Affiliation to “Deoband” and Sectarianism

September 2, 2019

Question:

Is one guilty of sectarianism for labeling themselves “Deobandi”?

Answer:

The affiliation to Deoband has two meanings:
  1. To have studied in Darul Ulum Deoband or any of its many affiliate schools. Darul Ulum Deoband has branches all throughout the world, so those who have studied in Deoband itself or one of its many, many offshoots can be called “Deobandi” in terms of an affiliation to a religious school of education, and having his asanid go through the prominent musnids of Deoband and their seniors; just like a person may be called “Azhari” or “Qayrawani” for having studied at these schools. There is no sectarianism, blameworthy or otherwise, in this affiliation at all.
  2. To admire, and adopt the ideologies and outlook of, Hazrat Maulana Rashid Ahmad Gangohi and Hazrat Maulana Muhammad Qasim Nanotawi, their colleagues, prominent students, and their prominent students, the likes of Maulana Muhammad Ya’qub Nanotawi, Shaykh al-Hind, Maulana Khalil Ahmad Saharanpuri, Maulana Ashraf Ali Thanawi, Allamah Anwar Shah Kashmiri, Maulana Husayn Ahmad Madani, Allamah Shabbir Ahmad al-Uthmani, Mufti Muhammad Shafi, Maulana Idris Kandhlewi, Allamah Zafar Ahmad Uthmani, Maulana Zakariyya Kandhlewi etc.; with the belief that they represent the correct maslak, amongst other schools of thought in the subcontinent.
To ascribe oneself to “Deoband” based on the latter meaning does have sectarian connotations. Whether one should keep this affiliation or not will depend on the context one finds himself in. In a neutral environment, for one who admires and adopts the outlook of the Akabir of Deoband, they should not label themselves “Deobandi“, as the Akabir of Deoband did not introduce anything new from mainstream Sunni Hanafi thought. Instead they should view the Akabir of Deoband simply as a continuation of the great legacy that has been passed down for centuries, and leave out the affiliation “Deobandi”. To label oneself “Deobandi” in such a context may amount to blameworthy sectarianism.

However, in an environment where the bid’ahs in aqidah and practice which the Akabir of Deoband combated – like the belief that Rasulullah (sallalahu alayhi wasallam) is not a human being but a physical light that became incarnate in a human form, or the belief that Rasulullah (sallallahu alayhi wasallam) was given knowledge of literally every iota of creation from its inception to the final hour, or that he was given knowledge of the hour, or the belief that Rasulullah (sallallahu alayhi wasallam) was given all-encompassing powers over the universe, or that he hears and sees everything in creation, or the practices of istighatha (calling out to dead saints for help at the time of distress), urs, building over graves and other innovations – are prevalent and people claiming to be Sunni Hanafis adopt such misguided beliefs and practices, then an individual who admires and adopts the outlook of the Akabir of Deoband should wear the label “Deobandi” to distinguish himself from Sunni Hanafis who engage in such innovations. While this is a sectarian affiliation, it is not a blameworthy form of sectarianism, but a praiseworthy form. It is just like the scholars of the Salaf referred to themselves as Ahl al-Sunnah wa ‘l-Jama’ah to distinguish themselves from the Shi’ah, Mu’tazila and other misguided groups; or referred to themselves as “Ash’ari” or “Maturidi” to distinguish themselves from the Mu’tazila, Mujassima, or other misguided groups.


Deobandī Position on the Mawlid – Mawlānā Manẓūr Nu‘mānī

June 16, 2019

‘Azīz Aḥmad Kānpūrī, a Barelwī polemicist, wrote in a 1929 tract called ‘Aqā’id Wahhābiyyah Deobandiyyah: “According to Deobandī Wahhābīs*, Mīlād Sharīf is impermissible in all conditions even if it is in accordance with Sharī‘ah, and no Mīlād or ‘Urs is permissible. It is not permissible to participate in Mīlād Sharīf or ‘Urs. It states in Fatāwā Rashīdiyyah, vol. 3, p. 83: ‘It is impermissible in all conditions to hold a gathering of Mawlūd. It is forbidden on account of public invitation to something mandūb (recommended).’”

Mawlānā Manẓūr Nu‘mānī responds in Sayf e Yamānī (See: here), a book written in 1930, endorsed by leading Deobandī scholars, including Mawlānā Ashraf ‘Alī Thānawī and ‘Allāmah Shabbīr Aḥmad al-‘Uthmānī:

Allāh, the All-Knowing, All-Aware, is witness to the fact that according to us, the pure commemoration of the blessed birth of the Prophet (Allāh bless him and grant him peace) is a cause of mercy and a means of blessing just like other beautiful commemorations, and indeed commemorating the excrement of the Prophet, and even the sweat and urine of his camel, is without doubt a cause of reward. This is stated explicitly in many places of Fatāwā Rashīdiyyah. For the satisfaction of readers, we will cite only three passages from the first volume of Fatāwā Rashīdiyyah.

It states in the first volume of Fatāwā Rashīdiyyah, on page 70:

“No one forbids the commemoration of the birth itself.”

Similarly, it states on page 109 of the same volume:

“The commemoration of the birth itself is recommended. Its detestability occurs on account of restrictions.”

Then on page 142 of this volume it states:

“The commemoration of the birth of the Pride of the World (upon him blessing) itself is recommended. But on account of being attached to these restrictions, this function has become impermissible.”

It is clearly evident from each one of these passages that Mawlānā [Rashīd Aḥmad Gangohī] Marḥūm would consider the commemoration of the birth of the Prophet (Allāh bless him and grant him peace) itself to be recommended and desirable, but would regard holding a function of Mīlād to be incorrect. If you are unable to distinguish the commemoration of the birth itself and holding a [specific annual] function, then this is a shortcoming in your understanding.

[Poem not translated]

It is indeed strange that those who cannot understand the difference between iṭlāq (an unrestricted action) and taqyīd (a restricted action) have a passion to criticise the speech of the ‘Ulamā’ of the Ummah and the righteous of the religious community. Readers, an example of this is exactly like someone who says: “A stolen sheep is ḥarām”, and some younger brother of the author of the treatise ‘Aqā’id Wahhābiyyah Deobandiyya, ‘Azīẓ Aḥmad Ṣāḥib, says: “According to him, even a sheep is ḥarām, the permissibility of which is proven from explicit text!”

Thus, in this manner it should be understood that the commemoration of the birth itself which holds the position of an unrestricted action (ilāq) is according to us something desirable, while holding [a Mīlād function], in the notion of which public invitation (tadā‘ī) and other emphases and specifications are included, and which holds the position of a restricted action (taqyīd), is according to us forbidden and incorrect. How can anyone object to this? Is not public invitation and other [ritual] emphases on something permissible or desirable reprehensible according to the Ḥanafī Fuqahā? It states in Muslim Sharīf that Ḥaḍrat ‘Abdullāh ibn ‘Umar (Allāh be pleased with him) saw some people gathering for Ḍuḥā Ṣalāh with emphasis, and he described this practice of theirs as bid‘ah, even though Ḍuḥā Ṣalāh in itself is something desirable, on which ṣaḥīḥ ḥadīths have been transmitted.

It states in Musnad Imām Amad that Ḥaḍrat ‘Uthmān ibn Abi l-‘Āṣ (Allāh be pleased with him) was invited to a circumcision and he refused to go. Someone asked why. He said: “We would not go to circumcisions in the time of the Prophet and nor was there a practice of inviting people.” (Musnad, 4:217)

It is realised from these two ḥadīths that in [ritual] matters on which the Pure Sharī‘ah has not taught public invitation and other emphases, public invitation and emphasis on it is bid‘ah and forbidden. If there is sound intellect and a sense of fairness, all obscurities on the topic of Mīlād would be resolved from these few lines.

Further, even if this obvious difference between the commemoration of the birth itself and holding a [specific annual] function is ignored, even then, it is safer to not give permission for holding this function, to block the door (saddan li ‘l-bāb) [to evil], just as Ḥaḍrat Maḥbūb Subḥānī Quṭb Rabbānī Sayyidunā Shaykh Aḥmad al-Fārūqī Mujaddid Alf Thānī (Allāh’s mercy be upon him) wrote on this gathering of Mīlād:

“If recited such that distortion does not occur in Qur’ānic words and without the aforementioned [blameworthy] conditions being realised in the Qaṣa’id, and even that is with correct intention, what is there to prevent its allowance? Master! It comes to the mind of the Faqīr: If this door is not completely shut, the people of passion will not cease [taking advantage of it]. If a little is permitted, it will lead to much. There is a famous saying, ‘A little of it leads to much of it.’” (al-Maktūbāt)

Finally, I also wish to state that forbidding holding such a function is not specific to us or our Akābir, but for centuries, ‘Ulamā’ of Ahl al-Sunnah have been writing thus. Thus, ‘Allāmah Ibn al-Ḥājj [d. 737 AH], who Mawlawī Aḥmad Riḍā Khān Ṣāḥib referred to as “Imām” in Inbā’ al-Muṣṭafā, wrote in his famous book Madkhal:

ومن جملة ما أحدثوه من البدع مع اعتقادهم أن ذلك من أكبر العبادات وإظهار الشعائر ما يفعلونه فى الشهر الربيع الأول من المولد وقد احتوى ذلك على بدع ومحرمات

إلى أن قال:

وهذه المفاسد مترتبة على فعل المولد إذا عمل بالسماع فإن خلا منه وعمل طعاما فقط ونوى به المولد ودعا إليه الإخوان، وسلم من كل ما تقدم ذكره فهو بدعة بنفس نيته فقط، لأن ذلك زيادة فى الدين، وليس من عمل السلف الماضين واتباع السلف أولى (مدخل ابن الحاج، مطبوعة مصر، جلد أول، ص ٨٥)

“Amongst the bid‘ahs they have innovated – while believing that it is from the greatest of rituals – and has been publicised as a symbol [of the religion] is: the Mawlid that they practise in the month of Rabī‘ al-Awwal, which comprises of innovations and prohibited things…These harms are consequential upon the practice of Mawlid when practised with Samā‘. If [the Mawlid] is free of [Sama’], and one only prepares food intending the Mawlid, and calls friends to it, and it is free of all [the evils] that were mentioned earlier, it is a bid’ah by virtue of this intention alone because that is an addition in the Dīn and is not from the practice of the early Salaf, while obeying the Salaf is superior.”

It is clearly evident from the underlined part of this passage of Madkhal that if the function of Mīlād is devoid of other evils, even then, only because of holding a function with a specific emphasis, it is bid‘ah and not correct in Sharī‘ah. This is exactly what is mentioned in Fatāwā Rashīdiyyah.

Mawlānā ‘Abd al-Raḥmān Maghrībī wrote in his Fatāwā;

إن عمل المولد بدعة لم يقل به ولم يفعله رسول الله صلى الله عليه وسلم والخلفاء والأئمة، كذا فى الشرعة الإلهية

“The practice of Mawlid is innovation, neither endorsed nor practised by the Messenger of Allāh (Allāh bless him and grant him peace), nor the Caliphs, nor the Imāms. This is stated in al-Shir‘at al-Ilāhiyyah.”

In Fatāwā Tufat al-Quāt of Qāḍī Shihāb al-Dīn [Aḥmad ibn ‘Umar] Dawlatābādī [d. 849 H], it states that Qāḍī Sāḥib was asked about the Mīlād function, and he said:

لا ينعقد لأنه محدث وكل محدث ضلالة وكل ضلالة فى النار

“It is not to be held because it is innovation, and every innovation is misguidance and every misguidance is in the Fire.”

Mawlānā Naṣīruddīn al-Shāfī‘ī wrote in response to a questioner:

لا يفعل لأنه لم ينقل عن السلف الصالح، وإنما أحدث بعد القرون الثلاثة فى الزمان الطالح، ونحن لا نتبع الخلف فيما أهمل السلف، لأنه يكفى بهم الإتباع، فأي حاجة إلى الإبتداع؟!

“It is not to be done because it is not transmitted from the Salaf Sālih but it was invented after the first three generations in an impious time, and we do not follow the Khalaf in what the Salaf did not do, as they are sufficient for following, so what need is there to innovate?”

Shaykh al-Ḥanābilah ‘Allāmah Sharaf al-Dīn (Allāh have mercy on him) states:

إن ما يعمل بعض الأمراء في كل سنة احتفالا لمولده صلى الله عليه وسلم فمع اشتماله على التكلفات الشنيعة بنفسه بدعة أحدثه من يتبع هواه

“What some rulers do every year in celebration of his (Allāh bless him and grant him peace) birth, along with comprising of horrible formalities, it is bid‘ah itself, those following desires having invented it.”

From all these citations, it becomes as clear as the light of day that from an earlier time, ‘Ulamā’ of the four madhhabs did not look at this practice favourably. I wish to further quote a comprehensive passage from the book al-Qawl al-Mu‘tamad of ‘Allāmah Aḥmad ibn Muḥammad Miṣrī. The aforementioned ‘Allāmah states:

ومع هذا قد اتفق علماء المذاهب الأربعة بذم هذا العمل، فممن يذمه: قال العلامة معز الدين حسن الخوارزمي في تاريخه: صاحب إربل الملك مظفر الدين أبو سعيد الكوكبري، كان ملكا مسرفا يأمر علماء زمانه أن يعملوا باستنباطهم واجتهادهم، ولا يتبعوا مذاهب غيرهم حتى مالت إليه جماعة من العلماء وطائفة من الفضلاء، وكان يحتفل لمولد النبي صلى الله عليه وسلم فى الربيع الأول، وهو أول من أحدث من الملوك هذا العمل.

“Along with this, ‘Ulamā’ of the four madhhabs have agreed on censuring this practice. From those that censured it: ‘Allāmah Mu‘izz al-Dīn Ḥasan al-Khawārizmī said in his Tārīkh: The king of Irbil, King Muẓaffar al-Dīn al-Kawkaburī [d. 630 AH]. He was an extravagant king; he would tell the ‘Ulamā’ of his time to operate on their own deductions and judgements, and not follow the madhhabs of others (i.e. just like Ghayr Muqallids); subsequently, a group of the ‘Ulamā’ and a section of the righteous tended towards him. He would celebrate the Mawlid of the Prophet (Allāh bless him and grant him) in Rabī al-Awwal and was the first king to introduce this practice.”

Since at this juncture exhausting such passages is not the objective, I will suffice on these few. It should be kept in mind that the passages quoted up to now are only of those who, together with being known amongst the Ummah, are accepted authorities on both sides. From all these passages, sufficient light is shed on our approach.

The permissibility or impermissibility of ‘Urs remains. Regarding this, we also say clearly that, undoubtedly, what people today call ‘Urs is impermissible according to us, and not only according to us, but it has this ruling according to all the Akābir of the Ummah.

The grandson and special student of Ḥaḍrat Shāh ‘Abdul ‘Azīz Ṣāḥib (Allāh have mercy on him), Ḥaḍrat Shāh Muḥammad Isḥāq Ṣāḥib Dehlawī, wrote on this ‘Urs in his famous book Kitāb Arba‘īn:

“It is not permissible to specify the day of ‘Urs. It states in Tafsīr Maẓharī:

لا يجوز ما يفعله الجهلاء بقبور الأولياء والشهدا من السجود والطواف حولها واتخاذ السرج والمساجد إليها، ومن الإجتماع بعد الحول كالأعياد ويسمونه عرسا

‘What the ignorant do at the graves of the Awliyā’ and Shuhadā, i.e. prostrating, circling around them, making lights and making masjids towards them, and assembling around them annually like ‘Id and calling it ‘Urs, are not permissible.’”

Similarly, Qāḍī Thanāullāh Ṣāḥib Pānipatī (Allāh’s mercy be upon him), who maintains a distinguished status in the Naqshbandī family, and who was called the “Bayhaqī of the Time” by Shāh ‘Abdul ‘Azīz, said in his well-known and famous book Irshād al-ālibīn:

“Elevating the graves of the Awliyā’ of Allāh, constructing domes over them, doing ‘Urs and its likes, and lighting, all of these are bid‘ah. Some of these practices are ḥarām and some makrūh. The Messenger of Allāh (Allāh bless him and grant him peace) had cursed such people who light up graves or prostrate to them.”

Do tell, is it now only the ideology of “Wahhābī Deobandīs” to call Mīlād and ‘Urs impermissible? One should now realise with which Akābir of the religion the ‘Ulamā of Deoband maintain connection.

Noble readers, consider the approach of our RazāKhānī friends. A practice that earlier and later scholars have deemed bad, if, following earlier scholars, the ‘Ulamā’ of Deoband today also censure it and forbid it, this forbiddance according to them is an unforgivable crime! [It is a case of] the thief pointing the finger at the officer!

The virtues of a people are faults to some.

Oh Owner of the Throne, You are witness that the crime of ours and our Akābir is nothing but that we are adamant on the Sunnats of Your Pure Beloved, the holder of the station of “Lawlāka”, Ḥaḍrat Muḥammad Rasūlullāh (Allāh bless him and grant him peace), and are repulsed by innovations. (Sayf e Yamānī, p. 22-29)

Then, he addresses another common charge of Barelwīs, articulated by the same ‘Azīz Aḥmad Kānpūrī, that Deobandīs are deceptive and state in their work al-Tadīqāt li Daf‘ al-Talbīsāt (al-Muhannad ‘ala ‘l-Mufannad) that the Mawlid function is recommended. Mawlānā Manẓūr Nu‘mānī responds:

Al-Tadīqāt is not some lost book, which is unavailable. It is not some handwritten fatwā which can be altered, changed or tampered with. Rather, it is a published, widely available book, thousands of copies of which can be found in Hindustan. I will copy its passages below, from which readers will notice whether the commemoration of the noble birth itself is said to be recommended or holding the function of Mīlād; then recite an elegy over the insight and integrity of the author of Aqāi’d Wahhābiyyah (i.e. ‘Azīz Aḥmad Kānpūrī). From line 15 of Tadīqāt, page 27, it states:

“Far be it that any of the Muslims say, let alone we, ourselves, say, that commemorating his noble birth (upon him blessing and peace), rather even commemorating the dust on his shoes and the urine of his (Allah bless him and grant him peace) camel, are deemed blameworthy in the Shari‘ah, from the evil and prohibited innovations; for, commemorating the states which have the least connection with the Messenger of Allah (Allah bless him and grant him peace) is from the most desirable of recommended acts (ahabb al-mandubat) and the greatest of preferable acts (a‘la l-mustahabbat) according to us, whether it is the commemoration of his noble birth or commemoration of his urine, feces, standing, sitting, sleeping and waking.”

Then from line 10, page 29, this content is concluded with these words:

“Far be it that we say that commemorating the noble birth is abominable and a bid‘ah.”

Readers, for God’s sake, be fair! Who is it that is being deceptive and stating a clear lie? (Sayf e Yamānī, p. 29-30)

‘Azīz Aḥmad Kānpūrī further asks: “Do you people [Deobandīs] conduct Mīlād Sharīf without specifying [a date] or Qiyām?”

Mawlānā Manẓūr Nu‘mānī responds:

It is our preoccupation day and night to discuss and study the blessed Sīrah of the Prophet (Allāh bless him and grant him peace) and all the conditions of his life, from his celestial existence [in the world of souls] to his physical existence, then from birth to death, from death to resurrection, from resurrection to the hereafter, from the hereafter to eternity – in brief, all statements, deeds and actions. This is not the lot of the RazāKhānīs. Their lot is only to mention the birth on the date of the twelfth and that too using unreliable reports. In our lot, all conditions of the Prophet (Allāh bless him and grant him peace), the Sīrah, battles, commands, prohibitions, deeds, engagements, statements, actions etc. etc. all occur. Reading them and teaching them, distributing them and publishing them, is our life’s effort. All praise to Allāh, the Master of all worlds. We raise our hands in supplication that Allāh makes our end in this most excellent of pursuits. May our last breath depart beneath your feet, this is the heart’s anguish, this the hope.** (Sayf e Yamānī, p. 112-3)

* “Wahhabi” is a common Barelwi slur for Deobandis, one that has been refuted extensively, in particular by Mawlana Husayn Ahmad Madani in al-Shihab al-Thaqib. Deobandis differ with true Wahhabis on a number of core issues. For more detail, see here.

** A poem expressing the desire to live one’s entire life in service of the Prophet (sallallahu alayhi wasallam)

 


Aqdas Lies About Taqwiyat al-Iman

May 29, 2019

Muhammad Aqdas is a typical, rabid Barelwi, and someone who very actively promotes Barelwism online. Several years ago he wrote on their forum:

After he was informed this quote is not in Taqwiyat al-Iman, he updated his comment – but only to suggest he is still sure it is in Taqwiyat al-Iman but “for the time being” will take it back until he finds it! The “time being” has continued for more than seven years.

The original passage from Taqwiyat al-Iman, with an explanation, can be found here.

In the passage, the author of Taqwiyat al-Iman is not referring to the Prophet (sallallahu alayhi wasallam) specifically, but to the prophets and pious people in general. He says that they are to be treated as greater human beings – which is what is meant by “greater brothers”. The meaning of “greater brothers” is not actual biological brothers, but brothers in humanity; that is, they are to be treated as greater human beings and not as gods. And nowhere does he say, “and even in that, there should be minimisation”. About the Prophet (sallallahu alayhi wasallam) specifically, the author of Taqwiyat al-Iman said – in Taqwiyat al-Iman itself – that he must be treated as “master of all the world” and “in Allah’s view his position is the highest of all”. (documented here)

So, one can appreciate the level of deceit and corruption in this misquote of Aqdas. We highlight this because this type of distortion is not an exception but is typical amongst rabid Barelwis of the kind Aqdas represents – including Ahmad Rida Khan Barelwi himself.


Ghāyat al-Ma’mūl: The Scholars of Madīnah Refute Aḥmad Riḍā Khān’s Views on ‘Ilm al-Ghayb

January 19, 2019

Ghāyat al-Ma’mūl is a work that was written by Shaykh Sayyid Aḥmad al-Barzanjī (d. 1919), one of the greatest scholars of Madīnah of that era, and its Shāfi‘ī Muftī. It was written in refutation of Aḥmad Riḍā Khān’s view that the Prophet (ṣallallāhu ‘alayhi wasallam) was given complete and exhaustive knowledge of creation from the beginning of creation till the end of the world and beyond.

One can find the most recent edition of the work, published by Shirkah Dār al-Mashārī‘, at the following link:

https://barelwism.files.wordpress.com/2019/01/ghayat-al-mamul-sayyid-ahmad-barzanji.pdf

Barelwīs will point out that Sayyid Aḥmad al-Barzanjī was a signatory of Aḥmad Riḍā Khān’s Ḥusām al-Ḥaramayn – which is true.* But the reality of his signature was described by Shaykh al-Islām Mawlānā Sayyid Ḥusayn Aḥmad Madanī (1879 – 1957) (who was at that time residing in Madīnah) in his al-Shihāb al-Thāqib. He explains that Sayyid Aḥmad Barzanjī initially felt that Aḥmad Riḍā Khān was reliable and a person of learning. Based on this good opinion, he signed his treatise, and even encouraged others to do so. However, when he had his final meeting with him in the house of Sayyid ‘Abdullāh Madanī, and they discussed the issue of ‘ilm al-ghayb, he realised the academic and ideological reality of Aḥmad Riḍā Khān and began to regret his previous actions. At this time, he took back his commendation and demanded his seal be removed, and told them that he has come to realise that Aḥmad Riḍā Khān is a person of misguidance and thus spoke very harshly about him.

Muftī Aḥmad Barzanjī himself told Mawlānā Madanī afterwards that on the following day, Aḥmad Riḍā Khān’s son came to him, kissed his feet and hands, and begged him to keep the seal on the commendation, saying: “Do not take back the endorsement because we have no disagreement on these issues, and while we disagree on the issue of ‘ilm al-ghayb, let that remain as it is.” He also showed extreme flattery in speech and conduct. Muftī Aḥmad Barzanjī used some harsh words, but feeling embarrassed at his pleading, said it will be fine to keep the seal. However, he also pointed out that the seal is of no benefit to them given that his endorsement was conditional. A number of other ‘Ulamā’ from the Ḥaramayn also made their endorsements conditional. (Mawlānā Madanī quotes some of these on page 215-6 of al-Shihāb al-Thāqib.) Mawlānā Madanī notes that even those ‘Ulamā’ who did not put conditions, it is obvious that their endorsements were premised on the information in the treatise being correct.

Sayyid Aḥmad Barzanjī, soon after the last meeting with Aḥmad Riḍā Khān, began to pen a detailed refutation of the latter’s views on the knowledge of ghayb given to the Prophet (ṣallallāhu ‘alayhi wasallam). In al-Shihāb al-Thāqib, Mawlānā Madanī said the treatise is in the process of being published. (It was eventually published as Ghāyat al-Ma’mūl.) In this treatise, Sayyid Barzanjī, and by extension those who approved of it, used harsh words against Aḥmad Riḍā Khān. The positive words that were said of him by some of the scholars, either out of good character or because of not being fully aware of his true character, must be weighed against the negative words used by Sayyid Barzanjī. (see for this account: al-Shihāb al-Thāqib, p. 210-1)

In Ghāyat al-Ma’mūl, Sayyid Barzanjī refers to Aḥmad Riḍā Khān as follows:

ثم بعد ذلك  ورد إلى المدينة المنورة رجل من علماء الهند يدعى أحمد رضا خان

“Then after that a man from the ‘Ulamā’ of India arrived at Madīna Munawwara called Aḥmad Riḍā Khān…” (Ghāyat al-Ma’mūl, p. 9)

Note, he does not use any honorifics or words of praise to describe Aḥmad Riḍā Khān Barelwī. Similarly, he says afterwards:

ثم بعد ذلك أطلعني أحمد رضا خان المذكور على رسالة له

“Then after that the aforementioned Aḥmad Riḍā Khān made me aware of a treatise of his…” (ibid. p. 10)

He mentions that he explained to Aḥmad Riḍā Khān why his views are unacceptable but he “persisted and was obstinate” (aṣarra wa ‘ānada) (ibid. p. 11)

He further says:

زعم هذا غلطا وجرأة على تفسير كتاب الله بغير دليل

“[Aḥmad Riḍā Khān] made this claim erroneously and being daring in interpreting the Book of Allāh without evidence.” (ibid)

Here he finds Aḥmad Riḍā Khān guilty of tafsīr bi ‘l-ra’y which is severely condemned in ḥadīth.

Then he goes into detail in refuting Aḥmad Riḍā Khān’s view. He refers to his view as “a grave error” (khaṭa’ ‘aẓīm) (ibid. p. 14) and as being “rejected” (mardūd) (ibid. p. 57)

Ghāyat al-Ma’mūl was endorsed by several leading scholars of Madīnah including Shaykh ‘Abd al-Qādir ibn Tawfīq al-Shalabī (1878 – 1950), the imām of the Ḥanafīs in Madīnah, and Shaykh Tāj al-Dīn ibn Ilyās al-Ḥanafī, the Ḥanafī Muftī of Madīnah. This is clear evidence that it is not only the Ahl al-Sunnah of the Deobandī school/orientation that refuted Aḥmad Riḍā Khān’s heretical views, but the Ahl al-Sunnah of Madīnah had also done so.

One of the great imāms of the subcontinent from the Firangī Maḥall school (non-Deobandī), ‘Allāmah ‘Ayn al-Quḍāt al-Ḥaydarābādī al-Lakhnawī al-Ḥanafī (1858 – 1924) – a foremost student of ‘Allāmah ‘Abd al-Ḥayy al-Lakhnawī – also wrote a refutation of Aḥmad Riḍā Khān’s view in a work called Ibrāz al-Maknūn fī Mabḥath al-‘Ilm bi Ma Kāna wa Mā Yakūn.

Sayyid Aḥmad Barzanji also endorsed al-Muhannad in a treatise called Kamāl al-Tathqīf, which was written in response to ‘Allāmah Khalīl Aḥmad Sahāranpūrī’s request to review al-Muhannad. In Kamāl al-Tathqīf, he refers to ‘Allamah Khalil Ahmad Saharanpuri as “al-‘Allāmah al-Fāḍil” (the virtuous erudite scholar) and “al-Muḥaqqiq al-Kāmil” (the accomplished research-scholar) and “one of the well-known ‘Ulamā’ of India”. (al-Muhannad, Dār al-Fatḥ, p. 122) Clearly, he did not believe ‘Allamah Khalil Ahmad Sahāranpūrī, one of the four elders of Deoband that Aḥmad Riḍā Khān targeted with his takfīr campaign, to be a disbeliever.

His general endorsement of al-Muhannad in Kamāl al-Tathqīf (ibid. p. 124) shows he agreed that the allegations against Mawlānā Gangohī, Mawlānā Nānotwī, Mawlānā Sahāranpūrī and Mawlānā Thānawī are false and he did not agree with the takfīr. Al-Muhannad clarifies that the fatwā attributed to Mawlānā Gangohī which was the basis of Aḥmad Riḍā Khān’s takfīr is spurious and fabricated, and opposes what he has clearly articulated in his published fatwās; that Mawlānā Nānotwī in Taḥdhīr al-Nās did not deny the finality of prophethood but merely elaborated upon and expanded the meaning of the title “Khātam al-Nabiyyīn”; that Mawlānā Sahāranpūrī in al-Barāhīn al-Qāṭi‘ah did not make a blanket judgement of Satan’s knowledge being more expansive than the Prophet’s but was referring to lowly, insignificant knowledge of worldly matters; and that Mawlānā Thānawī in Ḥifẓ al-Īmān did not compare prophetic knowledge to that of laymen, madmen and animals, but only affirmed partial knowledge of ghayb for laymen, madmen and animals and thus concluded that if someone insists on calling another “‘Ālim al-Ghayb” based on partial knowledge of ghayb this would not be exclusive to the Prophet (ṣallallāhu ‘alayhi wasallam). (see: al-Muhannad, p. 67-8; 71-3; 74-7; 84-6)

In Kamāl al-Tathqīf, Sayyid Barzanjī also supports the Deobandī/Sunnī position (as opposed to the Barelwī position) on the expanse of Allah’s power as it relates to issuing a statement that is not true. See: https://barelwism.wordpress.com/2018/12/31/imkan-al-kidhb-and-the-arab-scholars/

* However, most of the content of his attestation is known only on Aḥmad Riḍā Khān’s authority, who is not reliable. There is proof he meddled with at least one of the attestations. See: https://zakariyya.wordpress.com/2007/04/02/molwi-ahmed-radha-khan-among-the-arab-ulama/

 

 

 


The Experience of Mawlana Manzur Nu’mani

January 14, 2019

After over a decade of experience debating with Barelwis, Mawlana Manzur Nu’mani (1905 – 1997) writes there can be no doubt that the Barelwi flag-bearers of takfir (foremost amongst them, Ahmad Rida Khan Barelwi) did not make an innocent error but were deliberately out to decieve:

In my earlier phase, after ten years of experience, it became a “true certainty” (Qur’an 69:51) for me that the educated flag bearers and leaders of this fitnah of takfir never misunderstood or made an academic slip. They themselves know very well that our elders are completely free of those heretical beliefs they attribute to them. In short, I do not have even an atom’s weight of doubt in this ungodliness, that purely for their worldly benefits and interest, they wilfully slandered and falsely accused our elders. Therefore, there is no hope that if they understand the matter through the means of writing or lecturing, this fitnah will end. Not only once or twice, again and again, through the means of writing and lecturing and discussion, attempts have been made to make them understand. Books have been written. Debates have been had. And by the grace and mercy of Allah Almighty and His accordance and support, in those books and those debates, the matter was composed and written in such a way that if in reality there was some misunderstanding or academic error then this matter would have ended long ago. But the reality is that, since this fitnah-mongering is the means of their work and livelihood, even if they are made to understand a thousand times, they will never accept. This condition of theirs is exactly like the stubborn actions of those who oppose Allah, regarding whom the Noble Qur’an says: “And they denied them, though their souls acknowledged them, for spite and arrogance.” (27:14)

This is why I am certain that talking with these instigators to make them understand is merely a waste of time and actually helps their cause. This is why it is my sure opinion that all of this should be avoided, and the policy mentioned in these words of the Qur’an should be adopted clearly: “There is no argumentation between us and you. Allah will bring us together, and to Him is the final return.” (42:15)

Thus, I will no longer correspond with the flag bearers and leaders of this fitnah of takfir who have made this fitnah-mongering their occupation and work. However, it is no doubt the right of those poor Muslim laymen who, being deceived by their scholarly form and scholarly dress, became afflicted by this fitnah of takfir, that in a suitable manner they are made to understand and an attempt is made to save them from this fitnah.

In this respect a grassroots and general method is that in the place where this fitnah is manifest, to explain to the educated Muslims amongst them the actual truth and the reality of these fitnah-stirrers, and then they will make attempts to make the masses understand. (The Decisive Debate, p. 13-4)


A Critique of Husam al-Haramayn: English Translation of ‘Ibārāt e Akābir by ‘Allāmah Sarfrāz Khān Ṣafdar

January 13, 2019

‘Allāmah Sarfrāz Khān Ṣafdar’s (1914 – 2009) ‘Ibārāt e Akābir, a work written in 1972, is a detailed appraisal of Aḥmad Riḍā Khān’s false fatwās of takfīr against the Akābir of Deoband. An edited and adapted English translation of the work has alḥamdulillāh been completed, and can be found at the link below.

The book not only provides a detailed and clear rebuttal of the allegations made in Ḥusām al- Ḥaramayn, but also some allegations made against Shāh Ismā‘īl Shahīd in Aḥmad Riḍā Khān’s al-Kawkabat al-Shihābiyyah (and in other Barelwī writings).

There are also responses to allegations made based on two dreams mentioned in the writings of Shaykh Khalīl Aḥmad Sahāranpūrī and Shaykh Ashraf ‘Alī Thānawī.

The work clearly demonstrates Aḥmad Riḍā Khān’s deception, distortions, extremism in takfīr and the lie of his carefulness in issuing takfīr. The book has the added advantage of providing short biographies of the personalities Aḥmad Riḍā Khān assaults and providing clear translations and citations of useful passages from original Urdu works (some for the first time made available in English).

The introduction also offers a useful historical background, showing Aḥmad Riḍā Khān and his senseless takfīrism was opposed by mainstream Sunnī scholarship of his day, even by those unaffiliated with the madrasa of Deoband and its luminaries.

Read here: https://barelwism.files.wordpress.com/2019/01/a-critique-of-husam-al-haramayn-imam-sarfraz-khan-safdar.pdf


Mufti Taqi Usmani on Fayslah Kun Munazarah/The Decisive Debate by Mawlana Manzur Nu’mani

January 12, 2019

Mufti Taqi Usmani writes:

During my time as a student, I had the opportunity to read numerous books on the methodological differences between the scholars of Deoband and the scholars of Bareli. The reality of the matter with respect to the strong objections that were raised by the scholars of Bareli against some writings of the senior scholars of Deoband (may Allah have mercy on them) was clarified by many respected personalities. However, the book that impressed me most on this subject was Hazrat Mawlana Manzur Nu‘mani Sahib’s (may Allah have mercy on him) book Fayslah Kun Munazarah. The truth is that after reading the evidenced, engaging and firm way in which Hazrat Mawlana clarified these writings, the slightest doubt cannot remain in the heart of any fair-minded person about the beliefs of those elders.

Although the name of the book is Fayslah Kun Munazarah, from which one may get the impression that it is a typical polemical book, and it is our misfortune that we have the impression of “debates” (munazarah) that it is a term used for a public arena in which two headstrong “wrestlers” each seize every opportunity to bring down the other in every just and unjust [rhetorical] battle, and behind these opportunities, the urge to seek the truth is left behind and suppressed; but the reality is that this book of Mawlana is far afield from this type of polemical ground. Rather, in reading it, one comes to know what a good-intentioned debate is.

In its origin “munazarah” is a word from the Arabic language, the meaning of which is “to collectively ponder over a particular issue.” In this book, Mawlana presents a practical demonstration of this reality of “munazarah.” His style and method is not the style of a typical debate. It is in a sincere, positive, objective and evidenced form of writing, the objective of which is to provide understanding, not to debase and humiliate the opposition. (Nuqush-e-Raftegan, pp. 395 – 6)

Read a translation of Fayslah Kun Munazarah here: https://barelwism.files.wordpress.com/2019/01/decisive-debate.pdf