الحمد لله رب العالمين والصلاة والسلام على رسوله الأمين، أما بعد:
The imitators keep writing various questions every day and demand answers from the Ahl-e-Hadith public. These questions are a fundamental part of the Amin Okara culture. If counter-questions are asked to these people, they never answer them; instead, they become very upset. A gentleman from Khairpur, Sanghar district, Sindh, has sent ten questions of the Deobandis and demanded that answers be written along with their own questions. According to this demand, the following article has been written.
The ten questions of the Deobandis, who consider the Holy Prophet Muhammad (peace be upon him) as a solver of difficulties and hold the belief of Wahdat al-Wujud, along with their answers and questions, are as follows. All praise is due to Allah.
[For the solver of difficulties see
Imitator Question No. 1:
“When you people pray alone, you say Takbeer-e-Tahreema Allahu Akbar quietly. Provide a clear answer from explicit verses of the Quran or Hadith that a solitary worshipper should say Takbeer-e-Tahreema quietly.”
Answer: It is narrated from Sayyiduna Zaid bin Arqam رضي الله عنه that ”فأمرنا بالسكوت, then we were commanded to remain silent.”
By following this Hadith, Ahl al-Hadith worshippers say Takbeer-e-Tahreema quietly when the worshipper is not the one saying the Takbeer aloud. For the Imam’s loud Takbeers, see Al-Asfan al-Kubra al-Musbaqi
Ahl al-Hadith, Question 1:
The spiritual father of the Deobandis, Haji Imdadullah Sahib, wrote:
“And after that, one should become so engrossed in the mention exactly that the mentioned One (Allah) becomes the self, and annihilation within annihilation is the meaning of this; upon attaining this state, one will become entirely light.”
From which verse or Hadith is it proven that a servant becomes Allah?
Taqlidi Question 2:
“You people, as followers, say ‘Allahu Akbar’ quietly behind the Imam. Present clear evidence from the Quran or Hadith that states a follower should say ‘Allahu Akbar’ quietly behind the Imam, with specification of both the follower and the word ‘quietly’ in the Hadith.”
Answer: Whether a follower or an individual, all will say Takbir Tahrima quietly when not the one saying Takbir, as proven by the Hadith narrated by Sayyiduna Zaid bin Arqam (RA).
See
Ahl-e-Hadith, Question No. 2:
The spiritual father of the Deobandis and founder of Madrasa Deoband, Muhammad Qasim Nanotvi, wrote: “Rather, even if hypothetically after the time of the Prophet (PBUH) another prophet arises, still there will be no difference in the finality of Muhammad’s prophethood.”
Present the verse or Hadith which proves that after the death of the Prophet Muhammad (PBUH), the emergence of another prophet does not affect the finality of prophethood.
Question No. 3 on Taqlid:
“If a person says Allah Azeem or Allah Ajjal instead of Takbeer-e-Tahreema Allahu Akbar in prayer, will his prayer be valid or not? Please provide a ruling clearly based on Quran and Hadith, do not give analogies or personal reasoning.”
Answer: There is no evidence in the Quran, Hadith, consensus, or the practices of the pious predecessors for saying “Allah Azeem” or “Allah Ajjal” instead of Takbeer-e-Tahreema Allahu Akbar. Therefore, saying these words in place of Takbeer-e-Tahreema is an innovation (bid’ah). The Messenger of Allah (peace be upon him) said: (وكل بدعة ضلالة) “Every innovation is misguidance.”
Therefore, in this case, the prayer will not be valid because a prayer with misguidance is invalid.
Ahl-e-Hadith, Question No. 3:
The spiritual leader of the Deobandis, Ashraf Ali Thanvi, wrote as an acknowledgment about Noor Muhammad (a person named):
“There is support in the world only because of your existence
Apart from you, there is absolutely no plea to others
Rather, even on the Day of Judgment when God will be the judge
I will hold your cloak and say openly
O King Noor Muhammad, it is time for help”
Is there any verse or hadith that proves that there is no support in the world except Noor Muhammad and that on the Day of Judgment one should call Noor Muhammad before Allah as it is time for help?
Question from a follower number 4:
“You people say ‘Ameen’ aloud behind the Imam as followers in audible prayers. Present one verse or hadith that explicitly uses the word ‘follower’ and also specifies saying ‘Ameen’ aloud, otherwise the answer will not be acceptable.”
Answer: It is in Sahih Bukhari that
”أمن ابن الزبير ومن وراءه حتى إن للمسجد للجة“
Ibn al-Zubair (may Allah be pleased with him) and his followers said Ameen until there was noise in the mosque.
No one’s denial of this practice of the Companions and the Followers has been proven, therefore there is consensus of the Companions and Followers on the permissibility of saying Ameen aloud at the end of Surah Al-Fatiha in audible prayers. There is consensus on saying Ameen silently in silent prayers.
Note: Consensus is a legal proof. See
Ahl al-Hadith, Question No. 4:
The spiritual leader of the Deobandis, Rashid Ahmad Gangohi, addressing Allah in a letter, writes: “And He who I am, He is.”
From this, it is understood that according to the writer, the one who is the writer is Allah. May Allah protect us! Present proof of this belief from a verse or hadith.
Imitative Question No. 5:
“In congregational prayer, the Imam ends the prayer by saying the salam aloud, and the followers say the salam quietly. Present clearly from the Quran or hadith this difference between the Imam and the followers; do not bother to resort to analogy or obligatory reasoning.”
Answer: The followers saying the salam quietly is proven from the hadith of Sayyiduna Zaid bin Arqam (may Allah be pleased with him). See
The Imam saying the salam aloud is established by consensus. And all praise is due to Allah.
Ahl al-Hadith, Question No. 5:
An elder Deobandi Sufi, Abdul Hamid Swati, has written without denial about a person named Muhammad Usman from a book called Fawaid Usmani:
“Khawaja Mushkil Kusha: Peer Dastgir”
Provide proof from an Ayah or Hadith that Muhammad Usman is “Khawaja Mushkil Kusha” and “Peer Dastgir.”
Imitative Question No. 6:
Non-followers recite Surah Al-Fatiha and Surah Al-Ikhlas aloud after the first Takbeer of the funeral prayer. The question is whether your practice is proven from an authentic Hadith of the Prophet Muhammad ﷺ that he recited Al-Fatiha and Surah Al-Ikhlas in the funeral prayer after the first Takbeer, i.e., clarification after the first Takbeer.
Answer: It is narrated from Sayyiduna Ibn Abbas رضي الله عنهما that he recited Surah Al-Fatiha and another Surah aloud at the funeral and said: ”سنة وحق“ This is the Sunnah and the truth.
When a Sahabi calls something Sunnah, it means the Sunnah of the Prophet Muhammad ﷺ. See the famous book of Hadith principles
Following this Hadith, Ahl al-Hadith Imams recite Surah Al-Fatiha and one Surah, for example Surah Al-Ikhlas, aloud.
It is narrated from Sayyiduna Abu Umamah رضي الله عنه that ”السنة فى الصلاة على الجنازة أن تكبر ثم تقرأ بأم القرآن“ etc., the Sunnah in the funeral prayer is that you say Takbeer and then recite Surah Al-Fatiha.
In the same narration it is mentioned: “ولا تقرأ إلا في التكبيرة الأولى” and you recite only in the first Takbeer.
In one narration it is mentioned: ”السنة فى الصلاة على الجنازة أن يقرأ فى التكبيرة الأولى بأم القرآن مخافتة“ The Sunnah in the funeral prayer is that Surah Al-Fatiha is recited quietly (slowly) in the first Takbeer.
This Hadith is Marfu’ and following it, Ahl al-Hadith followers recite Surah Al-Fatiha quietly after the first Takbeer. And all praise is due to Allah.
Ahl-e-Hadith, Question No. 6:
The Deobandi elder Zakariya Tablighi Kandhlawi, addressing the Prophet Muhammad ﷺ in his book Faza’il-e-Durood, writes the translation of Jami’s couplets without denial:
O Messenger of God, bestow your gracious glance, O Seal of the Messengers, have mercy.
Assist the helpless, help the destitute.
Provide evidence for these couplets from a verse of the Holy Quran or an authentic Hadith of the Prophet ﷺ.
Taqlidi Question No. 7:
“Did the Prophet Muhammad ﷺ recite Al-Fatiha and Surah Ikhlas aloud at the funeral of any companion? Is there an authentic hadith that specifies the funeral prayer and also specifies that it was recited aloud, with clear mention of the words and actions of the Prophet ﷺ himself, not just someone else’s statement, but a true and authentic hadith of the Prophet ﷺ?”
Answer: In the answer to the previous question (number 6), it has been proven with reference that Sayyiduna Ibn Abbas رضي الله عنه recited Surah Al-Fatiha and another Surah aloud in the funeral prayer and said: This is Sunnah and the truth.
When a Sahabi calls an act Sunnah, it means the Sunnah of the Prophet ﷺ, as established by the principles of Hadith.
Ahl al-Hadith, Question Number 7:
The spiritual elder of the Deobandis, Mahmood Hasan Aseer Malta, said in a elegy on the death of Rasheed Ahmad Gangohi:
“Has anyone risen from the world like the second founder of Islam?”
Prove from an Ayah or Hadith that Gangohi Sahib Subah, may Allah have mercy on him, was the second founder of Islam (Allah Almighty or the Messenger of Allah, peace be upon him).
Taqlidi Question No. 8:
“How many things are obligatory (Fard) in the funeral prayer? How many are Wajib? How many are Sunnah and how many are Mustahabb? Prove everything from authentic Hadith.”
Answer: The brief method of funeral prayer for followers is as follows:
(1) Say Takbeer (Allahu Akbar)
(2) Recite Surah Al-Fatiha
(3) Say Takbeer and recite Durood Ibrahim
(4) Say Takbeer and recite Dua
(5) Turn to one side and say Salaam.
Perform all these actions in a low voice. For evidence, see
The funeral prayer should be performed in this manner. As for the question of what is Fard and what is Wajib, this question is an innovation. See
Remember that every innovation is misguidance.
Ahl al-Hadith, Question No. 8:
Master Amin Okara Deobandi wrote about the Prophet Muhammad ﷺ:
“But you, Sahibah ﷺ, continued to lead the prayer while the dog played in front, and there was also a donkey; your gaze also fell upon the private parts of both.”
Present an authentic hadith in which it is proven that the gaze fell upon the private parts.
Imitative Question 9:
“In the funeral prayer, your Imam says the Takbeers loudly and your followers say them quietly. Is it clearly and explicitly proven from Hadith that the Imam should say the Takbeers of the funeral prayer aloud and the followers quietly?”
Answer: Sayyiduna Abu Saeed Al-Khudri (may Allah be pleased with him) led a prayer with bowing and prostration and said the Takbeer aloud, and after the prayer he said that he had seen the Messenger of Allah (peace be upon him) leading the prayer in this manner.
There is consensus that in the funeral prayer the Imam should say the Takbeers aloud and the followers quietly, and it is an established fact that the consensus of the Ummah is a Shariah proof.
Ahl al-Hadith, Question No. 9:
The Deobandi elder Shabbir Ahmad Usmani writes: “And the Messenger of Allah (peace be upon him), who is fully aware of the conditions of his Ummah, will bear witness to their truthfulness and justice.”
Please write the verse or Hadith from which it is proven that the Messenger of Allah (peace be upon him) is fully aware of the conditions of his Ummah.
Taqlidi Question No. 10 (Final):
“The imam of the prayer says the funeral prayer’s salam aloud, and the followers say it softly. Is this difference between the imam and the followers explicitly proven from an authentic hadith?”
Answer: It is established from authentic hadith that the consensus of the Ummah is a proof.
The imam saying the salam aloud is proven by consensus, and the followers saying the salam softly is proven from the hadith of Sayyiduna Zaid bin Arqam (RA).
See
Therefore, the practice of Ahl al-Hadith is based on the Quran and Hadith. And all praise is due to Allah.
Ahl al-Hadith, Question No. 10 (Final):
An elder Deobandi lover of Allah, Mirathi Deobandi (about Ashraf Ali Thanwi) writes:
“By Allah the Great, washing the feet of Maulana Thanwi and drinking (the water) is a cause of salvation in the Hereafter.”
Provide the verse or hadith which proves that washing the feet of Ashraf Ali Thanwi Deobandi and drinking it is a cause of salvation in the Hereafter.
End of Questions and Answers:
Answers to ten questions of Aal Deoband and Aal Taqleed along with ten questions have been presented. All Deobandis and Taqleedis of the world are requested to copy these ten questions of Ahl al-Hadith and write answers according to the questions. All these questions relate to belief and faith, and regardless of minor differences, these questions on belief and faith have been written as answers because the real difference between Deobandis and Ahl al-Hadith is in beliefs, faith, and principles. Warning: The minor and jurisprudential questions posed by Aal Taqleed, they can never present answers to these from their alleged Imam (whom they claim to follow) with authentic evidence.
ولو كان بعضهم لبعض ظهيرا
Some more questions and their answers
Taqleedi (Question No. 1):
“Is it permissible to eat buffalo meat, drink its milk, use yogurt and buttermilk? Please present the hadith regarding this.”
Answer: There is consensus that the buffalo is under the same ruling as the cow.
It is established that the permissibility of buffalo is proven by consensus, and consensus is a legal proof as established by authentic hadith,
See
Once the permissibility of buffalo is established, the permissibility of its meat, milk, yogurt, and buttermilk is automatically established, and there is consensus on this. And all praise is due to Allah.
Ahl al-Hadith (Question 1):
It is written in Fatawa Alamgiri:
إذا ذبح كلبه وباع لحمه جاز
If a person slaughters his dog and sells its meat, it is permissible.
What is the evidence for this issue, and have those who consider Fatawa Alamgiri as the essence of the Book and Sunnah ever acted upon this issue themselves?
Taqlidi (Question 2):
“Is sacrifice (Qurbani) obligatory, wajib, or Sunnah? Show explicit rulings from the Quran and Hadith.”
Answer: Sacrifice is Sunnah.
See
Ahl al-Hadith (Question 2):
Mulla Kasani Hanafi has written:
”قال مشايخنا فيمن صلى وفي كمه جرو كلب أنه تجوز صلاته“
Our elders have said about a person who prays with a puppy in his sleeve (provided its mouth is tied), then his prayer is valid.
Have the followers of Taqlid ever practiced this issue themselves?
Follower of Taqlid (Question No. 3):
“When did the eight Rak’ahs of Taraweeh start? Show a Hadith.”
Answer: The proof of eight Rak’ahs is from the Prophet Muhammad (peace be upon him) with a Hasan Ladhatah chain.
See
The narrators of this Hadith, Isa bin Jariyah and Ya’qub al-Qummi, are considered trustworthy and truthful by the majority of Hadith scholars. Therefore, it is established that before Hijrah, eight Rak’ahs of Taraweeh were prayed in the Prophet’s Mosque.
Ahl al-Hadith (Question No. 3):
In Fatawa Alamgiri it is written:
ولو ترك وضع اليدين والركبتين جازت صلاته بالإجماع
And if (in prostration) one abandons placing both hands and both knees on the ground, then his prayer (according to Ahl al-Ra’y) is valid overall.
Have you ever prayed such a prayer in front of people?
Traditionalist (Question No. 4):
“Name the first Imam of the eight Rak’ahs of Taraweeh mentioned in the Hadith.”
Answer: Muhammad, the Messenger of Allah, peace be upon him,
and answer to question number 3
Ahl al-Hadith (Question No. 4):
The Deobandi Pir Haji Imdadullah Sahib wrote:
“O Great Messenger, this is a cry, O Muhammad Mustafa, this is a cry
May your help be with me, O Prophet, my condition has become worse, this is a cry
I am caught in severe difficulty these days
O Reliever of difficulties, this is a cry”
Is it established from Imam Abu Hanifa, may Allah have mercy on him, that the Messenger of Allah, peace be upon him, is considered a reliever of difficulties and that people cry out to him (after his death)?
Traditionalist (Question No. 5):
“Name the first mosque in which eight Rak’ahs of Taraweeh were started?”
Answer: Masjid an-Nabawi.
For evidence, see
Ahl al-Hadith (Question No. 5):
Haji Imdadullah says: “The ship has been entrusted to you by the Ummah’s right; now you just wish, O Baad or Tar or O Messenger of Allah, I am stuck like a helmsman in the whirlpool of grief, steer my boat to the shore, O Messenger of Allah.”
Is calling upon the Messenger of Allah ﷺ to steer the boat to the shore proven from the Quran and Hadith?
Taqlidi (Question No. 6):
“Is Takbeer-e-Tahreema obligatory (Fard), Wajib, Sunnah, or Mustahabb? The ruling should be explicitly from Hadith or Quranic verse.”
Answer: Takbeer-e-Tahreema is Wajib, i.e., obligatory.
Evidence 1: The Prophet ﷺ commanded: “ثم استقبل القبلة فكبر” Then face the Qiblah and say Takbeer.
Evidence 2: Sayyiduna Abdullah bin Mas’ud رضي الله عنه said: “وإحرامها التكبير” And the beginning of the prayer is with Takbeer.
This Hadith is Marfoo’ (attributed to the Prophet) and is a ruling, therefore it is established that Takbeer-e-Tahreema is among the conditions of Salah.
Ahl al-Hadith (Question No. 6):
Muhammad Zakariya Tablighi Deobandi writes:
“I said that I consider it a cause of salvation, pride, and honor to place the dust of your shoes on my head.”
Provide proof of this from the Quran and Sunnah?
Summary: We have fully copied all your questions and written answers according to the questions and have also presented our questions. Now it is incumbent upon you that before opposing the answers, you should fully copy our questions and write answers according to the questions. Remember that there is no need to write an answer that does not correspond to the question. وما علينا إلا البلاغ
