The Decisive Debate – Mawlana Manzur Nu’mani

March 20, 2012

At last, the book Faysala Kun Munazara has been translated into English by a sincere brother. The work fully refutes the false accusations against the four Deobandi scholars, in a comprehensive manner. The PDF link: http://ukkhuddam.files.wordpress.com/2012/03/fayslah-kun-munazarah-updated-translation.pdf

Note from the Translator

Fayslah Kun Munazarah, first printed in 1933 CE, is a thorough rebuttal of the verdicts of disbelief against four senior scholars of the Deobandi School as presented in Husam al-Haramayn of Mawlawi Ahmad Rida Khan Barelwi. Sufficient details about the book are given in the author’s introduction below. Due to the paucity of material on the subject in the English language, many Muslims in the English-speaking world were easily swayed towards the view propounded in Husam al-Haramayn due to the vigour with which the fatwa is propagated by its English-speaking proponents and the gravity of the allegations made. The book translated here provides a balanced, level-headed, point-by-point critique of the fatwa in simple and easy-to-understand language, demonstrating with complete clarity the deception of the original accusations against the Deobandi elders and their innocence from the heresies ascribed to them. Sincere readers who have been exposed to the allegations will now have the opportunity to assess the validity of such claims. Allah, Most Exalted, commands in the Glorious Qur’an: “O you who believe, if a sinful person brings you a report, verify its correctness, lest you should harm a people out of ignorance, and then become remorseful on what you did.” (49:6)

Born in 1323 H/1905 CE, the author of the book, Mawlana Muhammad Manzur Ahmad Nu‘mani (Allah have mercy on him), graduated from India’s leading Islamic seminary, Dar al-‘Ulum Deoband, in the year 1346 H/1927 CE. At the madrasah, he studied under such luminaries as Imam al-‘Asr ‘Allamah Anwar Shah al-Kashmiri and other major scholars of hadith and fiqh from the Indian subcontinent. Upon graduating, he returned to his hometown of Sunbhul and began serving the Muslim community there. In the period following his studies, he was also actively engaged in debates against various groups, particularly the Barelwi group which had instigated a tragic fitnah of takfir that had spread throughout India. With meticulous research and lucid speech, he composed many comprehensive works related to these groups, the work translated here being one of them. Within a few years of graduating from Deoband, he also established a monthly journal, al-Furqan, which gained wide popularity. His pledge in the spiritual path was to Shaykh ‘Abd al-Qadir Raipuri (1295 – 1382 H). He passed away in the year 1417 H/ 1997 CE. He authored a number of works on hadith, tasawwuf, politics and other topics, and he left behind a lasting legacy in the field of da‘wah and tabligh.

Zameelur Rahman Rabi‘ al-Thani 1433 H/March 2012

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Mutaali’a Barelwiyat Online

March 20, 2012

Therenowned work of  8 volumes called “A Study of Barelwism” written by the great scholar Dr. Khalid Mahmood has just been put online. This is the download link: http://islamicbookslibrary.wordpress.com/2012/03/20/mutalia-barelviyat-8-volumes-by-shaykh-dr-allamah-khalid-mehmood/

The book is a must read for those who want to deepen their study on the Barelwi sect. Dr. Khalid Mahmud was branded by Mufti Zarwali, the founder of ahsan al-‘ulum, as “the greatest Deobandi scholar” alive.


Pir Karam Shah and Ml. Qasim Nanotwi according to the Barelwi Scholars

March 4, 2012

It is often claimed by Barelwis that Pir Karam Shah sahib repented of his praise of Mawlana Qasim Nanotwi and Tahdhir al-Nas. In this half hour long speech Barelwi ‘alim Syed Tabasum Bukhari refutes this claim and recounts his confrontation with Pir Karam Shah and the latter’s refusal to declare Mawlana Qasim Nanotwi a kafir:

http://www.youtube.com/watch?v=vuUgiBswRI4

Tabassum Bukhari, the Barelwi scholar, met with Pir Karam Shah in 1996 in Behra because of Pir Karam Shah stating that that Ml. Qasim Nanotwi did not deny the finality of the Prophet (peace and blessings be upon him) of this time. Tabassum Bukhari wrote a letter to Pir Karam Shah but he did not answer to his refutation. So Tabassum Bukhari traveled to him and asked him for a clarification (15:30 minutes).

So he asked for his aqida (16:50 minutes). He criticizes the Barelwi scholars for not having the courage to speak against him (17:30 minutes). So in 1996 he asked him what is your opinion about the quotes in Tahdhir al-Nas which the Barelwi scholars called the kufr.

Pir Karam Shah was asked (20:45 minutes) by other Barelwi scholars what his true stance was.

Tabassum Bukhari preached for a long time and was emotional and was grabbed by his students to stop (at 22:48 minutes) him. Pir Karam Shah said in the end: I don’t call any Muslim an unbeliever.

Then Tabassum Bukhari stated that I will write against you (24:00 minutes). Then Pir Karam Shah waved with his hands and stated: Go and write whatever you want against me, I don’t call any Muslim an unbeliever. (24:24 minutes)

Tabassum Bukhari stated: I don’t say you should call a Muslim an unbeliever, but what do you say who writes kufr, can you not call him a kaafir then? Then he stated the same.

Then he wrote a whole book against him and against tahdhir al-nas.. A lot of Barelwis stated that this book should not be published because Pir Karam Shah is one of our own, and it will haram us. But the Barelwis did publish the book. Pir Karam Shah was alive during that time and during this lecture.

31:30 he says: A LOT OF (Barelwi) SCHOLARS in our time don’t affirm the kufr of the Deobandi scholars and are guilty of sullah kulliyat. They are playing from both sides.

At 33:49 he refers to the muqaddima of Zia al-Qur’an stating that both Deobandis and Barelwis are united in the fundamentals (usul) and even agree on the finality of the Prophet.