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CONTENTS

• The History and Their Founder
• Exaggeration of the Bareilawi
• The Leaders of the Bareilawi
• Bareilawi and its Doctrines
• Appeal for Aid to a Person Other than Allaah and Seeking Help from Him
• The Power of the Prophets and Saints and their Authority
• Hearing of the Dead
• The Problem of Possessing Knowledge of the Unseen
• The Problem of Omnipresent and Omniscient

THE HISTORY AND THEIR FOUNDER

The Bareilawis belong to a sect which is among the sects of the Indo-Pakistan subcontinent belonging to the Hanafi school of law. This name is applied to them for their attribution to their eponym, the promoter of their word, the founder if their bases, and expounder of their principles and foundations, Ahmad Rida, the Bareilawi, who was born in Bareilly, a city in India in the province of Uttar Pradesh.

This sect is distinguished by this name from other Hanafi sects existing in the subcontinent, like the Deobandis, Nadawis, Tawhidis and others.

It is said that he was deeply dark, having a murky colour. His opponents used to condemn him on account of the darkness of his face. A scholar produced a book in refutation of his ideas. He named this book, 'al tin al lazib ala al aswad al kadhib' (sticking clay on the dark liar).

Sometimes he uttered words that were not worthy of a common man, much less of a man to whom learning and leadership have been attributed. This habit was so much deep rotted in him that his friends and advocates of his beliefs and thoughts were forced to say, 'He was hard headed and callous to his opponents. He did not take any care required by the Sharia' [Hayat Ala Hadrat, p.211]

The Bareilawi died of pleurisy. Reports tell us that shortly before his death he made a number of wills. These bequests have been collected in an independent tract and published under the name 'Wasaya Shariff'. In this tract he bequeathed his party as follows: 'Hold fast to my faith and doctrine which is apparent from my works. Hold fast to it and remain honest to it, for it is the most significant duty among the duties' [Robinson: Separatism among Indian Muslims, Cambridge, 1974 p. 443]

Lastly he said, 'After my death if possible present offering (fatiha) to me twice or thrice in a week and offer the following dishes: iced rice pudding, even if it is made from the milk of the buffalo, biryani rice dish of bukhara type, pomengranate juice, a bottle of water, and iced milk. If it is possible you may present this offering everyday, even a dish of them, otherwise as you like. [Al Bastawi al Bareilawi p 9-10]

EXAGGERATION OF THE BAREILAWI

The fogging of false stories improbable by the people who fabricated that when his liar was lifted some persons saw that the angels of Allaah lifted it on their shoulders. [Introduction to Dawam al Aish p18]

Some said about it: 'The Messenger of Allaah sallallaahu 'alayhi wa sallam was sitting along with a group of his companions waiting for the coming of the Bareilawi', for when he was asked about his silence and that of his companions, he said, We are waiting for the Bareilawi till he comes. [Al Bastwai, p 121, Introduction to al Fatawa al Riwiyya p 13] Moreover the Messanger of Allaah sallallaahu 'alayhi wa sallam sent the gift of perfume for the washing of the Bareilawis [Wasaya al Bareilawi p 19].

The most disgracing exaggeration of this sect is their statement about him, is: The seeing of the Bareilawi reduced the eagerness for visiting the companions of the Prophet sallallaahu 'alayhi wa sallam [Hasnain Rida, Wasaya al Bareilawi p 24]. One person said, 'No versatile scholar like him is found in the last two centuries' [Hasnain Rida, Wasaya al Bareilawi p 24]. Another said, 'There is no parallel for him in respect of his academic supremacy and perfect action. The Bareilawi was unparallel in his academic power and soundness of opinion' [Introduction to Sharh al Huquq p8]. A third person said, 'The Bareilawi reviewed the religion by his teachings' [Ibid p7] A fourth one said, 'The Fatawa Ridwiyya (i.e. his fatwas) contains a number of questions which did not strike the ears of the ulema' [Bahari Shariat Vol 1 p3] A fifth one said, 'Had Abu Hanifa rahimahullaah seen Fatawa Ridwiyya, he would have been pleased, and made him one of his companions' [Introduction to Fatawa Rodwiyya Vol XI p4] A sixth one said, 'He was the Abu Hanifa of his time' [Ibid vol 5] Another one thought that all this was not sufficient. So he said, 'The Bareilawi possessed the intelligence of Abu Hanifa in ijtihad, light of Khassaf, the intellect of Razi, and memory of Qadi Khan' [Ibid p 210] Not only this but also, '...he was a reflection of Siddiq (i.e. Abu Bakr) in speaking the truth, manifestation of Faruq (i.e. Umar) in distinguishing the false, shape of Dhil Nurain (i.e. Uthman) in generosity and mercy, and sword of Ali in striking the false' [Anwar Rida p236] A ninth one said, 'The Bareilawi was a miracle among the miracles of the Prophet sallallaahu 'alayhi wa sallam' [Ibid] A tenth one said, 'Ahmad Rida is a proof of Allaah on earth' [Ibid p 303]

They also say, 'The scientist of Europe and philosopher of Asia used to shiver on account of fear of learning of the Bareilawi. He memorised all the books, those in common use and those not, that were written or compiled during fourteen centuries. The lexicographers were unable to make a word which could express his academic position' [Ruhaun ki Dunya, p26] On the other hand, they say, When the Bareilawi proceeded to perform hajj, he went to Masjid Khaif there and passed the night in it. He was given the glad news that he was granted salvation by Allaah. [Al Bihari, Hayat ala hadrat, p 12] "He was a renovator, chief, leader, spiritual guide, master, intercessor. His house was the house of healing. It was he who gives eyes to the blind and gave ears to the deaf. He was the niche of the light of Allaah, the mirror of the beauty of Mustafa (i.e. Prophet Muhammad sallallaahu 'alayhi wa sallam, and a lion from the lions of Allaah...", to the end of such absurd talks.[Ayyub Ali al Bareilawi, Nafkhatal Ruh, Bareilly, p 5]

"He is the fulfiller of needs, remover of calamities, obviator of the difficulties, supplier of the water of Kauthar (water fountain on the day of judgement), the master of the grave, resurrection and congregation. He is the helper, the pole of the saints, the successor of Mustafa, the khidr of the sea of guidance, the donator and the sustainer' [Ibid pp 47-48] There are a number of such exaggerated statements. The Bareilawi addresses Shaikh Abd al Qadir Gilani rahimahullaah: 'O helper, all the saints of the world go round the noble house of Allaah (i.e. the Kaba) but the kaba itself goes round your exalted gate.' [Al Bareilawi, Hadaiqi Bakhshish] - We seek refuge with Allaah from this statement. The following are some statements which the Bareilawi has made in exaggeration of himself: 'I am the monarch of the domain of speech. The people should accept whatever I say' [Anwar Rida, p 319, Hadaiqi Bakhsjish] 'My breast is the bag of learning. Whenever I am asked about anything, I reply to it immediately, be it concerned with any science' [Introduction to Sharh al Huquq, p 8]

THE LEADERS OF THE BAREILAWI

The most outstanding of them is Naim al Din Muradabadi. There was no coordination between the two except opposing the monotheists, the adherents of the Qur'aan and Sunnah, supporting the rites and ceremonies of the hindus which permeated the Muslims under the name of the religion and were practiced among them. They had the common cause of helping the spreading of innovations, getting blessings from the tombs, seeking the medium of the pious, taking vows to the dead, holding death anniversaries at the tombs, known as Urs, and so forth. One of their leaders Amjid Ali. composed a number of works in support of his thought. one of his works is 'bahari shariat' in fiqh. The book mentions legal questions and injunctions of shariah in the light of the teachings of Bareilawi. This book became the encyclopedia of the fiqh for the Bareilawi [Al Istimdad, pp 90-91] One of their leaders was Ahmad Yar Naimi. He misinterpreted a large number of the Qur'aanic verses from their original meaning and import. [Sharaf al Qadiri, Tadhkira Akabir Ahl as Sunna, p 54]

BAREILAWI AND ITS DOCTRINES

Sometimes their beliefs resemble the shia beliefs...before we describe their beliefs, we wish to mention two things for the reader. Their beliefs and doctrines are the very absurd and nonsense rites, ceremonies and superstitions, which have spread in many countries among the sufi circles...secondly we are quoting these beliefs from Bareilawi Ahmad Rida who names himself Abd al Mustafa (i.e. the servant of the Prophet Muhammad sallallaahu 'alayhi wa sallam), from his leading personalities, from the distinguished leaders of his sect...

APPEAL FOR AID TO A PERSON OTHER THAN Allaah AND SEEKING HELP FROM HIM

The Bareilawis make such statements which Islam refutes openly, 'There are servants of Allaah whom He has singled out for fulfilling the needs of the people who flee to them with their needs' [Al Bareilawi, al Amn wal ula, Lahore, Dar al Tabligh, p 29]. The Bareilawi said, 'Seeking help and aid from anyone besides Allaah is lawful and desired. No one denies it, except an arrogant and obstinate' [Al Bareilawi, Hayat al Mawat, included in al Fatawa al Ridwiyya Vol IV p 300]

It is the same that the one whose help is sought may be living or dead, a prophet or apostle, a saint of pious. There is no difference between them, for they are the people responsible for the affairs, suppliers of the needs, removers of the calamities, healers of the diseases and relievers of the suffering. The Bareilawi have explicitly said, 'Seeking help from the Prophets and the Messengers and the pious is permissible' [Ibid]. Barilawi says, 'Call Ali, the manifestation of wonders. You will find him an aid to you in calamities. All calamities and sorrows will be removed by virtue of your guardianship, O Ali O Ali' [Al Amm wal ula p 13]

There is a type of prayer known as 'Salat Ghawthiyya'.[Ahmad Yar, Jaal Haqq p 200], one performs the first two rakaahs, then steps forward in the direction of Baghdad. he (then) seeks help from Ghauth (i.e. Sheikh Jilani). Al Sayyid al badawi also gave such instructions to his novices. He said, 'If anyone is in need, he should come to my tomb and ask for the fulfillment of the need, I shall fulfill his needs' [Al , Anwar al Intifah fi hall nida Ya Rasul Allaah, included in Majmuah Rasail Ridwiyya, Vol I p 180] The Bareilawi said, 'If anyone related to a prophet or a messenger or a saint, it is necessary for him to come to him and help him in the hardships.[Al Bareilawi Fatawa Ifriqiyya, p 135] The sufi saints keep watch on their followers and novices in all circumstances and sufferings. [Hayat al Mawat, included in Fatawa Ridwiyya, Vol IV, p 289]

Bareilawi says, 'When you are confused and helpless in matters, then seek help from the inmates of the tombs'. [Al Amm wal ula p 44] The Bareilawi said, 'Muhammad b al Farghal used to say, 'I am one of those who have power of disposition in the graves, if anyone has a need, he should come to me in front of my face and make mention of his need, I shall fulfill it'. [Anwar al Intibah p 182]

"Say: Call upon other (gods) whom ye fancy, besides Allaah. They have no power not the weight of the atom - in the heavens or on the earth. No share have they therein, no is any of them a Helper to Allaah" Qur'aan 1: 5

"Such is Allaah your Lord: to Him belongs all Dominion. And those whom ye invoke beside Him have not the least power. If you invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgement they will reject your partnership. And none (O man) can tell thee (the truth), like the one who is acquainted with all things" Qur'aan 35: 13-14

"But those ye call upon besides Him, are unable to help you, and indeed to help themselves" Qur'aan 7:197

"Nor have ye, besides Allaah, anyone to protect or to help" Qur'aan 42: 31

"Verily those ye call upon besides Allaah are servants like unto you: Call upon them, listen to your prayer, if ye are indeed truthful" Qur'aan 7: 194

Allaah the Exalted has mentioned in His Book a number of prophets and His pious servants. They were in need of seeking succour and help from Him, and needed supplication to Him in their problems and calamities that befell them. They never sought help from anyone, nor did they call upon anyone but their Lord alone, from Adam to Noah, from Abraham to Moses, from Jonah to the last Prophet Muhammad, (peace be upon them all). But Bareilawi said, 'The whole world belongs to the saints like a palm on the hand which they are watching. If anyone calls upon them and seek help from them from any part of the world, they will help him and supply his needs'. [Jaal Haqq pp 138-139] The Prophet sallallaahu 'alayhi wa sallam said to Abdullah b Abbas radiallaahu 'anhu, 'If you ask for anything ask Allaah for it, if you seek help, seek it from Allaah, whatever you will meet in your future life, that has been decreed for you, if all the creatures strive to benefit you, they cannot benefit you but to the extent that Allaah has decreed for you; if they strive to harm you, they cannot harm you but to the extent Allaah has decreed against you' [Sunan al Tirmidhi]

But the Bareilawi says, 'If you are embarrassed in your affairs, seek help from the inmates of the tombs' [Al Bareilawi, wal ula, p 46]. Above all he criticises those who deny this assertion. This innovator reviles them saying, 'In our day, a small group has cropped up who denies seeking help from the saints, and they assert whatever they assert, of that they have no knowledge. They do nothing but lie'.[Hayat al Mawat, included in Fatawa Ridwiyya Vol IV pp 301-302] They (Bareilawis) have named the adherents of the Qur'aan and Sunnah the innovators, and named themselves the followers and the adherents of the early Muslims about whim Allaah has not sent any authority. The following words of Allaah, the Exalted, apply to them (Bareilawis): "When it is said to them: Follow what Allaah hath revealed: They say: Nay, we shall follow the ways of our fathers. What! Even though their forefathers were void of their wisdom and guidance?" Qur'aan 2: 170

THE POWER OF THE PROPHETS AND SAINTS AND THEIR AUTHORITY

The Bareilawis have treated Allaah as suspended and isolated from any authority, power and sovereignty. They allege that the power has shifted to the saints. they (saints) are masters of the earth and those who live on it. they (saints) are the commanders of the heavens. they (saints) dispose of matter in it (universe) as they like. From them (saints) comes help. How is it warranted for these people to attribute themselves to Islam...

"There is no god by He! He gives life and death" Qur'aan 29: 60

"Blessed be He in whose hands is dominion and He has power over all things" Qur'aan 67: 1

"There is no moving creature on earth but its sustenance dependeth on Allaah" Qur'aan 11: 6 [Other verses include, (34:36), (51:58), (3:26), (35:19-22), (2:213)]

"Unbelievers whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear. Do the unbelievers think that thy can take my servants as protectors besides Me? Verily, We have prepared Hell for the unbelievers for their entertainment" Qur'aan 18:103-104

Bareilawi's son wrote, 'Whatever appears in the universe, our chief Muhammad grants it, in whose hand lie all the keys. Therefore, nothing goes out from the divine treasures but at his hands. Whenever he intends to do an act, nothing occurs against it and nothing in the Universe can debar it' [Al Bareilawi, al Istimdad ala ajyal al Irtidad p 32-33] Bareilawi said, 'It is the Messenger of Allaah who heals up the diseases and pains and removes every calamity from the Muslim people, he give life, and resolves the dilemmas, benefits all the creatures, and raises their degree. He is the guardian and the helper, the remover of the adversity. It is he who cooled down the fire upon Abraham. It is he who bestows, and his command is in force and his order is operative in the universe' [Ibid 29-30] Another says, 'The Messenger of Allaah, the chief of the universe, is the generous, the sustainer, and we all are needy to him' [Al Fatawa al Ridwiyya Vol I p 577]

'His (i.e. Muhammad's) name is written on the Throne, so that it may be known that the Throne belongs to him, and he is its master' [Ibid p41] Bareilawi said, 'The Messenger of Allaah is the greatest vicegerent of Allaah and he is the disposer of all things in the heaven and on earth' [Al Fatawa al Ridwiyya, Vol VI p 155] Another says, 'The whole world and all the matters lie in the hand of the Messenger of Allaah. He disposes it to them as he pleases. He grants anything he wishes to whom he wishes from it and from them' [Ahmad Yar al Bareilawi, Jaal Haqq, p 195] Another says, 'The Messenger of Allaah is the vicegerent of the Lord, he gives whatever he pleases to whom he pleases, and strips off whatever he pleases from whom he pleases' [Amjad Ali, Bahari Shariat, Vol I p 15]

Bareilawi said, 'Shaikh abd al Qadir has the power of disposition in the universe. He has been granted permission and he has the authority. He is the conductor of the affairs of the world' [Al Bareilawi, Hadaiq Bakhshish p 26] Bareilawi said, 'Shaikh abd al Qadir used to walk in the air in public in his assemble, and would say, The sun does not rise until it greets me' [Al Bareilawi, Al Amm wal ula p 109] Bareilawi said, 'The order of the universe is established through the agency of the saints' [Al Istimdad p 35-36] Bareilawi said, 'The saints give life to the dead, heal up the born blind and the leper, and cover the whole earth by a single pace' [Al Amm wal ulal p 24] 'No period of time is free from a saint who provides aid, and the heaven and earth stand though him alone' [Ibid p 92] 'The divines (i.e. the saints) have the power to change the divine decree which is suspended' [Bahari Shariat, Vol I, p 6] Another Bareilawi says, 'The disposing power of the saints increases after their death' [Al Fatawa al Naimiya, p 249] 'The sick used to seek healing from Jesus, but Ahmad Rida gives life to the dead' [Ayyub Ridwi, Madaih Ala Hadrat p4-5] Such are these people, and such are their doctrines entirely repugnant to the teachings of Allaah who has mentioned them in the Qur'aan (i.e Qur'aan 18:102-104). These are also in conflict with the teachings of the Prophet sallallaahu 'alayhi wa sallam. In his 'Fatawa', Ibn Taymiyya relates that Bayazid al Bistami has said: Seeking help by the creature from the creature islike seeking help by a drowning person from a drowning person. [Fatawa Shaikh al Islam, Vol I p 112]

HEARING OF THE DEAD

The ignorant persons who call upon the prophets and saints, and pious men after their death and invoke them besides Allaah, the Exalted, do so on the account of their belief that the dead listen to them, answer their supplication, and possess power and authority. Hence they say, 'The saints and the pious men hear and see in their tombs more than the extent to which they hear and saw during their life in this world' [Amjad Ali, Bahari Shariat, p 56]

According to their belief, they were incapable before their death and were chained by the causation of the universe. When they died, they were released from those causes. About this Bareilawi says, 'When the pious souls are abstracted from the bodily connections, then they are associated with the supreme sphere, and they see and hear everything like a witness' [Ibid pp 18-19]

Several false stories proving the dead can hear and speak, here is one of them: 'Once al Sayyid Ismail al Hadrimi passed by a graveyard accompanied by his disciples. He stopped near forty graves and remained standing there for a long time. He kept on weeping till the midday and then laughed. He was asked about the cause of his weeping and laughing. He replied, I passed by these graves, for their inmates were being punished. I then began to intercede with the Lord and weep for their punishment, till the punishment was removed from them. When I finished, I heard a woman's calling me from the end of the graveyard, and say, I am so and so, a singing girl. You interceded for them and deprived me. I laughed at her words and said to her, You are one of them. Then the punishment was removed from her' [Al Hikayat al Roidwiyya - this book deals with the powers and authority of saints and pious men] Bareilawi says, 'When the companions placed the body of the messenger of Allaah in his grave, he was speaking and saying, My people my people' [Al Bareilawi, Nafy al Fai an man anara bi Nuihi Kulla Shai]

Another says, 'When the people left Medina for three day on the occasion of al Harra, and none entered the mosque of the Prophet, the call to prayer was heard from the grave of the prophet five times daily' [Didar Ali, Hidayat al Tariq fi Bayan al Tahqiq wal Taqlid, p 86] A story runs, 'A person was traveling and the night overtook him. He intended to take rest. So he placed his baggage on the ground and slept. He placed his head on a high mound. In the morning he found that his mound was a grave of a person. Suddenly the inmate of the grave called him complaining: You have been causing me trouble since last night.' [Ahkam Qubur Muminin p 247] - (One may ask, placing the head caused him harm, but the big domes built over the graves and the graves built with marble and gold, and silver and lofty erections built over them do not cause harm? Their eyes are not blind, but the hearts in their chests are blind). This is the non-sense talk of these people, and this is their belief, entirely repugnant to what Allaah, the Exalted and His Messenger sallallaahu 'alayhi wa sallam have said, and contrary to the Islamic shariah, clear and pure from the dirt of polytheism, idolatry and superstitions. These people harbour such beliefs to assign partners to Allaah like the pagan Arabs about whom Allaah has said: "And who is more astray than one who invokes besides Allaah, such as will not answer him on the day of judgement, and who (in fact) are unconscious of their call to them?" Qur'aan 47:5 (see also, (7: 191-198), (10:2)

THE PROBLEM OF POSSESSING KNOWLEDGE OF THE UNSEEN

One of the most significant beliefs the Bareilawis have is that the prophets, the messengers of Allaah, His righteous servants and the saints possess the knowledge of the unseen and of the unseen of the heavens and the earth. This belief of theirs is contrary to the explicit texts of the Qur'aan: "Say: None in the heavens or on earth, except Allaah, knows what is hidden" Qur'aan 27: 65 (see also, (35:38), (49:18), (11:123), (10:20), (6:59), (31:34)) The Bareilawi hold views contrary to these verses and traditions: 'The Prophet sallallaahu 'alayhi wa sallam know, rather see and watch over all that which happened and all that which will happen from the first day to the last' [Ahmad Rida, al Dawlat al Makkiya, Lahore, p58] Another says, 'The Prophets know the unseen since their birth' [Ahmad Yar, Mawaiz Naimiya, p 192] The Bareilawi said, 'The knowledge of the Tablet, the knowledge of the pen, and the knowledge of whatever existed and of whatever will exist are part of the knowledge of the Prophet' [Ahmad Rida, Khalis al Itiqad, p 38]

Another says, 'If the Prophet places his foot on an animal, it will have the knowledge of the seen and the unseen. How does a saint on whom the Prophet puts his hand not know the seen and the unseen' [Iqtidar, Mawaiz Naimiyya pp 364-365] (For proofs against the lies above see from the Quran, (31:34), (13:8-9), (20:15), (7:187), (33:63), (6:2), (43:85))

The Prophet sallallaahu 'alayhi wa sallam said, 'The keys of the unseen are five, Allaah alone knows them. Allaah alone knows what the wombs contain, no one knows what will be on the morrow but Allaah, and you do not know what land you will die but Allaah, and no one knows when the last hour will come but Allaah.' [Transmitted by Bukhaaree, Muslim, Ahmad]

THE PROBLEM OF OMNIPRESENT AND OMNISCIENT

One of the chief beliefs which the Bareilawis harbour is that which is repugnant to reason and tradition. It is that the Prophet sallallaahu 'alayhi wa sallam is present at every place and sees everything. Bareilawi says, 'There is no place and there is no time in which the Messenger of Allaah is not present' [Ahmad Said al Kazimi, Taskin al Khawatir fi Masalat al Hadir wal Nazir, p85] 'The Messenger of Allaah has the power to travel throughout the lands with the spirits of the companions, and many saints have seen him' [Jaal Haqq p 150] 'The saints are able to visit ten thousand cities in a single moment if they please and intend' [Al Bareilawi, Malfuzat, p 113] 'The spirit of the Prophet is present in the homes of the people of Islam' [Khalis al Itiqad p 40] 'The messenger of Allaah is looking at every atom from the atoms of the world every moment. He visits the assembly of the recitation of the Qur'aan, recitation on account of hi birthday, and recitation of the odes in his praise. Similarly, he attends the funeral procession of virtuous people with his holy body' [Jaal Haqq p 155] 'The righteous men of Allaah see him (i.e. Muhammad sallallaahu 'alayhi wa sallam with their own tangible eyes in wakefulness many times' [Taskin al khawatir] 'The people with insight see the Messenger of Allaah even in their prayers' [Ibid p 86] The Bareilawi says, 'Krishna, the unbeliever, used to visit thousands of places in a single moment. This he did despite his unbelief. Why cannot the saints visit numerous places in a single moment?' [Al Fatawa al Ridwiyyaa Vol VI p 142]

(Allaah subhanahu wa ta'ala says in the Quran:) "Such are some of the stories of the unseen, which we have revealed unto thee, before this, neither thou nor the people knew them. So persevere patiently, for the end if for those who are righteous" Qur'aan 11:49 (see also, (28:44-46), (11:49), (12:102)) The Bareilawi say: 'The Messenger of Allaah is omnipresent and omniscient, and they also say: It is not lawful to use the word hadir (omnipresent) for Allaah, the Exalted' [Ahmad Said, Taskin al Khawatir p 5] 'The messenger of Allaah knows the affairs of all the existents and creations, and nothing is hidden from him' [Ibid p 65]

He also says, 'Weep, O Wahhabis, for the Prophet of Allaah is omnipresent and omniscient. Nothing happened in the world and nothing will happen in it but he sees it and observes it. He is present at every place, and sees everything' [Khalis al Itiqad p 46] Let a weeper weep upon Islam! This is the reality of religion according to the beliefs of this sect. This is the right religion of Allaah bought by Muhammad sallallaahu 'alayhi wa sallam and about which he said by the command of his Lord: "Say thou: This is my way: I do not invite unto Allaah - on evidence clear as seeing with one's eyes - I and whoever follows me. Glory to Allaah! And never will I join gods with Allaah" Qur'aan 12:108 These beliefs are the beliefs of non-sense talkers, innovators, and polytheists whom the devil has led astray in the Muslim and non Muslim countries, India and Pakistan. The explicit and true texts of the Qur'aan and the Sunnah are before you, which oppose them and contradict their beliefs and doctrines.