Assalamo Alaikum,
...
the correct link
http://www.ahya.org/amm/modules.php?name=Sections&op=viewarticle&artid=192
http://www.ahya.org/tjonline/tawbaheng.gif
Listen to Part 1 of the Interview
http://www.ahya.org/amm/modules.php?name=Downloads&d_op=getit&lid=76
Listen to Part 2 of the Interview
http://www.ahya.org/amm/modules.php?name=Downloads&d_op=getit&lid=77
**In future please post in a respectable way, whether you have objections or not. We need to try and control our language.
We are trying to keep discussion mature and clean. Thank you.
Sentinel **
Wa'alaykum assalaam,
I get quite disappointed when I read articles like this. This ill-researched article is full of sweeping statements quite reminiscent of our "friends" in places i know.
There are MANY types of deobandis and tablighi jamaat is not even associated with deoband! It was started from a rival school in nearby Sahranpur. As for deobandis believing in wahdat ul wujood that sounds really preposterous! nobody except the extreme Sufis believe in it.
As for the sub-continental "ahl-e-hadees" their in-fighting has been embarrassing to say the least and their reduction of the sunnah to moving the finger in tashahhud and raf' ul yadain show how shallow their da'wah has become. Also some of their ignorant attacks on some of the madh-habs have really damaged the correct da'wah towards the sunnah and jamaa'ah.
I know that Deobandis have their problems with innovation and there may be some of them that have sufic tendencies but let us be just.
It is also worthwhile mentioning that Shaikh Abdul Ghaffaar Hasan (who taught alongside Shaikhs bin Baz and al-Albani - raheemahumAllaah - in Jaamiah Islamiyya) believes that Deobandis should be co-operated with in order to combat barelawis. If their was shirk within mainstream deobandis why would he say that?
Let us be just as justice is nearest to taqwaa as the Qur'an says. I believe that is this lack of justice and balance that has led salafis to the division and discord we have today....
Wassalaam
the connection between the deobandis and the Jamaat Tableegh
The Deobandis and the Jamaat Tableegh
The inception of the Deobandi School of thought stems from the differences and disagreements with the Barelawis, and the subsequent formation of the Darul-Uloom Deoband in 1868 by Moulana Qasim Nanotwi. The term, Deobandi, is used to describe all those who were in agreement with the school of Deoband and its ideology. From amongst the Deobandi scholars is Moulana Muhammad Ilyas, the founder of the Tableeghi Jamaat.
Moulana Ilyas was much influenced by the prominent Deobandi scholar – Moulana Ashraf Ali Thanvi about whom he used to say, “Hazrat Moulana Ashraf Ali Thanvi has done a great service (to the religion). It is my heart’s desire that the teachings should be his and the Manhaj (methodology) of Dawah (propagation) be mine, so that this way his teachings become well-known.”[1]
(click to view the scanned image of the quote - Redirecting... )
So, the Jamaat Tableegh shares the same ideology as the School of Deoband and may be considered as the Deobandis’s Dawah organ. Whilst the Deobandis have been constantly bogged down because of the opposition by the Barelawis, the Jamaat Tableegh has been instrumental in the spread of Deobandism by hiding its true orientations and evading controversy.
[1] Malfoozat Moulana Ilyaas (Sayings of Moulana Ilyaas), collected by Muhammad Manzoor Noomani, p.50, incident no. 56.
http://www.ahya.org/tjonline/eng/contents.html
Deobandi Scholars unanimously support the theory of Wahdat al-Wajood
Following are some quotes from the books of Deobandis…
- Moulana Ashraf Ali Thanvi says about his Pir (spiritual guide), “Haji Sahib (Haji Imdadullah Muhajir Makki) was greatly over-powered by Tawheed[1]… As for Wahdat al-Wajood, it seemed as if he was an eyewitness to it. Once, he was listening to Soorah Ta-Ha, a condition overcame him when he heard the verse: “Allah! There is no God but He, to Him belong the Best Names (al-Asma al-Husna).” He said in the explanation (Tafseer) of this verse: “A question may be raised from the first part of this verse that since there is none other than Allah, (then) what are these Hawatith?[2] The answer is thus, (as in the next part of the verse), ‘Lahul Asma al-Husna’ meaning that all are the Madhahar[3] (manifestations) of Him (Allah). Someone has said (in a poem): “In the garden, I saw every flower. Neither does it have Your color nor Your fragrance.” Haji Sahib (Imdadullah Muhajir Makki) said: “This poet is a Dhahiri (only aware of the outward matters). If he were an Aarif[4], he would have said: “In the garden I saw every flower. They all have Your color, they all have Your fragrance.” However, expressing such sayings or relating them is not for everyone.”[5] (
Imdadullah Muhajir Makki has also written a book on Wahdat al-Wajood.[6]
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Moulana Ashraf Ali Thanvi said, “He (Imdadullah Muhajir Makki) used to say that the human being is outwardly a slave and inwardly (Batini) the Haqq (Allah).” Moulana Ashraf Ali Thanvi further elaborates, “The batin is the reality which is manifest in the human, and the batin should not be considered a part of the human…”[7]
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Once, Moulvi Muhammad Ahsan, a resident of Mecca, expressed his skepticism on the issue of Wahdat al-Wajood to Moulana Ashraf Ali Thanvi. He (Moulvi Ahsan) remarked that this issue seems to oppose Eemaan. Ashraf Ali Thanvi replied: “Someday listen to my lecture on this issue, then you will yourself say that Eemaan cannot be complete without the belief in this (i.e. Wahdat al-Wajood).” Then, Ashraf Ali Thanvi gave a speech of two hours on a Friday morning. After the lecture, Moulvi Ahsan could not help saying: “Belief in this (Wahdat al-Wajood) is so crucial that without it Eemaan cannot be understood.” The biographer of Ashraf Ali Thanvi comments, “Ashraf Ali Thanvi declared the belief of Wahdat al-Wajood as the completion of Eemaan. But Muhammad Ahsan went much further by saying that Eemaan rests on the belief in Wahdat al-Wajood.”[8]
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Ashraf Ali Thanvi says: “You are amazed at people who claim Prophet-hood… People have claimed Lordship. However, nobody must think that Hussain bin Mansoor (al-Hallaj) in his saying, ‘Aanal-Haqq’ * claimed Lordship (i.e. claimed to be God). Because upon him was a condition, otherwise he also believed in Abdiyaah (the state of being a worshiper) and therefore he offered Salaah. Someone asked him (al-Hallaj): “Since you are Allah, to whom do you prostrate?” He (al-Hallaj) answered: “I have two states, one outward and the other inward. My outward self prostrates to my inward self.”[9]
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Moulana Zakariyah says: “Hazrat Shaikhul Islam, Moulana Madani said that the same kaifiyat (spiritual state) which constrained Mansoor al-Hallaj to proclaim: “Anal Haqq (I am the Truth i.e. Allah) prevailed for six months on Hazrat Mainji (Nur Muhammad) [who was the Pir (Shaikh) of Imdadullah Muhajir Makki].”[10]
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In Shamaaim-e-Imdadiyah, a story of a Fakir (hermit) who believed in Wahdat al-Wajood is mentioned. After approving the Aqeedah of the Faqir, the author says: “It is Shirk to differentiate between the worshiper (Aabid) and the Worshiped (Ma’bud)… To summarize, based upon the explanations of our predecessors, we understand that this position is Haqq (true) and there is no doubt about it. However, its reality is experienced only when a disciple becomes distant from his own self by striving hard and ignoring every danger. Because when a person becomes unaware of his self, he is unaware of everything. Nothing remains in his thoughts or his sight except Allah. Therefore, all concentration of the disciple is upon Allah. When nothing distracts his attention and he meditates his mind on Allah; then when he opens his eyes, he sees nothing but Allah. (At this stage) the Dhikr of Hu Hu (He He) turns to Ana Ana (Me Me). This stage is called Fanah der Fanah … (Similarly) from the special Ummah, Ba Yazid Bastami[11] said: ‘Subhaani maa Aadhaam-Shaani (Glory be to me, Far removed am I from all imperfections, how great is my state) and Mansoor Hallaj said: ‘Anal-Haqq’ (I am the Truth).[12] (click to view scanned image of this quote)
Comment: The Religion of Islam, as taught by the Messenger of Allah (sallallahu alaihi wa-sallam) rejects the pagan claim of Allah having a son or a daughter, let alone the claim of someone to be Allah. “That is because Allah, He is the Truth, and it is He Who gives life to the dead, and it is He Who is Able to do all things.”[13]
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From Shamaaim-e-Imdadiyah, “In the stage of Uboodiyyah (The state of being Abd or worshiper), there are three meanings of the Kalimah – “Laa ilaha illa Allah”
Laa Ma’bood (Nobody is worthy of worship)
Laa Matloob (Nobody is desired) and
Laa Mowjood (None exists), the last being the loftiest stage.”[14] -
In the book Irshaadul-Mulook, a letter written by Rasheed Ahmad Gangohi to his Pir, Imdadullah Muhajir Makki, has been mentioned in which Rasheed Ahmad Gungohi writes at the end, “In reality I am nothing. It is only Your Shadow – only Your existence (i.e. Allah’s existence). What am I? I am nothing. Only He is. You and me are Shirk upon Shirk.”[15]
Comment: In this letter, Rasheed Ahmad Gungohi informs his Pir, Imdadullah Muhajir Makki of his well being, and then says that in reality neither he, nor his Pir exists. And to differentiate between the Creator and the created is Shirk. Creation is only the Shadow of Allah. So, then who is writing the letter to whom? Sufism is full of self-contradictions!!
Shaikh al-Islam Ibn Taymiyyah (rahimahullah) mentions a story in relation to the theory of Wahdat al-Wajood in his book, ‘Al-Furqaan bayna Awliya ar-Rahmaa wa-Awliya ash-Shaytaan’ on page. 101, “The book, ‘Essence of Wisdom’ of Ibn Arabee was read to at-Talmasani and said: “This book of yours goes against the Qur’aan.” To which he replied: ‘The whole Qur’aan is associationism (Shirk), Tawheed is only found in our writings.” Then it was said to him: “If all existence is only one, why is a wife Halaal to a man while his sister is Haraam?” He said: “Both of them to us are Halaal, but he who is veiled says, Haraam! And so we say Haraam for you.’ The Shaikh further mentions, ‘This person, aside from his blatant belief (Kufr), has also contradicted himself! If all existence is one, who is the veiled one and who is the one who veils? Thus, one of their Shaikhs said to one of his followers: ‘Whoever tells you that there is anything other than Allah in the Universe has lied.’ The student then asked him: ‘Who then is the one who lied?’ They said to another student: ‘These are nothing but appearances.’ He said to them: ‘Are these appearances other than that, you have introduced relativity (no unity of existence!) and if they are the same, then it is as I said.’
[1] The type of Tawheed that calls for the negation of the existance of all of Allaah’s creation.
[2] Hawatith : Things that do not exist originally, but come into existence later.
[3] Madhahar : The point of manifestation. Here it means (according to the explanation of Haji Imdadullah Muhajir Makki) that the creatures are nothing but the visible manifestations of Allaah. Just like Allaah’s Asmaa al-Husnaa (Beautiful Names) are not other than Him, similarly these Hawadith are not other than Him.
[4] Aarif: a Soofi who has reached the stage of Ma’rifah, i.e. has gained knowledge through mystical means.
[5] Malfoodhat Hakeem al-Ummat (a biography of Ashraf Ali Thanvi by Muhammed Iqbal Quraishi) vol.1, p.244
[6] Mashaikh-e-Chist (Eng. Trans.) p.225. This book has been compiled in Kuliyate-Imdaadiyah (Chapter 10) Daar al-Ishaat
[7] Imdadul-Mushtaq ila Ashraful-akhlaq (Urdu) saying no.74, p.62.
[8] Maqtoobat wa-Malfoozaat Ashrafeeyah (Writings and Sayings of Ashraf Ali Thanvi), a biography by one of Thanvi’s Khaleefahs, Moulana Muhammed Shareef p.185-186.
[9] Malfoozat Hakim al-Ummat (a biography of Ashraf Ali Thanvi by Muhammad Iqbal Qurayshi), vol.1, p.251. The same belief is found in the poem of Ibn al-Faridh, which he entitled, Nudhum As-Suluuk.
[10] Mashaikh-e-Chist (Eng. Trans.) p.213.
[11] Abu Yazld bin Tayfur bin ‘Isa al-Bistami, one of the founders of Soofism hailed from Bistam, a town in the Iranian province of Khamis.
[12] Shamaaim-e-Imdaadiyah, p.35 and 36. Sai Baba used to make similar statements such as, “I am Parwardigar (Persian for God)” [The Life and Teachings of Sai Baba, p.4.]
[13] Soorah al-Hajj (22): 6.
[14] Shamaaim-e-Imdaadiyah, p.43.
[15] Irshaadul-Mulook, (Eng. Trans.) p.11.*
[QUOTE]
*Originally posted by imagine: *
I know that Deobandis have their problems with innovation and there may be **some of them that have sufic tendencies **but let us be just.
[/QUOTE]
The Deobandis are followers of Sufism
Elders of the Deobandi school of thought, from among who is Moulana Zakariyah; the author of Fazaail-e-Aamaal, have testified to the fact that their Manhaj (way) is that of the Sufis and take pride in it.
Mufti Abdur-Rahim Lajpuri quoted in his book of Fatawa, the words of Qaree Mohammed Tayyib (the rector of the Darul-Uloom, Deoband) as, “Religiously, the Ulema of Deoband are Muslims, as a sect they belong to the Ahl us-Sunnah wal-Jamaah, by Madhhab they are Hanafee, in conduct they are Sufis, scholastically they are Maturidi and in Sulook they are Chisti[1]- rather they combine all Sufi orders... And in nisbat they are Deobandi.”[2] “In essentials and beliefs, they (the Deobandis) follow Imam Abul Hasan Ash’aree and Imam Abu Mansoor Maturidi; and in sub-principles Imam Abu Haneefah. They are initiates of the Chistiyyah, Naqshbandiya, Qadriyah and Soharwardiyah Sufi orders.”[3]
Moulana Mohammad Zakariyah, whose book ‘Fazaail-e-Aamaal’ is revered and used as a training guide by the workers of the ‘Jamaat Tableegh’ highly praises this Fatawa collection (Fatawa Rahimiyyah) of Mufti Lajpuri and approves of the views mentioned in it.[4]
[1] A Soofi order i.e. Tareeqah
[2] Quoted in Fatawa Rahimiyyah, (Eng. Trans.), vol.1, p.9-10 from Ulama-e-Deoband ka Maslak.
[3] Fatawa Rahimiyyah (Eng. Trans.), vol.1, p.58.
[4] Moulana Zakariyah says, “The humble writer prays most sincerely for (success of) the Fatawa Rahimiyyah. May Allah make it the lot of the people to avail themselves more and more of and derive benefit from it and make it a Sadaqah-e-Jariah (continuous charity) for you (the author), for the printer and publisher and for everyone who may have in any way endeavored for the publication of this work and bestow upon you (all) its best rewards in both the worlds.”
[Quoted from the first page of ‘Fatawa Rahimiyyah’ vol.1, published by the Islamic Book Printers, edition: Feb. 1997]
... to the casual reader...
this post should be enough to open your eyes that religion was sent by Allah and human beings in an effort to one-up each other made a mockery out of it by dividing it in 'madhabs'..
Stick to the word of God.. the message of the messenger.. Al Qur'an.
Its a very positive thing that he has come forward and repented. Those baseless and extreme-natured stories have harmed many an individuals, who have interpreted Islam in a different way. I wonder how these stories came into existence in the 1st place. Was it just negligence, or something else?
Re: the connection between the deobandis and the Jamaat Tableegh
[QUOTE]
*Originally posted by sajidkayum: *
The Deobandis and the Jamaat Tableegh
The inception of the Deobandi School of thought stems from the differences and disagreements with the Barelawis, and the subsequent formation of the Darul-Uloom Deoband in 1868 by Moulana Qasim Nanotwi. The term, Deobandi, is used to describe all those who were in agreement with the school of Deoband and its ideology. From amongst the Deobandi scholars is Moulana Muhammad Ilyas, the founder of the Tableeghi Jamaat.
Moulana Ilyas was much influenced by the prominent Deobandi scholar – Moulana Ashraf Ali Thanvi about whom he used to say, “Hazrat Moulana Ashraf Ali Thanvi has done a great service (to the religion). It is my heart’s desire that the teachings should be his and the Manhaj (methodology) of Dawah (propagation) be mine, so that this way his teachings become well-known.”[1]
.....
[/QUOTE]
Though Mohammad Ilyas was a "deoband" scholar, it does not mean that all "deobandis" endorse "tableeghi jamaat's nisaab" or approve whatever that jamaat teaches/preaches. Hence a jamaat formed by a 'deoband' scholar and a nisaab preached by them does not necessarily reflect the "beliefs" of ALL deobandis.
My father for one, though a deoband follower, does not approve them. I am sure there would be millions more.
About the discussion of "wahdat-ul-wajood", its not part of "faith". Faith is what Allah swt described in Quran in surah Baqara and more i.e. believe in Messengers, Angels, Books, Day of Judgement etc.
Thanks for the information
Re: Re: the connection between the deobandis and the Jamaat Tableegh
[QUOTE]
*Originally posted by Changez_like: *
Though Mohammad Ilyas was a "deoband" scholar, it does not mean that all "deobandis" endorse "tableeghi jamaat's nisaab" or approve whatever that jamaat teaches/preaches. Hence a jamaat formed by a 'deoband' scholar and a nisaab preached by them does not necessarily reflect the "beliefs" of ALL deobandis
[/QUOTE]
Actually it is the other way round and that is what i said in my earlier post
the Tableeghis Jamaat endorses the teachings of the deobandis to the extent that their founder "moulana Ilyas" was a deobandis and so was moulana zakariyyah the author of fazaail aamal