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innovators) and Wahabi, live in peace with moderation. Musical
concerts (or Sama or Qawwali) with or without instrumental music
are likewise controversial. Some need them (instrumental music)
among the loving Sufis (Ahle-Muhabbat) and it is best not to
criticize others as hypocrites. Who do not need them should not
perform them, but do not divide over trivial (unimportant)
differences.” 75
As we mentioned earlier, the Deobandis agree in principle on most
issues with the Barelawis. The disagreements are either in finer
details or, whether those actions are for specific people or for
every one. This essay by Imdadullah Muhajir Makki is an open
witness to this attitude and is apparent in both the examples
(Milaad and music).
Haji Imdadullah Muhajir Makki’s advice to his followers is that
(1) Milaad, (2) the gatherings, (3) the standing to greet Allah’s
Messenger and (4) the belief that even after death Allah’s
Messenger can attend multiple gathering at the same time are
not innovations in themselves. The problem is only with those
who consider standing in Milaad to be an obligation! Furthermore,
he expresses no real disapproval for this “pagan originated
custom” (as today’s Deobandis call it), by allowing his followers to
participate in the Milaad.
The so-called, ‘Ahle-Muhabbat’ mentioned by Imdadullah Muhajir
Makki were those who indulged in the Haraam (prohibited) action
of playing and listening to music, in order to please Allah. To
exaggerate in righteous actions is bad enough but to indulge in
Haraam action claiming to gain the pleasure of Allah is the worst
of all.
75 See Bahishti Zewar, Part twelve, p.223, “Unity in Islam by Hazrat
Haji Imdadullah”.
Moulana Zakariyah has quoted five page discussion in his book
“Mashaikh-e-Chist” from the writing of Moulana Ashraf Alee
Thanvi’s by the name, “Haqqus Sama.” The conclusion of this
discussion is that listening to Samaa and music is permissible for
the Soofis with certain conditions. [See, Mashaikh-e-Chist (Eng.
Trans.) p.174.]
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