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has become an apostate, it is not permitted by the Shari'ah to have any kind of Islamic relations with him. " 167. Abdul Hafeez's own sect, the subscribers to the Ahnaf tendency have had a similar fatwa issued against them in which it has been stated: 'prayers are not permissible behind the muqallid because their beliefs and practices are oppossed to those of the Sunnis. In fact, some of their beliefs and practices lead to polytheism while other spoil prayers. It is not correct in Islamic Shari'ah to allow such muqallids into mosques. ' 168. How does Abdul Hafeez explain this fatwa against his own sect? Would he state that it is of no significance? If he does, then why should the fatwa of the Ahnaf religious scholars whose beliefs and practices have been condemned by the ghair muqallid scholars as being opposed to Islam and whose beliefs are stated by them to lead to polytheism, be considered of any value?. Finally, one must set the record straight that despite allegations against Hadhrat Ahmadas, he did not, at any point in time brand any person professing the Kalimah as a kafir if that person did not, through his own conduct fall within the purview of the fatwa by Hadhrat Muhammad sa to the effect that if a Muslim calls another a kafir and if that person not be one, then the words would revert back to him. 69 This has been clearly recorded by Hadhrat Ahmadas in several of his statements, some of which have been quoted in the preceding pages. As regards the allegation that Hadhrat Ahmadas 'labelled the entire Muslim nation as kafirs thereby reducing the strength of the total. Muslim population from 2000 million to a mere few [sic] 100 thousand,170 while one is not certain as to where from this equally ignorant joint author of Two in One, Abdul Hafeez's 67. Wali Hasan Tonki & Muhammad Yusuf Banori, Madrasa Arabiyya Islamia, Karachi 68. Collection of Fatwas, pp. 54/5. vide. Tulu' e Islam, August, 1969 69. Sunan Abu Daud, vol. 3, p. 484 70. Ali, Dr. S. Rashid. vide. Two in One, p. 89 269