verse 31]
(In other words) O, Beloved! You say that if you love Allah, then
become My devoted slaves, you will become Allah’s Beloveds. Indeed
due to his Belovedness (special closeness), His ‫ ﷺ‬intercession is
accepted. I (Mufti e Azam) say, Look at that which is mentioned in
the Hadith that, when Huzoor ‫ ﷺ‬will perform the Prostration for
Intercession, it will be said,
‫� ف‬
‫ي�ا ��د ارفع را�ك و ت�ل ت��اع‬
O Muhammad ‫ !ﷺ‬Raise Your Head And Say Whatever

You Wish To Say, For It Will Be Accepted (Revered).
230
The blind person should look at the word Itaa’at (accepted, revered).
This is the height of Belovedness (i.e. of being a Beloved), and if this
is not the reason for the acceptance of intercession, then what else is
it?
To reject His ‫ ﷺ‬Belovedness is Kufr and because of this, to believe

that His ‫ ﷺ‬intercession is not accepted is deviance. Now, in order to
deceive the people, he brought the restriction of helplessness, that (it
is) to become helpless (have no option) in love and to forgive the
failings (sins). It is that which is Faithlessness!
I (Mufti e Azam) say, even in the court of the worldly Kings, Honour
and Love does not definitely necessitate being pressured or
becoming helpless (having no option but to agree to something),
even though sometimes this also happens.
Firstly: The deviant ones have used this conjecture (reasoning) for
Waahid Qah’haar.
Secondly: He lowered this even further and then added this

restriction, that if before Him, intercession has been accepted due to
Honour or Love, then it will only be because of being pressured and
being helpless (having no option).
Thirdly: Shortly it will come, that in his religion, for his deity to be
pressured and become helpless are all acceptable, so with which
mouth is he foolishly blurting out the words ‘Mushrik’, ‘Mushrik’.
Asl Shafa'at e Shah Se Haiñ Kaafir

Naam Ko Lafz Dikhaate Ye Haiñ
In Reality, The Intercession of The Master, They Are Rejecting

Only For Namesake, The Word ‘Intercession’ They Are Using
231
The Seventeenth Appendix (31): In order to deceive the Muslims, in
the apparent sense he purported to believe in Shafa’at bil Izn.
Shafa’at Bil Wajaahat wa Bil Muhabbat is not compared to it. In fact,
the only form is Shafa’at Bil Izn (intercession by permission).
However, he contrived such a meaning and definition for it that only

the word intercession remained and its reality was erased, so that he
may reject it blatantly and thereby deceive the ignorant unsuspecting
ones by saying, we do not oppose it, and he added these conditions
on page 38:
1. He should not be a habitual thief.
2. Stealing should not be his occupation or that he committed the

offence due to misfortune.
3. So, he is ashamed of this.
4. Night and day he remains afraid (anxious).
O Muslims! There is objection regarding the intercession of such a

sinful person who committed one or two sins and this was not
habitually and the deeds of his entire life are good, then due to that
rare sin (coincidental sinning), he is ashamed and night and day he is
afraid (anxious).
The Beloved Nabi ‫ ﷺ‬says in the Sahih Hadith,
‫��بن دم تنو تببۃ‬
To Be Ashamed (Regretful), Is Tauba (Repentance)
232
When, night and day such a person is fearing (anxious), then indeed
he has repented.
Nabi ‫ ﷺ‬says in the Sahih Hadith,
‫� ت��ا ٔئ بب � ذن ��ذذ ئ بذب �� ذن �� ذذ ئ بذب �ه‬
The One Who Has Repented From Sins,

Is Like The One Who Has No Sins.
So, will such a person be regarded as a sinner or will he be included in

the ranks of the highly pious?
‫ﺎف ﹷﻣ ﹷﻘ ﹷﺎم ﹷرﺑﹽﹻهﹻ ﹷﺟ ﹽﹷﻨ ﹷﺘﺎ ﹻن‬

‫ﻟ ﹷﹻﻤ ْﻦ ﹷﺧ ﹷ‬
And For Him Who Is Fearful of Standing Before His Rab’b; For Him,
There Are Two Jannats (Gardens of Paradise). [Surah Ar-Rahmaan
(55), Verse 46]
(In other words) He will be deserving of two Jannats. He has said this,
and now listen to the true word of Huzoor Shaafi’ ul Muznibeen ‫ﷺ‬.
He ‫ ﷺ‬says,
‫خ‬ ‫�خ ل‬ ‫� تت‬ ‫خ ل‬

‫ا ت�رؤ��ا �� ٔؤ�ئخ ن خین � �ن�ن خین �� ؤ ��ا ��ذخئخئب ن خین �� تنؤ�ئث ن خین ��ا ٔئن خین‬
Do You Think That My Intercession Is For The Pure Believers? No!

But It Is For The Sinners, The Tarnished & The Severe Wrongdoers.
Ibn Majah reported this Hadith from Abu Musa Ash’ari and Imam
Ahmed reported it with the merit of it being Sahih and Tabarani
233
reported it on the Sanad of being Jayyid from Hazrat Abdullah Ibn
‫ض‬
Umar ‫ر ض�ی ال�ہ �یھم‬.
I (Mufti e Azam) say, It is in the Musnad of Abu Dawood and Tayaalisi

from Imam Ja'far Saadiq and he narrates from Imam Baaqir and he
‫ض‬
narrates from Hazrat Jaabir bin Abdullah ‫ر ض�ی ال�ہ �یھم‬,
‫ت�ال ت�ال ر�ول ال�ہ ��ئ ال�ہ تن�ا�ئ ��یئہ و ��م ش� ف�ا� تئئ ��ل �� ب��ا ٔ�ر � فن ا� تئئ ت�ال فف ت�ال �ئ ب�ا ب�ر‬
‫ف ل‬
‫� نن �م ین� نن � نن ا�ل �� ب��ا ٔ�ر ��ا �ہ و � ش� ف�ا� ۃہ‬
Rasoolullah ‫ ﷺ‬said, My intercession is for those who commit major
sins in my Ummah. Hazrat Imam Baaqir says that Hazrat Jaabir
narrated this Hadith to me and then said, what connection does the
one who is not a major sinner, have to intercession!
Look, regarding the one who was conceived for the assumed
intercession, Rasoolullah ‫ ﷺ‬and the A’imma e Deen say that, it is not
for him, and for those whom Rasoolullah ‫ ﷺ‬refers His ‫ﷺ‬
intercession to, this (deviant) has clearly rejected (opposed) it, that it
is not for them, so he took a fictitious name to acknowledge it, and
he has clearly rejected that which is the true sense of it. Then they
used this deception to say, where are we rejecting intercession.
‫ﻗﹷﺎ ﹷﺗ ﹷﻠ ﹹه ﹹﻢ اﻟ ﹽﻠ ﹹه اﹷ�ﹽﹷ� ﻳﹹ ْﺆ ﹷﻓﻜﹹ ﹷ‬

‫ﻮن‬
May Allah Slay (Destroy) Them, To Where Are They Falling Back.
[Surah Tauba (9), Verse 30]
Now understand what they are intending by doing this. Their aim is
to break the connection which the ordinary Muslims have in their
234
hearts to their Most Beloved ‫ﷺ‬, so that they may feel dejected by
Nabi ‫ﷺ‬, and they start to think that He ‫ ﷺ‬will not be of any benefit
or of any assistance to us. However, Praise be to Allah! The Muslims
did not fall in to the trap of deceit of his elders, do you think that
they will (Allah Forbid) leave the Sacred Mantle of the One Whom
they Love ‫ ﷺ‬so dearly, by this deviant’s deception? Absolutely Not!
Us Meiñ Bhi Takhsees Un Ki Nahiñ Kuch

Muhmal Gol Gar’haate Ye Haiñ
Even In That, (They Claim) No Special Distinction, He Is Having

Such Meaningless & Absurd Versions, They Are Fabricating
The Eighteenth Appendix (32): As per the Imaan of the Ahle Haq (i.e.
the people of truth - the Muslims) Rasoolullah ‫ ﷺ‬is already chosen
and appointed for intercession. Without Him ‫ﷺ‬, none can open the
Door (of Intercession). In fact, the intercession of all others, is before
Huzoor ‫ﷺ‬, and the Intercessor in the Grand Court of Allah, is Huzoor
‫ﷺ‬.
�‫اﻧﺎ ﺻﺎﺣﺐ ﺷﻔﺎﻋﺘہﻢ و ﻻ ﻓ‬
I Am The Leader of Intercession Amongst Them (The People),

And I Have No Pride (Over It)
In order to keep the Muslims happy, and in order to deceive them, he
acknowledged this kind of false unbefitting intercession, and even in
that, he did not keep any distinction of Huzoor e Aqdas ‫ﷺ‬. He did
not even mention the Blessed Name of Huzoor ‫ﷺ‬, but he said, He
will choose (make) whom He wants.
This is clearly belying those Mutawatir Ahadith in which it has been

mentioned that Huzoor Shafi’ ul Muznibeen ‫ ﷺ‬has been appointed
235
and chosen for intercession. From them is the Hadith of Sahihain
(Bukhari & Muslim).
ْ َ‫ْ ت‬ َ َ ْ ‫ُٔ ْ� ِ� تُ خَ ْ َ ُن‬

‫بيب �� ً�أ � ْم ي �� ُه خ�ن ٔأ َ� ٌد ِ� خَن أ َٔ��بخ ِببي َ� ِأء �ب ِ��ى‬ ‫أ‬
Five Things Have Been Bestowed Upon Me,

Which Were Not Given To Any Nabi Before Me.
(Until the end of the Hadith)
One of them is that,
َ ‫ُٔأ ْ� ِ�تي ت ُت �� ش �� فَ�أ َ�ةة‬
I Have Been Blessed With The Station of Intercession.
Also, understand his (Delhvi’s) objective. Those one or two who will
be found based on those harsh conditions (which he set), for which
he falsely acknowledged intercession for namesake, what he is now
saying to them, is that, Do not attach your hearts to (i.e. do not have
such expectation from) your Muhammad (‫)ﷺ‬. He does not have any
control in intercession. Allah will make whomsoever He Wills, the
intercessor.
Beyt’i Tak Ke Na Kaam Aayenge

Be Qadree Ye Manaate Ye Haiñ
Even To The Aid of His Daughter, He Will Not Be Coming

This Is The Disesteem, Which They Are Observing
The Nineteenth Appendix (33): Here, he opened up to what was

concealed in his heart. Whatever was his actual aim regarding
236
Shafa’at (intercession), he finally spilled it. (What he is saying) Is that
when He ‫ ﷺ‬cannot come to aid of or benefit His ‫ ﷺ‬Blessed
Daughter, then how can anyone else have any expectation from Him
‫ !ﷺ‬In fact, when he already referred to them as being worthless
(incapable) people, then (according to him) how will they be of any
benefit?
I (Mufti e Azam) say, Further, this statement of his that, Huzoor ‫ﷺ‬
said, I am myself afraid, so how will I save anyone else.
This is a false allegation and attributing a lie to Allah and His Beloved
Rasool ‫ ﷺ‬and that Almighty Allah commanded Huzoor ‫ ﷺ‬to say this.
This is most certainly neither in any verse of the Qur’an and nor did
Huzoor ‫ ﷺ‬ever say such.
Those Grand and Glorious Ahadith have been heard by all the
Muslims, that all the Ambia will say Nafsi, Nafsi, (I am only concerned
about myself) and Huzoor ‫ ﷺ‬will say, ‫‘ اﻧﺎ ﻟﻬﺎ‬I Am Here To Intercede’.
I (Mufti e Azam) say, And he was dishonest concerning a verse, which

was adjoining to that which he excluded and he digested (i.e.
concealed this),
‫ا ﹻ ﹽﹷﻻ ﺑﹷ ﹷﻼﻏﹱﺎ ﹽﹻﻣ ﹷﻦ اﷲﹻ ﹷور ﹷﹻﺳ ﹷﺎﻻﺗﹻهﹻ‬
But I Convey The Message From Allah, And The Divinely Ordained
Commands. [Surah Jinn (72), Verse 23]
237
Sab Ke Baraabar Aajiz o Naadaañ
Like Everyone Else, Helpless And Not Knowing

The Twentieth Appendix (34): You may peruse the refutation of this
deviance (and wretchedness) in the book Al Amn Wal ‘Ula and in the
book, Saltanat ul Mustafa, where there is radiant proof that Huzoor
‫ ﷺ‬is the Absolute Representative of Almighty Allah on the earth and
in the skies, and the Grand Administration and Power of Huzoor ‫ ﷺ‬is
prevailing and active in both the worlds. Every blessing is attained
only through the Sacred Hands of Huzoor, and whatever has been
mentioned earlier in the explanations of the Na’at Shareef (couplets),
it is sufficient for the understanding of the Muslims, as to what is the
Imaan of the A’imma e Deen and what is the slander of the
blasphemers regarding the Grand and the Extensive Control and
Authority of Huzoor e Aqdas Anwar ‫ﷺ‬, Who is The Grand Khalifa of
The Almighty Creator.
However, the one who does not accept and believe in Mustafa ‫ﷺ‬,
then according to him, to believe is complete foolishness, and worse
than every Haraam, so where will such people accept that which is
from the A’imma.
Now, they do take the Name of the Holy Qur’an, so for now, let me
take heed to three verses of the Glorious Qur’an:
The First Verse:
‫أﹷﻏْ ﹷﻨﺎهﹹ ﹹﻢ اﻟ ﹽﻠ ﹹه ﹷو ﹷر ﹹﺳﻮﻟﹹ ﹹه ﹻﻣﻦ ﻓ ْﹷﻀﻠﹻهﹻ‬
238
Allah And Allah’s Rasool Granted Them Prosperity, By His
Benevolence. [Surah At-Tauba (9), Verse 74)
The Second Verse:
‫ﹷوﻟ ْﹷﻮ ﹷاﻧ ﹽﹷ ﹹه ْﻢ ﹷر ﹹﺿ ْﻮاْ ﹷﻣﺎ آ ﹷﺗﺎهﹹ ﹹﻢ اﻟ ﹽﻠ ﹹه ﹷو ﹷر ﹹﺳﻮﻟﹹ ﹹه ﹷوﻗﹷﺎﻟﹹﻮاْ ﹷﺣ ْﺴب ﹹ ﹷﻨﺎ اﻟ ﹽﻠ ﹹه‬
‫ﹷﺳ ﹹﻴ ْﺆﺗ ﹻي ﹷﻨﺎ اﻟ ﹽﻠ ﹹه ﹻﻣﻦ ﻓ ْﹷﻀﻠﹻهﹻ ﹷو ﹷر ﹹﺳﻮ ﹹﻟ ﹹه‬
And How Brilliant It Would Have Been, Had They Been Pleased With
What Allah And The Rasool Granted Them, And (if they would have)
Said, Sufficient For Us Is Allah. Now Allah Will Grant Us By His
Grand Benevolence, And His Rasool (Will). [Surah At-Tauba (9),
Verse 59)
The Third Verse:
Esa ‫��یی ہ �� ۃوہ و��م‬said,
‫ﹷواﹹﺑْﺮ ﹻ ﹹئ اﻻﹷ ْﻛ ﹷﻤ ﹷه واﻻﹷﺑْ ﹷﺮ ﹷص‬
And I Cure The One Born Blind And The One With White Spots
(The Leper). [Surah Aale Imran (3), Verse 49]
I (Mufti e Azam) say:
1. Is one who is destitute and He who granted them prosperity

(enriched them) alike?
239
2. Are those who have a need and Him, Whom they have been
commanded to have an expectation from that soon He will grant you,
alike?
3. Is the blind and the one who restores their vision, alike?
4. Is the Leper and He who grants him cure, alike?
5. Is the dead and the one who brings him back to life, alike?
Are all of them equally helpless (incapable) and without any power
and authority? And if those who are completely helpless and have no
authority and power, also able to perform these actions (even though
none but an insane person will say this), then,
Firstly: Why do the destitute, the ill and the dead, not become
enriched, cured and come back to life by themselves? (According to
him) They too are ultimately equal to them!
Secondly: You as well (as per you) are equal to them and thus not
excluded from the servants (of Allah), so they brought the dead back
to life, why do you not pull out one hair and then naturally get it to
grow again. And if you say that Allah gave them this power and
authority, then I (Mufti e Azam) say,
Firstly: Your Imam does not accept this argument at all. Look at what
is mentioned on page 11 of Tafwiyatul Imaan:
Be this if you think that they have the power (capability) to perform
these actions by themselves, or if you think that Allah has granted
them such power. It is proven to be ‘Shirk’ in every form.
240
Secondly: when Almighty Allah has given them the power (control
and authority) and did not give it to others, then how can those who
have been given and those who have not been given, become equal?
(According to him) Allah’s giving has also (Allah Forbid) gone to

waste. Even the blindest person will not say that a King, a Master, a
wealthy person, and a beggar are alike and that all are without any
wealth and insolvent, even though he did not bring that up from his
belly as well.
The issue here is that the Wahabi is empty (destitute) from wealth of
Imaan, and he is born with a blind heart, and neither has Muhammad
‫ ﷺ‬granted him the treasure of Imaan, nor has Maseeh (Esa) ‫��يي ه ��م‬
restored his sight, so why then will he bring Imaan in their power and
authority.
A blind person will only be satisfied when he gets back vision in both
his eyes (i.e. he will only be satisfied when he gets what he wanted).
Sab Ke Baraabar Aajiz o Naadaañ

Like Everyone Else, Helpless And Not Knowing

The Twenty-First Appendix (35): Here he only said that, they all are
alike, unaware and not knowing (i.e. ignorant), whereas regarding
vastness of knowledge, Gangohi lessened Huzoor ‫ ﷺ‬by millions of
levels less than the cursed Iblees. This information will follow shortly
when discussing the beliefs of Gangohi. The triumphant refutation of
this deviance can be seen in the book Amba ul Mustafa, the powerful
book Ad Daulat ul Makkiyah and in the book Khaalis ul E’tiqaad, in
which there is manifest evidence, that the knowledge of every speck
241
and atom from the First until the Last Day has been granted to
Huzoor ‫ﷺ‬. The entire universe is before the Blessed Sight of Huzoor
‫ﷺ‬. He ‫ ﷺ‬is aware of the condition of the hearts. For now, take heed
to these four verses:
The First Verse:
‫﴾ ا ﹻ ﹽﹷﻻ ﹷﻣ ﹻﻦ ْار ﹷﺗ ٰ�ي ﹻﻣ ْﻦ ﹽﹷر ﹹﺳ ْﻮ ٍل‬۲۶ۙ

﴿ ‫ٰﻋﻠ ﹻ ﹹﻢ ا ْﻟ ﹷﻐ ْﻴ ﹻﺐ ﻓ ﹷﹷﻼ ﻳﹹﻈْ ہﹻﺮﹹ ﹷﻋ�ٰي ﻏﹷ ْيﺒ ﹻ ۤ ٖہ ﹷا ﹷﺣ ﹱﺪا‬
Allah Is The Divine Knower Of The Unseen, So He Does Not Give

Anyone Access To His Unseen Knowledge, But To His Chosen
Rasools. [Surah Al-Jin (72), Verse 26]
The Second Verse:
‫ﹷو ﹷﻋ ﹽﹷﻠ ْﻤ ٰﻨ ﹹہ ﹻﻣ ْﻦ ﹽﹷﻟ ﹹﺪﻧﹽﹷﺎ ﻋﹻﻠ ﹱْﻤﺎ‬
And (We) Bestowed Upon Him Our Special Inspired Knowledge.

[Surah Al-Kahf (18), Verse 65]
(In other words) We bestowed upon Khidr ‫��يي ه ��م‬ our Special
Knowledge of the Unseen.
The Third Verse:
‫ﹷو ﹷﻣﺎ ه ﹷﹹﻮ ﹷﻋ� ﹷ� ا ْﻟ ﹷﻐ ْﻴ ﹻﺐ �ﹻ ﹷﻀﻨ ﹻ� ٍن‬
And This Nabi Is Not Miserly In Imparting The Knowledge Of The

Unseen. [Surah At-Takweer (81), Verse 24]
242
(In other words) Muhammad ‫ﷺ‬ is not miserly in imparting the
knowledge of the unseen.
The Fourth Verse:
‫ﺎن اﻟ ﹽﻠ ﹹه ﻟ ﹻ ﹹﻴ ْﻄﻠ ﹻ ﹷﻌﻜﹹ ْﻢ ﹷﻋ� ﹷ� ا ْﻟ ﹷﻐ ْﻴ ﹻﺐ ﹷو ﹷ�ﻜﹻﻦﹽﹷ اﻟ ﹽﻠ ﹷه ﻳﹷ ْﺠ ﹷﺘ ﹻ�ي ﹻﻣﻦ ﹽﹹر ﹹﺳﻠﹻهﹻ ﹷﻣﻦ ﹷ�ﺸﹷ ﺎء‬
‫ﹷو ﹷﻣﺎ � ﹷ ﹷ‬
And It Is Not Befitting Allah’s Divine Grandeur, O Laymen! that He

grants you the Unseen Knowledge. However, Allah Chooses From
His Rasools, Whom He Wills. [Surah Aale Imran (3), Verse 179]
Observe how Almighty Allah is making a distinction and showing the

difference regarding the Knowledge of the Unseen between the
laymen and the Rasools, whereas on the other hand this (deviant) is
saying that all are alike unaware (ignorant).
I (Mufti e Azam) say, The Holy Qur’an has said that for distinction, it
does not have to be from the self (i.e. but it is by the Granting of
Allah) and not that being given and not being given are alike. Will a
complete ignorant that does not even know ‘Alif’ from ‘Be’ and
Siddique e Akbar ‫ ر ض�ی ال�ہ � ضنہ‬be regarded equally ignorant because the
knowledge of the Siddique is also not his own knowledge? In brief,
everywhere, this person does two things; one is to belie the Holy
Qur’an and the other is to blaspheme against the Rasools. And Allah
Guides Not The Unjust People.
Jin Ka Chaaha Khuda Ka Chaaha

Un Ka Chaaha Mit’aate Ye Haiñ
He, Whose Wish, Almighty Allah’s Will Is Being

It Is The Wish of That Personality, Which They Are Erasing
243
The Twenty-Second Appendix (36): The Imam of the Wahabis
rendered the wish and want of Rasoolullah ‫ ﷺ‬to be completely
ineffective. Now listen to the Ahadith.
It is in Sahihain that Siddiqa ‫ ر ض�ی ال�ہ ض��ا‬says to Huzoor ‫ﷺ‬,
‫�ا اری �بر� ا ّ�� ی��ارع �فی �واک‬
I Am Seeing That The Rab’b of Huzoor ‫ ﷺ‬Swiftly

Bestows Huzoor ‫ ﷺ‬With That Which You Wish For
In other words, whatever Huzoor ‫ ﷺ‬wishes for Almighty Allah
bestows that swiftly.
I (Mufti e Azam) say, Ibn Adi narrates from Anas ‫ ر ض�ی ال�ہ � ضنہ‬that Abu Taalib
said in the Court of Nabi ‫ﷺ‬,
�
‫نان بنر� �ی �ین�ک‬
Verily Your Rab’b Obeys You (i.e. Does What You Wish)
He ‫ ﷺ‬said,
�
‫واتن تت ی�ا ��اہ �و ا�� تتہ �ی �ین�ک‬
O Uncle! If You Obey Him. He Will Not Cast Away What You Desire
It is in the Mustadrak of Haakim that when Huzoor ‫ ﷺ‬will perform

the Prostration of Intercession on the Day of Qiyaamat, it will be
commanded,
244
‫� ف‬
‫ي�ا ��د ارفع را�ك و ت�ل ت��اع‬
O Muhammad ‫ !ﷺ‬Raise Your Head And Say Whatever

You Wish To Say, For It Will Be Obeyed (i.e. Done As Per Your Wish).
‫ض‬
It is Bahjat ul Asraar Shareef from Huzoor Sayyiduna Ghaus e Azam ‫ر�ی‬
‫ ال�ہ � ننہ‬that, Almighty Allah said to Huzoor e Aqdas ‫ﷺ‬,
‫�� ین� خون �خی ا ٓ�� خ� ترۃ ا�� ا ت� ترید‬
Only That Will Happen In The Hereafter, Which You Want.
The statement of Imam Qastalani has also gone by in the

commentary of the Na’at Couplets, that no command is passed (i.e.
becomes effective) in the world, but from the Court of Huzoor ‫ ﷺ‬and
none receives any bounty, except from the Grand Court of Huzoor
‫ﷺ‬. Nothing happens contrary to what Huzoor ‫ ﷺ‬wishes and there is
none in the universe who can reverse that which Huzoor ‫ ﷺ‬wishes
for.
It has already gone by from the Commentary of the Shifa of Qadi

Iyadh that except for Huzoor ‫ﷺ‬, there is no other (real) authority in
the universe. Huzoor ‫ ﷺ‬is the Absolute Authority and He ‫ ﷺ‬is not
subject to the command of anyone in the universe. It is this which is
the belief and the faith of a Muslim.
Naa’ib e Akbar Qaadir e Kul Ko

Pat’thar Ka Tahraate Ye Haiñ
The Greatest Envoy of He, Who Has Power Over Everything

To Be Merely Like A Stone, They Are Portraying
245
The Twenty-Third Appendix (37): I (Mufti e Azam) say, Almighty Allah
says to the Angels for Adam ‫��یی ہ �� ۃوہ و��م‬,
‫ا�ﹻ�ي ﹷﺟﺎﻋ ﹻ ٌﻞ �ﹻي اﻻﹷ ْر ﹻ‬

‫ض ﹷﺧﻠﹻﻴ ﹷﻔ ﹱﺔ‬
Indeed, I Am (About) To Appoint My Special Representative

On The Earth. [Surah Al-Baqarah (2), Verse 30]
‫ﺎ≈ ﹷﺧﻠﹻﻴ ﹷﻔ ﹱﺔ �ﹻي ْاﻷﹷ ْر ﹻ‬

‫ض‬ ‫ﹷﻳﺎ ﹷدا ﹹوو ﹹد إﹻﻧﹽﹷﺎ ﹷﺟ ﹷﻌ ْﻠ ﹷﻨ ﹷ‬
O Dawood! Verily We Have Appointed You As A Special Envoy

In The Earth. [Surah Saad (38), Verse 26]
Every person knows that the Representative of one who has power
will work (perform duties).
His power (authority) will be given to him. One who neither has any
say (influence) in any work, nor does he have the strength (power
and ability), then he will be a stone, and only stone can be the
representative of a stone rock and not the envoy and representative
of The Powerful.
This is not only an insult to the Ambia, but it is to blaspheme against

Almighty Allah.
Pat’thar Se Bhi Bad-tar Laashay

Mahaz Pe Theyka Khaate Ye Haiñ
Corpses Worse Than Stones, Them, They Are Regarding

Upon The Word ‘Merely’, They Are Stumbling
246
The Twenty-Fourth Appendix (38): I (Mufti e Azam) say,
Firstly: The Imam of the Wahabis has made the entire Ummat
Mushrik. O Muslims! Is there anyone from amongst you who does
not have any expectation of benefit from your Nabi ‫?ﷺ‬
Secondly: (According to him) Shah Waliullah will now be regarded as

a staunch Mushrik. His statements have gone by in the section where
the Na’at Couplets (of this Qasida) were explained.
Thirdly: This is what he had said, but the Holy Qur’an has
commanded us to keep our expectation and attachment to
Muhammadur Rasoolullah ‫ﷺ‬, that now by His ‫ ﷺ‬Blessing He ‫ﷺ‬
grants us. The verse has already gone by in Number 34, and
according to him, this is the ‘Shirk’ of the Holy Qur’an. It is he who is
the Mushrik and this has been explained in Number 6. It is this which
his teacher the evil and despicable Najdi used to say. He used to say,
my stick (walking stick) gives more benefit than Muhammad (‫)ﷺ‬.
In this it can be derived that (as per them) there is also some benefit
from them (the Beloveds), even though it is regarded less than that
from the stick. As for him (Delhvi), he did not keep any attachment to
this and he said that to expect any benefit from them is absolute
‘Shirk’. At this point, some cheat and corrupt one can say that what is
meant here is to give benefit by one’s own self without it being given
by Allah. I (Mufti e Azam) say, But Allah does not give any latitude to
cheaters.
Firstly: In having hope from Him, there is no need to regard Him

being beneficial, without Allah’s Giving (i.e. whatever benefit He
gives, is by the Granting of Allah). A needy person will have
expectations (hope) from there, where he receives his salary.
247
Secondly: That faithless one clearly said that Allah has not given
them any power (capability), neither (has He given them any power)
to give any benefit nor to cause any loss (harm). Tafwiyatul Imaan
page 7. So, he is explicitly rejecting (opposing) Ataa’i (that which is
given by Allah), and this is an open Kufr.
Kya Har Baar Nabi o Wali Se

Shaitaan Bhoot Milaate Ye Haiñ
Why Always To The Names of Nabis & Every Saintly Being

The Devil And Ghosts, They Are Adjoining?
The Twenty-Fifth Appendix (39): It is on page 9 of Tafwiyatul Imaan,

In this matter, there is no difference between the Awliya, the
Ambia, shaitaan and ghosts.
It is on the same page, Be this from the Ambia or Awliya, or be it

from a ghost or fairy…
It is on page 11, Be this if one holds this belief regarding the Ambia
or Awliya, or be it from a ghost or fairy…
It is on the same page, This is not the grandness (splendour) of any

Ambia, Awliya or ghost….
It is on page 12, Whoever does so from any Peer, Prophet, Ghost or

Fairy…
It is on page 13, of any Ambia, Awliya, ghost or fairy…
It is on page 25, Whoever regards any Nabi, Wali, Astrologer,

soothsayer, Brahman, Ishti, ghost or fairy in this way…
248
It is on page 43, If you call out to a Prophet, believe in fairies, or ask
from an astrologer or soothsayer…
It is on page 50, To intend a journey from afar towards anyone’s

grave, Chil’la (place of spiritual isolation) or residence…
It is on page 51, Attributed it to the name of any Wali, Nabi, Ghost

or Fairy…
It is on page 61, They think about the females. Someone attributes

it to the name of Hazrat Bibi, someone to Bibi Aasiyah, Someone to
Laal Pari, Siyaah Pari, Seetla Masaani Kaali…
It is on page 64, Someone keeps the name Nabi Bakhsh, Peer

Bakhsh, Setla Bakhsh, Ganga Bakhsh…
Translator’s Note: Huzoor Sayyidi Mufti e Azam e Hind ‫ ر ض�ی ال�ہ � ضنہ‬is trying
to show that throughout his book Delhvi follows this pattern. In other
words, this is how he regards the Noble Ambia and the Awliya
because wherever he gives any such ruling, he combines the Nabis,
Walis, Shaitaan, Fairies and Ghosts (Devils). In other words, he
regards taking blessings of the Ambia and the Awliya to be equal to
asking from ghosts and devils etc. [End]
Jo Aayaat Butoñ Meiñ Haiñ, Unko

Mahbooboñ Pe Jamaate Ye Haiñ
To The Idols, Those Verses Which Are Referring

To The Beloveds of Allah, These They Are Applying
The Twenty-Sixth Appendix (40): In order to pollute with ‘Shirk’ the

calling out to and seeking aid etc., which are matters that are related
�
to the Ambia and Awliya and even from Huzoor Sayyidul Ambia ‫��یی ہ و ی�یھم‬
249
‫ض‬
‫ا� ض�ل ��ۃۃ و��م‬,
he brought those verses (as proof) which were revealed
regarding the idols. A few examples will follow.
THE FIRST VERSE: (which he brought as proof on page 28 of his book

is as follows):
‫ﹻﻨﺪ اﻟ ﹽﻠهﹻ‬ ‫�ه ْﹹﻢ ﹷوﻻﹷ ﹷﻳﻨ ﹷﻔ ﹹﻌ ﹹه ْﻢ ﹷو ﹷ� ﹹﻘﻮﻟﹹ ﹷ‬

‫ﻮن ﹷهـ ﹹﺆﻻء ﹹﺷﻔ ﹷﹷﻌﺎ ﹹؤﻧﹷﺎ ﻋ ﹷ‬ ‫ون ﹻﻣﻦ ﹹدو ﹻن اﻟ ﹽﻠهﹻ ﹷﻣﺎ ﻻﹷ ﹷ� ﹹ ﹽﹹ‬
‫ﹷو ﹷ� ْﻌﺒﹹ ﹹﺪ ﹷ‬
‫ﹹ� ﹹﻛ ﹷ‬
‫ﻮن‬ ‫ض ﹹﺳ ْﺒ ﹷﺤﺎﻧ ﹷ ﹹه ﹷو ﹷ� ﹷﻌﺎ� ﹷ� ﹷﻋ ﹽﹷﻤﺎ � ْ ﹻ‬
‫ت ﹷوﻻﹷ�ﹻي اﻻﹷ ْر ﹻ‬ ‫ﹹﻗ ْﻞ اﹷﺗﹹ ﹷﻨ ﹽﹻﺒﺌ ﹷ‬
‫ﹹﻮن اﻟ ﹽﻠ ﹷه ﺑ ﹻ ﹷﻤﺎ ﻻﹷ ﹷ� ْﻌ ﹷﻠ ﹹﻢ �ﹻي ﹽﹷ‬
‫اﻟﺴ ﹷﻤﺎ ﹷوا ﹻ‬
And Other Than Allah, They Worship That Thing, Which can neither
cause them any harm nor does it benefit them, and they say that
They are our Intercessors before Allah. (O Beloved) You Say, Do You
Say That To Allah, Which In His Knowledge, neither exists in the
skies nor in the earth? Divinely Pureness And Divinely Grandness Is
For Him (Allah), From The Partnership Which They Ascribe. [Surah
Yunus (10), Verse 18]
I (Mufti e Azam) say This verse was revealed concerning the

Mushrikeen of Makkah (polytheists of Makkah) such as Waleed and
‘Aas etc. in which two things are being said:
1. It is being said that they worship idols, which are lifeless and
senseless. They do not have the capability to give any benefit or
cause any harm.
2. It is being said that, They regard them as intercessors before Allah,

whereas Allah Knows that there is no idol in His Entire Kingdom
(Creation), which is worthy of interceding.
This person (Delhvi) first made worshipping to be calling out to. The
second thing which he did is that he took ‫ﹹون‬
‫ � ْﹷﻌﺒﹹﺪ ﹷ‬the antecedent and
250
broke it away from the idol worshippers and attributed it to the
people in general (the laymen). The third thing which he did is that
the ‫ ﹷﻣﺎ‬here refers to the idols which have no sense of intellect (i.e.
they are lifeless and have no intellect), but he generalised this, in
other words, that (or those) whom the people call out to, Allah has
not given them any power (capability). He made these three
deliberate alterations (intentional misinterpretations) so that he may
combine (i.e. equate) the Ambia and the Awliya to the idols, and so
that he may equate the Muslims who seek their aid (i.e. the aid of the
Ambia and Awliya), because they (the idol worshippers) also call out
(but in worship). So what he is attempting to establish is that the
Ambia and the Awliya are like idols. They do not have any power or
capability whatsoever, to cause any benefit or harm (loss), neither
through themselves, nor by the giving of Almighty Allah, for Allah has
not given them any power at all. This is explicit Kufr.
Firstly: Every intelligent person (one with a sense of understanding)

and even a child knows that humans and even animals have the
ability to give benefit or cause harm. In Tafseer e Azizi Shah Abdul
Aziz Saaheb wrote Fir’awn as being able to give benefit and cause
harm, but according to him (Delhvi), the Ambia are even more
worthless than him (Fir’awn).
Secondly: Almighty Allah says,
‫ﹷوﻳﹹﺰﹷﻛﹽﹻﻴه ﹻ ْﻢ ﹷو� ﹷﹹﻌ ﹽﹻﻠ ﹹﻤ ﹹه ﹹﻢ ا ْ� ﹻﻜ ﹷﺘ ﹷ‬

‫ﺎب ﹷوا ْﻟ ﹻﺤﻜْ ﹷﻤ ﹷﺔ‬
And He Cleanses Them Well, And He Explains To Them (i.e. Teaches

Them) Your Book, And Profound Knowledge Well. [Surah Aale Imran
(3), Verse 164]
251
(In other words) This Nabi cleanses (purifies) the Muslims well and
teaches them the Book (The Qur’an) and profound knowledge
(Wisdom). So, is this not giving any benefit?
Thirdly: By making this deliberate alteration (intentional

misinterpretation) and this generalisation, he has joined the second
command in it as well, that, and this which they say that they are our
intercessors, then Allah did not say this.
In the verse, the intercession of the idols is being rejected and

negated, and here he has made void the intercession of whomsoever
you need to call out to, and the Ambia and the Awliya are included in
it as well. This is an open statement of Kufr.
Fourthly: In the second command in the verse, he reversed (i.e. used

the wrong way up) the second one, that, from this verse, it has
become known that there is no such intercessor in the entire skies
and earth, that if you believe in him and call out to him then you will
get some benefit or harm (loss).
Now in this case,
Firstly: It is explicitly wrongly accusing and attributing a lie to Allah

Almighty. In the verse, there were two general negations. In the first
command, is the (negation) of any benefit and harm from the idols,
and in the second command, is the (negation) of the intercession by
idols. Where is this general negation that, there is none who is an
intercessor?
Secondly: even upon this deliberate alteration (intentional

misinterpretation) of his, only the negation of those who are called
out to will be derived. So from where he bring a general negation?
252
Thirdly: the Fourth deliberate alteration (intentional
misinterpretation) which he made in the verse is regarding both the
general negations, which were both individual commands, but he
made the first the condition for the other. Almighty Allah absolutely
negated their (the idols) causing benefit and harm and then He
absolutely negated their (the idols) intercession. In other words, that
which they are worshipping neither has the capability (power) to give
benefit, nor cause any harm, nor are they intercessors.
He took this and made it this, that they are not such intercessors,
that when you call out to them, they may give you any benefit. So he
has, in fact, not completely negated that intercession of the idols.
Fourthly: neither is he absolutely negating (rejecting) that they can

cause any benefit. In fact, the result of this is that calling out to them
is not beneficial, no matter how great intercessors they may be
without calling out to them, and no matter how great givers of
benefit they may be (without calling out to them).
Fifthly: together with benefit, he also combined harm. So does

anyone ever call out to anyone for their harm (or loss)? This sense
(which he gave) is a deliberate alteration (intentional
misinterpretation) of the verse. If it was this which was meant (which
he is claiming) then only ‫ ﻻ ﹷ ﹷﻳﻨ ﹷﻔ ﹹﻌ ﹹه ْﻢ‬would have appeared in the verse and
not ‫ﹷ�ه ْﹹﻢ‬
‫ﻻ ﹷ� ﹹ ﹽﹹ‬.
Sixthly: He then said that which is the intercession of the Ambia and
the Awliya, is in the control of other than Allah.
In this verse he made generalisations. From this, he took the

advantage; that the Ambia and the Awliya are included in it, but even
253
in the condition of the generalisation, the idols have not been
excluded from it.
The Holy Verse negated the intercession of the idols absolutely. He

put on this patch, that which is not in the control (power) of Allah, so
this is not a negation of intercession of the idols by permission.
Seventhly: By it being in the control (Power) of Allah, how has the

benefit of believing and calling out to them been negated? Does one
only get a benefit when it is outside the control (power) of Allah? In
brief, all this which he has done is Tahreef (i.e. deliberate alteration
and intentional misinterpretation) of the Qur’an and blasphemy
against the Ambia.
O Muslims! Look at how many deceitful moves he has made by trying

to give reasoning from just one verse. Upon this, Gangohi Saahab
says, its reasoning is entirely from Kitaabul’laah and Ahadith.
[Fataawa Gangohi (Rasheedia), Volume 1, Page 122]
Such reasoning and arguments are made and presented by the

‘Aariyah’. He has made such deliberate alterations (intentional
misinterpretations) that he has completely reversed the actual sense
and meaning, so he should also say about their book also (the book
of the Aariyahs) that, To keep it, read it, act upon it is Ain e Islam
(i.e. precisely Islam).
THE SECOND VERSE: (which he brought as proof on page 28 of his

book is as follows):
254
‫ﹷو ﹷﻣ ْﻦ اﹷ ﹷﺿ ﹽﹹﻞ ﹻﻣ ﹽﹷﻤﻦ ﹷﻳ ْﺪﻋﹹﻮ ﹻﻣﻦ ﹹدو ﹻن اﷲﹻ ﹷﻣﻦ ﹽﹷﻻ ﹷ� ْﺴ ﹷﺘﺠﹻ ﹹ‬
‫ﻴﺐ ﹷﻟ ﹹه إ�ﹻ ﹷ� ﹷﻳﻮم ﹻ ا ْﻟﻘ ﹷﹻﻴﺎ ﹷﻣ ﹻﺔ ﹷوه ْﹹﻢ ﹷﻋﻦ‬
‫ ﹻه ﹻ ْﻢ ﻏﹷﺎﻓ ﹻ ﹹﻠ ﹷ‬Ò‫ﹹد ﹷﻋﺎ‬

‫ﻮن‬
And Who Is More Astray Than Him, Who Worships other than Allah,
those who are unable to hear him (reply to him) until Qiyaamat
(The Day of Resurrection), and they are not even aware of their
worshipping them. [Surah Al-Ahqaaf (46), Verse 5]
(In other words) Who is more astray (lost) that him who leaves Allah
and calls out to those, who cannot respond until Qiyaamat, nor are
they aware of them calling out to them? In its explicit words, this
verse is concerning the idols, that neither can they hear anything you
say nor can they respond (answer). With self-conceit, and in order to
connect this to Ambia and the Awliya, he places this patch, that, they
call out (to them) from great distances (from afar). The verse was
completely negating it, that they (the idols) are heedless to what they
are calling out to them, and they are not capable to respond and
answer, so where was there any mention in it about calling out to
them (Seeking their aid) from a distance (afar)?
THE THIRD VERSE: (Which he brought as proof on page 28 of his

‫ﹷوﻻﹷ ﹷﺗ ْﺪ ﹹع ﹻﻣﻦ ﹹدو ﹻن اﻟ ﹽﻠهﹻ ﹷﻣﺎ ﻻﹷ ﹷﻳﻨ ﹷﻔ ﹹﻌﻚﹷ ﹷوﻻﹷ ﹷ� ﹹ ﹽﹹ‬

≈‫� ﹷ‬
And Other Than Allah, Worship Not That, Which Can Neither
Benefit You, Nor Cause You Harm. [Surah Yunus (10), Verse 106]
(In other words) Do not worship, other than Allah, that senseless
thing, which can neither benefit you nor cause you any harm.
255
It has already gone by a short while ago that leave alone humans,
even animals can give benefit and cause harm, so this verse is
specifically concerning the idols, but he (Delhvi) has tried to use this
to his own benefit to claim that the Ambia are incapable (worthless)
people. The text mentioning this has already gone by in Number 7.
THE FOURTH VERSE: (Which he brought as proof on page 28 of his

‫ﻮن ﹻﻣﻦ دﹹوﻧﹻهﹻ إﹻﻻﹽﹷ إﹻﻧﹷﺎﺛﹱﺎ‬

‫ا ﹻن ﻳﹷ ْﺪﻋﹹ ﹷ‬
These Polytheists Do Not Worship Other Than Allah, Except Some

Females. [Surah An-Nisa (4), Verse 117]
(In other words) They do not worship other than Allah, except (some)
females.
These idols are specifically among the idols of the (pagan) Arabs. The
polytheists of Arabia used to keep female names for them. Laat,
Manaath and Uz’zah and the idol of every tribe was known as ‘The
Female of Such and Such’. (In other words, they referred to them as)
the female of a such and such tribe or their ‘goddess’.
So, how can this be generalised (i.e. how can it be used to refer to
everyone and even the Ambia etc.)? According to him (Delhvi) are
�
Maseeh and Uzair ‫ ی��ا ��وۃۃ و��م‬and according to his cursed creed
(religion) are all the Ambia and Awliyah female, by which his
restriction will be regarded proper because they used to only call to
females?
He listed Hazrat Bibi and Hazrat Bibi Aasiyah as well. Do those who
believe in them (i.e. honour them) not honour Nabi ‫ﷺ‬, Ameer ul
256
Momineen Ali and Imma Husain ‫ر ض�ی ال�ہ ض�یھ�ا‬, who are included in this ruling
(of his)?
On page 61 he says, They do not call out, except to females.
In the verse of the Holy Qur’an, there was a restriction. In the note
which he made, he completely erased the restriction (condition) and
(said that), They think about the females. Hazrat Bibi, Bibi Aasiyah,
Seetla Masaani Kaali.
These are not even in the idol-worshippers here (in India). Here, with
the exception of Kaali, they even worship Maha-Deo etc. In brief, his
entire effort was this, that wherever and however he can, he should
join the Beloveds of Allah to idols, ghosts and shaitaan, and due to
the love and honour which the Muslims have for the Beloveds, to
hold them as being equal to Abul Jahl the Kaafir Mushrik. This is why
he sifted as much as he could to find those verses which were
referring to idols and idol-worshippers, and then he uses them to
refer to the Ambia and the true devotees of the Ambia. He has learnt
this cursed action from the accursed Kharijis.
It is in Sahih Bukhari Shareef in Baab Qitaal Al Khawarij wal

Mulhideen,
‫زی ز � ت‬ ‫خ‬ �‫� خ‬ ‫خ‬

‫ک خ�ن ا بن خن ��ر ر�ی ال�ہ تن�ا�ی ��ا ی�راھم ش�رار �� تق ال�ہ و ت�ال ا ھم ا� �فو ��ی ا یت تت �ززز � تت �زی‬
‫ف‬
‫�� ف��ار ج��و�ا ��ی ��نینف‬
(It is evident from this Hadith) that Abdullah Ibn Umar ‫ ر ض�ی ال�ہ ض�یھ�ا‬regarded
the Kharijis as being worse that the entire creation, because they
applied those verses which were revealed concerning the
unbelievers, to the Muslims.
257
Now tell me, as per the testimony of the Sahih Hadith of Bukhari, is
Delhvi Saahab the worst of the creation or not?
Shaan e Jalaal e Habeeb e Haq Ko

Salb e Hawaas Banaate Ye Haiñ
To The Awe Inspiring State, Which Allah’s Beloved Was Manifesting

To Becoming Out of Control And Senseless, They Are Referring
The Twenty-Seventh Appendix (41): Once, without intent (i.e. due to

being unfamiliar) a villager uttered these words in the Court of the
Beloved Rasool ‫ ﷺ‬that, we bring Allah as an intercessor before
Huzoor ‫ﷺ‬. It was upon this, that He ‫ ﷺ‬manifested an awe-inspiring
state, and He ‫ ﷺ‬said, Woe to you! Allah’s Grand Majesty is above
being brought as an Intercessor before anyone.
This disrespectful and demented one (Delhvi) mentions it in this

manner, Due to Being Terrified, He became senseless (out of
control).
Hamd Kare Haq Madh e Nabi Se

Qadh Se Qadr Bar’haate Ye Haiñ
By Praising The Nabi, His Praises Almighty Allah Is Proclaiming

Yet By Reproaching; His Grandness, They Claim To Be Praising
The Twenty-Eighth Appendix (42): By praising and honouring His

Beloved ‫ ﷺ‬The Glorious Qur’an Praises Almighty Allah.
‫ﻳﻦ � ﹹ ﹽﹻﻠهﹻ‬ ‫ه ﹷﹹﻮ ﹽﹷاﻟ ﹻﺬي ﹷا ْر ﹷﺳ ﹷﻞ ﹷر ﹹﺳﻮ ﹷﻟ ﹹه ﺑﹻﺎ ْﻟ ﹹه ﹷﺪى ﹷود ﹻ ﹻ‬

‫ﻳﻦ ا ْﻟ ﹷﺤ ﹽﹻﻖ ﻟ ﹻ ﹹﻴﻈْ ه ﹻ ﹷﺮ ﹹه ﹷﻋ� ﹷ� ﹽﹻ‬
‫اﻟﺪ ﹻ‬
258
It is He (Allah), Who Sent His Rasool With Guidance And The True
Religion, So That He May Cause It To Be Dominant Over All The
Religions. [Surah At-Tauba (9), Verse 33]
‫ہﹹ ﹷﻮ ﹽﹷاﻟ ﹻﺬ ْي ﹷ� ﹷﻌ ﹷﺚ �ﹻي ْاﻻ ﹽﹻﹹﻣ�ٖ ﹽ ﹷن ﹷر ﹹﺳ ْﻮ ﹱﻻ ﹽﹻﻣ ْﻨ ﹹہ ْﻢ ﻳﹷ ْﺘﻠﹹ ْﻮا ﹷﻋﻠ ْﹷﻴہﹻ ْﻢ �ﻳٰﺘ ٖﹻہ ﹷو ﻳﹹﺰﹷﻛﹽﹻ ْﻴہﹻ ْﻢ ﹷو � ﹷﹹﻌ ﹽﹻﻠ ﹹﻤ ﹹہ ﹹﻢ ا ْ� ﹻﻜ ٰﺘ ﹷﺐ ﹷو‬
�‫��ﻳْ ﹷﻦ ﹻﻣ ْﻨ ﹹہ ْﻢ ﹷﻟ ﹽﹷﻤﺎ ﹷﻳ ْﻠ ﹷﺤ ﹹﻘ ْﻮا ﺑﹻہﹻ ْﻢ‬

‫ؕ ﹷو‬ ‫﴾ ﹽﹷو ﹷ ﹻ‬۲﴿ۙ
�‫ﻞ ﹷﻟ� ْﹻي ﹷﺿﻠ ٰ ٍﻞ ﹽﹹﻣﺒﹻ� ْ ٍن‬ � ‫ا ْﻟ ﹻﺤﻜْ ﹷﻤ ﹷﺔ‬
‫٭ ﹷو ا ﹻ ْن �ﹷﺎﻧ ْﹹﻮا ﹻﻣ ْﻦ ﻗ ْﹷﺒ ﹹ‬
﴾۴﴿ ‫ﷲ ذﹹو ا ْﻟﻔ ْﹷﻀ ﹻﻞ اﻟ ﹷْﻌﻈ ْﹻﻴ ﹻﻢ‬ �‫ﻞ اﷲﹻ ﻳﹹ ْﺆﺗ ْﹻﻴ ﹻہ ﹷﻣ ْﻦ ﹽﹷ�ﺸﹷ ٓﺎ ﹹء‬
‫ؕ ﹷو ا ﹹ‬ ‫﴾ ٰذﻟ ﹻ ﹷ‬۳﴿ ‫ہﹹ ﹷﻮ اﻟ ﹷْﻌﺰﹻﻳْﺰ ﹹا ْﻟ ﹷﺤﻜ ْﹻﻴ ﹹﻢ‬
‫ک ﻓ ْﹷﻀ ﹹ‬
It Is He (Allah), Who Sent Amongst The Unschooled People, From

within them, A (Noble) Rasool, Who Recites His Verses To Them
And Cleanses Them And Gives Them The Knowledge of The Book,
And Wisdom, And Undoubtedly before This (i.e. Before His Arrival)
they were clearly astray. [Surah Al-Jumu’ah (62), Verses 2]
And He Will Purify Amongst Them Others And Grant Knowledge To

Them, Who Did Not Meet With Those Before Them. And It Is He
Alone Who Is The Praiseworthy, The Most Wise. [Surah Al-Jumu’ah
(62), Verses 3]
And This Is The Benevolence of Allah. He Grants It To Whomsoever

He Wills, And Allah Is Grandly Generous. [Surah Al-Jumu’ah (62),
Verses 4]
‫ﹷﺎن ﹷﻋ� ﹷ� ﹷﻋ ْﺒ ﹻﺪه ﹻﻟ ﹷﹻﻴﻜﹹ ﹷ‬ ‫ﹽﹷ‬

‫ﻮن ﻟﹻﻠ ﹷْﻌﺎ ﹷﻟﻤﹻ� ﹷن ﻧ ﹷ ﹻﺬﻳ ﹱﺮا‬ ْ ‫ﹷﺗ ﹷﺒ ﹷﺎر ﹷ≈ اﻟ ﹻﺬي ﻧﹷﺰﹽﹷ ﹷل اﻟ ﹹ‬
‫ْ�ﻗ ﹷ‬
The Possessor of All Blessings is He (Allah), Who Revealed The

Qur’an Upon His Chosen Servants, So That He Is A Warner, To All
The Worlds. [Surah Al-Furqan (25), Verse 1]
259
‫ْ�ام ﹻ إ�ﹻ ﹷ� اﻟ ﹷْﻤ ْﺴﺠﹻ ﹻﺪ اﻻﹷﻗ ﹷْ�ي ﹽﹷاﻟ ﹻﺬي‬
‫ﺎن ﹽﹷاﻟ ﹻﺬي أﹷ ْ� ٰى �ﹻ ﹷﻌ ْﺒ ﹻﺪه ﹻ ﻟ ْﹷﻴ ﹱﻼ ﹽﹻﻣ ﹷﻦ اﻟ ﹷْﻤ ْﺴﺠﹻ ﹻﺪ اﻟ ﹷ ﹷ‬
‫ﹹﺳ ْﺒ ﹷﺤ ﹷ‬
‫ﺑﹷ ﹷﺎر ْﻛ ﹷﻨﺎ ﹷﺣ ْﻮ ﹷﻟ ﹹه ﻟﹻنﹹ� ﹻ ﹷﻳ ﹹه ﹻﻣ ْﻦ آ ﹷﻳﺎﺗ ﹻ ﹷﻨﺎ إﹻﻧ ﹽﹷ ﹹه ه ﹷﹹﻮ ﹽﹷ‬
‫اﻟﺴﻤﹻﻴ ﹹﻊ ﹷ‬
‫اﻟﺒﺼﹻ ��ﹹ‬
Pure is He, who took his (Chosen) Servant in a (short) portion of

night, from Masjid e Haraam to Masjid Aqsa, around which We
have kept Blessings, so that We may show him our Great Signs;
Undoubtedly, He is All Hearing, All Seeing. [Surah Bani Isra’eel (17),
Verse 1]
(In other words) Pure is He, Who took at night, His Chosen Servant
Muhammad ‫ ﷺ‬from The Sanctified Masjid to Baitul Maqdis, around
which We have kept Blessings, so that We may show Him Our Signs.
It is Muhammadur Rasoolullah ‫ ﷺ‬alone, Who Sees and Hears, for

none other has been given the power of hearing and seeing like him.
O Muslims! Observe the manner of The Praise of Allah Almighty,
which is for His Rab’b and then look at the way of Tafwiyatul Imaan.
It is on page 16, that every creation, be it (he) small or big (inferior
or superior), before (In front of) the Grandeur of Allah, it (he) is
more disgraced (lower) than a cobbler.
It is on the same page, More disgraced than the disgraced (lower

than the lowest), like a cobbler.
It is on page 22, Then what can be said about any street sweeper
and cobbler…
It is on page 30, in these matters all the servants, big and small, are
equal, helpless and without any power (or choice).
It is on page 35, such worthless ones.

260
It is on page 52, Allah is the One with all The Power (Authority).
Muhammad has no power (authority) over anything.
It is on page 74, Allah’s Grandeur is Most Magnificent. Before Him

(Allah) all the Ambia are lower than the lowest (most worthless)
speck.
Writing an excuse for this (corrupt view), it is on page 86, volume 1 of

Gangohi’s Fataawa, The objective of this text is to make apparent the
unlimited greatness of Haq Ta’aala.
In other words, He (Allah) could not Himself explain His Unlimited

Greatness, that in the Holy Qur’an through the Grandeur of His
Beloved ‫ﷺ‬, He made apparent His Grandeur. In fact (according to
them), His Unlimited Greatness will become apparent in this way,
that the unlimited slander of the Beloveds should be committed, and
say that they are even more worthless than a speck, and by saying
that they are more disgraced (lower) than street sweepers and
cobblers.
‫ﹷو ﹷﺳ ﹷﻴ ْﻌ ﹷﻠ ﹹﻢ ﹽﹷاﻟ ﹻﺬ ﹷ‬
‫ﻳﻦ ﻇﹷ ﻠ ﹹﹷﻤﻮا ﹷا ﹽﹷي ﹹﻣﻨ ﹷﻘﻠﹷﺐٍ ﹷﻳﻨ ﹷﻘﻠﹻﺒﹹ ﹷ‬
‫ﻮن‬
And Now The Tyrants Will Know, To Which Side They Will Be
Toppled. [Surah Ash-Shu’ara (26), Verse 227]
Rab’b Deta Hai Rusul Ko Tasal’lut

Be Qaabu Tahraate Ye Haiñ
Authority To The Rasools, Almighty Allah Is Giving

Yet Having No Control, Them, They Are Regarding
261
The Twenty-Ninth Appendix (43): He does not give the control over
anyone to anyone, is the explicit lie of the Imam of the Wahabis, and
that too, attributing it to Almighty Allah!
Every person knows that Almighty Allah has given horses, oxen, goats
and other animals etc. in the power of (control) of humans.
‫ﹷوذ ﹽﹷﹷﻟ ْﻠ ﹷﻨﺎ ﹷهﺎ ﹷﻟ ﹹه ْﻢ ﹷﻓﻤﹻ ْﻨ ﹷهﺎ ﹷر ﹹﻛﻮﺑ ﹹ ﹹه ْﻢ ﹷو ﹻﻣ ْﻨ ﹷهﺎ ﻳﹷأْ� ﹹ ﹹﻠ ﹷ‬

‫ﻮن‬
And (We) Tamed (subdued) Them (The Animals) For Them, So They
Ride Some and They Eat Some. [Surah Yaseen (36), Verse 72]
(In other words) We subdued the animals for humans, so that they
ride on some of them and eat the meat of some of them. Every
person sees that a subject is given under the control of the King. The
governed is under the command of the governor, the children are
under the control (authority) of their mothers and fathers, and a
woman is under the authority of her husband. Almighty Allah says,
‫ﻮن ﹷﻋ� ﹷ� اﻟ ﹽﹻﻨ ﹷﺴﺎء‬

‫اﻟ ﹽﹻﺮ ﹷﺟﺎ ﹹل ﹷﻗﻮﹽﹷا ﹹﻣ ﹷ‬
The Men Are The Authority (Guardian) Over The Women.

It seems that he is only rejecting and opposing the specific matter of

being under the authority and control of the Ambia, because his
attack on the Ambia is because he is against them. So listen to what
262
‫ﷲ ﹷﻋ�ٰي �ﹹﻞﹽﹻ ﹷ� ْي ٍء ﹷﻗ ﹻﺪﻳْ ٌﺮ‬
‫ﹷو ﹷ�ﻜﹻﻦﹽﹷ اﷲﹷ � ﹷﹹﺴ ﹽﹻﻠ ﹹﻂ ﹹر ﹹﺳ ﹷﻠ ﹹه ﹷﻋ� ﹷ� ﹷﻣﻦ ﹷ�ﺸﹷ ﺎء ﹷو ا ﹹ‬
In fact Allah Gives Under The Control of His Rasools, Whom He

Wills. And Allah Can Do Everything. [Surah Al-Hashr (59), Verse 6]
(In other words) Allah gives His Rasools control over whosoever He
Wills and Allah can do everything (as per what befits His Divine
Grandeur).
I (Mufti e Azam) say, in the appendix of the verse, there are

references to the wide-ranging powers (control) of the Rasools. One
who is giving control (Authority) can only give that much which is
within his control (power and authority), and neither is the Power of
Allah limited (restricted) nor is the Will of Allah limited (restricted), so
He can give the control (authority) over the Kingdom of the entire
earth and skies to His Rasools. This discussion is for those who are
looking with the eyes of Imaan. This much is manifest that Almighty
Allah gives some people in the (direct) control of the Rasools, so is
the statement of the Imam of the Wahabis that, He does not give
control over anyone to anyone, belying the verses of the Holy Qur’an
or not?
Shah Ke Huzoor Qiyaam e Adab Ko

Shirk Bhawan Meiñ Bith’aate Ye Haiñ
With Respect Before Our Master, When We Are Standing

In The Temple of Polytheism, This, They Are Placing
The Thirtieth Appendix (44): In the first text (statement of his) the
Imam of the Wahabis said that it is ‘Shirk’ to stand with your hands
tied (folded with respect), whereas it is in the books Ikhtiyaar Sharh
263
Mukhtar, Lubaab ul Manaasik, Maslak Al Mutaqassit and Fataawa
Alamgiri etc.:
‫ی� قف فف ��ا ی� قف فف �فی ��ۃق‬
When in front of the Raudha e Anwar stand with your hands tied
(folded) like when you stand in Salaah (Namaaz).
The words of Mansak and Maslak are:
‫ﻗﺎم ﺗﺠﺎہ اﻟﻮﺟہ اﻟ�ﻳﻒ ﺧﺎﺿﻌﺎ ﺧﺎﺷﻌﺎ واﺿﻌﺎ ﻳﻤيﻨہ ﻋ�ي ﺷﻤﺎﻟہ‬
Stand in line (in front) of the Sacred Face with complete humility,
while placing (tying) your right hand on your left hand.
In the second text (statement), he even erased the condition of tying
the hands. To simply stand with respect has become ‘Shirk’.
Taiba Ke Jangal Ke Adab Par

Kya Zanjeereñ Tur’aate Ye Haiñ
With Regards To The Wilderness of Taiba Respecting

Such Shackles For Fleeing, They Are Breaking
Khud Farmaan e Rasoolullah Par

Hukm e Shirk Char’haate Ye Haiñ
Upon That Which Rasoolullah ‫ ﷺ‬Is Personally Commanding

The Decree of Polytheism, They Are Applying
264
�‫إ ﹻ ْن ه ﹷﹹﻮ إ ﹻ ﹽﹷﻻ ﹷو� ٌْي ﻳﹹﻮ�ﹷ‬
Dekho Kahaañ Ch’halkaate Ye Haiñ
‘It Is Not But Divine Revelation, Which Upon Him Is Descending’

Just Look At Where, This Verse, They Are Spilling
Un Ki Baat To Wahi e Khuda Hai

Kis Par Shirk Jhukaate Ye Haiñ
Revelation From Allah, His Every Word Is Indeed Being

Over What Then, Polytheism Are They Favouring?
The Thirty-First Appendix (45 & 46): Rasoolullah ‫ ﷺ‬said,
َ َ ُ ُ َ ْ‫َ ة َ ْ ُن ة‬ ْ � �َ
‫ِٕإ ن�ن ِٕإ بْ� َرإ ِهيي َم �َ �ر َم ��ةةَ َو ِٕإيييض �َ �رْ� ت ُب �� َ� ِد ضَبيبةةَ َ�إ ببَ يْن ضَن َ بب�� بي� َ�إ َ�� ي �� ُع ِ� ضَ�إه َ�إ َو َ�� ي َ� ُإد �يي ْ ُد�ا‬
Indeed, Ibrahim ‫ ��ییہ �� ۃوہ و��م‬made Makkah the Haram and I have made
whatever land is between the two Mountains of Madina the Haram.
Neither should its Acacia (trees) be cut down nor should its wild
animals (game) be hunted. [Sahih Muslim]
This Hadith is reported in Sahih Muslim from Jabir bin Abdullah ‫ر ض�ی ال�ہ � ضنہ‬
and from Anas ‫ر ض�ی ال�ہ � ضنہ‬. In his narration, it is mentioned that,
ْ‫ُ خ‬
�‫َو َ�� ي�� تَ��َى خَ� َ�� َ ا‬
It’s (Fresh) Grass Should Not Be Cut.
265
There are numerous Ahadith on the same discussion in Sahih Bukhari
‫ض‬
and Sahih Muslim etc. from Sahaba ‫ ر ض�ی ال�ہ �یھم‬of which we have
mentioned twenty-four Ahadith in Al Amn o Wal ‘Ula.
This according to him (Delhvi) has (Allah Forbid) become the ‘Shirk’ of
Rasoolullah ‫ﷺ‬, yet He ‫ ﷺ‬is the one who came to obliterate to
‘Shirk’.
He (Delhvi) himself is a Mushrik, and His ‫ ﷺ‬Word is The Revelation
from Allah, just as the Qur’an e Kareem has said. So, where has this
‫ز ش‬
‘Shirk’ reached? � �‫می� ااوواارر لببس اآ� ددرر اآوو‬
Dil Meiñ Shirk Hee Shirk Bhara Hai

Sab Pe Wahee Ch’halkaate Ye Haiñ
Sun Ke Tabarruk Aab e Madina

Shirk Meiñ Doobe Jaate Ye Haiñ
About The Sacred Water of Madina, When They Are Hearing

In (The Flood of) ‘Polytheism’ Immediately They Are Drowning
The Thirty-Second Appendix (47): It is in Sunan Nasa’i Shareef Talq
bin Ali ‫ ر ض�ی ال�ہ � ضنہ‬requested Huzoor ‫ ﷺ‬for the Blessed Water of His ‫ﷺ‬
Wudu which was remaining. Huzoor ‫ ﷺ‬called for some water and
then performed Wudu and then rinsed His ‫ ﷺ‬Sacred Mouth in it (in
that water) and then poured it into his vessel and said when you
reach your city,
َ َ ْ‫َ خ‬
ً‫فَ�ا ْ� ِ� ُروا ِبب ين� ت َن� ُْم َوا� خ� ُ�وا َ� َ�ا خَ� َ�ا ِب� َه خَدا �� َْ� ِاء َوا ت � ِ� خ� خُدو َ�ا � ْ ِب��دا‬
Break Your Church, And Sprinkle This Water On That Piece Of

Ground, And Build A Masjid There.
266
He and his companions said the city is far away, and the heat is
intense, so by the time we reach there the water will evaporate. He
‫ ﷺ‬said,
‫�دوہ � ذن ��اء ذ�ابذ ہ � ی�بدذبیدہ ا��یبب�ا‬
Continue to mix more water in it, for its purity alone will increase
In the outskirts of Madina Shareef, towards the western
mountainous terrain, there is a well in which Rasoolullah ‫ ﷺ‬rinsed
His blessed mouth.
From then on continuously the people of Madina take its blessings.

The Muslims take this water like Zam-Zam Shareef to distant places,
to the extent that it also became known as Zam-Zam. Imam Sayyid
Noorud-deen Ali Samhudi Madni ‫ ق�دس �رہ‬in Khulaasat ul Wafa Shareef
states:
‫ئب ٔ�ر ا� باب ب�� تق ر�ول ال�ہ ��ئ ت��ا� ٰئ ��یئہ و��م � یزئ�ا وھئ ب�ا�� ترہ �� ز� یرئبئ تہ ��رو ز� تہ ��ی�وم ب� زر� زرم و ت�د‬
ٔ ‫خ‬
‫ ��ا ئ خین ت�ل � خن‬،‫ت�ال ��رئ �م ی� خرل ا�ل �� یدئ تئخۃ ت� یدئ�ا و� خ��ا ئ تیئ ب�ر� خون ئب �ا وئ خین ت�ل ��ئ ا�� خ� تاق � خن �ائ�ا‬
‫ت‬ ‫� ز‬
‫زر� زرم ی ��وی�ا ا ی� ز�ا زر� زرم ��بر �ی�ا‬
In other words, Nabi ‫ ﷺ‬gargled into the Well of Ah-hab. It is on the

western mountainous terrain. Today it is famously known as Zam-
zam, and indeed Matari has stated that from the predecessors, up
to the successors, i.e. those who followed, (all) take blessings from
it. Muslims take it to distant cities like Zam-zam and due to its
blessing, it is also called Zam-Zam.
267
In Ko Safar e Taiba Ka Saqar Hai
For Them, The Journey To Taiba, Is A Fire Raging

The Thirty-Third Appendix (48): I (Mufti e Azam) say,
Firstly: It is true that the Imam of the Wahabis have animosity against
the Sacred Grave of the Beloved Nabi ‫ﷺ‬. The ghost is the deity of his
Gangohi, which will be discussed later, so why does he say it is ‘Shirk’
to travel to its house from afar? It is surprising that Gangohi Saahab
also forgot his deity, the devil and verifies (Tafwiyatul Imaan) by
saying, As per this servant, all its (Tafwiyatul Imaan) rulings are
correct. [Vol. Page 64]
Secondly: It is shocking that it is on pages 6 and 7 of volume one of

his Fataawa:
Question: If a person goes to Hajj and does not go to Madina

Munawwarah because it is neither Fard nor Waajib but it is just a
virtuous act. It is unnecessary if I go on such an unsafe road, and
further money will be lost.
The Answer: To abstain from going to Madina due to this notion is a

sign of lacking in love for Fakhr e Aalam ‫��يي ه ��م‬. No one abstains from
any worldly matter due to such a thought. So why is Ziyaarat being
abandoned? However, it is not Waajib. As per some, it is a greater
means of attaining Sawaab and Barkat compared to making Rafa’
Yadain and saying Aameen aloud. Those actions are not abandoned
even when there is a risk of discord and harm being caused to one’s
honour, and which portion of the splendour of Imaan is it, to then
abandon Ziyaarat simply on the uncertainty of assumption, and to
268
spend this money in Khayraat is good fortune. The expense from
Makkah to Madina is only fifty rupees. The one who thinks of these
fifty rupees and does not think of (i.e. does not give any
consideration to) the Sacred Grave of Huzoor ‫ﷺ‬, then indeed his
Imaan and love is certainly imperfect. Even though he will not be a
sinner, there is a lack of Imaan in his actual temperament.
This question was concerning a different fashion of Wahabi non-

conformist (Ghayr Muqallid). In order to show that he loves Huzoor
‫ﷺ‬, he became furious with him and he had no sense of what was
ahead or after because that weighty bolder of that Taqwiyatul Imaani
Shirk fell on his head.
Here he says that to specifically journey from twelve Manzils with the
intention of visiting the Sacred Grave of the Beloved Rasool ‫ ﷺ‬is not
only permissible but it is a work of Deen. He is referring to that
(which according to Him) is the first ‘Shirk’, to be a cause (means) to
attaining Sawaab (reward) and the second ‘Shirk’ is the means to
Barkat. The third ‘Shirk’ is that he believes that there is no share of
perfection of Imaan in abandoning it. The Fourth Shirk is that he said
it to be good (virtuous). The Fifth Shirk is that to spend money for this
is a means to good fortune. The Sixth Shirk is that by abandoning it,
Imaan is void. The Seventh Shirk, he regarded the love of Huzoor ‫ﷺ‬
as being imperfect (void). The Eighth Shirk, He said that he is having
less Imaan since birth. The Ninth Shirk is that the new ninth necklace
of shirk has already become a noose on his neck, and yes, your tenth
one was omitted, that ‘Yes, it is not compulsory (Waajib)’.
According to some and just as it is evident, the said statement is

Da’eef (weak), and it being compulsory is the stronger view and least
of all in the Madhab of Islam, there is also a view (statement) of it
being compulsory. The Tenth Shirk and completes all ten and you are
269
still admitting that As per this servant, all its (Tafwiyatul Imaan)
rulings are correct.
So, you are self-acknowledging being a Mushrik ten times over.

Congratulations! These were the numbers related to Taqwiyatul
Imaan. Now look with the sight of Islam how the veils of their false
love for Huzoor ‫ ﷺ‬have been unveiled and they have been seen to
be despicable and cursed.
The person asking the question says, what benefit is in this and he
clearly says that it is unnecessary, so leave alone giving a decree to
say that such a person has erred (gone astray), Gangohi Saahab (in
his answer) is not even saying that he is a sinner, but he says, Even
though he will not be a sinner.
Haal Imaan Ka Ma’loom Hai, Bas Jaane Do
The Real State of His Iman Is Known, So Just Let This Be
In Ko Safar e Taiba Ka Saqar Hai

For Them, The Journey To Taiba, Is A Fire Raging

Phak’kar’ Ch’hak’kar’ Warna Mushrik

Kya Tahzeeb Jagaate Ye Haiñ
Be Abusive & Violent, Or Else A Mushrik You Are Being,

What Kind of Senseless Culture, Are They Reviving!
270
The Thirty-Fourth Appendix (49): I (Mufti e Azam) say,
Shame on that Mazhab in which absurdity and immorality are part of

their faith and those who do not do so are labelled as Mushrik. It is
Allah’s Mercy that when writing, the Imam of the Wahabis did not
remember the verse,
‫ﻮق ﹷوﻻﹷ ﹻﺟ ﹷﺪا ﹷل �ﹻي ا ْﻟ ﹷﺤ ﹽﹻﺞ‬

‫ﹷﻓﻼﹷ ﹷرﻓ ﹷﹷﺚ ﹷوﻻﹷ ﻓ ﹹﹹﺴ ﹷ‬
So, neither should there be any mention of (sexual) intercourse in

the presence of women, nor any (should there be) any sinning, nor
quarrelling, during the duration of The Hajj. [Surah Al-Baqarah (2),
Verse 197]
If he remembered this verse, he would have declared it Fard to

commit sins and obscenities while on the way to Madina. He would
have declared it to the degree that if one does not do so, then ‘Shirk’
would have applied to him.
For Allah’s sake! Open your eyes and see, that they are giving all such
commands only when it comes to going towards Muhammadur
Rasoolullah ‫ﷺ‬. Are Deoband, Gangoh, Nanota and Bhavan, Makkah
Mukarramah? On the way there what inappropriate conversations
and which sins and obscenities did they do while journeying there?
So all of them have become Mushrik!
Shah Ka Khayaal Namaaz Meiñ Aana

Darjoñ Khar Se Giraate Ye Haiñ
If In Namaaz, The Thought of Our Master Is Coming,

To Many Levels, Worse Than Donkeys, It, They Are Reducing
271
The Thirty-Fifth Appendix (50): Allah! Allah! This is what is heard
from these Wahabis and Deobandis who are claimants of being
Muslims, and still, he is the Imam and this person continues to
remain his servant.
‫ﻟﹷﺒﹻﺌ ﹷْﺲ اﻟ ﹷْﻤ ْﻮ ٰ�� ﹷوﻟﹷﺒﹻﺌ ﹷْﺲ اﻟ ﹷْﻌ ﹻﺸ��ﹹ‬
Indeed, What An Appalling Master, And Indeed

What An Appalling Friend. [Surah Al-Hajj (22), Verse 13]
Surah e Faateha Awr Tashah'hud

Shirk An’dhan Meiñ Dhansaate Ye Haiñ
Even Surah Faateha And Tashah’hud When Reciting,

In The Burning Firewood of ‘Shirk’, This, They Are Engulfing
The Thirty-Sixth Appendix (51-52): I (Mufti e Azam) say, In Surah

Faateha ‫( اﻟ�اط اﻟﻤﺴﺘﻘﻴﻢ‬The Righteous Path, The Straight Path) is
Muhammad ‫ﷺ‬. The Leader of ‫( ا�ﻌﻤﺖ ﻋﻠﻴہﻢ‬Upon Whom You have
bestowed (Your) favours) is Muhammad ‫ ﷺ‬and particularly in
Tashah’hud Huzoor ‫ ﷺ‬is being addressed and Salaam is being
conveyed to Him ‫ ﷺ‬and we are bearing witness to His ‫ ﷺ‬Risalaat.
However, he (this deviant) has said, You will end up thinking about
Him with respect, and in Namaaz to give consideration any other
(than Allah) will compulsively take you towards ‘Shirk’.
So, (according) to him, to read Namaaz is to spontaneously

(compulsively) become a Mushrik. (According to his statement) From
the time of the Sahaba e Kiraam till this day all the Namaazis are
272
Mushrik and the Shari’at is commanding ‘Shirk’. In fact, (according to
him) it is that which causes ‘Shirk’ to become Waajib.
‫أﹷﻻﹷﻟ ْﹷﻌ ﹷﻨ ﹹﺔ اﻟ ﹽﻠهﹻ ﹷﻋ� ﹷ� ﹽﹷ‬

Oh! And Upon The Unjust, Be The Curse of Allah

Mansab e Fahm e Nikaat e Qur’añ

Har Geedi Ko Dilaate Ye Haiñ
The Position of Understanding The Qur’an & Its In-depth Meaning

To Every Fool And Idiot, This Position They Are Giving
Be Samjhaaye Na Samjhe Sahaba

Apni T’aang Ar’aate Ye Haiñ
The Sahaba Did Not Understand, Without Him Explaining

Yet In This, They Are Clearly Meddling And Interfering
Haq Ke Bayaañ Ki Nabi Ko Haajat

Peyt’ Se Khwaande Aate Ye Haiñ
The Enlightenment of The Almighty, The Nabi Is Needing

From The Womb, Completely Literate, They Are Emerging
Qur’an Har Shay Ka Hai Tibyaañ

Sifar Nabi Ko Banaate Ye Haiñ
The Qur’an Is Being, A Manifest Explanation of Everything

Yet The Beloved Nabi ‫ﷺ‬, Zero They Are Regarding
273
Mu’ti e Ilm Hai Sarwar e Aalam
Un Se Alag Katraate Ye Haiñ
The Distributor of Knowledge, The Chief of The World Is Being

Yet Separate From Him ‫ﷺ‬, They Are Clearly Sidestepping
Haq Ne ‫ � ﹷﹹﻌ ﹽﹻﻠ ﹹﻤ ﹹهﻢ‬Farmaaya

Khud Fahmeed Manaate Ye Haiñ
The Almighty Said, To Them, The Book, He Will Be Explaining

Yet, The Claim of Being Self Enlightened, They Are Celebrating
‫ �ﹻي اﻷ ﹹ ﹽﹻﻣﻴﹽﹻ� ﹷن‬Yaad Hai In Ko

Wo Ta’leem Bhulaate Ye Haiñ
‘In The Affairs of The Uneducated’, They Are Remembering

Yet Its Important Lesson, They Are Forgetting
Ba’az Kitaab Pe Naam Ko Imaañ

Ba’az Se Kufr Dikhaate Ye Haiñ
On Some of The Glorious Book, In Namesake, They Are Believing

Yet With Some, Clear Unbelief, They Are Exhibiting
The Thirty-Seventh Appendix (57-60): Those texts of Tafwiyatul

Imaan which were mentioned under the statements from number 57
to number 60 are teaching every ignorant and undefined person not
to listen to the Maulavis (Ulama).
In fact, they are being told to understand the Qur’an by themselves

and through (what they have understood) test and scrutinise the
statements (and views) of the Maulavis (i.e. The A’imma e
274
Mujtahideen). If you feel it is as per what you have understood, then
accept it, otherwise throw it away.
‫ض‬
Time and over again, The Sahaba e Kiraam ‫ ر ض�ی ال�ہ �یھم‬in whose language
the Holy Qur’an was revealed could not understand without the
Beloved Nabi ‫ ﷺ‬explaining it to them. There are numerous similar
incidents which have been mentioned in the Ahadith. Almighty Allah
Himself says,
‫� ا ﹻن ﹹﻛﻨﺘ ْﹹﻢ ﻻﹷ ﹷ� ْﻌﻠ ﹹﹷﻤ ﹷ‬

‫ﻮن‬ ‫ﻓﹷﺎ ْﺳ ﹷﺎ ﻟﹹﻮاْ أﹷهْ ﹷﻞ ﹽﹻ‬
‫اﻟﺬ ْ ﹻ‬
So O People! Ask The People Of Knowledge, If You Lack The

Knowledge. [Surah An Nahl (16), Verse 43]
Allah Almighty says,
‫� ﻟﹻت ﹹ ﹷﺒ� ﹽﹻ ﹷن ﻟ ﹻﻠ ﹽﹷﻨﺎ ﹻ‬

‫س ﹷﻣﺎ ﻧﹹﺰﹽﹻ ﹷل اﹻﻟ ْﹷﻴہﹻ ْﻢ‬ ‫ک ﹽﹻ‬
‫اﻟﺬ ْ ﹷ‬ ‫ﹷو اﹷﻧْﺰﹷ ْﻟ ﹷﻨ ۤﺎ اﹻﻟ ْﹷﻴ ﹷ‬
And O Beloved! We Have Revealed Towards You This

Remembrance, So That You May Enlighten The People, About That
Which Has Been Revealed Towards Them. [Surah An Nahl (16),
Verse 44]
(In other words) O, Beloved! We revealed the Qur’an to You, so that

You may mention to the people, whatever is related to them and
explain it to them.
Firstly: Almighty Allah sent the ignorant ones towards the Aalims and
He sent the Alims towards the Rasool and the Rasool towards The
275
Holy Qur’an. Whosoever breaks this sequence, is a deviant and void
of Deen.
Secondly: I (Mufti e Azam) say, The Beloved Rasool ‫ ﷺ‬Himself

needed enlightenment from Allah when it came to the Holy Qur’an.
Here, he (the deviant) is telling every idiot to understand the Qur’an
without the means of the A’imma, and in fact, he is saying that they
should test and scrutinise the statements of the A’imma.
﴾۱۹ؕ ﴿ ‫�اْﻧ ٰ ﹹہ ﻓ ﹽﹷﹷﺎﺗﺒ ﹻ ْﻊ ﹹ ْ��ﻧ ﹷ ٗہ‬

﴿ ‫﴾ ﺛ ﹹ ﹽﹷﻢ ا ﹻ ﹽﹷن ﹷﻋ ﹷﻠ ْي ﹷﻨﺎ ﺑﹷ ﹷﻴﺎﻧ ﹷ ٗہ‬۱۸ۚ ‫ﹷﻓﺎﹻذﹷا ﹷ ﹷ‬
So, After We Have Completed Its Recitation, Then You Should

Follow (i.e. Recite) What Has Been Recited (To You). Then, Verily It
Is Our Divine Responsibility, To Unveil Its Finer (i.e. Endless) Details.
[Surah Qiyaamah (75), Verses 18]
(In other words) When We recite the Qur’an then listen to it

carefully, so that You may memorise the words in the same way, then
indeed it is Our Divine Responsibility, to unveil the intricacies therein.
If the meaning is in this sense that, it is upon Us to have it explained
through Your Pure Tongue, then there is no discussion on the
exigency of the Sahaba.
Thirdly: I (Mufti e Azam) say, The Holy Qur’an is the clear and
manifest explanation of everything. Almighty Allah says,
‫ﺎب ﺗﹻب ْ ﹷﻴﺎﻧ ﹱﺎ ﹽﹻﻟ�ﹹﻞﹽﹻ ﹷ� ْي ٍء‬

‫ﹷوﻧﹷﺰﹽﹷ ْﻟ ﹷﻨﺎ ﹷﻋﻠ ْﹷﻴﻚﹷ ا ْ� ﹻﻜ ﹷﺘ ﹷ‬
And We Have Revealed Upon You This Qur’an, Which Is The

Manifest Enlightenment of All Things. [Surah An-Nahl (16), Verse
89]
276
‫ﹷو� ﹹ ﹽﹷﻞ ﹷ� ْي ٍء ﻓﹷﺼﹽﹷ ْﻠ ﹷﻨﺎ ﹹه ﹷ� ْﻔﺼﹻ ﻴ ﹱﻼ‬
And We Have Detailed All Things Very Specifically.

‫ﺎب ﹻﻣﻦ ﹷ� ْي ٍء‬

‫ﹽﹷﻣﺎ �ﹷ ﹽﹷ ﻃ ْ ﹷﻨﺎ �ﹻي ا� ﹻﻜ ﹷﺘ ﹻ‬
We Have Not Excluded Anything In This Book.

[Surah Al-An’aam (6), Verse 38]
Now, of this is only specified to refer to Deen and the

Commandments, and then say that to understand it is not any
difficult task, and that every ignorant person can understand it
without the means of the Ulama, then all the Commandments and
Sciences of Deen will only come from the Qur’an. Now, in the Deen
and the Shari’at, what need will there be for the Nabi? Now, if they
say that it is not on their own, but it is through the explanation of the
Nabi then I (Mufti e Azam) say, just as you said on page 4 after
reading the verse,
‫ہﹹ ﹷﻮ ﹽﹷاﻟ ﹻﺬ ْي ﹷ� ﹷﻌ ﹷﺚ �ﹻي ْاﻻ ﹽﹻﹹﻣ�ٖ ﹽ ﹷن‬
It Is He (Allah), Who Sent Amongst The Unschooled People.

[Surah Al-Jumu’ah (62), Verses 4]
After hearing this verse, whoever says that with the exception of the
Aalims, none can understand the words of the Prophet, then the
claimant has rejected this verse.
277
Similarly, regarding the first verse,
ٍ ‫ﹷو ﹷﻟ ﹷﻘ ْﺪ أﹷﻧﺰﹷ ْﻟ ﹷﻨﺂ ا ﹻﻟ ْﹷﻴﻚﹷ آﻳﹷﺎ ٍت ﺑﹷ ﹽﹻي ﹷﻨ‬

‫ﺎت‬
And Undoubtedly, We Have Revealed Manifest

Signs Towards You. [Surah Al-Baqarah (2), Verses 99]
You derived from the verse that, To understand it’s clear words is not
something which is difficult. So, (as per him) after reading this it will
be said that whoever hears this verse and says that the Qur’an is not
completely explicit about everything and it cannot be understood
without it being explained by the Nabi, then such a person has
rejected this verse. So, one will have to believe that there is also no
need for the enlightenment and the explanation by the Nabi.
I (Mufti e Azam) say, in order to deceive the people, his deception of

repeatedly mentioning the name of the Rasool and him including the
Rasool’s Teaching has been unveiled (and it is clear) that he was
simply lying. So, he has thus separated Huzoor ‫ ﷺ‬and he has brought
His ‫ ﷺ‬Teachings to mean ‘Zero’ (i.e. nothing). He regarded only one
verse as sufficient. He took ‫ ْاﻻ ﹽﹻﹹﻣ�ٖ ﹽ ﹷن‬to show that since He ‫ ﷺ‬Brought the
Book to the unschooled (i.e. uneducated ones), the uneducated ones
will understand it, and with the words ‫ � ﹷﹹﻌ ﹽﹻﻠ ﹹﻤ ﹹہ ﹹﻢ ا ْ� ﹻﻜ ٰﺘ ﹷﺐ‬which is in the same
verse, he made Kufr (i.e. he rejected it) and he made the granting of
Knowledge by Nabi ‫ ﷺ‬void.
Jab To Muqallid Mujtahideeñ Ko

Nasraaniyat Ur’haate Ye Haiñ
This Is Why, The Conformists & Grand Scholars, Who Are Being
With The Slur of Being Christians, Them, They Are Addressing
278
The Thirty-Eighth Appendix (61): In every Madhab there are some
statements (views) that in it are arguments which are contrary to the
most obvious (apparent) sense which is in the Qur’an and Sunnat and
the Ulama (of the Madhab) in following the Imam of the Madhab,
present interpretations for these. Here, we have repeatedly
presented the powerful texts on page 60 of Al Fazl ul Mauhibi by
Hazrat Shaykh Mujad’did and on page 49 of Al Kaukabat ush
Shihabiy’yah and since a full twenty-five years to this day, by the
Grace of Allah, they are unresponsive and by the Aid of Allah, they
will always remain unresponsive.
This proves that as per the creed of Isma’eel Delhvi, Hazrat Shaykh
Mujad’did (Allah Forbid) was a staunch Mushrik and Christian. If you
are not willing to accept this, then acknowledge that Isma’eel is a
staunch deviant and heretic, and if you acknowledge this, then Shah
Abdul Aziz and Shah Waliullah are Mushrik and Christians, and to
accept them as Peers of the Tariqah and Imam Rabbani, you yourself
have become a Mushrik and a Christian, and by accepting him and
these three as Shaykhs and Imams and Guides, Isma’eel becomes a
Mushrik and Christian, and to accept that fourth one, in the same
way, all the Wahabis have become Mushrik and Christians. Tell me,
how will you escape this?
‫�ة ﹻأﹷ ْﻛ�ﹷ�ﹹ ﻟ ْﹷﻮ �ﹷﺎﻧ ﹹﻮا ﹷ� ْﻌﻠ ﹹﹷﻤ ﹷ‬

‫ﻮن‬ ‫اب ْاﻵ ﹻ ﹷ‬ ‫ﹷﻛ ﹷﺬﻟﹻﻚﹷ اﻟ ﹷْﻌ ﹷﺬ ﹹ‬
‫اب ﹷوﻟ ﹷﹷﻌ ﹷﺬ ﹹ‬
Such Is The Affliction, And Undoubtedly, The Affliction of The

Hereafter Is The Most Severe. How Good It Would Have Been, Had
They Known (Realised). [Surah Al-Qalam (68), Verses 33]
279
‘Saaphi’, ‘Hanaphi’ Ke Sik’kay Khowt’e
Jhan’jhi Apni Bhunaate Ye Haiñ
The Counterfeit Coins of Shafi’i & Hanafi, They Are Being

Their Own Insignificant Brew, They Are Now Brewing
The Thirty-Ninth Appendix (62): It is obvious that most of them are

completely thick-skulled ignorant ones, who cannot even read Urdu.
Even they are taught to regard themselves as equal. They are taught
that such and such ruling of the Hanafi Madhab is contrary to the
Hadith, so do not practice in accordance with it and just follow the
Hadith. How will such foolish ones understand it? Indeed, as per what
they have been taught, he will accept everything without proof, and
it is this which is Taqleed. So it has become apparent that according
to them, to make Taqleed of Abu Hanifa and Shafi’i is ‘Shirk’ and
Bid’at and to follow us (i.e. them) is the precise Sunnat.
Roo e Zameeñ Par Kaafir Haiñ Sab

Aisi Baa’w Chalaate Ye Haiñ
On The Face of The Entire Earth, All Unbelievers Are Being

Such A Wind of Flatulence, They Are Blowing
The Fortieth Appendix (63): I (Mufti e Azam) say, we have already

heard that in this statement of the leader of this sect (Delhvi), there
are two Kufrs. One is to decree the entire Ummat e Marhooma as
Kaafir and the second is to be a self-proclaimed Kaafir.
Alhamdu Lillah, the Muslims are Muslims and they will not become
Kaafir by any salesman of Kufr calling them Kaafir. This is only for
those who acknowledge this and both his Kufr are established, so (as
per his statement) he has become a double Kaafir and as per his
statement, Gangohi Saahab has become a one and half double Kaafir.
His two Kufrs are those same Kufrs of Isma’eel because he said,
280
According to this servant (Gangohi), all the rulings in it are correct
(authentic).
Another Kufr is to accept such a severe Kaafir as his Imam. As for

Thanvi Saahab, he is a two-fold Kaafir. His fourth Kufr is to accept
Gangohi Saahab as his Imam, and all the Deobandis are two and a
half double Kaafi. Their fifth Kufr is to twist Thanvi Saahab as being
the Hakeem ul Ummat. Look at how many Kufrs, this one state of
Isma’eel has sprouted. He repeatedly said, Do not believe in anyone
else except Allah. It is mere foolishness to believe in others.
All of you (deviants) accept this bequest of his regarding the Nabi, but
you neglected it when it came to your own. You accepted him
(Delhvi) and in doing so, you contaminated yourselves in kufr upon
kufr, drowning in four-fold and five-fold Kufr.
Shaah o Malak Jibreel o Qur’an

Sab Par Shirk Ghumaate Ye Haiñ
The Angels, Jibreel, The Qur’an & The Grand King

Over All of Them, ‘Shirk’, They Are Brandishing
Taurat o Injeel o Zaboor, Ab

Un Se Shirk Janaate Ye Haiñ
With The Taurat, The Injeel And The Zaboor Which Are Being
To Them ‘Shirk’, They Are Now Merging
Ghaib Pe Kashti e Khizr o Musa

Shirk Bhanwar Meiñ Phansaate Ye Haiñ
The Ship of Khizr & Moosa, Because The Unseen They Are Knowing
In The Storm of ‘Shirk’, It, They Are Entrapping
281
Sajda e Ya’qub o Yusuf Ko
Chaah e Shirk Jhankaate Ye Haiñ
The Prostrations, Which For Ya’qub & Yusuf, Were Being

Into The Well of ‘Shirk’, It, They Are Dangling
‫ اﹹﺑْﺮ ﹻ ﹹئ اﻻ ﹷ ْﻛ ﹷﻤ ﹷه واﻻ ﹷﺑْﺮﹷ ﹷص‬Par

Sooli Se Dhamkaate Ye Haiñ
Over ‘The One Born Blind And The Leper, I Am Curing’

With Crucifixion Now, They Are Threatening
��ٰ ‫ أ ﹹ ْﺣﻴﹻـﻲ اﻟ ﹷْﻤ ْﻮ‬Sun Ke To Mar Kar

Shirk Gar’he Meiñ Samaate Ye Haiñ
‘I Revive The Dead’ After They Are Hearing,

After Dying, Into The Pit of ‘Shirk’, They Are Sinking
Naam e Pisar Par Aadam o Hawwa

Donoñ Ka Deen Khapaate Ye Haiñ
Due To The Name Which Adam & Hawwa, To Their Son Were Giving
The Deen of Them Both, They Are Completely Destroying
The Forty-First Appendix (64-78): The Isma’eeli Shirk is from the

widespread general issues, for it includes all the existing things; the
humans, the Angels, the Ummat, the Ambia, the servants and (even)
the Creator. To encompass (all of) it is distant and difficult. If you
wish to observe specimens of this, then have a look at the upcoming
topics.
282
THE DECREES OF ISMA’EELI SHIRK ON
MUHAMMADUR RASOOLULLAH ‫ﷺ‬
1. It has gone by in number 46, appendix 31 about the Command

which the Beloved Rasool ‫ ﷺ‬gave about the respect for the
wilderness of Madina Shareef. However, he (Delhvi) clearly said, All
this is Shirk.
2. It is in Sahih Bukhari that Rasoolullah ‫ ﷺ‬said,
ُ ْ َ َ‫َ َ غ‬
‫ٔأنغ� ُه ك غَ�ن ف ِ ق�� ًيرأ غَ� ٔأ غ� غَ� ُأه أ�� ُ� َو َر ُ�و� ُه‬
For He Was Destitute. Allah And His Rasool ‫ﷺ‬ Enriched Him
(Granted Him Prosperity)
It is Tafwiyatul Imaan page 11, To grant abundance in sustenance is

only the Grandeur of Allah. This is not the Rank of any Ambia or
Ghost (Devil). Anyone who proves such power (authority and
control) for anyone, he is a Mushrik; and this is (applicable) even if
he thinks that it is Allah Who granted him this power. It is Shirk in
every form (i.e. in every sense).
It is on pages 29 and 30, They have no excellence (rank) in this

matter, that Allah has given them some power to have control and
authority in the world, that they may enrich them (the people).
3. It is in Sahihain that Aamir bin Akwa’ said to Huzoor ‫ﷺ‬, Ya

Rasool'Allah ‫ ﷺ‬Forgive our sins.
4. Cause tranquillity to descend upon us.
5. Keep us steadfast in Jihad (striving in Allah’s Way).

283
6. This much is additional in the narration of Sahih Muslim; We are
not independent from the favours of Huzoor ‫ﷺ‬.
When he said these words, Rasoolullah ‫ ﷺ‬did not tell him, why are
you uttering ‘Shirk’, and Huzoor ‫ ﷺ‬did not decree upon him the
decrees, like those which are in Tafwiyatul Imaan, wherein (Delhvi)
says on page 52, He, whose name is Muhammad, has no power
(choice, authority) over anything.
It is on page 34 of the same book, I am afraid myself, so how will I

save anyone else?
It is on page 46, The matters in the Court of Allah are out of my

control.
It is on page 35, Neither do they have any say in any matters nor do
they have the power (capability) to do so.
It is on page 49, You should only keep the expectation of benefit

and loss (harm) from Him. To expect such a matter from any other
is ‘Shirk’.
It is on page 35, They are unable to cause any benefit or loss (harm).
They are useless.
The Beloved Rasool ‫ ﷺ‬accepted whatever he (Aamir bin Akwa’) said

and made Dua for him, that he should be blessed with Shahaadat
(Martyrdom).
7. Even above this, is that when Huzoor ‫ ﷺ‬made Dua for his
Shahaadat, Ameer ul Momineen Farooq e Azam ‫ ر ض�ی ال�ہ � ضنہ‬said, Ya
Rasool’Allah ‫ !ﷺ‬O’ how good it would have been if Huzoor ‫ﷺ‬
allowed us to benefit from him further.
284
It is in the annotation of Sahih Bukhari of Allama Qastalaani, (Hazrat
Umar was saying) how good it would have been if Huzoor ‫ ﷺ‬kept
him alive.
The Beloved Rasool ‫ ﷺ‬did not even object to such an enormous

request. The actual Hadith and the discussion regarding these five
things are present in Al Amn o Wal 'Ula, from the beginning of page
85 to halfway of page 89.
8. It is the Hadith of Ibn Asaakir that Rasoolullah ‫ ﷺ‬said, Whosoever

gives due consideration to Me when it comes to My Sahaba,
‫�ٕظإ�ظإ إ� ظ��ظة ينوم �� ة��يإ�ةة‬
I Will Be His Protector And Guardian On The Day Of Qiyaamat.
9. It is the Hadith of Ibn ‘Adi and Ibn Asaakir that Rasoolullah ‫ ﷺ‬said,
‫ن‬
‫اىنى ا�يند � نن ا� تىى ن�ار ج�ه�م‬
I Will Repel The Fire of Hell From My Ummat.
10. Ibn Asaakir and Abu Nu’aim etc. have reported a Hadith from
Ameer ul Momineen Hazrat Ali ‫ ر ض�ی ال�ہ � ضنہ‬about Ameer ul Momineen
Hazrat Uthman ‫ ر ض�ی ال�ہ � ضنہ‬that:
‫ك خ�ن خ� تن خن ر�ول ا�� ى ا�� تن�ا�ى ��بية و ��م ��ى ا ضببببةبية ض�� ضن �ة يببب ة�ا �ضى �� ضببةة‬
Two Daughters of The Beloved Rasool ‫ ﷺ‬Were Given In His

Marriage. Rasoolullah ‫ ﷺ‬Guaranteed Jannat For Him.
285
11. It is the Hadith of Tabarani and Ibn Asaakir that, Hazrat Uthman e
Ghani ‫ ر ض�ی ال�ہ � ضنہ‬said,
Ya Rasool’Allah ‫ !ﷺ‬If I buy this spring (fountain) and make it

available for Muslims:
‫ٔأ ة ج��ل �ى �تي �فأ � فى ج��تفةة‬
Will You Bless Me With A Stream (Fountain) In Jannat?
�‫ق�ال نن م‬
He ‫ ﷺ‬said, Yes!
12. It is the Hadith of Abu Nu’aim that Huzoor Maalik e Jannat ‫ ﷺ‬said
to Talha ‫ر ض�ی ال�ہ � ضنہ‬,
�
‫ل� ج��نغةة �� ّى ي�ا ��ةة غ� ًدا‬
O Talha! To Grant You Jannat Tomorrow, Is My Responsibility.
13. It is in the Hadith of Tabarani, Abu Nu’aim and Ibn Asaakir etc.
That Huzoor ‫ ﷺ‬said to Abdur Rahmaan Ibn Auf ‫ر ض�ی ال�ہ � ضنہ‬,
‫إ ّ�إ إ�ر ٰإ خ� تنر� �ٕخإ�خإ ��إ �خإ� خن‬
I Am Responsible (i.e. I Am The Guarantor) For Your Affairs Related

To The Hereafter.
286
In these six Ahadith (which proved that) The Beloved Nabi ‫ ﷺ‬has this
authority and this power and that He ‫ ﷺ‬has this in The Court of
Almighty Allah, are all Shirk according to Isma’eel (Delhvi).
14. It is in the Hadith of Imam Ahmed and Imam Tahaawi that A’sha
Maazini said in the Court of the Beloved Nabi ‫ﷺ‬,
‫ي�ا �ال� � ن��اس‬
O Master of All The People!
Whereas it is on page 30 of Tafwiyatul Imaan, Run very far away from

‘Shirk’. Neither think of anyone else except Allah, to be having the
power of Authority, that he has any authority in anything and nor
should you regard anyone as your Maalik (Master), that you may go
to him with your needs.
15. In the Hadith of Ibn Shaazaan, it is reported from Abdullah Ibn

Mas’ud ‫ ر ض�ی ال�ہ � ضنہ‬that at the Janaazah of Hazrat Sayyiduna Hamza ‫ر ض�ی ال�ہ � ضنہ‬
Rasoolullah ‫ ﷺ‬said
��‫ي�ا �� ذةةر ي�ا ك� ش� ذف �� بر� تاب ي�ا ��رذةة ي�ا ذذ باب � ذن و�بة ر�ول ا‬
O Hamzah! O You Who Alleviates Affliction! O Hamzah! O You Who

Dispels The Enemies From The Face of Rasoolullah ‫!ﷺ‬
To be an alleviator of afflictions, one who dispels hardships and one

who comes to our aid in times of need, are all in the same sense and
meaning. Yet, according to Isma’eel, this is a very severe ‘Shirk’!
287
THE ISMA’EELI DECREE OF SHIRK
�
ON ALL THE ANGELS AND ADAM ‫ي��م ��ةة و��م‬
The Holy Qur'an says,
‫ ﹻ ﹷﻜ ﹹﺔ � ﹹ ﹽﹹﻠ ﹹه ْﻢ اﹷ ْﺟ ﹷﻤ ﹹﻌ ﹷ‬Ò‫ﻓ ﹷﹷﺴ ﹷﺠ ﹷﺪ اﻟ ﹷْﻤﻶ‬

‫ﻮن‬
All The Angels Altogether Made Sajdah (Prostrated) To Adam.

[Surah Al Hijr (15), Verse 30]
(In other words) by the Command of Allah, all the Angels altogether
(meaning every single Angel) made Sajdah to Hazrat Adam ‫��يية ��ةة و��م‬.
It is on page 92 of Tafwiyatul Imaan, Shirk applies to the one who

makes Sajdah to any Prophet. It is Shirk in every form.
So, (according to him, it means that) Almighty Allah gave the

Command; the Angels made Sajdah and Hazrat Adam ‫ ��يية ��ةة و��م‬accepted
it, so (according to Delhvi) ‘Shirk’ applies to all. And this excuse, that
it was permissible in the past, cannot be regarded as acceptable. It
will then be said that Allah made ‘Shirk’ permissible. Shirk does not
change based on the changing of the Era, that no one is not
associating any partners to Allah, and it is possible that it happened
in the past eras. So, if it is impossible (i.e. impermissible) in every era,
then whatever is ‘Shirk’ today, was indeed always absolutely ‘Shirk’.
So (according to him), it is this which Allah made permissible (when
He gave this Command to the Angels) and (Allah Forbid), the Ambia
and The Angels are guilty (of this).
It is even written on page 44 of Gangohi's Lataa’if e Rasheedia, By all

or every means, ‘Shirk’ is ‘Shirk’, be this before it was forbidden or
after.
288
THE ISMA’EELI DECREES OF SHIRK ON JIBRA’EEL ‫��يي ه ��ةة و��م‬
The Glorious Qur’an proclaims that Hazrat Jibra’eel e Ameen ‫��يية ��ةة و��م‬
said to Hazrat Maryam,
‫ﻗﹷﺎ ﹷل ا ﹻﻧ ﹽﹷ ﹷﻤﺎ اﹷﻧﹷﺎ ﹷر ﹹﺳﻮ ﹹل ﹷرﺑ ﹻﹽﹻﻚ ﻷﹻ ﹷ ﹷه ﹷﺐ ﻟ ﹻﹷﻚ ﻏ ﹷﹹﻼ ﹱﻣﺎ ﹷزﻛ ﹱﹽﹻﻴﺎ‬
Verily, I Am A Rasool of Your Rab'b, Sent To Give You A Pure Son.

[Surah Maryam (19), Verse 19]
Then, she was blessed with Maseeh (Esa) ‫��يية ��ةة و��م‬.
However, it is on pages 5 & 6 of Tafwiyatul Imaan, Someone keeps

the name Abdun Nabi, while someone keeps Ali Bakhsh. So,
whatever the Hindus do with their idols, these namesake Muslims
(fake Muslims) do similar with the Awliya, the Ambia and The
Angels without caring about the consequences, and then they claim
to be Muslims. Subhaan’Allah! Such a mouth and this claim! They
are engaged in 'Shirk'.
289
THE ISMA’EELI DECREES OF SHIRK ON
THE GLORIOUS QUR’AN
About ten Isma’eeli rulings of ‘Shirk’ on Almighty Allah have gone by

above. One is in number 24, six are in number 28, one is in 37, 63 and
64, and two appear in 69 and 71. These are 12.
13.
‫اﹷﻏْ ﹷﻨﺎهﹹ ﹹﻢ اﻟ ﹽﻠ ﹹه ﹷو ﹷر ﹹﺳﻮﻟﹹ ﹹه ﹻﻣﻦ ﻓ ْﹷﻀﻠﹻهﹻ‬

Allah And Allah’s Rasool Granted Them Prosperity, By His
Benevolence. [Surah At-Tauba (9), Verse 74)
14.
‫ﻓﹷﺎﻟ ﹹْﻤ ﹷﺪﺑ ﹷﹽﹻﺮا ﹻ‬

‫ت اﹷ ْﻣ ﹱﺮا‬
So, Who Administer The Affairs? [Surah An-Nazi’aat (79) Verse 5]
(In other words), An Oath by the Angels who administer the affairs.
And Almighty Allah Himself says,
‫ﹷو ﹷﻣﻦ ﻳﹹ ﹷﺪﺑﹽﹻﺮﹹ اﻻﹷ ْﻣ ﹷﺮ ﻓ ﹷﹷﺴ ﹷﻴ ﹹﻘﻮﻟﹹ ﹷ‬

‫ﻮن اﻟ ﹽﻠ ﹹه‬
And Who Administrates (Controls) All The Affairs? And They Will
Now Most Certainly Say, Allah. [Surah Yunus (10), Verse 31]
(In other words) O Nabi! Ask the unbelievers, Who Control’s All The
Affairs? They Will Now Say, Allah.
290
So, (it is ascertained) that this is such a Unique Attribute, that even
the Mushrikeen knew about how exclusive it is. Then, Almighty Allah,
Himself proved it for the Angels.
However, it is on page 8 of Tafwiyatul Imaan, Allah has not given

anyone the power of administration in the Universe.
It is on page 33, whoever proves the power of administration for

any creation in the universe, ‘Shirk’ has applied to him.
15.
‫ﹷو ﹷﻣﺎ ه ﹷﹹﻮ ﹷﻋ� ﹷ� ا ْﻟ ﹷﻐ ْﻴ ﹻﺐ �ﹻ ﹷﻀﻨ ﹻ� ٍن‬
This Nabi Is Not Miserly In Imparting The Knowledge of The Unseen.

[Surah At-Takweer (81), Verse 24]
How will one who does not have knowledge Himself, impart it to
others? (as they say, He ‫ ﷺ‬does not have Ilm e Ghaib).
So, the verse of the Holy Qur’an is proving Ilme e Ghaib for the
Beloved Rasool ‫ﷺ‬, and by the Beloved Nabi ‫ ﷺ‬imparting and sharing
it, even His ‫ ﷺ‬loyal slaves receive it.
It is in Ma’aalimut Tanzeel and in Tafseer e Khaazin under this verse,

that,
ّ �‫ن‬
�‫خبيب خ�� بي ب� خ�ل بب ه ��ين�م ب�ل ي �� م‬ �� ٔ � � ‫� ت‬ ‫ت‬
‫ينفول أبخ ه �ى أ�� ن�أ�ى �بي ه و �م �يأ تببي ه �م � ب‬
291
In Other Words, Almighty Allah Says That My Nabi Has Ilm e Ghaib
(And) He Is Not Miserly In Imparting It. He Is Saying, And He Grants
You This Knowledge As Well.
It is on page 32 of Tafwiyatul Imaan, Whoever says that the Prophet

of Allah knew matters of the Unseen; he is an utter liar because
except for Allah, none other knows matters of the unseen at all.
It is on page 31, Never hold such a belief about any Ambia or

Awliya, that they knew the matters of the unseen. Never even hold
this belief about the Holy Prophet.
It is on page 78, Only Allah Alone knows the matters of the unseen.
What does the Nabi know!
It is on page 30, in these matters, all the servants, big and small, are
equal, helpless and without any power (or choice).
It is in the Fataawa of Gangohi, Volume page 3 and page 7, To prove

knowledge of the unseen for anyone but Allah, is explicit ‘Shirk’.
It is on page 46 of the same, Whosoever believes that Rasoolullah

‫ ﷺ‬has Knowledge of the unseen, he is a Mushrik absolutely.
292
THE ISMA’EELI DECREES OF SHIRK
ON THE HOLY TAURAIT
Shah Abdul Aziz Saaheb writes in Tohfa Ithna Ashariyyah, It is in the

fourth Expedition of the Taurait e Muqad’das:
�‫ش‬ �‫�خ‬
� �� ‫ةة‬ � � ‫ب‬ �
‫ب‬ ‫ن‬‫ي‬ ��‫ب‬ ‫ن‬‫ي‬ ��‫خ � ب� ةة ة�� ين� خ � خ � � � خ خف ة ب‬
‫ان ا ر د و ون ن و د ا ن بيدة وق ع و بيد ع و بية ب ا وع‬
Verily, Haajra Will Have Children, And In Her Children Will Be Him,
Whose Hand Is More Exalted Than Everyone, And The Hands of All
The Others Are Spread Out Towards Him As Humble Mendicants
With Humility.
Him ‫ ﷺ‬being the Central Station of fulfilling the needs of the entire
universe and being The One who fulfils the needs of all the worlds;
and for the entire universe to turn towards him, begging for their
needs, and to spread out their hands towards him, begging humbly,
will be counted as a massive ‘Shirk’ (by the deviants), in which not
only the Taurait, but also Shah Saab is included, and as per this true
Message of the Taurait e Muqad’das, even all the Muslims are
included.
The result of this is that (according to them) as per the command of

the Taurait, those who do not humbly spread their hands out before
Nabi ‫ ﷺ‬as mendicants with humility, are not included in every one.
In other words, they are excluded from the Jama’at ul Muslimeen.
��‫واﻟﻌﻴﺎذ ﺑﺎﷲ �ﻌﺎ‬
293
ON THE TAURAIT AND INJEEL SHAREEF
Baihaqi and Abu Nu’aim report in Dalaa’il un Nubuw’wat from Ka’ab

‫ض‬
‫ ر�ی ال�ہ � ضنہ‬that it is in the Taurait e Muqad’das; and Haakim with the
advantage of correctness, and Ibn Sa'ad, Baihaqi and Abu Nu’aim

report from Ummul Momineen Sayyida A’isha ‫ ر ض�ی ال�ہ ض��ا‬that, it is in the
Holy Injeel,
‫ت‬ �
��‫� ّ�د ر�ول أ�� ٔأ��ى ��فأ ي‬
Muhammad ‫ ﷺ‬is Allah’s Rasool. All the Keys have been granted to
Him ‫ﷺ‬.
Peruse Al Amn o Wal ‘Ula from pages 56 to 65 to understand from

the Hadith the details about these Keys.
This includes the keys to the treasures, the keys to the earth, the keys
to the world, the keys to victory, the keys to benefits, the keys to
Jannat, the keys to Hell and the keys to everything.
Now, listen to the acknowledgement of the Imam of the Wahabis,

and that which is pursuing his soul. It is on page 24 of Tafwiyatul
Imaan, The lock is under the control (in the power) of the one who
has the keys. Whenever he wishes, he may open it and whenever
he wishes he may not open it.
So, it has been proven from the Injeel and the Taurait that the
control over everything in this world and the hereafter, is with our
Beloved Nabi ‫ﷺ‬.
294
This is why His ‫ ﷺ‬Almighty Creator Said,
‫�� ين� خون � خى آ ٓ�� خ�رةة ��ى �آ ة� تريد‬
Only That Will Happen In The Hereafter, Which You Want.
Now (Delhvi) remind yourself of those words of Kufr which you

uttered, He Whose Name is Muhammad is not the Administrator
over anything. Neither does He have any actual say in any matter,
nor does He have any strength (capability).
As per you, this which is in the Taurait and Injeel is such a severe
‘Shirk’. Shame on you! Shame on you!
Wahi Noor e Haq Wahi Zil’le Rab’b

Hai Unheeñ Se Sab Hai Unheeñ Ka Sab
Nahiñ Unki Milk Me Aasmaañ

Ke Zameeñ Nahiñ Ke Zamaañ Nahiñ
He Is The Light of The Almighty & Allah’s Radiant Manifestation,

Everything Is From Him, To Him Belongs Everything, Regardless
Is The Sky Not Regarded As His Property As Well,
Are The Earth And Time, Not His Belongings, Priceless?
Ba-Khuda, Khuda Ka Yahi Hai Dar

Nahiñ Awr Ko-ee Mafar Maqar
Jo Wahaañ Se Ho Yahiñ Aa Ke Ho
Jo Yahaañ Nahiñ To Wahaañ Nahiñ
295
By Allah! It Is This Alone Which Is The Gate To Almighty Allah,
There Is No Other Destination, For The Homeless
Whoever Is Connected There, Is Humbly Present Here,

Whoever Is Disconnected From Here, There, He Is Totally Aimless

ON THE ZABOOR E MUQAD’DAS
Shah Abdul Aziz Saaheb wrote in Tohfa that it is in the Zaboor

Shareef,
‫م‬ ‫ت‬ ‫ض‬ � � ‫ت‬ ‫ت‬

‫ن‬ � ��‫ض ض ت‬ ‫ا ت�� ت‬
‫ا‬ � ‫ا‬ ‫ل‬ � � ‫ب‬ �
‫��ب ا��رض �ن ی د ا د و د سہ � ��رض و ر باب �� م‬
‫ی‬
The earth was filled with the praises of Ahmad and by His
Glorification. Ahmad became the Maalik (The Master) of the entire
earth and on the necks of all the Ummats. ‫��ی ال�ہ ت��ا�ی ��یتہ و ��م‬
Now the Isma’eeli ‘Shirk’ is also drowning the Zaboor Shareef and
Shah Abdul Aziz Saaheb.
‫اﻟﺼ ﹹﺪو ﹻر‬

‫ت ﹽﹹ‬ ٌ ‫ﹹﻣﻮﺗﹹﻮاْ �ﹻ ﹷﻐ ْﻴ ﹻﻈﻜﹹ ْﻢ ا ﹻ ﹽﹷن اﻟ ﹽﻠ ﹷه ﹷﻋﻠ ﹻ‬
‫ﻴﻢ ﺑ ﹻ ﹷﺬا ﹻ‬
Die In your (State of) Suffocation. Allah Knows Well The State of The
Hearts. [Surah Aale Imran (3), Verse 119]
296
�
THE ISMA’EELI DECREES OF SHIRK UPON MOOSA AND KHIDR ‫ی��ا ��وۃۃ و��م‬
‫ض�ی‬ ‫ض‬
It is in Tafseer Ibn Jareer from Abdullah Ibn Ab’bas ‫ر�ی ال�ہ ھ�ا‬ that Khidr
�
said to Moosa ‫ ی��ا ��وۃۃ و��م‬:
‫ت‬
‫�م ��ط � غن ��یغب بب بی�ا ا��م‬
Your Knowledge Does Not Encompass

The Knowledge of The Unseen, Which I Possess.
Ibn Ab’bas ‫ ر ض�ی ال�ہ ض�یھ�ا‬says,
‫ن‬
‫و ک� غ�ا بر�� ی ��م ��م ��یغب بب‬
Khidr (Was A Man) Who Knew The Knowledge of The Unseen
The Holy Qur’an says,
‫ﹷو ﹷﻋ ﹽﹷﻠ ْﻤ ﹷﻨﺎ ﹹه ﹻﻣﻦ ﹽﹷﻟ ﹹﺪﻧﹽﹷﺎ ﻋﹻﻠ ﹱْﻤﺎ‬
And We Blessed Him With Inspired Knowledge, From Us.

[Surah Al-Kahf (18), Verse 65]
It is in Tafseer Baidhawi:
ٰ
‫و �و ��م ��یغب بب‬
In other words, in this verse of the Holy Qur’an Almighty Allah says
that We gave Khidr the knowledge of the unseen.
297
The Decree of Isma’eeli ‘Shirk’ is now visible on the Zaboor Shareef
and Hazrat Khidr ‫��يي ه ��م‬. It also falls on Moosa ‫ ��يي ه ��م‬in this manner that,
He ‫ ��يي ه ��م‬heard it and he acknowledged it, otherwise He (initially)
objected to breaking the floorboard of the ship and to fixing
(straightening) the wall without taking any payment. This is how the
Isma’eelis remain silent with regards to clear words of ‘Shirk’.

�
UPON YA’QOOB AND YUSUF ‫ی��ا ��وۃۃ و��م‬
It is in the Qur’an e Kareem:
‫�واْ ﹷﻟ ﹹه ﹹﺳﺠ ﹱﹽﹷﺪا‬

‫ﹷو ﹷ ﹽﹹ‬
And All of Them Fell Into Prostration For Him.

[Surah Yusuf (12), Verse 100]
Ya’qoob, His Wife and His eleven sons all fell into prostration for
�
Yusuf ‫ ی��ا ��وۃۃ و��م‬. The text of Tafwiyatul Imaan has already gone by in
the second section that, this is ‘Shirk’ in every form.
THE ISMA’EELI DECREES OF SHIRK UPON ESA ‫��ییہ ��وۃۃ و��م‬
It is in the Qur’an e Hakeem that Esa ‫ ��یی ہ �� ۃوہ و��م‬said,
‫ﹷواﹹﺑْﺮ ﹻ ﹹئ اﻻﹷ ْﻛ ﹷﻤ ﹷه واﻻﹷﺑْ ﹷﺮ ﹷص ﹷواﹹ ْﺣﻴﹻـﻲ اﻟ ﹷْﻤ ْﻮ ٰ�� ﺑ ﹻﺎ ﹻذْ ﹻن اﻟ ﹽﻠهﹻ‬
And I Cure The One Born Blind And The One With White Spots (The
Leper). And I Bring The Dead Back To Life, By The Command of
Allah. [Surah Aale Imran (3), Verse 49]
298
It is on page 11 of Tafwiyatul Imaan, To bring the dead back to life
and to make healthy are all only the Majesty (Grandeur) of Allah.
Whoever proves such authority for the Ambia is a Mushrik. This is
not the grandness (splendour) of any Ambia, Awliya or ghost (devil).
Whomsoever proves such control (authority) for anyone, he is a
Mushrik, be this whether he thinks that it is Allah who granted him
such power (capability), for it is ‘Shirk’ in every sense.
It is sad that even by Hazrat Maseeh ‫ ��یی ہ �� ۃوہ و��م‬saying, By The Command
of Allah, it did not make any difference (to them), because (according
to them) it is ‘Shirk’ in every sense because it is ‘Shirk’ in every form.
It is in the Risaala Mansab e Imaan and on page 24 of the Fataawa of

Gangohi that, In the world of existence, to accept that an accepted
servant has authority (control and capability to administer), even
though he accepts this to be by the Command (Permission) of Allah,
it is completely Kufr.
And this statement of Isma’eel, To cause death and to bring the

dead back to life as per your wish…. (until the end)
This does not mean that without the Will of Allah (to do so) with your
own permanent will, then in this way it will not be regarded as ‘Shirk’
to bring back to life etc. with the authority given by Allah, and he has
already said that it is ‘Shirk’ in every form. What this means is that, if
one believes that their action is wilful and deliberate, then it is
absolutely ‘Shirk’, but they are complete stones, who have no choice
or power whatsoever, and neither does any action belong to him.
Look at the Risaala Mansab e Imaamat of his and at the texts of
Gangohi Saahab in his Fataawa and the clear explanations by both of
them, which have already passed in Number 28. It is in that where
the Fourth Isma’eeli ‘Shirk’ has also been explained.
299
�
UPON ADAM AND HAWA ‫ی��ا ��وۃۃ و��م‬
There is a Hadith of Jaame’ Tirmizi etc. that Hazrat Adam and Hazrat
�
Hawa ‫ ی��ا ��وۃۃ و��م‬named their son Abdul Haarith. In other words, they
named him, the servant of Haarith.
In Number 63, the text of Tafwiyatul Imaan has gone by that to keep
the name Abdun Nabi is also ‘Shirk’ and that the claim of being a
Muslim by such a person is false (i.e. a lie). Abdul Haarith is Abdul
Haarith!
Abd e Aziz o Waliullah Ko

Shirk Ki Dili Dikhaate Ye Haiñ
To Abdul Aziz And Waliullah, When Referring

The Heights of Polytheism, Them, They Are Showing
Shaykh Mujaddid Saahab Par To

Sab Se Siwa Ghur’raate Ye Haiñ
When To Shaykh Mujaddid Saahab They Are Referring

Most of All, Over Him, They Are Growling
Aap Pe Dhaleñ Baap Pe Dhaleñ

Kaun Hai Jis Ko Bachaate Ye Haiñ
Over Themselves They Cast, On Their Dad They Are Casting

Is There Anyone Whom They Are Really Shielding?
Haji Imdaadullah Ko Bhi

Shirk Madad Pahunchaate Ye Haiñ
300
Even To Haji Imdaadullah, Shirk Is Applying
For To Their Aid, Even He Is Coming
Thanvi Qasim Gangohi Ko

Shirk Ke Thaan Band’haate Ye Haiñ
When Thanvi, Qasim & Gangohi They Are Addressing

In The Bale of Shirk, Even Them They Are Rolling
‫ ﹷﻗ ْﺪ ﹷ� ْﺼ ﹹﺪق‬Khud Awr Ye Teenoñ

Chaar Pe Sach Dhal’kaate Ye Haiñ
And The Truth, Him & These Three, Are Telling!

Upon These Four, Truth They Are Pouring
Shirk e Fiqhi Kufr e Kalaami

Baaham Baant’e Khaate Ye Haiñ
That Which Shirk e Fiqhi And Kufr e Kalaami Is Being

Amongst Themselves, They Are Sharing And Devouring
The Forty-Second Appendix: Then, Isma’eel fired these torrents upon

those whom they regard as the greats. It is also difficult to include
them all here, so some of them are being presented as specimens.
301
UPON SHAH ABDUL AZIZ SAAHEB
Two of the ‘Shirk’ of Shah Saahab (as per them) were mentioned in
number 68 that we should believe in those verses of the Taurait
wherein it is stated that the entire universe seeks out their alms and
weep (humbly) as they spread their hands out towards Him ‫ ﷺ‬as
they accept Him ‫ ﷺ‬as being the Master over everything.
3. Shah Saahab states in Tafseer e Azeezi, Even after passing away

from this world, some of the Awliya are blessed with the power of
administering (controlling) the affairs of the people.
4. Even in that state, their attention is directed towards the world.
5. They shower their blessings
6. Those in need, seek out their needs from them and they are
blessed with this.
7. They resolve difficulties.
8. He states in Tohfa Ithna Ashariyyah that the entire Ummat

venerates Maula Ali ‫ ر ض�ی ال�ہ � ضنہ‬and his noble descendants.
9. This is like they venerate the Peers
10. They regard the affairs of the world to be connected to His Will.
11. To present an offering in His Court through their Name, is a

tradition.
302
12. The same case refers to all the Awliya. The rulings of ‘Shirk’ upon
them from Tafwiyatul Imaan have already gone by. Listen to one
braid of theirs from Tafwiyatul Imaan.
It is on pages 8 and 9 that, Even the unbelievers in the era of the

Messenger of Allah ‫ ﷺ‬did not regard their idols as being equal to
Allah, but this same calling out to them and then to make Nazr and
Niyaz (offerings to them) and to regard them as their intercessors
was that which was their Kufr and ‘Shirk’. So, whosoever addresses
such matters with anyone, and even if you regard him as the
servant and the creation of Allah, and even if you just believe that
he is the servant and creation of Allah, then Abu Jahl and he are
both equal in ‘Shirk’.
So (as per them) Shah Saahab has been decreed as a Mushrik equal
to Abu Jahl, but they are including the entire Ummah as being
involved in this evilness, so (as per them) the entire Ummat are
Mushrik equal to Abu Jahl and this is why he said, It happened as per
what the Messenger of Allah said, that no Muslim remains in the
world.

UPON SHAH WALIULLAH SAAHAB
It is evident from Shah Waliullah’s Book ‘Intibaah’ that he personally

and his twelve teachers in Hadith and the Peers of his Silsila, used to
take the Sanads of this Naad e Ali and they would give the Ijaazat
(Permissions) for it and use it as a Wazifa.
‫ھ ظ‬
� ‫ک‬ ٔ
‫ئ‬ ‫ن‬‫ظ‬ �� ‫ل‬ �‫ظ‬ ‫ع‬ � � ‫ن� �� ً � ظ�� ٔئ ت‬
‫ب‬
‫اد ی ا ر ب ا بب دہ و ا � ظئ بب ل م و م‬
‫وا‬
‫سب ن‬
‫ی ب��ی بنو��ب تین� ی�ا ��ی ی�ا ��ی ی�ا ��ی‬
303
Call Out To Ali, Who Manifests Amazing Miraculous Blessings, So
You Will Find Him To Be A Helper During Calamities. Soon All Grief
And Difficulties Will Be Alleviated Through His Wilaayat. Ya Ali, Ya
Ali, Ya Ali!
These particularly ordered are three ‘Shirks’ (as per them).
(4 & 5). In the same Intibaah regarding Kashf e Quboor, he says,

When you go to the grave, perform two Raka’ats Namaaz for the soul
of that Wali. Then, read the Faateha and make Tawaaf seven times.
Then go to the foot side of the Mazaar and place your cheek against
it.
However, it is on page 12 of Tafwiyatul Imaan, To make Tawaaf and

to kiss a stone and to rub your face against its wall, are all things
which Allah mentioned for His Ibaadat. Whoever does this for any
Prophet or ghost (devil), ‘Shirk' will become applicable upon him.
THE ISMA’EELI DECREES OF SHIRK UPON

HAZRAT SHAYKH MUJAD’DID SAAHAB
It is in Volume Two, Maktub (Letter) 30, Page 46 of the Maktubaat of

Hazrat Shaykh Mujad’did that:
1. The prevalence of Tasawwur e Shaykh (visualising the Shaykh) to

the extent that in Namaaz, one feels that he is making Sajdah to the
appearance of the Shaykh, and no matter how much he tries to
remove this thought, it cannot be removed, then this is that treasure
which is only attained by one fortunate person amongst thousands.
2. In every condition, keep your Shaykh between you and Allah (i.e.
as a medium).
304
3. Whether in Namaaz or outside Namaaz, continuously direct
yourself towards your Shaykh.
Regarding the first and the third points, the ruling according to
Tafwiyatul Imaan has already gone by. Regarding the second point,
he says on page 42, He does not regard the Peer and the Prophet to
be far away from him, and Allah is very near. Then, this is like a
subject who is in the presence of the king and the King is directing
his attention towards him to listen to him, but then he calls out to
an Amir or minister who is far away that; present on my behalf such
and such matter, then such a person is either blind or mad.
Now, here (Delhvi) is scattering this discussion upon that person

whom he regards as the Peer e Tariqat and leader of his Silsila
(spiritual chain).
It is in Maktubaat Volume One, Letter 312, pages 448 and 449:

Numerous Ahadith have come regarding Ishaara e Sabaabah (i.e.
gesturing by shaking the index finger during Tashah’hud) and there
are also Fiqhi narrations, but the Fatwa is given on dislike. It is not for
us Muqallids to act as per the Hadith directly and to shake the finger.
Not moving the finger is as per the practice and manner of our past
Ulama.
It is in Tafwiyatul Imaan, to accept the practice (custom) and manner

of anyone and to regard his ruling (command) as your evidence is
from those things which Allah has specified for His Honour. So,
whosoever behaves in this manner with any creation, ‘Shirk’ is
applicable (proven) to him. Also, whoever takes the proof of a view
(statement) in contrast to a Hadith, it is ‘Shirk’.
305
UPON HIMSELF AND UPON HIS PEER
The 22 points of ‘Shirk’ (which they have) directed towards Hazrat

Shaykh Mujad’did, Shah Waliullah and Shah Abdul Aziz Saahibaan
have already gone by as specimens, are all the ‘Shirks’ which are also
that of him and his Peer, because he is in the same Silsila (Spiritual
Chain), and he is his slave and he is the one who regards him as his
Peer o Murshid and a Wali and an Imam, and one who regards a
Mushrik in this manner, is himself a Mushrik. Further, Isma’eel
presumes that ‘Siraat e Mustaqeem’ is the declaration of his Peer and
yet it is his writing. Everywhere in it, the Tafwiyatul Imaani ‘Shirk’ is
found buzzing like insects which buzz in the rain. So according to him,
both he and his Peer are Mushrik due to their continuous actions
(and views) of ‘Shirk’.
For Example:
23. It is on page 36 of Siraat e Mustaqeem, Like the Angels, The

Highly Ranked Awliya administer (plan) the affairs of the world, and
they strive to have it implemented.
24. It is on page 66, In the Kings receiving kingship and the leaders
receiving leadership, the power (ability) of Maula Ali is included.
25. It is on page 112, They are given complete authority (power)

that they may control (administrate) whatever they wish to in the
world.
26. These Awliya can say that from the Arsh up to the earth is our
kingdom.
306
27. It is on page 154, To carry out all the important and critical
works, He appoints them as His Envoys.
28. It is on page 34, The administration (planning) of the denials and

confessions of the world, and the ‘to be or not to be’ of the Shari’at,
take place through their medium.
29-35. It is on pages 121, 124, 125, 129, 158 and 176 of the same
book in numerous places, he acknowledged Kashf (i.e. spiritual
manifestation and inspiration) to be proper, and that the Awliya are
aware of the distant places on the earth (i.e. it appears before them).
In fact, (he acknowledges) that the station of the Angels in the sky,
the station of the souls, Paradise, Hell, the condition inside the graves
and the incidents which are to occur (in the future) are revealed to
them, and that they can reach the levels of matters related to the
Arsh and the earth as well, and that they are informed of that which
is in the Lauh e Mahfooz.
Through the power which is given to them, they may find out about
whatever they wish to, about anything in the skies and the earth, and
how they acquire all these capabilities have been mentioned and
explained by this person himself and by his Peer, that if you do such
and such thing, then you will receive such and such grand station and
you will receive this Kashf and this power. If you wish to peruse the
actual texts, look at Al Kaukabat ush Shihabiy’yah and you have
already heard four such texts in Number 65.
The fifth is as it is on page 32, Whatever Allah will do with His

servants, be it in the world, or in the grave or the hereafter, none
knows its reality. Neither is a Nabi nor a Wali aware. Neither do
they know their own state nor that of others.
307
The sixth is as it is on page 70, ‘Shirk’ causes all the light of Ibaadat
to be lost. Those who claim Kashf fall into the same category.
Thirty-Five (points of) ‘Shirk’ have been combined between the Imam
of the Wahabis and his Peer, and one particular ‘Shirk’ of Isma’eel in
the true sense has gone by in Number 6. So the count of Isma’eel
Delhvi’s ‘Shirk’ is thirty-six and how much more can we count, when
throughout his life, this is all which he has earned.
‫خ‬
‫�ا��ی ث��ہ ی��د ��اء‬
Errors Are Not Counted On Its Example

HAJI IMDAADULLAH SAAHAB
It is on page 135 of Risaala Tohfa e Makkiy’yah Tarjama Shama’im e

Imdadiyah, Slave of the Rasool can be said. Accordingly, Almighty
Allah says,
‫ﹽﹷ‬
‫ﹹﻗ ْﻞ ٰ�ﻌ ﹷﹻﺒﺎد ﹷﹻي اﻟ ﹻﺬﻳْ ﹷﻦ اﹷ ْ ﹷ‬
‫�ﻓ ْﹹﻮا ﹷﻋ�ٰٓي اﹷ ْ� ﹹﻔ ﹻﺴہﹻ ْﻢ ﹷﻻ ﹷ� ْﻘ ﹷﻨ ﹹﻄ ْﻮا ﹻﻣ ْﻦ ﹽﹷر ْﺣ ﹷﻤ ﹻﺔ اﷲﹻ‬
O’ Beloved! (Address Your Entire Ummah In This Manner) O My

Servants (Slaves) Who Have Done Injustice Unto Their Souls, Do Not
Be Disillusioned From The Mercy of Allah. [Surah Az-Zumr (39),
Verse 53]
The antecedent of the Zameer e Mutakal’lim (pronoun of the first

person) is the Holy Prophet ‫ﷺ‬. In other words, Almighty Allah is
Commanding Huzoor e Anwar ‫ ﷺ‬that You should address all as Your
slaves, and You should do so in this manner that, O’ Beloved!
308
(Address Your Entire Ummah In This Manner) O My Servants
(Slaves) Who Have Done Injustice Unto Their Souls, Do Not Be
Disillusioned From The Mercy of Allah.
According to Isma’eel Delhvi, this will be regarded as a massive

‘Shirk’. He is saying that it is real ‘Shirk’ and (according to him) to
keep just one person’s name Abdun Nabi is to be a False Muslim,
whereas here (it is evident) that the entire universe are the servants
of the Nabi and slaves of Mustafa ‫ﷺ‬.
Alhamdu Lillah it is in this way that,
‫ﹷوﻟ ْﹷﻮ ﹷ ﹻ‬
‫� ﹷہ ا ْ�ﻜ ٰ ﹻ ﹹ‬
‫� ْو ﹷن‬
Even if The Unbelievers Are Immensely Infuriated.

[Surah At-Tauba (9), Verse 32]
The strange thing is that Ashraf Ali Thanvi Saahab forgot the point of
Tauheed and is proud of this ‘Shirk’, and the icing on the cake is that
he added a marginal note to the above-mentioned text as follows,
The context and likelihood are also in the same meaning (sense). He
further says, ‫ﻻ ﹷ� ْﻘ ﹷﻨ ﹹﻄ ْﻮا ﹻﻣ ْﻦ ﹽﹷر ْﺣ ﹷﻤ ﹻﺔ اﷲﹻ‬.‫ ﹷ‬If Allah was the antecedent, then He
would have said, ‫( ﹻﻣ ْﻦ ﹷر ْﺣ ﹷﻤ�ﹻ ْي‬My Mercy), so that it would be consistent
with ‫ﻋ ﹷﹻﺒﺎد ﹻي‬.
O You! Bravo! Is this context your context or is it the ‘son of Shirk’?
309
ASHRAF ALI THANVI SAAHAB
One severe ‘Shirk’ of Thanvi Saahab has just gone by and another one
has gone by in Number 49, and the thirty-six ‘Shirk’ of Isma’eel are
also on him for accepting him as his leader, and for the same reason,
he is also burdened with the 11 permanent ‘Shirk’ of Gangohi
Saahab. So Thanvi Saahab is arrested in fifty-one Shirk.

QASIM NANOTWI SAAHAB
The one ‘Shirk’ of Nanotwi Saahab has gone by in Number 28 and the
second one has gone by in Number 49 and based on the reason of
leadership, the thirty-six Isma’eeli ones are also applicable to him, so
the ‘Shirk’ of Nanotwi Saahab adds up to thirty-eight.

RASHEED AHMED GANGOHI SAAHAB
The two ‘Shirk’ of Gangohi Saahab have gone by in Number 28 and

Number 49 and ten have gone by in Number 48. Based on this
reason, attaching the 36 Isma’eeli ones to these make it forty-eight
and two real ‘Shirks’ appear in his personal statements, so that brings
the ‘Shirk’ of Gangohi Saahab to fifty and the marginal notes are only
a specimen, otherwise to calculate and count the ‘Shirk’ and ‘Kufr’ of
these people is extremely difficult.
Morch’hal Us Ki Qabr Pe Jhalte

Namgeerah Tanwaate Ye Haiñ
At His Grave, The Peacock Feather Fan, They Are Swinging

A Small Canopy, There, They Are Spreading
310
The Forty-Fourth Appendix (99-100): I (Mufti e Azam) say, The lies
and accusations of the Wahabis against Allah are not new. However,
the two texts which the Imam of the Wahabis has fabricated are
shocking, and he has regarded doing them for others to be
associating partners in the Ibaadat of Allah. He said, whoever swings
a peacock feather fan and erects a tent over it (i.e. over a grave).
Firstly: he should be asked, to this day has any Muslim, and even
though you are not one, have you ever had the opportunity to
perform such ‘Ibaadat’?
Secondly: Leave out the grave for now. From where did swinging
peacock feather fans and erecting tents (canopies) become Ibaadat
and when did Almighty Allah Command these actions? Possibly it
descended in that which you regard the revelation to your Peer!
Thirdly: Is it only the graves which cannot be partners to Allah? Can

the earth (ground) and the living people be a partner? So over
whomever, the fan is being swung and upon any place or building,
over which a tent is being erected, will fall under the category of
‘Shirk’!
So, everyone in the world has become Mushrik (polytheists), and this
will include you as well and Gangohi, Nanotwi, Thanvi and all the
Deobandis, because you most certainly pitched tents in the Jalsa
(gatherings) of your Madrassah, and if in the heat, to have a peacock
feather fan is not in your destiny, that you will at least be fanned or
with a fan, or be fanning with a fan, and is the ruling only applicable
by swinging the fan?
When is doing that which is regarded as an act of Ibaadat for yourself

not regarded as being a partner (in Ibaadat)? So, now tell me (based
on this view of yours), who from amongst you is not a Kaafir?
311
Jo Ek Peyr’h Ke Pat’te Gin De
Us Ko Khuda’i Thamaate Ye Haiñ
The Leaves of A Tree, He Who Can Be Counting

Divine Sovereignty To Him, They Are Handing
I (Mufti e Azam) say When it is specifically the Grandeur and Majesty

of Allah to know how many leaves are on a tree, to which none in the
creation has any access (i.e. any say).
So, if someone makes an effort and counts the leaves of a tree, then
he will be regarded as a deity because (as per you) Ghaib (the
unseen) is unique to Allah and through Allah even it is impossible for
the creation to gain any path to it, by way of any excuse (means), yet
he came to know of it, so this must most certainly be the deity of
Isma’eel.
It must be noted that to know the number of leaves on a Guava Tree

is not difficult at all, and if it is the Banana Tree or the Flame of The
Forest which are deciduous trees which have only three leaves, then,
in that case, there will be no count of deities (i.e. they will become
countless).
The reality and the purpose of all this which they say is that they are
burning (i.e. have enmity) against the names of the Beloveds of Allah
Almighty, especially against the Name of Sayyid ul Mursaleen ‫ﷺ‬. The
moment their names are mentioned, ‘Shirk’ spreads open its (ugly)
mouth.
312
Haq Se Haath Meiñ Haath Mila Kar
Peer Ko Baateñ Karaate Ye Haiñ
In The Hand of Almighty Allah, After His Hand Joining

To Converse With Allah, Their Peer, They Are Getting
Yuñ Ghul Mil Kar Kalaam e Haqeeqi

Yaraana Gantwaate Ye Haiñ
So Warmly & Freely, Direct Conversations, To Be Having

Such A Close Bond & Friendship, They Are Attaching
Lekin Shaah e Rusul Ke Haq Meiñ

Qaahir Mahaz Bataate Ye Haiñ
But When The King of All The Rasools They Are Mentioning
They Say That, With Dominance, Him, Allah Is Treating
The Forty-Fifth Appendix (104-106): I (Mufti e Azam) say, O Muslims!

The same deity, regarding whom he wrote that his Peer has such a
close friendship with; he has made Him (the Deity) completely
wrathful for the Rasools, whereas Almighty Allah says about His
‫ت‬
Beloved Khaleel (Hazrat Ibrahim) ‫ ��تی ہ �� ت��ہ و��ت� ی�یم‬that,
‫ﻳﹹ ٰﺠ ﹻﺪﻟﹹ ﹷﻨﺎ � ﹻ ْي ﻗ ْﹷﻮم ﹻﻟﹹ ْﻮ ٍط‬
He Began Protesting With Us About The Nation of Lut.

[Surah (11), Verse 74]
Almighty Allah gave Zakariy’ya ‫ ��یی ہ �� ۃوہ و��م‬glad tidings about the birth of a
son. He said, O My Rab’b! From where will my son come? I am an old
313
man and my wife has become barren. He (Allah) said, This is as it is.
He said, Then give me some sign.
It is in the Hadith of Abu Nu’aim from Abdullah Ibn Mas’ud ‫ ر ض�ی ال�ہ � ضنہ‬that
Huzoor e Aqdas ‫ ﷺ‬said, I heard a voice so I asked Hazrat Jibra’eel e
Ameen ‫��یی ہ �� ۃوہ و��م‬, Who is this? He said, It is Moosa ‫��یی ہ �� ۃوہ و��م‬. I said, with
Whom is He conversing? He (Jibra’eel ‫ )��یی ہ �� ۃوہ و��م‬said, with His Rab’b. I
said,
‫ف‬
‫ٔأ ی�رفع �وتبہ ��ی ببرہ‬
Is He Speaking With Such A High Pitched Voice To His Rab’b?
Jibra’eel ‫ ��یی ہ �� ۃوہ و��م‬said,
ٰ
‫فّان ال�ہ تن�ا�ی ت�د � فرف �ہ � تد ہ‬
His Rab’b Knows That He Has An Intense Nature
It is in the Hadith of Musnad ul Firdaus from Ameer ul Momineen

Maula Ali ‫ �رم ال�ہ ت��ا�ٰی و�ج ہہ �� یریم‬that when Almighty Allah promised His Beloved
Rasool ‫ ﷺ‬that,
‫ک ﹷﻓ�ﹷ�ْ ٰ�ي‬
‫ک ﹷرﺑﹽﹹ ﹷ‬
‫ﹷو ﻟ ﹷﹷﺴ ْﻮ ﹷف � ْﹹﻌ ﹻﻄ ْﻴ ﹷ‬
And Definitely, Your Rab’b Will Soon Give You So Much That You
Will Be (Completely) Satisfied [Surah Ad-Duha (93), Verses 5]
314
The Beloved Rasool ‫ ﷺ‬said,
‫ذ‬
‫ذاد ذن �� ار�ی و وا�د � ذن ا� تیی �ذی � ذ��ار‬
Then I Will Not Become Completely Pleased (Satisfied),

Even If A Single Ummati of Mine Remains In Hell-Fire.
Further, this Hadith has been reported in Hilya by Abu Nu’aim from
Ali e Murtadha ‫ ر ض�ی ال�ہ � ضنہ‬and Khateeb reported it in Talkhees ul
Mutashabah from Abdullah Ibn Ab’bas ‫ ر ض�ی ال�ہ ض�یھ�ا‬and it is stated in
Zarqaani, ‫� خرفوع ��ا خاد�� د خ�ل ل�رای �یخیہ‬.
O Muslims! This is the Honour of the Beloveds in the Court of

Almighty Allah, and such is their Nobility.
Endless Praises upon Him (Allah), and Countless Durood and Salaams
upon His Beloveds and harsh curses upon those who blaspheme
against them. ‫و�� ی��اذذ ب�ال�ہ ت��ا�ٰی‬
Kizb e Ilaahi Mumkin Keh Kar

Deen o Yaqeen Sab Dhaate Ye Haiñ
By Saying That It Is Possible For Allah To Be Lying

Deen, Conviction And All Else, They Are Bulldozing
The Forty-Sixth Appendix (107): This matter of the Wahabis is clear

and well-exposed. It has been refuted in many manuscripts, and by
the Grace of Almighty Allah, Subhaan us Subooh has shut their
mouths. In order for the Muslims to understand, this much is
sufficient, that when it is regarded as possible for the Almighty to tell
lies, then which one of His Words will be regarded as being reliable?
315
I (Mufti e Azam) say, So as per you, how will it be proven that He did
not lie in the Holy Qur’an? Is there some officer in it who stopped this
from happening and He is afraid of? Has He Himself stated, My every
word is the Truth. Neither have I lied, nor will I ever lie. When it is
said that if He can lie, then how will one know if this initial word of
his, is already not a lie? Or has the Nabi ‫ ﷺ‬said that, the entire Word
of Allah is True?
Subhaan’Allah! For the Deity of one for whom it is not Waajib to be

the Truthful, He can also be a liar. Why has it become Waajib for this
Nabi to be Truthful? Is the Nabi even more superior than the
Almighty Creator?
In brief, now neither does the Qur’an remain (excluded from their
attack), nor the Deen nor has Imaan been protected, nor has
conviction been spared. It is the lowest astounding act of the
Wahabis and the Imam of the Wahabis that with just a single word,
he disregarded the entire Deen and Imaan and the Nabi and the
Qur’an.
Bil Fe’l In Ka Khuda Aibi Hai

Phir Imkaan To Gaate Ye Haiñ
Practically Defective, Their Deity Is Being

This Is Why It Being Possible, They Are Singing
The Forty-Seventh Appendix (109): I (Mufti e Azam) say,
Firstly: He has attributed a harsh lie to Almighty Allah.
Secondly: He clearly said that Almighty Allah can be a liar, but He

chose to be truthful on the basis of expedience. So Allah telling the
Truth has become Ikhtiyaari and every Ikhtiyaari is Makhlooq, and
316
every Makhlooq is a creation and every creation is Haadith (never
was before) so Allah being Truthful has become Haadith and a
creation. This is Kufr.
Thirdly: He only accepts that to be an Attribute of Splendour, the

contrast of which is possible, and if one avoids it due to becoming
contaminated, then all the Divine Attributes of Allah have become
Haadith and Makhlooq. This is a Kufr even more intense (than the
earlier one). Peruse the detailed discussion on this topic in Subhaan
us Subooh.
Soye Oonghe Behke Bhoole
Kya-Kya Gat Banwaate Ye Haiñ
Sleeping, Dozing off, Deviating, Forgetting

What Shocking Disorders, They Are Creating
Ghaflat Zulm Thakaan Mohtaaji

Kaun Sa Naqs Baraate Ye Haiñ
Heedlessness, Tyranny, Exhaustion, Depending

Which of These Defects, Are They Avoiding!
Kaam Ko Us Par Mushkil Maaneñ

Khalq Se Usko Haraate Ye Haiñ
They Believe That It Is Difficult For Him To Do Something,

Conquered By The Creation, Him, They Are Making
Khaaye Bhi, Phir Kyuñ Nahiñ Us Ko

Mohan Bhog Char’haate Ye Haiñ
He Is Even Eating, Is What They Are Implying,

So Why Are They Not Serving Him, The Semolina Pudding
317
Uf! In Ke Imkaan Ki Khwaari
Bheek Tak Us Ko Mangaate Ye Haiñ
Ah! Such Is The Despair of Their ‘Possibility’ Being

That, They Now Even Have Their Deity Begging121
Jor’ Awr Joru o Maañ Baap Us Ke

Bach’che Usko Janaate Ye Haiñ
An Equal & A Wife, A Mother & Father, He Is Having

From Him, Even Children, They Are Now Producing
Us Ka Shareek Awr Khwaari Meiñ Yaawar

Sab Ki Kheyp Bharaate Ye Haiñ
Having An Equal And In Misery, A Helper Needing

The Load of Everyone, Onto Him They Are Loading
Zil’lat Izzat o Khauf Ka Kya Gham

Maut Tak Us Ko Chak’haate Ye Haiñ
About Disgrace, Honour & Fear, No Care They Are Having

Even Death, They Imply That He Will Be Tasting
The Forty-Eighth Appendix (110-132): I (Mufti e Azam) say, Take

heed to the verses from the Qur’an e Azeem:
(110-111).
‫ﹷﻻ ﹷﺗﺎْﺧ ﹹﹹﺬ ٗہ ﹻﺳ ﹷﻨ ٌﺔ و ﹷﹽﹷﻻ ﻧ ﹷ ْﻮ ٌم‬
Neither Does He Doze, Nor Does He Sleep

318
(112-113).
‫ﹻﻞ ﹷر� � ْي ﹷو ﹷﻻﻳﹷﻨْ ﹷ�ي‬

‫ﹷﻻ ﹷ�ﻀ ﹽﹹ‬
My Rab’b Never Strays, Nor Forgets.

[Surah Taa-Haa (20), Verse 52]
(114).
‫ﹷو ﹷﻣﺎ اﻟ ﹽﻠ ﹹه �ﹻ ﹷﻐﺎﻓ ٍﹻﻞ ﹷﻋ ﹽﹷﻤﺎ ﹷ� ْﻌ ﹷﻤﻠﹹ ﹷ‬

‫ﻮن‬
And Allah Is Not Oblivious of Your Actions.

(115).
ٍ ‫ا ﹻ ﹽﹷن اﻟ ﹽﻠ ﹷه ﻻﹷ ﹷﻳﻈْ ﻠ ﹻ ﹹﻢ ﹻﻣ ْﺜ ﹷﻘﺎ ﹷل ذ ﹽﹷﹷرة‬
Verily Allah Does Not Cause Even An Iota of Injustice.

(116).
ٍ ‫ﹷو ﹷﻣﺎ ﹷﻣ ﹽﹷﺴ ﹷﻨﺎ ﹻﻣﻦ ﹽﹹﻟ ﹹﻐ‬

‫ﻮب‬
And Exhaustion Did Not Come To Me At All.

[Surah Qaaf (50), Verse 38]
319
In other words, I did not feel any exhaustion (tiredness) in creating
the Skies and the earth.
(117).
‫ﹷﻓﺎ ﹻ ﹽﹷن اﷲ ﻏﹷ�ﹻ ٌﹽي ﹷﻋ ﹻﻦ اﻟ ﹷْﻌﺎ ﹷﻟﻤﹻ� ﹷن‬
So Allah Is Independent of The Entire Universe.

(118).
ٍ ‫ﹷو ﹷﻣﺎ ذﹷﻟﹻﻚﹷ ﹷﻋ� ﹷ� اﷲﹻ �ﹻ ﹷﻌﺰﹻﻳﺰ‬
And This Is Not Challenging For Allah, At All.

[Surah Ibrahim (14), Verse 20]
(119).
‫ﹷو ﹷﻣﺎ ﻧ ﹷ ْﺤ ﹹﻦ ﺑ ﹻ ﹷﻤ ْﺴﺒﹹﻮﻗﹻ� ﹷن‬
And We Were Not Defeated.

[Surah Al-Waaqi’ah (56), Verse 60]
In other words, None can supersede or defeat Me.
320
(120).
‫ﹷوه ﹷﹹﻮ ﻳﹹ ْﻄ ﹻﻌ ﹹﻢ ﹷوﻻﹷ ﻳﹹ ْﻄ ﹷﻌ ﹹﻢ‬
And He (Allah) Nourishes And Is Free From Eating.

(121).
‫ﹷﻻ ﹷ� ْﺴأ ﹷﻟﹹﻚﹷ رﹻزْ ﻗﹱﺎ‬
And We Do Not Ask You For Sustenance.

[Surah Taa-Haa (20), Verse 132]
(122).
‫ﹷو ﻟ ْﹷﻢ ﹷﻳﻜﹹ ْﻦ ﹽﹷﻟ ٗہ ﹹﻛﻔ ﹱﹹﻮا اﹷ ﹷﺣ ٌﺪ‬
And There Is None Who Is Equal (Partner) To Him

[Surah Ikhlaas (112), Verse 4]
(123).
‫ﻟ ْﹷﻢ ﹷﺗﻜﹹﻦ ﹽﹷﻟ ﹹه ﹷﺻﺎﺣ ﹷﹻﺒ ٌﺔ‬
Whereas He Does Not Have A Wife.

321
(124-125).
‫ﹷو ﻟ ْﹷﻢ ﻳﹹ ْﻮ ﹷﻟ ْﺪ‬
And Nor Is He Born of Anyone (He Is Divinely Self-Existing)

(126).
‫ﻟ ْﹷﻢ ﹷﻳﻠ ﹻ ْﺪ‬
Neither Has He Any Offspring.

(127).
‫�ﻳﻚﹷ ﹷﻟ ﹹه‬
‫ﻻﹷ ﹷ ﹻ‬
He Has No Partner (Equal).

(128-129).
‫ﹷوﻟ ْﹷﻢ ﹷﻳﻜﹹﻦ ﹽﹷﻟ ﹹه ﹷو� ﹻ ٌﹽي ﹽﹻﻣ ﹷﻦ اﻟﺬﹽﹹ ﹽﹷل‬
And He Is Not Weak, So That He May Need Any Supporter.

322
In other words, Even the Kings of the world face humiliation and in
this state of weakness, they require a supporter or helper. Allah is
not like this (i.e. He is free from all such things).
(130).
‫ﹽﹷﻟﻦ ﹽﹹ�ﻌﺠﹻﺰﹷ اﷲﹷ �ﹻي ْاﻻﹷ ْر ﹻ‬

‫ض ﹷوﻟﹷﻦ ﹽﹹ� ْﻌﺠﹻﺰﹷ ﹹه ﹷه ﹷﺮ ﹱﺑﺎ‬
We Will Never Be Able To Be Released From The Divine Control of

Allah On The Earth, Nor Will We Be Able To Flee And Be Released
From His Divine Control. [Surah Jinn (72), Verse 12]
(131).
‫ﺎف ﹹﻋ ْﻘ ﹷﺒﺎ ﹷهﺎ‬

‫ﹷو ﹷﻻ ﹷﻳ ﹷﺨ ﹹ‬
And He Has Absolutely No Fear of Being Pursued.

[Surah Ash-Shams (91), Verse 15]
(132).
‫ﹷو ﹷﺗ ﹷﻮ� ﹽﹷ ْﻞ ﹷﻋ� ﹷ� ا ْﻟ ﹷ� ﹽﹻي ﹽﹷاﻟ ﹻﺬي ﹷﻻ ﹷﻳ ﹹﻤﻮتﹹ‬
And Trust In That All Living One, Who Will Never Die.
[Surah Al-Furqaan (25), Verse 58]
323
Jitne Aib Bashar Kar Sakta
Apne Khuda Ko Lagaate Ye Haiñ
As Many Faults, As A Human Can Be Committing

To Their Deity, All of Them, They Are Attaching
Uch’le Koode Kilaayeñ Khaaye

Sab Khel Us Ko Khilaate Ye Haiñ
He Is Springing, Jumping And In The Air Flipping

All These Games, They Are Getting Him, To Be Playing
Dabke Phoole Simte Phayle

Us Ko Rubber Ka Banaate Ye Haiñ
He Is Deflating, Inflating, Contracting And Expanding

To Be Made of Rubber, Him, They Are Portraying
Mard Bhi Awrat Bhi Khunsa Bhi

Kya-Kya Swaang Rachaate Ye Haiñ
A Man, A Woman And Even A Hermaphrodite, He Is Being

Look At All These Theatrics, Which They Are Conceiving
Apne Khuda Ko Mehfil-Mehfil

Kawr’i Naach Nachaate Ye Haiñ
Their Deity, To Every Type of Gathering They Are Taking

For A Dismal Price, There, They Have Him Dancing
324
Chaaroñ Simt Ek Aan Meiñ Munh Ho
Naach Us Ka Ye Dikhaate Ye Haiñ
In A Single Moment, All Four Directions He Is Facing

Such A Dance, For Him, They Are Exhibiting
Chau Mukhe, Barhama Awr Kaanha Ke

Aage, Sees Niwaate Ye Haiñ
In Front of The Four Faced Idol, Brahma & Kanhaya Bringing

His Head Before Them, They Are Also Now Bowing
Deo Ke Aage Ghant’i Baja Kar

Bam Us Se Bulwaate Ye Haiñ
In Front of The Devil, While The Bell Ringing

The Calls of The Idol-Worshippers, They Have Him Chanting
Ling Jalahri Ki Dandawateñ

Pooja Paat’ Karaate Ye Haiñ
Before The Ling & Vessel For Hindu Ceremonies, Prostrating

Such Ritual Idol Worshipping, They Are Having Him Doing
Katki, Ashnaan Awr Besaakhi

D’ubki Us Ko Khilaate Ye Haiñ
River Bathing & Hindu & Sikh Rituals Celebrating

In All of These, Him, They Are Dipping
325
Zaani, Muzni, Auchaka Daaku
Saare Jh’hoole Jh’hulaate Ye Haiñ
An Adulterer, The Adulterated, A Thief & Bandit Being

In All of These Swings, Him, They Are Swinging
Kaun Si Khwaari Baaki Ch’hori?

Sab Us Se Karwaate Ye Haiñ
Which of These Vile Things Are They Leaving?

In Fact, They Are Making Him Do Everything
The Forty-Ninth Appendix (133-150): The human and animal

capabilities in these actions are well-known and do not require
explanations. Deflating and inflating can be seen in a cat. Contracting
and expanding can be seen in a snake. Males and females use their
specific private parts for specific actions and for those whose parts
do not work then he is less than them in power, then it is necessary
that for the woman he is a man and for that man, he is a woman and
when both these attributes (parts) are present, then by himself he is
a hermaphrodite. If four obscene women are dancing in a gathering,
then imagine a youngster on each side of each of them, and if their
deity can only dance facing in one direction, then he has become less
in power than the three obscene women.
There is no other option and it is compulsory that he faces all four

directions in a single moment. The Hindus regard the Brahma as
having four faces and they believe in Kanhayya as one who dances.
The Tafwiyatul Imaani deity of the Wahabis has taken both these
attributes.
326
Up to this point, there were already one hundred and fifty
statements of the Imam of the Wahabi sect. Further comes the
bouncing of his disciples. The disciples have split into two classes. The
Ghayr Muqal’lideen (non-conformists) and their leader is a
newspaper editor from Amritsar. He only has this much knowledge
that an Urdu editor has. With this, the other type which is forgotten
are those who have the same belief system as those who are like
them in creed and they are themselves adhering to their deviation
and heretic ways. And the Book Chaabuk Laith proved that behind
the name of Islam, they are one of the slaves of the Aariyah and
amongst themselves, their action is deceit and deception.
Here, I must mention those Deobandis who masquerade as Hanafis

and thereafter they even masquerade as Chishti and Naqshbandi to
mislead the Muslims. It must also be noted that the refutation of the
Ghayr Muqallids does not include the Wahabis, because they are
separate from one another, and the refutation of the Deobandis is to
refute the Ghayr Muqallids because they are sacrificed upon them in
their hearts. Amritsari himself acknowledges that their Deen and his
way are the same and he acknowledges him as (the Imam of the
Wahabis) being the helper of the Sunnat and supporter of the Millat.
Hence, handling them is the real task at hand. ‫وﺑﺎﷲ اﻟﺘﻮﻓﻴﻖ‬
Firstly the statements (views) of the accomplices from Deoband, such

as the (Principal) of Madrassah Deoband, Mahmood Hasan Saaheb
etc. have been mentioned. Even though, from behind the veil, he is
fabricating exactly as per their way (principles). Thereafter, is the
turn of the three foundations, Mr Rasheed Ahmed Gangohi, Mr
Qasim Nanotwi Saahab and the successor of them all, Janaab Ashraf
Ali Thanvi Saahab and for those who peruse it (our refutations) with
the eyes of justice, it will serve as a glad tiding of guidance for them
from the Almighty. ‫و ﻫﻮاﻟﻤﻌ�ن و ﺑہ اﺳﺘﻌ�ن‬
327
TWENTY ADDITIONS OF THE DEOBANDIS
Khukal Aibi Poch Khuda Ko

Poojte Awr Pujwaate Ye Haiñ
A Hollow, Defective & Insignificant Deity, They Are Worshipping

Even To Such A Deity, They Are Having Others Praying
The Fiftieth Appendix (158): I (Mufti e Azam) say, For a person to

consume alcohol means that he enters the alcohol into his mouth
which passes through and reaches the stomach, and it is their Aqida
that the deity can also consume alcohol in this way because
according to them, the deity can do for Himself whatever the
servants can do for themselves. So if their deity is not hollow from
within then into what will he enter the alcohol? If the cavity of the
mouth does not exist, then with what will he consume the alcohol?
Shame on such a false deity and upon his cursed servants who
worship him. Now, I do not know if the drunken effect of that alcohol
will increase the strength of their deity and remain in the stomach
and cause such effect or if its secretion will be thrown up through the
mouth, or if there is some other cavity from which it will be excreted.
The Fatwa is sought from the Deobandi chaps regarding this.
Laakhoñ Karoroñ Khuda Ke Pujaari

Phir Tauheed Manaate Ye Haiñ
Millions And Billions of Deities, They Are Worshipping

Yet The Claim of Believing In One Allah, They Are Observing
The Fifty-First Appendix (160): Even though the explanation of this

was published by the respected and senior-most Khalifa of Gangohi,
but all the Deobandis and Wahabis do acknowledge it, that it is this
328
which is the command of the disgraceful evidence of the leader of
their sect, Isma’eel Delhvi, that if the Deity is unable to do something,
then he has become less in power compared to the people. Do
Mahmood Hasan Saahab, Khalil Ahmed Saahab and Thanvi Saahab
etc. or any Deobandi, Wahabi Muqallid or Ghayr Muqallid, have the
mettle to bring an answer, in order to make the Isma’eeli proof
stand, and to remove from over him this severe Kufr, so that they can
decrease even one of their thousands of deities.
Sab Khabreñ Qur’an Ki Jhoot’i

Par’ni Rawa Tahraate Ye Haiñ
All The Messages In The Qur’an, To Be False They Are Implying

Their Own Thinking, Permissible, They Are Regarding
Ab To Uluhiy’yat Bhi Sidhaari

D’hol Se Khaal Ganwaate Ye Haiñ
Now, Even The Divine Oneness, They Are Slaying

From The Drum, The Casing, They Are Squandering
The Fifty-Second Appendix (161): This is just as Gangohi Saahab

wrote Baraahin e Qaati’ah in the name of Ambethi, the veil of which
was unveiled by the scribe himself. It is in Fataawa Gangohi, Volume
2, Page 12, From Muhammad Yahya. In the book of Hazrat, Baraahin
e Qaati’ah, this argument is supported with evdence.
Then, at the end of Marsiyah Gangohi, it has been included in the

writings of Gangohi. Similarly, in order to refute Tanziyah-ur
Rahmaan, he published the Risaala Taqdees-ut Taqdeer in the name
of some other person. This severe Kufr is present in it.
329
Firstly: it has been clearly mentioned in it that in this Kalaamullah
which we recite, every sentence in it can be a lie (i.e. it is possible for
every sentence to be a lie).
The Muslims know that to think in this manner about even a single
sentence of it (The Qur’an) is absolute Kufr.
Secondly: Only that word can be a lie which is a lie in itself. A True
word can never be a lie. So in this sense (according to them), it is not
only possible, but in fact, every sentence of the Holy Qur’an has
become a lie.
Thirdly: If you look at the possibility (permissibility) alone, then in its

sentences is also ‫ﻫﻮ اﷲ‬. In other words, He is Allah. Now based (on
their corrupt view) it is also possible for this to be a lie. In other
words, it is permissible (possible) that He may not be Allah. And Him,
for whom it is permissible (possible) that he may not be Allah, then
for Him to not be Allah is compulsory, for it is totally impermissible
(impossible) for Allah not to be Allah.
So, it has been proven, that according to Gangohi Saahab, Allah, is

not Allah and the Qur’an e Kareem (Allah Forbid) is practically a lie
(i.e. untrue). Are horns found on the head of Kufr? (i.e. there is no
physical sign to recognise such people but they are recognised by
their ugly and corrupt words and actions). ‫اﻧﺎ ﷲ واﻧﺎ اﻟﻴہ راﺟﻌﻮن‬. This is the
reality of the Gangohi Creed!
330
Rab’b Ka Ghazab Ho Wahi Se Pehle
Kis Ko ‘Daal’ Bataate Ye Haiñ
Before Revelation, Full of Wrath, The Almighty Creator Is Being!

As Being Astray, To Whom Are They Referring!
Balke Kaha Imaan Se Khaali

La’anat Ho, Kya Gaate Ye Haiñ
In Fact, He Said, That Without Imaan, He Was Being

May They Be Cursed, What Nonsense Are They Resonating
The Fifty-Third Appendix (164-165): The verses which Gangohi

Saahab used deceptively to ruthlessly slander Muhammadur
Rasoolullah ‫ﷺ‬, and the research concerning the true meaning and
sense (of those verses) can be seen in the Shifa Shareef of Imam Qadi
Iyaadh and in the Mawahib Shareefa of Imam Ahmed Qastalaani and
in the Madaarij of Shaykh Muhaq’qiq and in the Qur’anic Exegesis of
the reliable Ulama.
Here, it is sufficient to understand that Imaan refers to the

comprehensive Commands, the knowledge of which was through
Wahi (Revelation), otherwise it is Muhaal (absolutely impossible) that
any Nabi may not be a Momin before the coming down of Wahi
(Revelation). In fact, even before receiving Wahi, not only do they
possess Imaan, but they are on that Grand Station of Wilaayat e
Kubra, which is a Highest Rank of The Awliyah and the word ‘Daal’ in
the language of the Arabs refers to a lover who is overwhelmed in
the love of the one whom he loves. Even the sons of Ya’qoob ‫��یی ہ �� ۃوہ و��م‬
used this word twice for their Honourable Father, The Nabi of Allah,
and they used it in the sense of the intense and profound love for
Yusuf ‫��یی ہ �� ۃوہ و��م‬.
331
‫ا ﹻ ﹽﹷن أﹷﺑﹷﺎﻧﹷﺎ ﹷﻟ� ﹻي ﹷﺿﻼﹷ ٍل ﹽﹹﻣﺒﹻ� ٍن‬
Indeed Our Father Is Profoundly Immersed In His Love.

‫ﹷﺗﺎﻟ ﹽﻠهﹻ ا ﹻﻧﹽﹷﻚﹷ ﹷﻟ� ﹻي ﹷﺿﻼﹷﻟﹻﻚﹷ ا ْﻟ ﹷﻘﺪ ﹻﹻﻳﻢ‬
By Allah! You Are Still In Your Deep-rooted Self-Absorption.

Further, it must be noted that the women of Misr, who at this time
did not recognise guidance and deviation, but due to the love for
Hazrat Yusuf ‫ ��یی ہ �� ۃوہ و��م‬they proclaimed the same word to Hazrat
Zulaikha:
‫ﹷﻗ ْﺪ ﹷﺷ ﹷﻐﻔ ﹷﹷهﺎ ﹹﺣ ﹱﹽﺒﺎ ا ﹻﻧﹽﹷﺎ ﹷﻟنﹷ ﹷ�ا ﹷهﺎ �ﹻي ﹷﺿﻼﹷ ٍل ﹽﹹﻣﺒﹻ� ٍن‬
Verily, His Love Has Become Embedded In Her Heart. We Find Her
To Be Profoundly Self-Absorbed (In Love With Him).
In all three of these verses, the word ‘Dalaal’ is in the sense of

profound and intense love. Likewise, in the fourth verse, the meaning
is that Almighty Allah found you self-absorbed in His Love so He gave
You a path to His Nearness.
However, with the exception of deviance, the deviants, who are

astray, see nothing else in their faithlessness.
332
‫ﻗﹷﺎ ﹷﺗ ﹷﻠ ﹹه ﹹﻢ اﻟ ﹽﻠ ﹹه اﹷ�ﹽﹷ� ﻳﹹ ْﺆ ﹷﻓﻜﹹ ﹷ‬
‫ﻮن‬
May Allah Slay (Destroy) Them, To Where Are They Falling Back.
Another massive injustice is that, with those two verses (which were
initially mentioned), they also added the verse:
‫ﹷوإﹻن ﹹﻛ ﹷ‬
‫ﻨﺖ ﹻﻣﻦ ﻗ ْﹷﺒﻠﹻهﹻ ﹷﻟﻤﹻ ﹷﻦ ا ْﻟ ﹷﻐﺎﻓﹻﻠﹻ� ﹷن‬
Even Though, Verily Before It, You Were Not acquainted With It.
And they used this to (Allah Forbid) state that the Nabi ‫ ﷺ‬was void of
Imaan before this.
Whereas here, the discussion about the narrative of Hazrat Yusuf ‫��یی ہ �� ۃوہ‬
‫ و��م‬is being mentioned, that before Wahi (i.e. Revelation) You were
not acquainted with it.
The essence (core) of the Ayat (verse) is evidence to this:
�ۖ‫�ن‬
‫٭ ﹷو ا ﹻ ْن ﹹﻛ ْﻨ ﹷﺖ ﹻﻣ ْﻦ ﻗ ْﹷﺒﻠ ﹻ ٖہ‬ ‫ک اﹷ ْﺣ ﹷﺴ ﹷﻦ ا ْﻟ ﹷﻘ ﹷﺼ ﹻﺺ ﺑ ﹻ ﹷﻤ ۤﺎ اﹷ ْو ﹷﺣ ْي ﹷﻨ ۤﺎ اﹻﻟ ْﹷﻴ ﹷ‬
ْ ‫ک ہٰ ﹷﺬا اﻟ ﹹ‬
‫ْ� ﹷ‬ ‫ﻧ ﹷ ْﺤ ﹹﻦ ﹷ� ﹹﻘ ﹽﹹﺺ ﹷﻋﻠ ْﹷﻴ ﹷ‬
﴾۳﴿ ‫ﹷﻟﻤﹻ ﹷﻦ ا ْﻟ ٰﻐ ﹻﻔﻠﹻ� ْ ﹷن‬
We Communicate To You The Finest Narration Because, We Have

Sent Towards You, The Revelation of This Qur’an; Even Though,
Verily Before It, You Were Not Acquainted With It. [Surah Yusuf
(12), Verse 3]
333
In order to conceal their lies, they cut out the beginning of the verse.
This is being dishonest with the Qur’an and this is Tahreef.
‫ﹷواﻟ ﹽﻠ ﹹه ﻻﹷ ﻳﹷ ْهﺪﹻي ا ْﻟ ﹷﻘ ْﻮ ﹷم ﹽﹷ‬

And Allah Guides Not The Unjust.

Mursal e Laa Thaani Ka Thaani

Gangohi Ko Bataate Ye Haiñ
The Equal of That Rasool, Whom No Equal Is Having

To Gangohi, As Such An Equal, They Are Referring
The Fifty-Fourth Appendix (166): This couplet also unveiled one of

their rogue couplets on page 14:
Jahaañ Tha Aap Ka Thaani Wahiñ Ja Pahunche Khud Hazrat

Kaheñ Kyuñkar Bhala Kis Munh Se Maulana Thay Laa Thaani
Here, (Allah Forbid), Rasoolullah ‫ ﷺ‬is being referred to as Rasheed

Ahmed The Second (the Equal). This is an even more wretched Kufr
than that, and the same is being implied in the adjoining couplet.
Diloñ Ko Jhaankte Haiñ Apne Awr Sab Muskuraate Haiñ

Kaha Jab Meiñ Ne Maulana Rasheed Ahmed Thay Laa Thaani
He says here that this is something which cannot be brought out

clearly on the tongue (i.e. he is beating around the bush). In other
words, they just keep it in their hearts and smile about it, that why
would Rasheed Ahmed be the second, when his second (equal) is the
334
Founder of Islam (i.e. Nabi ‫)ﷺ‬. If this is not what is meant, then what
need was there to peep into the hearts and smile about it!
However, in the first couplet, there is a conceivable interpretation,

which can bring him from Kufr towards pure Islam, on the condition
that he likes it and gives permission. If Thaani (Second or Equal) Tarf
e Thaani (i.e. a defendant, or the opposite side) and in Hubal it also
refers to the same Thaani, and those who are astray are its faithful
adherents. The soul of the unbelievers also initially rises (i.e. goes)
towards the sky and it is that towards which the word ‘rises’ (goes) is
being pointed out. The doors of the skies are shut, (and it is said) that
here there is no place for you, and they throw (this soul) down. On
seeing this condition, the adherents are found screaming, ‫اﹹﻋ ﹹﻞ ہﹹﺒﻞ‬. O’
Hubal! To The Top! O’ Hubal! To The Top! But Hubal does not hear at
all and he falls until it reaches the lowest regions of the earth.
Qabr Hai Toor, Wo Rab’b Ye Moosa

Kaise Junoon Pakaate Ye Haiñ
The Grave Is Mount Toor, He Is The Rab’b, Moosa He Is Being

This Is The Shocking Insanity, Which They Are Cooking
The Fifty-Fifth Appendix (167): He has evaded this clear Kufr while
acting innocent. In other words, he is mad and a madman is not
answerable for his crimes. This is real grave worshipping.
Probably, he thought of one doubtful issue at this juncture, that the

ray that struck Mount Toor was a flame (Fire).
335
‫آﻧ ﹷ ﹷﺲ ﹻﻣﻦ ﹷﺟﺎﻧ ﹻﹻﺐ ﹽﹹ‬
‫اﻟﻄﻮرﹻ ﻧ ﹷ ﹱﺎرا‬
And Towards The Direction of Mount Toor, He Saw A Fire (Flame)

[Surah Al-Qasas (28), Verse 29]
So if he saw in the grave of Gangohi Saahab flames (fire) and he thus

lost his senses and then fabricated this comparison, then this
madness has someplace.
Us Ke Kaale Ghulaamoñ Ko Yusuf

Paaji Pan Ye Dikhaate Ye Haiñ
His Dark Slaves, As Yusuf They Are Referring

Such Wretchedness, They Are Exhibiting
Abd e Nabi Shirk, Andhe Ke Bande

Ban Ke Bahut It’laate Ye Haiñ
To Say, Slave of The Nabi, As ‘Shirk’ They Are Declaring

But As Slaves of The Blind, They Are Arrogantly Strutting
The Fifty-Sixth Appendix (168-169): I (Mufti e Azam) say,
Firstly: In worldly affairs, the slaves were regarded as the lowest in

the human race, and among them, the black Abyssinians were
regarded lowest. No matter how vile and worthless a freeman may
be, he will be insulted if he is called a slave. Now, look at where this
person who wrote the Marsiyah connected that which is regarded as
the lowest form of this vileness. This is disrespect (an insult) against a
Nabi of Allah.
336
Secondly: If today, you say to any of the servants of someone that
every one of his daughters is Rasheed Ahmed Thaani, then will they
regard this as being appropriate for Rasheed Ahmed? Indeed not! Yet
according to them, the least honoured are Allah and His Rasool ‫ﷺ‬.
They play with them as they wish (i.e. they say what they wish about
Them).
Thirdly: The strange thing is that (according to them) to call anyone

Abdun Nabi is ‘Shirk’. The text has already gone by in Number 66 and
yet referring to someone as the slave of Gangohi is a comfort to their
eyes and coolness to their heart. What a wretched ‘Shirk’ is this!
Us Ko Muhy Wa Mubqi Keh Kar

Esa Ko Chonkaate Ye Haiñ
As He Who Revives The Dead & Keeps Them Alive, Referring

To Rouse The Attention of Esa, They Are Attempting
The Fifty-Seventh Appendix (170): I (Mufti e Azam) say, O Muslims!

just look at this behaviour of these people. (They are saying that) our
Gangohi brought the dead back to life (i.e. he revived the dead), and
they are saying that the Son of Maryam (Hazrat Esa ‫ )��یی ہ �� ۃوہ و��م‬should
look at this Messiah-ship. This is so openly mocking a Rasool of
Almighty Allah.
If someone is famous due to a certain splendour, then to show the

splendour of someone else to him and say, just look at him or at his
splendour; then in this, there are two angles which are dominant.
The First: Tafdheel (Pre-eminence). In other words, Look! He has

done better than you.
337
The Second: It is to refute the claim of uniqueness by the first person.
In other words, ignore it, be this if the claim is absolute or if it is in
contrast to the other. In other words, it is being said, that you used to
think that only you could do this, now look, there is another one as
well who possesses (this capability), and you used to think that no
one else had that splendour which you possess, but now look it is
present in him. If Zaid is a scribe and neither should Amar’s letter be
referred to be as being better than his and nor is he opposed to his
writing (calligraphy), then why should the letter of Amr be shown to
him, (by saying) that, just have a look at this for a bit. In the first
viewpoint, it is Tafdheel (pre-eminence) over him and in the second,
there is a refutation of his claim and here (in the matter at hand),
both of them are Kufr. In fact here, the angle (viewpoint) of Tafdheel
is the one which is prevalent. In other words, it is being said to Hazrat
Maseeh! Look, you could only do one thing, and that was bringing the
dead back to life and here there are two. In other words, he (claims)
that he brings the dead back to life and also keeps those who are
alive, from dying. Nevertheless, what good is such ambiguity? Now
look at Fataawa Gangohi, Volume 3, pages 34-35: Ambiguity is not
free from insult (Blasphemy). So, to utter them is Kufr.
Note of Caution: With the exception of incorrect idioms, incorrect

poetical construction and incorrect metrical analysis which are found
in both Marsiyahs, it unveils that based on this non-perception to
make the couplet difficult to grasp is a sign of insanity. There is a
torrent of Tafwiyatul Imaani and Gangohi related ‘Shirks’ and their
�
real purpose is to slander and insult the Ambia ‫ ي��م ��م‬.
Here, I have only presented this much briefly, because here the
Qasida demanded it. Further, upon Gangohi Saahab, will be the
Wrath of the Almighty and the Muhammadi Onslaught. ‫ﻋ�ي رﺳﻮﻟہ و �ﻟہ ﺻ�ي اﷲ‬
ٰ ‫ﺟﻞ اﷲ و‬
338
THIRTY-SIX SPECIFIC STATEMENTS OF GANGOHI SAAHAB
Ilm e Ghaib Iblees Ko Maane

Shah Ko Kaho, Jal Jaate Ye Haiñ
Knowledge of The Unseen, For Iblees They Are Believing

When We Attribute It To Our Master, They Are Burning
The Fifty-Eighth Appendix (173): I (Mufti e Azam) say, based on his

own personal perception Gangohi Saahab trimmed this perception of
the deceased author of Anwaar us Saati’ah, that by him showing this
knowledge in Shaitaan and the Angel of Death, he regarded this
proven for Rasoolullah ‫ ﷺ‬on the basis of virtue. On this basis, he said
that on the basis of his perception, the writer (compiler) is equal to
shaitaan, so he should prove knowledge of the unseen in him.
The word ‘Ilm e Ghaib’ was not in the writing of the compiler and the
knowledge which the compiler proved, that itself, Gangohi Saahab
proved from explicit dictum for Shaitaan and he referred to it on his
own accord, as Knowledge of the Unseen and indeed in his creed and
the creed of all the Wahabis, this is Ilm e Ghaib. In fact, (according to
them) it is billions of levels higher than many categories of Ilm e
Ghaib, for according to them, to know how many leaves are on a
tree, is Knowledge of the Unseen. Peruse Number 103.
(According to him) to become aware of just one Nikah gathering is

Ilm e Ghaib. It is on page 49 of the Baraahin e Qaati’ah, To believe
that He has knowledge of the assembly of the Nikah, is written as
Kufr.
So, the knowledge which encompasses the entire earth is the

bouquet of Billions of Ilm e Ghaib!
339
Regarding this, Gangohi Saahab says that the knowledge of the
unseen of Shaitaan is proven by explicit dictum, so prove equal to
him for anyone else. Leave alone having more!
His Agents say that Gangohi Saahab specified this for the lowly and
impure knowledge of Shaitaan, and not for that which is for
excellence. Subhaan’Allah (Shocking)!
Firstly: Is Ilm e Ghaib Grandness or is it impure and lowly? And it is so

exalted and has such majesty, that it is from the Attributes of
Almighty Allah.
Secondly: The Angel of Death is also included (in that statement of

his). Is his knowledge also lowly and impure?
Thirdly: Gangohi Saahab himself writes on page 152 regarding this

argument that, Even if Fakhr e Aalam ‫ ﷺ‬were to be blessed with a
hundred thousand fold more, it is possible; but the proof that He
(Allah) has granted it to Him (‫ )ﷺ‬is not in any Dictum.
Now tell me, to contaminate someone in some impure and lowly

thing is referred to as ‘granting and bestowing’? Are they increasing
the possibility of that which is lowly and impure for Huzoor ‫ ﷺ‬by a
hundred thousand fold?
Kaafir Gumrah Faasiq Kaisa

Kar’ra Lafz Bachaate Ye Haiñ
How Can He Be An Unbeliever, Deviant, Or One Sinning

From The Harsh Word, Him, They Are Strongly Protecting
340
Shafi’i o Hanafi Ke Maanind
Us Ka Khilaaf Manaate Ye Haiñ
Similar To The Shafi’i & Hanafi Differences Being

His Clearly Corrupt View, They Are Regarding
The Fifty-Ninth Appendix (176-180): Have you seen how far the
wretchedness and evil of Imkaan e Kizb (the possibility of lies for
Allah) have dragged him?
‫ﹷو ﹷﻣ ْﻦ اﹷﻇْ ﹷﻠ ﹹﻢ ﹻﻣ ﹽﹷﻤ ﹻﻦ ا ْﻓ� ﹷ ﹷ�ى ﹷﻋ� ﹷ� اﻟ ﹽﻠهﹻ ﹷﻛ ﹻﺬ ﹱﺑﺎ اﹹ ْوﻟﹷـ�ﹻﻚﹷ � ْﹹﻌ ﹷﺮ ﹹﺿ ﹷ‬
‫ﻮن ﹷﻋ� ﹷ� ﹷرﺑﹽﹻه ﹻ ْﻢ ﹷو ﹷ� ﹹﻘﻮ ﹹل اﻻﹷ ْﺷ ﹷهﺎ ﹹد‬
‫ﹷهـ ﹹﺆﻻء ﹽﹷاﻟ ﹻﺬ ﹷ‬

‫ﻳﻦ ﹷﻛ ﹷﺬﺑﹹﻮاْ ﹷﻋ� ﹷ� ﹷرﺑﹽﹻه ﹻ ْﻢ اﹷﻻﹷﻟ ْﹷﻌ ﹷﻨ ﹹﺔ اﻟ ﹽﻠهﹻ ﹷﻋ� ﹷ� ﹽﹷ‬
And Who Is More Unjust Than Him Who Attributes A Lie To Allah.
They Will Be Presented Before Their Rab’b, And The Witnesses Will
Say, These Are Those Who Attribute Lies Towards Their Rab’b.
Indeed, Allah’s Curse Is Upon The Unjust. [Surah Hud (11), Verse 18]
The Fatwa (regarding the matter at hand) is the original one written
and stamped with the official seal by Gangohi, which is written in the
well-known calligraphy style of his Fataawa and is present and its
copies were made. One photo (i.e. copy) of it is in Sarkaar e Madina
and there are many in India.
The First time was in Rabi ul Aakhir 1308 Hijri in Meerut itself, as at
that time it was in his own territory, where it was printed and
published. (It was then) that he was asked to take accountability for
this and thereafter Gangohi Saahab lived for a further fifteen years.
341
He died in 1323 Hijri. He never said that this Fatwa was not mine.
Now after his death, his followers reject it (being his) and they have
also added one Fatwa in his Fataawa, that the one who accepts the
occurrence of lies is a Kaafir, but what benefit is there in this because
by this, it proves the Takfeer of Gangohi Saahab. You did not do it
yourself. You did it through his mouth (i.e. his words) that it is
complete and expressive. The joke is that those Fataawa are from
1307 Hijri and 1308 Hijri, so even if it were, it has become annulled.
O Muslims! For Allah’s Sake, Be Just!
Firstly: This is such a massive, wretched and filthy Kufr that till this
day even no Hindu, Fire-worshipper, Aariyah or Jew must have
uttered, that his deity is a liar and deceitful. This was published and
attributed to Gangohi Saahab, it was refuted and Gangohi Saahab
was charged with Kufr due to it, and Gangohi Saahab lived a further
fifteen years thereafter and did not reject it at all (i.e. he did not
reject that it was written by him), so will any intelligent and sane
person accept this? If even a single letter was differed compared to
his actual writing, due to which such a serious charge of Kufr fell
upon him, he would have shrieked and he would have published
posters upon posters, saying that this is a false accusation against me
and that my actual Fatwa had this, and it was changed to this, and
not all the Fataawa.
Being charged with such a severe Kufr, that such an example cannot
be found from even a Padri or from any Aariyah, was published in
Gangohi Saahab’s name, it was strongly refuted, he was charged with
Kufr and still, Gangohi Saahab remained silent for fifteen years, and
with the same silence, he went towards the domain of silence (i.e.
death overtook him). As long as he was alive, all his people and thugs
were also silent and in deep slumber. When he was overtaken by
death, this rumour started, that it was not his Fataawa. It was easier
342
for them to say that Gangohi Saahab himself did not exist. The people
had simply and wrongly just imagined an unformed body and an
appearance. In this way, the decision would have been made and the
verdict given, not only related to this one Kufr but related to all his
Kufr statements and deviant beliefs.
Secondly: I need you to be just in this regard.
‫ز ز ز م‬
‫�ن � �� آٓ آن رر رآآرے ك رر وو س رآآر� �ف�هآآ‬
Gangohi Saahab wrote in Baraahin, page 2, The Matter of Imkaan e

Kizb is not something which someone has just taken out anew.
There is disagreement on it amongst the earliest scholars, as to
whether Khalf e Wa’eed (For Allah to act different from what He
Said) is permissible (possible) or not. To reproach in this regard is to
reproach the Masha’ikh of the past. Imkaan e Kizb (possibility of
lies) is the branch of Khalf e Wa’eed.
Then on page 78 of his Risaala Taqdees, he said, There is debate

regarding permissibility (possibility) of occurrence (of lies).
On page 79 he says, The argument (discussion) is with regards to the

permissibility of occurrence and not about the permissibility of it
being possible (to lie for Allah).
On page 24 he says, some regarded occurrence (of lies) to be

permissible.
He then himself explained the meaning of Jawaaz e Wuqu’ee

(Permissibility of Occurrence). He says on page 19, The meaning of
permissibility is in two meanings (two senses). One is the
343
permissibility of occurrence, by the occurrence of which, no
impossibility is necessitated.
From this, it has become apparent that amongst the early scholars
there is a difference of opinion regarding the permissibility of the
occurrence of Khalf e Wa’eed.
One group regards it permissible to occur and there is no

impossibility in this occurrence and to reproach in this regard is to
reproach the past Masha’ikh.
Now look at page 21 of the same Taqdees: Kizb (Lies) is the category
and Khalf e Wa’eed is a branch of it, and this balance is even known
by a logician, that the evidence of the branch makes the evidence of
the category necessary and compulsory. Thus, to say that the one
who believes in Jawaaz e Khalf e Wa’eed is not one who believes in
Jawaaz e Kizb is a one-sided clause. Can anyone assume that the
past Ulama e Mutakal’limeen acknowledged the existence of the
branch, but they did not acknowledge the existence of the
category? Thus, it is necessary that they acknowledged the Jawaaz e
Kizb (Permissibility of Lies) and this is the same article which is at
the beginning of Baraahin e Qaati’ah, that there was a difference of
opinion amongst the early (former) Ulama regarding Khalf e
Wa’eed, and Imkaan e Khalf (possibility of Khalf) is the branch
(class) of Imkaan Kizb. In other words, Kizb is the category and Khalf
e Wa’eed is its branch (class).
Look how clearly it has been said that the Madhab of those early
scholars is that there is no improbability in the occurrence of lies for
the Almighty and to reproach in this regard is to reproach the former
scholars. All this is mentioned in your famously published books.
344
The same has been mentioned in those Fataawa of Gangohi in this
manner: You should not call him a Kaafir or a Deviant Bid’ati,
because the occurrence of Khalf e Wa’eed is accepted by a large
group of the Ulama of the past (predecessors) and it is obvious that
Khalf e Wa’eed is specific and Kizb is general, and the existence
(presence) of the branch (class) is mandatory for the category. Thus,
the meaning (i.e. the sense) of Wuqu’ e Kizb (i.e. occurrence of lies)
is correct (valid).
Observe! It is the same article (sense) and the same proof which until
now you have been writing in your published books. The only
difference is that here you acknowledged that there was no
improbability in Wuqu’ e Kizb e Ilaahi and there you acknowledged
the essence and substance of Wuqu’ (the occurrence). Both are alike
in being certain, absolute and unanimous Kufr. Thus, this difference
also is only in words. In reality, even this much difference also does
not exist. Khalf e Wa’eed is in the meaning of pardoning (of sins) and
thus the proponents regard it as being the Mercy and the Grace of
Allah Almighty.
The explanation concerning this is itself present in Taqdees. It is on

page 23, Even if there is no condition, Almighty Allah is still having
the power of Khalf. For example, even if one does not repent, then
to pardon is within His Power.
Further, on behalf of those who support the permissibility

(Possibility), he quotes, Wuqu’ e Khalf is permissible (possible). This
is because to pardon a sinner is (due to) Grace and Honour and that
is pleasing.
345
Look, he has referred to pardon and forgiveness as Khalf, and pardon
and forgiveness are most certainly occurring, and like those Fataawa,
he has also clearly said here that, Kizb is the category and Khalf is the
branch (class).
And he further said that proving the category necessitates and makes
compulsory the proving of the branch. So, how then did he say
without any care that, it is this which is the Madhab of the early
scholars, that Kizb e Ilaahi occurs and the meaning of occurrence of
lies is valid and to reproach regarding this, is to reproach the former
Masha’ikh?
Has this Fatwa not caused even more strife, upon which you are
creating uproar? The books which you have published are openly
announcing that, which is in that Fatwa.
Thirdly: It is on page 31 of the Deobandi Risaala Iskaat ul Mu’tadi,

The Madhab of that person who accepts the permissibility of Khalf
Fil Wa’eed cannot change, by interpretation. The purpose of the
Fataawa in this regard is to show whether he has become a Kaafir
or not by accepting Wuqu’ e Kizb. On the basis of this conjecture
the author of Musayarah who quoted the matter of the Grand
Ash’ari Scholars, as to whether they agreed with the matter of
Wuqu’ e Kizb or not (and) what was the ruling about them.
Look! He is clearly showing that the Grand Ash’ari Scholars and the
Early Scholars were in agreement regarding Wuqu’ e Kizb e Ilaahi.
And then still
Namoodaar Cheezeñ Ch’hupaane Se Haasil
Visible Things Are Obtained (Unveiled) By Concealing
346
Subhaan’Allah! The same famous writing style of the Fatwa, the
same signature, the same stamp (seal) the same style of presenting
the texts and yet for fifteen years Gangohi remained silent and
during his lifetime, all his accomplices also remained silent and
dumb-founded.
If dust is thrown over them all (i.e. if all are concealed), your books
being unveiled and exposed are singing the same thing. When the
subject matter is the same and the proofs are the same, what will
you achieve by rejecting the existence of the Sun?‫( � �� اا��دد‬i.e.
that kufr which has been written, cannot be denied).
‫�ة ﹻ�ﹷ ْﻛ�ﹷ�ﹹ ﻟ ْﹷﻮ �ﹷﺎﻧ ﹹﻮا ﹷ� ْﻌﻠ ﹹﹷﻤ ﹷ‬

‫ﻮن‬ ‫اب ْاﻵ ﹻ ﹷ‬ ‫ﹷﻛ ﹷﺬﻟﹻﻚﹷ اﻟ ﹷْﻌ ﹷﺬ ﹹ‬
‫اب ﹷوﻟ ﹷﹷﻌ ﹷﺬ ﹹ‬
Such Is The Affliction, And Undoubtedly, The Affliction of The

Hereafter Is The Most Severe. How Good It Would Have Been, Had
They Known (Realised). [Surah Al-Qalam (68), Verses 33]
Mujh Ko Bhai Kaho Ki Tohmat

Maula Tujh Par Ut’haate Ye Haiñ
The Allegation, That To Me As A Brother, You Should Be Referring

O My Master, Upon You, This Lie, They Are Attributing
Apne Hee Munh Mal’oon Huwe Khud

Naar Meiñ Daar Ch’hawaate Ye Haiñ
By Their Own Mouths, Cursed They Are Being

In Hell-Fire A House, They Are Thatching
347
La’an Iblees Par Awroñ Ke Munh Se
Apne Hee Munh Ki Paate Ye Haiñ
Through The Mouths of Others, Cursed Iblees Is Being

The Curses of Their Own Mouths, They Are Receiving
The Sixtieth Appendix (182): Allahu Akbar! Such an open lie and such
a wretched accusation they are making and that too, on Whom? On
Muhammadur Rasoolullah ‫ﷺ‬. Ah! Alas!
(The Beloved Rasool ‫ ﷺ‬said),
‫ﺣﹹﺒﻚﹷ ﹽﹷ‬
‫اﻟ� ْي ﹷء � ْﹹﻌ ﹻ� ﹷو�ﹹﺼﹻ ﹽﹹﻢ‬ ‫ﹽﹹ‬
Your Love For A Thing Makes You Blind And Deaf
The love for Isma’eel and support against Rasoolullah ‫ ﷺ‬has made
him so blind and deaf, that Gangohi Saahab could not even
remember what he wrote on page 145 of the same part that, The
Fabricator is cursed, for he attributes lies to Fakhr e Aalam ‫��یی ہ �� ۃوہ و��م‬.
Further he says on page 21, The Fabricator is cursed.
Rasoolullah ‫ ﷺ‬says in the Mutawatir Hadith that, One whom

intentionally attributes a lie towards Me, should secure his place in
hell.
It is on page 27, volume one of Fataawa Gangohi, It is a Sahih Hadith

that when a person curses someone, then if that person is deserving
of that curse, then the curse falls upon him, otherwise it reverts
towards the person who is cursing.
348
Here, Gangohi Saahab is referring to one who fabricates (attributes
lies to Nabi ‫ )ﷺ‬as being cursed and yet he is himself fabricating a
Hadith, so he is referring to himself as being cursed. So, initially, if he
was deserving of it, then it has directly fallen on him, otherwise his
own has reverted and fallen upon him.
Baap Ko Apna Qareeb Bataana

Gustaakhi Tahraate Ye Haiñ
To Regard Your Father As Close To You Being

As An Insult & Blasphemy, This, They Are Regarding
Shah e Rusul Ko Bhai Kehna

Maañ Ka Doodh Banaate Ye Haiñ
As A Brother, To The King of Rasools, To Be Referring

Like The Mother’s Milk, Permitted, This, They Are Making
The Sixty-First Appendix (183-184): O Muslims! You heard earlier

how Gangohi Saahab revolted when it was simply said about Haji
Imdaadullah Saahab, We met with him, and this was not even such a
word which should cause a such furore.
Almighty Allah speaks about His accepted (Beloved) servants by

saying,
‫ﹽﹷاﻟ ﹻﺬ ﹷ‬
‫ﻳﻦ ﻳﹷ ﹹﻈ ﹽﹹﻨ ﹷ‬
‫ﻮن اﹷﻧ ﹽﹷ ﹹهﻢ ﹽﹹﻣﻼﹷﻗﹹﻮ ﹷرﺑﹽﹻه ﹻ ْﻢ‬
(They Are) Those Who Have Complete Faith That They Are To Meet
With Their Rab’b (Creator). [Surah Al-Baqarah (2), Verse 46]
349
Rasoolullah ‫ ﷺ‬said,
َ َ
‫َ� نْن ٔأ َ� ب �ب ِ� قَ� َأء أ�� ِ� ٔأ َ� ب �ب أ�� ُ� ِ� ق َ� َأء ُه‬
One Who Loves To Meet Allah,

Almighty Allah Loves To Meet Him.
I am also now remembering that statement that One who says his
father to be near (close to him) is to be disowned (for being
disrespectful).
However, (according to them) to say that Rasoolullah ‫ ﷺ‬is our big

brother and we are His ‫ ﷺ‬small brothers, neither causes one to
become disowned nor does it cause him to lose all goodness. Rather,
they have fabricated a Hadith attributing it towards Rasoolullah ‫ ﷺ‬to
keep established that which he (their corrupt leader) has said and
this was because it was mentioned by their biggest religious father,
Isma’eel Jee.
If they had any Imaan, then they would have understood this much, if
that was to be unfortunate, then this is indeed faithlessness and
deception and if that led to being disowned, then this is to become a
Kaafir. But then (according to them), when the Rasool’s honour is less
than the father and equal to the big brother, then by itself this
objection is not imposed, for that matter was regarding the father
and the Peer, so where is the rank of the big brother that high!
‫ﻳﻦ ﻇﹷ ﻠ ﹹﹷﻤﻮا اﹷ ﹽﹷي ﹹﻣﻨ ﹷﻘﻠﹷﺐٍ ﻳﹷﻨ ﹷﻘﻠﹻﺒﹹ ﹷ‬
‫ﻮن‬
350
Mit’ti Mein Milna Mit’ti Se Milna
Ek Hai Yuñ Chandraate Ye Haiñ
To Be Mixed In The Sand And With The Sand To Be Meeting

Both To Be One, Deceptively, They Are Saying
Peet’h Rasoolullah Ko De Kar

Kaisi Awndhi Gaate Ye Haiñ
By Showing Their Backs To Him, Rasoolullah, They Are Betraying

Look At What An Upturned Tune, They Are Singing
The Sixty-Second Appendix (185): I (Mufti e Azam) say, Look at the

faithlessness and the deceit which is being displayed, simply to
support that which Isma’eel blasphemed against Rasoolullah ‫ﷺ‬, that
to meet with the sand (i.e. rest on the sand) is referred to as being
mixed in the sand. This is definitely not the case. This is a blatant lie!
Firstly: The walls of every house are connected and attached to sand,
but it even enters up to the foundation. Thereafter, when the Royal
Fort is constructed and completed, only an insane and completely
mad person will say that the entire Fort has been mixed in the sand.
Secondly: If you place money on the sand, no one will say that the
money is mixed in the sand and if silver filings fall on the dust and
become mixed with the dust, then it will be said that the silver
(filings) have become mixed (blended) in the sand.
Thirdly: When Gangohi Saahab is seated on the ground, then at that

time, his body including his trouser was touching (meeting) with the
sand, but no one says that Gangohi Saahab has been mixed in the
sand, and this is not even said for a few days after he will die. Now if
a long time passes and his body disintegrates and decays and
351
becomes mixed and blended with the sand, then now it will be said,
Gangohi Saahab has been mixed in the sand.
Fourthly: Is not making a distinction between ‘From (with)’ and ‘In’,

being done so that he can achieve the purpose of acting innocent (i.e.
as if not knowing what the problem is). If someone left a pole (stick)
with Gangohi Saahab as an Amaanat (i.e. it was entrusted to him) and
it disappears (is lost), then it will be said that the pole disappeared
(was lost) from him or will it be said that the pole has disappeared in
him? According to you, both of these can be said, and it is not
objectionable. ‫ا ن�ا ل�ہ وا ن�ا ��ینہ را ج�ع نون‬
According to them, this is the respect and prestige which should be

afforded to Muhammadur Rasoolullah ‫ ﷺ‬that blasphemy against His
‫ ﷺ‬Grandness is legalised by such manipulation and twisting, and
then they still dare to claim that their Imaan is still remaining.
Subhaan’Allah! Such a (foul) mouth and still they make this claim (of
having Imaan).
Translator’s Note: It must be noted that when in such cases the word
Subhaan’Allah is said, this is done in a show of astonishment. [End]
Istimdaad Kareñ Shaitaañ Se

Shirk Nabi Se Bataate Ye Haiñ
Help From Shaitaan, They Are Seeking

To Seek The Nabi’s Aid, ‘Shirk’ They Are Declaring
The Sixty-Third Appendix (186): I (Mufti e Azam) say,
352
Firstly: They regard it permissible to seek the aid of Shaitaan.
Secondly: They have given him (Shaitaan) pre-eminence over the

Beloved Nabi ‫ﷺ‬, because they regard it as ‘Shirk’ to seek it from Him
‫ ﷺ‬and they regard it permissible from shaitaan. Anyway, why should
this not be the case (for them), you have already heard earlier that it
is indeed Shaitaan who is their Haq Ta’aala (i.e. their deity))?
The ones who printed the Fataawa were crafty (deceitful) here. What
they did was that they erased the question and only wrote the
answer, but the statement is very clear; Where can that which has
been published, be concealed?
Thirdly: To regard it beneficial to request from Shaitaan is to have an

expectation of benefiting from him and you have already heard the
Isma’eeli ruling in Number Thirty-Seven that, To expect such a
matter from any other, is ‘Shirk’.
Alas, from both sides they have been ruined. Neither are they on this
side nor are they on that side (i.e. they are ruined both ways).
Faateha Meiñ Qur’an Ki Tilaawat

Ved Par’hant Sunaate Ye Haiñ
When In The Faateha, The Qur’an We Are Reciting

As The Reading of The Ved, This, They Are Defining
Qur’an Ved Hai Qaari Pandit

Ye Tashbeeh Jamaate Ye Haiñ
The Qur’an Is The Ved, A Pandit, The Qaari Is Being

This Is The Similitude Which They Are Establishing
353
The Sixty-Fourth Appendix (188): I (Mufti e Azam) say,
Firstly: Do not pay attention to that, for the one who is narrating it is
a Wahabi, and Almighty Allah says,
‫ﹷﻳﺎ ا ﹽﹹﻳ ﹷهﺎ ﹽﹷاﻟ ﹻﺬ ﹷ‬

‫ﻳﻦ آ ﹷﻣﻨﹹﻮاا ﹻن ﹷﺟﺎء ﹹﻛ ْﻢ ﻓﹷﺎﺳ ٌﹻﻖ ﺑ ﹻ ﹷﻨ ﹷﺒأ ٍ ﹷﻓتﹷب ﹷ ﹽﹷيﻨﹹﻮا‬
O You Who Believe! If A Transgressor (Sinful Person) Comes To You

With Any Information (News), Then Scrutinise It Thoroughly. [Surah
Al-Hujuraat (49), Verse 6]
And this is not referring to one who is a Wahabi Deviant, and that
too, in such a case (Mas’ala) which is regarding Wahabism, in which
he is a conjecturer (i.e. one who wrongly suspects).
Translator’s Note: In other words, their word should not be heard at

all and it should not be given any credibility whatsoever, as they are
not just ordinary sinners but they are deviants and destructive to our
Imaan. [End]
If some of the Hindus do such things, then it must be known that

there are many customs that the Hindus have learnt from the
Muslims. Presenting this evidence is upon you, that the actual
founders (those who started such a custom) are the Hindus.
This is something which is natural, that the citizens (subjects) are

influenced by the Kingdom (Empire) and the conquered are
influenced by the conqueror. The Muslims came to India as victors
and conquerors and for hundreds of years, they remained as Kings
and Rulers.
354
There were many Arabic words which also became part of the daily
conversations of the Hindus. There was a huge transformation in the
manner of their society. So, if they adopted this way from the
Muslims as well, then what is so impossible about it?
Secondly: To regard this as the mark (symbol) of their religion is a

clear lie. The religious mark of any nation is that by which they are
identified and it becomes a sign of distinction between them and
those who are not of them. Here, if there is any symbolism, then it is
by reading the Ved. So if any Wahabi gets a Pandit to read the Ved in
your Faateha, then you must forbid him by saying, you are charged
with adopting the mark of the Hindus (i.e. you are saying the Ved is
being read and the Ved is the mark of their religion).
(O Wahabi!) You are not aware of the condition of the Muslims. They
recite the Qur’an e Azeem. The recitation of the Ved was the Mark of
the Hindu religion, so the recitation of the Holy Qur’an is uniquely the
Mark and Sign of Islam.
Even after clearly pointing out this difference which is like the clear
difference between the sky and the earth, they still regard it as
emulating (the Hindus). Then (according to them) even Fasting and
Hajj will become disallowed especially that which is Nafil
(supererogatory) because then it would become the emulation and
resemblance of ‘Barat’ and ‘Teerath’ (i.e. Fasting and pilgrimage
which Hindus perform). It will also become disallowed to give alms
during the solar and lunar eclipse because this too will be regarded
(as per you) to be a mark of the Hindus. Here, there is not even such
a distinction, compared to the matter of Faateha, because only that
person will regard emulation and resemblance in it (i.e. in Faateha),
who does not make a distinction between the Glorious Qur’an and
the Ved, or because these commands of the Shariah are contrary to
the command,
355
‫ف‬
‫� فن ت� ششبب ہ بن تفوم �ف�و �� مھ‬
One Who Emulates Any Nation, Is Then From Amongst Them
will be regarded contrary to the inference, and be restricted to the

situation.
Thirdly: You should remember that which is in volume one, page 17

of your Fataawa, The hat of the Christians or the Kurta or the
trouser is not from the marks (symbols) of Kufr, but it is the attire of
that nation. To wear it in India is emulation, and in that country
where the attire of Muslims is also the same, it is not even a sin (to
wear it) there, for there, such attire is not the mark (symbolic attire)
of the Christians.
Subhaan’Allah! There, even the coat, trouser and hat are not the
symbols of the Christians, whereas in the real sense, they are all one
thing, whereas here, for hundreds of years, the custom of Faateha is
present amongst the Muslims. In the Book Tohfa, Shah Abdul Aziz
Saahab has referred to it (Faateha) as being the practice of the entire
Ummat, while here it is being referred to as the Mark of the Hindus
and even the difference between the Qur’an and the Ved have been
suspended.
Fourthly: Why is the Madrassa Deoband not Haraam, Fisq

(transgression) and emulation of the Hindus? It is complete
resemblance of a ‘Paatshaala’ (a village school teaching rudimentary
knowledge). Like them, it has the same purpose, it has teachers, it
has students, it has lessons, it has annual Jalsas (gatherings), it has
examinations, it has the same system of passing and failing students,
the same style of giving awards, and what difference and distinction
is there if you are teaching the Holy Qur’an and that which is
356
connected to it, and they are teaching the Ved and that which is
connected to it! Of what use is this distinction in Faateha, which will
be useful here (i.e. in your Madrassah)?
Fifthly: The leader of your sect clearly wrote in his Siraat e

Mustaqeem that gatherings, feeding and Qur’an Khwaani (Recitation
of the Qur’an together) are better (more virtuous), Do not keep the
sending of reward to the deceased restricted to food. However, if it
is available, then it is better, otherwise, just the reward of Faateha
and Qul is the most exalted.
Further, on page 105 of his Risaala Zabiha published under Zubdatun

Nasaa-ih, he says, If you raise a goat at your house so that its meat
will be good (healthy), and so that it can be slaughtered and cooked
and it can be fed after reading the Faateha of Hazrat Ghaus e Azam
‫ض‬
‫ر�ی ال�ہ � ضنہ‬, then there is no harm in this.
Now, why are you not attributing it to that Haraam? Incinerate it in

the same flames of emulation of the Hindus! According to you, how is
(it regarded as) the Pandit reading the Ved over the cooked food?
Now take heed to what is on page 75 of the Fataawa of Shah Abdul

Aziz Saahab, That food which is for the Niyaz of Hazrat Imam Hasan
and Imam Husain ‫ ر ض�ی ال�ہ ض�یھ�ا‬and if Faateha and Qul and Durood Shareef
are recited over it, it becomes Tabarruk (sacred and blessed). To eat
it is very good.
Now take stock of your Hindu Rituals! (i.e. of that which you regard
as Hindu Rituals and customs).
357
Shah191 Ka Rahmat e Aalam Hona
Har Mullay Ko Dilaate Ye Haiñ
The Mercy Unto The Worlds, Our Beloved Master Being

To Every One of Their Mullahs, This Status They Are Affording
Yaa’ni Ye Bhi Haiñ Rahmat e Aalam

Mullay Khud Kahlaate Ye Haiñ
In Other Words, Mercy Unto The Worlds, They Too Are Being
This Is What The Mullahs, Are Having Others Saying
The Sixty-Fifth Appendix (191): I (Mufti e Azam) say, The Profound

Knowledge of the in-depth and True Realities is bestowed upon The
Men of Profound Truth and through their blessings, their slaves take
a share from it. When this is explained, then it is clear to everyone
that, to include and make their every Mullah a partner in this Grand
Unique and Unparalleled Attribute of Huzoor Sayyid ul Mursaleen ‫��ی ال�ہ‬
��
‫ ت��ا�ی ��یتہ و ی �م و ��م‬is that same utterance which is mentioned in Tafwiyatul
Imaan that, it is like placing the crown of a king on the head of a
cobbler. However, did those whose inner-self had already split apart,
bring about only the outer split from the first day?
This Mercy is through Risaalat (i.e. The Prophetic Station), for it has
been clearly pronounced,
‫ﺎ≈ ا ﹻ ﹽﹷﻻ ﹷر ْﺣ ﹷﻤ ﹱﺔ ﹽﹻﻟﻠ ﹷْﻌﺎ ﹷﻟﻤﹻ� ﹷن‬

‫ﹷو ﹷﻣﺎ اﹷ ْر ﹷﺳ ْﻠ ﹷﻨ ﹷ‬
And We Sent You Not, But As Mercy Unto All The Worlds.
[Surah Al-Ambia (21), Verse 107]
358
In other words, We did not make Your Risaalat, but as a Mercy for all
the worlds. So, The Rahmatulil Aalameen (The Mercy unto all the
worlds) cannot be any other, except Him, who is Rasool ul Aalameen
(The Rasool unto all the worlds) and His Risaalat is universal
throughout the entire universe and in every domain and region, and
that is none other but Rasoolullah ‫ﷺ‬. Thus, even the other Ambia e
�
Kiraam ‫ ی��م ��وۃۃ و��م‬cannot be partners and equal to Huzoor ‫ ﷺ‬in this
Grand Peerless Attribute.
Huzoor e Anwar ‫ ﷺ‬personally says,
ً‫َك خَ�ن ��بخ� � بيُ ب ْن َ� ث ُب ِٕ��َى ة َف ْو ِ�ة خَ�إ ��ةة ً َ بو ُن ِ�بث ْ ت ُب ِٕ��َى �� خَْ� ْ� ةق َك� خ��ةة‬
ِ ِ ‫ِىب ىي‬
Every Nabi Was Sent Specifically Towards His Nation And I Have
Been Sent Towards The Entire Creation (The Entire Universe).
The A’imma e Kiraam have proven the Grand Superiority of The

Beloved Rasool ‫( ﷺ‬over all the other Ambia) through this Blessed
Attribute, but according to the Wahabis, with the exception of
Risaalat, Huzoor ‫ ﷺ‬has nothing more (Look at Number 13).
Why will they accept this as the Unique and Peerless Attribute of
Huzoor ‫ ?ﷺ‬And then they do not regard it to be generalised only for
the other Rasools, but they regard every Mullah of theirs to be a
partner of Mustafa ‫ ﷺ‬in this regard. How great a ‘Shirk’ is this when
it comes to the Grand Eminence of The Beloved Rasool ‫!ﷺ‬
Ignoring the Divine Majesty of Almighty Allah, a wretched rebel from

Amritsar totally ignored the Holy Qur’an and rejected that
Rasoolullah ‫ ﷺ‬is Mercy unto all the worlds.
359
The wretched rebel of Gangoh believes that every Mullah is a partner
to Huzoor ‫( ﷺ‬in this). Their objective is to eliminate the Grand
Virtues of Muhammadur Rasoolullah ‫ﷺ‬, and this is either by
completely rejecting it, or that they should make it so common in
every pathway and street, that no virtue is left in it, and still they
want their claim of Islam to remain.
‫ﻴﻢ ﺑ ﹻ ﹽﹷ‬
‫ﺎﻟﻈﺎﻟ ﹻﻤ� ﹷن‬ ٌ ‫ﹷواﻟ ﹽﻠ ﹹه ﹷﻋﻠ ﹻ‬
And Allah Knows Well The Transgressors (The Unjust).

Fazl e Shah Meiñ Bukhari o Muslim

Sab Mardood Bataate Ye Haiñ
In Our Master’s Virtue, That, Which In Bukhari & Muslim Is Being

Rejected And Condemned, All of This They Are Declaring
The Sixty-Sixth Appendix (192): I (Mufti e Azam) say, How far will the
enemies of Mustafa ‫ ﷺ‬go in trying to obliterate the vastness of His
‫ ﷺ‬Knowledge? They have dismissed the Ahadith of Bukhari and
Muslim. Allah Waahid Qah’haar says,
‫ﺎب ﺗﹻب ْ ﹷﻴﺎﻧ ﹱﺎ ﹽﹻﻟ�ﹹﻞﹽﹻ ﹷ� ْي ٍء‬

‫ﹷوﻧﹷﺰﹽﹷ ْﻟ ﹷﻨﺎ ﹷﻋﻠ ْﹷﻴﻚﹷ ا ْ� ﹻﻜ ﹷﺘ ﹷ‬
And We Have Revealed Upon You This Qur’an, Which Is The

Manifest Enlightenment of All Things. [Surah An-Nahl (16), Verse
89]
360
�‫ﻞ اﻟ ﹽﻠهﹻ ﹷﻋﻠ ْﹷﻴﻚﹷ ﹷﻋﻈ ﹱﹻ‬ ‫ﹷو ﹷﻋ ﹽﹷﻠ ﹷﻤﻚﹷ ﹷﻣﺎ ﻟ ْﹷﻢ ﹷﺗﻜﹹ ْﻦ ﹷ� ْﻌ ﹷﻠ ﹹﻢ ﹷو� ﹷ ﹷ‬
‫ﺎن ﻓ ْﹷﻀ ﹹ‬
(O Beloved) And We Taught You All That, Which You Knew Not. And
Magnificent Is The Grace of Allah Upon You. [Surah An-Nisa (4),
Verse 113]
It is on page 40 of the Baraahin e Qaati’ah of Gangohi, He said the

word ‘Maa’, for it is a word which is for generalising.
It is on page 37, There is no maxim to make a word specific when it

is generalised.
Further detailed discussions regarding the verses can be perused in

Ad Daulat ul Makkiy’yah. What other treatment can there be for such
people, except for,
‫ت اﻟ ﹽﻠهﹻ ﹷﻳ ْﺠ ﹷﺤ ﹹﺪ ﹷ‬
‫ون‬ ‫ﹷو ﹷ�ﻜﹻﻦﹽﹷ ﹽﹷ‬
‫اﻟﻈﺎﻟﹻﻤﹻ� ﹷن ﺑﹻﺂ ﹷﻳﺎ ﹻ‬
But Rather, The Unjust Ones Deny The Verses of Allah.

Naqs Ko Ek Be Asl Riwaayat

Apni Burhaan Laate Ye Haiñ
To Show A Defect, A False Narration, He Is Narrating

As Their Evidence, This, They Are Bringing
361
Raad Ko Uska Raawi Gaayeñ
Kya Be Par Ki Ur’aate Ye Haiñ
The One Who Refuted It, As The Narrator, They Are Quoting
An Unfounded Rumour, They Are Now Clearly Spreading
The Sixty-Seventh Appendix (193-194): Observe their deceit. He

accepted the knowledge of Iblees to encompass the entire earth, and
he regards Rasoolullah ‫ ﷺ‬as being unaware of even that which is
behind a wall, and to do this, he quotes such a rejected narration,
whereas Shaykh Muhaq’qiq (Abdul Haq Muhad’dith Delhvi ‫)ر ض�ی ال�ہ � ضنہ‬
refuted (the existence) of such narration and this (deviant) attributes
this narration falsely to him (to Shaykh Muhaq’qiq).
These are the kind of people, who only take,
‫ﻻﹷ ﹷ� ْ ﹷ‬
‫�ﺑﹹﻮاْ اﻟﺼﹽﹷ ﻼﹷ ﹷة‬
Do Not Approach (i.e. Do Not Pray) Namaaz.

In fact, considering their objective, these people are many levels

worse than them. Their aim is not to bear the effort of Namaaz, but
their aim is to conceal the Grand Virtues of Mustafa ‫ﷺ‬.
Tafwiyatul Imaan Ka Par’hna

Ain e Islam Banaate Ye Haiñ
The Tafwiyatul Imaan, To Be Reading

To Be Absolute Islam, It, They Are Making
362
Yuñ Qur’an Se Us Ko Bar’ha Kar
Jab Tak e Kufr Manjhaate Ye Haiñ
In This Way, Higher Than The Qur’an, It, They Are Holding
Whenever You Look, Kufr, They Are Polishing
Abd e Aziz Tak Imaañ Kab Tha

Islam Aaj Phalaate Ye Haiñ
Up to Abd e Aziz, When Was There Imaan Being

As If Islam Today, Only Now They Are Spreading
The Sixty-Eighth Appendix (195): You have already heard the

statements and claims of Gangohi. Upon this, you will find the
excuses; or rather you will find the biggest excuses and
exaggerations. I (Mufti e Azam) say,
Firstly: Present in what should have been a Fatwa, is a poetic

exaggeration and that too, one which reaches the level of explicit
Kufr.
Secondly: Gangohi Saahab was asked a question about referring to

someone as Qibla (i.e. a term of honour). He responded to this in
volume 2, page 189 of his Fataawa as follows: to say such words of
praise about someone or to write the same is Makruh e Tahreemi.
‫ﻟﻘﻮﻟه ﻋﻠﻴه اﻟﺴﻼم ﻻﹷﺗﹹ ْ ﹹ‬

‫�و�ﹻي‬
(Up to the statement of the Holy Prophet ‫ﷺ‬, do not exaggerate My

praises).
363
How can it be permissible for someone else, when it is disallowed
to go beyond the limits while praising the Grandness of Nabi ‫ﷺ‬.
Such faithlessness, that (they are fine with saying that) every Zaid and
Amr (i.e. Tom, Dick and Harry) can be called Rahmatulil Aalameen,
but to refer to someone as Qibla is forbidden.
The respect of the Qibla is being regarded to be more exalted than

Rasool e Akram ‫ﷺ‬, whereas, as per the command of the Hadith, the
honour of every Mo’min in the Court of Almighty Allah, is greater
than that of the Kaa’ba Mu’azzamah.
Thirdly: It is not the norm of the Muslims to refer to every Zaid and
Amr as Rahmatulil Aalameen and to refer to the honourable
personalities in Deen as ‘Qibla’ and ‘Kaa’ba’ is the publicised (well-
known) norm, but he chose to take a path which was contrary to the
path of the Mo’mineen.
It is in Volume 2, Letter 30 of the Maktubaat of Hazrat Shaykh

Mujad’did,
‫خ‬ ‫خ‬ ‫� تخخ‬ ‫ت‬

�‫�� ددوو�ب � �دد رراا سبعيي دد اا� وو� �� ا رار � �دد �ف ساارر‬
Unlike Those, Who Have No Fortune And Regard Themselves as

independent, and they turn away the Qibla of their attention from
the Shaykh.
364
In the Second Communication to Shaykh Mujad’did, his eldest son
wrote in Volume 1, Page 459,
‫ت‬ ‫ت ۂ‬
‫آٓ آں ذذذاات كعببۂ � اادداات‬
That Personality Is The Kaa’ba of Wishes
He then wrote:
‫ن‬
‫اآن � ��ن‬
That Personality Is The Qibla of The Worlds
The astonishing thing is that all three communications end with ‫وواا�عببووددبّية‬
instead of ‫وواا�س�م‬. So, now the floods of ‘Shirk’ have now gone over his
head. So, what then is his complaint about ‘Qibla’ and ‘Kaa’ba’?
Kisi Ko Qibla o Kaa’ba Kahe Ka Kya Shikwa

Janaab e Qibla o Kaa’ba Pe Shirk Jaari Hai
The joke is that Mahmood Hasan Deobandi has himself written on

page 10 of the Gangohi Marsiyah:
Hawaa’ij Deen o Duniya Ke Kahaañ Le Jaa-eñ Ham Ya Rab’b

Gaya Wo Qibla e Haajaat e Ruhaani Wa Jismaani
In other words, where will we now take our needs of the world, O my
Rab’b? That Qibla of spiritual and physical needs has now departed.
365
��‫�رے � و � � � د� و ا‬
You Are The Qibla and The Kaa’ba of Our Deen And Our Imaan.
However, there it has already been acknowledged as such. In other

words,
‫ی ب�� زور ل�و�ابیی �ا �� ی ب�� زور � ز��یرہ‬
All of That Is Permissible (Legal) For The Wahabi,

Which Is Impermissible (Illegal) For Others.
Niyyat e Ajr Ka Ahl Hai Kaafir

Kufr Ko Kya Chamkaate Ye Haiñ
Worthy of Intending Reward, The Unbeliever Is Being

Look At What They Do, So That Kufr, They May Be Enhancing
The Sixty-Ninth Appendix (196): Now take heed to the personalising

of the Shari’at which is even worse than what has already gone by. It
is in Volume 2, on page 30, If a Christian or a Hindu etc. builds a
Masjid, then what is the ruling about Namaaz there and will there
be any reward in it or not? Is that Masjid under the ruling of a
Masjid or not?
The Answer: If according to an unbeliever, the building of a Masjid

is an act of great Ibaadat, then if he builds a Masjid, it will fall
within the ruling of a Masjid.
366
‫زز‬
�‫� وو � ااے �ررغ ا رار � وو دد‬
This is the acknowledgement of that, which we have said,
Hindu Ko Kya Ahl Samajhte

Apni Daal Galaate Ye Haiñ
Leave Alone Regarding The Hindus As Deserving

In Fact, Their Personal Benefit, They Are Deriving
It is obvious that there is none amongst the open and clear

unbelievers who explicitly reject the Kalima e Tayyibah and the name
of Islam, who believe that the building of a Masjid by a Muslim is an
action which is of great Ibaadat. However, you will find such
Deobandis who are followers of the Gangohi Creed, who are
unbelievers as well, and they also say that constructing a Masjid is an
act of Ibaadat. They have kept this opening in the dark for themselves
and for them as well.
Ye Haiñ Mufeed Nabi Ko Jo Samjhe

Us Par ‘Shirk’ Awndaate Ye Haiñ
He Is Beneficial, But Such, He Who Regards A Nabi As Being

Upon Such A Person, ‘Shirk’, They Are Inverting
The Seventieth Appendix (197): I (Mufti e Azam) say, Here, none

should think that he has said that to regard Hazrat Daniyaal ‫��یی ہ �� ۃوہ و��م‬
being beneficial without Allah’s Giving but by Himself. If one believes
that Daniyaal himself is beneficial, the word ‘himself’ does not mean
self-beneficial, without it being given to Him by Almighty Allah,
because firstly, neither does any Muslim regard this in this sense and
nor will a Muslim regard it in such a sense.
367
Then, Tafwiyatul Imaan, which according to Gangohi Saahab is
greater than the Kalaam of Allah; cut the roots of the difference
between Zaati and Ataa’i (i.e. the difference between what is of the
Self and that which is given by Allah). It is on page 7: Allah has not
given them any power, neither to cause any benefit nor to cause
any loss.
It is in the same book, There is no such intermediary (intercessor) in

the entire skies and earth, that if you believe in him and call out to
him, he will be able to cause you any benefit or harm.
It is on page 11, Then, Be this if you think that they have the power
(capability) to perform these actions by themselves or if you think
that Allah has granted them such power. It is proven to be ‘Shirk’ in
every form.
It is on page 45; They cannot cause any benefit or harm. They are
helpless and worthless.
According to the Gangohi creed, all the rulings in it (in Tafwiyatul

Imaan) are correct, so then he is definitely saying that even if it is
given (bestowed) by the Grace of Allah, it is ‘Shirk’. You have already
observed four refutations of this text (statement) of Gangohi from
Numbers 197 to 199.
I (Mufti e Azam) say, that (after those four), the fifth is that Gangohi
Saahab says that it is only committing Makruh, and he says that even
that, due to the reason of need, is regarded lawful (Mubah), and it is
on page 6 of Tafwiyatul Imaan which is their Qur’an, So, whatever
the Hindus do with their idols, these namesake Muslims (Fake
Muslims) do similar with the Awliya, the Ambia and The Angels
without caring about the consequences, and then they claim to be
368
Muslims. Subhaan’Allah! Such a mouth and this claim! They are
arrested in 'Shirk'.
Now has Gangohi Saahab become a true Mushrik and a False Muslim
or not?
The sixth point to note here is that, In the Hadith, that specific
moment when the lion appears in front of you, is not mentioned, but
it is being said, if you are in such a jungle (wilderness) wherein there
is fear (danger) of a lion (i.e. being confronted by a lion).
So, if there is neither an unbeliever in front of you (i.e. confronting

you), nor is he threatening you, and only due to the danger (i.e. the
risk) that probably an unbeliever will come and threaten me, then
will you practice double entendre and continue uttering ‘Shirk’?
The seventh point is, Why are you complaining about this, because
according to you, Imam Kamaalud’deen Dameeri, Imam Ibn us Sunni,
Hazrat Abdullah ibn Ab’bas and Maula Ali Mushkil Kusha are all those
who taught sorcery (black magic), for it has already gone by that
according to you (Delhvi), from the Ummat all the way up to the
Rasools and from the servants right up to Almighty Allah, all are
‫یبین‬
charged with ‘Shirk’. ‫ا ھم ب�ر ��م‬
Shirk Mubah Hai Balke Hai Sunnat

Fe’l e Rasool Bataate Ye Haiñ
Shirk200 Is Not Only Lawful, But Sunnat It Is Being

As The Action201 of The Rasool, To This They Are Referring
The Seventy-First Appendix (200-201): I (Mufti e Azam) say, and the

shocking thing is that they are accepting some of the ‘Shirk’ of
369
Gangohi Saahab to be Lawful (Mubah) and (Allah Forbid) they believe
that the Beloved Rasool ‫ ﷺ‬committed such.
�
Firstly: This is in his explanation that, Adam and Hawwa ‫ ی��ا ��وۃۃ و��م‬kept
the name of their son Abdul Haarith, the servant of Haarith. You
(Delhvi) are saying that this is that ‘Shirk’ which is Mubah (lawful).
Secondly: You are referring to the Halaf of Rasoolullah which is with

regards to other than Allah, to be the permissible ‘Shirk’ as well and
in Tafwiyatul Imaan which is your Qur’an, there is an open ruling
about both these matters, in other words, a fake Muslim and a
truthful Mushrik.
It is also on pages 7 & 8, someone names his son Abdun Nabi and
someone takes the oath of the name of someone. In brief,
whatever the Hindus do with their idols is done by these fake
Muslims. The truth is that it is ‘Shirk’.
Now spread the information about you being a false Muslim and a
true Mushrik!
Naar e Saqar Meiñ Roshni Soojhi

Kya Andher Machaate Ye Haiñ
In The Fire of Hell, Brightness They Are Seeing

So Outrageously, They Are Behaving
The Seventy-Second Appendix (203): Gangohi Saahab is saying that

there is brightness in the fire of hell, but it is in the Sahih Ahadith of
Anas and Abu Hurairah ‫ ر ض�ی ال�ہ ض�یھ�ا‬that,
370
‫ظ�ار ج�� ظ�م �وداء ظ��ۃۃ‬
The Fire of Hell Is Completely Dark and Empty.
� ‫ض‬
‫�� ی�� ٔئ �ئب �ا‬
There Is No Brightness In Its Flames.
‫�� ظ‬
‫ک�ل ی��ل ��م‬
Like An Absolutely Dark Night
Peruse the discussions related to these Ahadith on page 550, Volume

1 of Fataawa Razviyyah (Original).
And Almighty Allah says,
‫ﹷو ﹷﻣﻦ ﹽﹷﻟ ْﻢ ﻳﹷ ْﺠ ﹷﻌ ﹻﻞ اﷲﹹ ﹷﻟ ﹹه ﻧ ﹱﹹﻮرا ﻓ ﹷﹷﻤﺎ ﹷﻟ ﹹه ﹻﻣﻦ ﻧﹽﹹﻮ ٍر‬
And To The One Whom Allah Does Not Give Light, For Him,
Nowhere Is There Any Light. [Surah An-Noor (24), Verse 40]
In other words, for the one whom Almighty Allah has not kept any
light, in reality, he will not be able to find light anywhere. To kindle a
dark fire and one which gives light is alike in both, but the first is
complete punishment and in the second, the brightness (light) is a
blessing.
371
If there were to be brightness in Jahannam, then it would mean that
in the hereafter, the unbeliever has received a share in the blessings.
And Almighty Allah says,
‫اﻵ�ة ﹻ ﹻﻣ ْﻦ ﹷﺧﻼﹷ ٍق‬

‫ﹷو ﹷﻣﺎ ﹷﻟ ﹹه �ﹻي ﹻ ﹷ‬
And For Him, There Is No Share In The Hereafter.

Uf Be-Baaki! Shah Se Apni

Roti Tak Pakwaate Ye Haiñ
Alas, Such Shamelessness! They Are Having

Their Rotis, They Claim, Our Master Is Cooking
The Seventy-Third Appendix (205): You have already heard this

dream. There, in its marginal notes, he quoted this interpretation of
Gangohi Saahab, Janaab Rasoolullah ‫ ﷺ‬promised that all those who
are connected to Haji Saahab, be it directly or indirectly, will be
protected from a bad death and they will always be adorned with
adhering to the Shari’at.
Firstly: The connection that the interpretation has to the dream is as

much as that which Gangohi Saahab has to Imaan (i.e. none).
However, it has been exposed, that this dream is in fact that which is
merely in the thoughts (imagination) of Gangohi Saahab.
Secondly: Now ask him this, the rulings of your Qur’an Tafwiyatul
Imaan is that He whose name is Muhammad has no power (Choice or
capability) and he cannot even come to the aid of His own daughter,
372
so how is He ‫ ﷺ‬giving a promise (guarantee) of Jannat for all the
Mureeds of Haji Jee.
In brief, you are under the impression that the entire Kingdom of
Almighty Allah is meant for your four walls only. Everything within
your walls is fine and whatever is outside of it, is ‘Shirk’.
‫ﻳﻦ ﻇﹷ ﻠ ﹹﹷﻤﻮا اﹷ ﹽﹷي ﹹﻣﻨ ﹷﻘﻠﹷﺐٍ ﹷﻳﻨ ﹷﻘﻠﹻﺒﹹ ﹷ‬
‫ﻮن‬
Holi o Diwali Ka Khaana Jaa’iz

Jai-Jai Kar Ke Khaate Ye Haiñ
Permissible They Claim, The Food of Holi & Diwali Is Being

Announcing Their Triumph, This, They Are Devouring
Sharbat o Aab e Sabeel e Muharram

Saaf Haraam Karaate Ye Haiñ
To The Sweet Drink & The Free Water of Muharram, Referring

Clearly Haraam, All of This They Are Declaring
The Seventy-Fourth Appendix (206): I (Mufti e Azam) say, In this, he

fabricated the emulation of the Raafdhis, whereas it is complete lies.
That action, which is common in the Ahle Sunnat and in the others as
well, is most certainly not under the rule of emulation. However, they
are not emulating the Hindus in any way by devouring the Pooris and
other items of Holi and Diwali! This is because here the names of the
Beloveds of Allah were included and this caused them to be
incinerated (in enmity).
373
‫ت خ خخ ز‬ ‫ت‬
‫�م ببااددب ا رار دداا وو اارر رر�ل‬ ‫� ��رووعت � آٓ آ� � آآ�ل‬
Neither Are Your Subsidiary Tenets,

Nor Your Primary Doctrines, Firmly Established
Before Almighty Allah And His Beloved Rasool ‫ﷺ‬

You Should Be Extremely Ashamed
TWELVE SPECIFIC STATEMENTS OF NANOTWI SAAHAB
Shah Ke Pichle Nabi Hone Ko

Fazl Se Khaali Gaate Ye Haiñ
Regarding Our Master, The Final Nabi Being

Empty of Virtue, Him, They Are Regarding
Jaise Aise Waisoñ Ke Awsaaf

Itna Is Ko Giraate Ye Haiñ
Like The Qualities of Everyone & Anyone Is Being

To Such A Low Level, This Grandness, They Are Dropping
Haq Par Fuzool Awr Be Rabti Ki

Lim Qur’añ Pe Lagaate Ye Haiñ
Exaggeration To Almighty Allah, They Are Attributing

The Charge of Incoherence, To The Qur’an They Are Attaching
374
Madh Jo Is Ko Samjhe Sahaba
Na Fahm Us Ko Bataate Ye Haiñ
The Sahaba Who Regarded This, As Praises Being,

As Senseless Ones, To Them, They Are Referring
Ab Se Un Tak Ummat Bhar Par

Jaahil Ka Munh Aate Ye Haiñ
From Now, Upto Them, The Entire Ummah Are Being

Totally Ignorant, Is What They Are Taunting
Aik Sahaba Kya, Ke Nabi Par

Ta’an Yahi Barsaate Ye Haiñ
Let Alone The Sahaba, Even When The Nabi, They Are Addressing
The Very Same Reproach, Even Upon Him They Are Pouring
The Seventy-Fifth Appendix (207-213): Every Muslim knows that

Rasoolullah ‫ ﷺ‬is The Final Nabi. From (the Blessed Era of)
Rasoolullah ‫ﷺ‬, The Sahaba e Kiraam, The Mufas’sireen, The Awliya
and the Ulama e ‘Izaam, up to this very day, it is this meaning and
sense of the Khaatimun Nabiy’yeen which has prevailed, and it is this
meaning which is being explained and which has been acknowledged
and accepted (throughout time). So, this is the absolute meaning of
the verse of the Holy Qur’an.
Those who acknowledge and accept this sense of the verse, are those
who are truly steadfast on the Commands of Almighty Allah and they
are acting in accordance with the Holy Qur’an. To acknowledge this
sense and meaning, and to believe that this is from the Grand Virtue
and Exalted Praises of Huzoor e Aqdas ‫ﷺ‬, is from the Zarooriyaat e
Deen (i.e. the Essential Fundamental Principles / Doctrines of the
375
Deen). So, to reject this Virtue and Grandness is to absolutely reject
the Zarooriyaat e Deen, and it is to explicitly blaspheme to belittle
the Grand Station of Huzoor Pur Noor Sayyidul Abraar ‫ﷺ‬.
Firstly: Nanotwi Saahab said that this (i.e. to believe in Nabi Kareem
‫ ﷺ‬being the Final Messenger) is in the meaning and the sense which
is common amongst the Jaahils (ignorant laymen). So, in saying this,
he has labelled all the Muslims from the time of the Sahaba e Kiraam
�‫�� ج‬ ‫ ر ض� ض‬till this day, as being Jaahil (ignorant). Now tell me, is this
‫وان ا�� تن�ا�ى ي �م ا ��ن ضين‬
Kufr or not?
Secondly: He said on page 34, because of negligence, the

understanding of the elders did not reach this subject matter and this
meaning, and then this oblivious juvenile (Nanotwi) said that which
he was intending.
‫ز‬ ‫ز ز ز‬
‫�ه بباا� � �ددك باا دداان ببغ�ط ببرر �ف ر ر� �ے‬
Look at how he has clearly acknowledged, that this uninterrupted

sense and that which is meant by all the Muslims, is a thought which
is stemming from their ignorance. In saying this, the meaning that
Nanotwi Saahab has fabricated is that, which is his brainchild. The
understanding of the Grand Scholars (thus) did not reach this
(fabricated thinking).
I (Mufti e Azam), say, he fabricated this excuse to mean a lack of

attention (negligence). In other words, (he is saying that) from the
�
Sahaba e Kiraam ‫ ر ض� ضوان ا�� تن�ا�ى ي��م ا ج�� ين ضن‬till this very day, all the Grand Scholars
hardly paid any attention to the Necessary (compulsory) Doctrines of
Deen and Imaan (i.e. they neglected this), due to which they erred in
understanding its real reason.
376
In other words, they erred, but an incapable and foolish youngster
from the end of the thirteenth century fired an arrow (i.e. hit the
target). Tell me, is this now the second Kufr or not?
Thirdly: It is he, who is a Jaahil, and one who lacks true

understanding. He is claiming that such a significant and massive
Aqida point was not given due attention by the Grand Scholars (i.e.
was completely neglected by them). In saying this, he is not only
�
addressing the Sahaba e Kiraam ‫ ر ض� ضوان ا�� تن�ا�ى ي��م ا ج��ن ضين‬and the entire Ummat, but
in saying what he said, he has also included Huzoor e Aqdas ‫ﷺ‬. In
other words, he is saying that it is this (incorrect) meaning and sense
that Huzoor ‫ ﷺ‬also understood and it is this which He ‫ﷺ‬
expounded.
I (Mufti e Azam) say, If the followers of Nanotwi wished to distance

these Nanotwi insults from Muhammad ‫ﷺ‬, then it is not something
which is difficult for them to do.
They should present evidence from even one Sahih Hadith, even
though it may be a Hadith e Ahaad, to prove (their false claim) that
the meaning of the verse which this immature juvenile fabricated
was mentioned somewhere by Rasoolullah ‫ﷺ‬, and when they cannot
show (prove) this, and most certainly, they will not be able to show
(prove) such, then they should acknowledge that Nanotwi Saahab has
regarded the Tafseer of the Holy Qur’an which is Mutawatir from
Rasoolullah ‫ﷺ‬, the Sahaba e Kiraam, the Tabi’een and the entire
Ummat, as being void and false.
They must further acknowledge that he gave this Tafseer as per his
own view and in doing so, not only did he include the entire Ummah,
but he also included Rasoolullah ‫ ﷺ‬in this, and he even referred to
Him ‫ ﷺ‬as being ignorant and having no sense, and he (further) said
that He ‫ ﷺ‬was hardly paying any attention to the fundamental
377
doctrines (I.e. he is falsely accusing the Nabi ‫ﷺ‬ of being negligent).
Go on counting! How many Kufr are these?
Fourthly, Fifthly, And Sixthly: I (Mufti e Azam) say, That meaning

(sense) which has been mentioned by Rasoolullah ‫ﷺ‬, by the Sahaba
and by the Ummat, and the sense which they all accepted, and which
all most certainly accepted as being the praise of Rasoolullah ‫;ﷺ‬
here, he has assumed this to be an exaggeration which he attributed
to Almighty Allah, which is directed towards Rasoolullah ‫ ﷺ‬with the
risk of impairment in significance and in doing so, he has levelled the
accusation of there being incoherence in the Holy Qur’an, whereas it
is most certainly mentioned in the level of praise and excellence, and
he has levelled all of those things against Almighty Allah, against
Rasoolullah ‫ ﷺ‬and against the Qur’an. So, are these three Kufr or
not?
Seventhly: I (Mufti e Azam) say, What he said was, There is no virtue

(excellence) in it, in itself. He only mentioned ‘in itself’ (i.e.
essentially) to apply deceit. Parallel to that he spewed out (what he
really meant). He said, Why then will it be regarded as being proper
(correct) in the position of praise?
Is the same virtue mentioned in the Station of Praise, that it should

be in itself (Biz-Zaat), and in the Nanotwi creed is the Nubuw’wat of
all the other Ambia Bil-Gharz (i.e. as a temporary attribute or
condition) and none of their Nubuw’wat is in itself (i.e. essentially
and originally)? Then, why has the Holy Qur’an continuously praised
them with Nubuw’wat?
The deceit of this craftiness will revert towards them in such a way,
that even after thousands of Kufr are proven, they will be unable to
free themselves of it.
378
Nevertheless, when it is established that it is from the station of
praise is from the essential fundamental principles (doctrines) of
Deen, then as per the Nanotwi creed, due to them regarding it as not
being a virtue that is essential to them (i.e. one that remains always),
it can never be regarded valid in any way. So, it has become explicitly
obvious tat, he regards this Word of Allah to be incorrect. Is this kufr
or not?
Eighthly: I (Mufti e Azam) say, He proceeded to further expose

himself, and clearly played this game by implying that leave alone it is
a virtue which is essential in itself or it is temporary, in fact, it is not
included in the virtues at all. This is similar to mentioning the
condition of every insignificant person. This is very severe kufr. This
completes ten. In other words, ten of Nanotwi Saahab’s Kufr are
found in just one statement (phrase) of his, and that too has been
explained briefly here. Otherwise, further explaining (those ten) will
unveil and prove thousands of Kufr.
Dhoka Khul Gaya Chand Warq Par

Phir Wahi Palt’a Khaate Ye Haiñ
After A Few Pages, Unveiled His Deception Is Being

Then Towards His Initial Words, He Is Reverting
Shah Ke Baad Nubuw’wat Taaza

Paak Khalal Se Bataate Ye Haiñ
After Our Master, Nubuw’wat They Are Refreshing

Free From Any Hindrance, To This, They Are Referring
379
Aap Hee Kaafir Aap Hee Mukfir
Apni Aap Hee D’haate Ye Haiñ
Themselves Unbelievers, Themselves Kaafir They Are Making

Themselves, They Are The Ones Who Are Annihilating
The Seventy-Sixth Appendix (214): You have already heard that on

page 33 Nanotwi Saahab rendered Finality in the Era and Finality in
Person completely void and rejected all of it and on page 11, he
himself said regarding Finality in the era, that the one who rejects it
will also be a kaafir. So in his own word, has he also become a Kaafir
or not? More than this, what have the Muslims said about Nanotwi
Saahab, which has caused such mayhem amongst his cohorts? They
are probably thinking that the Muslims have said that he is most
certainly a Kaafir, and he said in a dubious manner that, he will be an
unbeliever.
This is incorrect. By him having a doubt about the one who rejects
Khatm e Nubuw’wat, is he not thereby adding one more Kufr to his
list of Kufrs? In fact, he said this using the future tense. In other
words, he is not as yet an unbeliever, but he will only be regarded as
an unbeliever 11 pages later. Look at how true his prediction has
come, even though the Shari’at will say the same thing even now,
that even if he intends declaring it Kufr twenty-four years later, he
has already become a Kaafir now. ‫واﻟﻌﻴﺎذ ﺑﺎﷲ‬
Awr Khuda-oñ Ka Wo Khuda Ho

Rutba Is Meiñ Bar’haate Ye Haiñ
The Deity of Other Deities, He Is Being

In This Way, His Grandness, They Are Praising
380
Mushrik Ko Isbaat Butaañ Ki
Ye Burhaan Bar’haate Ye Haiñ
As Confirmation of The Polytheists Idol-Worshipping

This, As A Proof, To Them, They Are Handing
The Seventy-Seventh Appendix (216): Nanotwi Saahab tried to

mislead and dupe the Muslims into believing that except for Huzoor
‫ ﷺ‬there are six other Khaatamun Nabiy’yeen. In order to deceive
them, he said that by Him ‫ ﷺ‬being a King by Himself, there is not as

much virtue and honour, as it would be in Him ‫ ﷺ‬being lauded as the
King of Kings. This disgraceful proof will in fact negate the Tauheed
and the idol worshippers will then say the same thing. (They will say)
that you only believe in one Deity and by them believing in many
deities, they believe in Him as being the Deity of all deities. So, it
would mean that they (the idol worshippers) are the ones who are
praising the Grandness of the Deity.
Now, in order to mend this deep rip, after the book had been printed,
they added two pages of conjectures, and in it, they practised this act
of sacrifice on page 13, One is Divine Sovereignty and the other is
Imkaan e Khaas (i.e. The Distinctive Possibility). In both of these,
there is no distinction between Biz-Zaat and Bil-‘Araz (i.e. being in
itself and being transient i.e. it cannot exist by itself). With the
exception of these two, other attributes are distributed between
both types (categories). If the restriction (condition) of Biz-Zaat and
Bil-‘Araz is attached to any attribute and if that attribute to which a
condition has been attached is observed, then there will be no
scope for the second category. So the other senses are empty (void)
of this, and the benefit of the Divine Sovereignty, is in its existence
by itself, and the existence of the possibility is transient (temporary
i.e. not able to self-exist).
381
I (Mufti e Azam) say, This is in fact not refuting idol-worshipping, but
it is in fact certifying it. Even the idol-worshippers do not regard other
deities as being Waajib ul Wajood, so where does the need arise to
present the narrative of Maujood Biz-Zaat and Bil-‘Araz (i.e. to exist in
itself and to be transient in existence). They accept it is a deity and
deity is in the third sense, which is apart from Maujudiyyat Biz-Zaat
and Maujudiyyat Bil-‘Araz. You (O Deviant) have already explained
that the other senses are of both types. Somewhere it is Biz-Zaat and
somewhere it is Bil-‘Araz, so the deities are also of two types, The
Deity who is Self-Existent and the idols which are not deities in the
real sense but are transient and not self-existing.
So, that which you have said about Six Khaatamun Nabiy’yeen can
also be proved in six deities and then it will be proven in fifty-six
thousand deities to a greater extent. (As per this corrupt theory of
yours) the more the deities increase in number, the greater the
Majesty of the Almighty will increase (as per you), because (as per
your theory) it would mean that He is the Deity of such a massive
number of deities.
So, from that which you were fleeing, that, in there being six, the
grandness which is found in the virtue of Khaatamun Nabiy’yeen ‫ﷺ‬
increases, then, in accepting six deities, in the same way (according
to your corrupt theory) there will also be greater grandness for the
Almighty! Indeed (that which you said on) page 3, has become the
clamour around your neck.
‫ذﹷﻟﹻﻚﹷ ﹷﺟﺰﹷاء ﹽﹷ‬

It Is That Which Is The Punishment For The Unjust.

[Surah Al-Maa’idah (5), Verse 29]
382
He then scattered this filth of ignorance and foolishness that, This
doubt, only those should have, who equate His ‫ ﷺ‬Nubuw’wat to
Allah’s Divine Sovereignty. In other words, by accepting that as
many, to accept this as many, and through that Oneness, they are
prepared to bring Imaan in this Oneness.
This is utter madness to present cases for dissolution. It is sufficient

to issue the evidence elsewhere. What need is there for parity?
Khalq Se Us Ka Tanaasub Gaa Kar

Arba’a Meiñ Usay Laate Ye Haiñ
By Singing That, Comparable To The Creation He Is Being

In The Ratio of Four, Him, They Are Now Bringing
Ham Ko Ghulam Se Jo Hai, Woh Nisbat

Haq Ko Ham Se Bataate Ye Haiñ
The Connection To Our Servants, Which We Are Having

Such A Connection Between Allah And Us, They Are Claiming
Ye Zaat e Tarafain o Wast Hai
Yuñ Tathlees Manaate Ye Haiñ
On Both Sides And In The Middle, He Is Being

In This Way, Three Deities, They Are Observing
The Seventy-Eighth Appendix (217): I (Mufti e Azam) say, The verse

of the Holy Qur’an is saying that How do you equate My creation to
Me? Look at yourselves, that your slaves are not equal to you, they
are not shareholders with you in your wealth, whereas your having
power (ownership) over them is only metaphorical (i.e. in the worldly
sense) and you are not their Creator. So, how can My Creation,
383
Whose Creator and True Owner I am, be equal to Me (i.e. how can
they be a partner to Me?)?
Now, this (deviant) has taken this to mean that, those connections
which Allah has with the servants, He likens them to those
connections which the servants have with their servants. In other
words, he is saying that Allah has such a connection to you as you
have to your slaves. ‫�ﻌﺎ�ي اﷲ ﻋﻤﺎ �ﻘﻮل اﻟﻈﺎﻟﻤﻮن ﻋﻠﻮا ﻛﺒ��ا‬
This is ‘Arba’a Mutanaasiba (i.e. the ratio of three known and one
unknown) and Arba’a refers to four things. In it, the first is connected
to the second. The Third has a similar connection to the Fourth, like
2, 4, 6, 12.
Two is half of Four. Similarly, six is half of twelve, and sometimes

there are only three things. Firstly, just as the first has a connection
to the second, the second has a connection to the third, like in the
case of 2, 4, 8.
Two is half of four and similarly four is half of eight. Such a

connection is referred to as the connection of division in extreme and
mean ratio. In other words, two extremes and one in the middle, like
in the case of the above-mentioned format. In this, two and eight are
both the extremes and Four is the middle, because it has been
attributed (i.e. connected) to both sides. This is how Nanotwi Saahab
has regarded Almighty Allah. In other words, the connection which
Allah has to us is the exact connection which we have to our slaves
(servants). So Allah and the slaves are both extremities, and we are in
the middle and all three are similarly proportionate to each other, so
this has become a distinctive triangle.
384
Shah Sa Har Kas o Naa-Kas Jaane
Ghaib, Ye Aib Dikhaate Ye Haiñ
Everyone High & Low, Alike To Our Master In Unseen Is Being

To His Unseen Knowledge, This Defect, They Are Showing
Ilm e Huzoor Meiñ Bach’che Paglay

Kul Chaupaaye Bhir’aate Ye Haiñ
In Huzoor’s Knowledge, Children & Insane They Are Including

In It, Even All The Cattle & Livestock, They Are Wildly Gathering
In Meiñ Nabi Meiñ Farq Bataawo

Kis La’anat Ki Gaate Ye Haiñ
In Them And The Nabi What Is The Difference, They Are Asking
Look At These Cursed Words, Which They Are Blabbering
TWELVE SPECIFIC STATEMENTS OF THANVI SAAHAB
The Seventy-Ninth Appendix (219-223): O Muslims! For Allah’s

Sake, Be Just! This is such an easy-to-understand matter which even
every uneducated person is able to understand, and time and over
again it was published and they were called to answer, but they did
not come forth.
Firstly, after hearing such harsh vulgarity directed at his Nabi ‫ﷺ‬
every Muslim, who has Islam in his heart, can never have any doubt
in it is severe blasphemy. They have been told time and over again,
that if you believe that there is no blasphemy in this and if according
to you it is not insulting, then just as you cool-heartedly wrote these
words directing them towards the Grandeur of Muhammadur
Rasoolullah ‫ ﷺ‬and just as you have printed and distributed it and
385
just as you continue to publish it, you should write the same, without
twisting and turning it and in clear words, while directing it towards
your leaders and elders, Isma’eel Delhvi, Qasim Nanotwi, Rasheed
Ahmed Gangohi (and other Deobandis like Ashraf Ali Thanvi etc.), and
you should say the same regarding each one of them, while
mentioning their names and you should print it in newspapers and
publish posters with the same and in magazines as well. They should
clearly write,
What have you understood regarding the ruling of them being

knowledgeable ones, if according to the statement (view) of the
Wahabis and Deobandis, it is valid (proper), then the ruling which is
sought here is, does this refer to partial knowledge or complete
knowledge? If partial knowledge is meant, then what uniqueness is
there in them? Such knowledge is even possessed (proven for)
every sewage cleaner, every cobbler, and in fact for every foolish
donkey, every dog and pig, because each one of them has
knowledge of something or the other, even if it is this much, that
this thing is suitable for it to eat or not. So it is necessary to
mention the reason for the difference between them (the deviant
leaders) and the foolish donkey, and if complete knowledge (all the
knowledge) is meant, in the sense where even a single person is not
excluded, then the falseness of this is proven from rational and
transmitted proofs.
If you (the deviants) are true in what they say, that there is no insult
in this, then why do you not print the above-mentioned words about
your Mullahs? But No! They will not do so, because according to
them, it is only the Exalted Grandness of Muhammadur Rasoolullah
‫ ﷺ‬which has no worth whatsoever, that saying such about Him ‫ ﷺ‬is
not regarded as an insult in any way. It will be regarded as an
extreme insult, if even a thousandth portion of this, is said about
their Mullahs.
386
O Muslims! Can you try to get these people to face this test? Because
if these words are not insulting, to the extent that they have used it
for Him ‫ﷺ‬, Who is the Most Exalted and the Most Honourable
Personality, then which king or ruler can be compared to Him ‫?ﷺ‬
So, for them also at a greater degree, there should in reality be no

apprehension of it being an insult. Are you (deviants) willing to print
the same with the name of any king, any ruler or his viceroy or
commissioner or administrative official? Are you willing to write and
print that, according to the view of the citizens, if it is valid (proper)
to call him the King or Ruler, then the ruling which is sought here is,
does this refer to his rule over some people or all the people? If
some is meant, then what uniqueness is there in his kingship (or
Rule)? Such rule (control) is even possessed (proven for) every tom,
dick and harry and every sewage cleaner, every cobbler, every
labourer and every destitute because every person is the king
(ruler) of his home, So it is necessary to mention the reason for the
difference between the king and his viceroy and the labourer and
the destitute, and if ruling over all the people in the world is meant,
in the sense where even a single person is not excluded, then the
falseness of this is proven from rational and transmitted proofs.
If you (deviants) print the above, then all your false excuses and
deceptions will themselves be destroyed and this alone will cause
your eyes to open, (and you will see) that it is indeed insulting and it
is a severe and most wretched insult.
‫ﹷواﻟ ﹽﻠ ﹹه ﻻﹷ ﻳﹷ ْهﺪﹻي ا ْﻟ ﹷﻘ ْﻮ ﹷم ﹽﹷ‬

And Allah Guides Not The Unjust.

387
Thak Kar Is Bad Gaali Ko Ek
Ilmi Bahs Banaate Ye Haiñ
After Miserably Failing, This Evil Expletive Which Is Being,

Into A Theoretical Argument, This, They Are Converting
The Eightieth Appendix (224): After being struck for sixteen years
and after facing the expletives of his own followers (for not
responding), and after being pressed and incited by them, he was
compelled to write a detailed bulky book of one and three-quarter
pages, the short name of which was Bast ul Banaan Li Kaf’fil Lisaan
‘An Kaatibi Hifz Al Imaan.
In this book, he enthusiastically acknowledged his kufr, and in order

to mislead and deceive the laymen, he made a useless move and
then after becoming compelled, he tried to cover it up by saying it
was an academic discussion like the academic questions which are
asked to the men of knowledge.
O Muslims! Men of knowledge research the words of one another

and this does not also lead to any criticism of the excellence of their
knowledge, and it is not such that they swallow Imaan entirely, and
when they are charged with Takfeer, then they say that it is a simple
academic question.
For example, if the author said, ‘Kitaabut Tahaaraat’, then a question

will be asked about it. It will be said that this is the plural of
‘Tahaarat’.
Tahaarat is a Masdar (root word) and the plural of a Masdar is not

brought. Then, the answer will be given that it is a plural on the basis
of the species (i.e. it is class). Now, such arguments (discussions) are
common amongst the Ulama.
388
If you (deviants) act in accordance with the example of the king and
the viceroy, then you will see how solid the Sunnat of the men of
knowledge is.
You will either see a jail or a mental institute. In other words, you
(deviants) will get to see at least one of these two residences. It is
then that you will feel the real sense of saying that it was only an
academic question. Here, no government is ready to support that
which is the Command of Allah and His Rasool ‫ﷺ‬. You may say about
them whatever you wish.
‫ﻮن‬
Us Ko Kaafir Likh Gaye, Jis Ko

Bhent’ Imaan Char’haate Ye Haiñ
Him As An Unbeliever, They Ended Up Decreeing

Upon Whom, The Sacrifice of Imaan, They Are Offering
Lekin Jab Tak Naam Na Jaana

Jaan Ke Jaan Ch’huraate Ye Haiñ
However, This Was Until His Name They Were Not Knowing
After Realising, Their Responsibility, They Are Evading
The Eighty-First Appendix (225-226): (As mentioned earlier) Gangohi

Saahab did not know that these statements were the statements of
Isma’eel who is the leader of the sect. He was oblivious of the Risaala
Izaahul Haq.
389
It is on page 181, Volume 2 of the Fataawa of Gangohi, This servant
cannot remember Izaahul Haq, as to what is written in it and who
its author is.
Thus, there was nothing that hindered him from saying the truth, so
he and his compatriots, such as Thanvi etc. issued the decree of Kufr
and apostasy.
This is the Fatwa: What is the ruling of the Ulama e Deen about that
person who says that, to say that Allah is free from time and place
and to regard seeing Him without any direction to be Haq, as a
Bid’at? And what is the ruling regarding this statement? Present the
answer and be rewarded.
The Answer: This person is ignorant of the Aqaa’id (beliefs/creed) of

the Ahle Sunnat and he is deprived and this statement is Kufr.
Faqat, Wallahu Ta’aala A’lam

Servant Rasheed Ahmed Gangohi, 1301 Hijri
The Answer is correct. Ashraf Ali Thanvi ‫ع ف�ی � فنہ‬
To know (believe) that Almighty Allah is free from time and place is
the Aqida of the Ahle Imaan. To reject it is apostasy and heresy, and
one will see Almighty Allah in the hereafter without any direction
and one will not be able to explain it. The one who rejects this
Aqida is irreligious and an apostate. It has been written by Azeez ur
Rahmaan ‫ ع ف�ی � فنہ‬and I have faith in The Most Honourable, The Most
Compassionate. The Mufti of Madrassah Deoband.
‫ف‬
The Answer is correct: Servant Mahmood ‫ع�ی � فنہ‬ (Principal Madrassah
Deoband)
390
He can never be regarded as being from the Ahle Sunnat. It has
been penned by the humble servant, Abdul Haq.
The Answer is proper and virtuous: Mahmood Hasan (The Deputy

Principle, Madrassah Shaahi, Muradabad).
One who says such Aqida to be Bid’at is ignorant of Deen: Abul

Wafa Thana-ullah Mahmood (1315 Hijri)
Now, after it was identified that Izaahul Haq is the book of Isma’eel
and these statements belong to the leader of the sect himself, the
same ruling which they have written, should be asked of them with
the name of Isma’eel. In other words, they should write that,
Isma’eel Delhvi is ignorant of Deen. He is out of the fold of the Ahle
Sunnat and he is an irreligious person, an apostate and a heretic
unbeliever.
If you try to have them write this, they will never do so, because, in
comparison to the Almighty and Isma’eel, they are the servants of
Isma’eel and not the servants of the Almighty.
‫ﻮن‬
Woh Ba-Jahannam Khud Kufr Apna

Maante Awr Ch’hapwaate Ye Haiñ
He Is Destined For Hell, His Own Kufr, He Is Accepting

It Is Still Being Printed, Even After Accepting
391
Qawl Hai Kufr Awr Qaa-il Kaafir
Lekin Naam Bachaate Ye Haiñ
The Statement Is Kufr & The One Making It, A Kaafir Is Being
But Still, The Name, They Are Clearly Shielding
Qaa-il Thande Ji Se Kaafir

Naam Liye Garmaate Ye Haiñ
The One Who Said, With A Cool Heart, A Kaafir He Is Being

When His Name Is Mentioned, Furious They Are Becoming
The Eighty-Second Appendix (227): I (Mufti e Azam) say, O Muslims!

You have seen the text in Number 229 to 223 from the Risaala of
Thanvi, in which he clearly stated very openly that Knowledge of the
Unseen (ilm e Ghaib) is in two categories. One is that which
encompasses all the knowledge, from which even a single person is
not excluded and then the falseness of this is proven from rational
and transmitted proofs.
The Second type (category) of Knowledge is partial. This he can prove

(i.e. accept) for Rasoolullah ‫ﷺ‬, because he has already said that in
the first type, the falseness of this is proven from rational and
transmitted proofs.
Now, about the same Ilm e Ghaib which is for Huzoor ‫ﷺ‬, he says that
what uniqueness does Huzoor ‫ ﷺ‬have in this regard. Such
knowledge is possessed by every child, insane person and animals.
What is the reason for the difference between the Nabi ‫ ﷺ‬and
them?
392
O Muslims! Word for word, this is what is meant by his explicit
words. With regard to this, Thanvi Saahab fabricated an internal
question. He then responded to it and Praise be to Allah, he ended
up clearly acknowledging his Kufr. In fact, with the exception of all
that which the Ulama e Haramain e Kiraam said, he also added two
more Takfeers for himself. That made up question of Thanvi and the
answer to it is in Bast ul Banaan as follows:
In the service of Molvi Ashrafi Ali Saahab: It is in Husaam ul

Haramain that you clearly mentioned in Hifz ul Imaan that, the kind
of knowledge of the unseen which is possessed by Janaab
Rasoolullah ‫ ﷺ‬is also possessed by every child, insane person,
every animal and every quadruped animal. The question here is, did
you explain (i.e. clearly mention) such? Even if you did not explain
this clearly, then as per the manner of Luzoom, can such a sense be
derived from any of your texts (writings)? Do you regard as a
Muslim or a Kaafir, a person who holds such beliefs, or one who
openly (explicitly) and implicitly says such a thing? Present the
response and be rewarded.
The Answer: I did not write the cursed article anywhere, in any
book. Leave alone writing such a thing, even the thought of such did
not cross my heart. No text (writing) of mine even necessitates such
a sense. One who proclaims such a belief or even without believing
such says this explicitly and implicitly, I regard such a person as
being out of the fold of Islam, for he is falsifying the absolute
explicit dictums and he is belittling Huzoor Sarwar e Aalam ‫ﷺ‬.
O Muslim! Be Just! Look at how they are blocking their ears from
such a clear article. He has written this and still, he is saying that such
a thought did not even cross his heart. He has mentioned it explicitly,
but he is still saying it is not necessitated from any of his articles of
writing.
393
A thief never acknowledges his theft. Khafadhul Imaan cannot be
concealed. It is printed and is available after being published. Every
just eye will be able to see that, the thing which he is clearly evading,
is that which is explicitly written in Khafadhul Imaan. To refer to the
day as night, will not transform the day into night. This is not the
arrow of a weaver, that you go on wiping the blood, and Allah make
it false.
Now, we should observe the ruling which was given in Husaam ul

Haramain regarding this wretched statement (of the deviant), by the
Ulama e Kiraam of the Haramain Tayyibain. They said this much for
sure, The one who acknowledges this is a Kaafir and Murtad
(unbeliever and apostate).
He added two more charges of kufr to that (which the Ulama of

Haramain Tayyibain said). In other words, even the one who says this
implicitly is a Kaafir. Even one who says this without believing in it is a
Kaafir. O Muslims! What can be a greater manifestation of the truth
than this, that he said what had to be said with his own mouth?
‫�ﻳْ ﹷﻦ ﹷوا ْﻟ ﹷﺤ ْﻤ ﹹﺪ ﻟ ﹻ ﹽﻠهﹻ ﹷر ﹽﹻب اﻟ ﹷْﻌﺎ ﹷﻟﻤﹻ� ﹷن ﹷو ﹷﺧ ﹻ ﹷ‬

‫� هﹹ ﹷﻨﺎﻟﹻﻚﹷ‬ ‫ﹷﺷہﹻ ﹹﺪ ْوا ﹷﻋ�ٰٓي اﹷ ْ� ﹹﻔ ﹻﺴہﹻ ْﻢ اﹷﻧ ﹽﹷ ﹹہ ْﻢ �ﹷﺎﻧ ْﹹﻮا ﻛٰ ﹻ ﹻ‬
‫ﻮن ﹷوﻗﹻﻴ ﹷﻞ �ﹹ ْﻌﺪ ﹱا ﹽﹻﻟ ْﻠ ﹷﻘ ْﻮم ﹻ ﹽﹷ‬
‫اﻟﻈﺎﻟﹻﻤﹻ� ﹷن‬ ‫اﻟ ﹹْﻤ ْﺒ ﹻﻄﻠﹹ ﹷ‬
Waar Jo Khatm e Nubuw’wat Par Thay

Ab Wo Beej Ugaate Ye Haiñ
The Attack Which On The Finality of Prophethood Was Being

Now, That Same Seed, They Are Developing
394
Yaa’ni Apni Nabi Japne Ko
Taskeen Bakhsh Banaate Ye Haiñ
In Other Words, To Himself, As A Nabi To Be Referring
In That Which There Is Consolation, That Account They Are Making
Apne Naam Pe Istiqlaalan

Sal’le ‘Alaa Bhunwaate Ye Haiñ
Upon His Name To Be Constantly Reciting,

‘Sal’le ‘Alaa’ He Is Clearly Weaving
Bahki Zabaañ Awr Din Bhar Bahki

Uf! Uf! Kya Bahkaate Ye Haiñ
The Tongue Strayed & The Entire Day It Was Straying

Alas! Alas! Look At How They Are Misleading
In Ki Thana Thee Nabi Ki Zam Thee

Yuñ Ye Uzr Manaate Ye Haiñ
He Was Praising, But The Nabi He Ended Up Disparaging

This Is The Kind of Excuse, Which They Are Observing
In Ko Bura Kehna To Ye Heela

Sunte Ya Jal Jaate Ye Haiñ
If They Are Spoken Ill of, And This Excuse We Are Giving
Would They Accept it, Or In Animosity Will They Be Burning
The Eighty-Third Appendix (228-229): The detailed (complete) text of

that Mureed which is mentioned in the Risaala Al Imdaad, is as
follows: I saw a dream that I am reciting the Kalima Shareef, but
instead of Muhammadur Rasoolullah I am taking Huzoor’s
395
(Thanvi’s) name. In that, I realised, that you (i.e. I) have made an
error. I started to recite it once again, but spontaneously (without
any control), in place of the Name of Rasoolullah ‫ﷺ‬, the words
Ashraf Ali are uttered. I am aware that to do this is incorrect, but
spontaneously (without any control); it is this which is being
mentioned by my tongue. When the same thing happened two or
three times, I see Huzoor (Thanvi Saahab) in front of me. Just then,
my state had become such that, due to ecstasy, I fell to the ground,
and I gave out a loud shout, and then I felt as if I had no energy left.
Then, this servant woke from his sleep (dream), but the
senselessness and the effects of having no strength remained.
However, both in my dream and once I was awake, I was only
thinking about you. While awake, I thought about the error I made
in reciting the Kalima Shareef, so I made a firm intention, that this
thought should be removed from my heart and I should not make
such a mistake again. With this thought, I sat up and then lay down
on the other side and in order to make amends for the error which I
made while reciting the Kalima Shareef, I started to recite Durood
Shareef upon Rasoolullah ‫ﷺ‬, but then still I am saying, Allahumma
Salle Ala Sayyidina Wa Nabiy’yina wa Maulana Ashraf Ali, whereas I
am now awake and it is no more a dream. However, I am not having
any control, and I am compelled and my tongue is not in my control.
I felt similarly on that day. The following day, I was still
overwhelmed and I wept immensely. There are also many other
reasons, why I have immense love for you. How much more can I
really say?
In response Thanvi Saahab wrote, There was consolation for you in

this narrative, for the one towards whom you are turning, is a
follower (adherent) of the Sunnah. 24th of Shawwal 35 Hijri.
396
O Muslims! Did you observe this massive injustice? On one hand, is
the excuse of the dream and on the other, the excuse of being
awake, turned it into a dream and thoughts.
When the tongue strays or errs, it is something which is accidental

and it is something which happens one or two times and it is not
something which occurs repeatedly, and that too not saying what is
wrong, while knowing (being aware). Even when wanting to rectify it,
he utters the same explicit words of Kufr and he went on uttering the
same, and this did not only happen for a minute or two, but it
happened for the entire day and he spent the entire day in this
cursed thought.
He had not become insane, because his intellect was intact. He was
aware of his own mistake and he says that he continued trying to
rectify it many times. He had not consumed alcohol (and he was not
intoxicated), causing his tongue not to be in his control, and until the
intoxication of alcohol does not defer the intellect; the tongue will
not be out of your control. His tongue was out of his control to such
an extent, that day and night it erred and throughout the day there
was a war between his heart and his tongue. The heart wished for
rectification, but the tongue was doing its own thing without
following the heart and was uttering words of Kufr by itself.
O Muslims! Have you ever heard of anything like this before?
O Muslims! For Allah’s Sake, Be Just! For Allah’s Sake, Be Just! If

instead of repeating the words Nabi and instead of sending Durood
upon Ashraf Ali (the so-called Nabi), if someone swears obscenities at
Ashraf Ali while taking his name, and then says, I knew that this was
wrong. I tried to divert my tongue from doing this, but without any
control, spontaneously, my tongue uttered expletives about Ashraf
Ali and his entire family.
397
Tell me honestly, would Ashraf Ali have listened to this excuse of his?
Most Certainly Not! Most Certainly Not! He would have lost complete
control in anger and fury and if he had his way, then none knows
what he would have done.
About the expletives which he said all day long against Muhammadur
Rasoolullah ‫ﷺ‬, remember those words of Tafwiyatul Imaan, where it
was said, He took the right of the one greater than the greatest and
gave it to the one more disgraced than the most disgraced, which is
like placing the crown of a king on the head of a cobbler.
Here Thanvi Saahab regards this as being consolation. He is

complimenting (the mureed) because here the expletives are being
used against his enemy, Muhammadur Rasoolullah ‫ﷺ‬. If he
acknowledges the Tasbeeh of His ‫ ﷺ‬Nubuw’wat, his (own)
prosperity is being lost.
‫اﹷﻻﹷﻟ ْﹷﻌ ﹷﻨ ﹹﺔ اﻟ ﹽﻠهﹻ ﹷﻋ� ﹷ� ﹽﹷ‬

Oh! And Upon The Unjust, Be The Curse of Allah

In such a situation, the A’imma e Deen did not accept the excuse of
the tongue erring or straying. Even if it strays, then it may happen
with one or two letters, and not that it strays for hours and through
many portions of day and night continuously, and this is something
which can never be accepted, leave alone it being intellectually
perceived.
398
It is mentioned in Jaami ‘ul Fusooleen:
‫اﺑﺘ�ي ﺑﻤﺼيﺒﺎت ﻣتﻨﻮﻋﺔ ﻓﻘﺎل اﺧﺬت ﻣﺎ�ي ووﻟﺪي واﺧﺬت ﻛﺬا وﻛﺬا ﻓﻤﺎذا �ﻔﻌﻞ‬
‫ا�ﻀﺎ وﻣﺎذا ﺑ�ي ﻟﻢ �ﻔﻌﻠہ وﻣﺎ اﺷﺒﻬہ ﻣﻦ اﻻﻟﻔﺎظ ﻛ� ﻛﺬا ﺣ�ي ﻋﻦ ﻋﺒﺪا��ﻳﻢ ﻓﻘﻴﻞ‬
‫ ﻗﺎل اﻟ�ف‬،‫ﻟہ ارأﻳﺖ ﻟﻮان اﻟﻤﺮﻳﺾ ﻗﺎﻟہ وﺟﺮي ﻋ�ي ﻟﺴﺎﻧہ ﺑﻼ ﻗﺼﺪ ﻟﺸﺪة ﻣﺮﺿہ‬
‫اﻟﻮاﺣﺪ ﻳﺠﺮي وﻧﺤﻮہ ﻻﻳﺠﺮي ﻋ�ي اﻟﻠﺴﺎن ﺑﻼﻗﺼﺪ اﺷﺎرہ ا�ي اﻧہ ﻳﺤﻜﻢ ﺑﻜ�ہ‬
‫وﻻ�ﺼﺪق‬
A person is overtaken by numerous calamities and he says, (O

Allah)! You have taken away my wealth, my children and such and
such belonging of mine. What will you now do after this, and what
has been even left now, that you have not already done? And if
(this person) says other words also which are similar to this, then it
is Kufr. It is mentioned similarly by Shaykh Abdul Kareem that he
was asked about an ill person, who due to his intense illness utters
such words without intending them, then what is the ruling about
him? He said, if even a single letter is uttered, even if it be
unintentionally, the ruling of Kufr will apply to him and the excuse
of his tongue straying will not be valid.
It is in the Fatwa of Imam Qazi Khan,
‫اﻧﻤﺎ ﻳﺠﺮي ﻋ�ي ﻟﺴﺎﻧہ �ف واﺣﺪ وﻧﺤﻮ ذﻟک اﻣﺎ ﻣﺜﻞ ﻫﺬہ اﻟ�ﻠﻤﺎت اﻟﻄﻮﻳﻠﺔ ﻻ ﺗﺠﺮي‬
‫ﻋ�ي ﻟﺴﺎﻧہ ﻣﻦ ﻏ�� ﻗﺼﺪ ﻓﻼ �ﺼﺪق‬
399
In other words, one or two words are uttered without intent
(without control) from the tongue, and so many words do not come
without intent. Thus, his claim will not be accepted (as being valid).
It is on page 331 of Shifa Shareef of Imma Qadi Iyaadh,
‫ﻻ�ﻌﺬر اﺣﺪ �ي ا�ﻜ� ﺑﺪﻋﻮي زﻟﻞ اﻟﻠﺴﺎن‬
None Will Be Regarded As Exempted From Kufr,

By Him Saying That My Tongue Has Strayed.
It is reported in the same,
‫ﻋﻦ ا�ي ﻣﺤﻤﺪ ﺑﻦ ا�ي زﻳﺪ ﻻ�ﻌﺬر اﺣﺪﺑﺪ ﻋﻮي زﻟﻞ اﻟﻠﺴﺎن‬
Imam Abu Muhammad bin Abu Zaid said, In Such A Situation, The
Excuse from Anyone that The Tongue Was Not In Control, Will Not
Be Accepted.
Similarly, it has been mentioned in the same,
‫اﻓ�ي اﺑﻮاﻟﺤﺴﻦ اﻟﻘﺎﺑ�ي ﻓﻴﻤﻦ ﺷﺘﻢ اﻟﻨ�ي ﺻ�ي اﷲ �ﻌﺎ�ٰي ﻋﻠﻴہ وﺳﻠﻢ �ي ﺳ�ہ �ﻘﺘﻞ‬
‫ﻻﻧہ ﻳﻈﻦ ﺑہ اﻧہ �ﻌﺘﻘﺪ ﻫﺬا و�ﻔﻌﻠہ �ي ﺻﺤﻮہ‬
In other words, Imam Abul Hasan Al Qaabasi gave the decree of the
execution of that person, who blasphemed against Rasoolullah ‫ﷺ‬
while in a state of intoxication, because it is understood regarding
this, that he has the same evil thoughts in his heart (i.e. this is what
400
he believes), and he does the same even when he is in a sober
state.
In other words, he used to hide this when he was in a sober state, but
when he became intoxicated, he could not conceal it as he did not
know how to do so and it was exposed.
Look! The A’imma did not accept the excuse of the tongue straying
(erring), and they also clearly mentioned that, if it does err, then it
will be with a word or two, and not for lengthy durations and
portions of the day and not when the tongue is continuously
repeating this and the tongue is continuously moving contrary to the
intention of the heart.
In other words, the tongue was a permanent (independent) creature

in his mouth, which he was trying to turn in a particular direction, but
the tongue was taking its own direction and it did not come into his
control for many portions of the day. Has anyone ever heard of
something like this? Indeed mad people go on ranting for hours, but
even when they do so; it is due to the intention of the heart and not
due to the intention of the tongue, which continues all day long
against the heart.
If the Grand Honour of Muhammadur Rasoolullah ‫ ﷺ‬was precious to

Thanvi Saahab, if he regarded Huzoor ‫ ﷺ‬as The Seal of The Prophets,
if he regarded being referred to a Nabi himself as Kufr then he would
have answered in this manner that, You are being played like the toy
of shaitaan. You are uttering Kufr and you are uttering this all day,
and the evil cursed one is claiming that it is being done
spontaneously by the tongue. Never have I heard of or seen such loss
of control.
401
O enemy of Imaan! You are placing the Grand Crown of the King of
the entire universe on the filthy head of someone like me who is
more disgraced than a street sweeper and cobbler. This is that
impure head, which is not even worthy of the dust of the shoes of
the slaves of the slaves of the dog of the Court of His ‫ ﷺ‬true slave.
Shame on you a thousand times over! Woe upon you, millions of
times over. If you have a wife, then after accepting Islam again, make
Nikah to her again.
If Thanvi Saahab were a Muslim, then this is the answer he would

have given, but no, he is intoxicated. He cannot control his
excitement that (finally) someone is acknowledging me as a Nabi and
that Durood is being recited upon me and the Grand Crown of
Muhammad e Arabi ‫ ﷺ‬is being placed on the head of a cobbler. This
is why, leave alone chastising the person who is uttering this Kufr,
and leave alone cautioning him, he is being given hope and
consolation. Shame on you! Shame on you! Shame on you!
‫ﹷﻟ ﹷﻘ ﹻﺪ ا ْﺳ ﹷﺘﻜْ�ﹷ�ﹹوا �ﹻي اﹷ� ﹹﻔ ﹻﺴه ﹻ ْﻢ ﹷو ﹷﻋ ﹷﺘ ْﻮ ﻋﹹﺘ ﹱﹽﹹﻮا ﹷﻛﺒﹻ� ﹱ�ا‬
Verily, From Within, They Regarded Themselves As Mighty, And

They Became Exceedingly Rebellious. [Surah Al-Furqaan (25), Verse
21]
‫ﻮن‬
402
Allah bless my friend and supporter, Haami e Sunnat, Maahi e Bid’at
Haji Munshi La’al Khan ‫��ہ‬. He wrote so well here, to expose the reality
of this mureed and Peer, and he did so in a manner which is
appropriate when addressing these ignorant ones as per their weak
intellect.
He wrote: The Ahle Islam should seek a Fatwa (Decree) from their
hearts. Has someone with true Imaan, while awake or while asleep,
or in any state, ever taken the name of someone else, instead of
Huzoor Sayyid e Aalam ‫ ﷺ‬while reciting the Kalima Shareef?
Can someone even imagine such a thing? And this too, to such an
extent, that he is so overwhelmed by the love of someone else, that
even after many attempts, he is unable to take the Blessed Name of
Rasoolullah ‫ ﷺ‬but he is able to take the name of Ashraf Ali Thanvi,
both in a dream and even while fully awake and conscious and he
does so by referring to him as ‘Nabiyyina’.
He goes on repeating this, and for the entire day he remains

somewhat in this same state, but his Peer is in an even worse
condition than him. The mureed even realised that this was a mistake
and he even tried to remedy this situation, but that mistake was
deeply embedded in his heart and it was now flowing through. This is
why he was compelled.
As for the Peer Saahab, he did not even regard this as being a mistake
(i.e. as something evil and wretched), and he did not even give him
any advice to try and remedy this and clear his thoughts of such evil,
but in order to establish the mureed on this thought and to keep him
on this evil view, he attempts to make the mureed feel that this evil
thought is, in fact, something which is very virtuous, and he says to
the mureed that, There was consolation for you in this narrative, for
403
the one towards whom you are turning (i.e. Ashraf Ali) is a follower
(adherent) of the Sunnah.
In doing this, he encouraged his other mureeds and this is how they
give consolation to them of him being a follower of the Sunnah, that
in the Kalima and Durood Shareef, his name should be taken and he
should be referred to as a Nabi.
Now, which mureed will not want to receive the good news from his
Peer, of the Peer being the Follower of the Sunnat? He is in fact
teaching his mureeds, that they should do as that mureed did. This is
why he printed and published this incident and the answer at his
place and also published and publicised it as a poster. He did this so
that the other mureeds also come onto this path.
My dear friend, the young Faadhil, Haami e Sunan, Maulana Maulavi

Muhammad Abdul Aleem Saaheb Siddiqui Meeruti ‫��ہ‬, wrote and
published numerous articles repeatedly refuting this racket of Thanvi.
‫ض‬ ‫ض �� ض‬
‫�ضر�م ال�ہ � ضن ��م ق�در ص��ی ��یثہ ا� ض�ل �� ق��ہ و��ثث ض�اء ت�ا ت�ل ا�ل �� تنو�ن فین و�� ج� ف�اء ۔ ٓا�ن نین‬
Maañ Ka Adab Kaafir Bhi Karega

In Ki Suno Kya Gaate Ye Haiñ
Respect To His Mother, Even An Unbeliever Will Be Showing

Just Listen To What Evil, These People Are Crooning
Waaqiya Dhaaleñ Maañ Ka Aana

Zan Ka Zehan Lar’aate Ye Haiñ
The Coming of The Mother, Is A Story They Are Fabricating

When In Fact, Regarding A Wife, They Are Considering
404
Jin Par Laakhoñ Maa-eñ Tasad’duq
Ta’beer Un Ki Banaate Ye Haiñ
Upon Her, Over Whom, Sacrificed, Millions of Mothers Are Being

The Interpretation (For Their Wickedness), Her They Are Making
Kyuñ Adab e Siddiqa Kareñ, Kya

Deen Ka Dena Dharaate Ye Haiñ
Hazrat A’isha Siddiqa, Why Should They Be Respecting

To The Deen Indebted, In Any Way Are They Being?
Wo To Musalmaanoñ Ki Maañ Haiñ

Kab Islam Rakhaate Ye Haiñ
The Mother of The Muslims, She Is Being

Islam In The True Sense, Where Are They Having
The Eighty-Fourth Appendix (230):
Firstly: If Thanvi Saahab were a Muslim, he would have known that

Ummul Mo’mineen ‫ ر ض�ی ال�ہ ض��ا‬is the Mother of the Muslims. The most
despicable of the most despicable, street sweeper and cobbler will
not interpret the mother with the wife.
Secondly: Tell me, if any Muslim is really honoured with seeing

Ummul Mo’mineen ‫ر ض�ی ال�ہ ض��ا‬, will his imagination even go in that
direction? Absolutely Not!
However, this evil one who is pleased with being referred to as a Nabi
and he is one who regards this as a consolation, (thus) he has put
himself in place of Muhammadur Rasoolullah ‫ﷺ‬, and he has put his
wife, in place of Ummul Mo’mineen ‫ر ض�ی ال�ہ ض��ا‬.
405
By establishing this connection, he has clearly announced that the
same narrative is here.
Thirdly: In Urdu proverbs, the word ‘Qis’sa’ (narrative), without any

prefixing, is generally used in the sense of a meaningless, insignificant
and baseless story, and it also comes in the sense of unwarranted
strife and confusion. When you see two people having a baseless
argument, then it is usually said, Miyañ! What is the story?
In this, the same stories are also said daily. Reading the Dastaane e
Amir Hamzah or the Alf Laila is regarded as storytelling and this does
not refer to the recitation of the Holy Qur’an and the Ahadith. This is,
�
even though it has chronicles of the Ambia e Kiraam ‫ ی��م ��وۃۃ و��م‬and other
stories in them.
To refer to the Blessed Way (condition) of Rasoolullah ‫ ﷺ‬and to say,

this is the same narrative, he probably took this, from the Kuffar, for
it is said about the Qur’an e Kareem, ‘Asaateer ul Aw’waleen: The
Narratives of the Past Nations.
Fourthly: A Muslim cannot compare anything about his life or the

condition of his life etc. in any way to the Blessed Life and Moments
in the Life of Sayyiduna Rasoolullah ‫ﷺ‬. In other words, he cannot say
that just as such and such condition of Rasoolullah ‫ ﷺ‬is being, my
such and such condition was alike.
‫� � �ك �ك رراابباا �� بپااك‬
What is The Relation of Sand To The Pure Region
406
It also means that you should not fly too high and then interpret it by
saying that the same situation which was between Huzoor ‫ ﷺ‬and
Ummul Mo’mineen, is the exact narrative which is between Thanvi
and his wife. However, these are things which are explained to a
Muslim. Thanvi Saahab has no complaints about such!‫ﻣﺎ ﻋ�ي ﻣﺜﻠہ �ﻌﺪ اﻟﺨﻄﺎ ء۔‬
In other words, it is not distant for such a person to err.
� ��
‫و�� ول و �� تق توہ ا�� ب�ال�ہ ��ی �� یظیم و��ی ال�ہ تن�ا�ی ��ی سیبد ظ�ا و �و�� ظ�ا ��د و ��ہ و ��بب ہ‬
�� ‫ب‬
‫وابببز ہ و �ززبب ہ ا ��ن نین ٓا�ن نین و ��د ل�ہ برب ��ا��ن نین‬
407

Al Istimdaad

Uploaded by

Copyright:

Available Formats

You might also like

Al Istimdaad

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Al Istimdaad

Uploaded by

Copyright:

Available Formats

AL ISTIMDAAD

By Imam Ahle Sunnat Sayyidi Aala Hazrat

‫� ش� ضف ض���ل د ینو ضبببد‬

By Ghaus ul Waqt Huzoor Mufti e Azam e Hind

Translated Through the Blessing of

By A Humble Servant of ALLAH

Published For Free Distribution By

No part of this publication may be produced, stored in a retrieval

Name of Book: Al Istimdaad

Visit our Offices at:

CONTRIBUTE TOWARDS A NOBLE CAUSE:

NAME: IMAM MUSTAFA RAZA RESEARCH CENTRE

SPONSOR THE PRINTING OF A BOOK

I Dedicate This Humble Effort To

GHAUS UL WAQT SARKAAR E MUFTI E AZAM

In The Love of My Shaykh e Kaamil

Huzoor Sayyidi Taajush Shariah Allama Imam Mufti

For The Esaal e Thawaab Of My Beloved Parents

Sayyidah Khadija Goolam Rasool

Allah Exalt Them All In The Heights of Jannat ul Firdaus. Aameen

Note: This Is The Translation of The Original Introduction To Al

O Muslims! O Muslims! O My Muslim Brothers! O True Devotees of

This is a Blessed Qasidah (A Blessed Ode) consisting of three hundred

At least have a look at it (this book) twice or thrice or give it one

In addition to this, some of them have been explained in the Qasidah

O Muslims! Look at the badmazhabs (the deviants). Their every child

The Ahle Sunnat should get their children to memorise it (This

An Important Announcement: The Wahabis generally conceal their

O Brothers! What right do those who attack the Honour of Almighty

Note of Caution: Alhamdu Lillah, today it has been twenty-five years

However, after this, if some Wahabi person does gather some

Even though these numbers have been used to number the

The Month of Rabi ul Awwal Shareef 1337

Hazrat Maulana Afthab Cassim Saaheb, Durban, South Africa, has

Except for these, he has translated numerous other works of Huzoor

He has currently translated the Risaala Al Istimdaad of Sayyiduna

It is my Dua in the Court of Almighty Allah that He accepts this

In every era, there have been those who have masqueraded as

My Honourable and Noble Forefather, My Imam and the Imam of the

A Munafiq is one who apparently reads the Kalima (in a deceptive

‫ا ﹻ ﹽﹷن اﻟ ﹹْﻤ ٰﻨ ﹻﻔﻘﹻ� ْ ﹷن �ﹻي ﹽﹷ‬

‘Undoubtedly, The Munafiqeen (Hypocrites) Are In The Deepest

In one of his very important Fataawa, Huzoor Aala Hazrat Azeem ul

The worst of all the Murtads (apostates) is the Murtad Munafiq.

Alhamdu Lillah, the dear Mureed, Khalifa and Wakeel of my Beloved

It is my Dua from Madina Shareef, The Bright City of Light, that

-Faqeer Asjad Raza Khan Qadri (Currently in Madina Shareef)

27th Rabi ul Awwal 1444 Hijri

Verily, The Ulama Are The Inheritors Of The Ambia.

He is that personality, who is also the radiant ray of,

They Leave Behind As Inheritance, Knowledge; So Whomsoever Has

He is also that personality who is the representative of Sayyiduna

He is that personality, who is the embodiment of the radiance of

One of his monumental accomplishments is that he protected the

Un Ka Hukm Jahaañ Meiñ Naafiz

His Grand Command, Throughout The Universe, Is Prevailing

Qaadir e Kul Ke Naa’ib e Akbar

The Grandest Envoy of The All-Powerful, He ‫ ﷺ‬Is Being

‫� ش� ضف ض��ل د ینو ضبببد‬

‫و � نن وا��ہ وا ششد �� ت� تت ��ی � نن ن�اواہ‬