Part 1 Part 2 Part 3 Part 4 Part 5
Part 1
(1) Speaking in Ebrahim College, refers to presence of some Maulana trained in Darul Uloom (Karachi)
(2) Some people of Maulana Tahir-ul-Qadri too are present
(3) Muft Sahab praises this and starts a discourse on unity of Ummah.
(4) Cites the example of past differences over whether eating crow is allowed.
(5) Complains that more than Islam we have our sects and Masalik on our tongue.
(6) Though the Qur'an says that do not be divided.
(7) There were difference in past among Sahaba RA, Taba'aeen, Fuqaha, Muhaddiseen, Mutakallimeen and Sufees.
(8) This did not lead to depletion of mutual respect, honour, love.
(9) Today our mutual difference has turned into a dispute and enmity.
(10) Our enemies have added fuel to it though we may not realize it.
Part 2
(11) We are the followers of Rasoolallah SAW and Sahaba RA.
(12) And if we talk of Ulama of Deoband then it is not because we love Deoband.
(13) Deoband was an idol to worship.
(14) We love the Ulama of Deoband because they were proud their slavery to Rasoolallah SAW.
(15) I, my father, my grand father and many earlier generations are from Deoband and I used to write my name as Muhammed Rafi Deobandi and in enthusiasm even had it printed on letterhead.
(16) When my father handed over the Darul Uloom administration to me on the first day he instructed me not to use the Deobandi title.
(17) It smells of sectarianism.
(18) Khalifa of my father maulana Abdus Shakoor Tirmizi wrote a book Aqa-id-e-Ulama-e-Deoband and asked my father to critique it and write the foreword.
(19) My father asked to change the title for Deoband is not a new sect.
(20) Deoband means following the Sunnah of Rasoolallah SAW. The distinction of Ulama-e-Deoband was that they tried to revive even the smallest of Sunnah of Rasoolallah SAW.
(21) Their love and respect for Rasoolallah SAW was such that a scholar like Maulana Muhammed Qasim Sahab Nanotwi RA, whose knoledge was so deep that even today big scholars find it difficult to penetrate his books, was presented by some a pair of shoes of green colour. He refused to wear these for the colour of Green Dome was the same.
(22) Today Deoband has been made an idol.
(23) I have a speech that is published whose title is that the Maslak-e-Doband is not a sect but it means to follow Rasoolallah SAW.
(24) So there is no need to write a new book on the Aqa-id of Deoband. To know the Aqa-id of Deoband pick of Aqeedat-ut-Tahawi and Aqa-id-e-Nasabi and the like.
(25) Whatever is written there that is the Maslak of Deoband.
(26) They were proud of their slavery to Rasoolallah SAW and Sahaba RA and that is real thing to be proud of.
(27) Barbar of Maulana Rashid Ahmed Gangohi RA's barber visited Saharanpur. Maulana Khalil Ahmed Saharpuri RA was a Muhaddis of gigantic proportions who exegesis of Abu Daud is published even today in the Arab world and elsewhere.
(28) Maulana Khalil Ahmed Saharnpuri asked this barbar about the way Maulana Gangohi used to do a certain act of Sunnah.
(29) Today we have made Maslak an idol and do not attend each other's functions.
(30) Our family came to Pakistan eight months after partition and my father used to go in the car or taxy to the functions that fetched Barelwi and Shia scholars and everyone used to speak from the same stage.
(31) Same was true in India. After Partition Satan has divided us so much that we do not go to each other's functions and we have separate Masajid for Deobandi, Barelwi, Ahl-e-Hadith, Shia and Sunni. Not a single Masjid for Muslims.
Part 3
(32) Our Elders did not teach this. They taught that there is only one Deen. Deen dear to Allah SWT is Islam.
(33) Another confusion is that Islam is considered a Mazhab, religion. No where Qur'an calls Islam Mazhab, it calls it Deen.
(34) A few details about the distinction between Religion and Deen.
(35) Business, employment, judiciary, society, administration lie outside religion but not Deen.
(36) On duty in PIA flight and air hostess offers liquor.
(37) Hazrat Usman Ghani RA not doing reduced prayer while visiting Makkah though he was permanent resident of Madina and Hazrat Abullah Ibn Masa'ood praying behind Amir-ul-Mumineen in spite of difference of opinion so as not to create dissension.
(38) Anecdote of Hazrat Abdullah Ibn Masa'ood advising people to pray individual prayers when the Khateen of Ummayad administration missed Sunnah timings for making long speeches. To avoid controversy in open.
Part 4
(39) In Madina the current practice is to pray two units of Witr and then separately pray one unit. People asked me about this. I researched. I tell them that I pray behind the Imam of Harmain Sharifain.
(40) I also tell you silently that I do my personal revision later on. (But do not create open dissension.)
(41) That we follow Hanafi Fiqh does not mean that this a a distinction of Truth and Falsehood from other Fiqh.
(42) My father used to call this difference in the spirit of being right but with a chance of being wrong. Other Fiqh were not right but did have chance of being so.
(43) My father used to say that in those matters where Ijtihad is unavoidable no option is undesirable or excluded.
(44) These issues are rather important for the Ulama to remember.
(45) Ghair munkar par nakeer karna khud munkar hai. To criticize the noncritical is criticical.
(46) This visit to Britain has pained me due to divisions of Ummah.
(47) The same thing is there in Pakistan. Even then Ulama of different Masalik can come together to work together for common problems. This includes Wifaqs of different ideologies - Deobandi, Barelwi, Jama-at-e-Islami, Ahl-e-Hadith, Shia.
(48) Islamic Ideology Council was formed in the times of Ayyoob Khan. There differences there too but these people come together in critical issues.
(49) This is not a good omen that there are differences here. I have been told that there are even regional differences too.
(50) In 14 days I have spoken in various places Birmingham, Dewsbury, Nottingham, Sheffield and where you have.Youth has been meeting me. they want to act on Deen, to live a pious life. But our Maulwis do not want them to be pious.
(51) Even the Ulama have created a chaos of different opinion. Youth complains about it. They are asking questions, not out of criticism and mockery but out of genuine concerns and fear.
(52) Is this a service to Deen? Your youth is growing up in such confused atmosphere.
(53) The new generation wants to live and die like Muslims and want to know the Islamic way. What they find is is that while visiting a Mosque they come to hear allegations of Shirk on others and Kufr on others.
(54) My request to honourable scholars is to sit together and erase these disintegrating forces.
Part 5
(55) Need of the hour is to talk with wisdom.
(56) My respected father used to say that in the Ummat the number of points on which everybody agrees are so large and in the Ummah the deviations are so vast in numbers that you can spend a life time and these will not be exhaust. Yet we focus on differences and talk not of common interests.
(57) Ulama have the youth entangled in these issues of difference.
(58) One reason behind this is that at least in Pakistan the Imams are not real scholars.
(59) For example there is a Maulwi who has memorized the points about criticism and refutation of Barelwi Maslak. But he can not talk of any other issue.
(59) Among the Barelwis too there are people who specialize in criticizing Deoband and they do not take pains to prepare any other issues and topics.
(60) These Maulwis have memorized a few couplets and a few jokes and can not talk about anything else.
(61) These people are like Urdu poet Mir ChirkeeN (who used scatological references only).
(62) One popular couplet of ChirkeeN.
(63) I request you to have mercy upon the coming generations (and avoid differential issues). Give them positive and beautiful teachings of Islam, the teachings of moderation.
(64) Tell them about unity. Dua.
Part 1
(1) Speaking in Ebrahim College, refers to presence of some Maulana trained in Darul Uloom (Karachi)
(2) Some people of Maulana Tahir-ul-Qadri too are present
(3) Muft Sahab praises this and starts a discourse on unity of Ummah.
(4) Cites the example of past differences over whether eating crow is allowed.
(5) Complains that more than Islam we have our sects and Masalik on our tongue.
(6) Though the Qur'an says that do not be divided.
(7) There were difference in past among Sahaba RA, Taba'aeen, Fuqaha, Muhaddiseen, Mutakallimeen and Sufees.
(8) This did not lead to depletion of mutual respect, honour, love.
(9) Today our mutual difference has turned into a dispute and enmity.
(10) Our enemies have added fuel to it though we may not realize it.
Part 2
(11) We are the followers of Rasoolallah SAW and Sahaba RA.
(12) And if we talk of Ulama of Deoband then it is not because we love Deoband.
(13) Deoband was an idol to worship.
(14) We love the Ulama of Deoband because they were proud their slavery to Rasoolallah SAW.
(15) I, my father, my grand father and many earlier generations are from Deoband and I used to write my name as Muhammed Rafi Deobandi and in enthusiasm even had it printed on letterhead.
(16) When my father handed over the Darul Uloom administration to me on the first day he instructed me not to use the Deobandi title.
(17) It smells of sectarianism.
(18) Khalifa of my father maulana Abdus Shakoor Tirmizi wrote a book Aqa-id-e-Ulama-e-Deoband and asked my father to critique it and write the foreword.
(19) My father asked to change the title for Deoband is not a new sect.
(20) Deoband means following the Sunnah of Rasoolallah SAW. The distinction of Ulama-e-Deoband was that they tried to revive even the smallest of Sunnah of Rasoolallah SAW.
(21) Their love and respect for Rasoolallah SAW was such that a scholar like Maulana Muhammed Qasim Sahab Nanotwi RA, whose knoledge was so deep that even today big scholars find it difficult to penetrate his books, was presented by some a pair of shoes of green colour. He refused to wear these for the colour of Green Dome was the same.
(22) Today Deoband has been made an idol.
(23) I have a speech that is published whose title is that the Maslak-e-Doband is not a sect but it means to follow Rasoolallah SAW.
(24) So there is no need to write a new book on the Aqa-id of Deoband. To know the Aqa-id of Deoband pick of Aqeedat-ut-Tahawi and Aqa-id-e-Nasabi and the like.
(25) Whatever is written there that is the Maslak of Deoband.
(26) They were proud of their slavery to Rasoolallah SAW and Sahaba RA and that is real thing to be proud of.
(27) Barbar of Maulana Rashid Ahmed Gangohi RA's barber visited Saharanpur. Maulana Khalil Ahmed Saharpuri RA was a Muhaddis of gigantic proportions who exegesis of Abu Daud is published even today in the Arab world and elsewhere.
(28) Maulana Khalil Ahmed Saharnpuri asked this barbar about the way Maulana Gangohi used to do a certain act of Sunnah.
(29) Today we have made Maslak an idol and do not attend each other's functions.
(30) Our family came to Pakistan eight months after partition and my father used to go in the car or taxy to the functions that fetched Barelwi and Shia scholars and everyone used to speak from the same stage.
(31) Same was true in India. After Partition Satan has divided us so much that we do not go to each other's functions and we have separate Masajid for Deobandi, Barelwi, Ahl-e-Hadith, Shia and Sunni. Not a single Masjid for Muslims.
Part 3
(32) Our Elders did not teach this. They taught that there is only one Deen. Deen dear to Allah SWT is Islam.
(33) Another confusion is that Islam is considered a Mazhab, religion. No where Qur'an calls Islam Mazhab, it calls it Deen.
(34) A few details about the distinction between Religion and Deen.
(35) Business, employment, judiciary, society, administration lie outside religion but not Deen.
(36) On duty in PIA flight and air hostess offers liquor.
(37) Hazrat Usman Ghani RA not doing reduced prayer while visiting Makkah though he was permanent resident of Madina and Hazrat Abullah Ibn Masa'ood praying behind Amir-ul-Mumineen in spite of difference of opinion so as not to create dissension.
(38) Anecdote of Hazrat Abdullah Ibn Masa'ood advising people to pray individual prayers when the Khateen of Ummayad administration missed Sunnah timings for making long speeches. To avoid controversy in open.
Part 4
(39) In Madina the current practice is to pray two units of Witr and then separately pray one unit. People asked me about this. I researched. I tell them that I pray behind the Imam of Harmain Sharifain.
(40) I also tell you silently that I do my personal revision later on. (But do not create open dissension.)
(41) That we follow Hanafi Fiqh does not mean that this a a distinction of Truth and Falsehood from other Fiqh.
(42) My father used to call this difference in the spirit of being right but with a chance of being wrong. Other Fiqh were not right but did have chance of being so.
(43) My father used to say that in those matters where Ijtihad is unavoidable no option is undesirable or excluded.
(44) These issues are rather important for the Ulama to remember.
(45) Ghair munkar par nakeer karna khud munkar hai. To criticize the noncritical is criticical.
(46) This visit to Britain has pained me due to divisions of Ummah.
(47) The same thing is there in Pakistan. Even then Ulama of different Masalik can come together to work together for common problems. This includes Wifaqs of different ideologies - Deobandi, Barelwi, Jama-at-e-Islami, Ahl-e-Hadith, Shia.
(48) Islamic Ideology Council was formed in the times of Ayyoob Khan. There differences there too but these people come together in critical issues.
(49) This is not a good omen that there are differences here. I have been told that there are even regional differences too.
(50) In 14 days I have spoken in various places Birmingham, Dewsbury, Nottingham, Sheffield and where you have.Youth has been meeting me. they want to act on Deen, to live a pious life. But our Maulwis do not want them to be pious.
(51) Even the Ulama have created a chaos of different opinion. Youth complains about it. They are asking questions, not out of criticism and mockery but out of genuine concerns and fear.
(52) Is this a service to Deen? Your youth is growing up in such confused atmosphere.
(53) The new generation wants to live and die like Muslims and want to know the Islamic way. What they find is is that while visiting a Mosque they come to hear allegations of Shirk on others and Kufr on others.
(54) My request to honourable scholars is to sit together and erase these disintegrating forces.
Part 5
(55) Need of the hour is to talk with wisdom.
(56) My respected father used to say that in the Ummat the number of points on which everybody agrees are so large and in the Ummah the deviations are so vast in numbers that you can spend a life time and these will not be exhaust. Yet we focus on differences and talk not of common interests.
(57) Ulama have the youth entangled in these issues of difference.
(58) One reason behind this is that at least in Pakistan the Imams are not real scholars.
(59) For example there is a Maulwi who has memorized the points about criticism and refutation of Barelwi Maslak. But he can not talk of any other issue.
(59) Among the Barelwis too there are people who specialize in criticizing Deoband and they do not take pains to prepare any other issues and topics.
(60) These Maulwis have memorized a few couplets and a few jokes and can not talk about anything else.
(61) These people are like Urdu poet Mir ChirkeeN (who used scatological references only).
(62) One popular couplet of ChirkeeN.
(63) I request you to have mercy upon the coming generations (and avoid differential issues). Give them positive and beautiful teachings of Islam, the teachings of moderation.
(64) Tell them about unity. Dua.