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eating, celebrations and festivities held at the graves of popular saints, invoking the Messenger of Allah believing that the Messenger is Omnipresent and the like. 68 The Real Ikhtilaaf (Disagreement) In reality, the Barelawis and the Deobandis differ more in practice than in principle. This is apparent from books that have been written by the Deobandis in order to bridge their differences with the Barelawis. Most disagreements are either in finer details, or whether those actions are for specific people or for all. A good example is the issue of meditation (Muraqabah) and seeking benefit from the graves. Even though, the two groups outwardly oppose each other on this issue, the only difference is that the Barelawis call towards and recommend visiting graves to derive benefit from them for everyone, whilst the Deobandis make it specific for a few. Therefore, the rift between the Deobandis and the Barelawis is more of mutual prejudice, than of Aqeedah. The Barelawis on their part have relied mostly on conspiracy theories and misinterpretation in their Takfeer (declaring Kufr) of the Deobandis. They created a lot of noise on Moulana Ahsan Nanotwi’s statement, “And even if another Prophet arrived…”, but this statement is not objectionable from the Sufi point of view. It simply stems from the common belief of all the Sufis that everything was created from the light of Muhammad , and that he is the ‘Seal of Prophet hood’ from the very beginning. Besides, ‘real Sufis’ know that since nothing exists other than Allah, to believe in the real existence of Allah’s Messenger is Shirk. This shows that the differences between these two Sufi groups are superficial and based mostly upon party rivalry than upon religion. The Sufis in general do not give Aqeedah, which is the core of Islam, its due position. We shall elaborate further in light of statements by Haji Imdadullah Muhajir Makki. 68 See Bahishti Zewar, Part 12, p.222, (Unity in Islam by Haji Imdadullah). 26
The Importance of Aqeedah to the Sufis in light of an essay by Imdadullah Muhajir Makki Firstly, the influence of the views of Haji Imdadullah Muhajir Makki on the Deobandis and the Jamaat Tableegh cannot be overemphasized - He is the spiritual guide of many prominent Deobandi scholars like Moulana Ashraf Ali Thanvi, Rasheed Ahmad Gangohi and Qasim Nanotwi. Moulana Rasheed Ahmad Gangohi addresses his Shaikh Imdadullah Muhajir Makki as, “O my Refuge of both worlds.” 69 and Moulana Zakariyah (the author of Fazaail-e-Aamaal) refers to him as, “guide for humanity.” 70 An essay by Imdadullah Muhajir Makki has been compiled in the English translation of ‘Bahishti Zewar 71 by the name, ‘Unity in Islam’ and its subject is the Deobandi-Barelawi Dispute. In this essay, Imdadullah Muhajir Makki comments upon the Milaad gatherings, which are held to commemorate the birth of Allah’s Messenger . In these gatherings, poetry in praise of Allah’s Messenger is read and when the crowd is signaled, everybody stands (to greet the Messenger of Allah ). 72 Imdadullah Muhajir Makki, the esteemed Shaikh of the Deobandi scholars, says about the Milaad gatherings... “…you should not hate someone who does not perform ‘Qiyaam’ (standing) in Milaad because this is not Wajib (desirable) or Fardh (obligatory)… If you know someone, who considers the Qiyaam as Wajib (obligatory), then Qiyaam will be an innovation for him alone. However, to call 69 Mashaikh-e-Chist (Eng. Trans.) p.242. 70 Mashaikh-e-Chist (Eng. Trans.) p.218. 71 Bahishti Zewar is a highly revered book of the Deobandis written by Moulana Ashraf Ali Thanvi. This book deals with everyday Fiqh and is traditionally given to brides as part of their dower. 72 The pro-Deobandi Majlis Ulema of South Africa says, “…The reason behind the standing during Milaad is the belief that Rasoolullah presents himself at such gatherings…” By this belief, “The attribute of omnipresence (present in all places at all times) is bestowed upon Rasoolullah.” The same booklet declares, “…the Milaad originated from the pagans.” [All quotations from the booklet, “What is Milaad?” p.12., published by pro-Deobandi Majlis Ulema of South Africa] 27
Page 1 and 2: The JAMAAT TABLEEGH and the Deoband
Page 3: Acknowledgements I sincerely thank
Page 6 and 7: 1. Tawheed ar-Ruboobiyyah: Belief i
Page 8 and 9: Deobandi View: (4) - The Messengers
Page 10 and 11: The Majzoob is useless even to Sufi
Page 12 and 13: Analyzing the Deobandi Claims and C
Page 15 and 16: Foreword Indeed, all praise is due
Page 17: As the discussion in this book will
Page 21 and 22: Bismillah ar-Rahmaan ar-Raheem Intr
Page 23 and 24: 3. Innovations in Beliefs and Worsh
Page 25 and 26: Hadeeth shows the gravity of imitat
Page 27: would be worshiping Allah in the wa
Page 31 and 32: Chapter 1: Overview and Background
Page 33 and 34: (propagation) be mine, so that this
Page 35 and 36: The Training Manual of the Jamaat T
Page 37 and 38: described as a perfect Muslim” 42
Page 39 and 40: Vedantic schools. By that time, the
Page 41 and 42: morsel, his state began to change.
Page 43 and 44: starvation. He would break fast onl
Page 45: These abovementioned examples show
Page 49 and 50: innovators) and Wahabi, live in pea
Page 51: others to other than my way, you wi
Page 55 and 56: Chapter 2: The Islamic Concept of T
Page 57 and 58: ing us closer to Allah.” 82 Calli
Page 59 and 60: The Essence of Shirk in Tawheed al-
Page 61 and 62: you all made it Halaal?” He repli
Page 63: Tawakkul in Him.” 107 “And put
Page 67 and 68: Chapter 3: Pantheism, Wahdat al-Waj
Page 69 and 70: a rapturous rhapsody that Hazrat Ha
Page 71 and 72: attendants of the circle of Abu Yaz
Page 73 and 74: creatures like dogs and pigs! 129 A
Page 75 and 76: The concept of ‘Allah being every
Page 77 and 78: 2. Moulana Ashraf Ali Thanvi said,
Page 79 and 80: Comment: The Religion of Islam, as
Page 81 and 82: These remarks prove that the concep
Page 83 and 84: 2. Abu Saeed al-Khudree reports th
Page 85 and 86: Imam Malik (d.179H): Abdullah Ibn N
Page 87 and 88: Imam Ibn Katheer (rahimahullah) wri
Page 89 and 90: This idea that every god whom men w
Page 91: The JAMAAT TABLEEGH and the Deoband
Page 94 and 95: Sufism, Grave-worship and Saint-wor
Page 96 and 97:
people began to stay and confine at
Page 98 and 99:
Narrated Anas , when the ailment of
Page 100 and 101:
Deobandi masses and the cadre of th
Page 102 and 103:
any human immortality before you (O
Page 104 and 105:
3. As for the narration, “The Pro
Page 106 and 107:
In light of this Hadeeth, we clearl
Page 108 and 109:
4. “Once an old man came to Qari
Page 110 and 111:
long as, he was among them. Allah s
Page 112 and 113:
their long deep sleep) that they mi
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Refutation (1) The Angels Convey th
Page 116 and 117:
“Had this woman let him to himsel
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Doubt (2): Kafirs in the well of Ba
Page 120 and 121:
the night, I saw Rasoolullah and hi
Page 122 and 123:
The attitude of the Sahabah toward
Page 124 and 125:
After claiming that Allah’s Messe
Page 127 and 128:
Chapter 5: Visiting Graves Shirk an
Page 129 and 130:
graves as places of worship, for ve
Page 131 and 132:
Moulana Zakariyah expresses his bel
Page 133 and 134:
(b) Al-Medina is visited with the i
Page 135:
The JAMAAT TABLEEGH and the Deoband
Page 138 and 139:
Also, al-Qurtubi writes in his Tafs
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Observed Phenomenon The argument pu
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incident is related in the Qur’aa
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Chapter 7: Waseelah “Seek the mea
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Moulana Aashiq Ilahi Meerathi menti
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“Our Lord! Verily, we have heard
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Fazaail-e-Aamaal mentions a number
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The Deobandi’s Error in Understan
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So he ... “…then went to the gr
Page 157 and 158:
Messenger of Allah. Beg the interce
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He (Mufti Abdur Rahim Lajpuri) says
Page 161:
Conclusion In this chapter, we have
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Chapter 8: Worship in Islam Introdu
Page 167 and 168:
as has been prescribed in the vario
Page 169 and 170:
thighs in close proximity to the kn
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In the Fazaail-e-Aamaal, Moulana Za
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Sending Darood upon Allah’s Messe
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Moulana Zakariyah mentions, ‘Once
Page 177 and 178:
The Majzoob Sometimes the insanity
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these stories are used as a source
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and supplicate to Him, and He Desce
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5. “The acts of virtue, the recti
Page 185 and 186:
Even when the obligatory acts of wo
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Page 190 and 191:
Our Only Source to the Knowledge of
Page 192 and 193:
Qiyaamah, Siraat, Hawdh-e-Kawthar,
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These quotes render meaningless the
Page 196 and 197:
(iii) Dream interpretation is not p
Page 198 and 199:
the people. On the occasion of the
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the other is Moulana Rasheed Ahmad,
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(ii) Rasheed Ahmad Gangohi says,
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5. The Belief that the Awliya after
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Umar then said: “By Allah, it was
Page 208 and 209:
heart of someone who would possess
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Kashf Unlike dreams, in which a per
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what Allah will do with me.’ “U
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“One of my trusted friends narrat
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The hypocrites of Medina, the Quray
Page 218 and 219:
disrespect to compare the ranks of
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Khidr said to him, “If what you s
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Sambhani, “(Moulana Ilyas) has be
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Abu Hurayrah who spent the most ti
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Even the Sahabah, who were close to
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his death however, the guidance and
Page 231:
Page 234 and 235:
When Allah ascended His Messenger
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idea vehemently to the extent that
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“If thou (Allah) had not created
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Although, Allah’s Messenger is t
Page 242 and 243:
False Belief These Qasidas also pro
Page 244 and 245:
Conclusion Allah’s Messenger sho
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Chapter 11: Blind Following of Sufi
Page 249 and 250:
to inquire, “How far is Delhi fro
Page 251 and 252:
whom the letter was addressed to (i
Page 253 and 254:
The Shaikh saves from the torment i
Page 255 and 256:
Tawheed al-Matlab as explained by R
Page 257:
Therefore, the scholars of Deoband
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Chapter 12: The Deobandi’s Unders
Page 263 and 264:
As proof, they quote the verse, “
Page 265 and 266:
Hadeeth, which rules different from
Page 267 and 268:
Eemaan (p.72-74), “Trifling there
Page 269 and 270:
this way. He prohibited something f
Page 271 and 272:
way for the scholars and the common
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3. The Deobandis forced to follow t
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(1) The Qur’aan and the Sunnah pr
Page 277 and 278:
“Every statement on the authority
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asked to do so and by way of testin
Page 281 and 282:
5: Extremism in defending the Imam:
Page 283 and 284:
The Ruling on Taqleed is dependant
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Deobandis upon their views on, ‘K
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Allah’s Messenger and neither do
Page 289:
person was blessed with a vision of
Page 292 and 293:
pieces of iron. 656 So, as-Suffa wa
Page 294 and 295:
Shaikh al-Islam, Ibn Taymiyyah (rah
Page 296:
5: “Whoever visits me in Medina w
Page 300 and 301:
11, Ahqaar Aziz Al-Hassan and Afqar
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32, Imam Ibn Katheer, Stories of th
Page 304 and 305:
53, Moulana Abdul Gafoor Usra, Asli
Page 306 and 307:
76, Muhammad Ibn Rabee Al-Madkhalee
Page 308:
98, Shaikh Suhaib Hasan, The Journe
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