What is the authenticity of the miracles attributed to Sahib Mubarak, such as the healing of a broken cow, the return of lost camels, his journey to fight the communists, his visit to the Prophet's Rawdah (peace be upon him), the transformation of stones into gold, his prayer against a man who died three days later, the burning of the house of one who opposed him in tobacco farming, his rescue of a blind man from the sea, the appearance of food in his cloak, the departure of locusts by his blessing, and his prevention of his followers from unlawful intercourse? Is it permissible to impugn the authentic hadiths that prohibit building over graves and plastering them, on the pretext of some narrators' deception or poor memory, while allowing the construction of domes over the graves of Prophets and Companions? Is it permissible to recite the Qur'an to convey its reward to the deceased for a fee, and the stratagem of "Isqat" (transferring acts of worship) after the funeral prayer, and communal supplication three times after the Sunnah prayers, and the performance of "Qada' Umri" (lifetime make-up) prayers in congregation on the last Friday of Ramadan? What is the ruling on dedicating Surat Al-Mulk to Friday night, and Surat Ar-Rum and Al-Ankabut to the twenty-third night of Ramadan, and performing the "Ihtiyati" (precautionary) prayer of four rak'ahs after Jumu'ah due to doubt about its permissibility? Is it permissible to accept hospitality from the deceased's family during the first three days after death? And is one who believes in these matters considered to be from Ahl al-Sunnah wal-Jama'ah, or an innovator and polytheist?

The two letters are invalid and contain beliefs of disbelief (kufr), polytheism (shirk), and misguidance, as well as innovations (bid’ah), superstitions, and audacious rejection of the hadiths prohibiting construction over graves. The seventeen matters attributed to "Ghauth al-Zaman Sahib Mubarak" are not miracles (karamat) because he is not a friend of Allah (wali Allah); rather, he is a friend of Satan due to his claim of knowing the unseen and practicing magic. The extraordinary phenomena that emanate from him are a form of divine enticement (istidraj) and not miracles, for a miracle occurs at the hands of a righteous and pious friend of Allah. Scholars have divided extraordinary phenomena into five categories: miracle (mu’jizah), miracle (karamah), divine enticement (istidraj), humiliation (ihanah), and divine assistance (ma’unah). This man calls to the worship of himself, which prevents him from being a friend of Allah. His permission to build over graves indicates that he is a grave-worshiper, glorifying graves and believing that the dead can bring benefit or harm, which contradicts what scholars have agreed upon. His impugning of the authentic hadiths that prohibit building over graves is baseless, as the hadiths in the Sahihayn (Bukhari and Muslim) are accepted by the Ummah and convey certain knowledge. As for his impugning of the hadiths: "Medina is a sanctuary from A’ir to Thawr," and "The Messenger of Allah (peace be upon him) forbade singling out the grave, building upon it, and building over it," and "Do not leave any statue but you obliterate it, nor any raised grave but you level it," and "I heard the Messenger of Allah (peace be upon him) commanding their leveling," the alleged defects are weak or baseless, and the two hadiths are authentic. The 'an'anah (narration with the phrase "on the authority of") of Al-A'mash in the Sahihayn is considered to be connected, and mentioning the disagreement regarding the name of Ibn Wahb does not cause harm. As for the trick of 'isqat' after the funeral prayer, the collective supplication thrice after the voluntary prayers (sunan), performing four rak'ahs after Jumu'ah prayer as a precaution, the 'qada' al-'umri' prayer (making up missed prayers from one's lifetime), singling out the night of Friday for reciting Surah Al-Mulk, singling out Surahs Al-Ankabut and Ar-Rum for the 23rd night, and holding a feast for the deceased for three days, all of these are innovations (bid’ah). Concluding the Quran for the deceased and dedicating its reward to them is permissible, but people gathering to read and taking payment for it is an innovation and misguidance. This man is not from the People of the Sunnah and the Community (Ahl al-Sunnah wa al-Jama’ah); rather, he is an innovator, misguided and misguiding others. The ruling of his excommunication (takfir) depends on establishing proof against him and offering him sincere advice.