the deobandiyya

[Haqbahu]

I had several questions about the deobandiyya in mind. Mostly they are about the relationship of the deobandiyya with Ulama of Ahlus-Sunnah outside the Subindian Continent.

1) Why did Ulama like Imam Zahid Al-Kawthari and Imam Abdul Fattaah Abu Ghuddah praise the deobandiyya so heavily?

2) Why is it that Shaykh Sayyid Muhammad ibn Alawi al-Makki had Ijazah of several deobandi ulama that goes back to some of the gustakhs whom Alahazrat issued a fatwa against. And this would mean that he doesn't consider him a kafir.

3) Why is it that Shaykh Mahmud Efendi (who received qasim nanotwi award according to sf forum) has ties with the deobandiyya?

4) Are there any scholars (that don't have roots from the Indian Subcontinent) in the present time who consider the deobandiyya kafir?

5) Why is that many works of the deobandiyya are praised in the Arab world and among people from Turkey. Many works are also translated to Turkish (for example Yusuf Kandhalawi´s Hayat Al-Sahabah). I haven't encountered this for our Ulama and their works.

__________________________

[Dawud]

I think one should first find out if these Arabic scholars had read:

Maulvi Ismail Dehelwi’s scholarly treatise Taqviatul Iman
Mawlawi Qasim Nanawati wrote Tahzeerun Nas
Mawlawi Khalil Ahmad Ambathwi wrote Brahin-e-Qa’tia
Malwai Ashraf Ali Thanwai entitled, Hifzul Iman
Malawai Rashid Ahmad Gangohawi wrote an extensive work entitled, Fatawa-e-Rashidiya

Also

Quote:
The opinions and views of the illustrious Ulama of Makkah Mukarramah and Madinah Munawwarah were collected and A’Ia Hazrat Imam Ahmad Reza Brailvi in Arabic compiled a book.

The historical name of this book is “Husaamul-Haramain Ala Manhar-if-Kufr-e-wal Mayn” (The Slaughter-point of blasphemy and falsehood) (1324 AH).

On his return to India, A’la Hazrat published it and viz-a-viz it was translated into Urdu by an adept Arabic scholar namely Maulana Hasanain Reza Khan Brailvi (Mercy of Allah be upon him). Both Urdu and Arabic versions were brought out in the market simultaneously.

---

What did the Arab Scholars say after reading them?

[khadimu786]

Originally Posted by Dawud

What did the Arab Scholars say after reading them?

But clearly Abu Ghudda, al-Maliki and others all came after Hussam?

[Little Shaam]

Sayyid Irfan Shah on Sayyid Muhammad Bin Alawi Al Maliki

http://www.youtube.com/watch?v=IzrQA-3jDuc

[ahlus-sunnah]

Originally Posted by Haqbahu

I had several questions about the deobandiyya in mind. Mostly they are about the relationship of the deobandiyya with Ulama of Ahlus-Sunnah outside the Subindian Continent.

1) Why did Ulama like Imam Zahid Al-Kawthari and Imam Abdul Fattaah Abu Ghuddah praise the deobandiyya so heavily?

2) Why is it that Shaykh Sayyid Muhammad ibn Alawi al-Makki had Ijazah of several deobandi ulama that goes back to some of the gustakhs whom Alahazrat issued a fatwa against. And this would mean that he doesn't consider him a kafir.

3) Why is it that Shaykh Mahmud Efendi (who received qasim nanotwi award according to sf forum) has ties with the deobandiyya?

4) Are there any scholars (that don't have roots from the Indian Subcontinent) in the present time who consider the deobandiyya kafir?

5) Why is that many works of the deobandiyya are praised in the Arab world and among people from Turkey. Many works are also translated to Turkish (for example Yusuf Kandhalawi´s Hayat Al-Sahabah). I haven't encountered this for our Ulama and their works.

__________________________

Assalamualaykum ,

Question : Why did Shaykh Zakaria Naqshabandi from Madinah also praise the deobandiyya ??

[Haqbahu]

Any response please?

[absalih]

The famous saying Scholars are weighed by truth & not vice versa applies,to here also:
(1) About Ima Zahid Kawthari (rah) ,Imam Abu Zahra's eulogy of al-Kawthari after the latter's death: READS "Imam al-Kawthari was a true scholar; the scholars knew his knowledge. I knew him years before meeting him. I knew him through his writings in which the light of truth shone forth. I knew him through his commentary of manuscripts which he undertook to publish. By Allah! My amazement at the manuscript did not match my amazement at the commentary of the editor. Even when the original manuscript was a brief epistle, yet the Imam's commentary on it would turn it into a major work that should be read. Truly one's insight and wide erudition show plainly in such commentaries. All this he did with an elegant style, subtle allusions, forceful analysis, accomplished accuracy, and total mastery over his own thought and writing technique. It could not occur to the mind of the reader that he was a non-Arab writer and not patently Arab. ... Yet it is not really astonishing, for he was Turkish in ancestry, education, and everyday life at the time he lived in Istanbul (al-Astana) but his scholarly life was purely Arabic, for he read nothing but Arabic, and nothing filled his head but the shining light of Muhammadan Arabic. .."
Can such a scholar be aware of the deviations written in Urdu books?.
(2) As for Shaykh abu Ghuddah,he was influenced by many scholars,as
In the 1940's the Shaykh met with Hasan Al-Banna, leader of the Muslim Brotherhood in Egypt. When he returned to Syria he was very active in the work of da'wah both generally and with the brotherhood, as his character was highly trusted and he possessed distinctive leadership qualities.
After he took up his residence,in SAUDI ARABIA,many of his views changed. He shows that he has immense respect for the above persons, and praises them a lot and gives references to his early works and tahqiqs where he talked about Ibn Taymiyya.

- He gives Ibn Taymiyya numerous times lofty titles such as "Shaykh al-Islam" and declares it nonsense that he declared him an unbeliever (p. 24-30).

- He gives immense praise to his student Ibn al-Qayyim and refutes the lie attributed to him that he declared him kafir (p. 30-35). He again refers to his other tahqiqs that were published.

- His refutation of istigatha with the dead (p. 35-38). It was said that he declared it permissible and the one who says that it is shirk: he himself is an unbeliever. This is not the case and totally baatil and asks them "Where did I say that?". Then he says that istigatha is not permissible. He also refers to one of his earlier tahqiq where he refuted the wording 'ghawth al-thaqalayn' used by Imam Abd al-Hayy al-Lucknawi.

- He gives respect to Shaykh Muhammad ibn Abd al-Wahhab and calls him Imam al-Da'wa and states "Allah have mercy on him" behind his name.

- He agrees with the division of tawhid made by Ibn Taymiyya (p. 38).

- He discusses the stance of his teacher Imam Kawthari, and states that he is just one of his many teachers. It does not mean that he is supposed to agree with everything what Imam Kawthari said. Then he stated that he had one big Shaykh in Halab who was totally in love with Ibn Taymiyyah, and said that "If prophethood was not ended, Ibn Taymiyyah would have been a Nabi" (!)
[Kalimat fi Kashf Abatil wa Iftira’at by Shaykh ‘Abd al-Fattah Abu Ghuddah]

[absalih]

(3) Syed Muhammad Ibn Alavi al Maliki(rah),from whom i had Ijaza ,did study Hadith from Deobandi Zakariyyak khandelavi,in his youth ,when he was unaware of their true beliefs.It is an old story.Still,the respected sayyed .did not take Sufi Path,from them,but it was from Qutb eMadina,Shaykh Diyayudheen Madani (qs),who was a khalifa of A'ala hazrat Imam Ahmad Raza Khan (qs).Ater ,he had written his Mafaheem,deobandis had become very hostile to him.See what was written,in their infamous forum:
Hafiz Safaraz Hassan Khan - ustad at Jamia Madania Bahawalpur, grandson of Imam Ahl al-Sunnah ‘Allamah Sarfaraz Khan Safdar (may Allah have mercy on him) writes,

"It is known to all that my grandfather (may Allah have mercy upon him) used to have strong attachment and association with the maslak of Ahl al-Sunnah wa al-Jama’ah. He did not tolerate minor flexibility in this regard and was a perfect embodiment of “la yakhafuna laumata layim” (who do not fear the accusation of the accusers). An Arab from Makkah, Muhammad bin 'Alawi Maliki Sahib (who is by maslak a Barelwi), wrote two books namely Al-Zakhayir al-Muhammadiyyah and Hawl al-Ihtifal bi Zikra Mawlid al-Nabwi al-Sharif. Many of the contents of these books were objected by Shaykh Abd Allah bin Sulayman bin Mani’, member of Ulama Board of Saudi Arabia and Qadhi of Makkah Mukarramah, and he published a book in his refutation in 1403 named Hiwar ma’a al-Maliki fi rad Munkaratihi wa Dhalalatih. After the publication of the book, when the supporters of Alawi published Islah-i-Mafahim the Urdu version of Mafahim Yajibu an Tusahhah, it struck the Ahl Haq that the innovations (bid’ahs) and polytheism (shirk) is presented as pure religion. So, the elder scholars raised objections and warned the people in their articles, fatawas and letters against it that ‘Islah-i-Mafahim’ is a collection of beliefs and practices based on polytheism and bid’ah which was cunningly labeled with tawhid and sunnah. As per his custom and taste, my grandfather sided with haq and the Ahl Haq and distanced himself from Islah-i-Mafahim and other false ideas mentioned in the books of Alawi. Once I asked him about Alawi Maliki Sahib, he said: 'I have the same views which Hadhrat Qadi [‘Qaid Ahl al-Sunnah ‘Allamah Qadi Mazhar Hussain, khalifa mujaz of Shaykh al-Islam Mawlana Madani, may Allah have mercy on them] had.' Then, I read for him a treatise of Dr. Mufti Abd al-Wahid (Mufti of Jamia Madaniyyah, Lahore) namely Muhammad Alawi Maliki kay ‘Aqaid unki Tahrirat kay Ayine main [Beliefs of Muhammad Alawi Maliki in the light of his works]. Having listened some texts, he spoke out: 'He is more bid’ati than Ahmad Raza Khan Barelwi'.

'Ulama of Deoband warned against some of his books in particular Mafahim. Many scholars of Ahl al-Sunnah wal Jamah Deoband wrote refutation of numerous 'aqaid and masa'il in Mafahim. All that was published together in a book called Tahqiqi Nazar. This book was compiled by Mufti Muhammad Abu Bakr Alawi, a graduate of Dar al-Ulum Karachi, at the instructions of Mawlana Muhammad Ismail Badat Madani, khalifa of Shaykh al-Hadith Mawlana Zakariyya (may Allah have mercy on him). It was published by Madrassah Khuddam Ahl al-Sunnat, Lahore.

‘Ulama of Deoband wrote detailed refutation of ‘aqiad of Muhammad Alawi Maliki mentioned in Mafahim and his other books; declared him mubtadi and outside the fold of Ahl al-Sunnah wal-Jamah because of the beliefs he promoted in his books.

Those scholars who wrote detailed rebuttal include:

1. ‘Allamah Qadi Mazhar Hussain, Chakwal.
2. Shaykh Muhammad Yusuf Ludhianwi Shahid, Karachi.
3. Mufti Sayyid Abd al-Shakur Tirmidhi, Sargodha.
4. Mufti Abd al-Sattar, Khayr al-Madaris Multan.
5. Dr. Mufti Abd al-Wahid, Lahore.

After Mufti 'Abd al-Sattar, head of Majlis Tahqiqati Islami Pakistan (Islamic Research Academy), wrote refutation of Muhammad Alwi Maliki following scholars signed the document and fully agreed with Mufti 'Abd al-Sattar.

1. Mufti Jamil Ahmad Thanwi, Jamia Ashrafiyyah Lahore
2. Mufti Taqi Usmani, Karachi.
3. Mufti Rafi Usmani, Karachi.
4. Dr. ‘Allamah Khalid Mahmud, U.K.
5. Shaykh Sayyid Nafis Shah al-Hussaini, Lahore.
6. Mawlana Amin Safdar Okarwi, Khayr al-Madaris Multan.
7. 'Allamah Abd al-Qayyum Haqqani, Dar al-Ulum Haqqania Akora Khattak.
8. Mufti Sher Muhammad Alawi, Jamia Ashrafiyya Lahore.
9. Mawlana Ashiq Ilhaqi Bulandshahri, Madina.
10. Mufti Muhammad Farid, Akora Khattak.
11. Mawlana Muhammad Ismail Badat Madani, Madina.
12. Mufti Nazir Ahmad, Jamia Imdadiyya Faisalabad.
13. Mufti Abd al-Salam Chatgami, Banuri Town Karachi.
14. Mawlana Muhammad Akbar, Qasim al-Ulum Multan.
15. Mawlana Faidh Ahmad, Qasim al-Ulum Multan.
16. Mawlana Abd al-Ghani, Jamia Madania Lahore.
17. Mawlana Jamal Ahmad, Dar al-Ulum Faisalabad.
18. Mawlana Javed Hussain Shah.
[SF]

[absalih]

(4) Not all scholars of Turkey are in praise of Deobandis. See what the great late Sunni Naqsbandi Scholar Shaykh Huseyn Hilmi Isik (d.1422Hijri ,Istanbul, Turkey) wrote ,while refuting Tablighi Jamaath,under the heading 'Deviation of Tabligh al-Jama'at from the Ahl as-Sunnat':
There is a group of people who have been visiting Islamic countries and preaching and advising Muslims under the name Tabligh jamaat. Leaving India and Pakistan in gangs of three to five persons, these people have been going all over the world. They say that they try to spread Islam. They claim to be in the path of as-Sahaba. Some of them also say that they follow the Hanafi madhhab and admire Ibn Taymiyya. Though they speak very usefully and righteously and since the fact that they never mention the names and words of Islamic scholars and seem to hush up part of the Ahl as-Sunnat knowledge, they arouse suspicion and sorrow. In the following, the writings of some of the religious authorities living in India and Pakistan about them is given: "They are heretics. They call themselves Jamaat at-tabligh. Their center is in Delhi [with large branches in Karachi and Lahore in Pakistan.] Wherever they go, they lay very much stress upon performing salat. They give useful and necessary religious information. They call these activities of theirs 'kast' in Urdu language. It is said that their organization was founded by an Indian named Mawlana Muhammad Ilyas. This man was born in Kandla in 1303 A.H. (1886). He was Rashid Ahmad Gangohi's disciple. It is written on the 43rd and 49th pages of the book Mawlana Ilyas Uranki din Dawat by one of Ilyas's close disciples that he stayed near him for ten years. When Rashid Ahmad died in 1323 (1905) he was taught by Khalil Ahmad Saharanpuri. In his Urdu book, Khalil Ahmad [d. Medina, 1346 (1928)] says that the devil is more learned than Rasulullah ('alaihi 's-salam). Rashid Ahmad says on the 51st page of Barahin-i qati'a that Khalil Ahmad's book was a blessed one and kept it at the place called 'Bait-i 'ain-i Islam.' Rashid Ahmad was the Khalifa of Haji Imdadullah al-Madani [d. Mecca, 1317 (1899)], and was first taught by Ismail Dahlawi, who wrote on the 38th page of Taqwiyat al-iman which is the Urdu translation of Ibn 'Abd al-Wahhab's Kitab at-tawhid, 'Rasulullah ('alaihi 's-salam) died and rotted away. He became soil. He who believes that he will intercede in Resurrection becomes a polytheist.' Another tutor of Ilyas was Ashraf 'Ali Tahanawi who also was a Khalifa of Haji Imdadullah of the Chishtiyya Tariqa. In the first part of his Urdu book Hifz al-iman, he writes very loathsome things which reduce the high grade of Rasulullah ('alaihi 's-salam) to the low degree of a child, of a mad person or of animals. All the four tutors of Ilyas became unbelievers because of such writings of theirs in their books. Ilyas praises, exalts and excessively respects these unbelievers. He says that they are the most eminent awliya' of their time. The 114th page of the book Malfuzat-i Hadrat-i Mawlana Ilyas Rahmatullahi 'alaih is full with such praises. He says about his shaikh Rashid Ahmad, 'Had not I seen him, my heart would not have attained tranquility. Whenever I woke up at night I would go to his room, look at his face and then come back and go to sleep. His love, like the blood in my veins, has penetrated everywhere in me.' (pp. 44, 49, Mawlana Ilyas Uranki). Allahu ta'ala declares in the last ayat of the surat al-Mujadala, 'Those who believe in Allahu ta'ala and the Day of Resurrection will dislike those [unbelievers] who do not obey Allahu ta'ala and His Messenger ('alaihi 's-salam). Allahu ta'ala will fill with iman the hearts of those who dislike unbelievers even though they were their fathers, sons, brothers or relatives.' All the members of Tabligh jamaat exaggerate and praise Ilyas and his teachers very much and say 'rahmatullahi 'alaih' when they mention or hear their names. They spread their above-mentioned books everywhere.

"The Ahl as-Sunnat scholars wrote many books in order to refute the Tabligh group and to reveal the fact that they were heretics. They could not answer these books at all. Hadrat Mawlana 'Abd al-'Alim Siddiqi wrote that Ilyas's teachers were in an endeavor to demolish Islam from within." [This is written in detail also in the books al-mustanad, Usul al-arba'a fi tardid al-Wahhabiyya, ad-dawlat al-Makkiyya and Hediyya-t-ul-Mehdiyyin, which were reproduced in Istanbul in 1395 (1975).]

When Ilyas died in 1363 (1949) the successor was his son, Muhammad Yusuf Kandhlawi [b. Delhi, 1335 (1917); d. Lahore, buried Delhi, 1394 (1974)]. Yusuf's three-volume book, Hayat-us-Sahaba, was translated into Turkish and published in 1395 (1975). Because as-Sahaba are praised much in this book it arouses admiration in the reader. But there is a famous saying: "Judge a man by his actions, not by his words." One who believes in the superiority of as-Sahaba and loves them has to follow in their path, which is the path shown by the Ahl as-Sunnat scholars. The sign of love for as-Sahaba is to learn the fiqh books of one of the four Ahl as-Sunnat madhhabs, to endeavor to disseminate this knowledge and to live up to it. Muhammad Yusuf was succeeded by his son, Shaikh In'am al-Hasan, who was the hadith teacher at Mazahir-i 'Ulum Madrasa in Saharanpur, India. Abu 'l-Hasan 'Ali Nadwi, the director of Nadwat al-ulama' [founded in Lucknow, India in 1310 (1891)], praises al-Imam ar-Rabbani Ahmad as-Sirhindi and his services in his book Ad-da'wat al-Islamiyya [Lucknow, 1395 (1975)], but adds his praises for Ismail Dahlawi (killed in 1246), Nadhir Husain Dahlawi (d. 1320), the madrasa in Diobend which was founded by Muhammad Qasim Nanawtawi [d. 1317 (1899)], one of the Khulafa' of Imdad-ullah, in 1288 (1871), Ashraf Ali Tahanawi (d. 1362), the Tabligh group and its founder, Muhammad Ilyas. This faqir, the author, has read the book Taqwim al-bayan, Persian translation of Ismail Dahlawi's Taqwiyat al-iman [Pakistan, 1396 (1976)] and come to the conclusion that Ismail is not only a sheer ignoramus but also a non-madhhabi idiot who strives to censure the right by alloying it with the wrong. May Allahu ta'ala protect Muslims from reading and believing such heretical writings and falling into endless calamity! Amin!"