There are few deobandis who are shy to reveal their corrupt aqida . These deobandis try to support deviant statements of Shaykh Gangohi al deobandi.
These type of hidden deobandis should read this fatwa.
The following fatwâ’ has been translated from the original Urdû book: Fatâwâ’ Rashîdiyyah, Page 71-72, printed by Muhammad Saeed and Sons, Karâchî, Pâkistân.
The fatwâ’ was written by Rashîd Ahmad Gangohî, co-founder of Dâr ul-‘ulûm Deoband and Spiritual Shaykh of many senior Deobandî scholars. Rashid Ahmad is one amongst those whom the Imâm of the Ahl as-Sunnah w’al Jamâ’ah, Imâm Muftî ash-Shâh Ahmad Ridâ Khân of Baraylî Sharîf, ‘alayhi al-rahmah w’al-ridwân, charged with kufr & which the ‘Ulamâ’ & Mashâ’ikh of Haramayn Sharîfayn; the Two Sacred Sanctuaries, endorsed in Husâm al-Haramayn [Sword of the Two Sanctuaries].
Rashîd Ahmad Gangohî, in reply to a question writes:
Question No: 30 A poet who in his poetry uses words as idol or statue or calamity of Turks tragedy of Arabia in his compositions of the Prophet, salla Allâhu ‘alayhi wa sallam, what is the legal [shar’îy] ruling on this? Elaborate and be rewarded!
Answer: The person expressing these ill words although does not intend the actual real apparent meanings rather intends the metaphorical and figurative meaning, nevertheless, [such words] are not void of inference of insolence, blasphemy and offence of the Unblemished Self of Allâh, Most Exalted and the Messenger of Allâh, salla Allahu ‘alayhi wa sallam. For this very reason, Allâh, the Exalted, prohibited the [Prophetic] Companions from uttering Râ’inâ and instructed the usage of the [substitute] word of Unzurnâ. When in actual fact the purpose of the Companions, Allâh be well pleased with them all, was not by any means to intend the meaning which the Jews [deliberately mockingly] intended but since it was a means of pleasing the Jews and carried implications of hurting and offending the Messenger [salla Allâhu ‘alayhi wa âlihî wa sahbihî wa sallam] thus, the ruling communicated:
“Say not [to the Messenger, salla Allâhu ‘alayhi wa sallam] Râ’inâ but say Unzurnâ [Do make us understand]” al-Qur’ân 2:104
…… and likewise the speaking of the eminent Companions [Allâh be well pleased with them all] in the presence of the Prophet, salla Allâhu ‘alayhi wa âlihî wa sahbihî wa sallam, with a raised voice was not, ma’âdh Allâh, intended to harm or offend, on the contrary it was merely due to their nature and character. However, since it carried implications of offending and disregard of honour and respect the ruling was thus given:
“O you who believe! Raise not your voices above the voice of the Prophet [salla Allâhu ‘alayhi wa sallam], nor speak aloud to him in talk as you speak loud to one another, lest your deeds may be rendered fruitless while you perceive not.” Al-Qur’ân 49:2
What an unambiguous ruling that though your intention was not to disparage however by doing so your deeds would become wasted and you wouldn’t even be aware of it. Also the same is in a Hadîth: “Kunya [nomen] yourself with the kunya Abî’l Qâsim” which was [later] prohibited during the Noble lifetime [salla Allâhu ‘alayhi wa âlihî wa sahbihî wa sallam] for offending the person of the Master of the World, in that if someone was to call someone [with the same kunya] then thy will assuming thyself to be addressed confer attention even though the caller did not whatsoever intend to offend the Messenger of Allâh, salla Allâhu ‘alayhi wa âlihî wa sahbihî wa sallam. And, Ibn Mâjah reports that when Ash’ath bin Qays Kundî arrived he enquired, “O Messenger of Allâh, are you not from us?” And this enquiry, and knowledge of ghayb is with Allâh, was simply because all ‘Arabs from Quraysh till Kunda are from the Banû Ismâ’îl. So thee replied, “Do not accuse our uncles of adultery and do not negate our lineage from our fathers, we are the progeny of Nadar.” Behold! This word merely carrying a far reaching implication – to what extent the Prophet [salla Allâhu ‘alayhi wa âlihî wa sahbihî wa sallam] rejected and prohibited and insisted on good manners of speech. ….. In sum, these words carried apparent insolence and offence hence to utter such words will be kufr:
“Verily those who annoy Allâh and His Messenger [salla Allâhu ‘alayhi wa sallam] – Allâh has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating torment.”
… It is said in Shifâ’: “That, when a person has uttered something when speaking of the Prophet, salla Allâhu ‘alayhi wa sallam, without intending to insult, neither to offend and nor does he believe it to be but has uttered for the Prophet, salla Allâhu ‘alayhi wa sallam, words which constitute kufr [like] from cursing him or insulting him or falsifying him or associating that which is unlawful upon him or negating that which is indispensable upon him which for his status are [considered] blemishes, salla Allâhu ‘alayhi wa sallam, like associating a major sin …. or uttered something disrespectful out of sheer ignorance which is construed as a kind of verbal abuse even if his circumstances apparently illustrate that he did not intend to demean the Prophet, salla Allâhu ‘alayhi wa sallam, nor did he rely on it or he uttered it merely through ignorance or due to distress and depression or due to influence of intoxication or due to lack of thought or by his tongue running away from him or uttered it in the heat of the moment. Then the legal ruling concerning such a person without hesitation is death.”
[Qâdî ‘Iyâd bin Mûsâ Mâlikî D544H ash-Shifâ’ Vol 2 Page 203-204 Published by ‘Abd at-Tawwâb Academy, Multân]
Hence, it is required that the writer of such kufr [entailing] words be severely reprimanded and if possible [to do so], if he does not stop then he should be killed because he is the harmer and offender of the Grandeur of the Exalted and His Messenger and Prophet, salla Allâhu ‘alayhi wa sallam.
And Allâh, the Exalted is Most Knowledgeable.
Servant Rashîd Ahmad Gangohî
“Uttering of words which may be thought to belittle the prince of the universe (Sallal Laahu Alaihi Wasallam) even where the intention of the person uttering those words is not to do so is liable to make such a person a polytheist”.
(Lataaif-i-Rasheediyah, Page 22, by Janab Rasheed Ahmad Gangohi and Ash-Shahaab-us-Saaqib, Page 57, Husain Ahmad Tandvi Madani.)
* “He who utters a single polytheistic word is, in the eyes of all, a polytheist”.
(Al-lfaazaat-ul-Yaumiyah, Vol. 7, Page 234, by Janab Ashraf Ali Thanvi).
* “With all his claim to adhering to Islam and faith and striving his best in this regard, a person who is insolent towards the Prophet and rejects the essentials of Deen is, without doubt, an apostate and a polytheist in the eyes of all Muslims”..
(Ashaddul-‘Azaab, Page 5, by Janab Murtaza Hasan Darbhangi.)
* “He (Gangohi) also mentioned utterances which could be said to cause hurt to the holy Prophet (Alaihis Salaam), and declared that a person uttering polytheistic words should be deterred from doing so by all possible means, and if such a person does not refrain from doing so he should be killed because he has been insolent to Almighty Allah and His trustworthy Prophet (Sallal Laahu Alaihi Wasallam)”.
(Ash-Shahaabus Saaqib, Page 50 by Husain Ahmad Tandvi Madni and Lataa’if-i-Rasheediyah, Page 22 by Rasheed Ahmad Gangohi.)
* “All ulama are unanimous in holding that he who is insolent to, and belittles, the holy Prophet (Sallal Laahu Alaihi Wasallam) is a polytheist and he who doubts the polytheism of such a person is himself a polytheist. . . The verdict of polytheism is passed on the basis of things, which are obvious, not wilful, or intended or deduced. . . The ulama have said that to show annoyance with the Prophets (Alaihimus Salaam) is polytheism even if insolence is not intended”.
(Al-lifaar-ul-Mulhideen, Pages 51, 83 and 86, by Janab Anwar Shah Kashmiri, a teacher at Deoband.)
* “He who believes that the holy Prophet (Alaihis Salaam) is only as much distinguished from us as an elder brother is from the younger one goes, in our view, out of the pale of Imam.
(Al-Muhannad Page 28, by ulama of Deoband.)
* “Certain harsh words which have occurred in Taqwiyat-ul-Imaan (written by Isma’iel Dehlvi Phulti Balakoti) were intended to cure the ignorance prevalent in those days. . . The words used by Isma’iel Dehlvi are, of course, disrespectful and insolent. These words may never be used”.
(Imadaad-ul-Fataawa, Vol. 4, Page 115, by Thanvi.)