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  Important Articles - Aqaid AhleSunnah Wa Jammatاہم مضا مین ۔ عقا ئد اہل سنت و جما عت

EXTRACTED FROM 'WHITE & BLACK' : FACTS OF DEOBAND-ISM


 A rejoinder to a series of booklets entitled "Johannesburg to Bareilley
( DEOBANDI-ISM CAUGHT UP IN ITS OWN WEB )
By
Allamah Kaukab Noorani Okarvi Rahm.
Translated by.
S.G. Khawajah
Published by: Maulana Okarvi Academy Al A'lami, South Africa  
Dear readers! My aim is not to indulge in hurtful saying or in speaking lies. May Almighty Allah protect me from every wrong-doing! But I speak the truth when I say that the hypocrites (Deobandi propagandists) say and do things while propagating the Deen, which are most shameful and distasteful. II is amazing that they would like wrong ideas to be explained but they would not like to call a wrong as wrong.

Dear readers! All men of wisdom, thought, intellect and consciousness know that calling bad names is after all calling bad names. Howsoever much you may try to explain them away, you cannot say that calling bad names is wishing well. We, also, say to the propagandists of Deoband that the controversy between us will continue to rage until they accept the idolatrous and disgusting writings of their stalwart ulama to be idolatrous and disgusting even according to the verdict of their own ulama, and until they deny that such writings are valid and laudable.

There is a well-known anecdote. Some villagers went to a religious scholar and asked him to inform them what they should do to purify the village well in which a dog had drowned. The religious scholar told them to draw a number of buckets of water from the well, and then the water would be purified. The villagers went back and drew the prescribed buckets of water but the water continued to be as foul-smelling. Thereupon, they went back to the religious scholar and informed him of the situation. The religious scholar inquired from them if they had taken out the dead dog from the well or it was still there. They said they had not taken the dog out of the well. The religious scholar admonished them that until they took the dog out of the well, the stink would continue to be there howsoever much water they would draw. Therefore, they should first take out the dog from the well, and then take out water (and he specified the number of buckets to be taken out) and then they would see that the stink was removed.

Dear readers! Similar is the case with the Deobandi-Wahaabi propagandists. Unless they end the real reason of the controversy, unless they deny the rationality and eruditness of their erroneous and idolatrous writings, the dispute will continue to the there, howsoever much they may try to explain away things.

Along with this, you should also realise that these people are in the habit of speaking lies, giving false statements and hoodwinking people. They, perhaps, think that the world is populated only by the deaf and the blind. Let us hear about some examples of their lies and decide for yourselves how great liars these people of Deoband are.

On page 2 of part 1 of "Johannesburg to Bareilly", it is written thus: "The ulama of Deoband have nothing to do with Muhammad Ibne Abdul Wahaab Najdi (Imam of the Wahabi faction). They have no concern with his mission, nor he is their spiritual leader, nor did they ever meet him. In fact, the ulama of Deoband belong to the Ahl-e-Sunnat-Wa-Jama'at and owe allegiance to the Hanafi sect."

In this passage, it has been sought to be proved that the ulama of Deoband are not Wahabi, and that they have got nothing to do with Muhammad Ibne Abdul Wahaab Najdi, the Imam of the Wahaabis. This has been contradicted by the writings of the ulama of Deoband themselves, as you will subsequently see.

The famous debater of Deoband, Muhammad Manzoor Nu'maani, has in his book, "Sheikh Muhammad Bin Abdul Wahaab and the right-guided ulama of India", published 10 years ago and endorsed by Sheikh Muhammad Zakariya Kandhalvi and Qaari Muhammad Tayyab, sought to prove that there was no ideological difference between Sheikh Abdul Wahaab Najdi and the ulama of Deoband and the Najdi Wahaabi and Deobandis were really one and the same. Here, I am not criticising the book by Nu'maani Sahib. My aim is only to bring to my readers the lies of the author of "Johannesburg to Bareilly" so that readers may know how very fond of lies the author of "Johannesburg to Bareilly" is. On the one hand, their ulama and elders are trying their utmost to prove themselves to be Wahaabi, but the author of "Johannesburg to Bareilly", while stationed in South Africa, is for ever engaged in uttering lies.

Dear readers! Let us examine such other writings of the stalwart ulama of Deoband.

"This title (Wahabi) means a person who subscribes to, or is subservient, to the creed of Ibne Abdul Wahaab". (Imdaad-ul-Fataawa), Page 233.

The Imam of the Deobandis, Rasheed Ahmad Gangohi, says, "the followers of Muhammad Ibne Wahaab Najdi are called Wahabi. He held excellent beliefs and his creed was Hanbali. Although he was rather of harsh temperament but he and his followers are good people." (Fataawa Rasheediyah, Page 111, Vol. 1).

Dear readers! You have just seen what the verdict of Gangohi Sahib is on Ibne Abdul Wahab Najdi. Now see what the ulama of Deoband themselves have written about Ibne Abdul Wahab Najdi, and, then, decide for yourselves who amongst them spoke the truth and who uttered lies.

Al-Muhannad, the book of beliefs of the ulama of Deoband, on page 12, contains the following question and answer:

"Question number 12: Muhammad Ibne Abdul Wahaab held the view that shedding the blood of Musalmaans and taking away their property and defiling their honour, all these things were lawful. He also termed them idolaters. He was insolent towards the elders. What is your view of him? And do you (think calling the Ahle Qiblah as infidels is a lawful act? Or do you think that he who does these things belongs to a legitimate sect?

Answer: In our view the same verdict applies to them as has been given by the writer of Durr-e-Mukhtaar. And Khawarij are a band of people who waged war against the Imam because they thought him to be guilty of falsehood, that is, idolatry, which justified waging war. For this reason they take the taking of our lives and our property and making our women captives to be lawful. He further held that they were rebels. He also held that they did not Describe them as infidels because this was a matter of interpretation, though a faulty one. And Allamah Shaami, in his marginal notes on the book, has said, "Like it happened in our times when the followers of Ibne Abdul Wahaab sallying forth from Najd overwhelmed Haramain Shareefain. They described themselves as belonging to Hambali creed, but it was their belief that only they were Musalmaans and whoever was against their belief was an idolater and, so, they justified the killing of the Ahle Sunnat and the ulama of the Ahle Sunnat until Almighty Allah deprived them of their ascendancy."

In "Fataawa Rasheediyah", it is stated that their (Najdis) beliefs are excellent, while in "Al-Muhannad" it is said that they (Najdis) believe that only they were Musalmaans and those who held beliefs contrary to theirs were polytheists, and since such people belonged to the Ahl-e-Sunnat, therefore killing them was lawful.

From this it can be derived that holding all Ahl-e-Sunnat to be polytheists and killing them was lawful and permitted in the eyes of Gangohi Sahib. He also says that the followers of (Ibne Abdul Wahaab) are good men, while all other ulama of Deoband hold them to be Kharijis and rebels. It, thus, becomes clear that Gangohi Sahib believes that Kharijis and rebels are good men.

Also consider this. Hussein Ahmad Sahib Tandvi Madni says: "Gentlemen' Muhammad Ibne Abdul Wahaab appeared in the Najd in the 13th century A.H., and, because he harboured evil thoughts and held wrong beliefs, he waged war on the Ahl-e-Sunnat Wal Jama'at, sought to force his evil thoughts upon them and considered lawful seizing of their properties as the spoils of war, and killing them, and considered all these acts to bring blessings. He was harsh on the people of the Haramain (Makkah and Madinah) in particular and on the people of the Hijaaz in general. He used most foul language against the pious men of the earlier generations. Because of the atrocities committed by him on them, countless people had to flee the holy cities of Makkah and Madinah, and many of them were martyred by his troops. In short, he was a tyrant, a rebel and an altogether evil person." (Ash-Shahaubus Saaqib, Page 42)

Gangohi Sahib says that their beliefs are excellent and he and his followers are good men, while Husain Ahmad Sahib Tandvi Madni says that his views were evil and his beliefs were most wretched. He considered the killing of Ahle-Sunnat as an act, which brought blessings, and justified taking away of their properties as spoils of war and, as such, lawful. He put the people of the Haramain and the Hijaaz to great hardships until they were forced to flee. He was most insolent towards the pious men of the earlier generations. He was guilty of killing thousands of Musalmaans, and was tyrannical, rebellious, blood-thirsty, and sinful.

Now, if Gangohi Sahib is speaking the truth, then Husain Ahmad Sahib Tandvi Madni is speaking the lie. Only one of two can be in the right. Now, a decision about them rests on the followers of the two men.

Gangohi Sahib says that their (Najdis) beliefs are excellent. How excellent can be seen in the writings of the Principal of Deoband, Husain Ahmad Sahib Tandvi Madni, who has listed, serially, examples of the beliefs of the Najdis in F his book, Ash Shahaubus Saaqib! These are:

  1. "Muhammad Ibne Abdul Wahaab believed that people all over the world and all Muslims were polytheists and infidels. (Page 44)
  2. The Najdis believed, and his followers still believe, that the lives of Prophets (Alaihum-us Salaam) were limited to the times during which they lived upon this earth. Thereafter, in death, they and other faithfuls are equal. (Page 45)

  3. This group holds that having a vision of the blessed Prophet (Salla Allahu 'alayhi wa Sallam) and visits to his blessed tomb are bad innovations and unlawful. He also holds as unlawful even journeying in that direction for this purpose. According to some of them, even journeying for the sake of paying a visit to the blessed tomb is like committing fornication. May Allah save us from such evil thoughts! (Page 45)

  4. The Wahaabis use most insolent language in respect of Prophethood and the person of the beloved Prophet (Salla Allahu 'alayhi wa Sallam), and in their insolence, claim to be the equals of the personality of the holy Prophet, and, according to them, only a little benefit accrued from him during the times he was preaching the Messages of Allah, and no benefits flowed from him after his passing away. And because they think so, they consider as unlawful praying for Allah's forgiveness through his intercession. Their elders also said that praying for Allah's forgiveness through his intercession was unlawful. (May Allah save us from having such thoughts)!  But, perhaps, it may be permissible to reproduce such thoughts, for merely reproducing blaspheming words does not by itself constitute blasphemy). They also said that the staff in a man's hand was of greater advantage to him than the glorious personality of the king of the universe (Salla Allahu 'alayhi wa Sallam), for with a staff in his hand one can defend himself from a dog while the personality of the 'Pride of the Universe' (Salla Allahu 'alayhi wa Sallam) cannot do even this much for him. (Page 47)

  5. The Wahaabis are against performing mystic rites and sophistic practices-meditating, engaging in the remembrance of Allah and thinking about Him, owing allegiance to spiritual guides and the whole system of spiritual guides, and having a mental rapport with the spiritual guides, believing in the doctrine of annihilation and permanent life etc. etc In their view, al' such things are of no consequence, bad innovations and demeaning. (Page 59, Ash-Shahaubus Saaqib)

  6. In Wahaabi belief, following any particular Imam is considered to be blasphemy against the Prophet, and they use wretched and wicked words for the four Imams and their followers, and thus they are alienated from the Ahl-e-Sunnat-Wa-Jama'at and so the non-emulators of India belong to this wicked group. While they claimed to be Hanbalee when they first appeared on the scene, but in many matters they do not follow Imam Ahmad Bin Hanbal (Alaihir Rahmah)—(Page 62, Ash-Shahaabus Saaqib).

  7. Through verses Ar-Rahmaanu 'Alal 'Arshis Tawa etc, the Wahaabis try to prove that Allah physically occupies a throne and also make out His dimensions and, therefore, His bodily presence. - (Page 24, Ash-Shahaabus-Saaqib)

  8. The Wahaabis of Arabia have often been heard to harshly denounce the expression, "As Salaatu was Salaamu Alaika ya Rasoolal Laah" (Peace and salutation to you, O Allah's Messenger)", and most scathingly condemn and ridicule its use, and hurl most unbecoming language against the people of the Haramain who use such an expression.—(Page 65, Ash-Shahaabus-Saaqib)

  9. The wicked Wahaabis harshly denounce sending repeatedly peace and salutation on the mercy to the worlds, and consider reciting 'Dalaa'ilul Khairuat', 'Qaseedah Burdah' and 'Qassedah Hamziya'h and such like as most detestable and unwarranted. They also consider some couplets of 'Qaseedah Burdah' to be downright blasphemous, as for example the couplet: Ya Ashrafal Khalqi Maali Man Aloozu Bihi Siwaaka Inda Huloolil Haadisil 'Amami (O' the best of creations! I have no one To look up to in perilous times like these) (Page 66, Ash Shahaabus Saaqib)

  10. Except for the knowledge by him of Allah's commands, the Wahaabis think the personality of the Last of the Prophets (Alaihis Salaatu w'as Salaam) to be devoid of all hidden and true knowledge. (Page 62, Ash-Shahaabus Saaqib)

  11. The Wahabis consider the narration of the birth of the king of the universe (Alaihis-Salaatu-w'as-Salaam) itself to be a most reprehensible act and a very bad innovation". (Page 67, Ash-Shahaabus Saaqib)

Dear readers' the above-mentioned eleven beliefs held by Ibne Abdul Wahaab Najdi and his followers have been listed by the Principal of Deoband, Husain Ahmad Sahib Tandvi Madni, which in the sight of Gangohi Sahib are excellent beliefs. It is, therefore, proved that most foul, most wicked and altogether blasphemous beliefs are reckoned by him to be excellent ones and the excellent and Islamic beliefs are, in his eyes, polytheistic and innovative. What an amazing feat of perverted thinking!

Khirad Ka Naam Junoon Rokh Diya Junoo 'Ka Khirad
Jo Chaahe Aap Ka Husne Karishmah Saaz Kare

(You call wisdom to be madness and madness to be wisdom.
Your miracle making beauty may do whatever it wants).

On Page 45 of Ashrafus Sawaanih, it is stated thus: "A story is narrated of the times when Ashraf Ali Thanvi Sahib was a teacher at the Madrasah Jaamiul-Uloom, Kanpur. Some women living in the neighbourhood of the Madrasah brought some sweets so that the Qur'aan may be recited and the reward so earned be conveyed. Students of the Madrasah did not do so and ate up the sweets. This created quite a row. When informed of the row, Thanvi Sahib came and told the people in a loud voice, "Brethren! This place is populated by Wahabis. Don't bring anything here for the sake of faatihah and niyaaz."

One Page 192 of the biography of Janab Yoosuf Kandhalvi, it is stated that 'we are staunch Wahabis."

One of the elders of the Deobandi Wahaabi propagandist group, Sheikh-ul-Hadees Muhammad Zakariya Sahib, declares: "I am a more staunch Wahabi than all of you."—(Biography of Maulana Muhammad Yoosuf Kandhalvi, Page 193, authored by Muhammad Saani Hasni and Manzoor Nu'maani).

(It will interest my readers to know that, as they have already seen, the Principal of Madrasah Deoband, Janab Husain Ahmad Tandvi Madni, has described the Wahabis as a "band of evil and foul and filthy people" who are also insolent, but Janab Ashraf Ali Thanvi and Muhammad Zakariya and others say they are very proud of calling themselves Wahabis. With this admission, the reality about them will dawn upon people with greater clarity).

Thanvi Sahib, whom the Deobandis regard as their Hakeem-ul-Ummat, in a letter to his Imam, Rasheed Ahmad Gangohi Sahib, writes: "Although some ulama here regard me as a Wahaabi and some ulama from outside also have told people here not to be deceived by this man (Thanvi) for he is a Wahabi, but it did not have any effect for I had been practically co-operating with the public. But now that I intend not to co-operate even in a practical sort of way, I should expect to face some difficulty." Since Thanvi Sahib used to participate in Meelaad meetings, people did not accept him as a Wahabi, but now that Thanvi Sahib himself says that he would not be attending Meelaad congregations it should be clear to everybody that "he was truly a Wahabi although he had been hiding this fact." (Tazkiratur Rasheed, Page 135).

Janab Abdul Hasan Ali Nadvi in his book "Deeni Da'wat" (Invitation to Religion) has mentioned an episode about Muhammad Ilyaas Sahib, founder of the Tableeghi Jama'at. In 1938, he says, when he had gone to the Hijaaz for the Hajj, he along with his delegation met the Sultan of Najd in connection with the Tableeghi Jama'at.

Regarding preparations for the meeting with the Sultan, he writes: "It was resolved that first the aims and objects of the Jama'at should be written down in Arabic, then it should be presented to the Sultan. Maulana Ihtishaam-ul-Hasan and Abdullah Ibne Hasan, on their own, met the Sheikh-ul-lslam and Sheikh Ibne Bulhead". "Deeni Da'wat" (Invitation to Religion), Pages 97 and 98.

"After two weeks (on 14th March, 1938), the Maulana (Muhammad Ilyaas) along with Haaji Abdullah Dehlvi, Sheikhul Mutaw-witeen, Abdur Rahmaan Mazhar, and Maulvi Ihtishaam-ul-Hasan went to meet the Sultan. The king came down from his throne and received them with great honour and seated the honoured guests from India near him. They then presented their schedule for preaching. Upon this, the king lectured to them most eruditely for forty minutes on the unity of Allah, on the Book, and on the Prophetic traditions and on the need for following the Shari'at. After this, he came down from his throne and with much respect bade them goodbye. The next day, the Sultan wanted to go to the Hijaaz and left for Riyadh. ("Deeni Da'wat", Page 98)

Having obtained the testimonial of approval from the Sultan of Najd, now see how they went about it. He writes: "Maulvi Ihtishamul Hasan prepared a brief note on the objects of their preaching and presented it to Shaikhul Islam and Chief Justice, Abdullah Bin Hasan, who is of the progeny of Ibne Abdul Wahaab Najdi, and the Maulana (Muhammad Ilyaas) and Maulvi Ihtisham Sahib themselves went to see him. He honoured them greatly and gave them much support in every matter and orally promised them sympathy and help". ("Deeni Da'wat" Page 98)

Give your honest thought to this. What was it that prevented them from, disclosing, along with the entire proceedings, the Arabic text of the aims and objects of the Tableeghi Jama'at prepared for presentation to the Sultan of Najd? It is all two obvious. However much they may try to hide facts but facts will be out, after all. And the fact is that the aims and objects much lauded at the king's palace and the promise of total support in disseminating ideas connected with the "Invitation to Religion" were exactly the same as those which the Najdis had raised as their battle cry and, as a consequence, totally destroyed places of undying love and esteem and also the eternal monuments of Islam.

It should be clear to even a person of the meanest intelligence that had the aims and objects been even slightly different from those of the Najdi religion, the Sheikhul Islam and Chief Justice of the Najdi government, who had the blood of Ibne Abdul Wahaab Najdi flowing in his veins, would not have promised the least bit of help and support.

Look at another proof of total affinity in thought and belief between the Wahabi Najdi band and the Tableeghi Jama'at and total mutual co-operation between them which is provided by an incident which happened during the times of Muhammad Yoosuf Sahib, son and successor of Janab Muhammad Ilyaas. (You must have heard about this incident which occurred during the times of Janab Muhammad Ilyaas.) While narrating the story of the delegation of the Tableeghi Jama'at which had gone to Najd from Delhi under the leadership of Janab Abul Hasan Ali Nadvi, the biographer of Janab Muhammad Yoosuf writes (and here you will read of the deep relationship that existed between leaders of the Najdi Government and the said delegation). The story continues:

"Excellent relations were established with Sheikh Umar Bin Al-Hasan, who is of the progeny of Sheikh Muhammad Ibne Abdul Wahaab Najdi, and with Sheikh Abdul Laah Ibnul Hasan, Chief Justice and Sheikh-ul-Islam of the Saudi kingdom and head of the department of dos and don'ts (Amar Bil Ma'roof wa Nahee Anil Munkar) who had very close relation ship with the crown prince of the kingdom, and was his special aid. Because of their understanding the situation fully, those who tried to create doubts about the (Tableeghi) Jama'at dismally failed in such attempts.  (Biography of Maulana Muhammad Yoosuf, Page 414)

Here is another clear proof of the ideological affinity between the two. He writes: "We also met the elder brother of Sheikh Umar Bin Al-Hasan, Sheikh Abdul Laah Ibnul Hasan (with whom Maulana Ilyaas had entered into an agreement) and he treated us with much kindness. Some people tried to give the impression that the (Tableeghi) Jama'at was a band with "wrong beliefs" and they conveyed this complaint to the ulama. Due to our contact with the ulama and the influential people, those complainants were cold-shouldered".- (Sawaanih Maulana Muhammad Yoosuf, Page 414)

There is no need for it to be explained how these People would have pleaded their innocence of holding wrong beliefs before the Qaazis and the ulama and officials of Najd. The nature of a religious mind is such that even a man holding wrong beliefs does not consider anyone to be holding right beliefs until he is proved to be of his persuasion. From this, the Point becomes clearer still that the elite of the Najd already knew that these people did not hold wrong beliefs, they rather held similar views, and that is why [hose who complained about them being people with wrong beliefs could not succeed.

You would have, by now, seen proofs of the fact that the Deobandi propagandists are, in fact, Wahabis. These proofs have been provided by their own pens.

 

Murshid-e-Kamil

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