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Grand Mufti Ali Goma of Egypt defending Maulana Ilyas RA. Excellent answer.
http://www.dar-alifta.org/ViewResear...ID=12&LangID=2

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Where? Moreover, it's an arabic site.

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Where? Moreover, it's an arabic site.

just select english at left top of page.

Question-
The plurality of Islamic groups, all working
towards the sake of Islam is noticeable. For the
most part, this plurality is characterized with
discord and disunity and [sometimes] even
accusations of disbelief, innovation in religion
and betrayal. These groups lie in wait for any
opportunity to attack, seeking to defame one
another.
An example includes, the inquiry into Jama'at
al-Tableegh founded by Sheikh Mohammed Ilyas and
his letter addressed to the members of his group
in which he said: "If Allah does not desire
someone to do a certain act, then even the
prophets would not be able to do it even if they
exert their utmost effort. And if Allah desires
the weak, like you, to do what the prophets were
unable to do, then you will do it. Therefore,
you must do what is demanded of you and do not
heed your weakness." In another letter he said:
"We bring glad tidings and a true promise to the
people of the last age that the reward of each
one of them is like the reward of fifty of the
companions of the Prophet Peace be upon him."
The question they pose is whether Sheikh Ilyas
has wronged Allah by indicating that He chose
prophets who were unqualified to convey His
message. Allah the Almighty says:
Allah knows best where to place His messages
[Al-An'am, 124]

They further ask that if the prophetswere indeed
qualified to convey the message of Allah but He
did not wish that they carry out the work with
which they were entrusted, then is this
considered a deficiency in the Divine will,
[basically] diminishing the rights of the
prophets, peace be upon them, and their Sender,
Allah the Almighty?
How do we deal with such plurality and
tendency towards division?

Opinion/Fatwa
This is from among the most important issues
concerning Muslims at present since it pertains
to the unity and division of the Muslim
community. There is no doubt that the unity of
the Muslim community is from among the greatest
objectives of our religion and its most
important pillar, highlighted by the Qur`an and
corroborated by the Messenger Peace be upon him
it in many instances. Allah Almighty said,
And hold fast, all together, by the rope which
Allah (stretches out for you), and be not
divided among yourselves; and remember with
gratitude Allah's favor on you; for ye were
enemies and He joined your hearts in love, so
that by His Grace, ye became brethren; and ye
were on the brink of the pit of Fire, and He
saved you from it. Thus doth Allah make His
Signs clear to you: That ye may be guided. Let
there arise out of you a band of people inviting
to all that is good, enjoining what is right,
and forbidding what is wrong: They are the ones
to attain felicity. Be not like those who are
divided amongst themselves and fall into
disputations after receiving Clear Signs: For
them is a dreadful penalty. [Al-'Imran, 103-105].
As for those who divide their religion and
break up into sects, thou hast no part in them
in the least: their affair is with Allah. He
will in the end tell them the truth of all that
they did. [Al-An'am, 159].
Abu Huraira narrated that the Prophet Peace be
upon himsaid, "Do not envy each other, do not
dispute with each other, do not hate each other,
and do not turn your backs on each other. Do not
undercut one another's deals but be true slaves
of Allah as brothers.
A Muslim is a brother to a fellow Muslim. He
should neither wrong, betray or humiliate him.
Piety lies here" (and he pointed to his chest
thrice). "It is enough for a Muslim to commit
evil by despising his Muslim brother.
Everything belonging to a Muslim is inviolable
for another Muslim: his honor, blood and
property" [Recorded by Muslim in his Sahih].
This is how relations should be between Muslim
individuals, groups, countries and nations.
Based on the above, our opinion as follows:
1- Avoid methodologies of accusations of
disbelieve, innovation in the religion,
immorality and misguidance
Students of knowledge must distance themselves
from the methodologies of those who accuse
others of disbelief, introduce innovations in
religion and introduce immorality and
misguidance that have become so prevalent at
present. They must also observe the ethics of
disagreement with their fellow Muslims and must
not allow such differences to become a pretext
for accusing others with whom they differ with
deviating from Islam. This is among the excesses
of disagreement and which the Prophet Peace be
upon himmaintained is one of the characteristics
of hypocrisy. 'Abdullah Ibn 'Amr (may Allah be
pleased with them both) narrated that the
Prophet Peace be upon himsaid, "Whosoever has
(the following) four traits is a hypocrite and
whosoever has just one possesses an element of
hypocrisy until he gives it up: When he is
entrusted with something, he betrays the trust;
when speaks, he lies; when he makes a promise,
he breaks it; and when he quarrels, he behaves
impudently" [Bukhari and Muslim].
There is a difference between calling to the way
of Allah through different means (this
acceptable due to the differences in human
nature) and between letting such differences
lead to dispute and fault finding for the
purpose of accusing the other party of
immorality, working for other than the sake of
Allah and sometimes even lading to accusations
of disbelief. At our present times, many Muslim
sects were afflicted with such disputes; this is
a matter that Allah has forbidden in the Qur`an.
He says,
And fall not into disputes, lest ye lose heart.
[Al-Anfal, 46]
The ProphetPeace be upon himwarned the person
who accused a fellow Muslim with unbelief with
the following words, "A man must not charge
another with immorality and unbelief lest the
accusation rebounds on him if the accused is
innocent" [Recorded by Bukhari from a hadith
narrated by Abu Dharr (may Allah be pleased with
him)]. He Peace be upon him further said, "If a
person accuses his fellow Muslim with unbelief,
one of them deserves the name" [Recorded by
Muslim from a hadith narrated by 'Abdullah Ibn
'Umar (may Allah be pleased with them both)].

2- The principle in interpreting the words and
actions of another Muslim
The principle is that one must not construe the
words and actions of fellow Muslim as
contravening the principle of tawheed [En.
monotheism]; it is impermissible to initiate
accusations of unbelief or shirk [En.
Associating partners with Allah] since the
religion of a Muslim is strong evidence
obligating us not to construe his actions as
unbelief. This is a general principle that
Muslims must implement in regards to the actions
of their fellow Muslims. On this issue, Imam
Malik, the imam of the abode of hijra, said, "If
there are ninety nine reasons that justify that
the actions of a Muslim entail unbelief, and at
the same time there is only one reason that
justifies that his actions entail belief, then
we must say that he is a believer." For
instance, a Muslim believes that 'Isa (may the
blessings of Allah be upon him) resurrects the
dead with the permission and power of Allah—he
is able to do this only with the power and might
of Allah. A Christian on the other hand believes
that 'Isa resurrected the dead through his own
power and that he is God, the son of God, or one
of the persons of the Holy Trinity. Based on
this, if we hear a Muslim say, "I believe that
'Isa resurrected the dead" and if we likewise
hear a Christian make the same statement, we
must not think that the Muslim has become a
Christian, but must construe his words in an
appropriate manner due to his affiliation to
Islam and the doctrine of tawheed. A Muslim
likewise believes that a person must worship
Allah alone while a polytheist believes in the
permissibility of worshipping other than Allah
the Almighty. If we see among the actions of a
Muslim what may be construed to entail shirk or
otherwise, we must construe his actions as being
in line with Islam and under its rubric. This is
because the belief of a person whose Islam has
been ascertained with proof, cannot be removed
by doubt and conjecture. If this concerns the
general public of Muslims, what then of the
person whose belief is not only known to be
firm, but has been established through previous
actions, calling to the way of Allah, urging
Muslims to adhere to their religion and to the
way of their ProphetPeace be upon him ?!
3- Application of the aforementioned example
The manner of construing the words of a Muslim
in an appropriate manner
The words of Sheikh Mohammed Ilyas mentioned in
the question fall under what we have mentioned
above. The statement he is reported to have said
and which includes "If Allah does not desire
someone to do a certain act, then even the
prophets would not be able to do it even if they
exert their utmost efforts" is consistent with
the Islamic creed that nothing ever happens in
the universe except with the will of Allah.
Allah says:
But ye will not, except as Allah wills; For
Allah is full of knowledge and wisdom.
[Al-Insan, 30].
The rest of the statement, "And if Allah
desires the weak, like you, to do what the
prophets were unable to, then you will do it.
Therefore, you must do what is demanded of you
and do not heed your weakness", this is likewise
construed according to the rational probability
that comes under the Divine Power and not
according to hear say. Even if we assume that it
is true, this does not necessarily mean that
such a person is better than the prophets
because virtue does not necessarily mean
preference. In the same vein, the jihad of the
Companions of the ProphetPeace be upon him is a
virtue that was not accorded to other prophets.
In spite of this, the prophets are better than
the Companions. Sheikh Mohammed Ilyas did not
say that a person whom Allah permits to do what
he did not permit the prophets is better than
them. How can his words be interpreted as
disparaging the prophets and questioning the
wisdom of Allah in His choice of prophets,
thereby implicating a deficiency in Allah's
administration and will?
These statements are refuted for the following
reasons:
1- The person who reported these words did not
say that the duties that Allah did not allow the
prophets to do are the same as those He
entrusted to them.
2- Even if it were thus, and the duties that
Allah did not allow the prophets to do are the
same as those He entrusted to them, this does
not depreciate the Divine administration of
Allah and His will or the [status] of the
prophets (peace be upon them). There is a
difference between universal will and the
legitimate will. Allah may command a person to
do something but does not will it to happen for
a certain wisdom known only to Him. To
illustrate this point, let us use the example of
Adam. Allah commanded Adam (peace be upon him)
to abstain from eating from the prohibited tree.
But Adam disobeyed and ate from it. He commanded
Abraham (peace be upon him) to slaughter his son
but did not will allow it to happen. Not
differentiating between the universal will and
the legitimate will is the position of the
Mu'tazila—it is an innovation that contravenes
the Qur`an, Sunnah, and the consensus of the
pious predecessors from among the Muslim
community.
3- Allah Almighty is not bound to do
anything by obligation—He does what He wills and
decrees what He wants. It is impermissible for
anyone to declare that if the prophets had not
done something then Allah will not let anyone
else succeed in doing it, while it is not
necessarily a rational or legitimate
impossibility.
4- It is out of impudence and disrespect to
accuse the prophets of being unqualified to
convey the message of Allah for failing to do
some of the things which they were commanded to
do. The verifiers from among Muslim scholars
have maintained that this cannot be considered a
sin in the first place—they were either
experiencing extenuating circumstances or the
command of Allah was not obligatory in their
regard.
Is it lawful to refute a statement that is
consistent with the Prophet's?
Sheikh Mohammed Ilyas' other statement, "We
bring glad tidings and a true promise to the
people of the last age that the reward of each
one of them is like the reward of fifty of the
companions of the ProphetPeace be upon him " is
consistent with the words of the ProphetPeace be
upon him as expressed in the authentic hadith of
Abu Umayya al-Sha'bani (may Allah be pleased
with him) who said, "I approached Abu al-Khashni
(may Allah be pleased with him) and said, 'What
do you make of this verse?' He said, 'Which
verse?' I said, 'The words of Allah 'You who
believe, you are responsible for your own souls;
if anyone else goes astray it will not harm you
as long as you follow the guidance [Al-Ma`ida,
105].' He said, 'By Allah! I asked an expert on
it—I asked the Messenger of AllahPeace be upon
him and he said, 'Follow the command to do what
is right and the command to forsake what is evil
even if you see a miser being obeyed, people
following their own inclinations, or if you see
people preferring the life of this world over
the Hereafter, and every person taking pride in
his own opinion. You must be responsible for
your own soul and do not mind others because you
will experience days in which patience will be
like holding hot coal—when the reward of good
deeds will equal the reward of fifty men doing
the same [good] deeds as you.' Someone said, 'O
messenger of Allah! The reward of fifty of us or
of them?' The Prophet Peace be upon himanswered,
'No, fifty of you' " [Recorded by Abu Dawud and
al-Tirmidhi. Ibn Majah declared it fair and Ibn
Habban declared it authentic. This hadith has
many other chains of transmission].
How then can the latter statement be
misconstrued and Sheikh Ilyas accused of
disparaging the prophets, disrespecting them and
violating the Muslim creed when it is consistent
with the words of the ProphetPeace be upon him!
Muslims must be aware of the ramifications of
love for debate that eventually lead to
unintentionally denying the words of the
ProphetPeace be upon him without knowledge.
There is no doubt that a greater reward does not
necessitate absolute preference. Companionship
of the ProphetPeace be upon him is an
unparalleled virtue. Scholars have maintained
that comparing between the rewards of acts is
only by weighing equal deeds.
Conclusion
Muslims must fear Allah the Almighty concerning
their fellow Muslims. Their different opinions
must not lead to disputes or hurling accusations
of unbelief, immorality and disobedience at each
other. It is impermissible for a Muslim to
occupy himself with revealing the weaknesses of
a fellow Muslim and fishing for his faults. This
is tantamount to a warless jihad, the reason
behind division among Muslims and a waste of
efforts. Such conduct would preoccupy us from
building our societies and uniting our community.
'Abdullah Ibn 'Umar (may Allah be pleased with
them both) said, "The Prophet Peace be upon him
ascended the pulpit and said in a loud voice, 'O
you who have proclaimed your faith with your
tongues but not with your hearts! Do not hurt
Muslims and insult them nor reveal their
weaknesses. Whosoever reveals the weakness of a
fellow Muslim, Allah will reveal his own
weaknesses, and whosoever Allah reveals his
weaknesses, He will expose him even if he were
at the center of the his house.' "
We ask Allah the Almighty to unite Muslims
over the Quran and Sunnah, grant them the proper
understanding of religion, knowledge, and the
will of Allah regarding His creation. Amen.
Allah the Almighty knows best