What your own Molwis say:


1. Rasheed Ahmad Gongohi says in his Fatawa Rasheediya, chapter on Halal and Haram (2:150) to the following question,

‘‘Q: Is it correct to conduct a Mawlud Majlis that is free of Qiyam (standing up at time of birth) and is celebrated according to the sound tradition?

A: Conducting a Mawlud Majlis in ‘all states’ is not allowed since inviting people for a desirable practice is abandoned. End of fatwa’’

Urdu transliteration:

‘‘Su’wal: In’iqad-e-Majlisey Milad bi-duwn Qiyam, ba-riwayat-e-Sahih, durust hai ya nahin?

Al-Jawab: In’iqad-e-Majilsey Mawluwd ‘har haal’ main na-ja’iz hai. Tada’iy amr-e-manduwb key wasitey mana` hai. Faqat’’

Also, let's see another part:

Fatawa Rasheediya (3:94) Rasheed Gangohi answers a similar question,

‘‘Q: Is it allowed to take part in an `Urs gathering (commemoration day for the `awliya) in which ‘only’ the Qur’an is recited and sweet is shared?

A: It is not allowed to take part in any `Urs or Mawlud gathering and ‘no form’ of Urs and Mawlud is permissible. End of fatwa, And Allah knows best’’

Urdu Transliteration:

‘‘Su’wal: jis Urs main ‘sirf’ Qur’an sharif parha ja-wey auwr taqseem-e-shirini hu, shareek huwna ja’iz hai ya nahin?

Al-Jawab: kisi `Urs auwr Mawlud sharif main sharik huwna durust nahin, auwr ‘kuw’i-sa’ `Urs auwr Mawlud durust nahin. Faqat, wallahu a`lam.’’

Also, let us see another statement by your Molwi from Deo-Gand:

Fatawa Rasheediya (2:155),

‘‘Q: How is it considered [in Islam] to attend a Mawlud gathering, in which authentic narrations are recited, ‘no reprehensible practices are contained’, and is free from fabricated and forged narrations?

A: It is impermissible ‘for other reasons’. End of fatwa.’’

Urdu transliteration:

‘‘Mas’alah: Mahfiley Milad, jis main riwayat-e-sahiha parhi jaweyn, ‘auwr laaf uw gazaf’ auwr riwayat-e-mawdhu`ah auwr kadhiba na huwn, sharik huna kaiysa hai?

Al-Jawab: na-ja’iz hai, ‘ba-sabab auwr wujuh kei’. Faqat’’

More crap from the Jahil Deo-Gandis:

Ashraf Thanawi says in Ifadhaat al-Yawmiya,4:539

‘‘A person from Kanpur wrote a letter to me in which he asked: what was the ruling of celebrating `Eid Milad al-Nabiyy day? In its reply I wrote, was there anything similar to it in the best of times (khayr al-Qurun)? I wrote this because if I wrote it is bid`ah people worry by this word’’.[6]

Urdu Transliteration:

‘‘Aiyk shakhs ka Kanpur sey khat aaya tha. Iss mein daryafat kiya tha keh yawm-e-Eid Milad al-Nabiyy karna kaysa tha? Mein ney jawab mein likh diya keh Khayr al-Quruwn mein iski kuwyi nazir pa’i jaati hai? Yeh isliyey likha hai keh agar bid`at likh diya tuw lauwg bid`at sey ghabratey hain.’’

7. Molwi Ashraf Thanawi says also in the same book in the same volume on page 512:

‘‘I spent a certain period of time opposing them in the Mawlid practice. When I went to Haj, Haji Sahib heard about the incidents (of him opposing the Mawlid) so he told me it was important to be calm. This is why I joined in at times. For a long time I continued celebrating Milad and performed Qiyam after which I realised that my first method was better, on which I remain until today, Alhamdulillah’’.



Some more nonsense from Ifadhaat al-Yawmiyya (7:206:



‘‘Once, Molwi Rasheed Ahmad Gongohi Sahib was in the service of Haji Sahib (Imdadullah Faruqi) in Makka when someone invited Haji Sahib for a Mawlud gathering. Hadhrat (Haji Sahib) asked Molwi Rashid (Gongohi): Mawlawi Sahib! Do you want to attend? Molwi Rashid replied: No Hadhrat, I am not going there because I prevent people back in India (from attending the Mawlid). If I attend here, those people will say, he was attending (Mawlids) over there (in Makka).[8]

Urdu Transliteration:

‘‘Aiyk baar jab key Hazrat Mawlana Rasheed Ahmad Sahib Gongohi Hazrat Sahib ki khidmat mein ba-Muqam Makka Mu`azzama hazir they, Hazrat Haji Sahib key paas Mawlud Shareef ka bulawa aaya. Hazrat nein Mawlana sey pucha: Mawlawi Sahib chaluw gey? Mawlana ney farmaya: keh na Hazrat! Mein nahin jata, kuyuwn keh Hundustan mein luwguwn ku man` kiya karta huwn. Agar mein yahan shareek huwgaya tu wahan key luwg kahein gey keh wahan bhaley shareek huw gaey they. ’’

Molwi Khalil Ambethvi says in Baraheen-e-Qati`ah pg. 20:

‘‘This needy person asked a blind scholar who delivers a discourse in the Masjid of Makka about the Mawlud who said: it is and innovation and is unlawful. Hence the true scholars of Makka also consider it blameworthy’’.

Urdu Transliteration:

‘‘Is banda-e-aajiz nay ayk nabina `alim sey Masjid-e-Makka mein ba’d nimaz-a-Asr kei w`az karteyhain, haal-e-Mawlud pucha, tuw unhuwn nei farmaya: bid`at haram. Pas, wahan kei `Ulama-e-Haqqani is `amal kuw madhmum jantey hain.’’

Molvi Khalil Ambethvi admits also in Muhannad `ala al-Mufannad:

‘‘To consider during Qiyam that His noble soul is going to come from the realm of souls to the worldly realm, hence the people stand up, is also from their ridicules, since this Qiyam requires the actual noble birth and how can this birth take place? So, repeating Qiyam during the Noble birth is like the practice of the Indian Majus since they are doing exactly what they do during the ceremony of their god Kunhaya’s birth, or it is like the actions of the Rafidhis who repeat the martyrdom of the Ahl al-Bayt every year’’.

You Deo-Gandis are really hypocritical because your own Mullahs supported these heretic fatwas and then they lied in al-Muhannad

And note that even the people who you claim to support you have condemned the Deo-gandis:


‘‘All praise is for Allah alone, and peace and blessings be upon the prophet after whom there is no prophet.

To Proceed: I came to know of this excellent epistle and found it based on sound beliefs. They are they beliefs of Ahl al-Sunnah wa al-Jama`ah except that disallowing standing at the time of mentioning His birth and slandering the one who performs Qiyam, comparing him to the Majus and Rawafidh is not appropriate since many Imams praised the mentioned Wuquf (Qiyam) with the intention of honouring and showing respect to the Prophet. This is a practice free of any reprehensibility. And Allah Knows best.

Endorsed by Shaykh Saleem Bishri, Sulayman al-Abd and Muhammad Ibraham al-Qayani- both teachers at Azhar’

From Al-Muhannad, p129

On pg. 127 of the same book of lies called al-Muhannad `ala al-Mufannad (which I call Kitab al-Kidhb wal Nifaq), one of the endorsements you claim to have states:

‘‘As for the coming of His soul, upon him be peace and blessings, in various times for elite men in the Ummah is not an impossible condition. And whosoever believes in this ought not be considered mistaken, since it is a possible thing as He is alive in His noble grave and does what he likes in the world with Allah’s permission. One’s belief should not be that he is the owner of all benefit and detriment since there is no true benefactor and who gives loss other than Allah. He Most Exalted says, ‘say I do not owe for myself any benefit or loss except that which Allah wills’ (A`raf: 188). As for the belief that He is born at time of Qiyam, it cannot be considered to be the view of a completely sane person. And as for the teacher’s statement: one [who believes the aforementioned during Qiyam] is mistaken and akin to the Majus’, it would have been better for him to say a statement more appropriate than this one’’

Molwi Khalil Ambethvi then lies to those in the Haramayn and says it is permissible according to the Deo-Gandi molvis:



‘‘mentioning of the dust which parts the Prophet’s sandal and the urine of his donkey which he mounted is not considered blameworthy and it is not a forbidden bid`ah according to the scholars of Deoband, let alone celebrating the Mawlid’’. (question 21, Muhannad `ala al-Mufannad)


Your own Deo-Gandis supported this lie including:



1) Molwi Mahmud Hasan
2) Molwi Mir Ahmad Hasan
3) Molwi Mufti Azizur Rahman
4) Molwi Ashraf Ali Thanawi
5) Molwi Shah Abdur Rahim Raipuri
6) Molwi Hakeem Muhammad Hasan
7) Molwi Qudratullah Muradabadi
8) Molwi Habibur Rahman
9) Molwi Muhammad Ahmad al-Qasimi
10) Molwi Ghulam Rasul
11) MolwiMuhammad Sahul
12) Molwi Abdus Samad
13) Molwi Hakeem Muhammad Ishaq
14) Molwi Riyadud-Din
15) Molwi Mufti Kifayatullah
16) Molwi Diyaul-Haqq
17) Molwi Muhammad Qasim
18) Molwi Ashiq Ilahi Meeruthi Bulandsheri
19) Molwi Siraj Ahmad
20) MolwiQari Muhammad Ishaq
21) Molwi Hakeem Muhammad Mustafa Bijnawari
22) Molwi Hakeem Muhammad Mas'ud Ahmad Gangohi
23) Molwi Muhammad Yahya Sahranpuri
24) Molwi Kifayatullah Sahranpuri


1) Molwi Qari Muhammad Tayyib Qasmi
2) Molwi Mufti Muhammad Shafi Uthmani
3) Molwi Zafar Ahmad Uthmani
4) Molwi Muhammad Yusuf al-Banuri
5) Molwi Khayr Muhammad Jalandhari
6) Molwi Mufti Jamil Ahmad Thanawi
7) Molwi Mufti Mahmud of Multan, Pakistan
8) Molwi Mufti Abdullah of Multan
9) Molwi Mufti Abdus Sattar of Multan
10) Molwi Abdal Haqq
11) Molwi Muhammad Ahmad Thanawi
12) Molwi Abdal Haqq Naafi
13) Molwi Abdullah Bahlawi
14) Molwi Muhammad Anwar of Faysalabad, Pakistan
15) Molwi Shamsul Haqq Afghani
16) Molwi Sayyid Hamid Siyal
17) Molwi Mufti Rasheed Ahmad of Karachi, Pakistan
18) Molwi Mufti Muhammad Fareed
19) Molwi Mufti Ahmad Saeed
20) Molwi Mufti Muhammad Wajeed
21) MolwiAli Muhammad
22) Molwi Mufti Abdal Qadir
23) Molwi Muhammad Sharif Kashmiri
24) Molwi Sayyid Sadiq Husayn
25) Molwi Abdal Hayy
26) Molwi Muhammad Abdullah
27) Molwi Abdas Sattar Tunusi
28) Molwi Muhammad Sharif Jalandhari
29) Molwi Nazir Ahmad
30) Molwi Muhammad Idris
31) Molwi Muhammad Ali Jalandhari
32) Molwi Muhammad Ayyub Banuri
33) Molwi Fadl Ghani
34) Molwi Fayd Ahmad
35) Molwi Muhammad Sarfraz Khan
36) Molwi Qadi Abdal Lateef

Lies!! The Deogandi hypocrisy has been unveiled. I think your Deo-Gandi mullahs have multiple personality disorder!

Answer: (by Mufti Saeed Ahmad Palanpuri, Deoband)

With praise to Allah, peace and blessing to the Prophet!

The second group is right that the dispute between the Deobandis and Barlewis is not confined to secondary issues rather it is in fundamentals and in beliefs as well. The first group is not right in its thinking that the two parties have only secondary differences, both are Ahl al-Sunnah wa al-Jama'ah, Hanafi and adhere to the theological schools of the Ashayirah and Maturidiyyah and follow the right path in Tasawwuf; since the Barelwis have added innovations in the beliefs of the Ahl al-Sunnah and have incorporated many issues in religion which eventually have no base in the Hanafi Fiqh. For example, they have introduced four principal issues in beliefs: (1) the issue of nur o bashar (2) the issue of kuli (complete) ilm al-ghayb (3) the issue of hazir and nazir, (4) the issue of mukhtar kul. While, in subsidiary matters, they have innovated calling to ghayr Allah, prostration to graves, performing tawaf of graves, making vow for ghayr Allah, presenting offerings to graves, milad, taziyah and hundreds of other things. These are clearly bid'aat (innovations). In tasawwuf also, they have mixed many un-Islamic elements like qawwali, wajd and sama' etc. The argument of the first group that the hard stand of Deobandi ‘ulama was temporary and impermanent is also untrue, rather the Deobandiyat originally is holding fast to Sunnah and dissociating oneself from bid'ah. The elders of Deoband have always practiced on the verse: "Now, proclaim what you are commanded to", they never compromised in matters of religion, but they have always avoided confrontation and condemning others with kufr, and have always tried to improve situation with politeness and wisdom. So, their followers should adopt the same way today also.

The treatise 'Faisala Haft Mas'alah' was written before the Deobandi maslak took its final shape, so making it a base is not right. As far as the statements of Molwi Khalil Ahmad Saharanpuri are concerned, we are unaware of them. It is not lawful to attend the meetings of the Barelwis in milad, urs etc though with the intention of compromise which is prohibited by the verse: " They wish that you become flexible (in your faith), so that they should become flexible (in their hostile attitude.)" as well it was indicated in the verse: "For you is your faith, and for me, my faith".

Molwi Thanwi wrote in Imdad al-Fatwa 5:302: "The evils of bid'aat and innovations should not be overlooked", while the question and answer mentioned in 4:380 imply that those who attend urs and other bid'aat or those who have unnecessary regards towards them, conform to the hadith: "whoever has a regard for a person of bid'ah as if he helps in destroying Islam." As far as the matter of some bid'aat being lawful is concerned, it means that those matters are lawful as such e.g. remembering the holy birth of the Prophet (Allah bless him and give him peace) but it falls in bid'ah category and becomes unlawful if performed with certain conditions and observances.

As for the picture of na'layn sharifayn, it is baseless. Taking blessing from them, kissing them and putting them over head has no base. Molwi Thanwi has retracted his treatise 'Nail al-Shifa bi Na'l al-Mustafa' in Imdad al-Fatawa 4:378.

And Allah knows best and His knowledge is most perfect and solid.

By: Mufti Saeed Ahmad Palanpuri
Dar al-Ulum Deoband
23/11/1417 H

Verified as correct by:
Mufti Nizam al-Din, Dar al-Ulum Deoband
Mufti Zafir al-Din, Dar al-Ulum Deoband
25/11/1417 H

Another true example of Deobandi-Wahhabi multiple personality disorder.

Conclusion: DEOBANDIS ARE MUNAFIQ.

maraqialFalah wrote:
Answer: (by Mufti Saeed Ahmad Palanpuri, Deoband)

With praise to Allah, peace and blessing to the Prophet!

The second group is right that the dispute between the Deobandis and Barlewis is not confined to secondary issues rather it is in fundamentals and in beliefs as well. The first group is not right in its thinking that the two parties have only secondary differences, both are Ahl al-Sunnah wa al-Jama'ah, Hanafi and adhere to the theological schools of the Ashayirah and Maturidiyyah and follow the right path in Tasawwuf; since the Barelwis have added innovations in the beliefs of the Ahl al-Sunnah and have incorporated many issues in religion which eventually have no base in the Hanafi Fiqh. For example, they have introduced four principal issues in beliefs: (1) the issue of nur o bashar (2) the issue of kuli (complete) ilm al-ghayb (3) the issue of hazir and nazir, (4) the issue of mukhtar kul. While, in subsidiary matters, they have innovated calling to ghayr Allah, prostration to graves, performing tawaf of graves, making vow for ghayr Allah, presenting offerings to graves, milad, taziyah and hundreds of other things. These are clearly bid'aat (innovations). In tasawwuf also, they have mixed many un-Islamic elements like qawwali, wajd and sama' etc. The argument of the first group that the hard stand of Deobandi ‘ulama was temporary and impermanent is also untrue, rather the Deobandiyat originally is holding fast to Sunnah and dissociating oneself from bid'ah. The elders of Deoband have always practiced on the verse: "Now, proclaim what you are commanded to", they never compromised in matters of religion, but they have always avoided confrontation and condemning others with kufr, and have always tried to improve situation with politeness and wisdom. So, their followers should adopt the same way today also.

The treatise 'Faisala Haft Mas'alah' was written before the Deobandi maslak took its final shape, so making it a base is not right. As far as the statements of Molwi Khalil Ahmad Saharanpuri are concerned, we are unaware of them. It is not lawful to attend the meetings of the Barelwis in milad, urs etc though with the intention of compromise which is prohibited by the verse: " They wish that you become flexible (in your faith), so that they should become flexible (in their hostile attitude.)" as well it was indicated in the verse: "For you is your faith, and for me, my faith".

Molwi Thanwi wrote in Imdad al-Fatwa 5:302: "The evils of bid'aat and innovations should not be overlooked", while the question and answer mentioned in 4:380 imply that those who attend urs and other bid'aat or those who have unnecessary regards towards them, conform to the hadith: "whoever has a regard for a person of bid'ah as if he helps in destroying Islam." As far as the matter of some bid'aat being lawful is concerned, it means that those matters are lawful as such e.g. remembering the holy birth of the Prophet (Allah bless him and give him peace) but it falls in bid'ah category and becomes unlawful if performed with certain conditions and observances.

As for the picture of na'layn sharifayn, it is baseless. Taking blessing from them, kissing them and putting them over head has no base. Molwi Thanwi has retracted his treatise 'Nail al-Shifa bi Na'l al-Mustafa' in Imdad al-Fatawa 4:378.

And Allah knows best and His knowledge is most perfect and solid.

By: Mufti Saeed Ahmad Palanpuri
Dar al-Ulum Deoband
23/11/1417 H

Verified as correct by:
Mufti Nizam al-Din, Dar al-Ulum Deoband
Mufti Zafir al-Din, Dar al-Ulum Deoband
25/11/1417 H

Another true example of Deobandi-Wahhabi multiple personality disorder.

Conclusion: DEOBANDIS ARE MUNAFIQ.

Reading your posts above, i can only agree with you brother, these deobandiyya are hypocrites. They say one thing and next thing another; why cant they stick to one topic when its being discussed like the issue of imkane kizb and they jumped to mawlid users like qurtuby.

Qurtuby wrote:
regarding mawlood. it is a good practice but it is not wajib. therefore if there are bidas which are haraam then we should avoid it.

for example if people think it is farz or wajib like they do in pak and india then we should avoid it so. this "weird logic" is saddu zarai' in fiqh

as for kattarsunni now he asked for one quote when he got it all he did was sit on it. now he wants more quotes. you fellas are weird.

Weird?? answer my questions and stop beating around the bush.
Looking at the books of fuqaha and muhaditheen of past islamic history, Mawlid has been classified as mustahab and its a fiqh issue not aqida so try getting your facts right.

It is strange how you came to that conclusion that mawlid has been classed as wajib by those from the indian subcontinent?

Shaykh Qurtuby bhai............why don't you answert the question regarding imkani kizab and the fatawa of kufr instead of bring another topic up namely maulid, i promise you either brothers or myself will answer you falacious comments regarding mawlid, but first deal with the topic at hand rather then being like a merry go round.

There is fatawa of kufr upon the ulema deoband for numerous deviations from the ahle sunnat one of which is it their notion of imkani kizb namely they say mumkin (contingent) when the body of ahle sunnat ulema from Bukhara through arab wal ajam say muhal (impossible for Allah to lie)

empty"/nnAhoy! hi everyone

Great forum, lots of information, thanks!

empty"/nnhey everyone

Great forum, lots of information, thanks!