Wednesday, 22 December 2010

The Forefathers of Deobandi & Tableeghi Sect - 1





The Forefathers
of
Deobandi & Tableeghi
Sect

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AQIDA OF THE ELDERS OF DEOBAND

PART1PART2PART3

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THE RISE OF WAHHABI FITNAH
(1239 AH - 1823 CE)
Read: Here

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Fatwa
Part:1



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The great scholar of Ahlus Sunnah Mufti Hashmat Ali khan (ra), sent this fatwa of Hassamul Harmayn to all the scholars of Indian subcontinent of that time (India, Pakistan and Bangladesh being one at that time)

Two hundred and sixty eight (268) leading Muftis of Indian subcontinent of that time issued the fatwa on these 5 personalities:

1. Mirza qadyani (founder of the qadiani/ahmadiyya sect )
2. Rashid Ahmed Gangohi
3. Khaleel Ahmed Anbethawi
4. Qasim Nanotvee
5. Asharf Ali Thanvee
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It should be noted that 268 Muftis were all leading muftis from the madarsa of
Firang mahal , Rampur , Hyderabad ( deccan) , Sindh , Lahore. Agra , Surat... etc.
He published those fatwa under the name of

‘As sawahir rul Hindiya’

After Hassmal Harmayn was accepted by the scholars of Makkah and Medina, the Deo-bandis were in a state of shock!

They were clueless as to what to do next?
In an attempt to confuse the masses they said that:

“Imam Ahmed Raza Khan (ra) has wrongly translated the original statements of Deo-bandi scholars from Urdu into Arabic and so the scholars of Makkah and Medina did not know the true matter!”

Note:

Does our learned (Deobandi) author means that these scholars who were expert in Urdu, Arabic and Persian, got confused with “Urdu wordings” like the Arabian scholar?

Deo-bandis can close their eyes and be happy with this “assumption”?

Ala Hazrat Imam Ahmad Raza Barelvi(ra) was able to put up scholastic attack against these heretical tendencies among the Muslims. In this respect his major contribution was to assert the supremacy of the Shariah in all his writings but in particular in this scholarly tract, Imam Ahmad Raza propounded his basic doctrines against the popular heretical tendencies. However, in order to appreciate his significant contribution, it might be useful to examine his views in the historical perspective.
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The Wahabi Forefathers of Deobandi Sect

M.Ismael Dehlvi
(died 1246 AH-1830/31CE)
Doctrines and Teachings

M. Qasim Nanotvi
(died 1297 AH-1879C.E.)

Together with
Rashid Ahmad Gangohi
(died 1323 AH-1905 C.E.)
Khalil Ahmad Anbethawi
(b.1269AH-d.1346AH) (b.1852CE – d.1927CE)

Ashraf Ali Thanvi
(died.1362 AH-1943 C.E)
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Mu-hammed Ismail Dehelwi’s scholarly treatise Taqviatul Iman (The Power of Faith) which was directed against another book, Kitabal Tawhid written by Mu-hammed Ibn Abdul Wahab Najdi al Tamimi in which he deliberately ignored the doctrine of Risalat and the Finality of the Prophethood of Holy Prophet Muhammad (صلى الله عليه وسلم)

After this one in 1874 A.D. Mu-hammed Qasim Nanawati of Deoband school wrote Tahzeerun Nas (Warning/condemantion of People),

Similarly in 1887 A.D. Khalil Ahmad Ambathwi wrote Brahin-e-Qa’tia (The Arguments in Refutation), and it was followed by another important work in 1901 A. D. by Ashraf Ali Thanwai entitled, Hifzul Iman (Protection of faith).

Rashid Ahmad Gangohawi wrote an extensive work entitled, Fatawa-e-Rashidiya (Religious verdicts of Rahsid).

In this connection one may also mention the work of Ghulam Ahmad Qadiyani’s book entitled, Khutbat-e- Ghulamiya (Speeches of Gulam Ahmad) and other works in which he claimed for himself the status of prophethood.

These writings tended to destroy the doctrinal foundations of Islamic orthodoxy.

Imam Ahmad Raza (ra) in fact dedicated himself to wage war against these popular heresies and presented a powerful defense of true Islam. In 1905 A. D
Imam Ahmad Raza (ra) visited Holy places in Hejaz for performing pilgrimage. During this period he prepared a draft document entitled:

Al Motamad Al Mustanad (The Reliable Proofs):
for presentation to the eminent Ulamas of Mecca and Madina.
Imam Ahmad Raza (ra) collected scholarly opinions of the Ulama of Hejaz and compiled them in a compendium written in Arabic language with the title:

Husam al Harmain
(The Sword of two sanctuaries):
English: Here - Urdu Pdf: Here
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The Deo-bandis firmly follow the golden rule:
“If you cannot convince someone, confuse them”
with
Al Muhannad
Please Note!

The "original": Al Muhannd was written exclusively for Ahlus Sunnah scholars of Arab to prove that the Deobandis are not wahabis.
Al Muhannd has only deceived people and Mawlana Khaleel Ahmed did not write those beliefs which were present in Deobandi books.

The Deobandis will give a list of scholars who signed Al Muhannad but they will shy away from giving the comments of many scholars who signed. Also, Deobandis should present the book in the original form in which it was presented to the Arab scholars, that is, in question and answer form, so that everyone can see the truth!
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Letter to: Asraf ali Thanvi

Kindly see one of the letter which Imam Ahmed Raza Khan (ra) wrote to Mawlana Ashraf Ali Thanvee. This letter was published in 1329 AH:

Scan Letters:
http://i337.photobucket.com/albums/n398/kadu21/p1.jpg
http://i337.photobucket.com/albums/n398/kadu21/p2.jpg

Imam Ahmed Raza Khan (ra) invited Mawlana Ashraf Ali Thanvee for a public meeting at Muradabad.


Mawlana Ashraf Ali Tanvi never turned up.?

^Ashraf Ali Thanvi

Even before issuing the fatwa, Imam Ahmed Raza (ra) sent letters to Deobandi scholars requesting them to explain the statements. 


There was no reply from the Deo-bandi scholars.

Ala Hazrat (ra) gave Ashraf Ali Tanvi, more than 10 years to explain and repent from his writing of kufr!
He did not do so, then, and only then, did Ala Hazrat (ra) passed the fatwa of kufr!
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Imam Ahmed Raza Khan (d.1340H) He (ra) was not the originator of refutations of the Deobandis!

Regarding:

Ismail Dehlvi passed away many years before Imam Ahmed Raza Khan's(ra) time. Therefore, although Imam Ahmed Raza wrote in his book refuting the writing of Ismail Dehlvi that some of Dehlvi's writings were of kufr; he did not pass kufr fatwa on the Ismail Dehlvi because Dehlvi was deceased (dead) and Ismail Dehlvi could obviously not write defence or explanation of himself.

Many had written against the `Ulama' of Deoband prior to him, such as: 
Mawlânâ Fadl al-Haqq Khayrabâdî (r) in"Tahqîqul-Fatâwâ"
Hadrat Fadl al-Rasûl Badayûnî (r) in "Sayful-Jabbâr" and others.

In fact, Ala Hadrat (r) had not yet been born when these were written!
Imam Fazle Haq khairabadi (rh) wrote:

Tahqeeq al-Fatwa fi Ibtal al-Taghwa

Refuting various Anti Islamic belief of Mawlana Ismaeel Dehalvee. The fatwa of Kufr was issued on Mawlana Isameel Dehalvee and his book: 
Taqwiyatul Iman. It was signed by 17 (seventeen) leading scholars of Ahlus sunnah wal jamah.
Scan: Here


Condtions and Rules for making Takfir upon some one : by Murtaza Hasan Darbhangi ( who was Head , Dept of Tableegh, Darul Uloom Deoband).

* To disrespect prophets and deny the essential parts of the religion.

*The one who does not make takfir upon those who show disrepect to prophet or takes precaution in it , is also commiting an act of kufr.

^This is from Murtaza Hasan Darbhangee al Deobandi

(As shadeedul adhaab, page 9)
Scan: Here

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"Did those who harbor doubts in their hearts think that Allah will not bring out their evil thoughts?
If we will, we can expose them for you, so that you can recognize them just by looking at them. However, you can recognize them by the way they talk. Allah is fully aware of all your works." [47:29-30]
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We can fill a volume with misguided beliefs, but what has been presented here is sufficient for any believing person.

The following are the books and authors who have insulted the Holy Prophet


Muhammad (sallal laahu alaihi wasallam) time and time again:

Wahhabi/Deobandi forefathers writings/books:


Please Note!
From the Original books in Urdu and Persian language of the
OLD ORIGINAL /EDITIONS

Not the *Edited:
*New Versions/Editions and the Translations that deobandi keep boasting about!


Isma’il Dihlawi’s: Yek Roza , Sirat-e-Mustaqeem & Taqwiyatul Iman...
Qasim Nanotwi’s : Tahzeerun Naas...
Rasheed Ahmad Gangohi’s : Fataawa Rasheediyah
Khalil Ahmad Anbethawi’s: al-Baraheen al-Qati’ah...
Ashraf Ali Thanwi’s: Hifzul Iman...
Mahmood Hasan Deobandi’s: al-Jahd al-Maqal.
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Other writings:
Tazkiratur Rasheed by Rasheed Ahmad Gangohi
Aabe Hayaat and Tasfiyatul 'Aqaa'id by M- Qasim Nanontvi
Risaalah Al Imdaad by Ashraf Ali Thanvi
Tafseer Bulghatul Hairaan by Husain Ali Wan Bhachrani
...etc
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Again Note!
Read the original old books
*Not the New ^Edited Versions!

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Original Books
Scans:Here

- Aab-e-Hayat, page 169, (1936 AD -1355 H) (Qasim Nanotvi, publication, Kutub Khana Khadeemi, Delhi.
- Akhbar-e-Ehl-e-Hadith Amritsari, page 2.
- Al-Jehdul Muqal, page 41( Mahmoodul Hasan, matkata Urdu Bazar, Lahore,1409 H /1989 AD).
- Aljahdul Mikl, page 41.
- Ash-Shahabus Saaqib, page, 46-47.
- Ashrafus Sawaneh – Page, 2-42-99.
-Al Imdaad, page 35, month of Safar 1366AH.
-Al Baraheynul Kathahaat, Page 26 (published in Kutubkhana Imdaadeyaa, Deoband, Uttar Pradesh)

-Balagatul Hairaan, Page 8,(Hussain Ali Deobandi, Himayat Islam Press, Lahore Publication).
- Braaheen-e-Qate'a, page 51( Khaleel Ambehetvi, Kutub Khana Raheemiya, Saharanpur, 1365 H / 1944 AD)
-Baraaheen-e-Qaati'ah, page 26-51-52-274 (Publisher by Kutub Khana Imdadiya, Deoband UP India 1962).
-Bulghatul Hairaan, page 8.

- 'Deeni Da'wa' – page205 and p,234 (Mohammad Ilyas).

- Fatawa Rashidia:
- Fatawa Rashidia, (Rashid Ahmad Gangohi, Rahimia Publishers, Delhi, (1363 H /1944AD) Volume 1- Page 19) .Gangohi is the teacher of Mohammad Ilyas, the founder of Tablighi Jama'at.
- Fatawa Rasheediya, page 12, Volume 2, (1352 H, Raheemiya Kutub Khana, Sunehri Masjid, Delhi, Publication. Rasheed Ahmad Gangohi)
-Fataawa Rashidiyya, part 1 page 20.
-Fataawa Rasheediyah, page 218.
-Fatawa Rasheediyah, Vol.2 page 130 (Fataawa Rashidiyya part 2 pg. 130).
-Faza'el Amaal, page 52 page 73 (Mohd Zakariya Kandehelvi, Chapter Fazaa'ele Durood, Maktaba Aarifeen, Karachi Publication.)
-Fatwa Naziriah, page 449.

- Ĥifžu’l Īmān, 1319 AH, page 8 , published by Iyzāziyyah Book House, Deoband.
- Hifzul Iman, Page 7 (published by Shaikh Jan Mohammad Publication, Allah Baksh, Uloom-e-Mashriqiya, Kashmir Bazar, Lahore, Pakistan. Ashraf Ali Thanvi)
-Hifzul Imaan-page 6 (printed in Mazahirul Uloom).

-Izaahul Haqq - Ismail Dehelwi.

- Malfoozat-e-Ilyas-( Mohammad Ilyas, founder, Tablighi Jam'at).
- Malfuzaat,-e-Ilyas, page57 ( Mohammad Ilyas).

- Risaala Al-Imdad, page 34-35( 1136 H (month of Safar), Imdad Al-Mutabe, Thana Bhawan Publication. Ashraf Ali Thanvi)

-Sirat-e-Mustaqeem, (Ismail Dahlawi (persian language) page 86, Delhi 1308 H publication.
-Sirat-e-Mustaqeem, (Urdu language) page 150, November 1956 publication, Lahore.
-Siratul Mustaqeem, page86- page169 by (Sayyid Ahmed Shaheed & Shah Ismail Shaheed, Maktaba Salafiyya, Lahore).

- Ta'aleefat-e-Rashidia, Kitabul Aqa'ed, page 98( Rashid Ahmad Gangohi, Idara-e-Islamiyaat, Lahore Publications, Pakistan).

-Tahzeerun Naas:
-TahzeeranNaas, page 5 ( published in Maktaba Fayz Nazd Jami Masjid, Deoband and also published from Kutub Khana Qasimi, Deoband publication).
-Tahzeerun Naas, Pg. 18 and 34 by Qaasim Nanautwi,Nanotvi is the founder of Darul Uloom Deoband which was established in 1867.
- Tafseer Balagatul Hairaan, page 43, (Hussain Ali Deobandi, Himayat Islam Press, Lahore Publication).
-Tafseer Balaghatul Hayyraan, pages 157-158 (Himayat-e-Islam Press, Lahore, written by Hussain Ali Deobandi).

-Taqwiyatul Imaan :
-Taqwiyatul-lmaan by Ismail Dehlwi (Taqwiyatul Imaan is a literal translation of Arabic book ‘Kitab At-Tawheed’ written by Ibn Abdul Wahhab Najdi).
- Taqviyat-ul-Imaan, page,7- 13-14-16-18-29-30-44-45-61 (Faiz Aam, Sadar Bazar, Delhi Publication).

^Which one have you got?

Note the Taqwiyatul Iman, editions:

Faruqi press Delhi 1895
Mujtabai press Delhi (1900)
Kanpur,1905 edition
Delhi edition,1920
jayyed press Delhi (1937)
Muhsini press culcutta (1954)
Deoband edition 1976
Salfiyah Varanasi 1986 -1987
Bombay edition 1987
Mubarakpur edition 1997

1990, Riyadh edition (was distributed freely to Urdu speaking pilgrims on Hajj during that year!)

-Taqseedul Qadeer page 79.
-Tasfiyatul 'Aqaa'id, page 25.

- Tazkiratul Khaleel, page 135, (Maktaba-e-Qasimya, Siyalkot publication, written by Khaleel Ambehetvi, compiled by Ashiq Ali).

- Tohfa-e-Wahhabiyyah, originally written by Suleman bin Sehman Najdi and translated in Urdu by Ismail Ghaznawi, page - 59)

-Yak Rozi, page 151.
-Yak Roza, Farsi (Persian) page 17-18.
- Urf al Jadi Farsi(Persian) version, page 60.

...many more!!!

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Read the Original Urdu writings in their

"Mother Tongue"


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The Wahabi Deobandi Alliance
The Title "Wahabbis" has been accepted by the Deobandi scholars with

Pleasure and Pride!
“This title (Wahabi) means a person who subscribes to, or is subservient, to the creed of Ibne Abdul Wahaab.”
(Imdaad-ul-Fataawa, Page 233)
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Ashrafus Sawaanih, Page 45:

"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 Holy 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 Wahaabis. Don't bring anything here for the sake of faatihah and niyaaz."



(1917- 1965?CE)

Janab Yosuf Kandhalvi, stated that:

'We are staunch Wahaabis."
[Page 192 of the biography of Janab Yosuf Kandhalvi]

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(1898 CE- 1982 CE)
Sheikh-ul-Hadees Muhammad Zakariya Sahib,
declares:
"I am a more staunch Wahaabi than all of you."
(Biography of Maulana Muhammad Yoosuf Kandhalvi, Page 193, authored by Muhammad Saani Hasni and Manzoor Nu'maani).

In the words of the Patron of Tableeghi Jamaat, Maulvi Mohammad Zakaria Khandhalvi:
"Maulvi Sahib, I myself am a greater Wahabi than you."
(SA WANEH MAULANA MOHAMMAD YUSUF - Page 192)
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In the words of the Central Directorate of Deobandi/Tableeghi Jamaat

(d. 1362 AH)(1943 CE)
Maulvi Ashraf Ali Thanwi:
"Brother, here Wahabis reside, do not bring anything for Fathea, Niaz, etc. here."
(ASHRAFUS SA WANEH BOOK 1 - Page 45)

Mawlana Ashraf Ali Thanvee
said:
“If I had Rs 10000 I would have distributed it and people would have automatically become WAHABI”
(Mawlana Ashraf Ali Thanvee (Al Ifadatul Yaumiya)

read the scan: Here

The founder leader of the Deobandi/Tableeghi Jamaat
Maulvi Rashid Ahmad Gangohi states:
"The followers of Mohammad Ibne Abdul Wahab are called Wahabis, their beliefs were excellent."
(FATAWA-E-RASHIDJA - Vol. 1- Page 111)

In fact, clarifying and reiterating his and the beliefs of the Deobandis, Maulvi Manzoor Nomani, head of the Tableeghi Jamaat states:
"And we also state here clearly that we are extreme Wahabis"
(SA WANEH MAULANA MOHAMMAD YUSUF KANDHALVJ - Page 192)

The Head Patron of Tableeghi Jamaat, Maulvi Abdul Hasan Ali Nadvi has supplied a true copy of an arrangement in his book entitled:

"Maulana llyas Aur Unki Deeni Dawat."

This agreement came into force between:

Maulvi Mohammad Ilyass Private Secretary,
Maulvi Ehtishamul Hasan and the Sheikhul Islam” of the Government of Najd, Chief Justice Abdullah Ibne Hasan
(Who is among the direct descendants of Mohammed Ibne Abdul Wahab Najdi)

The description of the agreement is given in these words:
"Maulvi Ehtishamul Hasan has presented the objectives of Tableegh in a summarised form before the Chief Justice Abdullah Ibne Hasan. Maulana Mohammad Ilyas and Maulvi Ehtishamul Sahib went to his house personally. He paid great respects to them and also presented them many gifts and complied with everything in writing and promised personally to sympathise and provide monetary aid also."
(MAULANA ILYAS AUR UNKI DEENI DAWAT - Page 101)

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Husain Ahmad Madani
(1879-1957CE)
rector of the Deoband madrasa, penned a polemical tract,

al-Shahab al-Shaqab:

where he claimed that Mu-hammad bin ‘Abdul Wahhab Najdi preached ‘patent falsehood (‘aqa‘id-i batila), killed numerous Sunni Muslims and forced many others to accept his ‘false’ creed (‘aqa‘id-i fasida). He referred to him as a ‘tyrant’ (zalim), traitor’ (baghi), and ‘despicable’ (khabis), and labelled him and his followers as the ‘despicable Wahhabis’ (wahhabiya khabisia).
[ Cited in Mahfuz ur-Rahman Faizi, Shaikh Muhammad bin ‘Abdul Wahhab Ke Bare Mai Do Mutazid Nazren, Varanasi: Jami‘a Salafiya, 1986, p.i.]


He wrote that:

Mu-hammad bin ‘Abdul Wahhab Najdi had declared the wealth of all Muslims, including Sunnis, who did not follow him as property that could be rightfully looted (mal-i ghanimat), and their slaughter as a cause of merit (sawab), considering all but his own followers as apostates.

This is why, he claimed, the Arabs ‘detested’ Mu-hammad bin ‘Abdul Wahhab Najdi and his followers, their hatred for them ‘exceeding their hatred for Jews, Christians, Magians and Hindus’.


‘Undoubtedly’, Madani asserted, Mu-hammad bin ‘Abdul Wahhab Najdi had committed such heinous crimes that ‘such hatred for him is a must’. [Cited in Qadri, op.cit., p.136.]
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b.1292 AH- d.1352 AH (1875-1933CE)

A leading Deobandi scholar


Anwar Shah Kashmiri

Insisted that Mu-hammed bin ‘Abdul Wahhab Najdi was stupid (bewaquf) and hadlittle knowledge’ (kam ‘ilm), because of which he was ‘quick to declare other Muslims as kafirs’.



On the other hand, Rashid Ahmad Gangohi, teacher and spiritual master of Husain Ahmad Madani, issued a fatwa laying down that the

Wahhabis’ beliefs were good’ (‘umdah) and that they were ‘good’ people, although he added that Mu-hammad bin ‘Abdul Wahhab’s views were extreme’ (shiddat) and that when his followers transcended the ‘limits’ it lead to considerable strife (fasad).
[Cited in Faizi, op.cit., p.20.]

Gangohi’s views were contradicted by some of his own students!!!

Thus, Khalil Ahmad Saharanpuri considered


the ‘Wahhabis’ as deviant, and claimed, referring to Mu-hammad bin ‘Abdul Wahhab Najdi, that ‘neither he nor any of his followers and clan are among our teachers in any of our chains of transmission in Islamic knowledge, whether in jurisprudence, Hadith, Qur’anic commentary or Sufism’. [‘Gangohi Fatwas on Wahhabism’]



Likewise, Husain Ahmad Madani, also a student of Gangohi, dissented from his teacher’s opinion. Gangohi, he said, did not have a proper, complete and first-hand knowledge of Mu-hammad bin ‘Abdul Wahhab’s beliefs. [Faizi, op.cit., 43.]

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Tableeghi Jamaat

The First "Ameer" of Tableeghi Jamaat
moulana Mu-hammed Ilyas al-Kandhlawi

(d.1362AH) (1943/44CE)


The founder of Tabhligee Jama'at

--
Rasheed Ahmad al-Gangohi born in 1829 died 1905,
Mu-hammed Ilyaas actually gave bay’ah (oath of allegiance) to him in 1315 A.H. (1899 C.E.).

He later renewed his bay’ah (oath of allegiance) to Khaleel Ahmad as-Sahaaranfooree who was one of the scholars of the Deobandiyyah group.


‘Abdur-Raheem Shaah ad-Deobandee at-Tableeghee spent alot of time in organising the affaris of the Jamaa’ah at-Tableegh along with Mu-hammed Ilyaas and his son Mu-hammed Yoosuf after him.

Ihtishaam al-Hasan al-Kaandahlawee married the sister of Mu-hammed Ilyaas, and spent a long time commanding the Jamaa’ah at-Tableegh whilst in the companionship of Mu-hammed Ilyaas, its founder.



Quote:

The death of Maulana Gangohi occurred in 1905. Maulana Mohammed Ilyas who was at his bedside during the dying moments and reciting the Sura of Ya-Sin, was so deeply affected by it that he used, often, to say, "Two shocks have been most painful to me. One was of the death of my father, and the other, of the death of Maulana Rasheed Ahmad Gangohi. "
In 1908, Maulana Mohammad Ilyas went to Deoband where he studied Tirmizi and Sahih Bukhari from Maulana Mahmood Hasan. The latter advised him to approach Maulana Khalil Ahmad Saharanpuri for spiritual guidance and instruction, since his mentor, Maulana Rasheed Ahmad Gangohi, was no more, and, thus, he completed the various stages of Sulook under Maulana Saharanpuri's supervision.”
Source: biographies/milyas.htm



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The Head Patron of ‘Tableeghi Jamaat’, Maulvi Abdul Hasan Ali Nadvi has supplied a true copy of an arrangement in his book entitled:



"Maulana llyas Aur Unki Deeni Dawat."


This agreement came into force between Maulvi Mohammad Ilyas’s Private Secretary, Maulvi Ehtishamul Hasan and the “Sheikhul Islam” of the Government of Najd, Chief Justice Abdullah Ibne Hasan (who is among the direct descendants of Mohammed Ibne Abdul Wahab).


The description of the agreement is given in these words:


"Maulvi Ehtishamul Hasan has presented the objectives of Tableegh in a summarised form before the Chief Justice Abdullah Ibne Hasan. Maulana Mohammad Ilyas and Maulvi Ehtishamul Sahib went to his house personally. He paid great respects to them and also presented them many gifts and complied with every thing in writing and promised personally to sympathise and provide monetary aid also."

(MAULANA ILYAS AUR UNKI DEENI DAWAT - Page 101)


Maulvi Mohammad Yusuf, the Amir of Tableeghi Jamaat, and the son of Moulvi Mohammed Ilyas, has declared in one of his letters the Religious Policy of the Jamaat in the following words:
"Our Missionary work is not only the Piety of Deeds, but firstly it is a Movement of Beliefs and after that it is a movement of the Piety of Action. We have come to know this through a prolonged experience of twenty to twenty five years that the Polytheistic Customs of ceremonies like (Moulood-Un-Nabi, Urs, etc.) People are not abandoning sinful acts and also these Polytheistic traditions, but if they are drawn into the Jamaat and moved from place to place, and if the real meaning of Kalima-e-Tayyiba is explained to them, then people abandon these customs and sins automatically. This is our own experience, how can we ignore it.”

("Qalami Maktoob" by Mohammad Ashiq Elahi, Madarsaé Kashiful Uloom, Nizamuddin Delhi)

------------


Deobandi Elders “Great Reformer”


Quote:



Question: 5177 - India

“Assalamualaikum, Mufti sahab, I am khaleel 23 year old, And i want to know that what should be our Aqeeda about the Barelvees, because i have seen them criticising Deoband seminary in their Books & in their speeches. 

They write very Wrong about Deoband Ulama. And they call NAJADI TO DEOBAND ULAMA.

And i want to know what is NAJAD...”

^Answer: 5177 - 18 Jul, 2008 (Fatwa: 994/834=B-1429)

"Najdi is called one who is attributed to a great reformer and scholar Hadhrat Shiakh Muhammad ibn Abdul Wahab Najdi رحمۃ اللہ علی)This great reformist was accused of many things; therefore the opponents attribute us to him for irritating us. It is useful to study the book ? Muhammad ibn Abdul Wahab ke khilaf propaganda aur Hindustan ke Ulam-e- Haq per uske asaraat? written by Hadhrat Maulana Manzoor Nomani.”



----------------------



"Classmates"






Q :"Were Hazrat Imam Ahmad Raza and Maulvi Ashraf ‘Ali Thanvee classmates at Deoband?

* Age difference
* Traditional studies and graduation
* Place of study
* Time of illustrious and authoritative literary work

Age difference :
‘Ala Hazrat Imam Ahmad Raza Bareillvee was 7 years 3 months and 5 days older than Maulvi Ashraf ‘Ali Thanvee.

Birth date of :
Hazrat Imam Ahmad Raza Bareillvee was born on 10th Shawwal 1272 AH (June 14, 1856 AD).

Maulvi Ahmad Raza sahib Bareilvee son of Maulvi Naqi Ali Khan Bareilvee, Rohilkhand, was born on the tenth day of the tenth month i.e. on Monday the 10th Shawwal, 1272 AH.

Birth date of Maulvi Ashraf ‘Ali Thanvee:
Maulvi Ashraf ‘Ali Thanvee was born on the 5th day of Rabius-Sani, in the year 1280 AH(September 19, 1863). The authenticity of this birth date can be proved from below given references:

A chosen nominee of Maulvi Thanvee, Khwaja Azizul Hasan writes:
Hazrat was born early in the morning of Thursday, the 5th Rabius- Sani, 1280 AH.
Maulvi Ashraf ‘Ali Thanvee himself says:
My year of birth is 1280 A.H. the 5th Rabi-us- Sani in the early morning.

Traditional studies and graduation :

Imam Ahmad Raza had acquired all his religious education from his father Hazrat ‘Allamah Naqi Ali Khan (1831-1880 AD), Grand Father Hazrat Maulana Raza ‘Ali Khan (1809–1866 AD) and Hazrat Maulana Mirza Ghulam ‘Abdul Qadir Baig.

Imam Ahmad Raza’s first teacher was Maulana Mirza Ghulam ‘Abdul Qadir Baig [1]……. He later studied the dars-e nizamee under his father’s direction. His father exerted an important intellectual influence on his thought in these formative years.[2]

Imam Ahmed Raza had completed his traditional studies at the very young age of 13 years 10 months and 5 days. In the young age of just about 14 years (i.e. 1286 A.H.) he was awarded the degree of ‘Mufti’. Maulana Zafaruddin Bihari describes as follows:
ref/more info: here

Maulvi Ashraf ‘Ali Thanvee:
Maulvi Thanvee had been admitted into Darul-Uloom Deoband in the year 1295 A.H. when he was 15 years old.
He acquired the entire knowledge of Arabic in Deoband only and by the grace of Allah, had concluded his education by 19th or 20th year of his life, He studied in the Madarsa-e-Deoband for about 5 years, He was admitted in the Zeel-Qa‘ad 1295 A.H. and at the beginning of the year 1301 A.H. he was already a learned scholar.

This establishes that Imam Ahmad Raza had been accomplished his education and qualified as a learned scholar in the year 1286 A.H.
Whereas Maulvi Thanvee began his education 9 years later in 1295 A.H.

Hence how is it possible that both ‘Ala Hazrat Imam Ahmad Raza and Maulvi Ashraf ‘Ali Thanvee were classmates at Deoband?

* Traditional studies and graduation
* Place of study
* Time of illustrious and authoritative literary work

...Read more: here (Document safe to download)


Continue to Part2
Here

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THE RISE OF WAHHABI FITNAH

INDIAN SUBCONTINENT

(1239 AH - 1823 CE)



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AQIDA OF THE ELDERS OF DEOBAND
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DEOBAND PLC
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WAHHABISM - MYTH OR REALITY ?
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The Wahabi Tree