The debate : Is Gyarhween Sharif permissible?

[Jad Dul Mukhtar]

The debate : Is Gyarhween Sharif permissible?

 

Dear readers, for the eesaal-e-sawaab of Hazrat Sayyidina Ghaus-ul-Azam Shaykh Abdul Qadir Jilani, we, the Ahlus Sunnah wal Jama'ah organise gatherings, which are commonly known as `Gyaarhween Sharif'. By doing this we are witnesses to both the mercy and blessings of Allah.

 

However, the Wahabis of Rawalpindi constantly condemned Gyarhween Sharif not only as haram but worse than a carcass and swine. In addition they claimed to be ready to prove this and invited the Ahl-us Sunnah wal jama'ah to a debate upon the issue.

 

It was as a part of this that a letter from the Wahabi scholar Molvi Muhammad Abdul Sattaar Bhatti was received dated the 12th of December 1993 in which he invited the Ahlus Sunnah to a debate at the house of Syed Shabbir Hussain Shah and set a deadline of the 15th of January 1994. After consulting with Munazir-e-Islam Muhammad Saeed Ahmad Asad we accepted the challenge and the date was set for Thursday, the 13th of January 1994. However, our acceptance forced the Wahabis to embark upon tactical manoeuvres; they insisted that the Ahlus -Sunnah be the plaintiffs in the debate (those who have to prove a claim or being the prosecution instead of the defence). We again consulted with Munazir-e-Islam who stated that principles dictated that the Wahabis be the Plaintiffs, but to ensure the debate took place and to deprive the Wahabis of an excuse to flee, we were prepared to put up with the Wahabis' lack of principles.

 

The blessed hour of the debate arrived. Munazir-e-Islam had arrived the night before along with his students and approximately 450 kilos of books. Shaykh-ul-Hadith wat Tafseer Hazrat Maulana Mufti Muhammad Ashraf Sahib Marariyan Sharif, Gujrat, also favoured us accompanying Munazir-e-Islam.

 

At 10 o'clock the debate began in the house of Shabbir Shah Sahib.

 

 

THE DEBATE

 

 

On behalf of the Wahabis, Molvi Ahsan Farooqi enquired from the Ahlus Sunnah the identity of their President, their debator and their assistants (helpers).

 

Munazir-e-Islam Maulana Saeed Asad: Hazrat Allaama Maulana Mufti Muhammad Ashraf Ali Oadri is the president whilst I, Muhammad Saeed Ahmad Asad, will speak as the debator. Who is your President and chief debator?

 

Molvi Ahsan Farooqi: Hazrat Maulana Professor Talib-ur-Rahman will be the debator whilst I will perform the duties of the President. Asad Sahib, you have announced that you are the debator and Mufti Sahib is the President, tell us of your assistants so that we too can announce our assistants.

 

Munazir-e-Islam Maulana Saeed Asad: An assistant is a helper. Should you not firstly consider whether announcing an assistant is reconcilable with your Tawhid? Will it not contradict the verse `We only worship you and only seek your help'?

 

A mortified laughter followed by silence.

Professor Talib-ur-Rahman: You will the plaintiff (claimant) in this debate upon Gyaarhween Sharif.

 

Munazir-e-Islam Maulana Saeed Asad: If you want a debate based on principles then it is you who should be the plaintiff but if you wish for an unprincipled debate then for the sake of this debate, we are prepared to be the plaintiffs.

 

Professor Talib-ur-Rahman: No, you have to be the plaintiff for it is you people who claim that Gyarhween Sharif is halal and permissible.

 

Munazir-e-Islam Maulana Saeed Asad: It is woeful to discover that you have forgotten what a plaintiff is. In my hand I have 'Fataawa Thanaaiya' of one of your elders, Molvi Thanaa Ullah Amritsari, who on the 116th page of the first volume writes `The persons who claim against a permissibility are the plaintiffs for it is them who must proof this from the Shariah'.

 

Professor Talib-ur-Rahman: (In a confused manner) We do not acknowledge Thanaa Ullah...it is you who will be the plaintiff.

 

Munazir-e-Islam Maulana Saeed Asad: I have already stated that for the sake of the debate I am prepared to withstand your lack of principles and become the plaintiff.

 

Munazir-e-Islam recited the Khutba and Durood wa Salaam and proceeded to present his evidence. We shall present these consecutively even though Munazir-e-Islam presented these during the course of numerous speeches during the debate.

 

Munazir-e-Islam Maulana Saeed Asad: Sirs, The issue we have before us today is `The Gyarhween Sharif' which we, the Ahlus Sunnah, organise for the eesale-e-sawaab (sending of reward) of Hazrat Pir of the Pirs Syed Abdul Qaadir Jilani, is it haram or halal?

 

Hazrat Sayyidina Ghaus-ul-Azam passed away on the 11th of Rabi-ul-Akhir 561 Hijri, and because of this Hazrat Ghaus-ul-Azam became renowned in the Subcontinent as the Pir of the Eleventh (Gyarhween wala Pir). For this reason, whenever a Muslim performs eesaal-e-sawaab for Hazrat Sayyidina Ghaus--ul-Azam we refer to it as Gyarhween Sharif -regardless of the date upon which the eesaal-e-sawaab takes place.

 

Now, having understood that Gyarhween Sharif is nothing other than the eesaal-e-sawaab of Hazrat Sayyidina Ghaus-ul-Azam let us proceed to discover whether Gyarhween sharif is halal or haram

 

We consider anything which Allah or His Prophet did not prohibit as halal and permissible. Look, in my hand I have the 2nd volume of Abu Dawud Sharif and on page 183 - I am not presenting my translation but that of one of your elders, Allaama Waheed-uz-Zamaan volume 3 page 185 of Abu Dawud Az Allaama Waheed-uz-Zamaan states:

'Ibn Abbaas narrates that in the Jahiliyya people used to eat certain things but refrain from other things because they considered them bad, so Allah sent His messenger and revealed the Qur'an to His Prophet. He made halal what was halal and made haram what was haram. Thus, whatever He has made halal is halal and whatever He made haram is haram and that upon which he remained silent is exempt. He then recited the verse, "Say, I find no food items unlawful except the carcass, flowing blood, swine and that animal which has been slaughtered with the name of anyone other than Allah.

 

This hadith makes clear that Allah and his beloved Prophet have provided us with a list of haram items. Whatever is included on that list is haram and whatever is not on that list is not haram. I will now demonstrate the Sahihness (authenticity) of this hadith and provide further clarification. In my hand I have Tanfeeh-ur-Rawaah vol 3. A Wahabi elder Ahmad Hasan Sahib Dehlvi writes this and on page 201 he writes, "All the narrators of this hadith are Thiqa. Muhaddith ibn Mardwiya and Imam Haakim have also quoted this hadith. Imam Haakim ranks this hadith as Sahih."

 

In explaining this hadith the Wahabi scholar Shams-ul Haq Azeemabaadi writes, "In this hadith is a warning, the illegality of an item can only be ascertained from revelation and not from ones own desires. This hadith is also proof that everything in its reality is permissible." (Aon ul Mabood Sharh Abu Dawud vol3 p417).

 

Hazrat Shaykh Abdul Haq Muhaddith Dehlvi writes, "The reason for Hazrat Sayyidina Abdullah bin Abbas reciting the verse was so that (everybody) would be aware that something can only become haram by way of revelation. And Wahi (revelation) is sometimes apparent and at other times, concealed. (Ashiatul Lum'aat vol 3 p 479).

 

Thus we discover that whatever has not been labelled as haram by revelation is not haram. I challenge Professor Talib-ur-Rahman to recite only one verse in which it categorically states that performing eesaal-e-sawaab for Hazrat Shaykh Abdul Qaadir Jilani is haram. Recite any one hadith in which it states that Gyarhween Sharif is haram. If you can produce one verse or one hadith then by Allah we will refute Gyarhween Sharif but (if you are unable to do this) then just by your saying Gyarhween Sharif does not become haram.

 

The leading Wahabi scholar Ahmad Hasan Dehlvi writes, "A similar hadith is the one of Hazrat Sayyidina Abu Darda, where the Prophet stated: "What Allah has made halal in His book is halal and what He has stated as haram is haram. And about which He has remained silent is exempt so accept this well-being from Allah, for Allah does not forget. The Prophet then recited the verse, "And your lord does not forget". Bazzar has quoted this hadith and stated that its sanad is Sahih. Haakim has also quoted this hadith and stated that it is Sahih. (Tanfeeh-ur-Rawaah vol 3 p201).

 

The same Wahabi scholar, after quoting the tafseer of "Qul laa ajid" writes, "Above was stated that haram is that which Allah has made haram through revelation. No person has the authority to make anything haram."

 

Thus the rule explained by Allah and His Prophet is clear: Whatever has been made haram through revelation is haram and whatever has not been labelled as illegal by revelation is halal, halal, and halal!

 

Even the Wahabis accept this rule concerning Haram and Halal, for example it is written in the fatwa of one of the teachers of Ihsan Ilaahi Zaheer, Abul Barkaat Ahmad:

 

Q. "Are kidneys and testicles halal? By providing proof of halal or haram attain Allah's

Reward. Rahmatullah Ghaman of Ghondala (the person who asked the question).

A. "The proof of both of these being halal is that both the Qur'an and Hadith have not prohibited them. If the Qur'an and hadith have not stated the illegality of an item then it is halal. (Fataawa Barakaatiya p308).

 

The same words are present in the 'Fatawa Thanaiyya' of the Wahabi's Shaykh-ul-Islam Molvi Thanaa ullah Amritsari.

 

Q. "The prayer mat upon which the Imam prays, if that mat is moved and laid upon the floor, is it permissible to pray on that mat?"

A. "It is permissible for there is no poof of its prohibition. It has been stated in an hadith, "Until I prohibit it, do not consider it prohibited."

(Reference is being made to the hadith of Ahmad, Muslim, Nisai, Ibn Majah which says, "Something which is made haram through your excessive questioning") (Fataawa Thanaaiya vol 1 p 522).

 

Q. "Is it permissible to eat a tortoise?" Provide a detailed answer upon it legality.

A. "Tortoise is halal"

 

Thus the elders of the Wahabiya accept this rule of Haram and Halal. In light of this rule Gyarhween Sharif is also halal for the Prophet has not prohibited it. The Prophet also stated, "The greatest criminal amongst the Muslims is that person who asks about such a thing which was not haram but it became haram because of his asking," (Tafseer ibn Kathir vol 2 p106).

 

The Prophet has also stated, "Verily Allah has determined some Faraaid (plural of fard i.e. compulsory) so do not waste them, and he has determined certain limits so do not transgress them, he has determined some things as haram so do not go near them and upon some things he has remained silent, he did not forget these but remained silent as a sign of mercy towards you, so do not ask questions about these. (This hadith is Sahih).

 

In another hadith it is stated, "Everything is permissible for you until something is revealed about its prohibition." (Lughat-ul-Hadith vol 3 p38 Allaama Waheed-uz -Zamaan).

 

Professor Talib-ur-Rahman: In this speech you have entrapped yourself. For verily Allah, in the Qur'an, has declared Gyaarhween Sharif haram. Allah has stated that thing upon which a name other than Allah's is envoked is also haram. You perform Gyarhween Sharif in the name of Pir Abdul Qaadir Jilani, thus it is haram.

(Professor Talib-ur-Rahman restated this point each time he spoke in this six hour debate. He claimed each time that this verse was proof of the illegality of Gyarhween Sharif)

 

Munazir-e-Islam Maulana Saeed Asad: I have previously stated that Gyarhween Sharif is nothing more than eesaal-e-sawab of Hazrat Sayyidina Shaykh Abdul Qaadir Jilani who is also renowned with the name Ghaus-ul-Azam. This is the meaning of the term "The Gyarhween of Pir Abdul Qadir Jilani. Also because it is us who use the term Gyarhween Sharif, then it is only us who have the right to define and explain it, not you. We emphatically state that during Gyarhween Sharif ibaadah (worship) is only of Allah, we take the name of Ghaus-ul-Azam only for the purpose of eesaal-e-sawaab. Professor Talib-ur-Rahman has no answer to this and is thus wasting time by constantly reciting the same verse. I have already provided the translation of the leading Wahabi Scholar Allaama Waheed-uz-Zamaan, "And that animal which was slaughtered with the name other than that of Allah" (Sunan Abu Dawud vol 3 p185). This is the true translation of this verse and this is the translation provided in all the tafseers from that of Sayyidina Abdullah bin Abbas to Tafseer Jalalayn.

 

If Professor Talib-ur-Rahman insists upon translating this verse as "Every thing upon which a name other than Allah's is invoked is haram", then there is nothing in this world which is not haram.

 

For example, the revelation of Allah, its chapters, have names other than that of Allah and it is with these names that they are known. e.g. Surah Baqarah, Aal-e-Imran, An Nisaa', al-Maai'da, Ibraheem. If the coming of a name other than Allah's makes something worse than a carcass and a swine then by Allah the chapters of the Holy Qur'an would not have been given these Ghair ullah names. Mosques are holy and pure but even they have Ghair ullah names and they are known by these Ghair ullah names. e.g. Masjid-ul-Haram, Masjid al-Aqsa, Masjid-un-Nabawi, Masjid Qubaa etc. If by being known by a name other than Allah's an item becomes worse than a carcass and a swine then these mosques would not have been given such names.

 

Even prayers, fasts and food have been given names other than that of Allah. In Bukhari Sharif Allah says, "The most beloved prayer to Allah is the Prayer of Daud and the most beloved fast to Allah is the fast of Daud." If it is permissible to call a prayer by the name of Daud and a fast by the name of Daud (acts which are solely and wholly for Allah) and if there is no detrimental effect with naming a prayer or a fast with a name other than that of Allah's then there should be no confusion over naming a gathering for the eesaal-e-Sawaab of Hazrat Sayyidina Ghaus-ul--Azam 'Gyarhween Sharif'. All the books of Hadith are known by a name other than that of Allah, for example Bukhari, Muslim, Muwatta Imam Muhammad, Musannaf Abdur Razzaq, Musannaf ibn Abi Shayba etc.

 

If by calling something by a name other than that of Allah renders it worse than a carcass and swine then you must also say this about your Jamia Salafiyya, Jamia Muhammadiya and your Ihsaan Ilahi Zaheer Conference.

 

 

OH ALL YOU WAHABIS! LISTEN CAREFULL WITH OPEN EARS! The Mushrikeen of Makkah used to name some of their animals after idols and then allowed them to roam freely. They considered the drinking of their milk and the eating of their meat unlawful. In response to this Allah revealed, "Say, bring forward your witnesses who can testify that Allah has forbidden this." (An'aam 6:150).

 

The Wahabi scholar Ahmad Hasan Dehlvi writes, "It is further stated Oh Prophet, say to these people, (because) they are unable to prove, from narration, their behaviour as good, ask them to bring forth a witness which substantiates their claim that -Allah has made the animals named after idols haram." (Ahsan-ut-Tafseer vol 2 p214).

 

The Wahabi scholar Qadi Shokani in a tafseer writes, "Imam Mujahid states that the Quraysh used to say - Baheera, Saa'iba, Waseela and Haam - that Allah had made these animals haram." (Tafseer Fath-ul-Qadeer vol 2 p176).

 

If naming an animal after an idol does not render it haram, how can something named after the eesaal-e--sawaab of Hazrat Shaykh Abdul Qadir Jilani be haram? Especially as idols are the enemies of Allah whilst Ghaus-e-Azam is Allah's Beloved.

 

Professor Talib-ur-Rahman: Asad Sahib, it is incorrect that the animals known as Baheera and Saa'iba were animals named after idols. this is merely your assertion. And nor did Allah say that I have made Baheera and Saa'iba haram.

 

Munazir-e-Islam Maulana Saeed Asad: You are supposed to be the biggest debator amongst the Wahabis and yet you do not know which animals were known as Baheera and Saa'iba! Look, in my hand I have the second volume of Bukhari Sharif, on page 665 it clearly states, "Baheera is that animal whose milk was stopped in the name of the idols, i.e. it must not be milked and Saa'iba is that animal which was freed in the name of the idols." (Taiseer-ul-Baari Waheed-uz-Zamaan vol 2 p116).

 

Thus it is evident that Saa'iba, Waseela etc. were the names of those animals which were freed in the name of idols and it was claimed that Allah had made them haram. But Allah had never made them haram, as is stated in the Qur'an, "Allah has not instituted things like Bahirah or Saa'iba or Wasilah or Haam. But those who disbelieve invent lies against Allah, and most of them have no understanding." (Maidah:103).

 

Hafiz ibn Hajar Asqalani translated this verse as, "Allah has not made these animals haram" (Fath-ul-Bari Sharh Sahih Bukhari vol 8 p283).

 

As Allah has not made haram the animals which were named after idols, rather He termed them as pure rizq (food), then how can anything given in the name of the eesaal-e-Sawaab of the Gyarhween wala Pir be haram?

 

Allah says, "Say, Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and the Pure foods? Say, they are, in the life of this world, for those who believe." (A'raaf:32).

What are these Pure foods? It is stated in ibn Jareer, Hazrat Qataada states that in this verse the delicious pure foods are those animals which the Ahl-ul--Jahiliya had made haram upon themselves, i.e. Baheera, Saa'iba, Waseela and Haam (Tafseer ibn Jareer vol 8 121).

 

Allah says, "Oh mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of the devil." (Al Baqarah:168).

 

About the things referred to as "Lawful and good" in this verse - alongside other mufassireen - the Wahabi scholar Ahmad Hasan Sahib Dehlvi writes, "In accordance with their customs and traditions the Mushrikeen of Makkah had made some animals haram upon themselves." (Ahsan-ut-Tafseer vol 1 p140).

 

Ibn Kathir states, "Allah has forbidden humans to follow the path and footsteps of the Satan. Declaring the animals Baheera, Saa'iba, Waseela etc. as haram is the way of the Satan and he has also led his followers into this stray path." (Tafseer Ibn Kathir vol 1 p203).

 

The above evidence make clear the animals appointed in the names of idols are not haram and regarding them as haram is the way of both the devil and his followers. In contrast Allah has declared these animals as Halal and pure. These animals can be slaughtered upon the name of Allah and can be eaten so then how can a Gyarhween on the name of the eesal-e-sawaab of Ghaus-e-Azam be haram?

 

Professor Talib-ur-Rahman: I say again that your Gyarhween comes under "wa maa uhillu bihi lighairillah". We the Ahl-e-Hadith consider the Gyarhween Sharif worse than a carcass and swine. Asad Sahib, you have not yet produced a single proof to support the legality of Gyarhween sharif and nor will you be able to!

 

Munazir e Islam: I say with regret that despite having produced a mountain of evidence from both the Qur'an and Sunnah and having even provided proof from your own elders about the rule of Haram and Halal and having proven that until something is declared haram with the seal of revelation it is halal and pure you still have the audacity to claim that I am yet to produce a single proof to support the legality of Gyarhween Sharif. Rather, until you can produce a revelation, which condemns Gyarhween Sharif as haram, it will remain halal.

 

Professor Talib-ur-Rahman: I say again that because the name of a Ghair-ullah comes upon it, this Gyarhween Sharif is more despicable than a carcass and a swine. Also with reference to your rule, it was in the light of this rule that your fuqaha made wind in prayer permissible. It was with this verse that your fuqaha ranked drinking alcohol as permissible and it was this verse that your fuqaha made it halal to read namaaz with a dog in the lap.

 

Munazir e Islam Maulana Asad: Professor sahib! You have in front of you Muhammad Saeed Ahmad Asad and Maulana Mufti Muhammad Ashraf Sahib! Do you really think that by laying false accusations and cheating you will gain victory in this debate!. With the help of his elders this faqeer will expose each one of your lies. Professor Sahib, if any of the fuqaha have made permissible the before mentioned matters by using this rule and verse then you have won and I have lost. Get up. I give you my own time! Show me your sources and let us finish this debate!

 

Professor Talib-ur-Rahman: I do not wish to take your time.

 

Munazir-e-Islam Maulana Asad: Professor Sahib, you are both a liar and a cheat, for why else are you not accepting my challenge. Why else are you not showing me the references and forcing me to accept defeat. Allah has surely stated the truth, "La'natullahi `alal kaazibeen."

 

With reference to your claim that Gyarhween Sharif will remain haram because the name of a Ghairullah has come upon it and it thus comes under "wa maa uhillu bihi", I am prepared to provide further clarification. Look, in my hand I have the Fatawa Thanaiyya of your Shaykh-ul-Islam Molvi Thanaa ullah Amritsari, look at it and follow it and stop labelling Gyarhween Sharif haram.

 

Q. Yesterday gathering took place at the Muslim library here in Bangalore in which Molvi Haji Ghulam Muhammad Shamalvi gave a lecture in which he stated that through Gyarhween Sharif and Milad Sharif it was permissible to feed the food. Is there proof of this?

 

A. The only discussion surrounding Gyarhween and Milad is its critics claim it to be for a ghair ullah and thus entering under "wa maa uhillah li ghair illah" whilst its proponents do not consider it for a ghair ullah. Molvi Ghulam Muhammad would have tried to resolve this difference by saying that if the food of Gyarhween and Milad was for the purpose of Eesaal-e-sawaab i.e. the intention was to benefit the soul of the elders and not that the elders themselves accept the food, then in such a case undoubtedly the conflict will be resolved. (Fatawa Thanaaiya vol 2 p71).

 

Come, let me prove from the hadith that items used for eesaal-e-sawaab can take the name of a ghair ullah.

 

1) Hazrat Sa'd dug a well for the eesaal-e-sawaab of his mother and said, "Haaza li umme Sa'd." This well is for the mother of Sa'd. (Abu Dawud vol 1 p236)

2) Imam Hasan Basri states that it is the spring of the family of Sa'd in Madeenah. Imam Ahmad and Imam Nisa'i have narrated this hadith (Nail-ul-Aataar of Qadi Shokani vol 4 p104).

3) The sahabi, Abu Hurayra, urged some people to pray 2 raka'ahs in Masjid Ashaar and told them to say after the prayers, "Haaza li Abi Hurayra". This is for Abu Hurayra (Abu Dawud vol 2 p236).

4) The Prophet made a sacrifice and said. "Oh Allah! Accept this from Muhammad, the family of Muhammad and the ummah of Muhammad (Muslim vol 2 p156).

The Propet included his ummah in the reward for this sacrifice. (Nawawi `alal Muslim vol 2 p156).

 

Eesaal-e-sawaab exists and is true, for this reason Sahih Muslim Sharif has a whole chapter entitled, `Sending the reward of Sadaqa to a deceased'.

 

A leading wahabi scholar Qadi Shokani dedicated a whole chapter in his book Nail-ul-Aataar headed `The reward of deeds reaches the deceased'. In this he narrates five ahadith in proof of eesale-e-sawaab, the Prophet himself said, "If the deceased is a Muslim, the virtues of good deeds reach him.' (Abu Dawud).

 

Professor Talib-ur-Rahman :I state again that Gyarhween Sharif is worse than a carcass and a swine because it constitutes "wa maa uhilla bihi li ghair illah" and the correct meaning of this verse is, "Upon which a name other than that Allah comes is

Haram."

 

Munazir-e-Islam Maulana Asad: I have proven with evidence that Eesaal-e-Sawaab is true and Gyarhween Sharif is the name of nothing more than Eesaal-e-Sawaab. If you will persist with the interpretation "Upon which a name other than that Allah comes is haram" then on your own head be it (you will find this to your own detriment). For upon your six foot body has come the name of a ghair ullah, i.e. Talib-ur-Rahman. Thus in the light of your own interpretation you yourself are worse than a carcass and swine. Upon your wife has come your name, so your wife must be worse than a carcass or swine. Upon your father the name of a ghair ullah has come, so he too must be worse than a carcass and swine. Upon your grandmother too the name of a ghair ullah has come and thus according to your fatwa and interpretation your grandmother must also be worse than a carcass and swine.

 

If Gyarhween is worse than a carcass and swine then what will happen to your elders who have performed the Khatam in the name of the Awliyaa? Also what would be your fatwa for your Wahabi elders who have allowed the writing of Wazeefas. Look in my hand I have Kitab-ut-Ta'weezaat', whose author is the chief Wahabi Muhaddith Nawab Siddiq Hassan Khan Bhopali and on page 183 it is written:

 

Khatam Hazrat Mujaddid Shaykh Ahmad Sarhandi

This khatam is renowned for the attainment of all objectives and the solution of all difficulties. First read Durood 100 times, then La hola walaa quwatta illa billah exactly 500 times, then 100 times durood. Read this khatam constantly until you achieve your objective. Mirza sahib wrote to Qadi Thanaa ullah deceased advising him to make khatam Khwajgaan and Khatam Mujaddid radiyallahu anhum compulsory each day after the morning session

 

Khatam Qaadriya

First read two rakahs and in each rakah read Surah ikhlaas eleven times. After salaam read durood 111 times. Then read fatiha Shaykh Jaili radiyallahu Anhu upon the sweet meat and distribute it.

 

(An emotional takbeer (Allahu Akbar) and risalah (Yaa Rasoolallah) from the public)

 

Ehsaan Farooqi (President of the Wahabis in this debate): The Sahaba never proclaimed this slogan of Yaa Rasoolallah, if the sahaaba ever proclaimed it we will sign our own defeat or else (if you cannot prove that the Sahaba did so) you will have to stop this slogan.

 

Munazir-e-Islam Maulana Asad: I accept your challenge. In my hand I have Sahih Muslim volume 2 page 419 and on the left hand side of the page it states that when the Prophet entered Madina, the Sahaba lined the streets and markets of Madina and proclaimed, "Yaa Muhammad, Yaa Rasoolallah, Yaa Muhammad, Yaa Rasoolallah".

 

As soon as Munazir-e-Islam recited this passage from Sahih Muslim Sharif the already disgruntled faces of the Wahabiya took another turn for the worse. As the public began to insist that the Wahabis sign their defeat as promised, Molvi Talib-ur-Rahman and his colleagues picked up their books and fled amidst the slogans of the public.

 

Afterwards a gathering was held in the same place and Hazrat Maulana Pir Syed Zaakir Husayn Shah Sahib, Hazrat Allaama Maulana Pir Zia-ul-Haq Shah Sahib and the respected Yahya Malik Sahib expressed their joy and thanked Munazir-e-Islam Maulana Saeed Ahmad Asad and Shaykh-ul-Hadith Munazir-e-Islam Hazrat Maulana Mufti Muhammad Ashraf Sahib Qadri for their efforts and service.

 

At the end both Munazir-e-Islam Maulana Saeed Ahmad Asad and Shaykh-ul-Hadith Munazir-e-Islam Hazrat Maulana Mufti Muhammad Ashraf Sahib Qadri expressed their sincere and heartfelt gratitude to the people of Tench Bhaata, the Ulama of the Ahlus Sunnah and the students of Islam and vowed that until a trace of life remained in their bodies they would, Allah willing, in a similar fashion proclaim and establish the righteousness of the Ahlus Sunnah. This blessed occasion culminated with Salaat-o-salaam and Dua.

[Ghulam E Mustafa]

JazakAllah Khair, Great Sharing InsahAllah i will read it...

[SunniDefender]