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A C A L L
F
O R
J
U S T I C E
BY
(May
Allah have mercy on him)
Original
work entitled “Daawate Insaaf” (Urdu).
Translated
into English by Mohammed Aqib Qadri.
This book is written for all those:
·
Who
sincerely want to know about the differences between the scholars of the Ahle
Sunnah School and the scholars of the Deobandi School and who wish to remove the
real obstacles towards unification.
·
Who in
their private meetings address these serious and principled differences as: (1) a
deceit of the Maulvis, (2) a means of making money, (3) a way of making a living
etc., - and who receive applause from the people, for expressing such thoughts.
·
Who,
despite being highly educated, consider making attempts at understanding and
removing such differences as a waste of time.
·
Who
consider the differences between the Ahle Sunnah scholars and the Deobandi
scholars, as merely trivial or secondary.
· Who spend their scholarly and research capabilities in clarifying and interpreting the insolent writings of the Deobandis. (Perhaps religion will remain incomplete without such explanations !!)
·
Who
consider researching the differences between the Ahle Sunnah and Deobandi
scholars just a waste of time, whereas at the same time they are the most
zealous advocators of unification !!
·
Who
consider that Teejah (meals for the poor on the third day of passing away of a
Muslim), Daswaan (meals for the poor on the tenth day of passing away of a
Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a
Muslim), and visits to mausoleums are the actual differences between the Ahle
Sunnah scholars and Deobandi scholars.
· Who consider the publication and sale of literature based on blasphemous and insolent writings, as the most important service to Islam !!
·
Who feel
uneasy at the mention of religious differences, but who spend all their physical
and monetary resources in tolerating and solving with elegance all their
official problems and business affairs.
· Who advise that as per the circumstances, disputed writings & problems should not be discussed - but do not render this advice to the institutions that are ceaselessly publishing such literature.
·
Who term
the issues of: (a) Respecting our Holy Prophet (
),
(b) The status of the Holy Prophet (), (c) The
attributes of the Holy Prophet (), (d) Veneration
of the Companions and of the members of the family (may Allah be well pleased
with them) of the Holy Prophet (), (e) Sainthood and (f) other Islamic issues, as
“Sectarianism” perpetrated by the Ahle Sunnah school of thought - and in
this way such persons intentionally or unintentionally support infidelity and
heresy.
·
Who
understand the real causes of the differences and have the true spirit of
presenting a program on the national (or international) level, through which the
wide gulf of differences can be bridged and an initiative can be taken towards
unification.
If you have a soft corner in your heart for the scholars of Deobandi school, the obvious effect of reading this booklet will be that you will close it and put it aside with frustration. However, if you are a great thinker and have the spirit for searching facts by going deep into events, you will definitely attempt to find out why the foundations of these disputes were laid - and what are the causes owing to which the disputes still continues all over the world, after so many years.
If
the dispute was limited to a few people, it could be ignored by considering that
personal or family interests may be involved - but the range of this dispute is
so wide that not only the whole country (Indian Sub Continent) but a very large
region abroad has been dragged into it. From mosques to religious schools (madressahs),
all aspects of our religious life have been so deeply affected by it that from
villages to cities, the entire country has been divided by it. Therefore the
real reasons that actually started the dispute cannot be overlooked by just
terming it just as an individual strife between Bareilly and Deoband.
Regretfully
until now historians have not attempted make an impartial research into the real
basis of our dispute with the scholars of the Deobandi school – a dispute
which is going on among millions of Muslims at home and abroad since the last
several decades. Due to it, the entire Muslim society has fallen prey to
spiritual agony and confusion. Can there be a greater mockery of our innocence
that our protest is termed as "Spread of Dissension", whereas it the
right of every innocent individual to disclose his anger and sorrow ??
After
these introductory words, we now present the details of this religious dispute
before our readers trusting that they will ascertain the real causes in light of
what is written here below. Even if reading this booklet is a burden on you, I
would still request you to read the details, because a seeker of the truth does
not have a bias towards any group.
THE
THREE FOUNDATIONS OF DIFFERENCES BETWEEN AHLE SUNNAH SCHOLARS & THE DEOBANDI
SCHOLARS:
The religious enmity between Deoband and Bareilly, and its negative effects that are prominent from the press to the stage, and which started in the previous century is not a baseless one. If your mind is open to the truth read below the real foundations of the differences of this religious dispute that has divided the Muslim nation into two groups.
A)
THE FIRST FOUNDATION OF DIFFERENCES (Insolent writings of Deobandis against
The
Holy Prophet ).
Everyone
is aware that a Muslim has a very strong and devoted relation with his Holy
Prophet (). The belief regarding the Holy Prophet
() is so reverential and sensitive that a Muslim
cannot bear any insult towards the Holy Prophet . In order to protect his honour,
the Muslims of the sub-continent have offered sacrifices in every era and with
such an exemplary spirit that it is now a part of history. This aspect of a
Muslim’s love for the Holy Prophet () should be
remembered - that while expressing anger and regret against the insolent, a
Muslim has never bothered to see who will be targeted. Whoever commits any
disrespect or blasphemy against our Holy Prophet () - whether the individual is an outsider or from among us – the swords of
the Muslims have become unsheathed against such people.
The
contemporary example of the outcast Salman Rushdie is before you. He made the
entire Muslim world his enemy by attacking the honour of our Holy Prophet (). Indeed all those who gave numerous sacrifices to
defend the honour of the Holy Prophet (), deserve
immense praise.
This
itself is the main foundation of our anger against the scholars of the Deobandi
school – because their elders have written insolent words and phrases against
our Holy Prophet (). A few examples of such
insolent writings are as follows:
1.
The religious leader of the scholars of Deoband, Maulvi Ashraf Ali
Thanvi in his book entitled “Hifz-ul-Iman” (The Protection of Faith) has
compared the knowledge of the Holy Prophet (),
with the knowledge of lowly creatures such as animals and beasts - and he
himself has confessed to this heinous crime
!! (May Allah protect us
!!)
Learned
people know that if anything is compared with a respectable thing, it implies
respect - whereas on the contrary, if anything is compared with a disgraceful
and shameful thing, it implies defamation and disrespect. This principle is so
well known and widely accepted in the Urdu language, that no learned person can
deny the authenticity of this interpretation.
On
this basis we claim that, beyond doubt, Mr. Thanvi is guilty of insolence
towards the Holy Prophet (). By comparing the
knowledge of the Holy Prophet () with that of
animals and lowly creatures, he has definitely committed the heinous crime of
insulting the Holy Prophet ().
2.
The second and third leaders of the Deobandi school i.e. Maulvi
Khalil
Ahmed Ambethvi and Maulvi Rasheed Ahmed Gangohi have written in their book
"Baraheene Qatia" (The Definite Proofs), that on the issue of
encompassing the knowledge of the earth, the knowledge of Satan exceeds the
knowledge of our Holy Prophet (). Furthermore,
they claimed that if one believes that the knowledge of our Holy Prophet () exceeds that of Satan, such a person will become a
“polytheist” (Mushrik), because the vastness of Satan's knowledge is proven
from Quran and Hadith, whereas no such proof exists in respect of the knowledge
of the Holy Prophet (). (May Allah protect us
!!).
In
the above-mentioned case, there are no two opinions that assessing the knowledge
of the Holy Prophet () to be inferior to that of
Satan, is a blatant blasphemy and insolence towards the Holy Prophet ().
Similarly,
it is a blatant insolence and a blasphemy to say that in contrast to Satan,
anyone who believes in the vast extent of the knowledge of the Holy Prophet () is a “polytheist”
(Mushrik), but having
the same belief about Satan is not polytheism !!
Likewise
it is also a clear disrespect towards our Holy Prophet () to say that there is no clear proof in the
Quran on the vast extent
of his knowledge, but there is proof in Quran as well as Hadith regarding the
vast knowledge of Satan !!
3.
The most important leader of the Deobandi school, and also the founder
of the Deoband Madressah i.e. Maulvi Qasim Nanotvi, in his book
"Tahzeer-ul-Naas" has refused to accept our Holy Prophet () as the Last Prophet - whereas to believe in Prophet
Mohammed (), as the Last Prophet of Allah is
proven both from the Quran and the Hadith.
He
has gone to the extent of writing that “even if it were assumed that a New
Prophet can come during the era of the Holy Prophet (), or after the Holy Prophet
(), it would not
have an effect on the “Finality” (Khatemiat) of our Holy Prophet ()”. Whereas every sane person can easily understand the
simple principle that the belief regarding the Finality of the Holy Prophet () gets negated upon the arrival of a new
Prophet. It is this very book of Maulvi Qasim Nanotvi – i.e.
"Tahzeer-ul-Naas" which the Qadianis term a precursor to validate the
Prophet hood of Mirza Gulam Ahmed Qadiani (May Allah protect us).
It
should be clear that our dispute with Deobandi scholars on the issue of Khatm-e Nubuwat (The Finality of
Prophet
hood) is not a secondary one, but is
regarding Islamic principles and is fundamental. It is not concerned just with
the permissibility (hillat) or prohibition (hurmat), but with infidelity and
Islam.
The
first root cause of our disagreement with the Deobandi scholars with references
to their books, is before you. It should be clear that this basic cause of
disagreement is concerned with: (1) Insulting the Holy Prophet (), and (2) Denial of the necessities of Islam. And there is
no doubt in their infidelity. A number of verses of the Holy Quran bear
testimony to the fact that even a minor disrespect towards the Holy Prophet (), breaks one's relation with faith and Islam.
Under no circumstances can superiority in knowledge or worship save one from the
evil consequences of insolence.
Here
I will request my readers NOT to read the defamatory writings of the Deobandi
scholars with a view that it is just a religious dispute between Bareilly and
Deoband. Rather what must be kept in mind is that the attack of the Deobandi
scholars is upon the great personality of the Holy Prophet (). The attack of their insolent pen is NOT upon the Ahle Sunnah
Bareillvi scholars, but especially on the Holy Prophet ()
himself !!
If
you read these lines with a view that it is just a dispute between the scholars
of Bareilly and Deoband then the sincerity you need to make a fair decision,
will vanish. The purpose of my above request is because to prefer the Holy
Prophet () above any other beloved person is a
requirement of our faith. Therefore put aside the scholars of Bareilly for a
while and ask your faithful conscience the following questions:
(a)
Do the writings of the Deobandi scholars attack the sanctity of our Holy Prophet
(), or
not
??
(b) Do these writings deviate from the basic requirements and tenets of faith, or not ??
If
you have any doubt regarding the authenticity and the location of the references
given, you can yourself find and read them – these books are openly available
at bookshops, even to this day.
So
what did the Ahle Sunnah Bareillvi scholars do ?? It was just that after going
through these defamatory writings of the Deobandi scholars, the Ahle Sunnah
Bareillvi scholars openly displayed the reaction of the unbearable distress and
the spiritual agony that they were made to suffer all of a sudden. The hurdle of
relations did not come in their way.
They
contacted the Deobandi scholars and with authentic proofs asked them to first
seek repentance according to the Shariah from those writings - which vilify our
Holy Prophet (), and which deny the necessities
of Islam - and secondly to delete those writings from their books. But the
spurious fame of the Deobandi scholars came in their way and they preferred the
everlasting punishment of fire to the disgrace of this world.
A1)
A common trait among those who disrespect The Holy Prophet ().
Deviating from the above conversation, I would like to clarify a point to my readers, trusting that the extra moments of waiting will not be a burden upon them.
Going
through the annals of history you will notice a common trait among those who
were insolent towards the Holy Prophet (). After
uttering or writing any blasphemous word due to hypocrisy, instead of seeking
repentance for their infidelity, they resort to wrong interpretations and verbal
jugglery when they are called to account and admonished.
During
the era of the Holy Prophet (), the very same
attitude existed in the hypocrites of Medina. Once when the Holy Prophet () was returning from a journey, the hypocrites used a
derogatory word for him - and when the Holy Prophet () called them to account after he was informed by the honourable companions,
the hypocrites resorted to giving wrong interpretations and lame excuses. It was
revealed in the Holy Quran to the Holy Prophet () as follows:
“Do
not feign excuses, you have turned disbelievers after becoming Muslims”
(Surah
Tauba - 9:66 - from the Holy Quran's English Translation “Treasure of
Faith” by Mohammed Aqib Qadri)
Had the revelations not been going on, the hypocrites' fraud would not have been disclosed and they would have concealed their infidelity by reciting Kalema in the Muslim society.
A2) A recent example of verbal jugglery.
If you wish to know about the role of the hypocrites of Medina in the present age, read about the Pro Vice Chancellor of Jamia Millia Islamia of New Delhi. In order to be called a supporter of secularism, he expressed his views about the banned book of Salman Rushdie in an interview for an English Magazine that “the ban on this book (Satanic Verses) enforced by the Indian Government should be lifted because everyone has a fundamental right to express his views.”
The
clear meaning of this phrase is that Rushdie cannot be called to account of the
Blasphemy he has done in his book because he has a fundamental right to express
his views. In other words, Mushir-ul-Hasan with his above phrase has openly
supported the disrespect towards our Holy Prophet (). The courageous and sacrificing students of
Jamia Millia deserve praise and
applause. When they read the interview of Mushir-ul-Hasan, and based on his
crime of supporting a blasphemer, they joined hands in the spirit of defending
the honour of the Holy Prophet () and demanded
from the then Indian Government that since a supporter of a blasphemer is also a
blasphemer, Mushir-ul-Hasan should be sacked from his post – and that they
cannot tolerate a blasphemer and cruel person at any cost.
As
this was a question of defending the honour of our Holy Prophet (), a large number of teachers of the
Jamia Millia became
indifferent of the consequences and announced their support with the students.
When the Muslims of Delhi learned about the incident, a wave of hatred and
detestation spread, and the people of the city also started supporting the
students. The manner in which Anjuman-e-Raza of Zakir Nagar displayed their
anger against Mushir-ul-Hasan, gave correct advice to the students and
encouraged everyone, should be written down in letters of gold.
But
The Scholars Of Deoband !!
Only according to the Deobandi Scholars (among whom Maulvi Salim Ibne
Qari Tayyab Saheb and Maulvi Ahmed Ali Qasimi and the Secretary General of
Abna-e-qadeem Dar-ul-Uloom Deoband Maulvi Fuzail Ahmed are worth mentioning) the
blasphemy of Mushir-ul-Hasan is NOT proved. This is evident from their joint
statement in the daily “Qawmi Awaz” dated 18 May 1992 as follows:
“The students should see in the light of Islamic
teachings, whether the one who is being termed an insulter of the Holy Prophet (), is really an insulter or not.”
“The Pro-Vice Chancellor of the Jamia, Prof. Mushir-ul-Hasan has expressed his opinion about lifting the ban on this book (Satanic Verses by Salman Rushdie). As this is a cause of annoyance, an environment of anger and revolt has been created.”
It
is clear from the statement of the Vice Chancellor that the charge of the
students against Mushir-ul-Hasan is not baseless because he has based his
statement on the fact that every one has the right to freely express his views.
Therefore whatever Salman Rushdie has written against our Holy Prophet (), is Rushdie's permitted right. But it is a matter of
great regret that despite so much explanation, the Deobandi scholars consider
Mushir-ul-Hasan guiltless. The most important justification given by them for
his innocence is as follows:
“The
one who is being termed an insulter of the Holy Prophet () has clarified that he is free from this sin and has complete respect
in his heart for the Holy Prophet ()”.
The
inanity of the Deobandi scholars is really pathetic that they do not even know
that in order to prove any charge, the confession or admission of guilt is NOT
required. His statements and the words he has used are more than enough to prove
his guilt – or else it should be pointed out where in the history of Islamic
punishments has a criminal been punished on the basis of his confession. Whoever
has been punished, has been punished on the basis of his words and statements.
Can Dar-ul-Ifta of Deoband prove that has anyone who was termed an infidel by it
because of uttering blasphemy, been made to confess his infidelity ?? But it is
obvious here that the Deobandi scholars would not have uttered such immature
statements if their love for the Holy Prophet (),
had not been overcome by the motive of supporting Mushir-ul-Hasan. They have now
to answer what was the reason of their supporting and advocating for
Mushir-ul-Hasan.
We
have referred to this event just to clarify to our readers how the love of the
Holy Prophet (), unites the believers against the
insulters - and how those whose hearts are devoid of this noble spirit resort to
indecent and ridiculous interpretations in order to defend a blasphemer.
In
order to expose the mentality of the blasphemers as well as their supporters, I
think I have swayed far from the main subject. I now request you to direct your
attention to the discussion in the previous pages regarding the charges against
the elders of Deoband for insulting the Holy Prophet ().
The
very same thing happened at that time. In order to protect the insolent writings
of their elders, the Deobandi scholars adopted a stance of hostility and
stubbornness, and with all their might began propagating among the masses that
they were completely free from the charges of blasphemy. And furthermore, they
claimed that the scholars of the Ahle Sunnah Bareillvi school had created this
entire dispute and that the accusation against them – that of insulting the
Holy Prophet () - is totally untrue, and
baseless.
They
had a large number of resources and means of communication at their disposal.
When people started getting influenced from their false propaganda, we were left
with no other option but to go for discussions and debates and to reveal the
fact that the charges on the elders of Deoband school for writing insolent
remarks against the Holy Prophet (), are NOT
baseless, but in fact a reality.
Therefore
in every debate, the insolent writings of their elders were read before them
alongwith proper reference to the page numbers and the Deobandi scholars never
said that the books from which the reference were given were not written by
their elders or that these insolent writings were not present in their books.
The
most important benefit derived from these debates was that the general public
realised that the charges of blasphemy on the Deobandi scholars are based on
solid grounds - and that the protest and agitation of the Ahle Sunnah scholars
which is reflected in their speeches is to defend the honour of the Holy Prophet
().
B) THE SECOND FOUNDATION OF DIFFERENCES. (Incorrect beliefs of the Deobandi school).
You
have read in the previous pages that the first basic cause of our differences
with the Deobandi scholars, is their disrespect of the Holy Prophet (), and their denial of the basic tenets of Islam. You would
have definitely assessed by now that our hatred and abhorrence of the Deobandi
scholars because of their blasphemy can never end - for it is a requirement of
our faith.
The
first basic cause was quite sufficient for our separation from the Deobandi
school, but you will be astonished to know that there are quite a few special
beliefs upheld by the Deobandi scholars, which are also playing a vital role in
widening the gulf between us. Provided below are some of their beliefs, with
reference to their books:
1.
A
follower (member of the Ummah) can surpass the Prophets in deeds. (Tahzeer-ul-Naas)
2. It is not necessary for the Prophets to be immune from saying blatant lies. (Tasfia-ul-Aqaid)
3.
It is
wrong to consider that saying lies is against the dignity of Prophet hood. (Tasfia-ul-Aqaid)
4. It is wrong to believe that Prophets are innocent of sinning. (Tasfia-ul-Aqaid)
5.
A person
engaged in prayers becomes a polytheist (mushrik) upon diverting his thoughts
towards the Prophet. (Siraate-Mustaqeem)
6.
To think
about the Prophet whilst one is in prayer is worse than being engrossed in the
thoughts of adultery, or thinking about a donkey or an ox. (Siraate-Mustaqeem)
7.
It is
possible for Allah to tell lies (Yakrozi).
8.
It is a
heresy to deem Allah free from time and space (Idha-ul-Haq)
9.
The
deceptions of magicians are greater than the miracles of the Prophets. (Mansabe-Imamat).
10.
A person,
who labels the Companions of the Holy Prophet ()
as “infidels”, is not out of the fold of Jamaat Ahle Sunnah. (Fatawahe
Rashidiah)
11.
Whoever
is named “Mohammed” or “Ali” does not have authority over anything. (Taqwiat-ul-Iman)
12.
All
creations – whether small (such as common men) or great (such as prophets and
saints) – they all are, before Allah's majesty, more lowly than even a
cobbler. (Taqwiat-ul-Iman)
13.
One who
considers the Holy Prophet () as his mediator and
intercessor on the Day of Resurrection, is equal to Abu Jahal in polytheism. (Taqwiat-ul-Iman)
14.
It is
polytheism to have names such as “Rasool Baksh”, “Nabi Baksh”, “Gulam
Mohiuddin” and “Gulam Moeenuddin”. (Taqwiat-ul-Iman)
15.
To be
“A mercy for the entire creation” (Rehmatul Lil Alameen) is not an exclusive
attribute of our Holy Prophet (). The followers
can also be the “A mercy for the
entire creation” (Rehmatul Lil
Alameen). (Fatawahe Rashidiah)
16.
Eating
from the food prepared for Fateha of the saints, causes the heart to die.
(Taqwiat-ul-Iman)
17.
The Holy
Prophet () is our elder brother, we are his
younger brothers. (Taqwiat-ul-Iman)
18.
It is
polytheism to say, “if Allah and His Prophet will a thing, it will be
accomplished”. (Bahishti Zewar)
19.
To travel
for the sake of visiting the mausoleums of any Prophet (peace be upon them) or
any saint, or to illuminate their mausoleums, to carpet them, to sweep there,
give people water to drink or make arrangements for their ablution and bathing
– (all this) is polytheism. (Taqwiat-ul-Iman)
Here
I will request my readers to reflect upon the above mentioned beliefs of the
Deobandi school with justice and sincerity. Among these beliefs are a few that
affect the belief of Tauheed (the Oneness of Allah) and a few others which if
accepted as true would put the faith of a billion Muslims in danger - and this
does not stop here. Billions of our ancestors, who accepted faith contrary to
these beliefs as true Islam, will also come within the purview of such beliefs.
For
a little while, put the Bareillvi scholars aside, and with your religious
temperament, decide whether you agree with the above mentioned beliefs and
actions or not - and without any hesitation just decide in a clear YES or NO -
whether the present Muslim society is based on these beliefs or not. If not and
obviously not, then please give a decision regarding the scholars of Bareilly
who have disagreed with the above noted beliefs and have struggled to save the
Ummah from these filthy beliefs & actions, and have also striven to keep the
Ummah associated with the correct beliefs of Islam.
It
is now up to the Muslim masses to decide whether this significant achievement of
the righteous Ahle Sunnah Bareillvi scholars was in the interest of the Ummah or
otherwise - and whether the services they rendered caused dissension within the
Ummah or have saved it from breaking up.
If
you agree that the faith of the majority of the Muslims worldwide is the same
as that which the scholars of Bareilly upheld, you will then have to accept that
it was these scholars who were the true leaders of the Muslim masses. Those who,
under the influence of false propaganda of the opponents, accuse the Ahle Sunnah
Bareillvi scholars of sowing the seeds of dissension within the Ummah, deserve
to be called the worst ingrates in history.
Even
if you do not call yourself a Bareillvi, you must be thankful to the Ahle Sunnah
Bareillvi scholars for the noble role that they played by saving you from
falling victim of the incorrect teachings of the Deobandi school - and for
keeping the Muslim Ummah associated with proper beliefs.
C)
THE THIRD FOUNDATION OF DIFFERENCES (Improper decrees issued by the Deobandi
school)
Under this basis of differences are the verdicts and writings of the Deobandi scholars in which the religious traditions of the Muslims masses (Jumhur) have been termed as “Forbidden” (Haram) and heretic innovations. Read please the details below:
1.
They term
the seeking of mediation (Tawassul) from the Prophets and saints as forbidden
and a sin.
2.
They do
not accept the belief that the Holy Prophet (peace be upon them) had knowledge
of the hidden, even if it is given by Allah.
3.
According
to the explanation of Taqwiat-ul-Iman, they believe that the Holy Prophet
() has mingled with dust.
4.
Holding
of Meelad (Mawlid) gatherings and Qiyam & Salam (the prevalent way in which
a devotee prays for peace and blessings of Allah upon the beloved Prophet, in a
state of standing upright) – all these are forbidden according to them.
5.
Holding
gatherings in order to convey the reward of Fateha, recitation of the Quran
etc., either for saints or for common Muslims – all these are forbidden
according to them.
6. They term it forbidden to hold public meetings to narrate the martyrdom of Hazrat Imam Hussain or to commemorate Gyarhween Shareef of Hazrat Shaykh Abdul Qadir Jilani and Chhatti of Hazrat Shaykh Moeenuddin Chishti.
7.
They term
the rejoicing, holding of public meetings and taking out of processions on the
occasion on the birth of our Holy Prophet () as
forbidden.
8. According to them, building of domes over the mausoleums of Saints and pious Muslims is forbidden.
9. They term the slogans of “Ya Rasool Allah” and “Ya Nabi Salam Alaika” as forbidden.
10. According to them, inviting relatives and others on the occasion of Khatna (circumcision) and Bismillah (The start of reciting the Quran) and Aqeeqah (sacrifice for new-born) is prohibited.
11. Teejah (meals for the poor on the third day of passing away of a Muslim), Daswaan (meals for the poor on the tenth day of passing away of a Muslim), Chaleeswan (meals for the poor on the fortieth day of passing away of a Muslim), preparation of Halwa (sweet dish) on the occasion of Shabe-Bara`at (15th Night of Shabaan) - all these are not permissible according to them.
12. According to them it is impermissible to invite anyone on the occasion of weddings, engagements etc., nor is it permissible for one to attend such gatherings.
13. They decree the wearing of head-garlands by the grooms (on the day of wedding) as an act of polytheism.
14. Regarding the person who places wreaths on the mausoleums of saints, and commemorates the Urs of saints - they term the marriage of any Muslim female with the son of such a person as Haram. They also forbid participation in the funeral prayers of such a person, inquiring after his health and greeting him.
15. They also term the seeking and obtaining of benefit (Faiz) from the souls of saints and seeking their assistance as forbidden.
16.
According
to them, kissing the thumbs upon hearing the name of the Holy Prophet () is
forbidden.
17. They also term the Fateha of Imam Jafar Sadiq in the month of Rajab, as forbidden.
18. They term the illumination of mosques upon completion of the recitation of Holy Quran in the month of Ramadan, as forbidden.
19. They also deem prohibited the placing of epitaphs showing the date of death on the grave of Muslims.
20. To pray for the forgiveness of the deceased after the funeral prayers, is prohibited according to them.
21. They term the act of embracing each other on the Eid days as forbidden.
Now
the third root cause of our differences with the scholars of Deoband is also
before you. You have now to decide 3 things, with justice.
Firstly, do you agree with the above mentioned verdicts issued by the Deobandi scholars, or not.
Secondly, are these verdicts contrary to the lawful
traditions and customs practised in the Muslim world, or not.
And thirdly, is the religious and social system of
our Muslim society harmed by these verdicts or not.
If
yes, and surely yes, then according to these verdicts, is the entire Muslim
society involved in forbidden acts from dawn to dusk ?? And if so, where does our
Islamic society stand ??
This
is the stage where you have to draw a line between the scholars of Deoband and
that of Bareilly - and you must arrive at the conclusion that all the efforts of
the Deobandi scholars were directed at proving that the entire Muslim society,
each and every member of it, was a sinner - whereas the efforts of the Ahle
Sunnah Bareillvi scholars was to prove that unless an act is explicitly
forbidden by Allah or the Holy Prophet (), then
no one has the right to forbid it. Terming the ethical and religious customs
upon which the Muslim society is built, as forbidden (Haram) is a clear
deviation from proven facts and an open enmity with the Muslims.
If
my readers adopt a fair stance, they will have to admit that all the efforts of
the Ahle Sunnah Bareillvi scholars are in support of majority of the Muslim
Ummah, whereas those of the Deobandi scholars are directed against it.
Can
there be a greater ingratitude other than taking those who are hell bent upon
attacking and ruining us, as our greatest well-wishers – whereas on the other
hand to deem those who have put their lives and status in danger for us, as our
greatest enemies ??
The purpose of clarifying the foundations of our differences, up to what I have written until now, is that the readers may clearly understand the nature of differences, and may not attribute our anger, frustration and separation for any other reason.
If
the assault of the insolent pen of Deoband was on us, there could have been
plenty of ways for forgiveness and reconciliation. But the fact is that they
tried to harm the honour of the Holy Prophet (),
and have thereby caused suffering to Allah and His Holy Prophet () – and so the decision regarding them will come from
these sources.
We
do not have any direct relationship with any scholar - it is through the means
of the Holy Prophet (). When someone severs his
relationship with the Holy Prophet (), then the question our having a relation with
him does not arise. Rather the spirit of loyalty towards the Holy Prophet () demands from us that as long as we live, we shall not
only have our relations severed with such blasphemers, but shall continue our
struggle of keeping each and every Muslim away from them.
PART
TWO
A)
CHARGES OF THE DEOBANDI SCHOLARS AGAINST THE SCHOLARS OF BAREILLY.
The
history of our differences will remain incomplete if we do not narrate here the
charges that the Deobandi scholars have levelled against us. The most important
blame on us is that we have termed their learned and worthy scholars as infidels
and we have been very bold and careless in giving the verdict of infidelity, and
furthermore that we have been very biased and fanatical in our views.
In
defence, we only wish to state that the verdict of infidelity mentioned in our
book "Hussaam-ul-Haramain" (The Sword of the Two Holy Sanctuaries),
for the charge of insulting the Holy Prophet (),
and on the charge of denial of tenets of Islam, has been given against ONLY 5
(five) persons - and the verdict has been upheld and attested by the then
scholars of Mecca and Medina, and other cities of the Arab world.
Of
those five, four are the very same elders from the Deobandi School (the
blasphemous writings of whom are detailed above) and the fifth person is the
great liar and impostor Gulam Ahmed Qadiani.
So
henceforth, if someone supports the blasphemous writings of any one of the 5
mentioned above, he will himself be responsible for the consequences and the due
punishment. The scholars of Bareilly are not interested in unnecessarily
expelling anyone from the fold of Islam. By supporting the blasphemous and
insolent writings and disrespect of the Holy Prophet (), it is they themselves who make arrangements for their own ruin in
this life and in the hereafter. It is absolutely ridiculous to blame anyone else
for it.
A
Point To Remember
Here, an important matter needs to be explained. A non-Muslim, after his recitation of the Kalema and acceptance of faith and Islam, should be considered a Muslim – and likewise it is necessary that if any Muslim commits blasphemy (Allah forbid), he should be considered an infidel – this is a fundamental rule.
The
Ahle Sunnah Bareillvi scholars had to fulfil this unpleasant obligation under
specific conditions – and similarly the Deobandi scholars have not lagged far
behind. As a proof, please read the letter of Maulvi Amin Ahmed Islahi,
extracted from his famous book "Hakeem-ul-Ummah" written by Maulvi
Abdul Majeed Daryabadi. This letter was written at the time when Maulvi Islahi
was the Chief Administrator of Madrasahe Islah, in Sarae Meer, District
Azamgarh, India. The following extract from the letter is worth reading:
“The verdict
given by Maulana (Ashraf Ali) Thanvi that - 'Maulvi Shibli Nomani and Maulvi
Moeenuddin Farahi are infidels, and since the Madrassah is the mission of these
two individuals, it follows that the Madrassahe Islah is a teaching place of
infidelity and hypocrisy - to the extent that even the scholars who attend its
public meetings are also infidels and faithless’ - has now been published.”
Upon
receiving this letter, Maulvi Abdul Majeed Daryabadi (a disciple and caliph of
Maulvi Thanvi) wrote a detailed letter as a confidante to Maulvi Thanvi in which
he referred to the piety, intense worship and “Tahajjud” prayers of Maulvi
Shibli Nomani and Maulvi Moeenuddin Farahi, as proofs of their Islam. His aim
was to convey that the verdict of infidelity against these two prominent pious
persons could not be easily accepted. The reply he received from Maulvi Thanvi
was as follows:
"All these are deeds - and beliefs are quite
apart from them. It is possible for wrong deeds to combine with correct faith
and beliefs, and the opposite is also possible." (Hakeem-ul-Ummah - page
476)
The only possible inference from the above reply of Maulvi Thanvi is, that despite Maulvi Shibli Nomani’s and Maulvi Moeenuddin Farahi’s fame, knowledge and piety, the decree of infidelity issued by Maulvi Thanvi against the two is correct. In order to prove that Maulvi Ashraf Ali Thanvi was correct in issuing such a verdict, his devotees and fans will resort to the interpretation that surely Maulvi Thanvi must have seen or noticed some act of infidelity (in writing or in speech) in these two Maulvis - without a solid reason based on Shariah, he would surely not have issued a verdict of infidelity.
Now
if we apply the same principle on Mr. Thanvi and other scholars of Deoband, then
it transpires that the verdict of infidelity issued against them by the scholars
of the 2 holy cities, is also NOT unfounded. They also had solid reasons based
on the Shariah for terming them infidels, the details of which you have read in
the earlier pages.
If
the fame and piety of Maulvi Shibli Nomani and Maulvi Moeenuddin Farahi could
not save them from being termed infidels, then has some special revelation
descended from the sky which exempts these elders of the Deobandi school from
being termed infidels, despite their being guilty of blasphemy and disrespect of
the Holy Prophet () ??
B)
AN ANSWER TO THE CHARGE OF BIAS AND FANATICISM.
One
of the charges levelled against us by the Deobandi scholars is that we have been
very biased and fanatical in our views. At this juncture, it will be most
appropriate to show them their own face in the mirror, so that they may think
before they point a finger at anyone else !!
B1) The first example of Deobandi extremism.
You have just read in the previous paragraphs the verdict given by Maulvi Ashraf Ali Thanvi which was as follows:
'Maulvi Shibli Nomani and Maulvi Moeenuddin
Farahi are infidels - and since the Madrassah (Islah) is the mission of only
these two individuals, it follows that the Madrassahe Islah is a teaching place
of infidelity and hypocrisy - to the extent that even the scholars who attend
its public meetings are also infidels and heretics.'
Now
you can yourself decide - can there be fanaticism beyond that ??
B2) Second Example of Deobandi Fanaticism.
Maulvi Thanvi is such an extremist in his views that he does not allow his devotees and fans to even read the books of the persons he considers heretics. An extract from the book "Kamalate-Ashrafia" (A collection of Maulvi Thanvi's sayings etc.,) is as follows:
“If a person
from an astray sect talks about religion, there is always evil hidden in it.
Their writings also contain evil hidden within, therefore one should never keep
their company and never ever read their books.” (Kamalate-Ashrafia - page 55)
Now
please be fair with us - if we adopt the same strict attitude towards those whom
we consider infidels because of their denial of the necessities of faith and
disrespect of the Holy Prophet (), we are
reproached. Why should we not be allowed the same privilege that the Shariah
allows them ??
B3) Another Example of Deobandi Extremism.
Those who are aware of the history of Nadwah, know that the elders of the Deobandi school were against its very formation. To the extent that when the principle of Nadwah Maulvi Mohammed Ali Mongeree went to invite Maulvi Rasheed Ahmed Gangohi to attend its yearly conference, he not only declined to accept the invitation, but also refused to meet Maulvi Mongeree. When Maulvi Mongeree insisted that if Maulvi Rasheed Ahmed Gangohi could not attend the conference, he should allow any of his men to attend on his behalf, Maulvi Gangohi's reply was:
“It has been
made known to me that it (Nadwah) does not have a good ending. I therefore
cannot permit any of my men to attend on my behalf.” (Tazkerat-ur-Rasheed
Vol. 2 page 205).
“It
does not have a good ending” – there cannot be better proof of this ILHAM
(revelation) other than the fact that Nadwah is now under the control of the
Deobandis !!
And
the horrible picture of its ending will become clearer if you keep its beginning
in sight.
Learned
people know that Shibli Nomani occupied an important place amongst the founders
of “Nadwah”. One of his articles has been published in the sixth volume of
“Makalate Shibli”. He wrote this article at a time when there was some
misunderstanding between him and the principal of Nadwah. Gradually, the
differences rose to such an extent that the students went on strike in support
of Shibli. The excerpt is as follows:
“When the
crisis was at its peak, the time of Mawlid Shareef arrived and the students
wanted to celebrate it according to their yearly routine - but knowing that I
(Shibli) would speak on the occasion of Mawlid Shareef, they were prevented from
it. At last some people intervened and persuaded him (the principal) that if
Mawlid Shareef celebration was not permitted, there will be widespread anger in
the city. So under this compulsion, the celebration of Mawlid Shareef was
allowed, but under various conditions and restrictions.” (Makalate Shibli –
Vol. 6. Page 131)
But
can the Mawlid Shareef celebration be held in the courtyard of Dar-ul-Uloom
Nadwah in this age
?? Is the trend of celebrating Mawlid Shareef still prevalent
among the students of Nadwah
?? No. Because Nadwah has now been usurped by
Deobandis.
Just think !! That was the beginning and this is the end – and strangely enough, note
that the “Ilham” of Maulvi Rasheed Gangohi relates only with its “evil”
end – not with the beginning !!
B4)
Yet Another Example Of Deobandi Fanaticism.
You
have read one example of the fanaticism of Maulvi Rasheed Ahmed Gangohi. Now
please read one more example of his extremism and stubbornness.
His
hatred for the Saints and their mausoleums had reached to such an extent, that
he hated even their Urs. The mausoleum of one of the famous Chishti Saints
Hazrat Maulana Abdul Quddoos Gangohi is also in the same Gangoh, which happens
to be the native place of Maulvi Rasheed Ahmed. The hatred in his heart for the
great saint, and for the celebration of the saints’ “Urs” can be gauged
from the following extract from the book of Maulvi Zakaria – the
Shaykh-ul-Hadith of Saharanpur. He writes in his book “Tareekhe Mashaikhe
Chisht – page 294” (The History of Chishti Shuyukh) as follows:
“The Urs of Hazrat Maulana Abdul Quddoos Gangohi which Maulvi Rasheed Ahmed was powerless to stop, distressed him so much that it was almost impossible for him to bear it. At first, he used to leave Gangoh and stay in Rampur in those days, but in the last few years of his life he was compelled to bear this anguish and had to spend the time of the Urs in his Khankah (house). During the days of Urs, he also detested his disciples coming to Gangoh to such an extent that he often showed his anger and even avoided speaking to them. One of his Caliphs and disciples, Maulvi Mohammed Saleh Jalandhari set off for Gangoh in order to have the privilege of seeing Maulvi Rasheed Ahmed Gangohi. Incidentally, the Urs was in full swing. Although Maulvi Mohammed Saleh did not have the faintest idea of the Urs, Maulvi Rasheed Ahmed instead of replying to his greetings, did not even bother to ask him whether he had taken his meal, or even ask him the reason of his arrival.”
“Two days passed away in the same stalemate. Seeing
Maulvi Rasheed Ahmed Gangohi’s face turned away from him, and purposely
ignoring his presence was unbearable for Maulvi Mohammed Saleh. At last he
approached Maulvi Rasheed Ahmed, and with tears in his eyes he asked Maulvi Rasheed as to what had he done, for which he was being punished so severely. As
an apology he further said, ‘Hazrat, Allah knows that from the very beginning,
I have no interest in things like Urs. I swear that I have not come to Gangoh
for the sake of attending the Urs. I did not know that the Urs was being held in
these days.’ Imam Rabbani said, ‘Although your intention was not of
attending the Urs, but on the way through which two men were coming to attend
the Urs, you were the third !!’ ”.
Readers must now
decide with justice - can there be fanaticism more intense than this ?? His
disciple had not come to Gangoh for the sake of attending the Urs, but had come
to meet his Shaykh. But as he had made the terrible mistake of coming at the
time of Urs, he was punished severely, as if he had committed a heinous crime !!
Now
the question arises that if Maulvi Rasheed Ahmed had so much hatred for the
Urs
of Maulana Abdul Quddoos Gangohi, then why did he ever become a disciple in the
Chishti Sabri order of saints ?? And whereas the fact is that in this order, right
from Hazrat Khawaja Moeenuddin Chishti, to Khawaja Qutbuddin Bakhtiar Kaki, Baba
Fareeduddin Ganj Shakr, Meboob-e-Ilahi Hazrat Nizamuddin Awliya, Hazrat Sabir
Pak, Hazrat Chirag Delhi, Hazrat Banda Nawaz Gaysu Daraz, Hazrat Turk Panipati,
Hazrat Shaykh Abdul Haq Radolvi, Hazrat Shaykh Abdul Quddoos Gangohi, Hazrat
Shaykh Jalaluddin Thanesri, Hazrat Akhi Siraj, Hazrat Alauddin Pindvi and Hazrat
Sultan Ashraf Jehangir Samnani – among them there is not a single saint who
has not held the Urs of his Shuyukh.
It
is quite strange to note that only because of the fact that his disciple had
come during the time of Urs, Maulvi Rasheed Ahmed Gangohi turned his face away
from him. Whereas all the Shuyukh of the Chishti order who have kept the
tradition of Urs alive, believe him (Shaykh Abdul Quddoos) to be their Dastageer
(aide). Now the question which swings like a sword above the head of Maulvi
Rasheed Ahmed is – how can someone who (according to the beliefs of Maulvi Rasheed Ahmed) is himself involved in “Moharrimat wa Bidaat” (forbidden acts
and innovations), take someone else close to Allah ??
C) ANOTHER OBJECTION BY THE DEOBANDI SCHOLARS – AND ITS ANSWER.
The
people against whom Ala Hazrat Imam Ahmed Raza (of Bareilly) used his pen could
not bear their wounds, and kept moaning all their life. Revenge is a basic
instinct of every wounded person - and naturally, when a person cannot restrict
his enemies, he resorts to hurling abuses. The same thing happened with Ala
Hazrat. The people who could not defend the charge of insulting the Holy Prophet
() through knowledge and proper arguments,
concluded that the only way of satisfying their lust for revenge was to tarnish
the image of Ala Hazrat – by any means, fair or foul.
When
they could not find anything objectionable in the dignity and personality of Ala
Hazrat, they concocted the false charge that Ala Hazrat has revived various
innovations instead of reviving the Sunnah – whereas as a Renewer of Islam,
the greatest accomplishment of Ala Hazrat is his differentiation and segregation
of right from wrong, and truth from falsehood - innumerable examples of these
are spread over huge volumes of his decrees (fatawas).
The
name of Shaykhe Deoband Husain Ahmed Madani, tops the list of those who raised
such accusations against Ala Hazrat. In his book entitled “Al
Shihab–ul-Saqib”, he has hurled about 600 abuses on Ala Hazrat, among which
is “The Renewer of Innovations” – which is a scar on the page of his book.
But
at this stage, I wish to salute the character and dignity of Ala Hazrat again
and again that despite the Deobandis’ grave enmity, the accusers have not yet
been able to prove him as a pioneer of innovations.
The
difference in the meaning of “Pioneer” and “Renewer” is well known to
every learned person. Those who called Ala Hazrat the “Renewer” of
innovations must now prove who is the “Pioneer” of the “innovations”
which supposedly Ala Hazrat has revived. And they will also have to give
account, as to how many times have they abused the “Pioneers” of such
innovations.
Although
it is not the main topic, I do have a long list of innovations - the
“pioneers” of which are none other than the Deobandi scholars themselves !! Though I do not have ample time, but to prove my objection and in relevancy with
the occasion, I quote only some of the innovations pioneered by the Deobandi
scholars, as listed below: