Islamic Books
Islamic Lectures
Duas / Prayers
Prophets Encyclopedia
Islamic Battles
Picture Gallery
Discussion Forum
Subscribe to our Newsletter
 A call for Justice Part-5

Now the third root cause of our differences with the scholars of Deoband is also before you. You have now to decide 3 things, with justice.
Firstly, do you agree with the above mentioned verdicts issued by the Deobandi scholars, or not.
Secondly, are these verdicts contrary to the lawful traditions and customs practiced in the Muslim world, or not.
And thirdly, is the religious and social system of our Muslim society harmed by these verdicts or not.

If yes, and surely yes, then according to these verdicts, is the entire Muslim society involved in forbidden acts from dawn to dusk? And if so, where does our Islamic society stand?

This is the stage where you have to draw a line between the scholars of Deoband and that of Bareilly - and you must arrive at the conclusion that all the efforts of the Deobandi scholars were directed at proving that the entire Muslim society, each and every member of it, was a sinner - whereas the efforts of the Ahle Sunnah Bareillvi scholars was to prove that unless an act is explicitly forbidden by Allah or the Holy Prophet (peace and blessings be upon him), then no one has the right to forbid it. Terming the ethical and religious customs upon which the Muslim society is built, as forbidden (Haram) is a clear deviation from proven facts and an open enmity with the Muslims.

If my readers adopt a fair stance, they will have to admit that all the efforts of the Ahle Sunnah Bareillvi scholars are in support of majority of the Muslim Ummah, whereas those of the Deobandi scholars are directed against it.

Can there be a greater ingratitude other than taking those who are hell bent upon attacking and ruining us, as our greatest well-wishers - whereas on the other hand to deem those who have put their lives and status in danger for us, as our greatest enemies?

The purpose of clarifying the foundations of our differences, up to what I have written until now, is that the readers may clearly understand the nature of differences, and may not attribute our anger, frustration and separation for any other reason.

If the assault of the insolent pen of Deoband was on us, there could have been plenty of ways for forgiveness and reconciliation. But the fact is that they tried to harm the honor of the Holy Prophet (peace and blessings be upon him), and have thereby caused suffering to Allah and His Holy Prophet (peace and blessings be upon him) - and so the decision regarding them will come from these sources.

We do not have any direct relationship with any scholar - it is through the means of the Holy Prophet (peace and blessings be upon him). When someone severs his relationship with the Holy Prophet, then the question our having a relation with him does not arise. Rather the spirit of loyalty towards the Holy Prophet (peace and blessings be upon him) demands from us that as long as we live, we shall not only have our relations severed with such blasphemers, but shall continue our struggle of keeping each and every Muslim away from them.


The history of our differences will remain incomplete if we do not narrate here the charges that the Deobandi scholars have leveled against us. The most important blame on us is that we have termed their learned and worthy scholars as infidels and we have been very bold and careless in giving the verdict of infidelity, and furthermore that we have been very biased and fanatical in our views.

In defense, we only wish to state that the verdict of infidelity mentioned in our book "Hussaam-ul-Haramain" (The Sword of the Two Holy Sanctuaries), for the charge of insulting the Holy Prophet (peace and blessings be upon him), and on the charge of denial of tenets of Islam, has been given against ONLY 5 (five) persons - and the verdict has been upheld and attested by the then scholars of Mecca and Medinah, and other cities of the Arab world.

Of those five, four are the very same elders from the Deobandi School (the blasphemous writings of whom are detailed above) and the fifth person is the great liar and impostor Gulam Ahmed Qadiani.

So henceforth, if someone supports the blasphemous writings of any one of the 5 mentioned above, he will himself be responsible for the consequences and the due punishment. The scholars of Bareilly are not interested in unnecessarily expelling anyone from the fold of Islam. By supporting the blasphemous and insolent writings and disrespect of the Holy Prophet (peace and blessings be upon him), it is they themselves who make arrangements for their own ruin in this life and in the hereafter. It is absolutely ridiculous to blame anyone else for it.

A Point To Remember
Here, an important matter needs to be explained. A non-Muslim, after his recitation of the Kalema and acceptance of faith and Islam, should be considered a Muslim - and likewise it is necessary that if any Muslim commits blasphemy (Allah forbid), he should be considered an infidel - this is a fundamental rule.

The Ahle Sunnah Bareillvi scholars had to fulfill this unpleasant obligation under specific conditions - and similarly the Deobandi scholars have not lagged far behind. As a proof, please read the letter of Maulvi Amin Ahmed Islahi, extracted from his famous book "Hakeem-ul-Ummah" written by Maulvi Abdul Majeed Daryabadi. This letter was written at the time when Maulvi Islahi was the Chief Administrator of Madrasahe Islah, in Sarae Meer, District Azamgarh, India. The following extract from the letter is worth reading: -

"The verdict given by Maulana (Ashraf Ali) Thanvi that - `Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi are infidels, and since the Madrassah is the mission of these two individuals, it follows that the Madrassahe Islah is a teaching place of infidelity and hypocrisy - to the extent that even the scholars who attend its public meetings are also infidels and faithless` - has now been published."

Upon receiving this letter, Maulvi Abdul Majeed Daryabadi (a disciple and caliph of Maulvi Thanvi) wrote a detailed letter as a confidante to Maulvi Thanvi in which he referred to the piety, intense worship and "Tahajjud" prayers of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi, as proofs of their Islam. His aim was to convey that the verdict of infidelity against these two prominent pious persons could not be easily accepted. The reply he received from Maulvi Thanvi was as follows: -